Category: TLS Chapter 5

Episode 905 – For All Beings, He Proclaimed the Dharma

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>> All living beings, who are sentient, who have feelings and consciousness, are born from the convergence of myriad conditions. Thus, they are called the myriad sentient beings. Having undergone myriad births and deaths, they are called the myriad sentient beings. All inhabitants of the Ten Dharma-realms are called the myriad sentient beings.

>> “In accord with their essences, appearances and natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “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]

>> This is praising His ability to teach the Dharma. All Buddhas appear in the world and transform sentient beings with no differentiation. All Buddhas, for the sake of sentient beings, expound for each individually the truth of all teachings.

 >> So, The Buddha is also like this. He appeared in the world like a great cloud, covering everything universally. This matches what we have said before, how He arises from the truth in response like a great cloud arising. This is like how the Buddha’s reward-body responds everywhere to all capacities.

 >> Since He appeared in the world: When He first descended and was born, it was like the birth of a cloud, and His turning of the Dharma-wheel was like a cloud sending down rain. For the sake of all sentient beings: For those who have conditions to accept the Path.

>> He expounded for each individually the truth of all teachings: For each of the Three or Five Vehicles, He individually expounds the teachings.

>> The truth of all teachings: Though He taught skillful means, it was in truth the Buddha Vehicle.

>> The truth of the teachings is the ultimate reality of all phenomena. The ultimate reality of all phenomena is interdependent origination, and the nature of emptiness. With the nature of emptiness and interdependent origination, one thought gives rise to myriad practices; myriad practices are encompassed by one thought.

>> The so-called nature of mind is the pure nature of emptiness. All phenomena originate interdependently from one thought. This mind is sentient being. This mind is Bodhisattva and Buddha. Existence is the mind and Nirvana is moreover the mind. It is one thought that creates the duality, and the duality returns to non-appearance.

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“All living beings, who are sentient, who have feelings and consciousness,
are born from the convergence of myriad conditions. Thus, they are called the myriad sentient beings.
Having undergone myriad births and deaths, they are called the myriad sentient beings.
All inhabitants of the Ten Dharma-realms are called the myriad sentient beings.”

Sentient beings, sentient beings, we still remain sentient beings. Think about it, there are so many sentient beings! What are sentient beings? All beings that have feelings and consciousness are called the myriad sentient beings. Sentient means with consciousness, sentient beings have consciousness. Consciousness refers to the Five Consciousnesses, eyes, ears, nose, tongue and body. These Five Roots connect with external conditions, form, sound, smell, taste and touch. These Five Dusts are the external conditions that the [Five] Roots connect with. The things we are conscious of all enter into our mind-consciousness.

Everyone listens to what I say today and takes it to heart. In accordance with our capacities, the words are absorbed by the mind-consciousness and then analyzed. This is “having feelings and consciousness.” What is in the sixth consciousness must go through the contemplation of the seventh consciousness. After being analyzed, it is then taken into the storehouse consciousness in our minds. This is known as the eighth consciousness. After you leave here, when this Dharma talk is over, your eighth consciousness will still remember the meaning of “sentient beings.” What do sentient beings possess? We digest this within our minds, interacting with our seventh consciousness. From our sixth consciousness connecting with conditions, everything that we encounter [is recognized], “Oh, it’s a cat.” Or maybe it is a dog. When we see them we say, “They are also sentient beings; they also have intelligence!” Yes, they are all living beings with feelings and consciousness. They are called the myriad sentient beings. We are also one kind of sentient being. Cats and dogs are also kinds of sentient beings. So, “All living beings, who are sentient, who have feelings and consciousness, are born from the convergence of myriad conditions. Thus, they are called the myriad sentient beings.” It does not matter what our essences and appearances are. In terms of “essences and appearances,” with our essence, we have a human appearance, birds have the appearance of a bird and cats and dogs also have their own appearance. No matter their appearances or essences, all in fact have their own causes and conditions. Take us human beings, for instance; we have the essence and appearance of humans, yet we all have different causes and conditions. We are born into different families. We all have encountered different environments in the past. We had certain causes and conditions in the past. We have certain causes and conditions now. So, we must be mindful that among sentient beings, all have different karmic conditions.

“Having undergone myriad births and deaths, they are called the myriad sentient beings.” We have also undergone [many births and deaths]. We did not come into existence out of nothing. We were not simply born to our parents in this lifetime. Sakyamuni Buddha bowed and prostrated to a pile of white bones. Ananda asked, “World-Honored One, why is that when You saw this pile of bones, which is as high as a mountain, you prostrated to these bones?” The Buddha answered, “This pile of bones is my parents from many past lifetimes.” In every lifetime, we have different causes and conditions. So, “having undergone myriad births and deaths” means that in the cycle of birth and death, we still remain sentient beings.

“All inhabitants of the Ten Dharma-realms aside from the Buddha are called sentient beings.” The Ten Dharma-realms consist of the Six Unenlightened and the Four Noble Realms. The Six Unenlightened Realms refer to sentient beings of the Six Realms. The Four Noble Realms refer to. Hearers, Pratyekabuddhas, Bodhisattvas and Buddhas. These are the Four Noble Realms.

Hearers depend on hearing [the Buddha’s voice] to take the Dharma to heart. Solitary Realizers or Pratyekabuddhas connect with the impermanence of the world and thus comprehend the principles. Bodhisattvas listen to the Buddha-Dharma while observing the causes and conditions in their surroundings. They form great aspirations and make great vows, They make the great vows, such as. “I vow to deliver countless sentient beings.” They make the Four Great Vows, vowing to deliver sentient beings while also “vowing to attain unsurpassed Buddhahood.” They do this lifetime after lifetime. These are Bodhisattvas. Of course, once they attain Buddhahood, the state of Buddhahood is the pinnacle of the Ten Dharma-realms. The Buddha has been completely liberated and completely understands everything. So, in the Ten Dharma-realms, with the exception of the Buddha-realm, sentient beings in the other nine realms are all referred to as the myriad sentient beings. Sentient beings still remain within the Six Realms and four forms of birth. So, we must mindfully listen to the Dharma.

The previous sutra passage says, “In accord with their essences, appearances and natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”

According to their capacities and natures, whether their form is that of a human or of any other thing in the world, when the rain falls, all things in the world take in what their essence and appearance are able to accept. In this way, they are nourished. Whatever they can accept will certainly be beneficial to them.

The next passage of the sutra 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.”

This sutra passage says that the one who can expound the Dharma, the Buddha, “is also like this.” A Buddha is one who can teach the Dharma.

This is praising His ability to teach the Dharma. All Buddhas appear in the world and transform sentient beings with no differentiation. All Buddhas, for the sake of sentient beings, expound for each individually the truth of all teachings.

All Buddhas appear in the world and teach the Dharma solely to transform sentient beings. There is no difference in His transforming of sentient beings, but He teaches according to capabilities, observing the conditions to teach accordingly. So, “He expounded for each individually the truth of all teachings” ․This is praising His ability to teach the Dharma. All Buddhas appear in the world and transform sentient beings with no differentiation. All Buddhas, for the sake of sentient beings, expound for each individually the truth of all teachings. All sentient beings are cherished and respected because all living, moving beings have Buddha-nature. It is just that sentient beings’ capacities differ. So, with impartial love, different methods are used to teach the Dharma. This is why we classify the Dharma into the Five Vehicles or the Three Vehicles, to suit sentient beings’ capabilities

So, “The Buddha is also like this. He appeared in the world like a great cloud, covering everything universally.” This matches what we have said before, “how He arises from the truth in response like a great cloud arising. This is like how the Buddha’s reward-body responds everywhere to all capacities.”

This too is an analogy for how He manifested in the world. In the past, for countless kalpas already, the Buddha kept returning to go among sentient beings. This shows that the Buddha was in the Five Realms and the four forms of birth. Regardless of the realm, wherever there are sentient beings, He will manifest in response.

“He appeared in the world like a great cloud.” Sometimes clouds are long, and sometimes they have a wavy shape, like a dragon’s head, body and tail. Around that, there are also many other [forms]. Based on causes and conditions, the clouds go through countless transformations into different shapes. “He appeared in the world like a great cloud,” This is just like the Buddha’s. Dharma-body, reward-body and transformation-body. He responds to the needs of the world and comes here to manifest the appearance of spiritual practice and teaching the Dharma. In this way, the Dharma gathers like the clouds, “covering everything universally”; it shelters the land.

This matches what we said before. When we listen to the Dharma, we must review it. Whether it is long-form prose or repeated verse, we must reinforce our memories. This will help us take the Dharma more deeply into our hearts so we experience it. So, we must put [the teachings] together. “He arises from the truth in response. The truth” refers to our nature of True Suchness, to letting our nature of True Suchness, our intrinsic nature, arise in response. The Buddha’s reward-body (Sambhogakaya) is the Buddha’s nature of True Suchness permeating the Dharma-realms of the universe. He is “like a great cloud arising” [so we know] the rain is about to fall. Thus, the appearance of the Buddha’s reward-body means that the Dharma-rain is about to fall. So, He is “like a great cloud arising. This is how the Buddha’s reward-body, responds everywhere to all capacities.” This shows how [the Buddha] responds to the capacities of sentient beings, so that everyone can listen to the Dharma, understand it, joyfully accept it and give rise to strong roots of faith.

Since He appeared in the world: When He first descended and was born, it was like the birth of a cloud, and His turning of the Dharma-wheel was like a cloud sending down rain. For the sake of all sentient beings: For those who have conditions to accept the Path.

So, He “appeared in the world for the sake of all sentient beings.” The Buddha had already responded to the causes and conditions of the world by coming to the world to manifest Buddhahood. He did this more than 2000 years ago “for the sake of all sentient being.” Whenever He returned to this world, it was for the sake of sentient beings. So, “since He appeared in the world” means “When He first descended and was born, it was like the birth of a cloud.” When the air currents come together, clouds form in the sky. “His turning of the Dharma-wheel was like a cloud sending down rain.” If the causes and conditions are fulfilled, the clouds will become pregnant with rain.

“For the sake of all sentient beings” means “for those who have conditions to accept the Path.” Through the process of spiritual practice, He attained Buddhahood. He went to Deer Park and began the first turning of the Dharma-wheel. All of this was to transform sentient beings. “For the sake of all sentient beings” means “for those who have conditions to accept the Path.” There are more and more sentient beings, and with the natures of their minds, the countless billions of afflictions and the ignorance that sentient beings have, the Buddha must adapt to their capabilities to end their afflictions and habitual tendencies.

So, “He expounds for each individually.” Based on their capabilities, “He expounded for each individually the truth of all teachings.”

He expounded for each individually the truth of all teachings: For each of the Three or Five Vehicles, He individually expounds the teachings.

“For each of the Three or Five Vehicles, He individually expounds the teachings.” Sentient beings have varying capabilities. The Buddha hopes sentient beings can instantly turn from the unenlightened to the noble. But it is [difficult]. Still, He will do everything He can. Thus He took His time, teaching according to sentient beings’ capacities and separately expounding the methods of the Three Vehicles and Five Vehicles.

The truth of all teachings: Though He taught skillful means, it was in truth the Buddha Vehicle.

“The truth of all teachings” means “though He taught skillful means,” even though He used the methods of the Three Vehicles and Five Vehicles to adap to sentient beings’ capabilities, “It was in truth the Buddha Vehicle.” Though He taught skillful means, these are in truth the One Buddha Vehicle. This is the Buddha’s love, which is equal for all sentient beings. Sadly, sentient beings’ capabilities are lacking. Their capabilities are too inadequate, so He had no choice but to apply various methods.

The truth of the teachings is the ultimate reality of all phenomena. The ultimate reality of all phenomena is interdependent origination, and the nature of emptiness. With the nature of emptiness and interdependent origination, one thought gives rise to myriad practices; myriad practices are encompassed by one thought.

Previously, I mentioned that the Dharma is intangible and without substance. How could it have an appearance? Those are only labels. Actually, the true appearance of all phenomena is interdependent origination and the nature of emptiness. As we mentioned before, everything is born from the convergence of myriad conditions. This is the true principle.

This is interdependent origination and emptiness. Actually, when it comes to emptiness, “Fundamentally there is nothing there, so where can the dust alight?” But in emptiness there is wondrous existence. Because of causes and conditions, every word we speak, every action we take, every thought we think, our interactions with people and so on naturally give rise to different kinds of conditions that come together. The myriad sentient beings all exist amidst the workings of “interdependent origination and the nature of emptiness.” They are all tangled and bound in this. This all originated from one thought [in our mind].

“One thought gives rise to myriad practices.” If our thoughts turn to goodness, then in all that we do, we will meet many kind people in this lifetime. Kind people and good affinities will gather, so good causes and conditions will come to fruition, benefiting everyone. This is how one thought gives rise to myriad practices. Myriad practices are also encompassed by one thought. Good deeds are accomplished by everyone together [Conversely], if someone has the intent to thwart a good deed, this also comes from one thought. Once a thought of ignorance arises, once a thought of evil forms, it will create resentment and envy. Thus, once resentment, envy and ignorance arise, without control, we will slander others. This brings disturbances to the group that engages in wholesome practices. These myriad actions also originate in one thought. This thought is truly frightening.

The so-called nature of mind is the pure nature of emptiness. All phenomena originate interdependently from one thought. This mind is sentient being. This mind is Bodhisattva and Buddha. Existence is the mind and Nirvana is moreover the mind. It is one thought that creates the duality, and the duality returns to non-appearance.

“The so-called nature of mind is the pure nature of emptiness.” When we engage in spiritual practice, we must be clear as we practice. We must understand that our minds are intrinsically pure; our nature is originally empty. I keep talking about our nature of True Suchness, but where is True Suchness found? How did we acquire it? Where is it? In fact, it is intangibly with us whenever we come and wherever we go. This kind of nature can create karma once ignorance arises within it. It can also lead to all virtuous deeds, like taking the Dharma to heart, practicing it and bringing all good deeds into fruition.

“The so-called nature of mind is the pure nature of emptiness. All phenomena originate interdependently from one thought.” Everything we do originates in our mind, and this one thought originates interdependently. “This mind can be one of sentient beings”; this mind can be one of Bodhisattvas and Buddhas ․So, “It is the mind that experiences samsara and also the mind that experiences Nirvana. It is one thought that creates the duality, and the duality returns to non-appearance.” Whether good or evil, evil actions originate from one thought and good actions also arise from one thought. When we listen to the Dharma, we are able to understand the principles and comprehend the meanings. We are then able to put it into practice. With one thought we can reach Nirvana; Nirvana is also experienced by the mind. When our mind becomes pure, our Tathagata-nature is able to manifest and our afflictions eliminated; this too is determined by the mind. Ordinary beings are entangled in the Six Realms; it is our mind that traps us in samsara. “It is one thought that creates the duality.” We can engage in spiritual practice, or we can fall into the Five Realms and the Three Evil Destinies; this is all determined by our mind.

