Time : Saturday 2pm-4pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : The Qualities Of The Buddha’s Disciples: In Memory Of Master Jun Hong Lu (Part 2)
Master Lu once said, “To become a disciple of a master doesn’t mean worshipping the master. It is to revere the great compassion and wisdom of the Buddha’s path”.
On 27 August 2022, Guan Yin Citta, Singapore held an online English sharing session to delve into “The Qualities of the Buddha’s Disciples: In Memory of Master Jun Hong Lu”.
In this last part of a two-part series, the noble characters of the remaining five chief disciples of Shakyamuni Buddha were brought to life.
Awed by Venerable Upali for his ability to adhere to the Buddhist precepts down to their delicate details, the participants understood that the observance of the Buddhist precepts will put one’s body and mind at ease – a state when wisdom arises.
Through a short story of Venerable Rahula, the participants gained a better appreciation of maintaining the Beginner’s Mind – the state of mind that spurs one to embark on spiritual cultivation journey. During the session, a poignant short story helped illustrate the true mark of cultivation lies in how we pay attention to the subtle aspects of life.
The story of Venerable Anuruddha taught us to always “observe the middle path” and accord with conditions after putting our best effort.
Venerable Subhuti – foremost in understanding emptiness – taught us to purify our minds with the wisdom of emptiness. Through a series of enlightening discourses, Master Lu nicely summed up the meaning of emptiness is about “understanding the doctrine of impermanence, and all people and matters are the fusion of causes and conditions”.
Venerable Ananda – foremost in hearing the teachings of the Buddha – inspired us to learn Buddhism wholeheartedly, diligently and genuinely.
Towards the tail-end of the session, the participants were reminded to diligently study Buddhism in Plain Terms, and strive to uncover their three precious treasures – compassion, wisdom and remorsefulness.
Please click here to download the Summary Slides shared during the Group Study:
Summary Slides_The Qualities of the Buddha’s Disciples (Part 2)
WHAT ARE WE LEARNING TODAY?
- In part 2 of this series, we will learn about the remaining five chief disciples of the Buddha.
- Participate in their breakthrough achievements and find out what we should learn from them.
- As disciples of Master Lu, how far should we go in observing the precepts? What is our Master’s expectation of us?
- What is the Beginner’s Mind and why did our Master say it is ‘the key’ to success in any endeavour?
- Do you know that a person’s true personality is reflected in his subtle behaviours?
- Our Master teachings on the Wisdom of Emptiness
< FOLLOW THE BUDDHA’S WAY AND TEACHINGS >
Master Jun Hong Lu’s Buddhism In Plain Terms | Episode 41 (An Excerpt)
Buddhist practitioners must often speak the words of the Buddha, practise the ways of the Buddha and learn the teachings of the Buddha.
The Lord Buddha has left behind many priceless treasures for us. He teaches that as Buddhist practitioners, our priority in spiritual cultivation should be to subdue our inferior behaviour and deep-rooted bad habits, and eliminate the contamination from the five desires and their corresponding six sense objects (五欲六尘).
A strong-willed person will tell himself, “I will be a good person today” and thus, he will not step out of line. He says, “I will be a kind person today” and he will not be jealous of others; neither will he be greedy, angry, ignorant, arrogant nor suspicious of others.
LET’S CONTINUE TO BE INSPIRED BY THE FOLLOWING BUDDHA’S CHIEF DISCIPLES:
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6. Venerable Upali (优婆离尊者): |
Foremost in Monastic Discipline (持律第一) |
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7. Venerable Rahula (罗睺罗尊者): |
Foremost in Practising with Discretion (密行第一) |
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8. Venerable Anuruddha (阿那律尊者): |
Foremost in Heavenly Vision (天眼第一) |
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9. Venerable Subhuti (须菩提尊者): |
Foremost in Understanding Emptiness (解空第一) |
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10. Venerable Ananda (阿难陀尊者): |
Foremost in Hearing the Teachings of the Buddha (多闻第一) |
< Venerable Upali – Foremost In Monastic Discipline 优婆离尊者 – 持律第一 >
Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE UPALI – FOREMOST IN MONASTIC DISCIPLINE (An Excerpt)
Master Jun Hong Lu: When the Lord Buddha returned to the City of Kapilavastu, princes of the royal family like Anuruddha and Ananda requested to follow the Buddha to be ordained as monks. At this point, the royal barber, Upali, wanted to follow suit. However, he was troubled by his own lowly background.
Detecting Upali’s aspiration, the Lord Buddha said to Upali, “I grant you the permission to join the sangha to become a monk”. Back then, all the monks were members of the royal family, and with the Lord Buddha’s permission, Upali received ordination along with the rest of the princes.
Upali had a solid spiritual foundation. The Lord Buddha explained that in Upali’s previous lifetime, he was the principal disciple of the ancient Kassapa Buddha (迦叶佛), and was tasked to maintain monastic discipline. Thus, the Lord Buddha allowed Upali to be ordained together with the princes.
