Episode 387 – Make Offerings With Sincerity, Without Conflict
>> “If sentient beings have an admiration for the Buddha’s compassion to change the world, they will pray for the Buddha-Dharma to be ever-abiding. With worldly treasures, they erect images of Him to pay respect and make offerings as an expressions of sincerity and faith. Eventually they will all attain Buddhahood.”
>> “After those Buddhas crossed into extinction, there are those with virtuous and gentle minds. Myriad living beings such as these have all realized the path to Buddhahood.”
>> “After those Buddhas crossed into Parinirvana, those who made offerings to Their sariras built millions of kinds of stupas made of gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems.”
>> Sariras: Their bones can look like jewels or flowers. White ones are sariras of bones. Red ones are sariras of blood and flesh. Black ones are sariras of hair. The ones that are mixed color are a combination. These are all sariras.
>> [They] built millions of kinds of stupas: Stupas are one of the Five Solidities. After the Buddha entered Parinirvana, the fourth period of 500 years was a period strong in the building of stupas and temples. After the Buddha entered Parinirvana, there were five periods of 500 years. Each of those 500 years exemplifies a specific strength and shows the rise and fall of the Buddha-Dharma.
>> The Five Solidities: 1. Solidity of liberation 2. Solidity of precepts and Samadhi 3. Solidity of learning 4. Solidity of stupas and temples 5. Solidity of conflict.
>> 1. Solidity of liberation. After the Buddha entered Parinirvana, in the first period of 500 years, many people attained liberation because Right Dharma flourished.
>> 2. Solidity of precepts and Samadhi. After the Buddha entered Parinirvana, in the second period of 500 years, even though no one attained liberation, many cultivated precepts and Samadhi.
>> 3. Solidity of learning. After the Buddha entered Parinirvana, in the third period of 500 years, true Buddhist practitioners were few in number, but many enjoyed listening to the Buddha-Dharma 4. Solidity of stupas and temples. After the Buddha entered Parinirvana, in the fourth period of 500 years, people enjoyed building stupas and temples.
>> 5. Solidity of conflict. After the Buddha entered Parinirvana, in the fifth period of 500 years, the Three Flawless Studies, precepts, Samadhi and wisdom, had been forgotten by people in this world. Conflict was how they dealt with things. This was when deviant views thrived.
>> The most precious things in the world are called the Seven Treasures. By letting go of the wealth they are attached to, they express sincerity and joyful giving. Building stupas, creating Buddha images, reverently paying respect and making offerings help show their deepest respects.
As we learn the Buddha’s teachings, we must take every matter, object and principle into our hearts. If we take principles to heart, they will be ours forever. If we take principles to heart, whether in the past, present or future, it will all be the same; the principles will be ever-present. So, as time passes by, we must treat everything with reverence.
“If sentient beings have an admiration for the Buddha’s compassion to change the world, they will pray for the Buddha-Dharma to be ever-abiding. With worldly treasures, they erect images of Him to pay respect and make offerings as an expressions of sincerity and faith. Eventually they will all attain Buddhahood.”
This is what I want to share with everyone. We sentient beings, in the past, present and future, should always have this kind of admiration. We must admire the Buddha’s compassion in coming to the world for this one great cause, to teach and transform sentient beings. At all times, we must contemplate and be mindful of the Buddha’s resolve. We must have respect for how the Buddha changes the world out of compassion. This is what we Buddhist practitioners fundamentally need to learn. Then we must form aspirations. Not only must we form aspirations, we must always, with utmost sincerity, pray for the Buddha-Dharma to abide in this world.
How do we help the Buddha-Dharma abide in this world forever? People in this world use all kinds of methods to help everyone in future generations to understand that the Dharma exists in the world. Therefore, they use all kinds of treasures, gold, silver and valuable jewels, to erect statues, buildings and so on for the Buddha. All these things demonstrate the reverence and admiration in their hearts, as well as their wish to pass on the Dharma. This resolve demonstrates their sincerity and faith.
As long as we all have this sense of reverence, everything we do to express it helps us cultivate the path to Buddhahood, to pave that path. However we may be learning the Dharma now, we hope people behind us will follow in our steps and walk forward on this road. Thus, we pave the way for them. So, “They all realized the path to Buddhahood.” The following sutra passage approximately expresses this sentiment.
“After those Buddhas crossed into extinction, there are those with virtuous and gentle minds. Myriad living beings such as these have all realized the path to Buddhahood.”
After the Buddha crossed into extinction, His disciples took the Dharma to heart and were naturally able to train their minds. No matter what they dealt with, they followed the path. This expression of love and compassion comes from having a gentle mind, or from being wholesome and flexible. Both convey the same meaning. Therefore, “Myriad living beings such as these have all realized the path to Buddhahood.” If we can be like them, taking the Dharma to heart and manifesting it in our actions, we can definitely attain Buddhahood.
