Author: Scott Ogata

Episode 1168 – Receiving Predictions Bestowed by the Buddha

>> “The seeds of Buddhahood are the origin of all Dharma of goodness. With great compassion, Bodhisattvas propagate the seeds of Buddhahood. When their Dharma-affinities mature, they renounce the lay life and part with their loved ones to become monastics. They made great vow to practice the noble path
and never let it be severed.”

>> “World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

>> “Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son. If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us, our wish will be fulfilled and the expectations of the assembly will be met.”

>> Ananda has always been Your attendant, protecting and upholding the Dharma-treasury: Ananda was always the Tathagata’s attendant. He protected and upheld the storehouse of all Dharma-treasures. Protecting and upholding the Dharma-treasure: This means Ananda followed the Buddha in the. Dharma-assemblies. He heard all and excelled in understanding. He could accept and uphold the Right Dharma without forgetting it.

>> If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us: This refers to the Buddha deciding to bestow predictions of supreme Bodhi, Buddhahood, upon us. See fit: This means to make a decision. Here, it is called “see fit.”

>> Our wish will be fulfilled and the expectations of the assembly will be met: The wish in our heart will be fulfilled and the hopes of the people in the assembly will all be fulfilled as well.

>> So, “Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son.” So, heavenly beings, humans and asuras all knew of them.

>> These two were the closest to the Buddha. So, at that time people expected them [to receive predictions]. Rahula was the Buddha’s son and. His closest lay relative. Ananda upheld the Buddha’s Dharma-treasury and was the foremost on the Path.

>> They were extraordinary in the Sangha and extremely close [to the Buddha]. If they did not receive predictions, the assembly’s expectations would not be met. If the Buddha bestowed predictions upon them, the expectations of the assembly would be met. Thus, “It would not only fulfill our wish.”

>> So, “At that time, Hearer disciples at and beyond learning, 2000 in total, all arose from their seats. They bared their right shoulders, came before the Buddha, wholeheartedly put their palms together and gazed upward at the World-Honored One. With the same wish as Ananda and Rahula, they stood to one side.”

>> At that time. Hearer disciples at and beyond learning, 2000 in total: Among these 2000 people, there were both those at and beyond the stage of learning. They were in addition to the 1200 beyond the stage of learning. >> All those people’s thoughts were the same as the two Venerable Ones. But they did not utter a word and stood at one side. When Ananda and others requested predictions, they first gave rise to the thought and then spoke the words.

>> These 2000 people did not speak to request predictions. They only embraced the wish of Ananda and others. They wholeheartedly put their palms together and gazed reverently upward at the Buddha’s face.

“The seeds of Buddhahood are
the origin of all Dharma of goodness.
With great compassion, Bodhisattvas
propagate the seeds of Buddhahood.
When their Dharma-affinities mature,
they renounce the lay life and part with their loved ones to become monastics.
They made great vow to practice the noble path
and never let it be severed.”

“The seeds of Buddhahood are the origin of all Dharma of goodness. Buddha” means “enlightened.” An enlightened person is called a Buddha. Awakened people and awakened teachings are the seeds of Buddhahood. Everyone intrinsically has them! Everyone has that seed of awakening inside them. Where is that seed? In our awakened nature, in the awakened nature we all have. This awakened nature is the origin of the Dharma of goodness. So, we often say that everyone has a good heart. Everyone’s heart is intrinsically good. “Human nature is inherently good.” We are born with this kind of nature. Our intrinsic nature is the origin of the Dharma of goodness. This is the seed of Buddhahood, the awakened nature everyone innately has. There are many terms for this, but they all refer to the same thing. Everyone intrinsically has it; it is the origin of Dharma of goodness, our awakened nature. Everyone has it.

“With great compassion, Bodhisattvas propagate the seeds of Buddhahood.” Everyone intrinsically has [this nature], so why do we still need Bodhisattvas to exercise great compassion and go among people to earnestly introduce the Buddha and the Dharma of goodness? They go among people in the hope that everyone will awaken the love in their hearts, brush away their ignorance and, within that ignorance, discover their good heart. Everyone has a good heart; it is just that it have been buried, covered up. This heart of goodness is still there; it has just been buried by ignorance. This is because in our lives, lifetime after lifetime, we have not encountered these causes and conditions. Or perhaps in this lifetime, our causes and conditions have not yet matured.

Our originally pure, awakened nature has been [covered]. Since we were born, we have been mixed up with people in society. So, living this kind of life, we are unaware of our intrinsic nature. Thus we live our mundane lives like everyone else. “This is my understanding and my views. [What matters is] my family and my career. What is mine is mine. What is yours is yours. I want to take what is yours so it becomes mine. You have more wealth than I; your business is bigger than mine. I will fight with you. I will compete against you, to have a bigger [business] and more [wealth].” This is how people in this world are. Living in this turbulent world of [temptations], we continuously let our pure, intrinsic awakened nature, this kind nature, be buried under layers and layers [of ignorance].

So, we need Bodhisattvas. They have already been taught and transformed by the Buddha. They use the Dharma as water to cleanse us, to wash away our afflictions and ignorance. They help us lessen our afflictions and ignorance. As our awakened nature of True Suchness gradually surfaces, we can comprehend the principles. We understand the Buddha-Dharma and form great aspirations. With “unconditional loving-kindness and universal compassion,” we go among people, taking the seeds of the Buddha-Dharma and scattering them among people. We scatter them in the ground of everyone’s mind so that everyone can obtain this seed. This is the aspiration Bodhisattvas have formed, the reason they are willing to go among people.

Of the five major continents in the world, Africa is the most impoverished. But in Africa, very gradually, the causes and conditions of the Buddha-Dharma have begun to mature. A few seeds have started sprouting. When these seeds grow into great trees, each one gives rise to infinity. Beginning in South Africa, a few [volunteers] formed aspirations and were willing to scatter the seeds in that land. In that land, some who used to reach out their hands to receive help and care have now heard the Buddha-Dharma. Not only did they obtain material things, they also heard the Buddha-Dharma. Over these past one or two decades, they have constantly been nurtured. Locally, in that place, [our volunteers] have scattered the seeds of the Buddha-Dharma and mindfully cultivated them. Thus, in that land, the seeds of the Buddha-Dharma have sprouted and [grown into] small trees and big trees.

The causes and conditions of Africa’s Bodhisattvas have matured one by one. They formed aspirations and began going everywhere to spread the Buddha-Dharma. They make use of their love and their wisdom to exercise [their potential]. With the power of love, they pave their path inch by inch. Their roads are very hard to walk. Transportation is inconvenient, and the roads keep going up and down. The people there, those who are more advanced in years, are all larger in build. Walking is very difficult for them. But with the resolve, nothing is difficult. They climb over hills, going down one slope and up another. They traverse hill after hill like this. They go from village to village, into big towns and small. This is how they go to spread the Dharma.

I often speak of them. I often see them on our broadcasts on Da Ai TV. They are very admirable. In particular, at the end of last year (2015), there was an increase in those coming here [from Africa] for certification. They came here to diligently advance, to train and to receive their certification. After returning, they are even more diligent. They made a vow to take my words, “Time is running out” and transform them into, “There is still enough time.” To make sure that “There is still enough time,” they need to seize every second. They returned there at the beginning of December (2015). From then on, they have never taken a rest. In January (2016), they held a one-day training for their community volunteers. As they were about to start their training, one of the newly certified Bodhisattvas, wearing her mandarin gown, shared with everyone about what she had seen and heard when she went [to Taiwan] for certification.

Lesotho’s Tzu Du (Maria), Tzu Li (Adelinah) and several Dharma-sisters all wore the blue and white.

They dressed volunteer uniform to accompany those wearing mandarin gowns, the more formal dress, onto the stage. The “stage” was actually quite crude. This was how they shared the Dharma among these people. This is truly very touching. In this simple place, she faced a group of neatly dressed volunteers. Though it was only a one-day training, their clothes were very neat and tidy. In blue-and-white and gray-and-white uniforms, they all dressed very uniformly as they came to hear about her impressions from going to Taiwan to get certified. The training was very successful.

This tells us that, for the Buddha-Dharma to put down roots and sprout in a place, the seeds must be in harmony with that land. People must be willing to form aspirations, and others must joyfully help them. On this magnificent occasion, in this dignified spiritual training ground, their minds were all very united.

Also, after they returned, they began to mobilize volunteer leads to go into the community and provide care, to visit those who are poor and suffering. They saw families with sick family members that needed help, help with cleaning, help with bathing etc. That group of volunteer leads began to plan [visits to] two villages. One community was called Ntsirele, and the other one was Setibeng. This was the first time they were going into these two communities to provide care. In order to care for these communities, they had to follow the proper procedure. They first went to the community chief and communicated with him. In the community of Ntsirele, the chief was very welcoming of Tzu Chi. He understood if Tzu Chi entered his community, it would be a blessing [for the residents]. So, he was very willing and welcomed Tzu Chi.

With this sense of affirmation, the chief began to tell everyone in the village, spreading the word that. “When you encounter Tzu Chi volunteers coming to speak with you, you should accept what they say. Everyone should join in. If everyone is a volunteer, if all in the community become volunteers, then everyone in the community can receive help and everyone can also go help others. The entire community can help each other. Then, those who need help will have someone to help them.” This is how he encouraged the residents to all join the ranks of community volunteers.

Thus over 100 volunteers promptly came and signed up. Everyone was very happy to sign up. Since it was their leader who made this announcement, everyone happily came to sign up. This shows their strength, the power of their love. When the goodness in their hearts is awakened, the Dharma of goodness will be in their land. This is how, from this origin, the roots extend outwards and can touch one community after another. Actually, if everyone in a community is a volunteer, then everyone will be able to help each other. This perspective is truly remarkable!

Every month, they hold events to spread love. Every day, they spread the seeds of goodness. So, on March 12 (2016), they held a gathering to spread the seeds of love. Over 100 villagers came to participate. Everyone sat on the ground beneath the trees, and [this new commissioner] simply began sharing.

Tzu Li was also in attendance. She participated in the training and also shared with everyone. As this was happening, she received news from her hometown that her father had passed away. Although she received this news, she still remained very calm and firm in her will to practice. She continued to share her experiences. This is having a firm will to practice. Instead of being sad about her father, she took this time to spread the seeds of love. This was truly admirable. Her mission there kept her will strong so that she could complete her sharing. She [spread] the seeds of love [by sharing] her understanding of the Buddha-Dharma and Tzu Chi’s good deeds, everything they have done. She spoke about what they have done and what they have seen, how life is full of suffering. This was what she shared with everyone. At the end of the [gathering], everyone was very touched. Only then did she share the news that her father had passed away. Everyone was so moved!

Indeed, this is the Bodhisattva-spirit! “With great compassion, Bodhisattvas propagate the seeds of Buddhahood.” When her dear father passed away, she was away from home, but she was determined to complete her mission. Over 100 people had come to listen, so she had to calm and focus her mind and accomplish her mission. This is “unconditional loving-kindness and universal compassion.” She is a Bodhisattva in the world. This is what Living Bodhisattvas are like. She achieved this so easily. This is something we must mindfully learn.

I remember one time when one of our Bodhisattvas from Taiwan, Mr. Gao Mingshan, had to go to Guizhou. He went to Guizhou with a mission. I think he went there for a construction project. We were about to start building a Tzu Chi Village, so he went there to check up [on the progress]. When he arrived in Hong Kong, he received a call from home telling him that his mother had passed away. At that time, he felt very conflicted in his heart. He asked, “Is this possible? I spoke to mom before I left, and she was in such good spirits. The day before yesterday. I took her to Yang Ming Mountain. Before I left, we were talking so joyfully. How can this be?” But it was the case. This was what he learned over the phone.

Should he return to Taiwan? Or should he continue on his way? His decision was to continue. His mom had passed away very peacefully, and all his brothers were in Taiwan. Besides, his Dharma-family in Taiwan was there [to help]. If he returned, it would not change anything. He had spoken to his mother the morning he left, so he felt at peace. He still reverently sent his blessings to his mother. She had lived to be nearly 100 years old. So, he wished her well. Therefore, he was at peace with continuing on. He still went to Guizhou to complete his mission, and then he returned.

This is how a Bodhisattva has “unconditional loving-kindness and universal compassion.” By going to Guizhou, [he helped with] a construction project that would provide so many suffering people with a place to live and a chance to stabilize their lives. His mother was nearly 100 years old; she was in her 90s, and he had accepted this mission to benefit others, so he should feel at peace with completing his mission. This is “unconditional loving-kindness and universal compassion.” One mother passed away according to the laws of nature, while so many families were waiting for this construction to be completed so they could live in peace and work happily. This is a perspective on life’s value. When our perspective on life’s value is proper, this creates countless merits and virtues!

In this way, “The seeds of Buddhahood are the origin of all Dharma of goodness.” These are the seeds of Buddhahood, the awakened nature everyone intrinsically has. This is forming great aspirations. This is what Bodhisattvas do. Bodhisattvas have great compassion and see all sentient beings as their own family. So, he went to complete his mission, “propagating the seeds of Buddhahood.” This touched everyone. Nobody said, “How can you be so unfilial?” Everyone said, “I am so touched. His dedication and wisdom have deeply touched me.” Yes, this is “propagating the seeds of Buddhahood.”

So, “When their Dharma-affinities mature, they renounce the lay life and part with their loved ones to become monastics.” This is another example. This was also the case for the Buddha; He placed the greatest value on the Dharma. When he returned to the palace to teach the Dharma, He also transformed his relatives so they became monastics like Him. He thoroughly understood this world and the laws of nature, “birth, aging, illness and death.” No matter how wealthy one is, everyone will eventually come to this day. Fame, fortune and status are all impermanent. Because of this, He went back to teach the Dharma to transform. His dearest relatives in the royal family so they would also leave the lay life. As long as their Dharma-affinities were mature, they had the opportunity to renounce the lay life, part with their loved ones and become monastics. After hearing the Buddha’s teachings and understanding them, if their causes and conditions were mature, they left their families to become monastics.

There were so many of them, but in particular there was Rahula and Ananda. They were both among His dearest relatives, and they left the lay life. His aunt and His wife also became monastics. The conditions were mature, so they too renounced the lay life and parted with their loved ones to become monastics. Once they became monastics, He hoped that they would also make great vows. In that way, “The Noble Path of spiritual practice would continue unbroken.” He hoped the seeds of Buddhahood would never be cut off. Though they were His dearest royal relatives, even those who were future rulers of the kingdom, royal successors like Rahula, were still transformed by Him [to leave lay life].

The world’s fame, fortune and status are impermanent. His dearest ones, His kingdom, His relatives, everything in this world, all are impermanent. Only spiritual practice is the True Dharma. What is needed is all sentient beings awakening. The world’s sentient beings are all the same; there is no need to differentiate between your country and my country. The most important thing is that everyone unlock their awakened nature. Only then do we have the True Dharma.

We can all comprehend this passage. We ordinary people all feel the same way, “You are my child. How can you become a monastic? You need to carry on my business and produce heirs to continue this family etc.” Truly, it is hard to become a monastic. Even if you have the will, your family may not accept it. This is the perspective of ordinary people. But the Buddha was so free and at ease. Who was going to rule this country next? “Leave it to causes and conditions. My own family members need to set an example for others. Everyone needs to spread the Dharma of goodness.” So, He transformed them to become monastics. This is not an easy feat at all.

The previous sutra passage says,

“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”
“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

Ananda and Rahula saw that everyone had already received predictions from the Buddha. “It should be our turn now.” These words were from. Ananda’s and Rahula’s hearts. Coming before the Buddha, they made this request. “It should be time for us too to receive the Buddha’s predictions.”

The next sutra passage says,

“Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son. If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us, our wish will be fulfilled and the expectations of the assembly will be met.”

“Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son. If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us, our wish will be fulfilled and the expectations of the assembly will be met.”

This was Ananda and Rahula expressing the wish in their hearts. This was what they expressed to the Buddha. Ananda was the Buddha’s attendant, and Rahula was the Buddha’s son. They should receive predictions from the Buddha and have a part in attaining Buddhahood. This is how it should be. “This is not just our hope. It is something all present, “all these many people, are anticipating. If Ananda and Rahula can receive predictions, since we are all similar to them, we too can obtain the Buddha’s prediction.” Ananda upheld the Dharma; he was the Buddha’s attendant as well as the protector of the Dharma-treasury. Because the stream of the Buddha-Dharma had entered Ananda’s mind, Ananda was the treasury of the Buddha-Dharma. The Dharma spoken by the Buddha was all stored in Ananda’s mind. So, he was the Buddha’s attendant as well as the treasury of the Buddha-Dharma.

Ananda has always been Your attendant, protecting and upholding the Dharma-treasury: Ananda was always the Tathagata’s attendant. He protected and upheld the storehouse of all Dharma-treasures. Protecting and upholding the Dharma-treasure: This means Ananda followed the Buddha in the. Dharma-assemblies. He heard all and excelled in understanding. He could accept and uphold the Right Dharma without forgetting it.

“Protecting and upholding the Dharma-treasury” means “Ananda followed the Buddha in the Dharma-assemblies. He heard all and excelled in understanding.” At every Dharma-assembly where the Buddha taught the Dharma, at every assembly where people gathered together, Ananda was always beside [the Buddha]. Whether the assembly understood the teachings or not, we do not know. Yet Ananda could understand and awaken to them all. This was Ananda’s wisdom. Moreover, his memory was very clear. So, “He could accept and uphold the Right Dharma without forgetting it.” Hopefully the Dharma, after entering Ananda’s mind drop by drop, did not have even one drop leak away.

What about Rahula? Rahula was the Buddha’s son. He was the Buddha’s own son, part of His family lineage.

“If the Buddha sees fit to bestow predictions of. Anuttara-samyak-sambodhi upon us….”

If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us: This refers to the Buddha deciding to bestow predictions of supreme Bodhi, Buddhahood, upon us. See fit: This means to make a decision. Here, it is called “see fit.”

This is if the World-Honored One “makes a decision. See fit” means “to make a decision.” When it comes to people He knows in His heart, the Buddha completely understands them, and knows which person needs which causes and conditions for Him to bestow predictions. Take Sariputra for example. He was the first to receive predictions, because Sariputra was foremost in wisdom. Those in the Sangha all trusted him. Because of Sariputra’s wisdom, as the Buddha taught the Chapter on Skillful Means and the Chapter on Parables, he attained deep realizations and formed great aspirations. Because of this, the Buddha bestowed predictions on him. This inspired many people. “Sariputra was able to form great aspirations and receive the Buddha’s predictions, so we should be able to as well.” This was the first inspiration, the origin of the pursuit for the Great Vehicle Dharma.

Because of these causes and conditions, Venerable Kasyapa led a group of four to come before the Buddha. They described to Him what their minds were like in the past and the present, the shallowness and the depth of their faith and understanding. Their realizations went from shallow to deep. From the analogy of the poor son, we gradually came to the Chapter on the Parable of the Conjured City, which helped everyone better understand that, for Beginningless kalpas, dust-inked kalpas, the causes and conditions had been so deep. Then, in the. Chapter on 500 Disciples Receiving Predictions, Purna Maitrayaniputra attained an even clearer understanding of the profundity of these causes and conditions. Lifetime after lifetime, he had helped the Buddha [spread] the Dharma. In the past, with seven Buddhas, after they had attained Buddhahood, he had lifetime after lifetime helped them proclaim the Buddha-Dharma. Purna Maitrayaniputra’ [causes and conditions] were also [accumulated] over dust-inked kalpas. [The Buddha] again encouraged everyone to [cherish these accumulated] causes and conditions.

Thus, 500 disciples received predictions, then 1200 disciples received predictions. This continued until now, when those at and beyond the stage of learning were about to receive the Buddha’s predictions. Here it talks about how the Buddha decided based on. His disciples’ causes and conditions; He made His decisions based on a sequence. This is the Buddha’s decision on when someone could receive predictions. He decided based on this understanding. “Here, it is called ‘see fit.'” This is making a decision. After understanding everything, He made a decision.

“Seeing fit” is related to having an accurate perspective. His decisions came from a very accurate perspective, from His understanding of His disciples, of the timing and of the causes and conditions. This has to do with “if the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi.” The Buddha had already taken the causes and conditions, the timing and the people [into account] and assessed all of this. Then He decided to begin bestowing predictions of attaining the supreme and unsurpassed, predictions of Anuttara-samyak-sambodhi. In this way He “bestowed predictions upon us.” Thus He verified for us that in the future we can attain supreme, universal and perfect enlightenment, that in the future we can become Buddhas. Once the Buddha verifies it for us, our minds will be at peace.

So, “Our wish will be fulfilled and the expectations of the assembly will be met.”

Our wish will be fulfilled and the expectations of the assembly will be met: The wish in our heart will be fulfilled and the hopes of the people in the assembly will all be fulfilled as well.

This was everyone’s wish, not just Ananda’s and Rahula’s wish. Actually, many people’s wishes should be able to be fulfilled. So, all sentient beings should know, once Ananda and Rahula receive predictions, it would not be difficult for them to be next. The 500 disciples mentioned previously received predictions from the Buddha in person. There were also disciples who were not there, so the Buddha called to Venerable Kasyapa and said, “At this time, 1200 people as well are bestowed with predictions of Buddhahood. Please help me pass on the message.” So, now it was those at and beyond the stage of learning, numbering 2000 people [who thought], “If Ananda and Rahula can receive predictions, the time for us to receive predictions should not be too far away.” This is what everyone collectively hoped for. Everyone was waiting to hear Ananda and Rahula receive predictions.

So, “Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son.” So, heavenly beings, humans and asuras all knew of them.

Everyone recognized these two people. These two people were the closest to the Buddha. In that time and in that era, heavenly beings, humans, asuras, the eight classes of Dharma-protectors all knew of them. ․These two were the closest to the Buddha. So, at that time people expected them [to receive predictions]. Rahula was the Buddha’s son and. His closest lay relative. Ananda upheld the Buddha’s Dharma-treasury and was the foremost on the Path.

These two were the closest to the Buddha. So, at that time people expected them [to receive predictions]. Rahula was the Buddha’s son and. His closest lay relative. Ananda upheld the Buddha’s Dharma-treasury and was the foremost on the Path.

So that is why, “At that time, people expected them [to receive predictions].” At that time, everyone was looking forward to hearing the names of Ananda and Rahula as the Buddha bestowed predictions on them.

This was because these two were very special. One was the Buddha’s younger cousin, as well as His attendant. The other one was the Buddha’s son and a very successful spiritual practitioner. The Buddha should be bestowing predictions about their Buddha-land and what things will be like when they attain Buddhahood in the future. This was everyone’s expectation. Everyone was waiting to hear about these two people receiving predictions.

Rahula was the Buddha’s son and had the closest relation to Him in lay life. Ananda upheld the Dharma-treasury; he was very important to the Buddha-Dharma and an extraordinary person in the Sangha. These two were extremely close [to the Buddha] and His most direct relatives in the Sangha. A cousin is the son of an uncle; this was Ananda. Being the son of an uncle, in lay life, is a very close relation. In terms of Dharma-relations, for nearly 30 years, he was always at the Buddha’s side. Ananda took care of all His daily needs. In particular, Ananda could take every sentence of the Dharma taught by the Buddha to heart. The Buddha’s actions and way of life were all stored in Ananda’s mind. The Buddha’s virtues, His wisdom, His good works and His virtuous ways of teaching everyone were all seen by Ananda. He understood the Buddha’s virtues. The Buddha’s virtues are vast and boundless. Ananda understood this the best.

As for the Buddha’s wisdom, at every Dharma-assembly where He taught, every sentence was remembered most clearly by Ananda and best understood by him. So, for Ananda and Rahula, “if they did not receive predictions, the assembly’s expectations would not be met.”

They were extraordinary in the Sangha and extremely close [to the Buddha]. If they did not receive predictions, the assembly’s expectations would not be met. If the Buddha bestowed predictions upon them, the expectations of the assembly would be met. Thus, “It would not only fulfill our wish.”

These two had not yet received the Buddha’s predictions, so everyone’s hopes still seemed to have fallen short. “Since the Buddha has bestowed predictions, why hasn’t He called these two people’s names yet?” It seemed that the predictions had fallen short. Thus, everyone kept hoping and waiting for the Buddha to call these two people’s names and bestow predictions of Buddhahood on them.

