Explanations by Master Cheng-Yan
Subject: Waiting for the Buddha to Bestow Predictions (發菩薩願待佛授記)
Date: October.26. 2016
“They remained in their original place, [seeking] liberation from samsara. Although they admired the Great, they hesitated in deciding to become Bodhisattvas. They resided in purity, seated in the pit of the unconditioned. They set their minds only on emptiness, non-appearance and non-action, nothing more.”
This is describing how in the past the Buddha’s great disciples, the Hearers and Solitary Realizers, had been practicing with the Buddha. They understood the truth of suffering, the Dharma of the Twelve Links of Cyclic Existence. They understood that life in the cyclic existence of samsara is suffering. They understood all these principles.
So, “They remained in their original place” means they understood these teachings, yet they remained in the Small Vehicle, only practicing to benefit themselves and only seeking to liberate themselves from samsara. They had heard the Buddha praise the Great Vehicle and had heard Him encourage those who formed great aspirations to walk the Bodhisattva-path.
Bodhisattvas are able to benefit living beings. Myriad sentient beings are saved by Bodhisattvas. [The Hearers] admired them, but still hesitated. They were reluctant to go out [among people] and did not dare to form great aspirations and make great vows.
So, “They hesitated in deciding to become Bodhisattvas.” They were still unable to make this decision. The monastic life is very simple. Every day they went out to beg for alms, then came back. As long as they got enough nutrition for the day, they could focus on listening to the Buddha teach, then engage in observation and calm contemplation.
So, life simple and their hearts were undefiled. They felt that being in such a state, they would be able to end cyclic existence. So, their minds held fast to this state of purity; they had very clean and pure minds. Therefore, “They resided in purity, seated in the pit of the unconditioned.” The Buddha taught them the Dharma, from which they attained Dharma-joy. They were immersed in the stream of Dharma. This Dharma is known as unconditioned Dharma; they understood these natural principles. This is how their life was.
The Buddha exercised His wisdom to talk about astronomy, geology, human affairs, people and things. He spoke of how in life there is suffering, causation, cessation and the Path.
The Four Noble Truths led to the Dharma of the Twelve Links of Cyclic Existence and so on. In order to teach us the way to return to our nature of True Suchness, He taught the 37 Practices to Enlightenment. Then He wanted us to know that if we want to eliminate ignorance and be clear about the principles, we must form great aspirations and make great vows. We must go out and interact with people. This is what the Buddha taught His disciples every day.
Among all phenomena, people, matters and things, what are we taking issue with? We must contemplate emptiness and non-appearance. Though we understand suffering, causation, cessation and the Path, when we go out and interact with people, people’s afflictions and ignorance present traps for us in every step we take. So, we are afraid that if we were to fall into a trap and lose our initial aspiration to practice, we will come back again bringing karma with us.
If we become entangled with each other through interpersonal relationships, once the causes and conditions are complete, then without any control, we will again fall back into cyclic existence.
Although everyone felt admiration at the Buddha’s praise of the Bodhisattvas who formed great aspirations and at how Bodhisattvas go among people to give of themselves for others, they still preferred to “reside in purity, seated in pit of the unconditioned”.This is being immersed in the stream of the Dharma.
“They set their minds only on emptiness, non-appearance and non-action, nothing more.”
They just remained there.Though the Buddha spoke much about the Bodhisattva-path, they could not form this aspiration.
The Buddha, in the Lotus Assembly at Vulture Peak, started to ask everyone to turn from the Small to the Great.He constantly praised the state of Buddhahood and the vastness of the [Buddha’s] wisdom.Everyone came to understand that they had stopped at this stage.There was still so much room [ahead of them], still such a large Dharma-ocean of wisdom.There were still so many more treasures of the Buddha-Dharma that could only be fully understood by going among people.They all started to understand and, one by one, formed aspirations.
At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension.They wholeheartedly put their palms together.
They gazed reverently upwards, never lowering their gaze for a moment.
In the Chapter on Bestowing Predictions the Buddha had already called the names of a few [disciples].
These four disciples stood up from among the Dharma-assembly and expressed their thoughts before the Buddha.They had comprehended the Buddha-Dharma and understood that the treasures of the Buddha-Dharma were in fact intrinsic to everyone.The Buddha was very happy.
