Author: Scott Ogata

Episode 925 – The Dharma Nourishes the Flowers of Humankind

---

>> Like a great cloud, the Dharma is of one flavor without any difference, yet each being differs in capabilities, causes and conditions. Dense clouds impartially dispense rain and dew. Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.

>> “There are also those who abide in Samadhi and attain spiritual powers. In hearing that all phenomena are empty, they give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> It is thus, Kasyapa. The Dharma that the Buddha teaches: The words it is thus indicates that the Dharma is in accord with the principles. The king of all sages expounds the Dharma to teach and transform. So, the Buddha said, It is thus, referring to the previous Five Vehicles that He spoke of to Kasyapa.

>> When sages expounded the Dharma, they have five blessed virtues 1. Longevity in this lifetime 2. Great wealth in this lifetime 3. An auspicious appearance in this lifetime 4. Great reputation in this lifetime 5. Intelligence in this lifetime.

>> The first blessed virtuethe sages have in expounding the Dharma is longevity in this lifetime. Because those who listen to the Dharma this has the virtue of protecting life.

>> The second blessed virtue the sages have in expounding the Dharma is great wealth in this lifetime, because those who hear the Dharma will refrain from stealing.

>> The third blessed virtuethe sages have in expounding the Dharma is an auspicious appearance in this lifetime, because those who listen to the Dharma will have proper and gentle demeanors.

>> The fourth blessed virtue the sages have in expounding the Dharma is a great reputationin this lifetime, because those who hear the Dharma will take refuge in the Three Treasures.

>> The fifth blessed virtuethe sages have in expounding the Dharma is intelligence in this lifetime, because those who hear the Dharma will realize wondrous wisdom.

>> [It is] like that great cloud, with the rain of one flavor. This is just like the Buddha-body. When one realizes the Buddha-body of supreme enlightenment…. The Buddha-body refers to the Dharma-body, the transformation-body and the reward-body. Altogether these are called the Buddha-body. The Buddha-body responds to all, and the Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences.

>> [It] nourishes the flowers of humankind so that each is able to bear fruit. Contemplating the Four Noble Truths, they use the concept of impermanence to observe the Five Aggregates and give rise to a wisdom similar to Nirvana-wisdom

>> So that each is able to bear fruit: The Dharma of warmth, of pinnacle, of patience and of foremost in the world nourish those in the Five Vehicles, those who uphold the precepts and the good deeds. This is an analogy for the flowers of people’s minds receiving nourishment so that each can grow and bear fruit.

>> The purity of our original mind is likened to flowers. These are called the flower of the mind. People are likened to flowers, so it speaks of the flowers of humankind.

>> The previous sentences brought up an analogy about connection. Though with no differences, it differs; it differs yet has no differences. The great cloud of one flavor has no differences, yet each of us bears fruit with differences.

>> The clouds and rains that can nourish have no differences. This means the Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The sizes of the trees that receive nourishment differ. This means the thoughts and practices of sentient beings differ.

---

“Like a great cloud, the Dharma is of one flavor without any difference,
yet each being differs in capabilities, causes and conditions.
Dense clouds impartially dispense rain and dew.
Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.”

The dense clouds in the sky begin to gather, and the rain begins to fall. There is only one appearance and one flavor, with absolutely no difference. The principle of how it forms and the appearance of the rain are all the same. The principle is the same. The appearance is the same. The flavor is the same. So, there is no difference. The difference lies in each being’s capabilities, causes and conditions. Their capabilities, causes and conditions are all different. There are so many people who listen to my words, and quite a few are very mindful. Through videoconferencing, we can help more people to understand the Dharma and the concepts. But people need to have the capabilities to accept it and take it in.

The causes, conditions and capabilities differ, but “Dense clouds impartially dispense “rain and dew.” Capabilities can be great or limited, sharp or dull. Some are dull; some [awaken] immediately. Those with dull capabilities take their time. “I will do it step by step, just like this.” They have the resolve to understand and gradually advance. Those of immediate capabilities are those with sharp capabilities. They hear one [teaching] and realize a thousand. They understand that the Dharma is this way, of one flavor and one appearance. In the universe, the principles are intangible, but guide conditioned phenomena to come together. The coming together of conditioned phenomena depends on causes and conditions, and therefore, there are differences.

“Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.” Flowers, medicinal plants, forests of vegetation and trees are nourished by rain and dew. Thus, they are able to flourish. Aren’t we humans just like this? Humans are likened to the medicinal plants and forests of vegetation and trees. They also need dense clouds, rain and dew. They need great clouds to gather. Without the great clouds gathering, how can there be rain and dew? How can there be water or the ambrosial dew of Dharma-water? There must be causes and conditions for this. So, we must be mindful.

The ancients said, “By grasping one truth, we understand all truths.” We must mindfully respect the Dharma of one flavor and appearance and understand it more . In learning the Buddha’s Way, we must be mindful and listen to the Dharma earnestly day after day. Otherwise, time flies and passes by. Our life follows the course of nature with the impermanence of aging, illness and death, to say nothing of the imbalance of the four elements in the macrocosm. So, we must earnestly seize the time and constantly be disciplined and reverent in dealing with the matters of this world. We must deal with them reverently and furthermore listen to the Dharma with sincerity. We must have true reverence and mindfulness and take the Dharma deeply to heart. We must not only take it to heart, but must take action in accord with it. Thus we must seize the present while there is time. Then we can sustain the present forever. The Dharma we take to heart at this moment will always benefit us, for infinite lifetimes. So, we must value it greatly.

The previous sutra passage states, “There are also those who abide in Samadhi. Samadhi” means to cultivate contemplation “[They] attain spiritual powers. In hearing that all phenomena are empty….” We must comprehend that the Dharma is truly formless and intangible. We must clearly understand. “They give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”

I hope that through the principle of emptiness, we all can see through the illusory appearances of all conditioned phenomena. We must discern them very clearly and make use of the illusory to cultivate the true. After understanding all the principles thoroughly, we come to know that everything is empty, yet we must rely on these illusory forms to engage in spiritual practice.

Look at Nepal. Why did a 7.8 magnitude earthquake turn their buildings into ruins? Of course, firstly, the buildings are old. Secondly, they are constructed with bricks, just piled up, unable to withstand a strong quake. So, these were the causes and conditions. This was the “causation”; it had been accumulating for a long period of time. These buildings could not withstand a quake. So, among other things, these were the causes and conditions. Thus, Living Bodhisattvas went to that place and [witnessed] the Four Noble Truths. They went to practice the Bodhisattva-path there and find ways to eliminate the illness and pain of the people suffering there. Suffering, causation, cessation and the Path, when they were in that place, they experienced these principles. These were the causes and conditions. So, we must be very mindful. All phenomena are empty. After we understand such principles, we must become even more clear. Bodhisattvas’ minds are like seeds of big trees.

Next it states, “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.”

The Buddha called out to Kasyapa again, saying that the principles are like this, all of the principles mentioned earlier. The mountains, rivers and land are in a drought; they need clouds to gather and let fall the rain in order to nourish them. This is how it is,

It is thus, Kasyapa. The Dharma that the Buddha teaches: The words “it is thus” indicates that the Dharma is in accord with the principles. The king of all sages expounds the Dharma to teach and transform. So, the Buddha said, “It is thus,” referring to the previous Five Vehicles that He spoke of to Kasyapa.

“It is thus” The Dharma that the Buddha had taught previously was in accord with the principles. “The Dharma is in accord with the principles.” This means the Dharma and the principles are one. The Dharma is a path. If we want to thoroughly understand the Dharma, we must walk this path. So, “The Dharma is in accord with the principles.”

“The king of all sages” means that. He surpasses the stages of fruition of all the sages and saints in the world, journeying on the supreme vehicle. Thus He is called “the king of all sages.” It means He is the honored one among all sages “[He] expounds the Dharma to teach and transform.” The Buddha teaches the Dharma. As the Buddha, whom all sages honor, He expounds the Dharma to teach and transform. Therefore, the Buddha says, “It is thus.” The principles are thus “[This] refers to the above Five Vehicles.” It is what we mentioned earlier and continue to speak of, the Five Vehicles. It is not only those who formed aspirations who listen to the Dharma. Even those living in society all come and listen to the Dharma. So, this “refers to the above Five Vehicles. He spoke to Kasyapa.” He again reminded Kasyapa that the rain of one appearance and one flavor mentioned actually encompasses more than just the Three Vehicles. The Ten Good Deeds and the Five Precepts are also included.

So, those who teach the Dharma have five blessed virtues

When sages expounded the Dharma, they have five blessed virtues 1. Longevity in this lifetime 2. Great wealth in this lifetime 3. An auspicious appearance in this lifetime 4. Great reputation in this lifetime 5. Intelligence in this lifetime.

First, they have “longevity in this lifetime.” Why? Because those who listen to the Dharma will refrain from killing and protect life.

The first blessed virtuethe sages have in expounding the Dharma is longevity in this lifetime. Because those who listen to the Dharma this has the virtue of protecting life.

This means that if we want to have longevity, we must immediately refrain from killing. Not only must we refrain from killing, we must also protect life. If we refrain from killing and protect life, then in our future lifetimes we will have longevity.

The second blessed virtue the sages have in expounding the Dharma is great wealth in this lifetime, because those who hear the Dharma will refrain from stealing.

The second virtue is “great wealth in this lifetime.” Those who are willing to practice giving will attain great wealth. This is because they listen to the Dharma and refrain from stealing. They do not steal other people’s things, nor are they greedy for other people’s things which they should not desire. If we also continually practice charitable giving, we will have great wealth in the future.

The third blessed virtuethe sages have in expounding the Dharma is an auspicious appearance in this lifetime, because those who listen to the Dharma will have proper and gentle demeanors.

The third is “an auspicious appearance in this lifetime.” In this life, they have an auspicious appearance. This is because those who listen to the Dharma will have a proper and gentle demeanor. How can we have an auspicious appearance so that people are happy to see us? In the present, we must speak softly. When we see others, we must smile. When we speak, we must do so more carefully and more gently. We must treat others gently and humbly, then we will have an auspicious appearance in our future lives. If we form many good affinities in this life, when people see us in future lifetimes, they will naturally be happy.

The fourth blessed virtue the sages have in expounding the Dharma is a great reputationin this lifetime, because those who hear the Dharma will take refuge in the Three Treasures.

The fourth is “a great reputation in this lifetime.” Not only will people be happy to see them, they will also have a great reputation. This is because they hear the Dharma and know to take refuge in the Three Treasures. They uphold the Three Refuges and Five Precepts [The first of] the Three Refuges is to take refuge in the Buddha, to comprehend the great path and form the supreme aspiration. Then we take refuge in the Dharma, delve deeply into the sutra treasury and have wisdom vast as the ocean. We take refuge in the Sangha and lead the people harmoniously, without any hindrances. We have these Three Refuges. Apart from the Three Refuges, we also have the Five Precepts. This is why we now must earnestly listen to the True Dharma and take refuge in the Three Treasures. When we are able to uphold the Three Refuges and the Five Precepts, naturally we will not do bad things in the future, and our reputation will be completely flawless.

The fifth blessed virtuethe sages have in expounding the Dharma is intelligence in this lifetime, because those who hear the Dharma will realize wondrous wisdom.

The fifth is “intelligence in this lifetime.” We can attain more intelligence in this life. We will have intelligence, and furthermore we must have wisdom. To be intelligent with what we see or hear is also very important, “because those who hear the Dharma will realize wondrous wisdom.” When we listen to and study the Dharma, taking it to heart, naturally we will be very clear and understand it thoroughly. The subtle, wondrous Dharma unlocks our wisdom.

So, sages who expound the Dharma have five virtues. The Sutra of the Five Blessed Virtues of the Sages explains this very clearly. This is the Dharma that the Buddha taught. It truly contains so much. The Buddha gave the teachings of the Five Vehicles for spiritual practitioners and laypeople, enabling us to have the causes and conditions to hear it. This is the Dharma the Buddha taught to benefit sentient beings. It helps us eliminate our past bad habits, so we are able to change and do all kinds of good in the world, while eliminating all kinds of evil. This is what we must put our efforts into.

“[It is] like that great cloud, with the rain of one flavor.” This is just like the Buddha-body. “When one realizes the Buddha-body of supreme enlightenment….” The Buddha-body refers to the Dharma-body, the transformation-body and the reward-body. Altogether these are called the Buddha-body. “The Buddha-body responds to all, and the Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences.”

The Buddha-body that can universally respond to all in the world is the Dharma. Though the Buddha lived more than 2000 years ago, the Dharma is universally present in the world. To further spread the Dharma, those who listen to the Dharma must also teach and transmit the Dharma. Thus, the Buddha’s Dharma-body can respond universally to all beings in this world. The Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences. The entire world needs rain. The clouds gather and the rain falls. This is the moisture that the world needs

“[It] nourishes the flowers of humankind so that each is able to bear fruit. Contemplating the Four Noble Truths, they use the concept of impermanence to observe the Five Aggregates and give rise to a wisdom similar to Nirvana-wisdom”

“[It] nourishes the flowers of humankind.” This means the Dharma is taught to all. “The flowers of humankind” is an analogy for all things on earth. “Flowers” is an analogy which includes the many forests of vegetation and trees. This also includes everything in the human world. Contemplating the Four Noble Truths, “They use the concept of impermanence to observe the Five Aggregates.” From the Four Noble Truths, we observe the suffering of impermanence. From the suffering of the Four Noble Truths, we enter the teachings of the Twelve Links to comprehend, in our daily living, the impermanence of time and space as well as our own life of birth, aging, illness and death. These are all inseparable from the concept of impermanence and the Five Aggregates.

We must observe the Five Aggregates, form, feeling, perception, action, consciousness. How much do we really understand? When we see people, matters and objects, do we like them or not? This comes from the Five Aggregates. The Five Aggregates are also impermanent “[They] give rise to a wisdom similar to Nirvana-wisdom.” If we are a person like this, we more or less understand what the principles are.

So that each is able to bear fruit: The Dharma of warmth, of pinnacle, of patience and of foremost in the world nourish those in the Five Vehicles, those who uphold the precepts and the good deeds. This is an analogy for the flowers of people’s minds receiving nourishment so that each can grow and bear fruit.

So, “Each is able to bear fruit.” We must understand the Dharma here; the Dharma of warmth, of pinnacle, of patience and of foremost in the world. No matter what kind of capabilities we have, we can absorb the Dharma. Thus, “Each is able to bear fruit”

To “nourish those in the Five Vehicles” means that we have accepted the Dharma of the Five Vehicles. We start from interacting with people in society, practicing the Ten Good Deeds and Five Precepts until we want to enter the Buddhist path, practice the Great Vehicle Dharma and eliminate great afflictions. In the teachings of the Five Vehicles, we must always have the precepts, practice the Ten Good Deeds and Five Precepts. Lay practitioners must also cultivate these. Not only must we not kill, we must also protect life. This is upholding goodness. We must uphold the precept of no killing and furthermore protect life and so on. This is in the teachings of the Five Vehicles.

It is an analogy for the flowers of people’s minds. The seeds in our minds bloom and bear fruit. What we are cultivating now is like the seed of a flower. Once the flowers bloom, they then bear fruit; this is the cycle of fruit. This is an analogy for the flowers of people’s minds receiving nourishment. If the flowers can be nourished, they can mature and bear fruit again. “One gives rise to infinity, and infinity arises from one. Each can grow and bear fruit.” As long as we are truly mindful, when we obtain one seed and are nourished by the Dharma-water, we will fully attain infinite teachings. This is the fruit

“The purity of our original mind is likened to flowers. These are called the flower of the mind. People are likened to flowers, so it speaks of the flowers of humankind.”

The lotus flowers bloom in the mud. So, their hearts are pure; the lotus seeds are pure. These flowers and fruits all grow in the mud. So, “These are called the flower of the mind [It] nourishes the flowers of humankind.” This indicates that the Dharma of love has entered our minds.

The previous sentences brought up an analogy about connection. Though with no differences, it differs; it differs yet has no differences. The great cloud of one flavor has no differences, yet each of us bears fruit with differences.

The previous passage used an analogy. The Dharma which truly connects to people, the undifferentiated Dharma, fits the capabilities of all humans in this world. So, there is no difference. Although [the Dharma] has no differences, there is still a difference, which is the difference in our capabilities. The Dharma has no differences. This is the undifferentiated Dharma, but we all have our different capabilities. “The great cloud of one flavor has no differences.” The great cloud of one flavor has no differences, “yet each of us bears fruit with differences.” No matter what kind of capabilities you have, as long as you accept [the Dharma], you can attain complete success and mature.

The clouds and rains that can nourish have no differences. This means the Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The sizes of the trees that receive nourishment differ. This means the thoughts and practices of sentient beings differ.

So, the clouds and rain that can nourish have no differences. This means “The Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The trees that receive nourishment” differ in size. The trees that accept nourishment are different in size. This means that the thoughts and practices of sentient beings are different.

All in all, there are differences and no differences. The Buddha-Dharma itself has no differences. The difference is in the minds of us ordinary people and sentient beings. Therefore, we must always be mindful.

Episode 924 – In Still Contemplation We Understand All Dharma

---

>> With the common teachings, Bodhisattvas receive benefits and grow. Their wisdom is firm and solid. They understand that the Three Realms are illusory. With the unique teachings, Bodhisattvas receive benefits and grow. They abide in still contemplation, so their minds reach complete understanding of True Dharma.

>> “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “There are also those who abide in Samadhi and attain spiritual powers. In hearing that all phenomena are empty, they give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> With the unique teachings, Bodhisattvas receive benefits and grow. They abide in still contemplation and with their minds understand [True Dharma]. In listening to the Dharma they give rise to joy. They are the big trees that grow. As this happens, it should also include the growth of small, average and great plants.

>> Principles adapt to heavenly beings and humans so they can gradually enter the Three Vehicles. From the Three Vehicles, they gradually enter the One Vehicle, and from the true they reach the ultimate. The three plants and two trees each improves and advances. As such, they are completing the goal of leading the provisional back to the true.

>> There are also those who abide in Samadhi, and attain spiritual powers: There are those of great capabilities who abide in Samadhi and can manifest spiritual powers and the power of wisdom.

>> Abide in Samadhi: This refers to meditation, to considering things with a tranquil mind. The old translation was cultivating contemplation. It is the power to recognize illusiveness from emptiness. This is like how Bodhisattvas who teach and transform sentient beings have the Fourfold Fearlessness.

>> Bodhisattvas have the Fourfold Fearlessness 1. Retaining and upholding without forgetting, they are fearless in expounding the Dharma 2. Completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings, they are fearless in expounding the Dharma 3. Skillful in answering questions, they are fearless in expounding the Dharma 4. Able to sever doubts, they are fearless in expounding the Dharma.

>> In hearing that all phenomena are empty, they give rise to great joy, This means that. When they hear it taught that the nature of all phenomena is empty and still, within their minds is a clear awakening. Their minds are very clear and they can awaken. In this way, they are very joyful.

>> These Bodhisattvas’ wisdom is the same as the Buddha’s wisdom, and their principles are on par with the Buddha’s. They thoroughly realize the great path. With complete understanding of the Buddha’s state, they attain Dharma-joy and ascend to the first ground.

>> The [Surangama] Sutra says: Through Great Bodhi, they skillfully attain comprehension. Their awakening is equal to the Tathagata’s, with complete understanding of the Buddha’s state. This is called the ground of joy.

>> [They] radiate incalculable light and deliver all sentient beings: The light represents wisdom. They captivate sentient beings with wisdom. This is called radiating light. The radiance of wisdom is manifold, hence it is said to be incalculable.

>> They are called big trees and are able to grow: This is an analogy for the great Bodhisattvas of the immediate teachings.

>> It says that they illuminate the trichiliocosm, quake the earth in six ways, manifest bodies of outstanding appearances, transform within the Six Realms and respond simultaneously in all directions. They reveal the Five Spiritual Powers, thrice turn the Dharma-wheel to give teachings and even manifest the. Eight Aspects of Attaining Buddhahood to transform all sentient beings. Thus, they are called big trees that receive benefit and grow.

---

“With the common teachings, Bodhisattvas receive benefits and grow. Their wisdom is firm and solid. They understand that the Three Realms are illusory.
With the unique teachings, Bodhisattvas receive benefits and grow. They abide in still contemplation, so their minds reach complete understanding of True Dharma.”

“Common teachings” and “unique teachings” have their differences; they differ in certain ways. Both start with great aspirations and great vows. Those with duller capabilities gradually proceed step by step, each in their own time. However the Buddha taught them, they would learn it step by step. Once they had learned it fully, they could then go among the people. This is called the “gradual teachings.” Although they proceed step by step, by following the teaching methods of the Buddha, this process will also strengthen their wisdom so they understand the Three Realms are illusory.

Common teachings and unique teachings are slightly different. Common teachings are like this, “I have formed aspirations, and my will to practice is firm and solid. I understand that all things in the world are illusory and impermanent. I do not only seek benefit for myself; I put the teachings into practice.” However, they do so at a slower pace. As for unique teachings, these are “immediate.” They are not [gradual], but immediate [Gradual] refers to dull capabilities, to taking it slowly. Immediate teachings are for sharp capabilities. So, they are called “unique teachings. Bodhisattvas receive benefits and grow.” They accept the Buddha-Dharma. After they understand these principles, their minds immediately calm down, and they enter into a state of calm contemplation, reaching complete understanding of the True Dharma.