In this mind, “duality returns to non-appearance.” It still returns to the principles. The duality means there is good and evil, unwholesome things and virtuous things. All evil things are created by one thought, disrupting the rise of goodness in sentient beings. It is one thought that creates this duality. We must firmly maintain goodness and peacefully abide in this state of mind by accepting the Dharma. This is [giving rise to] virtuous things. The “duality” actually returns to non-duality because it returns to the true principles. Evil things destroy virtuous principles while the rise of goodness can destroy ignorance and unwholesome things.

In summary, what kind of teaching should we accept? Within the Ten Dharma-realms, aside from the Buddha, all are called sentient beings. Even when we develop the heart of a Bodhisattva and walk the Bodhisattva-path, if we give rise to the slightest ignorance, our roots of goodness will be damaged and we will have to repair them again. Therefore, our minds must be very firm and stable. I hope everyone will always be mindful.

Episode 904 – All Natures Are Nourished as One

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>> The Five Vehicles differ in essence, appearance, capabilities and natures, yet the Tathagata’s Dharma-rain nourishes all as one. The kinds of things growing on the earth are infinite in number, yet clouds and rain can nourish all equally. Each flourish without being aware of it.

>> “With their roots, stems, branches and leaves, their flowers and fruits radiant and colorful, the one rain reaches them all, such that all are freshly nourished.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “In accord with their essences, appearances and natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> In accord with their essences [and] appearances, as we should know, the true substance is the essence. Depending on their substance, things manifest different outward appearances. While the essence is one, the appearances are not. Essence is absolute. Appearance is relative. Essence is unlimited, while appearance is limited. According to a thing’s substance, it will have an appearance. Therefore it says, in accord with their essences [and] appearances.

>> Natures, divided into great and small, means, He discerns their natures, whether their capacities are great or limited, and the teachings differ according to the nature.

>> That which nourishes is one: The flavor of the Dharma does not differ. The teachings are one, the Dharma is one.

>>  Each can flourish and thrive: Sweet rain descends from the heavens, nourishing all the things in the world. What each can take in is different, for each has its own causes and conditions; thus, their capabilities and benefits differ.

>> This analogy describes how the Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ. According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences. Thus it says, “essences, appearances and natures, divided into great and small according to their differences, each can flourish and thrive.”

>> The Buddha-nature of sentient beings is the Dharmakaya of all Buddhas. It is also known as self-nature, pure mind. Sentient beings and the Buddha are inherently the same, without any difference.

>> So, From this pure mind flows forth the teachings of the Five Vehicles. Ultimately, the teachings are no different, for all lead to all-encompassing wisdom.

>> Sentient beings of the Five Vehicles are unaware that there is no difference and instead think that each of the Five Vehicles is different, that some lead to the human or heaven realm, some to realizing elimination through the Two Vehicles and some to the accomplishment of the Three Sagely States and the Ten Grounds of the Bodhisattvas. Like the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this.

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“The Five Vehicles differ in essence, appearance, capabilities and natures,
yet the Tathagata’s Dharma-rain” nourishes all as one.
The kinds of things growing on the earth are infinite in number,
yet clouds and rain can nourish all equally.
Each flourish without being aware of it.”

The Buddha, in teaching society’s sentient beings, taught through the means of the Five Vehicles. For lay practitioners, He taught the practice of the Ten Good Deeds and the upholding of the Five Precepts. He taught them the Dharma too. Those who could understand, once they heard it, even though they were lay practitioners, could form aspirations and make great vows so they too could walk the Bodhisattva-path. These were people with great capacities. When it comes to the amount of rain they accept, great capacities can hold great amounts of rain.

It is not only the people in society whose capacities for accepting the Dharma range from great to small. It was so even for those at the Buddha’s side, the practitioners of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas. All He taught was the One Vehicle Dharma, but with three different kinds of capacities, the amount they could accept was different. So, “The Five Vehicles differ in essence, appearance, capabilities and natures.” The Dharma is the same; “The Tathagata’s Dharma-rain nourishes all as one.” But people accept it differently depending on their capacity.

So, “The kinds of things growing on the earth are infinite in number.” On the earth, the land is “that which gives birth” and all things are “that which is born.” If we think about all the things our eyes see every day, is any of them not born of the earth? So, the earth can give birth to all things. All things are born from the earth. This principle is very simple; all of us can understand it.

“Yet clouds and rain can nourish all equally.” Everything, regardless of its shape or appearance, is universally nourished by the rain. So, “Each can flourish without being aware of it.” All of us are like this. As we live our daily lives, we are never even aware of how important water is to us. Who could live without water in their daily life? We sentient beings are like this; born to this world, we must live according to rules and principles. The ground of our minds, our intrinsic Buddha-nature, needs Dharma-water to moisten it. We need Dharma-water to cleanse our long-accumulated dust and ignorance. We must use water, that is, the Dharma, to eliminate our ignorance. At the same time, this clean water of the Dharma can nourish our wisdom-life.

All this requires causes and conditions. Sakyamuni Buddha, during His own lifetime, was also subject to causes and conditions from past lifetimes. He had continually come to the world, forming affinities with sentient beings and creating blessings for sentient beings. When causes and conditions came together and the time was right, He came to this world and manifested the attainment of Buddhahood.

One time, while the Buddha was in Rajagrha, King Suddhodhana of the kingdom of Kapilavastu began missing his son. The king knew that Prince Siddhartha was already enlightened. He had awakened through spiritual practice and accomplished His spiritual aspirations. So, he hurriedly dispatched someone who had been with Prince Siddhartha from an early age and who knew him well, one called Udaya from their royal clan, to request that He return. Udaya came to the Buddha to pass on. King Suddhodhana’s wishes. After the Buddha heard, He felt the causes and conditions had come and that He should return home to transform the people of His own country. When Udaya heard this news, he quickly returned to tell the king.

The king was joyful! The entire kingdom celebrated and all the people of the city, including the king, welcomed the Buddha into the palace. The Buddha began to teach the Dharma. However, at that time, the sexes were still strictly segregated. Only men had the standing to draw near to the Buddha. So, the Buddha raised this with the king, “All humans are equal. As we are all human beings, we should not discriminate based on gender. If they must be separated, then they can come on separate days. One day men will come to listen to the Dharma. Then on the next day, a different day, the women can come to listen to the Dharma.” They began to alternate days like this, and this was how women began to listen to the Dharma. So, this was how the Buddha taught. It is like rain that falls on everyone universally. Each receives nourishment.

So, the previous sutra passage states, “With their roots, stems, branches and leaves, their flowers and fruits radiant and colorful, the one rain reaches them all, such that all are freshly nourished.”

We hope this rain [can] nourish all, all flowers, fruits, roots, stems, branches and leaves. This is an analogy for causes, effects, good affinities and deeds. In our spiritual practice, we learn how to accept the teachings based on our current spiritual practice. The flowers blossoming now will become fruits in the future.

The next passage again states, In accord with their essences, appearances and natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”

In accord with their essences [and] appearances, as we should know, the true substance is the essence. Depending on their substance, things manifest different outward appearances. While the essence is one, the appearances are not. Essence is absolute. Appearance is relative. Essence is unlimited, while appearance is limited. According to a thing’s substance, it will have an appearance. Therefore it says, in accord with their essences [and] appearances.

This means that. “The true substance is the essence.” All of us have a body; “Depending on their substance, things manifest different outward appearances.” Each person has an individual name, and each person has an individual appearance, but all of us are said to have the essence of humans. Although the appearances manifested are different, the essence is the same.

“The appearances are not [the same].” Cats, dogs, pigs, oxen and elephants all have different appearances. However, “Essence is absolute.” Their essence is the same, but their appearances are not. Therefore, “Appearance is relative.” You have your appearance and I have mine. You have your name and I have mine. Humans have their appearances, and cats and dogs have their appearances, as well as different names.

So, “Essence is unlimited, while appearance is limited.” Essence is unlimited, yet appearances are limited. In one body alone, the number of cells is incalculable. But appearances are very simple. People have the appearances of people. We can easily describe their appearances, but when it comes to the internal structure of our bodies, just the brain cells alone, not to mention all other good and bad cells, are indeed limitless. This is the case in a single person, not to mention all the other animals or the many forms of plants or other things. The principles contained within them are truly limitless.

So, whether we speak of unlimited essences or of limited appearances, “According to a thing’s substance, it will have an appearance.” Therefore it says, “in accord with their essences [and] appearances.” With all the principles of matter, of life and of the mind, all things have their own essence and appearance. This is what is meant by essence and appearance. “In accord with their essences [and] appearances,” just in regards to essence and appearance alone, the principles and substances contained within are very profound indeed.

The Buddha-Dharma adapts to so many capacities, helping everyone realize these principles. This is the wisdom of the Buddha; it is vast and boundless

“Natures, divided into great and small,” means, “He discerns their natures, whether their capacities are great or limited, and the teachings differ according to the nature.”

He discerns for Himself every kind of different nature. When the rain is to fall, when the Dharma is to be given to people, it must be done according to people’s capacities and their natures. Are they wise or are they foolish? In the same way, “He discerns their natures.” He looks at each person, at each person’s causes and conditions, “whether their capacities are great or limited, and the teachings differ according to the nature.” He sees what each of us can accept, exactly how big our capacities are and how each of us is different.

That which nourishes is one: The flavor of the Dharma does not differ. The teachings are one, the Dharma is one.

Actually, the Dharma is taught equally to all. So, “That which nourishes is one. The flavor of the Dharma does not differ.” The Dharma does not differ, just like rainwater. Thus, “The teachings are one; the Dharma is one.”

The Buddha taught the Dharma impartially. Everything He taught was for the purpose of enabling us to realize our intrinsic Buddha-nature and comprehend that all people are equal. This was the goal of everything the Buddha taught. No matter their essences, appearances and “natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”

Everyone comes to accept this Dharma “Sweet rain descends from the heavens, nourishing all the things in the world. What each can take in is different, for each has its own causes and conditions; thus, their capabilities and benefits differ.”

Each can flourish and thrive: Sweet rain descends from the heavens, nourishing all the things in the world. What each can take in is different, for each has its own causes and conditions; thus, their capabilities and benefits differ.

The rain falls on every bit of ground, covering the land and the streams, the rivers and so on. The trees, the plants etc., according to their individual capacities, are each moistened by the falling rain. Thus the amounts that all things can accept are all different.

“Each has its own causes and conditions; thus, their capabilities and benefits differ.” Every person’s causes and conditions differ, so we have different capabilities, great or small. Regardless of whether our capabilities are great or small, everyone can receive benefit from the Dharma. Although the small plants can only absorb a little, they still benefit, and like gradual teachings, they slowly grow.

This analogy describes how the Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ. According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences. Thus it says, “essences, appearances and natures, divided into great and small according to their differences, each can flourish and thrive.”

This analogy describes how. “The Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ.” In fact, the Buddha-nature is equal in everyone. “According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences. Thus it speaks of essences, appearances and natures, divided into great and small according to their differences, but each can flourish and thrive.” We all have habitual tendencies. If we have accepted the Buddha-Dharma and and in the past we have continually learned and cultivated the Buddha-Dharma and taken the Dharma to heart, what we have accepted is equal. But if our habitual tendencies deviate greatly, if we have not yet eliminated our mundane natures, then we will have relatively more ignorance. The [teachings] go in one ear and out the other, or we only understand a little bit of them, or they completely leak away, like water leaking from a pipe. The water goes in, then leaks away until gone.

So, when it comes to absorbing the Buddha-Dharma, “The Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ.” The Buddha-Dharma is the same, but it is absorbed “according to each individual’s habitual causes.” According to the causes that influence us, “the karmic effects arise interdependently.” Karmic effects arising interdependently means when causes and conditions come together, we naturally begin to become aware of the habitual causes from our past. If we understand these, then we must begin to make efforts at once. Though we may have created negative conditions and are suffering painful retributions, by taking the Dharma to heart and earnestly accepting it, we can eliminate our past karmic forces. By diligently making efforts now to take the Dharma to heart, the Dharma will be become very practical to us. Otherwise, there will be differences. That is because, “According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences.”

“Thus it says, ‘Essences, appearances’ ‘and natures [are] divided’.” Essences, appearances and natures are divided into great and small. “In accord with their essences, appearances and natures, divided into great and small,” means that each is different. “Great and small, according to their differences, each can flourish and thrive.” With the size of our capabilities, how much can we actually accept? “Each can flourish and thrive.” Each person benefits from what they cultivate. Regardless of the Dharma we accept, whether our understanding is profound or shallow, each of us takes in what we can; “Each can flourish and thrive.”

The Buddha-nature of sentient beings is the Dharmakaya of all Buddhas. It is also known as self-nature, pure mind. Sentient beings and the Buddha are inherently the same, without any difference.

“The Buddha-nature of sentient beings is the Dharmakaya of all Buddhas.” The Buddha-nature intrinsic to all sentient beings is the Dharmakaya, which is also True Suchness. “It is also known as self-nature, pure mind. Sentient beings and the Buddha are inherently the same, without any difference.” To attain Buddhahood through spiritual practice, we must return to our original, pure nature. “Sentient beings and the Buddha are inherently the same, without any difference.” Sentient beings and the Buddha are no different. All have the intrinsic Buddha-nature. They do not differ in the least; it is just sentient beings’ habitual natures that differ

So, “From this pure mind flows forth the teachings of the Five Vehicles. Ultimately, the teachings are no different, for all lead to all-encompassing wisdom.”

If all of us sentient beings have purity of mind, if our minds are as pure as the Buddha’s, this Dharma will flow forth from us. Externally, sentient beings’ capabilities differ, so the Buddha taught the Five Vehicles. The teachings of the Five Vehicles are ultimately all the same, they do not differ; they all return to all-encompassing wisdom.

Sentient beings of the Five Vehicles are unaware that there is no difference and instead think that each of the Five Vehicles is different, that some lead to the human or heaven realm, some to realizing elimination through the Two Vehicles and some to the accomplishment of the Three Sagely States and the Ten Grounds of the Bodhisattvas. Like the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this.

All-encompassing wisdom comes from our pure intrinsic nature. Yet, “Sentient beings of the Five Vehicles are unaware that there is no difference” ․Sentient beings of the Five Vehicles are unaware that there is no difference and instead think that each of the Five Vehicles is different, that some lead to the human or heaven realm, some to realizing elimination through the Two Vehicles and some to the accomplishment of the Three Sagely States and the Ten Grounds of the Bodhisattvas. Like the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this. Everyone has the nature of True Suchness.

There is no difference in our intrinsic nature, but we remain unaware of it and believe that the Five Vehicles are different. So, “Some lead to the human or heaven realm, some to realizing elimination through the Two Vehicles.” By using the teachings of the Five Vehicles, even if it is the Small Vehicle, an ordinary person can accept the Ten Good Deeds an ordinary person can accept the Ten Good Deeds and thereby cultivate blessings. When ordinary people accept the Five Precepts, they earnestly uphold them. In short, the Dharma is the same, it is just sentient beings’ capacities that differ.

There is also “the accomplishment of the Three Sagely States and Ten Grounds.” The teachings are the same. The Three Sagely States happen during the process of spiritual practice. There are also the Ten Abiding Conducts, the Ten Practices and the Ten Dedications of Merit. When we practice these, we reach the Three Sagely States. The Ten Grounds start from one and go to ten. They are called the Ten Noble Stages. So, we must practice according to the teachings.