Think of their affinities. Everyone wanted to know which special predictions the Buddha would make for these two people, about their future way of life. So, they were all very curious. Everyone hoped the Buddha would call the names of these two and bestow predictions upon them.

“If the Buddha bestowed predictions upon them, the expectations of the assembly would be met.” This was everyone’s expectation. This would make everyone satisfied. If they heard these two receive predictions from the Buddha, everyone would be satisfied.

“It would not only fulfill our wish.” [They thought,] “The Buddha bestowing predictions on us is what everyone has been hoping for. See how everyone is supporting us. Everyone hopes that the Buddha will call our names and bestow predictions on us. If the Buddha bestows predictions on us, these people should also be very happy and satisfied. It is not just the two of us who will be satisfied and happy.” This was the earnest request. Ananda had for the Buddha. He not only expressed his own intent, he also expressed the hope that everyone had for the two of them. They hoped that the Buddha would speak of the future causes and conditions of these two [as they attain Buddhahood], the length of their lifespan, the kind of land they will have, the kinds of sentient beings that will be there and the way the Buddha-Dharma will flourish. This is what everyone was hoping [to hear].

So, “At that time, Hearer disciples at and beyond learning, 2000 in total, all arose from their seats. They bared their right shoulders, came before the Buddha, wholeheartedly put their palms together and gazed upward at the World-Honored One. With the same wish as Ananda and Rahula, they stood to one side.”

So, “At that time, Hearer disciples at and beyond learning, 2000 in total, all arose from their seats. They bared their right shoulders, came before the Buddha, wholeheartedly put their palms together and gazed upward at the World-Honored One. With the same wish as Ananda and Rahula, they stood to one side.”

You see, this is how expectantly everyone waited. After Ananda spoke, everyone quickly arose, quickly straightened their garments and bared their right shoulders. This was the etiquette. Then, standing before the Buddha, they wholeheartedly put their palms together. Everyone, with great reverence, gazed up at the Buddha. Together with Ananda and Rahula, they put their palms together and beseeched the Buddha to bestow predictions on them.

So, 2000 people were at and beyond the stage of learning. Among these 2000 people, people at and beyond the stage of learning were all present. “They were in addition to the 1200 beyond the stage of learning.”

At that time. Hearer disciples at and beyond learning, 2000 in total: Among these 2000 people, there were both those at and beyond the stage of learning. They were in addition to the 1200 beyond the stage of learning.

At [the assembly], there were 1200 people beyond the stage of learning who had previously already received predictions. They were those who constantly followed the Buddha and were those previously mentioned by the Buddha when He told Venerable Kasyapa, “These 1200 have all received predictions. Help me pass on this message.”

Actually, the 2000 people now included people both at and beyond the stage of learning. They all did as Ananda had done. Everyone was very reverent. They bared their right shoulder and gathered together, in this way showing their respect. They respectfully requested that the Buddha bestow predictions on everyone, bestow predictions on Ananda and Rahula.

All those people’s thoughts were the same as the two Venerable Ones. But they did not utter a word and stood at one side. When Ananda and others requested predictions, they first gave rise to the thought and then spoke the words.

They first thought this in their minds, then they began to say it out loud. When everyone heard Ananda and Rahula say this, they all hoped for their wishes to be fulfilled. This was how everyone was inspired to come before the Buddha like this. With hope and reverence, “These 2000 people did not speak to request predictions. They only embraced Ananda’s and [Rahula’s] wish.” They only had this hope and relied on the power of Ananda’s vows. “They wholeheartedly put their palms together” and gazed reverently upward at the Buddha.

These 2000 people did not speak to request predictions. They only embraced the wish of Ananda and others. They wholeheartedly put their palms together and gazed reverently upward at the Buddha’s face.

Since Ananda had made this request, they hoped that through Ananda’s request, they could also receive an indication from the Buddha.

They did not need to speak to ask for predictions, as the Buddha already knew; He knew what was in their hearts. Although these people did not express it, the Buddha knew. He “saw fit” because He already knew. So, the Buddha saw fit to bestow predictions. The Buddha understood everyone’s heart. So, the Buddha started preparing to bestow predictions on everyone in the future.

From this sutra passage, we can feel their close relationship [with Him]. As for Ananda and Rahula, the 2000 people at the assembly, all these people, placed their hopes on Ananda and Rahula. This was because these two people had special relationships with the Buddha. This kind of relationship truly is the awakened affection of the Buddha-Dharma. See, 2000 people hoped in their hearts to hear Ananda and Rahula receive predictions from the Buddha. Of course, their hope that these two received predictions was also because they too would likely have a part in it. We ordinary people all have these kinds of wishful hearts.

However, the awakened wishes of sages are different from those of us ordinary people. In the Buddha’s Sangha, everyone was an awakened sentient being. They hoped for Ananda and Rahula to receive the Buddha’s predictions. This was the wish of the assembly. In all things, we truly must always be mindful!

Ch09-ep1167

Posted on June 22, 2024 by Scott Ogata

Episode 1167 – The Unease of Not Having Received Predictions

>> “We must earnestly practice, learn and contemplate. We must make the Four Great Vows. Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood. Now, those who had not yet received predictions felt uneasy in their minds. If they could receive predictions, they would have the joy of being equal to the sages.”

>> “At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

>> “World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

>> World-Honored One, we too should have a part in this: We too should be among those receiving predictions and should also have part in attaining Buddhahood.

>> They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”

>> Only the Tathagata is our refuge: This means they single-mindedly turned to the Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.

>> Tathagata: One of the Buddha’s ten epithets. “Tatha” refers to True Suchness. He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata. He also journeys on the path of True Suchness and comes to the Three Realms to transform. Thus, He is called the Tathagata. This is the manifest Tathagata.

>> Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends: “Moreover, in all worlds, heavenly beings, humans, asuras, the fourfold assembly and the eight classes all recognize us as friends.”

>> Recognized as friends: This means people knew and recognized that their virtue and prestige could be depended upon. Those who saw them knew their family names. Those who heard them understood their virtue and talents. People took them either as teachers or friends.

>> Friend: Another term for companion. If we say we know someone, we know his heart and recognize his appearance; this is a person I know. In order to let others know, we will say, this person is virtuous; he is a good and virtuous friend. If they are evil, we call them harmful friends. Those who teach the Dharma to guide us to a good place are good friends. Thus, we call them “virtuous friends.”

“We must earnestly practice, learn and contemplate.
We must make the Four Great Vows.
Those at and beyond the stage of learning
who listened to the Dharma would all receive predictions of Buddhahood.
Now, those who had not yet received predictions
felt uneasy in their minds.
If they could receive predictions,
they would have the joy of being equal to the sages.”

“We must earnestly practice, learn and contemplate. We must make the Four Great Vows.” As we practice and learn the Buddha’s teachings, we must constantly practice earnestly. We must also learn intently and contemplate; we must cultivate contemplation. To cultivate contemplation is to have a mind in Samadhi, a focused mind. Having a mind in Right Samadhi is to cultivate contemplation. We often say that when we sit in meditation, we enter Samadhi. But meditation is not only being in Samadhi when we sit. The highest mastery of Samadhi is remaining tranquil in Samadhi as we are in action. This is the most important thing as we learn and practice the Buddha’s teachings. This requires us to earnestly practice; we need to practice until we attain this mastery. To cultivate this kind of mastery, we must make the Four Great Vows. The Four Great Vows are the Buddha’s original vows, the universal vows of all Buddhas. All Buddhas share the same path. Each Buddha can have their own specific vows, but they must all have the same universal vows.

Like all other Buddhas, Sakyamuni Buddha likewise made the Four Great Vows. Whether His universal or specific vows, all were to save and deliver sentient beings.

Everyone knows the Four Great Vows. “I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma-doors and I vow to attain unsurpassed Buddhahood.” All Buddhas share the same path. All Buddhas make these kinds of vows in their spiritual cultivation, life after life. Of course, Sakyamuni Buddha also made these Four Great Vows. “I vow to deliver countless sentient beings.” To transform sentient beings, He must have loving-kindness, compassion, joy and equanimity. Great loving-kindness is without regrets, great compassion is without resentment, great joy is without worries and great equanimity is without expectations. With this kind of open and spacious heart, He goes among people to transform sentient beings. We must place great importance on the Four Great Vows.

There are countless sentient beings [in the world]. There are not only human sentient beings, there are also sentient beings in other forms, all kinds of sentient beings with life. We must love and deliver them all. So, we must nurture this very meticulous, yet open and broad love. Meticulous means to a minute, subtle level. We must love to a very subtle level, which means we must be very attentive to detail. For instance in Taiwan, there is a large group of Living Bodhisattvas. For Mother’s Day, Tzu Chi Day and the Buddha’s birthday, they will hold three celebrations in one. Throughout Taiwan, from Keelung to Hengchun, everyone is very reverent. With reverence, they go among people, into the community, [to visit] our care-recipients who receive long-term help from us. Also, for their neighbors in the community, they bring peach buns, visiting each household.

They do this not only for our care recipients. They say, “We often come to your village and your community, and we may have caused you some inconvenience. Also, these grandpas and grandmas living here and these families may need assistance from you. We live far away, so our care for them is not consistent. So, we need your help to care for them.” Think about it, this is such detail-mindedness! They are very meticulous. We are so far away and cannot take care of them on a daily basis. So, for the sake of the people we care for, whether the elderly or disadvantaged families, we hope the neighbors can provide more care. We establish these affinities on their behalf. I heard about how mindful they are. From Keelung to Hengchun, throughout Taiwan, they “vow to deliver countless sentient beings.” How open and broad [their minds] are!

Not only do they care for the entire Taiwan, they are also very meticulous in considering to ask the neighbors of our care-recipients to help care for them. They are able to think so meticulously and have such open and broad love. This is the case not only in Taiwan; it is the same all around the world! We also saw our Bodhisattvas in Africa. They too are preparing for the Buddha’s birthday along with Mother’s Day and Tzu Chi Day. They too are very proactive. We saw that there were a few of our local Bodhisattvas in Lesotho who came back to be certified [in 2015]. In those few days, [Tzu Li (Adelinah)] understood why I always say that time is running out and why I am so worried. The reason I am so worried is that I want to save everyone in this world. Thus I say every day, “There is not enough time! Time is running out! The world is full of calamities and life is full of suffering. How can we reach out everywhere to help people?”

She sincerely sought to realize this. In every place, [we need] the local people to widely spread this love. In every place, [we need] local Bodhisattvas to care for the people in that place. So, she began to form aspirations to spread the seeds of great love throughout her country. She said she would mindfully seize the time and use her time to [build] relationships with others. She also formed aspirations and made vows to turn “There is not enough time” into. “There is still enough time.” How great is her vow! I [always] say, “There is not enough time,” while she says, “There is still enough time.” We must seize the moment and just do it. Among people, we must widely spread the seeds of love.

Sure enough, after returning on December 1st, she has not stopped for even a day. She constantly goes here and there among people. With every community and every family, she delves deeply into [their situation] to care for them. The footprints of relief never stop. Sometimes [the volunteers] provides spiritual care. Sometimes they provide material aid. This is in Lesotho.

People from four or five countries met in Durban, [South Africa] where they held an advanced volunteer training and a spiritual retreat. The retreats they hold include [large events] once or twice a year. Locally, they also continually hold classes every month. They hold volunteer training locally. We can see that they are truly very diligent and very joyful; they truly turn “There is not enough time” into “There is still enough time.” This way, the countless sentient beings in this vast place [can be delivered]. If, in such a vast place, people’s minds can come together in harmony to simultaneously care for so many [communities], by using the power of love to give to others, very quickly, suffering beings everywhere can receive relief at the same time. These are the ways I see everyone mindfully giving with love. We do not differentiate between ethnicities.

When they came back to be certified [in 2015], there were many of these “black pearls” who came from different nations. Their wisdom is not in any way inferior to ours. Their ability to attain realizations, the aspirations they form and the vows they make are no less great than ours. In particular, they firmly persist in carrying out their missions and vows. “We must earnestly practice, learn and contemplate.” This is their mindset; after accepting this faith, they have deep belief in it. They form aspirations and make vows to learn. Wherever they go, they bring the Dharma with them. They bring the Dharma as they engage in spiritual practice. Among people, they cultivate contemplation. No matter what kind of suffering and what kind of negative habitual tendencies they encounter in the world, their minds are very stable and they constantly give of themselves.

“I vow to deliver countless sentient beings.” They have already begun taking the first steps. “I vow to eliminate endless afflictions.” Originally, their lives were not easy. Before, they were the poor among the poor. Now they are the rich among the poor. They have attained spiritual wealth and have opened the door to their heart. All the principles in the world have entered their hearts. This is their spiritual wealth. They have eliminated afflictions and are very diligent in learning [the Dharma]. They have eliminated their afflictions. They are walking on the Bodhisattva-path. They are very clear on their goal as they walk along the path to Buddhahood. So, when it comes to the Four Great Vows, haven’t they put these into practice? Indeed, I hope they can [continue] to do this throughout this life, and not only in this lifetime, but lifetime after lifetime. These seeds have already been sown in their minds, and they themselves are diligently cultivating them. They are taking action and engaging in spiritual practice. This makes me feel so joyful! We must learn from them.

We are more experienced than them in learning the Buddha-Dharma, but when it comes to diligence, we must learn from them.
Their diligence is such that, although they are in such a difficult environment, they can still practice and advance diligently. This is what we need to learn from them. So, “We must earnestly practice, learn and contemplate. We must make the Four Great Vows.” These are the great vows that all Buddhas share, the Four Great Vows. As Buddhist practitioners, we should also have such vows.

In the Lotus Sutra, we have already reached the point where those at and beyond the stage of learning were about to receive predictions, the ninth chapter. “Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood.” As long as we learn and have the resolve, we will be able to understand [the Dharma]. In the previous chapter, the Buddha had already bestowed predictions of Buddhahood on the 1200 disciples who were following the Buddha. For the 500 of them who were present, the Buddha personally bestowed predictions for them. For those who were not present, He told Venerable Kasyapa, “When you see them, tell them that they will all attain Buddhahood, that the Buddha has already bestowed predictions on them.” Now, after this, the Buddha began to bestow predictions on those at and beyond the stage of learning.

Doesn’t this confirm that as long as we form aspirations to learn the Buddha’s teachings, whether we are newly-inspired or have already reached the highest stage, the fourth fruit of Arhatship etc., we can all receive from the Buddha predictions of attaining Buddhahood in the future? This refers to Small Vehicle practitioners. Great Vehicle practitioners form Bodhisattva-aspirations. As long as we form Bodhisattva-aspirations and take the Great Vehicle Dharma to heart, the Buddha will also bestow predictions of Buddhahood on us all. So, we know this. It is the same now! As we have said before, perhaps we were also among those 500 disciples. Or perhaps we might have been one of the 1200 disciples. Or we might have been among those at or beyond the stage of learning. We too may have been among those who received the Buddha’s predictions.

Or perhaps, dust-inked kalpas ago, in the era of the 16 princes, we might have heard the Lotus Sutra before. We may have already absorbed the seed of the Great Vehicle Dharma. We must have faith in ourselves. Life after life, we may have had much ignorance. Or perhaps, life after life, we may have had the causes and conditions to transform sentient beings. Everyone has different causes and conditions. No matter what appearance we manifest, when the causes and conditions manifest, we guide sentient beings, whether many or few. This is forming affinities to attain Buddhahood.

For Buddhist practitioners, everyone is equal, so everyone can attain Buddhahood. “Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood.” Now, Ananda, Rahula and many others who had not yet received predictions from the Buddha “felt uneasy in their minds.” We sentient beings are like this. Even those who lived at the same time as the Buddha still had very subtle attachments to a limited sense of self. “How is it that the two of us, whom everyone knows, I, Ananda, I, Rahula, [have not received one]? I am Ananda! I have been the Buddha’s attendant for nearly 30 years. How come my name has not been called? I am Rahula! I am the son of the Buddha. How come my name has not been called?” Their minds were not at ease. However, they had great confidence. In the previous sutra passages they said, “We will receive [predictions] very soon. The Buddha will bestow predictions on us. It will be our turn very soon, so we should be very joyful.”

So, “If they could receive predictions, they would have the joy of being equal to the sages.” If they could receive predictions from the Buddha, then others would certainly have a part in it. Everyone should be able to receive a prediction. This is stated in the previous sutra passage. We must deeply realize this and understand the meaning contained in [this passage]. However, what is most important is that we must earnestly practice and learn and thoroughly contemplate. We must settle our minds. Since we have formed aspirations to enter the Buddha’s door, our minds must be very settled. We must make great vows. “I vow to deliver countless sentient beings.” This is the universal vow of all Buddhas. As Buddhist practitioners, we should also emulate the Buddha’s universal vows. Life after life, we should form the Four Great Vows. This is our goal. If our goal is like this, then we must put it into practice.

Let us look at the [previous] sutra passage,

“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

We have already discussed this [passage]. Ananda and Rahula knew that they were about to receive predictions. It should more or less be their turn. So, from their seats, they spontaneously stood up and walked toward the Buddha. They prostrated reverently and kneeled in front of the Buddha to express to Him what was in their hearts.

The following sutra passage says,

“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

This expressed what was on their minds. “World Honored One, we too should have a part in this.” They should have a part in this as well. “Those before us already received predictions; now, isn’t it our turn? We should also have a part in this! The Buddha should bestow predictions on us too.”

World-Honored One, we too should have a part in this: We too should be among those receiving predictions and should also have part in attaining Buddhahood.

In their hearts, they felt confident of this, but the Buddha had not called their names yet. They therefore felt uneasy, so, they stood up on their own accord and came to express their hopes to the Buddha. Among those who had received predictions, their names had not been called yet. They should also be able to attain Buddhahood in the future. So, they should now also be able to receive the Buddha’s predictions of completing the enlightened path to Buddhahood, confirming that they will [achieve this]. This was how Ananda and Rahula expressed to the Buddha what was in their hearts.

They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”

They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”

This was because the Buddha said, “The mind, the Buddha and all sentient beings are no different [in their nature].” This is the true principle of the Buddha-Dharma. Since the Buddha had bestowed predictions on everyone, they should also be able to attain realization of supreme Bodhi. It is the same for us. Since we have formed aspirations and the direction we are going in is correct, our direction should be along the Bodhi-path. This is from the point of view of the Dharma.

“Regarding predictions,” in terms of actual people and matters, “we are also Hearers. We should also receive predictions of Buddhahood.” In terms of worldly matters, they were also by the Buddha’s side, constantly engaging in spiritual practice and accepting the Buddha’s teachings. “We are also like that; the Dharma [we heard] from the Buddha’s speech has enabled our wisdom life to grow. So, we are also Hearers, born from the Buddha’s speech. The Buddha used His speech to teach the Dharma, allowing our wisdom-life to grow.” They were truly Hearers and “should also receive predictions of Buddhahood.” They too should receive predictions from the Buddha regarding their land and their name after attaining Buddhahood.

In terms of worldly matters, Ananda and Rahula also placed great importance on the rituals of these worldly matters. As for the Buddha-Dharma, they did not need predictions. “We will attain Buddhahood in the future as long as we follow the teachings of the Buddha. The mind, the Buddha and all sentient beings are no different [in nature]. [We will continue] until we awaken to the true principles of all things in the universe.” From [understanding] conditioned phenomena we come to thoroughly realize unconditioned Dharma. Conditioned phenomena are all things that have formed through convergence. From these tangible things, we can mindfully cultivate contemplation and comprehend them on a very subtle level.

This is just like what we said earlier about how. Bodhisattvas care for suffering sentient beings. Throughout Taiwan, when we are taking care of people in suffering, we also hope that their neighbors can start to care for them too. So, we are kind to [their neighbors] in the hope that these people can [be inspired] to help those we are helping. In this way [our volunteers] are so detail-minded. This is conditioned phenomena; these are things that can be created. When a heart of kindness arises in us, we constantly help those who are not related to us, regularly going to care for them. Through their actions, volunteers teach the people around by example, by acting as role-models. In this way, these people give rise to compassion for those disadvantaged families. So, we interact with these neighbors and ask them to help us. Then with regards to these disadvantaged families, our minds will be much more at ease.

These are all conditioned phenomena. Conditioned phenomena are transient. Because of the impermanence in life, currently, [these families] experience suffering. Now, we are learning the Buddha’s teachings, which awakens our love and compassion to cherish and care for them. But one day impermanence will strike us too. So, all interpersonal relationships are impermanent. Now, their children are still young. In the future, their children will grow up. Now, we are the ones helping them. In the future, when these children grow up, the help they received in the past, this cause, may become a seed in their minds and they will be the ones helping other people. This is arising and ceasing. In this world, there are cycles of life and death. These are all conditioned phenomena. But within these conditioned phenomena, there is unconditioned Dharma. “Everyone intrinsically has Buddha-nature.” This is unconditioned Dharma. This is the principles. This is the truth. The Buddha-nature is the true principles of everything in the universe; it is everyone’s nature of True Suchness.

Everyone has this intrinsic nature of true principles. So, as we learn in our spiritual practice, the [unconditioned] Dharma has always existed, but we need conditioned phenomena in this world [in order to realize it]. In spiritual practice, we likewise need ritual. We have morning and evening recitations. In the early morning, we listen to the Dharma etc. The etiquette of our conduct and our appearance are all things we need to pay attention to. Our demeanor, our appearance and the way we live our daily lives, our lifestyle and our physical appearance, must all converge together. Spiritual practitioners have their own character, their different way of life and appearance. This is the reason we engage in spiritual practice. This is why we differentiate lay practitioners and monastics. As a monastic, we must constantly take care of our mind, our appearance and our actions. This is what we call spiritual practice. The actions of [monastics] are different from lay practitioners. So, we must constantly be mindful.

Lay practitioners who practice the Buddha-Dharma are different from ordinary people. The difference comes from their mindset. They have the Buddha in their hearts, and they have the Dharma in their actions. Thus, the way they interact with other people and deal with matters are different. So in society, when people see Tzu Chi volunteers, they have trust in them and approve of [what they do]. This is due to their appearance and way of life, the way they actually act. This is the same principle. So, they have the Dharma; this is both their appearance in the world and their way of life in the Dharma; we must mindfully contemplate all of these.

So, the following [passage] states that. “Only the Tathagata is our refuge.”

Only the Tathagata is our refuge: This means they single-mindedly turned to the Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.

They had now said out loud that they had taken refuge in the Buddha for life. This was because the Buddha in His wisdom took all the principles in the universe and. His ocean of enlightened wisdom and constantly shared them through His speech. They constantly accepted the Dharma given to them by the Buddha. So, the Buddha was the refuge of their wisdom-life. Thus, “Only the Tathagata is our refuge.” The Tathagata’s Dharma is everyone’s refuge. We “single-mindedly” take refuge with Him. He is the refuge of our heart. He is the spiritual refuge of our wisdom-life. He is our spiritual refuge of our wisdom-life.

“This means they single-mindedly turned to the. Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.” The Buddha’s Great Vehicle Dharma is what we turn to. We should not remain in the Small Vehicle Dharma. What we want to aim for is to emulate the Buddha, to form great aspirations and make great vows. “I vow to deliver countless sentient beings.” We must eliminate all afflictions and cultivate all Buddha-Dharma. We want to attain Buddhahood. So, the Buddha is our spiritual refuge.

So, “Tathagata” is “one of the Buddha’s ten epithets.”

Tathagata: One of the Buddha’s ten epithets. “Tatha” refers to True Suchness. He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata. He also journeys on the path of True Suchness and comes to the Three Realms to transform. Thus, He is called the Tathagata. This is the manifest Tathagata.

“Tatha” refers to True Suchness, which is the true principles. The true principles are everlasting and unchanging. This is called “Suchness,” the principles of Suchness, the Dharma of Suchness. This is True Suchness. “He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.” This is the principle. In order to seek these principles, we must “journey” in the right direction. Where does the cart we journey on go? Where is the airplane we are on going? Where is the boat we are on going? This is [what we mean by] direction.

