Explanations by Master Cheng-Yan
Subject: Help the Seeds of Buddhahood Flourish(大心聲聞紹隆佛種)
Date: October.25. 2016
“A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood because they help the seeds of Buddhahood continue and flourish.”
The Buddha’s original intent, His hope, was that all His disciples could return to their nature of True Suchness. At this time, His disciples had finally understood His intent. So, they eliminated their past ignorance and afflictions, one by one. Once they could experience and understand the Dharma that the Buddha taught, they begun to form great aspirations.
So, “A final incarnation without Leaks” is the essence of the fruit of Hearers and Solitary Realizers. Hearers and Solitary Realizers originally practiced for their own benefit, cultivating precepts, Samadhi and wisdom, so they were all pure. These were the fruits that the Hearers and Solitary Realizers had cultivated.
However, the Buddha hoped they could also transmit the Buddha-Dharma. So, they must form great aspirations and make great vows. It was not enough to only awaken themselves; they also needed to awaken others. So, the Buddha hoped that everyone could pass on the Buddha-Dharma and go among people in this and future lifetimes. This meant they needed to form great aspirations to transmit the Buddha-Dharma.
So, they are called children of the Dharma-king; they are “Hearers with great aspirations.” This was directed at the Buddha’s followers, whom He wished would form great aspirations.
If all these people could form great aspirations and eliminate all their afflictions and ignorance, in future lifetimes they would go among people and become Bodhisattvas, who transform sentient beings.
So, “They also receive predictions of Buddhahood.” Now, they could receive predictions of Buddhahood. At this time, the Buddha began to bestow predictions of Buddhahood upon those who had formed great aspirations. This was “because they help the seeds of Buddhahood continue and flourish.”
So, the Chapter on Bestowing Predictions is entirely about the Buddha searching for seeds. Which seeds were mature? Who could form great aspirations and make vows, while also having already eliminated their afflictions and delusions of ignorance to attain a settled mind? In this final incarnation without Leaks, they are able to practice the Bodhisattva-path.
Life after life, they would go among people and transmit the Dharma to help the seeds of Buddhahood continue and flourish.
So, the previous passage said, “at that time, Mahamaudgalyayana, Subhuti”. Maudgalyayana and Subhuti and their backgrounds have already been explained. Venerable Kasyapa believed that people suffered from poverty in this life because they had not created blessings in past lives, so in this life, he wanted to give them a chance to plant fields of blessings. That was why Venerable Kasyapa specifically begged for alms from the poor. This was what Venerable Kasyapa did.
And Subhuti? He had empathy toward the poor. “People who suffered from poverty already have a hard time sustaining their own lives. How could they spare an extra meal for me?” He could not bear this, so he begged from the rich, not the poor.
The Buddha believed that neither Subhuti nor Kasyapa was right. For Subhuti, no matter how others criticized him, he was always forgiving, understanding and grateful. Although Venerable Kasyapa had criticized him, he still accepted the criticism joyfully. When the Buddha taught them about this, he was quick to change his ways.
“Indeed! We must follow karmic conditions. We must follow the flues for begging for alms.”He immediately corrected himself.
Having an open heart and being understanding were Subhuti’s strengths.
If we have read the Diamond Sutra, we know that Subhuti was “foremost in understanding emptiness.”He was compassionate and understanding towards others.
Why was he so compassionate and understanding?This was because he saw through everything.He had mindfully comprehended the teachings given by the Buddha.
During one period of time, the Buddha was at Jeta Grove teaching the Prajna sutras.
Sughuti requested teachings from the Buddha.
“How should virtuous men and women who have given rise to Bodhicitta peacefully abide in it and how should they tame their own minds?”
What is Bodhicitta?For those how have given rise to Bodhicitta, how can they continue to peacefully abide in it?This [question] was born of Subhuti’s compassion.
When the Buddha taught the Prajna sutras, Subhuti was afraid they would be too profound.He worried that laypeople and practitioners in the future would not be able to comprehend.So, for these present and future practitioners,Subhuti asked the Buddha for clarification.He hoped everyone could give rise to Bodhicitta.
Once they had given rise to Bodhicitta, how could they peacefully abide in it?
“How should they peacefully abide in it and
how should they tame their own minds?”
After we finally give rise to Bodhicitta and form great aspirations, if our minds cannot settle down peacefully, we will give rise to afflictions once more.When we give rise to afflictions, or Bodhicitta will disappear.
