Explanations by Master Cheng-Yan
Subject: Ananda, Foremost in Hearing All (多聞第一 阿難受記)
Date: August.30.2017
“They studied principles and contemplated quietly. Their supreme views were already perfected and they had nothing further to learn. Thus, they were called those beyond learning. Whether at the stage of learning or the stage beyond learning, all received predictions at the same time and shared the same epithet.”
Everyone still remembers the previous chapter, the Chapter on 500 Disciples Receiving Predictions. We have already finished that [chapter]. Next is the Chapter on Those at and beyond Learning. Yesterday we talked about those at and beyond the stage of learning. In the Buddha-Dharma, there are Small Vehicle practitioners at and beyond the stage of learning as well as Great Vehicle practitioners at and beyond the stage of learning. Small Vehicle practitioners only learn principles to benefit themselves. Those who fully understand the principles and have realized the Four Fruits are beyond learning. They have learned all they need to learn. As for Great Vehicle practitioners, they form great aspirations and make great vows. They begin mindfully seeking the teachings and principles of the Great Vehicle. Aside from understanding the Small Vehicle teachings, upon entering the Great Vehicle Dharma, they must also constantly seek the Dharma and transform others. Learning the principles is an unending process, however, they understand all the teachings of the Small Vehicle Dharma. As for the causes and conditions of past lives, present circumstantial and direct retributions as well as future lives, they have already understood these Small Vehicle teachings. When we form great aspirations and make great vows, we bring benefit to ourselves. We already thoroughly understand the Dharma of our minds and of the countless sentient beings. We can also comprehend the Buddha’s intentions. Since Beginningless Time, the Buddha has never abandoned sentient beings. He earnestly keeps returning to the world, journeying on the Dharma of True Suchness. Journeying on the Dharma of True Suchness, He travels all over the Five Realms and throughout the Four Forms of Birth. This is all in order to transform sentient beings and spread seeds of goodness. After sowing seeds of goodness in the minds of all sentient beings, He continually encourages us and teaches us how to cultivate the field of our minds. All the [good] seeds in our minds must be mindfully and arduously cultivated through our actions. The Great Vehicle Dharma taught by the Buddha dust-inked kalpas ago, the Lotus Sutra, was the seed of our initial aspirations. Throughout dust-inked kalpas, He has repeatedly returned, life after life, to help these seeds can mature. One gives rise to infinity, and infinity arises from one. In the Sutra of Infinite Meanings [we read now]. Bodhisattvas can give rise to infinite seeds; this is the principle we refer to here. I hope everyone can form great aspirations, walk the Bodhisattva-path and spread this principle to even more places. When everyone can accept [this Dharma], hear it and take it to heart, it can be spread endlessly. This is how we can bring purity to this world.
The Buddha has such a spirit of perseverance as He returns over and over. Those who form great aspirations have realized that truly learning the Buddha’s teachings is to follow the path the Buddha walked. The Buddha’s practice was all for the sake of sentient beings. The Buddha was very lonely; His wish was for us all to fully understand. Everyone is needed; we all have a responsibility. This is forming great aspirations. Having formed these great aspirations, we must constantly persevere until we reach the Ten Grounds of Bodhisattvas. The Ten Stages of Faith and Ten Abiding Conducts must be followed step by step until we reach the final goal when we become one with all things in the universe. Only in this process do we find the true Dharma that the Buddha taught. [These disciples] had understood this. At this time, they repeatedly returned as Dharmakaya Bodhisattvas. Purna Maitrayaniputra, Maudgalyayana, Sariputra and the others, those who were following the Buddha, these disciples all concealed the Great and manifested the Small. They did this as part of the Sangha, to show everyone that this was the Buddha-Dharma. In the Sangha, they were always by the Buddha’s side, learning and listening to Him teach. The Sangha was like this, and people in society outside of the Sangha knew that this group was called the Sangha of the Buddha-Dharma and that this kind of community existed. [To manifest] the Right Dharma, there must be something tangible.
Although the true principles, the Dharma, have no form or appearance, there must be a convergence of this Dharma. Although the Dharma is unconditioned, there are still worldly [conditioned] phenomena. This earth is also a convergence [of things]. It just happens that among the celestial bodies, this planet has very complete conditions. It harbors life; this is also convergence. Seeds came together with water, fire, air and so on in this world. With the sun and the air, the mountains, rivers and land can give rise to green, flourishing trees. This is also due to the convergence of cause and conditions. So, we have mountains, rivers, land, earth, water, fire and wind; these all exist.