Our direction is to “journey on the path of True Suchness,” to return to our nature of True Suchness, to return to the true principles. We want to eliminate our afflictions and ignorance and return to the true principles. This path is the path to awakening. The path to awakening is the true principles. “From the seed, [we] come to the fruit.” That seed from dust-inked kalpas ago, an incalculable [time ago], has always been with us. From the seed, we come to the fruit. This seed has existed life after life. But life after life, how much Buddha-Dharma have we encountered? As we take the Buddha-Dharma to heart, with everything these seeds create, how many of our seeds of True Suchness do we still have left? In our hearts, in our awakened nature and our ocean of wisdom, how much Dharma have we taken in? Has our awakened nature been able to grow? Has our ocean of wisdom expanded? This all depends on us.

“From the seed, [we] come to the fruit.” If life after life we never part with the Dharma, if we never deviate from it while among people, naturally we will “achieve perfect enlightenment.” Because that seed is there, if we do this life after life, with many seeds we will attain many fruits. On a piece of land, how many seeds will you sow? It can be a handful, or it can be a basket. Depending on how many seeds we have, there will be that many plants on the land. If there are two or three seeds, then there will be two or three plants. If there are millions of seeds, then there will be millions of great Bodhi-trees. In the same way, we must constantly help these seeds grow and constantly help the fruit develop. In this way, with respect to our nature of True Suchness, which is the principles, we gradually, constantly keep experiencing it; we experience the principles of True Suchness. The more we understand, the more the seeds and the fruit will grow.

I often tell everyone that as we listen to the Dharma, we must take it to heart. When we take it to heart, the seed will remain in our mind. If we do not take it to heart, then it will leak away. In this past period of time, we have constantly been talking about Leaks. If we hear something and then forget it, that means it has leaked away. If, after listening, we take it to heart and put it into practice, then we can correct the bad habitual tendencies we have as unenlightened beings. If we change, we can now return to the path; this is the fruit. From the seed, we are now attaining the fruit. This fruit then becomes a new seed in the future. What is now a fruit will be a seed in the future. In the future, we will journey on the fruit we have attained now; when we bring it to the future, it is a seed. In summary, this is the cycle of cause and effect. The seed from the past is today’s fruit, and our present seeds become future fruits. This is a cycle. Depending on how many positive seeds and positive fruits we have, we will continue to come and go in that way. He who comes to the world journeying on the Dharma of Suchness is called the Tathagata.

“He also journeys on the path of True Suchness and comes to the Three Realms to transform.” Since we have formed aspirations, we are in the Three Realms, the desire realm, form realm and formless realm, repeatedly coming and going. In the Three Realms, there are also the Six Destinies. So, the Six Destinies are within the Three Realms. We do not know which realm we will be in [in the future]. Nonetheless, I hope we can take the principles to heart and can form aspirations and make vows. No matter which realm we will go to in the future, we want to teach and transform sentient beings. “I vow to deliver countless sentient beings.” We want to transform sentient beings. This is the meaning of Tathagata. “This is the manifest Tathagata.” He manifests in response to the causes, conditions and the time.

“Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”

Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends: “Moreover, in all worlds, heavenly beings, humans, asuras, the fourfold assembly and the eight classes all recognize us as friends.”

This is saying that Ananda and Rahula, in all worlds, among heavenly beings, humans, asuras and the fourfold assembly and the [remaining] classes of Dharma-protectors, were recognized by all. This is because “I am the Buddha’s cousin as well as His disciple, I am the Buddha’s son and also His disciple” and so on. Other than the fourfold assembly, heavenly beings, humans and asuras as well as the rest of the eight classes should all know them. Thus, the Buddha should bestow predictions on them.

So, they were “recognized as friends. Recognized as friends means people knew and recognized [them].”

Recognized as friends: This means people knew and recognized that their virtue and prestige could be depended upon. Those who saw them knew their family names. Those who heard them understood their virtue and talents. People took them either as teachers or friends.

Everyone recognized this person. His name was Ananda. They all understood that Ananda was the foremost in hearing all. Ananda was very kind. They also all understood that Rahula was the Buddha’s son. Rahula was born in the royal family. He engaged in esoteric practice and was very patient and accommodating. This means “people knew and recognized [them].” They all knew what level their virtue had reached. Everyone knew and recognized them, so they were “friends. I know him, and I also understand him.” He is my “friend.” [In Chinese this sounds like “knowledge”] but here we are talking about “friends.” They all knew this person, and they also understood him.

“Those who saw them knew their family names.” They knew about their family names because in India the four castes were very clearly distinguished. During the era of the Buddha, although He wanted the four castes to be equal, He was not able to achieve this. So, “those who saw them” would know their family names. “Those who heard them” understood their talents and virtues. So, people began to take refuge [with them]. Some people were their good friends. This means that. Rahula and Ananda knew a great number of people. Some people took refuge with Rahula, and some took refuge with Ananda. They both accepted disciples. Among them, there were good friends of Ananda, and there were virtuous friends of Rahula. Thus it says “recognized as friends.” Everyone knew about them.

“Friend” is another term for companion.
Friend: Another term for companion. If we say we know someone, we know his heart and recognize his appearance; this is a person I know. In order to let others know, we will say, this person is virtuous; he is a good and virtuous friend. If they are evil, we call them harmful friends. Those who teach the Dharma to guide us to a good place are good friends. Thus, we call them “virtuous friends.”
These are our virtuous friends. They are good friends of ours. This is like when people say, “I know that this person is very kind. I know what they look like. The name you just mentioned, I recognize this person. What does he look like? Is he tall? He is really tall” and so on. “He is very kind; I know him.” They know this person. They all know that this person is kind. This person is very good. You can become friends with him; he is a virtuous friend.

Or, when others ask about this person we say, “This person has all these weaknesses. He is rather mean, has bad temper and so on. If you are with him, you need to be careful.” This is to let others know. To transform others, we must first know what this person is like. We must know about his habits. If we want to teach the Dharma to this person, we must know if he is good or bad, know his personality and his temper. So, we must first get to know the person.

Thus, “Those who teach the Dharma to guide me to a good place are good friends. Thus, we call them ‘virtuous friends.'” Those who guide us are our virtuous friends. We also want to guide other people and be virtuous friends for others. So, [we are] “recognized as friends.” People are observing the actions we take. The principle is the same; spiritual practice is also like this. We let others know us, but what does our conduct look like? People recognize us, but what are their comments about us? This depends on the way we behave in the course of our everyday spiritual practice. So, we must always be mindful.

Ch09-ep1166

Posted on June 22, 2024 by Scott Ogata

Episode 1166 – Seeking the Buddha’s Predictions of Buddhahood

>> “Diligent practitioners use their wisdom to observe world-transcending virtuous and blessed karma. When we clearly understand the truth and the path of Suchness, we give rise to the thought of freeing ourselves from defiled conditions in the mundane world. We make use of this thinking in order to transcend the world. We follow the Buddha’s teachings and aspire to receive the Buddha’s predictions of Buddhahood.”

>> At that time, Ananda and Rahula gave rise to this thought, “We often thought to ourselves that” “if we could receive predictions,” “we would be so joyful.” Immediately they arose from their seats and went before the Buddha. They made prostrations with their head at His feet and spoke to the Buddha.

>> Rahula: His name meant “repeated obstructions.” He was the Buddha’s son. When the Buddha wanted to become a monastic, His father told Him, “If you have a son, I will allow you to follow your aspirations.” Because of this obstruction of having a son, He postponed becoming a monastic.

>> Rahula: He was in His mother’s womb for 6 years and became a monastic as a child. The Buddha asked Sariputra to be his tutor and teach him to uphold the novice’s precepts.

>> [They] gave rise to this thought, “We often thought to ourselves”: The two great disciples simultaneously gave rise to this thought. “In our minds, we often thought to ourselves.”

>> If we could receive predictions we would be so joyful: They thought, if the Buddha would bestow predictions upon them, would it not be a great joy? Joy: This means to celebrate in happiness. Since they had not yet received predictions, they felt unsettled and uneasy. Thus, they were worried and unhappy. They thought, if they could receive predictions and be ranked among the sages, would it not be a great joy?

>> Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha: They had a request, so they left their seats and came forward. They prostrated with their heads at the Buddha’s feet and both spoke in one voice to the Buddha.

“Diligent practitioners use their wisdom
to observe world-transcending virtuous and blessed karma.
When we clearly understand the truth and the path of Suchness,
we give rise to the thought of freeing ourselves from defiled conditions in the mundane world.
We make use of this thinking in order to transcend the world. We follow the Buddha’s teachings and aspire to receive the Buddha’s predictions of Buddhahood.”

We must be mindful in understanding the Dharma. When we listen to the Dharma, this is very important! Listening to the Dharma, we must take it into our minds. “Diligent practitioners use their wisdom.” If we do not take the Dharma to heart, how are we going to increase our wisdom? So, to increase our wisdom, we must listen. After listening, we must take [the Dharma] to heart and earnestly contemplate. This is “listening and contemplating.” After listening to the Dharma, if we do not mindfully contemplate it, we will not be able to comprehend the wondrous principles of the Buddha-Dharma. After listening to it, we must then let it circulate in our minds, earnestly contemplate it. We must not let it go in one ear and out the other. We must listen to it and place it in our hearts. We must apply it in our minds and earnestly contemplate it.

Can we apply the Dharma in our lives, put it into practice in our interactions with people, matters and things? If we can apply the Dharma to worldly matters and things, then we are applying what we learned. So, in listening to the Dharma, we must apply what we hear. This is true spiritual cultivation. This is what is meant by listening, contemplating and practicing. We practice to cultivate our minds and character. Starting from listening to the Dharma, we keep the Dharma in our minds, and in our work with and interactions with people, we earnestly reveal our self-cultivation. Cultivating our minds and correcting our behaviors is called spiritual practice. This is wisdom. [We need to] use the Buddha-Dharma to transform our wisdom-lives and perfect our wisdom.

If we have wisdom, then naturally, in our interactions with people and in dealing with things and matters, [we] “observe world-transcending virtuous and blessed karma.” How should we do that? When we interact with people, are these people our beneficial friends? Or are they our harmful friends? If they are beneficial friends, then they are assisting conditions for us. They can help us complete our spiritual practice by showing us the right direction. These are beneficial friends. They are able to share our aspirations and mission. We can learn from each other and encourage each other. These people are all beneficial friends. What about harmful friends? If they are harmful friends, then we should earnestly observe them. But we have to be very careful. If we can help them to turn their thoughts around and transform evil into goodness, of course, that is the best. However, if they are stubborn and we cannot change them, then we ourselves must uphold our practice of precepts, Samadhi and wisdom, wisdom of listening, contemplating and practicing. We can take them as negative assisting conditions; they remind us to be vigilant.

They too [might be] listening to the Dharma, but when they listen to the Dharma, they fail to use it as a check on their daily living. Thus, their behavior goes off track. Of course, we should try to advise them. If we cannot persuade them to turn back, we simply must protect ourselves. This is just like when the Buddha was about to enter Parinirvana, Ananda hurriedly came to ask the Buddha, “Buddha, in the Sangha, there are still stubborn bhiksus who do not accept the teachings. While the Buddha is still alive, they are already hard to train. Once the Buddha enters Parinirvana, how will we lead them to follow the rules of the Sangha?” The Buddha sighed [and said], “We must rely on everyone’s compassion. Guide them mindfully. If you can lead them to change, this creates countless merits. If you cannot convince them to change, then you can only be forgiving and ignore them.” This was when the Buddha was about to enter Parinirvana. When faced with these people who were unable to uphold precepts, He could do nothing but sigh.

So, before the Buddha entered Parinirvana, He also said that as long as the Buddha-Dharma is in the world, people in the world can utilize these principles, the Dharma of the Right Path. The Buddha-Dharma is wondrous medicine for treating afflictions and ignorance in the world. It is the best medicine for saving the world. It is the best method to save the world. No heretical teachings can destroy the true principles of the Buddha’s teachings. This is because they are true principles. They are the true principles of all things in the world; regardless of the time or the environment, nothing can destroy these true principles. But what made the Buddha sigh was how. “The lion’s parasites eat the lion’s flesh.”

This is just like a lion. In the forest, the lion is the king of all beasts. When other animals see the lion, they quickly flee from him. They do not dare to offend him. When they hear the lion’s roar, when the lion lets his voice be heard, all animals will quickly hide. They do not dare cross him. Yet on the lion’s own body, there are fleas, “the lion’s parasites.” On the lion’s body, in his hair and his pores, these fleas live and grow. They bite the flesh of the lion. This was why they Buddha sighed. In the future, what can destroy the Buddha-Dharma is not non-Buddhist teachings, but its own practitioners, those who do not have proper and right views of the Buddha-Dharma. When people’s thinking has deviated and they have misunderstandings regarding the Dharma, that is what harms the Buddha-Dharma.

This is like how, when Ananda was 120 years old, He overheard a young bhiksu chant a verse that was clearly wrong. It was a very minor error, but it caused a great deviation in the Dharma. He corrected [the young bhiksu], but the young bhiksu’s master would not admit [any error]. He even said, “Ananda is old. His memory is failing, and his wisdom has regressed. There is no need to listen to Ananda.” Because of this, Ananda had a realization. He was advanced in age, 120 years old. His fellow practitioners in the Sangha had all passed on one by one. This was just like a forest. All the trees together can shield against the wind, and the trees can protect the earth. But as the trees fall one by one and are gone, the ability of a single, lonely tree to block he wind and protect the earth is very weak. When Ananda thought about this, he thought, “What is the use of remaining in the world?” So, He decided to seek his final rest.

Indeed, when Ananda saw that, in his own Sangha, the Buddha-Dharma that was passed down by word of mouth had deviated, that it was not corrected but retained those errors, he could not bear to hear and see this. Furthermore, subject to the laws of nature, he had truly become old. We can see that the Right Dharma at that time was only passed down by word of mouth. Most of the time this was how the Dharma was transmitted. So, there were deviations and mistakes. After the Buddha entered Parinirvana, as Ananda was passing down the teachings and leading the Sangha, he too would sigh helplessly.

In any case, for Ananda, from [the time] he met the Buddha and listened to the Dharma until he passed away, 100 years had gone by. He became a monastic at 19 and became the Buddha’s attendant at 20. As for the teachings of the previous 20 years, the Buddha reiterated them for Ananda to hear. Ananda was by the Buddha’s side, attending Him, for almost 30 years. Think about it; when Ananda was 50 and the Buddha was 80, He entered Parinirvana. After the Buddha entered Parinirvana, [Ananda] started to compile the teachings. He started compiling the teachings at 50 and lived until he was 120 years old. During this time, 這個時間 /

(It can be translated: This is a long time.)

From the time he began to compile the teachings and people began passing them on by word of mouth until the Buddha-Dharma began to lose its shape and show slight deviations, only 70 years passed. Therefore, whether the Buddha-Dharma can be correctly passed down depends on our mindfulness and wisdom. We must earnestly observe and consider how to ensure that [what we create] is true, world-transcending blessed karma. We must teach and guide. We cannot only practice for our own benefit. We must go among people. When we go among people, we must not let their afflictions and ignorance pollute our minds. We must have a world-transcending spirit as we do our work in the world, as we spread the Buddha-Dharma in the world. Only when we have a world-transcending spirit can we maintain the purity of our minds.

So, why does [monastic] spiritual practice require leaving one’s family and loved ones? Leaving one’s family and loved ones means that the afflictions of family will not entangle us. If we are one person, we can end this all at once and thoroughly, mindfully accept the Buddha’s teachings. We can focus solely on passing down the Buddha’s teachings to future generations. The defiled love of family relationships will no longer entangle us. This allows us to focus completely on the Buddha-Dharma and on serving humanity. This is called doing work in the world with a world-transcending spirit. This is called “world-transcending virtuous and blessed karma.” Blessed karma must be cultivated among people. “World-transcending” means not being tainted by worldly desires. This is to be world-transcending.

So, “We clearly understand the truth and the path of Suchness.” We should always clearly understand “the truth and the path of Suchness. The truth” is the true principles. “Suchness” refers to returning to our nature of True Suchness, completely understanding the true principles of conditioned phenomena and thus entering the truth of unconditioned phenomena. How do conditioned phenomena converge and form? They are formed from the aggregation of desires from afflictions and ignorance. In modern society, technology is very advanced. Because of our desires, we do many things that destroy the earth. We take energy and resources from the earth without restraint in order to make these things.

Nowadays, everyone’s life is very convenient. Transportation is convenient. In particular, we all have cellphones in our hands. We do not need to go anywhere. With a simple dial on the phone right here, the other person’s image appears in front of us. As we are talking to them, we also appear in front of them. This “transportation in the palm of your hand” is very convenient. But do we know where these convenient things actually came from?

This is how we sentient beings are. Even though everyone intrinsically has. Buddha-nature, once we understand the principles of conditioned phenomena and know how to put these things together, we stop at nothing to obtain things and put them together into tangible things. This is conditioned phenomena. Every object has its own workings, its own principles. We destroy this tangible [land], these tangible things that all originally contain these principles, then obtain [their resources] and reassemble them. How many things need to be assembled to make a cellphone? This is first destroying, then reassembling.

This is what we sentient beings do when we understand the principles of matter; we destroy these things to extract and refine them into [raw materials]. But we are destroying vast areas just to obtain a tiny bit of material. Isn’t this what happens to the mountains, rivers and land? So, we need to understand this. If we do not understand, we might think that there are now plenty of material resources. Then we become extravagant. We use as much as we like and quickly replace things. This is the karma we ordinary people create. We destroy nature; we destroy the land. This is ignorance. We have lost our wisdom; what we use is our small-minded cleverness, which ends up causing large-scale harm. It only benefits sentient beings’ [desire for] convenience, satisfying the desires of sentient beings. This is all it does. However, it causes great harm to nature. This is ignorance, not understanding the true principles of unconditioned phenomena.

We should truly “clearly understand the truth and the path of Suchness.” We have come to live in the world, so we should follow the principles of the world in our daily living; this is also a way of life! Since ancient times, our [ways of life] have been changing. Are we actually advancing? In fact, we are causing destruction, but we are completely unaware of this. As Buddhist practitioners, we must understand this. We must be very clear on this. So, “We clearly understand the truth and the path of Suchness.” We should thoroughly understand principles and return to the path of True Suchness, the principles of True Suchness. We can then clearly understand that we must cherish our wisdom-life. Truly, we need to develop our wisdom-life. Wisdom-life is wisdom. We must learn how to develop it.

So, “[We must] free ourselves from defiled conditions in the mundane world.” We must free ourselves from the mundane world, from the defiled conditions in this mundane world. Defiled conditions in the mundane world refers to what we mentioned just now. [The pursuit] of satisfying humanity’s [desires], of satisfying our own desire for profit, for fame, wealth and so on, are all defiled conditions. These [defiled conditions] are what bring about the deluded karma of birth and death. This is how we are in this world; we have these defiled causes and conditions. We must earnestly, quickly and thoroughly understand the true principles of the Buddha-Dharma and free ourselves from the defiled conditions of this mundane world.

Defiled conditions [disturb] the still waters of True Suchness. The intrinsic principles of our nature of True Suchness are like still water, but ignorance disturbed this still water, creating the defiled conditions of the mundane world and stirring up waves in samsara’s sea of suffering. People now are truly [suffering] from the imbalance of the four elements of the macrocosm and from the imbalance in people’s minds causing manmade calamities. See how people today are really at the juncture of life and death. As this happens, do we know where we are going? We do not know! The world is filled with unbearable suffering. So, we need to understand, “clearly [understand] the truth and the path of Suchness,” to give rise to the thought of freeing ourselves from defiled conditions in the mundane world. So, we have to “make use of this thinking in order to transcend the world.” We must earnestly cultivate contemplation, follow the Buddha’s teachings and aspire to receive the Buddha’s predictions of Buddhahood.

This happened in the Buddha’s era. Everyone was looking forward to it. When the Buddha was starting to enter the Great Vehicle teachings, He began to bestow predictions of Buddhahood on His disciples. This was in the text of the sutra. Now, the Chapter on Those at and beyond Learning is about how the Buddha, while He was alive, wanted to confirm for us that everyone intrinsically has Buddha-nature. Previously, 500 disciples had already received predictions of Buddhahood. He also told Venerable Kasyapa, “The 1200 disciples can attain Buddhahood as well. Pass [this message] to them for me.” Next, those at and beyond the stage of learning would all receive predictions of Buddhahood. At this time, they all received predictions of Buddhahood. This showed that all who enter the Buddha’s door and practice the Buddha-Dharma can attain Buddhahood in the future. This is the meaning contained here.

Let’s look at the [previous] sutra passage. “At that time, Ananda and Rahula gave rise to this thought.” At that time, Ananda and Rahula had heard the Buddha bestowing predictions of Buddhahood on so many disciples. At the time, Ananda and Rahula were known and recognized by everyone. Ananda was the Buddha’s attendant. Rahula was the Buddha’s son. At this time, everyone had had their names called and had received predictions of Buddhahood. “Why has my turn not come yet? It should be soon!” “At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that if we could receive predictions, we would be very joyful.'” It should happen very soon!”Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

At that time, Ananda and Rahula gave rise to this thought, “We often thought to ourselves that” “if we could receive predictions,” “we would be so joyful.” Immediately they arose from their seats and went before the Buddha. They made prostrations with their head at His feet and spoke to the Buddha.

Ananda and Rahula, these two, came before the Buddha. They were about to ask the Buddha to bestow predictions of Buddhahood on them.

We have discussed Ananda before. Rahula [is a Sanskrit name] which means “repeated obstructions.” He was the Buddha’s son. Why was he called “repeated obstructions?” [This was because] he had obstructions.

Rahula: His name meant “repeated obstructions.” He was the Buddha’s son. When the Buddha wanted to become a monastic, His father told Him, “If you have a son, I will allow you to follow your aspirations.” Because of this obstruction of having a son, He postponed becoming a monastic.

Ever since a young age, the Buddha had felt there were many contradictions in life. He saw the impermanence of birth, aging, illness and death. He also saw the inequality between the four castes. He felt that there should be no [differentiation between] the four castes.

“The rich and noble live in luxury while the poor suffer so greatly. All humans should be equal. It should not be this unequal. Moreover, there is birth, aging, illness and death. How can this principle be explained?” His every thought was on becoming a monastic, to help everyone resolve the doubts in their mind, to help everyone be free from birth, aging, illness and death and to help everyone in the four castes become equal. When everyone is equal with each other, the world can be at peace. How could He guide people in the world to understand this? He Himself had to understand it first. So, the only way was to single-mindedly seek the principles. Thus, He wanted to become a monastic.

But His father, the king, was not willing to let Him leave the lay life. In the end, [the king] felt helpless and said to Prince Siddhartha, “Wait until when you have a son yourself to pass on the throne to. Then I will allow you to become a monastic.” This matter caused Siddhartha great torment. He wholeheartedly wanted to leave His loved ones and become a monastic, but His father had this condition. So, He could not do anything. Once Yasodhara became pregnant, the prince prepared to leave the palace to become a monastic. However, although Yasodhara was pregnant, she did not give birth in [40 weeks]; Rahula remained in the womb for six years. It took six years before Yasodhara gave birth.

So, everyone began discussing this. The prince had already become a monastic. How did Yasodhara, after six years, give birth to a child? Everyone thought that she had been unfaithful. They wanted to sentence her to death and so prepared a fire pit. They dug a hole and put firewood inside. They started the fire and forced her to jump into the fire pit while holding her son in her arms. This was [the penalty] for women being unfaithful; the law of the country could not allow it. Even though everyone was disheartened, this was the law of the country, so they could not do anything.

As this was happening, as Yasodhara approached the fire pit, the flames suddenly turned into red lotuses, lotuses that seemed to carry her. The fire went out. This is one of the stories in Buddhism. Did this actually happen at that time? Let us not talk about this right now. However, Rahula was carried in the womb for six years. Six years after the Buddha attained enlightenment, King Suddhodana asked the World-Honored One to return to Kapilavastu to transmit the Dharma. At that time, Rahula was still young. He was innocent and undefiled. He was young, but he was very mischievous. Many people pampered him with love, so he was very mischievous.

