Explanations by Master Cheng-Yan
Subject: Single-mindedly Awaiting the Buddha’s Teaching (一心觀佛 待說之誡)
Date: October.05.2017
“Their minds were softened, as they now knew they had a part in receiving predictions. They were silent and, having stopped contriving affinities, they accepted the Buddha’s teachings. Their pure hearts were open and understanding; they resonated with the Buddha’s understanding and views. They single-mindedly longed to attain the Buddha’s predictions.”
We must understand this mindset. They were awaiting the Buddha’s bestowing of predictions on them. Bringing that scene to mind, we can truly imagine [their anticipation]. Imagine how, more than 2000 years ago at the Buddha’s Dharma-assembly, He began to call out names to bestow predictions. They had already been through several occasions in which He bestowed predictions. Clearly, this did not [all] happen in one sitting. In the seven to eight years of The Lotus Sutra, the Buddha had to put His heart into continuing to teach and transform, expounding the Dharma to unlock their abilities and await the time when their capabilities were ripe so He could bestow predictions of Buddhahood. All of this took time!
Think about it; the Lotus Sutra alone, as taught by the Buddha, took close to eight years of time. From those eight years of the original [teaching], we must now [understand] the Buddha’s intentions. In those eight years of teaching the Great Vehicle Dharma, He completely and mindfully instructed us in how to take the Small Vehicle as our foundation. But in fact, what the Buddha wanted to teach us was not the Small Vehicle; that is [just] the foundation for entering the Buddha’s door. The foundation for entering the Buddha’s door lies in first realizing that life is suffering. He helped us understand that everything is due to the convergence of causes and conditions and how the cause of suffering is our accumulated ignorance and afflictions. Ignorance and afflictions come from the convergence of all kinds of causes and conditions. With just these few phrases, we can realize that it is the accumulation of all kinds of afflictions that becomes our suffering. If we can truly comprehend this Dharma and take the Dharma to heart, in our dealings with people and things, we will be able to understand how causes and conditions converge. We can then unravel these causes and conditions, turning negative affinities into positive ones. If we have not thoroughly understood this, then in our daily living, with the people and things we encounter and the interpersonal conflicts we face, how can our minds remain tranquil and not give rise to discursive thoughts?
This is like Rahula. He entered monastic life as a child. From infancy until adolescence, he went through a long, very mischievous phase. Under these conditions, the Buddha had to wait for him to grow up and for his experience in this world to be mature. Then [the Buddha] gave him sharp warning, which helped him thoroughly awaken. Only then was he able to truly start taking [the teachings] to heart. From that point on, he took every phrase of the Dharma to heart. In daily living, he was very vigilant. In his dealings with people and matters, he followed the rules and etiquette and [upheld] the 3,000 demeanors and 80,000 subtle practices. He was meticulously aware of any discursive thoughts. In spiritual practice we always need perseverance, and listening to the Dharma requires patience. With patience in accepting [the Dharma], we will not let a single word of it leak away. We can take in the meaning of the Dharma, and once we understand it, with this purity of heart we can open up our minds. Our minds must always be very pure; afflictions and ignorance must not be allowed to again pollute our minds. When our minds do not violate the precepts, naturally, we will no longer have afflictions. If we do not break the precepts, our minds will be without afflictions. Then, naturally, we can take the Dharma to heart. The doors to our mind will open, and the meaning of every phrase of the Dharma will become clear; we will be able to understand it. Thus, with every word, we can resonate with the Buddha’s understanding and views, and we will be able to understand the Buddha’s perspectives. With regards to all things in the universe, everything the Buddha saw and heard, all tangible and intangible things in the world, whether with or without sound, He understood all completely. This is how pure the Buddha’s mind was. The Buddha’s mind reached throughout the universe, covering everything, understanding everything.