When we say fire, we mean heat, which comes from the sun. These are the kinds of convergences which form all things in the universe. It is the same for religion. We call it religion, but a religion also requires a community. Only when there is a community can there be teachings. So, in the Buddha’s era, there had to be a Sangha, a community. There were many people who followed the Buddha’s teachings. However, when they listened to the Dharma, not all of them stopped at the Small Vehicle. In fact, there were many Bodhisattva-monastics. Purna Maitrayaniputra was a Bodhisattva-monastic. He walked the Bodhisattva-path and understood the Buddha’s [true] intent, so. He went among people to transform sentient beings. This is what a Bodhisattva-monastic does. Sariputra and Maudgalyayana also did the same. Sariputra, who was foremost in wisdom, frequently debated with followers of non-Buddhist teachings. When it came to proper or deviant [teachings], he wanted everyone to be clear that the principles should all return to the Right Dharma. Sariputra and Maudgalyayana were both always part of this religious group. People from many religious backgrounds came to join the Sangha; some came with difficult questions, others came to nitpick. It was Sariputra and Madgalyayana who were able to deal with these issues. They could confront these complicated beliefs and deal with them one by one. They taught the Dharma and transformed others, all the while hiding the Great to reveal the Small. When they ventured out, they could take the Buddha’s teachings and ideas and transmit them in full to those who did not understand the Right Dharma.
This is to say that, by doing so, they were also among the Bodhisattvas who transformed sentient beings. So, in the Buddha’s Sangha, there were many who concealed the Great to manifest the Small who had already reached the stage beyond learning. Dharmakaya Bodhisattvas manifested in the world, Dharmakaya following the Buddha to transform sentient beings. Thus, it says “whether at the stage of learning or the stage beyond learning….” Those at the stage of learning are those who have formed initial aspirations. They have begun to take joy in the Buddha-Dharma ad understand that the world is full of suffering. Their initial aspiration is to become monastics, and thus they aspire to join the Sangha. There must be people who have already comprehended the wisdom of the great path and delved deeply into the sutra treasury who can welcome and guide those who have formed initial aspirations.
This is just like a family where an older brother teaches the younger brother. It is the same principle. This means that, in the Sangha, there are some who are very experienced while others are just beginning. Thus, those at and beyond the stage of learning “all received predictions at the same time and shared the same epithet”.
Previously, in the Chapter on 500 Disciples. Receiving Predictions, they all received predictions at the same time and shared the same epithet. Now, continuing on, those at and beyond the stage of learning will receive predictions. Those at and beyond learning alike will receive predictions of Buddhahood, personally bestowed upon them by the Buddha. If anyone was willing to become a monastic, the Buddha, in His compassion, wanted them to have faith. Including 500 Arhats, a total of 1200 people had already received predictions of future Buddhahood. Among these great disciples, Purna Maitrayaniputra and others were among the 1200 people, who received perditions. These were the main disciples. Among the main disciples who followed the Buddha, Ananda was also one. Ananda was “foremost in hearing all”. There was also Rahula, who was “foremost in esoteric practice”. Previously, we have mentioned the 500 disciples, [in particular] those whom everyone knew. These disciples everyone recognized had already received predictions previously. In fact, among the disciples everyone recognized, if we read in the sutras. Ananda is always listed. Rahula is also always there. So, this is “those everyone knew and recognized”. They are always listed when we chant the sutras. “Among the 1200 people, those the assembly knew and recognized….” Everyone knew and recognized them. Yet in the previous chapter on 500 Disciples Receiving Predictions, we did not hear Ananda or Rahula mentioned. Only now is it Ananda’s and Rahula’s turn, in the present chapter, the Chapter on Those at and beyond Learning. They were among the leaders of the disciples When the Buddha was about to bestow predictions, He began with these two. They were followers [of the Buddha] know and recognized by all in the assembly. Those who “received predictions for manifesting a reward-body and attaining Buddha hood, those at and beyond learning, were 2000 people”. There were 2000 more people. There were not just those 1200 people, there were still 2000 people who were at and beyond the stage of learning. For these people, the Buddha had not yet called their names or bestowed predictions upon them. These people “in their hearts still wished to hear predictions”. This was what they wished for.
