Author: Scott Ogata

Episode 915 – The Great Medicinal Plants

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>> Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood. They practice the Six Perfections to benefit themselves and others. With the skillful means of Bodhi, the Buddha used expedient methods in accord with capacities. He widely transformed all with wisdom so they can apply the teachings with ease.

>> “Those who know the flawless Dharma can attain Nirvana, give rise to the Six Spiritual Powers and gain the Three Insights. They live in solitude in the mountain forests, constantly practice Samadhi and attain the state of Solitary Realizers. They are the average medicinal plants.”    [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Those who seek the state of the World-Honored One are sure that 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 who seek the state of the World-Honored One are sure that they will attain Buddhahood: They seek the state that the World-Honored One has realized. They will engage in spiritual practice, and they vow to attain the fruit of Buddhahood.

>> They practice diligence and Samadhi; they are the great medicinal plants: They practice diligence and the superior Samadhi of tranquil extinction. As they hope to attain Buddhahood, they are more advanced than Two Vehicle practitioners. They are called great medicinal plants. This explains how great medicinal plants receive nourishment.

>> Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood. They practice the Six Perfections to benefit themselves and others. This is all the appearance of abiding. Appearance of abiding: As they have been born, they abide in this world; this is the appearance of abiding. It also refers to how each thought arises temporarily and continues. This is also the appearance of abiding.

>> Having eliminated attachments to the Dharma: Though Two Vehicle practitioners have eliminated attachments to a sense of self and other, they still have attachments to the Dharma and are unable to let go of appearances. Ultimately they cannot cure the illness of ignorance. Only by resolving to advance diligently can they surpass the Two Vehicles. Then they are likened to great plants.

>> In the Six Perfections, diligence is ultimate. The Great [Perfection of Wisdom] Treatise says: Giving, upholding precepts and patience are worldly and common practices. If we want to cultivate Samadhi and wisdom, we must be diligent. Now we use diligence to encompass all the other Perfections.

>> Precepts are prohibitory regulations. They can prevent us from creating negative karma of body, speech and mind. Precepts can give rise to Samadhi, and Samadhi can give rise to wisdom. That is why those who learn the Path must first uphold precepts.

>> If we cultivate all virtuous paths diligently, without indolence, our upholding precepts and patience will continue without interruption, and we will not let ourselves slack off.

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“Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood.
They practice the Six Perfections to benefit themselves and others.
With the skillful means of Bodhi, the Buddha used expedient methods in accord with capacities.
He widely transformed all with wisdom so they can apply the teachings with ease.”

Do we understand this? “Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood.” Becoming Bodhisattvas is our goal; this is what the Buddha taught us to do. In order to attain Buddhahood, we must walk the Bodhisattva-path. To walk the Bodhisattva-path is to benefit ourselves while also benefiting others. Thus, we must form aspirations. This is what the Buddha taught us. He used skillful means to guide us to realize that life is full of suffering. Taking it a step further, He helped us realize that this is [caused by] karmic cause and effect. In order to eliminate such suffering, we must practice the Path. This is what the Four Noble Truths teaches us. We can now understand this.

When we reach the state of Solitary Realizers, [we know] a person’s life comes from a father’s sperm and mother’s egg. Then we continue to undergo the. Twelve Links of Cyclic Existence until aging, illness and death, bringing yet another lifetime to an end. This is what Solitary Realizers have realized. In the process of birth, aging, illness and death, they connect with many different conditions and experience the principle of this world, that everything is impermanent. Through their understanding of this teaching, they were able to eliminate all kinds of afflictions and ignorance. Thus, they were called Solitary Realizers.

However, the Buddha’s hope for us was that we would not only seek our own liberation, like the Hearers and Solitary Realizers who only practiced to benefit themselves. Rather, we should advance beyond this stage and now give rise to Bodhicitta. Bodhicitta is the resolve to walk the Bodhisattva-path. So, we are Bodhisattvas taught with skillful means. We gradually, gradually understand [the Dharma].

Bodhisattvas taught with skillful means means that provisional methods that are used to give us teachings. “Bodhisattva” means we have made aspirations. We are sentient beings who have already awakened. So, we too can attain Buddhahood. Even if the Bodhisattva-path stretches far into the distance, we must have faith in ourselves, “have faith that we can attain Buddhahood.” We must walk from the start to the finish. Throughout this process, we absolutely must have faith as we walk the Bodhisattva-path.

On this Bodhisattva-path, we must practice the Six Perfections, giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are what we must practice. Doesn’t everyone we meet give us a chance to engage in spiritual practice? When we go among the multitude of sentient beings, each person becomes our spiritual training ground. When we meet other people, aren’t they all our spiritual friends? We must be grateful for them! They guide us and help us succeed in our spiritual cultivation. What if they create adverse conditions for us? We must still be grateful. Without encountering those adverse conditions, we would lack the opportunity to give to others. So, as we learn the Buddha’s teachings, we must practice the Six Perfections. In order to benefit ourselves and others, we need to employ many methods.

In the Jataka Sutra, there is a story about a practitioner who gave rise to Bodhicitta and walked the Bodhisattva-path. In order to practice the Six Perfections, he would give away everything he had, giving it all for the sake of sentient beings. At that time, Sovereign Sakra observed how reverent this spiritual practitioner was. Sovereign Sakra was deeply alarmed. “This person practices such great giving. In the future, His virtues will surpass mine. Will he take my position as Sovereign Sakra?”

Having had this thought, he transformed into an ordinary person and went to speak to this spiritual practitioner. “These people are meant to suffer in this life. When you eliminate their suffering, you will receive negative retributions. Here, ask this person who is suffering in hell. Go and ask him.” The spiritual practitioner asked this person suffering in hell, “Why are you here, suffering such torment?” The person suffering in hell replied, “In my past life, when I was in the world, I was always helping and giving to others. I gave up everything I had to provide relief to others, so now, I suffer from this severe karma and receive these painful retributions in hell.”

The spiritual practitioner then asked this person suffering painful retributions. “If you are suffering painful retributions because of doing good deeds, what about those people you saved? The people I saved were reborn in heaven. If that is the case,” the spiritual practitioner replied, “then that is my goal. When I save other people, if they are reborn in heaven and I am the only person who will fall into hell, what would be bad about that?”

When the heavenly being, Sovereign Sakra, heard this, he felt remorseful and assumed his original appearance. The image of hell disappeared, and he deeply prostrated to the spiritual practitioner. Sakra said to him, “In fact, those who help others are actually the ones who obtain blessings. It would not make sense that they fall into hell. I must repent to you.” And with that, he disappeared.

Yesterday, we talked about small medicinal plants. From wheel-turning sage kings to. Sovereign Sakra, these are all still in the Five Vehicles; they are still like small medicinal plants. When it comes to Hearers and Solitary Realizers, they are like average medicinal plants, since they have not yet formed great aspirations. So, the Chapter on Medicinal Plants helps us understand, from what the Buddha taught, that these are skillful means, “With the skillful means of Bodhi, the Buddha used expedient methods in accord with capacities.” He taught the Bodhi-path with skillful means to pave a convenient path for us to walk on. This is an expedient method, adapted to the scope of our capacities.

Actually, the Buddha’s goal was to “widely transform all with wisdom so that they can apply the teachings with ease.” The Buddha did this for sentient beings. He widely transformed all sentient beings in the hope that they would all gain wisdom. He wanted to unlock sentient beings’ wisdom so that we could understand and awaken to the Buddha-Dharma. When we willingly aspire to transform the myriads of sentient beings, He helps us to apply [the teachings] with ease. This was what the Buddha taught us. So, we must have faith.

In the previous sutra passage, it says, “Those who know the flawless Dharma can attain Nirvana, give rise to the Six Spiritual Powers and gain the Three Insights. They live in solitude in the mountain forests, constantly practice Samadhi and attain the state of Solitary Realizers. They are the average medicinal plants.”

Our minds must always be as if in a remote mountain forest. Although we are among the people, we must not let them disturb our minds. Like living in solitude in the mountain forests, our minds must constantly be in Right Samadhi, like the Solitary Realizers. They observe that the world is impermanent, which makes their resolve very firm. However, they still were like average medicinal plants. Although they had understood the teachings, they had yet to reach the peak and form great aspirations.

Next in the sutra passage, it says, “Those who seek the state of the World-Honored One are sure that they will attain Buddhahood. They practice diligence and Samadhi; they are the great medicinal plants.”

We must now begin to understand “great medicinal plants.” What we now seek is “the state of the World-Honored One.” With hearts full of faith, we “are sure that [we] will attain Buddhahood.” By walking the Bodhisattva-path, we will be able to attain Buddhahood.

Those who seek the state of the World-Honored One are sure that they will attain Buddhahood: They seek the state that the World-Honored One has realized. They will engage in spiritual practice, and they vow to attain the fruit of Buddhahood.

So, “They seek the state that the World-Honored One has realized. Since the Buddha is capable of realizing it, and I also have an intrinsic Tathagata-nature, I should also be able to realize it. They will engage in spiritual practice, and they vow to attain the fruit of Buddhahood.” In order to attain Buddhahood, we must earnestly engage in spiritual practice. Our goal is to reach the state of Buddhahood.

They practice diligence and Samadhi; they are the great medicinal plants: They practice diligence and the superior Samadhi of tranquil extinction. As they hope to attain Buddhahood, they are more advanced than Two Vehicle practitioners. They are called great medicinal plants. This explains how great medicinal plants receive nourishment.

“They practice diligence and Samadhi; they are the great medicinal plants” ․They practice diligence and Samadhi; they are the great medicinal plants: They practice diligence and the superior Samadhi of tranquil extinction. As they hope to attain Buddhahood, they are more advanced than. Two Vehicle practitioners. They are called great medicinal plants. This explains how great medicinal plants receive nourishment. We must practice diligence, charitable giving and upholding precepts. We must be diligent; we must practice patience and diligence in order to achieve Samadhi and wisdom. So, we must begin to practice diligence, which incorporates all of these [practices]. When we practice diligence and Samadhi, we are like the great medicinal plants.

In our spiritual practice, we must be diligent. As for “superior Samadhi of tranquil extinction,” we must be diligent and must practice until our minds abide in tranquil extinction and we cannot be defiled by anyone at all. “As they hope to attain Buddhahood” means that they most look forward to attaining Buddhahood. “They are more advanced than. Two Vehicle practitioners.” Compared to Two Vehicle practitioners, the Hearers and Solitary Realizers, they are at a more advanced level because they form great aspirations. Thus, “They are called great medicinal plants.” This means they are the greatest medicinal plants. Because the Dharma-rain nourishes them, it allows these medicinal plants to treat the most fundamental illnesses.

Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood. They practice the Six Perfections to benefit themselves and others. This is all the appearance of abiding. Appearance of abiding: As they have been born, they abide in this world; this is the appearance of abiding. It also refers to how each thought arises temporarily and continues. This is also the appearance of abiding.

“Bodhisattvas being taught with skillful means have faith that they can attain Buddhahood.” This is the nature of Bodhisattvas taught with skillful means. They already practice the Six Perfections to benefit themselves and others. However, they have the appearance of abiding. Although we formed aspirations, we are still abiding in this world, So, we have the appearance of abiding. This means that since we are born in this world, “As we have been born, we abide in this world; this is the appearance of abiding.” Or, on an even shorter time scale, this refers to how “each thought” [arises temporarily] and continues on. In this world, there is birth, aging, illness and death. We must seize the time we have while we are alive in this world to listen to the Buddha-Dharma. We must seize each moment. Even if we have a momentary aspiration, we must continue to sustain it. Short seconds accumulate into hours, which turn into months and years. We must seize the moment and sustain it forever. We must persist in these good thoughts. This is “the appearance of abiding.” This is why we must be mindful to “eliminate attachments to the Dharma.”

Having eliminated attachments to the Dharma: Though Two Vehicle practitioners have eliminated attachments to a sense of self and other, they still have attachments to the Dharma and are unable to let go of appearances. Ultimately they cannot cure the illness of ignorance. Only by resolving to advance diligently can they surpass the Two Vehicles. Then they are likened to great plants.

Two Vehicle practitioners have eliminated their afflictions and their attachment to a sense of self. However, they must still strive to eliminate their attachments to the Dharma. The Two Vehicle practitioners are able to eliminate their attachments to a sense of self and others. Because they understand causes and conditions as well as the suffering of this world, they know there is no need to cling to this human form. However, when it comes to the Dharma, they still cling tightly to it. They cling to the Dharma of emptiness. Since all things are empty, [they believe that] all “existence” is illusory. In the end, it is all empty. This was the idea they were attached to; this is called attachment to the Dharma. Because they were attached to the Dharma, they could not let go of appearances. They had no way to eliminate this attachment to the Dharma. They still could not let go of appearances. “Ultimately they cannot cure the illness of ignorance.” They are thus unable to cure the illness of ignorance.

“Only by resolving to advance diligently can one surpass the Two Vehicles.” Thus, we must now practice the Six Perfections, and we must be very diligent in eliminating our attachments to both a sense of self and to the Dharma. Only by not clinging to these will we truly eliminate all appearances of ignorance and realize true emptiness and wondrous existence. “Surpass the Two Vehicles” means they are the “great medicinal plants.”

In the Six Perfections, diligence is ultimate. The Great [Perfection of Wisdom] Treatise says: Giving, upholding precepts and patience are worldly and common practices. If we want to cultivate Samadhi and wisdom, we must be diligent. Now we use diligence to encompass all the other Perfections.

“In the Six Perfections, diligence is ultimate.” In the Six Perfections, diligence is the most important because it encompasses giving, upholding precepts and patience ․In the Six Perfections, diligence is ultimate. The Great [Perfection of Wisdom] Treatise says: Giving, upholding precepts and patience are worldly and common practices. If we want to cultivate Samadhi and wisdom, we must be diligent. Now we use diligence to encompass all the other Perfections. Practicing the Six Perfections requires giving, upholding precepts and patience. However, we must persist in our diligence so we can persist in practicing giving. Only with diligence can we properly uphold precepts. Only with diligence can we have patience with the world. Charitable giving and upholding precepts are basically worldly and common practices. We must have diligence so that we can truly practice all of the Six Perfections. If we do not have diligence, we cannot complete the Six Perfections.

Precepts are prohibitory regulations. They can prevent us from creating negative karma of body, speech and mind. Precepts can give rise to Samadhi, and Samadhi can give rise to wisdom. That is why those who learn the Path must first uphold precepts.

Upholding precepts is also important. We must be diligent, and we must uphold precepts. Upholding precepts requires diligence. “Precepts are prohibitory regulations. They can prevent us from creating negative karma of body, speech and mind.” Upholding precepts is very important since they help us guard against wrongs and stop evil. The Three Flawless Studies begin with precepts. “Precepts can give rise to Samadhi.” Only when we follow precepts can our minds attain Samadhi. “Samadhi can give rise to wisdom.” With Samadhi, we naturally give rise to wisdom. “That is why those who learn the Path must first uphold precepts.”

Diligence encompasses the Six Perfections. Practicing the Six Perfections comes from being diligent. Precepts are what allows us to have concentration. In order to have Samadhi, we must uphold the precepts. All virtuous Dharma must start with upholding precepts. So, we “must first uphold precepts.”

If we cultivate all virtuous paths diligently, without indolence, our upholding precepts and patience will continue without interruption, and we will not let ourselves slack off.

“If we cultivate all virtuous paths diligently, without indolence….” If we want to cultivate virtuous Dharma, we must be diligent and never indolent. “Our upholding precepts and patience will continue without interruption, and we will not let ourselves slack off.” We must uphold precepts, and we must have the patience to endure the unwholesome phenomena of the world. The world is like a web of ignorance. As we encounter many difficulties, we must have the patience to “continue without interruption and not let ourselves slack off.” We cannot be undisciplined.

As Buddhist practitioners, we must practice earnestly and diligently. When the Buddha revealed the Five Vehicles, in addition to the aspirations to practice the Hearer and Solitary Realizer Vehicles, in fact the later Bodhisattva teachings and the Ten Good Deeds and Five Precepts can all be merged together. “Lay Bodhisattva-practitioners cultivate wisdom.” Lay Bodhisattva-practitioners aspire to give and practice the Six Perfections. Practicing the Six Perfections is not difficult. Lay Bodhisattva-practitioners just need a change of mindset to make use of their present circumstances. They must maintain an unwavering mind. With this mind of diligence, “Lay Bodhisattva-practitioners cultivate wisdom.”

So, we must go among people. Every person is a spiritual training ground for our wisdom-life. When we see each person, we must think. “Oh, I am so grateful!” Even if we have a negative affinity, we must be grateful. Living Bodhisattvas must also be determined and work together harmoniously as a team. When love joins our hearts together and spreads all over the world, the world can truly become a pure land. We then have a way to save all sentient beings. So everyone, please always be mindful.

Episode 914 – The Dharma of Flawless Wisdom

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>> With the Five Precepts and the Good Deeds, we are born in the human or heaven realm. These can cure the illnesses of the Three Evil Realms and Eight Sufferings. They are likened to small medicinal plants, as they cure small illnesses. They only cure the illness temporarily. The flawless studies, practices to enlightenment and other teachings of the Two Vehicles are average medicinal plants.

>> “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. They are the small medicinal plants.”

>> “Those who know the flawless Dharma can attain Nirvana, give rise to the Six Spiritual Powers and gain the Three Insights. They live in solitude in the mountain forests, constantly practice Samadhi and attain the state of Solitary Realizers. They are the average medicinal plants.”

>> Those who know the flawless Dharma can attain Nirvana: Those who know well the Dharma of flawless wisdom take it to heart without letting it leak away. They uphold precepts and are pure, not defiled by afflictions, and can attain the Small Vehicle Nirvana, which is biased towards emptiness.

>> Give rise to the Six Spiritual Powers: This refers to the powers of heavenly eye, heavenly ear, knowing others’ minds, knowing past lives, spiritual travel and ending all Leaks. Because they develop wisdom, they attain spiritual powers. This is why it says they give rise to them.

>> And gain the Three Insights: The Insights of Heavenly Eye, of Knowing Past Lives, and of Ending All Leaks are the three kinds of insights.

>> The insight of knowing past lives is the insight to know one’s own or others’ causes and conditions in all previous lifetimes.
>> The Insight of Heavenly Eye: This is the insight of knowing what will happen to oneself or others in all future lifetimes.

>> The insight of ending all Leaks is using noble wisdom to completely eliminate all afflictions.

 >> When this understanding reaches the ultimate, these are known as the Three Understandings. Two Vehicle practitioners have the Insights but only the Tathagata has the Understandings. For Arhats, they are called the Three Insights. For Buddhas, they are called the Three Understandings.

>> They live in solitude in the mountain forests and constantly practice Samadhi: They live by themselves in the mountains and beneath the trees and constantly practice Samadhi, abiding in a meditative and tranquil state.

>> [They] attain the state of Solitary Realizers. They are the average medicinal plants: They attain enlightenment from conditions. By observing scattered flowers and falling leaves or the Twelve Links of Cyclic Existence, they awaken and attain realizations. Hence they are also called Realizers of Conditions. They are superior to humans and heavenly beings, hence are called the average medicinal plants. The previous passage explains how average medicinal plants are nourished.

>> Two Vehicle practitioners possess the [virtues of] wisdom and ending. The flawless studies are the practices to enlightenment and other teachings. Those who cultivate them can attain the qualities of Small Vehicle practitioners. With only the Two Vehicle teachings of the Truths and Links, they can cure the illness of attachment to self to avoid sufferings of the Three Realms, but they cannot transform others; thus they are likened to average medicinal plants.

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“With the Five Precepts and the Good Deeds, we are born in the human or heaven realm.
These can cure the illnesses of the Three Evil Realms and Eight Sufferings.
They are likened to small medicinal plants, as they cure small illnesses. They only cure the illness temporarily.
The flawless studies, practices to enlightenment
and other teachings of the Two Vehicles are average medicinal plants.”

We should all be able to understand that the Five Precepts and Ten Good Deeds are the teachings the Buddha gave for the sake of this world; they were given according to the capabilities of people in this world. The Buddha encouraged everyone to practice the Ten Good Deeds and uphold the Five Precepts to benefit other people. If we can uphold the Five Precepts, we will not lose our human form. If we can take one more step and practice the Ten Good Deeds, we will be reborn in the heaven realm. Thus, “With the Five Precepts and the Good Deeds, we are born in the human or heaven realm.” Among the Five Realms, the heaven and human realms are considered to be good destinies. Therefore, we must practice mindfully.

