Episode 1167 – The Unease of Not Having Received Predictions
>> “We must earnestly practice, learn and contemplate. We must make the Four Great Vows. Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood. Now, those who had not yet received predictions felt uneasy in their minds. If they could receive predictions, they would have the joy of being equal to the sages.”
>> “At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”
>> “World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”
>> World-Honored One, we too should have a part in this: We too should be among those receiving predictions and should also have part in attaining Buddhahood.
>> They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”
>> Only the Tathagata is our refuge: This means they single-mindedly turned to the Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.
>> Tathagata: One of the Buddha’s ten epithets. “Tatha” refers to True Suchness. He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata. He also journeys on the path of True Suchness and comes to the Three Realms to transform. Thus, He is called the Tathagata. This is the manifest Tathagata.
>> Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends: “Moreover, in all worlds, heavenly beings, humans, asuras, the fourfold assembly and the eight classes all recognize us as friends.”
>> Recognized as friends: This means people knew and recognized that their virtue and prestige could be depended upon. Those who saw them knew their family names. Those who heard them understood their virtue and talents. People took them either as teachers or friends.
>> Friend: Another term for companion. If we say we know someone, we know his heart and recognize his appearance; this is a person I know. In order to let others know, we will say, this person is virtuous; he is a good and virtuous friend. If they are evil, we call them harmful friends. Those who teach the Dharma to guide us to a good place are good friends. Thus, we call them “virtuous friends.”
“We must earnestly practice, learn and contemplate.
We must make the Four Great Vows.
Those at and beyond the stage of learning
who listened to the Dharma would all receive predictions of Buddhahood.
Now, those who had not yet received predictions
felt uneasy in their minds.
If they could receive predictions,
they would have the joy of being equal to the sages.”
“We must earnestly practice, learn and contemplate. We must make the Four Great Vows.” As we practice and learn the Buddha’s teachings, we must constantly practice earnestly. We must also learn intently and contemplate; we must cultivate contemplation. To cultivate contemplation is to have a mind in Samadhi, a focused mind. Having a mind in Right Samadhi is to cultivate contemplation. We often say that when we sit in meditation, we enter Samadhi. But meditation is not only being in Samadhi when we sit. The highest mastery of Samadhi is remaining tranquil in Samadhi as we are in action. This is the most important thing as we learn and practice the Buddha’s teachings. This requires us to earnestly practice; we need to practice until we attain this mastery. To cultivate this kind of mastery, we must make the Four Great Vows. The Four Great Vows are the Buddha’s original vows, the universal vows of all Buddhas. All Buddhas share the same path. Each Buddha can have their own specific vows, but they must all have the same universal vows.
Like all other Buddhas, Sakyamuni Buddha likewise made the Four Great Vows. Whether His universal or specific vows, all were to save and deliver sentient beings.
Everyone knows the Four Great Vows. “I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma-doors and I vow to attain unsurpassed Buddhahood.” All Buddhas share the same path. All Buddhas make these kinds of vows in their spiritual cultivation, life after life. Of course, Sakyamuni Buddha also made these Four Great Vows. “I vow to deliver countless sentient beings.” To transform sentient beings, He must have loving-kindness, compassion, joy and equanimity. Great loving-kindness is without regrets, great compassion is without resentment, great joy is without worries and great equanimity is without expectations. With this kind of open and spacious heart, He goes among people to transform sentient beings. We must place great importance on the Four Great Vows.
There are countless sentient beings [in the world]. There are not only human sentient beings, there are also sentient beings in other forms, all kinds of sentient beings with life. We must love and deliver them all. So, we must nurture this very meticulous, yet open and broad love. Meticulous means to a minute, subtle level. We must love to a very subtle level, which means we must be very attentive to detail. For instance in Taiwan, there is a large group of Living Bodhisattvas. For Mother’s Day, Tzu Chi Day and the Buddha’s birthday, they will hold three celebrations in one. Throughout Taiwan, from Keelung to Hengchun, everyone is very reverent. With reverence, they go among people, into the community, [to visit] our care-recipients who receive long-term help from us. Also, for their neighbors in the community, they bring peach buns, visiting each household.