For example, Ananda and Rahula [thought], “Why has the Buddha already called everyone’s names and given predictions to them, while my name alone has not yet been called?” This was not just Ananda and Rahula. In fact, there were still 2000 other people left. These people were all also monastics. They all had hearts full of hope and anticipation, [hoping] that the Buddha would personally bestow predictions upon them. This is “the Tathagata responding to capabilities. Thus He taught this chapter”. In the previous chapter on 500 Disciples Receiving Predictions, [the Buddha] entrusted Kasyapa to announce that 1200 people would all likewise attain Buddhahood. “They too have received predictions”. “Please pass this message on to them”. However, there were also many who were not among those who followed the Buddha. The 1200 were those who were following the Buddha by His side. For instance, the Three Kasyapas had 1000 disciples who followed them in spiritual practice. These three brothers alone had 1000 disciples who followed them in spiritual practice in the Sangha. Sariputra and Maudgalyayana also brought disciples to the Sangha to engage in spiritual practice with the Buddha. They all came as groups, so they were all among the 1200 people. Other people came one after the other. They formed aspirations and came to the Sangha. Or, as the Buddha traveled and transformed people, he would arrive at one place and [the people there] would form aspirations and seek to renounce the lay life. They vowed to become monastics and began their spiritual practice right there. They would become monastics in that place, and engage in spiritual practice there. So, there were still these 2000 people who each practiced in different places. Thus, there were still many other people. The Buddha, in His compassion, “responded to capabilities”. He adapted to the disciples living elsewhere to likewise give them the opportunity to receive predictions. Because of this, He taught this chapter, the Chapter on Those at and beyond Learning. So, this refers to the disciples dispersed in different places. This is what we will now hear about. [Before] we continue with the next chapter, we must first understand the previous [chapter]. As for the previous [chapter], when the Buddha began to engage in spiritual practice, wherever He transformed sentient beings, those people would bring their disciples to follow the Buddha and learn from Him. They became those who followed Him. He went everywhere to spread the Dharma, and everywhere, people formed aspirations to engage in spiritual practice and become monastics in the places where they lived. The Buddha viewed everyone equally. Those who followed Him had already received predictions, but He wanted to give peace of mind also to the monastics spread out in other places by bestowing predictions upon them. Everyone must first clearly understand this. This group of 2000 people were still waiting for the Buddha to bestow predictions upon them.
This sutra passage begins by saying, “At that time, Ananda and Rahula gave rise to this thought, We often thought to ourselves that if we could receive predictions, we would be very joyful. Immediately they arose from their seats and went before the Buddha. They prostrated with their heads at His feet and together spoke to the Buddha.”
In the previous chapter on 500 Disciples Receiving Predictions, Ananda and Rahula were at first very joyful [for they believed] that they might be next. But the Buddha had still not called their names. These two Venerable Ones, Ananda and Rahula, both stood up and went before the Buddha to beseech and remind Him, “We have not received predictions yet”. Actually, the Buddha was waiting for these causes and conditions, He needed someone to initiate it. So, Ananda and Rahula took the lead, [making it possible] for these 2000 people to then receive predictions. Ananda was “recognized by the assembly”. That we now have sutras to teach and listen to, that the Buddha-Dharma remains in this world, is only possible because of Ananda. We must be extremely grateful to this person who listened to and transmitted the Dharma. Beginning at this time, Ananda felt very confident. “The Buddha is certainly going to bestow His prediction on me”. Rahula felt the same, so they went before the Buddha.
“At that time, Ananda and Rahula: Ananda means “celebrating joy”. When the Venerable One was born, there were many gatherings in celebration. The whole country celebrated joyfully.”