Like the analogy of “the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this.” The Dharma that the Buddha taught is fundamentally impartial and universal. Each of us accepts it according to our capacities. So, we must keep in mind that the Buddha, out of compassion and wisdom, established the teachings for sentient beings. Yet, our habitual tendencies are still so severe; when will we finally and thoroughly understand? I hope that all of us will always be mindful.

Episode 903 – The One Rain Reaches and Freshly Nourishes All

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>> Exercising both loving-kindness and wisdom, He gives no more than small capacities can take. Journeying on compassion to unlock wisdom, He gives no less to those of great capabilities. Thus, each in the Five Vehicles attains, and they all develop and benefit.

>> “The parched land is universally permeated. The medicinal plants and trees flourish together. With water of one flavor released by that cloud, the forests of plants and trees all receive nourishment according to their measure. All trees, big, average or small, are able to grow according to their size.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “With their roots, stems, branches and leaves, their flowers and fruits radiant and colorful, the one rain reaches them all, such that all are freshly nourished.”        [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> With their roots, stems, branches and leaves: Roots are an analogy for good seeds. Stems are analogy for good vows. Branches are an analogy for good methods. Leaves are an analogy for good deeds.

>> Their flowers and fruits radiant and colorful: They are freshly nourished by the water. Flowers are an analogy for positive causes. Fruits are an analogy for positive retributions. Radiance is an analogy for beneficial wisdom. Colors are an analogy for beneficial matters.

>> The one rain reaches them all, such that all are freshly nourished: Moistened from being covered by the rain of one flavor, all receive it one by one to become bright and fresh and plump with nourishment.

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“Exercising both loving-kindness and wisdom, He gives no more than small capacities can take.
Journeying on compassion to unlock wisdom, He gives no less to those of great capabilities.
Thus, each in the Five Vehicles attains, and they all develop and benefit.”

I wish to share with everyone how the Buddha was able to freely exercise His compassion. He taught sentient beings according to what sentient beings’ capacities could accept and make use of. Thus, the Buddha’s teachings can adapt to people with different capabilities. This is “exercising both loving-kindness and wisdom.”

Having loving-kindness means to hope that everyone can receive blessings and eliminate afflictions so in people’s daily living, their minds can be stable and at ease. This kind of life is most blessed, one free of afflictions in daily living. This is the Buddha’s loving-kindness; He uses His impartial wisdom so everyone can be blessed.

No matter what capacity sentient beings have, “He gives no more than small capacities can take.” It is just the right amount for those with limited capabilities to accept. Those with limited capabilities, if given the Great Dharma, would be incapable of accepting it. Instead, it would harm their roots of goodness. So, we say that the Buddha’s wisdom is [based on] loving-kindness; loving-kindness is the Buddha’s foundation. Then, He exercises wisdom to teach according to limited capabilities so they too can accept the Dharma and gradually grow.

The Buddha must also “journey on compassion to unlock wisdom.” In the Buddha’s great compassion, He “feels others’ pain and suffering as His own.” This is His impartial love and universal compassion. How can suffering sentient beings be helped? Some experience mental suffering. Some suffer in their body. Whether from the disasters that appear all around, or from the suffering accumulated from long years of poverty, or perhaps from the afflictions of not being engaged in anything in their life, how could these people be helped? The Buddha had to start this great application. At this time, people with great capabilities are needed to accept the Great Dharma and form great aspirations and great vows. In this Great Dharma taught to sentient beings, “He gives no less to those of great capabilities. Thus each in the Five Vehicles attains, and they all develop and benefit.” The Buddha used these methods to help all in the Five Vehicles reach attainment.

Everyone is familiar with the Five Vehicles. Besides His disciples in the Sangha, there were other disciples, lay practitioners. They each accepted different forms of teachings. Those in the Sangha still stuck to their limited capabilities and sought only to awaken themselves. Among the lay practitioners outside of the Sangha, there were those who could immediately realize the teachings and form great aspirations to walk the Bodhisattva-path. So, those in the Five Vehicles, regardless of their environment, all accepted the Buddha’s principles according to their capacities and nature. Everyone could thus attain benefits. Of course, during the Buddha’s lifetime, there were those with great capacities, and there were also those with imbalance in their mind.

During the Buddha’s lifetime, in the kingdom of Varanasi, the king had a prime minister who had a child endowed with the 32 Marks. Everyone was happy when they saw this child, so he quickly invited a fortune teller to his home to read his child’s fortune. The fortune teller looked at him and was also astonished. He asked the prime minister, “When the child was born and in the womb, was there anything out of the ordinary?” The prime minister told him, “My wife’s personality is by nature very fierce. But, ever since she became pregnant, her temperament changed. She became very gentle.” Hearing this, the fortune teller said, “This is an auspicious sign for your child. He brought this auspicious sign for your family. In the future, he will bring blessings to humanity. I will name him Maitreya.” Everyone started spreading this news. As the young child slowly grew, he was loved by all and was full of wisdom.

This news reached the king. When the king heard it, his mind became uneasy, thinking, “After this child grows up, will my country and my throne be at risk of being taken over by him?” So, he started scheming up ways to eliminate him. People in the palace already knew the king’s ill intentions and informed the minister, revealing the king’s intent. The minister became anxious. His wife said to him, “How about we let him leave the kingdom of Varanasi? His uncle lives in the kingdom of Pataliputra. How about we send him there?” The minister agreed that they should do this. He quickly deployed men and elephants to escort his son to [his uncle] whom everyone admired, to the home of this Brahmin. Starting then, Maitreya lived at his uncle’s home and received the same education as [the others there].

This uncle discovered that his nephew learned quickly and could [already] understand almost all the sutras. “I should quickly gather an assembly for him so everyone in the kingdom can know of this youth’s wisdom and talents.” However, gathering an assembly requires money, so he sent one of his disciples to Varanasi to ask the father to provide funds for his son to hold this great assembly. But before he arrived, this disciple had the idea to first visit Rajagrha to pay respect to the Buddha. However, as he had this thought, along the way he was attacked and killed by a tiger.

Because he had this thought, although he met with the calamity of being killed by a tiger on his journey, he was reborn in the heaven realm. At this time, the uncle had poured all his wealth into gathering all Brahmins to take part in the assembly. They had to receive something like an offering; the etiquette required they be given a gift. Each envelope contained 500 taels.

At the gathering, everyone praised [Maitreya] and happily left. However, there was a person who came later. This person who came later said, “You should at least give me 500 taels.” So Pravari, [Maitreya’s] uncle, said, “I have already given away all of my money. Besides, this assembly has ended.” But this person then said, “If you do not provide 500 taels, it will have consequences in seven days. You will receive serious consequences. Your head will be split in seven pieces.” At that time, Pravari became very anxious. His disciple who had been killed by a tiger on his journey was now reborn in the heaven realm. He saw how worried his master was, so he quickly descended from heaven to tell him, “This Brahmin with ill intent does not have any idea how things work. He lacks the spiritual power to give prophecies. So, you do not need to worry. For true understanding of the Great Dharma, there is only one person. That person is the Buddha.” The heavenly being then told him how the World-Honored One attained Buddhahood and how after attaining enlightenment, He had been transforming sentient beings. He told him everything so that. Pravari knew it all.

“So, the Great Enlightened One resides in Rajagrha!” He quickly gathered 15 people to accompany Maitreya to go to Rajagrha. “However,” he said, “to test the World-Honored One, ask him how many characteristics I have, ask him how many disciples I have and ask him how old I am. Being so far away, if the World-Honored One can know, He is truly a master you must take refuge in. Then you will engage in spiritual practice there.” This is how he instructed them.

They all traveled quickly and arrived at Rajagrha. As they were about to enter the abode, in the distance, they saw how dignified the Buddha was [as He sat] surrounded by His disciples. At a distance, they pondered how to ask this difficult question. They had this intention to ask the Buddha. Still at a great distance, the Buddha began to say, “Pravari has two characteristics. One is the shape of his hair. The second is that he is very eloquent. He expounds the Dharma, the principles, universally to all minds. These are his two characteristics.” The Buddha paused a moment before saying, “Pravari has 500 disciples.” He paused again and replied, “Pravari is 120 years old.” These 16 people heard this, and Maitreya especially was very shocked. “We are willing to engage in spiritual practice at the Buddha’s feet.”

At that time, Pravari heard of the events, because Maitreya sent someone to report to him. Pravari was filled with admiration. “I am incapable of traveling to Rajagrha. Is it possible for the Buddha to manifest His appearance before me so I can see the Buddha’s physical appearance?” The Buddha granted Pravari’s wish and transformed him as well. This great Brahmin thus had his wish fulfilled.

This happened during the Buddha’s lifetime. “Exercising both loving-kindness and wisdom. He gives no more than small capacities can take. Journeying on compassion to unlock wisdom, He gives no less to those of great capabilities.” The events in this story took place across several kingdoms. The Buddha responded to sentient beings’ needs and transformed those with affinities with Him. “Thus each in the Five Vehicles attains, and they all develop and benefit.” This is inconceivable. So, the Buddha is like the clouds in the sky and like the rain and dew. He adapts to the capacities of sentient beings.

The previous sutra passage says, “The parched land is universally permeated. The medicinal plants and trees flourish together. With water of one flavor released by that cloud, the forests of plants and trees all receive nourishment according to their measure. All trees, big, average or small, are able to grow according to their size.”

This is in the previous sutra passage. The following sutra passage reads, “With their roots, stems, branches and leaves, their flowers and fruits radiant and colorful, the one rain reaches them all, such that all are freshly nourished. With their roots, stems, branches and leaves”

refers to what was previously described. All medicinal plants, forests of medicinal plants, and all trees are able to be freshly nourished. Thus, everything in this world receives benefits

With their roots, stems, branches and leaves: Roots are an analogy for good seeds. Stems are analogy for good vows. Branches are an analogy for good methods. Leaves are an analogy for good deeds.

“Roots” are an analogy for good seeds. The roots of a tree are very important. Roots symbolize good seeds, so they are called “roots of goodness.” Stems represent good vows; they are like the power of vows. Branches are an analogy for good methods, like ways to inspire sentient beings. Leaves are an analogy for good deeds. With roots of faith and good deeds, naturally, this tree will become lush.

Their flowers and fruits radiant and colorful: They are freshly nourished by the water. Flowers are an analogy for positive causes. Fruits are an analogy for positive retributions. Radiance is an analogy for beneficial wisdom. Colors are an analogy for beneficial matters.

So, “Their flowers and fruits [are] radiant and colorful” means. “They are freshly nourished by the water” ․Their flowers and fruits radiant and colorful: They are freshly nourished by the water. Flowers are an analogy for positive causes. Fruits are an analogy for positive retributions. Radiance is an analogy for beneficial wisdom. Colors are an analogy for beneficial matters. Flowers are positive causes. This is another analogy for positive causes. When we see flowers blooming, these are good causes. When the flowers have already bloomed, of course after blooming they will bear fruit. Fruit is an analogy for positive retributions. This is a process. With the seeds that we plant, the seeds lead [the process] and thus the fruits will be formed. Therefore, by planting positive causes, we will reap positive effects.

Radiance is an analogy for beneficial wisdom. Only those who have wisdom can emit radiance. Colors are an analogy for beneficial matters. As for those who have beneficial wisdom and thoroughly understand the principles of goodness, everything they do is good.

The one rain reaches them all, such that all are freshly nourished: Moistened from being covered by the rain of one flavor, all receive it one by one to become bright and fresh and plump with nourishment.

“The one rain reaches them all, such that all are freshly nourished”. As long as it rains, seeds will also sprout. As for the dust that accumulates on trees, so long as there is rain, the trees will also be washed clean. The dry earth will be moistened with the one rain. So, in this way it is “nourished by the one rain.” Whether plants, forests, medicinal plants, etc., all can be nourished. Their brilliance comes out and they are full of life. They have so much vitality. They are “moistened from being covered by the rain of one flavor.” They are all nourished by rain of one flavor, and. “All receive it one by one to become bright and fresh and plump with nourishment” [We] have the feeling that the soil is not barren; the entire [earth] is brilliant and full of color.

Our minds also follow the same principle. As long as we take in the Buddha-Dharma, even if we have Small Vehicle capabilities, we will gradually take in the teachings. No matter how dull someone’s capabilities, if we slowly teach this person, he will also slowly grow in wisdom.

Have you seen our care recipients? Some parents feel very helpless towards their child’s slow intellectual development. But one only needs sincerity. Sincere people will approach this family. Before, the young man could not handle any household responsibilities. Thus, Bodhisattva[-volunteers] went to the family and used love and patience. They attentively and slowly taught him. Time after time they came and saw how he slowly learned. Gradually he was able to sweep the floor and clean the tables and chairs and also put things back in their place. No matter how dull the capabilities or how cognitively impaired [the person is], we always put our heart into helping, using compassion and wisdom in hopes of benefiting the family. Eventually, they saw an improvement in the family.

They also provided [the son] with a chance in society. So, with roots, stems, branches and leaves, the roots must be planted deeply. With great vows, these branches can grow. By opening doors of goodness, we can inspire people to do good deeds. In society, we must help everyone form aspirations and make vows. “Thus each in the Five Vehicles attains, and they all develop and benefit.” This is being “nourished by the one rain.” There is nothing on this earth that will not grow and glow with moisture and be freshly radiant. This is why we must be very mindful. We must use a meticulous mind to comprehend the Buddha-Dharma. We must always be mindful.

Episode 902 – Dharma-Water Nourishes Us in Our Own Measure

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>> Dried out land is an analogy for sentient beings who do not yet have faith. The dense clouds spread extensively and gather to let the rain fall universally. The Buddha expounded the Dharma of one appearance and one flavor. Those with the seed-nature of the Three Vehicles each benefit according to their measure.

>> “In the mountains, rivers and narrow valleys, in deep seclusion, grow vegetation, trees and medicinal plants. All the trees, big and small, the hundred grains and seedlings, sugarcane and grapes, are all nourished by rain. All of them grow abundantly.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The parched land is universally permeated. The medicinal plants and trees flourish together. With the water of one flavor released by that cloud, the forests of plants and trees all receive nourishment according to their measure.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The parched land is universally permeated: This is an analogy for the Dharma-rain that is given universally, helping those without faith to have faith. Those who have not yet heard the Dharma and do not yet have faith in the true principles are like arid lands that have not received moisture; fine seedlings do not grow there.

>> The Dharma-water drenches the ground. This is an analogy for sentient beings who want to practice and receive the Dharma yet have not connected with the Tathagata’s stream of Dharma. Thus they are called ‘parched lands’. Now they are nourished by Dharma and universally permeated.

>> The medicinal plants and trees flourish together: Those of various capabilities are all nourished and, like [plants], flourish equally. This is an analogy for how those with faith are enabled to grow and enter into realization. Because they have the seed-natures of the Three Vehicles, they are able to attain the ripe fruit of Bodhi of the Three Vehicles.

>> With the water of one flavor released by that cloud: This is again praising how the Dharma-rain can nourish all without distinction. Thus it speaks of the water of one flavor. The water released by that cloud: The Buddha’s body appears like a cloud.