They do this not only for our care recipients. They say, “We often come to your village and your community, and we may have caused you some inconvenience. Also, these grandpas and grandmas living here and these families may need assistance from you. We live far away, so our care for them is not consistent. So, we need your help to care for them.” Think about it, this is such detail-mindedness! They are very meticulous. We are so far away and cannot take care of them on a daily basis. So, for the sake of the people we care for, whether the elderly or disadvantaged families, we hope the neighbors can provide more care. We establish these affinities on their behalf. I heard about how mindful they are. From Keelung to Hengchun, throughout Taiwan, they “vow to deliver countless sentient beings.” How open and broad [their minds] are!
Not only do they care for the entire Taiwan, they are also very meticulous in considering to ask the neighbors of our care-recipients to help care for them. They are able to think so meticulously and have such open and broad love. This is the case not only in Taiwan; it is the same all around the world! We also saw our Bodhisattvas in Africa. They too are preparing for the Buddha’s birthday along with Mother’s Day and Tzu Chi Day. They too are very proactive. We saw that there were a few of our local Bodhisattvas in Lesotho who came back to be certified [in 2015]. In those few days, [Tzu Li (Adelinah)] understood why I always say that time is running out and why I am so worried. The reason I am so worried is that I want to save everyone in this world. Thus I say every day, “There is not enough time! Time is running out! The world is full of calamities and life is full of suffering. How can we reach out everywhere to help people?”
She sincerely sought to realize this. In every place, [we need] the local people to widely spread this love. In every place, [we need] local Bodhisattvas to care for the people in that place. So, she began to form aspirations to spread the seeds of great love throughout her country. She said she would mindfully seize the time and use her time to [build] relationships with others. She also formed aspirations and made vows to turn “There is not enough time” into. “There is still enough time.” How great is her vow! I [always] say, “There is not enough time,” while she says, “There is still enough time.” We must seize the moment and just do it. Among people, we must widely spread the seeds of love.
Sure enough, after returning on December 1st, she has not stopped for even a day. She constantly goes here and there among people. With every community and every family, she delves deeply into [their situation] to care for them. The footprints of relief never stop. Sometimes [the volunteers] provides spiritual care. Sometimes they provide material aid. This is in Lesotho.
People from four or five countries met in Durban, [South Africa] where they held an advanced volunteer training and a spiritual retreat. The retreats they hold include [large events] once or twice a year. Locally, they also continually hold classes every month. They hold volunteer training locally. We can see that they are truly very diligent and very joyful; they truly turn “There is not enough time” into “There is still enough time.” This way, the countless sentient beings in this vast place [can be delivered]. If, in such a vast place, people’s minds can come together in harmony to simultaneously care for so many [communities], by using the power of love to give to others, very quickly, suffering beings everywhere can receive relief at the same time. These are the ways I see everyone mindfully giving with love. We do not differentiate between ethnicities.
When they came back to be certified [in 2015], there were many of these “black pearls” who came from different nations. Their wisdom is not in any way inferior to ours. Their ability to attain realizations, the aspirations they form and the vows they make are no less great than ours. In particular, they firmly persist in carrying out their missions and vows. “We must earnestly practice, learn and contemplate.” This is their mindset; after accepting this faith, they have deep belief in it. They form aspirations and make vows to learn. Wherever they go, they bring the Dharma with them. They bring the Dharma as they engage in spiritual practice. Among people, they cultivate contemplation. No matter what kind of suffering and what kind of negative habitual tendencies they encounter in the world, their minds are very stable and they constantly give of themselves.