Let us discuss the following passage. Let us be mindful and read it carefully. This sutra passage states,
“After those Buddhas crossed into Parinirvana, those who made offerings to Their sariras built millions of kinds of stupas made of gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems.”
This passage describes how people used precious objects to make offerings to the Buddha after He entered Parinirvana.
The laws of nature also apply to a Buddha, so He also went through birth, aging, illness and death. Every single Buddha did the same. They physically manifested in this world for the sake of one great cause, that of transforming sentient beings. Upon fulfilling this one great cause, They entered Parinirvana. This happens according to the law of nature.
After Buddhas enter Parinirvana, how can we show our respect to Their sariras? This is what we will discuss next.
The bodies of Buddhas, and not just of Buddhas, but also Bodhisattvas, Arhats, esteemed monks, very virtuous spiritual practitioners, are cremated after they enter Perfect Rest. During cremation, their remains crystallize into sariras. So, “those who make offerings to Their sariras” do so after Buddhas enter Parinirvana.
Sariras: Their bones can look like jewels or flowers. White ones are sariras of bones. Red ones are sariras of blood and flesh. Black ones are sariras of hair. The ones that are mixed color are a combination. These are all sariras.
Sariras may appear after a body is cremated. They look like jewels or flowers. A piece of bone may look like a flower or more like a jewel. These are all considered sariras and are different shapes of bones.
Some are white, turned white by fire. These are sariras of bones. Some are scarlet, very red. The red ones are sariras of blood and flesh. Some are turned black by fire; these are sariras of hair. Some are a mix of colors; they are a combination of the others. These are all sariras, regardless of their colors. After remains are cremated, they may take on all kinds of shapes and colors. These are all sariras.
People feel great respect for the sariras of. Buddhas, Bodhisattvas and Arhats. Out of this kind of respect, people “built millions of kinds of stupas.” In order to express their respect, people began to build stupas. The number of stupas built after the Buddha entered Parinirvana is incalculable. Actually, stupas are one of Five Solidities.
[They] built millions of kinds of stupas: Stupas are one of the Five Solidities. After the Buddha entered Parinirvana, the fourth period of 500 years was a period strong in the building of stupas and temples. After the Buddha entered Parinirvana, there were five periods of 500 years. Each of those 500 years exemplifies a specific strength and shows the rise and fall of the Buddha-Dharma.
After the Buddha enters Parinirvana at the end of His lifetime, there are five periods of time. Over these five periods, the Buddha-Dharma flourishes and diminishes. These five periods last 500 years each; they change every 500 years. So, every 500 years is strong in something.
Building sutras happens in the fourth 500 years. That is the period strong in the building of stupas and temples. This means the construction of stupas flourished 2000 years after the Buddha entered Parinirvana. Five [hundred] times four is [two thousand], so this happened over 2000 years later. From about [1500] years to 2000 years after the Buddha’s Parinirvana was a period when building of stupas flourished.
We often hear about [the caves in] Dunhuang. We have also seen, in Afghanistan, an entire valley filled with Buddha statues. Many stupas were also found in Indonesia, Sri Lanka and so on. After the Buddha entered Parinirvana, for every 500 years the Buddha-Dharma was in the world, it would take on different forms. Now, let us develop a better understanding of the five 500-year periods after the Buddha’s Parinirvana.
Each of the 500 years had one “solidity. Solidity” refers to something that is flourishing or is very popular at the time. This [changes] every 500 years.
The Five Solidities: 1. Solidity of liberation 2. Solidity of precepts and Samadhi 3. Solidity of learning 4. Solidity of stupas and temples 5. Solidity of conflict.
These show the rise and fall of Buddha-Dharma. There were periods of flourishing as well as periods of neglect.
The first period is a period of the “solidity of liberation.”
1. Solidity of liberation. After the Buddha entered Parinirvana, in the first period of 500 years, many people attained liberation because Right Dharma flourished.
First was a period of the “solidity of liberation.” After the Buddha entered Parinirvana, Right Dharma flourished during the first 500 years, so everybody practiced according to the Buddha’s teachings and many people attained liberation.
The second 500 years was the time of the “solidity of precepts and Samadhi.”
2. Solidity of precepts and Samadhi. After the Buddha entered Parinirvana, in the second period of 500 years, even though no one attained liberation, many cultivated precepts and Samadhi.
Many people still followed the Buddha’s teachings by practicing the Three Flawless Studies. They were solid in precepts, Samadhi and wisdom. This was people’s spiritual aspiration during the second period of 500 years after the Buddha’s Parinirvana. Though many people still engaged in this practice, already, fewer people were attaining liberation.
This shows that people’s mentality of engaging in spiritual practice was gradually weakening. Though the practice of the Three Flawless Studies still flourished, people could not attain liberation like during the first 500 years. During the previous 500 years, the majority attained liberation. Now the majority were just practicing percepts, Samadhi [and wisdom]. This happened during the second 500 years.
