Episode 891 – Infinite Teachings for Varied Capabilities
>> Sentient beings’ capabilities are sharp or dull. Among those with sharp capabilities, there are those who are especially sharp. Among those with dull capabilities, there are those who are duller. The differences in capabilities are infinite. Thus, the skillful means for teaching the Dharma are also infinite.
>> “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, substances and natures, the things they are mindful of, the things they contemplate and the things they practice, how they are mindful, how they contemplate and how they practice.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> The things they are mindful of, the things they contemplate and the things they practice: Mindful of refers to the wisdom of listening, contemplate to the wisdom of contemplation and practice to the wisdom of practice.
>> So, the things are the teachings of the different vehicles that people in each vehicle accept.
>> The Tathagata knows what these sentient beings are mindful of. Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle. He does the same for what they contemplate and what they practice.
>> [He knows] how they are mindful, how they contemplate and how they practice: The Tathagata also knows how these sentient beings are mindful, contemplate and practice. Thus He knows how these sentient beings must have the Three Wisdoms listening, contemplation and practice of listening, contemplation and practice. He knows these practices and appearances.
>> “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> The Dharma with which we are mindful is the phenomena which arise from the mind-root. With actual understanding of past mistakes, we work hard to eliminate them. Therefore, with any virtuous phenomena, our minds give rise to delight and joy. We abide in Right Mindfulness and accomplish that which we sought. We can practice ourselves, as well as teach others so they too can practice accordingly.
>> [He knows] with what Dharma they are mindful, with what Dharma they can contemplate: All conditions that they encounter are remembered and not forgotten. All the states they have cultivated in the past are remembered clearly in the mind, not forgotten.
>> He also knows with what Dharma they are mindful, contemplate and practice. Thus He knows the essence of the Three Wisdoms of listening, contemplation and practice.
“Sentient beings’ capabilities are sharp or dull.
Among those with sharp capabilities, there are those who are especially sharp.
Among those with dull capabilities, there are those who are duller.
The differences in capabilities are infinite.
Thus, the skillful means for teaching the Dharma are also infinite.”
Ah, sentient beings! Our capabilities truly vary to a great degree. Among humans alone, just with the two kinds of afflictions, acute and chronic, sharp and dull, we can separate people into many [categories], infinite kinds of accumulated ignorance. We have spoken before about the five acute and five chronic afflictions. Ordinary people are inseparable from these five acute and five chronic agents (afflictions).
In the five acute agents, “acute” refers to quick and sharp [responses]. For example, our body’s response time is very short. In an instant, the threads of a spider web we brush against can cause a feeling of discomfort. Immediately we try to brush them off. They are so small and fine, yet [our reaction] is so quick and sharp. This response is an affliction. Because we feel discomfort, we experience this affliction. This is what happens when something very small touches our body, to say nothing of [the other experiences we have] in our daily living. When we do physical labor, we feel tired, sore and aching. This also comes from our body. Cold, heat, hunger and so on are constants in our daily living. This is our “view of self.”
Then there are “extreme views.” Extreme views may be found in our perspectives and thinking. As Buddhist practitioners, it is most important to eradicate extreme views. We should cling neither to emptiness nor existence. Emptiness and existence are the two extremes, and we should not cling to either. It is most important for us to walk the Middle Way. Though we know everything is ultimately empty, illusory and impermanent, we need to further understand that in the midst of illusions and impermanence the actions we take all create karma, which will always follow us. So, as we understand everything to be inherently empty in nature, we must know there is the [wondrous] existence of the karmic law of cause and effect.
If we are biased toward the principle of emptiness in all things we will think, “I do not want to contrive affinities; I only want to awaken myself.” This is the bias of spiritual practitioners. Ordinary people cling to existence, so their greed is endless. I often say, “Having one they feel they lack nine.” They simply cling to what they have right now. This is how they are biased toward existence. From the beginning, the Buddha-Dharma teaches us to not cling to emptiness or existence. We must walk the Middle Way to have a deep understanding of the principles. Therefore, we need to have faith in and understand the Buddha’s teaching and go among people and experience worldly matters to realize true principles. This is walking the Middle Way.