“I vow to deliver countless sentient beings.” They have already begun taking the first steps. “I vow to eliminate endless afflictions.” Originally, their lives were not easy. Before, they were the poor among the poor. Now they are the rich among the poor. They have attained spiritual wealth and have opened the door to their heart. All the principles in the world have entered their hearts. This is their spiritual wealth. They have eliminated afflictions and are very diligent in learning [the Dharma]. They have eliminated their afflictions. They are walking on the Bodhisattva-path. They are very clear on their goal as they walk along the path to Buddhahood. So, when it comes to the Four Great Vows, haven’t they put these into practice? Indeed, I hope they can [continue] to do this throughout this life, and not only in this lifetime, but lifetime after lifetime. These seeds have already been sown in their minds, and they themselves are diligently cultivating them. They are taking action and engaging in spiritual practice. This makes me feel so joyful! We must learn from them.
We are more experienced than them in learning the Buddha-Dharma, but when it comes to diligence, we must learn from them.
Their diligence is such that, although they are in such a difficult environment, they can still practice and advance diligently. This is what we need to learn from them. So, “We must earnestly practice, learn and contemplate. We must make the Four Great Vows.” These are the great vows that all Buddhas share, the Four Great Vows. As Buddhist practitioners, we should also have such vows.
In the Lotus Sutra, we have already reached the point where those at and beyond the stage of learning were about to receive predictions, the ninth chapter. “Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood.” As long as we learn and have the resolve, we will be able to understand [the Dharma]. In the previous chapter, the Buddha had already bestowed predictions of Buddhahood on the 1200 disciples who were following the Buddha. For the 500 of them who were present, the Buddha personally bestowed predictions for them. For those who were not present, He told Venerable Kasyapa, “When you see them, tell them that they will all attain Buddhahood, that the Buddha has already bestowed predictions on them.” Now, after this, the Buddha began to bestow predictions on those at and beyond the stage of learning.
Doesn’t this confirm that as long as we form aspirations to learn the Buddha’s teachings, whether we are newly-inspired or have already reached the highest stage, the fourth fruit of Arhatship etc., we can all receive from the Buddha predictions of attaining Buddhahood in the future? This refers to Small Vehicle practitioners. Great Vehicle practitioners form Bodhisattva-aspirations. As long as we form Bodhisattva-aspirations and take the Great Vehicle Dharma to heart, the Buddha will also bestow predictions of Buddhahood on us all. So, we know this. It is the same now! As we have said before, perhaps we were also among those 500 disciples. Or perhaps we might have been one of the 1200 disciples. Or we might have been among those at or beyond the stage of learning. We too may have been among those who received the Buddha’s predictions.
Or perhaps, dust-inked kalpas ago, in the era of the 16 princes, we might have heard the Lotus Sutra before. We may have already absorbed the seed of the Great Vehicle Dharma. We must have faith in ourselves. Life after life, we may have had much ignorance. Or perhaps, life after life, we may have had the causes and conditions to transform sentient beings. Everyone has different causes and conditions. No matter what appearance we manifest, when the causes and conditions manifest, we guide sentient beings, whether many or few. This is forming affinities to attain Buddhahood.
For Buddhist practitioners, everyone is equal, so everyone can attain Buddhahood. “Those at and beyond the stage of learning who listened to the Dharma would all receive predictions of Buddhahood.” Now, Ananda, Rahula and many others who had not yet received predictions from the Buddha “felt uneasy in their minds.” We sentient beings are like this. Even those who lived at the same time as the Buddha still had very subtle attachments to a limited sense of self. “How is it that the two of us, whom everyone knows, I, Ananda, I, Rahula, [have not received one]? I am Ananda! I have been the Buddha’s attendant for nearly 30 years. How come my name has not been called? I am Rahula! I am the son of the Buddha. How come my name has not been called?” Their minds were not at ease. However, they had great confidence. In the previous sutra passages they said, “We will receive [predictions] very soon. The Buddha will bestow predictions on us. It will be our turn very soon, so we should be very joyful.”
