The Qualities Of The Buddha’s Disciples: In Memory Of Master Jun Hong Lu (Part 1)

< Buddhism in Plain Terms < 白话佛法共修分享    

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 1)

 

Shakyamuni Buddha once said, “If you cannot follow my teachings, what’s the point even if I were to live for millions of years? If you can follow my teachings, it would be as though, I was alive eternally. You must be steadfast in your belief in the dharma. Act according to the dharma and don’t convert to others. You must learn my teachings diligently. Free yourselves of worries and be unperturbed, and only that will constitute a real disciple of mine”. 

On 13 August 2022, Guan Yin Citta, Singapore held an online English sharing session to look into “The Qualities of the Buddha’s Disciples: In Memory of Master Jun Hong Lu”. In this first part of a two-part series, the important qualities of five chief disciples of Shakyamuni Buddha were brought to light, aided by a host of Buddhist stories by Master Lu. 

From Venerable Sariputra, the participants learned that wisdom is about:    

1. having a heart of harmony, knowing when to charge forward and when to hold our ground.

2. continuously improving on our initial perception and be ready to set something else that is positive in motion especially when things do not work out in our life.

3. putting effort towards the cultivation of a heart of renunciation.

4. focusing on and leveraging one’s strong suits.

Inspired by Venerable Moggallana, the participants learned the importance of fulfilling their filial duties to their parents. Those who are not filial to their parents lack the thought consciousness of a spiritual cultivator and will never be able to make it to heaven because of their lack of compassion. 

Venerable Mahakasyapa taught us the importance of adopting a minimalistic lifestyle because having an excessive amount of material things will lead to more greed, desires and suffering. Master Lu once said, “Only when our life is filled with a tinge of suffering, we are compelled to be diligent in our spiritual cultivation. If you are so preoccupied with making your life comfortable, instead of spending time to help others, you are selfish!” 

Venerable Purna reminded us to be tireless in our effort to propagate the Buddha’s teaching and to do so, we must be extremely patient when guiding sentient beings to practise Buddhism. 

Venerable Katyayana inspired us to stay diligent in understanding the true essence of the Buddhism, and wholeheartedly practise the giving of dharma.

The session was interspersed with a series of enlightening discourses from which the participants learned about the subtle intents of the practice of alms round, and the unimaginable merits if one can attain the perfection of patient endurance.  

Join us on 27 August to gain insights into the other five most eminent disciples of the Buddha: The Qualities of the Buddha’s Disciples (Part 2).

 

🌿 Join us in our next session

Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information

 

 ⏰ Date and time: Saturday 13 Aug 2022 (2pm – 4pm)

 

Please click here to download the Summary Slides shared during the Group Study:

  Summary Slides_The Qualities of the Buddha’s Disciples (Part 1)

 

 

---

 

WHAT ARE WE LEARNING TODAY?

 

Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE SARIPUTRA – FOREMOST IN WISDOM (An Excerpt)

Master Jun Hong  Lu: Shakyamuni Buddha’s ten ordained disciples who often followed Him around to propagate the dharma and help sentient beings were: Sariputra (舍利弗), Moggallana (目犍连), Anuruddha (阿那律), Ananda (阿难陀), Rahula (罗睺罗), Mahakasyapa (摩诃迦叶), Katyayana (迦旃延), Purna (富楼那), Upali (优婆离), and Subhuti (须菩提). 

At that time, these ten disciples had attained arahantship (阿罗汉果) and transcended the six realms of rebirth. Their depictions were monks with square, paddy field patterned round neck robes. In the main hall of the Buddhist temple, positioned on both sides of the Buddha are these ten chief disciples. Generally, they are enshrined on the east and west sides of the main hall.

 

---

 

THE TEN CHIEF DISCIPLES OF THE BUDDHA:

1.Venerable Sariputra (舍利弗尊者):	Foremost in Wisdom (智慧第一)
2. Venerable Moggallana (目犍连尊者):	Foremost in Supernatural Powers (神通第一)
3. Venerable Katyayana (迦旃延尊者):	Foremost in Expanding and Explaining Brief Statements of the Buddha (论议第一)
4. Venerable Purna (富楼那尊者):	Foremost in Teaching the Dharma   (说法第一)
5. Venerable Mahakasyapa (摩诃迦叶尊者):	Foremost in Ascetic Practices (头陀第一)
6. Venerable Upali (优婆离尊者):	Foremost in Monastic Discipline (持律第一)
7. Venerable Rahula (罗睺罗尊者):	Foremost in Practising with Discretion (密行第一)
8. Venerable Anuruddha (阿那律尊者):	Foremost in Heavenly Vision (天眼第一)
9. Venerable Subhuti (须菩提尊者):	Foremost in Understanding Emptiness (解空第一)
10. Venerable Ananda (阿难陀尊者):	Foremost in Hearing the Teachings of the Buddha (多闻第一)

 

---

 

< VENERABLE SARIPUTRA – FOREMOST IN WISDOM 舍利弗尊者 – 智慧第一 >

Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE SARIPUTRA – FOREMOST IN WISDOM (An Excerpt)

Sariputra (舍利弗), also known as the son of Sari, was born into a Brahman family (婆罗门教家庭) that lived near the ancient Indian city of Rajagaha. His father was a respected Brahman scholar. Under the influence of his family, Sariputra became extremely proficient at Brahmanism. At the age of 16, he was already able to quell other ideologies and was simply unbeatable at debates. 

When he grew up, together with the like-minded Moggallana (目犍连), who was ordained at the same time as him, they expounded on the wisdom of ancient sages in villages. They each had thousands of disciples.

Once, as Sariputra and Moggallana were travelling, they chanced upon the Buddha’s disciple, Bhikkhu Asvajit (马胜比丘), who was humming the verse: 

“All things arise according to causes and conditions (诸法因缘生), all things exterminate according to causes and conditions (诸法因缘灭). My lord, the great shramana, thus says, always (我佛大沙门，常作如是说).

