Chapter 1: The Reason for the Assembly

This is what I heard.

"Thus" refers to the meaning. "I have heard" establishes the statement. Ananda, speaking of himself, says that this Dharma he heard from the Buddha, making it clear that he is not speaking on his own authority. Therefore, it is said, "Thus I have heard." Moreover, "I" refers to one's nature. Nature is the true self. All internal and external actions arise from this nature, and it is through this nature that everything is fully heard. Hence, it is called "I have heard."

At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the city of Shravasti.

"Thus I have heard" means this was the time when the teacher and disciples gathered together. "Buddha" is the master who teaches the Dharma. "In" indicates the location. "Śrāvastī" is the kingdom where King Prasenajit resided. "Jeta" is the name of the crown prince. The trees were donated by Prince Jeta, hence it is called "Jeta's Grove." "Anāthapiṇḍada" is another name for Elder Sudatta. The garden originally belonged to Sudatta, so it is called "Anāthapiṇḍada's Garden." "Buddha" is a Sanskrit word; in Chinese it means "awakened one." The meaning of awakening has two aspects: first, externally awakening to the emptiness of all phenomena; second, internally awakening to the emptiness and stillness of the mind, not being stained by the six sense objects, externally not seeing the faults and wrongdoings of others, internally not being confused by false views and delusions. Therefore, it is called awakening, and awakening is Buddha.

He was accompanied by twelve hundred and fifty great monks.

The phrase "together with" indicates that the Buddha and the bhikkhus were dwelling together in the Vajra Prajñāpāramitā Formless Dharma Assembly. "Great bhikkhus" refers to the great arhats. "Bhikkhu" is a Sanskrit term; in Chinese, it means "those who can subdue the six thieves," hence they are called the multitude of bhikkhus. "One thousand two hundred and fifty" refers to their number. "Together" means they were gathered in the same place, participating equally in the Dharma assembly.

At that time, when it was the hour for the meal, the World-Honored One put on his robe, took up his alms bowl, and entered the great city of Śrāvastī to beg for food.

At that time, it was the morning hour, the time for alms, just as it was about to arrive. Taking his robe and bowl was to visibly demonstrate the teachings through his actions. Entering meant coming from outside the city walls into the city. The great city of Śrāvastī refers to the prosperous and virtuous city of the Śrāvastī kingdom, the city where King Prasenajit resided, hence it is called the great city of Śrāvastī. Begging for food signifies the Tathāgata’s ability to humble himself before all beings.

After begging for alms in order, he returned to his dwelling place. When he had finished his meal, he put away his robe and bowl, washed his feet, and sat down on his seat.

Step by step, it means teaching without discrimination, treating the rich and poor equally. "After begging" refers to the practice of not begging from more than seven households; once seven households are reached, one should not go to others. "Returning to the original place" means that, according to the Buddha's rule, except when invited, monks should not casually enter the homes of laypeople, hence this instruction. "Washing the feet" shows the Tathagata appearing in a manner similar to ordinary people, thus it is called washing the feet. Moreover, in the Mahayana teaching, purity is not merely about washing hands and feet; it emphasizes that cleansing the mind in a single thought is far more important, for when the mind is pure, all defilements and sins are eradicated. When the Tathagata was about to teach the Dharma, it was customary to arrange a seat and sit upon it, hence it is said, "arranged his seat and sat down."