Explanations by Master Cheng-Yan
Subject: Protect the Dharma-Treasury to Receive Predictions (護持法藏 得佛授記)
Date: September.06.2017
“We revere and admire those who received predictions. We should also have a part in this. There were disciples who first practiced non-Buddhist teachings and later took refuge with the Buddha. Today they were all already able to obtain the Buddha’s predictions. We take refuge only with the Buddha. How can we not receive predictions?”
We should still remember what was said yesterday. Yesterday we talked about Ananda and Rahula. They were the Buddha’s closest disciples. Ananda was the Buddha’s attendant. Rahula was the Buddha’s child. After Rahula became a monastic, he engaged in esoteric practice. When he was young, when he was a child, he tended to be more mischievous, but after the Buddha taught and admonished him, he engaged in self-reflection and thoroughly awakened. He began engaging in spiritual practice and was firm in upholding the precepts and practicing the Dharma. So, Rahula engaged in esoteric practice. There are many stories about Rahula. He was an example for the rest of the Sangha. Ananda was the Buddha’s attendant. The Dharma the Buddha taught all flowed into Ananda’s heart and was retained there. These two were the Buddha’s closest lay relatives; they were very close family members. As the Buddha was bestowing predictions, many people had already received one earlier, but not Ananda and Rahula. They were known to everyone, so why hadn’t they heard the Buddha bestow predictions on them? The two of them knew in their hearts, “The moment the Buddha calls our names and bestows predictions on us is very near.” So, they rose from their seats and came before the Buddha. This expressed that the two of them had such a close relationship with the Buddha. Probably, everyone had such an expectation. With so many already having received predictions, if Ananda and Rahula also received predictions, then everyone should have a part in it too. Thus, when it came to Ananda and Rahula receiving the Buddha’s predictions, everyone had very high hopes. “If those two receive predictions, then all of us should be able to receive predictions as well.” This chapter is called the Chapter on Those at and beyond Learning. This refers to people who had recently formed initial aspirations or who practiced the Small Vehicle Dharma or who had formed great aspirations and made great vows, people who were highly experienced; although they were not well-known, they had this kind of mindset. They were also clear on and understood the Buddha’s teachings. These were people at and beyond the stage of learning. They all together [waited for] predictions to be bestowed on Ananda and Rahula. They all eagerly watched, listened and hoped; perhaps they could receive predictions too! This gathering must have felt very intimate and very warm, but they must have also felt quite nervous. The Buddha had not yet started to speak. Could everyone obtain what they hoped for? Thus it says, “We revere and admire those who received predictions. We should also have a part in this.” At that Dharma-assembly, this was everyone’s state of mind. It was not just Ananda and not just Rahula. At this assembly, there were another 2000 disciples of the Buddha who had also gathered together. Together, they showed their admiration for and respect toward those who received predictions. It was their hope that they had a part in this too.
Many among the Buddha’s disciples “first practiced non-Buddhist teachings and later took refuge with the Buddha.” Non-Buddhist teachings flourished in India. As the Buddha attained Buddhahood, as He became enlightened, in His wisdom, He realized the true principles of all things in the universe. So, the teachings He gave were, to these practitioners of non-Buddhist teachings, completely convincing and very moving. If they wanted to understand the origin of life and know their direction in the future, the only way was to follow the Buddha, the Great Enlightened One, and walk in the direction He pointed out, walk the great, direct Bodhi-path. Only then was there hope [to understand this]. So, these non-Buddhist practitioners were willing to accept [the teachings] and willing to join the Buddha’s Sangha and engage in spiritual practice there. This was everyone’s feeling. “It was simply because we heard the Buddha teach that we were moved to enter the Buddha’s door, take refuge with the Buddha and accept the Buddha’s teachings.” Non-Buddhist practitioners had in the past engaged in spiritual practice following different methods. Even people with this degree of attachment and deviant views could join the Sangha. In His compassion, the Buddha accepted these people into the Sangha so they could receive teachings. I believe these non-Buddhist practitioners had already received the Buddha’s predictions. Take for example Uruvilva-Kasyapa and his two brothers. They engaged in the non-Buddhist practice of fire worship. These three brought 1000 disciples with them to take refuge with the Buddha. These people, Uruvilva-Kasyapa and the others, had already received the Buddha’s predictions. Non-Buddhist practitioners could receive the Buddha’s predictions, so what about the disciples who had accepted the Buddha’s teachings with such a pure heart? “We should certainly have a part in this. If non-Buddhist practitioners can, then we should likewise receive predictions. Today they were all already able to obtain the Buddha’s predictions.” These non-Buddhist practitioners obtained them. So, since “We take refuge only with the Buddha,” such we have only taken refuge with the Buddha and are so pure at heart, how could we not receive the Buddha’s predictions? So, we should certainly receive predictions. It is just a matter of time.