‘All things arise and exterminate according to causes and conditions’ basically means all things and events in the human realm exist due to predestined affinity and the result of karma. Why do you quarrel with your child? It is because he is your child and he has karmic affinity with you. ‘All things arise and exterminate according to causes and conditions’ points to the fact that when the causes and conditions are eventually extinguished, so will the karmic affinity.

In the verse, ‘My lord, the great shramana’ (我佛大沙门) refers the Buddha is like the sea that embraces the flows of countless rivers (海纳百川). ‘Shramana’ is a collective term used to refer to Buddhist monks. ‘‘Thus said, always’ means this verse was often repeated by the Buddha. 

Upon hearing these four verses, Sariputra and Moggallana exclaimed in admiration of the marvellous Buddhist teachings. Awakened to the reality that everything is a function of karma, they led their disciples to take refuge in the Buddha’s teachings (皈依了佛门).

Before becoming a Buddhist monk, Sariputra was already a renowned and awakened Brahman, hence his renunciation greatly helped propel the Buddha’s prestige and authority locally. After converting to Buddhism, Sariputra was highly praised by the Buddha for his discipline, learnedness (多闻), and someone with few desires. Sariputra was also praised for his sense of contentedness, right mindfulness and meditative attainment (正念正受), quick-thinking and last but not least, his wisdom.

Among his many virtues, Sariputra was especially well-known for his vast wisdom. Sariputra could immediately understand what the Buddha said, or what the Buddha planned to do. The Buddhist scriptures depict Sariputra as “having boundless wisdom, the resolver of all doubts, the promoter of sanctity and a wise saint”. Hence, amongst the Buddha’s disciples, he is known as “Foremost in Wisdom”. Sariputra followed the Buddha for more than 40 years, during which he assisted in dharma propagation, helping sentient beings, and making great contributions to the spreading of the Buddha’s teachings.

 

---

 

< THE TEN CHIEF DISCIPLES OF THE BUDDHA: Venerable Sariputra >

 

Shuohua20161028 13:54 | Master Jun Hong Lu’s call-in radio program
THE ESSENCE OF WISDOM

Caller: Master, you often advise that to increase our wisdom (增长智慧), we need to perform recitation. However, wisdom is such a broad concept. When people of different levels of cultivation hear you say, “You need to recite the Buddhist scriptures to increase your wisdom”, they may grasp the meaning of wisdom differently. Please enlighten us on the different levels of wisdom and is it true that the elevation of one’s wisdom is an incremental progress (一个一个台阶地走)?

Master Jun Hong Lu: As a matter of fact, there are worldly wisdom (人间智慧), Buddha’s wisdom (佛的智慧) and the wisdom of Bodhisattvas (菩萨的智慧). Conceptually, wisdom can be roughly summed up as an attribute that exceeds one’s normal ability to cope with society. Doing what it takes to survive in society is not wisdom.

Let me give you an example. What do you think are the fundamental dispositions and characteristics of humans (人的粗略概念)? When we are hungry, we eat, right?

But we need to see what we feed ourselves on. Do we go for nutritious or junk food? If, for instance, I say that you are a person with wisdom, the question is, which level of wisdom are you in? A student level of wisdom merely means you are good at your studies. But what about us? The kind of wisdom that can help us break free from the six realms of rebirth is completely different.

The Chinese character (“智”) (zhi) means to ‘progress forward’ while the character (“慧”) (hui) is ‘to understand when to retreat and to guard oneself’.  Therefore, a person with wisdom, is someone who is competent in advancing and retreating; one who is able to hold his ground as well as charge forward (一进一退) – a person whose heart is in perfect harmony (心中圆融).

A person who achieves a perfect harmony of the heart has the capability to move forward as well as retreat. For a family to sustain itself, when the husband loses his temper, the wife must be patient. Similarly, when the wife is angry, the husband must be tolerant.  One is humble and the other modest (一谦一让). Sometimes, they remind one another, at other times, they take on a different role. All these call forth wisdom.

This type of wisdom relies on your ability to continuously improve upon your initial views (不断地提升自己的原有看法). For example, your initial opinion has caused you to fail in a certain task. When you upgrade your thoughts and you go, “I should not do this next time”, in this instance, wisdom is gained. Unfortunately, many people stubbornly insist on their ways, as characterised by the Chinese proverb, ‘A pig that charges towards the south wall with no turning back (猪撞南墙不回头)’. 

They go, “I suffered but I am still going to do the same”; “I can never control my bad temper, so I will look for a woman who will submit to me”, so on and so forth. In the end not a single woman can stay in a relationship with him for a prolonged period. Only by transforming yourself can you gain wisdom, do you understand? 

Caller: I understand. Thank you, Master.

 

---

 

HOW TO GAIN PRAJNA WISDOM (般若智慧)?

Master Jun Hong Lu says,

“To have an experiential understanding of Prajna Wisdom,
it must be combined with a heart of renunciation (出离心)”.

 

---

 

Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 8 Chapter 37 | (An Excerpt)
LIBERATE YOURSELF FROM WORLDLY WORRIES IN ORDER TO ATTAIN ‘A HEART OF RENUNCIATION’ (出离心)

Master Jun Hong Lu:

Whether you are a Buddhist practitioner who wishes to be free from all the life shackles or to become a Buddha, you need to have an experiential understanding of Prajna Wisdom (都必须要证悟般若智慧). Prajna Wisdom is both noble and supreme (高尚、无上的智慧). It is the wisdom of the Bodhisattva. If you wish to be awakened today, you need to have wisdom. If you wish to become a Buddha, you need wisdom too. What’s more, you need to own it.

All of you are sitting here today, if you do not have wisdom, you will not do well in your spiritual cultivation. What is wisdom? Cleverness is not wisdom. Cleverness is the ability to take advantage of others or to think of a solution to a problem. Wisdom, on the other hand, is able to resolve problems; it is accommodating (圆融) and all-embracing (包容). In order to have an experiential understanding of Prajna Wisdom, it must be combined with a heart of renunciation (结合出离心), as only then can you taste the fruit of liberation (得到解脱之果).