This was the medicine the Buddha prescribed according to sentient beings’ illnesses. This is the Dharma. The Dharma cures the illnesses of the world. Thus, in response to the capabilities of most ordinary sentient beings, He prescribed this remedy to treat the illnesses of the Three Evil Realms and Eight Sufferings. The Three Evil Realms are the hell, hungry ghost and animal realms. So, He helped us to remain in the human realm and let us understand that the Eight Sufferings are part of human life. If we cannot transcend the Eight Sufferings, there will be suffering on top of suffering. If we can let go and change our mindset, we will see beyond our suffering. Whether we end up in heaven or in hell is determined by a single thought.

In Medan, Indonesia, there is a Mr. Dong. He originally had a comfortable family life. He and his wife adopted a mentally-challenged child. One day, all of a sudden, his wife passed away for some unknown reason. After the sudden death of his wife, the husband’s disposition changed. For six years he shut himself in his home. The volunteers received the case and went to talk to him but were always refused entry and given no response.

Every day they tried to communicate with him, and after three months, Mr. Dong finally opened his door. When the volunteers saw the inside of the house, they were shocked. There was no room to walk. It was filled with garbage. It took another three months to clean out the garbage in his house. The volunteers also thoroughly washed the bodies of the father and son and cut their hair as well. The family was completely renewed.

The Bodhisattva-volunteers began to communicate with him. They talked to him, gave him books to read and helped him open his heart. They learned that Mr. Dong had been a Chinese teacher. Because his wife had suddenly passed away, he had closed his heart all at once. When his life changed, so did his appearance. He seemed to be living in a hell of garbage. Luckily, Bodhisattvas appeared in his life, and he began to gradually come out of this state.

So, one thought can put us in the Three Evil Realms. Then he encountered these Living Bodhisattvas who applied the Buddha’s spirit and principles and thus were able to save him, heal him and free him from the Three Evil Realms. They relieved his mind of the Eight Sufferings.

What are the Eight Sufferings? Birth, aging, illness, death are the first four. Then with not getting what we want, parting with those we love, meeting those we hate and the raging Five Skandhas, altogether these are the Eight Sufferings. He had so much suffering in his mind, yet the volunteers helped him resolve it. Thus, they used various methods to heal him.

“They are likened to small medicinal plants, as they cure small illnesses.” This was merely [helping him] in this life. They guided him into Tzu Chi and lifted him out of the pit of suffering. But after this, he must be willing to use his life to practice while he still has time. So, “They only cure the illness temporarily.” The Five Precepts and Ten Good Deeds only cure our illnesses in this life, or the turbidities of this era or the troubles of our minds in this lifetime. They allow us to understand and have a broader view. The Buddha taught the Five Precepts and Ten Good Deeds to only cure small illnesses.

If we want to take one step further, then we must forsake our limited love and seek the great principles. In doing so, we are Hearers and Solitary Realizers. We become monastics and wholeheartedly seek the truth. So, we must engage in spiritual practice. What practice must we engage in? “The flawless studies, practices to enlightenment and other teachings.” What are the flawless studies? Precepts, Samadhi and wisdom, the Three Flawless Studies. We have constantly talked about them in the past. Next, we must also study the 37 Practices to Enlightenment. These are the most fundamental practices. This is the Dharma, the teachings cultivated by. Two Vehicle practitioners, those practiced by Hearers and Solitary Realizers. Since they are very mindful and hard-working and eliminate their afflictions, they can thoroughly understand the principles of suffering, causation, cessation and the Path, as well as the Twelve Links of Cyclic Existence. But they all practice for their own liberation. They understand the suffering of the world, so they sought to end their affinities with the world. Thus, they focused on practicing these teachings. They were afraid to return to this world again, or to go among people.

So, if we only seek to awaken ourselves, we are merely following the Two Vehicle practice of pursuing our own benefit by eliminating our own afflictions without regard for the rest of the world. Although we can eliminate our own afflictions, these [teachings] are average medicinal plants, not great medicinal plants. The Five Precepts and Ten Good Deeds are like small medicinal plants. The Four Noble Truths and the Twelve Links are average medicinal plants. We must remember, the Buddha-Dharma is completely equal, but how much we accept depends on our capacities. Do we want to be like small medicinal plants or average medicinal plants? Like big trees or little trees? This depends on how [much] we can accept.

The previous sutra passage states, “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. They are the small medicinal plants.”

This is all for this world. Even the wheel-turning sage kings attain their blessings in this world or are born in heaven [to enjoy them]. When they have exhausted their blessings, they will likewise fall again. So, they are still in the Three Realms. They are the small medicinal plants.

The next sutra passage states, “Those who know the flawless Dharma can attain Nirvana, give rise to the Six Spiritual Powers and gain the Three Insights. They live in solitude in the mountain forests, constantly practice Samadhi and attain the state of Solitary Realizers. They are the average medicinal plants.”

He now began to teach on average medicinal plants. People like Hearers and Solitary Realizers are called the average medicinal plants.

Those who know the flawless Dharma can attain Nirvana: Those who know well the Dharma of flawless wisdom take it to heart without letting it leak away. They uphold precepts and are pure, not defiled by afflictions, and can attain the Small Vehicle Nirvana, which is biased towards emptiness

“Those who know well the Dharma of flawless wisdom take it to heart without letting it leak away”. We must really understand flawless wisdom; which is precepts, Samadhi and wisdom. We must be very mindful in taking the Dharma into our hearts, so it does not leak away. “They uphold precepts and are pure, not defiled by afflictions.” We must earnestly uphold the precepts. This world is full of traps. We must not be easily tempted by others. Therefore, we must have precepts, Samadhi and wisdom so our external conditions will not be able to contaminate us. Growing from the mud without being defiled by it, we go among people without any afflictions and can also transform sentient beings “[They] can attain the Small Vehicle Nirvana, which is biased towards emptiness.” If we uphold the precepts in this way, we are only seeking to benefit ourselves and carefully safeguard our own lives to avoid being defiled.

Give rise to the Six Spiritual Powers: This refers to the powers of heavenly eye, heavenly ear, knowing others’ minds, knowing past lives, spiritual travel and ending all Leaks. Because they develop wisdom, they attain spiritual powers. This is why it says they “give rise” to them

Then, we can also “give rise to the Six Spiritual Powers”. The “spiritual” here refers to [our own] spirit. When our spirit is very focused, we will naturally have the power to understand both matters and principles. Here, the “spiritual travel” referred to is the power of transporting oneself. With transporting oneself and ending all Leaks, there are six powers in total. These require that our spirit is not scattered; our spirit must be focused.

When it comes to the power of heavenly eye, every day we are all using our heavenly eye. Through technology, through the internet, people can hear my voice and see my image while I speak. In different countries, all at the same time, they can see me. Isn’t this the power of heavenly eye?

As for the power of knowing past lives, that is not so easy. Who were we really in our past lives? However, I can tell you my past life of yesterday. Yesterday has passed, but I can tell you what I heard, saw and felt yesterday. I saw what Tzu Chi volunteers all over the world are doing and what they have done.

Take the Mr. Dong I mentioned earlier, for example. The conditions of his life six or seven years ago can be seen and understood. This is an [example]. The same person lived in hell in the past, but now he lives in heaven. If this is not having a past life, what is? There is the past and there is our present.

Next, there is the power of ending all Leaks. Ending all Leaks requires that we practice earnestly and avoid afflictions caused by external conditions that will defile our minds. These powers arise “because [we] develop wisdom.” Because it is from our minds that wisdom arises, when our spirit is concentrated and we are replete with precepts, Samadhi and wisdom, we will naturally attain the Six Powers. We “attain spiritual powers.” So, we “give rise to the Six Spiritual Powers.”

And gain the Three Insights: The Insights of Heavenly Eye, of Knowing Past Lives, and of Ending All Leaks are the three kinds of insights.

Then, what are the Three Insights? These are three kinds of insight selected from among the Six Powers. They are the insights of the heavenly eye, of knowing past lives and of ending all Leaks. These are the three kinds [of insights]. So, we call them the Three Insights and Six Powers. When we have precepts, Samadhi and wisdom and the 37 Practices to Enlightenment, when we have successfully cultivated them, we will naturally attain the Three Insights

The insight of knowing past lives is “the insight to know one’s own or others’ causes and conditions in all previous lifetimes.”

This requires us to practice very earnestly. If we practice the Bodhisattva Vehicle, we can see through all phenomena in the world and understand our past. There are so many of us who do not understand whether we were right or wrong in the past. We live our whole lives in confusion. Once we have the Buddha-Dharma, we will be able to understand ourselves and be willing to help others. This is [knowing] our past lives and changing our past lives.

The Insight of Heavenly Eye: This is the insight of knowing what will happen to oneself or others in all future lifetimes.

Next is the insight of the heavenly eye, which “is the insight of knowing what will happen to oneself or others in all future lifetimes.” If we can change, we can definitely believe in our future. When we see people correct their faults, we must also believe in them. As long as we do not commit crimes or wrongdoings, naturally we will not fall into hell. This is the insight of the heavenly eye. Changing our perceptions and views is the insight of the heavenly eye

The insight of ending all Leaks is using noble wisdom to completely eliminate all afflictions.

The insight of ending all Leaks is “using noble wisdom to completely eliminate all afflictions.” We have already accepted the Buddha-Dharma. We can develop our wisdom-life and completely eliminate our afflictions. Thus we will have no more afflictions from our thoughts, and our bodies and actions will no longer replicate afflictions from karma. This is called the insight of ending all Leaks.

When this understanding reaches the ultimate, these are known as the Three Understandings. Two Vehicle practitioners have the Insights but only the Tathagata has the Understandings. For Arhats, they are called the Three Insights. For Buddhas, they are called the Three Understandings.

By understanding ourselves, we gain an understanding of others. We will no longer produce more afflictions. “When this understanding reaches the ultimate, these are known as the Three Understandings.” For Small Vehicle practitioners, they are called the Three Insights. For Buddhas, they are called the Three Understandings. Those with the Three Insights simply understand from their own perspective. However, the Buddha is the Great Awakened One, who has reached the ultimate, so for Him, they are called the Three Understandings. “When this understanding reaches the ultimate, these are known as the Three Understandings. Two Vehicle practitioners have the Insights, but only the Tathagata has the Understandings.” The Two Vehicle practitioners have the Insights, the Three Insights, but only the Tathagata has complete understanding. “For Arhats, they are called the Three Insights. For Buddhas, they are called the Three Understandings.”

They live in solitude in the mountain forests and constantly practice Samadhi: They live by themselves in the mountains and beneath the trees and constantly practice Samadhi, abiding in a meditative and tranquil state.

In the past, people said that earnest practice requires leaving one’s family to practice alone. They hoped that with such a practice, their minds could be clear and pure ․”They live in solitude in the mountain forests and constantly practice Samadhi.”

“They live by themselves in the mountains and beneath the trees and constantly practice Samadhi, abiding in a meditative and tranquil state.” They would live alone, without the burden of a family, with none of the noise of humanity to disturb them. They just wanted tranquility. Because of practicing in tranquility, “They attain the state of Solitary Realizers. They are the average medicinal plants.”

[They] attain the state of Solitary Realizers. They are the average medicinal plants: They attain enlightenment from conditions. By observing scattered flowers and falling leaves or the Twelve Links of Cyclic Existence, they awaken and attain realizations. Hence they are also called Realizers of Conditions. They are superior to humans and heavenly beings, hence are called the average medicinal plants. The previous passage explains how average medicinal plants are nourished.

As Solitary Realizers, they would continue to reflect on themselves. “By observing scattered flowers, falling leaves or the Twelve Links of Cyclic Existence, they awaken and attain realizations.” These are the Solitary Realizers. They are superior to humans and heavenly beings, hence they are average medicinal plants.

The previous passage explains how average medicinal plants are nourished. Hearers practice by comprehending suffering, causation, cessation and the Path. Solitary Realizers are sometimes born in an age when there is no Buddha in the world. They have practiced during a Buddha’s lifetime, and when they return to the world during a time without a Buddha, they already bring the Dharma to the world. When they bring the Buddha-Dharma to the world, they naturally observe the conditions of the four seasons alternating and so on, and they are able to awaken to the impermanence of life and realize that the Five Aggregates are all empty. They understand these principles, therefore they are called Solitary Realizers. Their spiritual state is superior to that of humans and heavenly beings, hence they are average medicinal plants.

The previous passage explains how average medicinal plants are nourished. Those are Hearers and Solitary Realizers who form aspirations to practice as monastics.

Two Vehicle practitioners possess the [virtues of] wisdom and ending. The flawless studies are the practices to enlightenment and other teachings. Those who cultivate them can attain the qualities of Small Vehicle practitioners. With only the Two Vehicle teachings of the Truths and Links, they can cure the illness of attachment to self to avoid sufferings of the Three Realms, but they cannot transform others; thus they are likened to average medicinal plants.

“Two Vehicle practitioners possess the [virtues of] wisdom and ending.” They already have the wisdom to end afflictions. They have given rise to wisdom and know to end afflictions. “The flawless studies are the practices to enlightenment and other teachings” Two Vehicle practitioners possess the [virtues of] wisdom and ending. The flawless studies are the practices to enlightenment and other teachings. Those who cultivate them can attain the qualities of Small Vehicle practitioners. With only the Two Vehicle teachings of the Truths and Links, they can cure the illness of attachment to self to avoid sufferings of the Three Realms, but they cannot transform others; thus they are likened to average medicinal plants. If we further expand precepts, Samadhi and wisdom we get the 37 Practices to Enlightenment. In this way, through earnest practice and understanding, naturally we can “attain the qualities of Small Vehicle practitioners. The qualities of Small Vehicle practitioners” are like those of average medicinal plants.

Solitary Realizers connect with the state of the Twelve Links of Cyclic Existence, while Hearers connect with the state of the Four Noble Truths. Thus they “cure the illness of attachment to self.” Two Vehicle practitioners have cured themselves of the illness of attachment to self. They have no afflictions and do not take issue with others, so they naturally avoid the suffering of the Three Realms. “But they cannot transform others.” They can only end their own afflictions; they have not formed aspirations, so “They cannot transform others.” Though they have ended all their afflictions, they do not desire to form aspirations nor to deliver sentient beings, so they are unable to transform others.

Now the Buddha wanted to encourage everyone to eliminate afflictions. We must quickly form aspirations to go among people and remove the web of poison [that traps them]. The web of the poisons, this web filled with afflictions, must be cut through immediately. We must apply the Six Powers and Three Insights. In this way, we will be able to obtain the Dharma; we will truly understand the Dharma. We can continually review [these teachings], so we must always be mindful.

Episode 913 – Realizations Differ According to Capabilities

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>> The Buddha’s kindness and wisdom encompass all. He teaches without ever feeling weary. He views the four kinds of beings with compassion as if they are His only son. His compassionate intent is the same for all beings in the Five Realms, like rain falling on mountains, rivers, streams and valleys, nourishing all equally.

>> “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. These are the small medicinal plants.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Sentient beings who have listened to what the Buddha taught accept according to their abilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.

>> So, [They] abide in various states. This refers to all sentient beings who have listened to the Buddha-Dharma. Depending on their own capabilities, their faith, understanding, practice and realization will differ from others.So, They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.

>> In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world.

>> They have four kinds of blessings: The first is great fortune. Their treasures, wealth, fields, houses and such are so numerous that they are the wealthiest in the world. The second is a dignified and proper appearance. They are replete with all of the 32 Marks. The third is a healthy body without illness; they have stable and happy lives. The fourth is great longevity; they have the greatest longevity in the world.

>> With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds. As great donors, they give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.

>> Sakra, Brahma or all [heavenly] kings…. Sakra refers to Sovereign Sakra, the lord of Trayastrimsa Heaven. Brahma is King Brahma, the lord of the heavens of the form realm. All [heavenly] kings refers to other heavenly kings in the Three Realms,

>> As for the manifestations of those in the Human and Heavenly Being Vehicles, they are known as small medicinal plants. As for their intrinsic nature, all these heavenly kings travel in Samadhi and focus their minds in one state, without any distraction. This is where they engage in spiritual practice.

>> The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra.

>> King Brahma is in the Four Dhyana Heavens. Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings. Thus they are compared to small medicinal plants, as they only cure illnesses temporarily.

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“The Buddha’s kindness and wisdom encompass all. He teaches without ever feeling weary.
He views the four kinds of beings with compassion as if they are His only son.
His compassionate intent is the same for all beings in the Five Realms, like rain falling on mountains, rivers, streams and valleys, nourishing all equally.”

The Buddha’s kindness and wisdom encompass all sentient beings. He came to the human realm for the purpose of teaching and transforming sentient beings, so He teaches without ever feeling worn out. Thus, the Buddha is like a kind father of the four kinds of beings. He is also the guiding teacher of the Three Realms. He has come to the human realm with the purpose of teaching and transforming sentient beings. But sentient beings are stubborn, difficult to train and transform. The Buddha has to work so hard! This is because sentient beings do not easily let the Dharma seep into the ground of their minds.

Once we accept the Buddha’s teachings, we must cultivate precepts, Samadhi and wisdom. The Buddha helped us to understand that the causation of life’s suffering is the accumulation of our many past habitual tendencies. These habitual tendencies are now being replicated again, reproducing our ignorance and afflictions. Ignorance and afflictions all arise in [our interactions with] people, matter and things; they are inseparable from them. Therefore, we must put effort into accepting the Buddha’s teachings. We must uphold the precepts to guard against wrongs and put a stop to evil, to prevent wrong things from happening.

We must think carefully before doing something. If it is the right thing, we can do it. If it is wrong, we cannot do it. If we can follow this, we are upholding precepts. This is guarding against wrongs. We must guard against actions that are wrong and not do them. If adverse conditions come our way, we need to heighten our vigilance and be very reverent. We must not let adverse conditions sweep us away in a moment of feeling overwhelmed.

So, we must know that when conditions for doing evil appear, we must immediately stop. This is guarding against wrongs and stopping evil. With patience, our whole world opens up. This is what we need to practice in our spiritual cultivation. This is upholding precepts. The precepts allow us to feel free and at peace our entire lives. If we do not uphold the precepts properly, we may create negative karma ourselves and stir up and reproduce afflictions. The afflictions from our past lives have not yet been eliminated, so we still suffer from them in this life. In this life, can we really afford to create more afflictions? Do we still want to be entangled in [conflicts of] good and evil with others? There is no need for this. In good situations, we give unconditionally. In negative ones, we simply must be patient and it will pass. If we do this, we are upholding precepts; this is also Samadhi.

Only with Samadhi can we have wisdom. Only with this wisdom can we persist in our aspirations. By having firm spiritual aspirations, we can open our hearts and embrace everything. Not discriminating among religions or ethnicities, we can accept everyone and give of ourselves to help all sentient beings in suffering. Thus, we must have. “The Buddha’s kindness and wisdom [and] teach without ever feeling weary.” We must open our hearts. Having this kind of open heart comes from “viewing all with compassion,” having compassion for sentient beings’ suffering. When we see sentient beings, we cannot bear to let them suffer. When we see it, how can we bear it? It is “as if they are [our] only son.” Among the four kinds of sentient beings, no matter who they are, we treat all of them as our own children. We want to give these children stable lives.

“His compassionate intent is the same” for all beings in the Five Realms. He has compassion like a parent toward all beings in the Five Realms, whether those in the heaven, human, hell, hungry ghost or animal realm. He treats them all as one family, guiding them and teaching them like children. So, He expounds the Dharma for sentient beings

“like rain falling on mountains, rivers, streams and valleys, nourishing all equally.” It is like the rain continuously falling. If we look at the rain falling, it comes down in slivers. So, this is “like rain falling on mountains, rivers, streams and valleys.” As it rains, even the tallest mountains receive the nourishment of the rain. Even the lowest plains and valleys can still receive the nourishment of the rain.

So, the Buddha-Dharma is like a dense cloud for the parched ground of sentient beings’ minds. Our seeds of goodness have been covered over by ignorance. If we have ample water, we can wash away our ignorance and nourish the ground of our minds. Naturally, we will be able to do anything; we can manifest great spiritual powers to save sentient beings. To conclude, this the heart of a Bodhisattva. There is nothing we cannot accomplish. Whatever it is, as long as we have the aspiration to do it, we will be able to accomplish it.

The previous sutra passage says, “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.”

The next sutra passage states, “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. These are the small medicinal plants.”

This is saying that. “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states.” It means that when sentient beings hear the Buddha-Dharma, the teachings expounded by the Buddha, they “accept [it] according to their capabilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.”

Sentient beings who have listened to what the Buddha taught accept according to their abilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.