After becoming a monk, Upali strictly abided by the precepts and never once did he step out of line. It is recorded in the Buddhist scriptures that from the very first day he became a monk, never once did Upali violate the precepts. In fact, he observed them down to their delicate details. Therefore, amongst the Buddha’s disciples, Upali was known as Foremost in Monastic Discipline.
How has Upali, the Buddha’s disciple, inspired you?
I must Observe Morality at all times.
The Buddha says,
“The precepts are the rules set by me based on my observations of how the universe works”.
Master Jun Hong Lu’s Discourse (Question 375) | 11 April 2020 | (An Excerpt)
THE BUDDHA’S WORDS ON OBSERVING THE PRECEPTS
“As humans, you must never go against your conscience and morality. The precepts to abstain from killing, stealing, sexual misconduct, false speech and taking intoxicants, are the rules set by me based on my observations of how the universe works, using my divine eyes and supernatural powers. These are the rules that should be observed by all human beings.”
Master Jun Hong Lu, Words of Wisdom | Volume 3
One who observes the precepts and the law will have peace of mind. Only when one attains peace of mind can one attain concentration of mind. And this in turn gives rise to wisdom. This is what it means by ‘precepts, concentration and wisdom (戒定慧)’ in Buddhism.
Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 1 Chapter 14 | (An Excerpt)
ON PRECEPTS AND ENLIGHTENMENT
Master Jun Hong Lu: The Buddha said, “If a person is able to observe the precepts and uphold the Dharma, both his body and mind will go into a state of calmness (人能持戒、守法，才能得身心安定)”. If a person is able to abide by the precepts, this is when he knows all the dos and don’ts and is able to guard his own actions. Besides, he is also someone who abides by the ‘law’. In the human realm, this ‘law’ refers to the Public Laws (法律).
In the underworld, it refers to the nether laws (阴律), and in the heavenly realm, it refers to the heavenly laws (天律). Only through observing the precepts and upholding the law, there is calmness in one’s body and mind. How do you achieve serenity of the body and mind? It is through the practice of morality and by being a law-abiding person. This is because all vexations, worries and fears will be cured in consequence.
For example, if you did not commit any wrongdoings, you will not have any sense of fear. Even if the police are at your door, you will not be afraid. If you practise morality, you will not experience any vexations, worries or fear. The same applies to an obese patient whose doctor cautions him, “If you don’t watch your weight, you will develop heart disease”. If he listens to the doctor and abstains from high-cholesterol and greasy foods, he will not have any worries. Without worries, both his body and mind will be at ease.
Master Jun Hong Lu’s Buddhism In Plain Terms | Episode 9 | (An Excerpt)
THE ACCUMULATION OF ‘BAD’ SEEDS SOWN
Master Jun Hong Lu: Sentient beings do not know the existence of the law of karma, hence they commit evil deeds day in, day out. When you yell at others, speak ill of others, mistreat others or roll your eyes – all these are negative karma that causes harm to others. And, the moment the karmic retribution manifests itself, most people will be stricken with fear and agony.
Did you realise how many times you have bullied him, looking back at all those years? It has reached a point of no return, and he now chooses to leave you and you feel the pain. Isn’t the pain you are suffering now the result of your own doings that build up every day?
Here’s a true story that happened in Australia. There were two neighbours, a 74-year-old and a 78-year-old, who had a quarrel over a fence that stood in between their houses. One of them would deliberately move the fence over, infringing on a little of his neighbour’s area, and when this happened, the other would do likewise. This tit for tat persisted over a prolonged period during which the bad blood between them boiled over. One fine day, hell broke loose when one of them struck his neighbour with a shovel and killed him. Would you say their hostility was formed overnight?
Just like the accumulation of kindness happens over an extended period of time, so is the accumulation of evil deeds. Do not mistreat others senselessly or harm them – understanding that this entails the suffering you fear, all the more you should avoid planting any seeds that cause harm to others.
< Venerable Rahula – Foremost In Practising with Discretion 罗睺罗尊者 – 密行第一 >
Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE RAHULA- FOREMOST IN PRACTISING WITH DISCRETION
Master Jun Hong Lu: Today we shall talk about Rahula, the fifth of the Lord Buddha’s ten chief disciples. Venerable Rahula was also known as Rahula-bhadda. His name carries the meaning of obstructions, fetters or concealment of the moon. He was the biological son of the Lord Buddha.
Rahula’s mother was Yasodhara. At the age of seven, Rahula followed his mother to meet the Lord Buddha. At 15, Rahula was ordained by Sariputra and became the first novice monk in the sangha. In the early days of his monkhood, Rahula was extremely mischievous. He had a bad habit and was fond of telling lies Under the strict discipline of the Lord Buddha, Rahula developed a good spiritual foundation and turned over a new leaf. From thereon, he practised perfect observance of the precepts according to the teachings.
Rahula observed stringent adherence to all the precepts and rules spelt out in Buddhism for the monastics which include the ‘three thousand demeanors (三千威仪) and eighty thousand subtle actions (八万细行)’ and never once did he step out of line. Therefore, amongst all the Buddha’s disciples, Rahula earned the title ‘the most eminent in subtle observance of the precepts’.
