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Lecture No. 2 Fellow students, greetings everybody! After I had finished lecturing on The Sutra of the Path of Ten Virtuous Conducts, it is unanimously suggested at your request that I should go on to lecture on this one ---- The Sutra of Ananda’s Query Concerning the Ultimate Results of Performing the Buddha’s Teachings as Good or Ill Luck. A good request you have made indeed! Because it is congenial in character with our previous lectures on The Treatise on Response and Retribution and The Sutra of the Path of Ten Virtuous Conducts. It is also the first sutra I was trained to lecture on. Of the Buddhist sutras, it may be regarded a classic sutra to begin with, for initiation, so to speak. Actually, it was the sutra I first began to lecture on. As I remember, it was over 40 years ago that I was invited by Rev. Ming Xun, then Abbot of the Buddhist Lotus Society of Taidong [Eastern Taiwan], to lecture on it there; we completed the entire course in one week. Afterwards, it was repeated once more, and elaborated in further detail, in the Hua Zang[1] Lotus Society of Taipei [Taiwan]. The Five Layers of Profound Meaning and the Classification Diagram of the Sutra[2] were both edited during that period of time. While speaking of such an event as took place over 30 years ago, we have now published the sutra in the current edition which is preceded with an overall Profound Meaning, and the Classification Diagram of the Sutra . The Summary of all specific treatments is also aimed to be comprehensive in coverage, so as to facilitate our studying process. Why is it so necessary to precede our lectures with an overall Profound Meaning? We must realize its motivation and intention. But it won’t fit with our modern society today. The Profound Meaning provides a simple and succinct account of the main ideas of the whole sutra. It makes an introduction for the audience and serves a twofold purpose: firstly, to enable those who have just (or not yet) encountered with this sutra to attain to a clear grasp thereby, and to impress their mind with a synoptic view of the sutra as a whole, so as to facilitate their learning process for cultivation and discipline; secondly, to arouse and hold the interest of all, hoping the audience would attend the lectures assemblage throughout, without absence, so as to complete and consummate their listening to the whole sutra from the beginning to the end. Therefore, it does imply such a twofold intention by itself. Nowadays, it has become comparatively more difficult to do so; the modern man, as a rule, is lacking in patience, and they fall far short of the ancients in the will to learn. It is for this reason that the current practice with sutra lecturing generally only covers a brief introduction of its theme/subject as the title implies, which, at any rate, cannot be skipped over. At most it opens with certain brief remarks on the “Occasion and Circumstance” for such an undertaking as to why and how the said sutra has been picked for our purpose of lecturing. Once this being done, the lecturer quickly moves on to introduce the sutra theme/subject concerned, and then gets directly to the texts, and goes ahead with lecturing on them. In the ancient time sutra lecturing must observe certain rules as format or pattern, though varying with various schools. In the case of the Hua Yen [Avatamsaka or Flower Adornment or Flower Ornament] Sutra, for instance, we notice that [in the course of history] more than ten schools have evolved. However, only two of which as handled down to the later generations remain especially esteem-worthy for the general public, namely, the T’ien-t’ai and Hsien-shou (Fa Tsang) Sects. The Hsien-shou Sect provides a detailed account of the synopsis of the Avatamsaka Sutra, comprising ten aspects, known as “Tenfold Approach to Enlightenment.” We can see this clearly from the Profound Meaning of the Avatamsaka Sutra. The T’ien-t’ai version is relatively simpler, comprising only five aspects, by cutting Hsien-shou version by half, which has lost its appeal to the largest majority of posterity, except for the followers of the Hsien-shou Sect. Regardless of the difference of schools or sects, the great majority of Buddhists prefer the T’ien-t’ai approach. But, as we see, in Master Lian-chi [Lotus Pond] Annotations on the Commentaries to the Amitabha Sutra he has adopted the “Tenfold Approach”; the same with our modern great Layman teacher, the late Nian-zu Huang, in his Commentaries to the Infinite Life Sutra. There is indeed a deep meaning involved. In the transmission of Buddhism in China, the Hua Yen (Avatamsaka) School commands universal respect by all, regardless of the difference of sects. It is universally recognized that the Hua Yen (Avatamsaka) Sutra is the fundamental dharma-wheel, with all other dharma serving as merely its subordinates or dependants. Here, we must realize the situation, the Patriarchs and Virtuous wanted to raise the Infinite Life Sutra, the Amitabha Sutra up to the same exalted level in status with the Hua Yen (Avatamsaka) Sutra. This is because the Pure Land Sect was on decline in the later Ming Dynasty (of 17th century China), without any prominent position in society, and was neglected by the general public. Yet, nevertheless, it is precisely through the conjoint efforts of promotion made by these few great masters (of the later Ming Dynasty) that the Pure Land Sect was timely revived; hence, such a well meant deep intention. Next, please take a look at the text, where the first section is devoted to “Reason and Ground” as to why Five Layers of Profound Meaning must be discussed.
