Explanations by Master Cheng-Yan
Subject: The Bhiksunis Attain the Buddha’s Predictions (尼首示意 眾得佛記)
Date: June.12.2018
“Gautami was the leader of the assembly of bhiksunis, so she led these 6000 bhiksunis to express their thoughts. The bhiksunis, upon seeing that the Hearers were able to receive predictions and the dragon girl had attained Buddhahood, were inspired to form this aspiration.”
Gautami was the Buddha’s maternal aunt. Her name was Mahaprajapati. Gautami was her family name, her surname. She left the palace with its opulent lifestyle and led more than 500 of the palace maids, including Yasodhara among them, to form aspirations to become monastics. But the Buddha was unwilling at that time to allow these women to become monastics because He was worried. He worried because the lives they lived previously in the palace were so wealthy and extravagant. They led very privileged lives in the palace, and He worried that they would not be able to accept the simple lifestyle of the Sangha. So, He deliberately made things difficult for them. He also knew that Ananda would most certainly come to plead on their behalf. That was the only way He could give conditions. “If you wish to become monastics, then there are certain rules you must accept.”
So, the Eight Forms of Reverence came about because of this. When one becomes a monastic, there are certain rules one must accept. Women have a great many habitual tendencies. They can be proud and extravagant. They can really be very arrogant and they can have extravagant mindsets, especially as these women had lived in the palace. He was afraid they might not be able to subdue their own desires, their past arrogance and haughtiness. He worried that they would be unable to tame themselves. So, when they came and asked the Buddha to allow them to become monastics as well, the Buddha was unwilling to accept them. It then was left to Ananda to beseech the Buddha on their behalf. Only then could the Buddha lay out His conditions.
In fact, everyone is equal. The Buddha set up the Eight Forms of Reverence only for the sake of these bhiksunis, for His maternal aunt, His foster mother, Gautami. He hoped that she would either give up because of the difficulties involved or that she would advance courageously and diligently. If she did not give up, then she would advance. If these women gave up, “It [would be] good that they left.” Only if they were diligent would He allow them to enter the Sangha and engage in spiritual practice.
Fortunately, Gautami, Yasodhara, and those palace maids had firm spiritual aspirations. They were still willing, regardless of the conditions. Whatever they had to observe and uphold, they would observe and uphold. They understood that life is filled with suffering. They understood the impermanence of life, that fame, wealth and status all are illusory. They had already heard and understood the Dharma. With wholehearted sincerity, with the most sincere intentions, they asked Him to allow them to become monastics. If they could draw near to the Buddha and listen to the Buddha-Dharma, then they would be willing to adopt such an austere and assiduous lifestyle. As long as they could listen to the Dharma, nothing else would be a problem for them. So, they were willing to accept [everything].
Thus gradually, as everyone was equal, these women came to take refuge with Him and formed aspirations to become monastics. Their lives as monastics were managed by Gautami, also known as Mahaprajapati. So, before long, that assembly of bhiksunis had already grown to more than 6000.
Thus, it was Gautami who was “the leader of the assembly of bhiksunis”. It was she who led that assembly in the rules they had to follow in their lives. We have already seen how the Buddha bestowed predictions upon the Hearers, upon the 500, upon the 8000 and so on, how He bestowed predictions one after the other.
In particular, Devadatta was so evil; despite the fact that he had fallen into hell alive, the Buddha still bestowed predictions upon him. It was the same for the dragon girl; she was of a different species, yet the Buddha accepted her gift of the pearl. When the Buddha accepted it, the dragon girl physically transformed and turned into a Buddha.
Because of all this, because those bhiksunis had seen the Hearers attain predictions, and had seen the dragon girl attain Buddhahood, they continually felt very moved. They were worried, but they also harbored great hopes. They worried, “Why has the Buddha still not called upon us?” After everyone else had received predictions, there was still the Chapter on Dharma Teachers, where He recruited everyone to earnestly uphold and teach the Lotus Sutra, and the Chapter on Seeing the Stupa of Treasures, where Many Treasures Buddha manifested to bear witness.
