Ānanda

The Second Ancestor, Venerable Ananda, asked Venerable Mahakashyapa: 'Elder brother, besides the golden robe, what else did the World-Honored One transmit?'Mahakashyapa called: 'Ananda!'Ananda responded. Mahakashyapa said: 'Take down the flagpole in front of the gate.'Ananda was greatly enlightened.

Venerable Ananda was from Rajagriha. His caste was Kshatriya; his father was King Dronodana. He was indeed the cousin of the World-Honored One. In Sanskrit, Ananda means 'Joy'or 'Delight.'He was born on the night the Tathagata attained enlightenment.

His countenance was dignified; none among the sixteen great kingdoms could compare. All who saw him rejoiced, hence his name. Foremost in hearing, he was intelligent and widely learned. For twenty years he served as the Buddha's attendant; there was no Dharma talk the Buddha gave that he did not proclaim, no conduct of the Buddha he did not learn. When the World-Honored One transmitted the True Dharma Eye Treasury to Mahakashyapa, he also entrusted Ananda, saying: 'Assist in transmitting and transforming.'Thus, following Mahakashyapa for another twenty years, there was no aspect of the True Dharma Eye Treasury he did not thoroughly master.

The Ancestral Way is unlike other schools; this is what should be taken as proof of the fundamental. Ananda, though foremost in hearing and widely learned, received direct approval from the Buddha many times. Yet he still had not transmitted the True Dharma and opened the clarity of the mind-ground.

When Mahakashyapa, at the Pippala Cave, sought to compile the Tathagata's bequeathed teachings, Ananda, because he had not yet realized the fruit, could not enter that chamber; it was not permitted. At that time, Ananda secretly reflected.

He swiftly realized the fruit of Arhatship. When he sought to enter, Mahakashyapa said: 'Since you have realized the fruit, manifest supernatural power to enter.'Thereupon, Ananda manifested a small body and entered through the keyhole. Finally, he entered the Pippala Cave.

All disciples said: Ananda, as the Buddha's attendant, was learned and widely studied. It is like pouring water from one vessel into another, without any loss. We wish to invite Ananda to expound again.

Kashyapa said to Ananda: The assembly all looks to you. Ascend the seat again, we request you to expound.

At that time, Ananda, secretly upholding the Tathagata's entrustment and also accepting Kashyapa's request, then stood up, bowed to the assembly's feet, ascended the seat, and proclaimed 'Thus have I heard, at one time the Buddha dwelt...'expounding all the sacred teachings of the lifetime. Kashyapa asked the disciples: Does this differ from the Tathagata's teachings? The disciples said:

Not a single word differs from the Tathagata's teachings.

All these disciples were great arhats with three insights and six supernatural powers. Hearing nothing omitted, they said with one voice: We do not know whether this is the Tathagata returned again or Ananda's exposition. They praised: The great ocean of Buddha-dharma flows into Ananda's body. The Tathagata's teachings transmitted to this day are Ananda's exposition.

The 'Words and Phrases of the Lotus Sutra'says: Ananda ascended the high seat and proclaimed 'Thus have I heard'to dispel the assembly's doubts. Ananda's body resembled the Buddha's, being only three fingers shorter. The assembly doubted whether Shakyamuni had reappeared, or a Buddha from another realm had come, or Ananda had become a Buddha. When he proclaimed 'Thus have I heard,'the three doubts were immediately dispelled. Truly know that this Way does not depend on extensive learning nor on attainment of fruition. This should be taken as evidence. Yet he still followed Kashyapa for twenty years, and only at this occasion of causation did he greatly awaken. He was born on the night the Tathagata attained enlightenment. He did not hear the Avatamsaka and other sutras. Yet having attained the Buddha's samadhi, he expounded what he had not heard. However, regarding the Patriarch's Way of non-entry, it is completely identical to our non-entry.

The 'Fahua Wenju'states: The ocean of the Buddha-dharma flows into Ananda's mind. The teachings spoken by the Tathagata, which are transmitted to the present day, are the teachings spoken by Ananda. Moreover, in the distant past, during the time of the Buddha Kongo (Empty King), Ananda and the present Shakyamuni Buddha simultaneously aroused the mind of anuttara-samyak-sambodhi. Ananda was fond of extensive learning. Therefore, he had not yet attained perfect enlightenment. Shakyamuni Buddha cultivated diligence. Relying on this, he attained perfect enlightenment. Truly know this: that extensive learning can be an obstacle to the Way is evidenced here. Therefore, the Avatamsaka Sutra says: It is like a poor person counting another's treasure, while having not half a coin of his own. Extensive learning is also like this. If you wish to intimately master this Way, do not be fond of extensive learning. You should directly cultivate courageous and vigorous diligence.

The 'Saddharmapundarika Sutra'states: Good men! I and Ananda, at the place of the Buddha Kongo (Empty King), simultaneously aroused the mind of anuttara-samyak-sambodhi. Ananda was always fond of extensive learning. I was always diligently cultivating vigor. Therefore, I have already attained anuttara-samyak-sambodhi. And Ananda protects and upholds my Dharma. However, I dare to assert that beyond the transmission of the robe, there must be something more. Therefore, at one time, he asked, saying:

Elder brother in the Dharma, besides transmitting the golden brocade kasaya, what else did the World-Honored One transmit? Mahakashyapa, knowing the time had come, called Ananda. Ananda responded. Mahakashyapa responded to the sound, saying: Topple the temple flagpole in front of the gate! Ananda, responding to the sound, attained great enlightenment. The Buddha's robe naturally came and entered upon Ananda's head. That golden brocade kasaya is precisely the kasaya transmitted and held by the Seven Buddhas.