What is a heart of renunciation (出离心)? This is when you know:  “I have come to this world and I know the day will come when I will have to depart. I know very well that nothing in this world truly belongs to me and I am fine with that. The fame I am enjoying now is not mine, neither is the fortune. There is simply nothing that I truly own. There will come a day when I leave this world, though the day has not arrived and I am still physically here, but my heart has left. Hence, I will not be vexed by anything”. This is what it means by a heart of renunciation.

 

Wenda201310906 20:58 | Master Jun Hong Lu’s call-in radio program
IN SPIRITUAL CULTIVATION, FOCUS ON YOUR STRENGTH AND LEVERAGE  IT TO HIT YOUR ‘BREAKTHROUGH POINT’

Caller: There are many aspects to spiritual cultivation. For example, the elimination of karmic obstacles and repayment of karmic debts, propagation of dharma to help others, cultivation of one’s mind, and learning the boundless compassion of the Buddha. That said, I feel that every Buddhist practitioner has different areas of focus. What kind of method or approach should we adopt?

Should we cultivate ourselves cautiously and aim to make progress in all areas and aspects of our cultivation, or should we choose what we are best at and leverage our effort accordingly because when we ‘grasp one fundamental point, all the rest will follow (一通百通)’?

Master Jun Hong Lu: Let me test you. Let me know your thoughts first and I will correct you. 

Caller: I think we should learn all the methods concurrently and then find a few aspects that we are exceptionally good at.

Master Jun Hong Lu: Wrong! This shows that you lack wisdom. In spiritual cultivation, we should put our focus on the aspect we are best at and use it to help others. Make use of this strength as your ‘breakthrough point’ (突破口) from which all other aspects of cultivation will naturally develop.

For example, if you have the gift of the gab (嘴巴特别会讲), you should talk to more people to convince them to practise Buddhism. On the other hand, if you are not good at talking but you have a flair in writing, then you should convince people through your writing. If your actions are exemplary, you should use your actions to convince others.

You should not ask someone who is not a good talker to introduce Buddhism to people and stop those who have a silver tongue from talking by saying, “When you propagate the dharma, don’t talk. Use your actions to convince people instead”. This is essentially ‘failing to use the expedient means to help sentient beings’ (没有运用妙法来度众).

Caller: I understand. Within the ‘Four Great Aspirations’ (四宏愿), there is one vow that says, ‘The teachings are innumerable, I vow to master them all (法门无量誓愿学).’ Is it right to say, this coincides with the concept ‘grasp one fundamental point and all the rest will follow’ (一通百通)? 

Master Jun Hong Lu: That’s right! If your action is a reflection of Bodhisattva, it proves that you already have a good understanding. And when you go all out to demonstrate these noble actions, this is the Bodhisattva’s path (菩萨的道). If you do not have a thorough understanding, how can you possibly perform such actions? If your heart is not that of a Bodhisattva, how can you act like one? Isn’t this what we mean by ‘to grasp one fundamental point and all the rest will follow’?

If you are simply talking without any thoughts of the Bodhisattva, how can you deliver the teachings of the Bodhisattva? Similarly, if you are able to write about the teachings, it goes to show that Bodhisattva is in your heart. That is why you are able to write the language of the Bodhisattva! As it is tough to convince a smart or wise person to practise Buddhism, you should get someone who has mastered the teachings (融会贯通) to speak and help such a person. 

 

Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 7 Chapter 36 | (An Excerpt)
CULTIVATE A MYRIAD DHARMAS FROM A SINGLE DHARMA (一法应万法)

Master Jun Hong Lu:

In practising Buddhism, we need to single-mindedly dedicate ourselves to one method of cultivation (单修精进一法). You need to tell yourself, “I will go all out and dedicate myself to this method”. The fact of the matter is, no matter which dharma method you cultivate, as long as you dedicate yourself and go deep into it, this is referred to as ‘grasping one fundamental point and all the rest will follow’ (一通百通).

This means you will be able to ‘deduce many things from one case’ (举一反三). By learning one method you are able to understand myriads of methods (一法当中知万法). Do you understand? No matter which dharma method, as long as you cultivate well and righteously, you are essentially cultivating ‘a myriad dharmas from a single dharma’ (一法应万法).

Let me quote you a simple example. You do not intentionally make an effort to do good deeds. When others suggest you help the elderlies on wheelchairs, etc. you think, “I have no idea how to do it, nor do I plan to learn any skills. But one thing I know that I need to learn is to have a kind heart”.

As long as you have a kind heart, you will perform all the good deeds that cross your path, aren’t you ‘grasping one fundamental point and all the rest follows’ ?

There is no need for you to master all the good deeds. There is no end to the good deeds that one can perform. However, because there is a virtuous intention (善心) in you, you will perform just any type of good deeds. That is why, as long as you resonate with Bodhisattva (跟菩萨相应), you will have the dharma in your heart (你才会心中有法); because Bodhisattva’s heart has penetrated yours, the dharma lives in your heart, and you are able to gain resonance.

 

---

 

< THE WISDOM OF EMPATHY >

THE WISDOM OF EMPATHY – A STORY ON VENERABLE SARIPUTRA

Many troubles arise because we are unable to empathise with others. We should not be overly assertive or insistent on our views. Instead, we need to understand and empathise with others. We must realise that in this world, there are times when we advance and times when we retreat.

Adopt an ordinary mind. There is no point in making your life difficult with your stubbornness. It is also meaningless to be tangled with others due to your negative persistence. Instead, you should cultivate a heart that is filled with EMPATHY.

 

---

 

< VENERABLE MOGGALLANA – FOREMOST IN SUPERNATURAL POWERS 目犍连尊者 – 神通第一 >

Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE MOGGALLANA – FOREMOST IN SUPERNATURAL POWER (An Excerpt)

The Lord Buddha had ten chief disciples. Let’s talk about Moggallana today. He was foremost in supernatural powers. 