Then there was the Chapter on Devadatta where the dragon girl also attained Buddhahood. In this way, each passage followed another. It had already been so long and the Buddha still continued teachings. Why had they still not heard the Buddha bestow predictions on them? This was what that assembly of bhiksunis led by Gautami were thinking. Why was this? The Buddha had already spent a good amount of time giving these teachings, so they waited there, their thoughts filled with hope. However, as so much time had passed, they were also quite worried.
They had seen that so much time had passed since the Hearers had attained predictions. Now the dragon girl has also already appeared at the Vulture Peak Assembly. She offered her pearl to the Buddha, transformed into a Buddha and then went south. With such scenes, they all became filled with admiration and also formed aspirations. In their hearts they hoped that they could engage in spiritual practice like the dragon girl. They did not know how long it might take, but they were willing and resolved to form aspirations to engage in spiritual practice like this. The fact that they too might one day attain Buddhahood strengthened their faith.
“With this resolve, though they were confident in themselves, they were still hesitant and irresolute. Thus, though they wished to speak their minds, they found it difficult to speak out. They merely raised their heads and gazed at Him, waiting to hear His instruction.”
So, “With this resolve, they were confident in themselves.” This assembly of bhiksunis, this group of bhiksunis led by Gautami, had great confidence in themselves. They had all formed aspirations that, from that day on, they would willingly and earnestly engage in spiritual practice no matter how long it would take. However, at this time, they were still hoping for the Buddha to recognize them. This was what they were all hoping for. This is what that group of bhiksunis waited for. They were all confident in themselves and they were hoping that the Buddha would bestow predictions upon them. They kept waiting for the Buddha to reveal to them what their future spiritual practice would be like. Yet, in their hearts, they held what the Buddha taught to them, that they must follow the Eight Forms of Reverence, so they dared not ask too hastily. They did not dare!
So, as confident as they were in themselves, they still did not dare. “They were still hesitant and irresolute.” They were still very hesitant. They wanted to ask the Buddha, “What about us? Are we to receive the Buddha’s predictions?” This was something they dared not ask.
So, “In their hearts they wanted to speak up.” This was what they were thinking, this was what they wanted to say, but they could not say it; they did not dare. They only “raised their heads” with palms together. This was because everyone had already left their seats. They had already left their seats and were there before the Buddha with their palms pressed together in reverence. They were no longer in their seats but already kneeling there before Him with their palms pressed together in reverence. They wished to speak but stopped. They wanted to open their mouths to speak, yet they did not dare to. They just stared up at Him expectantly. Their heads were raised toward the Buddha; they were staring at the Buddha, “waiting to hear His instruction”. They hoped the Buddha would understand what was inside their hearts, what they wanted to ask.
They were hoping the Buddha give them a teaching; they just dared not open their mouths. They were hoping that the Buddha would understand their intentions. Gartami truly upheld the precepts. The Buddha’s precepts for them were laid out in the Eight Forms of Reverence. She was truly very respectful. She wanted to ask the Buddha, but she dared not speak out. To raise questions like these before the Buddha was something that she dared not do. Yet, through their attitudes, through their sincere attitude, they expressed it.
The Buddha also saw this. Looking out over the whole assembly, the Buddha saw this group that was so reverent, that was staring up at Him. The Buddha understood what was in their hearts.
So, the previous passage said “At that time the Buddha’s maternal aunt, Mahaprajapati Bhiksuni, along with the bhiksunis at and beyond learning, 6000 in all, rose from their seats.”
The Buddha had already seen that they were no longer in their seats, but were already kneeling before Him. They were so respectful and “wholeheartedly put their palms together and gazed upward in admiration at the Buddha’s countenance, never averting their eyes for an instant.” They has such a hopeful gaze focused upon the Buddha. The Buddha understood them.
So, the passage below continues by saying, “Then the World Honored-One said to Gautami, ‘Why do you look upon the Tathagata with such an anxious expression? Are you not thinking of saying that I have not called your name to bestow predictions of Anuttara-samyak-sambodhi?’”