Of course, this is a metaphorical way of presentation. In contents the Profound Meaning comprises the chief tenets of the entire sutra and the main themes [principles, direction, methods] thereof. We must make a clear account of all these under the heading of Profound Meaning. Therefore, it covers “Understanding of Principles” [ming zong] and “Discourse of Function“ [lun yong]. It can be likened to the key-knot for the net for fishing, the key-knot is the head part that sums up all textures. You grip firmly the key-knot and the net spreads up. Again it can be likened to the collar for the attire (or outfit). You hold up the attire by the collar, the whole piece unfolds fine. The Profound Meaning is just like the key-knot for the net and the collar for the attire. Lecturing must begin with explanation of themes. Whether you are lecturing on an article or a book, it is necessary that you begin with the topic as subject; you must introduce the subject of the article. “Subject” is the key-knot and collar or key guidelines for the full text. The Five Layers of Profound Meaning was initiated by Master Zhi-zhe [Chih-I], the Great Master of the T’ien-t’ai Sect, characterized by rigorous organization; his commentaries and annotations being found as most acceptable and observable. As I have just mentioned to you, most of the lecturers and commentators on the sutras follow the typical T’ien-t’ai approach in method. It comprises five aspects, hence the Five Layers of Profound Meaning: 1. Explanation of Sutra Title [shi ming] ---- Explaining the title of the present sutra. 2. Examination of Grounds [bian ti] ---- “bian” means “discrimination,” “scrutiny” or “close examination”; “ti” means “the grounds” upon which this sutra is based. In our modern parlance, it simply means “the theoretical foundation.” On the basis of what kind of theoretical foundation was this sutra spoken by the Buddha? Such a ground or theoretical foundation constitutes the sutra’s subject as its main theme and concern. 3. Clarification of Principles [ming zong] ---- [“Ming” means making clear.] “Zong” means the methods and guiding principles applied for cultivation and discipline, i.e., the end and the means to the end. Examination of ground is for theoretical understanding; clarification of principles, for practical cultivation. What kinds of benefits would result from cultivation and discipline in accordance with such principles and methods as guidelines? More details below: 4. Discussion of Application [lun yong] ---- Following the instructions highlighted above, we will then realize that, after practice and learning, no effort made is futile. Whatever one has thus learnt is useful and applicable, not useless. The final aspect is 5. Classification of Teachings [pan jiao] ---- “pan” means “distinguishing” and “jiao” means “teachings.” In other words, what position does the present textbook [sutra texts is a textbook] occupy in the entire course of our learning? Just as our present day school education system is differentiated into the elementary, the high school, and the college/university levels, on which level shall we put such a textbook -- on the elementary, or the high school, or the college/university level? Classification of teachings means just that, as a matter of arrangement of teaching materials in proper order. We must distinguish its theoretical and methodological aspects according to the levels of depth and the scope of breadth before we can place it in the proper stage for study and practice. When put in such plain terms, it can be far more easily appreciated. As a matter of fact, this method of classification was established by the ancients themselves, of course, on the basis of the teachings of the Buddha, the World-Honored Lord, so as to better experience the clarity of his teachings. Thus, the specialization of areas and classification of teachings aim at nothing but the summarization of the Buddha’s teachings under several headings to facilitate the learning process for future generations. In the following I wish to clarify: 1. Explanation of Sutra Title ---- By this we mean an explanation of the sutra title: “The Sutra of Ananda’s Query Concerning the Ultimate Results of Performing the Buddha’s Teachings as Good or Ill Luck.” We must distinguish titles in the generic, from titles in the specific, sense. “The Sutra of Ananda’s Query Concerning the Ultimate Results of Performing the Buddha’s Teachings as Good or Ill Luck” is the title in the specific sense; “Sutra” is the title in the generic sense.
This is the ground of the specific titles of all the Buddhist sutras. We should realize: No document could be regarded as the genuine Buddhist sutra should it violate this rule. All the Buddhist sutras must conform to this rule as a measuring square, so to speak. A sutra title may contain person, dharma, and metaphors as its components. A combination of these three gives rise to seven types of title altogether. I. Three Types of Simple Mode:
By titles of the complex mode we mean those with a pair of component.
III. Title of Comprehensive Mode: A Unique Type A comprehensive combination of all these three components of person, dharma, and metaphor makes one unique type, such as the Avatamsaka Sutra, i.e., the Maha-Vaipulya-Buddha-Avatamsaka Sutra, meaning literally “The Sutra of the Great, Universal and All-Comprehensive Buddha in Flowery Splendor,” wherein the “Great,” “Universal” and “All-Comprehensive” are dharma; the Buddha is the person; and “flowery splendor” is the metaphor. Such a title contains perfectly all the fore-mentioned three components. It can be used to illustrate that, despite the vast number of the sutra titles, yet, upon close examination, they all fall under the fore-mentioned seven categories as exhaustive. Hence, it is called “the sevenfold way of title-setting,” also known as “the sevenfold way of title-selecting.” The Sutra under discussion contains the person and the dharma, wherein Ananda is the person, and his “Query Concerning the Ultimate Results of Performing the Buddha’s Teachings as Good or Ill Luck” is the dharma. Thus, it belongs to the person-dharma type in the seven categories.
