Category: TLS Chapter 1

Episode 50 – Cow-Herder Nanda and Sundarananda

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>> We must completely abandon all afflictions and defilements. When we eliminate desires, the mind will not be disturbed. We must uphold and practice the teachings to give rise to precepts, Samadhi, wisdom. When we are nourished with Dharma-essence, wisdom-life will grow.

>> Nanda was also called Cow-herder Nanda and Wholesome-Bliss. He was the son of a cow-herder.

>> The first three syllables of Sundarananda mean loving and can also mean refined. [Sundari] was also the name of Nanda’s wife.

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There are many afflictions in life. How do we engage in spiritual practice? We must start over every day. Every day when I speak, don’t I always start by reminding everyone to “eliminate all afflictions”? When I finish [speaking], I always tell everyone, “Always be mindful.” Every day, from beginning to end and in the middle, everything has to do with our minds.

Therefore, we must completely abandon “all afflictions and defilements.” We must be able to reach the state of eliminating all afflictions. Why can’t all afflictions be eliminated? It is due to our habitual tendencies, and in particular, those of desire. If we can thoroughly “eliminate desires,” then naturally “the mind will not be disturbed.” With this habitual tendency of desiring things, it is not that we are truly lacking, nor is it that we truly need something. Nor do we grasp at things because we are intentionally greedy. Not at all. It is only a habitual tendency that has not yet been eliminated, so it easily confuses our mind. Thus, this habitual tendency manifests.

You may think, “As much as I try, I cannot think of any desires that I have.” Actually, desires can be weak or strong. Subtle desires can be very minor and weak. An example is love for ourselves. Caring for the self is also a type of desire. I often say that we must love ourselves. As people who love ourselves, we must constantly heighten our vigilance toward bad habits. Then naturally, we can come to develop a habit of self-discipline.

This shows that we all have habitual tendencies. When these habitual tendencies manifest unintentionally, we must quickly subdue them. If in that instant, we do not subdue them and act on them, we must immediately self-reflect. This principle is clear. So, if we go against this principle, our afflictions will constantly multiply. Though we have regrets after the fact, if we do not quickly eliminate [these habits], our minds will be disturbed.

Therefore, desires are very coarse [and obvious afflictions]. Because of desires, we create much evil karma. Greed, anger, ignorance, arrogance and doubt all arise from desires. Such coarse ways of creating karma are [noticeable] so we can constantly control and eliminate them. But, when it comes to the self, there are still subtle afflictions. This type of desire still has not been eliminated, so these subtle habitual tendencies still exist.

Therefore, what worries us most are these slight habitual tendencies. Eliminating them is more difficult. So, we must always be highly vigilant. “Eliminate desires, and the mind will not be disturbed.” We must eliminate them all. The love that we have for ourselves must be something we can control so that no habitual tendencies will manifest. Then that is true self-love.

We must “uphold and practice teachings to give rise to precepts, Samadhi, wisdom.” We must uphold and practice the teachings of the Buddha. We must make an effort to uphold these precepts. So, if we can do this, naturally precepts, Samadhi and wisdom will protect us and nourish our wisdom-life. Then our principles will not be in disarray. We must have the true Dharma-essence to nourish us so that our wisdom-life will continually grow.

We must completely abandon all afflictions and defilements. When we eliminate desires, the mind will not be disturbed. We must uphold and practice the teachings to give rise to precepts, Samadhi, wisdom. When we are nourished with Dharma-essence, wisdom-life will grow.

These days I have been introducing those whom everyone knew and recognized as Arhats. Arhats also had their own habitual tendencies, as well as their own strengths and weaknesses. I mention this to everyone so we can be more vigilant, and reflect on whether we ourselves have those [weaknesses]. If so, then we must quickly change. As for [strengths] we are lacking, we must learn from them and apply this to ourselves. Thus, as humans, we must [learn to] measure ourselves against good examples and learn to be vigilant from the bad. “Among a group of three, I will find my teacher.”

Next is Nanda, which translates into happiness and felicity. He was very joyful. Actually, he was the son of a cow-herder. Within India’s four-caste system, how could one go from herding cows to becoming a monastic? It must have happened when the Buddha returned to the Kingdom of Kapilavastu to transform His relatives and His father. As soon as He arrived, the whole kingdom rejoiced, and all the people of the kingdom were happy. The king saw that his son had become the Great Enlightened One, respected by everyone. When people saw the Buddha manifest the appearance of a monastic, [they were very touched]. Even his father, the king, led his relatives and ministers to take refuge and pay respect to Him.

At that time, the king wondered how he could make his son’s Sangha even more impressive. So, he issued a decree to his entire kingdom that if a family had two or more sons, one could become a monastic. Besides his citizens, this also applied to those in the royal family. I have shared this part with everyone before. So, it was hoped that this Sangha could grow to have 100,000 monastics.

Nanda herded cows. His father was a cow-herder, and he was also a cow-herder. They were both herdsmen. Because the king issued this decree, he could then leave home and become a monastic. He had a very dignified appearance, and people found him pleasing. He was kind by nature, so he was also called Wholesome-Bliss. He made others happy when they saw him.

When he herded cows, he would begin by playing the flute, or he would play an instrument. Also, he sang very well; he had a great voice. So, he was very smart, pure in heart and kind, and an expert vocalist pure in heart and kind, and an expert in vocals. He not only studied musical instruments, he even developed a very good singing voice. Everyone who heard it felt blissful, so he was called Wholesome-Bliss.

After he became a monastic and entered the path, he was very earnest and diligent. So, he wholeheartedly accepted and upheld the Dharma and the Buddha’s teachings. Thus, he was also one of the bhiksus known and recognized by the assembly. He was very kind and worked hard in practicing the Buddha-Dharma.

Nanda was also called Cow-herder Nanda and Wholesome-Bliss. He was the son of a cow-herder.

There was also another Nanda. This Nanda was known as Sundarananda, who was not the same as the aforementioned cow-herder Nanda. Sundari was the name of his wife, the crown princess he married. She was very beautiful. The husband and wife were very loving. This Nanda had the same father as the Buddha but a different mother.

The first three syllables of Sundarananda mean loving and can also mean refined. [Sundari] was also the name of Nanda’s wife.

One time, Nanda and his wife were in their residential quarters observing the happenings on the street. They looked down on the area surrounding their palace. The area around their building was very beautiful. When he looked a little farther into the distance, Nanda could see the lively city streets. In the middle of it all, he saw members of the Sangha, including Ananda, accompanying the Buddha. The Sangha came out and split up; they went down every street and every alley. They went begging for alms.

The Buddha and Ananda walked together. So, as he saw them approach his residential quarters, Sundarananda could not control himself. He told his wife, “That is my older brother. Through His spiritual practice, He has become the Great Enlightened One and is respected by everyone. Now, He has come out to beg for alms. I will collect His alms bowl to make an offering.” His wife refused to let him go, but he said, “I will go down and collect the alms bowl. After I fill the bowl and make my offering, I will hurry back up.” His wife then said, “I will wait for you to come home before I eat.” So, he agreed that after making his offering to the Buddha, he would return to eat with his wife.

He hurried downstairs to meet the Buddha and collected His alms bowl. But the Buddha kept walking forward without waiting. Nanda took the alms bowl, hurried inside and put the best food they had into the bowl. Holding this bowl of offering, he chased after the Buddha. The Buddha returned to His abode, and Nanda followed Him there to make his offering. When the Buddha took back His alms bowl, almost everyone else had also returned. The Buddha then said to everyone, “There is something very important. When we can help another become a monastic, we create boundless merits. Come, Nanda, since you have already entered the abode, prepare to shave your head.”

At that time, Nanda was very startled. He absolutely could not become a monk. “My princess is waiting for me at home to eat. Who dares to get close to me and shave my head!” The Buddha then said, “No matter what your status was, in this Sangha, we are all equal. So, shave your head.” Just like that, everyone grabbed him and forcibly shaved his head.

The next day, as the day was dawning, he said to the Buddha, “You are all going out again to ask for alms; let me sit quietly and look after the abode.” The Buddha knew what was on his mind. “Fine. You can look after the abode. Close all the surrounding gates and thoroughly sweep and clean the inside.” Everyone left. Nanda saw that the Buddha had left and was very happy. He quickly snuck out. Halfway home, amidst a grove of trees, he saw the Buddha, who had turned back, The Buddha asked, “Nanda, where are you going? I wanted to go for a walk. Sure, I will take you on a walk.” This is when the Buddha took him to visit heaven.

He saw heaven [and wondered], “Why is there major construction?” So, he asked the Buddha. The Buddha said, “You can go ask them.” So, he asked someone, “You are building a magnificent house; who does it belong to?” [The person] said, “In the human realm, a disciple of the Buddha named Nanda just left home and became a monastic. He will be able to create blessings. If he resolves to create blessings, he can return to heaven when he dies.” That made him very happy, and he thought, “Even though I was forced to become a monastic, by forming aspirations, I can diligently practice and go to heaven. I’m so happy.”

The Buddha led him to begin walking again. “I want to take you to another place.” But as they were walking, the image of his wife appeared [in Nanda’s mind]. “Did she eat at all yesterday? I’ll just enjoy the blessings of the human realm.” As the Buddha walked with him, a very frightening scene appeared. [Nanda saw] hell, hot cauldrons of oil and pillars of fire, and many people being tortured. [He heard] the sounds of unspeakable suffering.

In the midst of this, a cauldron of oil was being heated to a boil. He asked, “Why is it that each cauldron contains people, but this cauldron is only now being heated?” A minion then said, “There is a spiritual practitioner named Nanda. His heart is unsettled and riddled with desire. So, it is very possible he will return to the lay life for pleasure, to indulge in worldly desires. So, Nanda will come here in the future, into this boiling cauldron.” Frightened, [Nanda said], “Venerable Buddha, let’s hurry [and leave]! I’m very scared.” The Buddha said, “If you are scared, you have to make a decision.” Then they returned. He steadied his heart and resolved to engage in spiritual practice and eliminate all his desires. He followed the Buddha and listened to Him expound the Dharma. This is the story of how Nanda became a monastic.

In life, we must constantly be vigilant. With one resolve, we can rise to heaven. When we lose our resolve, we can fall to hell. Moreover, we are not practicing to go to heaven, nor do we want to fall into hell. We are willing to return to this world to save sentient beings. Therefore, we must be replete with precepts, Samadhi and wisdom so that we can nourish our wisdom-life. Therefore, we must always be mindful.

Episode 49 – Vakkula and Mahakausthila

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>> Good causes and conditions bring good karmic retributions. By providing medical care, medicine and aid, we gain the blessings of extending our lifespan, and transform the world’s misfortunes into blessings.

>>Vakkula means Kind-looking. He looked dignified in appearance. It also means Double-Surname. The Sutra of Handing Down Dharma states that in the time of Vipasyin Buddha’s teachings, by giving fruit to an ailing monk, for 91 Kalpas he received blessings in the heaven and human realms. He was born in a Brahmin family in this life.

>>”With a very long lifespan and no untimely death, he was dignified and meticulous.” Vakkula was foremost in enjoying a long life.

>>Mahakausthila means Big-Knees. He was Sariputra’s uncle. He always beat his older sister in debates, but after she became pregnant, he could not win. So, he knew she was pregnant with a wise being.

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Buddhist practitioners must believe in the karmic law of cause and effect. Our everyday living is inseparable from causes, conditions, effects and retributions. If we are meeting with a certain person and are pleased when we hear of his or her arrival, there must be a cause and condition for that. But sometimes, when we hear that a certain person is coming, we ask, “Why is that person coming?” Even when we feel a sense of displeasure, there is a cause and a condition for that, too.

Causes and conditions affect not only the present. Right now we are creating future conditions and dealing with [the effects of] past causes. So, we have to always heighten our vigilance. With each person, we should create good causes and conditions. Then naturally, when we meet again in the future, we will all be happy. By planting good causes and conditions, we will naturally face good karmic retributions.

I often say, “When others hurt, I ache; when others suffer, I grieve.” So, when something happens to other people, whether it is sickness or poverty, we should all feel a sense of compassion. When we see people who are ill, we should quickly help them see a doctor. What if they do not have money for medicine? We should help them. What about their family? If their family life is difficult, what do we do? We must quickly think of a way to support that family. We provide medical care, medicine and aid. By doing so, we can “attain the blessing of extending our lifespan.”

During the Japanese occupation [of Taiwan], there was a story that was taught in elementary schools. There was a pigeon hunter who saw a bird on the tree and pulled out his rifle to shoot it. As the hunter was about to fire, an ant bit into his foot. He was startled and lost his aim. The bird flew away quickly and was saved. Indeed, there were causes and conditions for this;

the circumstance was that a nest of ants had somehow fallen into the water and floated along the currents. Ants are afraid of water, so many ants came out of the nest but the nest was still floating on the river. That bird saw this from the tree, and bit off and tossed a leaf into the water. Many ants quickly climbed onto the leaf, and the leaf eventually floated to shore. The ants were saved. These were the causes and conditions. This ant was one of the ants saved by this bird.