He knew that they had formed great aspirations.The minds of teacher and disciple were in accord.
At the beginning of the Chapter on Bestowing Predictions, He called upon Mahamaudgalyana, Subhuti, Mahakatyayana [and Kasyapa], the four disciples.
Kasyapa had received a prediction earlier, but there were still these three disciples who began to worry.
“The Buddha already bestowed a prediction on venerable Kasyapa. But what about us?”
At that time, hearing that Venerable Kasyapa had received a prediction of Buddhahood, they became nervous.
So, “They trembled in apprehension. They wholeheartedly put their palms together.”
Their indicates their expectations, anticipating that they, too, might receive a predicting of Buddhahood.They were both joyful and uneasy.
So, they “wholeheartedly put their palms together.They gazed reverently upwards, never lowering their gaze for a moment”.
Such enough, for these three disciples, we are all familiar with their paths.
Katyayana was exceptionally wise, and he had excellent causes and conditions.He drew near to the Buddha and ; listened to the Buddha’s teachings.Before, his uncle had nurtured his root of wisdom.So when he accepted the Buddha’s teachings, among the Buddha’s disciples he was “foremost in discussion of doctrine”.
He had liberated himself; he was completely freed from the fetters fo love and desire.So, he had no afflictions; his mind was already free of afflictions.Likewise, the Buddha often sent him out to teach the Dharma.He could face people, whether in a large assembly or in small groups, and was able to eliminate their afflictions, in particular the Brahmins.
When the Brahmins posed difficult question, he was able to answer them one by one.
One time, a Brahmin was very curious and came to Katyayana.
[The Brahmin] said, “Among people there is so much opposition. They are all Brahmins and all engage in spiritual practice, but they still quarrel with each other. They cannot accommodate each other’s principles. What can be done?”The Ksatriyas fight among themselves”. The Ksatriyas are kings and ministers, etc. “In that caste, they too are fighting. Despite their high status, they still fight each other. The Brahmins know the principles so well; why do they need to fight each other? “What is the reason for this?” Katyayana simply answered, “It is because of greed and desire. Brahmins and Ksatriyas fight over fame and fortune, because they had attachments. That is why they fight each other”.
Then this Brahmin asked, “I’ve heard there is quarreling among the bhiksus. What is the reason for this? Aren’t bhiksus in the Sangha receiving the same teachings from the Buddha?”
Katyayana responded, “It is because of the view of self and attachment to the Dharma. Everyone has his own view of self. All people, including me, have their own perspectives and afflictions. So, even with the Dharma taught by the Buddha, I think it is this way, and another think it is that way”.
Let us think about the way Katyayana answered. For instance, Sariputra and Maudgalyayana, these two good friends, had no contentions over the Dharma, nor did they have disagreements in opinion. But other people would debate. Between Venerable Kasyapa and Subhuti, one of them begged alms from the rich because he was sympathetic to the poor. He thought the poor already had such a hard life, so he did not beg from the poor.
But the other, Venerable Kasyapa, considered that the poor did not create blessings in past lives. This time, he wanted them to give charitably so that they could plant a cause of blessings. Thus, each had a different approach.
“You have your opinion, I have mine; there are still differences. I hear the Dharma and I feel it is one way. You hear it and you feel it is another way. Thus, dispute is inevitable”.
This Brahmin then asked again, “Who can be free from this kind of greed and desire, the view of self and attachment to the Dharma? Who can be free from it? Who can be pure, without desire, without view of self and without attachment to the Dharma, perfectly in accord with the Dharma? Who can do this?”
Katyayana answered, “That would be my teacher, Sakyamuni Buddha. He is able to eliminate all desire and the attachments to self and to Dharma.
The Buddha’s mind has transcended all things in the universe. There is no principle that the Buddha does not understand clearly. The Buddha, with His great enlightenment, perfectly realizes the principles of all people, matters and things. This is my master, Sakyamuni Buddha. He is able to do this”. With his eloquence, his understanding of the Buddha and his realization of the principles, Katyayana taught the Brahmin in this way. The Brahmin accepted. He knew that the Dharma taught by Katyayana was true in every word.