This teaching is already very profound; it deeply penetrates their minds so their minds can be calm and unmoving. They thoroughly understand the True Dharma. The Dharma that the Buddha teaches is quickly accepted by those with sharp capabilities. They also form great aspirations and great vows. In using sharp capabilities to receive the Buddha-Dharma, their progress will far surpass that of. Bodhisattvas of common teachings. With their cultivation of still contemplation, they reach complete clarity and purity; their minds will not waver. They are completely clear and pure. They form great aspirations to move forward and thoroughly understand the True Dharma. This is the unique teachings.

As we learn the Dharma, we must always be mindful. There is more than just saying, “I am always listening to the Dharma and researching the Buddha-Dharma. I am a famous scholar with a degree.” No, the most important thing is to put these teachings into practice. When we are hungry, if we only care to have knowledge of nutrition, and set up a banquet where others eat but we do not, in fact al we have is knowledge of nutrition, we ourselves will not absorb a [sufficient] amount of nutrients. So, we must understand the Dharma and put it into practice. Only then will we have a sense of being grounded.

The previous sutra passage states, “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”

Only if Bodhisattvas’ wisdom is firm and solid can they achieve the state of Buddhahood and completely understand all things. Seeking the unsurpassed way is the supreme vehicle of the path to Buddhahood. In this way, they are little trees. Even if they receive gradual teachings, they are trees, and even little trees can grow big. So, we say that these are “able to grow.”

The next sutra passage says, “There are also those who abide in Samadhi and attain spiritual powers. In hearing that all phenomena are empty, they give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”

There are also those in Samadhi. Samadhi is the cultivation of contemplation. When our mind is pure, the wisdom of our nature of True Suchness will be fully present in our minds. If our minds are pure and no longer covered by ignorance, we will naturally radiate infinite light, the light of wisdom. We can radiate infinite light. So, “[They] radiate incalculable light and deliver all sentient beings.” They use their wisdom to cover everything like dense clouds in the sky. When causes and conditions mature, they bring rain to moisten the earth. All plants and trees on the land receive moisture; all are able to receive the rain’s nourishment.

Next, I will explain to you [the meaning of] “unique teachings.” Yesterday, I explained “common teachings.”

With the unique teachings, Bodhisattvas receive benefits and grow. They abide in still contemplation and with their minds understand [True Dharma]. In listening to the Dharma they give rise to joy. They are the big trees that grow. As this happens, it should also include the growth of small, average and great plants.

With the “unique teachings,” these Bodhisattvas “receive benefits and grow.” They abide in cultivation of still contemplation. They achieve this Samadhi and take it to heart, so “their minds reach complete understanding. In listening to the Dharma, they give rise to joy.” These are the big trees that grow and benefit. “As this happens, it should also include” “the growth of small, average and great plants.” These are the unique teachings. Since their minds reached complete understanding, they take joy in listening to the teachings. If we completely eliminate our afflictions and clearly pave this path in our minds, then once the road is clear, we can walk on it. The landscape of our minds will bring great joy; we will see the landscape of our minds. Then we are the big trees that grow and benefit.

Take a big tree, for example. Once it has grown, it still requires moisture from the rain. If a long time passes without rain, the ground will be dry, and the tree will have difficulty in surviving. So, we must take the Dharma into our hearts until our nature awakens. This is the true source of the Dharma. When the principles of all things in the universe have been taken into our mind, then our own mind is the Dharma. Our own nature of True Suchness is the source of Dharma. Therefore, we must be very mindful; by cultivating contemplation and attaining complete understanding, we are the big trees.

Thus, “As this happens, it should also include the growth of small, average and great plants.” Once the big trees receive this moisture, in fact, the ground will also receive nourishment. So, when a big tree receives moisture, this should also include little trees as well as average and superior medicinal plants. All can receive this moisture.

Principles adapt to heavenly beings and humans so they can gradually enter the Three Vehicles. From the Three Vehicles, they gradually enter the One Vehicle, and from the true they reach the ultimate. The three plants and two trees each improves and advances. As such, they are completing the goal of leading the provisional back to the true.

“Principles adapt to heavenly beings and humans so they can gradually enter the Three Vehicles.” These principles of one appearance and flavor are the Dharma that universally adapts to heavenly beings and humans so they can gradually enter the Three Vehicles. Then the Three Vehicles gradually enter the One Vehicle, “and from the true they reach the ultimate. The three plants and two trees each improve and advance. They do their utmost to return from the provisional to the true.” In this way, they move forward, step by step, from Bodhisattvas of the gradual teachings, Starting from the Five Precepts or Ten Good Deeds, they continue to the Four Noble Truths and the Twelve Links of Cyclic Existence. They understand the teachings of the Bodhisattva Vehicle and step by step accept the Buddha-Dharma. They also start forming aspirations to advance.

So, with teachings for heavenly beings and humans, we will have an affinity with the Buddha. The causes and conditions of the Dharma lead us to slowly enter the Three Vehicles. We form aspirations to engage in practice. Understanding the illusory nature of this world, we do not have thoughts of desire and do not cling to this world. So, we slowly approach the path of spiritual practice. From the Small Vehicle Dharma, we gradually reach the True Dharma of the One Vehicle, until finally arriving at the ultimate state. This is our process of spiritual practice.

“The three plants and two trees each improve and advance.” Each has their way of accepting the Buddha-Dharma. This is very exceptional. When we look at their capabilities, they receive much benefit. This is called improving and advancing. They receive great benefit. “They do their utmost to return from the provisional to the true.” They understand the past Dharma was provisional, but they are able to return to the True Dharma. This is a road; we must put our efforts into walking it. We do not need to fear a slow pace, only not taking the first step. If we are willing to take a step forward and be diligent with every step, then even with gradual teachings, we will improve.

There are also those who abide in Samadhi, and attain spiritual powers: There are those of great capabilities who abide in Samadhi and can manifest spiritual powers and the power of wisdom.

“There are also those who abide in Samadhi and attain spiritual powers.” This means “There are those of great capabilities.” To abide in Samadhi is to cultivate contemplation. People like this “abide in Samadhi and can manifest spiritual powers and the power of wisdom.” Their minds are already settled and in a state of pure and undefiled Samadhi. Samadhi means to have right understanding, right views and right thinking. Our mind is not affected by external things, and we can fully eliminate our own ignorance. So, we “can manifest spiritual powers and the power of wisdom.” In this way, we can truly go among people and shine the great light of our hearts.

As for the [concept of] “Samadhi,” let us mindfully seek to understand. What does this mean? Sitting here with closed eyes is not the only definition of meditation. Samadhi is a state of concentration, so we sometimes talk about [right] concentration. It is to very calmly contemplate, to consider things with a tranquil mind

Abide in Samadhi: This refers to meditation, to considering things with a tranquil mind. The old translation was cultivating contemplation. It is the power to recognize illusiveness from emptiness. This is like how Bodhisattvas who teach and transform sentient beings have the Fourfold Fearlessness.

Our mind must constantly be very calm, unaffected by outside afflictions and ignorance. If our resistance to stress is low, we quickly become overburdened and a very anxious state of mind emerges. We cannot be like this. We must have courage. Bodhisattvas must have great strength. If we do not have strength, how can we take on the burdens of sentient beings? So, we must be full of wisdom and courage. Only then can we earnestly walk this path of spiritual practice.

Thus “It is the power to recognize illusiveness from emptiness.” We first realize that everything is empty, that everything is illusory and impermanent. Only in this way can we awaken to the illusory appearance of all things. This illusory appearance requires the accumulation of many conditions before it can come into being. So, these are the principles we must learn. The appearances that we see and the sounds that we hear are all types of illusions. Thus our minds must be very calm and we must understand external appearances. We must engage in internal cultivation.

In the same way, Bodhisattvas who teach and transform sentient beings have four kinds of fearlessness

Bodhisattvas have the Fourfold Fearlessness 1. Retaining and upholding without forgetting, they are fearless in expounding the Dharma 2. Completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings, they are fearless in expounding the Dharma 3. Skillful in answering questions, they are fearless in expounding the Dharma 4. Able to sever doubts, they are fearless in expounding the Dharma.

The first is. “Retaining and upholding without forgetting, they are fearless in expounding the Dharma.” They retain all teachings and cultivate all goodness. When we hear the Dharma, we must not ever forget it. We must cultivate all goodness and go among people fearlessly. Thus, “Retaining and upholding without forgetting, they are fearless in expounding the Dharma.”

The second is “completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings.” This is what we must understand in sentient beings. Then we are “fearless in expounding the Dharma.” We must first understand sentient beings’ habitual natures and their needs. Only then will they accept what we give them.

The third is, “Skillful in answering questions, they are fearless in expounding the Dharma.” Sentient beings raise difficult questions. They know the Dharma is this way or that, but they want to test you. You must have that [spirit of] “retaining and upholding all teachings” and not forget these principles. We must adapt to sentient beings’ habitual tendencies. Whatever they ask, we must thoroughly answer them. So, “Skillful in answering questions, they are fearless in expounding the Dharma.” Bodhisattvas must be replete with this ability.

The fourth is, “Able to sever doubts, they are fearless in expounding the Dharma.” This is like a doctor taking a patient’s pulse or doing a physical. We must understand what the symptoms are. After we accurately determine the symptoms, we prescribe medication. Then the patient can be saved. Thus, “able to sever doubts” means that if we are hesitant, it is hard to prescribe medicine. If we are hesitant in handling affairs, it will be difficult to accomplish tasks. So, whether Bodhisattvas are teaching the Dharma or handling tasks, we must have this decisiveness. We must be very clear about things; [we must have] this kind of wisdom. Thus, we are fearless in expounding the Dharma. These are the four qualifications of a Bodhisattva

“In hearing that all phenomena are empty, they give rise to great joy,” This means that. “When they hear it taught that the nature of all phenomena is empty and still, within their minds is a clear awakening.” Their minds are very clear and they can awaken. In this way, they are very joyful.

When people listen to the Dharma, if they have great capabilities, they will understand as soon as they hear it. All phenomena are empty. All phenomena are empty and all appearances are illusory. They hear this and immediately understand. As such, their minds are clear and awakened. They clearly understand and are awakened. Thus they are very joyful.

This means that “These Bodhisattvas’ wisdom is the same as the Buddha’s wisdom.”

These Bodhisattvas’ wisdom is the same as the Buddha’s wisdom, and their principles are on par with the Buddha’s. They thoroughly realize the great path. With complete understanding of the Buddha’s state, they attain Dharma-joy and ascend to the first ground.

Bodhisattvas with sharp capabilities have wisdom that already approaches the state of Buddhahood. It is on the same level as the Buddha’s wisdom, so “Their principles are on par with the Buddha’s.” They basically understand these principles and thoroughly comprehend the Buddha’s teachings. “They thoroughly realize the great path.” They have opened their hearts and have understood. So, “With complete understanding of the Buddha’s state, they attain Dharma-joy and ascend to the first ground.” They already have understanding in their minds, so they are constantly in a state of Dharma-joy. The first ground is the ground of joy. At this time, they understand the Dharma that the Buddha taught. So, they have reached the ground of joy,

The [Surangama] Sutra says: Through Great Bodhi, they skillfully attain comprehension. Their awakening is equal to the Tathagata’s, with complete understanding of the Buddha’s state. This is called the ground of joy.

We are very joyful in hearing so much Dharma. “In hearing that all phenomena are empty, they give rise to great joy,” This means that because they have understood, they “radiate incalculable light and deliver all sentient beings.”

[They] radiate incalculable light and deliver all sentient beings: The light represents wisdom. They captivate sentient beings with wisdom. This is called radiating light. The radiance of wisdom is manifold, hence it is said to be incalculable.

Light represents wisdom; they captivate sentient beings with wisdom. Our wisdom can transform sentient beings, so, “This is called radiating light. The radiance of wisdom is manifold, hence it is said to be incalculable.” Wisdom is not only expressed in one way. This wisdom is infinite and incalculable.

They are called big trees and are able to grow: This is an analogy for the great Bodhisattvas of the immediate teachings.

So, they are called big trees “and are able to grow.” This is an analogy for the Bodhisattvas who receive immediate teachings, great Bodhisattvas of the immediate teachings.

It says, “They illuminate the trichiliocosm” because Bodhisattvas have have fully experienced and understood all.

It says that they illuminate the trichiliocosm, quake the earth in six ways, manifest bodies of outstanding appearances, transform within the Six Realms and respond simultaneously in all directions. They reveal the Five Spiritual Powers, thrice turn the Dharma-wheel to give teachings and even manifest the. Eight Aspects of Attaining Buddhahood to transform all sentient beings. Thus, they are called big trees that receive benefit and grow.

So, “They illuminate the trichiliocosm [and] quake the earth in six ways”. This is the wisdom of the Bodhisattvas. Their light illuminates the earth, and they shake the earth in six ways. They “manifest bodies of outstanding appearances, transform within the Six Realms and respond simultaneously in all directions.” The grounds of Bodhisattvas’ minds have already been shaken. They know and understand that the Dharma has always been like this. This kind of Dharma is able to shake the earth in six ways. They actualize the Six Paramitas in all actions; they have already taken this to heart. “They reveal the Five Spiritual Powers, thrice turn the Dharma-wheel to give teachings and even manifest the. Eight Aspects of Attaining Buddhahood.” This is the Buddha’s process of spiritual practice. With the Eight Aspects of Attaining Buddhahood, [these Bodhisattvas] came to this world to “deliver all sentient beings. Thus, they are called big trees that receive benefit and grow.”

So, we must put effort into being mindful and “radiate incalculable light to transform all sentient beings.” In the Introductory Chapter, the Buddha radiated light from between His eyebrows, [illuminating] 18,000 lands, and the earth quaked in six different ways. I hope that the ground of everyone’s minds quakes so they can accept the Buddha’s teachings. Thus, we must make good use of the Buddha-Dharma for this world and put earnest effort into always being mindful.

Episode 923 – Hearers and Solitary Realizers Enter Gradually

---

>> From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles. Hearers and Solitary Realizers gradually enter the One Vehicle. From the True Dharma, one goes to the ultimate. The three plants and two trees each improve and advance.

>> “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus they are called medicinal plants, and each is able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> Bodhisattvas of the common teachings receive benefits and grow. The wisdom of these Bodhisattvas is solid. They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle. They are like the little growing trees. They do their utmost to reach the aim of returning from the provisional to the true.

>> The Three Vehicle practitioners refers to how. Though everyone has different capabilities, everyone still has many common characteristics. They can all commonly contemplate the principle of non-arising, to eliminate the afflictions of arising and ceasing

>> The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings.

>> If any Bodhisattvas have firm and solid wisdom means that Bodhisattvas have a firm and solid power of wisdom. They never retreat or regress. Their wisdom that comprehends the emptiness of phenomena is sharp. Thus it is called firm and solid.

>> [They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme.

>> Eliminating the delusions of views and thinking of the Three Realms. The Three Realms are only created by the mind. There is no other Dharma apart from the mind. The mind, the Buddha and sentient beings are no different [in their nature]. Thus it says they understand the Three Realms and seek the supreme vehicle.

>> They are called little trees and are able to grow: Though they seek the Buddha’s Way, they enter through the gradual teachings, instead of attaining immediate awakening. Hence they are called little trees.

---

“From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles.
Hearers and Solitary Realizers gradually enter the One Vehicle. From the True Dharma, one goes to the ultimate.
The three plants and two trees each improve and advance.

“From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles.” That is to say, as Buddhist practitioners, we must uphold precepts. Without rules, how can we learn the Buddha’s Way? Someone who is a student must follow the rules for students. If we want to learn anything in this world, we must practice according to a system of teachings. The system for learning the Buddha’s Way is practicing good deeds and upholding precepts. The most fundamental part of being a good person is upholding the Five Precepts.

The first precept is “no killing.” In our daily living, who has never killed before? Unless people are vegetarians, most of have committed indirect killing. Because people want to eat [meat], someone else has to kill the animals. Humans are the most intelligent of all beings, so we should cherish all beings. We need to cherish them, care for them and protect them. This means we must not kill and furthermore must protect life. This is the meaning of the precept “no killing.”

The second precept is “no stealing.” People steal out of greed, the greed for others’ possessions. It is not something we should obtain, yet we steal, rob or loot to get it. This all comes from a greedy mind. So as Buddhist practitioners, we truly must abide by the precepts. The precept of no stealing means not taking ill-gotten wealth.

The third is “no sexual misconduct.” This is a precept for abiding by family ethics. Spouses should be true to each other and should not commit adultery. Whether wives take illicit lovers or husbands have mistresses, people who act this way violate the principles for married couples. This will lead to a breakdown of the family order and the destruction of family morals. Thus, we must have family ethics; married couples must be faithful to each other and safeguard their family. This is the precept of no sexual misconduct.

The fourth precept is “No lying.” As for our speech, every word we speak creates karma. Some people “gossip,” some use “harsh speech,” others engage in “flattery” and some practice “false speech.” After they hear half of a story, they will make up the other half of it and say, “That person said so.” In fact, this is not what that person meant at all. After hearing half of the story, or hearing some false rumors, they start spreading what they have heard. In this way, “One person’s lie is propagated by ten thousand as the truth.” This is speaking false words. This kind of false speech disturbs people’s minds and creates chaos in society. Rumors are spread through gossip and false speech. This is very frightening.

The fifth precept is “no drinking alcohol.” Some people crave alcohol. Drinking alcohol can cause trouble in our minds. Smoking and drinking are harmful to our bodies and can disturb our minds. In modern times, people also use drugs. When people are under the influence of alcohol or drugs, they often are not in control of themselves and are not aware of what they are doing. Once their minds are disturbed, what they do will not be good for their family, their society or themselves.

So, these are the Five Precepts. For Buddhist spiritual practitioners, the first challenge we must overcome is upholding the Five Precepts of the Human Vehicle. Now, we should understand what the Five Precepts are about.

We also need to practice the Ten Good Deeds. If all people in society have love in their hearts and know to protect life and help others, then when someone faces difficulties, people will help them to get past it. By practicing good deeds like this and also upholding the precepts, we will be abiding by the human and heavenly precepts and deeds and cultivating human and heavenly blessings.

For an even more complete [spiritual practice], we need to earnestly eliminate our afflictions, our afflictions and ignorance. We must go one step further and gradually enter the Three Vehicles. The Three Vehicles are the Hearer, Solitary Realizer and the Bodhisattva Vehicles. These allow us to eliminate all afflictions and ignorance and not be controlled by worldly forces.

During the Buddha’s lifetime, something like this happened. There was a small kingdom in which the king trusted and practiced the Buddha-Dharma. He had great reverence for the Three Treasures and hoped that in his kingdom, all would uphold the Five Precepts and practice the Ten Good Deeds. Among them, there was one lay practitioner who cultivated good deeds and purifying practices. Although he did not renounce the lay life, his body and mind were pure.

At the time, the king made a discovery. In his country, on the surface it seemed that no one dared to violate the law. But in private places, they were still making illegal transactions, doing illegal business and committing illegal acts. So, one day, the king gave a decree and announced, “Whosoever truly engages in spiritual practice, has faith in and practices the Buddha-Dharma and is deeply reverent will be punished and sentenced to be decapitated.” This lay believer who was very pure received this news with much sadness in his heart. “I would rather be decapitated than be forced to give up the precepts I uphold and the virtuous Dharma I practice.”

Learning about this, the king secretly sent people to understand. This pure Buddhist practitioner was truly upholding the precepts and the good deeds. So, the king was very happy. Throughout the kingdom, nobody else dared admit that he was upholding the teachings of the Three Treasures with perseverance and resolve. This person was the only one. So, the king decided to visit this pure lay practitioner in person. The king appointed him as his number one partner, the prime minister assisting to govern the country.

This was from his firm resolve and faith. Lay practitioners can also transcend the states of Hearers and Solitary Realizers to have the firm resolve of a Bodhisattva. Thus, “One gradually enters the Three Vehicles.” That lay practitioner went from practicing human and heavenly precepts and deeds to the transcendent state of Bodhisattvas. This is what we must learn,

especially as, “From the True Dharma, one goes to the ultimate.” From [our practice of] the True Dharma, strengthening our understanding of the principles, up to ultimately walking the Bodhisattva-path, we wholeheartedly seek to reach Buddhahood. This is the meaning of strengthening our spiritual aspirations.

Thus, “The three plants and two trees each improve and advance.” As we engage in spiritual practice, we are accepting the nourishment of the Buddha’s Dharma-rain, so we need to remain determined, from forming our first aspiration until reaching the ultimate state of the Ten Grounds and wondrous enlightenment. This is how we advance forward.

The previous sutra passage states, “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus they are called medicinal plants, and each is able to grow.”

This is the previous sutra passage. We should know that. Hearers and Solitary Realizers engage in spiritual practice in the deep mountains until they are in their final incarnation. Actually, this final incarnation is still not the ultimate. They only attain a small, limited Nirvana; they only eliminate their own ignorance. They have not yet formed great aspirations. So, they are referred to as medicinal plants.

The next sutra passage states, “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”

“If Bodhisattvas have firm and solid wisdom….” These Bodhisattvas can be divided into those who receive the “common teachings” and those who receive the “unique teachings.”

Bodhisattvas of the common teachings receive benefits and grow. The wisdom of these Bodhisattvas is solid. They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle. They are like the little growing trees. They do their utmost to reach the aim of returning from the provisional to the true.