“Ananda means ‘celebrating joy’”. The time of Ananda’s birth, according to what is recorded in the sutras, was also the time the Buddha attained Buddhahood. That was the very moment Ananda was born. So, because of this, when Ananda was born, “The whole country celebrated joyfully”. Everyone in the country was overjoyed. Ananda was the son of King Suklodana, who was King Suddhodana’s younger brother and Siddhartha’s uncle. That is to say, Ananda and Sakyamuni Buddha were cousins. The time when Ananda was born was the moment when Sakyamuni Buddha awakened. So, everyone was very joyful. They named him “Celebration of Joy” because everyone was joyful and everyone truly celebrated. It is said that Devadatta was Ananda’s older brother. This was their relationship. However, the time when Ananda was born was the moment of the Buddha’s awakening. So, the Buddha’s cousin was also one of the ten main disciples. Ananda was “foremost in hearing all”. When he listened to the Buddha teach the Dharma, he took every word of it to heart. The Buddha’s teachings were all in Ananda’s heart. This was Ananda. Ananda served as the Buddha’s attendant. In fact, according to the records, six years after the Buddha attained Buddhahood, King Suddhodana was missing the prince. He understood that the prince had already attained Buddhahood. Everyone called Him the Buddha, World-honored One He taught the Dharma everywhere, so why had He not returned to his own country to teach the Dharma? Thus, [the king] sent someone to invite the Buddha to return to His home country to teach the Dharma. So, it was not until six years after His awakening that He returned to Kapilavastu. King Suddhodana thought of being able to see his son, and how this would be a particularly joyous event. The world-transcending Great Awakened One whom everyone celebrated and respected and who was called the World-Honored Great Awakened One was coming home. So he was very happy. Thus, he felt it was taking too long. “Why has He not returned yet?” He could not help but ask the citizens and ministers to go outside the city and took for Him. Far off in the distance, they saw a very dignified group of monks; the dignity of the Sangha was plain to see. They were walking slowly, and as they made their approach, King Suddhodana could not help but prostrate to them. The ministers did not dare show disrespect, so they similarly prostrated. The Sangha had such a dignified appearance that he already forgot [the Buddha] was his son. Now all he could think of was the Great Awakened One whom everyone respected, the World-Honored One. He already forgot their father-son relationship. This was the kind of reverence that he expressed. He led the Buddha into the palace and waited for the Buddha to teach. The people in the place were very joyful. In this way, the Buddha stayed in Kapilavastu and taught the Dharma for quite some time. Every day, King Suddhodana followed the Buddha to listen to the Dharma. His heart opened and he understood. He understood the truth of suffering in life and realized why Prince Siddhartha had been determined to become a monastic. The [understanding] of all principles of the universe, the kind of treasure, was now completely in the possession of the Buddha. He had this Dharma-treasure in His [mind] and was endowed with all the wisdom of the world. [The king] was very joyful and hoped everyone could follow the Buddha to become a monastic. However, there were still worldly matters to attend to and a kingdom to look after. So, he issued a royal decree that families with two or more sons could allow one of their sons to become a monastic. In this way, many people of the royal family, as well as the ministers’ sons, were all very happy. To become a monastic was something very honorable. Parents were happy to allow their sons to become monastics. As long as their son was willing to become a monastic, they could allow him to fulfill his aspirations.
During this time, when the Buddha returned to Kapliavastu, He transformed many princes in the palace. Everyone was willing to renounce the lay life, and many children of high ministers were also willing to become monastics. It was not only nobles who did this; there were also common people, and not just the common people, but also the untouchables. The Buddha considered all sentient beings equal, so He hoped the four castes could become equal. Thus, He accepted them all into the Sangha. Thus, He accepted them all into the Sangha. There were people of all castes and ethnicities; this truly broke through the four caste system.
Although the Buddha personally did not discriminate among castes and accepted them all as monastics, among people, things remained the same. The four castes continued to exist. Even in modern-day India, there is still prejudice against the poor, and the four castes are still clearly separated. The Buddha’s wish was for people in ancient India of all castes to be treated equally. However, He was only able to attain this within His own Sangha. While no distinction was made [in the Sangha], in the rest of society, people’s views remained the same. Beginning with this, faith in the Buddha-Dharma in Kapliavastu became widespread. Heretical teachings gradually declined. Some people even gave up their heretical practices to devote themselves to the Buddha’s Sangha. After a long time in Kapliavastu, He began to travel around to teach and transform, but He frequently returned to Kapliavastu and often came back to teach and transform people.
In summary, the time when Ananda was born was also the time when the Buddha attained Buddhahood. Although Ananda was still very young, the Buddha frequently returned to spread the Buddha-Dharma in Kapliavastu. The Buddha-Dharma thrived there. Almost every household became Buddhist, in particular the royal family. In this way, Ananda grew up in a family with the Buddha-Dharma. He also frequently followed the Buddha to listen to the Dharma. He took great joy in this. When Ananda reached the age of 19, he felt he should become a monastic, for when he listened to the Dharma, his heart was filled with joy. No worldly things or events had ever made him feel such joy. Whenever he listened to the Dharma, he was always at peace and filled with Dharma-joy. It was indescribable. So, he asked to follow the Buddha and become a monastic. Of course, his father and family were overjoyed; without obstructions, Ananda became a monastic. Among those in the Sangha, he was both young and dignified. He had 30 Marks. The Buddha had 32 Marks and Ananda had 30 Marks, so he would sometimes be mistaken for the Buddha. Ananda and the Buddha looked very similar. It was just that the Buddha was older and Ananda was younger.