>> With the water of one flavor, the Tathagata consistently benefits all beings. He has no other thoughts, just as the rain coming down from the cloud brings water which has no other flavor.

>> The forests of plants and trees all receive nourishment according to their measure: This praises how sentient beings who listen to the Dharma receive benefit according to their capabilities. They are equally nourished without distinction.

>> Though the water is of one flavor, all the grasses and trees receive different nourishment. Though the flavor of the Dharma is one, those of different capacities receive different benefits.

>> “All trees, big, average or small, are able to grow according to their size.”      [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> All trees: They are all put together by type, but differentiated by size. This means there are many types of capabilities. Thus it says, “all trees”.

>> Great, average or small: This is talking about the three kinds of grasses as an analogy for the Three Vehicles.

>> They are able to grow according to their size. This is like Bodhisattvas great and small who receive gradual or immediate teachings.

>> All are able to grow according to their size. They all follow their nature to grow to maturity.

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“Dried out land is an analogy for sentient beings who do not yet have faith.
The dense clouds spread extensively and gather to let the rain fall universally.
The Buddha expounded the Dharma of one appearance and one flavor.
0Those with the seed-nature of the Three Vehicles each benefit according to their measure.”

Everyone has a field in their minds. If this field has no moisture, it is like when the land goes through drought. If there is a drought on the land, even if seeds are planted, they will be unable to sprout. So, here it says, “Dried out land is an analogy for sentient beings who do not yet have faith.” If the ground of sentient beings’ minds is dry, it means they have not received the Dharma-water. Is it that the Dharma-water did not moisten them? Or that the grounds of their mind did not take it in? This is something we should mindfully consider.

Then it says, “The dense clouds spread extensively and gather to let the rain fall universally.” The clouds have already gathered in the sky, and if the clouds are gathered together, that means it is going to rain. So, even though the grounds of our minds may be very arid, with the [right] causes and conditions, dense clouds will spread extensively and naturally it will rain.

“The Buddha expounded the Dharma of one appearance and one flavor.” Once causes and conditions converge, a Buddha will respond by manifesting in the world. Even after He manifests in this world, only those who have karmic affinities with Him will be able to listen to the Buddha teach. There is a simple analogy for this. In a city of 90,000 people, only one third had the karmic affinities and the mature causes and conditions to encounter the Buddha and hear the Dharma. Another 30,000 people heard that a Buddha had come to their city. The remaining 30,000 people not only did not see Him, they never even heard of Him. This has to do with causes and conditions. So, the Dharma taught by the Buddha is of one appearance and one flavor. In fact, when the Buddha expounded the Dharma, He was not selective with His audience; anyone could come and listen. The Dharma each person heard was the Dharma they could accept.

“Those with the seed-nature of the Three Vehicles each benefit according to their measure.” The Dharma is the same, but there were three kinds of spiritual practitioners. When the Buddha taught the Dharma, even when He taught the Bodhisattva Way, the Hearers were listening by His side. As they listened, they took in the Buddha’s voice. When the Buddha spoke of upholding the precepts, they thought, “Of course! We must uphold precepts.” We uphold precepts to guard against wrongs and stop evil “because the Four Noble Truths tells us that [suffering] comes from contriving affinities. One wrong thought will naturally give rise to much afflictions and ignorance.” So, although the Buddha taught the Bodhisattva Way of giving and upholding precepts, they thought the practice of giving was not taught for them. However, upholding precepts was a teaching the Hearers could accept; they could guard against wrongs, stop evil and eliminate afflictions.

When Solitary Realizers heard this Dharma, they thought it was about practicing diligence. “Because life is impermanent and ‘all things arise due to causes and conditions,’ ‘all things cease due to causes and conditions,’ from this principle, I will start delving deeper.” So, of the things Solitary Realizers heard, they felt diligence was the most applicable.

If Bodhisattvas were listening to the Dharma, giving, upholding precepts, patience, diligence, Samadhi and wisdom, these six teachings, the Six Paramitas, were completely accepted by these Bodhisattvas. This is practicing on a great and broad path. When Bodhisattvas hear this, they become happy, are immediately awakened, form aspirations and make great vows.

These are the seed-natures of the Three Vehicles. “Seed” means like the seed of a plant. “Nature” refers to its definite ability to grow. “Seed-nature,” then, is that which grows. When this nature, this determined seed, encounters the Dharma, naturally it will grow very quickly. This is the seed-nature of the Three Vehicles. According to capacity of their seed-nature, they are each nourished in the proper measure. So, which teaching do we actually want to practice? I hope that we can earnestly cultivate the fields of our minds. As we wait for the rain, what kind of seeds do we want to sow? Do we want to plant rice? Or, do we want to plant soy beans? Or, do we want to plant something else? We can plant luffa gourd or bottle gourd. We choose the seeds we want to plant. But the Buddha came to help cultivate our minds in the hope that we would reap great benefits, that every seed would unceasingly continue to provide great benefit to all sentient beings.

We sentient beings must make use of our conditions. Since we have the causes and conditions, naturally we will attain positive conditions. Though the seed may be buried in the ground however deeply, [it will grow]; no matter how many afflictions we had in the past, one day we will rid ourselves of all afflictions. Naturally, after we brush aside our afflictions, our nature of True Suchness will manifest. So, as we engage in spiritual practice, we must create good affinities. Otherwise, why would the Buddha keep coming back to go among people to create blessed affinities as well as cultivate worldly wisdom? This is how the Buddha cultivates both blessings and wisdom.

The previous sutra passage says, “In the mountains, rivers and narrow valleys, in deep seclusion, grow vegetation, trees and medicinal plants. All the trees, big and small, the hundred grains and seedlings, sugarcane and grapes, are all nourished by rain. All of them grow abundantly.”

We have already spoken of how when the rain falls, it falls universally. Even the most secluded places can receive the rain’s moisture. This is like how we sentient beings have deeply buried our nature of True Suchness. But with the nourishment of the Dharma-rain, our deeply-buried nature of True Suchness will gradually begin to flourish. This is what we spoke about yesterday.

The next sutra passage continues with, “The parched land is universally permeated. The medicinal plants and trees flourish together. With the water of one flavor released by that cloud, the forests of plants and trees all receive nourishment according to their measure.”

“The parched land is universally permeated” means that if the land suffers drought, when it rains, everything universally receives moisture. The rain falls and permeates everything evenly. It is wet everywhere; the rain is so abundant. This is an analogy for the Dharma-rain that is given universally, helping those without faith to have faith

The parched land is universally permeated: This is an analogy for the Dharma-rain that is given universally, helping those without faith to have faith. Those who have not yet heard the Dharma and do not yet have faith in the true principles are like arid lands that have not received moisture; fine seedlings do not grow there.

The Dharma-rain is universally given. It helps those without faith to have faith. These people do not have faith because they have not yet heard the Dharma, thus they do not believe in the true principles. They may have not yet heard the Dharma, or they heard it but still do not believe in it. If they had not yet heard it, of course they would not have faith in it. Even after they have heard it, when it comes to the more profound principles, their faith may still not be very firm. For these people, the grounds of their minds are dry. They are like “arid lands that have not received moisture; fine seedlings do not grow there.” If they have not been nourished by water, no matter how good these seeds are, even if they have soil and sunlight, without water they will not grow. Thus this is likened to arid lands

“The Dharma-water drenches the ground. This is an analogy for sentient beings who want to practice and receive the Dharma yet have not connected with the Tathagata’s stream of Dharma. Thus they are called ‘parched lands’. Now they are nourished by Dharma and universally permeated.”

As an example, Hearers and Solitary Realizers remain focused on themselves; after hearing the Dharma they eliminate their own afflictions and benefit only themselves. They remained in that state, so they had not yet connected with the stream of Dharma from the Buddha, the Tathagata. They had not connected with this Dharma-water. They had not yet connected with the True Dharma of the Great Vehicle, that flowing wellspring, that true spiritual state. “Thus they are called ‘parched lands’. Now they are nourished by the Dharma and universally permeated.” Now the Dharma-water has begun to fall, to moisten the fields that need it. The fields that are cultivated are nourished in the same way.

The medicinal plants and trees flourish together: Those of various capabilities are all nourished and, like [plants], flourish equally. This is an analogy for how those with faith are enabled to grow and enter into realization. Because they have the seed-natures of the Three Vehicles, they are able to attain the ripe fruit of Bodhi of the Three Vehicles.

“The medicinal plants and trees flourish together. Those of various capabilities are all nourished and, like [plants], flourish equally” As long as there is water, “Those of various capabilities are all nourished.” Whether of Great or Small Vehicle capabilities, they will all receive nourishment. This is just like the medicinal plants and the trees, big and small. When there is water, they all flourish together.

This is an analogy for how “those with faith are enabled to grow and enter into realization.” They have the seed-natures of the Three Vehicles. Those who practice the Three Vehicles will gradually grow. Their roots will gradually grow. When those of the Hearer Vehicle listen to these teachings, they will start to understand that they should not only benefit themselves, that they must also benefit others. It is the same with the Solitary Realizers. Bodhisattvas will be even more firm in their faith and make great vows to go among people. Thus, they keep growing. They unceasingly grow and enter into realizations. “They are able to attain the ripe fruit of Bodhi of the Three Vehicles.” They continue to grow until they attain stable and peaceful wisdom.

With the water of one flavor released by that cloud: This is again praising how the Dharma-rain can nourish all without distinction. Thus it speaks of the water of one flavor. The water released by that cloud: The Buddha’s body appears like a cloud.

“With the water of one flavor released by that cloud…” ․With the water of one flavor released by that cloud: This is again praising how the Dharma-rain can nourish all without distinction. Thus it speaks of the water of one flavor. The water released by that cloud: The Buddha’s body appears like a cloud. This is looking back at the repeated verse. It reiterates how “The Dharma-rain can nourish all without distinction.” It continually tells us that all Dharma-rain is in fact of one flavor and one appearance. The rain that falls universally has the same appearance and the same flavor. The Dharma is impartial, just like the rain.

“The water released by that cloud” again tells us that the clouds are an analogy for the Buddha’s reward-body. When a place has the karmic affinities, a Buddha will manifest there. When causes and conditions are ripe, His reward-body manifests like the clouds. When many streams of air currents come together, when the conditions are right, the clouds will naturally gather densely. When these clouds appear, it will begin to rain

“With the water of one flavor, the Tathagata consistently benefits all beings. He has no other thoughts, just as the rain coming down from the cloud brings water which has no other flavor.”

This is the Dharma taught by the Tathagata. This is like the One Vehicle; the one flavor is like the One Vehicle Dharma. With the ultimate teachings of the One Vehicle. He benefits sentient beings. He has no other thoughts. This was the intent He held in His heart. With this intent, this compassionate thought, He hoped that all sentient beings could attain the same Dharma and achieve a state equal to the Buddha’s. This was the Buddha’s one flavor and One Vehicle of benefiting all beings; He had no other thoughts. So, He hopes to moisten the dried out ground of sentient beings’ minds so that everyone will have ample Dharma-water to nourish the seeds inherently within them.

“Just as the rain coming down from the cloud brings water which has no other flavor” is referring to the clouds; when it starts to rain, the water is the same, has the same appearance. It is just that on the land, plants have the appearance of plants and trees have the appearance of trees. Plants can manifest countless appearances, and trees manifest countless appearances as well. Each has its own appearance in the forest. However, the Buddha’s teachings are like rain falling from the dense clouds; He manifests in order to teach.

The forests of plants and trees all receive nourishment according to their measure: This praises how sentient beings who listen to the Dharma receive benefit according to their capabilities. They are equally nourished without distinction.

“The forests of plants and trees all receive nourishment according to their measure”. Sentient beings’ afflictions and ignorance are just like the appearances of plants and trees; they are indeed numerous. But when the rain falls, all receive nourishment according to their measure. No matter what plant or tree it is, no matter what grain it is, all seedlings are able to receive nourishment. This is praising how sentient beings who listen to the Dharma receive benefit according to their capabilities. When it comes to our capabilities, the extent of our capacities determines the scope of the Dharma we can receive. If our capacities are limited, then of course we can only accept the Small Vehicle Dharma. Our capabilities determine how much of the boundless Great Dharma we can accept.

Though the water is of one flavor, all the grasses and trees receive different nourishment. Though the flavor of the Dharma is one, those of different capacities receive different benefits.

“Though the water is of one flavor, all the plants and trees receive different nourishment.” Although water has only one flavor, the amounts received by the plants and trees are all different. “Though the flavor of the Dharma is one, those of different capacities receive different benefits.” Although the flavor of the Dharma is the same, [what we receive] depends on our capacities, the size of our “container.” If we use a small cup to collect rainwater, we end up with a small amount of water. If we use a big vat, we will end up with a large amount of rainwater. So, it all depends on us.

The next sutra passage states, “All trees, big, average or small, are able to grow according to their size.”

This clearly indicates that things grow according to their nourishment. The amount of nourishment we receive, the amount of Dharma we receive, determines the extent of our growth.

All trees: They are all put together by type, but differentiated by size. This means there are many types of capabilities. Thus it says, “all trees”.

So, “All trees are put together by type.” When things of every shape and kind receive rainwater, they absorb it according to their seed-natures “[They are] differentiated by size. This means there are many types of capacities.” So, this refers to “all trees.” When speaking of capacities, they vary so greatly. The rain is of one appearance and one flavor; it is our capacities that can be great or limited, pure or complicated, ignorant or kind and so on. Sentient beings vary greatly in their capacities, so they are referred to as “all trees.”

Great, average or small: This is talking about the three kinds of grasses as an analogy for the Three Vehicles.

“Great, average or small” are referring to the “three plants, an analogy for the Three Vehicles.” The three kinds of plants are an analogy for the Three Vehicles. These are newly-inspired practitioners of the Three Vehicles, the Great, Middle and Small Vehicles. Some sharp Hearers with great capabilities, if given the chance, will quickly “accept the immediate teachings and form aspirations” and become Bodhisattvas. They need not first become Solitary Realizers. This depends on their capabilities. If their capabilities are limited, then they are like [small] plants. So, those of limited capabilities, who take in gradual teachings of the Three Vehicle teachings, are likened to plants

“They are able to grow according to their size.” This is like “Bodhisattvas great and small who receive gradual or immediate teachings.”

“Gradual” means taking it slow. If they go slow they are like a small tree, or a big plant. Even if taking it slow, they will eventually grow. The “immediate teachings” are for the big trees. After understanding and accepting Great Dharma, the big trees can provide shade to the land. These is what big trees do. So, whether plants or trees, these are all analogies for people’s capabilities.

When we spiritual practitioners accept the Dharma, each of us experiences it differently. Because our experiences differ, the aspirations we form differ as well. Since our aspirations differ, our actions will of course also differ. Some take it slow and are very relaxed. They do not think about the impermanence of life. People with great capabilities receive immediate teachings and are able to grow very fast ․All “are able to grow according to their size. They all follow their nature to grow to maturity.” Some receive a lot of moisture very quickly.

All are able to grow according to their size. They all follow their nature to grow to maturity.

Indeed, as we learn the Buddha’s Way, this is the mindset we must have. We must seize the present. Whether our capabilities are great or limited is determined by us ourselves. However, we should know that the Dharma the Buddha taught is of one appearance and of one flavor. It is just that we accept it according to our capabilities. So, we must always be mindful.