He adapted to sentient beings; when sentient beings listen to the teachings they accept them according to their capabilities. If they have great capabilities, they may understand immediately upon hearing, then form great aspirations and make great vows to practice the Four Infinite Minds. These are Bodhisattva-aspirations. So, the strength that comes from forming Bodhisattva-aspirations is from such capabilities. If they have such great capabilities, when they hear the Dharma, they will “accept it according to their capabilities and abide in the Five Vehicles.” In the Five Vehicles, do we stay in the human realm and do good deeds to later be reborn in heaven? Or do we seek to awaken ourselves, eliminating our afflictions so that we attain liberation? Or do we form great aspirations to benefit ourselves while benefiting others? In total there are Five Vehicles or methods.

The Five Vehicles are for people with “different causes and conditions to accept and understand.” What those in the Five Vehicles accept and understand differs due to causes and conditions. There are the Ten Good Deeds, the Five Precepts, the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Paramitas. In total, these are the Five Vehicles. According to people’s capabilities, they will accept and understand the teachings. Everyone’s causes and conditions have these kinds of differences. So, “They each have different realizations.” In each person’s environment, what each does and what each understands will be different

So, [They] abide in various states. This refers to all sentient beings who have listened to the Buddha-Dharma. Depending on their own capabilities, their faith, understanding, practice and realization will differ from others.So, They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.

However many [teachings] we have, we must put it into practice. If we do not put [the teachings] into practice, we absolutely cannot understand them. This is like when there is an uproar, or when rumors and gossip create many instances of slander; this all comes from not understanding and just repeating what we hear others say. We must strengthen our faith and work together with more unity and concerted effort. This shows that we have truly realized and understood the Bodhi-path, how to practice the Bodhisattva Way. Everyone who is taking action has the ability to comprehend this. The people who are not taking action will not be able to understand. So, some will spread rumors and gossip.

Their “faith, understanding, practice and realization will differ from others” So, “They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.” Our experiences differ according to the teachings we accept. To practice the teachings for remaining human, we must uphold the Five Precepts. To have the blessing of being born in heaven, we must practice the Ten Good Deeds. As Hearers, we must practice the Four Noble Truths. As Solitary Realizers, we practice the Twelve Links of Cyclic Existence. Bodhisattvas practice the Six Paramitas, which is the Bodhisattva Way. “These are the states of the Five Vehicles’ seed-natures.”

In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world.

“Either as humans, heavenly beings or wheel-turning sage kings….” We may be in the heaven or the human realm [if we take the] Human or Heavenly Being Vehicle. In the human realm, in the sutras, we will often see “wheel-turning sage kings.” For wheel-turning sage kings to appear in the human realm is not an easy matter. There must be great blessings in the human realm. It must be an era of great human longevity and great kindness in people’s hearts and minds in order for a wheel-turning sage king to appear in the human realm. So, wheel-turning sage kings also known as “wheel-turning kings,” are “the people with the most blessings in the world.” When the human lifespan reaches 84,000 years, they will appear. This will take a very long time ․In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world. We are now in a decreasing kalpa. Though the human population has increased, actually, human longevity has decreased. Look at the present; there are so many disasters.

So, we are now in a decreasing kalpa. Every 100 years, the decreases by one year until the human lifespan is only ten years. Then, every 100 years it increases by one year until the average human lifespan is 84,000 years. How long do we still need to wait for the wheel-turning sage kings to appear in the human realm, to govern the four quarters of the world? So, when the wheel-turning sage kings appear, it will already be a new world.

Wheel-turning sage kings have four kinds of blessings

They have four kinds of blessings: The first is great fortune. Their treasures, wealth, fields, houses and such are so numerous that they are the wealthiest in the world. The second is a dignified and proper appearance. They are replete with all of the 32 Marks. The third is a healthy body without illness; they have stable and happy lives. The fourth is great longevity; they have the greatest longevity in the world.

When the wheel-turning sage kings appear, there is peace in the world. People are all very good-natured and kind. Everyone is peaceful and joyful, with no natural disasters or manmade calamities. Isn’t this something to envy? How long will it take before we can be born in such a time? In any case, that doesn’t matter. Right now, we are in the evil world of Five Turbidities, which needs Bodhisattvas to accumulate blessings. So, we must all create blessings for the world and listen more to the Buddha-Dharma.

◎轉輪王出現時，天下太平，人民安樂，沒有天災人禍。”This is because in their past lifetimes, they cultivated many blessings.” Unfortunately, the wheel-turning sage kings only cultivated blessed karma. “They did not cultivate world-transcending wisdom. So, they can become great kings who rule the world with many blessings, but they cannot engage in spiritual practice to awaken and realize the fruits of the path.”

They were only enjoying their blessings and did not cultivate wisdom. If they did, they would have attained Buddhahood. But because they did not cultivate wisdom, “They can become great kings who rule the world with many blessings, but they cannot engage in spiritual practice to awaken and realize the fruits of the path.” The wheel-turning sage kings only cultivated blessings, but not wisdom.

With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds. As great donors, they give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.

“With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds.” These are the blessings the Buddha spoke of. When they peacefully abide in the practice of the Ten Good Deeds, they are “as great donors.” In lifetime after lifetime they are great donors. “They give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.” They understand how to make offerings to the Buddha, Dharma and Sangha, but do not know how to put effort into spiritual practice. They understand how to do good deeds and to give offerings to the Buddha, Dharma and Sangha, but they have not taken the Buddha-Dharma to heart

“Sakra, Brahma or all [heavenly] kings…. Sakra” refers to Sovereign Sakra, the lord of Trayastrimsa Heaven. “Brahma” is King Brahma, the lord of the heavens of the form realm. “All [heavenly] kings refers to” other heavenly kings in the Three Realms,

the desire realm, form realm and formless realm. All the kings of these Three Realms are called “Sakra, Brahma or all [heavenly] kings,” including the heavenly kings in the Three Realms. These kings know how to govern sentient beings.

As for the manifestations of those in the Human and Heavenly Being Vehicles, they are known as small medicinal plants. As for their intrinsic nature, all these heavenly kings travel in Samadhi and focus their minds in one state, without any distraction. This is where they engage in spiritual practice.

“These are the small medicinal plants” because they are in the Human and Heavenly Vehicles. No matter what kind of kings they are, even if they are wheel-turning sage kings, “[These are] the manifestations. Manifestation” means they have come to the world and have left their footprints in the human realm. These are called “manifestations.” We have walked through the human realm, among the four kinds of beings in the Five Realms. But these people with blessings are all in the human or heaven realm. These “manifestations” are called small medicinal plants. Within the human realm, they are those who are willing to create blessings. So, they are known as small medicinal plants

“As for their intrinsic nature, all these heavenly kings travel in Samadhi. Samadhi” is perfect concentration. “Perfect concentration” is right concentration. To have a concentrated mind is to “focus the mind in one state.” When our minds are focused in one state, we will absolutely not be affected by surroundings. If it is the right thing to do, we just do it. With firm confidence, “Without any distraction this is where they engage in spiritual practice.” This is their spiritual practice. These heavenly kings all create blessings in the human realm as their spiritual practice. This is the path they walk,

The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra.

as described in the previous sutra verses. So, they are called “small medicinal plants” ․The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra. These small medicinal plants accept the moisture of the rain, but cannot accept a large volume of rain. This means that they only create blessings. “Those who uphold the Five Precepts are born in the human realm.” What they uphold and accept are the Five Precepts. So, they are in the human realm. “Adding more superior virtues, they become wheel-turning kings.” With the Five Precepts and Ten Good Deeds, they increase their [knowledge of] Dharma and the scope of the blessings they can create. So, they can become wheel-turning sage kings. With the Ten Good Deeds,

King Brahma is in the Four Dhyana Heavens. Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings. Thus they are compared to small medicinal plants, as they only cure illnesses temporarily.

they can be reborn as SakroDevanamIndra or King Brahma. King Brahma dwells in the pure Four Dhyana Heavens. In the Brahma Heavens, they have no worldly desires. But this is still practicing only for themselves. These “Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings.” In the human realm there are Eight Sufferings. The Three Evil Realms are full of suffering. If people can cultivate these kinds of human and heavenly blessings, they will not fall into the Three Evil Realms. Because of this, they are “small medicinal plants. As they only cure illness temporarily” means they only temporarily cure the illnesses in our human realm

Truly, time is quite short in the human realm. Everyone says, “I will learn the teachings when I am older.” But how long will we live? We do not know, as life is impermanent. In conclusion, we must seize this opportunity that we have in the human realm. Although the rewards of human and heavenly blessings are great, our time is quite short. These teachings, these worldly teachings, are but “temporary cures for the illness of the. Three Evil Realms and the Eight Sufferings.” These are all small medicinal plants. Actually, they only cure illnesses “temporarily,” only the illnesses of this life. In this life, the time period we are in is the evil world of Five Turbidities. People’s minds are beginning to have illnesses. So everyone, be mindful. We must all put our effort into transforming ourselves in this lifetime; only then have we truly taken the Dharma to heart. Therefore, we must always be mindful.

Episode 912 – The Dharma-Rain Falls Equally for All

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>> With a heart of impartial compassion, we love and protect living beings. We extend this to all sentient beings to help them be safe and secure. With an impartial mind, we can create goodness and blessings. Once we are replete with great impartial wisdom, we can then expound the Dharma.

>> “Give universally without hesitation without reservation or regret. You will definitely encounter good friends. You will be delivered to the other shore.”  

>> “Whether for one person or for many, it is the same. I constantly expound the Dharma without any other cause. Coming, going, standing or sitting, I never feel weary. I fulfill the needs of the world like the rain nourishing all universally.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Overall this explains that the Buddha expounded the Dharma impartially. This is repeating what is in the prose passages: At this time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma.

>> Whether noble or lowly, great or limited: He did not discriminate between noble and lowly castes or between those with great or limited wisdom, This is related to all sentient beings in the Five Vehicles, whether in worldly or world-transcending places.

>> Whether upholding or slandering the precepts: This means we should constantly be mindful of the precepts and remember them without forgetting and refrain from all evil. This is called upholding precepts. Those who uphold precepts will always remain pure. Those who violate precepts will always be defiled.

>> Replete with dignified demeanors: Having the Four Demeanors is being replete with all precepts, not violating even minor precepts in our demeanor. Thus we uphold the precepts completely without any transgressions.

>> Whether replete with dignified demeanors or not, whether with Right Views or deviant views: This refers to those who, though they uphold all precepts, are still not completely pure. Those who know and recognize cause and effect are called people with Right Views. Those who turn from the principles and are deluded about the truth are called people with deviant views.

>> Sharp or dull capabilities: Sharp means quick, and capabilities are roots through which we develop. Thus we can quickly develop wondrous understanding.

>> I let fall the Dharma-rain equally on all, without slackening or becoming tired: He lets fall equally the Dharma-rain of one flavor. Out of deep compassion for all, He never grows weary or tired.

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“With a heart of impartial compassion, we love and protect living beings.
We extend this to all sentient beings to help them be safe and secure. With an impartial mind, we can create goodness and blessings.
Once we are replete with great impartial wisdom, we can then expound the Dharma.”

The Buddha came to this world for one great cause. He wanted to tell us that we all have the same pure intrinsic nature as the Buddha. Not only humans but all sentient beings in the world have this Buddha-nature. So, among our fellow human beings, apart from loving and caring for each other, praising each other and helping each other succeed, human beings should also help all living beings with the same impartial love. This is being impartial.

This is just like the Buddha; His teaching the Dharma to sentient beings is like clouds and rain in the sky. When the one rain falls universally, all trees and plants in the world receive nourishment. This is an analogy for the Buddha’s love. For sentient beings, again and again, He returned to this world for one great cause, to teach the Dharma.

One time, the Buddha was at Jetavana. At that time, there was an elder called Elder Pindada, Elder Anathapindada. His family was wealthy and he had deep faith in the Buddha-Dharma. He joyfully accepted all the Buddha’s teachings. Whatever the Buddha taught, he would practice accordingly.

As a lay practitioner, what he could practice was charitable giving. Once, the Buddha asked, “Elder, have you been giving like you have in the past, to all those who are in need, impoverished or unable to make a living? Are you still giving like this to them?” The elder replied to the Buddha, “Yes, World-Honored One. What the World-Honored One taught, I dare not forget even for one day. I not only give to the poor in the city, but I also go out of the city to give to suffering people. Not only this, I also give to birds and animals in the same way. I heard the Buddha say that all living and moving beings have Buddha-nature. All sentient beings need to live, so even with birds and animals, I give in the same way.”

The Buddha heard this and was joyful. The Buddha praised him, “You give so extensively, without discriminating between different species. This is what the mind of a Bodhisattva is like.” The Buddha then specifically reminded the elder by reciting a verse “‘Give universally without hesitation’. You must earnestly, wholeheartedly and universally give to sentient beings ‘Without reservation or regret,’ you will never regret your charitable giving ‘You will definitely encounter good friends’. In this and in future lifetimes, all those you meet will be your virtuous friends who share the same resolve as you and will be transformed by you to do good deeds together. Thus, ‘You will be delivered to the other shore’. In the future, you and your friends will be able to walk the great, direct Bodhi-path together. These are your blessings.”

“Give universally without hesitation without reservation or regret. You will definitely encounter good friends. You will be delivered to the other shore.”      《增壹阿含經》

“Elder, you must earnestly learn the impartial giving of Bodhisattvas. You absolutely must persevere in this.” This was how the Buddha instructed. Elder Anathapindada.

As we engage in spiritual practice, we truly must be persistent. We should not act upon a momentary joy that arises from listening to the Dharma and only give for a short time. If our will to practice is not firm, with the slightest disturbance, our minds will be in disarray. Our minds will waver, and we will stop [practicing]. This would be such a pity! Practicing the Bodhisattva-path is really not difficult. To realize the Buddha’s intent, we all must have impartial minds and cultivate compassion to love and protect all sentient beings. This is the mindset we must persevere with. We can extend this mindset to all sentient beings, enabling all to be safe and secure.

“With an impartial mind, we can create goodness and blessings.” The Buddha interacted with all sentient beings through the use of His great wisdom and an impartial mind, for the sole purpose of guiding everyone to walk the Bodhisattva-path. Only on the Bodhisattva-path can we develop the great aspiration to view all sentient beings as equals and help them. This was the Buddha’s one great cause and. His purpose for coming to this world to teach.

In the previous sutra passage, it says, “Whether for one person or for many, it is the same. I constantly expound the Dharma without any other cause. Coming, going, standing or sitting, I never feel weary. I fulfill the needs of the world like the rain nourishing all universally.”

The Buddha came to this world to teach the Dharma equally to sentient beings. The Buddha did not discriminate. Whether many people or only a few people came to listen, the Buddha always had an impartial and joyful mind when He expounded the Dharma for them. When He was not orally teaching the Dharma, He was creating the causes and conditions for transforming sentient beings. To create the conditions for transformation, every action the Buddha took would make anyone who saw him feel joy and respect and give rise to a heart of reverence. This was the Buddha’s Four Demeanors. The Buddha was always expounding the Dharma.

“I fulfill the needs of the world like the rain nourishing all universally.” Everything was the Dharma to Him. Whether speaking or in silence, in motion or in stillness, He was expounding the Dharma. This is like the tangible Earth, the macrocosm of the world, which needs rainwater. The ground of our minds need rain even more. Our minds are filled with fiery afflictions and in need of Dharma-water to nourish them. The Buddha came to this world to give the Dharma-water universally, to nourish the ground of sentient beings’ minds. This is an analogy.

In the next sutra passage, it says, “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.”

We can now understand how the Buddha taught the Dharma equally, like a Dharma-rain. When rain falls from the sky, all receive it according to their capacities. This is like how a big tree can absorb much rainwater, while a small plant can absorb just a little water. The rainwater is the same, but we accept it according to our capacities. In the long-form prose, there is this sutra passage ․”At this time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma.”

Overall this explains that the Buddha expounded the Dharma impartially. This is repeating what is in the prose passages: At this time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma.

The Tathagata teaches according to capabilities. He observes whether the capabilities of sentient beings are sharp or dull. Those with sharp capabilities can understand with just one teaching. One phrase can bring clarity amidst confusion. These are people with sharp capabilities. With a few words, they can understand, like when the Buddha first turned the Dharma-wheel. From that time to the time of the Lotus Sutra, more than 40 years had passed. During those 40 years, He saw people who were diligent or lax, people with sharp or dull capabilities. The Buddha still used an impartial mind to instruct sentient beings, without slackening or becoming tired. He certainly never became weary. He hoped sentient beings would understand the Dharma. This was the Buddha’s mindfulness.

Whether noble or lowly, great or limited: He did not discriminate between noble and lowly castes or between those with great or limited wisdom, This is related to all sentient beings in the Five Vehicles, whether in worldly or world-transcending places.

Whether they were noble, lowly, great or limited, [the Buddha] never discriminated between the noble and the lowly castes. Whether of great or limited wisdom, the Buddha taught them all the same. The Buddha used the Five Vehicles to individually teach sentient beings.

In the Five Vehicles, His outside disciples, people in society, He taught the Ten Good Deeds to encourage everyone to give and to love, to eliminate resentment with love and to practice giving to benefit others and so on. He taught the Ten Good Deeds to lay practitioners. At the same time, He taught them to uphold the Five Precepts. If they could uphold the Five Precepts, they would be born again as humans. By upholding precepts, they naturally would not commit the Five Offenses, not kill, steal or commit sexual misconduct. Thus, they would definitely not fall into the Three Evil Realms.

If they formed aspirations to become monastics, the Buddha would teach the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Paramitas to them. Actually, the Six Paramitas were for both lay and monastic practitioners. So, the Buddha hoped that everyone could form great aspirations and make great vows to walk the Bodhisattva-path among people. These were the teachings of the Five Vehicles. He hoped that everyone, whether lay or monastic, could be in the Five Vehicles.

The Buddha hoped all would uphold precepts. Precepts guard against wrongs and stop evil; they protect our minds. We must understand the principles. When someone is spreading some kind of rumor and it reaches our ears, we must not believe it before making sure it is true. So, we must always uphold precepts, guard against wrongs and put a stop to evil. We will then never do the wrong things. In a computer, there is a “firewall.” When something tries to invade us, we immediately block it off, so hackers will not enter our computers. In the same way, we must also uphold precepts to guard against wrongs and put a stop to evil.

Whether upholding or slandering the precepts: This means we should constantly be mindful of the precepts and remember them without forgetting and refrain from all evil. This is called upholding precepts. Those who uphold precepts will always remain pure. Those who violate precepts will always be defiled.

So, our minds must constantly be mindful of the precepts and “remember them without forgetting.” The Buddha wished for all of us to earnestly and “constantly be mindful of the precepts.” He hoped that we would always remember and never forget, so we would not commit evils.

As Buddhist practitioners, we must do good and not evil. “Refrain from all evil; do all that is good.” To do this, we must uphold precepts and constantly keep them in mind. “Those who uphold precepts will always remain pure. Those who violate precepts will always be defiled.” So, if we can uphold precepts, we will always remain pure.

There is a story in the sutras about a poisonous dragon. He made vows to uphold precepts, to uphold the monastic precepts for a day. One day, there was a hunter who saw this dragon resting. Dragons were extraordinarily rare animals. “If I could bring the dragon’s hide to the king, I could receive a big reward.” Upon having this thought, he used a rod to hold down the dragon’s head and used a knife to remove the dragon’s hide. The dragon was in great pain, but in that moment he thought, “Today, I am upholding precepts. I cannot harm people. I am willing to uphold precepts and endure [abuse]. I must endure this pain.” So, his hide was removed by the hunter. His whole body was stipped bare. The dragon endured this pain over his whole body. He wanted to quickly enter the water, but ants, insects and so on had gathered all over his body. The pain was unbearable, but he still thought, “I promised myself to uphold precepts today. So, I must not have a resentful mind. I cannot harm sentient beings. I must exhaust this retribution at this time.” So, his body was nibbled and chewed by all insects. In the end, this dragon died. This was a story from the Buddha’s past lives.

There was this dragon that upheld precepts. He willingly upheld precepts and at the cost of his life. Animals can do this; why can’t humans do it? So, this is something we must learn, how to be patient.

Replete with dignified demeanors: Having the Four Demeanors is being replete with all precepts, not violating even minor precepts in our demeanor. Thus we uphold the precepts completely without any transgressions.

“Replete with dignified demeanors” [means that] besides upholding precepts and not slandering the precepts, ․we must also be “replete with dignified demeanors.” These are the Four Demeanors, [which mean] “upholding precepts completely” not violating even minor precepts in our demeanor. “Thus we uphold precepts completely without any transgressions.”

If someone is upholding precepts, we will know it. By observing how they walk, stand, sit, sleep and how they speak, we will know if they are spiritual practitioners. This is done by looking at their demeanors. Those who uphold precepts will never transgress in their demeanors. They will not just do whatever they please. We need discipline in our movements, speaking or silent, in motion or in stillness. Although these are minor precepts, they give people a very different impression. “Thus we uphold precepts completely without any transgressions.”