Some 2,500 years ago, during his spiritual cultivation, Moggallana acquired transcendental vision that allowed him to see the past and future. He also attained heavenly hearing. What is heavenly hearing? He could practically hear from anyone he wished to hear from. He was also gifted with mind-reading capability, which means he had knowledge of the mind of others. His supernatural powers allowed him to see the past and the future.

Prior to his ascetic life, Moggallana and Sariputra studied together. What were they learning then at a time when Buddhism had yet to make its presence in the world? They were practising Brahmanism – an ancient religion in India – because Buddhism had yet to exist then. That was an era prior to the Buddha’s dharma propagation. Buddhism only emerged to meet the needs of the time. 

Moggallana and Sariputra got along with each other really well. Subsequently, they chanced upon Bhikkhu Assaji and they took refuge in the Buddha together. 

After becoming a monk, Moggallana practised extreme asceticism that subsequently saw him develop extraordinary supernatural powers. He once used his supernatural powers to ward off the temptation posed by Uppalavanna. Uppalavanna was a female with exceptional beauty, who used  it to entice those monks. Therefore, it is important for monks and nuns to never succumb to lust. 

Moggallana’s powers were recognised by the Lord Buddha. Hence, among the ten principal disciples of the Lord Buddha, Moggallana was recognised as the foremost in supernatural powers. He spent his life assisting the Lord Buddha in propagating Buddhism. Together with Sariputra, they were two of the main assistants to the Lord Buddha and were known as the ‘virtuous pair’. By ‘virtuous’, it means they were both wise and holy.

Based on the historical record, the Lord Buddha once remarked, “These two are my foremost disciples, who are endowed with boundless wisdom and unparalleled teleportation powers”. In saying so, the Lord Buddha was referring to both Moggallana and Sariputra. Do you know what teleportation is? It‘s something like your thought. When you wish to see someone and the moment you think about him or her, the image will appear in your mind.

You are now in Australia, and you think about your mother in China. When you think about her appearance, won’t she appear in your mind right away? Assuming you want to fly over and visit her, your flight will take seven to eight hours. But the moment you think about your mother, she will appear in your mind instantaneously – right in front of your eyes! Isn’t this some kind of supernatural power? Humans are capable of this. What you think, you create. 

At that time, Moggallana and Sariputra were at Mount Gaya, leading a contingent of 500 disciples to take refuge in the Buddha. This group of 500 disciples took refuge at that time. 

Moggallana is a role model of filial piety in Buddhism. Buddhist practitioners must practise filial piety which is also a moral tenet in traditional Chinese culture. If you are unkind to your parents; if you beat or scold them, or if you mistreat your paternal and maternal grandparents by hitting or scolding them, you are a clear-cut evil person. You know very well that you should be a person with a good conscience. When you don’t even respect your elders, what kind of a ‘good person’ are you?

The Buddhist scriptures illustrate how Moggallana saved his mother. Through his supernatural powers, he got to know that having committed grievous sins during her living, his birth mother had descended to hell and was undergoing tremendous suffering. Upon learning this, he sought help from the Lord Buddha. The Lord Buddha told Moggallana, “On the 15th day of the 7th lunar month, place various delicacies and food in a basin and host the ‘feast of all souls’. Thereafter, make offerings to a group of Sangha”.

Moggallana did as he was told and for that, he managed to pluck his mother from hell. The Buddhist temples subsequently adopted this method as means to help the departed spirits ascend to a higher spiritual realm. This is known as the Ullambana Festival today and is celebrated on the 15th day of the 7th lunar month.

 

---

 

< THE TEN CHIEF DISCIPLES OF THE BUDDHA: Venerable Moggallana >

 

Master Jun Hong Lu’s Buddhism In Plain Terms (Radio Program) | Volume 2 Chapter 13 | (An Excerpt)
HEAVEN IS OUT OF REACH FOR THOSE WHO ARE UNFILIAL

Master Jun Hong Lu: Filial piety (孝悌), loyalty and honesty (忠信), propriety and justice (礼义), sense of integrity and shame (廉耻) are very important virtues that you must be aware of. As your Master, I’d like to say right here that for those who are not even filial to their parents, no matter how hard they pray, they will not be able to ascend to the Western Pure Land of Ultimate Bliss (西方极乐世界) or the Four Sagely Realms (四圣道). There is no way they can make it to heaven.

People who are not filial to their parents and do not practise loving care to their loved ones, obviously lack compassion. There is a 99% chance that such people lack the thought consciousness of a spiritual cultivator. In other words, they do not hold in esteem such awareness (没有崇尚学佛人的意识) and for that they are the subpar Buddhist practitioners.

Master Jun Hong Lu’s Public Talk | New York, USA | 14 October 2018 (An Excerpt)
WHAT IS FILIAL PIETY?

Master Jun Hong Lu:

• In this lifetime, if you have parents who are poor, you must practise filial piety by providing for them financially (财施); 
• If your parents are old, fragile and sickly, practise filial piety by taking care of them;
• If your parents are short-tempered, practise filial piety by understanding them;
• If your parents are diligent and thrifty, practise filial piety by helping them;
• If your parents are assertive (固执己见), practise filial piety by going along with them (你要顺着他为孝顺);
• For parents who are naggy, practise filial piety by listening to them.
• And, for all the support your parents have rendered you, practise filial piety by fulfilling their hope for you.

 

Wenda20170818 01:02:21 | Master Jun Hong Lu’s call-in radio program
HOW SHOULD BUDDHIST PRACTITIONERS MANAGE RELATIONSHIPS WITH THE ELDERS?

Caller: Filial piety and paying respect to the elders is a traditional virtue of the Chinese. Many Buddhist friends know about these morals. However, in real life, it is hard to maintain a harmonious relationship with the elders at all times. May Master teach us how Buddhist practitioners should manage their relationships with the elders?

Master Jun Hong Lu: First of all, you should have pity on sentient beings, and always contemplate how hard it has been for your parents to raise you. Parents do have some deep-seated bad habits (劣根性) as they have yet to cultivate spiritually.