Episode 901 – All Are Equally Nourished by the Dharma-Rain

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>> Sentient beings’ habitual causes differ. Over extensive kalpas, since the distant past, we have created karmic conditions. These are stored in the raging Five Skandhas, but now we are covered by the Dharma-rain and equally nourished. Though the Five Vehicles differ in essence and appearance, the Tathagata’s Dharma-rain is one.

>> “Their rain falls universally and equally everywhere in all directions. The streams of rain are infinite, so that the spread of land has ample nourishment.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “In the mountains, rivers and narrow valleys, in deep seclusion, grow vegetation, trees, and medicinal plants. All the trees, big and small, the hundred grains and seedlings, sugarcane and grapes, are nourished by rain. All of them grow abundantly.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> In the mountains, rivers and narrow valleys: Mountains are an analogy for our still nature. Rivers are an analogy for our moving nature. Narrow valleys are an analogy for the evil nature of sentient beings. These are analogies for the Five Skandhas, Twelve Entrances and Eighteen Realms of sentient beings who receive nourishment.

>> In deep seclusion [is an analogy for] how sentient beings of the Three Vehicles have planted roots of goodness in the distant past. These are concealed among the. Skandhas, Entrances and Realms, among the Five Skandhas, Twelve Entrances and Eighteen Realms. Thus it says ‘in deep seclusion’. They cannot be seen;

>> Now covered by the Dharma-rain, those who are nourished all sprout and grow. Thus they are that which grows. This is the seed-nature of the Three Vehicles, which we already possess.

>> Vegetation, trees and medicinal plants are analogies for humans, heavenly beings, Hearers and Solitary Realizers, those of great, average or limited capabilities. They are just like the various kinds of vegetation, trees and medicinal plants.

>> As for all the trees, big and small, Bodhisattvas who receive immediate teachings are called big trees. Bodhisattvas who receive gradual teachings are called small trees. Taking together all the countless capabilities, it says ‘all trees’.

>> The hundred grains and seedlings: These are what nourish humans. Among people are hundreds of family names, so we use the analogy of a hundred grains. The hundreds of kinds of good thoughts are the seedlings of Bodhicitta. With grains we can support our life, just as with goodness we can realize the truth.

>> Sugarcane and grapes: The great taste of sugarcane is an analogy for the Buddha’s seed-nature. The spreading of the grapevines is an analogy for all the various clans.

>> The hundred grains can be summed up as five grains. This is an analogy for the Five Vehicles giving rise to the Hundred Good Deeds. Actually, the Hundred Good Deeds can also give birth to the Five Vehicles. Sugarcane is an analogy for Samadhi. Grapes are an analogy for wisdom.

>> [They] are nourished by rain. All of them grow abundantly: The Dharma-rain is given to all equally. Thus all things are equally moistened, and there is not one thing that does not grow abundantly. This is an analogy for how with the Dharma-rain’s equal nourishment, there is nothing lacking.

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“Sentient beings’ habitual causes differ.
Over extensive kalpas, since the distant past, we have created karmic conditions.
These are stored in the raging Five Skandhas,
but now we are covered by the Dharma-rain and equally nourished.
Though the Five Vehicles differ in essence and appearance,
the Tathagata’s Dharma-rain is one.”

Do you understand? “Sentient beings [have] habitual causes.” Sentient beings are all living beings in the world. Sentient beings are all beings that have life and feelings. These are all considered sentient beings. This includes humans. Whether human or animal, after countless lifetimes, their “habitual causes differ.” The causes they were permeated by are different. So, over extensive kalpas, since the distant past, they have created karmic conditions. With causes come conditions. If a seed does not have [the right] conditions, then this seed will not be able to grow.

But the cause is the primary cause, while the conditions are assisting factors. So, the cause is very important, and the conditions less so. The conditions are only there to assist in the growth of this seed. So, when it comes to our causes, we have spent a very long time, lifetime after lifetime, being permeated. The difference between these causes are found in good and evil. If we are permeated by good, we create positive causes. If we are permeated by evil, we create negative causes. With positive causes come positive conditions. All the karma we create through our actions is stored within the raging Five Skandhas. The Five Skandhas are form, feeling, perception, action, consciousness; everything is stored within our consciousness. So, causes and conditions continue to be created over our many lifetimes and are stored in our storehouse consciousness. Thus life after life, we face the raging Five Skandhas. This is great suffering!

“Now we are covered by the Dharma-rain and equally nourished.” People who encounter the Buddha and can personally hear the Buddha-Dharma are the most blessed people. Today, more than 2000 years later, we can still count ourselves as blessed. We also have the Dharma that the Buddha taught, which has been passed down to this day. Our minds have also received the Dharma-rain and been moistened and equally nourished, allowing the seeds in the field of our minds to be equally nourished by this Dharma-rain so that they can grow.

Thus, “Though the Five Vehicles differ in essence and appearance, the Tathagata’s Dharma-rain is one.” Among the Five Vehicles, regular people receive the teachings of the Ten Good Deeds and the Five Precepts. Lay practitioners who believe in the Dharma uphold the Ten Good Deeds or the Five Precepts. They are those who have heard the Buddha-Dharma. The remaining Three Vehicles are those of. Hearers, Solitary Realizers and Bodhisattvas. Altogether, these are the Five Vehicles. People of the Five Vehicles differ in substance and appearance; the Tathagata’s Dharma-rain is one. When it comes to substance and appearance, these sentient beings’ substance and appearance are all different. We are not only talking of humans, how we all have different physical appearances. This applies to other animals as well. The Buddha also said that all sentient beings have Buddha-nature, so other animals also have Buddha-nature. See how a mother elephant loves her son and acts to save him. She will make such an effort. When her baby fell into a pit, that mother elephant exerted herself to save him. This is her instinctive maternal love. Standing there, she cried loudly as she tried to save him. She made loud noises, so the villagers quickly came to see. They saw a mother elephant trying to save her son, and they quickly came to her aid. See, she is an animal with an animal nature and has a different appearance [from us], but her intrinsic nature is the same as the Buddha’s, the same as that of humans. We must believe this.

Since ancient times, all the Dharma that the Buddha taught is the same path shared by all Buddhas. They all use the Five Vehicles to teach sentient beings.

The previous sutra passage states, “Their rain falls universally and equally everywhere in all directions. The streams of rain are infinite, so that the spread of land has ample nourishment.”

When the earth needs water, clouds gather densely to bring rain. They provide this for the earth. Thus, every place is able to receive the rain.

In the next passage it states, “In the mountains, rivers and narrow valleys, in deep seclusion, grow vegetation, trees, and medicinal plants. All the trees, big and small, the hundred grains and seedlings, sugarcane and grapes, are nourished by rain. All of them grow abundantly.”

In the mountains, rivers and narrow valleys: Mountains are an analogy for our still nature. Rivers are an analogy for our moving nature. Narrow valleys are an analogy for the evil nature of sentient beings. These are analogies for the Five Skandhas, Twelve Entrances and Eighteen Realms of sentient beings who receive nourishment.

Of “the mountains, rivers and narrow valleys,” mountains are an analogy for our still nature, and rivers are an analogy for our moving nature. “The green mountain has no conflict with anything.” The tall mountains remain unmoving, so “mountain” represents our still nature. The rivers are like creeks or mountain streams, in which the water moves and flows.

“Narrow valleys” are an analogy for “the evil natures of sentient beings. These are analogies for the Five Skandhas, Twelve Entrances and Eighteen Realms of sentient beings who receive nourishment”. “In the mountains, rivers and narrow valleys” what is being nourished are sentient beings, existing among the Five Skandhas, Twelve Entrances and Eighteen Realms. The Five Skandhas are form, feeling, perception, action, consciousness. These are the Five Skandhas. When we connect to external phenomena, the feelings we have lead us to give rise to a thought, so we take action and create all good and evil karma, which becomes seeds. This is the [functioning] of the Five Skandhas. As for the Twelve Entrances, everyone knows what they are. The Six Roots and Six Dusts. If we add the Six Consciousnesses, these comprise the Eighteen Realms

“In deep seclusion” [is an analogy for] “how sentient beings of the Three Vehicles have planted roots of goodness in the distant past.” These are concealed among the. Skandhas, Entrances and Realms, among the Five Skandhas, Twelve Entrances and Eighteen Realms. “Thus it says ‘in deep seclusion’.” They cannot be seen;

they are hidden “in deep seclusion.” We have had these roots of goodness for kalpas; the seeds are already planted in the depths of our consciousness, hidden among the Skandhas, Entrances and Realms, among the Five Skandhas, Twelve Entrances and Eighteen Realms. “Thus it says ‘in deep seclusion,'” meaning that they are buried very deeply. I often tell everyone that our nature of True Suchness is thickly covered by ignorance. It is so deeply buried. It exists but cannot be seen

“Now covered by the Dharma-rain, those who are nourished all sprout and grow.” Thus they are “that which grows. This is the seed-nature of the Three Vehicles, which we already possess.”

The Dharma-rain continually moistens the earth. As we continually accept the Buddha-Dharma, we eliminate our ignorance and afflictions. With the Dharma, we draw ever closer to our nature of True Suchness. The seeds of True Suchness have already gradually received the Dharma-water and begun to develop from this nourishment. Thus they are “that which grows.” This is the seed-nature of the Three Vehicles, which we already possess. The seed-nature of the Three Vehicles has gradually developed and grown

“Vegetation, trees and medicinal plants” are analogies for humans, heavenly beings, Hearers and Solitary Realizers, those of great, average or limited capabilities. They are just like the various kinds of vegetation, trees and medicinal plants.

These are seeds. Humans and heavenly beings have the Human and Heavenly Being Vehicles. In the Buddha-Dharma, the teaching of the Human Vehicle is the Five Precepts, and the teaching of the Heavenly Being Vehicle is the Ten Good Deeds. The teaching for Hearers is the Four Noble Truths, and the teaching for Solitary Realizers, what they accept, is the Twelve Links of Cyclic Existence. The Buddha used all kinds of methods. The analogy of vegetation, trees and medicinal plants is describing great, average and limited capabilities. These are just like the various kinds of grasses, trees and medicinal plants

As for “all the trees, big and small, Bodhisattvas who receive immediate teachings are called big trees. Bodhisattvas who receive gradual teachings are called small trees. Taking together all the countless capabilities, it says ‘all trees’.”

If we accept the Buddha-Dharma, we can quickly understand profound principles and quickly form great aspirations and and make the great vows. This is why. “Bodhisattvas who receive immediate teachings are called big trees.” Bodhisattvas who receive gradual teachings are called small trees. Small trees must be taught gradually. Time is required for them to grow, and they must be slowly brought up and cared for. Small trees can also become big trees. Thus, “Taking together all the countless capabilities, it says ‘all trees’.” Everything that the rain nourishes, whether great or small plants and vegetation, or trees that have already grown big or small, every kind of capacity, is embraced.

The hundred grains and seedlings: These are what nourish humans. Among people are hundreds of family names, so we use the analogy of a hundred grains. The hundreds of kinds of good thoughts are the seedlings of Bodhicitta. With grains we can support our life, just as with goodness we can realize the truth.

There are also “the hundred grains and seedlings” which nourish humankind. This means that beyond those big and small trees and all plants, medicinal plants and so on, there are also “the hundred grains and seedlings.” This is what we humans depend on to live. Grains and plants are also like humankind. People have hundreds of family names; there are so many different kinds of people. People say, “One kind of rice feeds 100 kinds of people.” There are many different kinds of people, so we use the analogy of a hundred grains. The hundred grains are an analogy for people

Next are “the hundreds of kinds of good thoughts.” There are many people with good thoughts. As for these good thoughts, each person has different ones but all are able to help others or carry out their responsibilities to the utmost and abide by the principles. These people harbor no evils or poisons. This sort of person is included among “the hundred kinds of good thoughts.”

People with good thoughts have “the seedlings of Bodhicitta,” the aspiration to give rise to Bodhi. These seeds in the heart, the seeds of good thoughts, also receive nourishment from the rain. So, “With grains we can support our life.” Grains can support sentient beings’ lives. This is like how people receive the Dharma, how the Dharma is able to nourish our wisdom-life. It is the same principle. In the same way, we are able to realize our nature of True Suchness.

Sugarcane and grapes: The great taste of sugarcane is an analogy for the Buddha’s seed-nature. The spreading of the grapevines is an analogy for all the various clans.

Next are “sugarcane and grapes.” Sugarcane is something delicious, which is an analogy for the Buddha’s seed-nature. “The spreading of the grapevines is an analogy for all the various clans.” Raw sugarcane is very sweet. We can use it to provide sugar for people. This is the seed-nature of the Buddha. We must mindfully engage in spiritual practice, as if we were converting sugarcane into sugar. This can be used to season many things.

“The spreading of the grapevines is an analogy for all the various clans.” Regarding “the spreading of the grapevines,” have you ever seen a grapevine? Everyone has eaten grapes; have you ever seen a grapevine? The grape plant grows outward in vines, continually spreading out. This is just like the various clans. There are many different kinds of grapes. They are all called grapes. There are red, green and white grapes and so on, many different kinds of grapes. But the grapevine continually grows and spreads in this way.

Thus, all things are included among those that receive the rain’s nourishment “[All] are nourished by rain,” everything on the mountains, rivers and land. All the different varieties of things on the land receive the rain, taking in water from the rain and clouds. This includes the “hundred grains,” sometimes known as the “five grains.” The five grains and other plants provide for us completely, for all of life’s needs. So, this is an analogy for “the Five Vehicles giving rise to the Hundred Good Deeds.” As long as we can encounter the Buddha-Dharma, we naturally can give rise to much goodness

The hundred grains can be summed up as five grains. This is an analogy for the Five Vehicles giving rise to the Hundred Good Deeds. Actually, the Hundred Good Deeds can also give birth to the Five Vehicles. Sugarcane is an analogy for Samadhi. Grapes are an analogy for wisdom.

The Buddha taught lay practitioners to uphold the Ten Good Deeds. Kind people who practice the Ten Good Deeds are able to influence other people to also give rise to good thoughts. It is the same way with the Five Precepts. These are things that we should not do, so we must not do them. As for things that we should do, we must be proactive. This is guarding against wrongs and stopping evils. It is the Human Vehicle. There are also the Hearer, Solitary Realizer and. Bodhisattva Vehicles. These kinds of teachings can all create the Hundred Good Deeds in this world.

Thus, “Actually, the Hundred Good Deeds can also give birth to the Five Vehicles.” In this kind of beneficial cycle, people transform each other. Kind people lead others to hear the Buddha-Dharma. These people listen to the Buddha-Dharma, and in the same way, the people of the Five Vehicles create more [goodness] from the Buddha-Dharma. This is a cycle. So, “The Hundred Good Deeds can also give birth to the Five Vehicles.” This is analogous to the hundred grains.