Apart from being strict in observing the precepts, Rahula was also known for his other virtue, patient endurance. In ‘The Great Perfection of Wisdom Treatise’ (大智度论), it is stated that once, Rahula returned to his dormitory after an excursion only to discover that it had been occupied by another monk, who had hurled his clothes and alms bowl outside.
According to the rules back then, Bhikkhus were regarded as more senior than novice monks, and on this basis, novice monks were not allowed to share the same room with Bhikkhus. As a result, Rahula had to look elsewhere to spend the night. As it was pouring very heavily outside, Rahula had no choice but to resort to meditating in the toilet despite having to endure the stench and the onslaught of the torrents.
How has Rahula, the Buddha’s disciple, inspired you?
– I must adopt the Beginner’s Mind at all times (初心)
Master Jun Hong Lu’s Buddhism In Plain Terms | Episode 77 | (An Excerpt)
ADOPT THE BEGINNER’S MIND
Master Jun Hong Lu:
The ancient Chinese philosopher Lao Tzu once said, “Be cautious, as you were in the beginning” (慎终如始).
This means you should be very mindful till the end just like how you had been in the beginning. This phrase tells us, the disciples, that we must treat the beginning of all endeavours in life as the foundation and continue with this spirit all the way till the end.
Those with determination as strong as a diamond and possess a Bodhi mind (菩提心) are the ones who will remain unswerved from the beginning to the end (始终如一).
This echoes the popular saying of Lao Tzu, ‘Be cautious, as you were in the beginning’ that advises us to be mindful all the way, just like how we were in the beginning.
Let me give you an example. A normal employee of a company gets promoted to the managerial level. Despite his promotion, he still sees himself as an ordinary staff member just like when he first started with the company.
This manager will ultimately be very successful because his attitude and working style are preserved as he maintains the attitude of an ordinary worker.
Even if he ascends to the most important position of a CEO, he would stay rooted to his humble beginnings.
He understands the antecedents and consequences (前因后果) and will not gloat over a temporary achievement of attaining the position of a CEO. He would not be haughty and satisfied with it. Neither will he allow his success to get to his head.
This is what it means by ‘holding on to your beginner’s mind’, the essential quality that leads to great accomplishments (不忘初心，才能方得始终).
At any point in life and regardless of one’s social status, a person should always maintain the same state of mind that kick–started his journey all the way to the end because this is where success awaits.
Wenda20141212 00:53 | Master Jun Hong Lu’s call-in radio program | (An Excerpt)
HOW DO WE STAY ROOTED TO OUR ORIGINAL ASPIRATION IN PRACTISING BUDDHISM?
Caller: Master, could you enlighten us on how we can stay rooted to our original aspiration (保持初始心) in our Buddhism practice and cultivation? If we lose touch with it, how can it be regained?
Master Jun Hong Lu: If one loses touch with his original aspirations, obviously for him ‘the pain is forgotten where gain follows’ (好了伤疤忘了痛). A person’s initial aspiration generally arises when he is going through a lot of suffering in life.
For example, when life throws lots of trials and tribulations at him or when he becomes a target of incessant condemnation which include problems with family, marriage, health, bankruptcy, disobedient children etc. In the wake of these challenges, out of a sudden, he realises, “Hei, I must seek the blessing and protection from Bodhisattva. I must make vows, perform life liberation and recitation.”
This is when one’s conviction is the strongest and he is determined to find the path to liberation. This is also a time when one is the most pious (非常虔诚的). However, when things start to turn for the better and everything is slightly back on track, he may gradually take things lightly again. Recitation becomes optional, so is praying to the Buddha as his original aspiration starts to fade.
How do we regain this conviction (怎么找回来)? We must often look back and ponder this ancient Chinese saying, “Reminisce the bitter, cherish the sweet” (忆苦思甜). Essentially, it means that we must always recollect our past troubles and struggles, all the more so if we are leading a happy life currently. We must always look back on the past and think about the pain we have been through.
Caller: That is to ‘be prepared for danger in times of peace’ (居安思危).
Master Jun Hong Lu: Yes, be prepared for danger in times of peace. In fact, you must always stay rooted to a ‘normal state’ (常态). What does that mean? No matter what the circumstances are, be it good or bad, we must think that it is part and parcel of life and you adopt the attitude where you stand aloof from what is happening.
As far as you are concerned, regardless of the gravity of any given situation, it wouldn’t result in any major emotional upheaval in you.
< A Person’s True Personality Is Reflected In His Subtle Behaviours >
Master Jun Hong Lu‘s World Buddhist Fellowship Meeting | Kuala Lumpur, Malaysia | 25 August 2017
IT’S ALL IN THE DETAILS
During the late era of the Qing Dynasty, the renowned Chinese general Zeng Guo Fan and his troops were stationed at An Qing, a city in Anhui Province. One day, a distant relative whom Zeng had not kept in contact with for years, came from the countryside to look for him.
Wearing some shabby clothing and with a worn-out knapsack on his back, this relative was extremely cautious with his words when dealing with others. Impressed by this man’s moral conduct, Zeng had plans to find an opportunity for him to take on some duties.