This is what we must understand. In realizing the Buddha’s state of mind, naturally, our intentions will be very earnest. What the Buddha did, what He saw and what He realized is the direction our learning must take. We must take in the Buddha’s teachings. So, we have already come to the point when the Buddha finally confirmed for everyone, “You too will attain Buddhahood. In the future you will also attain Buddhahood.” They were waiting for the Buddha to call out names to bestow predictions. So, their mindset was very earnest. Previously, they had already heard so many great disciples receive the Buddha’s predictions of Buddhahood. At this time, everyone waited in anticipation with deep faith and no doubts in their minds. They were single-mindedly focused and absolutely free from doubts. Thus, naturally their mindset “was softened”. They were not stubborn. This was because they had taken in the Dharma without doubting a word of it. They took it in completely. By listening, contemplating and practicing, they did not let the teachings leak away. By listening, contemplating and practicing, they did not lose any teachings. “Whatever the Buddha teaches, I will listen to it. Having heard it, I will mindfully contemplate it. Once I have contemplated it, the Dharma and the principles are infinites in me and I can put them into practice. This way, I have no more doubts.” The Dharma had entered their hearts without leaking away. “Their minds were softened, as they now knew they had a part in receiving predictions. We have a part in this! It is certain; if I continue to wait, the Buddha will surely bestow predictions on me, because the Buddha does not give up on any sentient being.” This is what everyone believed and understood.
At that Dharma-assembly, everyone was filled with hope so their minds were very calm. “They were silent and, having stopped contriving affinities, they accepted the Buddha’s teachings.” Everyone was very still; not one person made any kind of sound. With this softened and anticipating mindset, they also had faith. So, in this Dharma-assembly with so many people, “They were silent, having stopped.” Everyone waited for causes and conditions to ripen. “Among the teachings the Buddha gives, our names will certainly be called out. We have a part in this;, we can attain His predictions.” So, “pure,” [means that] their mindset at that time had not only softened, but their intentions were pure. At that time, they listened, waiting for the sound of the Buddha’s teachings to pour forth. The doors of their minds opened to take in the sound of the Buddha-Dharma, and they attained understanding.
Truly, we must always keep our minds open to receive the Buddha’s teachings. If we can do this, our minds will constantly maintain their purity, and we will always feel very happy. “Their hearts were open and understanding.” Once we open the doors of our minds and receive the Buddha-Dharma, allowing every word of it to enter our hearts, our minds can open to understand it all. This is very important!
So, “They single-mindedly longed to attained the Buddha’s predictions.” This was everyone’s state of mind; they longed and hoped, wishing to receive the Buddha’s predictions. That is right! Those who practice the Buddha-Dharma certainly hope to receive the Buddha’s predictions of Buddhahood. Is this not what we Buddhist practitioners want, what we are all hoping for?
We heard Denise Tsai share that on the eighth day in the fourth month of the lunar calendar, on that day they held a Buddha Bathing in Mozambique. More than 2,000 people gathered on [Tzu Chi’s] piece of land! Yesterday, (May 17. 2016), Mr. Chen and his wife who donated the land came together with Denise and reported that on [May 14] they had held a Buddha Bathing Ceremony on that piece of land. There were many stories, and very complete photographic material as well. What touched me the most was how they had put up a roof, and the image of the Buddha was inside. They first had everyone come inside to watch [a recording of] the Buddha Bathing Ceremony, that we held on May 8 at the [Hualien] Jing Si Hall. For the first several days, they had them watch that video recording to see how dignified it was. Starting from the Verse for Opening a Sutra they were able to understand how to carry out the Buddha Bathing Ceremony. Beginning on that day, they kept practicing. They also tidied up the site. It was still the same piece of land, still covered by sand, however, they divided the space with a boundary. Inside the boundary, once they entered, they saw it as sacred ground. This was where the Buddha Bathing would be; the image of the Buddha was in that area, so before crossing over that boundary, everyone would take off their shoes. All their shoes were lined up very neatly outside of that boundary. Yet inside of the boundary, the ground was still dirt. I said, “It is the same! On the ground outside, you wear shoes, and inside, it is the same dirt. Thought you take your shoes off, aren’t you stepping on the same yellow sand?” She replied to me, saying, “This was to show their reverence. After drawing this boundary, what was inside was sacred ground.” So, they took their shoes off outside, lined them up very neatly, and then all went inside to learn how to pay respect to the Buddha etc. There, they learned a [dignified] demeanor, how to circumambulate the Buddha, how to bathe the Buddha etc. Seeing this was truly very moving. One that day, at the end, they also sang a prayer song. They