Episode 238 – Benefit Sentient Beings to Eliminate Arrogance
>>”Leave behind loved ones to become
monastics and practice the Path. Benefit sentient beings to eliminate
arrogance. Develop control over sense organs to remain undefiled by worldly
desires. When encountering something pleasurable, remain [unmoved] and endure
like the earth.”
>> Bhiksus and bhiksunis, upasakas and upasikas, each had the following
thought.
>> Bhiksus are also called Blessed Field Sangha. They benefit sentient
beings, eliminate their own arrogance and are humble and self-effacing. Thus, they
achieve refined virtues.
>> At Ananda’s sincere request, the Buddha accepted His aunt,
Path-of-Great-Love, as a monastic, This was the beginning of bhiksunis.
“Leave behind loved ones to become monastics and practice the Path.
Benefit sentient beings to eliminate arrogance.
Develop control over sense organs to remain undefiled by worldly desires.
When encountering something pleasurable, remain [unmoved] and endure like the earth.”
This is telling everyone that those of us who have left those we loved to become monastics and practice the Path must maintain our aspiration to “benefit sentient beings to eliminate arrogance.” We must recognize that life is filled with suffering; thus we aspire to engage in spiritual practice. To do so, the first thing we must do is leave behind those we love.
The kindness and affection within a family appear to be very enjoyable but are actually hiding entanglements. [A family] is like a flaming furnace that continuously burns and consumes our wisdom-life. It is also like a metal chain that grows and binds us more tightly and deeply. After we learn [the principles,] we will become awakened and will leave behind those we love to become monastics to practice the Path. This is not for our own sake. After we awaken, we realize we must benefit others. We accept the Buddha’s teachings, and then transmit them to others. This is how the Dharma-lineage is passed on;
once we inherit the Buddha’s teachings, we must develop our wisdom-life [so we can] pass them on to others. Those who continuously transmit the teachings are called Dharma-children. The Buddha’s words and teachings give birth to our wisdom-life.
The words the Buddha spoke aloud while He was in this world were used by Hearers and Pratyekabuddhas to realize the Path. Since the Buddha began giving teachings, they were continuously compiled and passed on. Though His voice can no longer be heard, we can still hear and spread His teachings.
So, the Buddha had Dharma-children, who were born from His words and teachings. His Dharma continuously helps us attain realizations and develop our wisdom-life. This is why monastics are called Dharma-children, children born from the Buddha-Dharma. Since monastics are transmitting wisdom-life, we must have a sense of mission and shoulder the Tathagata’s family business. So, we must “benefit sentient beings” and
create blessings for them. To teach sentient beings, it is very important to [create] the conditions for them to receive the Dharma. Thus, once they accept the Dharma, it will open up their wisdom. If they do not accept the Dharma, their wisdom will be difficult to unlock. So, they need to mindfully accept and become deeply receptive to these teachings. If they can, they will eradicate their arrogance and truly “benefit sentient beings.”
The eradication of arrogance is only possible when the Buddha-Dharma meets with the right opportunity and conditions. So, when we become monastics, we must learn to “control [our] sense organs.” It is very important to tame our Six Senses Organs. When our minds encounter phenomena, what kind of wisdom should we exercise, what kind of perspective should we have, so that our minds will not be defiled by the Six Sense Objects in the world? We must live among people without being tempted by any worldly desires.
Thus, [it tells us], “when encountering something pleasurable, remain [unmoved] and endure like the earth.” When we see other people enjoying themselves, we do not need to be envious or greedy. We do not need to envy their great wealth or fame. There is no need. [Instead,] we should feel fortunate that we are blessed to not have greed or attachments. Without greed, we do not judge, nor do we [give rise to afflictions]. Then isn’t the whole world ours?
I can recall an occasion when a group of wealthy wives were showing off the size of their diamond rings. I told [one of them], “The joy of showing off is limited. The joy from showing off is limited. If you lose the diamond, you will suffer greatly. Why not leave such suffering to others? We can just admire it when others wear it; then our minds will be free of hindrances. Wouldn’t that be great?” We do not necessarily need to strive to own things. With this mindset, we can wish them the best with their possessions and enjoy what they have [in our own way]. This is endurance. By cultivating endurance, desire will not arise in our minds,
and we will remain [unmoved] like the earth. The earth contains all things and provides everything to sentient beings. It has no greed whatsoever. So, the earth is like a mother who continuously provides with no greed or attachment. When we understand this, we will be more diligent in our practice.
Bhiksus and bhiksunis, upasakas and upasikas, each had the following thought.
Being a monastic is the work of a great person. Bhiksus are also called Blessed Field Sangha. This means that in their spiritual practice, they take great care of the field in their minds, so those fields are very fertile. In particular, since they have pulled the weeds, once they sow the seeds, there will be an abundant harvest.
For us to eliminate our arrogance, we must eliminate the weeds in our minds. Then when the Dharma enters our minds, every Dharma-seed will fall into the soil; nothing will be lost. This is how we cultivate our own minds to create our own field of blessings.
Bhiksus are also called Blessed Field Sangha. They benefit sentient beings, eliminate their own arrogance and are humble and self-effacing. Thus, they achieve refined virtues.
Bhiksus work to transform sentient beings. During the time of the Buddha, seeking alms was a way to make connections. After they accepted the Buddha’s teachings, they sought alms from sentient beings to nourish their [bodies]. In return, they gave the Dharma to sentient beings. This is called “benefiting sentient beings.”