Bodhisattvas who receive the “common teachings” start by forming an initial aspiration and finding joy in the Buddha-Dharma. They gradually engage in spiritual practice; these are Bodhisattvas of the “common teachings”. These people must go through the Ten Abiding Conducts, the Ten Practices and the Ten Grounds. In this way, they continually advance forward. These are the Bodhisattvas of common teachings. Although they advance forward slowly, gradually and with diligence, their resolve remains very firm and unwavering. Because “They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle,”

they advance forward step by step. From the principles they have learned and heard, they understand that in this human realm, within the Three Realms, the desire realm, form realm and formless realm, everything is illusory and impermanent. Nothing is eternal. Due to their firm belief, they seek only the supreme Buddha Vehicle. They are certain of reaching the Buddha’s state so they advance forward. “They are like the little growing trees.” They have relatively great capabilities and have already formed aspirations. After forming aspirations, they still have to allow these seeds to sprout into saplings. Saplings gradually grow bigger, growing into little trees. They continue to grow slowly. Big trees had to start from little trees.

“They do their utmost to reach the aim of returning from the provisional to the true.” From provisional teachings, the Buddha taught the Dharma step by step. Thus, practitioners advance forward step by step and attain understanding. “Provisional” teachings are “gradual teachings.” They gradually receive this education. This is how we can return to our intrinsic nature of True Suchness. As long as our spiritual aspirations are firm, we need not fear moving slowly; with the provisional we return to the true. Through all these stages, we advance toward the Dharma of the One Vehicle. Without a second thought, we can walk toward the Bodhisattva-path with wholehearted resolve

“The Three Vehicle practitioners” refers to how. “Though everyone has different capabilities, everyone still has many common characteristics. They can all commonly contemplate the principle of non-arising, to eliminate the afflictions of arising and ceasing.”

The Hearers, Solitary Realizers and Bodhisattvas, although they have different capabilities, all have common characteristics, that is, “They can all commonly contemplate.” This means that they all have a path in common. They contemplate the principle of non-arising, which is the true principle. We all have an intrinsic nature of True Suchness that does not arise or cease. The nature of our minds is the true principle. This true principle never arose, so of course it does not cease. It is everlasting. So, we can thus “eliminate the afflictions of arising and ceasing.” Hearers are also eliminating the afflictions of arising and ceasing. Solitary Realizers do the same, as do Bodhisattvas, of course. This is what practitioners of the Three Vehicles have in common.

The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings.

So, “They have all realized the stage beyond learning” ․The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings. If we all are able to understand, we will know “the stage of learning” means we still have more to learn. “The stage beyond learning” means we [understand] the true principles of the universe; we understand everything the Buddha taught us. We now just need to put it into practice. However, we have still not “completed our learning of the Path.” After we have listened to Dharma for a long time, how do we perfect and complete our learning? We do this by putting the Dharma into practice and truly walking the Bodhisattva-path. This way, our learning of the Path will be perfect and complete.

After our learning of the Path is complete, what else is there to learn or practice? So, they “all escaped from fragmentary samsara.” We know [we are subject to] the laws of nature, but the true principles already abide in our minds. Although our bodies undergo fragmentary samsara, our nature of True Suchness is everlasting. So, we want to “escape from fragmentary samsara and all enter Nirvana.” This is the “common teachings”

“If any Bodhisattvas have firm and solid wisdom” means that “Bodhisattvas have a firm and solid power of wisdom. They never retreat or regress. Their wisdom that comprehends the emptiness of phenomena is sharp. Thus it is called firm and solid.”

Because they have wisdom and a firm faith, they have the power to advance forward. They have “a firm and solid power of wisdom. They never retreat or regress.” They are determined that they will never retreat, that they will only advance forward.

“Their wisdom that comprehends the emptiness of phenomena is sharp.” Their sharp capabilities comprehend the Dharma and the emptiness of all phenomena. But there is wondrous existence in this emptiness. All things in this world are impermanent, and the earth is fragile. If we only listen to or read this in the sutras, will we be able to understand? We must put it into practice. When we go there ourselves and see the suffering in this world with our own eyes, our wisdom-life can grow further. So, “Their wisdom that comprehends the emptiness of phenomena is sharp.” This sharpness also means firmness, indicating that we can comprehend quickly. “Thus it is called firm and solid.” There is no sluggishness; those with sharp capabilities are very fast. Because they put their feet on the ground, they are able to quickly comprehend

[They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme.

“[They] understand the Three Realms and seek the Supreme Vehicle,” ․[They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme [They have] complete insight and thorough understanding. Among the Hearers, Solitary Realizers and Arhats, this is called insight. In the Buddha’s state it is thorough understanding.

So, “insights” and “powers” are attained in the process of spiritual practice, [like when we say] “I see! Understanding” means we have already arrived. We not only know these principles, but have experienced them as well. When we truly arrive, that is what is called “understanding.”

So, “They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion” [The Three Realms] are truly like a dream or an illusion. Look at Nepal. Suddenly, the earth shook, and all those homes were destroyed. Many lost their loved ones. Think about it, isn’t [life] like a dream or an illusion? It is insubstantial like a dream or an illusion.

“Among the Three Vehicles, Bodhisattvas are supreme.” This is because among the Three Vehicles, the Hearers and Solitary Realizers remain where they are. They just say, “I know, I know!” But Bodhisattvas have already arrived and are considering how to support and help.

Eliminating the delusions of views and thinking of the Three Realms. The Three Realms are only created by the mind. There is no other Dharma apart from the mind. The mind, the Buddha and sentient beings are no different [in their nature]. Thus it says they understand the Three Realms and seek the supreme vehicle.

So, we need to understand; this is how the world is. Thus, we need to be “eliminating the delusions of views and thinking of the Three Realms.” Within the Three Realms, why is the human realm full of suffering? Everyone has the view of self and deviant views; they are attached to view of self and others, etc. This creates many ignorant thoughts, so we need to eliminate these [views].

“The Three Realms are created solely by the mind.” Everyone needs to understand that the desire realm, form realm and formless realm are all created by the mind. There is no other Dharma apart from the mind. There is only the one appearance and one flavor of the One True Dharma. “The mind, the Buddha and sentient beings are no different [in their nature].” Thus, it says, “They understand the Three Realms and seek the supreme vehicle. The supreme vehicle” is the supreme Path. We need to experience and accept this.

They are called little trees and are able to grow: Though they seek the Buddha’s Way, they enter through the gradual teachings, instead of attaining immediate awakening. Hence they are called little trees.

“They are called little trees and are able to grow.” This is the Bodhisattva-path. The seedlings have already gradually grown into little trees. Bodhisattvas who begin to receive common teachings and gradual teachings are diligently advancing forward and walking the Bodhisattva-path.

“Though they seek the Buddha’s Way, they enter through the gradual teachings.” Although we seek the Buddha’s Way to attain Buddhahood, it is through these gradual, common teachings that we gradually enter the Dharma “[They do not] attain immediate awakening. Hence they are called little trees.” So, we slowly walk the Path in this way. We do not attain immediate awakening; we do not have those sharp capabilities. Thus we must, “from the human and heavenly precepts and deeds, gradually enter the Three Vehicles.” Among the Three Vehicles, the Bodhisattva Vehicle is found in the human and heaven realms. They too can walk the Bodhisattva-path.

In summary, from the state of small flowers and plants, we are able to become the seedlings of big trees. So, we need to form great aspirations and make great vows. Then in the future we will be able to grow from little trees into big trees. “One gives rise to infinity, and infinity arises from one.” This means we must [become] big trees. So, we must always be more mindful.

Episode 922 – Listen to the Dharma to Attain the Fruit and Grow

---

>> Those attached to only transforming themselves as Hearers and Solitary Realizers are the average medicinal plants. Bodhisattvas who have firm wisdom, realize that external conditions are illusory and seek the supreme Buddha-fruit are the little trees that grow. Those who joyfully listen to the Dharma and reach the Ten Grounds are the big trees that grow.

>> “The Dharma of all Buddhas is always of one flavor. It helps those in all worlds to universally be well-provisioned. By practicing in sequence, all will attain the fruits of spiritual practice.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus, they are called medicinal plants and each is able to grow.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> This is praising the growth of plants and trees. If Hearers do not meet the Buddha, they cannot eliminate all afflictions in their current lifetime. Because they meet the Buddha, this becomes their last incarnation, but the bond of attachment still exists. When they listen to the Dharma, they turn from the Small to the Great and attain the fruits, so they are above-average growing [plants].

>> Hearers and Solitary Realizers live in the mountains: They are the Buddha’s disciples of the Small Vehicle Dharma. They listen to the Buddha’s teachings, awaken to the principle of the Four Noble Truths and eliminate delusions of views and thinking.

>> Solitary Realizers: Also called Realizers of Conditions. Those born in the time of a Buddha hear the Dharma of [the Twelve Links of] Causes and Conditions. They are called Realizers of Conditions. Those born in times without a Buddha observe the causes and conditions of the arising and ceasing of all phenomena and through their own practice achieve awakening. They are called Solitary Realizers. Two Vehicle practitioners take joy in stillness, hence they live in the mountain forests.

>> They are in their final incarnation: They attain the fruit of Arhatship, which is called the final incarnation. They will be forever free from the Three Realms and never be reborn again.

>> They listen to the Dharma and attain the fruits. They listen to the Buddha expounding the Dharma, and their minds are able to understand it. They attain the fruits of Arhats and Pratyekabuddhas.

>> Thus, they are called medicinal plants and each is able to grow: This refers to the analogy of clouds and rain nourishing the earth. They are the average medicinal plants; they receive benefit so that each can grow.

>> If Hearers do not meet the Buddha, they cannot attain their final incarnation. Because they meet the Buddha, this becomes their last incarnation. This is receiving benefits so they can grow.

---

“Those attached to only transforming themselves as Hearers and Solitary Realizers are the average medicinal plants.
Bodhisattvas who have firm wisdom, realize that external conditions are illusory
and seek the supreme Buddha-fruit are the little trees that grow. Those who joyfully listen to the Dharma and reach the Ten Grounds are the big trees that grow.”

Do you understand? As Hearers and Solitary Realizers, we engage in spiritual practice, but we are attached to our limited sense of self. We may already understand suffering, causation, cessation, and the Path in life. We understand all the principles and know that living in the human realm is suffering, while the hell, hungry ghost and animal realms are filled with even more suffering. Beings in the heaven realm may be happy, but when they deplete their blessings, they will also fall into a lower realm again. Is this really what we want? Of course it is not. However, our regular daily lives are always outside of our control. We are tempted a little by external conditions and then just go after them.

This world has many traps, so we often find ourselves trapped, without any control, continuously reproducing afflictions and in our ignorance continuously creating karma. Layer upon layer, the desert sand in our minds is already piled as high as a mountain. We must make an effort to mindfully take all this sand, all our ignorance and afflictions and garbage, and constantly clear it away. Then, we can perceive our nature of True Suchness. This bright and beautiful nature is intrinsic in everyone.

For Hearers and Solitary Realizers, in their past, who knows how many lifetimes ago, they accepted the Buddha-Dharma. They upheld the Ten Good Deeds and Five Precepts. They already planted these causes, these seeds for listening to the Dharma, so that in this lifetime they can hear the Buddha-Dharma. This continued until their aspiration was awakened to focus on spiritual practice. However, they still have attachments. Their attachment is around suffering, the suffering of the human realm. They bring their accumulated ignorance and afflictions [Now they think,] “I understand the principles, so I must immediately eliminate these layers and layers of afflictions. I do not wish to come to the human realm again.” As for Solitary Realizers, they can accept more than Hearers and understand the law of karma more deeply, that the cycle of the Twelve Links is beyond their control. Solitary Realizers understand this, so they only think of transforming themselves. As they transform themselves, though they only practice for their own benefit, they can eliminate all of their afflictions. Yet, they are still left with dust-like delusions, and they are still afraid to form aspirations and make vows. Thus, they are called “average medicinal plants.”

Small medicinal plants are people living in society who encounter the Buddha-Dharma and practice the Ten Good Deeds and the Five Precepts. As for Hearers and Solitary Realizers, they are average medicinal plants. Given their level of spiritual practice, they are still only plants. They are able to cure themselves, but unable to save the world. “Bodhisattvas who have firm wisdom realize that external conditions are illusory.” Bodhisattvas have wisdom that goes even farther. They are firm as they exercise both compassion and wisdom. With their wisdom, they transcend [the pursuit] of their own enjoyment, and they are willing to help sentient beings attain relief from suffering. They do not pursue their own peace and happiness because they thoroughly understand that all things in the world are illusory, like a dream, a bubble, or a shadow, and are no longer attached to them. So, they are very concerned about the suffering in the world. They are willing to devote themselves in the world while remaining unaffected by the human realm’s afflictions and ignorance, not letting these illusory states disturb their minds. This is the wisdom of Bodhisattvas.

They “seek the supreme Buddha-fruit [and] are the little trees that grow.” These are Bodhisattvas in the initial ground. They hear the Dharma and become joyful and willingly go among people. They are at the stage of learning, but they continue to seek progress, not for themselves, but for all sentient beings [They] “work for the greater good and set aside personal issues.” This is the initial ground of forming aspirations. In this way, they have become little trees. Little trees are in more need of the Dharma, in need of rain and dew to provide them moisture. Little trees will, over time, gradually grow in their natural environment.

“Those who joyfully listen to the Dharma and reach the Ten Grounds are big trees that grow.” Starting from the initial ground, they make continuous and diligent progress as they move ahead with a firm spiritual aspiration. These are called big trees, continuing on to the ground of Dharma-cloud, until they attain wondrous enlightenment. These are called big trees. So, as Buddhist practitioners, we must first eliminate our limited sense of self and strengthen our spiritual aspiration. The ignorance and afflictions of this world are all illusory. Even those we love most dearly will only be with us a short time. The greatest afflictions are still only illusions. They will pass with the passage of time, so we must seize the causes and conditions.

The previous sutra passage states, “The Dharma of all Buddhas is always of one flavor. It helps those in all worlds to universally be well-provisioned. By practicing in sequence, all will attain the fruits of spiritual practice.”

“The Dharma of all Buddhas is always of one flavor.” It is the same kind of Dharma. This Dharma is that we all intrinsically have Buddha-nature. If we want to discover our Buddha-nature, we must work hard; we must diligently take action. Throughout this process, we must have patience, and we must focus. This is all the “One Dharma,” with “one appearance and one flavor.” We have spoken of this before.

“It helps those in all worlds to universally be well-provisioned.” I hope that all of us can express our love, starting with the Ten Good Deeds, Five Precepts and all the way to the Bodhisattva-path, enabling us to go among people and serve them. This is the Buddha’s method. He teaches the “One Dharma,” hoping everyone will awaken their Buddha-mind. The process of awakening our Buddha-mind requires that we walk the Bodhisattva-path. “By practicing in sequence, all will attain the fruits of spiritual practice.”

The next sutra passage states, “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus, they are called medicinal plants and each is able to grow.”

Hearers and Solitary Realizers are like this, very mindful in [practicing] for themselves. They live in the mountain forests to focus on their spiritual practice. These are the Hearers and Solitary Realizers. So, this passage is about “[praising] the growth of plants and trees.”

This is praising the growth of plants and trees. If Hearers do not meet the Buddha, they cannot eliminate all afflictions in their current lifetime. Because they meet the Buddha, this becomes their last incarnation, but the bond of attachment still exists. When they listen to the Dharma, they turn from the Small to the Great and attain the fruits, so they are above-average growing [plants].

“If Hearers do not meet the Buddha, they cannot eliminate all afflictions in their current lifetime”. If Hearers do not meet the Buddha, if they do not hear the Buddha expound the Dharma, how can they understand the principles? If they cannot understand the principles, then there are no teachings they can practice. Without the methods, how could they eliminate their afflictions? So, “They cannot eliminate all afflictions in their current lifetime.” They have no way to eliminate their afflictions.

“Because they meet the Buddha” means this is because they meet the Buddha. They live at the same time as the Buddha and are able to meet Him, so “this becomes their last incarnation.” They listen to and accept the Buddha-Dharma, so they eliminate their afflictions. They do not wish to be reborn again. So, they hope that this lifetime is the last. They do not want to return to the world, as the human realm is filled with suffering. Thus, “The bond of attachment still exists.” It is like taking a rope and tying oneself up; these kinds of afflictions still remain. As they are still seeking to benefit themselves, their hearts and minds have not yet opened, and they remain bound by their own ropes.

The Hearers [kept] listening to the Dharma. The Buddha taught for more than 40 years 42 years later, He changed the direction [of His teaching]. He set aside the Small for the Great and taught the Great [Vehicle] Dharma. So when everyone heard this, they began to understand. They were attached to the Small, but their personal liberation was not the ultimate; they still had to go among people to be tempered. So, they all understood, and from listening knew to turn from the Small to the Great to attain its fruits. These are above-average medicinal plants, or even little or big trees. Still, this passage speaks of medicinal plants because they have just begun to shift and turn from the Small to the Great [Dharma].

Hearers and Solitary Realizers live in the mountains: They are the Buddha’s disciples of the Small Vehicle Dharma. They listen to the Buddha’s teachings, awaken to the principle of the Four Noble Truths and eliminate delusions of views and thinking.

These were called Hearers; they listened to the Four Noble Truths and understood how to eliminate their afflictions and their delusions of views and thinking.

Solitary Realizers: Also called Realizers of Conditions. Those born in the time of a Buddha hear the Dharma of [the Twelve Links of] Causes and Conditions. They are called Realizers of Conditions. Those born in times without a Buddha observe the causes and conditions of the arising and ceasing of all phenomena and through their own practice achieve awakening. They are called Solitary Realizers. Two Vehicle practitioners take joy in stillness, hence they live in the mountain forests.

These were Solitary Realizers, who are also called Realizers of Conditions. They are called Solitary Realizers if they live in a time when there is no Buddha. Those born in the time of a Buddha are called Realizers of Conditions. When the Buddha was born in the human realm, He expounded the Twelve Links of Cyclic Existence and the karmic law of cause and effect. They accepted these principles deeply. So, after learning the Four Noble Truths, they also came to understand that all things are subject to the law of karma. They knew that once a thought arises, once an inadvertent thought arises, it will set [the cycle] into motion. Ignorance will begin to arise, and give rise to “volitional formation,” creating the cause for [rebirth in] the world. It begins like this. Thus they understood that they must safeguard their minds. They must not give rise to these thoughts. In this way, they focus on eliminating ignorance. To attain tranquility, they live in the mountain forests, hoping to not come in contact with others. These people practice as Realizers of Conditions.

“Those born in times without a Buddha observe the causes and conditions of the arising and ceasing of all phenomena.” Sometimes, when in the past someone has already listened to the Dharma and understood the basis of the teachings, after they come [back] to the human realm, the teachings they practiced in the past are still deeply impressed upon them. “Through their practice [they] achieve awakening.” As they connect with this state, through their own practice, they achieve awakening. These people are called Solitary Realizers. Just by observing the states of spring, summer, autumn and winter and seeing how, in life, the trees start to flower and then lose their leaves, in this way they are able to awaken. These people are called Solitary Realizers.

However, their awakening is still stuck in just awakening themselves. “Two Vehicle practitioners take joy in stillness.” Whether Hearers or Solitary Realizers, they are focused only on awakening themselves and do not want to contrive affinities with others. Thus, “They live in the mountain forests.”

They are in their final incarnation: They attain the fruit of Arhatship, which is called the final incarnation. They will be forever free from the Three Realms and never be reborn again.

“They are in their final incarnation. They attain the fruit of Arhatship.” This is [the fruit of] the Small Vehicle practice, “which is called the final incarnation. They will be forever free from the Three Realms and never be reborn again.” They have broken the cycle of fragmentary samsara, but not ended transformational samsara. How could they possibly do this? Nonetheless, the Buddha told them that life is suffering; it is best to eliminate those causes and conditions. Eliminate what causes and conditions? The conditions for creating karma. The Buddha wanted everyone to eliminate the afflictions that arise as we connect with [external] states and let them enter our minds. The Buddha also hoped for us to know that these external states that enter our minds are illusory. Sentient beings are suffering, so the world needs us to temper ourselves and to better understand by [living] in the world where the true principles of this suffering and where it comes from. So, the Buddha wanted us all to develop great aspirations and not to just seek to benefit ourselves

“They listen to the Dharma and attain the fruits. They listen to the Buddha expounding the Dharma, and their minds are able to understand it. They attain the fruits of Arhats and Pratyekabuddhas.”

These are the fruits of the Small Vehicle.

Thus, they are called medicinal plants and each is able to grow: This refers to the analogy of clouds and rain nourishing the earth. They are the average medicinal plants; they receive benefit so that each can grow.

“Thus, they are called medicinal plants.” They are called medicinal plants. They are Small Vehicle [practitioners], but they are listening to the Buddha’s teachings. The fields of their minds are moistened, and they can treat their own illness. So, they are called medicinal plants. These are small medicinal plants. This earth has many medicinal plants. This is like what we often speak of, “Four Magic Soup” or the “Eight Treasures” or the “Ten Perfections.” Whether their purpose is to nourish or to tonify the blood, Chinese medicine explains their use. All these medicinal plants come from the earth. There are many different kinds, but if there is no rain, none of them will grow.