took hymns they ordinarily sing and changed them, using lyrics from our prayers songs. In that space, they sang, “Venerable Buddha!” They showed great reverence. “I vow to dedicate my body and mind to help those who are suffering”. This is what they sang. “In the past, I used the body that You gave me, to commit many transgressions. Now, I have come to repent with utmost sincerity. I want to express my gratitude! I vow to follow your teachings and turn toward goodness. Venerable Buddha! I pray that our voices will reach countless [heavens], that they will rise up to countless [heavens]. Venerable Buddha! Teach us more and more Buddha-Dharma, so we can help those who are suffering”. Thus they used their own songs and lyrics that they wrote themselves. They also repeatedly sang the Three Sincere Prayers. “Venerable Buddha! We reverently pray for people’s hearts to be purified. Venerable Buddha, we reverently pray for a harmonious society. We reverently pray for an end to disasters in the world”. With reverent hearts and unified [voices], they sang these songs. Using our lyrics [with their melodies], they sang every word with reverence. Their movements were truly very uniform. This is how pure their minds were. They drew up that boundary, and everyone treated that place as a pure, sacred Buddha-land. Coming from the outside, to show purity of mind, they took off their shoes before entering. This symbolized their groundedness as they practiced according to the teachings there. If we think about it, isn’t this “single-mindedly longing?” With such pure hearts, they opened the door to their minds. They also said, “The Buddha, with His teachings, gives us even more Buddha-Dharma to help those who are suffering.” They wrote this verse, which touched me deeply. In this way, they prayed, “Venerable Buddha! We pray for our voices to be able to reach infinity; every voice asks for the Buddha to teach us more and more Buddha-Dharma, so we can help those who are suffering.” They did not say, “Buddha, we pray to you! Bless me! Help me become wealthy, healthy and so on!” No, they were asking for Dharma, [to learn] even more Buddha-Dharma so they can help those who are suffering.
Think about it; that is in Africa. It is very impoverished place where disasters abound. Yet they prayed reverently to be able to help those who are suffering. This is forming great aspirations and great vows. With the hearts of Bodhisattvas, they prayed for the world’s sentient beings, not for themselves. This means that “Their mind were softened”. In particular, “They were silent and [had] stopped contriving affinities”. This all describes their [state of mind]. Everyone’s mind was very pure and they made no extraneous motions. It was all very methodical, very orderly. With such pure hearts, their “minds were open and understanding” and they all “resonated with the Buddha’s understanding and views”. They are very close to the Buddha’s heart, to the Buddha’s wishes for sentient beings. This is “resonating with the Buddha’s understanding and views”. The Buddha’s heart is compassionate and wise, a heart of compassion and wisdom. This is the Buddha’s heart. They prayed single-mindedly like this. After hearing this description, I hope that Denise can arrange these videos and photos to share them with everyone. There [in Mozambique], the Buddha-Dharma was introduced only in the last few years, but they already believe so deeply, with deep, penetrating faith. Moreover, they are single-minded in their resolve without any scattered thoughts; they are very sincere. This makes me so happy! Truly, looking at [what they have done], would we be able to accomplish this ourselves? We are here in such a dignified space, while they are in that place where with each step, they leave footprints because the group is covered by sand. Each step they take leaves a footprint. [That place] is so simple. They sat on the group, and where there are trees that provide shade, they let the care recipients sit. They let them sit under the trees. Our volunteers all sat in an area where there was no shade. In the heat, in 37 or 38 degrees Celsius, they sat in that place without moving, in a very neat, very orderly formation. This is not an easy feat; they are truly spiritual practitioners!
Next, we look at the previous sutra passage. “He manifests as my eldest son to show all sentient beings his countless trillions of merits and virtues; these are immeasurable. He peacefully abides in the Buddha-Dharma to seek the unsurpassed way”.
When Rahula received the Buddha’s prediction, the Buddha explained that for Rahula to attain Buddhahood in the future, he must practice at the spiritual training grounds of countless Buddhas. He will be at each Buddha’s side as that Buddha’s eldest son. This will be to show all sentient beings, especially sentient beings long into the future, that for an innocent child who enters the Path, [the monastic] environment is able to vanquish a mindset of arrogance. He will be able to receive the Buddha’s teaching, the Buddha’s strict admonishment, and will then begin to form aspirations. In this way, he will take in and retain every word of the Dharma and will cultivate the 3,000 demeanors and 80,000 subtle practices, always acting according to the rules and etiquette. Using this method, he will teach future sentient beings. His accumulated merits are incalculable because he peacefully abides within the Buddha-Dharma and seeks the unsurpassed way. This is talking about Rahula.