Some parents are not educated, some have many deep-seated bad habits, and to make it worse, they are bad tempered. Not surprisingly, some children may find their parents a little annoying. However, we should view this from the lens of compassion and filial piety. Regardless of their shortcomings, we must learn to tolerate and accept them. After all, they are our parents; they have educated, nurtured and raised us.

As Buddhist practitioners, we must have compassion, we must take pity on them. Whenever resentment towards them arises in you, contemplate on whether they would be able to outlive you. If they pass away in the next couple of years, you will be sad. By harbouring such thought, you will gradually comprehend the notion of impermanence.

They are pathetic. They have reached the tail-end of their life and time is running out, and yet, they do not know what Buddhism is, and the meaning of being spiritually cultivated. You, however, have already learned at a young age how to cultivate spiritually. Why would you, as a Bodhisattva in the human realm, who cultivates spiritually, be bothered by those who will soon leave this world, have yet to encounter Buddhism and have so little blessing? Why would you still want to quarrel with them? Does this not reflect poorly on your spiritual cultivation?

Caller: That’s true.

Master Jun Hong Lu: OK. By saying so, do you understand me?

Caller: Yes. Thank you, Master.

 

Master Jun Hong Lu’s Public Talk | Sydney, Australia | 6 June 2010 (An Excerpt)
SUPERNATURAL POWER MUST BE PUT TO AN APPROPRIATE USE

Master Jun Hong Lu: What is supernatural power (神通)? Remember this, there are three ways through which supernatural power is gained. One, through an arduous practice of asceticism (通过艰苦修炼). Another type of supernatural power allows one to see foreign spirits due to their excessive yin (negative) energy, which can happen in times of sickness. The third type is when foreign spirit occupies one’s body, allowing this person to see many ‘things’ including having insights into the good and bad deeds of others.

In reality, supernatural power is both important and unimportant for humans. A person who is genuinely in possession of supernatural power must put it to an appropriate use, otherwise it may turn out to be something he may go overboard with (走火入魔).

When supernatural power comes about naturally to someone, it is due to his predestined affinity (缘), while things that he fervently prays for are worthless (虚的).

 

Master Jun Hong Lu‘s Buddhism In Plain Terms | Volume 2 Chapter 4 | (An Excerpt) 
ONE MUST NOT RELY ON SUPERNATURAL POWERS

Master Jun Hong Lu: Supernatural power (神通) is in itself a neutral type of power that cannot be relied upon. Why is supernatural power marked as neutral? Being a neutral kind of power, it is not the absolute solution to any problem and hence,
it is not something that you can lean on.

Therefore, Bodhisattva urges us not to count on this kind of power, nor should we seek after it (追求神通). Instead, we should cultivate righteously so that we can be awakened (修出悟性来). To blindly pursue supernatural power is not beneficial and will not provide any worthwhile results. 

I use my supernatural abilities in order to convince sentient beings to have faith in Buddhism and start to recite the Buddhist scriptures and cultivate themselves spiritually to transform their destiny. I am doing it to help sentient beings with predestined affinity.

Imagine, if all sentient beings were truly awakened and were as enlightened as me, reciting the Buddhist scriptures and cultivating their minds, the supernatural power that I possess wouldn’t serve any purpose whatsoever, would it?

As much as it is an avenue to help people, in essence, it is not able to do so. That is why it is considered neutral.

 

---

 

< Venerable Katyayana – Foremost in Expanding on & Explaining Brief Statements of the Buddha 迦旃延尊者 – 论议第一 >

A Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples | (An Excerpt)
KATYAYANA: FOREMOST IN EXPANDING ON AND EXPLAINING BRIEF STATEMENTS OF THE BUDDHA

Master Jun Hong Lu:

During the Buddha’s time, there was a Buddhist monk Katyayana, also known as Mahakatyayana (摩诃迦旃延), who was from the Indian kingdom Avanti, located in the western part of India. Since young, influenced by his maternal uncle, a celestial being named Asita, he mastered  the secret writing of the Vedas (吠陀圣典) – a type of ancient poems and prayers, knowledge and revelations, including astrology (占星术) and various ancient Indian texts, that are passed down through generations in India.

According to legend, at that time in India, there was an ancient gravestone with an inscription that nobody could decipher. Hence, the king issued an imperial order to the whole nation: ‘Whoever can decipher the words on the stone tablet will be greatly rewarded’. As Katyayana could read the words on the stone, he went ahead to take down the announcement and did an effortless translation. 

Although the words were translated, Katyayana could not understand the meaning behind the inscription. Heeding his uncle’s instruction, he went to the hermitage in the bamboo forest to seek the Buddha’s guidance to make sense of the inscription. As it turned out, the monument was conveying the principle behind ‘eliminating vexations and attaining enlightenment’.

After listening to the Buddha’s explanation, in awe of the Buddha’s knowledge and ideologies, he thought, “The Buddha can even interpret an ancient monument’s inscription!” This led Katyayana to believe in the truth of the Buddha’s teachings.

Not only was Katyayana diligent in Buddhist cultivation, he also wholeheartedly threw himself into matters related to dharma propagation. Katyayana was quick-witted (思想敏捷), eloquent and superb at logical disputations (说理透彻). Hence among the Buddha’s disciples, he was known as ‘foremost in expanding on and explaining brief statements of the Buddha’. He was an expert in this aspect. 

At that time, there were many heretics (外道) – people who differ in opinion from an established religious dogma. This is not at all a derogatory term (不是贬义词). Any other methods of practice other than Buddhism are referred to as ‘heretics’. At that time, many heretics would seek Katyayana for debates and many of them were converted into Buddhists under his skillful teaching.

During that era, there lived a poor and helpless old lady in Avanti. Once, overwhelmed by financial distress, as she was wailing uncontrollably and walking towards the river bank to end her life, Katyayana caught sight of her and hurried towards her. Upon learning that poverty was the cause of her plight, he skillfully taught her the idea of ‘selling poverty’. 