Cruel people can also have kind thoughts, and kind-hearted people who do good deeds also have ignorance within them. Thus, we must listen to the Dharma and turn ourselves around and cultivate for the future. So, these are plants, and “Each is able to grow.” We must listen to the Dharma; this refers to the analogy that clouds and rain can nourish the earth and all of the earth’s different medicinal plants and trees. All of these need the rain. These are the average medicinal plants, the Hearers and the Solitary Realizers. Small and average medicinal plants are all still medicinal plants. “They receive benefit so that each can grow”

“If Hearers do not meet the Buddha, they cannot attain their final incarnation. Because they meet the Buddha, this becomes their last incarnation. This is receiving benefits so they can grow.”

Hearers themselves believe, “I have reached my final incarnation,” that they are in their last incarnation. “I just want to finish this lifetime; this will be my final incarnation.” But, if they had not lived in a time when there was a Buddha, by merely listening to the Dharma, how could this have been their final incarnation? They listen to the Dharma like us, but we would not dare say that this is our final incarnation. We only hope to absorb more of the teachings and to create less karma. We do not dare say that all of our ignorance has been eliminated. When one thought arises, volitional formation and consciousness manifest. But there is still Dharma, Dharma in our storehouse consciousness. In this way, we return to the human realm. That is to say, during the Buddha’s lifetime, the Hearers and Solitary Realizers thought they had already reached their final incarnation. This was what they themselves thought. “Because they met the Buddha, this becomes their last incarnation.” Because they had encountered the Buddha, they thought that having heard the Dharma in this lifetime, “I have eliminated all afflictions and ignorance and have eliminated my causes and conditions. I have eliminated them all, so I do not have to return to the human realm.” This is called “attaining their final incarnation. This is receiving benefits so they can grow.”

Now at the Lotus Dharma-assembly, they heard the Great Vehicle Dharma. All the Hearers and Solitary Realizers, all these medicinal plants, at this time, at the Lotus Dharma-assembly, began to change, to turn from the Small to the Great [Dharma]. Spiritual practice should be like this. We are all ordinary beings. In the past, there was an unenlightened being who understood many sutras and was very talented. He could do many good things and earn a lot of money. But because he understood the Buddha-Dharma, he preferred to be content with what he had and was willing to do strenuous physical labor. He became a laborer for others, moving goods, etc.

One day, he heard a bird calling. The bird’s call was quite loud. He suddenly laughed a bright, hearty laugh. Many people saw this and asked him, “Why did you laugh for no reason?” He said, “The bird was speaking to me. The bird said that in the white bird’s belly there is a priceless pearl. He swallowed a priceless pearl that is worth a whole kingdom. He said, ‘If you kill the bird,’ ‘you can get the pearl’ ‘With the pearl, you can have unlimited joy,’ while we can eat its flesh.”

He said, “I heard this and thought it was very funny.” The other people said, “That was a great opportunity. You should capture that white bird.” He then began to teach the principles to them, “To be greedy for our own pleasure and kill other sentient beings creates great karma.”

“There is much suffering in our lives. Why do we have to do hard physical labor? Because in our past we created negative karma. The law of karma manifests in this way.” He was able to explain these teachings on the spot and began teaching the Dharma to everyone. Though he was an ordinary being, his consciousness contained the Buddha-Dharma. He was able to uphold the teachings and precepts in the way he chose to live his life. He too was a teacher of Dharma. He thoroughly understood the principles. So, in our spiritual practice, we must thoroughly understand the principles. Therefore, we must always be mindful.

Episode 921 – The Dharma is Suitable for All Capabilities

---

>> First the Buddha explains that the Dharma is one but differs according to capabilities so all can be well-provisioned. Thus in this life they attain peace and stability and practice according to the teachings. In future lifetimes, they will be born in a good place where they enjoy happiness and have retributions suitable for learning the Dharma. When Two Vehicle practitioners encounter a Buddha in the world, they can turn from the Small to the Great.

>> “With the Dharma of one flavor, all cultivate according to their strength. This is like how those forests of medicinal plants and various trees, according to their sizes, gradually grow lush.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Dharma of all Buddhas is always of one flavor. It helps those in all worlds to universally be well-provisioned. By practicing in sequence, all will attain the fruits of spiritual practice.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The Buddha first explains that the Dharma is one but capacities differ in the nourishment they get. It helps all to universally be well-provisioned so in this life they attain peace and stability, engage in practice and attain the fruits. In future lifetimes, they will be born in a good place and enjoy happiness.

>>  The Dharma of all Buddhas is always of one flavor. We must remember this. Buddhas always use the one true Great Dharma, which is of one flavor and equal for all. This is the infinite Great Dharma of the Buddha-mind. There is no other Dharma apart from the mind.

>> The world is the simple term for time and space.

>> The Three Periods, past, present and future are called time. Everywhere in the ten directions of east, west, south, north, up and down, etc. is called space.

>> What is called ‘the world’ is the universe, which includes the myriad phenomena of the earth and of human lives. All these taken together are called the world.

>> The land, heaven and earth that sentient beings depend on is called the world of material existence. The physical bodies of sentient beings, which undergo birth and death, living and dying, and arise in response to the karma we create out of delusion, are called the world of living beings.

>> This means everyone can be well-provisioned with the Five Precepts and Ten Good Deeds, the beneficial teachings of the Human and Heavenly Being Vehicles that serve as the foundation for transcending this world.

>> So, By practicing in sequence, all will attain the fruits of spiritual practice. The Three Vehicle practitioners gradually practice the Path in stages. Resonating with the Buddha-mind, they make vows and will all attain the fruits.

>> Even if they are settled in the virtuous paths of the Human or Heavenly Being Vehicles, they can gradually cultivate the world-transcending Dharma. In this way, they can attain the world-transcending spiritual fruits of the Three Vehicles, like how small and average medicinal plants receive benefits and grow.

---

“First the Buddha explains that the Dharma is one but differs according to capabilities so all can be well-provisioned.
Thus in this life they attain peace and stability and practice according to the teachings.
In future lifetimes, they will be born in a good place where they enjoy happiness and have retributions suitable for learning the Dharma.
When Two Vehicle practitioners encounter a Buddha in the world, they can turn from the Small to the Great.”

We are able to comprehend what we have mentioned earlier, that the Buddha-Dharma is fundamentally singular; it is the one True Dharma. But we have so many differences in our capacities. No matter what our capabilities are, the Buddha likewise used the True Dharma of the One Vehicle to give separate teachings according to capacity. This is how He responded to sentient beings so everyone could accept the teachings. This illustrates the Buddha’s wisdom. “Thus in this life, they attain peace and stability and practice according to the teachings.”

Sentient beings are unenlightened and wavering. In a moment of enthusiasm, we accept the teachings, but due to our limited capabilities, we are unable to put them into practice. Thus we waver back and forth. Most sentient beings are like this.

To engage in spiritual practice, we must have a steady mindset. If our minds keep fluctuating…. How much time do we have in this lifetime? So, the Buddha put His heartfelt efforts into this. He hoped sentient beings could realize this and engage in spiritual practices while there is time.

If we have the causes and conditions to accept the Buddha-Dharma, to receive the Buddha’s teachings and take the Dharma to heart, then in this lifetime we will be able to keep our minds at peace. Since we have formed spiritual aspirations, we can engage in spiritual practice on this path. “In future lifetimes, they will be born in a good place.” Because of these causes and conditions now, we are able to keep our heart steady. Thus, “In future lifetimes, [we] will be born in a good place where [we] enjoy happiness.”

Which place is the happiest? We must understand circumstantial and direct retributions. With our circumstantial and direct retributions, what circumstances will we be born under? We really hope that the place we will be born in has this kind of environment. What kind of environment are we referring to? A place where we can encounter the Right Dharma, where the Buddha-Dharma is flourishing. Thus, we will “have retributions suitable for learning the Dharma.” We must make good use of our present lifetime to enjoy happiness in future lifetimes. Having the Dharma brings us great happiness. When the Buddha-Dharma is flourishing, society will be peaceful and stable. In a stable society, we can hear the truth, listen to principles and practice the Dharma. Doesn’t this bring us the greatest happiness?

“When Two Vehicle practitioners encounter a Buddha in the world, they can turn from the Small to the Great.” We also really hope for this to happen in a future lifetime. So, we must put in effort to engage in spiritual practice now. If there is Dharma, we must listen right away and quickly put it into practice. We hope to accumulate Buddha-Dharma until we can encounter the Buddha in this world. We can be like Ajnata Kaundinya, Venerable Kasyapa, Sariputra and so on, who encountered the Buddha in this world and listened to the Buddha’s teachings. We can also turn from the Small to the Great.

In the birthplace of the Buddha, Nepal, on April 25, 2015, just past noon time, the earth suddenly shook violently. It was an earthquake of magnitude 7.8. Many houses were shattered in an instant. Such a tragic disaster! Thinking back to the past, in Nepal there was also a great flood [in 1993]. Tzu Chi volunteers also mobilized to help. It was the birthplace of the Buddha, so we felt we had to go there to help. That great flood was very horrible; many people died and many villages were destroyed. So, during that period of time we worked very hard. When the volunteers arrived in Nepal, they traveled back and forth. Other than holding disaster relief distributions, in that place, we built 1800 homes.

So many years have passed since then. In the beginning of November 2013, there was a Tzu Chi Faith Corps member in the US named Pohjoo Chen who had a friend from Nepal. He guided his friend into Tzu Chi, and he also became a certified volunteer. This volunteer, Damai from Nepal, returned to his homeland to look for these places where. Tzu Chi had left its footprints. Were those houses still in good shape? So, they found the Tzu Chi Da Ai villages. They visited a Tzu Chi Village. There, they visited 200 families. Among these 200 families, they visited seniors, young people and children. Everyone was living in the houses with ease, and the village was safe and sound. Sadly, they are still suffering from poverty. Their lives have not been greatly improved.

This is the suffering of life [Nepal] is the Buddha’s homeland, but so many disasters have occurred there. No wonder when the Buddha had awakened, all the suffering He experienced made Him hope that everyone could understand the way of life in this world and the true principles of all things in the universe. It was also His hope that everyone could thoroughly understand the workings of the mind. It was not only the workings of the universe, but even more importantly the workings of the human mind [that we must grasp], how afflictions and ignorance cause us to waver and create karma so we wander around lost in the. Five Realms and the four forms of birth. This is unbearable suffering.

Just look at the Buddha’s homeland; the gap between the classes is so extreme. They [still] have the four castes, and the poor remain in poverty for generation after generation. This poverty does not allow them to attain a full understanding of the mind, so they cannot open the door to their minds. They continue to think they are low caste and believe themselves to be poor people; they willingly accept their status and continue on in their way of living. Now, what they need the most is the ambrosial dew of the Dharma. I hope that this Dharma can be transmitted to that place of suffering and can be used to relieve their suffering. We really need everyone to reverently and sincerely wish them blessings.

The previous sutra passage states, “With the Dharma of one flavor, all cultivate according to their strength. This is like how those forests of medicinal plants and various trees, according to their sizes, gradually grow lush.”

The Dharma is always of one flavor; it is the same. When there are suffering people, we must simply go to save them. There is only one Dharma, and that is to save them. What method should we use? The method must adapt to what they need, but our first thought must be to save them, to help these suffering sentient beings. So, we must practice loving-kindness, compassion, joy and equanimity; this is the Bodhisattva Way.

The next sutra passage states, “The Dharma of all Buddhas is always of one flavor. It helps those in all worlds to universally be well-provisioned. By practicing in sequence, all will attain the fruits of spiritual practice.”

We need to earnestly put our efforts into this. “The Dharma of all Buddhas is always of one flavor.” Whether in the past, present or future, it is always the same Dharma. Its purpose is always to open people’s minds, in the hope that everyone can recognize suffering. People who do not recognize suffering are often lost, deluded and indolent. They are unwilling to be diligent and do not recognize the suffering in human life. They only have themselves in mind and do not think about others. In this way they sink forever. Thus, the Dharma of all Buddhas is always of the same one flavor; it helps us open up our minds and discover our nature of True Suchness, to understand that we have unlimited amounts of strength and hidden potential. This was what the Buddha put His heart into.

The Buddha first explains that the Dharma is one but capacities differ in the nourishment they get. It helps all to universally be well-provisioned so in this life they attain peace and stability, engage in practice and attain the fruits. In future lifetimes, they will be born in a good place and enjoy happiness.

So, “The Buddha first explains that the Dharma is one” ․The Buddha first explains that the Dharma is one but capacities differ in the nourishment they get. It helps all to universally be well-provisioned so in this life they attain peace and stability, engage in practice and attain the fruits. In future lifetimes, they will be born in a good place and enjoy happiness. Now, we must learn and understand the Dharma, and we must be steadfast in this aspiration. The Dharma is one; it is the ultimate reality of the One Vehicle. There is no other Dharma. This is the True Dharma of the One Vehicle. This is the same path all Buddhas share. However, “Capacities differ” “in the nourishment they get.” Because our capacities differ, the amounts we can accept are different. “To universally be well-provisioned” means people with great capacities are able to accept the Great Dharma, a great amount of Dharma. They can fully accept the True Dharma of one flavor and one appearance. These are people with great capabilities. For people who have limited capacities, it will depend on how large their capacities are. The volume of their capacities determines the amount of Dharma they can accept.

If we are able to be nourished by the Dharma, we will “universally be well-provisioned.” Based on our capabilities, we receive as much Dharma as we can. So, “In this life they attain peace and stability.” If we believe that life is full of suffering, then we should witness suffering and recognize our blessings. We have the power, so we should be helping others. No matter how much or little we are giving, when we help others according to our abilities, our hearts will be at ease. In this life, our hearts will remain at ease. This is in the process of our spiritual practice.

When we nurture this love in our heart, we will have “great loving-kindness without regrets and great compassion without resentment.” With a mindset free of regrets and resentment, we act willingly, with no thought of gain or loss. Thus, we have no worries. If we are willing to help others in great amounts, that is our spiritual practice. The fruits that we receive will put our hearts at ease throughout our lives. “In this life they attain peace and stability.” When we help others, we will attain peace of mind “[We] engage in practice and attain the fruits.” If we persist in walking down this path, we will receive the fruits. In future lifetimes, we will be in a good place and enjoy happiness. We will be able to encounter the Buddha-Dharma and have circumstantial and direct retributions to live with the Buddha-Dharma

We say again, “The Dharma of all Buddhas is always of one flavor.”

The Dharma of all Buddhas is always of one flavor. We must remember this. Buddhas always use the one true Great Dharma, which is of one flavor and equal for all. This is the infinite Great Dharma of the Buddha-mind. There is no other Dharma apart from the mind.

This one flavor is like pure water; the rainwater will always be of one flavor. The one true Great Dharma is like water. The true appearance of water and the true flavor of water are [analogies] for the one true Great Dharma. “This is the Buddha-mind.” Actually, this Dharma is the Buddha-mind. The Buddha-mind is also the true principle, because it is also enlightenment. Enlightenment is the absolute truth; it is principles. So, “This is the infinite. Great Dharma of the Buddha-mind. There is no other Dharma apart from the mind.” The Dharma of all Buddhas is the nature of True Suchness. They always use Their original intent and enlightened nature to teach the Dharma to sentient beings. Thus it is “always of one flavor.” Apart from the nature of True Suchness, there is no other Dharma to be taught.

So, “It helps those in all worlds” The world is the simple term for time and space.

The world is the simple term for time and space. The Three Periods, past, present and future are called time. Everywhere in the ten directions of east, west, south, north, up and down, etc. is called space.

What is called ‘the world’ is the universe, which includes the myriad phenomena of the earth and of human lives. All these taken together are called the world.

The land, heaven and earth that sentient beings depend on is called the world of material existence. The physical bodies of sentient beings, which undergo birth and death, living and dying, and arise in response to the karma we create out of delusion, are called the world of living beings.

This means everyone can be well-provisioned with the Five Precepts and Ten Good Deeds, the beneficial teachings of the Human and Heavenly Being Vehicles that serve as the foundation for transcending this world.

So, By practicing in sequence, all will attain the fruits of spiritual practice.

The Three Vehicle practitioners gradually practice the Path in stages. Resonating with the Buddha-mind, they make vows and will all attain the fruits.

Even if they are settled in the virtuous paths of the Human or Heavenly Being Vehicles, they can gradually cultivate the world-transcending Dharma. In this way, they can attain the world-transcending spiritual fruits of the Three Vehicles, like how small and average medicinal plants receive benefits and grow.

So, “the world” includes the concept of time; [it includes] past, present and future. Short measures of time are minutes and seconds. When “one second” has passed, our “present” has passed; and our “future” [arrives]. Time passes by very quickly. When it comes to long periods of time, we see these among the planets. In the vastness of space, time seems to be very long and everlasting. There are many worlds out there, orbiting in space, revolving around the sun as they turn. This happens over time.

“The world” also refers to “space. Space” is referring to “everywhere in the ten directions of east, west, south, north, up and down, etc.” This is all considered to be space. So, the universe and the entire earth are all considered to be space, great amounts of space. All of this is called “the world. The world” is the simple term for time and space, as well as interpersonal relationships

“What is called ‘the world’ is the universe, which includes the myriad phenomena of the earth” and of human lives. All these taken together are called “the world.”

This not only includes human lives, but also the lives of all animals and plants. All are included in this universe. All these are called “the world.”

The land, heaven and earth that sentient beings depend on is called the world of material existence. The physical bodies of sentient beings, which undergo birth and death, living and dying, and arise in response to the karma we create out of delusion, are called the world of living beings.

“The land and the heaven and earth that sentient beings depend on” are called “the world of material existence.” The world of material existence refers to objects. All things we can see with our eyes, whether a thousand-year-old tree or a small blade of grass on the ground, are all physical objects in the world of material existence, not to mention the buildings we construct in this great space. “The world of material existence” will deteriorate over time. It will always be destroyed. So, the Buddha-Dharma often states that the world of material existence undergoes formation, existence, decay and disappearance. Nepal is the best testament to formation, existence, decay and disappearance. Humans exist in the world of material existence.

So, “The physical bodies of sentient beings, which undergo birth and death, living and dying, and arise in response to the karma we create out of delusion, are called the world of living beings.” Sentient beings are like this. They come to the world and continuously reproduce ignorance. They follow their circumstantial and direct retributions to be born in a certain place, into a certain group there and into a certain lifestyle there. “The physical bodies of sentient beings, which undergo birth and death, living and dying”

“and arise in response to the karma are called the world of living beings.” All physical objects make up the world of material existence. We human beings depend on this place to live. We sentient beings are born in this place. This is the result of the circumstantial and direct retributions of our karma. We can see how those who are suffering [there] are always suffering, without a way to liberate themselves, while those who have blessings naturally have causes and conditions [to change].

This means everyone can be well-provisioned with the Five Precepts and Ten Good Deeds, the beneficial teachings of the Human and Heavenly Being Vehicles that serve as the foundation for transcending this world.

“It helps all to be universally well-provisioned.” Hopefully all will be well-provisioned with these causes and conditions ․”This means everyone can be well-provisioned with the Five Precepts and Ten Good Deeds, the beneficial teachings of the Human and Heavenly Being Vehicles” that serve as “the foundation for transcending this world.” We must put effort into teaching [people], so everyone can begin to uphold the Five Precepts and cultivate the Ten Good Deeds. This way, we can change society and people’s way of life. Then we can gradually create the foundation for transcending this world.

Spiritual practice begins with the Five Precepts and Ten Good Deeds. When we slowly draw near the Buddha-Dharma, we are able to understand the true principles and will be able to transcend the world. We need to practice the world-transcending Dharma, so we do not bring karma with us to be reborn. If we are reborn again, we must be mentally prepared and bring the Dharma with us. This is what we need to train ourselves in ․So, “By practicing in sequence, all will attain the fruits of spiritual practice.”

So, By practicing in sequence, all will attain the fruits of spiritual practice. The Three Vehicle practitioners gradually practice the Path in stages. Resonating with the Buddha-mind, they make vows and will all attain the fruits.

“The Three Vehicle practitioners gradually practice the Path in stages.” Resonating with the Buddha-mind, they make vows “and will all attain the fruits.”

The Three Vehicle practitioners are Hearers, Solitary Realizers and also lay practitioners who form great aspirations to practice the Bodhisattva-path. This is not practicing only to awaken oneself. When we completely understand the Buddha-Dharma, we will want to liberate ourselves and then dedicate ourselves to going among people. So, we “gradually practice the Path in stages.” Resonating with the Buddha-mind, we make vows and will all attain the fruits. Thus, we need to be more mindful.

Even if they are settled in the virtuous paths of the Human or Heavenly Being Vehicles, they can gradually cultivate the world-transcending Dharma. In this way, they can attain the world-transcending spiritual fruits of the Three Vehicles, like how small and average medicinal plants receive benefits and grow.

“Even if they are settled in the virtuous paths of the Human or Heavenly Being Vehicles” means as ordinary people, we must quickly turn ourselves around and cultivate for the future. Even on the virtuous paths of the Human or Heavenly Being Vehicles, we must begin [to change]. Lay Bodhisattva-practitioners [need] the Five Precepts and Ten Good Deeds; we must earnestly persist in this “[We] can gradually cultivate the world-transcending Dharma,” thus we slowly understand the Buddha-Dharma. “In this way, [we] can attain the Three Vehicles’ world-transcending spiritual fruits.” We can slowly draw near and understand the Dharma, so our minds will not have discursive thoughts. Our minds will peacefully abide on the Path, and we will gradually cultivate and be able to attain the fruits. This is “like how small and average medicinal plants receive benefits and grow”

․Even if they are settled in the virtuous paths of the Human or Heavenly Being Vehicles, they can gradually cultivate the world-transcending Dharma. In this way, they can attain the world-transcending spiritual fruits of the Three Vehicles, like how small and average medicinal plants receive benefits and grow.