But then he saw the Buddha. Everyone wanted to know if Rahula was really the Buddha’s son. They brought him outside. There were lots of monastics there. They wanted to see whom he would approach, which one was his father. Surprisingly, Rahula was able to walk over to where the Buddha was and deeply prostrate to Him. After that, everyone believed in the familial relationship between father and son. They believed in this even more. So, it was because Rahula obstructed both his father and his mother that his name was “repeated obstruction.” This was Rahula’s name. He was in his mother’s womb for six years. When the Buddha attained Buddhahood and returned to the palace six years later, he was still young.

The Buddha, during this time, felt that Rahula was very young. As the king’s grandson, in the future he would govern the country. But the child was still so young. In the future, how was he to lead the citizens and govern the country’s affairs? There would probably be no way. So, the Buddha decided to have Rahula become a monastic. Rahula really liked the Buddha. When the Buddha was expounding the sutras, [Rahula] would always follow him closely. By the Buddha’s side, he too would listen to the Dharma. When the Buddha left the palace to go to other places, he also wanted to follow. He followed him back and forth, very innocently, but he was always by the Buddha’s side. So, the Buddha, when He returned to Kapilavastu, told the king that he should let Rahula become a monastic. Now, the king had already clearly understood the Dharma. If his grandson were to become a monastic, although he felt very sad, he would not oppose it. In fact, it was Yasodhara who found it most difficult to let him go, but she too could do nothing.

Because of this, the Buddha asked Sariputra to be Rahula’s teacher and. Maudgalyayana to shave Rahula’s head. Sariputra taught Rahula the Dharma. This was basically having two teachers. [Rahula] was Sariputra’s disciple, while Maudgalyayana shaved his head. This was Rahula; he was also the first novice monastic. This was Rahula.

Rahula: He was in His mother’s womb for 6 years and became a monastic as a child. The Buddha asked Sariputra to be his tutor and teach him to uphold the novice’s precepts.
There are many later stories about Rahula as well. In the Buddhist Sangha, he practiced patience. He [mastered] esoteric practice. He practiced quietly. He had the skill of patience. We can explain more about him later. In this way, Rahula became the first novice of the Buddha’s Sangha.

So, “Ananda and Rahula gave rise to this thought.” They said, “We often thought to ourselves.”

[They] gave rise to this thought, “We often thought to ourselves”: The two great disciples simultaneously gave rise to this thought. “In our minds, we often thought to ourselves.”

They were considered two of the great disciples. It was time for the Buddha to bestow predictions of Buddhahood, and Ananda and Rahula were both always by the Buddha’s side. They were known and recognized by all. They were also the Buddha’s relatives; they were very close. Of course, they were people that everyone knew. So, they were called great disciples. The two of them both had this same thought. “In our hearts, we probably both often had this kind of wish. Sariputra received predictions from the Buddha. Kasyapa received predictions from the Buddha. Purna Maitrayaniputra and the others, the 500 disciples, received predictions of Buddhahood. Throughout this process, in our minds, we had this kind of thought, that very soon, we would also be able to receive predictions of Buddhahood from the Buddha.”

[Thus,] “If we could receive predictions, we would be very joyful! The time for the Buddha to bestow predictions on them should be quickly approaching. This meant that. “The Buddha must be bestowing predictions on us very soon.”

If we could receive predictions we would be so joyful: They thought, if the Buddha would bestow predictions upon them, would it not be a great joy? Joy: This means to celebrate in happiness. Since they had not yet received predictions, they felt unsettled and uneasy. Thus, they were worried and unhappy. They thought, if they could receive predictions and be ranked among the sages, would it not be a great joy?

“Since they had not yet received predictions, they felt unsettled and uneasy.” They knew that the Buddha should soon bestow predictions on them. But the Buddha had not yet done it, so their minds were still uneasy. Although they knew that they could definitely receive predictions, their names were not called yet. “The Buddha did not bestow predictions on me yet. My mind is still not at peace.” So, “They felt unsettled and uneasy.” Their minds were still unsettled, so they were worried and unhappy. Their minds were not very happy, since everyone had received predictions already. If the Buddha could bestow predictions on them, they could then put their minds at ease. They could then be happy, and their minds could open up. Otherwise, “I still feel very depressed now. I do not know how much longer it will be before the Buddha bestows predictions on me. He has not called my name yet. I clearly know in my heart I have a part in this but my name has not yet been called.”

“They thought, if they could receive predictions and be ranked among the sages….” This means that if they could receive predictions, they could be [ranked among] these people, among Sariputra, Maudgalyayana, Mahakasyapa and the others. They could feel that they had truly received the Buddha’s recognition, that in the future they would attain Buddhahood. There would be no differentiation. Everyone can attain Buddhahood. “Being ranked among the sages” is being equal to these great disciples. Although in spiritual practice people should not make such comparisons, people always have this kind of mindset. They still had this kind of mindset, still had a “self.” Why else would Ananda say, “Thus have I heard?” Everyone was still attached to the self. “How come the Buddha has not called my name to bestow predictions on me?”

If [the Buddha] called on them, it would be like [when He] called on Sariputra. It would be like [when He] called on. Mahakasyapa, Katyayana and the others, like [when He] called on Purna Maitrayaniputra. The Buddha praised Purna Maitrayaniputra to let everyone know that, if their names were called, they could be ranked as equal to everyone else. [Everyone] understood this. So, because of this, if He bestowed predictions on them, they would definitely be happy. “Would it not be a great joy?” Their hearts should become very happy.

Because of this, after everyone received predictions, after the 500 disciples received predictions, they came out to speak to the Buddha. [These two] had not yet received predictions. But they knew that soon the Buddha would call their names, so naturally they came before the Buddha.

So, “Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha: They had a request, so they left their seats and came forward. They prostrated with their heads at the Buddha’s feet and both spoke in one voice to the Buddha.

The two came before the Buddha and [paid respect] with utmost reverence. “They had a request” meant that they wanted to ask for teachings and that they requested the Buddha to bestow predictions on them. They left their seats and came forward, meaning they stood up from their seats and came before the Buddha. “They prostrated with their heads at the Buddha’s feet.” This shows that they were very respectful.

After they paid respect to the Buddha, “[They] both spoke in one voice.” The two of them spoke at the same time. They wanted to, with the utmost sincerity, make this request of the Buddha. “Venerable Buddha! You already bestowed predictions on everyone. The only name you did not call was my name. Not only was my name [not called], there are many others who have not yet received predictions of Buddhahood.”

This was spoken with great reverence. For themselves and for the people after them, they asked the Buddha to understand what was in everyone’s minds. Only after receiving predictions would their minds then be at ease. Before receiving predictions of Buddhahood, people’s minds were not yet at ease. They expressed this with great reverence. This was what happened in the Buddha’s Sangha. It would probably be the same in our world now. When engaging in spiritual practice, although everyone had transcended the world, they all still had a sense of “self.” They still wanted the Buddha to personally call their names and tell them that they would attain Buddhahood in the future. Actually, they clearly knew that everyone intrinsically has Buddha-nature. If everyone practices according to principles, then everyone can thoroughly awaken to the true principles of the universe. They definitely knew this. But while the Buddha was still alive, they wanted the Buddha to call their names and put their minds at ease.

Since ancient times, people’s psychology has been the same. Even spiritual practitioners who have attained realizations have this kind of mindset. So, this is our ordinary mindset as humans. So, we must put effort into being mindful. We trust in the future it will be the same for us. There will be a lifetime where we will come before the Buddha and receive predictions from Him. Perhaps we were among the 500 disciples, or the 1200 disciples and have already received predictions from the Buddha. Now we still have countless lifetimes where we still have to engage in spiritual practice over and over. After the Buddha bestowed predictions, He would say, “For countless kalpas in the future, you still have to continue to practice to attain Buddhahood in the future.” In the same way, we are also like this. So, we must always be mindful. We must be mindful in our daily living. This way, we can take the Dharma and the Buddha’s true principles to heart. So, we must always be mindful.

Ch09-ep1165

Posted on June 22, 2024 by Scott Ogata

Episode 1165 – Awakening to Principles through Diligent Practice

>> “Those at and beyond the stage of learning must both practice the Right Path and end afflictions. Those who diligently advance and practice are at the stage of learning; those who have realized the truth and eliminated defilement, who go among people and turn afflictions and delusions into Bodhi are called beyond learning.”

>> At that time, Ananda and Rahula gave rise to this thought, “We often thought to ourselves that if we could receive predictions we would be very joyful.” Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.

“Those at and beyond the stage of learning
must both practice the Right Path and end afflictions.
Those who diligently advance and practice are at the stage of learning;
those who have realized the truth and eliminated defilement,
who go among people and turn afflictions and delusions
into Bodhi
are said to be beyond learning.”

We need to mindfully seek to comprehend the meaning of “at and beyond learning.” Actually, what those at and beyond learning must all equally practice is the Right Path. They must equally end afflictions, whether they are at or beyond learning. This is the foundation of our spiritual practice.

Those at the stage of learning have only recently entered the Buddha’s door; they have only just formed aspirations to enter the door to the Buddha’s teachings. They still do not understand very much, or perhaps their understanding is very superficial and their capabilities are still relatively dull. Even if their capabilities are dull and their understanding superficial, at the stage of learning, they too must practice. What they must practice is the Right Path; their concepts must be correct.

The Buddha gave us the Eightfold Right Path and the Seven Factors of Bodhi. These are teachings we need to practice once we enter the Buddha’s door. So, the teachings of the Right Path provide us with the correct direction and correct perspectives. Moving in this correct direction with correct concepts and thinking, we are naturally able to clearly distinguish our afflictions and ignorance. What is correct and what is mistaken, what is deviant and evil and what is proper and [in accord with] the Path all will naturally be clearly distinguished and know how to guard against wrongs and stop evil. These are all ways of practicing the right path; they enable us to end our afflictions.

If we are proper in all we do and can clearly discern right from wrong, we will no longer allow new afflictions to enter. We need to be able to contemplate past mistakes and eliminate them through repentance. These are all very important components of our spiritual practice. We must constantly reflect on our past mistakes; we must constantly have a repentant mindset. Repentance brings purity. As for new afflictions, once we understand the principles no new afflictions will arise to disturb our minds. We are able to prevent them. This is to guard against wrongs and stop evils. We no longer allow external conflicts and afflictions to enter our minds. Thus, when we learn and practice the teachings of the Right Path, ignorance and afflictions will no longer affect us.

As for ignorance and afflictions from the past, we can see them clearly. We understand that we must change, must eliminate them. This is “ending afflictions.” We must not merely become aware of them or merely get rid of them, we must also diligently advance. We must diligently practice and advance. Even though we are at the stage of learning, we must constantly advance. Since we do not yet understand, we should constantly be seeking, seeking to take the true principles to heart. We must attain understanding. Only through listening to the Dharma can we come to understand the principles. We should listen more, take the Dharma to heart and earnestly engage in calm contemplation.

When it comes to our hearts, we must use the Dharma to let our hearts settle. Thus, we often say, “Jing Si is a path of diligent practice.” This is our Dharma-lineage. “The Jing Si Dharma-lineage is a path of diligent practice.” As we engage in spiritual practice here, we are very busy every day in working for the benefit of the world. So, we must spend our time serving humanity. Our time is limited, and there is so much we need to do. Therefore, we need to make use of these tangible things, people, matters and objects to earnestly contemplate. This is our spiritual training ground. So, we must not waste any time. In this kind of environment, we must be diligent, but our hearts must always be tranquil. Externally, we are [very busy], but within, we remain still. We must make use of our busy environment and those [practical] matters and tangible things, accepting them with very pure minds. This is where we must learn the path, the training ground for our spiritual practice.

So, “Those who diligently advance and practice are at the stage of learning.” We need to admit that we are still at the stage of learning and that our [understanding] is still very superficial. In regard to the principles of all things in the universe and in regard to the workings of people’s minds, our understanding is still very superficial. This is why we must make good use of this lifetime. Our physiology follows the laws of nature; “With each passing day, we draw closer to death.” So much about this life is impermanent, but in the midst of this impermanence, in the midst of this life subject to the laws of nature, we need to be oriented toward the greater world. This is such an open and spacious world. We need to go out to experience both conditioned and unconditioned phenomena. We need to understand them. This is why we must diligently advance. We must diligently practice and move forward. All matters and things in the world are what we must learn about.

Conditioned phenomena, tangible things, are also Dharma. Everything we do as we face people, matters and objects is also Dharma. Thus, from conditioned phenomena, we can thoroughly understand the unconditioned principles, the true principles that are intangible and without substance. Thus, from the tangible we can understand the intangible and unconditioned true principles. All conditioned phenomena [are] “like a dream, an illusion, a bubble, a shadow.” Anything that produces sound and has color, that has shape and casts a shadow, all such things are called conditioned phenomena. These conditioned phenomena will all, one day, disappear “like a dream, an illusion, a bubble, a shadow.” They are all impermanent. So, there is only one thing we should seek. From these conditioned phenomena with their shapes, sounds and colors, among people, matters and things, we should seek to experience the true principles. This is where we need to put in effort. Thus, “Those who diligently advance and practice are at the stage of learning.” We are still at the stage of learning.

Thus, we need to “realize the truth and eliminate defilement.” In our practice, we must go even further and realize the true principles within the unconditioned. [We also need to] take good care of our minds. All our thoughts should remain within calm contemplation. [We must] guard against wrongs and stop evils. As we see other people’s ignorance, as we see their state of mind fluctuate, seeing this, we need to remind ourselves to be vigilant. How can we comfort people with such an unsettled state of mind? How can we bring them relief? If our own minds are not settled and calm, as we see other people’s minds being unsettled and troubled by afflictions, we too will become afflicted. These are intangible defilements.

We take in their perceivable [tone of voice and facial expressions] and let them pollute our minds. As we see with our eyes, our feelings [are also stirred up]. This is all intangible. Other people’s states of mind and ignorance take on tangible manifestations through their body language and expressions. These are things we see with our eyes and hear with our ears. All we see are other people’s expressions. What substance can we find within them? There is none. Yet it affects the state of our minds. If our minds can be unaffected and calm, [we think,] “How come they are so impulsive? Why do their minds fluctuate like this?” We then need to carefully think about how to comfort them and help them calm their minds. We then need to share the principles with them so they can untie the knots in their hearts. This is what we must learn. Since we ourselves must learn this, how can we keep allowing defilements to enter?

As for these defilements, if we can thoroughly awaken to the principles, we can eliminate them. When observing others, we need to be calm and think of how to give the Dharma to others, how to comfort them and bring them peace. We must help them untie the knots in their hearts. This is called realizing the true principles. Sentient beings are so affected by ignorance; they continuously reproduce afflictions and allow the true principles to leak away. As Buddhist practitioners, we must not let the true principles leak away. We need to awaken to the true principles. Then, we can eliminate our afflictions. I hope everyone can mindfully realize this.

We must engage in practice with nothing further, uninterrupted practice and extended practice as well as practice with reverence. This is respecting ourselves as well as respecting other people. We must be clear on this principle so we can go among people [to help them]. Those at the stage of learning must practice diligently. This is being at the stage of learning. If we want to go beyond learning, we need to “realize the truth and eliminate defilement.” We have to awaken. If we take good care of our own hearts, we can also care for other peoples’ hearts. We must not just care for one or two people; we must go out [to help] others. We must go among people and “turn their afflictions and delusions into Bodhi.” This is being “beyond learning.” We have already eliminated our own afflictions. Rather than helping just one or two people, it is better to go out [to help many].

Sentient beings have so many mental defilements. This is why their ignorance and habitual tendencies are so severe. Thus, we must be very patient, form great aspirations, make great vows and go among people. When we interact with sentient beings, it is always like this; we easily become impulsive. We easily lose control of our conduct, our voice and our expression. This [happens when] we go among people. As we go among people, we need to carefully adjust our mindset; in this way, we can temper and refine our minds. When we are among all these people but still do not give rise to discursive thoughts, that is truly having “eliminated defilements.” We are able to eliminate even the most subtle, dust-like afflictions. By going among people in this way, we can turn afflictions and delusions into Bodhi. If we can reach [this state], we are at the Great Vehicle stage beyond learning.

These very profound principles need to be mindfully experienced. If we want to do it, this is not difficult. If we refuse and do not accept [the teachings] or get deeply involved, we will never experience the true principles. Therefore, we must be mindful!

The Chapter on Those at and beyond Learning [starts], “At that time, Ananda and Rahula gave rise to this thought.” We read this passage yesterday.

At that time, Ananda and Rahula gave rise to this thought, “We often thought to ourselves that if we could receive predictions we would be very joyful.” Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.

On the day the Buddha attained Buddhahood, Ananda was born. According to the sutras, six years after the Buddha attained Buddhahood, King Suddhodana was missing [his son]. He wanted to see Him who had attained Buddhahood, the World-Honored One. [The Buddha] was his own son, and he missed Him. Thus, he invited the Buddha to come back to the kingdom of Kapilavastu.

From this we know that when the Buddha came back after six years, Ananda was still very young. We can make this kind of correlation. In any case, from that time on, King Suddhodana had faith in the Buddha-Dharma and upheld and protected the Buddha-Dharma. In the entire kingdom of Kapilavastu, the Buddha-Dharma flourished. From the time the Buddha attained Buddhahood, the Buddha-Dharma kept spreading widely throughout ancient India.

So, [nearly] 20 years later, Ananda was already 19 years old. He felt that the Buddha-Dharma should not only be something to listen to. [It spoke of] the principles of life, impermanence, suffering and emptiness. In the palace, he was honored as a prince. He was not the crown prince, but a prince, a son in the royal family. Although he had a very high status, he still [was subject to] the laws of nature and the impermanence of life. In the end, he would experience aging, illness and death. This is something no one can escape! Indulging in pleasures is just wasting away time while creating much karma in this world. Thus, he hoped to join the pure Sangha so he could earnestly take the Dharma to heart. He hoped to, like the Buddha, awaken to all the principles of the universe so he could transform sentient beings. This was Ananda’s aspiration. Therefore, he insisted on becoming a monastic.

At the time, though [the king] was reluctant to see his son leave to become a monastic, [he knew] that this was a very honorable thing. So, Ananda had no obstacles to becoming a monastic. The next year, as we mentioned yesterday, Sariputra and Maudgalyayana recommended that Ananda become the attendant to the Buddha. Ananda made three requests that the Buddha happily accepted. Thus, the Buddha repeated the Dharma from the past 20 years for Ananda and the assembly.

So, some people ask, “Ananda become a monastic 20 years after the Buddha attained Buddhahood. How come every sutra [starts with] ‘Thus have I heard’? During the [first] 20 years, Ananda had not yet joined the Sangha!” From this story, we can understand the wisdom of Ananda. “If I am to be [the Buddha’s] attendant. I should know the teachings the Buddha expounded in the past.” This is like what we often say, we must know the importance of understanding the past. We need to understand the past, and we also need to understand the present. This is how the Dharma can be passed down. Only when we know the past can we pass [the Dharma] down to the future. Ananda had the wisdom to make such a request of the Buddha.

And the Buddha indeed agreed to Ananda’s request to repeat His past teachings. That was for the past 20 years’ [teachings]. For the next nearly 30 years, Ananda was always by the Buddha’s side. When the Buddha was 80 years old and was about to enter Parinirvana, He was in Kushinagar, between two sala trees. He said to Ananda, “Come, spread the sitting mat here.” A sitting mat was used by those who had taken the precepts. It was something that the Buddha and the disciples always had to bring when they traveled. No matter where they went, they could use this piece of blanket to sit on and sleep on. This was something they used on a daily basis.

So, the Buddha said to Ananda, “Come, help me spread [the mat]. I am very tired. I wish to rest here for the night.” He then [rested] in that place, the place where He would enter Parinirvana. The Buddha was seriously ill. He was not able to continue walking; He was going to enter Parinirvana in that place. Ananda quickly made an announcement to let everyone know that the Buddha was very ill and that He was in this place. When His disciples heard this news, from wherever they were, whether far or near, they hurried to gather in that place.

During that time, prior to entering Parinirvana, the Buddha said to everybody, “Ananda has worked very hard.” This was because Ananda had not yet attained the fourth fruit of Arhatship. He was always by the Buddha’s side, working as the Buddha’s attendant. Because he had not yet attained the fourth fruit of Arhatship, he still had strong emotional attachments. Ananda was a very emotional person. After learning that the Buddha was about to enter Parinirvana, he was [greatly saddened]. He could not bear it. He knew that [the Buddha’s] entering Parinirvana was following the laws of nature, but while everyone else was very calm, he could still not control [his emotions]. He ran elsewhere to cry.

While Ananda was crying [some distance away], the Buddha told everyone, “Ananda has truly worked hard in serving me. He has served me as my attendant for almost 30 years. He is very gentle, and his heart is very spacious. He has a spacious heart and pure thoughts. But when it comes to listening to the Dharma, Ananda takes every drop of Dharma to heart without letting a single drop leak away. In the future, Ananda will be the one to help the Buddha-Dharma spread wide and far and be passed down throughout the ages.” This meant that the Buddha wanted Ananda to pass on the Dharma.

This was how mindful the Buddha was. While the disciples were one by one coming to gather around the Buddha, the Buddha announced to everybody, “In the future, it will depend on. Ananda’s effort to compile all this Dharma so it can be passed down through the ages.” This was what the Buddha told the assembly before He entered Parinirvana. Moreover, before He entered Parinirvana, the Buddha manifested [auspicious] appearances and expounded the Nirvana Sutra. After expounding the Lotus Sutra, He expounded the Nirvana Sutra. At the same time, He wanted everyone to accept and adhere very closely to the Buddha’s bequeathed teachings. We must earnestly understand the Sutra of the Buddha’s Bequeathed Teachings.

As the Buddha’s disciples, we need to guard well our aspiration [to practice]. We must uphold the rules of everyday living, precepts, Samadhi and wisdom. These were the Buddha’s bequeathed teachings. As Ananda was elsewhere, crying, Aniruddha quickly went to comfort him. “Time is running out. Ananda, you should hurry up and ask the Buddha. There are still many things that are unresolved. In the future, how should we transmit the Dharma? How can we ensure that the Sangha will live on? You should ask the Buddha for instructions. What should the Sangha rely on in their spiritual practice in the future? You need to quickly go and ask the Buddha.” This woke Ananda up. “Indeed, I should take this responsibility. I should hurry to go ask the Buddha.”

He quickly calmed down and went before the Buddha to ask for His guidance. “World-Honored One, you have expounded the Dharma to us for almost 50 years. In the future, how should we pass on the Dharma so people can have faith in it?” The Buddha said, “Start each sutra with ‘Thus have I heard.'” While the Buddha was in the world, everybody relied on the Buddha as their teacher. “Whatever the Buddha teaches us is what we rely on in our daily living.” Once the Buddha had entered Parinirvana, what was the Sangha to rely on? “Regard the precepts as your teacher.” This was what the Buddha told them. Most important in spiritual practice is to follow the correct path. [We] must uphold the precepts and rules. Thus, we must regard the precepts as our teacher. Only by upholding precepts can we safeguard our wisdom-life. Therefore, we must all regard the precepts as our teacher.

Ananda furthermore asked, “World-Honored One, now while the Buddha is in the world, there are many within the Sangha who do not follow precepts or accept instructions, such as the evil-natured bhiksus. How can we subdue them? How can we keep them in the Sangha?” The Buddha sighed, “Everybody needs to be compassionate and mindfully exhort and admonish them. If you can encourage, caution and educate them, you can help them develop their wisdom-life. If they refuse to listen and fail to abide by the precepts, then just ignore them.”

In His compassion, the Buddha, even at this moment, still did not tell them to expel [those bhiksus] from the Sangha. No, He still accepted them with compassion. “As people listen to the Dharma, they will only benefit from their own practice. Each person must accept their own karmic retributions. We need to be very clear on the karmic law of cause and effect. Just ignore these [bhiksus].” These were the bequeathed teachings given by the Buddha before He entered Parinirvana.

So, as for “Thus have I heard,” the reason we have the Dharma to listen to today is that all the teachings Ananda had heard were gradually compiled [into sutras]. After the Buddha entered Parinirvana, Venerable Kasyapa gathered everybody at Rajagrha to quickly compile all the Buddha’s teachings. Taking advantage of the summer retreat, he gathered everybody to compile [the sutras].

