Explanations by Master Cheng-Yan
Subject: Predictions for Those at and Beyond Learning (授記學無學人)
Date: August.29.2017
“Among those at and beyond the stage of learning, those eliminating false delusions are called those at the stage of learning; those who have learned the ultimate, eliminated delusions and have nothing more to learn and practice are called those beyond the stage of learning.”
Among Small Vehicle practitioners at and beyond the stage of learning, those who have attained the first three fruits, Srotaapanna, Sakrdagamin and Anagamin, are at the stage of learning. Arhats are beyond the stage of learning. As for Great Vehicle practitioners at and beyond the stage of learning. Bodhisattvas in the Ten Grounds are said to be at the stage of learning, while those who have attained the fruit of Buddhahood are beyond the stage of learning.
Small Vehicle practitioners at and beyond the stage of learning: Those who have attained the first three fruits, Srotaapanna, Sakrdagamin and Anagamin, are at the stage of learning. Arhats are beyond the stage of learning. Great Vehicle practitioners at and beyond the stage of learning: Bodhisattvas in the Ten Grounds are at the stage of learning. Those who have attained the fruits of Buddhahood are said to be beyond the stage of learning.
We have now already entered the Chapter on Those at and beyond Learning. This is the ninth chapter. We must first know the principles regarding being at or beyond the stage of learning. Those at the stage of learning must eliminate false delusions, so which practices should these spiritual practitioners engage in? Because we have many afflictions and a thick layer of ignorance, we must learn how to eliminate false delusions. This is mastery, and mastery must be learned. This is the stage of learning; in the beginning, we must learn. “False” means unreal. “Delusions” refers to ignorance.
In our daily living, we constantly mistake the false for the real. There are so many principles in the world that we have not yet thoroughly understood. We connect with the external five sense objects through our five sense organs and consider them to be what is real. Our eyes perceive things with all kinds of shapes and colors. When we see them, we immediately begin separating them into what we like and what we do not like. We never think of how these things come into being. These objects come about through convergence. In my hand, I may hold a pen or a piece of paper or a notebook. “Paper” and “notebook” are just names. “This is clearly a notebook, so why do you call it paper? This is clearly a piece of paper, so why do you call it a notebook? Where does this paper come from?” This is all a matter of names and appearances. We humans keep fighting over names and appearances. If we investigate the origin [of these things], we see that they come from the mountains and land, this space, from the water, trees and air of this world. These things are turned into this piece of paper, this notebook in my hand. Do you believe this? Those who have heard the principles before do. Someone who does not understand at all [may ask], “This clearly is a piece of paper. What does it have to do with a tree on a mountain? How could a tree become paper?” These are principles. In fact, before the tree, there was a seed. A tiny seed became a giant tree. Originally there was a very tiny seed. If we open up the seed and look inside, there is neither form nor trace [of the tree]. It relies on causes and conditions coming together. For a tree seed, what kinds of causes are needed and what ways must it come together [with conditions] in order to become a tree is described by the principles of plant physiology. These are principles, but when we humans do not know these principles, when we do not know the origins of things, we merely argue over the forms we see. We hear with our ears, and “One man’s lie becomes truth for thousands.” One misspoken word leads to interpersonal conflicts that disturb our minds and stir up our emotions. This causes divisions and conflicts. This is why this world has so many afflictions and disasters. These are all false delusions, a lack of understanding. We lack understanding, so we begin to doubt one another and lack faith in one another. We lack [understanding of] the principles of all things in the world. As for the workings of living things, we are also very unclear.
