Explanations by Master Cheng-Yan
Subject: Manifesting as an Arhat, Secretly a Bodhisattva (本是菩薩 跡為小乘)
Date: October.06.2017
“He manifested the appearance of an Arhat, but secretly engaged in Bodhisattva-practice. He upheld precepts and secretly practiced the 3000 Demeanors and 80000 Subtle Practices. People were not aware of this. Only the Buddha knew that he could diligently uphold and engage in practice.”
As we learn and practice the Buddha-Dharma, do we want to let everyone know or do we only need to know ourselves? This is what we ourselves need to be mindful of. The way we engage in spiritual practice is not something that we need to keep showing off to other people. Naturally, people will see it and feel it. Our practice is our fundamental responsibility, not something to show off to other people. So, we must be mindful in reflecting on ourselves and earnestly engaging in our own spiritual practice. Rahula engaged in spiritual practice starting from a young and innocent age. He was just like ordinary children. He was doted on and spoiled by many people, so it was inevitable that he [misbehave], whether in his lifestyle habits in the palace or in the Sangha, among the bhiksus. He was still an innocent child in his youth. He likewise had times when he was mischievous, just like other children; he was the same. However, strict guidance is truly needed. Love comes from within and is not just something superficial. With the Buddha’s strict lectures and guidance, and his master’s strict and close supervision, Rahula had this kind of environment in which he gradually grew up. From childhood to youth to adolescence, he had this kind of appearance; although he had yet to take the bhiksu precepts and was still a novice, his [appearance] was dignified. Once, his quarters were taken by someone else. He also knew to yield to others and be forgiving. The Buddha was comforted knowing that Rahula did not complain about what had happened in his quarters; Rahula did not keep this matter in his mind. The Buddha was very joyful about this. A while later, they passed by a group of beggars who were like hooligans. Seeing monastics, evil thoughts arose in them. These beggars, who also begged for alms door to door, saw the monastics and gave rise to evil thoughts. They were rude to Sariputra and put filthy items into Sariputra’s bowl. Rahula’s beloved master was treated like this but remained steadfast and unaffected. At that time, Rahula was still young and hot-headed. He quickly came to the defense of his master. Then, these people used sticks to hit him and injured his head. His skin was cut and he started to bleed. He was furious, but Sariputra comforted him right away. Sariputra told Rahula, “This is our immediate training ground for spiritual practice. What the Buddha teaches us every day is what we need to apply when adverse conditions arise. When our state of mind connects with external states, in which direction should our minds go?” When Rahula heard this, he understood his master’s meaning. So, he swallowed his anger; and completely eliminated his resentment and anger. He went to look for water at the river. He leaned his head forward and looked. He saw his own image. His scalp was cut and he was bleeding.
Human bodies are like this; they are impure. The Buddha said, “Contemplate the body as impure.” His skin was split and he was bleeding; this was how he looked. He looked very haggard. What was there to take issue over? As this was happening, his master said this was their spiritual training ground. When adverse conditions arise, it is something for our minds to experience. In this manner, he swallowed his anger again. Fortunately, he did not have any further conflicts with that group of people. So, he quickly washed away the traces of blood. The water rippled when he reached his hands into it; he saw his dirty face in the water becoming unrecognizable as the water moved. He had yet another realization. Everything is illusory, like bubbles or shadows. As the water moved, the waves rippled and he could not see his own face. Aren’t external situations just like this? When external challenges arise, our intrinsic nature of True Suchness is disturbed. This is like how, when the water was stirred, he could not see his own face. He had this further realization. Then he quickly washed his face with water. He stood there and waited for the motion of the water [to stop]. Gradually, the water settled down. Then, he looked over and saw his own face. It was clean. He smiled at the water. The reflection in the water was a person who had nice facial features. His smile appeared in the reflection of the water. “Indeed, this is my true face!” The intrinsic nature of True Suchness is like this. From a state of chaos, we must first calm the mind. So, in this way, he finished washing his face, adjusted his body and mind, and turned back. Then, walking beside his master, he told him his state of mind. He shared his state of mind as they walked. He talked about the Buddha’s compassion, how He always taught groups of people, all for the sake of teaching everyone to have great loving-kindness and great compassion. However, in the world, many are like that group of people who were mad with anger and would always bully kind people. They often abused practitioners. They bullied those who were gentle and had a sense of morals. [These practitioners] were often bullied by such mad and violent people in this way. However, for the sake of spiritual practice, [practitioners] needed patience; they gained virtue through patience. [Rahula] finally understood the ignorance of some people in the world and why the Buddha wanted to teach in the world, why He worked so hard to transform people. It turns out that for spiritual practitioners, when they experience such violent bullying, if they are able to endure it at the time, after enduring it, they will be able to have that sense of spiritual peace and ease.