We may also have “stubborn views,” which arise in the course of spiritual practice. When some people engage in spiritual practice, they hope to get what they want immediately, to attain spiritual powers in this lifetime. Then there are also [views on] precepts. When it comes to precepts, we must uphold them. But in addition to upholding them, we must also know what we can still do, what we can do and what we should avoid. If we clearly see that someone is in danger, we should help them. If we think, “I am upholding precepts, so I cannot touch another person’s body” or. “I cannot…” and so on, if we have strange thoughts like this, that is the “view of deviant precepts.”
We need to be mindful in learning the Buddha’s Way. These acute agents drive our immediate responses. If things are wrong, we have a quick reaction. If things are right, we also have a quick reaction. The five acute agents bring about afflictions; these afflictions are sharp, arising very quickly.
There are also the five chronic agents. The five chronic agents are greed, anger, ignorance, arrogance and doubt. These are also called the five chronic afflictions. We keep accumulating them and keep being permeated by them. There is no telling how many lifetimes we have accumulated our habitual tendencies and continuously replicated them. So, we give rise to delusion and are confused about all the principles. Thus these are called the five chronic agents; they are afflictions.
Delusion is being confused about the principles. The delusions that come from confusion about principles are acute agents. Confusion about matters is the chronic agents.
If we understand sentient beings’ capabilities, just trying to deal with both the sharp and dull there are already enough afflictions for us, enough for us to engage in practice. When it comes to spiritual practice, as we said earlier, the Buddha taught the Dharma to sentient beings with sharp capabilities and patiently educated those with dull capabilities.
“Among those with sharp capabilities, there are those who are especially sharp.” If people have sharp capabilities, by changing their mindset just slightly, they can develop great roots, great branches and great leaves. Then they will benefit sentient beings. “Among those with dull capabilities, there are those who are duller.” They remain deluded by the appearance of matters so they cannot delve deeply into the principles. They still have greed, anger and ignorance and find it hard to eradicate them. So, “The differences in capabilities are infinite.” We are all human, but the difference between those with sharp and dull capabilities is tremendous. “Thus, the skillful means for teaching the Dharma are also infinite.” The Buddha has to use all kinds of methods to teach Dharma in a way sentient beings can accept.
The previous sutra passage says, “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.”
Sentient beings who accept the teachings can “engage in spiritual practice as taught.” If we live according to the teachings, the rules, through this kind of inner cultivation gradually our external conduct will change. We will change without being aware of it. Some people say, “Recently you seem different from before. Am I? Different in what way? You used to have a bad temper. We all feared you on sight. Now things are different. You are so endearing and very approachable. Is that so? I wasn’t aware of that!” Indeed, this happens “without being aware.” What is the reason for this change in us? After listening to the Dharma, we practice it. This is how it happens.
In the next passage it says, “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, substances and natures, the things they are mindful of, the things they contemplate and the things they practice, how they are mindful, how they contemplate and how they practice.”
Only the Buddha has the wisdom to understand sentient beings, our various appearances, substances and natures. The principles of the beings of the Dharma-realms are known only to the Buddha, because He is the only one who has awakened.
The Buddha has awakened to the truths of all things in the universe. Myriad beings’ substances, appearances and natures are also well-known to the Buddha. This applies to other kinds of animals as well. Their physical composition, the way they look, their capacities and so on can only be thoroughly understood by the Buddha.
The things they are mindful of, the things they contemplate and the things they practice: Mindful of refers to the wisdom of listening, contemplate to the wisdom of contemplation and practice to the wisdom of practice.