So, Subhuti asked on behalf of the others, “How can our minds peacefully abide? When the mind gives rise to afflictions, how should we tame it?”
The Buddha said, “’In order to abide in Bodhicitta, they must practice giving without attachment.’ To deliver sentient beings, they must. “practice delivering beings without self. Only when they abide this way can they tame the deluded thoughts in their minds.”
When we form aspirations, we must go among people and practice giving.Bodhicitta requires practicing the Six Perfections.
Of the Six Perfections, the first is giving.We must practice giving without expectations.
This kind of giving transforms sentient beings.
To transform sentient beings, we must “practice delivering beings without self”.
“Delivering beings without self.” means that, as we give of ourselves, we must not become attached to viewing ourselves as someone who helps others.
We must give without asking anything in return.If we use modern terms, we say to give without asking anything in return.When we give, we should just give.There is no “self” that can help others.
If we think, “You must always remember me,” if our “self” holds these expectations, this is not the correct [perspective].
To deliver sentient beings, we need to make them feel at ease.“Practicing delivering beings without” is how we can peacefully abide.
In Nepal, [in 2015] an earthquake struck Katmandu.It was a major disaster.When Tzu Chi volunteers touched down, they thought about the Great Love Villages that Tzu Chi built; were the inhabitants safe?
After the ear quake, volunteers had to pass over very high mountains.The mountain road was very treacherous; there were falling rocks and landslides.
Roads were blocked and cars could not go through.They could only travel by plane, and their flight on Buddha Air took them over the mountains in less than 30 minutes.
When the residents saw Tzu Chi volunteers arrive everybody gathered around.There were so many people!
Our volunteers in the blue and white uniforms were surrounded by these villagers.Everyone joyfully gathered around them and told them about heir life in the past.
How did they make a living?Through farming.
So, all the families living there have always been impoverished.Sometime, when the weather was not favorable, the harvest would be poor, and so on.With limited produce from the fields, the people living in this village had a difficult life.The houses were also quite rundown.
In 1993, there was a disastrous flood in Nepal.Our volunteers went to provide emergency relief. Thus, we discovered that the disaster was so bad that many were left homeless. We could not bear to leave them. So, along with providing emergency relief, we also made a long-term plan to build homes for them. These were the causes and conditions behind this.
But these houses have not been repaired because of t heir impoverished conditions, so they leak. [Furthermore], with a rise in population, more schools are also needed for education. If the children are not educated, then they cannot lift themselves out of poverty. This is why we need a long-term plan for them.
The Buddha said, “To deliver sentient beings, practice delivering beings without self.” However, we need the greater self. This is not for our own sake; it is for the people that are suffering and for all sentient beings in the world. We must practice the Four Infinite Minds and the Six perfections to transform sentient beings.
Giving, upholding precepts, patience, diligence, Samadhi and wisdom, when it comes to the Six Perfections, we need to practice them just right. So, we also cannot simply think that the past has already passed, and we can forget about it. Whenever others are in need, we must continue to have infinite loving-kindness and infinite compassion. We must still come back and consider [the people we helped before]. This is called abiding peacefully.
Once we give rise to Bodhicitta, we abide in it. Of the volunteers who joined in the relief then, there are some who have gone back to Nepal now to continue their past work.
This way, they tame the delusions in their heart. We do not have afflictions, but our heart is filled with the Four Infinite Minds. Although we realize everything is empty, allowing us to be rid of the thought that we are people who can help others, we still must “abide,” abide in the Bodhi-path to awakening. We awaken to the suffering of all sentient beings and the impermanence of all things. So, Subhuti, though “foremost in understanding emptiness, was still very understanding and still very compassionate.
When Subhuti listened to the Buddha teach, he could realize and awaken to.
The principles of emptiness are four us not to be attached to “self.” Though in the past, he tried to think from the poor’s perspective, so he could not bear to beg for alms from them, since the Buddha had taught him in that way, he was able to accept this teaching.
So, even though he “understood emptiness,” he accepted the teachings of the Buddha.
Thus he “realized and awakened to awakened to the principles of emptiness.” Among the disciples of the Buddha, he was called “foremost in understanding emptiness.” The “emptiness” we are referring to here is not saying that nothing exists. “Emptiness is the principle that all things arise and cease due to causes and conditions.”