One day, while having a meal with this relative, Zeng saw him frown upon spotting a low-grade grain in his bowl, and single it out from his bowl before continuing his meal. This gesture, though minor, caught the attention of Zeng. However, he didn’t say a word. After a few days, he instructed one of his subordinates to pack the belongings of this relative, as Zeng planned to send him home.
When his subordinate questioned about the decision, Zeng answered, “He left the countryside for the city for a bit more than a month, and yet he would even single out one low-grade grain from his bowl during a meal. Do you think this is something that a country folk will do? I am worried that while carrying out his duties, he would not stay within his bounds (做事不本分) and this could spell disaster for us”.
Sensing that the subordinate was unconvinced by his judgement, Zeng decided to arrange for his relative to head out to the market to buy some wooden paper, with the company of a soldier. It so happened that Zeng was in need of some wooden paper.
At the market, the moment he knew that he was out of sight, Zeng’s relative started to walk around flamboyantly, acting very fussy and pompous (趾高气扬).
He also made use of Zeng’s power and was extremely overbearing with the shop owner. After making a big fuss and finding what he needed, he seized the opportunity to negotiate some personal commission, whispering to the shop owner for quite some time about his intention.
All of this was witnessed by Zeng’ subordinate, who was secretly following behind all the while. He reported his sighting to Zeng and said, “General, your judgement was right after all. The cautious and mindful attitude that your relative portrays in front of us is nothing more than a pretence. I can’t imagine the consequences if such a character is assigned to an important position!” Zeng nodded and went ahead to send his relative home.
One single inferior grain can reflect a lot about a person’s moral conduct. Therefore, to see one‘s true colours, more often than not, we need to learn the wisdom of observing this person from the very subtle aspects.
To cherish is a virtue. When we cherish our relationship and friendship, the other party will reciprocate. If you are someone who cherish every blade of grass and every tree (珍惜一草一木), you are a kind person. If you cherish the teachings of the Buddha, you are someone who aspires to be wise.
< Venerable Anuruddha – Foremost In Heavenly Vision 阿那律尊者 – 天眼第一 >
Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples | (An Excerpt)
VENERABLE ANURUDDHA: FOREMOST IN HEAVENLY VISION
Master Jun Hong Lu:
Once, when the Buddha was preaching, He saw Anuruddha dozing off. The Buddha chided him, “Snuffle as you sleep, like those snails, clams and mussels. Do this for a thousand years and you will never hear the Buddha’s name again.”
Upon hearing the reprimand, Anuruddha knelt before the Buddha and begged for forgiveness, “Lord Buddha, from now on, till the day I die, I will not sleep a wink”.
Not long after, Anuruddha contracted an eye disease as he went without sleep.
When the incident reached the Buddha’s ears, He was very concerned. He told Anuruddha, “If you practise without eating, you will not be able to sustain. You should not go overboard in anything you do. All sentient beings rely on food to survive; our ears survive on sound; our nose survives on smell; our tongue survives on taste; our eyes survive on sleep.
Cultivation on this path is the same – nirvana survives on one’s abstinence from pleasure (涅槃以不放逸为食); one’s transcendental state of mind survives on the joy of meditation and dharma bliss (无为境界以禅悦法喜为食). You should get some sleep to protect your eyes”.
The Lord Buddha invited a famous doctor to treat Anuruddha. With much resolve, Anuruddha said, “Lord Buddha, I’ve vowed to never sleep a wink till the day I die”. Persistent of not sleeping, Anuruddha soon turned blind.
There was a rule within the sangha that Bhikkhus returning from their alms round had to reserve a portion of the alms for the sick. They also had to help those who shared the same lodging with them by washing or sewing their dirty or torn clothes.
Ananda sewed a new set of robes for Anuruddha because Anuruddha’s robes were so worn out that they could hardly be donned. Upon hearing this, the Buddha held Ananda in great admiration.
After seven days and seven nights, the Buddha came to know that both of Anuruddha’s eyes had turned blind. He took pity on him and taught him how to meditate.
Practising untiringly according to the Buddha’s instruction, and forging courageously forward every single day, Anuruddha’s mind’s eye was awakened, and he achieved divine vision.
How has Anuruddha, the Buddha’s disciple, inspired you?
I must Observe the Middle Path in all that I do (中庸之道)
Master Jun Hong Lu’s World Buddhist Fellowship Meeting (Q&A Session)
Kuala Lumpur, Malaysia | 24 December 2016 | (An Excerpt)
HOW TO STRIKE A BALANCE BETWEEN FAMILY LIFE AND SPIRITUAL CULTIVATION?
Question: Practising Guan Yin Citta’s Three Golden Buddhist Practices has brought many of us innumerable benefits. However, in the process of cultivation, some Buddhist practitioners have neglected their family, failed to attend to their daily needs and have even drifted apart from them. Besides, they have also neglected their health and suffered from a lack of sleep, and a prolonged period of fatigue have caused their body constitution (体质) to deteriorate. This obstinate determination (执著) in cultivation has driven them to the brink of collapse, and has inadvertently distorted the perception that others have towards Guan Yin Citta. Master, can you please advise us about the appropriate way to handle this matter?