Venerable Kasyapa called together 500 people, but when he observed these 500 people, [he noticed that] Ananda had not yet realized the fruit of Arhatship. Thus, they quickly ushered Ananda out and said, “Ananda, you have not realized the fruit of Arhatship. You have not reached the stage beyond learning. You still have a small measure of afflictions yet to be eliminated. You are not qualified to be here.” Thus, he was asked to leave.

[Kasyapa] did this as a way to motivate him. Ananda felt very sad. “This is the time to compile the sutras. How can I miss out on this? I am the one who knows the best the teachings of the Buddha. In my memory, I have retained and understood all the teachings that the Buddha had expounded to people. Those 499 Arhats were not always by the Buddha’s side. I was the only one. How could I be at ease with staying outside? They can’t do without me in compiling the sutras. How could I just pace around here, outside?”

Therefore, he quickly redoubled his efforts. He practiced tirelessly for one day and one night. When he got to the point when he was so tired he wished to take a rest, suddenly, his mind opened up. “That’s it! The Buddha-Dharma and all things in the world are one. This was the enlightened state of the Buddha; these are the true principles of the Buddha!” Ananda had attained awakening. He had eliminated all of his afflictions. He quickly rushed back. However, Kasyapa had shut the door. Ananda asked Kasyapa to open the door, but Kasyapa said, “Since you have attained awakening, you should figure out how to get in yourself.” Indeed, Ananda exercised his wisdom and made use of his spiritual powers to enter. This is what is recorded in the sutras 500 Arhats came together to compile the sutras.

At the time, everybody made recommendations. Who could comprehensively reiterate the teachings of the Buddha? They all realized that only Ananda [could do this]. No one else had the qualifications; only Ananda could do it. So, Ananda did not shirk this responsibility. When he walked toward the stage, everybody’s heart suddenly lit up. It seemed the Buddha was back in the world! Some senior disciples had followed the Buddha from their youth until now. When they saw Ananda standing there, he looked just like the Buddha in His youth. There was no difference at all. Could it be that the Buddha had come back to life? Some said, “It must be that Ananda has attained Buddhahood.” Because the Buddha had 32 Marks while Ananda had 30 Marks, now that [Ananda] stood on the stage, everyone started discussing his dignified appearance. “Perhaps he is a Buddha from another place?” In this dignified Dharma-assembly, everyone’s heart started radiating with brilliant light. They were jubilant, as if they were seeing the Buddha Himself.

Seeing everyone so happy and jubilant, Ananda’s heart opened up and he felt very peaceful. He started [speaking], “Thus have I heard.” What he meant with this was, “I am still Ananda. I am the one who heard the Buddha say this. I have not attained Buddhahood, and I am not a Buddha coming from another place or the Buddha who has returned to life. It is me, Ananda, who has heard the teachings of the Buddha. When he was at such and such a place, where such and such people had gathered, He said this and this…. Thus have I heard.” This was [what] Ananda said. From that time on, Ananda compiled the Buddha-Dharma. In this way, the Buddha-Dharma was passed on.

[He continued doing this] until 20 years after the compilation of the sutras, which was also 20 years after the Buddha entered Parinirvana. At that time, Kasyapa began to feel that he had become very old and frail. He felt he should let Ananda lead the Sangha. Thus, Venerable Kasyapa asked Ananda, who was nearing 70, if aside from spreading the Dharma, he could also lead the Sangha. Venerable Kasyapa then entered Cock’s Foot Mountain to wait for the coming of Maitreya [Buddha]. It was probably that he went to. Cock’s Foot Mountain to pass away. In this way, Ananda, at the age of 70, began to lead the Sangha.

At the time, the Buddha-Dharma flourished. This continued until Ananda reached the age of 120. At that time, one day, Ananda was walking on the road when he overheard a young bhiksu reciting a verse. [The bhiksu] stated, “Living for a hundred years without seeing a crane is not as good as living for one day and getting to see one.” Ananda heard this and thought, “This is not right; this teaching has deviated.” Ananda quickly called the young bhiksu over and told him, “I must correct you. The correct form of this verse should be, ‘Living for a hundred years without understanding the law of arising and ceasing is not as good as living for one day and being able to understand it.’ It should be like this. Instead of ‘without seeing a crane,’ you should say, ‘without understanding the law of arising and ceasing.’ This is what it should say ‘This is not as good as living for one day and being able to understand it.’ This is how you should say it; we need to understand the law of arising and ceasing. You should make this correction.”

This bhiksu went back to tell his master. “I encountered Ananda. Ananda corrected me regarding this sentence and asked me to correct this fault.” However, this master told the young bhiksu, “You should not listen to Ananda. Ananda is already 120 years old. He is getting old and senile. He is losing his memory. His memory is not as good as when he was young, and His wisdom has also diminished. So, you should just listen to me.” This bhiksu then relayed the words of his master to Ananda, saying, “My master told me not to correct it. Venerable Ananda, you are already very old. You have lost your memory and your wisdom. This was what my master said.”

After hearing this, Ananda contemplated deeply. At that time, a slight deviation in the teaching had led sentient beings to have such strong attachments that they were unable to make a correction. Moreover, all the Arhats, the practitioners who were of the same generation as him, had already passed away. They were just like a forest of great trees. A forest of great trees can provide shelter from the wind. Now, all these great trees had disappeared; only one was left which was unable to stop the wind. It could not provide shelter. He felt, “What is the benefit in me remaining in this world? It would be better for me to pass on. What is the point of me being in this world? I will pass on.” 入滅吧。(I don’t think it is the correction translation. Shall we say, I will enter Pairnirvana”?)

Thus, Ananda passed away at the age of 120. This was how the Buddha passed on the Dharma to Ananda. How many years did this take from start to end? It started when Ananda was 20 and continued until he was nearly 50, when the Buddha entered Parinirvana. Think about it, Ananda spread the Dharma for the Buddha until the age of 120. This was a very long time! Thus, the contributions Ananda made for the Buddha-Dharma were truly great.

We need to be always be grateful for what Ananda has done. When the Buddha was in the world, he was the Buddha’s attendant. All the Dharma taught by the Buddha entered Ananda’s heart drop by drop. After the Buddha entered Parinirvana, it was Ananda who [reiterated what he had heard] and compiled the sutras. Once the sutras were compiled, they had to be transmitted in this world. He began to compile the sutras at the age of 50 and he was 120 when he passed away. At the age of 70, he began to lead the Sangha. At the age of 120, he passed away. This was a very long time. Within the Buddha-Dharma, he was a truly monumental person. As Buddhist practitioners, we should be wholeheartedly grateful. To wholeheartedly [express] our gratitude, we must constantly put [the teachings] into practice. To put [the teachings] into action, we need to always be mindful.

Ch09-ep1164

Posted on June 22, 2024 by Scott Ogata

Episode 1164 – Ananda, Foremost in Hearing All

>> “They studied principles and contemplated quietly. Their supreme views were already perfected and they had nothing further to learn. Thus, they were called those beyond learning. Whether at the stage of learning or the stage beyond learning, all received predictions at the same time and shared the same epithet.”

>> “At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and went before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

>> At that time, Ananda and Rahula: Ananda means “celebrating joy.” When the Venerable One was born, there were many gatherings in celebration. The whole country celebrated joyfully.

“They studied principles and contemplated quietly.

Their supreme views were already perfected

and they had nothing further to learn.

Thus, they were called those beyond learning.

Whether at the stage of learning or the stage beyond learning,

all received predictions at the same time

and shared the same epithet.”

Everyone still remembers the previous chapter, the Chapter on 500 Disciples Receiving Predictions. We have already finished that [chapter]. Next is the Chapter on Those at and beyond Learning. Yesterday we talked about those at and beyond the stage of learning. In the Buddha-Dharma, there are Small Vehicle practitioners at and beyond the stage of learning as well as Great Vehicle practitioners at and beyond the stage of learning. Small Vehicle practitioners only learn principles to benefit themselves. Those who fully understand the principles and have realized the Four Fruits are beyond learning. They have learned all they need to learn. As for Great Vehicle practitioners, they form great aspirations and make great vows. They begin mindfully seeking the teachings and principles of the Great Vehicle. Aside from understanding the Small Vehicle teachings, upon entering the Great Vehicle Dharma, they must also constantly seek the Dharma and transform others. Learning the principles is an unending process, however, they understand all the teachings of the Small Vehicle Dharma. As for the causes and conditions of past lives, present circumstantial and direct retributions as well as future lives, they have already understood these Small Vehicle teachings.

When we form great aspirations and make great vows, we bring benefit to ourselves. We already thoroughly understand the Dharma of our minds and of the countless sentient beings. We can also comprehend the Buddha’s intentions. Since Beginningless Time, the Buddha has never abandoned sentient beings. He earnestly keeps returning to the world, journeying on the Dharma of True Suchness. Journeying on the Dharma of True Suchness, He travels all over the Five Realms and throughout the Four Forms of Birth. This is all in order to transform sentient beings and spread seeds of goodness. After sowing seeds of goodness in the minds of all sentient beings, He continually encourages us and teaches us how to cultivate the field of our minds. All the [good] seeds in our minds must be mindfully and arduously cultivated through our actions.

The Great Vehicle Dharma taught by the Buddha dust-inked kalpas ago, the Lotus Sutra, was the seed of our initial aspirations. Throughout dust-inked kalpas, He has repeatedly returned, life after life, to help these seeds mature. One gives rise to infinity, and infinity arises from one. In the Sutra of Infinite Meanings [we read how], Bodhisattvas can give rise to infinite seeds; this is the principle we refer to here. I hope everyone can form great aspirations, walk the Bodhisattva-path and spread this principle to even more places. When everyone can accept [this Dharma], hear it and take it to heart, it can be spread endlessly. This is how we can bring purity to this world.

The Buddha has such a spirit of perseverance as He returns over and over. Those who form great aspirations have realized that truly learning the Buddha’s teachings is to follow the path the Buddha walked. The Buddha’s practice was all for the sake of sentient beings. The Buddha was very lonely; His wish was for us all to fully understand. Everyone is needed; we all have a responsibility. This is forming great aspirations. Having formed these great aspirations, we must constantly persevere until we reach the Ten Grounds of Bodhisattvas. The Ten Stages of Faith and Ten Abiding Conducts must be followed step by step until we reach the final goal when we become one with all things in the universe. Only in this process do we find the true Dharma that the Buddha taught.

[These disciples] had understood this. At this time, they repeatedly returned as Dharmakaya Bodhisattvas. Purna Maitrayaniputra, Maudgalyayana, Sariputra and the others, those who were following the Buddha, these disciples all concealed the Great and manifested the Small. They did this as part of the Sangha, to show everyone that this was the Buddha-Dharma. In the Sangha, they were always by the Buddha’s side, learning and listening to Him teach. The Sangha was like this, and people in society outside of the Sangha knew that this group was called the Sangha of the Buddha-Dharma and that this kind of community existed. [To manifest] the Right Dharma, there must be something tangible. Although the true principles, the Dharma, have no form or appearance, there must be a convergence of this Dharma.

Although the Dharma is unconditioned, there are still worldly [conditioned] phenomena. This earth is also a convergence [of things]. It just happens that among the celestial bodies, this planet has very complete conditions. It harbors life; this is also convergence. Seeds came together with water, fire, air and so on in this world. With the sun and the air, the mountains, rivers and land can give rise to green, flourishing trees. This is also due to the convergence of causes and conditions. So, we have mountains, rivers, land, earth, water, fire and wind; these all exist. When we say fire, we mean heat, which comes from the sun. These are the kinds of convergences which form all things in the universe.

It is the same for religion. We call it religion, but a religion also requires a community. Only when there is a community can there be teachings. So, in the Buddha’s era, there had to be a Sangha, a community. There were many people who followed the Buddha’s teachings. However, when they listened to the Dharma, not all of them stopped at the Small Vehicle. In fact, there were many Bodhisattva-monastics. Purna Maitrayaniputra was a Bodhisattva-monastic. He walked the Bodhisattva-path and understood the Buddha’s [true] intent, so. He went among people to transform sentient beings. This is what a Bodhisattva-monastic does.

Sariputra and Maudgalyayana also did the same. Sariputra, who was foremost in wisdom, frequently debated with followers of non-Buddhist teachings. When it came to proper or deviant [teachings], he wanted everyone to be clear that the principles should all return to the Right Dharma. Sariputra and Maudgalyayana were both always part of this religious group. People from many religious backgrounds came to join the Sangha; some came with difficult questions, others came to nitpick. It was Sariputra and Maudgalyayana who were able to deal with these issues. They could confront these complicated beliefs and deal with them one by one. They taught the Dharma and transformed others, all the while hiding the Great to reveal the Small.

When they ventured out, they could take the Buddha’s teachings and ideas and transmit them in full to those who did not understand the Right Dharma. This is to say that, by doing so, they were also among the Bodhisattvas who transformed sentient beings. So, in the Buddha’s Sangha, there were many who concealed the Great to manifest the Small, who had already reached the stage beyond learning. Dharmakaya Bodhisattvas manifested in the world, following the Buddha to transform sentient beings.

Thus, it says “whether at the stage of learning or the stage beyond learning….” Those at the stage of learning are those who have formed initial aspirations. They have begun to take joy in the Buddha-Dharma and understand that the world is full of suffering. Their initial aspiration is to become monastics, and thus they aspire to join the Sangha. There must be people who have already comprehended the wisdom of the great path and delved deeply into the sutra treasury who can welcome and guide those who have formed initial aspirations. This is just like a family where an older brother teaches the younger brother. It is the same principle. This means that, in the Sangha, there are some who are very experienced while others are just beginning. Thus, those at and beyond the stage of learning “all received predictions at the same time and shared the same epithet.”

Previously, in the Chapter on 500 Disciples, receiving Predictions, they all received predictions at the same time and shared the same epithet. Now, continuing on, those at and beyond the stage of learning will receive predictions. Those at and beyond learning alike will receive predictions of Buddhahood, personally bestowed upon them by the Buddha. If anyone was willing to become a monastic, the Buddha, in His compassion, wanted them to have faith. Including 500 Arhats, a total of 1200 people had already received predictions of future Buddhahood. Among these great disciples, Purna Maitrayaniputra and others were among the 1200 people, who received predictions. These were the main disciples. Among the main disciples who followed the Buddha, Ananda was also one. Ananda was “foremost in hearing all.” There was also Rahula, who was “foremost in esoteric practice.”

Previously, we have mentioned the 500 disciples, [in particular] those whom everyone knew. These disciples everyone recognized had already received predictions previously. In fact, among the disciples everyone recognized, if we read in the sutras, Ananda is always listed. Rahula is also always there. So, this is “those everyone knew and recognized.” They are always listed when we chant the sutras, “Among the 1200 people, those the assembly knew and recognized….” Everyone knew and recognized them.

Yet in the previous chapter on 500 Disciples Receiving Predictions, we did not hear Ananda or Rahula mentioned. Only now is it Ananda’s and Rahula’s turn, in the present chapter, the Chapter on Those at and beyond Learning. They were among the leaders of the disciples. When the Buddha was about to bestow predictions, He began with these two. They were followers [of the Buddha] known and recognized by all in the assembly. Those who “received predictions for manifesting a reward-body and attaining Buddhahood,” 本來，「本蒙受記.（這裡應該有一個字，待查？）應身成佛」。

“Those at and beyond learning, were 2000 people.” There were 2000 more people. There were not just those 1200 people, there were still 2000 more people who were at and beyond the stage of learning. For these people, the Buddha had not yet called their names or bestowed predictions upon them. These people “in their hearts still wished to hear predictions.” This was what they wished for. For example, Ananda and Rahula [thought], “Why has the Buddha already called everyone’s names and given predictions to them, while my name alone has not yet been called?”

This was not just Ananda and Rahula. In fact, there were still 2000 other people left. These people were all also monastics. They all had hearts full of hope and anticipation, [hoping] that the Buddha would personally bestow predictions upon them. This is “the Tathagata responding to capabilities. Thus He taught this chapter.” In the previous chapter on 500 Disciples Receiving Predictions, [the Buddha] entrusted Kasyapa to announce that 1200 people would all likewise attain Buddhahood. “They too have received predictions. Please pass this message on to them.”

However, there were also many who were not among those who followed the Buddha. The 1200 were those who were following the Buddha by His side. For instance, the Three Kasyapas had 1000 disciples who followed them in spiritual practice. These three brothers alone had 1000 disciples who followed them in spiritual practice in the Sangha. Sariputra and Maudgalyayana also brought disciples to the Sangha to engage in spiritual practice with the Buddha. They all came as groups, so they were all among the 1200 people.

Other people came one after the other. They formed aspirations and came to the Sangha. Or, as the Buddha traveled and transformed people, he would arrive at one place and [the people there] would form aspirations and seek to renounce the lay life. They vowed to become monastics and began their spiritual practice right there. They would become monastics in that place, and engage in spiritual practice there. So, there were still these 2000 people who each practiced in different places. Thus, there were still many other people. The Buddha, in His compassion, “responded to capabilities.” He adapted to the disciples living elsewhere to likewise give them the opportunity to receive predictions. Because of this, He taught this chapter, the Chapter on Those at and beyond Learning.

So, this refers to the disciples dispersed in different places. This is what we will now hear about. [Before] we continue with the next chapter, we must first understand the previous [chapter]. As for the previous [chapter], when the Buddha began to engage in spiritual practice, wherever He transformed sentient beings, those people would bring their disciples to follow the Buddha and learn from Him. They became those who followed Him.

He went everywhere to spread the Dharma, and everywhere, people formed aspirations to engage in spiritual practice and become monastics in the places where they lived. The Buddha viewed everyone equally. Those who followed Him had already received predictions, but He wanted to give peace of mind also to the monastics spread out in other places by bestowing predictions upon them. Everyone must first clearly understand this. This group of 2000 people were still waiting for the Buddha to bestow predictions upon them.

This sutra passage begins by saying,

“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and went before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and went before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”

In the previous chapter on 500 Disciples Receiving Predictions, Ananda and Rahula were at first very joyful [for they believed] that they might be next. But the Buddha had still not called their names. These two Venerable Ones, Ananda and Rahula, both stood up and went before the Buddha to beseech and remind Him, “We have not received predictions yet!” Actually, the Buddha was waiting for these causes and conditions. He needed someone to initiate it. So, Ananda and Rahula took the lead, [making it possible] for these 2000 people to then receive predictions.

Ananda was “recognized by the assembly.” That we now have sutras to teach and listen to, that the Buddha-Dharma remains in this world, is only possible because of Ananda! We must be extremely grateful to this person who listened to and transmitted the Dharma. Beginning at this time, Ananda felt very confident. “The Buddha is certainly going to bestow His prediction on me.” Rahula felt the same, so they went before the Buddha.

At that time, Ananda and Rahula: Ananda means “celebrating joy.” When the Venerable One was born, there were many gatherings in celebration. The whole country celebrated joyfully.

“Ananda means ‘celebrating joy.'” The time of Ananda’s birth, according to what is recorded in the sutras, was also the time the Buddha attained Buddhahood. That was the very moment Ananda was born. So, because of this, when Ananda was born, “The whole country celebrated joyfully.” Everyone in the country was overjoyed. Ananda was the son of King Suklodana, who was King Suddhodana’s younger brother and Siddhartha’s uncle. That is to say, Ananda and Sakyamuni Buddha were cousins. The time when Ananda was born was the moment when Sakyamuni Buddha awakened. So, everyone was very joyful. They named him “Celebration of Joy” because everyone was joyful and everyone truly celebrated.

It is said that Devadatta was Ananda’s older brother. This was their relationship. However, the time when Ananda was born was the moment of the Buddha’s awakening. So, the Buddha’s cousin was also one of the ten main disciples. Ananda was “foremost in hearing all.” When he listened to the Buddha teach the Dharma, he took every word of it to heart. The Buddha’s teachings were all in Ananda’s heart. This was Ananda.

Ananda served as the Buddha’s attendant. In fact, according to the records, six years after the Buddha attained Buddhahood, King Suddhodana was missing the prince. He understood that the prince had already attained Buddhahood. Everyone called Him the Buddha, World-honored One. He taught the Dharma everywhere, so why had He not returned to his own country to teach the Dharma? Thus, [the king] sent someone to invite the Buddha to return to His home country to teach the Dharma. So, it was not until six years after His awakening that He returned to Kapilavastu. King Suddhodana thought of being able to see his son, and how this would be a particularly joyous event. The world-transcending Great Awakened One whom everyone celebrated and respected and who was called the World-Honored Great Awakened One was coming home. So he was very happy. Thus, he felt it was taking too long. “Why has He not returned yet?” He could not help but ask the citizens and ministers to go outside the city and look for Him. 不由自己就領著國土的人、大臣，走到城外，一直向城外的路直走去。(The translation does not match the Chinese here. In Chinese, He could not help but lead or go outside the city with the citizens and ministers and look for his son.
Far off in the distance, they saw a very dignified group of monks; the dignity of the Sangha was plain to see. They were walking slowly, and as they made their approach, King Suddhodana could not help but prostrate to them. The ministers did not dare show disrespect, so they similarly prostrated. The Sangha had such a dignified appearance that he already forgot [the Buddha] was his son. Now all he could think of was the Great Awakened One whom everyone respected, the World-Honored One. He already forgot their father-son relationship. This was the kind of reverence that he expressed.

He led the Buddha into the palace and waited for the Buddha to teach. The people in the palace were very joyful. In this way, the Buddha stayed in Kapilavastu and taught the Dharma for quite some time. Every day, King Suddhodana followed the Buddha to listen to the Dharma. His heart opened and he understood. He understood the truth of suffering in life and realized why Prince Siddhartha had been determined to become a monastic. The [understanding] of all principles of the universe, this kind of treasure, was now completely in the possession of the Buddha. He had this Dharma-treasure in His [mind] and was endowed with all the wisdom of the world.

[The king] was very joyful and hoped everyone could follow the Buddha to become a monastic. However, there were still worldly matters to attend to and a kingdom to look after. So, he issued a royal decree that families with two or more sons could allow one of their sons to become a monastic. In this way, many people of the royal family, as well as the ministers’ sons, were all very happy. To become a monastic was something very honorable. Parents were happy to allow their sons to become monastics. As long as their son was willing to become a monastic, they could allow him to fulfill his aspirations.

During this time, when the Buddha returned to Kapilavastu, He transformed many princes in the palace. Everyone was willing to renounce the lay life, and many children of high ministers were also willing to become monastics. It was not only nobles who did this; there were also common people, and not just the common people, but also the untouchables. The Buddha considered all sentient beings equal, so He hoped the four castes could become equal. Thus, He accepted them all into the Sangha. There were people of all castes and ethnicities; this truly broke through the four caste system.

Although the Buddha personally did not discriminate among castes and accepted them all as monastics, among people, things remained the same. The four castes continued to exist. Even in modern-day India, there is still prejudice against the poor, and the four castes are still clearly separated. The Buddha’s wish was for people in ancient India of all castes to be treated equally. However, He was only able to attain this within His own Sangha. While no distinction was made [in the Sangha], in the rest of society, people’s views remained the same.

Beginning with this, faith in the Buddha-Dharma in Kapilavastu became widespread. Heretical teachings gradually declined. Some people even gave up their heretical practices to devote themselves to the Buddha’s Sangha. After a long time in Kapilavastu, He began to travel around to teach and transform, but He frequently returned to Kapilavastu and often came back to teach and transform people.

In summary, the time when Ananda was born was also the time when the Buddha attained Buddhahood. Although Ananda was still very young, the Buddha frequently returned to spread the Buddha-Dharma in Kapilavastu. The Buddha-Dharma thrived there. Almost every household became Buddhist, in particular the royal family. In this way, Ananda grew up in a family with the Buddha-Dharma. He also frequently followed the Buddha to listen to the Dharma. He took great joy in this.

When Ananda reached the age of 19, he felt he should become a monastic, for when he listened to the Dharma, his heart was filled with joy. No worldly things or events had ever made him feel such joy. Whenever he listened to the Dharma, he was always at peace and filled with Dharma-joy. It was indescribable. So, he asked to follow the Buddha and become a monastic. Of course, his father and the family were overjoyed; without obstructions, Ananda became a monastic. Among those in the Sangha, he was both young and dignified. He had 30 Marks. The Buddha had 32 Marks and Ananda had 30 Marks, so he would sometimes be mistaken for the Buddha. Ananda and the Buddha looked very similar. It was just that the Buddha was older and Ananda was younger.