Indeed! The Buddha will, in His compassion, certainly bestow predictions on sentient beings. He bestowed predictions to verify for everyone that everyone intrinsically has Buddha-nature. But everyone must follow the Buddha’s teachings, must accept and practice them in order to attain Buddhahood. After receiving predictions, if they do not practice according to the teachings, then there will still be no chance. Even if they practice according to the teachings, it will still take a long time. We have heard in the past how those who received the Buddha’s predictions will not [attain Buddhahood] until distant kalpas into the future. They must still engage in practice. They must maintain this resolve and not lose their spiritual aspirations. Life after life, they must form great aspirations and make great vows. In the end, when they truly realize the principles of the Buddha-Dharma in every subtle detail, then naturally they will become one with the universe. When their awakened nature becomes one with the universe, that is their moment of enlightenment. This was how the Buddha reached enlightenment. What we know now, what we understand, is only coarse and obvious appearances. “Thus have I heard” [comes from] Ananda listening to the Buddha speak. The sutras compiled after the Buddha entered Parinirvana came from “Thus have I heard,” which were spread by word of mouth. For the Dharma to be accepted by all, it must not deviate. But not long after the Buddha entered Parinirvana, in the space of a few decades, the Dharma in fact gradually began to change in small ways. We will speak of this later for everyone to understand this better.
The Buddha was born in the kingdom of Kapilavastu, which is present-day Nepal. In Nepal, last year （2015） on April 25, when it was almost noon, nearly 12 pm local time, the earth suddenly shook. A magnitude 7.8 earthquake struck Nepal. In an instant, across all of Nepal, more than 9000 lives were lost. This powerful earthquake [caused] many ancient historical sites to be destroyed overnight. In an instant, historical sites thousands of years old were gone. Because there was the Buddha’s birthplace, many tourists go there. That place relies on tourism. Because its terrain is mountainous and uneven, it does not have many resources or industries. The country is very small. It is known for its Buddhist artifacts and ancient architecture. Yet, the Buddha-Dharma has now declined in Nepal. There are just the historical sites which everyone goes to see. But a year ago, on April 25, 2015, does to noon time, in an instant this earthquake destroyed many historical sites. More than 9000 lives were lost, and more than 20,000 people were injured. A magnitude 7.8 earthquake is truly very powerful. When it happened, the very next day we had already made preparations. Information travels quickly; today’s technology is so advanced. As soon as we heard about it, we immediately made preparations and set out the following day. Getting to Nepal was truly difficult, because it has no diplomatic relations with Taiwan. We had to go through Thailand and also had to ask the Indonesian [government] for assistance. Only after that could our people, four days after the quake, set foot on the land of Nepal. We immediately began providing medical assistance. Beginning with medical treatment, we found ways to help them. For the more than 20,000 seriously injured, we were able to help some get medical treatment locally and provide surgeries in the hospital. For those gravely ill or injured, we were able to help them.