Bhiksunis are the same; they also seek the Dharma from the Buddha and beg for food from sentient beings, which is a way to eliminate pride and arrogance. We humans are very proud. Some who followed the Buddha into monastic life were members of the royal family or nobility. For everyone to be equal, they all had to go ask for food. Only when they accepted [this way of life] could the Dharma enter their minds.
Now I will discuss bhiksunis, which is the general name for all female monastics. The meaning of “bhiksu-” is the same as what we have said before, so bhiksunis just refer to female monastics. [The order of] bhiksunis began because of one called Path-of-Great-Love.
At Ananda’s sincere request, the Buddha accepted His aunt, Path-of-Great-Love, as a monastic, This was the beginning of bhiksunis.
We should know that Path-of-Great-Love is also called Mahaprajapati. Mahaprajapati was Sakyamuni Buddha’s aunt. When Sakyamuni Buddha was born, His mother, Lady Maya, was a bit old to bear a child. So, seven days after a difficult labor, she died. The king needed help to raise the prince, so Lady Maya’s younger sister offered to care for him in her stead. Her name was Mahaprajapati, which can be translated as “path of great love.” She was the Buddha’s aunt.
After the Buddha attained enlightenment, for a period of time, King Suddhodhana invited Him to expound the Dharma in the palace. While He was teaching at the palace, Path-of-Great-Love, Mahaprajapati, led the palace maids to sincerely take refuge with Him. Afterwards, they diligently listened to and practiced His teachings. What they heard, they put into practice. Thus, in the palace, there were many women who took great delight in the Dharma.
After a while, the Buddha left the Kingdom of Kapilavastu and traveled far away to spread the Dharma. During this time, Mahaprajapati constantly missed the Buddha and yearned for His teachings. So, she longed for the Buddha and the Dharma. In the whole palace, everyone, including Yasodhara, felt unhappy. When they gathered, they felt that worldly amusements and pleasures were meaningless. After the Buddha left the palace, they could no longer hear His teachings, so they felt very empty [and wondered,]. “What is the meaning of life?” Therefore, everyone was very unhappy.
One day, Mahaprajapati suggested that perhaps they should follow the Buddha into monastic life. Then they could constantly receive His teachings and develop their wisdom-life. Everyone echoed [the suggestion]. [So, Mahaprajapati] said to the Buddha, “Venerable Buddha, without the Dharma, our lives seem so empty. Only the Dharma can bring us contentment; only then do we truly feel alive.” So, she asked the Buddha to allow them to join the Sangha and also listen to the teachings. But the Buddha remained silent and did not agree. [Mahaprajapati] asked three times consecutively, but the Buddha did not approve. So, Mahaprajapati appealed to Ananda [to help her].
Because Ananda was very sentimental, he reluctantly agreed to plead with and beseech the Buddha. The Buddha saw that Ananda had come to plead on behalf of Path-of-Great-Love, so He granted His permission. But there was a condition, which was that they must abide by the Eight Forms of Reverence. Mahaprajapati and the others believed that, as long as they could follow the Buddha and listen to teachings as part of the Sangha, they could agree to any condition.
Actually, the Buddha had brought this up as a challenge for Mahaprajapati, hoping it would cause her to retreat. But Mahaprajapati was single-mindedly determined to seek the Buddha’s Way. So, no matter what His conditions were, she was willing to accept them. So, the Eight Forms of Reverence were created to break down her “arrogance and pride”
[because] life in the Sangha was very different from life in the palace. In the palace, [Mahaprajapati] was the queen, the mother of the nation, respected by all. Her place was especially prominent in the palace. But if she came to engage in spiritual practice, she would lose her title and status. Coming here to engage in practice, she would lead the same life as everyone else. They all had to go out to ask for alms every day. When she encountered bhiksus, she had to bow respectfully.
[The Buddha set up these rules to] break down her “arrogance and pride.” He was afraid that these female followers, who had special status in the palace, would break the Sangha’s code of conduct. So, the Buddha presented these really strict and harsh conditions, but Mahaprajapati still willingly accepted them.
She followed the Eight Forms of Reverence and also the Ten Precepts and the complete [monastic] precepts. In their daily living, bhiksunis must abide by the most subtle of rules. Compared to bhiksus, the rules governing their lives are even stricter. They must also be deferential to all bhiksus. These were the essential rules for bhiksunis.
To learn the Buddha’s Way and become monastics, we must maintain clear and very pure minds. We must refresh ourselves daily and eliminate defilements from our minds. We should not let any person, matter or object that we encounter lead to any erroneous thoughts. When the slightest thoughts arise in our minds, they invariably harm our spiritual aspirations. So, we must truly be Blessed Field Sangha.
Entering monastic life takes great [dedication]; even great leaders would find it difficult. This is why we must be courageous and eliminate our arrogance and pride. We must learn to be humble, minimize our egos and maintain a pure mind toward everything. Thus we “refresh ourselves daily.”
So, we engage in spiritual practice to learn to eliminate the source of suffering. We must leave behind all love and affection, and even the pleasures of family life. After becoming a monastic, what is there to pursue? When affection and love, fame and wealth have all been eliminated, what is there to take issue over? If we take good care of our spiritual aspirations, we will not be far from [attaining] the One Vehicle Dharma. Therefore, we must always be mindful.