So, when we are learning the Buddha’s Way, we must be firm in our resolve. The world of material existence is affected by formation, existence, decay and disappearance. These all occur within impermanence. Although we have come to this world and during this time we experience the states of birth, aging, illness and death, we must seize the present and not let our minds be affected by arising, abiding, changing and ceasing, those fluctuations in our minds. We should be stable and settled. So, we must always be mindful.

Episode 920 – The Tathagata’s Ambrosial Dew

---

>> The Dharma is originally of one appearance and flavor. It is capabilities and conditions that differ. The teachings of the Tathagata are like rain and ambrosial dew. The true principle of the teachings is singular; there is no other.

>> Drops of water from the heavens fall and moisten all things.

>> Dew: Covers all things. When hot air is dominant, the rain and dew disperse. With mild air, moisture condenses as dew.

>> “The Buddha uses this analogy to skillfully open and reveal; I use all kinds of expressions to expound the One Dharma. Within the Buddha’s wisdom, these are like drops in the ocean. I let fall the Dharma-rain, filling the world.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “With the Dharma of one flavor, all cultivate according to their strength. This is like how those forests of medicinal plants and various trees, according to their size, gradually grow lush.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The teachings of the Tathagata are like the sweet dew, with its Dharma-flavor. The truth and direction of the teachings are singular; there is no other. Thus it says one flavor.

>> In the Lotus Sutra’s Chapter on Medicinal Plants, the long-form prose states, The Tathagata teaches the Dharma of one appearance and one flavor. So, The giver and receiver teach and accept. What receives nourishment are the seeds that will flourish. The Dharma is fundamentally of one flavor, but as we resonate with it and make vows, we practice in different ways according to the measure of our capacities. Thus there are differences.

>> This is like how those forests of medicinal plants and various trees, according to their sizes, gradually grow lush: This previous analogy is cited again to explain how each attains the Dharma-benefit.

>> With the Dharma of one flavor, all cultivate according to their strength. The Dharma-flavor is fundamentally one. According to the power of our wisdom, we cultivate it and put it into practice. It adapts to sentient beings’ minds and responds to their mental capacities. Hence, ‘All cultivate according to their strength’.

>> Here, The Buddha’s teachings are likened to clouds and rain. The different capacities of sentient beings are likened to plants and trees. Plants and trees are used as analogies to illustrate sentient beings’ capabilities. Although the rain of the Buddha-Dharma is of one flavor, according to the different varieties of sentient beings, it nourishes the wisdom-nature of each.

>> Because they cure delusion, they are called medicinal plants. Though among them there are differences between the the three plants and two trees the two trees are fewer in number than the three plants, so it is not [named] for the fewer but for the more.

>> The average plants among the three kinds of plants explained in this chapter refer to Hearers and Solitary Realizers, the Two Vehicles, so it speaks of medicinal plants to connect to them.

>> This is like those forests of medicinal plants and various trees. The dense growth of trees is an analogy for the nourishment of Dharma-rain.>> According to their size, [all] gradually grow lush. Receiving the teachings according to capabilities, they gradually grow and flourish.

---

“The Dharma is originally of one appearance and flavor. It is capabilities and conditions that differ.
The teachings of the Tathagata are like rain and ambrosial dew. The true principle of the teachings”

“is singular; there is no other.” The Dharma is always of one appearance and flavor. This is the True Dharma. However, our capabilities differ. The Dharma is received according to the size of people’s capacities. This is like how every day we drink soup, water and tea or coffee, or any of many other kinds of [beverages]; all of these liquids originally came from tasteless and flavorless pure water. Pure water comes from heaven and earth. When dense clouds gather across the heavens, it rains. Or, moisture rises from the earth. When the sunlight hits the earth, this moisture rises and forms clouds, then these clouds gather densely, and when the weather conditions are right, this water falls again. This is a cycle that occurs between heaven and earth. This is a principle. So, the Dharma is the principles, and all principles returns to a single [truth], which can be likened to water. Water has only one appearance and one flavor. So, “It is capabilities and conditions that differ.” The [beverage] depends on what people like, but it is water all the same. How we adjust the flavor depends on our needs. This principle is the same.

Thus, “The teachings of the Tathagata are like rain and ambrosial dew.” The teachings of the Tathagata adapt to sentient beings’ capabilities. Sentient beings’ capabilities are not uniform. Since capabilities and conditions differ, He had to adapt to capabilities and conditions. The Buddha’s teachings of the true principles ultimately never change. The great universe is constantly transforming as things are cycling. The earth’s moisture always returns to form clouds in the sky, then falls as rain again. This is the wonder of heaven and earth. The Buddha-Dharma is the same.

This ambrosial dew, with its sweet flavor, refers to essential liquid from the heavens, which can moisten all things. This is an analogy.

Drops of water from the heavens fall and moisten all things.

Ambrosial dew is like the water which condenses from the air, forming dew. It meets the needs of all things under heaven. When things are dry, parched, in times of drought, this is moisture from the heavens. It is not a great rain. It is moisture, called “[essential] liquid from the heavens.” In the same way, when there is no rain, after the long night passes, in the morning we see that there is moisture on the land and that there are beads of water on the leaves. This is called dew. Those beads of water are dew. They can moisten the land. It is not rain, nevertheless it moistens the land.

Dew: Covers all things. When hot air is dominant, the rain and dew disperse. With mild air, moisture condenses as dew.

When it is really dry, there is still moisture in the air, which will condense. Then dust will not fly into the air. So, the dew covers all things. In this way, it protects all things. “When hot air is dominant,” the rain and dew disperse. With mild air, moisture condenses as dew. When the hot air is higher up, moisture in the air comes together, forming clouds, condensing into layers of clouds. Hot air means there may not be any clouds, nor any air currents, but there is still moist air in the atmosphere. When nighttime comes, this naturally moistens the land as dew. “With mild air, moisture condenses as dew.” The mild air helps regulate the land. Although no rain has fallen, there is moisture and water in the air, and in the evening, at dusk, the land gradually begins to cool. The moisture in the clouds gradually begins to disperse. This moisture, without us even knowing it, has already moistened the land.

In the same way, “The teachings of the Tathagata are like rain and ambrosial dew.” The more [obvious] form is called rain, while the very fine and subtle moisture condenses as dew. The water from the dew can moisten the land. This depends on the causes and conditions of the land and the air currents. So, “The true principle of the teachings is singular; there is no other.” There is only one true principle of the teachings. It is like the nature of water; the nature of water is to be moist and moisten. “It is singular; there is no other.” Wherever we are, we can accept the Dharma in the same way.

For instance, in Indonesia, in Jakarta, there was a boarding school that we have been helping. So, Principal Habib was very grateful to Tzu Chi. He wanted the children at this Islamic school to better understand the Tzu Chi spirit. By using Jing Si Aphorisms, one sentence a day, they were taught Chinese and taught principles for being a good person.

There was one [student] who, by 2011, had already learned a lot in that Islamic school. He had learned how to cultivate the land and how to sow the seeds. Later, when he was already 30 years old, he saw that in his village there were many young children whose families were unable to educate them. So, without delay, [he went about teaching them]. First, he taught the spirit of [Principal] Habib. Second, he taught them about Tzu Chi’s “spirit of the bamboo banks.” With his understanding of the Jing Si Aphorisms, he taught them these things, how to take these principles to heart and how to put them into practice to help their fellow villagers.

So, in his village, they built a kindergarten where they teach each and every child how to live with propriety. All the people in his village were so grateful that they happily donated to construct the new school. They also donated to maintain the school and hire teachers and so on. He said that if the money donated was not enough, then he would supplement it with his own salary.

We can see the Dharma here. Regardless of your religion, as long as you have the resolve, everything you do will benefit others. Whether rain or dew, both serve to nourish all life, enabling the seeds of goodness in our minds to receive moisture. Moistened by the rain and dew, the seeds can then grow and can benefit many sentient beings. This is how the Dharma develops.

The previous sutra passage states, “The Buddha uses this analogy to skillfully open and reveal; I use all kinds of expressions to expound the One Dharma. Within the Buddha’s wisdom, these are like drops in the ocean. I let fall the Dharma-rain, filling the world.”

This is the previous sutra passage. Again, the Dharma is like rain that moistens the land. The Buddha’s teachings are like drops of water in the ocean. A drop of rain that enters the ocean will forever become a part of the ocean and never dry up. This is the intrinsic Buddha-nature in all of us; when we are touched by the Buddha-Dharma, this nature can be awakened, and we can apply all teachings freely, continuing on without end.

The next sutra passage states, “With the Dharma of one flavor, all cultivate according to their strength. This is like how those forests of medicinal plants and various trees, according to their size, gradually grow lush.”

The teachings of the Tathagata are like the sweet dew, with its Dharma-flavor. The truth and direction of the teachings are singular; there is no other. Thus it says one flavor.

The teachings of the Tathagata “are like ambrosial dew, with its Dharma-flavor.” They are like ambrosial dew. “The truth and direction of the teachings are singular; there is no other.” That means they are “of one flavor.” The truth of the teachings is the true principles. Their direction is to move towards the world and nourish sentient beings. In fact, wherever we go, anywhere on earth, this remains “singular; there is no other.” It is of one flavor, pure and undefiled.

In the Lotus Sutra’s Chapter on Medicinal Plants, the long-form prose states, The Tathagata teaches the Dharma of one appearance and one flavor. So, The giver and receiver teach and accept. What receives nourishment are the seeds that will flourish. The Dharma is fundamentally of one flavor, but as we resonate with it and make vows, we practice in different ways according to the measure of our capacities. Thus there are differences.

The taste of water is bland. Pure water is bland, so we adjust its flavor to our tastes, to flavors that we like. It is the same principle ․In the Lotus Sutra’s Chapter on Medicinal Plants, the long-form prose states, “The Tathagata teaches the Dharma of one appearance and one flavor.” So, “The giver and receiver teach and accept. What receives nourishment are the seeds that will flourish. The Dharma is fundamentally of one flavor, but as we resonate with it and make vows, we practice in different ways according to the measure of our capacities. Thus there are differences.”

This is the Dharma taught by the Buddha. It is very pure, without any other flavors, yet it can nourish our wisdom-life and help our wisdom-life to grow. It nourishes the land, letting all things on the land flourish, like rainwater of one appearance and one flavor.

So, “The giver and receiver teach and accept.” The “giver” is the one who teaches the Dharma. The “receiver” is the land and all things on the land. This includes the human race and the inner workings of the human mind. What is received is the Dharma. What the land needs is rain. The land absolutely needs rainwater; all things [on the land] need rainwater, and people’s minds need the Dharma-water. So, there are the “givers” and “receivers.” The “giver” is the Buddha and the Dharma. The “receiver” is what is accepted by the minds of sentient beings. These are the “giver” and the “receiver.”

Thus, “What receives nourishment are the seeds that will flourish.” No matter what [the receivers] are, if they are people, then they need the Dharma deep in their minds; if they are the plants on the land, then what they need is moisture for nourishment. The forests of vegetation and trees, the crops, etc. all need to have “seeds.” These seeds are nourished according to their types.

“The Dharma is fundamentally of one flavor, but as we resonate with it and make vows….” With our causes and conditions, with our own minds, will our capabilities allow us to awaken to the Dharma taught by the Buddha? The Buddha’s teachings are completely impartial, but what kind of mindset do we use to accept them? Do our minds have the great vows, or do we only seek to awaken ourselves, or only seek blessings for ourselves? We need to look at our own attitudes. Our karmic causes are like seeds. What aspirations have we formed and what vows have we made?

“We practice in different ways according to the measure of our capacities.” We accept according to our capacities. Our sizes are different; “Thus there are differences.” It depends on our capacities. Depending on the capacities of our minds, we are able to accept more of the Buddha-Dharma. “We practice in different ways, thus there are differences.” Fundamentally, what is given and received are the same. It is just that, depending on our capacities, the amounts we can absorb are different

“With the Dharma of one flavor, all cultivate according to their strength. The Dharma-flavor is fundamentally one. According to the power of our wisdom, we cultivate it and put it into practice. It adapts to sentient beings’ minds and responds to their mental capacities. Hence, ‘All cultivate according to their strength’.”

The Dharma of one flavor is all the same, but according to our strength, we cultivate different practices. “The Dharma-flavor is fundamentally one. According to the power of our wisdom….” How great is our power of wisdom? How much of the Dharma taught to us are we able to absorb? As we respond with the power of our wisdom, how much have we really understood? “According to the power of our wisdom, we cultivate it and put it into practice.” The amount of Dharma that we hear, our willingness to practice according to the teachings, the passages we ultimately pay attention to and our willingness to put them into practice ultimately depend on ourselves.

So, it “responds to [our] mental capacities.” For those who want to practice, how much we accept, how we accept and practice, all depends on our attitudes and our capacities to accept the teachings. “Hence, ‘All cultivate according to their strength’.”

This is like how those forests of medicinal plants and various trees, according to their sizes, gradually grow lush: This previous analogy is cited again to explain how each attains the Dharma-benefit.

“This is like how those forests of medicinal plants and various trees, according to their size, gradually grow lush.” Here, the previous analogy is cited again to explain “how each attains the Dharma-benefit.”

This passage has forests, medicinal plants and various trees. According to their sizes, the rain of one flavor universally moistens them all. These medicinal plants, no matter their size, all grow luxuriantly. Nourished and moistened, they grow lush ․Here, “The Buddha’s teachings are likened to clouds and rain.”

Here, The Buddha’s teachings are likened to clouds and rain. The different capacities of sentient beings are likened to plants and trees. Plants and trees are used as analogies to illustrate sentient beings’ capabilities. Although the rain of the Buddha-Dharma is of one flavor, according to the different varieties of sentient beings, it nourishes the wisdom-nature of each.

“The different capacities of sentient beings are likened to plants and trees.” Plants and trees are used as analogies to illustrate sentient beings’ capabilities. “Although the rain of the Buddha-Dharma is of one flavor, according to the different varieties of sentient beings, it nourishes the wisdom-nature of each.” We sentient beings are categorized by our different varieties and capabilities, and according to our varieties and capabilities, [the Dharma] nourishes the wisdom-nature of each

Because they cure delusion, “they are called medicinal plants. Though among them there are differences between the the three plants and two trees the two trees are fewer in number than the three plants, so it is not [named] for the fewer but for the more.”

For example, when our minds have an illness, we need Dharma-water, like ambrosial dew, to cleanse the ground of our minds of these ignorance and delusions. It can even get rid of the most subtle and intricate delusions. That which rids us of our afflictions, ignorance and delusions is called a medicinal plant. The rainwater nourishes the medicinal plants, allowing them to grow lush. It enables them to cure illness, to cure ignorance. When dust is on the ground and there is moisture, the dust will not fill the sky when the wind blows. So, here it talks about medicinal plants.

“Though among them there are differences between the three plants and two trees, the two trees are fewer in number.” When comparing trees to plants, there are more plants than trees, of course. “The three plants [are more numerous] so it is not [named] for the fewer but for the more.” There are more plants than trees. The myriad sentient beings outnumber the Bodhisattvas, so the Dharma is ultimately adapted to the minds of sentient beings, inspiring them to form great aspirations, make great vows and become Bodhisattvas. Thus we say. Bodhisattvas are still [unenlightened]; in the Ten Dharma-realms, everyone other than Buddhas is still a sentient being. They still have more to learn.

The average plants among the three kinds of plants explained in this chapter refer to Hearers and Solitary Realizers, the Two Vehicles, so it speaks of medicinal plants to connect to them.

“The average plants among the three plants explained in this chapter refer to Hearers and Solitary Realizers, the Two Vehicles.” The average plants are the Two Vehicles, so “it speaks of medicinal plants to connect to them.” Among the medicinal plants, there are the small, average and great ones. Average plants are Hearers and Solitary Realizers. As for superior plants, they are Bodhisattvas who have formed aspirations, who have begun to form initial aspirations and make great vows, those with the Bodhisattva-mind

“This is like those forests of medicinal plants and various trees. The dense growth of trees is an analogy for the nourishment of Dharma-rain.”

The place where these trees grow densely together is an analogy for the nourishment of Dharma-rain. These big trees require the nourishment of even more rain

“According to their size, [all] gradually grow lush. Receiving the teachings according to capabilities, they gradually grow and flourish.”

Big and little trees alike require water. They absorb the water they need according to their sizes, and then they are able to grow. “Receiving the teachings according to capabilities” means they receive the teachings of the Path according to their capabilities. “They gradually grow and flourish.” Thus, we must be mindful and loving, so we can take the Dharma to heart.

If we always keep to ourselves, love only what we love and remain attached only to what we need, if we are like this, then our world will be chaotic. If we form great aspirations and make great vows, then from the Dharma that we have absorbed, we will go from listeners of the Dharma to those who teach and spread the Dharma. In this way, one can spread to hundreds of billions. This is how we can cleanse people’s minds, how we can bring purity to their minds. This requires us to mindfully accept the Dharma; the power of love lies in our minds.

So, we must remember that the Dharma is of one appearance and flavor; only capabilities and conditions differ. The teachings of the Tathagata are like the rain and dew. We are normally not aware that water from dew is also nourishing the land. If we hope to be able to do this, we must always be meticulously mindful.

Episode 919 – The Dharma is Given Equally to All

---

>> The Buddha teaches equally to all yet can nourish the vegetation, trees and medicinal plants in their different ways. The Tathagata’s merits, virtues and wisdom are vast and boundless like the great ocean. This is an analogy for the many ways in which. He expounds the teachings; these ways of teaching are inexhaustible.

>> “The Buddha teaches equally to all like the rain of one flavor. According to sentient beings’ capacities, what they receive is different. This is like those plants and trees, which each receive a different amount.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Buddha uses this analogy to skillfully open and reveal; I use all kinds of expressions to expound the One Dharma. Within the Buddha’s wisdom, these are like drops in the ocean. I let fall the Dharma-rain, filling the world.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> This verse shows that His merits, virtues and wisdom are vast and boundless like a great ocean. In this analogy, all His ways of teaching are like drops of rain entering the ocean. This is exactly what the previous text means: You would still never finish describing them.

>> Thus, The Buddha uses this analogy to skillfully open and reveal. Understanding the True Dharma of the One Vehicle is called true wisdom. Understanding the provisional and transformational teachings of the Three Vehicles is called provisional wisdom.

>> The Buddha uses plants and trees as analogies for sentient beings to skillfully teach the confused. The Buddha taught the Chapter on Medicinal Plants as skillful means to open and reveal that. His intent was singular, with no differences, yet He established different methods of practice.

>> He uses many kinds of verbal expressions to teach in various ways so that those who hear can understand  the One Dharma. All Buddhas and Bodhisattvas follow the course of the Dharma of True Suchness follow the course of the Dharma of True Suchness. Practicing this they attain perfect enlightenment.

>> They use all kinds of expressions, including those taught previously in the Chapter on Skillful Means and the Chapter on Parables. They are all using different things to teach that His intent was singular with no differences. These teachings arise from the differences among sentient beings.

>> The essence of the Buddha’s nature is replete with wisdom. The Dharma He teaches now is like a drop in the ocean; it will never dry out. The wisdom of the Buddha-mind is also like the great ocean.

>> I let fall the Dharma-rain, filling the world. The Buddha let fall the Dharma-rain, filling all the worlds in the Three Realms. ․The world of perfect enlightenment and the world of physical existence are all encompassed and supported by the Dharma of one mind and one flavor. Thus it says filling all worlds. This is what we call the mind encompassing the universe and embracing the boundless worlds within it.

>> The world of perfect enlightenment and the world of physical existence are all encompassed and supported by the Dharma of one mind and one flavor. Thus it says “filling all worlds”. This is what we call “the mind encompassing the universe and embracing the boundless world within it”.

---

“The Buddha teaches equally to all yet can nourish the vegetation, trees and medicinal plants in their different ways.
The Tathagata’s merits, virtues and wisdom are vast and boundless like the great ocean.
This is an analogy for the many ways in which. He expounds the teachings; these ways of teaching are inexhaustible.”

The Buddha teaches the Dharma equally to all. Everyone must listen and take it in. The Buddha, starting from His very first thought upon initially attaining enlightenment, hoped to take the state He had attained and the principles He had realized and help everyone understand them. He wanted us to understand we all intrinsically have Buddha-nature and that it is through causes and conditions that we reproduce afflictions and thus drift through the Six Realms. In this way, we keep transmigrating endlessly. There is one method that can help us return to our nature of True Suchness. He hoped we could all comprehend it and take it to heart.

Actually, to mindfully contemplate something is not that easy, which is why He had to observe sentient beings’ capabilities and karmic conditions. Based on the scope of what they could accept, the Buddha expressed His wisdom, and with [methods] that contained the impartial Great Vehicle Dharma, He established ways of teaching everyone.

So, in the Chapter on Medicinal Plants, the Buddha uses rain as an analogy. Rain is able to nourish everything on the earth. Whether they are big trees or small plants, they all take in the same rain. The only difference is in how much each absorbs; the amount depends on the individual, depends on the type of vegetation. By the same principle, some people have sharp capabilities. They understand immediately upon hearing. Once they hear, they know right away that they should serve others and turn their own mindset around. Thus, they can benefit countless sentient beings. If someone has limited capabilities, the Dharma he accepts will be limited.