This ‘sell poverty’ method is known as a practice of giving (行布施), that is, to help, take care and treat others kindly. Heeding his advice, the old lady started practising the act of giving and was reborn in the Palace of Trayastrimsa Heaven (忉利天宫). ‘To sell poverty’ entails a relentless practice of giving through which enlightenment and virtues are gained. This story is known as ‘A lesson on selling poverty taught by Katyayana to an old lady’. To launch his Buddhism propagation effort, Katyayana chose the western part of India, where the dissemination of the Buddha’s teachings was limited. Henceforth, he became the pioneer in opening the path for the spread of Buddhism.

 

---

 

< THE TEN CHIEF DISCIPLES OF THE BUDDHA: Venerable Katyayana >

 

Wenda20200322 31:45 (Master Jun Hong Lu’s call-in radio program)
PONDER EARNESTLY WHEN STUDYING THE BUDDHISM IN PLAIN TERMS (An Excerpt)

Master Jun Hong Lu: It is good to take down notes. In studying the Buddhism in Plain Terms, what’s important is, we must ponder the teachings deeply (要用心). First and foremost, you must comprehend the essence encapsulated in Buddhism in Plain Terms. For example, when you utter a word, how do you make others able to accept what you say? There is an abundance of Buddhism teachings out there. Why do you think that people are able to comprehend Master’s Buddhism in Plain Terms?

Let me give you an example. Don’t you agree that we are our worst enemy? 

Think about it, don’t you find it difficult when you have to force yourself to do things that you are not keen to do? On the flip side, it is equally challenging for one to exercise abstinence from the things that one deeply longs for. Regardless, you will be hard pressed in both circumstances. You know well that you will be happy when you are forgiving towards others, however, there are many people who will think, “I choose to hate him instead of being forgiving towards him”. By adopting this attitude, it is yourself who will have to bear the pain and agony, don’t you agree? Hence, only when you fully comprehend the teachings, you are said to have realised the true essence of Buddhism in Plain Terms.

 

---

 

< Venerable Purna – Foremost in Teaching the Dharma 富楼那尊者 – 说法第一 >

A Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
VENERABLE PURNA – FOREMOST IN TEACHING THE DHARMA (AN EXCERPT)

Master Jun Hong Lu: Amongst the disciples of the Lord Buddha, Purna (富楼那) was known for the propagation of the dharma. In his quest to spread the dharma for the benefit of more people, Purna was fearless and ready to risk his life. He travelled far and wide to “disperse” the rain of dharma. Through him, countless sentient beings got back to the right path, abandoned their many worldly desires, and started to practise Buddhism and cultivate their mind. Some even renounced their secular life. 

At that time, in the western part of India, there was a remote area named Shuluna. People there were uncivilised and ruthless. Not surprisingly, Buddhist teachings never gained a foothold there. As these people liked to fight, contend with and kill each other, to propagate the dharma there was next to impossible. Notwithstanding, Purna was hardly deterred by the spectre of having to introduce Buddhism to such a group of ignorant and unyielding populace (愚顽众生). Pressing ahead with the idea, Purna approached the Buddha to seek permission for him to be there to propagate Buddhism.

After putting Purna to the test, Venerable Subhuti ascertained that Purna possessed the spirit of readiness to sacrifice himself for the sake of Buddhism, and agreed to his request. In fact, when Purna departed for Shuluna, the Buddha personally sent him off. 

At Shuluna, besides taking in 500 disciples under his wing, Purna helped construct 500 Buddhist temples. His success in dharma propagation made him well known as Foremost in Teaching the Dharma amongst the Lord Buddha’s ten chief disciples.

 

---

 

< THE TEN CHIEF DISCIPLES OF THE BUDDHA: Venerable Purna >

 

Master Jun Hong Lu’s Buddhism Propagation Manual | Section 4 Topic 3 (An Excerpt)
UNDERSTANDING GUAN YIN CITTA DHARMA DOOR

Master Jun Hong Lu: The teachings of Guan Yin Citta Dharma Door are expounded by one of the three sages of the Western Paradise – Guan Yin Bodhisattva. ‘Citta’ (spirit) is analogous to a lock; while ‘Dharma Door’ (method) is the key to the lock.

It is with this key that one ‘opens up’ his heart, hence, the name ‘Citta Dharma Door’. It is a method, ‘the effective cure’ bestowed upon us through Guan Yin Bodhisattva’s compassion to help sentient beings in this Age of Dharma Decline.

People today have countless worries and their sufferings are extreme. They are also very much run down spiritually. It is with this notion that Guan Yin Bodhisattva has bestowed upon us a dharma method which assures us that no prayers will go unanswered. The dharma propagated by Guan Yin Citta is Dharma of the human world where it provides guidance on how to resolve the many difficulties in one’s life.

The Three Golden Buddhist Practices – performing recitation of the Buddhist scriptures, making great vows and performing life liberation –  make the eradication of karmic obstacles, repayment of karmic debts and the elimination of one’s worries and illnesses possible. Studying Buddhism in Plain Terms leads sentient beings onto the path of cultivation of the mind and conduct, elevating their state of mind and ultimately helping them to break away from the six realms of rebirth, and return to the Western Paradise and the Four Sagely Realms.

 

Master Jun Hong Lu’s Buddhism Propagation Manual | Section 4 Topic 6 (An Excerpt)
WHICH BUDDHISM THEORIES ARE GUAN YIN CITTA BASED ON?

1.  Guan Yin Citta Dharma Door is bestowed upon us by Guan Yin Bodhisattva, one of the three sages of the Western Paradise (西方三圣). It is based on and takes refuge in the teachings of the three sages of the Western Paradise. It shares the same origin with the teachings of Zen Buddhism and Pure Land Buddhism (与禅宗、净土宗同宗同源) with the objective of instilling loving kindness, compassion, sympathetic joy and equanimity (慈悲喜舍).