Sugarcane is “an analogy for Samadhi.” The sweetness of sugarcane is fixed; besides eating it raw, it can also be used to make sugar. This is an unchanging principle, so it is an “analogy for Samadhi.” Grapes are able to continually spread outward in the same way as [other] vines. There may be different kinds, but they are all vines that continue to spread. They continually produce things that are beneficial and necessary for humans. This demonstrates wisdom. Taking in one teaching, we produce many fruits. When we take the Dharma to heart, our wisdom continually grows and spreads

[They] are nourished by rain. All of them grow abundantly: The Dharma-rain is given to all equally. Thus all things are equally moistened, and there is not one thing that does not grow abundantly. This is an analogy for how with the Dharma-rain’s equal nourishment, there is nothing lacking.

“[They] are nourished by rain. All of them grow abundantly.” This is the Dharma-rain. “The Dharma-rain is given to all equally,” nourishing all on the mountains, rivers and land. This nourishment provides for all people. It is an analogy for the Dharma that all receive. People of great and limited capabilities all accept the Buddha-Dharma. So, “The Dharma-rain is given to all equally.” It is taught completely equally ․[They] are nourished by rain. All of them grow abundantly: The Dharma-rain is given to all equally. Thus all things are equally moistened, and there is not one thing that does not grow abundantly. This is an analogy for how with the Dharma-rain’s equal nourishment, there is nothing lacking. “Thus all things are equally moistened.” In accepting [the Dharma], those with great capabilities and capacities take in a great amount, and those with limited capabilities and capacities take in a lesser amount. However, the rain is equal. Thus, “There is not one thing that does not grow abundantly.” Everything accepts it in just the right amount. This is the analogy. “With the Dharma-rain’s equal nourishment, there is nothing lacking.”

Yes, the Dharma-rain nourishes all sentient beings. Sentient beings also must make the effort to be mindful and understand that since Beginningless Time, they have accumulated causes and conditions. These have permeated us over a very long time. All our actions [within] the. Five Skandhas, Twelve Entrances and. Eighteen Realms are stored in our consciousness. So, sentient beings bring karma with them and thus receive retributions in accordance with their causes and conditions. We must be clear that the Dharma can now provide us nourishment; we should know these principles. Then, after knowing these principles, we must make efforts to put them into practice and earnestly uphold them. We must comprehend that the Buddha’s one great cause for coming to this world was His hope that all people can deeply comprehend [these principles]. Therefore, we must always be mindful.

Episode 900 – The Dharma Cools the Raging Skandhas

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>> Sentient beings face the raging Five Skandhas. Skandha means covering, because they can cover our true nature. They fiercely bind us so it cannot manifest. Raging afflictions cover our nature. All sufferings are found in the Five Skandhas. As the Five Skandhas aggregate, suffering rages.

>> “Covering the light of the sun so the earth will be cool and refreshed, the thick clouds hang low and spread as if one could hold them up.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Their rain falls universally and equally everywhere in all four directions. The streams of rain are infinite, so that the spread of land has ample nourishment.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Their rain falls universally and equally: The Buddha expounding the Dharma is like the rain; it is given to all equally.

>> Everywhere in all directions: “All directions” is an analogy for the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds.

>> So, The streams of rain are infinite. The streams of rain are spread over vast areas in incalculable amounts. The sweet rain falling from the heavens nourishes the earth and brings moisture to all things.

>> The spread of land has ample nourishment: The spread of land refers to the home of the mind. Sentient beings returning to their nature is like the land receiving nourishment and moisture that reaches every inch. This is like the spread of land having ample nourishment everywhere.

>> With the Eight Tones and. Four Kinds of Unobstructed Eloquence, He responds universally to all kinds of capacities. All beings who listen to the Dharma will attain Buddhahood. Thus it says, ‘The spread of land has ample nourishment’.

>> The first of the Eight Tones: A beautiful tone. This means that though all heavenly beings, Two Vehicle practitioners and Bodhisattvas each possess pleasant voices, none have sufficiently beautiful tones. Only the Buddha’s tone of voice is never tiresome to those who hear it so they can enter the wondrous path. This is called a beautiful tone.

>> The second of the Eight Tones: A soft tone. This refers to how, with the Buddha’s compassion, the sound of His voice skillfully adjusts to all situations. It helps all who hear it give rise to joy so they can all give up their stubbornness.

>> The third of the Eight Tones: A harmonious tone. This refers to how the Buddha always abides in the Middle Way with wondrous understanding and peacefulness. Thus, His tone is elegant and appropriate, able to help those who hear it harmonize their thoughts.

>> The fourth of the Eight Tones: A respectful and wise tone. This refers to how the Buddha’s virtuous status is honored and lofty and His wisdom is clear and penetrating. Thus, His tone helps those who hear it be respectful and open up their wisdom and understanding.

>> The fifth is a non-effeminate tone. This refers to how the Buddha’s Surangama Samadhi gave Him the virtue of a great hero. The tone of His voice is gentle but powerful. It helps all who hear it have respect and awe. Mara and heretical practitioners are all subdued by it.

>> The sixth is an unerring tone. This refers to the Buddha’s perfect wisdom that illuminates all without obstructions. Thus His tone is meticulous and truthful, without any errors. It helps those who hear it to each attain Right Views.

>> The seventh is a deep and far-reaching tone. The Buddha’s wisdom is unfathomably deep, extremely deep. Thus, His tone sounds close even if He is distant. It reaches all in the ten directions. The volume is not too loud for those who are near and not too soft for those who are far away. It contains the deep principles of. His realization.

>> The eighth is an inexhaustible tone. This refers to the Tathagata’s inexhaustible vows and actions. He abides in the inexhaustible Dharma-treasury. Thus, with His tone, as those who hear search for the words’ meaning, they find it is boundless and inexhaustible. This is an inexhaustible tone.

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“Sentient beings face the raging Five Skandhas.
Skandha means covering,
because they can cover our true nature.
They fiercely bind us so it cannot manifest.
Raging afflictions cover our nature.
All sufferings are found in the Five Skandhas.
As the Five Skandhas aggregate, suffering rages.”

Why do sentient beings suffer? Because of the raging Five Skandhas. Skandha means covering. Form, feeling, perception, action, consciousness are the Five Skandhas. The Five Skandhas bring afflictions.

When we see external conditions of every form and color, we either desire them or hate them or suffer from not getting what we crave, etc. This is all because of “form.” When there is form, we naturally have feelings, and these feelings truly cause us many afflictions. If we are unable to eliminate the afflictions, they will cause us to take action. When we act, when we take action, we create karma. It is our perception that drives our body and mind to take action.

Of course, for the skandha of action, there is another aspect, which is the subtle and intangible changes, the changes of time, the changes of the world, the changes of material objects, the changes of our body and so on. All these are very subtle and intricate changes. Thus we face birth, aging, illness and death, and formation, existence, decay and disappearance, and arising, abiding, changing and ceasing, the changes within our minds. These are all very subtle and intricate. These are all called Skandhas.

Skandhas can also be called aggregates. Aggregate means collection. We just talked about form, feeling, perception, action, consciousness. These are the Five Aggregates. As these five are aggregated, they are also called the Five Skandhas. Thus, they cover and accumulate, so it is said they “can cover our true nature.” As long as these afflictions exist, our nature of True Suchness will be covered by them. Once we are covered, “They fiercely bind us so it cannot manifest.” Being fiercely bound is like flames suffocating us. What is it that cannot manifest? Our nature of True Suchness. Everyone’s nature of True Suchness has been covered with these layers upon layers for countless kalpas. Afflictions have accumulated layer upon layer, covering us as if we were smothered by the heat. The raging of the Five Skandhas refers to how “raging afflictions cover our nature.” So, we create many sufferings. “All sufferings are found in the Five Skandhas. As the Five Skandhas aggregate, suffering rages.” If we wish to engage in spiritual practice we must know these principles very clearly.

The previous sutra passage states, “Covering the light of the sun so the earth will be cool and refreshed, the thick clouds hang low and spread as if one could hold them up.”

The sun’s rays are so hot, as if it is fiercely binding us. These fires that bind us completely are an analogy for deviant thoughts, views and teachings. These give us many incorrect concepts and ideas. If sunny, cloudless days continue for months and years on end, the scorching heat will continue to build up. But once there are dense clouds, “thick clouds [that] hang low and spread,” the thick clouds will cover the sunlight, and the earth will be cooled and refreshed. Anywhere on earth, one would feel “as if one could hold them up.” This is the feeling in our minds.

Next it says, because dense clouds cover everything and the thick clouds hang low and spread, “Their rain falls universally and equally everywhere in all four directions. The streams of rain are infinite, so that the spread of land has ample nourishment.”

“Their rain falls universally and equally.” This rain falls equally on all. When the earth faces a drought, plants, trees and forests need rain, as do rivers and streams. This is especially so at the present;, our reservoirs are in need of water. What we hope for most is that the reservoirs will have enough water to supply our daily water needs so people will not need to worry. This requires that the

Their rain falls universally and equally: The Buddha expounding the Dharma is like the rain; it is given to all equally.

“rain falls universally and equally.” This is like how the Buddha teaches the Dharma. “His expounding the Dharma is like rain.” The Buddha’s teaching is like a timely rain. “It is given to all equally.” When it rains, whether on the high mountains, flat plains or the great sea, the rain falls on everything equally.

Everywhere in all directions: “All directions” is an analogy for the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds.

“Everywhere in all four directions” means that in the east, west, south and north, as long as the conditions are right, such as atmospheric pressure and other factors, it will naturally rain. In terms of the Buddha-Dharma, when causes and conditions are ripe, the Buddha comes to this world to teach the Dharma allowing it to spread in all directions.

So it says, “everywhere in all four directions. All four directions” is an analogy for the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds. It means that after we understand the Buddha-Dharma, we must begin our spiritual practice. We must start with the “ground of joy,” then advance in this way, step by step, until we reach the “ground of blazing wisdom.” There is this bright sunlight, but also clouds. It is bright, but there are clouds of compassion. This is the world of the mind. “All four directions” indicates that practicing the Bodhisattva-path begins with aspiring to have the abiding conducts, then aspiring to have the practices, aspiring to have the dedications of merits and so on to reach the grounds of freedom. Each has ten stages, so they are called the four Tens; this is the meaning of “all four directions.”

So, The streams of rain are infinite. The streams of rain are spread over vast areas in incalculable amounts. The sweet rain falling from the heavens nourishes the earth and brings moisture to all things.

“The streams of rain are infinite,” The rain keeps falling down in streams. Looking at the rain, it appears to come down in lines. “Streams” describes the rain’s appearance. The rain falls to the ground, spreading widely over mountains, rivers and land in incalculable amounts

So, “The streams of rain are infinite. The streams of rain are spread over vast areas in incalculable amounts. The sweet rain falling from the heavens nourishes the earth and brings moisture to all things.”

During a drought, we hope and pray for rain, sweet rain falling from the heavens, in order to moisten the land and “bring moisture to all things.” This way, all things will have moisture and water.

The spread of land has ample nourishment: The spread of land refers to the home of the mind. Sentient beings returning to their nature is like the land receiving nourishment and moisture that reaches every inch. This is like the spread of land having ample nourishment everywhere.

So, “The spread of land has ample nourishment. The spread of land” refers to “the home of the mind.” The spread of land means open and spacious land. In any country, the spread of land is a country’s territory. Here, it should refer to the land, to all the land in the world, which is like the home of sentient beings’ minds.

If everyone in the world could be of one mind, what mind would it be? A mind of kindness. We all share this kindness. Overall, this indicates that in this world, people’s hearts are united. This refers to how. “Sentient beings return to their nature like the land [receiving nourishment]”. Everyone has the same nature of True Suchness, but we bring much ignorance and habitual tendencies with us. The Buddha-Dharma [is taught] in hopes of being like rainwater moistening the land, helping everyone accept virtuous Dharma and allowing our minds to return to their nature,

to our nature of True Suchness. This is like the earth receiving rainwater, allowing all things on earth to be moistened. Everyone can receive the Dharma. It “reaches every inch.” As long as there is moisture in the earth, naturally all things will be “like the spread of land having ample nourishment everywhere.” Then all things on the land can each flourish luxuriantly, This requires that the world is in balance.

The Buddha-Dharma [is expounded] to balance sentient beings’ minds, to transform evil into good. How do we transform a mind which is dried out and bound fiercely? This is why when the Buddha came to this world, He taught the Dharma with the Eight Tones and the Four Kinds of Unobstructed Eloquence, unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are the Buddha’s Eight Tones and. Four Kinds of Unobstructed Eloquence

With the Eight Tones and. Four Kinds of Unobstructed Eloquence, “He responds universally to all kinds of capacities. All beings who listen to the Dharma will attain Buddhahood. Thus it says, ‘The spread of land has ample nourishment’.”

As long as we have the chance to receive the Buddha-Dharma, we will all be able to unlock our nature of True Suchness. We must work hard in our spiritual practice and go through the four Tens, the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds. This requires us to practice very mindfully. By practicing like this, we “will attain Buddhahood.”

The Buddha has Eight Tones to His voice with which He can spread the Dharma over the land.

The first of the Eight Tones: A beautiful tone. This means that though all heavenly beings, Two Vehicle practitioners and Bodhisattvas each possess pleasant voices, none have sufficiently beautiful tones. Only the Buddha’s tone of voice is never tiresome to those who hear it so they can enter the wondrous path. This is called a beautiful tone.

The first tone is a beautiful tone. “Though all heavenly beings, Two Vehicle practitioners and Bodhisattvas each possess pleasant voices,” they are still not good enough. They still do not have a beautiful tone. Only the Buddha’s tone of voice “is never tiresome to those who hear it.” When the Buddha speaks, people never tire of listening to it. So, “They can enter the wondrous path.” Those who hear the Buddha’s teaching will naturally take it to heart.

The second of the Eight Tones: A soft tone. This refers to how, with the Buddha’s compassion, the sound of His voice skillfully adjusts to all situations. It helps all who hear it give rise to joy so they can all give up their stubbornness.

The second tone is a soft tone. No matter how stubborn sentient beings are, upon listening to the Buddha’s voice, their hearts are softened and they are touched and transformed by the Buddha. This is because of “the Buddha’s compassion.” Because the Buddha’s mind is one of compassion and kindness, His voice naturally “adjusts skillfully to all situations”.” Even very stubborn sentient beings will be happy and let go of their stubbornness. They will soften and give up their stubbornness. That is why it is called a soft tone.

The third of the Eight Tones: A harmonious tone. This refers to how the Buddha always abides in the Middle Way with wondrous understanding and peacefulness. Thus, His tone is elegant and appropriate, able to help those who hear it harmonize their thoughts.

The third is a harmonious tone. This means that the Buddha always abides in the Middle Way “with wondrous understanding and peacefulness.” His tone is elegant and appropriate, “able to help those who hear it harmonize their thoughts.”

The Buddha always abides in the Middle Way of wondrous existence and true emptiness. He has “wondrous understanding and peacefulness.” No principles pose any trouble for the Buddha. His tone is elegant and appropriate, just right; He speaks the appropriate words, making no indiscreet remarks “[This is] able to help those who hear it harmonize their thoughts.” The Buddha’s voice enters our minds and our consciousness, completely harmonizing them. “Thus, it is called a harmonious tone.”