A very happy event occurred on May 3, [2015]. A pregnant woman was nearing her due date. She began to have contractions, but it was a difficult birth. It was hard for the hospital to facilitate; the doctor had trouble delivering her baby. One of our doctors was there, Dr. Lin from Taichung Tzu Chi Hospital. Although his specialty is anesthesiology, in this critical situation in which all the hospital equipment was damaged, in this kind of environment, he had to quickly do an emergency C-section. In this way, he delivered a pair of twins. I saw footage a few days ago of Dr. Nirdesh going to see patients. He also went to visit these two children and see how they were doing now. They are already one year old. He went to see this family and saw that the two are now very adorable. They are physically healthy and very chubby. The two children are learning how to walk. They are very beautiful, very cute. This was [what we did] in that place. Now when we go back and look, it is still the same; nothing has been restored. It is still a pile of ruins. In fact, at that place, for a mother to give birth is very difficult. Our medical team helped that mother safely deliver there. Moreover, they were twins. Now we can see how their lives are progressing. When we saw them at that time, when we saw them last year after they were born, the two of them were swaddled in cloth. Now we see them walking; they are very lively. This is the hope in life. Yet, in that country, when it comes to the buildings, everywhere we look there are still ruins. Many monasteries were also damaged. There is [a nunnery] called Thrangu Tara Abbey. This nunnery was built not long ago, but after being shaken by the earthquake, its roof beam and pillars were loosened. The Buddha statue there originally faced directly forward. Yet, with this quake, the Buddha’s head turned toward the east. It was not damaged in any other way; it was just that the head turned toward the east. They sent this information back. They took photos of all the damaged parts of the monastery and sent them back. When I saw them, I thought this was incredible. The Buddha-Dharma spread eastward. In Nepal, the Buddha-Dharma has already receded, but there are many monasteries. The Buddha’s statue there actually turned east; it turned in this direction. So, without thinking much, I said, “The Buddha-Dharma spread eastward”. Now, Nepal is in the west. The Buddha-Dharma spread to China form Nepal in the west. When China needed the Dharma, people went westward to obtain the sutras. So, it was said that Master Xuan Zang went on a “journey to the West”. During the Tang Dynasty, Master Xuan Zang went westward to what is modern-day Nepal, to obtain the sutras. Now, to the west of us, Nepal has experienced a disaster. The kingdom of Kapilavastu to the west has suffered a disaster. That Buddha’s statue actually turned eastward. Shouldn’t the Buddha’s disciples in the east go west to help restore the Buddha’s teachings? I suddenly thought of it this way and, without thinking, said it out loud.
Now, in Malaysia, the Tzu Chi volunteers heard me say this, so they began going to Nepal. They spent five or six months there. The Tzu Chi volunteers in Malaysia and Taiwan worked together during those five to six months in Nepal. They hoped to help them, hoped that the Buddha-Dharma could be revived there. After hearing what I said, Tzu Chi volunteers from Malaysia recently asked me, “Master, regarding Thrangu Tara Abbey, can Malaysia’s volunteers take responsibility for restoring it?” I was very happy to hear this. They too are Tzu Chi volunteers. That those from Malaysia were willing to take on the responsibility of rebuilding this nunnery made me very happy. Thus, I replied to them, “Yes!” They moved very quickly. From April 19 to 21 (2016), over three days, they already interacted with them and signed [a memorandum] with them to have Tzu Chi volunteers from Malaysia help them rebuild this nunnery. They signed the [memorandum], and we already gave them an estimate. We were going to help them restore it, not rebuild it. An architect from Japan went to take a look. Although the pillars and roof beam have been slightly displaced, we can reinforce them without knocking them down. Since many of them are intact, we can very meticulously restore everything to its original state. This is a highly technical project. We are going to retain the original structure and quickly reinforce the damaged parts. The monastery can be restored in this way. Although it [is easy] to say, this requires very advanced technology. Now, they have already begun restoration work in that place.
Of course, we must also continue to help them with projects that have to do with medicine and education. In terms of medicine, there is a cancer ward that is no longer usable. They hope that we can help them with this, in addition to schools. We are very proactively working on these. Recently, some architects from the Philippines, Taiwan and Malaysia came together and went to Nepal again. These are projects in progress. Looking at the Buddhist sutras, I think of how after the Buddha’s enlightenment, He hoped the Buddha-Dharma could be transmitted and passed on from generation to generation. If people’s minds cannot truly connect with the Buddha-Dharma, if the principles of the Dharma are not taken to heart, the hopes will be on the next generation. Sometimes, the Dharma in a place will decline. Fortunately, the Buddha told us, “Everyone has Buddha-nature”. It could be that, during the Buddha’s lifetime, we were all at that place listening to the Dharma. When the Buddha was bestowing predictions, we might have been there, receiving predictions. When the Buddha was bestowing predictions, He told us, “In the future, you will be in a certain country”. He did not say “In Nepal”. This means that, life after life we follow our circumstantial retributions, our causes and conditions. Somewhere in the world, in different places, we must complete our mission. This depends on causes and conditions. Where they have sown blessings and are willing to accept [the Dharma], in such a place, the Buddha-Dharma will flourish. In Nepal, during the Buddha’s lifetime, many heretical practitioners constantly tried to damage the Buddha-Dharma and persecute the Buddha. These are not just stories; it is actual history. This happened endlessly in that country. After the Buddha attained enlightenment, He kept encountering heretical practitioners or people with evil intent who tried to damage the Buddha-Dharma. It was the Buddha’s wisdom that was able to transform many people to listen to the Dharma. The proper Buddha-Dharma flourished at that place and time, but undercurrents of deviant views and unwholesome teachings likewise flourished. So, the causes and conditions for the Right Dharma were weak, and it quickly faded away. Thus, the Buddha-Dharma quickly changed. Let us now hear how it changed.