During the time of Japanese Occupation, starting in elementary school, children were taught to cherish life and take care of animals. Even if it is an animal as small as an ant, we must save it. Even if it is a bird, resting in a tree, carefree, we must not harm it. The Buddha-Dharma emphasizes cause and effect. So, if we want to extend our blessings and lifespans, then we should constantly save living beings, set living creatures free and respect life.

Since this is so, regardless of what karma we created in the past to suffer so much in this lifetime, we must willingly accept all of it. Then in this lifetime, we must quickly recognize cause and effect, help others and constantly heighten our vigilance. If we can give willingly in every moment, help provide medical care, medicine and aid, we will not need to ask for much in our lives. Then naturally we will “transform the world’s misfortunes into blessings.”

Good causes and conditions bring good karmic retributions. By providing medical care, medicine and aid, we gain the blessings of extending our lifespan, and transform the world’s misfortunes into blessings.

I say this also to begin discussing Vakkula, an Arhat whom the assembly knew and recognized, Vakkula’s other name was Kind-looking. This means he had a dignified and solemn appearance. Everyone was pleased to see him. Also, he was called Double-Surname, which meant he had two family names.

Why did he have two family names? During the time of Vipasyin Buddha, there was an ailing monk in the Sangha who was constantly sick. With only three garments and an alms bowl, monastics were poor. So, while he was sick, a very devout [lay] Buddhist practitioner not only gave him medicine, but also offered him fruits. He gave medicine and fruits as offerings, and he served this monk and provided for him for a long time.

Because of this karmic affinity, because he cared for and provided for this ailing monk, he had a blessed karmic retribution. For 91 kalpas, he received blessings in the heaven and human realms. In the human realm, he lived in wealthy families. When life ended in the human realm, he would then be born in the heaven realm. When life ended in the heaven realm, he would return to the human realm. He went to and from in this way for 91 kalpas. He went to-and-from in this way for 91 kalpas. During the time of Sakyamuni Buddha, he was born into a Brahmin family.

Vakkula means Kind-looking. He looked dignified in appearance. It also means Double-Surname. The Sutra of Handing Down Dharma states that in the time of Vipasyin Buddha’s teachings, by giving fruit to an ailing monk, for 91 Kalpas he received blessings in the heaven and human realms. He was born in a Brahmin family in this life.

In this lifetime, he was born to a Brahmin family. He suffered some hardships because his mother passed away soon after he was born. His father remarried. His stepmother not only did not care for him; she was malicious and, on several occasions, tried to kill him. Once, she deliberately threw him into the furnace, but he did not die. Another time, she tossed him into boiling soup; still he did not die. Yet another time, she took him to a large river and pushed him into the water. Again, he did not die from this.

A fish, a very large fish, swallowed him, but he did not die. A fisherman cast his net and caught the fish. After he pulled the net up, this fisherman slit open the fish’s stomach, and the child was still alive. This was how the fisherman found him. He loved and treasured him and treated him as his own child.

When his birth father heard this rumor, he went to see him. The fisherman had raised him to be a lovable child. The birth father thought, “I want to get this child back.” At the same time, the fisherman believed, “You did not want him; that is why you tossed him into the river to feed the fish. I found him and cared for him. My love for him has filled my heart; how could I return him to you?” But the birth father said, “Clearly, he could have died many times but he did not, because our karmic affinity still binds us. Because we have this connection, of course I must take him back.” They argued with each other, fighting for the child.

Then some bystanders interrupted to suggest what they thought would be fair. “We recommend that he be both your son and your son. He will be a son for both of you and belong to both [families]. He should take both your family names. This way, both of you are a part of him.” Because of these causes and conditions, he is called Double-Surname.

He did not die from these five perils because he cared for an ailing monk in a past lifetime, on top of giving medicine, food and comfort. These causes and conditions were felt through 91 kalpas as blessings in the human and heaven realms. Though he had hardships in this life, he still lived a long lifespan of 160 years. That is indeed a very long life.

The Agama Sutra states,

“With a very long lifespan and no untimely death, he was dignified and meticulous.” Vakkula was foremost in enjoying a long life.

He truly was a person of deep spiritual practice. He experienced much suffering in childhood but received the karmic blessing of longevity and was still very devout and diligent.

Next is Mahakausthila, who was also called Big-Knees. He was Sariputra’s uncle. He always liked to debate with his older sister, and he always won. However, from the time she became pregnant with Sariputra, whenever [Mahakausthila] debated with her, not once could he outdebate her. So, he thought that, because she was pregnant, the wisdom of the child must be speaking through her. That was why he could not win any debate with her.

Mahakausthila means Big-Knees. He was Sariputra’s uncle. He always beat his older sister in debates, but after she became pregnant, he could not win. So, he knew she was pregnant with a wise being.

“Now, even in the womb, he already has such wisdom. When he is born into this world, it is almost certain that I, the uncle, will lose to my own nephew.” Thus, he began to study hard. He traveled across southern India to study, and read roughly 18 kinds of religious texts. But, even though he read these texts, when he read the next part, he would forget the previous. So, many people teased him by saying, “No matter how many lifetimes you read, you won’t be able to remember all these texts.”

At that time, he refused to accept this or his being ridiculed by others. Therefore, he started studying so much that he even forgot to eat; he never wasted a second. Even when his nails grew long, he did not cut them. That shows how hard he worked. After 18 years, he finally felt he had learned enough. So, he returned and wanted to find his nephew to debate him.

At age eight, his nephew had already debated many masters of debate; his name was already renowned among the five regions of India. What would his wisdom be like now? But, by the time he returned home, Sariputra had already became a monastic. [Mahakausthila] could not accept this. “Just who used some kind of sorcery to lure my nephew away?” So, he could not accept this and wanted to go argue with [that person]. Everyone told him, “You cannot. He is the Great Enlightened One, Sakyamuni Buddha.” Then he said, “He is nothing extraordinary.” He strutted into the abode, saw the Buddha, and the first thing he said was, “All things are not to be accepted.” Then the Buddha asked him, “What about your own views? Have you accepted them?” He heard this and stopped in his tracks, then turned around and left.

As he walked, he kept thinking, “I could have responded, ‘no.’ Yet obviously I had come with the intent to debate him [with my own views], so how could I say that? I had to find my own views acceptable in order to debate him. But, I said upon entering, ‘All things are not to be accepted.’ In this case, if I had answered his question with [yes], then I would have lost too.”

So, he lost from the very beginning. When the Buddha responded with a question, he could not answer it. So, he greatly admired the Buddha’s wisdom, and returned to ask Him to be his teacher. He took refuge with the Buddha and shared the same teacher as Sariputra.

He was very diligent. The Agama Sutra stated [he had] “the Four Unobstructed Abilities of Eloquence and could answer all difficult questions.” He was very eloquent. He had only lost to the Buddha; otherwise, he was quite eloquent. So, he “could answer all difficult questions.” No matter who asked the difficult questions, his answers flowed without hesitation. So, Mahakausthila was foremost in the Four Unobstructed Abilities of Eloquence and in answering all difficult questions.

Fellow Bodhisattvas, as practitioners, we must form aspirations. In the beginning, we must constantly take good care of our minds, not form attachments to people and matters, and create good causes and conditions. We must always be mindful.

Episode 48 – Revata and Pilindavatsa

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>> We must eliminate afflictions with a proper mind and proper thoughts. A slight deviation in thought can take us far off course. When evil thoughts stir, we enter Mara’s traps. To save and transform ourselves, we need to realize the wondrous Dharma.

>>Revata means Temporary-Union. He was told that the body is someone else’s remains; it was not his. Thus, he realized that his body exists because of a temporary union. So, he eliminated Leaks and attained enlightenment.

>>”By sitting in meditation and entering Samadhi, the mind will not be confused or scattered.” So, this is the story of Revata.

>>Pilindavatsa means. Remnants-of-Habitual-Tendencies. The river goddess complained to the Buddha, who commanded Pilindavatsa to repent. So, he put his palms together and said, “Servant girl, please do not get angry.” The assembly laughed. The Buddha said, “This is not arrogance, but habitual tendency.”

>>Bhiksu Pilindavatsa is foremost in ascetic meditation under a tree, not avoiding the wind and rain.

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Spiritual practice is all about the mind.

We must eliminate afflictions with a proper mind and proper thoughts. A slight deviation in thought can take us far off course. When evil thoughts stir, we enter Mara’s traps. To save and transform ourselves, we need to realize the wondrous Dharma.

Everyone, are we constantly and carefully safeguarding our minds? Spiritual practice is dealing with afflictions that lead us to develop countless habitual tendencies. When we have habitual tendencies, they do not help at all with others’ views of us, nor our views of ourselves. So, we must constantly eliminate habitual tendencies. In particular, our minds always need to maintain Right Mindfulness. If our minds are proper, so are our thoughts, and naturally we will have no more afflictions. Therefore, our thoughts cannot deviate at all.

I often tell everyone that a slight deviation causes a great divergence. So, our minds are who we are. Our moral characters and mental processes are all encompassed within our minds. When a thought goes astray, if we want to steer it back on the right path, it may be very troublesome. So, even though a single thought is something very tiny, we still need to take good care of it. Once evil thoughts stir, we fall into Mara’s traps.

We need to know that if our thoughts stir during our spiritual practice, many armies of Mara of afflictions will manifest regardless of the external conditions. Once certain people find out that someone is going to engage in spiritual practice, they will create conflicts and obstacles in that person’s surroundings. These are tangible ways people obstruct each other. Some [obstruct] themselves in their own minds when the aspiration for spiritual practice arises. Some are struggling to free themselves from the deviant way to return to the right path. Once this thought arises, potentially many self-created afflictions and ignorant thoughts may manifest in the mind. They may never be eliminated.

Only by exercising wisdom can we stabilize our minds. So, we say, “To avoid the suffering of reincarnation, one must sincerely chant Amitabha. Amitabha” means infinite lifespan and infinite wisdom. An infinite lifespan lasts a long time. Infinite wisdom is a wisdom that can destroy much of our spiritual turbulence. We must all carefully stabilize our minds so we can be at ease.

“[They] had eliminated all Leaks and had no further afflictions. They had severed all bonds of existence. Their minds had attained a state of freedom.” Mental freedom is very important, so “to save and transform ourselves, we need to realize the wondrous Dharma.” No one can save us. Our minds have already sunk under the turbulent waves. Who can save us? Only we can save ourselves,

just as [the Arhat] we are discussing today, did. Venerable Revata is also called Temporary-Union. Before this venerable one became the Buddha’s disciple, he was out one day and it started to get dark. He saw there was no village ahead of or behind him. He felt that he had been walking a long time and was very tired. With that, he chose a gazebo as his resting place that night. He spread out some hay and prepared to sleep.

As he began to doze off, his surroundings became unfocused. Suddenly, he saw a ghost quickly carrying a corpse to this gazebo. He was followed by another ghost. This second ghost, Ghost B, quickly ran over, and the two fought over the corpse. As that was happening, the ghost who brought the corpse said, “I carried this corpse here.” The ghost that came later said, “I got to this corpse first.” Ghost B ignored Ghost A and broke off the arm and leg of the corpse and started eating them. Ghost A was very contentious. He said, “That person there saw the order of our arrival. Let’s ask him to be the judge.”

This man came to the gazebo to rest and just happened to see these two ghosts fighting over a corpse. Now they wanted him to be the judge. How could he judge this? If he said this one was right, he would offend the other. If he said the other one was wrong, he would then offend this one. What should he say? Revata thought, “I should just answer honestly.” He said, “I saw Ghost A carry this corpse here, and then Ghost B chased after him here. That is all I saw. I don’t know about anything else.”

But Ghost B was very angry. He exclaimed, “If this was the case, then you are saying that I am wrong.” He got very angry and broke off Revata’s arm and leg. Ghost A, who was judged to be correct by Revata, saw Ghost B broke off Revata’s arm and leg. So, he broke off the other arm and leg of the corpse and attached them to Revata. Suddenly, Revata awoke from the dream. He woke up to an empty gazebo. Where was the corpse? Where were the two ghosts? There was nothing.

“Look at my body. One arm and one leg were broken. But now I can stand up. I can still take a step and walk. My two arms can still move, and they are both intact. Exactly who does this arm, leg and this body belong to?” He could not understand what he had seen and encountered in his dream. What did it mean? “What is this body of mine? Are these limbs on my body the original ones? Or are they parts of other people that were attached to my body?”

Because of this, he became very confused and overwhelmed. His state of mind could not be stabilized, so whenever he saw people he asked them, “Are the limbs of my body mine? Or do they belong to others?” He asked everyone he encountered. During this time, a group of bhiksus happened to walk past. He saw this group of spiritual practitioners and quickly went to them. He grabbed them, one by one, and asked, “Do you see my body? Yes, your body is fine. How do you think I look? Are my limbs, my legs and arms, all mine?” This group of bhiksus asked him, “What did you encounter in your mind?” He then described his dream to this group of bhiksus.