The 'Avatamsaka Sutra'states: It is like a poor person, day and night counting another's treasure, while having not half a coin of his own. Extensive learning is also like this.

(Regarding that kasaya, there are three accounts. One says it was brought from within the Tathagata's womb. One says it was offered by the gods of the Pure Abodes. One says it was offered by a hunter. Furthermore, there are several types of Buddha's kasayas externally. The kasaya transmitted from Bodhidharma to Caoqi is of a blue-black color and made of kushin cloth. Upon reaching the land of Tang, a blue lining was added. It is now enshrined at the pagoda of the Sixth Patriarch and regarded as a national treasure. This is what the 'Treatise on the Prajnaparamita'refers to as the Tathagata wearing a coarse cloth sanghati. That golden brocade is golden felt. The sutra says: The Buddha's aunt, with her own hands, wove a golden felt kasaya and offered it to the Buddha. These are but one or two among many kinds. As for its spiritual efficacy, there are numerous accounts and causes in the sutras and texts. In the past, the Venerable Vasasita,

encountering persecution from an evil king, emitted a five-colored radiance amidst fire. After the fire extinguished, the Buddha's kasaya was safe and sound. It was believed to be the Buddha's robe.)

As the Wisdom Treatise says: 'The Tathagata wears the coarse cloth sanghati, this is it.'The transmission to Maitreya, that is it.

The True Dharma Eye Treasury is not entrusted to two people; only Mahakashyapa alone received the Tathagata's entrustment. Moreover, Ananda served for twenty years and transmitted and upheld the true dharma. Thus, one should know that this school is a special transmission outside the teachings. However, recently people treat it carelessly and consider it identical. If it were identical, then Ananda, being an arhat with the three clear knowledges and six supernatural powers who received the Tathagata's entrustment, would be called the Second Patriarch Ananda. Now, who could surpass Ananda in understanding the sutras and teachings? If there were someone surpassing Ananda, then one might allow

the meaning of the teachings to be considered one. If one merely says they are one, then why bother serving diligently for twenty years? Now,

at the place where the flagpole is toppled, let it be clarified. One should know that the meaning of the sutras and teachings fundamentally cannot be equated with the way of the ancestral teachers.

It is not that the Buddha is not the Buddha. Even if one serves as an attendant, if one does not penetrate the Buddha-mind, how could one transmit his mind-seal? Know that it does not depend on extensive hearing and broad learning. Even if one relies on acute hearing and retains every single word of all the scriptures and sacred teachings without omission, if the mind does not penetrate, it is merely like counting the treasures of a neighbor. The regret is not that the sutras and teachings lack their mind. However, it is because Ananda had not yet penetrated. How much more so in the Eastern lands and Japan, where interpreting meanings based on texts, they fail to grasp the mind of the sutras.

Furthermore, one should know that the Buddha-way is not lenient. Ananda, who mastered the sacred teachings of the Buddha's lifetime, as a disciple of the Tathagata, who would not follow if he expounded them? However, one should know that after serving and following Mahakashyapa, he expounded again after his great awakening. Just like fire meeting fire.

If you wish to truly enter the real path, you must abandon your own views, old sentiments, arrogance, and self-conceit, turn around your initial mind, and realize the wisdom of the Buddha.

It is said that the present circumstance: ordinarily, one thinks there is nothing beyond receiving the golden robe and being a disciple of the Buddha. However, after personally serving and attending upon Mahakashyapa, there was further penetration. Mahakashyapa, knowing the time was ripe, called Ananda. Just as an echo responds to the valley spirit's call, Ananda answered. Like a spark leaving the flint.

Even calling 'Ananda'is not calling Ananda. Even responding with an echo is not answering.

Just as an echo responds to the valley spirit's call. According to the Western tradition, when Buddhist disciples and heretics engage in debate, both sides erect banners. If one side loses, that banner is broken and toppled. When defeated, they do not sound drums or bells, but show defeat. The present circumstance is like Mahakashyapa and Ananda standing side by side, erecting banners. At this point, Ananda having emerged, Mahakashyapa should roll up the banner. One emerges, one recedes.

However, the present circumstance is not like that. Mahakashyapa is also the temple flagpole. Ananda is also the temple flagpole. If it is the flagpole, this principle cannot be revealed. When the flagpole is once toppled, the flagpole is then revealed. Mahakashyapa pointing out 'topple the temple flagpole before the gate,'Ananda, through the penetration of the master-disciple way, greatly awakened upon hearing these words. After the great awakening, Mahakashyapa also toppled it, and mountains and rivers all crumbled. Thereby, the Buddha's robe naturally came to rest upon Ananda's head.

Yet, do not dwell on this circumstance as the red flesh body standing like a thousand-foot cliff. Do not dwell in purity. Advance and know there is a valley spirit. All Buddhas appear in succession, all ancestors point it out in each generation. This alone is the matter. Transmitting mind with mind is ultimately not something known by people. Even if the revealed red flesh body, Mahakashyapa and Ananda, are that person appearing as one face or two faces, do not take Mahakashyapa and Ananda as that person. Now you all, each standing like a ten-thousand-foot cliff, are that person's thousand transformations, ten thousand changes. If you recognize that person, all of you will be buried at once. If so, do not seek the toppling of the flagpole outside yourself.

Today, the descendants of the Great Vehicle wish to speak further. Do you all wish to hear?

The wisteria withers, the tree falls, the mountain crumbles away. The stream swells into a torrent, flowing like sparks from stone.