In the beginning, we need to learn. In our society, we go from kindergarten to elementary school, to middle school and on to university. We move through the levels stage by stage; there is no end to the principles we can study. This is all considered the stage of learning. It is the same in our spiritual practice. We start from [concepts like] samsara and causes and conditions. Where does the suffering in life come from? Take in particular [the concept of] samsara. Over many lifetimes, life after life, since the distant past, [we have accumulated] cause and conditions. There are our past and present lifetimes and our future circumstantial and direct retributions. How can we truly comprehend these principles? We do know not where we came from nor where we are going. This is because in our lives, we are still stuck in false delusions. This is why we must seek these principles. How we were born and how we should die, how to be free and at ease with birth and death, this is what we must put effort into understanding and learning. This is all being at the stage of learning.
“Those who have learned the ultimate [and] eliminated delusions…” What we want to learn is to reach the ultimate, where all that is false and illusory, all our delusions and ignorance, has been eliminated. This is all part of our process of learning. While we are still in the process of learning, we are said to be at the stage of learning. Only when we reach the ultimate, when we have completely understood everything, do we have “nothing more to learn and practice”. People like this are “beyond the stage of learning”. When one clearly understands all principles, then one is “beyond learning”. When the disciples of the Buddha first formed aspirations to engage in spiritual practice, as they first came in, they had to start learning. They needed to learn these principles, learn that to be at peace with living and dying, they had to completely eliminate all that is false and illusory. This process is the Small Vehicle [practice]. [These were] “Small Vehicle practitioners at and beyond the stage of learning.” Here, “at and beyond the stage of learning” is separated into the Small and the Great Vehicle.
Small Vehicle practitioners at and beyond the stage of learning: Those who have attained the first three fruits, Srotaapanna, Sakrdagamin and Anagamin, are at the stage of learning. Arhats are beyond the stage of learning. Great Vehicle practitioners at and beyond the stage of learning: Bodhisattvas in the Ten Grounds are at the stage of learning. Those who have attained the fruit of Buddhahood are said to be beyond the stage of learning.
As for “Small Vehicle practitioners at and beyond the stage of learning,” they are those who have attained the “first three fruits”. The Small Vehicle has four fruits. The first three fruits are the initial fruit of Srotaapanna, the second fruit of Sakradgamin and the third fruit of Anagamin. These are at the stage of learning, for those who are still in the process of learning. Now, we have just entered the initial stage of learning. Once we have understood the initial level, we will have attained the fruit of Srotaapanna. This is the initial fruit. It is the initial fruit of learning where one understands the Four Noble Truths. Have we understood these? We must examine and truly understand these; this is entering the Path. The Srotaapanna has begun forming aspirations and entered the Path.
Next comes the second fruit of Sakrdagamin. This is the second fruit. Having understood the Four Noble Truths, we must begin eliminating afflictions. We must reach a state of thorough clarity and eliminate ignorance. We must completely purify our mind. We then start approaching the fruit of Anagamin. This is the third fruit. Having attained the third fruit, one already has insights into “cessation” and the “the Path”. These are called the three fruits. After completely realizing these three fruits, one can then approach the fruit of Arhatship. The fruit of Arhatship is also called the fourth fruit. They have understood the principles. They are not only clear on the Four Noble Truths, but have also completely comprehended the 12 Links of Cyclic Existence, as well as many other principles. This is Arhatship, the fourth fruit.
This is being beyond the stage of learning. In the Small Vehicle stage of learning, they have already understood the Small Vehicle Dharma, so they keep to the Small Vehicle teachings. They dare not contrive affinities with others, for they thoroughly understand the suffering of samsara. In the obscurity of this long night, where did we come from and where are we going? We spoke yesterday of how, as soon as the mind begins to stir, ignorance begins arising. They are afraid of contriving affinities with sentient beings, so they remain in the Small Vehicle. They are clear on the principles, but they are unwilling to go among people. These are Small Vehicle practitioners at and beyond the stage of learning.