The fourth of the Eight Tones: A respectful and wise tone. This refers to how the Buddha’s virtuous status is honored and lofty and His wisdom is clear and penetrating. Thus, His tone helps those who hear it be respectful and open up their wisdom and understanding.

The fourth is a respectful and wise tone. This refers to how the Buddha’s virtue is very honored, very lofty. “His wisdom is clear and penetrating.” The Buddha’s wisdom is very clear and penetrating. “Thus, His tone helps those who hear it to be respectful and open up their wisdom and understanding.” Everything the Buddha says is respected by all. The Buddha’s virtue can subdue all sentient beings. So, sentient beings who listen to the Buddha’s voice naturally give rise to respect and thus “open up their wisdom and understanding.” Everyone who listens to the Buddha will naturally follow His voice, unlock their own wisdom and realize the principles. So, this is called a respectful and wise tone

The fifth is a non-effeminate tone. This refers to how the Buddha’s Surangama Samadhi gave Him the virtue of a great hero. The tone of His voice is gentle but powerful. It helps all who hear it have respect and awe. Mara and heretical practitioners are all subdued by it.

In the morning recitation, we see in the Surangama Mantra, the “great hero with great power.” It indicates that the World-Honored One has the virtue of a great hero. Therefore, His voice is gentle but firm, very gentle, but very powerful and firm. It is not the tender voice of a female. It is not; He has a non-effeminate tone which is able to “helps all who hear it have respect and awe. Mara and heretical practitioners are all subdued by it.” Such a gentle yet powerful tone will tame even Mara and heretical practitioners.

The sixth is an unerring tone. This refers to the Buddha’s perfect wisdom that illuminates all without obstructions. Thus His tone is meticulous and truthful, without any errors. It helps those who hear it to each attain Right Views.
The sixth is an unerring tone. This refers to the Buddha’s perfect wisdom that illuminates all without obstructions. Thus His tone is “meticulous and truthful,” without any errors. “It helps those who hear it to each attain Right Views.”

When the Buddha is about to speak, [His words] have passed through His perfect wisdom. He understands all principles without obstruction, so He is meticulous and careful; everything must undergo careful consideration. What kinds of capabilities are suited for which kinds of Dharma? The Buddha is very careful of this. He is vigilant in His understanding of the truth, the True Dharma, so the words He speaks are unerring, with absolutely no deviation or error. “It helps those who hear it to each attain Right Views.” Those who hear it will not deviate and will attain Right Views. Thus, it is called an unerring tone

The seventh is a deep and far-reaching tone. The Buddha’s wisdom is unfathomably deep, extremely deep. “Thus, His tone sounds close even if He is distant. It reaches all in the ten directions. The volume is not too loud for those who are near and not too soft for those who are far away. It contains the deep principles of. His realization.”

The Buddha’s voice is unobstructed by distance. Those who are near Him hear His voice as very gentle and appropriate. It is very agreeable and gentle. His voice is always like this.

“It reaches all in the ten directions.” People in all ten directions could hear Him. So, “The volume is not too loud for those who are near and not too soft for those who are far away. It contains the deep principles of. His realization.” Every sentence that everyone heard was the same; they all knew these were profound principles

The eighth is an inexhaustible tone. This refers to “the Tathagata’s inexhaustible vows and actions. He abides in the inexhaustible Dharma-treasury. Thus, with His tone, as those who hear search for the words’ meaning, they find it is boundless and inexhaustible. This is an inexhaustible tone.”

This means that the Buddha, with His actions and. His strength of vows, has walked this long and distant path. He cultivated the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds. He practiced continuously, lifetime after lifetime. His wisdom is like an infinite Dharma-treasury completely stored in His mind and in His ninth consciousness, which is the pure, undefiled Buddha-consciousness of True Suchness. Therefore, when He speaks, “Those who hear search for these words’ meaning.” Those who hear Him search mindfully for the meaning and follow these words. His words are like a path. “The sutras are a path; this path is a road to walk on.” His teachings have already become principles. We must mindfully search for these principles, must “search for these words’ meaning,” search for the meaning contained in His teachings. We will find it is boundless and inexhaustible. The meaning is truly profound. This is the inexhaustible tone.

In summary, the Buddha-Dharma is very profound. The Buddha’s voice alone possesses so many tones that can penetrate our minds and guide us to take the road we must walk on. Therefore, we must always be mindful.

Episode 899 – Refreshed in the Shade from the Heat of the Sun

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>> The cloud is like the Buddha’s reward-body. His actions are guided by wisdom and bring great benefit. The cloud of wisdom takes thousands of forms. The Dharma responds to conditions and is filled with nourishment. His great radiance is like lightning and. His Four Kinds of Unobstructed Eloquence are like thunder.

>> The Four Kinds of Unobstructed Eloquence: The unobstructed wisdom of the Dharma. The unobstructed wisdom of meaning. The unobstructed wisdom of rhetoric. The unobstructed wisdom of joyful eloquence. These are all perfect and without obstruction. Thus the Buddha can teach joyfully and freely.

>> “Kasyapa, you should know this is like a great cloud that arises in the world and covers all universally. This cloud of wisdom is filled with nourishment. Its lightning brings flashes of illumination, and the sound of thunder shakes all from afar. It brings delight to all.”        [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Next, Covering the light of the sun so the earth will be cool and refreshed, the thick clouds hang low and spread as if one could hold them up.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Covering the light of the sun so the earth will be cool and refreshed: The fiery light of the sun is an analogy for the burning afflictions of the hottest, most sultry days of summer. When covered by the clouds of compassion, the ground of the mind is cool and refreshed.

>> Cover: To hide from view When a Buddha is born in the world, the deviant light of 96 kinds of heretical teachings are all hidden from view and disappear.

>> The thick clouds hang low and spread: The flourishing clouds covering the sun are an analogy for the Buddha coming to the world like a cloud of compassion covering and descending. Those who see Him are filled with joy. This is like when there is a drought, and everyone hopes to see clouds and rainbows.

>> Thick clouds: These clouds look dense. This is an analogy for how the sincerity of the Buddha’s loving-kindness is thick and heavy. He looks down over the whole earth and the vitality it contains. This is just like the clouds hanging low, universally spreading and covering everything.

>> As if one could hold them up: This is an analogy for the Buddha’s reward-body, with its impressive Marks and Characteristics. He manifested as a human. Heavenly beings and humans gazed at Him in awe. They can learn it, but never attain it.

>> So, Though the Buddha is supremely honored, He still responds to all kinds of capabilities. Because He is kind and compassionate, sentient beings can easily get close to Him. This is like when clouds are hanging low and it looks like we can hold them up.

>> The Buddha upheld the truth while forming the provisional. He upheld the teachings of the true while expounding the Dharma with skillful means.

>> Upholding the teachings of the true has two meanings: 1. Teachings of transformation are for both inside and outside disciples 2. Teachings of discipline are only for inside disciples.  

>> 1. Teachings of transformation are for both inside and outside disciples: This describes the Tathagata’s teachings of transformation given throughout His life. They can connect both with those inner disciples who have received the Way and with outside people living secular lives. He leads them all to practice according to the teachings and escape from the sufferings of samsara. Thus the teachings of transformation are for both inside and outside disciples.

>> 2. Teachings of discipline are only for inside disciples. This refers to the Tathagata’s teachings of all rules and etiquette, which are solely for those inner disciples who have received the Way. With these they can uphold the Dharma and achieve the sacred fruit. Thus, it says teachings of discipline are only for inside disciples.

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“The cloud is like the Buddha’s reward-body. His actions are guided by wisdom and bring great benefit.
The cloud of wisdom takes thousands of forms. The Dharma responds to conditions and is filled with nourishment.
His great radiance is like lightning and. His Four Kinds of Unobstructed Eloquence are like thunder.”

That which sentient beings need is what all things on the land provide for our lives, especially things like grains, or like medicinal plants and so on, that can keep us healthy. So, in the Chapter on Medical Plants, I hope that everyone will understand to greatly respect all things on earth.

What all things in the world rely on, in addition to earth and air, is water; it is very important. In the cycles of the climate, naturally, all things in the world receive moisture and nourishment. The rain nourishes the earth, providing moisture to the ground. When all plants and trees on the earth have soil and water, along with good air, this is the environment that nurtures all things.

“The cloud is like the Buddha’s reward-body. His actions are guided by wisdom and bring great benefit.” So, the cloud is an analogy for the Buddha’s manifesting in the world. Life after life, wisdom guided His actions as. He came to benefit sentient beings. In particular, more than 2000 years ago, the Buddha appeared in the world, just like “the cloud of wisdom taking thousands of forms.” When we see clouds in the sky, if we mindfully observe them, they might look like an elephant in the sky, or like a lion, or like a monkey, or like a dragon. They take thousands of forms. The clouds in the sky have all kinds of shapes when we look up at them. This is [like how] “The Dharma responds to conditions and is filled with nourishment.” By adapting to all the various causes and conditions of sentient beings, the Buddha teaches according to capabilities; He responds to their minds and conditions. The Buddha’s teachings are like a gathering cloud of wisdom whose rain nourishes the minds of sentient beings. Thus, “The Dharma responds to conditions and is filled with nourishment”

[He] expounds the Dharma according to conditions. If you possess sharp capabilities, then the Buddha teaches the Great Vehicle Dharma, the one True Dharma. Those with sharp capabilities promptly accept it, taking this abundant Dharma to heart. The principles they understand will be so broad. If those who have limited capabilities listen to the Dharma, they limit it to benefiting themselves, to eliminating afflictions and engaging in practice for their own benefit. Though the Buddha moistens all of the earth with the one rain, [accepting it] depends on sentient beings, just like how in the forests of vegetation and trees on the land, big and small trees all absorb the same rain. The way that we accept the Buddha’s teachings is the same as this.

So, “His great radiance is like lightning and. His Four Kinds of Unobstructed Eloquence are like thunder.” When it is about to rain, we will see lightning. This is great radiance. He helps us all to see and hear clearly. Thus, “His great radiance is like lightning.” As for “His eloquence,” when the Buddha expounds the Dharma, it is as if a great radiance comes from His mouth, as His voice comes out while speaking. Thus, the Buddha has the Four Kinds of Unobstructed Eloquence, also called the Four Unobstructed Wisdoms

The Four Kinds of Unobstructed Eloquence: The unobstructed wisdom of the Dharma. The unobstructed wisdom of meaning. The unobstructed wisdom of rhetoric. The unobstructed wisdom of joyful eloquence. These are all perfect and without obstruction. Thus the Buddha can teach joyfully and freely.

First is the “unobstructed wisdom of the Dharma.” The Dharma is fundamentally formless, intangible. So, the Buddha uses all kinds of analogies to take the formless and intangible and analyze it for us, analyzing the Dharma within all substances, names and appearances. That is the unobstructed wisdom of the Dharma.

What of the unobstructed wisdom of meaning? From substances and appearances, the Buddha can analyze the hidden principles within. This is like a doctor of Chinese medicine who will not only tell us the names of the herbs but also their components, how they affect our bodies and how to use them, thoroughly explaining them for us. This is the unobstructed wisdom of meaning.

“The unobstructed wisdom of rhetoric” means that the Buddha can communicate in many languages. The dialects on both sides of the Ganges River were all known by the Buddha. The Buddha was born into the palace. He received a very good education and could already speak many languages. This is the unobstructed wisdom of rhetoric.

Next is “unobstructed wisdom of joyful eloquence.” The unobstructed wisdom of joyful eloquence starts with the unobstructed wisdom of the Dharma, of meaning and of rhetoric. Then we must also have joyful eloquence. “I am very willing to [explain the Dharma]. I am willing to expound the teachings you need.” Everything is [conveyed] completely and smoothly, since the Buddha teaches us joyfully and freely. These are the Four Unobstructed Wisdoms.

The Buddha’s Four Unobstructed Wisdoms are like thunder. The Dharma can be completely conveyed in any language. The Dharma is fully conveyed. The meaning is fully conveyed. The rhetoric is fully conveyed, and it is all with unobstructed joyful eloquence. Thus, the Buddha-Dharma can reach all. The Buddha came to this world in response to the needs of sentient beings. His reward-body’s actions are guided by wisdom toward the goal of benefiting sentient beings.

The previous sutra passage says, “Kasyapa, you should know this is like a great cloud that arises in the world and covers all universally. This cloud of wisdom is filled with nourishment. Its lightning brings flashes of illumination, and the sound of thunder shakes all from afar. It brings delight to all.”

These are the Buddha’s Four Unobstructed Wisdoms. By accepting the Buddha’s teachings and taking them to heart, everyone can open their minds and be understanding. They happily accept the teachings. This is the Buddha’s goal in coming to this world

Next, “Covering the light of the sun so the earth will be cool and refreshed, the thick clouds hang low and spread as if one could hold them up.”

Covering the light of the sun so the earth will be cool and refreshed: The fiery light of the sun is an analogy for the burning afflictions of the hottest, most sultry days of summer. When covered by the clouds of compassion, the ground of the mind is cool and refreshed.

It says, “Covering the light of the sun so the earth will be cool and refreshed”  If the sun is bright, then we need clouds [We need] the clouds of wisdom to cover us, to cover the sunlight. When a light breeze comes, it is very refreshing

Cover: To hide from view When a Buddha is born in the world, the deviant light of 96 kinds of heretical teachings are all hidden from view and disappear.

This is “covering. To cover” means to conceal. This is an analogy for. “When a Buddha is born in the world the deviant light of 96 kinds of heretical teachings are all hidden from view and disappear.”

Before the Buddha was born, before the Buddha-Dharma had been established, there were 96 religions in India. Each religion had its own way of practicing. Some practices were extreme. Some practiced with fire; some practiced in water. Everyone chose spiritual practices that involved much torment. This was what they chose. But then the Buddha appeared in the world. Everything that the Buddha taught us was for us to take the Middle Way, the principles of emptiness of all things and wondrous existence within that emptiness. Thus, He used the Middle Way, the Dharma in accord with both emotion and reason, to teach in this world.

The 96 kinds of heretical teachings are like a cloudless sky with the scorching sun continually shining. It is like a desert. The sand is burning and oppressive. The Buddha is like clouds in the sky. When the sun is burning and the ground is dry, “Dense clouds [spread] extensively,” [Then we know] it is about to rain. Thus, it “covers the light of the sun so the earth will be cool and refreshed.”

“The fiery light of the sun is an analogy for the burning afflictions of the hottest, most sultry, days of summer.” These are the summer days when it is hottest. Our minds are like this too. Our minds are dry, and furthermore, it is as if a fire is burning us, as if the sun is scorching the ground. These burning afflictions are the afflictions we sentient beings all have. Once the clouds of compassion cover us, when the clouds of compassion gather densely, they cover the sun’s rays. So, “Covering the light of the sun” means when we are covered by the clouds, the ground of our mind is cool and refreshed. The Buddha’s reward-body comes to the world like the gathering of dense clouds of compassion. It brings the Dharma-rain to moisten our minds.

The thick clouds hang low and spread: The flourishing clouds covering the sun are an analogy for the Buddha coming to the world like a cloud of compassion covering and descending. Those who see Him are filled with joy. This is like when there is a drought, and everyone hopes to see clouds and rainbows.