When the Buddha began [teaching], He had Sariputra and Maudgalyayana as attendants. But gradually, after over 20 years, the Buddha had grown older. Sariputra and Maudgalyayana suggested that the Buddha should have an attendant who could always be by His side. The Buddha silently consented, then said, “Let us see whom you can find.” Later, Sariputra and Maudgalyayana recommended Ananda. He was already 20 years old. He had become a monastic at the age of 19. The very next year, Sariputra and Maudgalyayana recommended Ananda as the Buddha’s attendant. The Buddha silently and joyfully consented. Sariputra and Maudgalyayana, upon seeing the Buddha’s silent consent, quickly went to tell Ananda, “Although the two of us are always by the Buddha’s side as His disciples, we have many duties in the Sangha, in particular dealing with non-Buddhist teachers. We must deal with these people and matters outside of the Sangha in the Buddha’s place. So, the Buddha needs someone, an attendant, to always be by His side. Can you stay by the Buddha’s side as His attendant? Can you take our place in tending to the Buddha’s needs?” Ananda thought [and said], “If I were to be the Buddha’s attendant, of course I would be happy, but I have conditions.” “To be the Buddha’s attendant is something that everyone wants, and yet you have conditions?” “I do. First, I will not wear the Buddha’s clothes. Whether they are new or old, I will not wear the clothes the Buddha gives me. Second, if someone wishes to make offerings to the Buddha and exclusively requests to see the Buddha, I will not go alone with Him. Someone else will need to go with the Buddha to accept the offering. That is my second condition. My third condition is that He must teach to me once more the teachings that He taught throughout the past 20 years. If these three conditions can be met, I will be happy to be the Buddha’s attendant.” When Sariputra and Maudgalyayana heard this, [they thought,] “Why did Ananda bring up these conditions?” So they reported back to the Buddha. After the Buddha heard this, He smiled joyfully and praised him, saying, “Ananda is truly wise. Ananda is truly pure in body and mind.” He then explained to Sariputra and Maudgalyayana, “Ananda was expressing his moral character. His moral character is very pure. He is drawing near to me not to enjoy clothes or food. If he is always by my side, when people offer me clothes, Ananda does not want people to think that he is by my side out of the greed for being able to enjoy their many offerings. So, he will not accept my clothes. Whether they are new or old, He will not accept them. Second, he does not want to go when the Buddha alone is invited to prevent people from gossiping. He does not want people to say that Ananda follows the Buddha and receives many abundant offerings. So, Ananda wants to prevent suspicion and avoid controversy. So, he will not [go to accept offerings].” The Buddha explained this to Sariputra and Maudgalyayana, and they understood. Everyone in the Sangha heard it too. As for requesting the teachings of 20 prior years, he was requesting the Dharma on everyone’s behalf. “As for the teachings given in the past 20 years, there are many who have never heard them. If I were to give these teachings again, Ananda will take them in, which will benefit the future transmission of the Dharma. So, I am happy with Ananda’s requests. They are very good.” In this way, Ananda became the Buddha’s attendant.
I am extremely grateful that Ananda served as the Buddha’s attendant. Being at the Buddha’s side, no matter whom the Buddha was teaching, he took it all in. Every word of the Dharma went into Ananda’s heart. He was foremost in remembering the Dharma and foremost in listening to the Dharma. All the teachings were stored in Ananda’s heart. Thus, compiling the sutras would have been impossible without Ananda. So, every sutra [starts with] the phrase, “Thus have I heard.” This refers to what Ananda heard when the Buddha was in a certain place, teaching the Dharma to certain people. So, at the time Ananda became a monastic, the Buddha had taught the Dharma for 20 years. Clearly, from 20 years of age, Ananda was the Buddha’s disciple, and he followed the Buddha for almost 30 years. The Buddha taught the Dharma for 49 years, and He repeated the teachings of the first 20 years. Later, all the Dharma the Buddha taught, little by little all entered Ananda’s heart. Ananda was born on the day the Buddha attained Buddhahood. We know the Buddha entered Parinirvana at the age of 80. At that time, Ananda was still young. He was only about 50 years old. So, the process of compiling the Buddha-Dharma took a long time. So, through [Ananda’s] “Thus have I heard,” the Dharma has been repeatedly passed down in the world, and was compiled in this way. So, when we hear the Dharma, we must cherish it and be grateful to Ananda and to the Buddha. When the Buddha was awakened, Ananda was born. These causes and conditions were so wondrous. The [moment that] the Buddha opened up the true principles of all things in the universe was the moment when Ananda was born. Ananda was born to transmit the Dharma in this world. This is the wondrousness of causes and conditions. So, when we listen to the Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