Then there is the Great Vehicle. As for “Great Vehicle practitioners at and beyond the stage of learning, Bodhisattvas in the Ten Grounds are at the stage of learning.” We begin to form Great Vehicle aspirations. As we form Great Vehicle aspirations, we must open up our minds. Bodhisattvas in the Ten Grounds are Great Vehicle [practitioners]. They start from “the ground of joy”. The initial ground is the ground of joy. We have explained the Ten Grounds in the past. With great joy and great willingness, they agree to go among people. Because they have accepted and fully comprehended these teachings, have realized the Buddha’s intent, they are very willing and joyful. They have faith in themselves; they are able to have flawless faith and [practice] flawless precepts, Samadhi and wisdom. They have faith in themselves, so when they are among people, they never become defiled by sentient beings. Having taken the Dharma to heart, they are at ease. They always listen, contemplate and practice, constantly seek the path to Buddhahood and transform sentient beings. So, these are the Ten Grounds of Bodhisattvas. Those who are still among these Ten Grounds are in the Great Vehicle stage of learning; they are still learning. They form aspirations and make vows to go among people. They have faith in themselves. Though they are still at the stage of learning, they have faith in themselves. These Bodhisattvas with Great Vehicle aspirations are still at the stage of learning; they are Bodhisattvas at the stage of learning. Some Bodhisattvas are “newly-inspired”. We are presently newly-inspired Bodhisattvas. This is the Great Vehicle stage of learning.
Next, “those who have attained the fruit of Buddhahood are beyond the stage of learning”. If we continuously progress and step by step advance in our spiritual practice through the Ten Grounds until we have learned and understood everything very clearly, then naturally we have reached “beyond learning”. The Bodhisattva Way is very far-reaching, very broad. The aspirations of [Bodhisattvas are the same as those of the Buddha. They constantly seek the principles of everything in the world. The caring love and compassion they show for the myriads of sentient beings are just like the Buddha’s feelings of compassion for those sentient beings. These are the Great Vehicle [practitioners] at and beyond the stage of learning. Practicing precepts, Samadhi and wisdom as they go among people, [Bodhisattvas] “seek the Dharma and transform sentient beings” until they finally reach Buddhahood. This is how they seek the Buddha-Dharma. These are the Great Vehicle stages of learning and beyond learning.
Newly-inspired Bodhisattvas are at the stage of learning; they are about to start learning. But there are also Dharmakaya Bodhisattvas, many of whom return on the ship of compassion, such as Guanyin Bodhisattva, Manjusri Bodhisattva, Earth Treasury Bodhisattva and so on. In the past, Guanyin Bodhisattva was Clear True Dharma Tathagata. She has already attained Buddhahood and returned. Manjusri had also attained Buddhahood and returned to assist at the Buddha’s Dharma-assembly, to help Him teach and transform sentient beings. As Sakyamuni Buddha presently delivers sentient beings in the Saha world, Dharmakaya Bodhisattvas keep returning to the world. Dharmakaya Bodhisattvas never abandon sentient beings. They always help Buddhas teach and transform. They are beyond learning; they have no more need to learn. Their natural intrinsic nature, their ocean of enlightened wisdom, is always there. Thus, as they go among people they have nothing they need to learn.
So, at present [the disciples] were Hearers who relied upon sound for their understanding. “There are four fruits of the Hearer Vehicle”.
There are four fruits of the Hearer Vehicle. The three fruits of Stream-enterer (Srotaapanna), Once-returner (Sakrdagamin) and Never-returner (Anagmin) are considered the stage of learning; the fruit of Arhatship is beyond learning. This chapter records they cycle of causes and conditions within the teaching of the method of the manifest in the Lotus Sutra.
As we just said, “There are four fruits. The three fruit of Stream-enterer, [Once-returner] and Never-returner” are considered the stage of learning. A Stream-enterer is one preparing to enter the realm of noble beings. We who are spiritual practitioners today dare not say that we have already realized the initial fruit or the second fruit or the third fruit, or that we have already attained the fourth fruit. We who live today do not dare say about ourselves, “I have already realized all of the fruits”. But actually, in the era of the Buddha, those at His Dharma-assembly included those preparing to enter the realm of noble beings as well as those who had realized the third and fourth fruits. These were people at and beyond the stage of learning. This is what are talking about now. The present chapter “records the method of the manifest in the Lotus Sutra”. In the present chapter, the Chapter on Those at and beyond Learning, He continued bestowing predictions of Buddhahood. In the previous chapter, 500 disciples already received predictions of Buddhahood. Now, in the next chapter, He had not yet finished bestowing predictions.