Rahula was able to calm his mind and very humble. Within the Sangha, it was very rare to see him show off. He was always very humble, silently engaged in spiritual practice.
Next, the sutra passage says, “At that time, the World-Honored One looked at those at and beyond the stage of learning, 2000 in total. Their minds were softened, tranquil, clear and pure, and they single-mindedly observed the Buddha.
After the Buddha bestowed predictions onto Ananda and Rahula, at that time, “The World-Honored One looked at those at and beyond the stage of learning, 2000 in total.” Aside from those two, at the assembly, there were 2000 others. These 2000 people’s “minds were softened, tranquil, clear and pure.” Everyone sat there, near and orderly. It is such a coincidence that in Mozambique, there were also over 2,000 people. In that place, the sun shone down on them. As they awaited the Buddha Bathing Ceremony. Seated in a neat and orderly way, they were also waiting. See, at the Dharma-assembly [in this passage], there were also 2,000 people. I trust that during the Buddha’s era, this also took place outdoors. Would they have had a big lecture hall? Certainly not! If they were not under a tree, they must have been out in the open.
So, there were 2,000 people. Their “minds were softened, tranquil, clear and pure.” The Buddha was about to bestow predictions. this was to provide them confirmation regarding the process of their spiritual practice. He did not do this way ordinary people would. “He did not make His choice according to human relations in the world. No, He did not say something like, “I can for him in particular; I will be especially good to him.” The Buddha looked at the sincerity in their hearts and their true adeptness in spiritual practice. so, this is why the Buddha spread His predictions over the course of so many sittings; He was waiting for their capabilities to mature. So at this time these 2,000 people could receive their predictions. Thus, their capabilities must have matured.
At that time, the World-Honored One looked at those at and beyond the stage of learning, 2000 in total. Their minds were softened, tranquil, clear and pure: Those who received the Buddha’s predictions. received confirmation of what they had realized. He did not make His choice according to human relations in the world.
They had seen Him bestow predictions on so many occasions. And had heard how each person had his own causes and conditions for receiving the Buddha’s predictions. they were all to go through a very long period of spiritual practice. they had already heard this before, so they had already taken this way of thinking to heart. Starting from a Small Vehicle mindset of only benefitting themselves, they had slowly opened their minds and understood that they must form great aspirations to benefit other people.
This is like how in Mozambique they prayed, “We wish for the Buddha to give us more and more principles so we will be able to help and provide relief to suffering people.” It was the same kind of aspirations that allowed them to receive predictions.
Thus, “He looked to those 2000 people whose minds were extremely gentle, compliant, soft, tranquil, clear, pure and thoroughly understanding and saw that they could receive predictions of Buddhahood.
He could already see that these 2000 people’s minds had become gentle and compliant. Everyone’s mind was pure, “tranquil and clear”. Their minds had been freed from defilements. They were “pure and thoroughly understanding;” they were clear and pure. The mirror of their minds, their great perfect mirror wisdom, had already surfaced in them; they did not have the slightest contamination. To be “pure and understanding,” means the surface of their mirror was clean and all afflictions had been eliminated. All of these states had been confirmed in their minds.
So, [He] saw that they could receive predictions of Buddhahood. They were [at a stage] where He could bestow predictions on them. [Their minds were] “softened”. We need a softened mind. As Buddhist practitioners, it is important that our minds are flexible and not stubborn.