The monastics then felt that this person could be transformed, so they started to teach him the Dharma. They said, “Your body is actually someone else’s remains. You do not own it. We need to understand that our parents gave birth to each of us with their sperm and egg. This is the body they gave us. We all go through the process of birth, aging, illness and death. This body will not last forever.” After they said this, Revata suddenly realized that this body exists only because of a temporary union. It is temporary.

A temporary union of the four elements creates what we call our head, our leg, our arm and our body. These are all superficial names and appearances. All these names and appearances combine to form this “self”, this body. This is what he realized. Because of this instant realization, all his past afflictions and doubts completely disappeared.

Revata means Temporary-Union. He was told that the body is someone else’s remains; it was not his. Thus, he realized that his body exists because of a temporary union. So, he eliminated Leaks and attained enlightenment.

From then on, he completely realized that his body was temporary and there was no need for attachment. Then he followed these bhiksus to see the Buddha and took refuge with Him. He began to engage in spiritual practice, so his mind was very tranquil. After what he had experienced at the gazebo, now when he meditated, no matter what state manifested, his mind would not waver. Therefore, the Buddha said,

“By sitting in meditation and entering Samadhi, the mind will not be confused or scattered.” So, this is the story of Revata.

Next was Pilindavatsa, which means Remnants-of-Habitual-Tendencies. He had yet to eliminate all habitual tendencies. He had been a Brahmin for the past 500 lifetimes. Brahmins were typically arrogant because among the four castes, Brahmins were considered the most respected. After 500 lifetimes, this formed the habitual tendency of arrogance. After he encountered the Buddha and became one of His disciples, he was very diligent in his spiritual practice. So, he indeed eliminated afflictions but “remnants of habitual tendencies have not been eliminated.” He had not eliminated his habitual tendencies.

Every time he wanted to go across the Ganges River, he would call out, “Servant girl, stop the flow and let me cross.” The Ganges River had a river goddess. Every time this venerable one wanted to cross, she was insulted by him. Whether he was leaving or returning, she often heard him call her “servant girl,” which was a term that slighted her. The river goddess felt constantly belittled by him, and she could not take it anymore. So, she complained to the Buddha, “Your disciple, Pilindavatsa, is arrogant and egotistic. Every time he crosses my river he speaks to me with scorn and calls me a servant girl.”

Therefore, the Buddha asked Pilindavatsa to come in front of Him and the river goddess and said, “You were wrong to do this. The river goddess safeguards this river and protects the people. How could you insult her like that when you want to cross the river?” He said, “That was unintentional. Even if that was unintentional, it is your habitual tendency. Your habitual tendencies hurt others.” So, he said, “Very well, I will repent to her.” He put his palms together and said, “Servant girl, please do not get angry. Don’t be angry. That was unintentional.” He still called her servant girl. This kind of habitual tendency was very difficult to eliminate.

So, the moment he said those words, even when he was trying to apologize he still called her servant girl, and everyone there laughed. He was told to change, and he knew he was wrong. But when he apologized, he started by belittling her and then asked her not to be angry. He just could not help it. So, he realized that habitual tendencies were very hard to change. For example, when we are talking to others, we also have stock phrases and habitual tendencies. Therefore, to change our habitual tendencies is very difficult.

Pilindavatsa means. Remnants-of-Habitual-Tendencies. The river goddess complained to the Buddha, who commanded Pilindavatsa to repent. So, he put his palms together and said, “Servant girl, please do not get angry.” The assembly laughed. The Buddha said, “This is not arrogance, but habitual tendency.

This kind of habitual tendency unintentionally causes people to be unhappy. If people are not happy, that does not benefit us. Why aren’t we changing these commonplace habitual tendencies? We tend to say, “It’s not that I don’t want to change. I don’t even know why such words come out of my mouth so easily.” We really have no control over this. This is simply because of our habitual tendencies, yet it is so difficult to change. Because this is difficult, it requires spiritual practice. So, spiritual practice is not difficult, but habitual tendencies are hard to eliminate. Therefore, when we make an effort to correct our habitual tendencies, that is very helpful to our spiritual practice.

The Agama Sutra states,

Bhiksu Pilindavatsa is foremost in ascetic meditation under a tree, not avoiding the wind and rain.

You see, he spent much effort on ascetic meditation under a tree. He worked very hard. Regardless of wind or rain, he remained very diligent. Why couldn’t such a diligent person change his habitual tendencies? Indeed, eliminating them is painful and difficult. So, everyone, please take good care of your minds. Our speech and actions all arise from the mind. Therefore, please always be mindful.

Episode 47 – Kapphina and Gavampati

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>> When we treat others with a Buddha-mind, we are humble and respectful. We must see all people as Buddhas, as Never-Slighting Bodhisattva does.

>>Habitual tendencies accumulated over lifetimes are difficult to eliminate. A moment of disparagement and disrespect, of using humor to make a fool out of others, will result in karmic retributions. So, we must be disciplined, reverent, and create good affinities.

>>Kapphina means the Room [Constellation], because he was born after his parents prayed to that constellation and because he became a monastic after he stayed in the same dwelling as the Buddha.

>>Kapphina means the Room [Constellation], because he was born after his parents prayed to that constellation and because he became a monastic after he stayed in the same dwelling as the Buddha.

>>Gavampati means Cow-rumination Illness. When he was a novice monk, he made fun of an old monk for snorting like a cow. From then on, he was a cow for 500 lifetimes. Even when he was born human, for 500 lifetimes, he had Cow-rumination Illness.

>> When the Buddha entered Parinirvana, Venerable Gavampati heard [the news]. It was said that. Gavampati, the most virtuous monk of the wondrous assembly, bowed his head to the ground and said, “The Buddha entered Parinirvana. I will follow, the way elephants follow the elephant king.”

>> “Bhiksu Gavampati was foremost in receiving offerings in the heaven realm but not in the human realm.”

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When we learn the Buddha’s teachings, our goal must be to attain the Buddha-mind. We should treat everyone with respect. Regardless of gender, age, wealth or social status, we treat them all equally. That is a form of respect. Thus, when we see people through a Buddha-mind, everyone is a Buddha. Let us recall Never-Slighting Bodhisattva as an example of this. No matter who insulted him, reviled him or beat him, he always responded by dodging, prostrating and showing them respect. “I do not dare slight you because you may someday become a Buddha too.” See, this method is also a form of spiritual practice. What we are learning now is to return to our intrinsic Buddha-nature. Therefore, the people we interact with may be Buddhas and. Bodhisattvas who continue to return on the ship of compassion.

When we treat others with a Buddha-mind, we are humble and respectful. We must see all people as Buddhas, as Never-Slighting Bodhisattva does.

In addition, we should be more vigilant of our habitual tendencies and eliminate them. Sometimes unintentional mistakes will also bring causes and effects that last life after life. So, I often tell you all that spiritual practice is about changing our habitual tendencies. We cannot allow negative habitual tendencies to manifest in our daily living. We must always heighten our vigilance and eliminate negative habitual tendencies. We should know that.

Habitual tendencies accumulated over lifetimes are difficult to eliminate. A moment of disparagement and disrespect, of using humor to make a fool out of others, will result in karmic retributions. So, we must be disciplined, reverent, and create good affinities.

We should always be vigilant and treat others carefully. We cannot simply say “just joking.” We cannot just treat people casually. Sometimes we may see frustrating habitual tendencies in others. Those are their habitual tendencies; we should not unintentionally adopt their displeasing habitual tendencies. We cannot do that either. So, the Buddha has also warned us by saying, “Even if we do not do so intentionally, if we mock someone accomplished in spiritual practice by making a fool of him or mimicking his manners so others will not respect him, we will face lifetimes of karmic retributions.”

So, even when afflictions are eliminated, habitual tendencies may still remain. Let us consider the next two great Arhats, BhiksuGavampati and BhiksuKapphina.

The name “Kapphina” means the Room (the Scorpio Constellation). Because he was conceived after his parents prayed to the stars for a son, they named him Kapphina after the constellation they prayed to. When Kapphina first became a monastic, he wanted to follow the Buddha and stay by His side. When he was on his way from his home to the Buddha’s abode, it suddenly rained heavily. At that time, he saw a house that belonged to a master craftsman who specialized in making ceramics. So, this young, aspiring monk asked if he could stay overnight.

The master potter saw that this young person was so determined and willing to practice that he was seeking the Great Enlightened One. This really pleased him, so he offered a very small room for his stay. However, that house was completely empty so the potter piled up dried straws to make a bed. Then he said, “Young man, I only have this space, nothing else. But I laid some straw on the ground, so you can take shelter from the rain here.”

Meanwhile, the skies had darkened. As he sat down and started to calm his mind, it continued to rain very hard outside. Suddenly, another practitioner came in. When this young man saw a spiritual practitioner come in, he was very happy. He quickly gave up his spot on the straw bedding and asked the practitioner to sit there. Then he sat across from the man. Suddenly, he [realized] this practitioner had a dignified appearance, so a sense of respect arose in him and he prostrated.

This practitioner was actually the Buddha. When the Buddha saw this young man’s reverence and determination to practice, He sat down and began to teach the Dharma to him. As this was happening, Kapphina’s mind filled with joy. These were his causes and conditions. Because he had this intention, when he saw a monastic, he treated him with great reverence. Indeed, the one he had bowed, paid respects and given up his seat to was the Buddha, the Great Enlightened One whom he wanted to follow.

Kapphina means the Room [Constellation], because he was born after his parents prayed to that constellation and because he became a monastic after he stayed in the same dwelling as the Buddha.

The Agama Sutra states,

“Of those practicing my teachings, Kapphina is foremost in knowledge of astronomy.”

Besides having the name of a constellation, Kapphina was accomplished in astronomy. So, the Buddha praised him by saying, “Kapphina is foremost in knowledge of astronomy.” BhiksuKapphina treated others with a Buddha-mind, so everyone was a Buddha [to him]. He treated others with humbleness and reverence, like Never-Slighting Bodhisattva.

Next is Gavampati. He was highly accomplished in his spiritual practice, but his name means Cow-rumination. This means that though this monk was already highly accomplished in his spiritual practice, he still had a habitual tendency that was carried over from past lifetimes.

What was this matter? Many, many lifetimes ago, he became a monastic at a young age. In that Sangha, there was an old bhiksu. He was very old, so he had no teeth. But he also had a habitual tendency where his mouth constantly made a chewing motion. This novice monk saw this and thought it was funny, so he often imitated the way his mouth constantly moved in that chewing motion.

Sometimes the old bhiksu would also snort like a cow. So, this little novice monk followed him around and always poked fun at him. This was how he began to develop this chewing habit. The old bhiksu was accomplished in his spiritual practice, so he excused this as actions of a child and did not feel afflicted. However, people around him told the boy, “Little novice monk, you have to respect your elders. Don’t be so naughty.” Still, he continued to mimic the old bhiksu’s quirk to the other monastics. We can imagine how naughty this little novice monk was.

This was how he developed this habit. Starting then, he was born as a cow for 500 lifetimes and had the behavior and habitual tendencies of a cow. Then, after 500 lifetimes, he was born human again, and still brought his bovine habitual tendencies from those 500 lifetimes to his life as a human. He then lived with those peculiar behaviors for another 500 human lifetimes. This is truly taxing 500 lifetimes on top of another 500 lifetimes is 1000 lifetimes

1000 lifetimes ago, the little novice monk did not intend any harm with his actions; he was just mischievous and poked fun at a spiritual practitioner. But this cause and effect led to his retribution. After 500 lifetimes of being a cow, he spent 500 lifetimes as a human, but the bovine habitual tendencies remained even until the Buddha’s lifetime. Though he had the causes and conditions to meet the Buddha and follow him as a monastic, some of those tendencies remained. His tendency to ruminate like a cow was not fully eliminated.

Gavampati means Cow-rumination Illness. When he was a novice monk, he made fun of an old monk for snorting like a cow. From then on, he was a cow for 500 lifetimes. Even when he was born human, for 500 lifetimes, he had Cow-rumination Illness.

The Buddha saw that he was well-cultivated, took the Buddha-Dharma to heart and “had attained benefits for himself.” His afflictions and ignorant thoughts had all been eliminated. He “had eliminated all Leaks” and “had severed all bonds of existence,” but his habitual tendencies were the one thing he was unable [to eliminate]. The Buddha was concerned that if the people who were alive at this time disrespected or slighted Gavampati, they would create similar karma. To lead everyone to have respect for. Venerable Gavampati, the Buddha began to tell them, “Do you know that his mouth keeps moving because he is actually reciting the name of the Buddha?” He gave him a string of beads to hold as he recited the name of the Buddha.