Master Jun Hong Lu: First and foremost, you should not deviate from the right path (修偏) of spiritual cultivation. Going overboard with anything you do isn’t good.
Confucius once said, “Observe the Middle Path” (中庸之道). To illustrate that everything must be done in moderation, and not to be partial (不要偏). If you insist on not sleeping, that is a form of deviation.
Similarly, if you excessively cling on to the idea (过分地去执著) that you must excel in your cultivation to make it to the Western Pure Land of Ultimate Bliss, that is a deviation from the right path too. Accord with conditions in everything that you do (一切随缘). Just make sure you put in your best effort, be diligent and do your best in your cultivation.
You need to look after your family simply because you still have one. Unlike the monastics who have transcended the secular mindset of “family” to care of all sentient beings. They are willing to renounce while we still can’t bear to do so – hence, our families are part of us on this path of spiritual cultivation. Indeed, the burden that you have to shoulder is rather heavy if your spouse is not on the same path but you have no choice.
You are bound to face many who will throw obstacles at you, am I right? If you decide to abandon your spouse today, well, that’s not good too because it may give others the impression that Buddhist cultivators are insane.
< HOW TO KNOW IF YOU ARE ADDICTED? >
Wenda20170428 31:45 | Master Jun Hong Lu‘s call-in radio program | (An Excerpt)
ADOPT THE MIDDLE PATH IN ALL YOU DO
Caller: Master, a fellow practitioner’s child has gone insane from playing video games. Though the parent has been reciting and offering Little Houses for the child, the boy is still addicted to those games. I told the parent, “You are making a futile attempt to protect your child by chanting and offering Little Houses on his behalf because he is still gaming away”. Master, what is the solution for this problem?
Master Jun Hong Lu: When you talk about children playing video games, is it any different from those adults who smoke or drink? Do you think it is easy for adults who are addicted to alcohol, sensual gratification (沉迷酒色), gambling and smoking to over- come their addictions?
Whatever that causes one to engage in behaviour that becomes compulsive is generally enticing. One can be tempted by money, addicted to gambling or even sensual gratification. There are many things that can cause addiction.
Addiction is when you are no longer practising the ‘middle way’ (中道). The ‘middle way’ refers to one being able to let go of his attachments, not being overly fixated on things he desires, and having an indifferent attitude towards them. For things that you have developed an extreme liking for, if you are able to let go of them the minute you are asked to, you have succeeded.
Caller: Yes. In response to a question from one of the practice groups at a dharma convention, you once said, “Regardless of what you do, things become problematic if you overdo it”. Does this echo what you just said?
Master Jun Hong Lu: Yes. Anything may go haywire in this world. For example, you think, “I am a benevolent person, I must go all out to do good deeds”. In the end, you become arrogant because you have gone overboard in your endeavour.
At the outset, you may truly be motivated to help others. But, over time, you may be driven to do so as you want to make a name for yourself as a philanthropist. Clearly, the objective has gone awry. The same can also apply to the propagation of Buddhism. At the start, you may do so with the intention to help sentient beings, but over time, you may even regard yourself as ‘The Saviour!’ (救世主). This is how evil cults (邪教) come about.
< Venerable Subhuti – Foremost in Understanding Emptiness 须菩提尊者 – 解空第一 >
Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples | (An Excerpt)
VENERABLE SUBHUTI – FOREMOST IN UNDERSTANDING EMPTINESS
Master Jun Hong Lu: Subhuti was known for his ‘all-pervading sight’ and the ability to discern. In modern terms, it means he was able to understand another person’s action. Also, as soon as someone said a word, Subhuti was able to foretell what he was going to say subsequently. Subhuti was someone who deciphered the concept of emptiness and he was extremely wise.
Born into a Brahman family in Rajagaha, from young, Subhuti was superbly intelligent, and was unparalleled in terms of intellectual prowess (比别人都聪明). But, he was obstinate (倔强) and had a bad temperament. According to legend, it was the mountain God who led Subhuti to take refuge in the Buddha.
One of Subhuti’s strengths was his deep understanding of emptiness and his aspiration to see through the emptiness of inherent existence through a peaceful state of mind. He wore the “essence of emptiness (空理)” in all his actions and speech.
Once, Subhuti was at Mount Gridhakuta in the City of Rajgir, darning some clothes. Subhuti was not living with the Buddha then. Unexpectedly, the Buddha made a visit to the city and flocks of people rushed to greet and welcome Him.
Initially, Subhuti thought of welcoming the Budhha’s arrival in person. However, just as he was about to leave, a thought struck him. He immediately recalled the truth of emptiness, that is, ‘all appearances are nothing but false’ (凡所有相，皆是虚妄).
Subhuti thought, “I should not view the Buddha in His physical form. The proper way of paying respect to the Buddha should be understanding His teachings, which include the truth of emptiness. Since the nature of all phenomena is empty, Subhuti thought, “Even if my dharma body makes it to meet the Buddha, it is pointless because my heart is not there. Instead, I should welcome the Buddha from my heart by truly understanding His teachings”.
