Episode 1618 – Maitreya Questions the Buddha about the Future
>> “Deep in our hearts, we must have faith and understanding in the wondrous Dharma-marrow. [The Buddha] discerned and measured the weight of [their merits]. According to their merits and virtues, He evaluated and praised how those who uphold the Lotus Sutra have faith and understanding deep in their hearts.”
>> Ever since the Buddha formed His initial aspiration, He has never hesitated to give His life. He gave up His head, eyes, marrow and brain and cultivated all ascetic practices all the way until He attained Buddhahood and entered Parinirvana. He went so far as to follow along and take joy in all of the good deeds [of others]. Thus, this is called [the Chapter on]. Taking Joy in Others’ Merits and Virtues.
>> “To take joy in” also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. As sentient beings are benefited, we take joy in supporting them. This is what it means to “take joy” [in others].
>> “At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'” [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]
>> Then, he spoke in verse, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra. If they are able to take joy in it, how many blessings will they attain?” [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]
>> Then, he spoke in verse: After expressing his thoughts, Maitreya repeated his question in verse.
>> After the World-Honored One enters Parinirvana, there will be others who learn of this sutra: There will be others who learn of this. Wondrous Dharma Lotus Sutra. Learn of: This [character] encompasses two meanings, both “to see” and “to hear of.”
>> If they are able to take joy in it, how many blessings will they attain?: If they are able to give rise to a single thought of joy, how many blessings will they attain? How many blessings: This means the same thing as “what amount of blessings.”
>> “At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'” [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]
>> At that time, the Buddha told Maitreya Bodhisattva-Mahasattva: Maitreya asked about the actions sentient beings will take after the Buddha enters Parinirvana. At that time, the Buddha clearly answered all his questions. First, He explained about people who take joy [in the teachings].
>> Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…: The fourfold assembly of bhiksus and the others are people who already believe in the Buddha-Dharma, accept the precepts and engage in spiritual practice.
>> In the previous sutra passages, Venerable Maitreya carried on the past to inspire the future. On behalf of the people in the future world of turbidities, he sought to resolve doubts. The present Buddha and World-Honored One’s conditions for transformation were about to end, and He would soon enter Parinirvana.
“Deep in our hearts, we must have faith and understanding
in the wondrous Dharma-marrow.
[The Buddha] discerned and measured the weight
of [their merits]. According to their merits and virtues,
He evaluated and praised
how those who uphold the Lotus Sutra
have faith and understanding deep in their hearts.”
We must understand this more and listen mindfully. We must [approach] the Buddha-Dharma with profound faith and understanding. We must put the Buddha-Dharma into practice. See, [it is] “deep in our hearts” [that] “we must have faith and understanding.” Over the past few days, I have been reminding everyone about this. When our hearts give rise to faith and understanding, it [must be] profound. It is not just having belief and understanding, it must be profound faith and understanding. We know that this understanding must be very deep! Giving rise to faith and understanding is still not sufficient; they must grow deeper. So, “Deep in our hearts, we must have faith and understanding.”
When we mindfully seek to comprehend this, we will realize that having “faith and understanding” and having “faith and understanding deep in our hearts” are not exactly the same. With faith and understanding in our hearts, [we can say], “I know, I understand what you are saying. In my heart, I believe and understand what you are saying.” This is having “faith and understanding.” However, though we understand, we must further contemplate just how profound these teachings really are. If we merely have faith and understanding in a few lines [from the Dharma], is such a simple [approach] sufficient? There are deeper levels to the Dharma. Since the Dharma contains so many levels, we must delve more deeply into them, investigating them layer by layer until we can see “the wondrous Dharma-marrow.”
This [level of] Dharma is not merely teachings, nor are they simply wondrous teachings; this is not all they are. Within these pure and wondrous teachings lies the essence of the Dharma itself. This is just like our lives, which require blood to sustain us, blood [flows properly] and is sufficient. If our body’s ability to manufacture blood becomes imbalanced or ceases to function completely, then we can develop leukemia, anemia [or other blood-based diseases]. Now, due to technological developments, as we have heard, we know of ways to treat these diseases. But when there was no medicine to cure them, the last resort was a bone marrow transplant.