Whether replete with dignified demeanors or not, whether with Right Views or deviant views: This refers to those who, though they uphold all precepts, are still not completely pure. Those who know and recognize cause and effect are called people with Right Views. Those who turn from the principles and are deluded about the truth are called people with deviant views.

“With dignified demeanors or not” means there are those with dignified demeanors and also those without dignified demeanors ․”This refers to those who, though they uphold all precepts, are still not completely pure. Those who know and recognize cause and effect are called people with right views. Those who turn from the principles and are deluded about the truth are called people with deviant views.”

Even if we have upheld the basic precepts, our demeanors may still not be dignified, and we may take the minor precepts lightly. We cannot say, “I have done so many good deeds, and I only smoked one cigarette; is it really that bad? Have I violated a major precept?” It is not violating a major precept, but it is harmful to our own body and to others’ impression of us. So, this is not being completely pure.

“Know and recognize cause and effect.” We must really understand the karmic law of cause and effect. When other people watch and observe us, even if there is only a small shortcoming in our demeanor, people will start to talk about it and find fault with us [This shows] that we have not completely upheld the Ten Precepts. Of course, these might be very minor precepts, but due to the karmic law of cause and effect, in our next lifetimes, we might end up violating major precepts.

If we have right understanding and right views, we will not turn away from the principles. We must not lose our truth. If our true minds become lost, we will have deviant views.

Sharp or dull capabilities: Sharp means quick, and capabilities are roots through which we develop. Thus we can quickly develop wondrous understanding.

In “sharp or dull capabilities, sharp means quick.” To be very fast and quick is to have sharp capabilities. After hearing one phrase, they can understand ten principles. These are people with sharp capabilities. Those with sharp capabilities can quickly attain the Dharma and take the principles to heart.

I let fall the Dharma-rain equally on all, without slackening or becoming tired: He lets fall equally the Dharma-rain of one flavor. Out of deep compassion for all, He never grows weary or tired.

“I let fall the Dharma-rain equally on all, without slackening or becoming tired.” The Buddha viewed sentient beings equally. At this time, the Dharma-rain was needed to nourish all, so the Buddha responded to the needs of the world. With His impartial mind, “He lets fall equally the Dharma-rain of one flavor. Out of deep compassion for all, He never grows frustrated or weary.” This is the Buddha’s compassion. In the depth of the Buddha’s heart, hidden with His original intent, is His hope for everyone to attain Buddhahood. He is eager for everyone to quickly understand. His original intent. So, He “never grows frustrated or weary.” The Buddha was always teaching sentient beings, never becoming weary or lax. This was how the Buddha taught sentient beings.

Dear Bodhisattvas, it is rare to be born human and come to this world. Our having these virtuous friends who share our common goal is also due to how, in our past lives, we accumulated good causes and conditions. How remarkable this is! We are virtuous friends to each other. You are my virtuous friends, and I am also your virtuous friend. So, we are virtuous friends who are able to share the same goal and gather together. We can share and learn from each other. I believe this is the best. So everyone, please always be mindful!

Episode 911 – Teaching the Dharma to Transform Sentient Beings

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>> The Tathagata expounds the Dharma for the sake of one great cause. Besides this, there is no other cause. Whether coming, going, standing or sitting, with His Four Demeanors. He expounded the Dharma to any with the capabilities to resonate.

>> “I view all universally as equals. For me there is no you and I nor love and hate. I have no greed and attachments, nor limits and hindrances. I constantly teach the Dharma to all equally.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Whether for one person or for many, it is the same. I constantly expound the Dharma without any other cause. Coming, going, standing or sitting, I never feel weary. I fulfill the needs of the world like the rain nourishing all universally.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Whether for one person or for many, it is the same. This is the principle of equality in all Dharma. Supreme among all sentient beings, He has no discrimination in how He views either friends or foes. With an impartial mind, He bestows compassion on one and on many in the same way. Whether for one person or for many, His resolve to expound the Dharma and transform sentient beings never differs.

>> Regarding the virtue of the fruit of Buddhahood, with His obstructions eliminated, His wisdom has been perfected. He is unlike any other person. This is why He can expound the Dharma equally.

>> I constantly expound the Dharma without any other cause: He is constantly expounding the Dharma. Whether to a single person or to many people, He teaches the Dharma with wholehearted impartiality. There has never been any other cause that is constantly in His heart.

>> Whether distant or near, He remains impartial; Expounding the Dharma is the Tathagata’s strength Besides this, He creates causes and conditions for transforming sentient beings.

>> I constantly expound the Dharma: With the Four Unobstructed Wisdoms in His speech, He gives teachings to transform sentient beings.

>> Coming, going, standing or sitting, I never feel weary: This refers to His Four Demeanors. He expounded the Dharma to those with the capabilities to resonate without ever feeling weary. With discrimination between self and others, there will be limitations, hindrances and feelings of weariness.

>> Coming, going, standing and sitting: He gave teachings through His physical actions. Going: Demonstrating entering Parinirvana. Coming: Demonstrating attaining enlightenment. Sitting: Teaching the Dharma to benefit sentient beings. Standing: Waiting for sentient beings’ capabilities to mature.

>> I never feel tired: From beginning to end He never felt tired nor gave rise to weariness or indolence. The Chapter on Samantabhadra’s Practice and Vows says, “He carries on thought after thought without any interruption. In the acts of His body, speech and mind, He is without any feeling of tiredness.”

>> I fulfill the needs of the world like the rain nourishing all universally: Giving teachings through acts of His mind, He nourishes the world with the Dharma to enable all to be fulfilled. Like a timely rain, it nourishes all equally.

>> The World-Honored One sees the four kinds of beings as His only child and treats all in the Three Realms equally. He expounds the Dharma to the seven categories of sentient beings like rain falling on mountains, rivers, streams and valleys and nourishing all equally.

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“The Tathagata expounds the Dharma for the sake of one great cause. Besides this, there is no other cause.
Whether coming, going, standing or sitting, with His Four Demeanors. He expounded the Dharma to any with the capabilities to resonate.”

The Tathagata comes to the world for one great cause, which is to transform sentient beings. In order to transform sentient beings, other than putting the teachings into action, He must expound the Dharma through His speech. This is the one great cause for which the Buddha comes to the world. Moreover, the Buddha said many times, “Besides this, there is no other cause.” He comes to the world to teach the Dharma and transform sentient beings. By listening to the teachings, sentient beings can take them to heart, experience them and understand. This is the sound of the Buddha expounding Dharma. If we sentient beings hear His voice with our ears and mindfully receive [the teachings], then we will be able to awaken to them.

So, [The Buddha] earnestly expounds the Dharma for one great cause. Yet when we listen to the Dharma, do we also earnestly listen to it for the sake of one great cause? One great cause means that we are earnestly doing things for only one purpose. So, we mindfully listen to the Dharma. We do not listen casually; we must listen mindfully. What are the benefits of listening to the Dharma? There are a lot of benefits. Not only can we use it in this lifetime, in future lifetimes we will also not leave this path.

When the Buddha was in the world, King Prasenajit was a very reverent disciple. One day, the king came to Jetavana. He asked the Buddha, “Venerable Buddha, will you allow me, over three months time, to make offerings?” On hearing this, the Buddha remained silent, meaning that He gave His permission. Seeing that the Buddha had silently agreed, the king was very happy. He prepared clothing, food, housing, [medicine], the four basic necessities, for the Buddha and Sangha and wholeheartedly listened to the Dharma.

In this way, three months passed. King Prasenajit then said, “Venerable Buddha, I have wholeheartedly made offerings. Are my good deeds now finished?” The Buddha said, “Since doing good deeds is what you should do, you should never feel tired of doing them; there is never a time when they are finished. This is the true meaning of doing good deeds.” King Prasenajit heard the Buddha’s words and had a great awakening. Immediately, he repented to the Buddha.

At this time, there was a bhiksuni named Katyayana. She stood up and said, “Venerable Buddha, it seems to me that 31 kalpas ago, there was a Buddha in the world named Dana-sikkirtiTathagata. At that time, in a place called Wild Horse Town, there was a slave named Pure Black. He used up everything he had been saving to make offerings to this Buddha. He then reverently made a vow to the Tathagata ‘May I never fall into the Three Evil Destinies’ ‘so that in future lifetimes,’ ‘my aspirations will not fade, and’ ‘I can constantly make offerings to the Sangha’ ‘and always serve others’.”

Then, this bhiksuni put her palms together, raising her head to tell the Buddha, “31 kalpas ago, I was Pure Black. I have kept my promise.” With compassion, the Buddha looked at the bhiksuni. The Buddha then confirmed for everyone, “Indeed, after such a long time, this bhiksuni has not retreated from her aspirations. Thus she had the conditions to join the Sangha.” King Prasenajit, as well as the Hearers, Solitary Realizers and Bodhisattvas rejoiced.

Spiritual practice cannot be accomplished at once, or in a single lifetime. It needs lifetime after lifetime of accumulation with this aspiration. It is the same with the Tathagata’s teachings. Sakyamuni Buddha went through countless kalpas to transform all sentient beings. “Whether coming, going, standing or sitting, with His Four Demeanors….” The Buddha not only teaches by speaking, He leads by example. His example makes people who see Him happy. His dignified appearance, His demeanor, whether walking, standing, sitting or sleeping, is always very proper. Everyone who sees His demeanor gives rise to admiration and respect.

“He expounded the Dharma to any with the capabilities to resonate.” As for those with karmic affinities, the Buddha absolutely never gives up on them. Once a person has the capability to resonate with the Dharma and the Buddha’s words, He uses the appropriate teaching for this capacity so this person can make use of the Dharma. Thus, He will definitely teach everyone the Dharma. “He expounded the Dharma to any with the capabilities to resonate.” This shows the Buddha’s compassion. He continually comes back to this world.

The previous sutra passage says, “I view all universally as equals. For me there is no you and I nor love and hate. I have no greed and attachments, nor limits and hindrances. I constantly teach the Dharma to all equally.”

This is how the Buddha described being impartial toward all sentient beings. He treats all sentient beings equally; the teachings He gave can reach all universally, with no limits. At all times, in all places, with all people, the Buddha expounds the Dharma to everyone. “I constantly teach the Dharma to all equally.” This is the Buddha’s one great cause in coming to this world.

The next sutra passage says, “Whether for one person or for many, it is the same. I constantly expound the Dharma without any other cause. Coming, going, standing or sitting, I never feel weary. I fulfill the needs of the world” like the rain nourishing all universally.”

This is very clear. The Buddha does not set any limits.

Whether for one person or for many, it is the same. This is the principle of equality in all Dharma. Supreme among all sentient beings, He has no discrimination in how He views either friends or foes. With an impartial mind, He bestows compassion on one and on many in the same way. Whether for one person or for many, His resolve to expound the Dharma and transform sentient beings never differs.

“Whether for one person or for many, it is the same.” All the Dharma the Buddha expounds follows this principle of equality; even to a single person, He would teach the same Dharma of ultimate reality, as long as the person has the capacity to accept. He treats all sentient beings the same; this is the principle of equality. “Supreme among all sentient beings” means He constantly teaches all sentient beings. He makes no difference between friends and foes. He treats everyone impartially without distinction of friend or foe.

“He bestows compassion on one and on many in the same way.” This is the Buddha; from the highest realm, He [teaches] all sentient beings. Whether one person or many, all are likewise the people who He compassionately loves and protects. So, “Whether for one person or for many, His resolve to expound the Dharma and transform sentient beings never differs.” This is the great loving-kindness of the Buddha

The Buddha viewed everyone as His only child and took it upon Himself to be a guiding teacher, the kind father of the four kinds of beings and the guiding teacher of the Three Realms. He came to this world to accomplish one great cause. Afterwards, His Dharmakaya has lived on in our hearts.

Regarding the virtue of the fruit of Buddhahood, with His obstructions eliminated, His wisdom has been perfected. He is unlike any other person. This is why He can expound the Dharma equally.

This is the Buddha’s fruit of virtue, the result of lifetimes of spiritual practice; that was how He perfected His virtue. “With His obstructions eliminated, His wisdom has been perfected.” All His obstructions have been eliminated. He is unlike any other person. “This is why He can expound the Dharma equally.”

We must know that over a period of more than 40 years, the Buddha attained Buddhahood, expounded the teachings and guided the assembly in their practice. He also experienced obstruction after obstruction. He attained Buddhahood and then at the age of 80 He entered Parinirvana. By then His fruits of virtue had been perfected; His wisdom was perfect. This is why the Buddha, in coming to the world, is unlike any other person. “With His obstructions eliminated, His wisdom has been perfected. This is why He can expound the Dharma equally.” He gives the teachings to sentient beings equally.

I constantly expound the Dharma without any other cause: He is constantly expounding the Dharma. Whether to a single person or to many people, He teaches the Dharma with wholehearted impartiality. There has never been any other cause that is constantly in His heart.

So, “‘I constantly expound the Dharma’ ‘without any other cause’. He is constantly expounding the Dharma.” He talked like this whether to a single person or whether to many people. “He teaches the Dharma with wholehearted impartiality. There has never been any other cause that is constantly in His heart.” The Buddha’s intent is all about benefiting sentient beings and giving them the Dharma. This is His one great cause. Thus it says, “‘I constantly expound the Dharma’ ‘without any other cause’

Whether distant or near, He remains impartial; Expounding the Dharma is the Tathagata’s strength Besides this, He creates causes and conditions for transforming sentient beings.

“Whether distant or near, He remains impartial.” Distant refers to Beginningless Time, innumerable kalpas ago. This is what is meant by distant. It is very, very long ago. There is no way to calculate how long. On the other hand is those who are near. Near means that the Buddha came to this world and taught everyone. He stays close to all sentient beings and teaches them. “Whether distant or near, He remains impartial.”

It does not matter if they are distant or near. The Buddha came here more than 2000 years ago. In the human realm, this is a long time. In the Buddha’s realm, in that vast space, it is actually very near. Because the Dharma was compiled into the 12 divisions of the Tripitaka, we can all rely on the sutras to comprehend the Buddha’s teaching. In this sense, it is near.” The Buddha wants everyone to become a Bodhisattva, to form great aspirations and listen to and teach the Dharma, thus passing down the teachings. This is how His Dharmakaya remains in the world. “He creates causes and conditions for transforming sentient beings.”

I constantly expound the Dharma: With the Four Unobstructed Wisdoms in His speech, He gives teachings to transform sentient beings.

Then, “‘I constantly expound the Dharma’.” He constantly taught the Dharma. “With the Four Unobstructed Wisdoms in His speech. He gives teachings to transform sentient beings.” The Dharma must be taught through speech. The past few days we have been saying that the Buddha has the Four Unobstructed Wisdoms. The Buddha’s Four Unobstructed [Wisdoms] are unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy of speaking. Thus, He continually transforms sentient beings.

So, “Coming, going, standing or sitting, I never feel weary”

Coming, going, standing or sitting, I never feel weary: This refers to His Four Demeanors. He expounded the Dharma to those with the capabilities to resonate without ever feeling weary. With discrimination between self and others, there will be limitations, hindrances and feelings of weariness.

In His Four Demeanors, coming, going, standing or sitting, He is [completely] at ease. “He expounded the Dharma to those with the capabilities to resonate.” As soon as the opportunity arrives, once they see and hear [the Buddha], this can serve as conditions for transforming sentient beings. They definitely feel joy upon seeing the Buddha and can take the Dharma they hear to heart. This is how He “expounded the Dharma without ever feeling weary. With discrimination between self and others, there will be limitations, hindrances and feelings of weariness.” The Buddha sees all beings as His only child; He even sees them as part of Himself. This is “unconditional loving-kindness and universal compassion.” He has compassion for all sentient beings, hoping that all sentient beings will be like Him and awaken to the truths of the universe. This is His hope for all sentient beings.

Coming, going, standing and sitting: He gave teachings through His physical actions. Going: Demonstrating entering Parinirvana. Coming: Demonstrating attaining enlightenment. Sitting: Teaching the Dharma to benefit sentient beings. Standing: Waiting for sentient beings’ capabilities to mature.

“Coming, going, standing and sitting, He gave teachings through His physical actions”. “Going” is “demonstrating entering Parinirvana.” His causes and conditions have been perfected, so when His transforming [sentient beings] reaches a certain point, it will be time to enter Parinirvana. This is “going. Coming” is “demonstrating attaining enlightenment.” This refers to being born in the world, seeking the Path and attaining awakening. He understands what the Dharma is fundamentally like. “Sitting” means “teaching the Dharma to benefit sentient beings.” When people have the capabilities to resonate, when people with such capabilities come, whether a single person or many people, He always expounds the teachings to them. So, “standing” means to wait for sentient beings’ capabilities to mature. This is what “coming, going, standing and sitting” means. This is their meaning.

I never feel tired: From beginning to end He never felt tired nor gave rise to weariness or indolence. The Chapter on Samantabhadra’s Practice and Vows says, “He carries on thought after thought without any interruption. In the acts of His body, speech and mind, He is without any feeling of tiredness.”

“I never feel weary.” The Buddha wholeheartedly serves sentient beings. He never feels weary, and He never gives rise to indolence. The Chapter on Samantabhadra’s Practice and Vows says, “He carries on thought after thought without any interruption. In the acts of His body, speech and mind, He is without any feeling of weariness.” This is a Bodhisattva’s process of spiritual practice; it must be like this.

I fulfill the needs of the world like the rain nourishing all universally: Giving teachings through acts of His mind, He nourishes the world with the Dharma to enable all to be fulfilled. Like a timely rain, it nourishes all equally.

So, “I fulfill the needs of the world like the rain nourishing all universally.” Whatever sentient beings need, the Buddha appears in the world, freely coming and going, to nourish all universally like the rain. This is His goal in coming to this world. “Giving teachings through acts of His mind, He nourishes the world with the Dharma.” The Buddha uses the unlimited Dharma in. His ocean of enlightened wisdom to nourish sentient beings’ minds and “enable all to be fulfilled like a timely rain.” This is like a timely rain; when it is most needed, the rain falls and nourishes [the land]. “It nourishes all equally”

The World-Honored One sees the four kinds of beings as His only child and treats all in the Three Realms equally. He expounds the Dharma to the seven categories of sentient beings like rain falling on mountains, rivers, streams and valleys and nourishing all equally.

“The World-Honored One sees the four kinds of beings as His only child and treats all in the Three Realms equally.” The Three Realms are the desire realm, the form realm and the formless realm. Whether in the realm of ordinary people like us, in the realm of Hearers, or in the realm of Bodhisattvas, in the Six Unenlightened or Four Noble Realms, [He] treats all in the Three Realms equally.” The Buddha expounds the Dharma tirelessly. With the power of love, He always adapts to sentient beings’ capabilities. He continually teaches all sentient beings. This is why the Buddha appears in this world; He comes to give teachings to all sentient beings.

He also tells us frankly that everyone intrinsically has Buddha-nature. It is just that we were born with habitual tendencies and have been permeated by afflictions. So, we may often listen to [the Dharma], and at that moment we are very happy, but as soon as our habitual tendencies appear, the Dharma we heard is diminished. Then our afflictions increase again. Thus, we must remind ourselves to be vigilant and to always be mindful.

Episode 910 – Teaching the Dharma to All Equally

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>> I observe the one nature as equal in all. I view my friends and foes as equals. I always teach the Dharma to all equally; whether teaching for one or many, it is equal. Whether distant or near, I always teach equally.

>> “For the assembly, I teach the ambrosial dew of the pure Dharma. This Dharma has only one flavor, the liberation of Nirvana. With one wondrous voice, I freely teach this meaning and constantly create the causes and conditions for the Great Vehicle.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “I view all universally as equals; There is no you and I nor love and hate. I have no greed and attachments, nor limits and hindrances. I constantly teach the Dharma to all equally.”      [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> I view all as equals: I view all as equals: The one nature is equal in all. There are no differences of higher or lower, shallower or deeper and so on. Thus it says “as equals”.

>> So, The sky treats all equally, thus it always covers all. The earth treats all equally, thus it always bears all.

>> There is no you and I nor love and hate. I have no greed and attachments. The Buddha sees friends and foes as equals with no feelings of love and hate, resentment and intimacy. He hopes that all sentient beings can let go of feelings of love and hate and eliminate the bonds of greed and anger.

>> I have no feelings of love and hate for others: Sentient beings have love or hate for each other, while the Buddha’s mind is impartial. He has no feelings of love and hate for anyone, nor does He have any discrimination.

>> I have no greed and attachments, nor limits and hindrances: The Tathagata has no greed, cravings, attachments or stinginess. He also has no limits, barriers obstructions or hindrances.

