Explanations by Master Cheng-Yan
Subject: Such I Have Heard (如是我聞)
Date: April. 09, 2013
The compassionate Buddha, before entering Parinirvana, left behind His teachings. Previously, we mentioned that in the Sangha, when everyone assembled, Venerable Kasyapa gave Ananda a difficult time. Didn’t everyone in the Sangha know Ananda well? Everyone knew that Ananda, for several decades, had been following the Buddha as His attendant. Ananda, with his wisdom, clearly understood the Buddha’s teachings. Who was not aware of this? But the entire Sangha, in order to bring things to fruition, took part in a concerted, caring effort to help Ananda succeed. So they all kept silent even though Venerable Kasyap pulled Ananda out and reprimanded him publicly. Everyone clearly knew that his was to help Ananda succeed. So this was how the eminent monk taught by using Ananda as an example. Everyone had already attained Arhatship. All were accomplished and virtuous people. They clearly understood the situation and cherished this talented spiritual practitioner. Part of their concerted, caring effort was to deliberately manifest these doubts. It is because these events took place that people could later establish faith in the sutras.
Now we will explain why this shows Venerable Kasyapa’s compassion and wisdom. He was very compassionate and wise, so he hoped that the Buddha’s teachings could be passed on in the future. With his wisdom, he was able to use his actions to motivate Ananda. Because of Venerable Kasyapa’s wisdom, the wondrous Dharma was able to be passed on, [as signified by] “Such I have heard”. Likewise, Ananda hid the real and revealed the provisional. He already understood things very clearly. He also wanted to portray that because he followed the Buddha as His disciple and had to deal with many matters on His behalf, he appeared to have traces of habitual tendencies and to have not eliminated all his afflictions. But what had not been eliminated? Actually, it had all been eliminated, and his intrinsic nature was already clear. But he still complied with the Sangha’s efforts and diligently worked hard. He showed that when handling mundane chores, it was hard to avoid having discursive thoughts and habitual tendencies. But once you let go of everything, your intrinsic nature will surface. As long as you are diligent, and diligently exhaust Leaks, all afflictions will then be eliminated. To exhaust Leaks means to be Flawless, which means all afflictions are eliminated. This is how Ananda succeeded on the path. His perfection of virtue and spiritual practice did not disappoint his loving teachers and friends. Thus he attained 3 Insights and 6 Spiritual Powers.
The Buddha compassionately left His teachings. The eminent monks taught and inspired others. In unison, the Sangha manifested doubt [in Ananda] to establish faith in others. With wisdom and compassion, Venerable Kasyapa helped transmit the wondrous Dharma. Ananda diligently eliminated his Leaks and did not disappoint his loving teachers and friends.
Once he attained Arhatship，he had the three Insights and six Spiritual Powers and felt peaceful
And at ease.Then he returne to the Pippali Caves where the others were assembled.He knocked on the door.Venerable Kasyapa was inside and heard Ananda’s voice, so he told him, “Your attainment is complete with no afflictions.”“You should exert your spiritual powers and enter through the gap in the stones.”This required spiritual powers.Ananda already had the Power of Transporting Oneself.Since he had the Six Spiritual Powers, he had to demonstrate them.
This was a test that meant.“You have to use your wisdom to find a way in.”Ananda then truly exercised his wisdom and found a way into the cave.As soon as he entered, he was humble and respectful.He bowed to show reverence to the Sangha as if he was prostrating to the Buddha.
Venerable Kasyapa was very kind.He reached out his hand, touched Ananda’s head and told him, “I wanted to help you complete your attainment, to quickly attain the Fruit of the Path.”“That’s why I reprimanded you so severely.”“I hope you won’t hold a grudge.”He demonstrated what a respected elder is like.Ananda was the Buddha’s attendant.Kasyapa led the Buddha’s senior disciples and was a respected elder in their community.He cared for them all like a father.
Ananda was still very humble and grateful for Venerable Kasyapa’s strictness, which helped him complete his spiritual practice.
This is about hiding the real and revealing the provisional and fulfilling one’s duty.This is how the world works.There is an order of seniority.Though they all equally possessed Buddha-nature and moreover, had attained Arhatship, an order of seniority in the Sangha was still needed to continue the future of the lineage.So the way they handled this situation and their dialogue truly set a good example.
Everyone, we are all spiritual practitioners.As for our group, we should learn from this to understand each other, to help each other succeed, and to respect and to be grateful to each other.We all should learn to behave in this way.During this process, everyone was very moved, and very joyous.
Ananda had completed his spiritual practice, so many people were happy and quickly invited Ananda to ascend to the seat to compile the teachings, the Dharma-treasury.Of the Buddha’s 49 years of teachings, there were none that Ananda could not describe.So Ananda was full of confidence as he ascended to the Dharma-seat to begin compiling the Dharma-treasury.
Once Ananda ascended to the Dharma-seat, everyone noticed Ananda’s solemn appearance and dignified demeanor as he sat down.