“Ananda” is the transliteration of the Sanskrit, meaning thereby “Great Joy.” When he was born, his father had two great news reaching his household. He was thus named at birth. The first was that his father had just won a great battle, and the news of victory has spread across the country, far and wide. The second was that Prince Siddhartha had just attained to Buddhahood after radical enlightenment and perfect awakening. These two great news had just reached the house at the juncture of his birth. Therefore, his father named him “Ananda” (“Great Joy”) as a token. He was one of the Buddha’s cousins, their parents being brothers by blood. Sakyamuni’s father was King Suddhodana, who had four brothers. Their next generation was of the cousin relationship, consisting of eight members. Of the same generation Sakyamuni was the eldest and Ananda, the youngest, as the Buddha’s youngest cousin. Later he left home and joined the order as a monk. As to what kind of cause and condition had prompted him to become a monk, there is a graphic account in the Surangama Sutra. After becoming a monk he was selected to serve as an attendant to the Buddha. Of the Ten Great Disciples, Ananda was reputed as the Most Learned, Number One! In the Buddhist Sutras, the World-Honored Lord has revealed to us certain important intimations: [The ten great disciples of Buddha Sakyamuni and many other disciples] are all the “Second-comers”, not mere fellows, i.e., “Just for one of the Buddhas to appear in the world there must have been one thousand[3] Buddhas supporting behind in the background.” This truth we must firmly grasp. It is not for us as individuals alone, nor for our small groups alone, nor for our own countries alone, but for the sake of all the sentient beings dwelling in the entirety of the Sunyata and Dharma Realms. How great, indeed, is such a Comprehensive Mind Itself! Our mundane world today is so full of strife and struggles is because everyone cares only for the interest of one’s own country. If everyone thus cares only for the interest of one’s own country, then it entails that there must be conflicts taking place between and among all these countries. When conflicts mount to a certain point, there will be war, and countless lives of the people and their families will all be destroyed. How serious is such a sinful karma! All originate from one single thought of selfishness [egocentricity]. In the sutras the Buddha has made perfectly clear to us the reality and true character of the universe and our human existence therein. He keeps telling us: Where does the supreme sublimity [our lives and our living environment] of the world of ten quarters come from? “Everything arises from the mind and changes according to our consciousness.” Therefore, the Sunyata and Dharma Realms, as well as the Buddha land and the dwelling habitat of all the sentient beings, are one, not two. As the Buddhist common saying goes, “entering into the dharma-gateway of non-duality.” “Entering into the dharma-gateway of non-duality“ implies one’s attainment of the One True Dharma Realm, which is the moment of great consummation of life-fulfillment, the genuine emancipation, and one will then thoroughly comprehend that the truth and reality of the universe and our human existence therein, all being characterized in terms of non-duality. Herein there is no room for duality. Duality implies relativity, opposition, definitely a non-existence. Before Buddhism was introduced into China, in the Book of Laotzu [Laozi] ---- generally known as Dao De Ching ---- we find parallel thoughts. It was Laotzu, [especially his great exponent Chuangtzu], who proclaimed: “Heaven and Earth and I are growing together from the same root of Life; and all things and I form one great body.” If we realize this to be the case, that Heaven and Earth share the same root of life with me; and all things form one great body with me, how could there be any room for controversies [to say nothing of strife and conflicts]? This is too obvious a fact! And this is reality. The Confucians, too, would endorse to the same. The same thought and the same insight are expressly stated in Confucius’ Appendices to the Commentaries to the Book of Creativity (Changes). As the Chinese proverb has it, “All the great heroes see things in practically the same light.” From such sources we are enabled to appreciate the same great insight. Therefore, without a radical comprehension of the truth and reality of the universe and our human existence in it, there will always be countless strife and struggles, involving problems hardly solvable. After all, in order to solve these problems, we need radical understanding of the reality of facts: All the sentient beings are actually part of the same body! In view of various types of religions, we are told, “God loves all human beings on Earth,” without discrimination of any sorts, racial or national. The Buddhist emphasis on Great Compassion is based on the same thought and insight. What should be our proper attitude towards those who have reversed right and wrong? We must resort to great compassion and sympathy; we cannot blame them. Like the Buddha and the Bodhisattvas, we must sympathize with all the suffering sentient beings. [For all one’s wrong-doings and wrong understandings] one does not know. Had one realized the reality of facts, one would not have been in the same way. Hence, all evils originate from misunderstanding, for lack of genuine knowledge about the reality of facts. Thus, we come to better appreciate how paramount and important are the teachings and inculcations of the sages and virtuous of the past! Well, time is up. Note: [1] Literally, “hua” means “flower” or “beauty”and “zang,” “treasure” or “storage” or “matrix.” Put together, this phrase may be rendered as “Cosmic Beauty Treasure.” [2] A classification diagram of the sutra is a scheme that outlines the essential meaning of the sutra for quick overview. [3] One thousand means innumerable or perfect number, not a fixed number.
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