When the Buddha began [teaching], He had Sariputra and Maudgalyayana as attendants. But gradually, after over 20 years, the Buddha had grown older. Sariputra and Maudgalyayana suggested that the Buddha should have an attendant who could always be by His side. The Buddha silently consented, then said, “Let us see whom you can find.” Later, Sariputra and Maudgalyayana recommended Ananda. He was already 20 years old. He had become a monastic at the age of 19. The very next year, Sariputra and Maudgalyayana recommended Ananda as the Buddha’s attendant.

The Buddha silently and joyfully consented. Sariputra and Maudgalyayana, upon seeing the Buddha’s silent consent, quickly went to tell Ananda, “Although the two of us are always by the Buddha’s side as His disciples, we have many duties in the Sangha, in particular dealing with non-Buddhist teachers. We must deal with these people and matters outside of the Sangha in the Buddha’s place. So, the Buddha needs someone, an attendant, to always be by His side. Can you stay by the Buddha’s side as His attendant? Can you take our place in tending to the Buddha’s needs?”

Ananda thought [and said], “If I were to be the Buddha’s attendant, of course I would be happy, but I have conditions. To be the Buddha’s attendant is something that everyone wants, and yet you have conditions? I do. First, I will not wear the Buddha’s clothes. Whether they are new or old, I will not wear the clothes the Buddha gives me. Second, if someone wishes to make offerings to the Buddha and exclusively requests to see the Buddha, I will not go alone with Him. Someone else will need to go with the Buddha to accept the offering. That is my second condition. My third condition is that, He must teach to me once more the teachings that He taught throughout the past 20 years. If these three conditions can be met, I will be happy to be the Buddha’s attendant.”

When Sariputra and Maudgalyayana heard this, [they thought,]. “Why did Ananda bring up these conditions?” So, they reported back to the Buddha. After the Buddha heard this, He smiled joyfully and praised him, saying, “Ananda is truly wise. Ananda is truly pure in body and mind.” He then explained to Sariputra and Maudgalyayana, “Ananda was expressing his moral character. His moral character is very pure. He is drawing near to me not to enjoy clothes or food. If he is always by my side, when people offer me clothes, Ananda does not want people to think that he is by my side out of the greed for being able to enjoy their many offerings. So, he will not accept my clothes. Whether they are new or old, He will not accept them.”

“Second, he does not want to go when the Buddha alone is invited to prevent people from gossiping. He does not want people to say that Ananda follows the Buddha and receives many abundant offerings. So, Ananda wants to prevent suspicion and avoid controversy. So, he will not [go to accept offerings].” The Buddha explained this to Sariputra and Maudgalyayana, and they understood. Everyone in the Sangha heard it too. As for requesting the teachings of 20 prior years, he was requesting the Dharma on everyone’s behalf. “As for the teachings given in the past 20 years, there are many who have never heard them. If I were to give these teachings again, Ananda will take them in, which will benefit the future transmission of the Dharma. So, I am happy with Ananda’s requests. They are very good.” In this way, Ananda became the Buddha’s attendant.

I am extremely grateful that Ananda served as the Buddha’s attendant. Being at the Buddha’s side, no matter whom the Buddha was teaching, he took it all in. Every word of the Dharma went into Ananda’s heart. He was foremost in remembering the Dharma and foremost in listening to the Dharma. All the teachings were stored in Ananda’s heart. Thus, compiling the sutras would have been impossible without Ananda. So, every sutra [starts with] the phrase, “Thus have I heard.” This refers to what Ananda heard when the Buddha was in a certain place, teaching the Dharma to certain people. So, at the time Anada became a monastic, the Buddha had taught the Dharma for 20 years. Clearly, from 20 years of age, Ananda was the Buddha’s disciple, and he followed the Buddha for almost 30 years.

The Buddha taught the Dharma for 49 years, and. He repeated the teachings of the first 20 years. Later, all the Dharma the Buddha taught, little by little all entered Ananda’s heart. Ananda was born on the day the Buddha attained Buddhahood. We know the Buddha entered Parinirvana at the age of 80. At that time, Ananda was still young. He was only about 50 years old.

So, the process of compiling the Buddha-Dharma took a long time. So, through [Ananda’s] “Thus have I heard,” the Dharma has been repeatedly passed down in the world, and was compiled in this way. So, when we hear the Dharma, we must cherish it and be grateful to Ananda and to the Buddha. When the Buddha was awakened, Ananda was born. These causes and conditions were so wondrous! The [moment that] the Buddha opened up the true principles of all things in the universe was the moment when Ananda was born. Ananda was born to transmit the Dharma in this world. This is the wondrousness of causes and conditions! So, when we listen to the Dharma, we must always be mindful.

Ch08-ep1110

Posted on June 21, 2024 by Scott Ogata

Episode 1110 – The Original Intent Deep in Our Hearts

>> “We must seek to learn the true principles and the right path and, from the depths of our hearts, enter the Buddha’s wisdom. [The Buddha’s] merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion, nor fully taught over countless kalpas. How could we possibly proclaim them?”

>> “He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

>> “As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.”

>> As for the Buddha’s merits and virtues, we are unable to proclaim them with words: As for the Buddha, all His merits and virtues are supreme and unsurpassed. So, with our inferior wisdom of comprehension, we are unable to use words to proclaim the Buddha’s merits and virtues.

>> The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion. As stated previously, they cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

>> Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts: Only the Buddha, the Great Enlightened World-Honored One, can skillfully understand that I and the others seek the Buddha in the depths of our hearts and originally made great vows.

>> All the thoughts Purna had in his heart had truly reached the depths of the Buddha-wisdom, so the prediction that he received was the prediction of a Buddha’s reward-body. It is different from the predictions that others received.

>> The depths of our hearts: We had the resolve to seek the deep and distant fruit of Buddhahood. This is the depths of our hearts. Also, the deep causes and planted virtues are hard to uproot, thus this is the depths of our hearts.

>> Our resolve to seek the Dharma is sincere and earnest. This is the depths of our hearts. As for depths, the Buddha-Dharma is deep and far-reaching, but we seek it with our true mind. This is the depths of our hearts.>> He established all virtues deeply and firmly, thus they are difficult to uproot. The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.

“We must seek to learn the true principles and the right path and,
from the depths of our hearts, enter the Buddha’s wisdom.
[The Buddha’s] merits and virtues are immeasurable and boundless,
unable to be fully described with speech or discussion,
nor fully taught over countless kalpas.
How could we possibly proclaim them?”

Clearly, the Buddha-Dharma is very profound. How could it be possible for an ordinary person to thoroughly explain the Buddha’s teachings? Just explaining them is already not easy, let alone putting them into practice! To practice them diligently at all times is even more difficult. We mindfully seek to learn the true principles. The true principles cannot simply be explained through speech. In fact, if we only talk or hear about them, we will be unable to genuinely experience them and thoroughly take them to heart, let alone put them into practice. When we seek to learn them, we must be focused from the very beginning. Our minds must be very focused, and we must put our hearts into overcoming numerous difficulties. We must believe; only with faith and understanding in the depths of our hearts can we possibly experience this truth. So it says, “We must seek to learn the true principles and the right path and, from the depths of our hearts, enter the Buddha’s wisdom.” Just to be able to truly resonate with the wisdom of the Buddha, we must be very focused in seeking it. After seeking, once we attain the true principles, we must mindfully stay on the right path and never deviate in the slightest.

This is particularly true for “the depths of our hearts.” Recently, in this period of time, I have kept telling everyone about “the depths of our hearts.” This requires us to focus and penetrate deeply. When we enter deeply, we are single-mindedly focused on the Buddha’s wisdom. We must seek to experience and comprehend how the Buddha’s wisdom came about. We have spoken of how long this takes; we keep talking about dust-inked kalpas. This time spans many lifetimes; life after life He lived among the people, among sentient beings in the Five Realms and four forms of birth, constantly giving for the sake of sentient beings. This was the aspiration the Buddha formed even before He attained Buddhahood. His aspirations arose from amidst suffering.

Where was this place of suffering? Do you remember? It was hell. The Buddha’s initial aspiration [was formed] because of the suffering He experienced in hell. [As explained by] suffering and causation, he created karma and thus fell into hell to experience suffering. He suffered himself, and he suffered worse when seeing others suffer. He felt others’ pain and suffering as his own. This mindset spontaneously arose in him. This is “universal compassion.” He himself suffered, and he suffered worse when he saw the other tortured, his skin flayed and then used to drag a red-hot cart behind him while he was being beaten by yaksas, evil ghosts. Eventually this man could no longer move, and he fainted. He went to the brink of death, then came back and was made to continue dragging the cart. Seeing this sight, the Buddha could not bear it; He was so pained. He was willing to drag the cart in the man’s place. I have shared this story with everyone in the past. This was before the Buddha attained Buddhahood. This was His initial aspiration. In the midst of hardship, He was suffering, and He saw another suffering, so He willingly formed an aspiration to help. In this way He continued life after life,

through dust-inked kalpas, This time is impossible to describe. Whose standard of time should we use? Do we use the standard of time of the human realm, or do we use the standard of time of the animal realm? Or, do we use the standard of time of the Heaven of the Four Heavenly Kings, of the Trayastrimsa Heaven or of the. Heaven of Neither Thought nor Absence of Thought? Time in all of these places is different. I often speak of how one day in Trayastrimsa Heaven is the same as 100 years in the human realm. One day in the Heaven of the Four Heavenly Kings is the same as 50 years in the human realm. Right now we think of how in the universe time passes differently on different planets. Time in the universe, in all the Dharma-realms, is impossible to describe. Regardless, [the Buddha] wanted us to know this is a very long period of time.

Is it the standard of time from the era of Sun-Moon-Lamp Radiant Buddhas? Or is it the standard of time of Great Unhindered Wisdom Superior Buddha? The time of Sun-Moon-Lamp Radiant Buddha can be described in terms of the Sun and Moon. In this universe, these have existed since primordial times. We have no way to trace back when exactly the Sun and Moon came into being. The Sun and the Moon in the universe are among countless suns and moons in countless galaxies. There are so many of them. All this is to let us know how long it has been, that it has been a very long time. Since He formed His initial aspirations, He has been in the Five Realms and four forms of birth, endlessly accumulating merits and virtues in countless, limitless amounts.

“Unable to be fully described with speech or discussion” means neither with speech nor discussion can we fully describe the Buddha’s merits and virtues. From the time He first formed aspirations, the merits and virtues He has accumulated over the course of many lifetimes is a quantity that cannot be fully described with speech or discussion. No matter how much we say, we cannot fully describe them.

Even if we speak for countless kalpas, they can never be fully described. How long do we need in order to describe them? How long is this period of time? Do we use the standard of Sun-Moon-[Lamp Radiant], or the standard of. Great Unhindered Wisdom Superior Buddha? In any galaxy in the universe, no world of living beings has a standard of time that this could be measured by. [The issue] is the same! How could we modern-day people ever describe exactly how great the Buddha’s merits and virtues are? Truly, we can never finish describing them.

We recognize that in this lifetime, we have listened to the Buddha-Dharma. We have been born human and heard the Dharma. We have also experienced how the world is filled with suffering. We understand birth, aging, illness and death and the imbalance of the four elements in the universe. As humans, in our interpersonal interactions, we often cannot help [creating problems]; we cannot reach mutual understanding or connection. This is also very taxing. Humans create conflicts, humans create karma, and these creations result in manmade disasters. Just our interpersonal relationships are already very complicated. There is nothing we can do; this very taxing. This is not to mention what happens when manmade calamities or natural disasters occur. Clearly the human suffering the Buddha spoke of cannot be fully described in words either. Just the conflicts between individuals alone result in so many afflictions, quite a few. This is why we say there is so much suffering! In a world with so much suffering, what can we do?

We have already accumulated many afflictions and ailments. When we have ailments, when we are sick, we need medicine to cure us. What kind of medicine cures us? Dharma-medicine cures us. So, the principles of the Buddha-Dharma are what we must earnestly seek and deeply penetrate. Paving the way with love and guiding others with compassion is the way to deliver sentient beings. This can resolve so many ailments that arise from interpersonal conflicts and lessen the karma we create in the world, our afflictions and our ignorance, lessen disasters that impact much of the world. Only the Buddha-Dharma can do this. Therefore, we must listen to, teach and transmit the Dharma. So, we must form great aspirations and make great vows. The Dharma can certainly be transmitted; we should not say there is no way to transmit it.

We have also spoken of many people now who touch us deeply in the way they listen to, teach and transmit the Dharma. Look at the “Black Pearls” in South Africa; every one of those volunteers is luminous. How do they polish themselves so that each of them shines like a pearl? For the past two or three years, they have gone beyond their own country’s borders, transmitting the Dharma in other places. Teaching and transmitting the Dharma is what they call “spreading love.”

Happily riding in a single vehicle, they set out in the morning at 7 am. In Africa, they spread the seeds of love like this. So, a large group of them gathered together at 7 am to drive off. That journey took a total of 11 hours. By the time they arrived at King William’s Town, it was already evening, around 6:30 pm. A volunteer named Gloria let them stay at her home. This volunteer has, for over a year, earnestly gone around. King William’s Town, around that community, continually telling everyone about Tzu Chi, about how good Tzu Chi is. She took the happy stories she heard and the dedication she saw in others and spread them around the village one by one, thus sowing the seeds of goodness.

They made many of these trips all last year. As the South African Bodhisattvas took trip after trip there, village after village would join in. Because of this, the number of volunteers continued to grow. It has reached the point where they could begin caring for the orphans there. There is a group of volunteers that takes care of orphans by providing meals for them. This is the result of two or three years of cultivating [these seeds]. After a year in King William’s Town, there was a big enough group of volunteers that these “local resources” began pooling their love together to take care of the orphans and provide meals for them. This is where Gloria, one of our Bodhisattva-volunteers, lives. She is very dedicated; from one, she has given rise to infinity.

The South African volunteers gather at her home. After they arrived, they observe propriety. Once they arrive, they settle in. In fact, it is a very simple house, very crude, yet they feel it is wonderful. They would lay their [bedding] on the ground, then stand up and pay respects to one another. “You must be exhausted. After traveling the entire day to reach here, you must be exhausted.” Then they would begin preparing for the next day. They have such a strong spiritual resolve; before turning in for the night, they all pray together. Before bed, they pray one more time by singing the song “Prayer.” They project the lyrics and pray there like this. Having traveled all day, they are very weary, yet still they would follow this etiquette. When I saw this I was moved deep in my heart.

Early next morning, they would get out of bed before 5 am. After getting ready and washing up, they turn on the computer and project the video on the wall. They pay their respects to me, their teacher; they are very disciplined and obedient. They would start listening to “Wisdom at Dawn” and taking notes. I saw a large group of them taking notes. After they finished taking notes, they took pictures of the notes they had written and sent them [to Taiwan]. Because they wrote in English, I could not understand, but their writing was very neat. Clearly, they were making great efforts. Though this was taxing, they still listened to my morning Dharma-talk. In that simple and crude place, despite being exhausted from the day before and having gotten up so early in the morning, still they were so disciplined. They still paid their respects and listened to the Dharma. They are very diligent. Truly, we must put our hearts into comprehending how diligent they were.

They began by going into the village with [local] volunteers. When they reached the village, first they went to visit those they were helping. There were four families; they were impoverished and ill. The volunteers in this village have cared very well for these impoverished and ill people. The [experienced] volunteers went to see; truly everything was well-managed. Those who were old and alone or poor and ill were cared for so lovingly. They shared the Dharma with them as well. They taught the Dharma, passed on the Dharma-lineage. Where did their teachings of the Jing Si Dharma-lineage come from? They took the Dharma from Wisdom at Dawn and shared it.

What did they listen to this past time? The Chapter on Faith and Understanding. They took the parable of the poor son and shared it with everyone there, how the poor son [had wandered] for 50 or 20 years. In the teachings they heard this analogy, and they were able to help others understand that this referred to the concept of transmigration “50” is an analogy for the Five Realms. I believe they explained it in a more exciting way than I did.

Because of the poverty and suffering there, they could more deeply penetrate the teachings. So, they taught and passed on the Dharma like this. Truly, we can already see that the spirit and strength of the volunteers has already come to fruition. All of the four families receiving care were visited by them. They also used putting the Dharma into practice a way to teach by example to show the ways of caring for them. This was indeed truly moving. As for new volunteers that have come forth, when they come back they shared with them as well. The seeds of love are continually increasing there. One gives rise to infinity, and infinity arises from one. We could see them listening so attentively as slide by slide went by on the wall. [The program] “Life Wisdom” and the suffering in the world were explained to them, slide by slide. “These are the workings of the world.”

[The volunteers] also went to the orphanage. How did they provide meals for the orphans? They wanted to understand how this worked. Everyone came together to provide these meals. You could see how familiar the local volunteers were with the orphans. It was as if they were all one family. They all came together to make the food. We could see how they had plates and pots and everything. Everyone greatly enjoyed this meal. They served it as a buffet; it was all very dignified.

This journey of theirs had just begun; it was the first and second days of the process. They did not waste any time. Those Bodhisattvas they worked with before, those newly-inspired Bodhisattvas, then invited Bodhisattvas just forming aspirations. [They came in] group by group, those transformed and those still in the process. They helped volunteers at each level succeed. They were just like a family. They are already giving to suffering beings. Think about it; I am not even able to tell all of their stories.

I have only told you about the first and second days. What happened next was even more amazing! We cannot even finish this, let alone all of the Buddha’s merits and virtues. Even just talking about the dedication of these “Black Pearls” alone, the way they give to others, the results they have achieved, the way suffering people have been helped and saved by them, I already cannot tell you about all they have done.

We saw that when they were about to leave, everyone was in a very happy mood. They took group pictures and were very happy. Though they were reluctant to part, they had to keep moving forward. They had to get to Port Elizabeth. This part of the journey was even longer and even more exhausting. Along the way, they encountered heavy rain. It had already rained heavily the night before, and in the morning when they set out, the roads were still extremely muddy. As they drove they sank into the mud, until the car was stuck. The wheels kept spinning but the car would not budge. Everyone got out to push, but they still could not move the car. As the wheels kept spinning, they became increasingly covered in mud all over their blue-and-white uniforms. Some wore white pants, others white skirts. All were completely covered in mud. One volunteer, while pushing the car, lost her footing, slipped and rolled through the mud. Her pants were completely covered in mud! They found joy amidst suffering and were finally able to push the car out of the mud. This took a very long time,

and once the car was out, they discovered the tire was flat. In that place, there were no houses ahead nor motels behind. What were they to do? They were on a mountain road; what could they do? Luckily, there was a collegiate volunteer among them. They were all women, but there was one man among them, a collegiate volunteer. He began to put his abilities to use by changing the tire. As he was changing the tire, they all stood around discussing, “What did we learn from pushing the car out? Come, let us share!” All six shared their experiences right there.

One volunteer said, “Pushing out a car that was stuck in the mud was very difficult. This is like the circumstances we encounter in life. Some circumstances can be very difficult. This is what suffering in life is like. How can we overcome circumstances like this? This is a situation that tests us. It is testing us to see whether we can wholeheartedly pool our strength. It was only because we wholeheartedly pooled our strength and gave it all we had that we were able to free the car from the mud.” They were very happy. “It was because we shared the same resolve and exerted our strength on the same thing that we could overcome this crisis together. We must be even more earnest, be even more diligent.”

You see, they have reached this kind of state. They can be understanding and teach the Dharma. People like them do not say, “Oh! We are so tired. We are so exhausted!” No, their understanding let them teach the Dharma. This also touched me deeply.

This is how “from the depths of our hearts, we enter the Buddha’s wisdom.” We find a way to experience for ourselves how, through living in the world, we can find a way to accept the Buddha-Dharma. Seeking to learn the true principles and the right path takes a lot of effort! When they encountered difficulties, from the depth of their hearts they entered the Buddha’s wisdom. Standing there [they said], “Everyone, let us all share what we have learned from this difficulty. See, this was a test for us. Life is full of suffering like this. This is a test for us. This kind of situation tests our faith.” See, it was like this! So, as Buddhist practitioners, we should earnestly adapt to the world. Whatever the circumstances, we must earnestly work to overcome them.

The previous sutra passage says,

“He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

If we take this passage and apply it to a different state of mind, to talk about these “Black Pearls,” these African Bodhisattvas, aren’t they just like this? They live in Durban. Why would they drive such a long away to share this Dharma with everyone? “He accommodates the many kinds of seed-natures in the world.” There are so many people who still do not understand the Buddha-Dharma. Those suffering in poverty and hardship need people to guide them, people who have formed aspirations and made vows to give to others. So, these volunteers were determined to work hard and travel such a long way in order to apply and share this Dharma with others. This is “to remove sentient beings’ greed and attachment in all places.”

Before these volunteers accepted the Dharma, how would they have been willing to go and help people they did not even know? How would they have been willing to provide for children who were not their own, for a group of orphans totally unrelated to them? Everyone only cares about themselves, but they had a way to remove the greed and attachment that led them to care only for themselves so they could open up their hearts more and give to others. This way they will feel that helping others brings more happiness than being helped. In the mental state found in helping others, after giving of themselves, they were able to experience that kind of joy. So, in that place there are many good-hearted people caring for those who are old and alone, impoverished and in difficulty, and looking after those orphans, providing meals for them. You see, this comes from people being willing to form aspirations, to go and accommodate others with skillful means and give of themselves. Skillful means are also the Dharma.

The next passage continues,

“As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.”

We can never finish describing the Buddha’s merits and virtues, for the Buddha has been in this world since beginningless kalpas and has repeatedly returned unceasingly, in the Five Realms and four forms of birth, giving this way for the sake of sentient beings. The merits and virtues He has accumulated are not something we have a way to describe.

As for the Buddha’s merits and virtues, we are unable to proclaim them with words: As for the Buddha, all His merits and virtues are supreme and unsurpassed. So, with our inferior wisdom of comprehension, we are unable to use words to proclaim the Buddha’s merits and virtues.

As Purna Maitrayaniputra came to understand the Buddha’s original intent, these were the things he said to the Buddha. Compared to ours, the Buddha’s merits and virtues are far superior. Supreme, universal and perfect enlightenment is a state of such superior virtues. Unenlightened beings like the disciples and the others had “inferior wisdom of comprehension.” Though these disciples had accepted the teachings, their wisdom was still too limited to comprehend the Buddha’s merits and virtues. If sentient beings, with their wisdom, try to fathom the Buddha’s merits and virtues, they are too far off. Thus, “We are unable to use words to proclaim the Buddha’s merits and virtues.”

The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion. As stated previously, they cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

So, “The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion.” The Buddha’s merits and virtues are truly immeasurable and boundless. As stated previously, “They cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts: Only the Buddha, the Great Enlightened World-Honored One, can skillfully understand that I and the others seek the Buddha in the depths of our hearts and originally made great vows.

So, “Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.” It is impossible for us to describe the Buddha’s merits and virtues, but the Buddha should be able to understand the original intent in the depths of our hearts.

This is what Purna, which is short for Purna Maitrayaniputra, thought in his heart. “Venerable Buddha! You must understand my heart. I understand the Buddha’s intent. Though I understand I cannot fully describe the merits and virtues You have, but Venerable Buddha, you must be able to understand my intent!” So, he had “truly reached the depths of the Buddha-wisdom.”

All the thoughts Purna had in his heart had truly reached the depths of the Buddha-wisdom, so the prediction that he received was the prediction of a Buddha’s reward-body. It is different from the predictions that others received.

Purna Maitrayaniputra thought, “Venerable Buddha, You should understand me. I understand the wisdom in the Buddha’s heart. I completely understand the Buddha’s wisdom.” So, “The prediction that he received was the prediction of a Buddha’s reward-body.” Sariputra and the four great disciples had all already received predictions of Buddhahood. This will be his reward-body in the future as a result of the merits and virtues cultivated through spiritual practice. His circumstantial and direct retributions will lead him to the place he will attain Buddhahood. This was a prediction of Buddhahood in the future. It was a promise for the future.

