Episode 54 – Practice and Perfect Precepts, Samadhi, Wisdom
>> “Such are the Great Arhats, and others, whom the assembly knew and recognized. Moreover, 2000 people were at or beyond the stage of learning.”
>>We have many acquaintances in the world but only a few people truly know us. Out of those 12,000 people, only 21 were known and recognized. Such were the great Arhats, and others, whom the assembly knew and recognized.
>> “Those who were known and recognized were called teachers and friends. Once we learn their name they are known, once we meet them we recognize them. To know means to understand. To recognize means to clearly understand.”
>> They were called great Arhats. All present were Arhats but not all had attained the ultimate state of Arhatship, such as those like Ananda 2000 people were at or beyond the stage of learning, among them inner protectors, Hearers and bhiksus, virtuous ones of the assembly who were not named.
>> Hearers and others practice precepts, Samadhi and wisdom. Those who have not perfected their studies are still at the stage of learning.
>> Those who have advanced toward perfection have already attained the fruit of Arhat. They are beyond the stage of learning and have no further need to study.
“Such are the Great Arhats, and others, whom the assembly knew and recognized. Moreover, 2000 people were at or beyond the stage of learning.”
Earlier in the Lotus Sutra, it was mentioned that in this assembly, there were 12,000 bhiksus and bhiksunis. The great Arhats were introduced first, starting from Kaundinya and ending with Ananda and Rahula. In total, there were 21. Among the many in the assembly, only 21 were introduced. So, it is said that.
We have many acquaintances in the world but only a few people truly know us. Out of those 12,000 people, only 21 were known and recognized. Such were the great Arhats, and others, whom the assembly knew and recognized.
This tells us all that though this was a huge assembly with many people, only a few were able to be recognized. These 21 people could be said to be the representatives, because they had both talent and virtue. They were replete in talents and virtues so they were well-respected and looked up to. Therefore they represented those who were “known and recognized.” To be known means when someone asks, “Do you know who he is?” the answer is “Yes, I have heard of him.” Knowing someone implies recognition. To be known and recognized means they were around the Buddha and He could call out their names.
In addition, they could spread His teachings on. His behalf to those outside the Sangha. They were known and recognized as teachers, as well as friends by their fellow spiritual practitioners. Besides the Buddha’s four groups of disciples and the bhiksus and bhiksunis, everyone else knew these 21 people as well. Surely, whether they practiced within the group or outside, they were recognized by everyone.
But did the more than ten thousand people mentioned earlier all know each other? That was probably impossible. So when it came to these 21 people, besides the people who knew them as teachers and friends, many others knew them well, too. This is why they are called teachers and friends.
Once we learn people’s name, they are known to us. Once we have met them, we recognize them. A person who is known is someone people have heard of but have not met. Once they meet the person, he or she is recognized. For example, Maudgalyayana and Sariputra are names we have heard. But without meeting them, there is no way to know that this is Sariputra and that is Maudgalyayana. After meeting them face to face and being introduced, then we know who is who. Then we can recognize them. That [goes beyond only] knowing. To know means to understand. To recognize means to clearly understand.
“Those who were known and recognized were called teachers and friends. Once we learn their name they are known, once we meet them we recognize them. To know means to understand. To recognize means to clearly understand.”
These 21 people were understood and recognized by everyone in the Sangha. They were respected and praised by all. They could understand the Buddha-Dharma and perceive the truth.
They clearly understood the Buddha’s 42 years of teachings, which spanned the Agama, Vaipulya and Prajna periods. They could clearly identify the Small and Great Vehicle teachings. They knew which methods they should teach to resonate with each person’s capability and knew who could be taught according their circumstances. So, these few people spread the Buddha’s teachings on His behalf and also stayed by His side. Therefore, they are called the great Arhats.
In addition, the words “and others” means that these 21 were not the only Arhats. Rather, a majority of those 12,000 people had already attained Arhatship. Some of them, but not all, had attained the ultimate stage of Arhatship. Ananda is a well-known example of that. You may all remember that after the Buddha entered Parinirvana, in order to compile the sutras, Venerable Kasyapa criticized Ananda. Because he had not eliminated all his afflictions, he was sent away from the place where they were to compile the sutras. This showed everyone that even among the Arhats, not everyone had attained Arhatship. There were many people like Ananda.
“Moreover, 2000 people were at or beyond the stage of learning.” Those at or beyond the stage of learning were “inner protectors and Hearers.” The Buddha had four groups of disciples. I am talking about the two groups of inner protectors, the two groups of monastics called bhiksus and bhiksunis. Most of their names were not listed, but they were all virtuous. Their names were simply not listed.
They were called great Arhats. All present were Arhats but not all had attained the ultimate state of Arhatship, such as those like Ananda 2000 people were at or beyond the stage of learning, among them inner protectors, Hearers and bhiksus, virtuous ones of the assembly who were not named.
Among the monastic practitioners, all who were Hearers cultivated precepts, Samadhi and wisdom. Some of them had not perfected their studies. They were “at the stage of learning.” Does everyone understand this? This means that their studies were incomplete. Let us use college as an analogy. This is like going through the first, second and third year but not yet entering the fourth. Perhaps after college graduation, we are still studying for a master’s degree. After finishing the master’s program, we are still pursuing a doctorate. This indicates that we have not yet reached the peak of our studies, we have not completed our doctoral degree. This means that the ones who are incomplete in their practice of precepts, Samadhi and wisdom are known as “those who are at the stage of learning.”