>> I have no greed and attachments: He is not stingy in teaching the Great Dharma. This Dharma of no greed is our virtuous seed-nature, which can be the foundation of infinite virtuous teachings. Thus it is called the root of goodness of no greed. Nor [does He have] limits and hindrances: He harbors no jealousy.

>> People are jealous of the virtuous and capable, thinking themselves right and others wrong. When they see others cultivating goodness, they instead become jealous, hence they are unable to learn the. Tathagata’s Right Dharma. This is called the severe hindrance of jealousy. >> I constantly teach the Dharma to all equally: He taught the Dharma equally. With an impartial mind, He constantly teaches all the Dharma of no appearance.

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“I observe the one nature as equal in all.
I view my friends and foes as equals.
I always teach the Dharma to all equally;
whether teaching for one or many, it is equal.
Whether distant or near, I always teach equally.”

Since Beginningless Time, the Buddha has devoted Himself lifetime after lifetime to this one great cause, to let everyone know that they intrinsically have Buddha-nature and that all are equal to the Buddha. It is because sentient beings are not impartial that they give rise to so much resentment, afflictions and so on. They create so much misery and so much suffering in this world. If sentient beings could comprehend this principle of equality and have mutual respect for each other, gratitude for each other and impartial love, wouldn’t this world be a pure land?

Thus, the Buddha said, “I observe the one nature as equal in all.” All sentient beings innately have Buddha-nature; we are all equal to the Buddha. But due to just one thought, we sink into the Five Realms and the four forms of birth. The Buddha wanted us to thoroughly understand that all people are of one nature, which is the Buddha-nature. The Buddha-nature is equal in all.

He said, “I view my friends and foes as equals.” The Buddha was impartial to all sentient beings. Whether His enemies or those closest to Him, He treated everyone equally.

Since ancient times, humans’ mindsets have not been equal or balanced. There has been resentment, jealousy and envy. A mindset of resentment, jealousy or envy toward people easily leads to killing or harming other people. Whether one kills or harms another, it creates enmity. This hatred accumulates endlessly. If in this life there is no retribution, there will be consequences in subsequent lifetimes. This karmic retribution cannot be dissolved. So, whether they are friends or foes, our karmic entanglements with these people continue. If we are able to understand the principles, we will use an open heart to forgive others. This is not impossible. As long as we can turn our thoughts around, nothing is impossible.

Over the past two years, there was such a moving true story. There were two families. One of the families was a young couple. The wife in one of these families had a male friend. They always got along well, so feelings developed between them. This woman’s husband found out about this, and hate arose in his mind. So, he invited his wife’s younger brother and another friend to go to the other man’s family’s home. Once they entered the house, they began to beat the young man. The sticks they were using were deadly, and he was beaten to death in front of his parents.

After this, a lawsuit was filed. The mother of the primary murderer went to the home of the victim, and with a very sincere heart, repented to the victim’s parents. The victim’s mother saw the other mother and began to feel compassion. This mother’s son had beaten someone to death, and she did not know what the punishment would be. Furthermore, the guilt for his crime would be carried by the mother her whole life. How could she face people? So, the victim’s mother comforted the murderer’s mother. In this way, she forgave that mother.

In the end, the primary murderer was sentenced to eight years in prison. The victim’s parents went to visit him. They did not harbor resentment, but guided him with many principles. From prison, he wrote a letter to the victim’s parents. The parents saw this letter and felt that it was enough that he had repented. They treated him as a son and often went to see him in prison. This is treating friends and foes equally. This is truly remarkable.

So, the principles of past and present are one; these principles are all one great principle. If we can put this principle into practice, that is called awakening. This is awakening to the truth of the principles. So, when the Buddha came to this world, this was the Dharma that He wanted to teach. Thus, “I always teach the Dharma to all equally.” The Buddha constantly [comes to] this world to teach these principles and enable people to put them into practice. He uses love to pave this road and make it very even so that all people can walk on it easily. When we step onto this great, direct Bodhi-path, everyone is able to mutually connect with this impartial principle of the One Vehicle.

“Whether teaching for one or many, it is equal.” When teaching to a single person, the Buddha would teach the same Great Dharma; when teaching many people, He would likewise teach the impartial Great Dharma. These are the true principles of the ultimate reality of the One Vehicle. “Whether distant or near, I always teach equally.” He often taught with principles from countless kalpas ago, including causes and conditions, His previous lives, teachings that had never existed before, etc. The Buddha spoke about the past and also taught us about the future. This is the Buddha-mind.

All sentient beings equally have the Buddha’s wisdom. So, in this way it is equal. This selfless great love was taught in that time and has been passed down to the present. It is the same [Dharma]. If we can accept it, it is no less [accessible]. If we are not willing to accept [the teachings], just reading sutras will not make it more [accessible]. When we read sutras, we must accept them and put them into practice. Otherwise, even if we read thousands of sutras, no matter how many we read, if we do not take it to heart or put it into practice, it is in fact useless. So, we must learn the Dharma and apply it in our daily living.

The previous sutra passage says, “For the assembly, I teach the ambrosial dew of the pure Dharma. This Dharma has only one flavor, the liberation of Nirvana. With one wondrous voice, I freely teach this meaning and constantly create the causes and conditions for the Great Vehicle.”

The previous sutra passage already stated that the Buddha was the World-Honored One and that “none could equal Him.” He wanted to bring peace and stability to sentient beings, so He appeared in this world. Sentient beings’ minds were already dried out, and their hearts were full of stifling vexations. Nowadays, the population is large, and there is much competition in daily life and over economics

2000 years ago, the Buddha was already like dense clouds that let fall the rain to nourish the people of that time, as well as the present and the future. This is the pure Dharma like ambrosial dew that nourishes sentient beings’ minds. Everything He taught was Great Vehicle Dharma, because the Great Vehicle Dharma is what His future, our present times as well as times even farther into the future, will need the most; this is the True Dharma of the One Vehicle. This means He created causes and conditions for the Great Vehicle teachings so we all could understand.

The following sutra passage states, “I view all universally as equals; There is no you and I nor love and hate. I have no greed and attachments, nor limits and hindrances. I constantly teach the Dharma to all equally.”

“I view all universally as equals.” This is saying that all are equal; there is no high or low, shallow or deep. The Dharma is all the same; it is the One Vehicle Dharma. It is completely equal.

I view all as equals: I view all as equals: The one nature is equal in all. There are no differences of higher or lower, shallower or deeper and so on. Thus it says “as equals”.

There is no one sutra that is the highest or one sutra that is the most profound. The Dharma He used and His intent was equal for all. It is just that, because of our capabilities, He had to use these means, with the separate names and appearances of the Great Vehicle and the Small Vehicle, but the principles are the same

So, “The sky treats all equally, thus it always covers all. The earth treats all equally, thus it always bears all.”

Because the sky treats all equally, we feel everything is together under the heavens. The heavens are always this way. When we raise our heads to look into the heavens, we see the same sky every day; it is just that there may or may not be clouds. The sky cover us in this way. In fact, “sky” is just a word we use to describe the great void of the universe, which is infinite, boundless and intangible. Yet, when we raise our heads, we can see the sky. So, “The sky treats all equally,” This great void is completely equal, “thus it always covers all. The earth treats all equally, thus it always bears all.” The earth is also impartial, and it has the grace of bearing all things. Whether mountains, rivers, or land, forests of vegetation and trees or pure and defiled sentient beings, all reside on this earth. Without complaint, the earth continually provides for sentient beings. When sentient beings destroy the earth, she also simply tolerates it. So, this is the earth’s impartiality and forgiving great love

“There is no you and I nor love and hate. I have no greed and attachments. The Buddha sees friends and foes as equals with no feelings of love and hate, resentment and intimacy. He hopes that all sentient beings can let go of feelings of love and hate and eliminate the bonds of greed and anger.”

The Buddha said that He viewed friends and foes as equals. The Dharma that He taught to sentient beings was also equal. This was the great heart of the Buddha. The Buddha also said, “I have no greed and attachments. As I came to this world to give of myself, I do not calculate loss or gain. No greed and attachments” means no thoughts of loss or gain. He only used impartial love and had no desire to gain benefit from sentient beings. He only hoped that all sentient beings would accept the Great Dharma and that all would be equal to Him in comprehending the principles of all things in the universe. The Buddha “sees friends and foes as equals with no feelings of love and hate, resentment and intimacy.” To Him, everyone is equal; He has no preferential love.

See, He was born as a prince. He was willing to give up the love of his father, the king, and the officials and subjects, as well the love of his family. So, for the sake of sentient beings, He became a monastic and attained Buddhahood. Although His Sakya clan was exterminated, He still had no resentment. “He hopes that all sentient beings can let go of feelings of love and hate and eliminate the bonds of greed and anger.” He only had one thought, the hope that all people could have the same heart as the Buddha and let go of all feelings of love and hate and even eliminate the bonds of greed and anger. We do not want our minds to be bound by these kinds of afflictions.

There is no you and I nor love and hate. I have no greed and attachments. The Buddha sees friends and foes as equals with no feelings of love and hate, resentment and intimacy. He hopes that all sentient beings can let go of feelings of love and hate and eliminate the bonds of greed and anger.

Thus, “I have no feelings of love and hate for others.” Sentient beings cannot escape love and hate, while the Buddha’s mind is impartial. He has no feelings of love and hate for anyone, nor any discrimination. The Buddha’s mind was without these things. So, the Buddha used His own mind to teach and guide sentient beings to let go of their feelings of love and hate. The Buddha put Himself in their position in order to educate sentient beings. This is the love of the Buddha.

I have no feelings of love and hate for others: Sentient beings have love or hate for each other, while the Buddha’s mind is impartial. He has no feelings of love and hate for anyone, nor does He have any discrimination.

He continued, “I have no greed and attachments, nor limits and hindrances.” The Buddha’s heart embraced the universe, was equal to the universe, so the Buddha said that He already had no “greed, cravings, attachments or stinginess. He also has no limits, barriers obstructions or hindrances” [The Dharma] is not limited to any one space. So, although the Dharma originated in India, the Dharma has been universally spread all across the world with no obstructions or hindrances. Regardless of the external form, regardless of the location, regardless of what land someone is from, even if we are of different ethnicities, we can all accept the Buddha-Dharma, without any obstructions or hindrance [The Dharma] will not be obstructed or hindered; all of it can be accepted.

I have no greed and attachments: He is not stingy in teaching the Great Dharma. This Dharma of no greed is our virtuous seed-nature, which can be the foundation of infinite virtuous teachings. Thus it is called the root of goodness of no greed. Nor [does He have] limits and hindrances: He harbors no jealousy.

“I have no greed and attachments” means. “He is not stingy in teaching the Great Dharma, this Dharma of no greed” He harbors no jealousy. The Buddha understood the Dharma in its entirety. He did not guard the Dharma, saying, “Only I can attain Buddhahood.” He was not this way. He said, “I have already attained Buddhahood. I understand that all can attain Buddhahood. All people should receive this Great Dharma for attaining Buddhahood.” He was in no way stingy. This “virtuous seed-nature” is something that we all intrinsically have. This virtuous seed-nature is our nature of True Suchness. This seed-nature “can be [the foundation of] infinite virtuous teachings.” It can be the root of infinite virtuous teachings for us to [help] everyone; this is inherent in us. This root of infinite virtuous teachings enables us to [help] all beings in the world. We accept the Dharma and transmit the Dharma; this is our foundation. “Thus it is called the root of goodness of no greed.”

All people inherently have roots of goodness. When our roots of goodness return to the most clear state, that is our nature of True Suchness. This is the Great Dharma of the Buddha. So, we must awaken everyone’s root of goodness. If our roots of goodness are awakened, we accept and spread the Dharma with no obstacles [The Buddha] also “harbors no jealousy.”

People are jealous of the virtuous and capable, thinking themselves right and others wrong. When they see others cultivating goodness, they instead become jealous, hence they are unable to learn the. Tathagata’s Right Dharma. This is called the severe hindrance of jealousy.

All of us humans are “jealous of the virtuous and capable.” If we are “jealous of the virtuous and capable,” with the Dharma we know, we worry others will be better at it than us, so we do not transmit these teachings to them. This is not right. If we see virtuous and capable people, we must quickly take all we understand and know and transmit it to them right away. This is what we call cultivating talent. This is passing down the teachings. It is also called transmitting the Dharma-lineage. We are willing to talk about all we know; we must teach everything we know. This is called transmitting the Dharma. Otherwise, we are being “jealous of the virtuous and capable,” thinking that we are right about everything, and that others are wrong all the time. We must [avoid] thinking that we are superior and that others cannot match up to us. Or when others acknowledge that another person is very outstanding, we may think, “I am not so far off from him.” This kind of person will always believe that they are never inferior to others. This kind of mindset is not right.

“Thinking themselves right and others wrong, when they see others cultivating goodness, they instead become jealous.” Seeing other people practicing virtuous Dharma, some people might not only not do it themselves, not only not engage in practice, but even give rise to jealousy. “Hence they are unable to learn the Tathagata’s Right Dharma.” They are not willing to accept this Right Dharma of True Suchness, the Tathagata’s teaching of suchness. These people are not willing to put effort into accepting the Right Dharma. “This is called the severe hindrance of jealousy.” This is a very severe hindrance.

I constantly teach the Dharma to all equally: He taught the Dharma equally. With an impartial mind, He constantly teaches all the Dharma of no appearance.

So, the Buddha said, “I constantly teach the Dharma to all equally.” This means that He taught the Dharma equally. “With an impartial mind, He constantly teaches all the Dharma of non-appearance.” When the Buddha came to this world, it was only to help sentient beings pave a smooth road for our minds, because the road of our minds is bumpy and uneven. In so many matters, we hinder ourselves; we create hindrances for ourselves. This is like our own Earth as it rotates. The sun is there in space, and its radiance is ever-present. So, are our own minds turned toward the light or the darkness? This depends on us.

“All things are created by the mind.” In the Dharma, all is equal. We must not distinguish between friends and foes. If we discriminate between people or are jealous of others, we may refuse to engage in spiritual practice, while also being jealous of other people. If we are this way, we will create great karmic obstructions. We create hindrances for ourselves and others. Not only do we hinder others, we hinder ourselves even more severely. So, we must always be mindful.

Episode 909 – The Ambrosial Dew of Pure Dharma

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>> The ambrosial dew of pure Dharma has only one true appearance and flavor. It is the flavor of the wondrous voice of liberation and Nirvana. This Dharma of one flavor is taught freely with one voice. According to their type, all can understand this meaning and attain liberation.

>> “All you heavenly beings and humans must single-mindedly and attentively listen. You should all come here to observe the supremely honored one. I am the World-Honored One, none can equal me. I have appeared in the world.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “For the assembly, I teach the ambrosial dew of the pure Dharma. This Dharma has only one flavor, the liberation of Nirvana. With one wondrous voice, I freely teach this meaning and constantly create the causes and conditions for the Great Vehicle.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> For the assembly, I teach: The one who speaks is respected, therefore the Dharma He taught is wondrous.

 >>  The sweet dew of pure Dharma: The analogy is that the meaning of the Dharma can refresh and cool human minds and extinguish the heat of afflictions.

>> So, Ambrosial dew is the elixir of immortality. Wondrous Dharma is the true and permanent essence. It is called pure because it is undefiled. The ambrosial dew of the pure Dharma has only one flavor, the flavor of the liberation of Nirvana.

>> This Dharma has the one flavor of liberation and Nirvana: Though sentient beings’ capabilities differ, the Buddha’s intent is to constantly harmonize all in the one flavor to help them reach the unsurpassed liberation of ultimate Nirvana. The Dharma of one flavor is taught freely with one wondrous voice.

>> With one wondrous voice, I freely teach this meaning: Based on appearances, things seem to differ, but the meaning is one. He taught the provisional for the sake of the true. This is called the wondrous voice. He taught this wondrous meaning freely and extensively. This is teaching its meaning freely with one wondrous voice.

>> [I] constantly create the causes and conditions for the Great Vehicle: He expounded the Small with the intention to guide them into the Great. The wisdom of the Small Vehicle is the cause and good deeds of the Small Vehicle are the condition.

>> He declared that it was not only at this time that He freely taught this meaning. In the past 40 years, though expounding the Nine Divisions of teachings, He was always creating causes and conditions for the liberation and Nirvana of the Great Vehicle

>> The Nine Divisions of Teachings: 1. Sutra: Prose teachings 2. Geya: Repeated verse 3. Gatha: Independent verse 4. Itivrttaka: Previous lives of disciples 5. Jataka: Previous lives of Buddhas 6. Adbhutadharma: Teachings which never existed.

>> Prose teachings: In accord with sentient beings’ capacities, and furthermore, resonating with the truth, these prose texts are the Buddhist sutras.

>> Previous lives of disciples: These are texts in which the Buddha tells stories of His disciples’ previous lives, whether they are Bodhisattvas, Hearers or so on. They tell of their experiences, actions and karma.

>> Previous lives of Buddhas: Texts where the Tathagata speaks of His practice and karma when He was a Bodhisattva.

>> Teachings that had never existed: This is when the assembly attained what they had never had before, and thus joyfully put their palms together.

>> The Nine Divisions of Teachings: 7. Udana: Unrequested teachings 8. Vaipulya: Broad teachings 9. Vyakarana: Predictions of Buddhahood.

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“The ambrosial dew of pure Dharma has only one true appearance and flavor.
It is the flavor of the wondrous voice of liberation and Nirvana.
This Dharma of one flavor is taught freely with one voice.
According to their type, all can understand this meaning and attain liberation.”

The ambrosial dew of pure Dharma has only one true appearance and flavor. It has one flavor and one appearance. The rain that falls is actually water. What does water look and taste like? Everyone is very clear about this. Thus, the appearance and flavor of water are both widely known and quite simple, yet we use this as an analogy for the Dharma. The Dharma is something our minds must have, and it is also very simple. The true principles abide in our minds, but what name do we give to these principles? The nature of True Suchness. The nature of True Suchness is the truth underlying all things in the world.

The Buddha’s teachings are intended to help us understand all things in the world and how to diligently deal with everything that we encounter in life [It tells us] how to handle our affairs as we interact with people and how we can help everyone turn away from ignorance and embrace beneficial methods. This is the Buddha’s one great cause in coming to this world. If we want to be liberated, we must listen to the Dharma and understand it. We allow the sound to enter our ears, then once we have taken it to heart, we must put it into action in order to experience it; thus the Dharma will be one with our thoughts and actions, and we have precepts, Samadhi and wisdom together. This realization will be even more profound.

“This Dharma of one flavor is taught freely with one voice.” Although the Dharma is very simple, whether in our daily living, in our interpersonal relationships, in our relationship with the earth or in many various other causes and conditions, even the most mundane matter can help us to realize a very deep principle. Thus, everything in the world is teaching us the Dharma; it is all acting out the Dharma for us.

For example, in the Buddha’s lifetime, there was an old man living in a village. Ever since he was young, he was never happy unless he had been drinking. He constantly drank alcohol, and every day he was in a drunken stupor. Every day, when Ananda went to ask for alms, he would encounter this man, and when he ran into him, Ananda would say to him, “Go, go and listen to the Buddha teach.” His answer was always the same, “I am still drunk. You want me to forego drinking. I cannot do it.” This was the answer he always gave.

One day in the evening, he was still drunk as always, and he tripped on a tree root and was in great pain; he had fallen over, and he struck a bone which hurt very much. He struggled to pull himself up for a long time, and suddenly, in that place, he thought to himself, “Ah! I repent! I am so drunk that. I tripped on that tree root. The pain I am feeling now is unbearable. How can I get rid of this pain? I repent! I should not have ignored Ananda. I repent; I should have gone to see the Buddha.” Having turned his thoughts around, he struggled to his feet and returned home. In the morning, when he awoke, true to his word, he went to the abode and came before the Buddha,

bowing to Him respectfully. The Buddha asked him, “If there are 500 carts loaded with logs, how many carts of fire are needed to ignite all 500 carts of logs?” [The old man] replied, “That is easy. It would take only a pea-seized spark, and all 500 carts piled with logs would be set ablaze.”

The Buddha asked again, “The clothes you are wearing now, how long have they not been washed?” He thought for a moment, “I have not washed them in over a year. If you want to wash the dirt from them, how much water will it take to clean these clothes of yours?” The old man answered, “It is very simple. With one scoop of lime powder in water, I can get them clean.”

The Buddha said, “Indeed. Following the same principles, however many afflictions and ignorant habitual tendencies you have, as long as you are willing to listen to the Dharma and uphold the Five Precepts, your negative habitual tendencies of the past, your drinking habit, will naturally be completely eradicated.” When the old man heard this, he was filled with Dharma-joy. This was such a simple method that could help him to completely eliminate the habitual tendencies that he had accumulated over several decades.

