Date: 08/09/2025 08/10/2025
Location: Star Ocean Meditation Center
Teacher: Otto Huang
Dharma Talk
Ānanda, Foremost in Extensive Learning
Among all the disciples of the Blessed One, the one of most handsome appearance and supreme memory was the Venerable Ānanda.
Venerable Ānanda lived an extraordinary life. His influence upon the Saṅgha of his time, and upon the Dharma today, is both deep and lasting.
Like Rāhula, Ānanda entered the path in his youth. As a child he joined the monastic community, renouncing the household life alongside Aniruddha, Bhaddiya, and others. When the seven princes of the Śākya clan first went forth, Ānanda, the youngest among them, was included.
His father was the King of White Rice, and his elder brother was Devadatta. It is said that he entered the monastic life in his youth because he was regarded by the Blessed One as a vessel for the Dharma. For a great teacher, the most urgent matter is to choose and nurture a worthy successor. Thus, shortly after attaining enlightenment, the Buddha selected Ānanda. When the time was ripe, Ānanda, together with Prince Bhaddiya and others, received the tonsure and entered the Saṅgha.
He renounced the world at the age of twenty-five and served the Blessed One for the next twenty-five years, remaining ever by his side.
The sūtras offer many praises of Ānanda. The *Ekottarika Āgama* says:
“He knows well the appropriate times, understands all phenomena, holds no doubts in his undertakings, forgets nothing he has heard, and is vast in learning and hearing. He is patient and reverent toward the noble ones.”
Growing in the community, Ānanda exhibited a gentle and compassionate nature, along with a radiant countenance. Among the monks and laity alike, he was most admired by women. To the bhikṣuṇīs, he offered heartfelt concern; to laywomen, he gave comfort and encouragement. It was through Ānanda’s repeated requests that the Saṅgha opened the path of ordination for women.
Because the Buddha regarded Ānanda as the one who would uphold the lineage of the Dharma, he wished that Ānanda, in self-restraint and concentration, would serve him directly as his attendant.
In the twenty-second year after enlightenment, when the Buddha was fifty-three years old, residing at the Bamboo Grove Monastery, Ānanda was chosen to serve as his personal attendant. Before this, the Buddha had no fixed attendant; various bhikṣus took turns attending to him.
Knowing the Buddha’s intention, Mahāmaudgalyāyana and Śāriputra approached Ānanda, saying:
“Bhikṣu Ānanda, the Blessed One wishes for you to be his attendant. Just as the rising sun first strikes the western wall when windows face east, so too do we hope you, in your youth, brilliance, and gentleness, will accept this responsibility.”
Ānanda, feeling the weight of the task, declined. But after their sincere persuasion, he offered three conditions:
1. He would not wear the Blessed One’s robes, whether new or old.
2. When lay followers invited the Buddha for offerings, he would not accompany him.
3. Unless summoned, he would not approach the Buddha of his own accord.
Mahāmaudgalyāyana and Śāriputra conveyed these conditions to the Buddha. Far from being displeased, the Buddha was delighted and praised him:
“Ānanda is indeed a bhikṣu of integrity. His conditions are born of foresight, so as to avoid suspicion. He fears others might accuse him of seeking food and clothing by serving me, and thus he speaks as he does.”
Thus, Ānanda became the Buddha’s personal attendant. Though in his twenties, he served the Tathāgata with utmost diligence for twenty-seven years, acting in accordance with his master’s will, faithfully upholding the teachings, and following the Buddha in his wanderings and teachings across the land.
By such a cause and condition, the boundless Dharma of the Buddha flowed entirely into Ānanda’s heart, like the ocean receiving all rivers.
Day after day, the youthful Ānanda followed the Buddha, serving as a bridge between the Buddha and the Saṅgha. Within the monastic community, he maintained a spirit of humility, reverence, and shame-consciousness. Many lay followers came to the path due to Ānanda’s presence and influence.
He embodied sincerity, diligence, modesty, restraint, wisdom, and deep understanding of the Dharma. Yet, in the hierarchy of the Saṅgha, his standing was not prominent. He was not among the Four Great Disciples or the Sixteen Arhats. Among the Buddha’s ten chief disciples, he was placed last—but honored as Foremost in Extensive Learning.
In the forty-ninth year of the Buddha’s teaching, as he turned from activity to stillness, he announced that he would enter parinirvāṇa between the twin śāl trees near Kuśinagara, some thirty yojanas from Kapilavastu.
By the Buddha’s pillow, Ānanda knelt and asked:
“Blessed One, how should we relate to women in the future? I pray you instruct me once more.”