[The principle of] “emptiness” has to be applicable to our everyday living. So, “Emptiness is the principle [for] all things.” We need to understand that these things arise trough the convergence of all principles. There are also conflicts created by afflictions. This is something we must understand thoroughly.
So, “Emptiness is the principle that all things arise and cease due to causes and conditions.” This was the principle that Subhuti realized, that everything arises and ceases due to causes and conditions.
What about Mahakatyayana? Mahakatyayana grew up in. Avanti, in western India. He was [born] in that place. India is very large; in ancient times, every city was its own kingdom. So, he came from Avanti in western India.
There was a royal teacher who had two children. Katyayana was the second child. From a young age, Katyayana followed his uncle, Asita. Everyone has heard that at Sakyamuni’s birth, the one who came to tell his fortune was Asita, the uncle of Katyayana. This Asita was a Vedic practitioner. This Asita had mastered the Vedas, the ancient religious texts of Hinduism the ancient religious texts of Hinduism. It was a type of Brahmanism.
Furthermore, he could read fortunes. Asita thoroughly understood all teachings. When Asita reached old age, he paid great attention to Katyayana, to his nephew, his sister’s son. This is because he knew he had great capabilities. He had already told Prince Siddhartha’s fortune. Asita cried when telling the fortune. He said, “This crown prince will definitely engage in spiritual practice and thus attain perfect enlightenment.What a pity that I am already old!” “I do not have the causes and conditions to listen to the Great Enlightened One teach.” So, he cried.
To his nephew, Katyayana, he said, “I am old, I do not have much time left.Prince Siddhartha will engage in spiritual practice and attain enlightenment. In the future you must seize the opportunity.After Prince Siddhartha attains Buddhahood, you must take the Great Enlightened One as your teacher.” “You must draw near to him.”
Some time later, the causes and conditions matured Katyayana saw the Buddha and listened to the Buddha’s teachings. He then became a monastic and attained Arhatship. After that, he had a wish, which was to return to his birthplace to spread the Buddha-Dharma.
When he went to the kingdom of Magadha to spread the Dharma there, the king criticized Katyayana. “You are a descendent of Brahmins, of the most noble caste.” In Magadha, the four castes were strictly separated. The Brahmins were of a higher status than the Ksatriyas, because the Brahmins were ranked at the top.
So, he said, “You are a Brahmin, and now you draw near to the Kastriyas.You even regard one of them as your teacher.”
One of the Kastriyas had attained Buddhahood; Sakyamuni Buddha was from the Sakya clan. He was a Sakya, a descendent of the Kastriyas. The king was very proud He left, “You are a Brahmin; how can you take refuge with a Kastriya?Don’t you feel humiliated?”
The Buddha taught that the concept of the caste system had to be broken. So Katyayana said, “This system that creates a hierarchy of families among the social classes and splits society into these four castes causes many people to suffer greatly.”
He then said, “Among the Brahmins, some people commit all kinds of crimes and do many bad things.If these people commit murder or have improper relationships or deviant views, creating all kinds of negative karma, can they still be regarded as noble?” This is how he answered the king.
He then said to the king, “If person can practice the Path and do good deeds, become enlightened and attain Arhatship, no matter what caste he is from he will be noble.Everyone should respect this person.” He persuaded the king with many principles. After he listened, the king left, “Yes, these are the true principles of all things.”
Later, Katyayana led the king to the Buddha, paving the ways for the Buddha to spread the Buddha-Dharma in that kingdom. The king took refuge with the Buddha.
After this, the king freed all the prisoners who were imprisoned; he pardoned them all.
Those who were dalits or untouchables, and those of the lowest caste, were all released. The king gave everyone a chance to start over.This is why everyone in that country believed in the Buddha-Dharma and all lived together harmoniously.
Of course, there are many more touching stories about Katyayana. He understood these principles and emptiness; he thoroughly knew the teachings of the Buddha and a broad and compassionate heart. He was harmonious in his relationships. Having this superior wisdom and unobstructed abilities of eloquence, Katyayana returned to his country and was able to influence a king and save everyone who was suffering in that kingdom.
He was one who listened to the teachings, who taught and spread the Buddha-Dharma, that was the kind of person Katyayana was. Thus, we need to constantly put our hearts into flawless Dharma. With percepts, Samadhi and wisdom, the flawless [studies], we must be mindful and form great aspirations. Life after life we need to help the seeds of Buddhahood continue and flourish. This is the goal of our spiritual practice. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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