The previous sutra passage states, “Ananda has always been Your attendant, protecting and upholding the Dharma-treasury. Rahula is the Buddha’s son. If the Buddha sees fit to bestow predictions of Anuttara-samyak-sambodhi upon us, our wish will be fulfilled and the expectations of the assembly will be met.”
This was Ananda and Rahula telling the Buddha, if we can receive the Buddha’s predictions, everyone’s expectations will be fulfilled. Our wish will be fulfilled too.
“At that time, Hearer-disciples at and beyond learning, 2000 in total, all arose from their seats. They bared their right shoulders, came before the Buddha, wholeheartedly put their palms together and gazed upward at the World honored One. With the same wish as that of Ananda and Rahula, they stood to one side.”
This is a description of the mindset expressed by Ananda and Rahula. “Everyone’s wish [is the same] as our wish. At that time they were all together at that Dharma-assembly. Among the Hearers at and beyond learning, some had just formed initial aspirations, some had limited capacities, others were experienced and had formed great aspirations, they had great capabilities. These disciples at and beyond learning numbered a total of 2000 at this assembly. Silently, without a word, they stood up together at the same time and began to straighten out their clothes. Everyone paid their respects and wholeheartedly put their palms together. They had the same wish as Ananda and Rahula; this was what they expressed. Everyone “stood to one side”. Everyone at that assembly expressed the same wish as Ananda and Rahula.
“At that time the Buddha told Ananda, ‘In a future lifetime you will attain Buddhahood and your epithet will be Mountain Ocean Wisdom Free Unhindered King.’”
This tells us that in the future, Ananda will be able to attain Buddhahood. His epithet will be Mountain-Ocean-Wisdom Free Unhindered King. This will be Ananda’s name when, in the future, he attains Buddhahood. So, Ananda can attain Buddhahood. The Buddha was now bestowing a predictions on him. “Your epithet will be Mountain-Ocean-Wisdom Free Unhindered King.”
Your epithet will be Mountain-Ocean-Wisdom Free Unhindered King: refers to Ananda’s wisdom, which was as tall as the mountains and as deep as the oceans. Since distant kalpas ago, Ananda had been making vows to protect and uphold the Dharma-treasury. Due to this power of vows and power of wisdom, he could both realize and teach [the Dharma] freely and at ease and delve deeply into the sutra-treasury unhindered. With this as his cause, he will attain the virtuous fruit with this distinctive epithet.