The third period was “solidity of learning.” For the first and second 500 years, people still put the Dharma into practice, but during the third 500 years, the number of true Buddhist practitioners started to decrease. However, there were still many people who enjoyed listening to the Buddha-Dharma. So, during the third 500 years, listening to the Buddha-Dharma was still popular.
3. Solidity of learning. After the Buddha entered Parinirvana, in the third period of 500 years, true Buddhist practitioners were few in number, but many enjoyed listening to the Buddha-Dharma
4. Solidity of stupas and temples. After the Buddha entered Parinirvana, in the fourth period of 500 years, people enjoyed building stupas and temples.
The fourth 500 years was “solidity of stupas and temples,” the building of stupas. After the Buddha entered Parinirvana, in the fourth period of 500 years, people enjoyed building stupas and temples. Everybody believed building stupas and temples brought them merits. For the sake of [accumulating] merits, people began to build stupas, temples and so on. This happened during the fourth 500 years. However, we no longer saw anyone practicing percepts, Samadhi [and wisdom], nor anyone who enjoyed listening to the Dharma. This was when building stupas and temples was very popular.
This was followed by the fifth 500 years.
5. Solidity of conflict. After the Buddha entered Parinirvana, in the fifth period of 500 years, the Three Flawless Studies, precepts, Samadhi and wisdom, had been forgotten by people in this world. Conflict was how they dealt with things. This was when deviant views thrived.
The fifth 500 years is the period we are living in right now. It has been more than 2500 years since the. Buddha entered Parinirvana. This is already the period of the “solidity of conflict.” That means, whether we believe in the Buddha or not, in this world right now, even those who have faith in the Buddha no longer have precepts, Samadhi and wisdom in their minds and have neglected them. Even those genuinely listening to the Dharma just let it go in one ear and out the other; they treat it as ordinary knowledge and not something to put into practice. This is happening right now.
It is the fifth 500 years since the Buddha entered Parinirvana. The Flawless Studies, precepts, Samadhi, wisdom, are already being constantly forgotten by the people of the world. After we read about them, we say, “I know! I have this knowledge.” But we do not take precepts, Samadhi and wisdom to heart, nor do we put them into practice. So, there is only conflict. People want to compete to see who is stronger. The attitude of conflict keeps growing stronger. We are already in the fifth period of 500 years, 2500 years after the Buddha entered Parinirvana. This is the era of Dharma-degeneration. Therefore, we live in an evil world of the Five Turbidities.
This evil world of the Five Turbidities is the time when improper views thrive. Therefore, we are very troubled. However, is feeling troubled useful at all? Since it is useless, what should we do? We must return to Right Dharma. If we seek liberation, we must sincerely engage in spiritual practice. We must practice precepts, Samadhi and wisdom, and mindfully listen to teachings. Then it will be as if the Buddha is still here.
After [an era] of Dharma-semblance, eventually all that is left is building temples and stupas, or various Buddha statues. So, the sutra passage mentions, “those who make offerings to Their sariras.” They built stupas to make offerings to sariras, thus, they “built millions of kinds of stupas.” This is what [the world was like] after the Buddha entered Parinirvana. That was the way of life. Building stupas was their way of saying, “I am very respectful.” What did they use to build stupas? “Gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems.” They used all kinds of precious objects, which are known as the Seven Treasures. This was their way of letting go of attachments. Building stupas in this way also showed that if we want to transmit the Buddha-Dharma, it is better to give.
However, just giving to others without cultivating wisdom is a pity. “Through this they expressed utmost sincerity.” This is an expression of reverence. Joyfully giving to build stupas, or making offerings to Buddha statues etc. are offerings of reverence that help express the sincerity in people’s hearts. This is something we can all do right now.
The most precious things in the world are called the Seven Treasures. By letting go of the wealth they are attached to, they express sincerity and joyful giving. Building stupas, creating Buddha images, reverently paying respect and making offerings help show their deepest respects.
Dear Bodhisattvas, we are already living over 2500 years after the Buddha’s lifetime. If we have a mindset of creating conflicts, this means the Buddha-Dharma is weakening. The only way to revive the Buddha-Dharma now is through unity, harmony, mutual love and concerted effort. Our wholesome and gentle mindset manifests in our prostrating and making offerings. Those are tangible expressions. If we can be a role model for others and guide sentient beings, then we truly live in a period when the Buddha-Dharma flourishes.
[The Dharma] has been in our hearts through the past, present, and future because it is unconditioned Dharma, the everlasting principles. As long as we are mindful of the Dharma, we will not be influenced by the times, such as the first 500 years, second 500 years, third 500 years and so on. Therefore, our minds can return to the era of the Buddha. This all depends on our minds. So, I continue to remind you to always be mindful.