This is the Buddha being very warm; He used a very warm and respectful tone as He addressed His aunt, Mahaprajapati. When He called out her name, He was in fact addressing all of the bhiksunis. All of them were included. So He said, “Gautami! Do you have something on your mind that you would like to ask? Are you perhaps wondering why I have not called your name, why, as I was bestowing predictions, I never mentioned your name? you wish to say something, don’t you? You are worried, is that it? You are wondering why I have not called on you, why I have not called your names to bestow predictions of Anuttara-samyak-sambodhi? The Buddha was giving voice to the words in the heart of Gautami and the rest of the bhiksunis. He saw them all starting up at Him so reverently, so the Buddha addressed them with such reverence and respect. After all, though He had attained Buddhahood, when it came to worldly etiquette, He was the same.
SO, He addressed His aunt in this way. He wanted her to understand, “I already understand your intent. Is it because of this that you have such expressions on your faces? You all look so heavy-hearted; is this the reason why? Everyone seems so worried. Is this the reason why? The way you all look upon me so, is this the reason why?” So, this was the Buddha’s aunt. The Buddha could truly understand that His aunt was worried in that moment, both hopeful and nervous. It had already been a while since the Buddha bestowed, predictions on the Hearers, yet they had still not received predictions! Now they had seen the dragon girl transform and attain Buddhahood so their aspirations to seek this were even more urgent.
Thus, the Buddha saw how Mahaprajapati had already become a little heavyhearted from waiting so long, so He asked her, “Why do you all have this heavyhearted attitude? You are very reverent, but it seems you are very worried!”. This was the Buddha comforting them. Why were they so anxious? Why were they so depressed? [He said] “Are you not thinking” because He was speaking of their hearts’ desire. “Gautami! Is this what you all are thinking? Are you asking yourselves why I have not called upon you, why I have not bestowed predictions upon you? Is that what you all are thinking? Are you wondering, “Will He bestow predictions upon me? Did you think that I would not bestow predictions upon you? Is this why you are so heavyhearted? Were you thinking that you would be the only ones I would leave out, that it would only be you bhiksunis that would not receive predictions? Is this why you all seem so troubled?”
The Buddha was first comforting them and then addressing their heart’s desire. The Buddha was expressing a little bit of affection here and also being respectful. So, He was putting in a little effort to help everyone understand that He already comprehended what was on their minds. People are like this. If we feel that we are understood, it comforts us greatly. “If you understand me, you should be able to explain it for me. That way I will feel at ease”. The Buddha expressed to the bhiksunis here that He was already paying attention to them, that He already understood what was on their minds.
So, in the following (sutra) passage, it next says, “Gautami, I previously said in general that all Hearers would receive predictions of Buddhahood. I had already told you that all Hearer bhiksus would attain predictions. Now if you wish to know your own predictions, in future lives….
[He meant], “You now all feel such urgency and want to know when you will be able to receive predictions. You want to know your predictions, what you each will attain. This is what you wish to ask me. I understand you!” This was what the Buddha said at first to all of the bhiksunis. “I previously said in general” refers to the Chapter on 500 Disciples Receiving Predictions. Do you remember? Previously, the 500 disciples referred to themselves with the analogy of the poor [man]. He was homeless and drifting when he met an elder. The elder saw this child wandering outside, poor, with no possessions at all. When he saw that he was hungry, he hastened to bring him home to his house. “Why have you fallen on such hard times? Your family was originally very wealthy. Why are you wandering about outside and why have you become so down and out? Come, come with me to my home”. He brought him home and gave him sumptuous food to eat. However, this elder had business that he had to quickly leave to attend to. Still, in order to help this youth, he took a precious jewel and fixed it inside the young man’s clothes. However, he had business to attend to, so he had to leave first. The poor man had eaten his fill and had drunk so much alcohol that the became drunk. When he later came to, the elder was already gone, so he returned to his itinerant life outside. I believe everyone still remembers this passage.
He carried a jewel on him without even knowing it. The Chapter on 500 Disciples Receiving Predictions describes this in one of its passages. The poor son was wandering homeless, yet he had already been given a precious jewel. He was never aware of this himself, so he continued his destitute life, finding it hard even to clothe and feed himself. This is shows that even as unenlightened beings, we all have the intrinsic Buddha-nature. We have such an abundant awakened nature and we also have wisdom. There is an ocean of inherent wisdom inside everyone, yet we still remain deluded. So, even though we already have someone who will guide us, who has given us a precious jewel, who teaches and guides us, even though we have accepted the teaching, we still remain unaware of it. We still remain unaware of the precious jewel that we have harbored within our bodies. By the same principle, even though we as unenlightened beings have the intrinsic nature of Buddhahood, we as still multiplying our afflictions within the Six Realms.