Previously, where could bone marrow [be acquired]? Modern technology is what makes this possible! Although it is difficult to find a matching donor, those with karmic affinities find their match. This match is only one among several hundreds of thousands of donors, so it is quite difficult. Out of hundreds of thousands of people, the marrow of [the donor] who shares this affinity is then transplanted into the [patient]. Is it certain that the person in need will definitely be able to be [cured]? This also depends on karmic conditions. Are there other complicating factors? [There are], so the person must be in a sterile room which is completely free of bacteria.
I have heard that this process is exhausting and that [patients] struggle for their lives until their body accepts the new bone marrow. Then, a further period is required to see whether the body is able to gradually accept the marrow. With even the slightest infection, if a small infection occurs because of some invisible [microbe], their body will only reject [the transplant]. All of this depends on karmic conditions.
A person’s [ability to] accept the bone marrow is like our need to accept the Dharma. We have been [living] as unenlightened beings who have become lost. Originally, we possessed the same purity as all Buddhas and Bodhisattvas, for our intrinsic nature was good and undefiled. But because we are ordinary beings, we are completely bound up in ignorance that has accumulated for long time. So, ignorance is like bacteria, which can completely overwhelm our whole body. If we are infected by bacteria, it will eventually cause us to become ill.
By the same principle, you and I both live in this same [world], so we may ask each other, “Why are you so healthy, while I have become so sick?” It might be infections or inherent [illnesses]. Some, we carry with us; these are hereditary [illnesses]. What we carry with us is our body, our blood, our parents’ genes; this is hereditary. If [the illness] is not hereditary, other karmic conditions must be making us ill.
We human beings are like this; our inherent karmic retributions may cause our whole lives to be filled with suffering. We may be born in a terrible place with danger on all sides, [where people are often] sick and injured, with no other karmic conditions to help us. Such karmic retributions can last our whole lives, causing us to suffer, without any benefactor [to help us]. This is the same for us unenlightened beings; we may live our entire lives like this. [We may be] born with a nasty temperament, suffer due to hardships or do all sorts of bad things, without anyone to guide us. This is like physical illness in the body. It is difficult for someone who is healthy to change this unwholesome spirit. Some have special karmic circumstances within the body that cause sickness to arise within it or allow it to become infected by external factors, due to particular karmic conditions.
It may seem in our circles that the Buddha-Dharma is flourishing, but if we turn our eyes to the world, those who ever get to hear the Buddha-Dharma are really quite few. There are lots of other religions everywhere, religions of all types. Some may originally have been very good religions which flourished for quite a while, but now, in the era of Dharma-degeneration, these bright and beautiful religions are now also in a time of decline.
What is flourishing most right now is “the inescapable net” [of the internet]. Today, there are [nets] built by sentient beings’ own minds and by people in society. We have even created “the cloud” in the sky and the internet. Does this really help people? Or does it merely entangle their minds? Buddhism, as a proper religion, was once vibrant, but its gradual decline we now [experience] is what we call “the era of Dharma-degeneration,” meaning the Right Dharma has begun to decline.
Over two thousand years ago, the Buddha wanted to teach the Buddha-Dharma to us according to [the needs of] this time, so that, in this era of turbidity, this time of the inescapable net, it could enable us to give rise to deep faith and understanding in our hearts. He wanted [the essence] of this wondrous Dharma [with its teachings of ceaseless] wonder to be something that everyone could accept.
The Dharma is not to be taught sitting down, nor treated as a subject of academic inquiry, only focusing on its wording; no, it is not. Each teaching should be engraved in our hearts and applied as we go among people. When I hear about some good thing, I quickly hold onto it [and tell others], “This is very precious! You really need this. This is something I wish to share with you.” The Dharma is something that everyone can apply and possess. We must encourage others to put this Dharma to use. In our discussion of the Lotus Sutra we have now finished the Chapter on Distinguishing Merits and Virtues, which explains what karmic effects are gained when we create different kinds of merit and virtue.