This is just like the seniors we see now holding rosaries. They rotate it one by one as they chant, and we can see that their mouths are constantly moving. Perhaps back in that era, the Buddha started this in order to prevent others from creating more negative speech karma and slighting Venerable Gavampati. In His wisdom and compassion, the Buddha told everyone that. Gavampati was using the beads to count the number of times he chanted the Buddha’s name, and he chanted the Buddha’s name to eliminate afflictions and help him take the Dharma to heart. He hoped that everyone would respect. Venerable Gavampati.

Even so, He was worried that when he begged for alms in other places, people would inevitably and unintentionally say or do something by mistake. So, the Buddha said to him, “Receive offerings from heavenly beings. Do not beg for alms in the human realm.” Then, while the Buddha lived among people until He entered Parinirvana, Venerable Gavampati continued receiving offerings in the heaven realm. But when he heard that Buddha entered Parinirvana, he was very sad. In the midst of receiving offerings, he quickly prostrated with his head touching the ground and said, “The Buddha entered Parinirvana. I will follow.” This is like the intimate bond between a baby elephant and its mother. So, after he heard that the Buddha had entered Parinirvana, he followed as well.

When the Buddha entered Parinirvana, Venerable Gavampati heard [the news]. It was said that. Gavampati, the most virtuous monk of the wondrous assembly, bowed his head to the ground and said, “The Buddha entered Parinirvana. I will follow, the way elephants follow the elephant king.”

This venerable one [faced consequences from] making unintentional mistakes in this world. Therefore, the Buddha was very worried when he went among people. Everyone, we should think about this. Don’t unintentional mistakes also bring us karmic retributions lifetime after lifetime? So, when we deal with people and matters, we need to exercise great reverence.

The Buddha said in the Agama Sutra,

“Bhiksu Gavampati was foremost in receiving offerings in the heaven realm, but not in the human realm.”

It means he received offerings happily in heaven but in this world he had some troubles. So, he was foremost in receiving offerings from those in the heaven realm but not the human realm. This was the unique feature of Gavampati.

Everyone, although he was in heaven and rarely in the human realm, after the Buddha entered Parinirvana, he followed, just like the way elephants follow the [elephant king]. Obviously, he respected the Buddha greatly. This is also a warning to us to always be mindful. We cannot form habitual tendencies that bring us suffering in future lifetimes. In conclusion, we have to be mindful in our daily interactions with people and matters. We must eliminate habitual tendencies immediately, remain vigilant and reverent and form good affinities. This is very important. Everyone, please always be mindful.

Episode 46 – Mahakatyayana and Aniruddha

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>> Being kind and loving gives us a most pleasing appearance. Demeanors and appearances can captivate people’s hearts. We must practice and maintain good habits over many lifetimes. By giving unconditionally, the mind will be free.

>>Mahakatyayana means the family that cuts and shaves. In ancient times many mystics lived in the mountains, and no one helped them shave. One of the mystics had two sons who came to visit him. The younger son cut and shaved all the mystics. Thus, they gave his family this name.

>> “Venerable Mahakatyayana was foremost in discerning meanings and explaining the teachings of the path.”

>> Aniruddha was also called Anuruddha. His name means No-Poverty, it also means Always-Fulfilling. He was the son of King Suklodana-raja.

>> “Of those practicing my teachings, Aniruddha is foremost in [developing] the heavenly eye that sees clearly.”

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Learning the Buddha’s teachings is all about [training] the mind. We should maintain pure and good thoughts at all times. In every day, every second, we cannot allow this goodness to leak away.

Being kind and loving gives us a most pleasing appearance. Demeanors and appearances can captivate people’s hearts. We must practice and maintain good habits over many lifetimes. By giving unconditionally, the mind will be free.

This tells us that we all have a nature equal to the Buddha’s and the same infinite loving-kindness. But an ignorant thought in the mind gave rise to many more unwholesome thoughts. Since negative thoughts arise from ignorance, when a bit of evil arises, a bit of good disappears. We must take good care of our goodness.

In particular, good affinities between individuals are very important. When we help others with love, naturally people will respect us. So, what kind of people are the most likable? What kind of people receive the most respect? Others find likable people pleasing and feel love and respect toward them. There is no standard pleasing appearance. That sense comes from seeing that when they are with others, others feel a connection with them. No matter how you look at them, they are pleasing. This is a pleasing appearance.

Besides taking good care of our minds and always treating others with love and respect, we must also take good care of our physical appearance. Our appearance is inextricably tied to the Four Demeanors of walking, standing, sitting, lying down. Every move we make and everything we say, as long as it can be seen, is a demeanor. When our actions can inspire happiness in those who see us, we can influence people’s hearts.

We often talk about leading people harmoniously without obstructions. How do we lead others? We are not just leading the people, but more importantly, leading their hearts. If we can influence all sentient beings’ hearts, whenever we want to do anything, there will be no obstructions. This happens because of our demeanors and our daily actions. This is how the mind works.

If, since we were born, we have given others the impression of having a good demeanor, that means we have nurtured such habits in our past lives as well. In this life, if we inspire happiness in others, if we have good habits in behavior because of our past habitual tendencies, we should cherish them and not act inappropriately. So, once we are behaving appropriately, we should work to maintain it. If we are not, we need to quickly learn [to change that]. This is accumulated life after life.

So, “life after life” refers to the past, present and future and the good habits we have cultivated. In the past, we cultivated them. Now we need to continue to nurture them. Then in the future, we will still have them. So, we should not overlook any thought or any action in our daily living, no matter how subtle. Everything will affect our future, so now we have to watch what we do.

Among the group of Arhats who are known and recognized by all was [a bhiksu named] Mahakatyayana. He was part of the “family that cuts and shaves.” Long, long ago there were many mystics in India who went into the mountains for spiritual practice. We are all familiar with. Brahmanism, which has been passed down in India since ancient times. Brahmins highly valued spiritual practice and felt that it was important to do that before they reach the end of their lives. So, in the forests and mountains, there lived many mystics who left home for their spiritual practice. At that time, when people engaged in spiritual cultivation, their hair and beard were left very long. Because no one helped them trim their hair or shave their beards, they all had long hair and long beards.

One of the mystics had two sons. One day they visited their father in the mountain and saw that all the spiritual practitioners there had disheveled hair and tangled beards. One of the sons felt bad for them, so he resolved to help these mystics cut their hair and shave their beards.

We all know that the climate in India is hot. Though they were in the forests, if they did not groom themselves, they would feel very uncomfortable. Now that this young man was willing to cut their hair and shave their beards, they were very happy. They greatly cherished and respected him. So, they gave his family a special name, “the family that cuts and shaves.” This is the origin of. Venerable Mahakatyayana’s name.

Mahakatyayana means the family that cuts and shaves. In ancient times many mystics lived in the mountains, and no one helped them shave. One of the mystics had two sons who came to visit him. The younger son cut and shaved all the mystics. Thus, they gave his family this name.

For this reason, the Agama Sutra states,

“Venerable Mahakatyayana was foremost in discerning meanings and explaining the teachings of the path.”

This means that this venerable elder was respected by all for his contributions and his contributions and had nurtured his ability to discern teachings and meanings. With his spiritual practice, he achieved the unobstructed abilities of eloquence. Wherever he went, he spread the Buddha’s teachings among people and was always respected by them as they upheld and practiced the teachings. So, his talent was in

explaining the teachings and the path. Therefore, the Buddha praised him as the foremost in explaining the teachings of the path. This was his talent. To trace it back, many people appreciated his teachings because in past lifetimes he had created good affinities with them. That was why so many people loved to listen to his words.

Next is Aniruddha, who is also called Anuruddha. Aniruddha is someone we should also be familiar with. Do you remember this story? When the Buddha was about to enter Parinirvana, Venerable Ananda still had afflictions in his mind. The Buddha was surrounded by many bhiksus who were very at ease. Only Ananda was unable to control his emotions and ran outside to cry.

The Buddha was about to relinquish His body and enter Parinirvana. At that moment, this elder arrived and saw Ananda wailing and crying loudly. He then reminded Ananda, “Ananda, this is not the time for you to cry here. There is something else you need to do now.” With Aniruddha’s advice, Ananda quickly came back to the Buddha and asked Him how to tame [the unruly] among the Sangha, what they shall use as an introduction when they expound the sutras in the future, and so on. At the time when. Ananda could not control his emotions, Aniruddha gave him this reminder.

Actually, Aniruddha was also one of the nobles in the Sakyamuni tribe. Not only was he a noble, he was also Sakyamuni Buddha’s younger cousin and Ananda’s elder cousin, so he was the child of King Suddhodana’s brother.

Aniruddha was also called Anuruddha. His name means No-Poverty, it also means Always-Fulfilling. He was the son of King Suklodana-raja.

Speaking of Aniruddha’s past, he was very diligent and kind. He felt much sympathy for the poor, so he constantly gave things to others. Not only was he charitable, he was very respectful to spiritual practitioners. Because of his karma, he was never born into poverty and was always born into wealthy families; in that lifetime he was born to nobility.

Later he became a monastic. After becoming a monastic, he also wanted to be very diligent. But each time the Buddha started to expound His teachings, he dozed off. When he sat down and the Buddha started talking, he began dozing off. If the Buddha saw this, He got frustrated. So, one day He said, “Since you love sleeping so much, you can be reborn as a clam. With two shells covering you, you can sleep in peace.” In that moment, he felt such a strong motivation from the Buddha that from then on, his eyes never closed, and he was very diligent. Whether it was day or night, if his eyes began to close, he would use straw to prop them open so he could train himself to not be sleepy. But he was still a human being. Because he did not allow his eyes to close, he lost his sight.

One day, he wanted to mend his clothes. He tried to thread a needle, but he failed. His eyes could not see, but he had to thread a needle to mend his clothes. So, he yelled, “Which virtuous and compassionate person can help me thread a needle?” The Buddha happened to walk by and heard his voice. So, He approached him, took the needle and helped him thread it. The Buddha did not make a sound, but Aniruddha could feel that the person who approached and helped thread the needle was the Buddha. He quickly prostrated.

The Buddha asked him, “Why can’t you see?” He replied, “I am repenting. I would doze off when I listened to the Dharma. At your urging, I began making vows. I have been working so hard I forget to eat. Not only have I reduced what I eat, I have also reduced how much I sleep. On top of reducing my appetite and sleep, I do not even allow my eyes to close.” The Buddha sighed, “This is your ignorance. We should know that spiritual practice requires a healthy body. Food replenishes our body and keeps us healthy. We need sleep the way we need food when we get hungry; we need to eat. Resting our eyes after heavy use is just like absorbing nutrients. Your extreme practice has caused your blindness.”

Aniruddha answered, “I have no regrets. My mind is at ease. Although I cannot see with my physical eyes, I can see in my mind’s eye.” Then the Buddha smiled, “Indeed, you can see in your mind’s eye. When I drew close, you knew it was me. You could tell. I believe you have attained the heavenly eye. From now on, you can cultivate your sight without your physical eyes so you can see the world, people and everything in the universe very clearly. To make good use of your heavenly eye, you should take [the teachings] to heart.”

Even though the Buddha and Aniruddha were cousins in their lay life, they became teacher and disciple after becoming monastics. The Buddha cherished him and did not want him to be lazy, so when He saw him dozing off, the Buddha had compassion for him. He wanted to awaken his wisdom-life, so He fiercely berated him. It was at that moment that Aniruddha fully woke up. But he did not know how to practice in moderation and protect his body, so he damaged his eyes. But the Buddha was very compassionate and encouraged him by saying, “Even though your physical eyes are damaged, your mind’s eye can be nurtured. You can develop the power of the heavenly eye.”

So, Aniruddha is also called the Heavenly Eye Practitioner. So, it is stated in the Agama Sutra,

“Of those practicing my teachings, Aniruddha is foremost in [developing] the heavenly eye that sees clearly.”

He practiced with diligence and attained the Heavenly Eye. We say that the mind’s eye is developed from the mind with dedication and hard work. So, naturally he could see all things in the world.

In this world right now, there are also many people who cannot see, but when they are working, they can be more nimble and do better than others. So, everyone, we should take good care of our mind’s eye; it is more important than our physical eyes. Moreover, in our daily living, if our mind’s eye is clear, we will be kind-hearted. If our mind’s eye is clear and we respect each other, naturally we will eliminate afflictions and our minds will be at ease. So, everyone, please always be mindful.

Episode 45 – Sariputra and Maudgalyayana

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>>”Two pure spiritual practitioners, one with spiritual powers and one with wisdom, accompanied each other and shared the resolve to seek absolute truth and the Enlightened One. With precepts, Samadhi and wisdom they realized reality.”

>>Sariputra was also called Sariputta. This meant Son-of-Body. His mother had lovely physical form, and he came from that body. So, he was called Son-of-Body.

>> “All things arise due to conditions and then cease because of conditions. My teacher, the great Sramana, always teaches such.”