As we said earlier, the 500 disciples were there at the assembly. After bestowed predictions on those present, Purna Maitrayaniputra, Ajnata Kaundinya, Uruvilva Kasyapa and so on, as well as the 500 people present who received predictions, the Buddha also entrusted Kasyapa with informing another 700 people that they too would attain Buddhahood in the future, that they too had received predictions. Was He finished bestowing predictions then? No. The Buddha is so compassionate. Since there were other disciples who were at and beyond the stage of learning, the Buddha wanted to give them all confidence, so He continued bestowing predictions upon those at and beyond the stage of learning. This is in the “method of the manifest” [sections] of the Lotus Sutra. Within His teaching of the Lotus Sutra, this is “the cycle of causes and conditions”.
“The method of the manifest” refers to the time since He first attained enlightenment, [His manifestations] after His awakening and throughout His lifetime. This is called the method of the manifest.
The method of the manifest: From when the Buddha first attained enlightenment and throughout the time He transformed others stage by stage, what He taught of the causes and conditions of arising and ceasing in life after life and His transforming sentient beings after attaining Buddhahood in this life are all manifestations emanating from His intrinsic nature. Thus this is called the method of the manifest.
The teachings He imparted after attaining enlightenment and in the time since began at Deer Park. Starting from the Four Noble Truths, He then continued level by level. “Stage by stage” refers to how He gradually taught, stage by stage. The Dharma He taught was the Dharma from lifetime after lifetime. In regard to our past lives, in the Chapter on the Conjured City it says that even if we used dust-inked kalpas to count from Great Unhindered Buddha’s era, we would never finish counting. Over so many lifetimes, He taught of the arising and ceasing of causes and conditions. Starting from His causes and conditions at the time of the 16 princes and ever onward from then, there are many stories in the Jataka Sutra about His causes and conditions with His disciples [during past lifetimes]. These are teachings of the causes and condition of arising and ceasing over many lifetimes. Since the Buddha first started, this is the road He walked and the teachings He gave. This is like a persons footprints. We leave footprints along the road we walk over the course of our lifetime. In this way, all He said, all He did, all He taught and so on through all past lives up until His present one as well as how He transformed sentient beings, all these various causes and conditions “[are] all manifestations emanating from His intrinsic nature”. Everyone intrinsically has Buddha-nature. We ourselves, along with everyone else, have this. It is just that the Buddha has awakened to it before us. We have always had it. From ancient times until today, everyone has intrinsically had Buddha-nature. So, from His ocean of innate enlightenment, from this wisdom, the Buddha formed aspirations and made vows. He formed Great Vehicle aspirations and made Great Vehicle vows to, life after life, throughout cycle after cycle of birth and death, always be in the world. These “manifestations” are the footprints along the road that He walked. From the time of Great Unhindered Buddha, an incalculable amount of time ago, with the principles He thoroughly understood then, He has continued this way ever since. This is the “method of the manifest”. These [footprints] are so numerous, over such a long time. Their number is incalculable. So, this was how it came about.
Because those at and beyond the stage of learning heard these past causes and conditions, they first returned from the Small and formed supreme Bodhicitta. The Buddha bestowed predictions upon them that in the future they will become Buddhas. It is called the Chapter on Those at and beyond Learning, but this is often simplified as the Chapter on People’s Predictions.