As the Buddha transformed sentient beings, rich and poor, noble and lowly, all were treated with the same impartial mind because everyone is equal; everyone intrinsically has Buddha-nature. The Buddha-nature is equal in all. Even though we are equal in our Buddha-nature, there are many different types of sentient beings and people.

Take [our volunteers] in Mozambique for example. There is a local volunteer there named Paula. This woman, Paula, has been poor all her life. Her husband, [Omar], is of Indian descent and used to be very rich, with wealth in the millions. He lived in a big mansion. This lasted until his old age. The children grew up and left home. Then, [his wife] wanted to separate from him. The wife and children divided the property and they all left. This businessman, Omar, lived in this luxurious house alone.

One day, a painter came to paint the house and after understanding the layout of house, gathered a group of bandits to rob him. They even took over the house, dividing it among themselves. Omar wandered outside; he did not dare go back, and he had no strength to resist them. So, he went to live in housing provided by an Islamic [congregation]; it was a house in the slums.

Then with certain causes and conditions, he married Paula. The people of Mozambique, upon seeing Paula and Omar’s marriage, perhaps due to their age difference and especially because of their different ethnicities, treated them with contempt and rejected them. So, Paula also did not dare to go out and constantly remained in the slums.

One time, one of our Tzu Chi volunteers, Denise, was leading a group of Tzu Chi volunteers and brought them to this area. They likewise used a computer to first start by playing one of my video broadcasts talking about the “Three No’s,” about loving everyone equally. Paula was there listening. Then a volunteer explained more to her and told her [about Tzu Chi]; using love, she sincerely invited her to take part. In this way, she opened Paula’s heart. So, Paula joined the Tzu Chi volunteers and began approaching people to raise funds, began visiting the needy and helping others. This made her feel very happy. This is how she started. Her life totally changed and she proactively devoted herself to this volunteer group.

Simply transforming her thoughts allowed her to help others. This is receiving the nurturing of the Dharma [Only] people can propagate the Dharma. So, the Tzu Chi volunteers in Mozambique formed a group to spread Tzu Chi’s love. They are able to use their native language, so others understand what they say. Thus, the Dharma is impartial. No matter the ethnicity or the language, it is all the same Dharma. No matter what language you speak, the Dharma is all the same. It has been over 2000 years ago since the Buddha first taught this Dharma, and it has continued on until today. No matter which language is used, it is all transmitted from this same Dharma.

So, the Buddha-Dharma can nourish all equally, just like the rain nourishing the earth, whether vegetation and trees in the high mountains or the medicinal plants on the flatlands. Though all are different, everyone can accept great or limited teachings depending on their great or limited capabilities. This is to say, “The Tathagata’s merits, virtues and wisdom are vast and boundless like the great ocean.” They are just like a great ocean. “This is an analogy for the many ways in which. He expounds the teachings; these ways of teaching are inexhaustible.” His giving so many teachings is just like an ocean; all these drops of water are given [to nourish] yet the ocean always has so much water in it. So, we must listen very mindfully.

The previous sutra passage says, “The Buddha teaches equally to all like the rain of one flavor. According to sentient beings’ capacities, what they receive is different. This is like those plants and trees, which each receive a different amount.”

This passage is reminding us again of how the Buddha taught impartially. Based on sentient beings’ varying capabilities and what they experienced, He would explain in different ways for each. Nonetheless, regardless of how it is explained, the principles are the same; these principles are impartial.

The next passage of the sutra says, “The Buddha uses this analogy to skillfully open and reveal; I use all kinds of expressions to expound the One Dharma. Within the Buddha’s wisdom, these are like drops in the ocean. I let fall the Dharma-rain, filling the world.”

This verse shows that His merits, virtues and wisdom are vast and boundless like a great ocean. In this analogy, all His ways of teaching are like drops of rain entering the ocean. This is exactly what the previous text means: “You would still never finish describing them.”

This passage is repeated verse, which carries on the earlier long-form prose. The principles in the Chapter on Medicinal Plants are very important, so He hoped we will all review it over and over and take this Dharma very clearly into our hearts. So, things are repeated again in verse. This is revealing “merits, virtues and wisdom,” explaining how the Buddha’s merits and wisdom “are vast and boundless like a great ocean”

In what the Buddha said, “‘the Buddha’ refers to an Enlightened One.” He is not engaging in self-praise, He is describing the merits and wisdom of an Enlightened One, how they are vast and boundless like a great ocean. This is truly great wisdom. Each of us has only a single head, but as for the neurons in our brain, do you know how many brain cells there are? There are countless numbers of cells. The Buddha was the same, just like all of us. But with His wisdom, the way the Buddha uses His brain cells, for countless kalpas He has been able to uphold a single aspiration. This is [a result of] ceaseless training. He has trained His brain cells so that they can remember everything He has done. He has taken it into His mind and His nature, not just into His mind, but also into His nature. This nature is the Buddha-nature. In this way, He accumulated [merits and wisdom] throughout countless lifetimes, exercising His transformation-body in the world. So, “His merits, virtues and wisdom are vast and boundless like a great ocean.”

“In this analogy [for] all His ways of teaching,” He uses this method to make an analogy that [these ways] “are like drops of rain entering the ocean.” Just like the previous [sutra] passage says, “You would still never finish describing them.” The Buddha possesses so much wisdom that of all the things contained within the universe, of all observable phenomena and and all general principles, there are none that are unknown to the Buddha. Thus, with all the sentient beings on earth, whether human or animal or [even] plants, the different teachings He gives are so numerous that one could truly “never finish describing them.”

His wisdom is as vast as the ocean. It is so wide and boundless. Is it only the ocean that is this vast? Not at all. In the Dharma-realms of the universe, in the vast void of the universe, there are so many [things]

Thus, “The Buddha uses this analogy to skillfully open and reveal. Understanding the True Dharma of the One Vehicle is called true wisdom. Understanding the provisional and transformational teachings of the Three Vehicles is called provisional wisdom.”

The True Dharma of the One Vehicle is an universal principle “[This] is called true wisdom.” This is true wisdom. It is not just knowledge; it is not saying, “I know, I know.” It is not just about knowing. This wisdom has already penetrated down to our nature of True Suchness; it has returned to our nature of True Suchness. The Dharma of the One Vehicle comes from our nature of True Suchness. All that is realized and taught from it is true wisdom.

For more than 40 years, the Buddha, whether teaching the Three or the Five Vehicles, constantly responded to the capabilities of sentient beings. He understood the capabilities of sentient beings, so this was how the Buddha gave teachings, universally teaching and transforming. This is all called skillful means.

The Buddha uses plants and trees as analogies for sentient beings to skillfully teach the confused. The Buddha taught the Chapter on Medicinal Plants as skillful means to open and reveal that. His intent was singular, with no differences, yet He established different methods of practice.

“The Buddha uses plants and trees as analogies for sentient beings”. Whether with great or limited capabilities, there are many different sentient beings. Thus they are likened to all the different kinds of plants and trees. When we step outside and look at the various flowers and plants, we cannot even recognize them all. This is why [the Buddha] used plants and trees as an analogy for all sentient beings. This is an analogy for their numbers and variety. The Buddha taught the Dharma according to their different capabilities. Thus, He would “skillfully teach the confused.” Sentient beings are lost and lack clarity; this is the ignorance of sentient beings. Therefore, the Buddha must come to guide lost sentient beings from confusion to awakening. This is the Buddha’s one great cause.

There are many sentient beings in the world, and sentient beings’ capabilities are very uneven. There are truly vast differences between them. However, the Buddha’s loving kindness is impartial. Therefore, “The Buddha taught the Chapter on Medicinal Plants to open and reveal that His intent was singular, with no differences.” The way the Buddha treated all sentient beings, who are lost in so many types of afflictions, and His intent as He reveals the Dharma to them, has no differences, it is always equal. The Buddha-mind is impartial; He views all sentient beings as His only child. But He “established different methods of practice.” Since sentient beings’ capabilities are different, He used different teaching methods.

He uses many kinds of verbal expressions to teach in various ways so that those who hear can together understand  the One Dharma. All Buddhas and Bodhisattvas follow the course of the Dharma of True Suchness follow the course of the Dharma of True Suchness. Practicing this they attain perfect enlightenment.

“He uses many kinds of verbal expressions to teach in various ways so that those who hear can together understand the One Dharma.” Accommodating their capabilities, He helped the listeners to accept and understand the One Dharma. Thus it says, “All Buddhas and Bodhisattvas follow the course of the Dharma of True Suchness. They practice it to attain perfect enlightenment.” All Buddhas of the past, present and future, the countless numbers of enlightened past Buddhas, as well as the Bodhisattvas who have transcended the eighth ground, and even wondrously awakened Bodhisattvas who have completed the tenth ground, are all the same; they all stay on the path and follow this course. This is the path to enlightenment, the Dharma of True Suchness. This is what all awakened beings must follow; no matter who is walking the Bodhisattva-path, everyone must walk this same path to arrive at the state of Buddhahood. “They practice it to attain perfect enlightenment”

They use all kinds of expressions, including those taught previously in the Chapter on Skillful Means and the Chapter on Parables. “They are all using different things to teach that His intent was singular with no differences.” These teachings arise from the differences among sentient beings.

Thus, the Chapter on Medicinal Plants connects with what was taught previously, whether the Chapter on Faith and Understanding, the Chapter on Parables or the Chapter on Skillful Means; these teachings are all connected. This includes the Chapter on Parables, where there are many birds and beasts and such; all these different things are used as different analogies “[This was] to teach that His intent was singular with no differences.” He taught this way, but “His intent was singular”; the Buddha taught impartially. Whether in the Chapter on Skillful Means, the Chapter on Parables or the Chapter on Faith and Understanding, He always expressed a single intent. However, there are conditions; these teachings arise from the differences among sentient beings. Since no two sentient beings are the same, every person’s causes and conditions are different. Even their capacities and natures are different.

The essence of the Buddha’s nature is replete with wisdom. The Dharma He teaches now is like a drop in the ocean; it will never dry out. The wisdom of the Buddha-mind is also like the great ocean.

“Within the Buddha’s wisdom, these are like drops in the ocean.” The Buddha’s essence, as the Great Awakened One, “is replete with wisdom. The Dharma He teaches now is like a drop in the ocean.” When a drop of water enters the vast ocean, it will never dry out. “The wisdom of the Buddha-mind is like the great ocean.” The Buddha’s mind and the Buddha’s wisdom are just like the great ocean. Just as a drop of water in the ocean never dries up, neither does the Buddha’s wisdom.

I let fall the Dharma-rain, filling the world. The Buddha let fall the Dharma-rain, filling all the worlds in the Three Realms. ․The world of perfect enlightenment and the world of physical existence are all encompassed and supported by the Dharma of one mind and one flavor. Thus it says filling all worlds. This is what we call the mind encompassing the universe and embracing the boundless worlds within it.

“I let fall the Dharma-rain, filling the world.” The Buddha says, “I let fall the Dharma-rain.” This is an analogy for how once dense clouds cover all, the rain falls and everything in the world receives nourishment ․”I let fall the Dharma-rain, filling the world. The Buddha let fall the Dharma-rain, filling all the worlds in the Three Realms.” We all know the Three Realms are the desire, form and formless realms. “The world” refers to “the worlds of sentient beings in the Ten Dharma-realms.” The Dharma-rain can reach everything, all the minds of sentient beings. Whether filled with desire, forms or formless thoughts, these afflictions and ignorance, they can all receive the Dharma-rain.

The world of perfect enlightenment and the world of physical existence are all encompassed and supported by the Dharma of one mind and one flavor. Thus it says “filling all worlds”. This is what we call “the mind encompassing the universe and embracing the boundless world within it”.

As for “the World of Perfect Enlightenment,” this world of physical existence, it contains all tangible things. All of this is encompassed in the Dharma of one mind and one flavor. Everything we can see contains within it a portion of the principles He [realized]. So, no matter what it is, His Dharma remains the same. “This is what we call ‘the mind encompassing the universe and’ ’embracing the boundless worlds within it'” ․The world of perfect enlightenment and the world of physical existence are all encompassed and supported by the Dharma of one mind and one flavor. Thus it says “filling all worlds.” This is what we call “the mind encompassing the universe and embracing the boundless worlds within it.” The Buddha hopes we will exercise the love of parents for their children and extend it to see all beings as our children. The heart of a parent is also the heart of the Buddha.

Everyone must have this boundless love. It is like the rain falling down after the dense clouds cover everything. Wherever the rain is needed, [the rain] will provide moisture there. This is the Buddha’s impartial teaching. The Buddha taught impartially so all sentient beings on earth were nourished. If our hearts become dried up, if our hearts are dry, it is due to lack of Dharma. So, we must mindfully nourish the ground of our mind. Only then can the seeds of the Dharma begin to sprout from the ground of our mind. Little trees can grow into big trees, and small plants into great plants. We can respond to sentient beings’ capabilities and the illnesses in their minds by giving of ourselves and spreading the Dharma. This requires that we must always be mindful.

Episode 918 – The Buddha Teaches All Equally

---

>> The Buddha turns the non-retreating Dharma-wheel according to sentient beings’ capabilities. In the worlds of the great trichiliocosm, Bodhisattvas are as numerous as dust.

>> “Those who abide in spiritual powers and turn the non-regressing Dharma-wheel transform countless millions of sentient beings. Bodhisattvas such as these are the big trees.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Buddha teaches equally to all, like the rain of one flavor. According to sentient beings’ natures, what they receive is different. This is like those plants and trees, which each receive a different amount.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The Buddha teaches equally to all, like the rain of one flavor: In His compassion, the Buddha teaches all equally like a timely rain that falls on all, a rain of one flavor.

>> According to sentient beings’ capacities, what they receive is different: Though the teachings are given equally, in accord with what sentient beings’ roots and natures can receive, sentient beings attain different benefits.

>> Sentient beings are beings with feelings. All animals with sentience and consciousness that are born due to a myriad of conditions are called the myriad sentient beings. Also, those who have experienced myriad cycles of birth and death are called the myriad sentient beings.

>> In the Ten Dharma-realms, aside from Buddhas, the beings of the other nine realms are all called sentient beings.

>> This is like those plants and trees, which each receives a different amount: Sentient beings’ natures are like all those grasses and trees; depending upon their size, each receives a different amount.

>> The Buddha teaches equally to all; this is what nourishes. What they receive is different; they are what is nourished. This is what we call the one who teaches and those who receive teachings. The nourishment they receive differs according to their nature.

>> The Heavenly Being and Human Vehicles are the small medicinal plants. The Two Vehicles are the average medicinal plants. Bodhisattvas are the great medicinal plants. Bodhisattvas are little trees; Bodhisattvas at the eighth ground and above are like big trees. All, according their intrinsic seed-nature, meet with nourishment and grow.

>> The Ten Grounds: The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud.

---

“The Buddha turns the non-retreating Dharma-wheel
according to sentient beings’ capabilities.
In the worlds of the great trichiliocosm,
Bodhisattvas are as numerous as dust.”

Who came to turn the Dharma-wheel? Sakyamuni Buddha came, for sentient beings’ sake. He felt compassion for sentient beings. Sentient beings intrinsically have Buddha-nature, it is just that it has been covered by afflictions and ignorance. So, the wheels of our minds have been blocked. The Buddha, for the sake of sentient beings, continually comes to the world, accommodating sentient beings’ capabilities. He helps us experience and understand that the Dharma has always been one; it just adapts to sentient beings’ capabilities. So, the Buddha taught the Dharma in a way that could be accepted and applied. Then they would be joyful and willingly accept it. This is how He turned the wheels of their minds.

It is like a car; depending on what kind of road the car will be traveling on, the car will need different kinds of wheels. So, since the capabilities of sentient beings and their causes and conditions are all different, the Buddha had to accommodate the different causes and conditions and capabilities of sentient beings. Regardless, His intent was to transport them all to the same destination. Whether over level ground or a watery course, the wheels must turn in order to transport them.

So, it says, “The Buddha turns the non-retreating Dharma-wheel.” Once the Dharma-wheel starts to turn, it must not stop. The Buddha has come to the world for countless kalpas without pause. When the Buddha was in the world, He already turned the Great Dharma-wheel so we now still have Dharma to listen to and teach. This describes how the Buddha, during His life, taught the Dharma for more than 40 years. In the end, for the sake of the Dharma, He wanted His disciples to earnestly pass it on. So, He had to encourage everyone to walk the Bodhisattva-path, to be able to teach [the Dharma], take it to heart and practice it. In order to teach, we must take the Dharma to heart and put it into practice by going among people. In this way, the Dharma can continue to be passed on without ceasing, turning from one generation to the next. This is turning the non-retreating Dharma-wheel.

“According to sentient beings’ capabilities” means. He separated the [Dharma] into the Five Vehicles to suit sentient beings’ capabilities. Their capabilities are not the same; they have myriads of habitual natures. So, how did the Buddha adapt the teachings to their capabilities? He categorized it into five different types, the small, average and superior plants, as well as the little and big trees.

He taught lay Bodhisattva-practitioners how to create blessings. He taught lay practitioners how not to fall into the Three Evil Destinies. So, in the Human and Heavenly Being Vehicles, the Human Vehicle is only about keeping ourselves from falling into the Three Evil Destinies. The Heavenly Being Vehicle is practicing the Ten Good Deeds. It is only with great virtue and great blessings that one can be reborn in heaven to enjoy heavenly blessings. Both types of practitioners are in society and can also form great vows and aspirations; they listen to, speak and practice Great Dharma. These are Living Bodhisattvas.

So, in learning the Buddha’s teachings, we must establish our faith. Sentient beings’ capabilities come in countless varieties. In the Buddhist sutras it says that sentient beings have 84,000 afflictions. The Buddha, in teaching according to capabilities, had to use 84,000 Dharma-doors in order to suit those 84,000 capabilities and afflictions. Regardless of how many afflictions sentient beings may have, as long as the Dharma-wheel keeps turning, evil will turn into good. So, no matter how many kinds of capabilities sentient beings may have, with the Buddha’s wisdom, He turns the Great Dharma-wheel to accommodate those capabilities.

“In the worlds of the great trichiliocosm, Bodhisattvas are as numerous as dust.” There are so many sentient beings, so the Buddha formed aspirations to continually turn the Dharma-wheel for countless kalpas to accommodate sentient beings’ afflictions. Therefore, there are already many Bodhisattvas. How many? “Bodhisattvas are as numerous as dust.” Describing the worlds of the great trichiliocosm, there are the small chiliocosms, the medium chiliocosms and the great trichiliocosm 1000 small chiliocosms make up one medium chiliocosm 1000 medium chiliocosms make up one great trichiliocosm. Thus this includes countless worlds. A world is a vast space.

We sentient beings exist in the form, formless and desire realms. This is such a vast space, and with people’s [different] minds, we have many, many afflictions and dust-like afflictions of ignorance. The Buddha helped each person to take the Dharma to heart so they could sweep away all deluded views and thinking and the afflictions as numerous as dust. So, one by one these afflictions were transformed; they were transformed into the Dharma-wheel. This is how the Buddha turned the Dharma-wheel. Look at how many afflictions sentient beings have.

In one of the Buddha’s past lifetimes, there was once a king named Qian Yi who had formed great aspirations. He wanted to help everyone under his rule to do good deeds. So, in his kingdom, all of the prisons were empty. This is how he used love to educate his people.

But, no matter how much love he taught, there were still those who were jealous and came to make things difficult for the king. The king had said that whatever sentient beings needed, he would be sure to satisfy them. So, there was a person named Shi Xin. He arrived outside the palace of the king and said, “I would like your head, my king, because your brain is very good.” The king replied, “If I give my head to you, it would be of no use to you. Instead, let me use all these precious objects to make a head. If you want 1000 heads, or 10,000 heads, I will use my treasures to make heads like mine to give you.” The man still said, “I only want your head.”

In order to satisfy him, this king removed the crown from his head, let down his hair and, beneath a tree, tied his hair to the tree. Then he called Shi Xin over, saying, “Come here, take this sword. I will let you take my head off.” Then Shi Xin actually raised the blade up high and prepared to cut off the king’s head. At that time, suddenly, the spirit of the tree became angry and slapped Shi Xin. The spirit of the tree slapped him so that his whole head turned backwards and he dropped the sword. The entire kingdom cheered.

After the Buddha had finished the story, He said, “Did you know? The Shi Xin of that time is the present-day Devadatta, and that king is the present-day me.”

This story helps everyone understand that the road of spiritual practice is very rocky. One must undergo tests like these. But afflictions are still hard to transform. So, the Dharma-wheel cannot stop. Everyone must have the same heart as the Buddha. Everyone can be a Bodhisattva. Everyone can take the Buddha-Dharma and, wherever they are, spread it universally.

So, the previous sutra passage says, “Those who abide in spiritual powers and turn the non-regressing Dharma-wheel transform countless millions of sentient beings. Bodhisattvas such as these are the big trees.”

This shows that the Buddha already had faith in both lay and monastic Bodhisattva-practitioners, that all have the ability to walk the path. Whether Hearers or Solitary Realizers, their minds can also be transformed, turning from the Small to the Great. The Buddha had this faith in sentient beings, so we too, in regards to the Buddha’s teachings, must have even more faith

[The sutra] continues by saying, “The Buddha teaches equally to all, like the rain of one flavor. According to sentient beings’ natures, what they receive is different. This is like those plants and trees, which each receive a different amount.”

The Buddha teaches equally to all, like the rain of one flavor: In His compassion, the Buddha teaches all equally like a timely rain that falls on all, a rain of one flavor.