“It is different from the predictions that others received.” Now at this assembly, the Buddha was beginning to bestow predictions on everyone, predictions for far into the future. So, we should understand what “depths of our hearts” means. Purna Maitrayaniputra understood the Buddha. He believed the Buddha understood him as well. This is in “the depths of his heart. Over the course of my learning, the Buddha must have understood my heart. My heart is filled with deep faith. I deeply believe, wholeheartedly.”

The depths of our hearts: We had the resolve to seek the deep and distant fruit of Buddhahood. This is the depths of our hearts. Also, the deep causes and planted virtues are hard to uproot, thus this is the depths of our hearts.
The Buddha must understand that the seed within us are planted very deep and have been for many lifetimes.

Yesterday we mentioned that Purna Maitrayaniputra was already a Bodhisattva, but he came down from that state as someone of limited capabilities in order to engage in spiritual practice with everyone else. So, he was one who listened to the Dharma, taught the Dharma and transmitted the Dharma. He went everywhere transmitting the Dharma. Therefore, this was in the depths of his heart. The seed of this cause was already planted deep, and the merits and virtues planted were numerous. He had deeply cultivated them in this way, so if one were to try and pull them out, they would be so deeply rooted that it would not be possible. So, his spiritual aspirations were very firm. “Our resolve to seek the Dharma is sincere and earnest.” Whatever the circumstances, our resolve will never waver, as it is in the “depths of our hearts.”

Our resolve to seek the Dharma is sincere and earnest. This is the depths of our hearts. As for depths, the Buddha-Dharma is deep and far-reaching, but we seek it with our true mind. This is the depths of our hearts.

Though life after life he had formed Bodhisattva-aspirations and always walked the Bodhisattva-path, he still continued to seek the Buddha-Dharma.

He established all virtues deeply and firmly, thus they are difficult to uproot. The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.

Just like a tree, “He established all virtues deeply and firmly.” As a tree’s roots extend, they grow deeper and longer. So, these roots grow so deep that no amount of strength will be able to pull them out. This shows the depth of his heart. He believed the Buddha had many merits and virtues. In the depths of his heart, his faith and understanding of the Dharma were very deep. Thus, “The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.”

Dear Bodhisattvas, we should all be mindful. What we seek to learn are the true principles; we seek to be on the right path. From the depth of our hearts, we enter the Buddha’s wisdom. These are our goals. We must not let the slightest afflictions cause our minds to waver, cause our minds to sink into ignorance, just like the car that got stuck in that place and needed many people pushing it together single-mindedly [to get it out]. So, in our daily living, let us always be mindful!

Ch08-ep1109

Posted on June 21, 2024 by Scott Ogata

Episode 1109 – Teaching the Dharma According to Capabilities

>> “The provisional and the true are inconceivable. The Dharma is beyond speech and thought, yet it must still be spoken and thought of. We must go along with the world and provide what [sentient beings] enjoy. If we are not accommodating, slander will surely arise.”

>> “He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique'” >> “He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

>> So, “Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If they are not accommodating, slander will surely arise.”

>> He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.

>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.

>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.

>> With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.

>> To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.

>> If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.

>> If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.

“The provisional and the true are inconceivable.
The Dharma is beyond speech and thought,
yet it must still be spoken and thought of.
We must go along with the world and provide what [sentient beings] enjoy.
If we are not accommodating,
slander will surely arise.”

Do you understand? “The provisional and the true are inconceivable.” In the Buddha-Dharma, there is the provisional and the true. “The provisional” refers to skillful means. “The true” refers to the true Dharma. When the Buddha taught for more than 40 years, did He really only use skillful means, or did He teach the true Dharma? This is inconceivable! It was due to sentient beings’ needs. Because their capabilities differ greatly, those with limited capabilities and capacities are unable to accept the true Dharma, are unable to comprehend the Great Vehicle Dharma. The Buddha, in His compassion, had no choice but to devise provisional teachings and skillful means. So, the provisional had to be given; the Buddha had to give teachings in this way. For those of limited capacities, He established limited teachings, skillful means. The “true” was for those with great capabilities. When those with great capacities were taught the true Dharma, they experienced and understood how life is suffering. They understood that suffering comes from karmic retributions created in the past. They understood that the suffering of life was not something they alone experienced. Many others are also suffering. Lifetime after lifetime, we are born to each other as parents and siblings, and when they suffer, we also suffer.

In the Sutra of Profound Gratitude Toward Parents, there was a big pile of white bones. Why did the Buddha respectfully prostrate to them? The Buddha began explaining to Ananda, “These white bones are the bones of my parents from previous lifetimes!” This is talking about our relationships; since the world is filled with suffering, everyone is suffering. We have been suffering for so many lifetimes. Upon hearing these principles of “suffering” and “causation,” we can understand it is not only about us. We know that we must eliminate suffering. For our suffering to cease, we must work hard, get rid of our own afflictions and then further help everyone else understand the principles as well, so they too can get rid of their afflictions and engage in spiritual practice upon the Path.

This is what people with great capabilities do. Hearing the same teaching of suffering, causation, cessation and the Path, those of limited capabilities think, “I am scared of suffering, and I want to engage in practice only for my own benefit.” Those with great capabilities hear and think, “I know I am suffering, but I am not the only one who suffers. Everyone is suffering. Spiritual practice is not for me to do on my own. There must be many people practicing together to eliminate all kinds of suffering.” So, with suffering, causation and cessation, we must quickly eliminate our afflictions and all engage in spiritual practice together. This is the Great Vehicle. Small Vehicle practitioners think, “I recognize suffering, and I know its source. I must hasten to eliminate my afflictions. I must quickly engage in spiritual practice.” Though hearing the Dharma at the same time, they had very different feelings. Some only form limited aspirations like that, while others formed aspirations that were infinite and boundless. So, the provisional and the true are inconceivable. It was the same Dharma, but people experience it differently.

“The Dharma is beyond speech and thought, yet it must still be spoken and thought of.” Actually, the true principles of all phenomena are intangible; they are without form. If we want to teach the Dharma, where do we begin? There is so much to the Dharma. With those of limited capabilities, if you teach the Great Dharma, they will not understand. When those of great capabilities accept the limited teachings, to them it is the same as the Great Dharma; they can accept it and awaken. This is due to everyone’s intrinsic Buddha-nature. We have always had this nature of True Suchness. If we regularly wipe clean our nature of True Suchness, this intrinsic nature, our great perfect mirror wisdom, that mirror, will naturally remain pristine. By just wiping it a little, it will reveal its purity; all conditions will be clearly distinguished in it. If your mirror is already covered by layer upon layer of filth, then it will take a lot of hard work to polish it.

This principle is the same. With our nature of True Suchness, if over dust-inked kalpas we have been listening to the Dharma and putting in hard work, then naturally our causes and conditions converge; we understand right away. The principles are really this [simple]. As for being “beyond speech,” the Dharma is truly beyond words. How can the Dharma be taught? With so much Dharma, how can it be taught according to capabilities? Can the principles truly be taught through speech? If we just keep on listening to the Dharma yet remain unwilling to accept it, then those who are indolent will remain indolent, those who are selfish will remain selfish and those with ignorance and afflictions will still have ignorance and afflictions. Then no matter how much we listen to the sutras, what would it matter? So, “The Dharma is beyond speech.” No matter how much we teach, it is the same.

“Yet it must still be spoken.” If we do not teach the Dharma, then how will the Dharma ever be shared? Those who do not know, who never received the Buddha-Dharma in the past, those whose opportunity had not yet come, people like this, need the Buddha-Dharma to be transmitted. It must be passed down continuously. So, the Buddha-Dharma must be spoken; it must be taught. Thus, though it fundamentally cannot be spoken of, for the Buddha-Dharma to be transmitted, we have no choice but to teach it. Some listen earnestly and accept it, then apply it in their daily living. Because of people like this we must teach it. We do not do it only for those who are indolent, and then stop if they do not listen. It is not like this. For those who are indolent, whether we teach or not make little difference, but for those who are diligent, we must teach it, because they will listen. They can greatly increase their wisdom and greatly increase their knowledge. This requires them to experience and understand.

So, “It is beyond thought, yet it must still be thought of.” You have heard so much Dharma, but have you taken it to heart? Where do you put it? You have heard so much Dharma, but upon hearing it, where do you put it? Where do you draw it out from? The principles are inherently formless and intangible. They do not need to be put anywhere, because they have always been there. They arise from the nature of True Suchness. Our nature of True Suchness is the Buddha-nature. It comes from the home of all Buddhas. The home of all Buddhas is inherent in everyone. Where do we put [the teachings]? Those who are dedicated will still return to the home of all Buddhas. So, “It is beyond thought, yet it must still be thought of.” The principles fundamentally exist forever. After we listen to and take them in, it is up to us to put them into practice. They came from Bodhi, and we must put them into practice to return to the home of all Buddhas and enter the Bodhi-path. This is what we aspire to. Then our every thought is of truth, of true Dharma. Our every step is upon the Bodhi-path. This is the path of the One Vehicle. Thus, “It is beyond thought, yet it still must be thought of.” From the formless Dharma, we pave a path with love. For all beings to be able to walk this path, don’t we need to work even harder and always be mindful?

Only with the Dharma can we go along with the world. “We must go along with the world and provide what [sentient beings] enjoy.” The Buddha comes to the world, and for dust-inked kalpas. He has always gone along with the world to provide what [sentient beings] enjoy. What kind of Dharma is of interest to sentient beings? Is it the Small Vehicle Dharma? Is it the sheep-cart? Do they take joy in the sheep-cart? Or, as Solitary Realizers, do they take joy in the deer-cart? Is this how it is? These are the Small Vehicle. Yet, the Buddha was always tireless and over many lifetimes accommodated sentient beings. The ground of sentient beings’ minds needs seeds of goodness planted in it. This depends upon the size of this ground. If this patch of ground is large, then many seeds can be sown there. If this patch of ground is small, then only a few seeds can be sown. So, we must go along with what sentient beings enjoy. Some enjoy listening to the Dharma, while others enjoy putting it into action. Listening and then putting it into action is best. Then we become replete in blessings and wisdom. If we do not go along with sentient beings and only keep teaching the Great Vehicle Dharma, only keep telling them, “You must put it into practice,” they cannot move, yet we keep telling them to walk forward.

In the Chapter on the Parable on the Conjured City there was a group of people who said, “We are weary. The road is still so long. We don’t want to walk any more. We have already passed through so many dangers, and the road that lies ahead is very long. There may still be many dangers ahead. We are exhausted; we will not keep walking.” The guiding teacher had to patiently guide them. “Look, a conjured city lies nearby. You can make it out through the haze. It is not far now. You must continue on ahead.” This was how he earnestly went along with sentient beings’ capabilities. If we do not go along with them, they may give rise to afflictions; then slander will surely arise. Once afflictions arise, for them to calm their minds again will not be easy. When afflictions arise, nothing goes smoothly; everything becomes stuck. Clearly this is the Dharma, yet they use it to store up afflictions. This is sentient beings’ foolishness! The Buddha had to earnestly guide sentient beings, and He taught us to form great aspirations and make great vows. With this aspiration, He hoped everyone could go among the people to transform sentient beings and not give rise to discursive thoughts of slander. Therefore, the Buddha had to be very careful about the way He taught the Dharma to others.

Next, in the previous passage it says,

“He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique His actions are rare.'”

We know that the Buddha had, over dust-inked kalpas, patiently taught for sentient beings’ sake. Indeed, this is not a simple matter. Over lifetimes He had been accumulating all virtues; these required a long time to accumulate. In facing sentient beings, “The Dharma is beyond speech yet must be spoken; it is beyond thought yet must be thought of.” He mindfully went along with what all sentient beings in the world enjoyed. He worried about sentient beings in case some committed slander and created karma. That is how thoughtful He was! He was extremely considerate; He considered so many things on sentient beings’ behalf. So, the Buddha’s virtues, the Buddha’s myriad virtues, lead us to give rise to a sense of respect.

Purna Maitrayaniputra was filled with this kind of respect. He “arose from his seat,” came before the Buddha. “He prostrated with his head at the Buddha’s feet and then sat down to one side.” We should all still remember how he “gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant.” This means he had great respect. So, from his heart, he understood the Buddha, how, “The World-Honored One is truly unique.” It was Purna Maitrayaniputra who best understood the Buddha’s intent, so he greatly respected the Buddha. He kept thinking, “The World-Honored One is truly unique.” [What the Buddha did] was not easy! It says that His actions are rare. He was able to do this for such a long time, without ever changing. He was single-minded in His resolve, and for dust-inked kalpas, He had given for the sake of the world.

So, the next passage says,

“He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

Purna Maitrayaniputra greatly respected the Buddha. The longer he gazed at the Buddha, the more respect arose inside of him. He understood that the Buddha acted to accommodate the many kinds of seed-natures of the world’s sentient beings. With all the sentient beings in the world, every individual has a different [seed-]nature. Some are monastics and have truly left lay life; they are very diligent. They are not afraid of hardship; they are very diligent. There are diligent people like this in the world. Some people give of themselves to others. They never spare themselves any hardship; they have no thought for themselves, so they willingly dedicate themselves this way, continually getting involved. Although they are lay practitioners, after listening to the Dharma, they transmit it, feeling that this is their duty.

This is like a group of Bodhisattvas from Taichung. They made a special trip to Hualien in order to visit the Jing Si Hall. The Jing Si Hall has a 50th Anniversary Exhibit, looking back over our past. It had already been laid out then.

They came from so far away, this group from Taichung, in order to see it so they could set up a similar exhibit in Taichung. They came to see if everyone could pool their wisdom to help, to see whether they could use this one as a base on top of which to display Taichung’s uniqueness. Our exhibition in Hualien showcases the overall teachings. In their branch office, they wanted to exhibit their region’s qualities. From the overall teachings, they wanted to show how they had served others in their own area, how the Living Bodhisattvas there exercised their potential for goodness, how they delivered sentient beings and how they interacted with people and went among them. This was why these volunteers came from far away.

Tzu Chi volunteers also returned here from Germany. They returned here to Taiwan to tell me about their recent experiences in Serbia. Syrian refugees are passing through Serbia. The Serbian government was encouraged by the United Nations, who told them, “You too need to take in some refugees, to give them residence in your country.” Refugees have been fleeing everywhere; they already have no idea where they are going. The country of Serbia has never been well-off. They were only willing to open their borders in order to let [the refugees] pass through; they lacked the ability to let them stay there. Yet, the United Nations prevailed upon them, saying if they did not allow these people to remain there, if they did not let them settle there, there was really no where else for them to go. So, this country began accepting a few of these refugees, ut they were very worried about how they would help them settle and how they could provide for their lives. So, they appealed internationally, and we were also asked, “Can Tzu Chi make an effort to help the refugees?”

So, before Mr. Zhong Jia-long went back to Germany, he told me of the ways they were trying to help. Before they had returned to Taiwan, Tzu Chi volunteers from many countries in Europe had already met together and finished preparations. They had first tried to help those refugees still en route. The weather had been very cold there, and they had been fleeing for a long time. We quickly distributed 10,000 full sets of winter clothing to them for both adults and children, from hats for their heads to long underwear for their bodies, from overcoats to gloves, to shoes and socks, as well as nutritional supplements.

Serbia’s request of Tzu Chi volunteers was, “Don’t buy things from outside Serbia. Please buy everything here in Serbia.” What they meant was, “Don’t spend your money outside Serbia. Let us earn that money here in Serbia.” I said, “As it should be. Serbia’s economy is not very good either, and we will not have to pay import taxes. Buying the goods locally is a very good idea.” And then? The country was going to accept some refugees and was already planning for several refugee camps, but the camps were still empty. What was it they needed? I told them, “When you go, all of you will gather together there for two to three weeks. Try to understand the materials available and whatever else you can about that place. Then we will see how to handle the situation.”

See how far they are from Taiwan, these Taiwanese businessmen who emigrated to foreign countries. They too have returned to Taiwan to take refuge with me; they will shoulder the responsibility of sowing seeds in those foreign countries. There are so many of these people! Since they are there [in those countries], they could all come together there. Tzu Chi volunteers from those different countries all came together. Because there were not enough [in each country], they all gathered together. Some are from rich countries where people do not give for sentient beings’ sake, yet they were also willing to do so. They hoped that they too could give to others, no matter how far they had to go, even if they had to take planes, then transfer to trains and buses. Though they might have to go far, they too wished to become Living Bodhisattvas, to be able to personally give to others. Because of this, Tzu Chi volunteers from seven or eight countries gave to others with their combined strength. But in our Jing Si Dharma-lineage, the ways we provide relief must be uniform. Thus, though they contribute effort in that place, their spirit and philosophy still move in the same direction [as everyone]. So, they had come back to ask about these things. They came from such faraway places. These are Bodhisattvas.

“It is beyond thought, yet it must be thought of.” Actually, if all of us only act on our own, our strength will be dissipated. Even with the same loving hearts, if we do not unite and synchronize our strength, then it will be scattered. In short, as Buddhist practitioners we must learn how to “accommodate the many kinds of seed-natures in the world.” As those learning the Buddha’s teachings, with all these different kinds of natures, we want to bring them all back together to be the one Buddha-nature. In the world there is suffering caused by all different kinds of causes and conditions. When causes and conditions come together, karmic retributions manifest and people suffer. Bodhisattvas share in sentient beings’ suffering; they share in their pain. So, those Bodhisattvas all came together and went to help those suffering people. This is “accommodating the many kinds of seed-natures in the world.”

Every individual’s nature is different. Everyone’s karmic causes and effects are different. So, “With skillful understanding and views, they teach them the Dharma.” This is what Buddhas do. Sentient beings find themselves in all kinds of different situations, so Buddhas must use many different kinds of skillful means in order to teach them, in order to teach the Dharma in the world. He “removes sentient beings’ greed and attachments in all places.” Sentient beings’ suffering results from desire. It is greed and attachment that create the world’s suffering. Think of all those sentient beings fleeing, all those refugees. Wasn’t the place they lived a result of their circumstantial retributions in that country? Circumstantial retributions brought them there. When sentient beings’ collective karma converges and causes and conditions come together, then there will be people who give rise to the single thought [leading to suffering]. As it says in Emperor Liang’s Repentance, when the leader angers, corpses are everywhere. If a leader gives rise to a single evil thought, it can plunge the whole country into chaos, into war and so on, so there will be no peace and many deaths and casualties.

This is how, in the space of a thought, sentient beings create all kinds of different causes and conditions. This is with “greed and attachments in all places.” Sentient beings’ greed and attachments is found in all kinds of places. Wherever it may be, when there is great greed and attachment, entire countries can fall into chaos. When a country falls into chaos, the casualties will be severe. On a smaller scale, it can affect a community. When greed and attachment arise and ignorance asserts itself, a community can be thrown into chaos. On an even smaller scale these can affect families. So, it happens in different places. On a large scale, this can affect the international community. On a more moderate scale, it can affect a nation and its society. On a smaller scale this can affect families and even the mind; there is greed and attachments in all places. This is the state of the world.

So, “He accommodates the many kinds of seed-natures in the world.” There are so many kinds of seed-natures in the world. “He skillfully accommodates sentient beings in the world.” The Dharma must accommodate sentient beings in the world and “their many different kinds of natures.”

>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.

There are so many different kinds. Every sentient being, every person, has a different kind of nature. Humans have their own nature as do cows, horses, pigs and so on. Other sentient beings all have their own natures. In brief, there are many different kinds of living sentient beings; there are so many kinds of living beings, and each has their own unique nature. So, we should be mindful in trying to experience this. The Buddha put so much effort into teaching us.

>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.
Buddhas and Bodhisattvas accommodate sentient beings. Whatever your nature may be, they will accommodate your particular form, accommodate your mindset in teaching you. Accommodating your form means they follow sentient beings through the Five Realms and four forms of birth. They always manifest an appearance in order to give teachings. The capacities of their minds are so great, yet sentient beings’ are still so limited. So, they must come down from above. Buddhas and Bodhisattvas are so great; their minds encompass the vast universe. They are like clouds above that rain down the. Dharma which nourishes sentient beings. This is how they all teach. So, “[They] provide what sentient beings enjoy.” According to what sentient beings’ capacities can accept, they use that method in order to devise teachings, following what sentient beings enjoy. So, “If they are not accommodating, slander will surely arise.” We just talked about this.

So, “With skillful understanding and views. [He] teaches them the Dharma.” To accommodate sentient beings, Buddhas and Bodhisattvas must establish all kinds of skillful understanding and views in order to teach them the Dharma. So, “Sentient beings are not the same; their seed-natures are each different.” Therefore, they must be accommodating.

With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.
They must use skillful wisdom, skillful and clever wisdom, to give all kinds of teachings to sentient beings. This is how all Buddhas and. Bodhisattvas come to the world.

Purna Maitrayaniputra, as we mentioned before, had already reached the state of Bodhisattvas. To assist at the Dharma-assembly and help deliver sentient beings, he likewise humbled himself to be together with people of lesser capabilities. He was in fact a Bodhisattva. He too accorded with the capabilities of sentient beings in this way, living among them to listen to the Dharma, teach the Dharma and transmit the Dharma. In this way, he “removes sentient beings’ greed and attachments in all places.”

To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.

The Tathagata uses all kinds of teachings to remove the greed and attachments of sentient beings in all places. Being attached in all places is the nature of sentient beings. This is how sentient beings are. In every place, no matter what type or form of sentient being, they all have their attachments.

Sariputra, in a previous lifetime, was once a poisonous snake who would bite people. This snake was also very firm in his opinions. Others pressed him and said, “If you don’t take back your venom, then the king cannot be saved! Since I already bit him, there is no way I will take it back. I would rather crawl into a fire!” Nowadays we say, “If you are bitten by a snake, you must look carefully to see what type of snake it is.” This is because the anti-venom is specific to the type of snake. When bit by a poisonous snake, the type of snake and the type of venom they have determines the way to treat it. It is the same principle. Nevertheless Sariputra, in his previous life, was in fact that attached. If he was not willing, that was the end of it. You see, sentient beings are like this. For the different kinds of sentient beings, He needed “to remove sentient beings’ attachments in every place.” No matter the kind of sentient being, all have their attachments. This is the nature of sentient beings, not just humans. All living beings have them.

“Because the Buddha is compassionate, He applies medicine according to the illness,” according to sentient beings’ spiritual illnesses and their natures. Their illness may be having a bad temper. Sentient beings’ minds have these kinds of problems or illnesses, so the Dharma-medicine must be used to treat them, “removing all kinds of poisonous roots in all places.” Sentient beings’ afflictions and ignorance are just like poisonous roots. How can we remove them? As long as we still have discursive thoughts, still have afflictions, listening to the Dharma will lead to slander. In our associations with others, even the slightest things cannot be resolved. This is just like having poisonous roots that cannot be removed.

“If they have attachment to existence, He leads them to remove it and enter emptiness.”

If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.

Actually, everything is empty. We must not be attached to existence, but once we reach the teachings of emptiness, people became attached to them as well. “If they have attachment to emptiness” they think, “Since everything is empty, why should I continue listening to the Dharma? What more is there for me to do?” For this type of person, the Buddha quickly “leads them to remove it and enter the Middle Way.” With the Middle Way, in “emptiness” there still is “existence.” Yet, having led them out of emptiness into wondrous existence, they become attached to the Middle Way. They have these kinds of attachments. “I must stick to the Middle Way. I must hurry. All I wish to do is to listen to and teach the Dharma. But sentient beings are suffering! You have the means to reach out your hand and save them. You must draw near to sentient beings!” Yet, they just remain attached. They just linger here. For people like them, the Buddha “leads them to remove it and enter Buddha-wisdom.” We must not have attachments. We must enter Buddha-wisdom.

“If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them.”

If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.

This is the Buddha’s method. If people are attached to the Three Realms, He says, “Know that in the desire realm there is much suffering, so you must go from the form realm toward the formless realm. Practice until you reach there.” The Buddha also told them, “You only seek your own awakening, so you still remain in the Three Realms. The Three Realms are like a burning house.” So, through the parable of the burning house, “He uses the skillful means of the Small Vehicle to save and deliver them.”

But using the sheep-cart and deer-cart only for their own awakening is incorrect; “If they are attached to Nirvana with remainder” those [Hearers and] Solitary Realizers of the sheep- and deer-carts, “He uses the Tathagata’s understanding and views to free and deliver them.” He used the Three Vehicles as a means of teaching them step by step.

