Surangama Sutra Exposition
by Living Buddha Lian Sheng, Grandmaster Sheng-Yen Lu
The Buddha is endowed with inconceivable transcendent power. His voice, likened to the song of kalavinka birds of Sukhavati, induces the mindfulness of the Buddha, Dharma, and Sangha.
At that time, the Buddha perceived the danger Ananda was in, instantly generated the powerful Surangama Mantra from his crown, and instructed Manjusri, who also had tremendous supernatural power, to save Ananda..
At that moment, the Tathagata arranged his seat and sat in serene composure, expounding the profound and sublime to the great assembly. Such a dharma banquet of pure assembly was unlike anything before. The sagely voice was like kalavinka birds, resounding throughout the ten directions. As numerous as the sands of the Ganges, bodhisattvas gathered at the dharma assembly, with Manjusri foremost.
The statement “the Tathagata arranged his seat and sat in serene composure…” is often mentioned in the sutras. Before delivering a dharma teaching, Sakyamuni Buddha would always arrange his seat and serenely sit on his dharma throne. His voice, like the heavenly sound of the kalavinka birds in Sukhavati, would spread throughout all dharma realms. Anyone hearing it will naturally be mindful of the Buddha, Dharma, and Sangha, and practice the Thirty-Seven Aids to Enlightenment. Music affects people’s mood and emotions. It is more beneficial to listen to beautiful music and songs rather than watching the news, especially before bedtime. In temples, Buddhist music can create a similar experience to hymns sung by choirs in churches.
This was a huge assembly attended by many, with Manjusri as its dharma prince. In Mahayana Buddhism, he is foremost in wisdom.
At that time, King Prasenajit was holding a grand feast in memory of his late father. He invited the Buddha to the palace, personally welcoming the Tathagata and offering an array of the finest delicacies. He also invited great bodhisattvas to join. Meanwhile, in the city, elders and lay devotees were offering meals to the monastic community, eagerly awaiting the Buddha’s arrival.
King Prasenajit, a strong supporter and benefactor of Buddhism, also lived in Sravasti. Elders refer to affluent older citizens.
The Buddha asked Manjusri to lead the bodhisattvas and arhats to accept the offerings of the various hosts. However, Ananda had previously accepted a separate invitation and was away on a journey, unable to join the monastic assembly. Without a senior or a master to accompany him, he returned alone. That day, he had not received any food offering.
[During that era, it was customary for a junior monk to be accompanied by an elder or a teacher when traveling.] Here, a Buddhist elder refers to a senior monk who has been ordained for more than ten or twenty years. Acarya refers to a teacher or master.
In Tantrayana, Acaryas are classified into four levels:
- Maha Vidyadhara Vajra Acarya—the great radiance-holder vajra master; one who has attained clear light radiance, such as through mantra chanting
- Maha Vajra Acarya—the great vajra master
- Vajra Acarya—vajra master
- Acarya—a master or teacher who understands and can teach the practice procedures and rituals
Thus, Ananda took his alms bowl and walked through the city, seeking alms in sequence. In his mind, he sought a final donor to act as his meal sponsor. He did not discriminate between pure and impure, nor between the noble Ksatriya or the lowly Shudras. He practiced universal compassion, without choosing based on status or wealth. His intent was to perfect the immeasurable merit of all sentient beings.
Ananda was aware that the Tathagata, the World-Honored One, had previously admonished Subhuti and Mahakasyapa, who, as arhats, did not embody equality in their heart-minds. He deeply admired the Tathagata for expounding the dharma without obstruction, dispelling all doubts and slander.
Ananda vowed to accept all kinds of food offerings without discrimination, whether from the noble or lowly, rich or poor, when seeking alms. This vow stemmed from the Buddha’s earlier admonition to Subhuti (who only begged from the rich) and Mahakasyapa (who only begged from the poor). Following the Buddha’s teaching, Ananda committed to treating everyone with compassion and equanimity. By accepting alms from all, he blessed everyone equally.
Grandmaster said that before this, Ananda had also been partial toward the wealthy and enjoyed sensual pleasures and the company of women. He was Sakyamuni Buddha’s cousin and one of the eight princes who were ordained by the Buddha. For about twenty years, he served as the Buddha’s close attendant.
There were four levels of Indian castes: Brahmin, Ksatriya, Vaisya, and Shudra. Brahmin was for spiritual cultivators. Ksatriya for royalty and nobility. Vaisya included the merchants, and the Shudras were the lowest commoners, including laborers, butchers, courtesans, and the like. There was no association between castes.
“World-Honored One,” one of the epithets for the Buddha, means that the Buddha is revered throughout the world.
While walking past the city walls, Ananda proceeded with a composed demeanor, maintaining dignified conduct and observing the precepts of receiving alms with solemnity. During his alms round, he happened to pass by a house of courtesans, where he encountered a great illusionary force. The Matangi woman, using the ancient Brahmanic spell of Savika, entranced him and led him into the chamber of lust. She seduced him with her touch, nearly causing him to break his precepts.
As it should be, monastics should carry a certain manner and demeanor, including their attire.
Although Ananda had heard the most teachings from the Buddha, he did not practice them. As a result, he lacked meditative stability. In contrast, elders and acaryas had developed meditative power through long term practice of meditative stability. Therefore, Ananda had an attainment only after the Buddha entered Parinirvana.
Chinese YouTube: https://youtu.be/nYFchLj3SEQ?feature=shared