>> “Of those practicing my teachings, one has infinite wisdom and has resolved all doubts. Sariputra is foremost in wisdom. Among my disciples, Great Maudgalyayana is foremost in spiritual powers.”

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When our spirit is tranquil, we feel like we are in a pure land. Wisdom and spiritual powers seem remote to us average Buddhist practitioners. Actually, to have spiritual powers, we simply need a focused and tranquil mind. If we are tranquil in spirit, naturally we can comprehend everything.

So, out of the 12,000 bhiksus and Arhats at the Lotus Dharma-assembly, those whom the people knew and recognized show us that everyone has a specialty and strength. “They had eliminated all Leaks and had no further afflictions. Having attained benefits for themselves, all their bonds of existence were gone.” We should always remember these simple phrases. During the Buddha’s lifetime, those who followed Him into monastic life sought to reach this state. We should eradicate all afflictions in our minds so we can be free and at ease.

Now let us examine how,

>>Two pure spiritual practitioners, one with spiritual powers and one with wisdom, accompanied each other and shared the resolve to seek absolute truth and the Enlightened One. With precepts, Samadhi and wisdom they realized reality.”

This is introducing the two great Arhats, Maudgalyayana and Sariputra.

The name “Sariputra” meant Son-of-Sari. Sari was a kind of bird with very bright eyes. Sariputra’s mother was very beautiful, especially her eyes. Therefore, people called Sariputra’s mother Sari. Since the mother was named Sari, her son was called Son-of-Sari. Besides Son-of-Sari, he had another name, Son-of-Body, because his mother had a beautiful figure. So, this name was also given due to his mother. This was Sariputra.

Sariputra was also called Sariputta. This meant Son-of-Body. His mother had lovely physical form, and he came from that body. So, he was called Son-of-Body.

Sariputra lived in Rajagrha. Every year, all scholars in the country gathered with the king, prince and ministers to have a discourse. They set up three stages for the discourse, one for the king and the prince, one for the ministers, one for the religious scholars. In total there were three stages and three seats.

Sariputra was only eight years old at the time. He was very curious about the set up when he walked by, so he asked, “What are these stages and these three seats for?” People told him, “One for the king and prince, one for ministers, and then one for our local scholars to hold their discourse to discuss intellectual matters.” After he heard that, despite being only eight, Sariputra strutted over to the seat for the masters of discourse, sat and prepared himself for others to ask him questions.

Some scholars thought, “This child is so young. If I beat him in debate, I will gain no glory. If I tell him to get down, people will think that I have no manners.” One of them told his students, “Go up there [to debate him]. You have been listening to my discussions with other people, my discussions with other people. He is only a child, so go and debate him.” So, his students went up, one at a time to pose difficult questions to this child. Sariputra refuted them one by one with logical answers. So, even the smartest students were defeated by. Sariputra, Son-of-Body, one by one.

Eventually, no one else dared to go up. Everything he said made sense, so these masters of discourse dared not go against him. Because of this incident, citizens all over the country rejoiced. They felt that Rajagrha had produced an exceptional and outstanding youth, a very wise person. By the time Sariputra was 16, he had read extensively. He had read all the books of every collection in the entire country. He understood all of them.

People came to consult him, especially regarding national affairs. When someone did not believe he was wise and decide to debate him, no matter how much that person prepared, he could not out-debate him. He was unmatched. He was truly very wise. Aside from Rajagrha, his renown spread to the five regions of India. Nearly all of India knew about this eminent young master of discourse in Rajagrha.

As this was happening, he felt that the world was full of troubling things. So, he was determined to further investigate the truths of life. Therefore, he focused on spiritual practice. At that time Brahmanism was thriving, so he chose a religious teacher. This religious teacher was named. Saran Brahmacarin and was an ascetic practitioner. He formally acknowledged him as his teacher. This teacher practiced special mystical arts, and not long after following him, Sariputra was able to learn all of them.

In the end, as his teacher Saran was approaching the end of his life, Saran suddenly laughed very loudly. Why was he laughing while facing death? The laugh was loud and clear. So, Sariputra asked his teacher, “Teacher, you keep saying that your life is about to end. Why are you still laughing happily?” Although Saran Brahmacarin was laughing, he now sighed with regret and said, “I think life is truly laughable. Sentient beings are so confused and deluded. I find that laughable. I realized that people are deluded by human affections. Their minds are entangled and bound by human affections, so their minds have lost the ability to see and are in complete darkness. Because of human affections, sentient beings have confused their clear minds.”

Sariputra then asked, “Teacher, you say that human affections will mesmerize the mind; what makes you say this?” He replied, “I saw that when King Suvarnabhumi passed away, his wife could not let go of him because of human affections. As he was being cremated, she could not let go and threw herself into the fire to die with him.”

Sariputra then asked, “Teacher, you have not gone anywhere in a while. How do you know that?” He replied, “I can see things without leaving this place.” Sariputra thought it was inconceivable. How could such a thing happen? But that was what his teacher said. After these final words, his teacher shook his head and sighed. That was his last breath. He had passed away.

Sometime after Sariputra settled his teacher’s affairs, a merchant came from Suvarnabhumi to do business. He asked, “You are from Suvarnabhumi, how is your king?” He replied, “He passed away not long ago. How about his wife?” The merchant said, “His wife loved him so deeply that she could not let him go. So, as the king was being cremated, she was so utterly heartbroken that she jumped into the fire.” When Sariputra heard this, he was very shocked. “My teacher really had spiritual powers, but why did he not teach it to me?” He became very depressed and dispirited. He thought, “I should seek another teacher.”

With that thought, he immediately began searching for famous teachers. As he traveled and learned, [he met] the Great Maudgalyayana. Their interests were compatible, so they joyfully became friends. They shared the dream of finding a famous teacher so they could advance their understanding of worldly matters. So, the two promised each other, “If you meet the right teacher, you will tell me. If I meet one, I will tell you. We can have the same teacher and focus on our spiritual practice.”

And then one day, Sariputra met another spiritual practitioner. As soon as they met, Sariputra felt that this person’s every move was captivating and so dignified. So, Sariputra could not help but approach this spiritual practitioner. He respectfully asked him, “Who is your teacher? What teachings did he give you? You look different from ordinary people and other spiritual practitioners. I can sense that you have realized many profound truths.” This practitioner was Asvajit. Bhiksu Asvajit was the Buddha’s disciple. After he heard Sariputra’s remarks, Asvajit respectfully said,

“All things arise due to conditions and then cease because of conditions. My teacher, the great Sramana, always teaches such.”

“Who is your teacher?” He answered, “People call him the Great Enlightened One, Sakyamuni Buddha. He was the prince of Kapilavastu, and He has attained Buddhahood through spiritual practice. Right now He is at Rajagrha.” Hearing this, Sariputra was filled with a joy he had never experienced before; he felt peaceful and at ease. Sariputra found Maudgalyayana right away and said, “I found him. I have found a great teacher.” Then he repeated his conversation with. Bhiksu Asvajit. Indeed, the Buddha’s teachings were profound and subtle. Causes and conditions apply to all things, down to the subtlest details. So, they told each other, “We should quickly visit this. Great Enlightened One.” They rushed to see Him.

When they arrived and witnessed the dignified appearance of the Buddha, they did not even need to hear any of His Dharma. They also saw the orderly manner of the Sangha. Thus, they resolved to follow the Buddha and become monastics. They also led their disciples to do the same. Within seven days of becoming a monastic, [Sariputra] thoroughly understood His teachings. Sariputra, the “foremost in wisdom,” was able to thoroughly understand the Buddha-Dharma within seven days. After 15 days, he attained the state that is beyond the stage of learning. That is the stage where he completely understands the Buddha’s teachings. Wisdom enters the ears and abides in the mind, and he does not allow it to leak away.

So, in the Agama Sutra, the Buddha said,

“Of those practicing my teachings, one has infinite wisdom and has resolved all doubts. Sariputra is foremost in wisdom. Among my disciples, Great Maudgalyayana is foremost in spiritual powers.”

Everyone, wisdom and spiritual powers should be connected. Only people with wisdom can eliminate all afflictions. Only people with wisdom can have a pure mind that is free from afflictions. “[They] had eliminated all Leaks and had no further afflictions.” By finding an enlightened teacher, all their Leaks and afflictions were eliminated, and all their bonds were undone. “With precepts, Samadhi and wisdom, they realized reality.” This was the spiritual journey of the two venerable ones, Sariputra and Maudgalyayana.

Everyone, please be mindful. In the past, when the Buddha was alive, practicing and learning the Buddha-Dharma was about eradicating afflictions from the mind. It is the same for us in learning the Buddha’s teachings now. We were once equal to the Buddha; we must learn to achieve His enlightened nature. So, there cannot be Leaks. Once our Leaks are eliminated, we can be at ease with the Dharma. So everyone, please always be mindful.

Episode 44 – The Three Venerable Kasyapas

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>> The Three Kasyapas are brothers by birth. Over many lifetimes, they shared the same aspirations and vows. Each led an assembly and taught the Dharma, respectfully practicing the Noble Path.

>>Uruvilva Kasyapa saw the dignity of the Buddha, heard the wondrous sound of the Buddha-Dharma and suddenly attained awakening. With right mindfulness in his thinking, he led 500 disciples to take refuge with the Buddha.

>> “Uruvilva Kasyapa protected the fourfold assembly and offered them the Four Offerings, so they lacked nothing. In this, he was foremost.”

>> “Contemplated and understood all Dharma. He was free of attachments, and he was great at teaching and transforming. In this, he was foremost.”

>> “Bhiksu Nadi was calm and tranquil in mind and thought and tamed all bonds. He was foremost in diligence.”

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In a tranquil and clear state, our bodies and minds should be pure. As we cultivate and learn the Buddha-Dharma, we must calm our minds. In the Buddha’s lifetime, His lead disciples all accepted and upheld [teachings] and each had their own strengths and merits. Thus, we keep introducing the characteristics and talents of each practitioner in the Buddha’s Sangha. Previously, I introduced Venerable Mahakasyapa; next are the Three Venerable Kasyapas. They are three brothers whom we should know of and understand.

The Three Kasyapas are brothers by birth. Over many lifetimes, they shared the same aspirations and vows. Each led an assembly and taught the Dharma, respectfully practicing the Noble Path.

“Kasyapa” is their family name. The eldest brother was called. Uruvilva Kasyapa. “Uruvilva” can be translated as papaya. This was because on the venerable one’s chest was [a mark] shaped like a papaya. He was named after his physical feature and was thus called “Papaya.” According to some other legends, he lived near a papaya orchard. The second [brother’s] name was Gaya Kasyapa. The place of his spiritual practice was close to. Mt. [Gaya], so “Gaya” was part of his name. Lastly, Nadi Kasyapa lived close to [Nadi] River, so he took the river’s name.

These three brothers also shared causes and conditions from past lives. Back in the era of Vipasyin Buddha, there were three good friends. They were all reverent and formed aspirations. They built a monastery and offered the land to Vipasyin Buddha. They even erected carved pillars that demonstrated the Buddha’s virtue. This was also an offering to the Buddha. They shared the same aspiration to make reverent offerings. Because of these causes and conditions, they became brothers lifetime after lifetime. They were also very close. In every lifetime, they sought out the path to enlightenment. These were their causes and conditions.

In the era of Sakyamuni Buddha, the three brothers practiced an ascetic path of fire. In particular, the eldest brother reached a high level of spiritual attainment. Even though he practiced an ascetic path of fire, in that age, everyone was very respectful of those who practiced Brahmanism. Because he was deeply respected by. King Bimbisara, Uruvilva Kasyapa was regarded as the imperial teacher. Though he was regarded as the imperial teacher, he still practiced with diligence. So, in a mountain forest, he cultivated a fire dragon. He raised a creature that spit fire like a dragon. So, he built fires and in essence, practiced an ascetic path of fire.

Because he was the king’s teacher, many people came to follow him to learn the ascetic path of fire. He had 500 disciples. Then there were his two brothers. Each also practiced the same ascetic path as their oldest brother. Living in different places, each had their own spiritual training center. The two each had 250 disciples. All in all, the three brothers had 1000 disciples. So in that society, at that time, the three brothers were known and recognized. For all who practiced Brahmanism, they were highly esteemed and respected.

At that time, the Buddha knew that these three Kasyapas had great aspirations. In particular, after making offerings to the Buddha many lifetimes ago, they had been close brothers who practiced together lifetime after lifetime. These causes and conditions were exceptional. Also, the three had already attained the root of goodness, so He knew they were ready. Thus, at that time, He wanted to transform the three brothers.

Sakyamuni Buddha first went to where. Uruvilva Kasyapa practiced. As the Buddha approached, Uruvilva Kasyapa saw. His dignified physical appearance. Simply upon seeing Him, [Uruvilva Kasyapa’s] heart was captivated by the Buddha’s dignified appearance. But he was also the king’s teacher, so he was not that easily moved by the Buddha. Though he greatly admired and respected Him, he nonetheless had a debate with Him. In this debate, the Buddha refuted the principles of the ascetic path of fire, shattering them one by one.