This is the teaching the Buddha gave them. This is what they should be like; they should avoid further conflict. Then, the other party would back out of the situation, because no one was opposing them. In this way, it would pass. Practitioners cultivate patience in this way. Now that it was over, Rahula reflected on himself, “Now my mind is at peace and at ease. If I had been reckless and got into a conflict with them, I would not know how to face my master, the Buddha or the Sangha.” The mastery of patience is important! It helps people feel so peaceful and free. This is what he said to his master, Sariputra, how he expressed his current state of mind. Sariputra rejoiced. “Indeed, patience is just like a boat among the huge waves in the ocean. Patience is like a boat.” If we have this boat, we can sail this boat across the waves. Whether the waves are high or low, as long as we have this boat, we can make it through safely. Without this boat, the waves and tides will overwhelm and drown us. In this way, our life will vanish. Our wisdom-lives need patience to serve as our boat. Patience is just like a boat to carry us across the ocean when huge storms blow. This is why the Buddha taught the true principles. He taught us to use compassion. When faced with ignorance and anger, we must deal with it with compassion. They understood this, so as Rahula and Sariputra walked, they discussed Rahula’s state of mind. Sariputra rejoiced and taught him again. They discussed this as they begged for alms, and thus returned to the dormitory.
After eating, the Buddha gathered the assembly; He was about to teach the Dharma. After Sariputra and Rahula heard the Dharma, Sariputra reported to the Buddha about everything that had happened on the road. The Buddha heard it and rejoiced. Rahula, on his journey of spiritual practice, was finally taking steady steps. His mind resonated and converged with the Dharma. The Buddha was very joyful. He saw that Rahula had now grown up and gained a deep understanding of the principles. The Buddha praised him and was joyful. Being among the bhiksus, Rahula had started to not just mature physically; he was now no longer the young and innocent Rahula. He was now a young man, tall and strong. He looked dignified and replete in his demeanor. In the Sangha, he looked similar to the regular bhiksus. However, he was still a novice. He was not even twenty at that time, so he was still a novice.
Still, everyone started to be curious about Rahula. He had yet to attain Arhatship. Why was he known by everyone in the Sangha? He was considered one of the great disciples who were known and recognized by all. Had Rahula attained the [fourth] fruit or not? Rahula himself admitted, “I have yet to attain any fruit; I still have many afflictions to eliminate. Although I know many principles, I still cannot truly understand them deeply. So, I have yet to attain the fruit”. However, in terms of demeanor, in this group of spiritual practitioners, he was replete with the demeanors. This is a precious thing in the world. Time brings all things to fruition.
Finally, Rahula had gradually grown up. One day, he walked alongside the Buddha. A group of bhiksus also walked with the Buddha as they were going out to beg for alms. As they started out on the road and before they entered the city, Rahula approached the Buddha. The Buddha turned around and saw Rahula. He told Rahula, “Rahula, you must remember to be mindful of the Dharma of the Five Aggregates. Uphold the teachings of the Five Aggregates and earnestly seek to experience them”. The Buddha said this simply. As the group of people moved forward, Rahula still stood there listening. The Buddha’s words still sounded in his ears. “Don’t I always listen to this teaching? Why did the Buddha choose this moment to tell me this? What is the meaning of this?” He did not proceed any further; he turned and went back to the abode. He calmly sat down and earnestly contemplated the Five Aggregates, form, feeling, perception, action and consciousness. What exactly are these Five Aggregates? Suddenly, he had this kind of realization as he gradually put his heart into it. We have discussed the Five Aggregates previously. We analyzed the Five Aggregates to reach the 37 Practices to Enlightenment. Starting from the Five Aggregates, he broke things down into the 62 Views. He began to experience and comprehend everything. Starting with the Four Right Efforts, He began earnestly contemplating and realized the principles of the three Fours, two Fives, Seven and Eight, completely. The Buddha’s education for us is all about the mind and the external states. He recalled the story of his quarters. Being able to be forgiving in that moment, he gained a moment of peace and stability. Being able to be patient in the face of anger, he gained a feeling of peace and freedom. These various principles are all within our daily lives. As for the principles of all things, in the end it was in this moment that he penetrated