Merits and virtues can be heavy or light. What kinds of merits and virtues are those which we truly ought to pursue? An unenlightened person’s mind is always measuring merits and virtues. They think, “What can I do to bring myself more merits and virtues? I will only do things that create them.” They always weigh the amount of merit and virtue that they will gain from doing something. An ordinary person’s mind makes such distinctions.
When the Buddha gave such explanations, Maitreya Bodhisattva began questioning Him. It was his responsibility to do so, for more than 5.67 billion years later, Maitreya will be the one to come to the world to engage in spiritual practice, [to reveal] the Eight Aspects of Attaining Enlightenment and to teach the Dharma and transform all beings. Everyone knows Maitreya Bodhisattva; he is the future Buddha who will attain Buddhahood. However, if we calculate this using our time, using Earth-years, it will not happen for another 5.67 billion years. This seems like a very long time to us, but if you count in Trayastrimsa Heaven-years, it is not that long of a time. Whether it is long or short, [he will become] the future Buddha and must pass on the Dharma to a future world where he will need to transform all beings.
Just as Sakyamuni Buddha taught the Dharma, in the future, Maitreya Buddha will likewise transform [the beings in] the world. So, for the sake of those in that future world, he wanted to clarify questions about the Dharma. He hoped the Buddha would explain them. By asking the Buddha to clarify them, he was already sowing virtuous seeds. Maitreya had to do this very earnestly so that those who listened and understood would have the causes and conditions to be born in the same era as Maitreya and to assist His Dharma-assembly.
This is why he wanted everyone to listen clearly and why he asked the Buddha to explain this now, for he knew that modern sentient beings would seek [only] merits and virtues. This is why he asked [the Buddha] to clarify so that they would also understand. Then, these people would be able to teach and transform sentient beings together. This is like how when Sakyamuni Buddha came to the world, He had His own disciples by His side. His retinue of disciples went from five bhiksus to 1250 people, after Maudgalyayana, Sariputra and the three Kasyapa brothers were transformed [by the Buddha] and brought their own disciples to join [the Sangha].
In that lifetime, wasn’t this what Sakyamuni Buddha did? In the future, Maitreya Bodhisattva will also need affinities with that group so that they can come assist at his Dharma-assembly and help him teach sentient beings. So, this was why Maitreya asked these questions; he wanted to clarify this for them, so he asked the Buddha to explain it. He wanted the Buddha to compare, praise and analyze their merits and virtues for them, and to praise those who upheld the Lotus Sutra for the “faith and understanding deep in their hearts.”
[Once we have] “faith and understanding,” [it will later grow] “deep in our hearts.” Deep faith and understanding come when we begin to form aspirations; [although] we may believe, just believing is not enough. The Dharma has deeper and subtler teachings, so we must delve even more deeply into it. “Those who uphold the Lotus Sutra have faith and understanding deep in their hearts.” Our faith must be absolutely steadfast.
After [Maitreya] understood this sutra, by analyzing the teachings the Buddha gave, he hoped he could help others to clearly distinguish these things as well. So we can say that when it came to the Buddha, Maitreya Bodhisattva had complete faith in the Buddha. This is because the Buddha, from the time of His initial aspiration, never hesitated to give up His life, His head, eyes, brain or marrow, all for the sake of others.
Ever since the Buddha formed His initial aspiration, He has never hesitated to give His life. He gave up His head, eyes, marrow and brain and cultivated all ascetic practices all the way until He attained Buddhahood and entered Parinirvana. He went so far as to follow along and take joy in all of the good deeds [of others]. Thus, this is called [the Chapter on]. Taking Joy in Others’ Merits and Virtues.