In the Lotus Sutra, toward the end of the final section, [Bodhisattvas] from other worlds were all willing to form aspirations to help spread the Buddha’s teachings throughout the world. They were willing to undertake the transmission of the Buddha-Dharma. However, the Buddha remained silent. He was not yet ready to pass [this duty] on to those Bodhisattvas from other worlds, so He kept waiting. These Bodhisattvas from other worlds asked Him thrice, but the Buddha stayed silent and kept observing the demeanor of His disciples from His own Saha world, why had none of them formed aspirations? Why did no one dare express willingness to take on the duty of transforming sentient beings? why was no one willing to go into the Saha world and transmit the Dharma there? Later, the disciples admitted to the Buddha, “Venerable Buddha! We also want to transmit the Buddha’s teachings. However, the sentient beings of the Saha world, are stubborn and difficult to tame and transform. This is why we do not dare.” See, this is the nature of sentient beings; they are stubborn and difficult to train. So we need to be soft and gentle. The Buddha came to train sentient beings; among His ten epithets, one is “the Tamer”. This means He came to tame stubborn sentient beings. So, in order to accept His teachings, our minds must first be softened. Only then will we be able to accept the teachings. So, we must put effort into this; having a soft mind is very important. “Softened” means “Their minds were gentle and in accord with the Way”.
Softened: This means their minds were gentle and in accord with the Way. Their minds in the past and future all had this softness. Furthermore, softness was the foundation of their good conduct. This means they were not attached to the appearances of the Two Vehicles. They now knew they had a part in receiving predictions.
Our minds must be very soft; in our dealings with people and things, we must be gentle. I often speak of having “an open heart and pure thoughts.” We must not single out people, saying, “This person has bad habitual tendencies. This person is lying. I am jealous and resentful. I really loathe him! I resent him! I hate him!” If we are like this, we are being stubborn. We might resent and hate somebody while they themselves are completely unaware. So, if we are fixated on resenting or hating them, that is being stubborn. So, we must engage in spiritual practice. We must have an open heart and pure thoughts. When the Buddha was about to enter Parinirvana, [Ananda asked,] “With those who break rules, what should we do to teach them?” The Buddha explained that, “You must all be compassionate in guiding and transforming them. If they cannot be guided or transformed, you must ignore them. [Their conduct] is their business; you should focus on your own spiritual practice.” Even the Buddha was helpless. Sentient beings are stubborn and difficult to tame. There are still these kinds of people. In the Buddha’s time, there were such people in the Sangha, to say nothing of the people in society. So, we must train ourselves well so that each of us can be gentle and truly softened. [We must be] “in accord with the Way;” we must stick to our own path, steadfastly following the path to awakening. We must focus on our journey. “Their minds in the past and future all had this softness” Whether in the past, in the present or in the future we must adjust our mindset. Our minds, whether in the past or the future, must be very soft. “Furthermore, softness was the foundation of their good conduct.” In our conduct, we must be a bit softer; we must not be so stubborn. Stubbornness easily leads to confrontation, and confrontation easily creates afflictions; it creates many grievances and afflictions. This is the source of resentment and dislike; people will resent and dislike us. Won’t such seeds bring much suffering? Thus, “Softness was the foundation of their good conduct.” This is the basic method of spiritual practice. So, this refers to “Not being attached to the appearances of the Two Vehicles.” There is no need to be hung up on whether someone was a Hearer or a Solitary Realizer. These people all have Buddha-nature. For these people, although they used to be attached to themselves, after hearing so many predictions bestowed, they had now begun to form aspirations. So, we should not have attachments, thinking that these people were still at the stage of learning, so they could not yet receive predictions. The Buddha needed to seize the time He had for He would soon enter Parinirvana. All of His disciples had a part in this “As long as you form great aspirations, once this intent begins to arise [within you], you will be able to start moving forward”. So, the Buddha still had faith in these disciples, that their softened minds could receive guidance. “Silent” means “The Dharma is always tranquil and calm”.
Silent: The Dharma is always tranquil and calm. By eliminating all attachment to appearances, they realized this tranquil state. They gradually transcended the states of the Two Vehicles and stopped contriving affinities.
In the vast space of this universe, there are many planets that are revolving; there is day and night, orbiting and rotating. However, space itself is tranquil and still. This is what tranquil and calm means. The universe is pure; it is inherently uncontaminated. Our minds are the same. This is the true principles. “The Dharma is always tranquil and calm.” The Dharma is inherently still like this. “By eliminating all attachment to appearances, they realized this tranquil state.” If we can realize this Dharma, our mind will become one with the principles of everything in the universe, and all appearances will be eliminated. What good or evil [can exist in that state]? Good and evil are actually created from people’s ignorance. So, we “eliminate all attachment to appearances.” Evil-doers also have a nature of True Suchness. So, we must not mistake those who do evil for being eternally evil people. The Buddha even bestowed a prediction of Buddhahood on Devadatta.