Mountain-Ocean-Wisdom Free Unhindered King means Ananda’s wisdom was as tall as the mountains. In the Sangha, Ananda’s wisdom was [the greatest] aside from Sariputra, who was foremost in wisdom. Ananda’s was not inferior to Sariputra’s, because his memory was very good. So, “It was as tall as the mountains and as deep as the oceans.” Wisdom as tall as the mountains and as deep as the oceans describes Ananda. When Ananda came to be His attendant, the Buddha was very happy. He hoped with Ananda’s wisdom and memory, he would be able to transmit the Dharma taught by the Buddha. So, Ananda, since distant kalpas ago, had made vows to protect and uphold the Dharma-treasury. Ananda, since a very long time ago, since Great Unhindered Wisdom Superior Buddha’s and the 16 princes’ era, had made these vows to willingly protect and uphold the Dharma-treasury. “Due to this power of vows, because he had this kind of power of vows, lifetime after lifetime, the power of his wisdom was such that.” he could be by the Buddha’s side and take all of the Buddha’s teachings into his mind. Now he received the Buddha’s prediction and the explanation of [his epithet], Mountain-Ocean-Wisdom Free [Unhindered King]. He will be very free and unhindered. This is because life after life he listen to the Buddha teach the Dharma, life after life he protects and upholds it and life after life the transmits the teachings. So, life after life, he is free and at ease. Thus, the name that the Buddha bestowed upon him was Mountain-Ocean-Wisdom Free Unhindered King. Because he has these causes and conditions, he will be able to obtain this kind of epithet. He delves deeply into the sutra-treasury and is very free and at ease. Life after life, he seeks the Buddha-Dharma and transforms sentient beings. He goes as high as Mt. Sumeru to seek the Dharma, goes as deep as the ocean to transform all beings. He seeks the Dharma and transforms others. With this kind of wisdom, he completely understands all without obstruction. Because he has this kind of causes, causes he has had for dust-inked kalpas, “He will attain the virtuous fruit with this distinctive epithet.” He will be called Mountain-Ocean-Wisdom Free Unhindered King Tathagata. This will be his epithet. Ananda’s virtue [determines] his fruition and his epithet, his distinctive epithet as a Buddha. Each enlightened noble being is called the Buddha. But each Buddha has His own name. Sakyamuni Buddha was also called the Buddha, but His [Buddha-] name was Sakyamuni Buddha. This was His distinctive epithet. So, by the same principle, every Buddha has His own name. Ananda, as the Buddha’s disciple, had never left His side for nearly 30 years. Moreover, He repeated [for Ananda] the teachings He gave over the first 20 years. So, because of this, when Ananda listened to the Dharma, it came from the Buddha’s speech and flowed into his heart, without a drop leaking out. So, we always say that we must take the Dharma to heart without letting it leak away. With precepts, Samadhi and wisdom, listening, contemplating and practicing, we must not let it leak out. In this way, every drop of Dharma entered Ananda’s heart, without a single drop leaking out. Because of this, after the Buddha entered Parinirvana, Ananda compiled [the sutras]. When he compiled the sutras, Ananda was already 50.
After compiling them, Ananda began to transmit the Dharma. He traveled everywhere to teach the Dharma. 20 years later, 20 years after compiling the sutras, Ananda was close to 70 years old. At that time, Venerable Kasyapa [approached him]. Originally, the Sangha was led by Venerable Kasyapa. Venerable Kasyapa was older than Ananda. He was about to pass away, so he entrusted Ananda with the Dharma and with leading the Sangha. He transferred the responsibility of leading the Sangha to Ananda. Ananda was close to 70 years old when he accepted Venerable Kasyapa’s charge. Venerable Kasyapa went to Cock’s Foot Mountain to pass away. From that time, when Ananda was close to 70 years old, he began to lead the assembly and transmit the Dharma. [He lived] until he was “120 years of age,” until he was 120 years old. Ananda lived a very long life. When he was 120 years old, he saw how the Buddha-Dharma had started to gradually deviate. This happened when Ananda was 120 years old; he was already very advanced in age. In Venuvana, there was a group of monastics, and as Ananda entered that place, he heard a young bhiksu learning [the Dharma] as it was transmitted orally. He was chanting, proclaiming and reciting it out loud. He was reciting a verse, chanting to himself, “Living for a hundred years without seeing a crane is not as good as loving for one day and getting to see a crane.” He chanted like this, repeatedly reciting this. Ananda heard him [and thought], “This is wrong!” He quickly called the young man over and said, “Young bhiksu, regarding the passage that you are now reciting, our great teacher, Sakyamuni Buddha, did not teach it to us in that way. Let me correct you Listen to me. You should say, ‘Living for a hundred years without understanding the law of arising and ceasing is not as good as loving for one day and being able to understand arising and ceasing.”’ “In this verse, you have two phrases wrong. It is ‘without understanding the law of arising and ceasing.’ You chanted ‘without seeing a crane’. ‘Being able to understand arising and ceasing’ you recited as ‘getting to see a crane.’ These two phrases have deviated; you must correct them.” The young man heard this and quickly told his master, “Master, I encountered Ananda. Ananda told me that ‘without seeing a crane’ is wrong. It should be ‘without understanding the law of arising and ceasing.’ ‘Getting to see a crane’ is wrong; it is ‘being able to understand arising and ceasing.’ We have deviated in these two phrases!” His master then said, “Ananda is already old and senile. He cannot remember any more. He has lost his ability to remember things. Ananda is already so old, 120 years old. He remembers things wrong; as he speaks, he often forgets things. When Ananda speaks now, he has forgotten what the Buddha said before. So, now we should not necessarily [believe it] when Ananda says, ‘The Buddha did not say it this way.’ Because Ananda is old now, when he says that the Buddha did not say this, it might not be correct. Just do as I have taught you and keep chanting it this way.” This young man, upon hearing what his master said, went back to Ananda and said, “Venerable One, my master told me that you have gotten old. Your ability to remember has declined. As for your words, it could be that you forgot what the Buddha taught. So, he wants us to continue chanting what he originally taught us. That is what we will chant.”