So, “If they could receive predictions, they would have the joy of being equal to the sages.” If they could receive predictions from the Buddha, then others would certainly have a part in it. Everyone should be able to receive a prediction. This is stated in the previous sutra passage. We must deeply realize this and understand the meaning contained in [this passage]. However, what is most important is that we must earnestly practice and learn and thoroughly contemplate. We must settle our minds. Since we have formed aspirations to enter the Buddha’s door, our minds must be very settled. We must make great vows. “I vow to deliver countless sentient beings.” This is the universal vow of all Buddhas. As Buddhist practitioners, we should also emulate the Buddha’s universal vows. Life after life, we should form the Four Great Vows. This is our goal. If our goal is like this, then we must put it into practice.
Let us look at the [previous] sutra passage,
“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”
“At that time, Ananda and Rahula gave rise to this thought, ‘We often thought to ourselves that, if we could receive predictions, we would be very joyful.’ Immediately they arose from their seats and came before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”
We have already discussed this [passage]. Ananda and Rahula knew that they were about to receive predictions. It should more or less be their turn. So, from their seats, they spontaneously stood up and walked toward the Buddha. They prostrated reverently and kneeled in front of the Buddha to express to Him what was in their hearts.
The following sutra passage says,
“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”
“World-Honored One, we too should have a part in this. Only the Tathagata is our refuge. Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”
This expressed what was on their minds. “World Honored One, we too should have a part in this.” They should have a part in this as well. “Those before us already received predictions; now, isn’t it our turn? We should also have a part in this! The Buddha should bestow predictions on us too.”
World-Honored One, we too should have a part in this: We too should be among those receiving predictions and should also have part in attaining Buddhahood.
In their hearts, they felt confident of this, but the Buddha had not called their names yet. They therefore felt uneasy, so, they stood up on their own accord and came to express their hopes to the Buddha. Among those who had received predictions, their names had not been called yet. They should also be able to attain Buddhahood in the future. So, they should now also be able to receive the Buddha’s predictions of completing the enlightened path to Buddhahood, confirming that they will [achieve this]. This was how Ananda and Rahula expressed to the Buddha what was in their hearts.
They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”
They said, “We too should have a part in this.” This can be explained as having two meanings. One, regarding the Buddha-Dharma, “We too should attain realization of supreme Bodhi. Regarding predictions, we are also Hearers. We too should receive predictions of Buddhahood.”
This was because the Buddha said, “The mind, the Buddha and all sentient beings are no different [in their nature].” This is the true principle of the Buddha-Dharma. Since the Buddha had bestowed predictions on everyone, they should also be able to attain realization of supreme Bodhi. It is the same for us. Since we have formed aspirations and the direction we are going in is correct, our direction should be along the Bodhi-path. This is from the point of view of the Dharma.
“Regarding predictions,” in terms of actual people and matters, “we are also Hearers. We should also receive predictions of Buddhahood.” In terms of worldly matters, they were also by the Buddha’s side, constantly engaging in spiritual practice and accepting the Buddha’s teachings. “We are also like that; the Dharma [we heard] from the Buddha’s speech has enabled our wisdom life to grow. So, we are also Hearers, born from the Buddha’s speech. The Buddha used His speech to teach the Dharma, allowing our wisdom-life to grow.” They were truly Hearers and “should also receive predictions of Buddhahood.” They too should receive predictions from the Buddha regarding their land and their name after attaining Buddhahood.
In terms of worldly matters, Ananda and Rahula also placed great importance on the rituals of these worldly matters. As for the Buddha-Dharma, they did not need predictions. “We will attain Buddhahood in the future as long as we follow the teachings of the Buddha. The mind, the Buddha and all sentient beings are no different [in nature]. [We will continue] until we awaken to the true principles of all things in the universe.” From [understanding] conditioned phenomena we come to thoroughly realize unconditioned Dharma. Conditioned phenomena are all things that have formed through convergence. From these tangible things, we can mindfully cultivate contemplation and comprehend them on a very subtle level.