the correct and deviant perspectives of the 62 Views. He comprehended the principles of the 37 Practices to Enlightenment in daily living. Suddenly, his mind became open and spacious. The Buddha and the Sangha came back from begging for alms. The Buddha came to Rahula’s side and paused in His steps. Rahula quickly prostrated and paid respect Him. “I am grateful for the Buddha’s reminder. I have awakened; I have experienced it. I understand the principles”. Thus, after everyone had eaten, the Buddha asked Rahula to tell the Sangha what principles he had realized as he attained Arhatship. Rahula then shared his insights with everyone. Everyone finally understood that Rahula had truly attained the fruits and eliminated all affliction and ignorance. He also penetrated the deviant and correct perspectives of the 62 Views. He was completely clear about this. He comprehended the 37 Practices to Enlightenment, the principles and teachings of external practice and inner cultivation. Everyone rejoiced for Rahula. So, “He manifested the appearance of an Arhat, but secretly engaged in Bodhisattva-practice”. Rahula spoke of how to truly engage in practice and how he will vow to walk the Bodhisattva-Path. Everyone realized Rahula’s capabilities were profound, not shallow! He upheld the precepts and engaged in secret practice at all times. So, in the Sangha, among the youths, his attitude and demeanor included the “3000 Demeanors and 80000 Subtle Practices”. In the Sangha, everyone was able to bear witness to Rahula’s attainment of Arhatship, so everyone now knew. Thus, “People were not aware of this. Only the Buddha knew.” The Buddha knew, and Rahula knew. Now everyone else knew, too. The Buddha had always known Rahula’s capabilities. After Rahula had received instruction and spent years reflecting on himself and engaging in his spiritual practice, he also knew this in his mind. “People were not aware of this.” So, everybody was discussing, “Did Rahula attain the fruits yet?” Thus, the Buddha gave him this opportunity. He put his heart and his efforts into it and gathered together all the teachings again to analysis them completely and thoroughly. He would normally “diligently uphold” and engage in practice. This was the path he walked regularly. The Buddha knew, Rahula knew, and now everyone else knew as well.
This is “manifesting the appearance of an Arhat.” Actually, he had formed Great Vehicle aspirations. This was Rahula’s journey of spiritual practice.
Let us look at the previous sutra passage, “You will also be the eldest son of this Buddha.” Although in the past, this was how Rahula was as the son of the present Sakyamuni Buddha, in fact, having begun his spiritual practice, he received predictions of Buddhahood. The Buddha told everyone that Rahula will attain Buddhahood in the future, after a very long time. Lifetime after lifetime, He will also be the eldest son of those Buddha. This was mentioned in the sutra passage.
“You will also be the eldest son of this Buddha. After this you will attain Anuttara-samyak-sambodhi.”
After this means it will take a very long time. The times were equal to Ananda’s; whether the Buddha’s lifespan, number of kalpas, eras of Right Dharma or Dharma-semblance, all will be the same. To do so he must go through a very long time of spiritual practice and become the eldest son of so many Buddhas, including Mountain-Ocean-Wisdom Free Unhindered King Buddha. Who is Mountain-Ocean-Wisdom Free Unhindered King Buddha? He is Ananda in the future after Ananda attains Buddhahood. When he becomes a Buddha, his eldest son is Rahula. They received their predictions in sequence, so they will attain Buddhahood in sequence, helping each other succeed. “After this you will attain Anuttara-samyak-sambodhi.”
This is what the Buddha said, “At that time, the World-Honored One, wishing to restate His meaning, spoke this verse”. He started to repeat it again. “When I was the prince, Rahula was my eldest son. Now that I have attained Buddhahood, he receives the Dharma as my Dharma-child.”
Now Rahula has, like all the bhiksus in the Sangha, likewise listened to the Dharma. The Dharma comes from the Buddha’s speech and enters through the Hearers’ ear-roots. Everyone took this sound into their ear-roots and developed their wisdom-lives. This is as the Buddha said; they are now His Dharma-children.
The sutra passage then says, “In future lifetime, he will meet countless billions of Buddhas and be the eldest son to each. He will single mindedly seek the Buddha-path. As for Rahula’s secret practice, only I can know it.”
Rahula accepted the Dharma into his mind and would put it into action, not show it off to everyone. He took the Dharma to heart and mindfully engaged in spiritual practice. Amidst people, matters and objects, after hearing the Dharma, he would experience it though these people, matters and objects. He thus gained a deep understanding of it. So Rahula, “In future lifetimes, will meet counties billions of Buddhas.”
