Category: TLS Chapter 9

Episode 1168 – Receiving Predictions Bestowed by the Buddha

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The previous sutra passage says,

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

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

The next sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1167 – The Unease of Not Having Received Predictions

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us look at the [previous] sutra passage,

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

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

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

The following sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1166 – Seeking the Buddha’s Predictions of Buddhahood

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1165 – Awakening to Principles through Diligent Practice

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1164 – Ananda, Foremost in Hearing All

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

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

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

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“They studied principles and contemplated quietly.

Their supreme views were already perfected

and they had nothing further to learn.

Thus, they were called those beyond learning.

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

all received predictions at the same time

and shared the same epithet.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This sutra passage begins by saying,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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