As expected, Subhuti did not make it to greet the Buddha. However, the Buddha knew that although Subhuti was physically not there to welcome him, he was the first to greet Him with his heart upon His arrival. The Lord Buddha thus offered high praises for Subhuti and referred to him as the ‘First to welcome the Buddha’.
Many disciples told the Buddha, “I was the first to welcome You in person”. The Buddha refuted, “Subhuti was the first. Although he is not present in person, he was the first to welcome me from the heart”.
Subhuti never got involved in conflicts and was free from attachments. Besides being broad-minded, Subhuti was perfectly at ease because of his magnanimity.
This was why the Buddha praised Subhuti for having attained the status of ‘Samadhi of non-contention’ (无诤三昧). This means Subhuti was someone who never contended with others; samadhi means ‘liberation through wisdom’ (三昧是智慧的解脱). Subhuti was the first of the Buddha’s many disciples who became an ‘Arhat free from desires’ (第一离欲阿罗汉).
How has Subhuti, the Buddha’s disciple, inspired you?
I must purify my mind with the Wisdom of Emptiness
What is the Wisdom of Emptiness?
1. Understanding the doctrine of Impermanence
Wenda20140815 01:23:22 | Master Jun Hong Lu’s call-in radio program
PURIFY THE MIND WITH THE WISDOM OF EMPTINESS
Caller: Having unwholesome thoughts means that one’s mind is impure (心灵不干净). In one of your past radio programs, Master recommended that to purify the mind, one may recite more of the Heart Sutra. Is it right to say that by applying the wisdom of emptiness, one can be liberated from the shackles of ignorance (用空性的智慧破无明)?
Master Jun Hong Lu: That is correct. Using the wisdom of emptiness to overcome one’s ignorance means you make use of your inherent qualities, such as compassion and Buddha-nature, to prevent yourself from committing misdeeds due to your lack of understanding of how things work in this world. Do you understand?
Caller: I see. Is this how we can root out the countless distracting thoughts in our minds?
Master Jun Hong Lu: Correct! Why do you have to reach a state of emptiness? This is because the state of emptiness only emerges once you are in possession of wisdom. This is to say, a person, who has wisdom, will be able to tap into his inherent empty nature.
For example, everyone is scrambling with each other for fame and riches, while you stand aloof from all worldly pursuits. Why is it that you don’t join the crowd?
This is because you comprehend the fame and riches in this world are empty in nature. You may get to enjoy them today but tomorrow they may be gone. This is why you do not wish to strive to attain them. In this way, don’t you think you have attained emptiness of the mind?
How do you get to this state of emptiness? It is through comprehending the principle behind and that is, all worldly things that we strive for are impermanent in nature.
This is a type of wisdom that once gained, you will see through the true nature of all worldly things, and your mind will go into a state of emptiness. It is at this moment, breaking through one’s ignorance is made possible. On the contrary, those, who are relentlessly chasing after fame and riches, perceive all these worldly pursuits as real and permanent, and they tell themselves, “I must create a name for myself in this world”. Do you understand me?
Caller: I do.
What is the Wisdom of Emptiness?
2. Understanding that all the people and matters in this world
are the fusion of Causes and Conditions (因缘和合而生)
Master Jun Hong Lu’s Buddhism In Plain Terms (Radio Program) | Episode 96 | 1 July 2020
WITH THE ARISING AND CESSATION OF EMPTINESS, HAPPINESS AND SUFFERING ARE EXTINGUISHED (An Excerpt)
Master Jun Hong Lu: The main objective of Buddhism practice is to understand that all the people and matters in this world are brought upon by the coming together and separation of predestined relationships (因缘聚散); they are the fusion of causes and conditions (因缘和合而生) which will gradually congregate and separate (聚散).
Impermanence is a phenomenon of change (无常是一种变化的现象). It is a lesson for us to realise that in this world, when you possess something, it signifies an impending loss. The teaching on the empty nature of all phenomena is to tell us that everything that happens in this world will go through changes.
We often believe that things would remain unchanged forever, making us become overly attached. However, Bodhisattva tells us that everything and everyone is subject to change as they are brought upon by causes and conditions.
Master Jun Hong Lu’s Buddhism In Plain Terms (Radio Program) | Episode 96 | 1 July 2020
WITH THE ARISING AND CESSATION OF EMPTINESS, HAPPINESS AND SUFFERING ARE EXTINGUISHED (An Excerpt)
Master Jun Hong Lu: All universal dharma and phenomena, all that you see, all that you hear, all the things that you have done, they arise out of emptiness (是因空而有). Eventually, they will cease to exist, only to arise again. The Buddha-Dharma teaches us that we bring nothing into this world and nothing can be taken with us when we leave.
By not clinging to worldly objects or people (不执著人间所有的物和人), you will distance yourself from afflictions; and move away from inverted views (远离颠倒梦想).
Just like a house, only when it is empty can it store a lot of things. If it is not truly empty, you won’t be able to store many things and this halts the arising of all things (就没有了万有的缘起).
Only emptiness can bring about the arising of all things (只有性空了才会有缘起); only when one’s mind and distracting thoughts are eliminated will other predestined relationships arise (才会有另外的缘分生起).
