Episode 1168 – Receiving Predictions Bestowed by the Buddha
>> “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.
“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!