This is just like what we said earlier about how. Bodhisattvas care for suffering sentient beings. Throughout Taiwan, when we are taking care of people in suffering, we also hope that their neighbors can start to care for them too. So, we are kind to [their neighbors] in the hope that these people can [be inspired] to help those we are helping. In this way [our volunteers] are so detail-minded. This is conditioned phenomena; these are things that can be created. When a heart of kindness arises in us, we constantly help those who are not related to us, regularly going to care for them. Through their actions, volunteers teach the people around by example, by acting as role-models. In this way, these people give rise to compassion for those disadvantaged families. So, we interact with these neighbors and ask them to help us. Then with regards to these disadvantaged families, our minds will be much more at ease.
These are all conditioned phenomena. Conditioned phenomena are transient. Because of the impermanence in life, currently, [these families] experience suffering. Now, we are learning the Buddha’s teachings, which awakens our love and compassion to cherish and care for them. But one day impermanence will strike us too. So, all interpersonal relationships are impermanent. Now, their children are still young. In the future, their children will grow up. Now, we are the ones helping them. In the future, when these children grow up, the help they received in the past, this cause, may become a seed in their minds and they will be the ones helping other people. This is arising and ceasing. In this world, there are cycles of life and death. These are all conditioned phenomena. But within these conditioned phenomena, there is unconditioned Dharma. “Everyone intrinsically has Buddha-nature.” This is unconditioned Dharma. This is the principles. This is the truth. The Buddha-nature is the true principles of everything in the universe; it is everyone’s nature of True Suchness.
Everyone has this intrinsic nature of true principles. So, as we learn in our spiritual practice, the [unconditioned] Dharma has always existed, but we need conditioned phenomena in this world [in order to realize it]. In spiritual practice, we likewise need ritual. We have morning and evening recitations. In the early morning, we listen to the Dharma etc. The etiquette of our conduct and our appearance are all things we need to pay attention to. Our demeanor, our appearance and the way we live our daily lives, our lifestyle and our physical appearance, must all converge together. Spiritual practitioners have their own character, their different way of life and appearance. This is the reason we engage in spiritual practice. This is why we differentiate lay practitioners and monastics. As a monastic, we must constantly take care of our mind, our appearance and our actions. This is what we call spiritual practice. The actions of [monastics] are different from lay practitioners. So, we must constantly be mindful.
Lay practitioners who practice the Buddha-Dharma are different from ordinary people. The difference comes from their mindset. They have the Buddha in their hearts, and they have the Dharma in their actions. Thus, the way they interact with other people and deal with matters are different. So in society, when people see Tzu Chi volunteers, they have trust in them and approve of [what they do]. This is due to their appearance and way of life, the way they actually act. This is the same principle. So, they have the Dharma; this is both their appearance in the world and their way of life in the Dharma; we must mindfully contemplate all of these.
So, the following [passage] states that. “Only the Tathagata is our refuge.”
Only the Tathagata is our refuge: This means they single-mindedly turned to the Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.
They had now said out loud that they had taken refuge in the Buddha for life. This was because the Buddha in His wisdom took all the principles in the universe and. His ocean of enlightened wisdom and constantly shared them through His speech. They constantly accepted the Dharma given to them by the Buddha. So, the Buddha was the refuge of their wisdom-life. Thus, “Only the Tathagata is our refuge.” The Tathagata’s Dharma is everyone’s refuge. We “single-mindedly” take refuge with Him. He is the refuge of our heart. He is the spiritual refuge of our wisdom-life. He is our spiritual refuge of our wisdom-life.