In reality, all karmic affinity ends with emptiness and it is from this state of emptiness, another karmic affinity begins.
When the mind is not empty, it is purposeless. Only when the mind is empty, there is emptiness of the self-nature (心不空，心则不能用；心空了，才能性空).
This is when you will be able to make good use of your inherent nature and discover the Buddha-nature in your inner immaculate consciousness (Amala consciousness – 阿摩罗识).
Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 1 Chapter 21 | (An Excerpt)
PRACTITIONERS SHOULD CONSTANTLY DWELL IN CLEAR ENLIGHTENMENT
“Constantly dwelling in clear enlightenment” (明觉恒住).
Once you understand and are enlightened, you will have less attachments. Those who cling to things and matters are the ones who fail to see the reason behind; because if they did, they would not cling to anything. “Constantly dwelling in clear enlightenment” means to be eternally clear and enlightened, as only then, such a mental state would long endure and be retained in perpetuity.
On the flip side, the ignorant are those who have yet to be awakened, and as such, they will never be constantly enlightened. In other words, they won’t be able to retain this state of enlightenment. In layman’s terms, it’s a case of: “I have seen through the reality of things” (看透了). Once you do, you won’t be selfish and you are indifferent to fame and fortune (看淡名利). In this regard, you are someone who understands and is enlightened. It is under this circumstance that the state of enlightenment can truly take root in your mind and be ‘constantly dwelling’ (恒住).
< Venerable Ananda – Foremost in Hearing The Teachings Of The Buddha 阿难尊者 – 多闻第一 >
Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples | (An Excerpt)
VENERABLE ANANDA: FOREMOST IN HEARING THE TEACHINGS OF THE BUDDHA
Master Jun Hong Lu:
Ananda, who was foremost in hearing the teachings of the Buddha, was also known in short as Nanda. The word Ananda means ‘bliss, joy’. Ananda was the son of King Amitodana and was the younger brother of Devadatta. He was also the Buddha’s younger cousin.
Since young, Ananda had had the aspiration to renounce secular life and was once the disciple of Ten Forces Kasyapa. When the Buddha was 55 years old, Ananda took refuge in the Buddha’s teachings. Young and intelligent, and as the cousin of the Buddha, after joining the sangha, Ananda was widely elected as the Buddha’s attendant, tasked to tend to the needs of the Buddha.
With great dedication, he did this for 25 years, and he never left the Buddha’s side until the Buddha attained nirvana.
Endowed with superb memory, Ananda could literally remember every single teaching of the Buddha. Amongst the Buddha’s disciples, he could be counted as the most exposed to the dharma, hence the name ‘foremost in hearing the Buddha’s teachings’.
Following the Buddha’s nirvana, in order to preserve the Buddha’s teachings, Venerable Mahakasyapa (迦叶尊者) gathered 499 disciples of the Buddha who had attained arahantship to form a Buddhist council. Ananda was then excluded because he had yet to attain enlightenment. Unoffended by the decision, Ananda was deeply ashamed of himself, hence every night he worked hard on himself to make spiritual progress.
One night, he finally attained arahantship and was subsequently included into the Buddhist council tasked to compile and document the Buddha’s teachings.
At large dharma gatherings, Ananda would be called upon to recite aloud all of the Buddha’s discourses which include, the Four Agamas Sutra (四阿含经), the Sutra of Parables (譬喻经), and the Dhammapada (法句经).
Ananda made an indelible contribution (不可磨灭的功绩) by bringing the dharma verbally delivered by the Buddha throughout His entire life to the later generations. This explains why Ananda is highly venerated by all.
Amongst the Buddha’s disciples, Ananda’s talents were outstanding and his knowledge of Buddhism was profound. In addition, his moral character was exceptionally noble. When he was appointed as the Buddha’s attendant, in order to avoid suspicion, Ananda made it clear that he would not wear the Buddha’s new or old robes. For this, he was praised by the Buddha.
Ananda had a great personality. Not only was he gentle, he was also humble and sincere towards others. Amongst the Buddha’s disciples, he was the most liked by the people, especially among the female populace. Ananda once requested the Buddha to graciously allow the Buddha’s maternal aunt Mahapajapati to leave secular life to become a bhikkhuni. The establishment of the bhikkhuni order in the Buddhist sangha was inextricably made possible through Ananda’s relentless appeals to the Buddha.
After the First Buddhist Council at Rajagaha (王舍城结集), Ananda travelled extensively to propagate the dharma. Twenty years later, he succeeded Mahakasyapa to become the next leader of the sangha.
By then, Ananda was 66 years old. He lived to 120 years old, during which he bore witness to the severity of human beings’ deep attachment to self and their failure to act according to Buddhist teachings.
At this stage, the Buddha’s senior disciples had passed away one after another, driving Ananda to come to a decision to enter nirvana. According to legend, just before his passing, the two kingdoms – Magadha and Vesali – positioned on both sides of the Ganges river found out about his approaching nirvana and laid claims on Ananda’s remains, and were ready to go to war.