So, he gained a profound respect for Sakyamuni Buddha. Thus, Katyayana transformed him, and he took refuge with the Buddha and accepted the Buddha-Dharma. So, Katyayana was foremost in discussion of doctrine. When he taught the Dharma, everyone accepted it.
The Buddha would next speak of these three. Each of them had his own causes and conditions. Each had his own strengths. Among the Buddha’s disciples, they had high status. Naturally the Buddha wanted to begin bestowing predictions on them. The three had not yet heard their names; “All trembled in apprehension”. They all began to feel uneasy.
[They] all trembled in apprehension: The three disciples saw Mahakasyapa attain a prediction of attaining Buddhahood, and they had not yet received one, so they were not yet at peace, feeling apprehensive and scattered.
Mahakasyapa had already “attained a prediction of attaining Buddhahood”. The Buddha had already confirmed that he will attain Buddhahood. But these three disciples, Mahamaudgalyayana, Subhuti and Mahakatyayana, had not received confirmation yet. They did not know yet. “Will the Buddha call my name and bestow a prediction of Buddhahood upon me?”
So, because of this, they were uneasy, they were worried. They worried that if they missed this opportunity, they might not get the chance to attain Buddhahood. That was what they were worried about.
Trembled in apprehension: The is the state of being afraid and uneasy. It describes the state of these three sages as they hoped to receive predictions. Since all of them had just related the Parable of the Poor Son together, why had one of them received a prediction while the others still had not? Therefore, they trembled in apprehension.
“Trembled in apprehension” means being frightened and uneasy. “It describes the state of these three sages as they hoped to receive predictions.” They were very envious. “Other received a prediction, why can’t I?” “I should be able to be the same as him and receive a prediction from the Buddha.”
The “three sages” are these three, who had already given rise to hope. They gave rise to hope in their hearts. These three, among the Buddha’s disciples, had been practicing from very early on. They were the Buddha’s earliest disciples and had been at His side for many years. So, all their afflictions had been eliminated. They completely eliminated ignorance and delusion. They had eradicated all kinds of afflictions.
Ordinary people have four kinds of afflictions [those due to] birth, aging, illness and death. They had eliminated these kinds of afflictions. Parting with those we love, meeting those we hate, were also afflictions they had eliminated. They had eliminated these afflictions, and their hearts were pure.They earned the title “sages,” virtuous sages.
So, they were already Hearers and had already attained the fourth fruit of Arhatship. They earned the title Small Vehicle sages; they had eliminated afflictions and ignorance. So, they were very hopeful. They had started forming great aspirations. They, too, had this hope, and were in “the state of hoping to receive predictions.” “Since all of them had just related the Parable of the Poor Son together…”
These three and Venerable Kasyapa, four in total, came together before the Buddha. Together they presented themselves as having the mindset of the poor son. All four of them felt the same way and had expressed it together.
So, “Why had only one of them received a prediction while the others still had not?” “Why should Kasyapa be first?” “Why is it not my turn yet?”Of course they were worried.
So, “They wholeheartedly put their palms together.They gazed reverently upwards, never lowering their gaze for a moment.”
With minds united and palms pressed together, they gazed reverently and with respect at the face of the World-Honored One. Their intent was to entreat the Buddha. They never blinked in their gaze.
Because of this, the three pressed their palms together in a reverent, mindful manner. In the place, their hearts were one. Each had this own hope .
“Gaze” means to raise one’s head and look. This was because the Buddha was sitting higher up. Although they were before the Buddha, they still had to raise their heads and, with reverence in their eyes, look at the Buddha. This is what is meant by “gazing”. It expresses reverence and respect, a very reverent heart.
In the future, how will these three be able to attain their Buddha-lands, and what will their future lands will be like?Life is truly full of suffering. They all were very exhausted from cyclic existence. But they now knew that people’s suffering could only be relieved by noble beings going among the. They all had realized that the Buddha came to this world to transmit the Dharma, hoping that everyone would form great aspirations and go among people to relieve their suffering.
How can the Buddha-Dharma open people’s hearts? How can it eliminate afflictions? When we seek only to awaken ourselves, we, alone, are liberated .When we also seek to benefit others, we benefit the world. This is the true principle we need to pursue. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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