2. The Zen tradition (禅宗) forms the basis of Guan Yin Citta’s approach in resolving worldly problems, which aims to cultivate a life of wisdom (智慧人生).

3. Whereas its concept of cultivation on withdrawing from all worldly affairs (出世法) is based on the teachings of Pure Land Buddhism (净土宗).

 

Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 2 Chapter 16 (An Excerpt)
CONSTANT COMPLIANCE WITH THE NEEDS OF SENTIENT BEINGS IS AN EXPEDIENT WAY TO ENLIGHTEN THEM

Master Jun Hong Lu: “To be constantly complying with the needs of sentient beings” (恒顺众生) when guiding them to learn Buddhism, means we need to be extremely patient in our effort to enlighten sentient beings; we should help them with loving kindness, compassion, sympathetic joy and equanimity (慈悲喜舍心). 

For instance, this person is so fond of talking and in order to introduce the dharma to her, I must first learn the art of speaking. Only through ‘according with the conditions’ of others (顺着人家的缘) can we be successful in helping them. Just like me now, I am constantly complying with sentient beings’ needs in my endeavour to help them.

For example, nowadays people are interested in health, career, how to lead a safe and peaceful life, and have a successful  business venture. To help them, I will accede to their requests. By the time everything is going smoothly for them, hopefully, their state of mind would have been elevated, they will begin to thrive in the wisdom of the Buddhas and Bodhisattvas, take on the cultivation of the mind and behaviour as part of a natural course of events, thus, paving the way for their attainment of a perfection of the Buddha’s path (圆成佛道).

 

---

 

< Venerable Mahakasyapa – Foremost in Ascetic Practices 摩诃迦叶尊者 – 头陀第一 >

A Master Jun Hong Lu’s Discourse | The Buddha’s Ten Chief Disciples
Mahakasyapa – Foremost in Ascetic Practices | (An Excerpt)
THE ELIMINATION OF DEFILEMENTS THROUGH ENDURING THE PRACTICE OF ASCETICISM

Master Jun Hong Lu: Once, when Magadha’s capital was known as Rajagaha, there was a young man from a wealthy family named Kasyapa, who from a young age loathed the secular rationalisation (厌离世俗). Due to his parents’ insistence, he married a wealthy maiden from a neighbouring country, Vaishali, named Miao Xian (Kapilani). Miao Xian and Kasyapa were like-minded – both were into spiritual cultivation and were not interested in leading a married life. After the marriage, they lived a separate life. 

Twelve years later, the parents of both parties passed on and Kasyapa’s destiny to renounce the secular life had matured (出家的机缘成熟). He bid Miao Xian farewell and left to seek a teacher. However, despite calling on several famous teachers, he still could not find one that suited his ideals.

One day, he arrived at a bamboo cottage when the Buddha was teaching. Kasyapa realised he could see eye to eye with the preaching. Thus, he followed the Buddha and became a monk. Not long after, he brought Miao Xian to join the women’s Sangha and together, they led a religious life. 

After Kasyapa took refuge in the Buddha’s teachings, he became a member of Buddha’s Sangha. However, he never lived amongst the Sangha because he thought that the life within the Sangha was too abundant and was not conducive for world-transcending cultivation (不宜修出世法门). Kasyapa often meditated alone deep in the mountains and wilderness, next to the cemeteries and skeletons.

In total, he had ten methods of cultivation: 

1. Choose a remote place to live
2. Beg for food by going on alms round
3. Reside in one place
4. Consume only one meal a day
5. Beg for food from both the rich and poor, without bias
6. Strictly keep only three robes and a alms bowl
7. Often practise contemplation under the trees
8. Always sit in meditation outdoors
9. Wear the robes of the dung-sweepers
10. Live in the graveyard

Kasyapa’s cultivation methods became known in Buddhism as ‘Dhuta’ (an ascetic practice) (头陀), which literally means to ‘shake off’, that is to shake off the filth and vexations from our body and mind. Kasyapa was committed to this level of austerity for a long time and never had he once slacked off. Hence, amongst the Buddha’s disciples, he was known as ‘Foremost in Ascetic Practices’. 

The Buddha also praised Kasyapa as the true continuity of the Buddha’s dispensation (佛法的真正住持者). Deeply trusted by the Buddha, Kasyapa was entrusted the robe and the alms bowl of the Buddha (把衣钵传授给他).

 

---

 

< THE TEN CHIEF DISCIPLES OF THE BUDDHA: Venerable Mahakasyapa >

 

Shuohua20130705  22:39 | Master Jun Hong Lu’s call-in radio program
HOW TO ACHIEVE A STATE OF DESIRELESSNESS?

Caller: How can we bring our discipline to perfection and attain tranquility of the mind (戒行圆满，内心清净)? Every now and then, desires will arise from nowhere. How do we control these worldly desires such that we attain the state of desirelessness (无欲)?

Master Jun Hong Lu: To curb your desires, you have to put a stop to greed. Without greed, you would not have any desires. A person’s desires stem from his greed. When you are desire-free, that’s when your greed is curbed and you long for nothing, you will think, “What does the wealth of others have to do with me?” When you see that others are doing well, you understand that they owe it to their own merit and virtue. 

When you are greedless – you do not overeat, nor do you oversleep. Eight hours of sleep is good enough, so is six hours. You are not greedy at all. Be content with the amount of money you have, as long as you have enough to feed yourself. Be content that you have a bed to sleep on every night. Contentment is the key to desirelessness. 

Caller: I see. We should not be excessive in the necessities of life.

Master Jun Hong Lu:  Of course! Why did people in the past practise an ascetic lifestyle (苦修行)? It is to ensure that your life is always filled with a tinge of ‘suffering’, which will compel you to be diligent in your practice. Once you get to live in comfort, you would no longer be dedicated to your spiritual cultivation. Therefore, greed is the most detrimental of all shortcomings.

 

---

 

Master Jun Hong Lu says,

“If you are so preoccupied with making your life comfortable, instead of spending time to help others, you are SELFISH!” 