Precepts, Samadhi and wisdom are important methods of practice for us spiritual practitioners. When we practice without precepts, we cannot still our minds. If our minds cannot be stilled, that is because we have many afflictions. Why are there afflictions? Because we did not guard against wrongs and stop evils. We did not abide by the disciplines of our path. Therefore, our minds cannot be still, calm or peaceful. So firstly, we must uphold precepts. Once we uphold them, our hearts can be still.
Only when our hearts are still can we clearly understand things with our wisdom. So, cultivating and learning the Buddha-Dharma requires precepts, Samadhi and wisdom. They are called the Three Flawless Studies. We must remember that a Leak, or flaw, is an affliction. If we have precepts, Samadhi and wisdom our minds can be free of afflictions. If we have not perfected the Flawless Studies, then we still have more to learn.
Hearers and others practice precepts, Samadhi and wisdom. Those who have not perfected their studies are still at the stage of learning.
Everyone, we may still have much to learn, so we must be proactive and diligent. Life passes easily and time flies by quickly. “With each passing day, we draw closer to death.” Our body is a vessel for spiritual cultivation. Only by having a body can we be present in the human realm. We can learn from all things in this world and all sentient beings. Without our fellow sentient beings, we would not have the opportunity to practice and learn.
The Buddha’s teachings are all designed for sentient beings. If we cannot apply them, it is as if we are just reading about them, rather than really analyzing them. Without analysis, we cannot confirm the concepts we read. To learn the Buddha’s teachings, we must truly put it into action. Among the multitudes of sentient beings, we learn to understand what their afflictions are and what their spiritual illnesses are. How do we relieve those illnesses? And how can we eliminate their afflictions? That is the most important goal for the Buddha in coming to the human realm. Since we are Buddhist practitioners, we must be like the Buddha.
Aside from practicing His principles, we must apply His teachings. We must take concrete actions to seek the path to Buddhahood and transform sentient beings. So as we interact with many people, we have a lot to learn until we can reach a level of spiritual cultivation where we will not be tempted by external conditions and where our minds cannot be stirred by various kinds of desires. If we can reach that level, our cultivation of precepts is sufficient.
Among the multitudes of sentient beings, each has different habitual tendencies, and each has different afflictions. In particular, there are many traps of desire in this world. We must tread very gingerly, as if we are walking on thin ice. Then our minds will not be tempted by external conditions. Then the different habitual tendencies among sentient beings will not trigger our afflictions. Having no anger or ignorance shows that our minds are already peaceful and still. It means we are calmly abiding in Buddha-Dharma. This refers to precepts and Samadhi.
If we are easily affected by people, and become enraged or afflicted, this indicates that our level of practice is inadequate. So, we should be more proactive in being mindful and training ourselves. When we have afflictions, the problem lies in ourselves, not in others. When our state of Samadhi is insufficient, we need to be more diligent. If our Samadhi is sufficient, naturally, our wisdom will grow. Then when we face a myriad of sentient beings, we can teach according to their capabilities and not be bothered by the challenges they pose. When we have clarity of wisdom, nothing in the world will be difficult.
So, we must make an effort to practice precepts, Samadhi and wisdom. We still have so much room for growth; this means we have not reached a sufficient level of practice and still need to learn. Those who have not perfected their practice are “those who are at the stage of learning.” There is still room to learn.
Those who have attained the fruits of Arhat are beyond the stage of learning and have completely eliminated all afflictions. They can then realize the fruits, from the initial fruit to the second, third and fourth. Based on their skills in the Three Flawless Studies, if they can thoroughly comprehend these teachings, they will have no conflicts in this world, over matters or with others. Then they can let go of all afflictions and surpass the stage of learning.
Sometimes we should self-reflect. Do we still have any issues with others over whether things are right or wrong, long or short? Do we still argue over such things with others? When we encounter complicated matters, do we have clarity or not? If we are clear, if we understand the truth, matters can be resolved quickly. We clearly understand that right is right, and wrong is wrong. But right or wrong depends on people’s perspective. So, if we can understand the principles of interpersonal conflicts, we will have no disputes or expectations. Then we can be beyond the stage of learning and “have no further need to learn.”
Those who have advanced toward perfection have already attained the fruit of Arhat. They are beyond the stage of learning and have no further need to study.
Everyone, have we reached this level? Learning the Buddha’s teachings sounds easy, but to have true mastery of it is quite difficult. These difficulties come about because even a slight deviation in our thoughts will lead us far astray. Thus, practicing the Buddha’s teachings is about taking good care of our hearts. If we are always mindful in practicing precepts, Samadhi and wisdom, we will not deviate in the slightest from the truths in life.
So, the Buddha expounded the Lotus Sutra with the hope that these disciples, the monastic and Small Vehicle practitioners, could turn from Small to Great [Vehicle]. There were 12,000 people in the assembly, and many of them had advanced from the stage of learning to beyond the stage of learning. We can imagine what a grand scene it was. All the monastics assembled to hear the Buddha expound the Lotus Sutra.
Truly, “we have many acquaintances in the world but only a few people truly know us.” Though there are many people in the world, only a few have right thoughts and right faith. This was the case even when the Buddha was alive, let alone now in the era of Dharma-degeneration. So, it is not easy to encounter Buddha-Dharma and walk on the Bodhisattva-path. Once we enter the Buddha doors, we have started walking the Bodhisattva-path. We ought to be very grateful.
People of different times have different capabilities, This sutra is most suitable for people right now. The time is for us to turn to the Great [Vehicle] and benefit both ourselves and others. Life is full of suffering, so this world needs Bodhisattvas. Bodhisattvas arise because of suffering beings. Everyone, we should form Bodhisattva-aspirations and enter the Bodhi-path. The journey is still long. Everyone, please be always mindful.