In future lifetimes, he will meet countless billions of Buddhas: In future lifetimes, he will meet countless billions of Buddhas. The future is one of the Three Periods. As for the Three Periods over a short time, the present, this instant, is the center. After this instant, we enter the next, which is the future. At any given time, there are the Three Periods. After this lifetime, we enter the next, which is the future.
“In the future lifetimes, he will meet countless billions of Buddhas.” Now, he is the son of Sakyamuni Buddha. In the future lifetimes, he will encounter countless Buddhas during his spiritual practice. In countless Buddhas training grounds, he will also be the Buddha’s eldest son. This is the same in the future. A future lifetime is one of the Three Periods. The Three Periods here refer to infinite Three Periods, which are the past, present and future. What I said just now, as I told Rahula’s story, has passed by. “Periods” refer to time. In the time that passed, I told Rahula’s story. In the present, I do not even have enough time to say what has passed because as I am speaking about it, it has passed. We are forever in the present. This present was the future of the moment that just passed. The present is the future that has come. These “periods” refer to time, to the past, present and future.
We must be every clear on this principle. It is not just this lifetime and the next lifetime. It is not just about this. This is referring to time. As for the Three Periods over a short time, we take this present moment as the center. This instant now is a very short length time. An instant is like the flick of a finger. It is such a brief time period. This is the center; as we flick our finger, it passes. “The moments after this are future periods”. The moment in the span after a finger-flick is considered the future. In our daily lives, we are all living in the Three Periods, in the past, present and future. Moments pass by continually. We need to have this kind of awareness so we will know we must earnestly seize the time. This is not just a matter for this lifetime; it is for the infinite pasts, presents and futures in our daily lives.
So, “At any given time, there are the Three Periods”. One period is like our present lifetime. Once it ends with the laws of nature, that is the end of this lifetime. Afterwards, it is our next lifetime, the future. So, in terms of our future lifetime, how should we perceive it? Should we perceive it as passing by very quickly? Or should we perceive it as being a long time? In the sutras, infinite billions of kalpas are often mentioned. This time is extremely long. It we [look at things] from such a time perspective, then in an instant of time, naturally we will immediately make up our mind to seize the present and sustain the moment forever. This aspiration will be there forever. This is a forever-unchanging principle. After this lifetime are our future lifetimes. Infinite billions of kalpas is a very long time.
The word “period” refers to time. There are long and short periods of time. There is the time of a lifetime and the time of an instant, all with a past, present and future. The method we should use to look at time in order to help our spiritual aspirations depends on our individual capabilities. We must experience this. “[He will] be the eldest son to each”. With the future lifetimes the Buddha mentioned, if we perceive them as being short, everyone will be our elders everyone will be to us as Manjusri Bodhisattva once said, “Anyone older than me is my parent. Anyone close to my age is my sibling. Anyone younger than me is my child.” Indeed, this is the mindset of a Bodhisattva. So, “He will single-mindedly seek the Buddha-path.” Regardless of the mindset we use to seek the Buddha-path, the Three Periods will be right in front of us; countless billions of Buddhas will be before us. Are we using such a mindset to look at these future countless billions? We have to think about this ourselves.
[He will] be the eldest son to each. He will single-mindedly seek the Buddha-path: “Single-mindedly” means that when he practices the Dharma, his mind and resolve are focused without distraction. He will be the eldest son of those Buddhas and single-mindedly seek the unsurpassed path to Buddhahood.
So, “[He will] be the eldest son to each. He will single-mindedly seek the Buddha-path. ‘Single-mindedly’ means that when he practices the Dharma,” when he is cultivating the Dharma, “his mind and resolve are focused without distraction.” In his practice, when Rahula listened to Dharma, he listened to it single-mindedly. He had no other thoughts. His mind was absolutely focused. This was his secret practice, his mastery. “He will be the eldest son of those Buddhas.” His mind was in the present; this was his mind. If we can be in the present moment, all who are older are our parents and elders [attain Buddhahood] in a short or long time. This is all in the present moment. The principle is the same. Because of this, “He will be the eldest son of those Buddhas.” Everyone is a Buddha. If we can use such a state of mind, Rahula will quickly become many people’s child. This is the practice he engaged in. He cultivated a single-minded focus in his mind.