We all know that Ananda already had a dignified appearance.The Buddha had 32 auspicious physical traits; Ananda had 30, with only 2 fewer traits than the Buddha.His heart was now full of compassion and wisdom. Not only did he have a dignified appearance, he also glowed with the light of wisdom. So the brightness of His mind and body and his solemn demeanor were like the Buddha’s. The assembly was suddenly in doubt, [they wondered] if the Buddha had returned to life to expound the Dharma. Someone said, “No，it must be a Buddha from somewhere else.”Others said, “It is impossible. It must be that Ananda has attained Buddhahood.” Whispers spread across the assembly and an air uncertainty took hold of everyone.
At this time the assembly invited Ananda to ascend to the seat and to compile the teachings into the Dharma-treasury. Once he ascended to the Dharma-seat, before he even spoke, others noted his Buddha-like appearance. Three doubts arose in the assembly. First, had Buddha risen again to expound Dharma? Second, has a Buddha from another world arrived? Third, has Ananda attained Buddhahood?
Before he recounted the Buddha’s teachings, Ananda would begin by saying, “Such I have heard.”“Such I have heard” meant that he was still Ananda, not the resurrected Buddha not the Buddha reappearing here to speak to everyone. Not at all. He was also not a Buddha from elsewhere. He was still Ananda. This was not Dharma he could expound himself, it is simply what he had heard from the Buddha.So “Such I have heard” was what he, Ananda, heard. What had he heard? The Dharma expounded by the Buddha. With the words, “Such I have heard”, he ended everyone’s doubts. The doubts thus ended and everyone knew that the Buddha had not reappeared, nor had a Buddha come from another place.
Indeed, Ananda recounted what the Buddha taught. So this doubt was completely eliminated.
In addition, another reason why Ananda stated, “Such I have heard,” was to prevent disputes. He feared that because all were the Buddha’s disciples, if he expounded the Dharma some might argue that, “Those are your words Ananda and your own understanding. I am not necessarily convinced.” So Ananda said, “I heard the Buddha say this.” This way, disputes would cease, and was also in accordance with teachings left by the Buddha to eliminate the doubts of the assembly and to prevent any disputes. Therefore, the assembly would not say it was Ananda’s words. Since the Buddha said those words, that settled it, so there was nothing for the assembly to dispute. Similarly, [volunteers may say], we should do it this way. Someone may say, “Why do your say that? I do not agree. It should be this other way. No, that’s what Master said, so we do it this way.” The reason behind this is the same, this is for ceasing disputes. “Such I have heard” [was used] so the assembly would not argue with each other.
Ananda stated the words “Such I have heard” so others knew that the Buddha had no risen again, that a Buddha from another world had not arrived, and that Ananda had not attained Buddhahood. Thus these words ended the doubts. These words also ceased disputes. The others were all equally virtuous Arhats; so if he did not quote the Buddha’s words but instead stated his own views and opinions, then conflicts would arise. Once the Buddha’s words were quoted, others would accept this source and know that this was not made up by Ananda. Thus these words ceased disputes.
As to the different non-Buddhist doctrines, we know that when the Buddha was alive, non-Buddhist religions flourished. Many believed in Brahminism, but they had their own doctrines. Their sacred texts also had an opening.Since India’s religions had a long history, they already had sacred texts. Their sacred texts open with the word, “AU”. “A” means “emptiness”， “U” means “existence”. This word means that all things in the world are inseparable from “existence” and “non-existence” or “emptiness” and “existence”.That is their doctrine.
Everyone knows “existence” and “non-existence”. Things are either existent or non-existent .These are non-Buddhist doctrines. The Buddha-Dharma varies from other doctrines. As proof that this sutra to which you are listening is the Dharma directly expounded by the Buddha, our sutras begin with, “Such I have heard”.Therefore this differs from non-Buddhist or heretical doctrines.
Non-Buddhist or heretical doctrines are different. The sacred texts for Brahmins begin with the divine AU. A means emptiness, U means existence. AU means that although all things are different, all are inseparable from existence and emptiness. AU is placed at the beginning of their texts as a sign of blessing, but Buddhist sutras do not contain these words, so they differ from non-Buddhist and heretical doctrines.
Our Buddha-Dharma is sensible, reasonable and can reveal the doubts in our minds. All of us have doubts in our minds. All of us have a “deluded perception of self”. So if we have doubts, we must eliminate them. We have just explained that the prominent monastics in the Sangha all intended to help future sentient beings succeed. So, “such I have heard” will be passed down.
In that Sangha, they all had clarity in their minds, so they let Ananda use this opening to remove all doubts. Furthermore, as Ananda began to teach, he humbled himself and was respectful because this Dharma came from the Buddha; it was not Ananda’s wisdom that could it was not Ananda’s wisdom that could explain all the principles in the world.The Buddha attained enlightenment in the universe, the Truth of the universe was spoken by the Buddha. So he now passed down the Buddha’s teachings. This is what Ananda heard, and he had recounted it as such. Then there will naturally be no disputes, and those in the future can also identify this as the Dharma expounded by the Buddha.
So the assembly manifested doubt to build faith so that those in posterity would know that what they each is what the Buddha taught, and not Ananda’s fabrication. That which Ananda heard, he recounted. So this was how they helped each other succeed.This is the compassion of the Buddha, the teachings He left behind. Before He entered Parinirvana, He left behind these teachings. But prior to compiling the teachings, the prominent monastics taught by example. Therefore everyone, we all need to help each other succeed. All causes and conditions are exact and precise, so we should always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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