It remains impossible for us to experience the truth of the principles. We are still multiplying our ignorance. We are still wandering without a home. This means that this poor son is just like us unenlightened beings.
In this sutra passage, this is what the Buddha had again told Kasyapa, “Kasyapa, you already know of these 500 who are free. The remaining Hearers in the assembly will also be like this. For these not at this assembly, you must announce this for them.
This is because after the Buddha enters Parinirvana, the Sangha would be entrusted to Kasyapa. It would be Kasyapa who, in the future, would lead the other monastics. This is why after the Buddha had made predictions for the 500 disciples, He again instructed Kasyapa by saying, “You already know Venerable Kasyapa, you already know that I bestowed upon these 500 disciples because they have already become free. They have heightened their faith and have become willing to form great aspirations, to make great vows, so I have already bestowed predictions upon them. The 500 disciples have already freed their minds. As for the others, although I will bestow predictions on them too, due to their limited capabilities, they have not yet freed themselves.”
And what about the future? They should “also be like this”. They will be the same, just like those I am giving predictions to now. You must help everyone understand that as they engage in spiritual practice, as long as they earnest, everyone has the ability to attain Buddhahood, because everyone has the intrinsic nature of True Suchness.
Even to those who were not at the assembly, Kasyapa was to also pass this on to them. “You must tell them that everyone can receive the Buddha’s prediction, that anyone can attain Buddhahood and that after attaining Buddhahood, they too will be endowed with the Ten Epithets. This was what the Buddha instructed him to do.
So, in the Chapter on the 500 Disciples Receiving Predictions, for the 1200 disciples, whether or not they were at the assembly, the Buddha left instructions for Kasyapa. This was the Buddha’s compassion and the teachings He bequeathed. This was the Buddha’s mindfulness.
The Buddha entrusted these things to Kasyapa in order to let in order to let everyone know, “I first in general said that when it comes to those 500 disciples, to those 1200 disciples, to those 2000 disciples and so on, even though they are not here at this assembly Kasyapa will pass this on to them too”. This means he would pass this on to them in the future. For those not at this assembly means even who were not there at the Vulture Peak assembly, and not just those not at the Vulture Peak Assembly but even those to come in late generations. All of us also intrinsically have Buddha-nature, so likewise all of us can attain Buddhahood
Though the bhiksus and bhiksunis were defferent, based on their spiritual practice, they were all considered Hearers. Since [the Buddha] said that all [Hearers] would receive predictions of Buddhahood, then those bhisunis were among them.
This was the Buddha comforting Gautami, telling her, “I already spoke of these things. I will speak of them again later”. So, there are “bhiksus and bhiksusnis”. Although the bhiksunis have some difference, though we say there must be some separation from the [male] Hearers, this is just saying that in their dally living, these men and women should not mix together. They should have some separation.
When it comes to bhiksus and bhiksunis although there are some differences between them, when it comes to their spiritual practice, “They are all considered Hearers”. All of them were Hearers they listened to the same Dharma and they likewise understood the principles taught by the Buddha. they accepted the Buddha’s teaching just the same; they understood it just as clearly.
It was the same for everyone, so “they should all have received predictions”. they should all receive the Buddha’s predictions at the same time. So, “those bhiksunis were among them. All of the bhiksunis were included in this. He told them, “you too will attain predictions!” This was the Buddha comforting them, for actually they were the same. “Now if you wish to know your own predictions, in future lives…”.
He said that everyone should receive predictions, but now they wished to know their own. “You now wish to know your own prediction. Fundamentally, everyone can attain Buddhahood. “But if you want to know your own individual predictions for the future, your epithets when you attain Buddhahood these you will understand in the future.”
[The sutra passage] then goes on to say that “…amidst the Dharma of 6.8 trillion Buddhas, you will be a great Dharma teacher, and the 6000 bhiksunis at and beyond learning will all become Dharma teachers.