Looking at the great disciples gathered by the bedside, the Buddha said to Ānanda:
“Ānanda, one who seeks to transcend affliction and attain realization should not hold women in mind. Regard the elderly among them as mothers, those older than you as elder sisters, and the young as younger sisters. Ānanda, remember this well!”
Having answered, the Buddha spoke of the cremation, the building of stupas, and other final matters. Ānanda, moved by this last instruction, felt a surge of sorrow. He could no longer remain by the bedside and ran into the garden, weeping.
He thought: “The Buddha is about to enter parinirvāṇa. Among the senior disciples, all have realized the Path—only I have not. Who now will guide me to realization? Who will I serve henceforth?” His grief tore at his heart.
When the Buddha noticed Ānanda absent, he summoned him and said:
“Ānanda, do not grieve. All meetings end in parting, all flourishing ends in decline. Have I not often told you that all conditioned things are impermanent? What is born will surely die. Just as a broken chariot is patched to keep moving, this body too must decay. The Tathāgata will remain with you through the Dharma.
You have served me faithfully, with diligence and endurance. You have committed no fault toward me. For this merit, I shall reward you. Apply yourself to the practice; soon you shall be free from the fetters of affliction and realize the fruit.”
Hearing this, Ānanda wept with gratitude. The Buddha then addressed the Saṅgha:
“O bhikṣus, Ānanda has served me for many years with unwavering loyalty. Gentle and kind, he retains all he hears of the great Dharma. His merit will shine in this world.”
Covering his face with his hands, Ānanda withdrew in tears. All present also wept, yet tears alone were not sufficient. What was needed now was to ask the Blessed One the essential questions concerning the future of the Dharma. After discussion, they brought Ānanda back and nominated him to ask:
“First, after the Buddha’s parinirvāṇa, whom shall we regard as teacher?
Second, upon what should we rely?
Third, how shall we deal with those of evil conduct?
Fourth, how shall the sūtras be compiled in a way that evokes faith?”
The Buddha, as always, answered with calm compassion:
“Ānanda, remember this well:
Let the precepts be your teacher.
Dwell in the Four Foundations of Mindfulness.
When encountering evil persons, maintain silent distance.
Begin the sūtras with ‘Thus have I heard’—this will inspire faith.
If you act according to the Dharma, then my Dharma-body shall remain with you always.”
All who heard these words were deeply moved.
Such was the voice of supreme authority.
Thus, the Buddha entered the serenity of parinirvāṇa.
Disciples from all directions gathered at the news of his passing. Remembering that few women had ever been permitted near the Buddha’s presence, Ānanda first allowed the bhikṣuṇīs and laywomen to pay homage to the sacred body—ever the compassionate ally of women.
After the Buddha’s passing, when Mahākāśyapa presided over the Council, he publicly rebuked Ānanda before the Saṅgha:
“Your impurities are not yet ended; you cannot remain among us.”
Ānanda, humbled, vowed to reflect and correct himself.
That night, he practiced with fervent diligence. In deep contemplation, he released all attachments. By midnight, he awakened and attained realization.
He immediately sought Mahākāśyapa, but the elder had locked his door. Ānanda entered through the keyhole by supernatural power—proof of his attainment. Mahākāśyapa then permitted him to ascend the lion’s seat to recite the sūtras.
Thus, during the First Council, the Dīrgha Āgama, Madhyama Āgama, Saṃyukta Āgama, Ekottarika Āgama, Avadāna Sūtras, Dhammapāda, and others were all recited by Venerable Ānanda.
According to the Great Tang Records on the Western Regions, before entering nirvāṇa, Ānanda left Magadha and went to Vaiśālī. At that time, King Ajātaśatru of Magadha was preparing for war against Vaiśālī. Ānanda thought:
“If I enter parinirvāṇa in Magadha, my relics will not be shared with Vaiśālī. If I pass away in Vaiśālī, they will not share with Magadha. Better that I pass away in the sky above the Ganges between both lands.”
As he crossed the river, he rose from the boat into the air, entered the Samādhi of Radiant Light, emitted various colored rays, and entered parinirvāṇa. His body split into two halves, and the relics fell upon both banks of the river.
The kings of both lands collected the relics and built stupas—one in the north forest lecture hall of Vaiśālī, and the other beside the Bamboo Grove Monastery outside Rājagṛha—each enshrining half the body.
Due to Ānanda’s passing, the two nations reconciled and ceased warfare, saving countless lives and wealth. Truly, the sacrifice of Venerable Ānanda was noble and sublime.Though Venerable Ānanda has entered parinirvāṇa, his merit in service to the Buddha, his contribution to the Dharma, and his gentle, humble, and patient character shall forever live on in the hearts of the Buddha’s disciples.