So, “[He knows] the things they are mindful of, the things they contemplate and the things they practice” ․The things they are mindful of, the things they contemplate and the things they practice: “Mindful of” refers to the wisdom of listening, “contemplate” to the wisdom of contemplation and “practice” to the wisdom of practice. Right now, we must quickly find a way to eradicate acute and chronic agents. We must quickly listen, contemplate and practice.
Being mindful is about listening. After listening to the Dharma, we can unlock our wisdom. This is mindfulness, the wisdom of listening. After listening, we contemplate. After listening to the Dharma, we must earnestly contemplate it. Only if the Dharma remains in our minds will we be able to eliminate our negative habitual tendencies. Contemplate refers to the wisdom of contemplation. To develop our wisdom-life, in addition to listening to the Dharma, we must constantly contemplate it in our minds. After contemplating it, we must practice it. Practice refers to the wisdom of practice. We need to put the Dharma into practice; our wisdom-life comes from our experience with people, matters and things. When we make a mistake that is very painful, we will correct past habits for sake of the future. Then we can be liberated. Our wisdom-life is developed through practice
So, the things are the teachings of the different vehicles that people in each vehicle accept.
The Tathagata knows what these sentient beings are mindful of. Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle. He does the same for what they contemplate and what they practice.
So, “the Tathagata knows what these sentient beings are mindful of.” What are sentient beings actually mindful of? “Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle, [and the same with] the things they contemplate and the things they practice.” He followed this same line of reasoning.
When it came to the disciples by His side, He knew these disciples, these sentient beings. If they could be mindful of the Two Vehicles, the Buddha taught them the Four Noble Truths, the Twelve Links of Cyclic Existence and all the teachings on causes and conditions. If they remained stuck in this state, the Buddha would begin to open the great teachings, expound the Great Dharma. He understood the direction of their practice [He knew] “the things they contemplated”; what exactly was everyone thinking about? [He knew] “the things they practiced.” He followed this same line of reasoning. We know from this the heartfelt effort the Buddha put into this
[He knows] how they are mindful, how they contemplate and how they practice: The Tathagata also knows how these sentient beings are mindful, contemplate and practice. Thus He knows how these sentient beings must have the Three Wisdoms listening, contemplation and practice of listening, contemplation and practice. He knows these practices and appearances.
“[He knows] how they are mindful, how they contemplate and how they practice. The Tathagata already understood what sentient beings are mindful of. What are they contemplating? What methods do they use to practice? The Buddha already knew all of this. He knows what sentient beings are mindful of, contemplating and practicing, which are the Three Wisdoms “[He knows] these practices and appearances.” The Buddha guides us one by one. He teaches us to be mindful and to keep our thoughts focused on what we are doing. Now, as we engage in spiritual practice, we need to practice the Middle Way; we need to contemplate it and put it into practice. Only by experiencing it through our actions can we develop our wisdom-life. So, we need to understand the Three Wisdoms and put them into practice in order to truly comprehend them.
Thus, He taught the wisdoms of Listening, contemplation and practice allow us to hear and accumulate the Buddha-Dharma so that we gradually grow in wisdom.
The next sutra passage says, “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.”
The Buddha already understood. He understood that what sentient beings needed was to listen, contemplate and practice.
The Dharma with which we are mindful is the phenomena which arise from the mind-root. With actual understanding of past mistakes, we work hard to eliminate them. Therefore, with any virtuous phenomena, our minds give rise to delight and joy. We abide in Right Mindfulness and accomplish that which we sought. We can practice ourselves, as well as teach others so they too can practice accordingly.
What teachings allow them to be mindful? “What Dharma” means “the phenomena which arise from the mind-root” . Before the mind-root comes the eye-, ear-, nose-, tongue- and body-root. So, when our eyes, ears, nose, tongue and body come into contact with something, that is captured in our mind-root. Then, what the mind-root gives rise to is our thoughts.