Thus, the Buddha taught freely with one voice the Dharma of one flavor. “According to their type, all can understand this meaning and attain liberation.” This was how the Buddha [taught]; the Dharma of one appearance and flavor could be accepted by the capabilities of all in the Five Vehicles. This is the ambrosial dew of the pure Dharma, which has one appearance and one flavor. As long as we accept it, our minds can be cleansed and liberated, and all afflictions eliminated. So, we must listen mindfully.

The previous sutra passage says, “All you heavenly beings and humans must single-mindedly and attentively listen. You should all come here to observe the supremely honored one. I am the World-Honored One, none can equal me. To bring peace and stability to sentient beings, I have appeared in the world.”

“All you heavenly beings and humans” is referring to all humans. If they had these causes and conditions, they could accept the Dharma. The Buddha wanted everyone to know, “I am the World-Honored One,” one who will be respected by all people. “None can equal me.” Actually, the “I” the Buddha refers to is the greater self, the “self” of all things in the world. The greater self of the true principles can bring peace and stability to all sentient beings. The Buddha’s Dharmakaya that permeates the world is the true principles. The principles form His Dharmakaya (Dharma-body); thus, He can bring peace and stability to all sentient beings.

The next sutra passage says, “For the assembly, I teach the ambrosial dew of the pure Dharma. This Dharma has only one flavor, the liberation of Nirvana. With one wondrous voice, I freely teach this meaning and constantly create the causes and conditions for the Great Vehicle.”

The Buddha appeared in the world for the sole purpose of teaching the Dharma. So it says, “For the assembly, I teach”; what He taught is “the ambrosial dew of the pure Dharma.” In this evil world of the Five Turbidities, we need the nourishment of Dharma-water; this is like ambrosial dew or pure water. “This Dharma has only one flavor, the liberation of Nirvana.” The Dharma never changes throughout endless time. As for water, water has existed since Earth came into being. The water of billions of years ago is just like the water today. It has one appearance and one flavor. The principles are also like this; the Dharma that was taught in the past is the same as the Dharma being taught now. So, as for “the liberation of Nirvana,” if we can receive the Dharma, we can truly awaken and have a pure mind

while still [ensuring] that the True Dharma remains in this world and is continually transmitted. The source from which the Dharma is passed down is [His] single, wondrous voice. During the Buddha’s time, He taught the Dharma by speaking it. His teachings were passed down all the way to today; by “freely teaching this meaning,” the Dharma was able to be passed down “[He] constantly creates the causes and conditions for the Great Vehicle.” The Buddha continues to come to this world to pass on the Dharma in this way, in the hope that we can all accept the Dharma

For the assembly, I teach: The one who speaks is respected, therefore the Dharma He taught is wondrous.

Thus, He said, “For the assembly, I teach. The one who speaks is respected, therefore the Dharma He teaches is wondrous.” One who is able to teach the Dharma [is worthy of] the respect of all people. As one whom everyone respects, the teachings one gives are wondrous. So, we must engage in spiritual practice until we have taken the Dharma to heart and are able to transform sentient beings. Then, others will naturally accept our teachings.

The sweet dew of pure Dharma: The analogy is that the meaning of the Dharma can refresh and cool human minds and extinguish the heat of afflictions.

So, “the ambrosial dew of pure Dharma” is a metaphor for the meaning of the Dharma, which “can refresh and cool people’s minds” and extinguish the heat of afflictions. Only the Buddha-Dharma can cleanse and cool people’s minds. Otherwise, the heat of our afflictions causes our minds unbearable suffering. Only the Dharma can extinguish this heat of the afflictions in our minds

So, “Ambrosial dew is the elixir of immortality. Wondrous Dharma is the true and permanent essence. It is called pure because it is undefiled. The ambrosial dew of the pure Dharma has only one flavor, the flavor of the liberation of Nirvana.”

Ambrosial dew is the elixir of immortality. Because our nature of True Suchness exists forever everyone intrinsically has Buddha-nature. This is ever-lasting. Once we have thoroughly understood the. Dharma and the principles, these wondrous principles are true and permanent and remain unchanging throughout eternity. Thus, they are referred to as “pure.” This is pure Dharma-essence. The pure Dharma-essence is the truth, which is undefiled, and

it is called “ambrosial dew of the pure Dharma.” This is what the Buddha taught “[It] has only one flavor.” There is only one flavor; there are no others. The Three Vehicles all return to the One True Vehicle. “The flavor of the liberation of Nirvana” is the One True Vehicle.

This Dharma has the one flavor of liberation and Nirvana: Though sentient beings’ capabilities differ, the Buddha’s intent is to constantly harmonize all in the one flavor to help them reach the unsurpassed liberation of ultimate Nirvana. The Dharma of one flavor is taught freely with one wondrous voice.

“This Dharma has only one flavor, the liberation of Nirvana.” This means that, because the capabilities of sentient beings differ greatly from each other, the Buddha’s intent is to constantly harmonize all in the one flavor. His hope was for sentient beings to be able to comprehend that everyone intrinsically has Buddha-nature [He hoped] “to help them reach the unsurpassed liberation of ultimate Nirvana.” This is the Buddha’s intent. “The Dharma of one flavor is taught freely with one wondrous voice.” The same Dharma was taught with the one wondrous voice of His mouth. “According to their type, all can understand.” According to sentient beings’ capabilities, they can all understand. We sentient beings are still constantly caught in our cyclic existence. How much do we really understand?

With one wondrous voice, I freely teach this meaning: Based on appearances, things seem to differ, but the meaning is one. He taught the provisional for the sake of the true. This is called the wondrous voice. He taught this wondrous meaning freely and extensively. This is teaching its meaning freely with one wondrous voice.

“With one wondrous voice, I freely teach this meaning” “Based on appearances, things seem to differ.” Some things seem to be similar and some different, however, “The meaning is one.” The Buddha taught the True Dharma, but some people listened and seemed not to fully understand. They could not comprehend the true principles that lay within His mind. So, the Buddha taught the provisional for the sake of the true. Using provisional teachings and skillful means, He was still able to guide every one of us to see the True Dharma. This was the Buddha’s intent. So, “the wondrous voice”

means He taught with His voice according to sentient beings’ capabilities. “He taught this wondrous meaning freely and extensively.” He gave His utmost effort and taught freely and extensively, openly for all to listen so the Dharma could reach sentient beings’ minds. The Buddha hoped the words from His mouth would reach the minds of sentient beings. This is “teaching its meaning freely with one wondrous voice.” This is the Buddha’s mindfulness

[I] constantly create the causes and conditions for the Great Vehicle: He expounded the Small with the intention to guide them into the Great. The wisdom of the Small Vehicle is the cause and good deeds of the Small Vehicle are the condition.

“[He] constantly creates the causes and conditions for the Great Vehicle.” The Buddha “expounded the Small,” with the intention to guide them into the Great. “The wisdom of the Small Vehicle is the cause and good deeds of the Small Vehicle, the condition.” The Buddha practiced for sentient beings. He attained Buddhahood for sentient beings. This is the Buddha, the Great Enlightened One. The intent of the Great Enlightened One is to teach those who were deluded. He had to begin by teaching the Small [Vehicle]. Therefore, He taught the Four Noble Truths and the Twelve Links of Cyclic Existence, then slowly guided them into actualizing the Six Paramitas in all actions, to guide them from the Small into the Great. “The wisdom of the Small Vehicle is the cause and good deeds of the Small Vehicle, the condition.”

He declared that it was not only at this time that He freely taught this meaning. In the past 40 years, though expounding the Nine Divisions of teachings, He was always creating causes and conditions for the liberation and Nirvana of the Great Vehicle

In other words, “It was not only at this time that He freely taught this meaning.” It was not just for a period of time that the Buddha’s Dharma was freely taught. The Buddha first turned the Dharma-wheel in Deer Park to transform the five bhiksus. “In the past 40 years, though expounding the Nine Divisions of teachings….” In the past 40-plus years, by expounding the Nine Divisions of teachings, “He was always creating the causes and conditions for the Great Vehicle.” What are the Nine Divisions of Teachings?

The Nine Divisions of Teachings: 1. Sutra: Prose teachings 2. Geya: Repeated verse 3. Gatha: Independent verse 4. Itivrttaka: Previous lives of disciples 5. Jataka: Previous lives of Buddhas 6. Adbhutadharma: Teachings which never existed.
In the Nine Divisions of Teachings, the first is sutra. This is a Sanskrit term, which can be translated to mean “prose teachings.” Prose teachings are the Buddha’s teachings which comprise the sutras He taught according to sentient beings’ capabilities. These are called “prose teachings.”

Prose teachings: In accord with sentient beings’ capacities, and furthermore, resonating with the truth, these prose texts are the Buddhist sutras.

The second is “geya,” which means “repeated verse.” The prose contains truly important teachings, so they needed to be repeated in verse. This is “geya.”

The third is called “gatha.” Gatha is independent verse, unrelated to any long-form prose. They begin the same way as the repeated verses. One verse can contain many principles, with seven words per line or four words per line and so on.

The fourth is “itivrttaka.” These concern the “previous lives of disciples”

Previous lives of disciples: These are texts in which the Buddha tells stories of His disciples’ previous lives, whether they are Bodhisattvas, Hearers or so on. They tell of their experiences, actions and karma.

When the Buddha was teaching, if He saw people in interpersonal relationships who were unable to disentangle themselves, the Buddha would trace back to past lifetimes and say to everyone, “My causes and conditions with him are thus.” These were the Buddha’s actions and karma over the course of His practice in past lives, the karma He had created along the way. This is the content of the “previous lives of the disciples.”

The fifth is “jataka.” This concerns the “previous lives of Buddhas”

Previous lives of Buddhas: Texts where the Tathagata speaks of His practice and karma when He was a Bodhisattva.

In the “previous lives of Buddhas,” the Buddha explains what had happened in previous lives such that He encountered these things now. “I have not only been human in previous lives; I was also an elephant, appearing in animal form to transform sentient beings.” This is called the “previous lives of Buddhas.”

The next is called “teachings which never existed.” When the Buddha taught the Dharma, everyone felt unprecedented joy. Now they received the Dharma and felt a joy that they never had before.

The Nine Divisions of Teachings: 7. Udana: Unrequested teachings 8. Vaipulya: Broad teachings 9. Vyakarana: Predictions of Buddhahood.

The next is called “udana,” which encompasses unrequested teachings. When there were no causes and conditions, the Buddha began speaking on His own. He spoke without being requested. The eighth is “broad teachings.” This contains the Great Vehicle teachings, like the Avatamsaka Sutra, and so on. The ninth is “predictions of Buddhahood.” Here the Buddha, for the sake of all beings with the proper causes and conditions, including Hearers, Solitary Realizers, Bodhisattvas and so on, gave predictions of attaining Buddhahood in the future. These are the Nine Divisions of Teachings.

The Buddha, in His 49 years, gave various teachings for sentient beings. The Buddha-Dharma is as profound as the ocean. But as we constantly say, it has “one appearance and one flavor.” If our minds are able to comprehend the great path and form infinite aspirations, naturally our wisdom will be as vast as the ocean, and we will be able to lead people [harmoniously]. I hope everyone will always be mindful.

Episode 908 – The Buddha’s Virtue is Perfect and Complete

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>> The Buddha’s virtue is perfect; His all-encompassing wisdom is complete. His reward-body was dignified with the Marks and Characteristics. When He taught the Dharma, He was replete with the Four Unobstructed Wisdoms. His mind’s virtue was perfect as He observed every kind of capability.

>> “[I am] like a great cloud that fully moistens all withered and dried out sentient beings so that all will be enabled to escape suffering and attain peace, stability and joy, both the joys of the world and the joy of Nirvana.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “All you heavenly beings and humans must single-mindedly and attentively listen. You should all come here to observe the supremely honored one. I am the World-Honored One; none can equal me. To bring peace and stability to sentient beings, I have appeared in the world.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> This repeats what is said in the prose: “You heavenly beings, humans and asuras should all come to this place to listen to the Dharma.“

>> The Four Great Vows: We vow to deliver, vow to eliminate, vow to learn and vow to attain. These are the Four Great Vows made by Bodhisattvas. All practitioners of the Great Vehicle should keep these in mind and put them into practice.

>> So, All you heavenly beings and humans must single-mindedly and attentively listen. Thus, He said, All you heavenly beings and humans should come together with one mind and listen attentively to what I have to say. He called on heavenly beings, humans and others to come to listen to the Dharma.

>> You should all come here to observe the supremely honored one: It is rare to meet a Buddha in the world and rare to hear the True Dharma. We have fortunately met the Buddha in the world, so we all should come to this assembly to observe the Supreme Enlightened World-Honored One.

>> I am the World-Honored One; none can equal me: I am honored in all worlds. Of all other sages apart from me, none can equal me.

>> To bring peace and stability to sentient beings, I have appeared in the world: To enable sentient beings to attain peace and stability, the Buddha appeared in the world.

>> Bodhisattvas enter the world for the sake of sentient beings who create all kinds of deluded karma and are thus oppressed by the suffering of samsara and will sink into the evil destinies. Bodhisattvas thus open and reveal many teachings, eliminating everything unwholesome and guiding beings to virtuous places, thus enabling sentient beings’ minds to attain peace and stability.

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“The Buddha’s virtue is perfect; His all-encompassing wisdom is complete.
His reward-body was dignified with the Marks and Characteristics.
When He taught the Dharma, He was “replete with the Four Unobstructed Wisdoms.
His mind’s virtue was perfect as He observed every kind of capability.”

We often say we must be grateful to the Buddha. Through spiritual practice, the Buddha had already perfected His virtue, in particular perfecting “all-encompassing wisdom.” He was replete with all these. The Buddha’s virtue was something that. He cultivated over a long period of time by benefiting people over a long time. He spent an incalculable number of kalpas giving of Himself for sentient beings. He did this for an incalculable length of time.

We often say that [being able to] give to others is a blessing. From forming our aspirations to starting to do good deeds, what we attain is virtue. This is how we simultaneously cultivate both blessings and virtue. For our spiritual practice, this is the direction we should head in. In this present lifetime, every person we encounter can help us cultivate blessings and virtue and develop our wisdom. Every matter and every person can help us to perfect our wisdom and virtue. This is why we must constantly be grateful.

The Buddha’s virtue is perfect, and He is replete in all-encompassing wisdom. He was also replete with a [dignified] appearance; His physical appearance was wonderful. Thus, it says “His reward-body was dignified with the Marks and Characteristics.” Both His outer appearance and inner wisdom, as manifested in His conduct, led people to feel inexpressible love and respect. This was His dignified magnificence. Moreover, when among sentient beings, He always taught according to capabilities. When He taught the Dharma, He was replete with the Four Unobstructed Wisdoms. These are the wisdom of unobstructed Dharma, the wisdom of unobstructed rhetoric, the wisdom of unobstructed meaning and the wisdom of unobstructed joyful eloquence. The Buddha taught the Dharma without obstruction. Everything He taught contained profound meaning, yet He accommodated sentient beings’ capabilities so that they could understand what they heard. Regardless of which dialect or language was spoken in a certain place, the Buddha completely understood them all. His speech was also very elegant. This is the “wisdom of unobstructed rhetoric.”

Moreover, the Buddha was earnest in teaching and transforming others. He never tired of teaching. He took joy in teaching the Dharma, making transformative connections with sentient beings everywhere He went. He did not just make connections by begging alms; He also transformed the afflictions and ignorance of sentient beings into thoughts of goodness. This was also making transformative connections. How could He connect with sentient beings to create the causes and conditions that would enable them to listen to the Buddha-Dharma? He had to deeply engage with people. This shows that He perfected His Buddha-virtues and was replete with all-encompassing wisdom. So, He had the wisdom of unobstructed Dharma, of unobstructed meaning, of unobstructed rhetoric, and most importantly, of unobstructed joyful eloquence, which He used to transform sentient beings.

Earlier we said, “The Buddha’s virtue is perfect.” The Buddha’s virtue was perfect and complete, His body was dignified, and in His teaching of the Dharma, His Four Unobstructed Wisdoms were perfect. There was also His “mind.” His mind’s virtue was also perfect and complete. He taught the Dharma for a lifetime, entirely for the sake of earth’s sentient beings. Thus, the virtue of His mind was His single-minded intent as He observed every kind of capability of the world’s sentient beings.

The Buddha was like a cloud when He came to this world in His reward-body. His one purpose in coming to this world was, of course, to let fall the Dharma-rain. If there are clouds but no rain, that is not enough. This would be like us coming to this world without accomplishing anything. We must accomplish something in this world. For this world, we definitely must contribute our learning and virtues; if we learn we can attain virtues. Where can we go to learn? Actually, we learn by going among people. Among people, there are many principles that cannot be learned from books. The principles of being a good person must be [learned] through interacting with others. So, the Buddha taught us how to go among people and be a successful person in society, one not influenced by others’ afflictions who can lead others to follow the correct path, to do the right things and to become benefactors in this world. Then, we will have true learning and virtues.

People say, “Without experience, wisdom cannot grow.” So, the Buddha continually came to this world and went among people to teach sentient beings. He learned tirelessly and taught freely and continuously; He never lost His patience. This is how He continually came to this world. This is how He cultivated and perfected His virtue, the perfect and complete Buddha-virtues. Thus He attained all-encompassing wisdom. It was because He spent this long period of time training this learning and virtue to perfection, continually creating these blessed affinities among people.

We must all have faith that the Buddha’s responding to the world had great use. It was to give teachings to the people. Like the clouds and rain, His responding to the world served a great purpose, which was to teach the Dharma to this world.

So, the previous passage says this, “[I am] like a great cloud that fully moistens all withered and dried out sentient beings so that all will be enabled to escape suffering and attain peace, stability and joy, both the joys of the world and the joy of Nirvana.”

We talked about this before, [how He was like] a great cloud starting to let the rain fall. The great cloud represents the Buddha’s reward-body in this world. His reward-body could accomplish a great function, so it could “fully moisten all.” Its great function was to moisten the parched ground of sentient beings’ minds and enable the ground of their minds to attain nourishment. When the Buddha-Dharma moistens our minds, naturally, we are “enabled to escape suffering” and attain peace, stability and joy. Our minds will be very stable.

We come to the world not because of karma but journeying on the Tathagata’s teaching, journeying on the Dharma. Thus we have attained “peace, stability and joy.” We can repeatedly come to this world to teach and transform sentient beings, always without suffering. Thus we have attained peace, stability and joy. Even when we transform sentient beings, among the myriads of sentient beings who are full of the Five Turbidities, in this world of such ignorance and suffering, we Bodhisattvas can still play freely and happily.

As we talked about yesterday, the Buddha experienced samsara in a different way than ordinary people. He was happy to come for sentient beings’ sake. He had the joy of peace and stability. When He went among people, He also had “the joy of Nirvana.” He no longer suffered the distress of cyclic existence when He was in this world. His mind was very clear, entirely without greed, anger or ignorance. He was completely in peace and joy.

Then the next sutra passage states, “All you heavenly beings and humans must single-mindedly and attentively listen. You should all come here to observe the supremely honored one. I am the World-Honored One; none can equal me. To bring peace and stability to sentient beings, I have appeared in the world.”

He reminded everyone again. At the Dharma-assembly, it was not only the Sangha. There were also disciples from the outside, lay practitioners who upheld the Buddha-Dharma. Among the lay practitioners, there were also Bodhisattvas of great capabilities. So, “All you heavenly beings and humans must single-mindedly and attentively listen.” The Buddha again reminded them to concentrate and single-mindedly listen to the Dharma, to put effort into listening and not indulge in discursive thoughts. This teaching was very important, so everyone needed to listen very mindfully.

“You should all come here to observe the supremely honored one.” The Buddha wanted them to know that in listening to the Dharma, they should also honor the teacher, for only by honoring the teacher would they respect the Path. This was the teaching of the Buddha.

This verse is reiterating the long-form prose. There is also a passage like this in the prose. “You heavenly beings, humans and asuras. You should all come here to listen to the Dharma.”

Not only were there heavenly beings and humans among the assembly, there were also asuras. Asuras have very bad habitual tendencies. They envy the virtuous and talented and are easily angered. People like this can also listen to the Dharma.

Some say, “I listen to the Dharma, but there is no way that I can practice it because of my habitual tendencies.” There are also people who say things like this. “You have studied the Buddha-Dharma so deeply, why is your temper still so bad? That is just how I am. I will change.” Although their tempers are very bad, they nevertheless have the Buddha-Dharma, so they too are capable of gradual change. They have dull capabilities, but they can change gradually. There were many people like this at. Vulture Peak, at the Lotus Dharma-assembly. So, this was another type among the heavenly beings and humans who all came to see the supremely honored one.