[Uruvilva Kasyapa realized that] besides this ascetic path of fire and cultivation of the body and mind, countless things in the world can all be summarized into one principle; there is also the principle of all things. After realizing this, he knew what Sakyamuni Buddha understood, that this type of ascetic practice of fire to cultivate his body and mind would not lead to liberation. Not at all. Many truths remained in the world. To be truly liberated, the heart must be at ease and without afflictions. There were still many principles [for him to learn]. So, his mind was tamed by the Buddha’s wisdom. For this reason,

besides immediately feeling respect upon seeing the Buddha, when he heard the Buddha’s teachings and. His voice, he felt strongly drawn toward Him. In particular, the principles expounded by the Buddha suddenly led him to great realizations. This was how UruvilvaKasyapa was captivated by the Buddha’s physical appearance, voice and wondrous Dharma. In this way, he was awakened. So, with right mindfulness in his thinking, he began to take refuge with the Buddha. Simultaneously, his 500 disciples also took refuge with the Buddha.

Uruvilva Kasyapa saw the dignity of the Buddha, heard the wondrous sound of the Buddha-Dharma and suddenly attained awakening. With right mindfulness in his thinking, he led 500 disciples to take refuge with the Buddha.

After taking refuge with the Buddha, they gave up the ascetic path of fire. We can imagine what it was like for 500 disciples to practice the path of fire and what their practice center was like. Because he was the imperial teacher and he had 500 disciples, every time they engaged in practice, it must have been a spectacular scene. We can certainly imagine what that was like. Unexpectedly, he was transformed by the Buddha’s dignified appearance and His subtle and wondrous principles. When his 500 disciples took refuge all at once, what a spectacular event it must have been.

Because they practiced an ascetic path of fire, they used many tools. What were the 500 disciples to do with those tools now? They were no longer of any use. Now, they only needed three garments and one alms bowl. To follow the Buddha and hear the Buddha-Dharma, to understand the true principles of the world, that was all they needed. So, they put their tools for fire practice into the river.

All these objects were placed into the river and floated along with the currents. Meanwhile, the brother who lived along the river saw all these tools floating on the river. They clearly belonged to his elder brother. Why were they suddenly floating downriver? As he saw this, he rushed to find out what had happened to his eldest brother. When [both brothers] arrived, they saw UruvilvaKasyapa leading his 500 disciples to listen to the Buddha expound the Dharma in silence and with great dignity. Moreover, they had all become monastics and were dressed in monks’ robes. Their dignified appearance greatly moved these two brothers and also tamed their hearts.

Indeed, the eldest brother did not change his method of practice to follow the Buddha without reason. Since their eldest brother had taken refuge with the Buddha, they were also willing to return to their spiritual training center and lead each of their 250 disciples to come before the Buddha. They also prostrated to the Buddha and expressed their willingness to take refuge with Him. In this way, at that spiritual training center, the three Kasyapa brothers alone brought 1000 disciples. Therefore, at least 1000 monks were gathered there.

This was how the three Kasyapa brothers led their disciples to follow a single teacher, Sakyamuni Buddha, and to live in the Sangha. Because there were so many people, Uruvilva Kasyapa naturally became their representative. What about their clothing, food, shelter and transportation? Uruvilva Kasyapa cared for the fourfold assembly. Upon the arrival of each spiritual practitioner, Urvilva Kasyapa provided for his or her living. Whether they needed medicine, clothing, food etc., Venerable Uruvilva Kasyapa provided all of them.

In the Agama Sutra, it is said,

“Uruvilva Kasyapa protected the fourfold assembly and offered them the Four Offerings, so they lacked nothing. In this, he was foremost.”

This meant Uruvilva Kasyapa brought stability to life in the Sangha. Because he was King Bimbisara’s teacher, he secured the Four Offerings for the Sangha. The Agama Sutra also stated that the Buddha praised Gaya Kasyapa because he,

>> “Contemplated and understood all Dharma. He was free of attachments, and he was great at teaching and transforming. In this, he was foremost.”

The specialty of Gaya Kasyapa was to contemplate and understand all Dharma. When he arrived at UruvilvaKasyapa’s place and saw the Buddha expounding the Dharma, as soon as he heard it, he understood it very well. Just upon seeing this scene, he thoroughly understood Sakyamuni Buddha’s wisdom. So, just by seeing, he could understand and was free of attachments. He did not question, “As for my spiritual practice, do I need to give it up?” Without any hesitation, he immediately let go of his past. He had not the least bit of attachment. He could also teach and transform others and lead his disciples. So, “foremost in teaching and transforming” referred to Gaya Kasyapa.

What about Nadi Kasyapa?

“Bhiksu Nadi was calm and tranquil in mind and thought and tamed all bonds. He was foremost in diligence.”

When something is right, there will be no mistakes when we follow it. Because he was wholeheartedly diligent, he was said to have “tamed all bonds and was foremost in diligence.”

Before, when we spoke about the assembly of Arhats and bhiksus, didn’t we keep saying that they “eliminated all Leaks and had no further afflictions, and attained benefits for themselves”? They had already unraveled these bonds, their mental entanglements and all afflictions, so their hearts were at ease. This type of wisdom is not easy [to attain]. Not only did they have to free their minds of of all attachments, they also had to have a tranquil mind. At all times, they had to tame the mind so it was still. This was how they diligently followed the course outlined by true principles.

See, this is all very simple. The minds of the three Kasyapa brothers were very pure and had been so from the time of Vipasyin Buddha, which was a very long time ago, all the way until Sakyamuni Buddha’s era. Just think about their causes and conditions lifetime after lifetime. To always have the strong brotherhood, practice the same path, share the same parents and be born as brothers in all their lifetimes is truly not easy. So, I say to everyone that we have to form good affinities. To stay together, we must form strong, positive affinities, we must form strong, positive affinities lifetime after lifetime. Haven’t you often heard people say. “I vow for lifetime after lifetime”? Indeed, the vows we make and the positive affinities we create must last lifetime after lifetime.

In the past, Mahakasyapa also attained the dignified Buddha-body [by practicing] lifetime after lifetime. Because of his shared vow [with his wife], they also created positive affinities lifetime after lifetime. Whether they were in the heaven or human realm, they shared the same aspiration, which was to believe in the Buddha-Dharma, [to have] right faith, right understanding and right action. See how wondrous causes and conditions can be? This is why I tell everyone that we must constantly form good affinities with people. The karmic law of cause and effect is the true principle of the Buddha-Dharma. Therefore, we must always be mindful.

Episode 43 – The Venerable Mahakasyapa

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>> To attain a state of freedom, shed desires and cravings. To transcend joy and suffering, eliminate lingering cravings. In His lifetime, the Buddha’s disciples could follow Him because of their causes and conditions. For unenlightened practitioners like us, we must be even more aware of causes and conditions.

>>Mahakasyapa. Maha means great. Kasyapa is an ancient Brahmin surname. It means absorbing the light of the Sun and Moon. Kasyapa lives the longest and his radiance could outshine the Sun and Moon. His virtues and merits are the greatest, so he is named Mahakasyapa.

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In learning the Buddha’s teachings, we must engage in self-reflection at all times. For our hearts to be free and at ease, we must first shed desires and cravings. If our minds still have lingering cravings, then they cannot be at ease. So to eliminate desires, we must first shed attachments so we can transcend joy and suffering by eliminating lingering cravings. If we only avoid suffering but are still attached to joy, then we will still have lingering cravings. So in learning the Buddha’s teachings, especially as spiritual practitioners, we must learn to be at ease in our hearts.

When the Buddha was alive, many of His disciples still had karmic affinities. As I mentioned before, AjnataKaundinya and the other four disciples completed the Three Treasures, along with the Buddha and the Dharma, by becoming the first members of the Sangha. These five people were the first monastics. Earlier, I spoke about the causes and conditions of these five people. In that lifetime, they all lived in the palace as part of the royal family. In past lives, they had also met.

In ancient times, droughts caused countries to become impoverished and prevented grains from growing. The people would starve during these famines. Some people fished for food. Once, a very large fish suddenly washed ashore with a big wave. There were five people fixing a boat on the beach. When they saw the giant wave, they quickly retreated inland. When the wave drew back, it left behind a large fish. They quickly surrounded it.

At the same time, these five people heard the fish speak. It told them, “Because of this present famine in the world, so many people are starving. If you tell people in the village to come and take my flesh, I can temporarily relieve their hunger till the rain falls from the sky and moistens the earth. Then seeds will naturally sprout and there will be a good harvest.” These five people thought this was strange. “Did you hear that? Yes. This is what I heard. What did you hear? The same thing.”

As they stood there discussing this, this fish began speaking again, “Do not be afraid; do not doubt. I have vowed, lifetime after lifetime, to help sentient beings who are suffering. Right now, beings are starving while the earth remains barren. All I can offer is my flesh. I am following the Bodhisattva-practice, and. I willingly sacrifice myself for sentient beings. If you ask people to take my flesh to sustain themselves, then they are assisting my spiritual practice. If one day I attain enlightenment, the first people I transform will be you. The first people to hear my teachings will be the five of you.”

These five people believed that this fish was a practitioner on the Bodhisattva-path and had come to save all beings. They quickly went to notify everyone. Many people came to cut off and take the flesh of the fish. The fish was wounded and bloodied, but after a while, its flesh would continuously grow back. Eventually the heavens were moved by this, and a torrent of rain fell to moisten the earth, allowing seeds to be quickly sown into the ground. [The people] swiftly planted the fields. After that, there was a great harvest, and this fish peacefully passed away.

This is an incredible story, but it is in the Buddhist sutras. So, after the Buddha attained enlightenment, the first ones He taught were these five bhiksus. This was due to their causes and conditions. During the Buddha’s time, He shared a karmic connection with all His disciples. Among the disciples, each also had his own causes and conditions. So, we cannot take causes and conditions lightly, especially because we are still in the state of unenlightened beings. In our daily living, how could we not see or believe in the importance of karmic causes and conditions? We must respect the karmic law of cause and effect. This is why I often say that we must form good karmic affinities with others, avoid having attachments and give unconditionally. If we can help others in this manner, then we are creating good affinities with them. Unconditional means without attachment. So, this is the way to shed our greed and desires. This is how we can transcend joy and suffering so our hearts can attain a state of ease. So as with His disciples, the Buddha constantly gave us this reminder.

To attain a state of freedom, shed desires and cravings. To transcend joy and suffering, eliminate lingering cravings. In His lifetime, the Buddha’s disciples could follow Him because of their causes and conditions. For unenlightened practitioners like us, we must be even more aware of causes and conditions.

In the assembly of 12,000 great bhiksus and Arhats, among the names cited, after AjnataKaundinya, was Mahakasyapa. As I have often explained, “Maha” means “great. Kasyapa” is a Brahmin surname from the past. Brahmin is a caste within [Hinduism], one of India’s religions. Of the four castes, Brahmin was the most noble. Life after life, [Mahakasyapa] remained in this caste. So, he was called the Mahakasyapa. The name also has another meaning. It was said that Kasyapa’s body could absorb the light of the sun and moon. This meant that his body was purple-gold. When sunlight shined on his body, the sunlight paled in comparison.

Another thing about Kasyapa was his longevity. According to classical Buddhist legends, the Venerable Kasyapa lives to this very day. At Cock’s Foot Mountain, he awaits Maitreya’s birth so that he can bestow the Buddha’s robe and alms bowl on Him. This is recorded in the Buddhist sutras. So, he has the greatest longevity. Of the elders, he is the most senior and the oldest. In addition, the radiance of his body was a manifestation of the great merits and virtues that he accumulated. Because of this, he was called Mahakasyapa.

Mahakasyapa. Maha means great. Kasyapa is an ancient Brahmin surname. It means absorbing the light of the Sun and Moon. Kasyapa lives the longest and his radiance could outshine the Sun and Moon. His virtues and merits are the greatest, so he is named Mahakasyapa.

What were the causes and conditions that allowed Mahakasyapa to remain for such a long time in the Brahmin caste and have that wealth and status, lifetime after lifetime? As for his body’s ability to absorb the light of the Sun and Moon, what were the underlying causes and conditions of that? This story takes place a very long time ago.

There was a poor, but very devout woman. One day, she was at a temple. As she entered the stupa to pay her respects to the Buddha, she noticed that this stupa was so old that the gold on the Buddha statue had all peeled away. The gold foil had fallen off entirely. So, she single-mindedly thought about how she could repair this Buddha statue. She committed to working hard and living frugally. With the money she earned, she accumulated gold, bit by bit, until there was enough to be melted into a bead of gold. She reckoned that this was enough gold to restore the golden Buddha statue.