As we said before, Devadatta, in each successive lifetime, was always born alongside the Buddha. He constantly encountered the Buddha, and he always tried to harm Him and create many difficulties for Him. Sometimes he would appear [and say], “I am in need, I am sick. I want your eyes, I want your head. I want your marrow and your brain” and so on. This happened over the course of many lifetimes. No one can say how many lifetimes he spent trying to claim the Buddha’s life [by creating] dangerous situations. Yet, as a spiritual practitioner, [the Buddha] had to follow sentient beings’ wishes. “If you want it, I will not disappoint you. I will give it to you.” In this way [the Buddha] cultivated ascetic practices over countless lifetimes.
Sakyamuni Buddha continually engaged in such practices of suffering, repeatedly, under many different circumstances, in which Devadatta tried to harm Him etc. Still, the Buddha [gave] willingly and suffered. Though He suffered, He willingly continued to give. We talked about this before. The Buddha was always patient like this, through the course of many lifetimes. He [thereby] awakened and attained Buddhahood, transformed sentient beings and entered Parinirvana several decades later.
Even when the Buddha was in the world, Devadatta was a member of His Sangha. He was a royal cousin of the Buddha. He was such a close relative, and he became a monastic. But even as a monk, he still gave rise to thoughts of harming the Sangha. He left with 500 monks that he incited to leave the Buddha’s Sangha. This caused people in the Sangha to feel uneasy, but they still had faith in the Buddha.
He left with a powerful contingent of monks, and returned to try and harm the Buddha’s Dharma in all kinds of ways, by creating conflict with the Buddha’s Sangha. The Buddha yielded to him in every case in order to ensure the safety of His Sangha. The situation intensified to the point that he used a herd of elephants to injure Him, getting them drunk so they would injure the Buddha. [He even tried to] harm the Buddha using poison, and he was fell alive into hell because of it. The earth split open and he fell into the abyss alive, becoming trapped inside. We have talked about this as well.
Later, the Buddha bestowed a prediction of Buddhahood on him. The Buddha was grateful to him, grateful to Devadatta, for lifetime after lifetime of persecution, because this gave Him the chance to give and to practice precepts, Samadhi and wisdom. By practicing giving, patience, diligence, Samadhi and wisdom, He was being trained each time until He could realize His spiritual aspiration. Because of this, He also bestowed upon Devadatta a prediction of Buddhahood.
The Buddha predicted that when Devadatta would attain Buddhahood, he would abide in the world [as a Buddha] for even longer than the others. This was truly inconceivable. We need deep faith and understanding not only to understand it, but to praise the Buddha’s magnanimous [spirit]. Not only was He not resentful, but He even treated [Devadatta] so well that He bestowed the prediction on him that his Buddha-land would be better and his lifespan would be longer than others.’ This demonstrates the Buddha’s magnanimity.
Such a prediction of Buddhahood is indeed inconceivable to some of us, but this shows that we need deep faith and understanding. If we lack this deep faith and understanding, then as we continue listening to the Chapter on the Merits and Virtues of Joy, it [will seem] a little bit uninteresting. So, we must apply the faith and understanding [which is] deep in our hearts to understand that the Dharma’s simpler teachings actually carry a more profound meaning. Putting it more simply, “‘To take joy in’ also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel.” When we see how others become joyful, then we must also rejoice with them. Because what they achieved was the joy they attained through doing the right thing, we [must] also feel joyful for them.
“To take joy in” also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. As sentient beings are benefited, we take joy in supporting them. This is what it means to “take joy” [in others].
This is like the group of Bodhisattvas that has returned here from Mexico. Some were TIMA members who went there from the US, some were from Taiwan and there were also people from other countries. They did not go to Mexico on vacation; they were there to hold free medical clinics and distribute relief aid. Hearing what they did in that place for more than 10 days was very moving but it was also very saddening. There, in Mexico, the poverty, sickness and suffering are unbearable. [Although] we had many volunteers who all went along to help them, how much could we really help these people?