“Because those at and beyond the stage of learning….” He was now turning to a large number of peoplen Everything the Buddha taught during His lifetime, He had to teach again in the Lotus Sutran The mindsets of those who aspired to become Buddhist practitioners [were all different]. Some only sought to awaken themselves while some formed great aspirations and made great vows. Some had already attained [awakening] in the past but hid their original [vows], concealing the Great While manifesting the Small. like Purna Maltrayaniputra. There were many people like this in the world and in the Sangha. So, there were “those at and beyond the stage of learning, and there would be many more in the future.” So, [because they] “heard these past causes and conditions, they first returned from the Small and formed supreme Bodhicitta.” Some hid the Great while manifesting the Small. Some still sought to awaken only themselves. Whether their capabilities were great or limited, the Buddha nevertheless tirelessly taught them about arising and ceasing, telling them of the past and the present. This is how He continually inspired everyone. Now, they had all understood. So, the Buddha praised them for their ability to accept the Dharma, for thoroughly understanding the principles. To provide them confirmation, He told them, “You too will attain Buddhahood in the future.” He started with Sariputra, then He did it for Kasyapa and the others, then again for the 500 disciples. These were all the ones who were listening there. As the Buddha bestowed predictions on Sariputra, “If Sariputra can become a Buddha, then we should be able to as well.” The four great disciples then told the Buddha, in the Chapter on Faith and Understanding, of the course of their spiritual journey. Next, the Buddha continued telling of many things in the Chapter on Medicinal Plants and so on. Later, the 500 disciples too came to understand. Gradually, they all listened to the past [causes and conditions] and began forming aspirations. So, “The Buddha bestowed predictions upon them that in the future they will become Buddhas.” In this way, step by step, He help them open up their capacities letting them understand more and more, and bestowed predictions on them in sequence.
In the Chapter on Those at and beyond Learning, the next chapter we will look at, it tells of predictions for those at and beyond learning.
In this third cycle of bestowing predictions, the Hearers such as Purna, Kaundinya and the 500 disciples were all Arhats beyond the stage of learning. Those who received predictions in this chapter had not yet attained the fourth fruit. They were Ananda, Rahula and 2,000 others. They were not yet Arhats or beyond the stage of learning. Thus, this chapter has the general name “the Chapter on Those at and beyond Learning.”
The 500 disciples received their predictions during the third cycle. This was the third cycle of bestowing predictions. Among the Hearers, the first to receive a prediction was Filled Son of Loving-Kindness. Do you remember Filled Son of Loving-Kindness? This was Purna. Next came Kaundiny and the rest of the 500 disciples. They were all already Arhats beyond the stage of learning. They understood the Dharma very well and had great understanding, concealing the Great while manifesting the Small. Those receiving predictions from the Buddha, including the 500 disciples, were all beyond the stage of learning.
Now in this chapter, those receiving predictions were disciples who had yet to realize the fourth fruit, like Ananda and Rahula, as well as 2000 other people. They would also receive predictions. Had Ananda and Rahula still really not realize the fruits? We need to look further at later passages. So, these 2000 who were to receive predictions “were not yet Arhats or beyond the stage of learning.” They still had not attained Arhatship or reached the stage beyond learning. The Buddha was now preparing to bestow predictions upon these people. This was because He wanted to give them confidence. ”Thus, this chapter has the general name ‘the Chapter on Those at and beyond Learning.”’ These are a few things that we need to be very clear on. So, before we go on to talk about the Chapter on Those at and beyond Learning, let us first try and understand these things. Purna was called a great Arhat, so why did he receive a prediction together with those of limited capabilities? He concealed the Great and manifested the Small. Purna had always been a great Arhat beyond the stage of learning, he had just “manifested as a Hearer of limited capabilities.”
Purna was called a great Arhat but manifested as a Hearer of limited capabilities. So, among those who received early predictions, he was the first.