This woman went to find a goldsmith and told him about her wish. The goldsmith was touched by what he heard. “This impoverished woman shows such devotion. Why don’t I provide my labor as an offering?” So, he said to the woman, “Alright, I am touched by your devotion. How about this? Your offering is the gold and mine the craft. I will not take any payment, and together we will restore this Buddha.” That was how the two worked together to restore the dignified appearance of the Buddha statue.

Because of these causes and conditions, these two people developed mutual respect and love for each other and became husband and wife. From that time, 91 kalpas passed before [the arrival of] Sakyamuni Buddha. A kalpa refers to a very long period of time. Evidently during this period, across births and rebirths, they remained in the heaven and human realms. Sometimes they were born in heaven, and sometimes in the human realm to enjoy wealth. Eventually they were in the Brahma Heaven. A lifespan there also lasted a very long time. When their time there ended, they came to the human realm.

The man was born in the Kingdom of Magadha, to the Pippalayana household, a Brahmin family. It was also a very wealthy family. Again, he was dignified in appearance. It seemed that his entire body glowed. Everyone in the family felt that this was inconceivable. So, his parents said, “If he is to marry, we must find a family of equal stature.” So, they began the search. In a neighboring kingdom, there was an elder who had a daughter. The woman was very beautiful. Not only was she beautiful, her fine skin also glowed in the same way. In her family, she was also dearly treasured. They also wanted to find a good match for her. That was how these two families were united.

From then onward, although their parents decided they would marry, the two people were of one mind to engage in spiritual practice. From day one, with mutual respect, they told each other about their wish: If there ever came a chance, they wanted to follow an enlightened person and engage in spiritual practice. This was during the time of the Buddha. This couple remained pure and respectful and agreed to become monastics given the right causes and conditions. So, when their causes and conditions ripened, they became monastics together.

Venerable Mahakasyapa knew that in the past, he had spent all his time in pleasure, so after he became a monastic, he vowed to practice asceticism. Ascetic practices are called “dhuta practices.” Not only did he tax his body physically and undertook the ascetic path, he understood the Dharma expounded by the Buddha very well. Because the Dharma was rooted deeply in his heart, he faithfully upheld the teachings and upheld the precepts. Whatever the Buddha taught, he practiced accordingly. Therefore, everyone in the Sangha revered him as a senior [disciple], a leader in the Sangha.

One time, the Buddha led the Sangha to Bahuputraka-chaitya. When everyone stopped to rest, the Buddha saw a flower in front of Him and casually held it up. Then Kasyapa smiled. This demonstrated that teacher and disciple were connected at the heart. Venerable [Kasyapa] understood why the Buddha held up this flower. No one else understood yet. But Venerable Kasyapa saw a simple gesture by the Buddha and understood it with clarity. So, the venerable one broke into a smile. At that time, the Buddha entrusted Venerable Kasyapa with a set of His robes. Because Kasyapa could pass on the Buddha-mind, the Buddha entrusted him with a robe and alms bowl. After the Buddha entered Parinirvana, Venerable Kasyapa bore responsibility for convening the assembly to compile the sutras. This was the merit of Venerable Kasyapa.

After the sutras were compiled, he took the golden robe entrusted to him by the Buddha and set out for Cock’s Foot Mountain. There, he awaits Maitreya’s birth and enlightenment in the world so that he can pass on [the robe and alms bowl] before passing away himself. This is a very important story in the Buddhist sutras. More than a story, it is about the Buddha passing on. His Dharma and lineage.

In this time of Sakyamuni Buddha, He is still our fundamental teacher. When will. Maitreya enter this world and attain enlightenment? That moment is still very far from now. Just think about this; isn’t Venerable Kasyapa’s lifespan very long? So, he is known for longevity and profound practices. He had an especially dignified appearance and abided by and upheld the Buddha-Dharma. So everyone, we must always be mindful.

Episode 42 – Beginning of the Sangha

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>> We must contemplate our initial intentions. We must form great aspirations and great vows and accept and practice the Buddha’s teachings. They had many hidden abilities but were known for a particular virtue. They diligently cultivated their specialties. They were mentioned to illustrate that virtue.

>> 1. When bhiksus became monastics, they emulated the Buddha’s demeanor 2. Those who followed the Buddha abided where the Buddha did 3. They helped [lay] Bodhisattvas and. Hearers shed their ego and pride.

>> The leaders’ names were listed in such a sequence for a special reason. Take AjnataKaundinya for example. He was the first in the Sangha, the first among the Buddha’s first five disciples, “AjnataKaundinya” means “to understand.” He was the first to realize the Buddha-Dharma.

>> AjnataKaundinya was the younger brother of Lady Maya. He and Dasabala-Kasyapa were his maternal relatives. The other three were his paternal relatives. Asvajit, Bhadrika, MahanamaKulika. Five people were commanded to follow the prince. When they thought he could not bear suffering, they left for Deer Park to practice another path. When the Buddha attained enlightenment, He went to transform them first. One was awakened with the first turn. 

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We should all contemplate our initial intentions and form great aspirations and great vows. It is often said, “Maintain your initial spiritual practice; that is sufficient to attain Buddhahood.” Are we all constantly reflecting on our initial aspiration for spiritual practice? At that time, we formed great aspirations and vows. We were determined not to engage in spiritual practice just for ourselves; we wanted to eliminate afflictions and transform all sentient beings. We should maintain this resolve and practice according to the Buddha’s teachings.

In the Buddha’s lifetime, many resolved to be monastic practitioners. How many? 12,000 people. They gathered at the Lotus Sutra Assembly, and [some of] their names were listed. Indeed, in every sutra that we recite, oftentimes we will see these same names. Think about it, out of over 10,000 people, these few people were known and recognized. So, they each had a specialty. They had hidden abilities but were known for a particular virtue. These people were not merely “foremost in hearing all” or “foremost in wisdom.” They had many abilities, but they hid them in order to highlight their special talent.

For example, if we were to create a book, the first thing is to get someone who has a talent in writing. His talent is in writing and editing. But someone who can write and edit may not be capable of artistic design. Someone who can do artistic designs may not be capable of doing layouts. The layout person may not know about printing. So, no one can do everything, but everyone knows that it takes such a process to publish a book. Each person only has one true specialty. So, they each had a particular virtue. This means that each of them is great in all aspects of spiritual practice, but each is outstanding in one specialty. So, the Buddha specifically mentioned, “So-and-so is foremost in something.”

In the following passages, we can start to understand which virtues they cultivated and attained and what their special talents were. So, “they diligently cultivated their specialties” depending on their interests. They each manifested a specialty according to their interests and talents and were mentioned to illustrate that virtue.

We must contemplate our initial intentions. We must form great aspirations and great vows and accept and practice the Buddha’s teachings. They had many hidden abilities but were known for a particular virtue. They diligently cultivated their specialties. They were mentioned to illustrate that virtue.

There are also other reasons for which we know and recognize specific. Hearers and bhiksus. For example, the first is how bhiksus emulate the Buddha’s demeanor. When they are ordained as monastics, they wear monastic clothing; [they receive] three garments and one alms bowl. Back when the Buddha was alive, after the monastics shaved their heads, they put on monastic garb. They receive three garments and one alms bowl. The Buddha had the same things. Every day the Sangha went out to beg for alms and form connections with people so they would know that this was the awakened monastic community of the Enlightened One. The disciples looked similar to the Buddha. Whether in the clothes they wore, the way they walked, stood, sat or slept, they practiced to be like the Buddha. So, they lived like the Buddha and their demeanor was like the Buddha’s. To learn His teachings is to emulate His demeanor.

Second is to follow the Buddha and abide wherever He stayed. The disciples who often accompanied the Buddha were called “the Buddha’s retinue.” They always stayed where the Buddha did. These people followed the Buddha wherever He went. So, they abided where the Buddha did.

Third is to help [lay] Bodhisattvas, and Hearers shed their ego and pride. The Buddha’s disciples can fall into four or seven categories. Basically, there were two kinds of monastics and two kinds of lay practitioners. Hearers or bhiksus were considered monastics. A Hearer made the initial aspiration to seek enlightenment by listening to the teachings. After they became monastics, bhiksus attained realization by practicing the Buddha’s teachings. Whether they were Hearers or bhiksus, as long as they attained understanding, they achieved the fruit of Arhatship. So, no matter which of the Four Fruits they had attained, they had to cultivate and discipline themselves. They had to constantly cultivate their minds and virtues and keep taking good care of their hearts. This is called self-discipline and is the reason monastics abide by the precepts.

But for Bodhisattvas, besides monastics, there are also lay Bodhisattvas. Bodhisattvas are those who form great aspirations. Aside from being pure of mind, they made great vows and went among people to transform them. However, when lay Bodhisattvas interacted with others, some were prone to arrogance whereas monastic Bodhisattvas were not because of the great aspirations they made. They tamed the afflictions, ego and pride in their minds at all times. They severed all bonds of existence and their minds had attained freedom and remained pure whether they were alone or among others. So, the assembly knew and recognized that these great Arhats could help these lay Bodhisattvas shed their ego and pride. Because both Hearers and bhiksus manifested the appearance of monastics, they were pure in mind and exercised great vows. Even lay people who aspired to be Bodhisattvas, still needed to respect monastics. This helped to tame the ego and pride of lay Bodhisattvas.

So, in the beginning of the Lotus Sutra, before the Buddha began expounding His teachings, He listed these names from among those who followed Him. They were virtuous practitioners who had already cultivated their minds and actions. They had already purified their minds and made great vows, so they could tame lay practitioners’ egos and pride.

1. When bhiksus became monastics, they emulated the Buddha’s demeanor 2. Those who followed the Buddha abided where the Buddha did 3. They helped [lay] Bodhisattvas and. Hearers shed their ego and pride.

So, those who were listed were the seniors. Just like now, every class has a class president; in the same way, a Sangha needed leaders. So, the seniors’ names were listed according to rank.

For example, AjnataKaundinya was listed in the beginning for others to know and recognize. Among the Arhats who were named, AjnataKaundinya was the first one. In the Lotus Sutra, why was AjnataKaundinya listed first? Because he was the start of the treasure of Sangha.

After the Buddha attained enlightenment, He wanted to expounded His teachings for all to understand. Where did He start? He thought about the five people who followed Him when He became a monastic and engaged in spiritual practice with Him but left Him after a period of time. “These five people should be the first ones I transform.” When the Buddha first turned the Dharma-wheel of the Four Noble Truths, He had to explain it three times for these five people.

After the first time, [only] one person said, “I understand. This teaching begins with the body. Life is suffering. Because we suffer, we must investigate the cause of suffering to understand the truth of suffering.” He completely understood how to realize the truth of suffering. He knew that out of the Four Noble Truths, the most important was to practice the Path [to the cessation of suffering]. AjnataKaundinya was the first to understand.

What about the rest of them? The rest of them did not really understand. Then the Buddha explained it a second time, the same Four Noble Truths. Do they understand this time? Two more understood and so two were left. “Do you understand? A little bit, but not completely.” Then the Buddha taught the Four Noble Truths for a third time. So, on the Four Noble Truths alone, He taught it three times for five people. This was the Three Turnings of the Dharma-wheel of the Four Noble Truths. In Deer Park, He taught these five people.

So, when they accepted the Buddha’s teachings and became awakened, the treasures of Sangha and Dharma came into being. The Great Enlightened One had already come to be. These were the Three Treasures. In Deer Park, the Buddha expounded the Dharma to five bhiksus. The first person who accepted the Buddha-Dharma and thoroughly understood it was AjnataKaundinya. AjnataKaundinya means “to understand.”

The leaders’ names were listed in such a sequence for a special reason. Take AjnataKaundinya for example. He was the first in the Sangha, the first among the Buddha’s first five disciples, “AjnataKaundinya” means “to understand.” He was the first to realize the Buddha-Dharma.

So, in the Lotus Sutra, he was listed first. The most important purpose of the Lotus Sutra was to allow everyone to have a deep and complete understanding [of the Dharma]. Only then can we purify our minds and make a great vow to return to the Saha World to transform others. So, hopefully everyone can attain this understanding through this sutra. AjnataKaundinya’s name was given as the first example.

Actually, AjnataKaundinya was Queen Maya’s younger brother. He was the Buddha’s maternal relative. When Prince Siddhartha left the palace, his father, the king, was worried, so he sent people to follow him. He hoped they could convince him to come home. He sent some older relatives such as his uncles, two of Queen Maya’s younger brothers, AjnataKaundinya and Dasabala-Kasyapa. There were also three from his father’s side, Asvajit, Bhadrika, and Mahanama-Kulika. These three were his paternal relatives. So, these five elders were all close relatives of Prince Siddhartha.

Although they pursued the prince in the hopes that he would return, nothing they said convinced him. His resolve to be a monastic was firm. All these five people could do was follow him. On one hand, they protected him. On the other, they engaged in spiritual practice with him.