“The Buddha teaches equally to all, like the rain of one flavor.” This is an analogy for the Buddha’s compassion, which covers all universally. The Buddha treats all sentient beings equally. As for the Dharma, with every sentient being, the Buddha’s compassion and the teachings He gives are like the falling rain, a “rain of one flavor.”

According to sentient beings’ capacities, what they receive is different: Though the teachings are given equally, in accord with what sentient beings’ roots and natures can receive, sentient beings attain different benefits.

According to sentient beings’ natures, “what they receive is different.” Although the Dharma is taught impartially, sentient beings’ capabilities differ in scope. So, this is “in accord with what sentient beings’ roots and natures can receive.” Are they plant roots or tree roots? Plant roots are very tiny while tree roots are much more expansive. So, in what their “roots and natures can receive, receive” means what they take in. With what their natures can receive, “Sentient beings attain different benefits.” Depending on whether their roots and natures are like plants or like trees, what each receives is different. Great roots can receive great amounts of water, while small roots can only receive small amounts. So, each receives benefit according to their capacity.

Sentient beings are beings with feelings. All animals with sentience and consciousness that are born due to a myriad of conditions are called the myriad sentient beings. Also, those who have experienced myriad cycles of birth and death are called the myriad sentient beings.

“Sentient beings are beings with feelings.” We often call Bodhisattvas “awakened beings.” That is what we call Bodhisattvas. They are beings with feelings that have awakened. However, they are still sentient beings. Sentient beings are not yet enlightened; they are still confused, so they are [called] sentient beings. Sentient beings are beings with feelings. “All animals with sentience and consciousness” are known as sentient beings. We are also sentient beings, but when we form great aspirations and make great vows, we are called “awakened sentient beings,” sentient beings who are awakened.

Sentient beings “that are born due to a myriad of conditions are called the myriad sentient beings. Also, those who have experienced myriad cycles of birth and death are called the myriad sentient beings. Myriad” means “many.” Without control, they bring their karma with them lifetime after lifetime in the evil world of the Five Realms. Whatever their karmic conditions, whatever their path, they are all called sentient beings. Those who experience myriad cycles of birth and death are also called sentient beings. I hope we are already awakened sentient beings

“In the Ten Dharma-realms, aside from Buddhas, the beings of the other nine realms are all called sentient beings.”

We have spoken of this before. There are all together Ten Dharma-realms. The Six Unenlightened and Four Noble Realms all together make up the Ten Dharma-realms. In the Four Noble Realms there are the Hearers, the Solitary Realizers, the Bodhisattvas and the Buddhas. These are called the Four Noble Realms. The Buddha is one with supreme, universal and perfect enlightenment. Aside from Buddhas, the rest are not yet perfect and complete. So, “Aside from Buddhas, the beings of the other nine realms are all called sentient beings.”

This is like those plants and trees, which each receives a different amount: Sentient beings’ natures are like all those grasses and trees; depending upon their size, each receives a different amount.

“This is like those plants and trees, which each receive a different amount.” The various natures of sentient beings are like the plants and trees of the earth. “Depending on their size, each receives a different amount.” Are there only plants and trees upon the earth? Flowers and plants and all sorts of crops are all found on the earth. All types of vegetation have their needs. Each has its own nature and roots. “Depending on their size, each receives a different amount.” Because their sizes differ, the amount of water they need also differs. It depends upon their size.

The Buddha teaches equally to all; this is what nourishes. What they receive is different; they are what is nourished. This is what we call the one who teaches and those who receive teachings. The nourishment they receive differs according to their nature.

“The Buddha teaches equally to all. This is ‘what nourishes’.” The one who teaches is like water that can nourish the earth so that. “Each receives a different amount.” Thus, “They are ‘what is nourished’.” The Buddha is the one who can transform, and sentient beings are those who are transformed. So it says, the one who “nourishes” and the “nourished”; the Buddha who teaches the Dharma and those who receive the Dharma show that “The nourishment they receive differs according to their natures.” Sentient beings are as numerous as dust; they are the ones who receive. It is like this bonsai. You must give it water, but it must be according to the needs of its environment. You must not give it too much.

The Heavenly Being and Human Vehicles are the small medicinal plants. The Two Vehicles are the average medicinal plants. Bodhisattvas are the great medicinal plants. Bodhisattvas are little trees; Bodhisattvas at the eighth ground and above are like big trees. All, according their intrinsic seed-nature, meet with nourishment and grow.

So, “The Heavenly Being and Human Vehicles are the small medicinal plants.” Humans and heavenly beings are still small medicinal plants. They are still in the Three Realms, in the desire realm. Though they can still create blessings and uphold the precepts, they have not eliminated their afflictions and still have not formed great aspirations. So, they still count as small medicinal plants. The Two Vehicles are the Hearer and the Solitary Realizer Vehicles. These are still called average medicinal plants, for they also have yet to form great aspirations. They only think about benefiting themselves. It is when we get to the Bodhisattva Vehicle that one becomes a great medicinal plant

․The Heavenly Being and Human Vehicles are the small medicinal plants. The Two Vehicles are the average medicinal plants. Bodhisattvas are the great medicinal plants. Bodhisattvas are little trees; Bodhisattvas at the eighth ground and above are like big trees. All, according their intrinsic seed-nature, meet with nourishment and grow.

The previous Heavenly Being and Human Vehicles are like cooling plants. These plants are effective against heat. That is all they can do. “The Two Vehicles are the average medicinal plants.” Average medicinal plants also cure illness, but only minor ailments. So, great medicinal plants are needed in this case. All kinds of illnesses, many severe illnesses, all need great medicinal plants. These are like Bodhisattvas who cultivate both blessings and wisdom. Since they are creating blessings, they are still turning the Dharma-wheel. They listen, teach and spread the Dharma. These are the Bodhisattvas.

Bodhisattvas are divided into those in their initial aspirations and those already among the Ten Grounds, who are already advancing as Bodhisattvas. There are many stages in becoming a Bodhisattva. There are the Ten Abiding Conducts, Ten Practices and the Ten Dedications. Having passed through these three stages, one then begins to become a little tree. Only upon reaching the eighth ground and above do Bodhisattvas then become “big trees” What are the Ten Grounds?

The Ten Grounds: The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud.

The first ground is the ground of joy. The second is the ground of freedom from defilement. The third is the ground of radiating light. The fourth is the ground of blazing wisdom. The fifth is the ground of overcoming difficulties. The sixth is the ground of manifestation. The eighth is the ground of far-reaching practice. The ninth is the ground of stillness; this is when our mind is still. The ninth is the ground of excellent wisdom. The tenth is the ground of Dharma-cloud.

When we start our spiritual practice, there is joy. There is joy in accepting the Buddha-Dharma. The second ground involves eliminating afflictions. By the third ground, afflictions have been eliminated. The dirt has been cleared away, and we become bright and beautiful. Not only do we become clean, we also radiate light. In the fourth ground, after radiating light, we begin forming aspirations. The ground of the mind becomes radiant, and we practice what is difficult to practice. This is the fifth ground, the ground of overcoming difficulties. The sixth is the ground of manifestation. Hearing others’ cries, we reach out to save them. Wherever we hear the cries of suffering, we go wherever we must to rescue them. We do not merely go to places nearby. The seventh ground is that of far-reaching practice. We go to other countries for disaster relief. We go to other places to save the suffering.

The eighth ground is the ground of stillness. We are no longer influenced or covered by all the ignorance and afflictions of the world. When our faith is immovable, this is called the ground of stillness. The ninth is the ground of excellent wisdom. So, we are not yet at the ground of stillness, and beyond this is still the ninth ground, excellent wisdom. Beyond that is the ground of the Dharma-cloud. When the dense clouds cover all, that is when it can rain. It will not rain when the sky is clear. There must be a gathering of dense clouds; then the Dharma will universally cover the world. This is called the tenth ground.

So, Bodhisattvas at the tenth ground or beyond are called great Bodhisattvas. Those just forming Bodhisattva-aspirations must pass through the Ten Abiding Conducts, the Ten Practices and the Ten Dedications. One is a Bodhisattva in all of these stages, but these Bodhisattvas are little tress. Only at the eighth ground and beyond can one be called a big tree.

With the Buddha-Dharma, we can take this “one appearance and one flavor” and turn it into the true principles. The true principles are without form or substance. However, with the principles deep in our hearts, we can go from the initial stage of joy all the way until reaching the stage of the Dharma-cloud, continually advancing forward. “All, according to their intrinsic seed-nature, meet with nourishment and grow.” If we can do this, then based on our individual capabilities, aspirations and vows, we can receive nourishment. So, in learning the Buddha’s teachings, we cannot stop at the ground of joy. We must continue advancing until reaching the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud. When truly dense clouds form in the sky, they will universally cover and benefit all the world’s sentient beings. So, we must always be mindful.

Episode 917 – Abiding in Spiritual Powers Never to Retreat

---

>> If we can abide in a state of impartial loving-kindness, we can give joy to all sentient beings and then expound the Dharma for them to enable them to abide in Samadhi and wisdom.

>> “Those Buddha-children who focus on the path to Buddhahood and constantly practice compassion know that they will attain Buddhahood; they are determined, without doubts. They are the little trees.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “we are those who abide in spiritual powers, and turn the non-regressing Dharma-wheel [to] transform countless millions of sentient beings. Bodhisattvas such as these are the big trees.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Those who abide in spiritual powers, and turn the non-regressing Dharma-wheel: They peacefully abide in the spiritual powers of Bodhisattvas. They can turn the non-regressing Dharma-wheel of all Buddhas. Spiritual refers to the mind and spirit. With calm minds we can reflect things. We can hold on to the memories of past lives, each in clear detail according to our power of concentration, without any hindrances. This is a spiritual power.

>> [They] transform countless millions of sentient beings: They all give rise to the unsurpassed Bodhi-mind. This unsurpassed Bodhicitta is the vow to attain Buddhahood. The vow to attain Buddhahood is the resolve to transform sentient beings. The resolve to transform sentient beings is the resolve to take in sentient beings so they can be born in places with Buddha-lands

>> These are great never-retreating Bodhisattvas who attain realizations from immediate teachings. Thus they can widely transform countless sentient beings. So, they transform countless millions of sentient beings.

>> Bodhisattvas such as these are the big trees: Their strength is great, and they provide extensive protection and benefits. Thus they are called the big trees.

>> These verses explain how the big trees receive nourishment. With the measure of Bodhisattvas, they realize ultimate reality and are replete with the use of inconceivable virtues. They abide in spiritual powers and turn the non-regressing Dharma-wheel. In the span of a single thought they can guide and benefit all sentient beings in the ten directions. Thus they are likened to big trees.

---

“If we can abide in a state of impartial loving-kindness,
we can give joy to all sentient beings
and then expound the Dharma for them to enable them to abide in Samadhi and wisdom.”

When we practice and listen to the Dharma, what we continuously want to learn is all virtuous Dharma. We clearly understand all virtuous teachings, but can the Dharma really abide within our hearts? We must not just have the Dharma in our heart, we must also accept the view of equality, this equal compassion for all “[We] can abide in a state of impartial loving-kindness.” That is, in this world of turbidities, when we listen to the Dharma, we can awaken this mindset within ourselves. Our nature of True Suchness is like a lotus flower and remains undefiled by what is around it. It is intrinsic in everyone. This is loving-kindness, the impartial mindset of loving-kindness. This is our nature of True Suchness in which we must peacefully abide.

“We can give joy to all sentient beings.” This place where the Five Destinies coexist, this world, is full of suffering. We [live] in this place filled with suffering; Bodhisattvas arise due to sentient beings’ suffering. What suffering sentient beings need is happiness. How can they find happiness amidst suffering? They need Bodhisattvas to bring forth their unconditional loving-kindness and create blessings for all people.

In our human world, we constantly see many places where suffering abounds [There are for example] seniors living alone. The world’s population is aging, and the elderly are living longer and longer. Some of them are taken by their children and put in senior homes. Are they happy in senior homes? Every day they live with other seniors of all kinds of temperaments. They pass all their days like this. They are not happy, because they all have different personalities yet have to live together. They are all already old, and each has his or her own disposition. So, I am sure that this kind of lifestyle does not make them happy.

Those elders living alone suffer even more. Some are old and ill. For some of them, even though they live in populated areas, their homes are full of garbage and dirty things. When we take on cases like these, our Bodhisattvas will mobilize immediately to clean these elders’ houses for them. Then they will also help them wash their bodies. After the volunteers help them clean up, they begin to visit them often. This is a way that they can turn their sad life of suffering into a happy one. Even though it is not the same as living happily together with their children and grandchildren, at least these old people can feel human warmth.

It is in this way that we can fully exercise our unconditional loving-kindness and our universal compassion. In order to serve others with all our strength, we must have impartial loving-kindness while also “giving joy to all sentient beings.” With any sentient being, any person who experiences sorrow and suffering, we want to give them joy.

Though the joy will not last for long, once we “have relieved them from suffering,” we can “then expound the Dharma for them.” The volunteers will go and chat with them and think of ways to help them open their hearts. If they had resentments from the past, they use the concept of cause and effect and many other methods, telling them stories about others whose lives are more difficult than theirs. They gradually guide them so that they have the Buddha and the Dharma in their heart so that they can gradually guide them to come out and spend time with other people. “Come do recycling work! You will have company. Otherwise you just stay home bored all day. Come, let’s go out.”

We can see many elderly in the cities. There was an old woman in her 60s or 70s. She has children, but they have all left. Her temper is also not so good, and she lives alone. One day she had a minor stroke, and one side of her body was paralyzed. She did not know how to take care of herself in her daily life, which left her feeling helpless. In the past, she had also not gotten along well with her neighbors.

One day, Tzu Chi volunteers found out about this old woman; she never left the house, so they went to see her. They realized that the old woman had a stroke, so they took her to see a doctor and continued to care for her. Later, they gradually brought her out with them and told her that doing recycling can be a kind of physical therapy, and she would have company too. From then on, she began to do recycling. She goes all over the place to collect recyclable boxes or cartons, which she flattens and drags along one by one.

She knows that the earth needs to be cared for, and by doing recycling work, the money she raises can also save people. The work also provides her physical therapy. It allows her to go out and interact with people, and she has the company of a group of Bodhisattvas. A single activity has given her numerous benefits. She is happy, and now she goes out by herself. She starts before daybreak, collecting and dragging back cartons of all sizes. Then she begins to cut them with scissors, and she presses them with her hands. What a good method of physical therapy! Our Bodhisattvas “expounded the Dharma” for her “to enable [her] to abide in Samadhi and wisdom.” We help those in suffering to be able to abide in Samadhi and wisdom, enable them to achieve that determination. Thus, they too can do work that benefits the world. They have Bodhisattvas as their companions and live a meaningful life. This is also a way [to help them]. When we learn the Buddha’s Way, we must put our hearts into benefiting others.

The previous sutra passage tells us, “Those Buddha-children who focus on the path to Buddhahood and constantly practice compassion know that they will attain Buddhahood; they are determined, without doubts. They are the little trees.”

The path to Buddhahood is in our daily living. Isn’t everything I just mentioned the Dharma? In order to become Buddha-children, we must comprehend the Buddha’s intent. The Buddha’s intent is loving all sentient beings and regarding them as His only child. He focuses on sentient beings’ bodies and minds. Thus, we “focus on the path to Buddhahood.” This is our path, which is the Bodhisattva-path

“[They] constantly practice compassion” [and] “know that they will attain Buddhahood.” We are very certain of ourselves as we walk the Bodhisattva-path and care for sentient beings. This is our mission. So, we “are determined, without doubts.” This is the method we use to give. When we see sentient beings able to be saved, we are joyful. What is there to be doubtful about? These are the results, the fruits of our giving. There is nothing to doubt. “They are the little trees.” This is the seed we have. This Bodhi-seed has sprouted. The Bodhi-seed has already grown into a little tree. This is what we must work hard for. The seeds are being nourished by the Dharma-rain, and they have grown into little trees. We do not doubt this,

and since we have no doubts, we are “those who abide in spiritual powers, and turn the non-regressing Dharma-wheel [to] transform countless millions of sentient beings. Bodhisattvas such as these are the big trees.”

This sutra passage enables us to further understand that since our minds have now settled, we “abide in spiritual powers and turn the non-regressing Dharma-wheel”

Those who abide in spiritual powers, and turn the non-regressing Dharma-wheel: They peacefully abide in the spiritual powers of Bodhisattvas. They can turn the non-regressing Dharma-wheel of all Buddhas. “Spiritual” refers to the mind and spirit. With calm minds we can reflect things. We can hold on to the memories of past lives, each in clear detail according to our power of concentration, without any hindrances. This is a spiritual power.

This means we have taken the Dharma [to heart] and are “peacefully abiding in the spiritual powers of Bodhisattvas.” We are firmly settled and with the Dharma we abide in the spiritual powers of Bodhisattvas. We take the Dharma to heart, form great aspirations and make great vows. We have already made vows to walk on the Bodhisattva-path; the little trees already formed great aspirations. We have begun to abide in spiritual powers and “turn the non-regressing Dharma-wheel of all Buddhas.” Since we have given rise to spiritual powers, naturally the wheels will turn.

What are spiritual powers? It does not mean being able to fly in the sky or travel deep within the ground. With true spiritual powers, “spiritual” refers to the mind and spirit. Don’t we constantly say this? “This person’s mind and spirit are not settled.” Now, we must achieve the state of Samadhi by calmly settling our minds. So, “spiritual” refers to the mind and spirit. We must unify our mind and spirit; our minds must not be scattered, then naturally “With calm minds we can reflect things.”

If our minds can be very settled, they will become like a mirror. Not only will we see things clearly, we can understand the principles behind them. When people are doing something, we ask, “Can this be done? Can we do this? Is this a good thing, or a bad thing?” We will be able to discern this very clearly. The principles will be very clear to us. With what we see with our eyes and the sounds we hear, we will be able to keep a calm mind and distinguish right from wrong. Hence, “With calm minds we can reflect things.”

“We can hold on to the memories of past lives.” We often hear of Tzu Chi volunteers who seek to improve by revealing their past mistakes. “In my life in the past,” some of the Faith Corps members say, “I used to ‘specialize’ in vice.” What vices did they have before? They would be drunk every day. They would abuse their wives and children, be unfilial to their parents, betray their friends, or do all kinds of bad things to themselves. They committed many wrongdoings. “After living this way in the past, because of the Dharma, I transformed my mindset. The Dharma turned the wheels of my mind. Now, in my current life, I am diligent, and for my life in the future, I have decided….” This is “holding on to the memories of past lives.” We become responsible for ourselves. Whether we formed aspirations or led a life of mistakes in the past, we must definitely be accountable to ourselves.

So, “We can hold on to the memories of past lives each in clear detail, according to our power of concentration.” If we can understand our past and even the reasons why we joined this group of Bodhisattvas, or how we formed our aspirations, by “maintaining our original aspirations, we will surely attain Buddhahood.” We must not forget our initial aspirations. This too is “holding on to memories of past lives.” If we can be like this, our minds will be focused; our minds will be settled. This strength enables us to always move forward, “without any hindrances.” As long as we have the resolve, what can hinder us? There are no hindrances. “This is a spiritual power.” This is called having spiritual powers.

Next, it states, “[They] transform countless millions of sentient beings”

[They] transform countless millions of sentient beings: They all give rise to the unsurpassed Bodhi-mind. This unsurpassed Bodhicitta is the vow to attain Buddhahood. The vow to attain Buddhahood is the resolve to transform sentient beings. The resolve to transform sentient beings is the resolve to take in sentient beings so they can be born in places with Buddha-lands

“[They] transform countless millions of sentient beings. They all give rise to the unsurpassed Bodhi-mind.” It is from our Buddha-mind, our nature of True Suchness, that we journey to this world on the Dharma. We have already come carrying our karma with us. Now, we begin to again learn the Buddha’s Way and form aspirations once more to awaken our Buddha-mind and love and protect all beings in the world. This is the Buddha-mind, the unsurpassed Bodhi-mind. We must not only form aspirations but must also make vows; we “vow to attain Buddhahood.” We are willing to once more return to [our nature] to reach the state of Buddhahood. This is the resolve to transform sentient beings. If we want to attain Buddhahood, we must first transform sentient beings.

So, “The resolve to transform sentient beings is the resolve to take in sentient beings so they can be born in places with Buddha-lands.” For deluded sentient beings, we must guide them earnestly and help them to accept the Dharma. When they understand the Dharma, in the future they can be born in places with the Buddha-Dharma. It is in places with the Buddha-Dharma that we can continue to have the causes and conditions to accept the Buddha-Dharma. For the time being, the Buddha taught us to go among people and create blessings in order to spread the Dharma among people and enable them to accept the teachings [Then], with these causes and conditions, in future lifetimes they too can be born in places with Buddha-Dharma. This is the reason we must transmit the Dharma

“These are great never-retreating Bodhisattvas who attain realizations from immediate teachings. Thus they can widely transform countless sentient beings.” So, they “transform countless millions of sentient beings.”

These are Bodhisattvas who attain realizations from immediate teachings. These are Bodhisattvas with great capacities, who can attain realizations immediately; they understand as soon as they hear the teachings. Whether they are lay Bodhisattvas or monastic practitioners, when they listen to the Buddha’s principles, they can comprehend the Buddha’s intent, that we form great aspirations and make great vows. The Buddha said that all humans are equal, for everyone has Buddha-nature. Even if lay Bodhisattva-practitioners, if they are able to attain realizations, can also attain the faith of great never-retreating Bodhisattvas. These are realizations from immediate teachings; they can accept the Dharma very quickly.