Previously in the Chapter on 500 Disciples Receiving Predictions, we talked about those of great and average capabilities. Sariputra had great capabilities while Mahakasyapa and the others had average capabilities. As for Purna, he had limited capabilities. Actually, the Buddha was just using them [as examples]. They were all already great Arhats. For the benefit of the others, the Buddha bestowed predictions in stages in order to inspire everyone to form great aspirations.
This is just like how in our large organization we have team leaders. Yesterday, many recycling Bodhisattvas, a group of over 700 officers and an additional 400 to 500 leaders among those officers, altogether over a thousand people, came [to the Abode] together. Among them were some with only a rudimentary understanding of recycling. Why should we recycle? They did not really understand this yet. Where do all of these bottles and cans come from? They still did not thoroughly understand. Those who thoroughly understood broke it down for them. We recycle for the sake of the earth, to reduce carbon emissions and to save energy. The principles behind this are many and profound. Why should we recycle paper? It comes from the mountain [forests], from a seed [that has grown] through the inconceivable causes and conditions of living things. These very experienced [volunteers] clearly understand the biological principles behind these things. How did these things come about? So, we should recycle these things to return them to their original state, so that we can reuse them in the world. They can be fashioned into different forms so that people can use them again. This cycle, this kind of reincarnation and the principles behind it, is very well understood by our experienced recycling Bodhisattvas; this is like being beyond learning. This is like the Dharmakaya [Bodhisattvas]. “These teachings and these principles, I understand them clearly. I know them all, so I can lead others, lead others who do not yet understand why we need to recycle.” Those who understand can teach these methods to those who do not understand. Now, they have brought them to [visit the Abode]. They have come to learn more and to do a bowing pilgrimage. They too want to learn even more, so they came with them to Hualien. Yesterday, they accompanied recycling officers from eight countries here in Hualien. They have already been three days of workshops at the Jing Si Hall. Yesterday morning they held the closing ceremony, so yesterday everyone came to the Abode to do a bowing pilgrimage. They know that the source of the Dharma for promoting recycling is here. So, they brought them back to help them understand our Dharma-lineage and the Tzu Chi School. Although we are a monastery, a place for spiritual practitioners to practice, we still promote the recycling of resources throughout the entire world. From this place, we promote [recycling], appealing to everyone so that everyone will understand and form aspirations to help promote this. They brought them back here to do a bowing pilgrimage and seek their roots. They call it seeking their roots, returning to seek their roots.
The principle is the same in that people are needed who already understand the Dharma well. Purna understood this Dharma very well, so for those of limited capabilities, those who were learning the Small Vehicle, he could serve as an example among them. The Buddha praised him, in this way bringing him to the attention of those learning the Small Vehicle so they would emulate him. By emulating Purna Maitrayaniputra, they formed aspirations and realized that in the past they had been like a drunken man in a long and dark night. This was what those 500 people came to realize. So it says that Purna was in fact a great Arhat who “manifested as a Hearer of limited capabilities. So, among those who received early predictions, he was the first.” He was the first among them all.
Puran was called a great Arhat but manifested as a Hearer of limited capabilities. So, among those who received early predictions, he was the first. Ananda was also a Bodhisattva in past lifetimes but manifested as the Buddha’s attendant. Therefore, he was the first to receive predictions in this chapter.
Moving forward, it is the Chapter on Those at and beyond Learning. “Ananda was also a Bodhisattva in past lifetimes but manifested as the Buddha’s attendant.” Thus, Ananda was first. When He began bestowing predictions, Ananda was the first in line. In the chapter that we will look at, the Chapter on Those at and beyond Learning, the key figures are Ananda and Rahula. In the Lotus Sutra, the Buddha was very mindful. The chapters are all connected. One after the other, He connected them all together. He strung them together one after the other. We must be mindful in understanding this. If we are not mindful of this, as we listen to the sutra, we will quickly forget. When we drink water, we must think of its source. We should be aware of how causes and conditions of previous lifetimes are continuously passed down. So we must continue to pass on the Dharma. Thus, we need to always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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