Why were they there? To listen to the Dharma. When we listen to the Dharma we must make vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” These are the Four Great Vows. This is the greatest purpose in coming to listen to the Dharma

The Four Great Vows: We vow to deliver, vow to eliminate, vow to learn and vow to attain. These are the Four Great Vows made by Bodhisattvas. All practitioners of the Great Vehicle should keep these in mind and put them into practice.

The Buddha hoped everyone would come and listen to the Dharma. After they established faith, they needed to make great vows. So, there is faith, vows and practice. We must give rise to faith. At the same time, we must make vows. After making vows, we must put them into practice. People who do this are called Bodhisattvas. These are people with great capabilities. After accepting the Buddha-Dharma, their faith is established; they have faith in themselves and are willing to make these great vows. So, these are the vows Bodhisattvas make.

“All practitioners of the Great Vehicle should keep these in mind.” If we are practitioners of the Great Vehicle, we must diligently advance. We need to have these vows and [the Four Infinite Minds]; we must always keep them in our hearts

So, “All you heavenly beings and humans must single-mindedly and attentively listen.” Thus, He said, “All you heavenly beings and humans should come together with one mind and listen attentively to what I have to say. He called on heavenly beings, humans and others to come to listen to the Dharma.”

This included everyone in the assembly, and not only those in the Buddha’s lifetime. Even sentient beings of the future should also be included in this. So, we “should come together with one mind.” All sentient beings should come together with one mind. Everyone’s mind should be the same, should be equal; at the same time, everyone needs to accept the same Dharma, which is the One Vehicle Dharma. So, with a common intent to attain Buddhahood, they should come to listen to the Dharma. Thus, “Listen attentively to what I have to say.” This was what the Buddha said, “Come, all of you listen with a single mind to hear what I have to say.” This was the Buddha speaking. “He called on heavenly beings, humans and others to come to listen to the Dharma.” This was Him calling everyone to come together and listen to the Dharma with the same faith.

You should all come here to observe the supremely honored one: It is rare to meet a Buddha in the world and rare to hear the True Dharma. We have fortunately met the Buddha in the world, so we all should come to this assembly to observe the Supreme Enlightened World-Honored One.

So, “You should all come here to observe the supremely honored one. It is rare to meet a Buddha in the world and rare to hear the True Dharma.” If they were fortunate enough to live in a time when they could directly encounter a Buddha, then they should cherish their good fortune. “Everyone should come at once to this assembly to see the Buddha.” This was what the Buddha said to them.

For a Buddha to come to this world and to manifest as a human in this world is something very rare. Countless kalpas must pass before a Buddha can appear in this world. So, the Buddha encouraged everyone to come at once to this assembly to see the Buddha and listen to the Buddha teach the Dharma.

The Buddha again said, “I am the World-Honored One; none can equal me.”

I am the World-Honored One; none can equal me: I am honored in all worlds. Of all other sages apart from me, none can equal me.

In order to strengthen everyone’s faith, and by way of self-introduction, the Buddha said, “I am the World-Honored One; none can equal me.” He had awakened to the true principles of all things in the universe. He thoroughly understood all things. So, “I am honored in all worlds. Of all other sages apart from me, none can equal me.” All others in the Ten Dharma-realms are sentient beings except for the Buddha. How could they compare to the Buddha? Not even the Bodhisattvas had reached perfect and complete virtue. Their blessings and virtues were not yet perfect. So, the Buddha said that no one else was His equal.

Although everyone intrinsically has Buddha-nature, we remain unenlightened beings. So, we must engage in practice at once to quickly accept the Dharma that we are missing. Then we can be perfect and complete in the Dharma and perfect and complete in our virtues.

To bring peace and stability to sentient beings, I have appeared in the world: To enable sentient beings to attain peace and stability, the Buddha appeared in the world.

Thus, the Buddha appeared in the world to “bring peace and stability to sentient beings. I have appeared in the world.” The Buddha came to the world to bring peace and stability to sentient beings. This was why He appeared in the world.

Bodhisattvas enter the world for the sake of sentient beings who create all kinds of deluded karma and are thus oppressed by the suffering of samsara and will sink into the evil destinies. Bodhisattvas thus open and reveal many teachings, eliminating everything unwholesome and guiding beings to virtuous places, thus enabling sentient beings’ minds to attain peace and stability.

This is talking about Bodhisattvas. The Buddha continually taught Bodhisattvas to to go among the people without delay. Why did He do this? Because sentient beings create all kinds of deluded karma. “Deluded” refers to ignorance. With the karma of ignorance, “They are oppressed by the suffering of samsara.” Because sentient beings create much deluded karma, their karma brings them to be reborn in the world. The more the world becomes an evil world of. Five Turbidities, the more suffering there is. Therefore, there is more and more oppressive suffering. So, besides the Buddha Himself manifesting in response to the world, what He needed even more was for Bodhisattvas to form aspirations and make vows to go among the people. So, “Bodhisattvas thus open and reveal many teachings.” If Bodhisattvas can go among people and respond to sentient beings’ capabilities and the afflictions of their spirit, if there are people with aspirations like this, who can go among people and use various methods to guide ignorant sentient beings, then they can “eliminate everything unwholesome.”

So, we often say that to purify people’s minds, we must earnestly pass on the Dharma. Only in this way can people’s minds be purified. To purify means to eliminate unwholesomeness. Eliminating unwholesomeness means eliminating evil thoughts. It means turning evil thoughts into wholesome ones. This is “eliminating everything unwholesome and guiding beings to virtuous places,” helping people know they should do good deeds and bringing them to a place with other good people to do good deeds together. This is why we need Bodhisattvas, to help the Buddha transform sentient beings,

“thus enabling sentient beings’ minds to attain peace and stability.” In times like these, it is difficult for sentient beings’ minds to attain peace and stability. Therefore, in this evil world of Five Turbidities, we are in even greater need of the Buddha-Dharma. Because people’s minds have become dried out, it is easy for them to become angry. As soon as they get angry, ignorance arises, and then they cannot suppress it. Like sparks starting a prairie fire, with just a little bit of ignorance, if things around us do not go as we wish, we take this into our hearts as afflictions. These afflictions again incite ignorance. This ignorance is then spread in the world and results in suffering for the world.

Chi Hui narrated his [recent] experiences with the many refugees from Syria who have fled to Jordan. There were many seriously wounded people in the refugee camps. These were the miserable conditions he had seen; it was like a living hell [Syria] was originally a very [well-off] country, but due to just an eruption of ignorance, an entire country has been smashed to pieces. This is the era of the evil world of Five Turbidities. How can the Dharma-rain universally moisten us, so we sentient beings can eliminate the turbidity of our ignorance and afflictions? Only the Buddha-Dharma can purify people’s hearts. So, we must always be mindful.

Episode 907 – The Dharma Fully Nourishes All Parched Minds

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>> The Buddha-Dharma responds to the world’s causes and conditions the way dense clouds gather to bring rain and moisture. It removes the world’s fiery afflictions of anger and ignorance. The teachings are given to cool everything down and nurture peace, stability and happiness. In tranquil stillness, one attains the True Dharma.

>> ” The Great Sage, the World-Honored One, in the presence of heavenly beings, humans and the entire assembly, made this proclamation ‘I am the Tathagata, the Two-footed Honored One I have appeared in the world’.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “[I am] like a great cloud that fully moistens all withered and dried out sentient beings so that all will be enabled to escape suffering and attain peace, stability and joy, both the joys of this world and the joy of Nirvana.”        [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> [I am] like a great cloud that fully moistens all withered and dried up sentient beings: His reward-body is like a cloud, and the Dharma is like rain, which can fully moisten all things. When people’s hearts cannot be moistened by the Dharma-water, they are withered and dried up sentient beings.

>> All will be enabled to escape suffering: Knowing the teachings of the Four Noble Truths, they can escape the suffering of the evil realms, along with fragmentary samsara and transformational samsara.

>> All sentient beings in the Three Realms and the Six Destinies have limited lifespans where they are born and die. This is called fragmentary samsara. The noble beings of the Three Vehicles have already eliminated delusions of views and thinking and ended fragmentary samsara.

>> As deluded thinking gradually ceases, our awakening gradually increases. These changes are wondrous, unfathomable and inconceivable. Thus this is called transformational samsara.

>> The Dharma-rain fully moistens all withered and dried up sentient beings. That is the vow to deliver countless sentient beings, to enable sentient beings to escape suffering.

>> All will be enabled to escape suffering: He helps them eliminate all afflictions. Causation is the seed of suffering. When the seed is eliminated, there is no fruit of suffering. Thus the Five Precepts enable escape from the suffering of the Three Evil Destinies, and the Ten Good Deeds enable escape from the suffering of the human realm. Hearers can escape from the suffering of the impermanence in the Three Realms, Solitary Realizers can escape the suffering of having to hear the Dharma from others and Bodhisattvas can escape by inwardly having no suffering of benefiting only oneself and outwardly having no suffering of discriminating between oneself and others.

>> [All] attain peace, stability and joy: He enables them to learn all Dharma-doors. The noble path is the cause of joy. By practicing the methods of the noble path, one will attain peace, stability and happiness.

>> Both the joys of the world and the joy of Nirvana is referring to achieving the state of Buddhahood. So, The Buddha did not abide in the Nirvana of the Two Vehicles. Thus He had the worldly joy of delivering beings. The Buddha’s birth and death is different from that of unenlightened beings, thus He had the joy of Great Parinirvana.

>> The joys of the world: Attaining the karmic rewards of birth in the human and heaven realms and receiving the joy of the five desires. The joy of Nirvana: The joy of tranquil extinction brought by the Three Vehicles and the One Vehicle.

>> To fully moisten: To deliver all sentient beings. To enable all: To eliminate all afflictions. Peace and stability: To learn Dharma-doors. Nirvana: To attain Buddhahood.

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“The Buddha-Dharma responds to the world’s causes and conditions the way dense clouds gather to bring rain and moisture.
It removes the world’s fiery afflictions of anger and ignorance.
The teachings are given to cool everything down and
nurture peace, stability and happiness.
In tranquil stillness, one attains the True Dharma.”

The Buddha-Dharma responds to the world’s causes and conditions. In this evil world of Five Turbidities, sentient beings’ minds are like parched land that needs rain immediately. Where does the rain we need come from? There must be a gathering of dense clouds for there to be rain to universally moisten the earth. If the Dharma-water universally moistens us, naturally this “removes the world’s fiery afflictions of anger and ignorance.” With fiery and deluded afflictions, we need the rain to universally moisten us. Having rain and dew is like the Buddha-Dharma being taught. Teachings are given to cool everything down. When the fiery afflictions of the mind are cooled down, that nourishes our peace, stability and happiness. If people in the world take the Dharma to heart and everyone’s mind can be open and understanding, then we can be joyful, peaceful, stable and happy. What is most important is for the mind to be able to be tranquil and still and attain the True Dharma. Thus the Buddha-Dharma responds to the causes and conditions of this world. The Buddha hoped He could spread the principles even more widely so that everyone could accept them.

This is like what happened after the Buddha attained enlightenment. King Suddhodhana was hoping for his son, the World-Honored One who attained Buddhahood, to return to the kingdom of Kapilavastu; this is like that story. When the Buddha asked for alms in the kingdom of Kapilavastu, He transformed many people. The Buddha-Dharma responds to the world’s causes and conditions, so He returned to His home country to transform everyone from the nobles to the regular people throughout the kingdom. Then, when the causes and conditions were mature,

the Buddha left the kingdom of Kapilavastu for the kingdom of Varanasi. At this time, Maitreya entered the city to beg for alms. On seeing such a dignified person, everyone surrounded him. The many people surrounding him felt great respect for him, but no one placed food into his alms bowl. Just then, a master pearl-stringer saw that this dignified monastic’s alms bowl was empty. So, he asked, “Would you like to follow me home? I will make you an offering of food.” So, Maitreya followed him home.

Then the master pearl-stringer made offerings to Maitreya and listened to Maitreyateach him the Dharma. He became very happy as he listened. But around this same time, an elder who was about to marry off his daughter had sent him a box of pearls, hoping that this pearl-stringer would string them into a pearl headdress for his daughter to bring as her dowry. The elder had brought the pearls by earlier, but the man just kept listening to the Dharma. Listening to the Dharma made him very happy, but it delayed his work on these pearls. The elder could wait no longer, so he took the pearls back. Thus, this master pearl-stringer lost 100,000 coins in wages. His wife was very angry and kept scolding him. As the master pearl-stringer was being angrily scolded by his wife, he too gave rise to fiery afflictions. At this time, no matter how afflicted he felt, he knew he had to find a way to eliminate his afflictions. So, he followed Maitreya to the abode.

There, AjnataKaundinya talked to the pearl-stringer, telling him, “Actually, if one can make offerings to a spiritual practitioner advanced in cultivation and pure in heart, the merits and virtues from that will far surpass the value of any worldly wealth.” After that, Sariputra, Maudgalyayana and the others, using many analogies, described pure-hearted spiritual practitioners who received offerings, and the merits and virtues of the people making such offerings. Then the pearl-stringer’s mind opened up again, and he became very happy.

This meant that he had taken the Dharma to heart and attained realization. He said that the happiness from obtaining material wealth was only temporary, but the happiness he felt from attaining the Buddha-Dharma completely penetrated his heart. When the True Dharma arose in his mind, none of the things and matters he saw in the world could cause his mind to give rise to afflictions. Thus, the Buddha-Dharma spread in this country.

This is all due to causes and conditions. The Buddha guided His Sangha to travel around and transform people in this world. With the direct teachings of the Buddha and the extensive affinities created by the Sangha, everyone would be able to achieve tranquility and attain the True Dharma. This is why the Dharma must be spread

The previous sutra passage says, “The Great Sage, the World-Honored One, in the presence of heavenly beings, humans and the entire assembly, made this proclamation ‘I am the Tathagata, the Two-footed Honored One I have appeared in the world’.”

While the Buddha was in the assembly, He wanted all to have even more faith. Thus, He proclaimed to all, “I am the Tathagata, the Two-footed Honored One. I have appeared in the world.”

The next sutra passage goes on to say, “[I am] like a great cloud that fully moistens all withered and dried out sentient beings so that all will be enabled to escape suffering and attain peace, stability and joy, both the joys of this world and the joy of Nirvana.”

This sutra passage begins to help everyone understand that when the clouds have already gathered, the Dharma-rain will begin to fall universally to moisten withered and dried up sentient beings. So, the reward-body is like the clouds and the Dharma is like the rain. When the Buddha manifests in the world, it means the world will soon have the Dharma. So the Dharma is like rain; it moistens all things.

“When people’s hearts do not have the Dharma-water to moisten them, they are called withered and dried up sentient beings”

 [I am] like a great cloud that fully moistens all withered and dried up sentient beings: His reward-body is like a cloud, and the Dharma is like rain, which can fully moisten all things. When people’s hearts cannot be moistened by the Dharma-water, they are withered and dried up sentient beings.

The Dharma responds to this world. Why is it that we need the Dharma-rain? We can use an analogy for how people’s minds have not been moistened by the Dharma-water, so they have become dry and withered. Thus, they are called “withered and dried up sentient beings.” Their minds are completely arid. Even if there are plants, they are dried up. It is also difficult for seeds to grow there. This represents how there is ignorance in the minds of sentient beings who have not been moistened by Dharma-water. If our withered and dried up minds can be moistened by the Dharma-water, then “All will be enabled to escape suffering.” If our minds are moistened by Dharma-water, naturally we can be liberated from suffering and leave the evil realms.

All will be enabled to escape suffering: Knowing the teachings of the Four Noble Truths, they can escape the suffering of the evil realms, along with fragmentary samsara and transformational samsara.

So, the Buddha taught the Dharma using the Four Noble Truths. If we all can accept the Four Noble Truths, we will understand that suffering in this world is caused by the accumulation of many afflictions. Because we create many karmic causes, our birth in the Six Realms is beyond our control. We bring karma into this life and suffer, then reproduce our afflictions and ignorance so we continue to suffer. Thus, the Buddha came to this world not only to teach humans and heavenly beings the Ten Good Deeds and the Five Precepts, but also to teach spiritual practitioners how to transcend the cycle of birth and death “so that all will be enabled to escape suffering.” He taught “the teachings of the Four Noble Truths for us to escape the suffering of evil realms” and the suffering of “fragmentary samsara” and “transformational samsara.”

Thus the Buddha used the Four Noble Truths and the Twelve Links of Cyclic Existence to explain this in detail to practitioners in the hope that we can transcend samsara, fragmentary samsara and transformational samsara.

All sentient beings in the Three Realms and the Six Destinies have limited lifespans where they are born and die. This is called fragmentary samsara. The noble beings of the Three Vehicles have already eliminated delusions of views and thinking and ended fragmentary samsara.

“All sentient beings in the Three Realms and the Six Destinies” have a limited lifespan. They experience birth and death, or “fragmentary samsara.” But the noble beings of the Three Vehicles who accepted the Dharma of the Four Noble Truths and the Twelve Links of Cyclic Existence have already “eliminated delusions of views and thinking.” So, they can transcend fragmentary samsara. They no longer create karma out of delusion and then bring that karma into their next life. They will not do this any more. They will not bring karma into their next life, so “Their deluded thinking gradually ceases.”

As deluded thinking gradually ceases, our awakening gradually increases. These changes are wondrous, unfathomable and inconceivable. Thus this is called transformational samsara.

As we slowly eliminate delusions from our minds, deluded thinking will cease, and we gradually understand the Buddha-Dharma. The more we understand, the more Dharma we realize; this is our understanding. So, with the Dharma, we gradually progress

There are numerous forms and appearances in this world. “These changes are wondrous and unfathomable.” This refers to our mind. With our mind, we can do good and engage in spiritual practice, or we can commit evils and create conflict. This is truly frightening. Our minds are truly inconceivable. This is the way our minds are. Now that we are engaging in spiritual practice, we understand that the changes in our minds are unfathomable. We understand that in our minds there is transformational samsara. We must practice flawless Dharma; we must be firm in cultivating precepts, Samadhi and wisdom and strengthen our spiritual aspirations. This is how we end transformational samsara. This requires a great deal of effort.

So, the Buddha comes to this world to spread the Dharma-rain ․”The Dharma-rain fully moistens all withered and dried up sentient beings.” That is the vow “to deliver countless sentient beings,” to enable sentient beings to escape suffering.

The Dharma-rain fully moistens all withered and dried up sentient beings. That is the vow to deliver countless sentient beings, to enable sentient beings to escape suffering.

If we accept the Buddha-Dharma, we should not benefit only ourselves, but benefit others as well. We need to eliminate our afflictions before we can deliver sentient beings and enable them to escape suffering. This is “helping them eliminate all afflictions.” There are many afflictions; we must eliminate them all

All will be enabled to escape suffering: He helps them eliminate all afflictions. Causation is the seed of suffering. When the seed is eliminated, there is no fruit of suffering. Thus the Five Precepts enable escape from the suffering of the Three Evil Destinies, and the Ten Good Deeds enable escape from the suffering of the human realm. Hearers can escape from the suffering of the impermanence in the Three Realms, Solitary Realizers can escape the suffering of having to hear the Dharma from others and Bodhisattvas can escape by inwardly having no suffering of benefiting only oneself and outwardly having no suffering of discriminating between oneself and others.

To eliminate afflictions we must eliminate the causes of suffering. We must understand “causation,” how our minds’ connecting to external conditions gives rise to afflictions. Right now, we must know that we must not be deluded by external phenomena. We must quickly eliminate the causes of suffering we have accumulated. By eliminating these causes, we will not experience their painful effects.

Take the Five Precepts for example. The Buddha taught them to sentient beings to enable them to leave the Three Evil Destinies, the hell, hungry ghost and animal realms. By upholding the precepts, we will not fall into the Three Evil Destinies. The Buddha also taught sentient beings the Ten Good Deeds so that they can transcend the human realm, the place where the Five Destinies coexist, and all the suffering here. That is the blessing of being born in heaven.

Of course, those who resolved to practice, the Hearers, want to transcend the suffering of impermanence in the Three Realms. Thus, the Buddha taught them the Four Noble Truths so they could free themselves of the causes of suffering in the Three Realms. Solitary Realizers can connect to conditions and thus analyze the principles [on their own]. As for Bodhisattvas, they inwardly “have no suffering of benefiting only oneself and outwardly have no suffering of discriminating between oneself and others.” They form great aspirations and make great vows to benefit everyone. They are not selfish and do not discriminate between themselves and others. They always manifest the spirit of great love. Lay practitioners can be this way, and monastics can also be this way. This makes them Bodhisattvas. Inwardly and outwardly, they are selfless and do not discriminate. If we can be like this, we will “attain peace, stability and joy.”