“Thus they can widely transform countless sentient beings.” In the Philippines alone, at our Tzu Chi campus there, there is an eye clinic, a free clinic specializing in ophthalmology. For the last seven years, we have operated on more than 50,000 patients, helping people who are already going blind to regain their eyesight. Whether cataracts, eye tumors, detached retinas or patients in need of a transplant, we can treat them all.

See, our free ophthalmology clinic alone has helped so many people. So many people had been saved. Feeling grateful, they get involved in recycling or become regular donors. Thus, [our volunteers] give with love. So, they “transform countless sentient beings.” In just one place, through one action, they have transformed so many people. Think about it, all over the world, how many people are saving others? How many people have been transformed? “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them,” thus turning the wheel of their minds. See, this is the [power of] the Dharma.

Bodhisattvas such as these are the big trees: Their strength is great, and they provide extensive protection and benefits. Thus they are called the big trees.

“Bodhisattvas such as these are the big trees.” Bodhisattvas such as these are willing to go among people to give, and they work in unity and harmony to pave a path of love. “Their strength is great, and they provide extensive protection and benefits. Thus they are called big trees.” Bodhisattvas are like the big trees. Big trees extend out like this with their leaves and branches growing outwards. Do you know how many people a big tree can keep cool under its shade?

These verses explain how the big trees receive nourishment. With the measure of Bodhisattvas, they realize ultimate reality and are replete with the use of inconceivable virtues. They abide in spiritual powers and turn the non-regressing Dharma-wheel. In the span of a single thought they can guide and benefit all sentient beings in the ten directions. Thus they are likened to big trees.

This is saying that, this passage is explaining that, “The big trees receive nourishment.” Such a big tree is able to grow on the land with extensive roots, branches and leaves because it is nourished by the Dharma-rain. A big tree can absorb a lot of rainwater. This is similar to Bodhisattvas with great vows who can accept many great teachings. “The big trees receive nourishment. With the measure of Bodhisattvas, they realize ultimate reality.” They have accepted the Buddha-Dharma and put it into practice, so they are “replete with the use of inconceivable virtues.” The virtues they have cultivated within are manifested outwardly to be put to use. “They abide in spiritual powers and turn the non-regressing Dharma-wheel.” This happens “in the span of a single thought.” With a thought, we take the Great Dharma to heart. “They can guide and benefit all sentient beings in the ten directions.” Thus, they are likened to big trees. They are like big trees.

In learning the Buddha’s Way, we must be like. Bodhisattvas who attain realizations from immediate teachings, who have great capabilities. When we are able to accept the Dharma like this, we can engage in great practices and benefit sentient beings in the world. So, we must “abide in a state of impartial loving-kindness.” We must also give joy to all sentient beings. When they see the Dharma we share with them, they are very happy and are able to accept and make use of it to enable them to abide in wisdom and Samadhi. In summary, the power of love lies in our minds. So, we must always be mindful.

Episode 916 – The Certainty of Attaining Buddhahood

---

>> We make vows to practice, uphold and wholly focus on the. Great Vehicle path to Buddhahood. Though there are many paths to Buddhahood, they are all based on the Four Infinite Minds. We constantly make the Four Great Vows and practice both compassion and wisdom.

>> “Those who seek the state of the World-Honored One are sure they will attain Buddhahood. They practice diligence and Samadhi; they are the great medicinal plants.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Those Buddha-children who focus on the path to Buddhahood and constantly practice compassion know that they will attain Buddhahood; they are determined, without doubts. They are the little trees.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Those Buddha-children who focus on the path to Buddhahood: Speaking of Buddha-children, they are different from Hearers. They focus wholeheartedly on seeking the path to Buddhahood.

>> They understand the Buddha’s intent, have compassion for sentient beings and love those whom Buddha loves as their only son. Thus they are called Buddha-children. They attain the Three Sagely States and the Four Earnest Efforts. Thus it says they focus on the path to Buddhahood.

>> The Three Sagely States: In the Great Vehicle, the Ten Abiding Conducts, Ten Practices and Ten Dedications of Merits are the Three Sagely States.

>> Reaching the stage of the Four Earnest Efforts, we have reached the stage of Bodhisattvas. Through the provisions of blessings and wisdom and further earnest efforts, [we] have entered the stage of seeing the Path and abide in the nature of True Suchness. This is the stage of Earnest Efforts.

>> [They] constantly practice compassion. A Bodhisattva’s resolve is to put great compassion into action. There are many paths to Buddhahood, but all are based on the Four Infinite Minds. Hence, they ‘constantly practice compassion’.

>> [They] know that they will attain Buddhahood; they are determined, without doubts: In their mind they know;  they are determined they will attain Buddhahood. They have no more feelings of doubt. Though the Buddha has not bestowed upon them a prediction of Buddhahood, they know they will attain Buddhahood without a doubt.

>> They are the little trees: Their power of Samadhi has increased, and their resolve is greater. They are superior to the great plants, so they are called little trees. Bodhisattvas in this stage are those who have formed their initial resolve in the state of prajna.

>> The previous [passage] is praising how the little trees receive nourishment. Though these Bodhisattvas practice according to their [intrinsic] nature and have eliminated the two attachments, they have not yet seen the Dharmakaya, and their practice is still inferior. The protection they provide is not extensive, so they are likened to little trees.

---

“We make vows to practice, uphold and wholly focus on the. Great Vehicle path to Buddhahood.
Though there are many paths to Buddhahood, they are all based on the Four Infinite Minds.
We constantly make the Four Great Vows and practice both compassion and wisdom.”

Dear Bodhisattvas, we listen to the sutras every day, and every day we explain the principles. However, having listened to the sutras, can we actually follow the path they lay out? Are we putting the principles into action? “Only the person who drinks the water knows the temperature of the water.” As Buddhist practitioners, the most fundamental thing that we must learn is exactly what the Buddha taught us, that we must make our vows ourselves.

We see that the Buddha gave the teachings of the Five Vehicles because as sentient beings, our capabilities can be divided into five types. Some people living in society want to listen to the Buddha-Dharma. The teachings that the Buddha gave to lay practitioners in society were that practicing the Ten Good Deeds enables rebirth in heaven and upholding the Five Precepts prevents falling into the Three Evil Destinies and allows people to retain their human form. Some people form aspirations to engage in spiritual practice and become monastic practitioners. Monastics must take the Dharma to heart and at the same time they must eliminate afflictions and destroy attachments. Hearers and Solitary Realizers have already broken their “attachment to self” and are without afflictions. These are the Hearers and Solitary Realizers to whom the Buddha gave the teachings of the Four Noble Truths and the Twelve Links of Cyclic Existence.

When it comes to interpersonal conflicts, they do not make anything of them and do not let afflictions from interpersonal conflict trouble their minds. They have already eliminated that ignorance. However, even though the Buddha had led everyone to this point where they no longer had interpersonal conflicts, where afflictions no longer arose in them and where they no longer had attachments to self, He still told everyone that this was not enough. We must also eliminate our attachments to the Dharma. This means no longer engaging in spiritual practice merely for ourselves or being attached to achieving our own awakening, wanting to attain Nirvana for ourselves. The Buddha taught us that this is still attachment to the Dharma. So, we must break our attachments to the Dharma. We must dedicate ourselves to others; we must make great vows.

So, “We make vows to practice, uphold and wholly focus on the Great Vehicle path to Buddhahood.” We must put our heart into forming great aspirations, which is the Bodhisattva-path. This Bodhisattva-path is more than merely forming the aspiration to engage in practice. Hearers and Solitary Realizers can accomplish this. In fact, everyone in society can accomplish this. We should understand that the Buddha came to the world for one great cause, to teach and transform sentient beings according to their capabilities. The Dharma was the same, but He gave different teachings to people with different capabilities. So, all these different teachings, when put together, are the Five Vehicles. However, the Bodhisattva Way is found throughout the Five Vehicles. Everyone can form great aspirations. So, “We make vows to practice, uphold and wholly focus on the Great Vehicle path to Buddhahood. Though there are many paths to Buddhahood, all are based on the Four Infinite Minds.”

What are the Four Infinite Minds? They are great loving-kindness, great compassion, great joy and great equanimity, infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity. They are not only infinite, they are infinitely open and spacious. To what degree are they open and spacious? [To the degree that we have] “great loving-kindness without regrets.” Since we have formed great aspirations, we hope that all sentient beings in the world will create and attain blessings and will be happy and peaceful. When we give with great loving-kindness like this, we will never have regrets. “Great compassion without resentment” [means] we have no resentment or complaints. When we give in this way, we cannot bear to see sentient beings’ suffering, so we act to save them from their suffering. When we save sentient beings from suffering, we do not seek our own peace and happiness. We are not worried about ourselves, so we have no reasons for complaint. Giving without complaint is called “great compassion without resentment.”

“Great joy without worries” means that we not only have infinite joy but when we help others, when we are among others, we remain undefiled by their turbidities. When we serve them, we do not need to worry. When others are not understanding of us, we remain unaffected by their afflictions and are not defiled by them. We are still joyful like a clear sky. Our hearts are open and our thoughts are pure. So, we have “great joy without worries” and “great equanimity without expectations.” When we give with no thought of return, the world opens up before us. This is truly having the Four Infinite Minds.

The Four Infinite Minds are what, in our external practice, as we interact with sentient beings, we should strive for. However, in our minds, what we need even more are the Four Great Vows. Thus, “We constantly make the Four Great Vows and practice both compassion and wisdom.” To vow means to state that you will do something. “I vow to deliver countless sentient beings.” There are so many sentient beings. How can we transform them all? We can never transform them all. Regardless, we must learn the spirit of the Buddha. For the sake of sentient beings, the Buddha repeatedly returned to this world, life after life, over countless kalpas in the Five Realms and four forms of birth. Look at the great vows of Earth Treasury Bodhisattva. Because Earth Treasury Bodhisattva understood the Buddha’s intentions, he went to the place of greatest suffering, vowing. “Until hell is empty, I will not attain Buddhahood.” These are all great vows.

“I vow to eliminate endless afflictions.” Ah, we have so many afflictions. We vow to completely eliminate our afflictions, for only then can we go among sentient beings. “Vow to learn infinite Dharma-doors.” Every person, every habitual tendency, is a method for us to engage in spiritual practice. There are so many kinds of suffering in life. Only by entering into this suffering can we experience the truth of suffering, the true principle of suffering. So, we vow to learn infinite Dharma-doors. We must go among the myriad sentient beings to transform them. We learn the Dharma among sentient beings; much Dharma can be learned by going among them. Thus, these Dharma-doors are vast and great; we must vow to learn them. We do this with one goal; we “vow to attain unsurpassed Buddhahood.” The true way to seek the path to Buddhahood is through the Four Infinite Minds and the Four Great Vows.

In our daily living, the Buddha-Dharma teaches us how to engage in self-cultivation, “to refine our character and correct our behavior.” This is called spiritual practice. We apply the Buddha-Dharma to body and mind. In our actions and in our treatment of people and dealing with things, can we embrace the Four Infinite Minds? Can we practice great compassion without regrets? Do we have regrets? In this tumultuous world, when we serve others and get involved, do we regret it? Do we have resentment? Do we have worries? Do we have expectations? We must ask ourselves these questions.

Can we accomplish the Four Great Vows? We have formed aspirations and made vows, but ultimately, can we accomplish them? When we make the Four Great Vows, though there are countless sentient beings, we try to deliver them all. Though there are endless afflictions, we want to eliminate them all. Though there are infinite Dharma-doors, we must learn them all. Though the path to Buddhahood is supreme, we want to attain it. Can we accomplish these things?

The previous sutra passage already stated, “Those who seek the state of the World-Honored One are sure they will attain Buddhahood. They practice diligence and Samadhi; they are the great medicinal plants.”

What we seek in learning the Buddha’s teachings is to reach the state of Buddhahood “[We] are sure we will attain Buddhahood.” We must have faith in ourselves. If we practice according to the teachings, the day will come when we attain Buddhahood. But we must practice “diligence and Samadhi.” We must be diligent; when it comes to the right thing to do, we should just do it. Only then are we “great medicinal plants”

[With] medicinal plants we can heal ourselves. If we understand [how to use] medicinal plants, we not only use this medicine to cure ourselves, when we hear of someone else’s pain, we can also use this medicine to cure them; we cure ourselves while curing others, save ourselves while saving others and transform ourselves while transforming others. This is what we must learn. The Buddha-Dharma is a teaching to save the world, so we must put our hearts into it.

The sutra passage then continues, “Those Buddha-children who focus on the path to Buddhahood and constantly practice compassion know that they will attain Buddhahood; they are determined, without doubts. They are the little trees.”

Those Buddha-children who focus on the path to Buddhahood: Speaking of Buddha-children, they are different from Hearers. They focus wholeheartedly on seeking the path to Buddhahood.

It says, “Those Buddha-children who focus on the path to Buddhahood.” Do we dare to call ourselves Buddha-children? Who are the Buddha-children? “They are different from Hearers. They focus wholeheartedly on seeking the path to Buddhahood.” They are different from the Hearers and the Solitary Realizers. Hearers and Solitary Realizers followed the Buddha for more than 40 years but sought only their own blessings, wishing to eliminate afflictions by seeking purity. There were also the lay people, who also sought only their own blessings, or feared falling into the Three Evil Destinies. Everything they did was for themselves. This is not correct. The Buddha hoped that everyone would “focus wholeheartedly on seeking the path to Buddhahood” and single-mindedly seek the path to Buddhahood,

They understand the Buddha’s intent, have compassion for sentient beings and love those whom Buddha loves as their only son. Thus they are called Buddha-children. They attain the Three Sagely States and the Four Earnest Efforts. Thus it says they focus on the path to Buddhahood.

“They understand the Buddha’s intent” which is to “have compassion for sentient beings.” The Buddha has compassion for sentient beings. So, they “love those whom Buddha loves as their only son” and can thus be called “Buddha-children.” We must “attain the Three Sagely States and the Four Earnest Efforts”; this is “focusing on the path to Buddhahood.”

If we know the Buddha’s intent, we know that the Buddha loves all the world’s sentient beings as if they were each His only son. We should also learn this from the Buddha and love the world’s sentient beings as our only child. Only if we do this can we truly be called Buddha-children. So, we must have the. Three Sagely States and the Four Earnest Efforts. The teachings are a process which we need to practice. This is called focusing on the path to Buddhahood.

The Three Sagely States: In the Great Vehicle, the Ten Abiding Conducts, Ten Practices and Ten Dedications of Merits are the Three Sagely States.

What are the Three Sagely States? “In the Great Vehicle, the Ten Abiding Conducts, Ten Practices and. Ten Dedications of Merits.” This process of spiritual practice is called the Three Sagely States.

As we begin seeking Buddhahood, [we follow] the Ten Abiding Conducts and the Ten Practices. Happily starting from the first abiding conduct, we keep engaging in spiritual practice until we achieve equal enlightenment. We dedicate our merits [to sentient beings], as all Buddha-Dharma rests in widely transforming sentient beings. This is a process of spiritual practice.

In the Ten Abiding Conducts, Ten Practices and. Ten Dedications of Merits, there are already 30 stages. These are the Three Sagely States. Only by walking the path [do we attain] the Three Sagely Stages. Then we add to this the Four Earnest Efforts

Reaching the stage of the Four Earnest Efforts, we have reached the stage of Bodhisattvas. “Through the provisions of blessings and wisdom and further earnest efforts, [we] have entered the stage of seeing the Path and abide in the nature of True Suchness. This is the stage of Earnest Efforts.”

We have progressed through the 30 stages of the Three Sagely States until we reached the Four Earnest Efforts, so we have very abundant Dharma-provisions. As we go among people, we simultaneously cultivate blessings and wisdom. “Through the provisions of blessings and wisdom and further earnest efforts,” our Dharma-provisions will be sufficient. We must strengthen our efforts without delay. “Effort” refers to spiritual practice, our putting the Dharma into practice. We can “enter the stage of seeing the Path and abide in the nature of True Suchness.”

We have eliminated all our afflictions through the previously-stated Ten Abiding Conducts, Ten Practices and Ten Dedications of Merits. We move stage by stage, like climbing stairs. We continue upward, level by level, through each state and method of practice. Having passed through these, our Dharma-provisions will be abundant. We must utilize these at once, utilize this Dharma to widely deliver sentient beings and return to our nature of True Suchness. “This is the stage of Earnest Efforts,” the stage where we step up our efforts. Throughout the process of the three Tens, we have already understood each stage, one by one. Having understood them, we must be more earnest in our practice right away. We must earnestly make efforts to implement them

“[They] constantly practice compassion. A Bodhisattva’s resolve is to put great compassion into action. There are many paths to Buddhahood, but all are based on the Four Infinite Minds. Hence, they ‘constantly practice compassion’.”

We just spoke of the Four Infinite Minds. Great loving-kindness without regrets, great compassion without resentment, great joy without worries and great equanimity without expectations are the. Four Infinite Minds. These are the most fundamental [teachings]. “Hence, they ‘constantly practice compassion’.” We must always practice compassion.

[They] know that they will attain Buddhahood; they are determined, without doubts: In their mind they know;  they are determined they will attain Buddhahood. They have no more feelings of doubt. Though the Buddha has not bestowed upon them a prediction of Buddhahood, they know they will attain Buddhahood without a doubt.

“They know they will attain Buddhahood.” Since what we do is correct, we “are determined, without doubts. In their mind they know. They are determined they will attain Buddhahood. They have no more feelings of doubt.” We cannot continue to have doubts. “Though the Buddha has not given them predictions” although the Buddha has not made this prediction, “they know they will attain Buddhahood.” Since we are listening to the Dharma, this Dharma should be found abundantly in all of our hearts. So, we “know [we] will attain Buddhahood without a doubt.” We must not have any doubts. “They are the little trees.” These are the little trees. We are no longer just plants. Now we have gone up a level;

our vows and aspirations are very firm. Having passed through the Three Sagely States and the Four Earnest Efforts, we should already have great confidence in attaining Buddhahood. Then we are called the “little trees.” We have great confidence in attaining Buddhahood

They are the little trees: Their power of Samadhi has increased, and their resolve is greater. They are superior to the great plants, so they are called little trees. Bodhisattvas in this stage are those who have formed their initial resolve in the state of prajna.

“Their power of Samadhi has increased.” This is our meditative power, the power of Samadhi. Before, there was giving, upholding precepts, patience and diligence. Now, “Their power of Samadhi has increased.” We have already become very determined. Thus, “Their resolve is greater. They are superior to great plants. Little trees” are a step above the plants. They are superior, “so they are called little trees,” just like small trees.

As for “Bodhisattvas in this stage,” by this point, we have already entered into what can be called the Bodhisattva stage, treading firmly upon the Bodhisattva-path, having “formed initial resolve in the state of prajna.” We have already proved our aspirations, so we can be called Bodhisattvas. We are newly-inspired to climb to the stage of Bodhisattvas.

The previous [passage] “is praising how the little trees receive nourishment”

The previous [passage] is praising how the little trees receive nourishment. Though these Bodhisattvas practice according to their [intrinsic] nature and have eliminated the two attachments, they have not yet seen the Dharmakaya, and their practice is still inferior. The protection they provide is not extensive, so they are likened to little trees.

Though the environment is arid, the little trees are moistened by the rain. This is like the ground of our mind. We have eliminated afflictions and ignorance but the ground is still dry. The seeds that we sow need the Dharma-water to moisten them.

So, “These Bodhisattvas practice according to their [intrinsic nature].” These Bodhisattvas practice according to their nature of True Suchness, and “have eliminated the two attachments.” As we live in this world, we have come to understand that everyone intrinsically has Buddha-nature. Though we still live among others, we nevertheless understand that we must eliminate attachments to the self and attachments to the Dharma. “My interpersonal conflict and afflictions have already been eliminated. They no longer concern me. I want to engage in spiritual practice; I no longer fear cyclic existence. I want to take the Dharma to heart and carry it with me to my next life to go among people and transform sentient beings.” This is having “eliminated the two attachments.” We have broken all attachments.

However, “They have not yet seen the Dharmakaya, and their practice is still inferior.” We still have not seen the Dharmakaya, for we must still listen to the Dharma. We must still advance in our spiritual practice. We are only at the first stage. We have embarked upon the road and are taking our first steps on the Bodhisattva-path. “The protection they provide is not extensive.” We must protect sentient beings. We are still not broad[-hearted] enough to shelter and protect all sentient beings. We still are not broad[-hearted] enough, so the analogy of “little trees” is used. We have not yet achieved that strength, so we are still little trees. However, little trees also grow large. Therefore, we must be mindful, earnestly letting the Buddha-Dharma irrigate the ground of our minds. We must earnestly use the Dharma as nourishment, moistening the ground of our minds.

I often say the phrase, “If it is the right thing to do, just do it.” If our direction is right, we must step firmly and advance forward. So, “We make vows to practice, uphold and wholly focus on the Great Vehicle path to Buddhahood.” We must not forget this. There are many paths to Buddhahood but the Four Infinite Minds are essential to all. Let us always remember to abide firmly in the Four Great Vows. In our spiritual practice, this is the first stage of practicing the Bodhisattva-path. Dear Bodhisattvas, in learning the Buddha’s teachings, we must truly have firm aspirations. Do not hesitate, for there is much suffering in this world. Therefore, we must always be mindful.