AjnataKaundinya was the younger brother of Lady Maya. He and Dasabala-Kasyapa were his maternal relatives. The other three were his paternal relatives. Asvajit, Bhadrika, MahanamaKulika. Five people were commanded to follow the prince. When they thought he could not bear suffering, they left for Deer Park to practice another path. When the Buddha attained enlightenment, He went to transform them first. One was awakened with the first turn.

For a period of time, the five engaged in ascetic practices with the prince. When they saw him accept the shepherdess’ offering [of food], they misunderstood and thought his will to practice had wavered. So, these five abandoned the prince and went to Deer Park to engage in other spiritual practices. Meanwhile the prince felt the teachings he had found were still not complete. Once these five people left, he felt free in body and mind. So, he stayed in the Uruvilva Forest to engage in spiritual practice beneath the Bodhi tree.

During three weeks of contemplation, he subdued maras, engaged in spiritual reflection, reflected on his past lives and contemplated the direction of his spiritual practice. His mind was exceptionally, thoroughly serene. So, he subdued all kinds of maras which surged through his mind. After he subdued all these afflictions, he suddenly saw a morning star in the night. He let go of all his afflictions, and his mind was completely illuminated. This happened when the Buddha was away from these five others and truly applied His mind to spiritual practice and self-discipline. He destroyed all the armies of Mara, which were afflictions.

So, at the beginning, we discussed about destroying thieves and maras and so on. This refers to the afflictions in our minds. The calmer we are, the more apparent afflictions become. They are like great waves surging in our minds, constantly gushing forth. All the concerns and thoughts of the mind burst forth, one after another, and [the Buddha] subdued them one by one. This is called destroying maras. So, when maras are destroyed, Bodhi arises. This is why we often say that afflictions are Bodhi. Without many afflictions, without experience, how would we grow in wisdom? So, we must know that when afflictions appear, we need to rely on our wisdom and perseverance and earnestly reflect upon ourselves. Therefore, I hope that everyone will always be mindful.

Episode 41 – The Two Truths

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>> “had exhausted all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

>> By practicing the Three Studies, we destroy delusions of views and thinking. When our wisdom-life stabilizes, we can start by making great aspirations.

>> For the mind to attain a state of freedom, we must use the powers of precepts, Samadhi and wisdom to practice and advance. After our cultivation of virtue is complete, we can freely come and go. With the power of precepts, Samadhi and wisdom, we can attain a state of freedom.

>> The Two Truths are absolute and worldly. First is absolute truth. It is the nature of reality, the reality perceived by noble beings. They have complete understanding so they have no bonds or fetters, and their minds have attained liberation. With the power of wisdom, they attained freedom. Second is worldly truth. It is the workings of the world, the reality known by ordinary people.

>> The True Suchness of all things is intrinsic. Once Leaks and bonds were eliminated, this intrinsic state was completely manifested by all, from AjnataKaundinya to “all Great Arhats such as these, whom the assembly knew and recognized.”

>> Earlier I spoke of teachings to be realized. Now these were the people who realized them. We must know that these noble beings were replete with all virtues and practices, each with his hidden abilities and specialty. The bhiksus and Hearers listed here were well-known for their virtues. These are the names of the leading disciples

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Day after day, hour after hour, with each passing day, we draw closer to death. All of us need to cherish [our time]. The Buddha kept reminding us that the afflictions in each of our minds are countless and endless. These afflictions are very subtle; have these afflictions been eliminated? Only we ourselves would know. The Buddha taught many methods for us to eliminate afflictions. In the beginning, we need to practice the Three Flawless Studies, which are precepts, Samadhi and wisdom.

Since we aspire to learn the Buddha’s teachings, there are specific precepts for the laity and specific precepts for monastics. If every one of us can fulfill our duties and observe the precepts, naturally the mind will regulate itself. Lay people observe everyday familial ethics, the mores of the society and so on. They also need these precepts. Then, they will naturally fulfill their duties as lay practitioners. For those of us who are monastics and live in the monastery, we [attend to] our Four Demeanors. In the ways we interact with people, walk, stand, sit, sleep and so on, are we truly using a pure mindset to deal with interpersonal conflicts and challenges? When we face these conditions, are we able to be self-disciplined and cultivate our minds?

What do we need to cultivate? We need to cultivate virtue and self-discipline. Other people cannot see into our minds; only we can. Afflictions are very subtle. That is why we talk about the 84,000 afflictions and defilements. There are many sources of afflictions and karma, so we must begin [our spiritual practice]. First, we must make haste and practice practice the Three [Flawless] Studies, precepts, Samadhi and wisdom. When we do so, naturally we can destroy the delusions of views and thinking.

As I have often mentioned, when the Buddha expounded the Lotus Sutra, many people attended the Dharma-assembly. In the beginning, many people’s names were listed. There were 12,000 bhiksus and great Arhats. There were that many! Of course, many Bodhisattvas were also mentioned later. This part refers just to Arhats and bhiksus who have attained Arhatship. These people.

“had exhausted all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

These few short phrases have already taught us that, whether we are monastics, bhiksus or Arhats, we must all practice the Three Flawless Studies to destroy the delusions of views and thinking. These delusions of views and thinking [include] many subtle afflictions. We must eliminate them.Sometimes we form aspirations and eliminate some afflictions, but we quickly lose [that resolve] again. Then we also lose a bit of our wisdom-life. We call precepts, Samadhi and wisdom the Three Flawless Studies. If we practice them, naturally we can eliminate all afflictions and stabilize our wisdom-life so that it will continuously grow. Thus, we begin by making great aspirations.

By practicing the Three Studies, we destroy delusions of views and thinking. When our wisdom-life stabilizes, we can start by making great aspirations.

These past few days, I have been telling you repeatedly that we must form great aspirations. At the Lotus Dharma-assembly, the Buddha started to turn from the Small to Great. He encouraged them all by saying, “You have eliminated all Leaks and even attained benefits for yourselves.” He first praised them. Then He said, “You can shoulder the Tathagata’s family business.” He meant that they need to make further progress. So, we need to turn from the Small to the Great. To grow our wisdom-life, we must form great aspirations. After we eliminate the afflictions in our minds, we then begin to cultivate virtues. Because we have practiced and attained [virtues], we can then lead the people harmoniously with our virtuous appearance and behavior. Therefore, virtue also originates from the practice of the Three Flawless Studies.

If our minds are free and at ease, we can further hone our minds by the power of precepts, Samadhi and wisdom. We can also cultivate and perfect our virtues. If our minds are not free and at ease, our cultivation of virtues will not be complete. Only when we have reached a state of complete freedom and ease can we be complete in our cultivation of virtues. If our cultivation of virtues is complete, we can freely come and go. Spiritual practice is not about cutting off all our connections to others and focusing only on ourselves.

Everyone, when we come in contact with external conditions, will our afflictions surface again? We are not to ignore other people and think, “I will just focus on my own practice.”

“Interacting with others gives me many afflictions. I do not want to deal with all that, so I let them go. I will not pay attention to those matters. This way, I focus on my own practice.” We think we have “attained a state of freedom.” This is not so. When we are among and interacting with people, our minds must be free and at ease. When we are in a very pure place, our minds must also be still. If we can remain free and at ease whether we are among or interacting with others, our state of mind has truly reached a state of tranquility and clarity.

Cultivating virtues is about guiding our minds into stillness and tranquility. Whatever our surroundings are, they will not affect our minds. This is being able to freely come and go, a power of precepts, Samadhi and wisdom.

For the mind to attain a state of freedom, we must use the powers of precepts, Samadhi and wisdom to practice and advance. After our cultivation of virtue is complete, we can freely come and go. With the power of precepts, Samadhi and wisdom, we can attain a state of freedom.

To be able to come and go freely, we must understand the Two Truths. With absolute truth, we can transcend the world. We must have the world-transcending spirit of noble beings. Absolute truth is the nature of reality, the meaning contained in true principles. This is absolute truth. It is also the reality perceived by noble beings. It is a world-transcending spirit and having no attachments to worldly matters. But though we are not attached to worldly matters, we still need to have great kindness, compassion and empathy for sentient beings. This is the determination of a hero of the world. So, we have to also understand worldly truth,

which is the workings of the world. We have to interact with people. If we do not understand the workings of the world, how can we teach according to people’s capabilities? So, we have to understand both truths, not only what the noble beings have realized but also the workings of the world. These are the Two Truths, absolute truth and worldly truth.

The Two Truths are absolute and worldly. First is absolute truth. It is the nature of reality, the reality perceived by noble beings. They have complete understanding so they have no bonds or fetters, and their minds have attained liberation. With the power of wisdom, they attained freedom. Second is worldly truth. It is the workings of the world, the reality known by ordinary people.

To engage in worldly matters, we go among people. Absolute truth liberates us, even when we are among people. We carry out missions in this world with a world-transcending spirit; this is what we mean by forming great aspirations. First we must cultivate our minds, and then we can interact with other people and have “complete understanding so we have no bonds or fetters, and our minds [can] attain liberation.” When we thoroughly understand absolute truth and worldly truth, then our minds will no longer be bound. If we can be mindful of the Two Truths, “with the power of wisdom, we attain freedom.” With the power of precepts, Samadhi and wisdom, our minds will become very resolute and free. That is what we all have to work on.

“The True Suchness of all things is intrinsic.” Don’t we always talk about this? Everyone has the same nature of True Suchness as the Buddha. However, an ignorant thought arose in our minds, so we connect with external conditions and continuously reproduce our afflictions. This led to the over 80,000 subtle afflictions we have now. Think about how tiring this is! We all intrinsically have the Tathagata-nature; we were originally free. But we also have Leaks and bonds. Leaks are afflictions. Bonds are attachments. These afflictions and attachments bind and cover our minds. Now if we can truly understand this, we have eliminated our Leaks and bonds.

In truth, we were all originally pure, but we have allowed external phenomena to defile our minds. Otherwise, we would completely manifest our original state in our daily living. Truth has never left our minds, nor has it left our immediate surroundings. But we have been obscured, covered and entangled by afflictions, Leaks and bonds. That is why we cannot attain freedom and ease.

The people I speak of now were the Buddha’s retinue. Wherever the Buddha went, these monastics were there. They constantly listened to the Buddha’s teachings, so they should.

“have eliminated all Leaks, have no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

How many people purified their minds? 12,000 in all. There were 12,000 bhiksus and Arhats present. We know this from the earlier text.

The True Suchness of all things is intrinsic. Once Leaks and bonds were eliminated, this intrinsic state was completely manifested by all, from AjnataKaundinya to “all Great Arhats such as these, whom the assembly knew and recognized.”

Starting with AjnataKaundinya, we can continue reciting a list of names. When we are reciting the Lotus Sutra, we will recite the names of many bhiksus and Arhats. Actually, these are just a few examples of the better known people. These people were all among the 12,000 bhiksus. They were known by almost everyone because they all had special talents and had long been by the Buddha’s side. So, there were many. “Great Arhats such as these, whom the assembly”

“knew and recognized.” A few of them were mentioned as an example. Each had his own talents, and as we said earlier, each “had eliminated all Leaks” until “his mind had attained a state of freedom.” This showed that all these people had already attained fruits. It did not necessarily mean all 12,000 people had eliminated all Leaks. That might not have been the case, but the ones listed in the Sutra had all purified their minds.

The number proved that this many people were at the assembly. This is like asking people to sign in at a meeting so we know whether so-and-so attended. This accomplished the same purpose and showed that these people had all attended the assembly. So, all of these people were named. These are those who could realize. What they could realize was the teachings of the Buddha. They had absorbed it all. “I have realized this Dharma. I know it. I understand it. I have participated in this assembly.” Therefore, the realizer and the teachings became one. This was why many people’s names were listed.

Earlier I spoke of teachings to be realized. Now these were the people who realized them. We must know that these noble beings were replete with all virtues and practices, each with his hidden abilities and specialty. The bhiksus and Hearers listed here were well-known for their virtues. These are the names of the leading disciples

12,000 people were present. There were too many to list each of their names. So, it was simplified, and 21 names were listed, each with his specialty and each with one of his strengths. For instance, Sariputra was foremost in wisdom. Maudgalyayana was foremost in spiritual powers. Ananda was able to remember all of the Dharma the Buddha had spoken to every individual; so he was foremost in listening to the Dharma, called foremost in hearing all. In this way, each Hearer was listed as an example 21 bhiksus were named, and they were all leading disciples.

Everyone, we must understand that the most important thing in learning the Buddha’s teachings is to take the Dharma to heart. Only then can we manifest virtue and work with others. We must understand both of the Two Truths, whether it is the world-transcending spirit or the worldly Dharma. We must be earnest in learning the Buddha-Dharma. The Three Flawless Studies are very crucial for us practitioners. If we can practice precepts, Samadhi and wisdom, we can destroy the delusions of views and thinking. Then we can stabilize our wisdom-life and form great aspirations. Only then can we fulfill our vows. So, when we learn the Buddha’s teachings, we must always be mindful.