In short, this nature of True Suchness is inherent to all. It is due to the habits we have developed that we create [these appearances]. So, we must eliminate attachment to appearances. Naturally, “They gradually transcended the states of the Two Vehicles.” They naturally started to transcend the states of the Two Vehicles. In the future, Two Vehicles practitioners will walk the Great Vehicle path. After practicing the Two Vehicles, since they formed great aspirations, they too will become Great Vehicle practitioners. Now, they were only benefiting themselves, but in the future they too will benefit others as well. So, in this way, they will gradually leave the Two Vehicle mindset of benefitting oneself. They will gradually transcend this state of mind. Thus, they had now “stopped contriving affinities”. In this process, they had first eliminated all afflictions and now no longer sought to contrive any causes or conditions. This is “having stopped contriving affinities.” They had completely eliminated all afflictions created by contriving affinities.
“Clear and pure” means “being free from the defilements of afflictions”. Now, they had already realized the Buddha’s understanding and views.
So, they “single-mindedly observed the Buddha.” Now, they had let go of all their afflictions that were due to all kinds of affinities. They had eliminated their mindset of merely benefitting themselves. Now having formed great aspirations, they single-mindedly observed the Buddha. Their mindset was one of Great Vehicle aspirations. With this mindset, they awaited the Buddha. They were very sincere. So, “When thinking of the Buddha, they were focused and single –minded without distraction, They gazed up at the Buddha.” Everyone’s mind was solely on the Buddha, and their gaze was fixed on Him. Every thought they had was set on trying to realize the Buddha-mind. Single-mindedly and without distractions, they gazed up at the Buddha. “They were single-minded, meaning they were focused without distraction.” For several days, I have reminded everyone to be focused and without distractions. So, “[They] longed to receive predictions.” With utmost sincerity, they hoped that the Buddha could bestow predictions on them. So, they “observed the Buddha”. [They] single-mindedly observed the Buddha. “Observing the Buddha,” [ means they were] “waiting for the Buddha to speak”. There they were, waiting and hoping to see the Buddha look at them all. “We hope our intentions can be deeply felt by the Buddha. Now, our single-minded resolve is to advance towards the Great Vehicle Dharma. We have begun to form aspirations. The Buddha should be able to see that we are clear on all of His teachings.”
They single-mindedly observed the Buddha: When thinking of the Buddha, they were focused and single-minded without distraction. As they gazed up at the Buddha, they were single-minded, meaning they were focused without distraction. They longed to receive predictions. Observed the Buddha: They waited for the Buddha to speak.
We must earnestly aim to realize the Buddha-mind. Having the Buddha-mind means having no thought of oneself but thinking only of sentient beings. Just now, we heard how, in Mozambique, more than 2000 people made this kind of prayer. “Venerable Buddha! We pray ,Buddha, that you will teach us more and more Dharma so that we will be able to help suffering beings.” Think about it, isn’t this having Great Vehicle aspirations? At the Buddha Bathing ceremony held by the volunteers in Mozambique, their sincerity was just like that in the Buddha’s time. His Dharma-assembly also had over 2000 people. There, they [sincerely] awaited the Buddha’s predictions. In Mozambique, they had a crystal statue of “The Great Enlightened One of the Universe.” They too, in that place, in that sacred space, [prayed], “We pray to you, Venerable Buddha, to give us even more Dharma so that we can help others and bring aid to those who are suffering.” You see, this sincerity more than 2000 years ago [was matched] 2000 years later. In that place with so much suffering, they have fully grasped the Four Noble Truths. They seized the opportunity to reverently [pray] in that place. Just imagine, as we sit here listening to the Dharma, we think of what happened more than 2000 years ago and look to the suffering sentient beings there in Africa, So far from us. Our thoughts [pervade] the past, the future and the present in that [faraway] place. From this, we can understand that the Buddha-Dharma can reach everywhere without obstruction. So, we should all apply the Buddha-Dharma and always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