We lose our temper because of external conditions we encounter. “There were all these spider webs there. I didn’t realize it, so now they are all over my face.” In an instant, this thought arises. It is the mind that gives rise to this thought. When we see something, we may give rise to a thought of greed; thus it begins. This is how [the interaction of] the Five Roots and Five Consciousnesses are captured in our mind-consciousness. The external objects we encounter are captured in our mind-consciousness. These are called “thoughts.”
This is “the phenomena which arise from the mind-root.” All kinds of wholesome and unwholesome phenomena all come from our external conditions being captured in our minds. Will we give rise to a good or evil thought? “There were so many spider webs here, and I got caught in them. I don’t want this to happen to other people, so I immediately began clearing them. I swept everything clean.” This is a good thought. Faced with the same condition, our minds determine whether we give rise to something evil or good. This is why we need to understand the Dharma.
“With actual understanding of past mistakes” means we all need to understand the mistakes we made in the past so that we can put an end to those old mistakes and change from the past to practice for the future. We can do this “with any virtuous [phenomena].” Many good things arise when we can eliminate evil and cultivate goodness. This happens in the mind-root. With our mind-root, if we can be mindful of what we take in, then our minds will “abide in Right Mindfulness.”
Thus, we can “accomplish that which we sought.” If we seek the Dharma, we can practice according to these teachings. What the Buddha taught us is what we must accept and practice. Then naturally we can accomplish what we seek.
So, “We can practice ourselves, as well as teach others.” If we can accomplish this, other people can accomplish it too. We need to teach this to others, not just benefit ourselves or only think of ourselves. We must be mindful of all sentient beings “[We can] teach others so they too can practice accordingly.” These are “the things they are mindful of, contemplate and practice.” As long as we have Right Mindfulness, our thinking will be proper, and we will not deviate from the path we walk, from the practices we cultivate.
[He knows] with what Dharma they are mindful, with what Dharma they can contemplate: All conditions that they encounter are remembered and not forgotten. All the states they have cultivated in the past are remembered clearly in the mind, not forgotten.
So, “with what Dharma they are mindful” means the teachings that allow them to be mindful. “With what Dharma they can contemplate” refers to “all conditions they encounter [that] are remembered and not forgotten”. We need to be able to do this. This Dharma must always be in our minds. That which we have cultivated and learned is what we must always remember and never forget. When we are learning and practicing, we need to train ourselves well.
He also knows with what Dharma they are mindful, contemplate and practice. Thus He knows the essence of the Three Wisdoms of listening, contemplation and practice.
“He also knows with what Dharma they can be mindful, contemplate and practice.” This means that we need to listen, contemplate and practice. We must not forget to listen, contemplate and practice and cultivate precepts, Samadhi and wisdom. None of these can be omitted
“[He knows] with what Dharma they can practice and through what Dharma they can attain which Dharma.” We need to know that the Buddha-Dharma is found among people. Where do we practice it? Where do we observe these conditions? Among people. When we encounter people, matters and objects, very quickly [we react to] those conditions by being either happy or troubled by afflictions. When we encounter these things with our body, how can we use them for our spiritual practice? We need to immediately reflect on ourselves. Walking the Middle Way, how can we practice so that we will not deviate even further or form even deeper attachments?”The way I interact with people and deal with things must go through some adjustments.” We cannot insist, “This is just the way I am.” That reveals that we have afflictions. What we express through our body and speech are the habitual tendencies in our minds “[He knows] with what Dharma they can practice, through what Dharma they can attain which Dharma.” If we can correct habits immediately, changing our past to practice for the future, that is how we attain Dharma from this Dharma. The Buddha gave these teachings of the Dharma to us, to sentient beings. We must practice according to these teachings. Only if we follow these teachings in practice will we be able to feel at ease with the Dharma. Otherwise we will have numerous afflictions. So, to eliminate karma, we must eliminate evil and follow goodness. We must no longer create negative karma; we must do good deeds and follow the rules. Then, we will have no obstructions, no afflictions. So, we must always be mindful.