“If you want to know when in the future you will attain Buddhahood, then listen earnestly. You have begun forming aspirations now to engage in spiritual practice. In the future you will learn from the teachings of 6.8 trillion Buddhas and will all become great Dharma teachers. In the times of these Buddhas, you will be able to engage in spiritual practice and continue practicing constantly. This means they will engage in spiritual practice lifetime after lifetime, form aspirations lifetime after lifetime and listen to the Dharma lifetime after lifetime. They will even leave the lay life to practice. It will take a long time of meeting Buddhas, of seeking the Dharma and of transforming sentient beings. the time it will take will be that of leaning the Dharma of 6.8 trillion Buddhas. actually, the time it takes will be the same as that of the bhiksus who received predictions. “After countless kalpas, you will attain Buddhahood.” The prediction given now was the same as for the bhiksus; it will take countless kalpas. However, in Gautami and her group’s case, the Buddha wanted to know that it would take the time of 6.8 trillion Buddhas. He did not use the term “countless kalpas” here. He wanted her to know that “Amidst the Dharma of 6.8 trillion Buddhas, you will become a great Dharma Master”. This meant it would take many lifetimes of forming aspirations for spiritual practice and teaching the Dharma before this would happen. “The 6000 bhiksunis at and beyond learning will all become Dharma teachers.” It is not only Gautami, but all of the bhiksunis at and beyond learning who will become Dharma teachers. Now they all knew this.
When it comes to the 6.8 trillion Buddhas, “6” represents “the Six Roots” and “8” represents “the Eight Consciousnesses. When the Six Roots and Eight Consciousnesses all become pure at once, this is called seeing all Buddhas”.
This is a description. These numbers are a description of the method we use to enter the teachings and engage in spiritual practice. It is through the “gates of the Six Roots”. Every day, our six senses come in contact with the six external sense objects, with all manner of sights and sounds, with everything we see and hear, with the thoughts that arise within us. In the span of a day or in the span of a moment, thoughts are always arising in us. We come in contact with external states. How many different kinds of states are there? So, we must guard the gates of the Six Roots. Whatever things we see, we should mindfully seek to comprehend them, not allow external appearances to confuse us.
Often, when it comes to the things we see, without even understanding what is within, we make a decision. This gives rise to states of greed, anger, ignorance, arrogance and doubt. All of this begins with the gates of the Six Roots. It is the same when we are listening. We may listen to things people say and, without even really understanding what is said, take what is right to be wrong. Someone’s speech may clearly be well-intentioned, but if we misconstrue what they say, we may think that their intentions are evil. This gives rise to the afflictions that come from interpersonal conflicts. This also happens within the gates of the Six Roots. Once afflictions arise, whatever we experience will lead to greed, anger, ignorance, arrogance and doubt. We will produce so much ignorance, replicate so many afflictions and create so much karma. This karma then becomes a seed that enters into our eighth consciousness. “We take nothing with us when we die; only karma follows us into our next life”. If we preserve the purity of our Six Roots, our eighth consciousness will naturally be pure.
Then, everything we do will be very clean, without afflictions or defilements. If we seek the Buddha-Dharma with a pure heart, then we will be able to listen to, teach and pass on the Dharma. This all goes back to the Six Roots and the Eight Consciousnesses. When the Six roots connect with the Six Dusts, the [sixth] consciousness begins thinking and acting and all of this goes into the eighth consciousness. It all goes in; the results of what we do all return to and enter into the eighth consciousness.
So, they “All become pure at once”. If we can guard our six senses well, our eighth consciousness will not become defiled. It will remain pure. When the Six Roots and the Eight Consciousnesses are both unified, when they are pure inside and out, then they will both be completely pure “at once”. This is called “seeing all Buddhas”. These are “the 6.8 trillion Buddhas,” because there are six senses and there are eight consciousnesses. In the eight consciousnesses is stored so much ignorance and so many afflictions. The eighth consciousness can store a great many merits and virtues as well. “Actualizing the Six Paramitas in all actions” is store within the eighth consciousness, and ignorance and afflictions are also stored within the eighth consciousness. When we are completely pure, we return to the ninth consciousness. This is when we naturally are called a “Buddha”. It is our Buddha-nature of True Suchness that is referred by the term “all Buddhas”. This is using numbers to represent and describe what happens over time.