When Ananda heard this, he was very mournful. “Although I am now old, from the Buddha’s Parinirvana until now, only a few decades have passed. It has only been 70 years, and the Dharma, as it is being transmitted, has already deviated this way. A small deviation will lead far off course. In the future, how can the Right Dharma continue to be transmitted in this place?” Ananda continued thinking to himself, “Indeed, I am old. Moreover, those who practiced with the Buddha at the same time as me have all passed away. They have all entered Nirvana; only I am left. It is like a forest where the big trees have all fallen; they are gone. Only one tree is left. It is unable to block the wind and protect the earth. Since this is the case, what is the use of me continuing to live? I should pass on.” Thus, Ananda began to prepare to pass away. This happened while Ananda was still in this world. In the past, in the kingdom of Kapilavastu, the Buddha-Dharma deviated in this way. When we listen to this passage, our hearts also ache. Life follows the laws of nature. Even though Ananda lived to 120 years old, he still had to pass away according to the laws of nature. With the laws of nature, once we advance in age, everyone thinks we will lose our memory. Although during the Buddha’s time. Ananda’s wisdom and memory were very strong and healthy, [once he grew old] people still though that, since Ananda was so old, he could no longer recall those memories, that he had lost his ability to remember. Perhaps everything the Buddha said in the past had already been forgotten by Ananda.
Moreover people are attached to their “self”. You see, everyone has this attachment to a sense of self. “I am the teacher!” What I taught you should not be wrong”. Even though he heard what the disciple said about Ananda’s correction, he refused to accept it. “I am the teacher; you are the disciple. If what I taught you is wrong, then I will lose face”. So, he persisted in his error. He should have been able to recognize it was “understanding the law of arising and ceasing” rather than “seeing a crane”. Confucius also said, “If a person learned the truth in the morning, he could die in the evening without regret”. Confucius was speaking of truth, true principles. “If I can hear true principles in the morning, ever if I die that night, I will be very [happy]”. During the Buddha’s lifetime, there was a similar saying, “If is not as good as living for one day and being able to understand arising and ceasing”. It would be better to have just a day’s time and understand the law of arising and ceasing. Even if we have only one day to live, if we can understand that would be worth it. We are not seeking health, nor are we seeking a long life, what we seek is to take the Dharma to heart. When we can truly take the Dharma to heart, when the principles abide in our hearts, even if we live for only one day, if our life is shortened to just one day,[we would fulfill] our goal in seeking the Dharma. This was very clear.
Yet the young bhiksu’s teacher would not admit it. This is “attachment to the self”. That is to say, not long after the Buddha’s era, while Ananda was still alive, among those learning the Dharma and in the Sangha, there was still attachment to self. Because everyone has attachment to self, even when Ananda corrected the teachings. It was still of no use.
We can see how in Nepal, which used to be the kingdom of Kapilavastu, the Buddha-Dharma has gradually deviated, gradually declined. Right now, we still see how the monastics in Nepal have split into different sects. This is not what the Buddha wished to see, but it is the [present] state of the Buddha-Dharma. As time passes, things always change. But whatever the case, the Buddha-Dharma should be able to save the world. This is absolutely true. The principles must be corrected. Engaging in practice, we must benefit humanity. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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