“After continuing on like this, they can start to go among people.” Only by continually leading them like this, by teaching them step by step, can they be in harmony with the people. We know we must get rid of our afflictions, and having gotten rid of our afflictions, we must make the Four Great Vows. “I vow to deliver countless sentient beings.” So, we “go among and be in harmony with people to the fullest extent of the power of our vows.” Doing whatever we can, using all our mental and physical strength, we vow to deliver countless sentient beings. We never abandon sentient beings. “We inspire ourselves and remove our own boundless afflictions. We vow to attain unsurpassed Buddhahood.” To eliminate afflictions and attain Buddhahood, we must be very determined.

Since in our spiritual practice, we have made these great vows to deliver sentient beings, we must eliminate our afflictions. So, we must eliminate our afflictions. Our goal is the attainment of Buddhahood. This is why we must move forward step by step. We may fear not starting, or fear starting and then stopping, but we should not fear not reaching our goal. So, we must be truly diligent in listening to the Dharma. We must not only listen, but also walk upon the Bodhi-path. So, let us always be mindful!

Ch08-ep1108

Posted on June 21, 2024 by Scott Ogata

Episode 1108 – Showing Reverence and Respect Through Our Conduct

>> “With utmost sincere intentions, we reverently pay respect with physical conduct. Our minds give rise to respect and admiration as we focus on His kind countenance. The Buddha, replete with all virtues, is respected by all beings in the world. He is singularly honored in the world, and His virtues are peerless and unmatched.”

>> “He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus he arose from his seat and came before the Buddha.”

>> He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently upon the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare.”

>> He prostrated with his head at the Buddha’s feet and then sat down to one side: He touched his head to the Buddha’s feet as he prostrated. This expresses the utmost respect. After paying respect, he went back and sat to one side.

>> He gazed upward at the Buddha’s countenance, never lowering his gaze for an instant: He looked up at Him with reverence. He gazed upward at the Buddha’s countenance with reverence and admiration, never lowering his gaze for a moment.

>> He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare”: He thought to himself, “The World-Honored One is extremely rare. His reward-body is superior,” “greatly respected and uniquely special. Everything the Buddha does is extremely rare. Everything the Buddha does is extremely rare.”

>> Although Purna received predictions later, in fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end. Thus, he alone had deep thoughts of praise [for the Buddha] as unique and rare. This was not something that the noble beings of the Three Vehicles were all able to understand.

>> The three cycles of teachings: The cycle of teaching the Dharma. The cycle of analogies. The cycle of causes and conditions from past lives.

>> This Purna was in fact a Bodhisattva manifesting as a Hearer. His merits and virtues were in no way inferior to those of Sariputra.

>> “Since sentient beings of limited capabilities do not easily turn from the Small to the Great, there must be Bodhisattvas manifesting as beings of limited capabilities appearing among them, to serve as their leaders and further receive predictions of Buddhahood.”

“With utmost sincere intentions,
we reverently pay respect with physical conduct.
Our minds give rise to respect
and admiration as we focus on His kind countenance.
The Buddha, replete with all virtues,
is respected by all beings in the world.
He is singularly honored in the world,
and His virtues are peerless and unmatched.”

Let us try to mindfully experience [the meaning of] this passage.

The Buddha is magnificent with all virtues; these were cultivated over many lifetimes. For dust-inked kalpas, for lifetimes, the Buddha followed sentient beings as they wandered throughout the Five Realms. While exercising both compassion and wisdom, He always followed sentient beings in the same way. In order to save and deliver them, He continually engaged in spiritual practice and continually manifested in the world, continually exercising both compassion and wisdom. So, [these virtues] are accumulated in this way over a long period of time. Thus the Buddha was replete in all virtues. Since He gave of Himself in this way, shouldn’t we, “with utmost sincere intentions, reverently pay respect with physical conduct”? He is worthy of respect, and He had accumulated long periods of giving for our sakes. So, we must always, with utmost sincere intentions, put the teachings into practice with respect and reverence. So, we must reverently pay respect through our physical conduct. This respect and reverence means using our physical conduct to pay our respects.

Every single day we attend morning recitation. Morning recitation is to help us remember, to remind us of our respect for the Buddha. Only if we have respect for the Buddha can we reverently accept the Dharma. So, our morning recitation, although it is a ceremony, is a kind of a purification for our minds. Don’t we straighten our homes every day? If we want to live with good quality of life, then the places where we live, both inside and outside our rooms, should always be kept clean. This is how we maintain a good living environment.

This principle is the same. When it comes to our minds, every morning we always enter the Great Hall to express our sincerity to the Buddha and the Bodhisattvas and pay our utmost respect. This is something we must build within our own minds as we clean out our minds and get rid of the ignorance inside of us. The first thing we do early in the morning, in the first moment of our daily living, is to come to the Great Hall for morning recitation. With utmost sincere intentions, we reverently pay respect with our physical conduct.

“Our minds give rise to respect and admiration.” As we pay our respects, the sutras are like a path, and as we walk this path, through the surrounding environment, we are better able to comprehend our state of mind. So, “Our minds give rise to respect and admiration.” These are what must enter our minds. In our hearts, when we feel someone has reached a level above us, we raise our heads in respect and admiration and “focus on His kind countenance.” Though the Buddha is not in the world and the statues of Him are created by unenlightened beings, we still call them Buddhas. So, to these statues, to these images, we should show our respect and see them as if the Buddha were really there. This means we must focus; this demonstrates our concentration of mind. When our mind is without discursive thoughts, our thoughts will be very focused. This is all because the Buddha is replete with all virtues. We sincerely and reverently respect the Buddha because we want to learn from the Buddha, because the Buddha is replete with all virtues. These virtues were accumulated over a long period of time.

I keep speaking to you of dust-inked kalpas, of endless kalpas, of lifetime after lifetime. It was in the era of the 16 princes that we formed these Dharma-affinities. Over a period of dust-inked kalpas, after having heard the Dharma, we may have practiced it accordingly or not. Or our thoughts may have gone astray so we have been wandering throughout the Five Realms and four forms of birth. But because the 16 princes had formed affinities, no [prince] would ever abandon any of the associators in their assemblies. So, wherever they were in the Five Realms or the four forms of birth, they always followed sentient beings like this. They are always seeking out those who had once received the teachings in the past. They hoped to be able to bring them back to again listen to and then transmit the Dharma. Sentient beings need many people to bring them in and transform them.

So, the Buddha’s past lives were like this. Over the course of many lifetimes, He kept seeking out sentient beings like this, seeking out those He had affinities with. Thus, He had to continually devote Himself among the people, constantly forming affinities with sentient beings. The virtues He became replete with over lifetimes were incalculable. So, “The Buddha, replete with all virtues, is respected by all beings in the world.” In each of the many lifetimes in which. He came to the world, He was respected. In walking the Bodhisattva-path, it was the same; in every lifetime He continually helps countless sentient beings succeed, so He “is respected by the world.”

“He is singularly honored in the world.” In every lifetime it is the same; He is praised by the people of the world, for no one is higher in virtue than Him. Therefore, “He is singularly honored in the world.” This is because He had understood the Dharma. He understood all the Dharma of the universe. Even before attaining Buddhahood, before His causes and conditions were sufficient, even before He attained Buddhahood, for dust-inked kalpas and over many lifetimes, He always applied an abundance of the Dharma to deliver sentient beings in the world. The Dharma brought Him honor, so “He is singularly honored in the world.” He understood all the workings of the world and was honored for the Dharma,

so “His virtues are peerless and unmatched.” This is the Buddha. When any Buddha comes to the world, He does not become replete with [virtues] only after attaining Buddhahood. Attaining Buddhahood depends on the causes and conditions being mature; only then will He manifest the appearance of attaining Buddhahood. Actually, dust-inked kalpas prior to that, since Beginningless Time, He already intrinsically possessed Buddha-nature. In terms of causes and conditions, we can say that this is the beginning; He was replete with it from the beginning. The name Great Unhindered Wisdom Superior Buddha means He was unhindered in His understanding of all things and all principles. This is the wisdom of the Great Vehicle. In fact, it is intrinsic to everyone.

Speaking of causes and conditions, it was during the era of the 16 princes that the 16 princes formed affinities with us. All of us were people who, dust-inked kalpas ago, formed affinities with the 16 princes. Now, the 16 princes have attained Buddhahood, while we still remain as unenlightened beings. Nonetheless, we continue listening to the Dharma and continue to learn from Their teachings. If we try a little harder, we can accept even more of Their teachings and can form even more affinities with others. The more we take the Dharma to heart, in this world, the more the Dharma will succeed and be respected. As we succeed and take in more Dharma, we are able to exercise it among people.

I often tell everyone, “Without experience, we cannot grow in wisdom.” This is like this recent incident that occurred just before the Lunar New Year (2016). This earthquake that occurred in Tainan was a great disaster. Tzu Chi volunteers in Tainan were just like Bodhisattvas. They had no regard for their own safety. They threw themselves into disaster relief efforts. There was no New Year’s Eve celebration for them. They did not care that it was New Year’s. We all talk about how we prepare for New Year’s, first two days before, then on New Year’s Eve. Unfortunately this disaster occurred two nights before New Year’s. While it was still dark, before 4 am in the early morning, at 3:57 am, the earth suddenly rocked. Many awoke in panic and fear! When they looked around at their houses, the houses of many were cracked. Some cracks were less severe, while others had walls collapse. Those even more severely affected sustained structural damage. Many woke up in a panic from their dreams.

Tzu Chi volunteers, those Living Bodhisattvas, woke up and their first thought was, “We are safe; let us quickly go to check on our neighbors!” They quickly contacted and asked after everyone. “Are you safe? We are safe.” They quickly asked about each other. “What are the conditions like around you? Pretty much the same. What about the conditions around you? The neighboring building collapsed. How widespread is it; how many were affected?”

Tzu Chi volunteers quickly arranged a time for them to gather at the [Tainan] Jing Si Hall. They set up a disaster care center and then went into action. A little after 4 am, at the Jing Si Hall, they all gathered. They wanted to first understand where that big building had collapsed and what places were affected by the disaster. They quickly split into several routes to go look. On the 28th day of 12th lunar month, at 3:57 early in the morning, right after that quake happened, Tzu Chi volunteers began dividing up the work, dividing into routes and into teams.

When day broke, what they saw was an appalling scene of devastation! There were many rescue workers, pulling people from the rubble. They were rescuing people even before it was light. People were rescued in the beginning, but as time went on they became more difficult to save. The Tzu Chi volunteers at the disaster site began thinking of how they could provide comfort. Survivors worried for their families. Had some not made it out of the building? They quickly began preparing food there, so that as day broke, they could provide hot meals to the rescue workers and to the frightened disaster survivors. This was at the start of the first day. They continued like this every day for the next seven or eight days there. Though everyone spoke of it being New Year’s, how could anyone celebrate the New Year? The evening of the 28th day of the 12th month is called Little New Year’s Eve. Though Little New Year’s Eve had already arrived, there would be no New Year’s celebration. Saving people was urgent; helping others was what was important.

The next day was the 29th day of the 12th month. On that day, families gather to celebrate the Lunar New Year’s Eve. How could they be in the mood for this? They still spent the night at the disaster site. Some bodies had already been pulled out. The family members felt very lonely. Tzu Chi volunteers went to the scene to accompany those relatives. Two Tzu Chi volunteers were assigned to accompany each family member. What was New Year’s Eve to them then? It meant nothing. Everyone shared in the suffering of those people, shared in their pain. They did not care about any taboos. When people ordinarily celebrate the New Year, they are very careful to say only nice things, to not say anything bad, to not say anything inauspicious. We want everything we do to be auspicious.

In fact, was there anything auspicious about that time then? What did taboos mean to them then? They meant nothing. This was just another day for them. Their minds were as they always were, Bodhisattva-minds, Buddha-minds. This is how they served others. Why didn’t they care about taboos? Why didn’t they make any distinctions between auspicious and inauspicious things? Saving people’s lives was most important. This is because they had right understanding, right views, right thinking, right action and right conduct. These are all very normal for them.

Bodhisattvas in the world give for the sake of suffering sentient beings. They share in sentient beings’ suffering, share in their pain. This is “virtue.” When we give of ourselves, what we harvest in return is virtue. When we give with our love, it increases our wisdom and increases our virtue. With virtuous conduct, we increase our wisdom-life. Throughout this process, when people were really needed later, more hands came out to help. They came from Taipei and Taichung, from north, central and south, from Pingtung and Kaohsiung. All of those with experience, whether from international relief or from being involved for decades, those with the most experience, hurried there to help.

People said that the Tzu Chi volunteers in Kaohsiung had a lot of experience. They knew how to deploy in disaster areas, how to go and comfort the survivors, how to set up a base and, in the midst of chaos, how to bring some order. This was because the year before (2014), before the gas explosion, there was an aviation accident in Penghu. Tzu Chi volunteers from Kaohsiung and Penghu dedicated themselves during those times of chaos, so they had gained much experience.

After seven or eight days, when Kaohsiung Tzu Chi volunteers returned to Kaohsiung, on the very evening they returned home, on the 31st of July, just before dawn, on the evening of August 1st, that gas incident took place. Those explosions were so large that they affected dozens of [urban] villages. So many people were terrified! There were also those killed and injured. It took Tzu Chi volunteers a whole month, more than a month, to go into all of these neighborhoods. There were families who were injured, people who were injured, some who suffered emotional trauma and some who were severely wounded. How would they be able to help to enable all of society, entire communities, to recover some normalcy?

They gained experience from this. So, during this disaster in Tainan, they demonstrated this experience. Whether they were volunteers from Taipei, or from north or central Taiwan, or whether they were locals from Tainan, all spoke in unison saying, “Kaohsiung volunteers are rich in experience!” Think about it, doesn’t this prove the saying, “Without experience, we cannot grow in wisdom”? There is much suffering in the Saha World. How can we save people? How can we save people? We need to listen. We must first get rid of the ignorance from our own minds, get rid of superstitions and afflictions. Our minds must be dedicated to sentient beings; we share in their pain, share in their suffering.

These thoughts arise and continually accumulate, so these are newly-inspired Bodhisattvas. Or they may be those who, over a long time, over many lifetimes, formed aspirations and made vows to walk the Bodhisattva-path. In going among the people, we form affinities with suffering sentient beings. While living among sentient beings, we set an example for them in our own living. This is the goal of Bodhisattvas in coming to the world. They accumulated this virtuous conduct over many lifetimes, so they were respected.

We must all be mindful! This is how we understand the Buddha-Dharma; it is accumulated by going among the people. So, “He is singularly honored in the world, and His virtues are peerless and unmatched.” For our wisdom-life to continuously develop, we must continually accumulate karmic conditions and experience from saving sentient beings. This is what we should make efforts toward.

So, the previous passage says,

“He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus he arose from his seat and came before the Buddha.”

This is speaking of Purna Maitrayaniputra. He had already heard of all these things, had “heard of the causes and conditions of previous lifetimes.” These include those in the Chapter on the Parable of the Conjured City and the Sun-Moon-Lamp Radiant Buddhas from the Introductory Chapter. In the era of the Sun-Moon-Lamp Radiant Buddhas and in Great Unhindered Buddha’s era these were the causes and conditions of past lives.

Listening further, he “also heard that all Buddhas have spiritual powers of great freedom.” All Buddhas share the same path. Great Unhindered Wisdom Superior Buddha and the. Sun-Moon-Lamp Radiant Buddhas were all like this. All Buddhas share the same path. The Sun-Moon-Lamp Radiant Buddhas were 20,000 Buddhas who all shared the same name. They were called Sun-Moon-Lamp Radiant Buddha. Those Buddhas likewise shared the same path. He also heard how they have true spiritual powers. All Buddhas have spiritual powers of great freedom. Having heard all this, joy arose within him. Purna Maitrayaniputra, in his wisdom, comprehended the Buddha’s intent. He rejoiced so much that he felt a leap of joy. That was when he arose from his seat and went before the Buddha.

“He prostrated with his head at the Buddha’s feet.” This demonstrates extreme reverence.

He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently upon the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare.”

“‘His actions are rare.'” Purna Maitrayaniputra expressed this reverence. He rose from his seat and came before the Buddha. He prostrated himself at the Buddha’s feet. Prostrating oneself at another’s feet is an expression of utmost reverence. After paying respect like this, he again returned to his place and “gazed reverently at the Buddha’s countenance, never lowering his gaze for an instant.” He attentively watched the Buddha’s expression, the Buddha’s magnificence. So, he gazed upon the Buddha, but inside he was thinking, “How is it that the Buddha so unique? He is so extraordinary and so special. His actions are rare. Absolutely everything that He does is beyond what ordinary people can do.”

“He prostrated with his head at the Buddha’s feet and then sat down to one side.” Paying respect like this demonstrates utmost reverence. This is the method. “After paying respect,” he then “went back and sat to one side.”
He prostrated with his head at the Buddha’s feet and then sat down to one side: He touched his head to the Buddha’s feet as he prostrated. This expresses the utmost respect. After paying respect, he went back and sat to one side.

When he returned to his seat, he still “gazed reverently at His countenance, never lowering his gaze for an instant.” He continued to gaze attentively at the Buddha. This is respect. He gazed up at the Buddha with respect.

He gazed reverently at the Buddha’s countenance, never lowering his gaze for an instant: He looked up at Him with reverence. He gazed upward at the Buddha’s countenance with reverence and admiration, never lowering his gaze for a moment.

The Buddha sat in a higher place than His disciples did, so they gazed up at Him. “He gazed upward at the Buddha’s countenance.” This shows Purna Maitrayaniputra’s respect and admiration for the Buddha. He never lowered his gaze even for a moment. While listening, he never shut his eyes, or nodded off to sleep. He always paid attention. He was always respectful and focused. When the Buddha taught the Dharma, he was always thinking of the greatness of the Buddha’s virtues.

He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare”: He thought to himself, “The World-Honored One is extremely rare. His reward-body is superior,” “greatly respected and uniquely special. Everything the Buddha does is extremely rare. Everything the Buddha does is extremely rare.”

In the world, it is indeed rare to find a World-Honored One like Him. There are so few; They almost do not exist. So, “His reward-body is superior.” To suit the needs of the world, He manifested in the human realm. His reward-body had the 32 Marks of a Buddha, making it superior. So, [His reward-body] was “greatly respected and uniquely special.” He inspired respect in any who saw Him. He was greatly respected and uniquely special.

“Everything the Buddha does is extremely rare.” Not only was the Buddha’s body magnificent, all that the Buddha did, all of His actions, all His teachings and transformations, were indeed rare for people to see.

Purna received his prediction relatively later. As we know, Sariputra had received predictions first, then after that came Venerable Kasyapa, one of the four who later received them. However, it was only after those five disciples had received them that. Purna received his prediction of Buddhahood.

Although Purna received predictions later, in fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end. Thus, he alone had deep thoughts of praise [for the Buddha] as unique and rare. This was not something that the noble beings of the Three Vehicles were all able to understand.

As I have previously mentioned, the Lotus Sutra was taught over seven years, which was a very long time.

“In fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end.”

The three cycles of teachings: The cycle of teaching the Dharma. The cycle of analogies. The cycle of causes and conditions from past lives.

These periods of time start with the Initial Cycle. That was when Sariputra, by hearing the Buddha, heard Him speak of the wisdom that all Buddhas possessed after attaining Buddhahood. Sariputra understood these teachings one by one, and in the Chapter on Skillful Means he began to accept them. This was the period of “the cycle of teaching the Dharma.” The first cycle went from Sariputra receiving predictions of Buddhahood up to the Chapter on Parables, with its burning house and three carts. Then the second cycle began after the Chapter on Parables, with the analogy of the poor son in the Chapter on Faith and Understanding. In the third cycle, He began speaking again of the causes and conditions of previous lifetimes. So, these three cycles of teachings had all been experienced personally by Purna.

After receiving them, he came to thoroughly penetrate them. He came to know them inside and out. Therefore, he alone had these deep thoughts. After he attained a thorough understanding of all the teachings, he had deep thoughts of praise in his mind. “The Buddha is after all so unique and rare. He is rare in the world. The Buddha-Dharma is wondrously profound. This was not something that the noble beings of the Three Vehicles were all able to understand.” Now, he could comprehend this. Through his wisdom, he had tied everything together. His respect and admiration for the Buddha were so great. He was very mindful.

“This Purna was in fact a Bodhisattva manifesting as a Hearer.”

This Purna was in fact a Bodhisattva manifesting as a Hearer. His merits and virtues were in no way inferior to those of Sariputra.

We know that Purna, Purna Maitrayaniputra, was really a Bodhisattva who was manifesting as a Hearer. So, as we just mentioned, for dust-inked kalpas, Sakyamuni Buddha had been transforming and delivering beings everywhere. Some had matured, while others had not yet matured. So, some were like Purna; they practiced the Bodhisattva-path among others, while living lives just like others. They suffered like others and shared others’ pain. So, they could give for the sake of others. They were in reality Bodhisattvas manifesting. Now that he was a part of the Buddha’s Sangha, [Purna] appeared like all the others in the Sangha. He too had left the lay life. He too had listened to the Dharma [with them]. Yet, he was rather special, since he was willing to listen to, teach and transmit the Dharma. This is what was unique about him. So, in terms of the merits, the virtues and the wisdom that he cultivated, he was in no way inferior to Sariputra.

His wisdom was even with Sariputra’s, but what made him more special than Sariputra was that he rejoiced in going among others. He put in so much effort and was never concerned for himself. You can see how he went to the vilest of places in order to deliver others. The Buddha said, “That place is so evil and so vicious! You will be injured if you go there.” He said, “It doesn’t matter. They won’t physically injure me, they will just curse at me.” The Buddha then asked, “And if they hit you? It won’t matter, I will still be grateful that they do not beat me with a stick. If they beat you with a stick and injure you? It’s alright, they won’t stab me with a knife. And if they stab you with a knife? It won’t matter because they will not kill me. And if they kill you? What happens if they beat or stab you to death? I will be grateful for I will have done my best for the Buddha, taking the Dharma to heart and putting it into practice. I can let go of my body for the Dharma, thereby ending the causes and conditions of this present lifetime so that. I may come to world to start anew.”

See; among all the disciples of the Buddha, Purna Maitrayaniputra would willingly let go of his body for the Dharma. This is really not a simple matter. There were people who came from other realms to spread the Buddha-Dharma, but the Buddha hoped those disciples present would form the aspirations to transmit it. Everybody said, “We formed aspirations to go to other realms. We do not want to stay in the Saha World, because sentient beings in the Saha World are stubborn.” Think about it, though many disciples formed aspirations, they were unwilling to remain in the Saha World. Purna was willing to do so, and furthermore he put it into practice. So, he went among people very mindfully. He was not any ordinary Hearer.

“Since sentient beings of limited capabilities do not easily turn from the Small to the Great, there must be Bodhisattvas manifesting as beings of limited capabilities appearing among them, to serve as their leaders and further receive predictions of Buddhahood.”

This is how it is. Since sentient beings of limited capabilities do not easily turn from the Small to the Great, these [Bodhisattvas] have to conceal themselves, must hide themselves toward the back. So, they therefore must appear as if they have limited capabilities. They dare not go out in front of others, but remain toward the rear. These Bodhisattvas manifest limited capabilities in order to go among the people. The Chapter on 500 Disciples Receiving Predictions now begins with Purna Maitrayaniputra. So, they would “serve as their leaders and further receive predictions of Buddhahood.”

Dear Bodhisattvas, as Buddhist practitioners we are like this. Purna Maitrayaniputra is a role model for us. In his spiritual practice, he was willing to give. Therefore dear Bodhisattvas, we should give of ourselves; only those who give of themselves are Bodhisattvas. Since we are already here in the world, we should try to deliver others in the world. Sentient beings suffer, and. Bodhisattvas arise in response to their suffering, sharing sentient beings’ suffering, sharing sentient beings’ pain. We nourish our wisdom by going among others so our wisdom-life becomes sound. This is our spiritual training ground. So, let all of us always be mindful!

Ch08-ep1107

Posted on June 21, 2024June 21, 2024 by Scott Ogata