If our mind is pure, all afflictions are completely eliminated. As soon as an ignorant thought arises, we begin multiplying all of our afflictions. So, what we must pay particular attention to is the mind. Thus, if our mind is pure, then we can listen to, teach and spread the Dharma. Then we will become “great Dharma teachers”. “And the 6000 bhiksunis at and beyond learning will all become Dharma teachers”. [This means] “It is not only you Garutami, but those who practice together with you, those 6000 bhiksunis, who will all become Dharma teachers of the Great Vehicle Dharma. They will be able to expound upon the Great Vehicle Dharma.” So, the 6000 bhiksunis are like this as well. You are like this and.he rest of the bhiksunis in the assembly are.also like this”. So, we must mindfully seek to comprehend this. The Buddha’s teachings are impartial. Previously, the 500 disciples received predictions.
So, when we listen to the Dharma, to the sutra, we must look back of the past. When the 500 disciples received predictions, they had described themselves as having been wandering homeless for a long time. This means they were unenlightened. Once ignorance arose in the mind, they were lost; they had fallen into the state of ordinary beings. If we do not practice the precepts, Samadhi and wisdom, then everything will leak away, and our mind will fill with afflictions. Then we will not uphold the rules we should, nor do the things that we should do. We will no longer follow the rules and stray from the path of human morality. If we completely stray from the path of human morality, we create many afflictions and defilements.
So, because of this, we are just like someone who is drunk, who has become lost. We clearly carry a precious jewel upon us, yet we still remain so poor! We clearly have the nature of True Suchness, yet still we remain attached to delusion, attached to foolishness, with no way to clearly understand the principles. This is what we are like as unenlightened beings. We clearly have an innate ocean of enlightened wisdom. We have so much wisdom; it is just that this wisdom is not yet resonating with the true principles. Even though we have it, we have yet to discover it ourselves. Since we have not discovered it, we do not know how to make use of it. [The poor man] could have sold that jewel. When he later ran into that elder, the elder saw him wandering outside and said, “How is it that you are still so down and out? I gave you that jewel such a long time ago! How did you not know? Why you are still like this? Why didn’t you go and sell the jewel? You would have lots of money; you would be rich. Why are you still so down and out?” From this we can understand that there are those who are enlightened, and there are those who are confused. The enlightened can apply the principles freely. Their nature of True Suchness already resonates with the principles. As they are rich in wisdom, they know that the true principles of the universe are everywhere. There is no Dharma they do not understand. We should be clear on this.
We are still separated by many layers of hindrances, as if we are still very far away from the Dharma. This is all because those defilements of ignorance have hindered and separated us, layer upon layer. So, we must earnestly be mindful and work hard. We must work hard on the gates of the six senses; the importance is on the Six Roots, the eyes, ears, nose, tongue, body and mind. When it comes to our mind, as our eye-root sees the external world, as our ear-root hears external sounds and so on, whenever we come in contact with external sense objects, do we keep the precepts, Samadhi and wisdom always in our minds to keep us on track, so that we do not cross any boundaries, so that we guard against wrongs and stop evils?
However, if we earnestly and diligently listen to, contemplate and cultivate the Dharma, then the principles will never leak away from our hearts. If we can do this, then when we listen to the sutra, the whole sequence of it will be in our minds, and we will be able to use it in our daily living. In this way, our consciousness, when we come in contact with the outside world, will be able to separate us from all afflictions and ignorance. We will practice the cause of actualizing the Six Paramitas in all actions and allow these seeds to accumulate until perfection. Naturally, our Six Roots and Eight Consciousnesses will all become pure at once, and all Buddhas will manifest for us. There are many Buddhas within our hearts. As long as we are mindful, then our enlightened nature will appear, like a bamboo shoot after a spring rain. It will continually spring forth. With our enlightened nature, we must listen, contemplate and practice; we need the precepts, Samadhi and wisdom, so nothing leaks away.
So, “6” and “8” refer to the Six Roots and the Eight Consciousnesses. We should be mindful to protect these. Then naturally, we will never again become lost. We naturally will return to our nature of True Suchness and draw near to the state of Buddhahood. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