There seemed to be so many seriously ill people. Alas, there was not much they could do. Still, they cared deeply for them. The gentleness, care and embraces [they gave], this kind of love, was the greatest gift that they gave to them. [For once] in their lives, these people [could see] that there were many people who cared about them, that they were not alone. [Engraved] in their hearts and minds was a group of very warm and good people, kind people who helped them. This was how they felt. As for the TIMA Bodhisattvas, I believe when they saw those sick people, their hearts were truly saddened, [so] they embraced them very sincerely.
When they finished this trip, they were exhausted, but in their minds, they were very joyful. Regardless, due to the affinities that we had with them from before, they now had this chance [to go] again. Although they traveled a long way to bring comfort and hope to the people there, they were still joyful upon their return. Having seen them and done the right thing, besides just on a superficial level, we do not say, “There is no need to go there.” No, we need to encourage them by going again. The more we go there, the more mature our connections with them become. Though we were unable to completely relieve [their suffering] this time, perhaps whoever goes next time can [help them] more and more [effectively]. This is all due to causes and conditions. Having cleared and paved this path, it becomes smoother for other Bodhisattvas. So, we were very happy to see them return here.
This time (2018), TIMA members from around the world have gathered here together with us for the mid-autumn festival. We will hear what TIMA is doing to help those who are poor and suffering in each country. [I am sure] they have very moving stories.
When we hear them describe their joy at having done such good deeds, we rejoice along with them. Thus, we take joy “as others cultivate good deeds.” [Volunteers] from Taiwan also traveled there. We also listened to them share. When they came back, they told me, “Master, let us go again next time! We want to go again next time.” We take joy in their good deeds. When we see things like this, seeing this and knowing about it makes us say, “I am proud of you. I praise you and I want to join you.” Then they go about planning the next time.
So, “We take joy in their achievements.” We are so happy about their achievements that it makes us want to join in as well. After we join in, we will also gain insights. So, “We take joy in their achievements.” Because they have gained insights, they will certainly be able to share these with everyone. This is how they turn the Dharma-wheel. Everyone speaks about the truth of suffering, especially after seeing and experiencing it; they want to pass it on, to proclaim it to others, to let others also know, for [this truth] can teach others to treasure their own blessings. So, “As sentient beings are benefited, we take joy in supporting them.” When sentient beings are benefited and I, too, have given a hand to help them, then I also feel joy. This is what it means to “take joy” [in others]. We take joy in their merit and virtue this way.
The previous sutra passage said,
“At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'”
What follows next is verse. The verse goes on to say,
“After the World-Honored One enters Parinirvana, there will be others who learn of this sutra. If they are able to take joy in it, how many blessings will they attain?”
Now Maitreya Bodhisattva is questioning Sakyamuni Buddha. “Sakyamuni Buddha, [after] you have entered Parinirvana, when others hear this sutra, if they are able to take joy in it, how many blessings will they attain? Since the Buddha is in the world and teaches the Lotus Sutra, I moreover ask the Buddha if You could explain how many blessings future sentient beings, after the Buddha enters Parinirvana, will attain by taking joy like this.”
“After expressing his thoughts….” He first expressed himself by speaking a portion of it in prose, and then repeating himself in verse.
Then, he spoke in verse: After expressing his thoughts, Maitreya repeated his question in verse.
At that time, Maitreya Bodhisattva again went on to say, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra.” This is the Wondrous Dharma Lotus Flower Sutra. After the World-Honored One enters Parinirvana, there will also be others who will listen to the Wondrous Dharma Lotus Flower Sutra.
Most important in this section of verse is “learning of [this sutra],” listening to and learning of the Dharma.
After the World-Honored One enters Parinirvana, there will be others who learn of this sutra: There will be others who learn of this. Wondrous Dharma Lotus Sutra. Learn of: This [character] encompasses two meanings, both “to see” and “to hear of.”
“To learn of encompasses both seeing and hearing.” Learning does not consist of just listening; we must see as well. The phrase “learn of” includes the meanings of both seeing and hearing of. To learn about something, we, of course, must be able to both listen to and see it. If we “see” it, by seeing we learn about it. Those who listen must see others putting it into practice. They hear about the principles, then see people put them into practice. Even when the Buddha is no longer there, His principles will still remain in the world and people will be seen putting them into practice. They would hear of these principles and see people putting them into practice.