To prevent the impending war, Ananda used his supernatural power to enter nirvana in mid-air above the Ganges river, splitting his body into half, one for Magadha, the other for Vesali. By allowing the two kingdoms to worship his relics, the war was prevented.
Even towards the end of his life, Ananda still held the interests of sentient beings close to his heart, an embodiment of the manifestation of the spirit of true compassion. This highlights the fact that we must never sow discord, nor should we instigate others to fight and create unhappiness. Instead, we should strive to help others, eliminate our unwholesome thoughts and not contend with others.
How has Ananda, the Buddha’s disciple, inspired you?
-I must immerse myself in the Buddha’s teachings.
Master Jun Hong Lu,
“Study Buddhism in Plain Terms as it can protect your spiritual life”
(保护慧命)
Wenda20171029A 16:44 Master Jun Hong Lu’s call-in radio program | (An Excerpt)
STUDYING BUDDHISM IN PLAIN TERMS MAKES A BIG DIFFERENCE AS IT HELPS PROTECT ONE’S SPIRITUAL LIFE
Caller: Master, you have always stressed the importance of studying Buddhism in Plain Terms and we can truly appreciate your advice. Lately, we have been exchanging views and studying Buddhism in Plain Terms, and we think that it is extremely beneficial when we study it earnestly and apply it in real life. Even if we only manage to put one single phrase into practice, the benefits will be boundless.
Master Jun Hong Lu: Do you know the benefit of studying Buddhism in Plain Terms? It protects your spiritual life (保护慧命)!
Caller: Yes, that’s true.
Master Jun Hong Lu: If you don’t study Buddhism in Plain Terms, you will stand to lose your spiritual life. Many people only focus on reciting the Buddhist scriptures and performing prostrations.
The moment they hear some unpleasant remarks from others, they immediately give up on their practice. On the other hand, if you are someone who studies Buddhism in Plain Terms, you are able to think and see clearly (心明眼亮).
Caller: Yes, that’s right.
Master Jun Hong Lu: You must ask them to study it.
Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 10 Chapter 8 | (An Excerpt)
BUDDHISM PRACTICE REQUIRES COURAGE AND UNCOVERING ‘THE THREE PRECIOUS TREASURES’ IN ONE’S HEART
Master Jun Hong Lu: There are ‘three treasures’ in a person’s heart. Number one, compassion; something that is inherent in everyone.
Number two, wisdom – a quality you need to unearth. In this current age, do you really believe there are foolish people? Well, if you think that people are easily fooled, that’s because you have not met the wise ones.
Remorsefulness, the third treasure, is something that one needs to uncover. Whenever a person feels deeply remorseful, it is a sign that he is making progress in his spiritual cultivation journey.
Do you know the metaphor for remorse? A stationary boat in the middle of a river with a pair of oars. To move forward, it needs to paddle backwards first.
This analogy is similar to the concept of repentance: you know your wrongdoing is unacceptable, you admit your mistake and you pledge to make an effort to change – this sentiment is like the oar that paddles backward, the precise action that pushes the boat to move forward.
You need to think, “I feel so sorry. I do not deserve so much in life, I am so thankful for the things I have. I do not have many capabilities and I am grateful that Bodhisattva has been blessing me with a good life”. You need to be thankful for all the things in life.
You should also think, “Who am I to deserve such a good wife? I can’t even provide for her, I feel so ashamed.” By adopting such a mindset, you will gradually learn to treat your wife better. Thus, compassion, wisdom and a penitent heart are three treasures that have the power to ward off all illnesses and provide solutions to just about any problems in life.
SUMMARY
Let us be reminded today of these important qualities of the disciples of the Buddha and Master Lu that inspire us to:
A. Cultivate Morality
As disciples of Master Lu we must practise morality because:
- The precepts are a set of rules set by the Buddha based on His observations of how the universe works, using His divine eyes and supernatural powers.
- By observing morality, our body and mind will be at ease – a state when wisdom arises.
B. Cultivate The Beginner’s Mind
- As disciples of Master Lu, we should always adopt the Beginner’s Mind, that is, to always maintain the same state of mind where we are cautious and mindful as how we were when we started our spiritual cultivation journey.
- We need to remember that our true mark of cultivation lies in how we pay attention to the subtle aspects of our life.
C. Observe the Middle Path
- As disciples of Master Lu, everything has to be done in moderation. We should always “Observe the Middle Path” . After putting in our best effort, we should learn to accord with conditions.
D. Constantly dwell in clear enlightenment
- As disciples of Master Lu, we need to see through the reality of things and be free from attachments. By not clinging to worldly objects or people we will distance ourselves from afflictions; and move away from inverted views. Only then can we constantly dwell in the state of enlightenment.
E. Dedicate our life to learning the dharma
- As disciples of Master Lu, we must be diligent in studying Buddhism in Plain Terms to protect our spiritual life and to help us think and see clearly in this world.
F. Uncover the Three Precious Treasures
- As disciples of Master Lu, we must strive to cultivate the Three Precious Treasures – Compassion, Wisdom and Remorsefulness.
< MASTER LU, ALWAYS LOVING, ALWAYS LOVED >
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