 

---

 

Wenda20150628A  04:22 | Master Jun Hong Lu’s call-in radio program
OUR AIM SHOULD BE TO LET OTHERS LIVE A BETTER LIFE

Caller: Is our pursuit of a comfortable life considered greed?

Master Jun Hong Lu: It is considered a worldly pursuit (人间的追求), hence, it is a kind of greed. This is because, your aim should be to let the people in this world live a better life; if you have such a noble aim, you are considered someone who is steadfast in your spiritual cultivation (精进). 

This is exactly what I am doing when I travel around the world. My aim is to make people’s lives better. If you think, “I want to live a better life, I want to improve the conditions of my living space, etc.”, do you think it will garner any merits with the amount of time you spend doing all these? To be honest, no matter how well you beautify your home, you won’t be able to enjoy every part of it. Instead, if you spend all this time helping others, chances are you will accrue boundless merits (功德无量)!

That said, it is not wrong to have such intention, nor is it an offence. But think about what you will gain when you leave this world. You have wasted so much time making sure that you are able to lead a comfortable and happier life. That shows you have a low state-of-mind (境界很低) because you didn’t use your time to help others to be spiritually awakened nor help free them from sufferings and gain happiness (度化众生离苦得乐). That’s considered selfishness! 

 

Wenda20200821 16:02 | Master Jun Hong Lu’s call-in radio program
THE SIGNIFICANCE OF THE PRACTICE OF ALMS ROUND

Caller: In the past, the practice of begging for alms (托钵乞食) by monks was also known as ‘the conditions or opportunities for transformation’ (化缘). A fellow cultivator would like to know whether the ‘transformation’ in this context means to sprinkle the seeds of dharma onto sentient beings so that their affinity with Buddhism will be established (结下佛缘)?

Master Jun Hong Lu: ‘The conditions or opportunities for transformation’ actually denotes bringing into effect a ‘general transformation’ of the masses, including you and me. Just like the culture of a society. 

Why did the Buddha encourage begging for alms (托钵乞食)? Because in the past many of the Sangha members were aristocrats or had royal lineage. Do you think it is easy for them to get over their pride, carrying a bowl, knocking on doors and begging for food?

The practice of alms round compels them to do so. Those who cannot let go of their ego are haughty and arrogant (贡高我慢). How can such people become Bodhisattvas? Similarly, knocking on doors creates an opportunity for the common people to perform meritorious deeds.

By offering this opportunity, don’t you think you have a generous heart (布施心)? Don’t you think it is a reflection of the compassion in you? How can you practise Buddhism if you are not even compassionate? Such are the dual intentions behind begging for alms.

Caller: Understood. Thank you, Master.

 

---

 

Master Jun Hong Lu,

“There is no greater virtue than the virtue of Patient Endurance”

 

---

 

Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 3 Chapter 28 | (An Excerpt)
THERE IS NO GREATER VIRTUE THAN THE VIRTUE OF PATIENT ENDURANCE

Master Jun Hong Lu: Keeping to the precepts (持戒) and practising asceticism (苦行) are not as meritorious as patient endurance (忍辱). Being able to keep to the precepts is considered truly great, so is the practice of asceticism, but neither can be compared to tolerating insults. This is because  being able to remain patient under humiliation enables you to eliminate your karmic obstacles – something that may not be attainable through practising asceticism.

 

Wenda20140808 01:05:47 | Master Jun Hong Lu’s call-in radio program | (An Excerpt)
THE PERFECTION OF PATIENCE GENERATES GREAT MERITS

Caller: Of the six perfections or paramitas, one of the perfections is patience. It is said that endurance brings about merits (忍辱可以成就功德). When one practises endurance, he is likely to have a more tranquil mind, and hence, is better able to let go of his pride (放下我执). In this regard, when performing meritorious deeds, he will likely have greater achievements. Is it right to say so?

Master Jun Hong Lu: That is correct. If one can cultivate the perfection of endurance, he will definitely generate a large amount of merits because Bodhisattva will be compassionate towards him and have pity on him.

Just like when the Buddhist monk Tang SanZang (Notes: the central character in the Chinese novel entitled ‘Journey to the West’) journeyed to the Western Regions on a quest for the Buddhist scriptures, Guan Yin Bodhisattva always felt sorry for him and kept coming to his rescue. Had Tang San Zang cursed and sworn the way Sun Wukong (Monkey King) did, especially when the latter caught sight of the demons, yelling, “You people are such and such…..!!!” and going around stirring up troubles, do you think Guan Yin Bodhisattva would have shown so much concern towards him the way She did in ‘Journey to the West’?

Caller: Understood. This means, when a person practises patience, he stands a chance of garnering great merits. If two persons are doing the same meritorious deeds, the one with a pure and tranquil mind will generate greater merits than the other.

Master Jun Hong Lu: That is right! It is as simple as that. If two persons are performing the same good deed – one of them is very high-profile with his undertaking, scolding and cursing when performing the task, while the other keeps a low profile as he gets the job done. Who do you think will garner greater meritorious blessings?

Caller: The latter. Thank you, Master.

 

Master Jun Hong Lu’s Buddhism In Plain Terms | Volume 3 Chapter 32 | (An Excerpt)
PATIENCE IS THE ‘LADDER’ THAT HELPS YOU ADVANCE TO A HIGHER SPIRITUAL STATE

Master Jun Hong Lu: Spiritual cultivation requires a great degree of patience. There will be no accomplishment without patience. A calm person is a patient person. Without patience, one is not able to advance to a higher spiritual state.

……

Patience is like a ladder that prepares one’s ascend, step by step.

Only when there is patience can one speak about diligence (有忍耐，才能谈得上精进); lacking patience, diligence is inconceivable. 

---

 

SUMMARY

Let us be reminded today of these important qualities of a disciple of the Buddha and Master Lu. 

We should aim to:

A. Cultivate Wisdom

• We need to cultivate the kind of wisdom that helps us break free from the six realms of rebirth.

< Buddhism in Plain Terms < 白话佛法共修分享