“If they are able to take joy in it, how many blessings will they attain?”
If they are able to take joy in it, how many blessings will they attain?: If they are able to give rise to a single thought of joy, how many blessings will they attain? How many blessings: This means the same thing as “what amount of blessings.”
If one’s mind can give rise to a single thought of joy, then how many blessings will one really attain? The same principle is being repeated here. He asks, “How many blessings will they attain? How many blessings will there be?” How many blessings can really be attained just by rejoicing when one listens to the sutra?
The next sutra passage goes on to say,
“At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'”
“At that time” means the time when the Buddha began speaking to Maitreya Bodhisattva-Mahasattva. “Mahasattva” means he is a great Bodhisattva. [He is called this] because he will become a Buddha in the future and because he was leading the assembly. The Buddha wished to reply to what Maitreya had asked Him. So, after Maitreya questioned the Buddha, the Buddha went on to answer Maitreya’s question. So, he first asked about those who take joy.
At that time, the Buddha told Maitreya Bodhisattva-Mahasattva: Maitreya asked about the actions sentient beings will take after the Buddha enters Parinirvana. At that time, the Buddha clearly answered all his questions. First, He explained about people who take joy [in the teachings].
So, He said, “Ajita, Ajita” refers to Maitreya, “Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….” [This is] “the fourfold assembly of bhiksus and the others.” The fourfold assembly consists of those who believe in the Buddha, whether men or women, monastics or lay practitioners. They make up “the fourfold assembly.”
Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…: The fourfold assembly of bhiksus and the others are people who already believe in the Buddha-Dharma, accept the precepts and engage in spiritual practice.
Above, Maitreya is earnestly questioning the Buddha and the Buddha is directly replying to him. This was because it was up to Maitreya to carry on the past and to inspire the future. Sakyamuni was the present Buddha, He was “the past” [to be carried on]. So, what of the future? He had to take responsibility to lead others; he had to teach those who would come later.
In the previous sutra passages, Venerable Maitreya carried on the past to inspire the future. On behalf of the people in the future world of turbidities, he sought to resolve doubts. The present Buddha and World-Honored One’s conditions for transformation were about to end, and He would soon enter Parinirvana.
At that time, the Buddha’s conditions for transformation were almost finished. The Buddha had begun to constantly hint that there were not that many causes and conditions left keeping Him in the world. Everyone mentally prepared themselves for this. Maitreya Bodhisattva also knew that the present Sakyamuni Buddha’s conditions for transformation were almost at an end, that the time of His entry into Parinirvana neared. If [Maitreya] did not take quick advantage of those present karmic conditions, how would he ever be able to transform sentient beings in the future? He had to be sure to carry on the past and inspire the future. While the Buddha was still there, he had to question Him closely, for only the Buddha could explain this clearly.
This is life, the natural course of things. How was the Dharma to be passed down? This was the responsibility that had fallen upon Maitreya Bodhisattva, who, more than 5.6 billion years later, will have the karmic conditions to attain Buddhahood. He will certainly accompany us over that period. Yet, since we ourselves have become separated from the Buddha for more than 2000 years now, when we encounter and listen to the Buddha-Dharma, do we have faith and understanding of it deep in our hearts? Can we rely upon the teachings expressed in this conversation of the prior and later Buddhas to remind us to take on this responsibility?
There will be many more lifetimes during the long period to come, a great many future lifetimes through which this Dharma must be passed down. [Now], at this time, this world has already become an inescapable net which is very turbid and evil, where turbidity flourishes. So, only through promoting the Buddha-Dharma will other religions be able to recover an era of purity and brightness. This is a certainty.
Still, we should not say that. “Human power can conquer nature.” We should “make ourselves selfless to help the greater self succeed.” This is what we should strive toward, so we must always be mindful!