We must learn this kind of mindset. In this case, everyone will be our elders. “Single-mindedly seek the unsurpassed path to Buddhahood” means we must focus on seeking the path to Buddhahood. The Buddha-Dharma carries the hope that all of us [attain Buddhahood] in a short or long time. A long time extends to dust-inked kalpas ago when we began to engage in spiritual practice. In the short Three Periods, we already know that all of us have the intrinsic Buddha-nature. All of us are future Buddhas. If we can use such a mind, and reverently respect and thank any person as a Buddha who manifests before us, if we can do so, this is a way of engaging in spiritual practice. “As for Rahula’s secret practice, only I can know it.”
As for Rahula’s secret practice, only I can know it: Rahula’s subtle and secret practice can only be known by the Buddha, the World-Honored One.
The Buddha said when Rahula heard the Dharma, his mind and resolve were focused without distraction. Rahula focused on accepting the Buddha’s teaching. The Buddha could understand Rahula. So, He said, “Only I can know it”. This was Rahula’s secret practice. The World-Honored One could understand it. Rahula’s secret practice included “not becoming angered when insulted and strictly upholding the practice of patience.”
Rahula’s secret practice included not becoming angered when insulted and strictly upholding the practice of patience. He only worried that with so many evil people, he would be unable to transform them all.
Even with the matter of his quarters, he did not get angry. He did not blame the person who took his quarters. If it were us, would we say, “This is my spot. Why did you take my spot without asking?” We would start to argue. However, Rahula did not. When his things were thrown outside the door, he simply picked them up without any feelings of hatred or resentment. When walking, he was beaten until he bled. Luckily, his master was by his side and reminded him to have compassion and not anger. Looking at the view in the water, he could experience and realize this. So, this was “not becoming angered when insulted and strictly upholding the practice of patience.” This was how Rahula began practicing patience. This was Rahula’s secret practice. “He only worried that with so many evil people, he would be unable to transform them all.” That was his only worry. He could patiently endure anything; he was just worried and concerned that there were so many evil people. How he was going to transform them? Truly he “had no Dharma to transform them”. Seeing these evil people and stubborn beings, compassion was aroused in him! So, Rahula, in his compassion, had to find ways to transform all sentient beings. He only worried about how to transform them. This is called the Bodhisattva-mind.
“He was originally a Bodhisattva who manifested as a Small Vehicle practitioner. Using the manifest to conceal the intrinsic is called secret practice.”
The manifest refers to this present manifestation. His circumstantial and direct retributions were that when the Buddha was still in the palace, Prince [Siddhartha’s] child was Rahula. The crown prince’s child was Rahula. Then Rahula practiced as a novice, entering the path as a pure child. The was the first novice; the reason there were novices in the Sangha was due to Rahula being the first. This novice seemed to not understand the Dharma. It seemed the young Rahula had yet to attain the fruits of Arhatship. Actually, he already accepted the teachings and was “secretly engaged in the Bodhisattva-practice”. He “manifested the appearance of a Hearer.” In his heart, he already had the aspiration to practice the Bodhisattva-path, the Great vehicle. This was just a manifestation, an appearance. He appeared to still be just a young man. “Using the manifest to conceal the intrinsic” means when he was living in the Sangha, he was a novice, [and] an Arhat. This was how he concealed himself. Actually, True Suchness had already arisen in his mind. It thus appeared in his spiritual practice. His afflictions and ignorance were eliminated. It was just that he looked very young and he was still in the Sangha. So, he could not yet be called a Bodhisattva. In fact he already secretly engaged in Bodhisattva-practice. He just manifested outwardly as a Hearer. So, Rahula made vows that “Before all sentient beings are transformed, I will not enter Parinirvana”. Having made such vows, was he not a Great Vehicle Bodhisattva? Rahula’s vow was that before all sentient beings were transformed, he would not enter Parinirvana, would not end cyclic existence. He would still continually come back to the world.
Rahula formed the aspiration that before all sentient beings were transformed, he would not enter Parinirvana. He was willing to constantly manifest in the Saha World to teach and transform sentient beings. These were all part of his secret practice.
“He was willing to constantly manifest in the Saha World.” This was making a vow to forever be in the Saha World. He vowed to manifest in the Saha World “to teach and transform sentient beings”. He will return over and over to be here transforming sentient beings. This is his secret practice. In summary, Rahula, though he appeared to be very young to us, had already received strict guidance from the Buddha. He was also supervised by Sariputra and Maudgalyayana. He was truly blessed. He himself had gained such a steady mindset. He cultivated the practice of patience. This is how Rahula was different from the rest and received predictions from the Buddha. We must truly comprehend how time can be long or short. Everyone, please always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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