“This means they single-mindedly turned to the. Tathagata’s understanding and views for refuge. This explains that the Small Vehicle fruits were not what they aimed for.” The Buddha’s Great Vehicle Dharma is what we turn to. We should not remain in the Small Vehicle Dharma. What we want to aim for is to emulate the Buddha, to form great aspirations and make great vows. “I vow to deliver countless sentient beings.” We must eliminate all afflictions and cultivate all Buddha-Dharma. We want to attain Buddhahood. So, the Buddha is our spiritual refuge.
So, “Tathagata” is “one of the Buddha’s ten epithets.”
Tathagata: One of the Buddha’s ten epithets. “Tatha” refers to True Suchness. He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata. He also journeys on the path of True Suchness and comes to the Three Realms to transform. Thus, He is called the Tathagata. This is the manifest Tathagata.
“Tatha” refers to True Suchness, which is the true principles. The true principles are everlasting and unchanging. This is called “Suchness,” the principles of Suchness, the Dharma of Suchness. This is True Suchness. “He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.” This is the principle. In order to seek these principles, we must “journey” in the right direction. Where does the cart we journey on go? Where is the airplane we are on going? Where is the boat we are on going? This is [what we mean by] direction.
Our direction is to “journey on the path of True Suchness,” to return to our nature of True Suchness, to return to the true principles. We want to eliminate our afflictions and ignorance and return to the true principles. This path is the path to awakening. The path to awakening is the true principles. “From the seed, [we] come to the fruit.” That seed from dust-inked kalpas ago, an incalculable [time ago], has always been with us. From the seed, we come to the fruit. This seed has existed life after life. But life after life, how much Buddha-Dharma have we encountered? As we take the Buddha-Dharma to heart, with everything these seeds create, how many of our seeds of True Suchness do we still have left? In our hearts, in our awakened nature and our ocean of wisdom, how much Dharma have we taken in? Has our awakened nature been able to grow? Has our ocean of wisdom expanded? This all depends on us.
“From the seed, [we] come to the fruit.” If life after life we never part with the Dharma, if we never deviate from it while among people, naturally we will “achieve perfect enlightenment.” Because that seed is there, if we do this life after life, with many seeds we will attain many fruits. On a piece of land, how many seeds will you sow? It can be a handful, or it can be a basket. Depending on how many seeds we have, there will be that many plants on the land. If there are two or three seeds, then there will be two or three plants. If there are millions of seeds, then there will be millions of great Bodhi-trees. In the same way, we must constantly help these seeds grow and constantly help the fruit develop. In this way, with respect to our nature of True Suchness, which is the principles, we gradually, constantly keep experiencing it; we experience the principles of True Suchness. The more we understand, the more the seeds and the fruit will grow.
I often tell everyone that as we listen to the Dharma, we must take it to heart. When we take it to heart, the seed will remain in our mind. If we do not take it to heart, then it will leak away. In this past period of time, we have constantly been talking about Leaks. If we hear something and then forget it, that means it has leaked away. If, after listening, we take it to heart and put it into practice, then we can correct the bad habitual tendencies we have as unenlightened beings. If we change, we can now return to the path; this is the fruit. From the seed, we are now attaining the fruit. This fruit then becomes a new seed in the future. What is now a fruit will be a seed in the future. In the future, we will journey on the fruit we have attained now; when we bring it to the future, it is a seed. In summary, this is the cycle of cause and effect. The seed from the past is today’s fruit, and our present seeds become future fruits. This is a cycle. Depending on how many positive seeds and positive fruits we have, we will continue to come and go in that way. He who comes to the world journeying on the Dharma of Suchness is called the Tathagata.
“He also journeys on the path of True Suchness and comes to the Three Realms to transform.” Since we have formed aspirations, we are in the Three Realms, the desire realm, form realm and formless realm, repeatedly coming and going. In the Three Realms, there are also the Six Destinies. So, the Six Destinies are within the Three Realms. We do not know which realm we will be in [in the future]. Nonetheless, I hope we can take the principles to heart and can form aspirations and make vows. No matter which realm we will go to in the future, we want to teach and transform sentient beings. “I vow to deliver countless sentient beings.” We want to transform sentient beings. This is the meaning of Tathagata. “This is the manifest Tathagata.” He manifests in response to the causes, conditions and the time.
“Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends.”
Moreover, we are, in all worlds, to all heavenly beings, humans and asuras, recognized as friends: “Moreover, in all worlds, heavenly beings, humans, asuras, the fourfold assembly and the eight classes all recognize us as friends.”
This is saying that Ananda and Rahula, in all worlds, among heavenly beings, humans, asuras and the fourfold assembly and the [remaining] classes of Dharma-protectors, were recognized by all. This is because “I am the Buddha’s cousin as well as His disciple, I am the Buddha’s son and also His disciple” and so on. Other than the fourfold assembly, heavenly beings, humans and asuras as well as the rest of the eight classes should all know them. Thus, the Buddha should bestow predictions on them.
So, they were “recognized as friends. Recognized as friends means people knew and recognized [them].”
Recognized as friends: This means people knew and recognized that their virtue and prestige could be depended upon. Those who saw them knew their family names. Those who heard them understood their virtue and talents. People took them either as teachers or friends.
Everyone recognized this person. His name was Ananda. They all understood that Ananda was the foremost in hearing all. Ananda was very kind. They also all understood that Rahula was the Buddha’s son. Rahula was born in the royal family. He engaged in esoteric practice and was very patient and accommodating. This means “people knew and recognized [them].” They all knew what level their virtue had reached. Everyone knew and recognized them, so they were “friends. I know him, and I also understand him.” He is my “friend.” [In Chinese this sounds like “knowledge”] but here we are talking about “friends.” They all knew this person, and they also understood him.
“Those who saw them knew their family names.” They knew about their family names because in India the four castes were very clearly distinguished. During the era of the Buddha, although He wanted the four castes to be equal, He was not able to achieve this. So, “those who saw them” would know their family names. “Those who heard them” understood their talents and virtues. So, people began to take refuge [with them]. Some people were their good friends. This means that. Rahula and Ananda knew a great number of people. Some people took refuge with Rahula, and some took refuge with Ananda. They both accepted disciples. Among them, there were good friends of Ananda, and there were virtuous friends of Rahula. Thus it says “recognized as friends.” Everyone knew about them.
“Friend” is another term for companion.
Friend: Another term for companion. If we say we know someone, we know his heart and recognize his appearance; this is a person I know. In order to let others know, we will say, this person is virtuous; he is a good and virtuous friend. If they are evil, we call them harmful friends. Those who teach the Dharma to guide us to a good place are good friends. Thus, we call them “virtuous friends.”
These are our virtuous friends. They are good friends of ours. This is like when people say, “I know that this person is very kind. I know what they look like. The name you just mentioned, I recognize this person. What does he look like? Is he tall? He is really tall” and so on. “He is very kind; I know him.” They know this person. They all know that this person is kind. This person is very good. You can become friends with him; he is a virtuous friend.
Or, when others ask about this person we say, “This person has all these weaknesses. He is rather mean, has bad temper and so on. If you are with him, you need to be careful.” This is to let others know. To transform others, we must first know what this person is like. We must know about his habits. If we want to teach the Dharma to this person, we must know if he is good or bad, know his personality and his temper. So, we must first get to know the person.
Thus, “Those who teach the Dharma to guide me to a good place are good friends. Thus, we call them ‘virtuous friends.'” Those who guide us are our virtuous friends. We also want to guide other people and be virtuous friends for others. So, [we are] “recognized as friends.” People are observing the actions we take. The principle is the same; spiritual practice is also like this. We let others know us, but what does our conduct look like? People recognize us, but what are their comments about us? This depends on the way we behave in the course of our everyday spiritual practice. So, we must always be mindful.