[All] attain peace, stability and joy: He enables them to learn all Dharma-doors. The noble path is the cause of joy. By practicing the methods of the noble path, one will attain peace, stability and happiness.

The Buddha gave sentient beings many teachings. Whether the Five Precepts, the Ten Good Deeds, the Four Noble Truths or the Twelve Links of Cyclic Existence, the most important is actualizing the Six Paramitas in all actions. This means [practicing] all Dharma-doors.

“The noble path is the cause of joy.” If we take the Buddha-Dharma to heart, every day we leisurely swim in the Dharma-sea. This is the noble path; in the ocean of enlightened wisdom, we are immersed in wisdom. We “deeply penetrate the sutra treasury and have wisdom like the ocean.” So, “by practicing the methods of the noble path,” we will attain peace, stability and happiness

Both the joys of the world and the joy of Nirvana is referring to achieving the state of Buddhahood. So, The Buddha did not abide in the Nirvana of the Two Vehicles. Thus He had the worldly joy of delivering beings. The Buddha’s birth and death is different from that of unenlightened beings, thus He had the joy of Great Parinirvana.

Unlike Hearers and Solitary Realizers, who focus only on transcending their own samsara, He repeatedly returns to this world. “The Buddha’s birth and death is different from that of unenlightened beings.” The Buddha repeatedly returns to this world by journeying on the Dharma. He comes journeying on the Dharma of True Suchness to transform sentient beings in response to their conditions. He is not like us unenlightened beings; we bring karma with us and do not know from where we come, to where we go. He is not like this. Thus, “He had the joy of Great Parinirvana.” Great Parinirvana means. He has eliminated all samsara, and when He comes to this world, He returns on the ship of compassion to universally deliver sentient beings

The joys of the world: Attaining the karmic rewards of birth in the human and heaven realms and receiving the joy of the five desires. The joy of Nirvana: The joy of tranquil extinction brought by the Three Vehicles and the One Vehicle.

Coming to this world, though we live among people we can be the rich among the rich, those who are rich in possessions and enjoyment, but also have the hearts of Bodhisattvas, rich in open and expansive love. This is having the joy of the five desires but not becoming contaminated by these desires.

Then there is “the joy of Nirvana, the joy of tranquil extinction brought by the Three Vehicles and the One Vehicle.” Whether we practice the Three Vehicles or the One, we will be full of Dharma-joy and very happy, without afflictions of gain and loss

To fully moisten: To deliver all sentient beings. To enable all: To eliminate all afflictions. Peace and stability: To learn Dharma-doors. Nirvana: To attain Buddhahood.

[Our minds are] “fully moistened.” Because our minds are dry, because the fields in our minds are arid, we need rain and dew to fully moisten them. By helping us take the Dharma to heart, He is delivering sentient beings and enabling all to attain peace and joy. This helps all sentient beings to eliminate afflictions so they can have the stability to learn the Dharma. When our minds follow the direction of the Dharma, naturally we will be peaceful and stable.

In “the joy of Nirvana,” Nirvana refers to Parinirvana or great Nirvana. This is unlike Small Vehicle [practitioners] who only benefit themselves. He does not remain in an unenlightened state, yet also does not have the afflictions of samsara as He repeatedly returns to this world. This make Him the Buddha

The Buddha comes to this world for one great cause. He comes so that when the causes and conditions are mature, He can be like a great cloud gathering to bring rain to moisten the earth. Then sentient beings who have accepted the Dharma, who are moistened by the Dharma-water, can attain tranquil stillness and true principles. If we can eliminate afflictions from our minds, our pure nature of True Suchness will manifest. This is the direction we are pursuing. So, we must always be mindful!

Episode 906 – The World-Transcending Path

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>> The Buddha is the honored sage of the world and guiding teacher of all heavenly beings and humans, who has realized the ultimate wonder of all Dharma. The true wondrous Dharma of the One Vehicle is taught through skillful and provisional means.

>> “The Buddha is also like this. He appeared in the world like a great cloud, covering everything universally. Since He appeared in the world, for the sake of all sentient beings, He expounded for each individually the truth of all teachings.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Great Sage, the World-Honored One, in the presence of heavenly beings, humans and the entire assembly, made this proclamation ‘I am the Tathagata, the Two-footed Honored One I have appeared in the world’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> One who attains realization through the Three Vehicles is called a small sage.

>> The Tathagata is absolutely perfect, meaning completely perfect to the absolute degree. His ocean of fruits of wondrous enlightenment is absolutely perfect, thus He is called the Great Sage.

>> In the presence of heavenly beings, humans and the entire assembly, [He] made this proclamation: Before the assembly of those who seek the Dharma, those with the resolve to seek the True Dharma, He made this proclamation.

>> I am the Tathagata: I am the Tathagata of the ultimate fruit of virtue who has long engaged in Brahma-conduct and is replete with both blessings and wisdom.

>> The Tathagata appeared in the world to expound the Great Dharma [He] transforms all sentient beings so they can escape the cycle of birth and death and attain the benefits of infinite meanings, peace and happiness. Thus He is a teacher and role model for sentient beings.

>> Thus it says that the Tathagata appears in the world to expound the Great Dharma. [He] transforms all sentient beings so they can escape the cycle of birth and death and attain the benefits of infinite meanings, peace and happiness. Thus He is a teacher and role model for sentient beings.

>> The Two-footed Honored One: may have precepts and Samadhi as His two feet, or the provisional and the true as His two feet, or blessings and wisdom as His two feet, or understanding and action as His two feet. These are all pairs of feet of inner virtue.

>> Physically, heavenly beings and humans have two feet; the Buddha is the honored one among two-footed heavenly beings and humans.

>> I have appeared in the world: For the sake of sentient beings, He does not abide in Nirvana. Regarding the term world, all phenomena that experience birth and death are known as the world. The phenomenon of Nirvana is known as that which transcends the world.

>> I have appeared in the world: The two truths of suffering and causation are of the world. The two truths of cessation and the Path are of that which transcends the world. The Chapter on Parables says, “I then revealed and explained the path of transcending the world”.

>> So, Transcending all names and appearances, this prajna is free from grasping and attachment. Thus it is called world-transcending prajna.

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“The Buddha is the honored sage of the world
and guiding teacher of all heavenly beings and humans,
who has realized the ultimate wonder of all Dharma.
The true wondrous Dharma of the One Vehicle
is taught through skillful and provisional means.”

Among all the sages coming to this world, the Buddha is the most supremely honored. We thus call Him the honored sage, because with His teachings, He explains all principles. As a practitioner and a teacher of the Path, He is the most honored and noble of people. Because of this, His principles are the ones that all heavenly beings and humans seek to follow. So, all Buddhas have an epithet, “guiding teacher.”

They guide us toward the path to Buddhahood and thoroughly teach us the path to liberation. Thus They are called guiding teachers. They can guide us. When we are lost and confused, They show us the right direction and path. When we are in a dangerous place and we do not know where to go, if we find someone who can guide us, who helps us get safely to where we are going while avoiding the dangerous paths, then that is a guiding teacher.

The Buddha’s teachings have been transmitted and those who came after have continually accepted them and continually put their hearts into following the principles and meticulously seeking understanding. After they understand, they can then analyze them and guide others to the correct path. People like this are also called guiding teachers.

Wasn’t my master (Venerable Yin Shun) also called a “guiding teacher” by everyone? He put his heart into delving into and researching the Buddha-Dharma, penetrating it extremely thoroughly. Although his physical body has, in accordance with the law of nature, already passed on, his spirit and thoughts, his words and writings on the Dharma, all remain in this world. He was a modern guiding teacher, guiding us to apply the Buddha-Dharma in the world. The world is inseparable from the Buddha-Dharma. This is the guidance he gave us. Thus, we must mindfully seek to comprehend the ultimate wonder of all Dharma.

“The true wondrous Dharma of the One Vehicle is taught through skillful and provisional means.” This comes to us from Buddhas and. Bodhisattvas who appear in this world. What the Buddha awakened to, the principles He discovered, He then taught to the world. Whether through the Five or the Three Vehicles, as long as our capabilities can accept it, we can take in the Great Vehicle Bodhisattva Way. Then we start to go among the people and expound the Dharma, explaining all the teachings, the principles and the natural state of the true and wondrous Dharma and so on. From what we hear, we can experience and understand “the true, wondrous Dharma of the One Vehicle.” This is how Bodhisattvas carry on the Buddha’s teachings. When they go among the people, they likewise “teach through skillful and provisional means.”

So the Buddha, in His reward-body in this world, spread the Dharma among the people. People have all kinds of different capabilities for accepting the Buddha-Dharma and passing it down to future [generations]. This is like the rain that falls from the clouds, universally covering all living things. It can cover all capacities.

The previous sutra passage says, “The Buddha is also like this. He appeared in the world like a great cloud, covering everything universally. Since He appeared in the world, for the sake of all sentient beings, He expounded for each individually the truth of all teachings.”

With sentient beings’ capabilities like this, the Buddha taught the Dharma by turning it into the Five or Three Vehicles. In fact, what the Buddha had always wanted to teach was the True Dharma, but sentient beings did not have the capabilities to truly comprehend it.

The Buddha taught sentient beings that we all intrinsically have Buddha-nature. As long as our Buddha-nature is awakened, when going among people, giving of ourselves will not take anything from us. In fact, while helping others, our wisdom will increase; we will understand the principles of human life. Those who understand this clearly know they must deliver and transform infinite sentient beings. Since sentient beings are infinite, our wisdom will grow infinitely.

Some people think, “The teachings I practice are for myself. I do not wish to share them with others.” The Buddha gave us an example. As long as you light up your own lamp, then many other people, millions of people, because your lamp is lit, can take the flame from yours. Their lamps will then be lit up. Rather than having a single lamp in our room, why not share the light with millions of lamps? In our place of spiritual practice, if only one person understood the principles, it would be of no use. There would just be one person constantly talking. We want many to listen, but even more than that, we hope that everyone can take the principles to heart. In this way, all around us infinite lamps will be lit in succession.

You see, when one lamp after another is lit in the midst of the darkness, won’t we see a very beautiful state? In our Saha World now, the air is extremely polluted. If, in the midst of the pollution, in this time of darkness, everyone could understand the principles, if the light in everyone’s hearts was lit, if everyone’s lamp was lit up, this turbid air would naturally be cut through and there would be brightness. This is why we must learn the Dharma. This is why the Buddha, why all Buddhas and Bodhisattvas [teach]. The Buddha taught Bodhisattvas the principles of the world so they could be guiding teachers for each other, helping each other to lead people.

The next sutra passage continues, “The Great Sage, the World-Honored One, in the presence of heavenly beings, humans and the entire assembly, made this proclamation ‘I am the Tathagata,'” “‘the Two-footed Honored One I have appeared in the world’.”

As for “the Great Sage, the World-Honored One,” even the Great Sage had to engage in spiritual practice in the past. He had likewise spent countless kalpas seeking the Dharma and transforming others, walking the path from the Small to the Great. Having eliminated even the tiniest of afflictions and completely cleared all dust-like delusions, He is called “the Great Sage, the World-Honored One.”

Since there is a Great Sage, there are of course smaller sages, those who have attained realization through the Three Vehicles.

One who attains realization through the Three Vehicles is called a small sage.

Relying on the Buddha’s voice, they sought to comprehend and penetrate His principles. They understood the path of the Great Sage; they had an understanding, but had not yet thoroughly penetrated it. These are called small sages.

The Tathagata is absolutely perfect, meaning completely perfect to the absolute degree. His ocean of fruits of wondrous enlightenment is absolutely perfect, thus He is called the Great Sage.

The Tathagata has achieved absolute perfection because the practices He cultivated were already complete and perfect, meaning “completely perfect to the absolute degree.” He is already enlightened. “His ocean of fruits of wondrous enlightenment is absolutely perfect.” He has a clear understanding of true principles. Thus He is called “the Great Sage.”

The principles of all things in the universe are contained in the Buddha’s ocean of enlightenment. This is entirely the result of spiritual practice, having spent lifetime after lifetime continually going among people, transforming sentient beings and seeking the Dharma in the time of every Buddha. Through this He attained an “ocean of fruits of wondrous enlightenment, absolutely perfect.” Thus, He is called “the Great Sage, the World-Honored One.” Therefore the Buddha, after attaining Buddhahood, is called “the Great Sage, the World-Honored One.”

In the presence of heavenly beings, humans and the entire assembly, [He] made this proclamation: Before the assembly of those who seek the Dharma, those with the resolve to seek the True Dharma, He made this proclamation.

So, “In the presence of heavenly beings, humans, and the entire assembly, [He] made this proclamation.” In other words, He was “before the assembly of those who seek the Dharma” ․In the presence of heavenly beings, humans and the entire assembly, [He] made this proclamation: Before the assembly of those who seek the Dharma, those with the resolve to seek the True Dharma, He made this proclamation.

In the Buddha’s time, there were more than 90 different religions. Some people heard the Buddha teach and were willing to practice diligently, following the Buddha as monastics and practicing according to His teachings. Then, among this assembly, there were others who hoped to advance a level. So, hearing the teachings of the Three Vehicles, they could understand right away and resolved to seek Right Dharma. This meant that they hoped Right Dharma would be passed down to future generations. Those like this walking the great Bodhi-path were plentiful among the Sangha. The Buddha taught according to the Dharma that each person needed to seek. These many people made up the “assembly.” He taught to those with the intent and the willingness to seek the Right Dharma.

I am the Tathagata: I am the Tathagata of the ultimate fruit of virtue who has long engaged in Brahma-conduct and is replete with both blessings and wisdom.

Next it says, “I am the Tathagata.” This is the Buddha once again guaranteeing that indeed, “I am the Tathagata. I am the Tathagata of the ultimate fruit of virtue, who has long upheld Brahma-conduct and is replete with both blessings and wisdom.” This was to establish faith in them. From Beginningless Time, for countless kalpas, “[He] has long engaged in purifying practices.” This began long ago and lasted for countless kalpas. So, the Buddha always wanted to tell everyone that spiritual practice requires long-lasting resolve, that it was not accomplished in a single lifetime, but was a result of practice over countless lifetimes in the past. In lifetime after lifetime, He eliminated ignorance and strengthened purifying practices. He had been upholding Brahma-conduct, so it says He had “long upheld Brahma-conduct.”

With the purity of His Brahma-conduct, He was replete with blessings and wisdom. “Brahma-conduct” refers to going among people without becoming defiled by them. One must also be able to maintain that purity for lifetime after lifetime, while going among people and benefiting them. So, He is said to be replete with blessings and wisdom.

To sum it up, we must “long uphold Brahma-conduct” and be replete in blessings and wisdom. One who does this is called a Tathagata, who journeys on the Dharma of True Suchness to come to the world. His objective in coming to the world is His one great cause, to open and reveal [the Dharma] to sentient beings in the hope that sentient beings can realize and enter the Great Dharma

The Tathagata appeared in the world “to expound the Great Dharma [He] transforms all sentient beings so they can escape the cycle of birth and death and attain the benefits of infinite meanings, peace and happiness. Thus He is a teacher and role model for sentient beings.”

He helps us to attain the benefits of infinite meanings, to attain peace and joy. This is the goal of the Buddha, the Tathagata, in journeying on the Dharma of True Suchness to come to the world. “Thus He is a teacher and role model for sentient beings.” He is an example for sentient beings to follow.

So, “I am the Tathagata, the Two-footed Honored One. I am the Tathagata who comes journeying on the Dharma of True Suchness. I am the Two-footed Honored One.” The Buddha said this before the assembly to establish faith in everyone’s mind. He is called the Two-footed Honored One

The Two-footed Honored One: may have precepts and Samadhi as His two feet, or the provisional and the true as His two feet, or blessings and wisdom as His two feet, or understanding and action as His two feet. These are all pairs of feet of inner virtue.

“The Two-footed Honored One” means He “may have precepts and Samadhi as His two feet.” We must practice the precepts. We must cultivate Samadhi. With precepts in our mind, we avoid doing wrong. When we avoid doing wrong, our minds will always be free and at ease. Only when our minds are free and at ease will we have the power of Samadhi.

Or, He has “the provisional and the true as His two feet.” After understanding the Dharma, we go among people to transform sentient beings. Sentient beings’ capabilities are not uniform, so the Buddha had to establish provisional teachings and use skillful means. But the Buddha never deviated from the True Dharma as He taught sentient beings. The True Dharma leads us as we go from the state of unenlightened beings to that of practicing the Bodhisattva-path, The final destination is attaining Buddhahood. These are the true teachings. So, being replete in both the provisional and the true teachings can also be the two feet. These are both means for teaching sentient beings. These can also be His two feet.

“Or blessings and wisdom [can be] His two feet.” This may be referring to blessings and wisdom. These two must be cultivated in parallel. When we benefit the world, it is called cultivating blessings. Wisdom is recognizing that everyone is equal. If we can open up our minds and hearts to embrace all of the world’s people, matters and objects, this is wisdom. These are also a pair of two feet.

“Or understanding and action as His two feet.” Perhaps we are already completely clear on the principles of the Buddha-Dharma. Mere understanding will not do; we still need to put them into practice.

Physically, heavenly beings and humans have two feet; the Buddha is the honored one among two-footed heavenly beings and humans.

Even heavenly beings always regard the Buddha as their teacher, to say nothing of us humans. So, the Buddha came to the world to teach and transform us, hoping for all humans to accept the Dharma and be able to practice and spread this Dharma. All of us can become people who accept, transmit and practice the Dharma. This is what the Buddha hoped for the most. So, there are the internal and external two feet.

Among all heavenly beings and humans, the Buddha was everyone’s role model. This is being a guiding teacher. This is being a Two-footed Honored One, a Two-footed Honored One who comes journeying on the Dharma of True Suchness, thus appearing in the world

I have appeared in the world: For the sake of sentient beings, He does not abide in Nirvana. Regarding the term world, all phenomena that experience birth and death are known as the world. The phenomenon of Nirvana is known as that which transcends the world.

Responding to the mature conditions in the world, the Buddha was born. At the age of 80, He entered Parinirvana. Did the Buddha remain in that state? No. “He does not abide in Nirvana.” He will return to this world, again and again without ceasing.

So, “Regarding the term ‘world,’ all phenomena that experience birth and death are known as the world.” The world consists of time and space. An incalculably long period of time and space as vast as the endless void is the world where the Buddha transforms others. “The phenomenon of Nirvana is known as that which transcends the world.” He comes here to guide us in how to no longer transmigrate in the Six Realms,

how to transcend suffering and causation, to help everyone reach cessation of suffering. We must eliminate suffering and causation, so we must practice according to the Path. This is why the Buddha “appeared in the world.”

I have appeared in the world: The two truths of suffering and causation are of the world. The two truths of cessation and the Path are of that which transcends the world. The Chapter on Parables says, “I then revealed and explained the path of transcending the world”.

This evil world of Five Turbidities is inseparable from “suffering” and “causation.” If we want to transcend the world, we need “cessation” and “the Path”; we must practice according to the Path. Only then can we transcend the world. So, in the Chapter on Parables it says, “I then revealed and explained the path of transcending the world.” This is why the Buddha came to the world.

When Bodhisattvas diligently cultivate and practice the Bodhi-path, they listen according to their ability. Then they expound the teaching of the Three Vehicles for others. However, within them, their minds remain empty like the void, impartial and tranquil. Transcending all names and appearances, this prajna is free from grasping and attachment. Thus it is called world-transcending prajna.

We also say, “When Bodhisattvas diligently cultivate and practice the Bodhi-path, they listen according to their ability.” Bodhisattvas are the same; they listen to the Dharma the best they can. After listening, “They expound the teaching of the Three Vehicles for others.” They go among others to teach the Dharma. “However, among them, their minds remain empty like the void.” Bodhisattvas remain undefiled by sentient beings’ afflictions. Their hearts embrace the universe impartially. This is called [impartiality and] tranquility So, “Transcending all names and appearances, this prajna is free from grasping and attachment. Thus it is called world-transcending prajna.”

“Transcending all names and appearances, this prajna is free from grasping and attachment.” We give without expectations. We are not looking to possess anything; we have no expectations of return. “Thus it is called world-transcending prajna.” That is the world-transcending wisdom, This is what we must learn.

We start from the Three Vehicles, and having formed aspirations for spiritual practice, our objective as Hearers and Solitary Realizers should be the practice of the Bodhisattva-path.

So, the Buddha is the honored sage of the world. The Buddha manifested in the world to open this path for us. We follow Him along this path, moving from being sages of the Small Vehicle to becoming great enlightened sages of the Great Vehicle. Do not think we cannot achieve this. We can do this as long as we are always mindful.