Thus, “The thick clouds hang low and spread.” This is like when the clouds keep emerging. The clouds keep gathering together. These are the “thick clouds”. “The thick clouds hang low and spread. The flourishing clouds” keep emerging to cover the rays of the sun.

This is an analogy for “the Buddha coming to the world like a cloud of compassion covering and descending.” This means that it is about to rain. When the Buddha comes to the world, He is about to spread the Dharma-rain. “Those who see Him are filled with joy.” When it is time to listen to the Dharma, our minds are very joyful. “This is like when there is a drought, and everyone hopes to see clouds and rainbows.” During times of drought, when we see the clouds gathering and rainbows about to appear, the appearance of clouds and rainbows show that the time for rain has come.

Thick clouds: These clouds look dense. This is an analogy for how the sincerity of the Buddha’s loving-kindness is thick and heavy. He looks down over the whole earth and the vitality it contains. This is just like the clouds hanging low, universally spreading and covering everything.

So, “These clouds look dense. This is an analogy for how the sincerity of the Buddha’s loving-kindness is thick and heavy”. “Thick clouds” means these heavy clouds have already gathered. The Buddha’s sincerity towards sentient beings is so thick and heavy. This means it is about to rain. It is the time when the rain is about to fall. This is like how the Buddha constantly observes sentient beings’ capacities, observing conditions to earnestly find the right time. Like a cloud, “The Buddha’s loving-kindness is thick and heavy. He looks down over the whole earth.” Like a cloud spreading over everything, descending from the sky and covering the land, such is the love of the Buddha. It is universal, like clouds and rain falling over the whole world. As for “the vitality it contains,” the vitality of the earth relies on the rain and dew, the clouds and rain. “This is just like the clouds hanging low, universally spreading and covering everything.” When the clouds hang low, it is the time when the rain is about to fall.

As if one could hold them up: This is an analogy for the Buddha’s reward-body, with its impressive Marks and Characteristics. He manifested as a human. Heavenly beings and humans gazed at Him in awe. They can learn it, but never attain it.

“As if one could hold them up” is “an analogy for the Buddha’s reward-body with its impressive Marks and Characteristics”. The Buddha’s reward-body has impressive Marks and Characteristics. He looked like a human being, and just upon seeing Him makes everyone happy. Heavenly beings and humans gazed at Him in awe. He had such an impressive appearance. “They can learn it, but never attain it.” We all really want to learn this; can we become like the Buddha, replete with 32 Marks? If we do not have enough virtue, there is no way we can become His equals.

His appearance makes everyone happy upon meeting Him. For numerous kalpas, He has accumulated blessed affinities. With blessed affinities, when we meet Him [we feel], “You and I seem to have an affinity. Seeing you, I feel so happy.” These are affinities from past lifetimes. So, the Buddha’s dignified appearance can be learned but not attained by sentient beings. The only way is to earnestly engage in practice and form good affinities with all beings. Creating blessings and forming good affinities is what we must do. This is the path of transforming sentient beings. Now, we are all paving this path to transform sentient beings in the future

So, “Though the Buddha is supremely honored, He still responds to all kinds of capabilities. Because He is kind and compassionate, sentient beings can easily get close to Him. This is like when clouds are hanging low and it looks like we can hold them up.”

Although the Buddha has attained Buddhahood, “He still responds to all kinds of capabilities.” He has finished “seeking the Buddha’s Way,” but He will still not abandon sentient beings. So, He comes to the world with one great cause and uses compassion to accommodate all of sentient beings’ various capabilities. So, sentient beings can easily get close to Him. “This is like when clouds are hanging low and it looks like we can hold them up.” It is like when the clouds seem to be so close that it seems we could embrace them. They feel so near to us. This is like when we understand the Buddha’s true teachings. We feel so close to the Buddha’s True Dharma.

Yet, for those who have limited capabilities, the Buddha gave provisional teachings “The Buddha upheld the truth while forming the provisional. He upheld the teachings of the true while expounding the Dharma with skillful means.”

The Buddha upheld the truth while forming the provisional. He upheld the teachings of the true while expounding the Dharma with skillful means.

Using the True Dharma, [the Buddha] draws near sentient beings. Sentient beings’ capabilities are still limited, so He uses provisional teachings. He kept the True Dharma in His mind, but to teach sentient beings, He had to use the Five or the Three Vehicles. “He upheld the teachings of the true while expounding the Dharma with skillful means.” When it came to sentient beings, there was nothing else the Buddha could do. He truly did everything He could.

Upholding the teachings of the true has two meanings: 1. Teachings of transformation are for both inside and outside disciples 2. Teachings of discipline are only for inside disciples.  

So, this is “upholding the teachings of the true” 1. Teachings of transformation are for both inside and outside disciples: This describes the Tathagata’s teachings of transformation given throughout His life. They can connect both with those inner disciples who have received the Way and with outside people living secular lives. He leads them all to practice according to the teachings and escape from the sufferings of samsara. Thus the teachings of transformation are for both inside and outside disciples. The first is “teachings of transformation.” This describes the Tathagata’s teachings of transformation that He gave throughout His life. They “are for both. They can connect [with] those inner disciples who have received the Way.”

1. Teachings of transformation are for both inside and outside disciples: This describes the Tathagata’s teachings of transformation given throughout His life. They can connect both with those inner disciples who have received the Way and with outside people living secular lives. He leads them all to practice according to the teachings and escape from the sufferings of samsara. Thus the teachings of transformation are for both inside and outside disciples.

Those outside are ordinary people, worldly people to whom He gave teachings. Inside refers to His disciples who followed the teachings to engage in practice. This helped them free themselves from the suffering of birth and death [In this way], “Teachings of transformation are for both inside and outside disciples.” These are the Buddha’s teachings.

2. Teachings of discipline are only for inside disciples. This refers to the Tathagata’s teachings of all rules and etiquette, which are solely for those inner disciples who have received the Way. With these they can uphold the Dharma and achieve the sacred fruit. Thus, it says teachings of discipline are only for inside disciples.

For the inside disciples engaged in practice, He taught them discipline and the precepts. They must all uphold the precepts and engage in spiritual practice. This was how He taught the inside disciples. “This refers to the Tathagata’s teachings of all rules and etiquette”. Spiritual practitioners have rules and etiquette which are about our demeanor, conduct and the rules for coming in and leaving and so on. These are teachings for the inner disciples “[They] are solely for those inner disciples who have received the Way.” The previous teachings are universal, while the latter are for spiritual practitioners that need to uphold the discipline and practice the Six Points of Reverent Harmony [These are] the rules in the Sangha. “With these they can uphold the Dharma.” Everyone must uphold the Dharma and achieve the sacred fruit; then we can quickly attain the same fruit as the Buddha. “Thus, it says the teachings of discipline are only for inside disciples.” This discipline is a teaching for those inside.

The Buddha made such great efforts, teaching the Dharma for 49 years. Even at this point it still required hard work and many kinds of analogies. He hoped that every one of us can realize that the cloud or the fog is right by our side. However, we still view the true as false and are not yet very grounded [in our practice]. Everything depends on whether we can always be mindful!

Episode 898 – The Cloud of Wisdom Covers All Universally

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>> What is right view? Not having bias toward emptiness or existence. With all-encompassing wisdom, the Buddha first teaches the provisional, then the true. Our minds and natures are inherently pure, and all phenomena come from the mind. Understanding that all appearances come from non-appearance is called right view.

>> “This is why, Kasyapa, I expound the Dharma according to ability and, with all kinds of causes and conditions, enable them to obtain right views.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Kasyapa, you should know; this is like a great cloud that arises in the world and covers all universally. This cloud of wisdom is filled with nourishment. Its lightning brings flashes of illumination, and the sound of thunder shakes all from afar. It brings delight to all.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Kasyapa, you should know; this is like a great cloud: This again praises the great cloud that brings rain which can nourish all things with no disparity. The great cloud is an analogy for the Buddha’s reward-body.

>> That arises in the world: This means that according to conditions, the Buddha manifested in this world. From absolute truth, the Dharma which responds to the world arises just like the birth of a cloud.

>> So, [It] covers all universally. His compassion covers all sentient beings in the Three Realms and Six Destinies. He transforms beings of every kind of capability. This is like a cloud covering all universally.

>> This cloud of wisdom is filled with nourishment: The cloud of wisdom in the Buddha’s body contains beneficial nourishment. With His reward-body He manifested the Eight Aspects of Attaining Enlightenment. All His actions were guided by wisdom. Thus this is called the cloud of wisdom. It is able to nourish sentient beings, thus it says it is filled with nourishment.

>> Its lightning brings flashes of illumination: An analogy for the Buddha’s reward-body, which appears in the world in response to ordinary people’s karma of the body, He entered the mundane world by being conceived and born, bringing a great light that shone universally. His wisdom is like lightning, brilliant and quick, bringing flashes of illumination everywhere.

>> The sound of thunder shakes all from afar: This is the analogy for the karma of speech of the Buddha’s reward-body, replete with Four Kinds of Unobstructed Eloquence. He expounds the Dharma like the lion’s roar, so that all kinds of beasts are afraid, and He scares all demons into submission. His Dharma-voice responds perfectly and like thunder shakes all from afar.

>> It brings delight to all: Delight is happiness. The Threefold Karma of the Buddha’s reward-body is free from faults. Like a ship of compassion in the sea of suffering, everything He taught brings sentient beings in the Five Destinies and Three Vehicles joy and benefits.

>> So, Just as lightning flashes, He can illuminate and move people. Just as thunder shakes us, He can scare evildoers into submission. Covering the light of the sun is an analogy for eliminating heretical teachings. This is praising the merits of the great cloud.

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“What is right view? Not having bias toward emptiness or existence.
With all-encompassing wisdom, the Buddha first teaches the provisional, then the true.
Our minds and natures are inherently pure, and all phenomena come from the mind.
Understanding that all appearances come from non-appearance is called right view.”

Let us put our effort into understanding. What is right view? Not having a bias toward emptiness or existence. This is right view. It is walking the Middle Way. This is called having right views. As Buddhist practitioners, we cannot be attached to emptiness and, even more so, cannot be biased toward existence. We must know this. As Buddhist practitioners, we hope to walk the path of right views, the great, direct Bodhisattva-path, and continue to advance diligently. If we deviate toward emptiness, [we think of] everything as false and illusory and thus will no longer diligently advance. If we are biased toward existence and cling to material things as [actually existing], we will always be [focused on] me and mine. Our greed will be boundless and never-ending. This is why we sentient beings have afflictions, why we are deluded. We remain unable to eliminate [our afflictions]. So, as Buddhist practitioners, it is most important to understand right views and to have right thinking, right views, right mindfulness, follow right practices etc.

Our methods of spiritual practice are inseparable from the Four Noble Truths and the teachings of Twelve Links of Cyclic Existence. With right understanding and views, naturally we will be able to break through heretical teachings and biased views such as of existence and emptiness. If we know the karmic law of cause and effect, then we will not be influenced by these types of incorrect teachings that cause us to be deluded.

I heard of a case [that illustrates] this. A family had a child who was only ten years old and had a brain tumor. They were introduced to Dalin Tzu Chi Hospital. Our doctors at the Dalin Hospital evaluated him and confirmed that to do surgery at that time would be fairly dangerous. But they told them, “The surgery has to be done. We are going to use a certain procedure so that we can operate as soon as possible. There shouldn’t be any problems.” When they heard surgery was going to be performed, the parents asked a medium to consult the spirits. The response they got was to go to a hospital that was close to the sea. Tzu Chi Dalin Hospital was not close to the sea, so they had to find a hospital that was.

They found a hospital that was close to the sea. After the surgery was performed, some time passed and the child was discharged. However, the child’s condition did not get better. After some time passed it got even more serious, and [the condition] recurred. He returned to our hospital in this condition. Saving life is most important, because life is priceless. Thus everyone on the medical staff gathered together [to discuss it]. This surgery would be more difficult than before. So, the opinions of many were considered. After a long surgery, the Intensive Care Unit team cared for him until he was finally able to leave the ICU and stay in a regular ward. Thanks to everyone’s effort and care, we were able to see this child gradually recover. He actually recovered quite well. This child finally recovered to the highest possible degree of health.

So, if surgery had been performed immediately, his chances of recovery would have been higher, but they had delayed, and another surgery was needed that was difficult and complicated. Just think, isn’t this having incorrect beliefs?

As Buddhist practitioners, we must break away from deviant practices and deviant views on existence, emptiness, etc. This is having right views. We must eliminate all our incorrect perspectives. This is having right views, not being biased toward emptiness nor existence. On the right path in between, on the correct road, we continue moving forward. This is truly the great, direct Bodhisattva-path that allows us to attain all-encompassing wisdom. All-encompassing wisdom is the Buddha’s wisdom. The Buddha uses His wisdom to guide us, but sentient beings have dull capabilities. So, because we have limited capabilities, the Buddha first guided us with provisional means. The Buddha must use countless skillful means in order to teach and guide us.

We should understand that. “Our minds are inherently pure, and all phenomena come from the mind.” People’s minds all intrinsically have the same nature of True Suchness. We should understand that everything is created by the mind. In our spiritual cultivation, we must practice until right understanding, right views and right mindfulness are always present in our minds. If our minds go astray, we will stray onto a deviant path. So, all phenomena come from the mind.

“Understanding that all appearances come from non-appearance is called right view.” All these principles, as we continually say, have no form or substance. But all the things that we see have underlying principles contained within them. So, we say to “understand that all appearances come from non-appearance.” Don’t all these things exist because of the coming together of [causes and conditions]? No matter what kind of flower or grass it is, the seed has its own principles. It needs the causes and conditions of the four elements to come together to be able to grow in this space. When these factors are not present, things will not appear. So, “Understand that all appearances come from non-appearance.” If we can understand this, we will not be deluded about appearances and will be able to see everything. If we understand everything we see with our eyes, we will not be deluded by it.

So, the previous sutra passage says, “This is why, Kasyapa, I expound the Dharma according to ability and, with all kinds of causes and conditions, enable them to obtain right views.”

With His wisdom, that all-encompassing wisdom, the Buddha adapts to sentient beings’ capabilities. “I expound the Dharma according to ability.” Does this person have the resolve and ability to be willing to accept this responsibility? So, “With all kinds of causes and conditions, [He] enables them to obtain right views.” This allows those people to all open up their perspective and see clearly. Then they willingly form great aspirations and make great vows. With this kind of power, they will undertake the aspiration to save and transform sentient beings. This is the mindfulness of the Buddha.

The next sutra passage states, “Kasyapa, you should know; this is like a great cloud that arises in the world and covers all universally. This cloud of wisdom is filled with nourishment. Its lightning brings flashes of illumination, and the sound of thunder shakes all from afar. It brings delight to all.”

This verse is praising “the great cloud that brings the rain.” When great clouds gather together, we know that rain will fall and cover the entire earth. This “can nourish all things”

Kasyapa, you should know; this is like a great cloud: This again praises the great cloud that brings rain which can nourish all things with no disparity. The great cloud is an analogy for the Buddha’s reward-body.

In this way, clouds gather and rain falls. Then on this dry land, all things receive nourishment from the rain “with no disparity,” whether they are big trees or little trees, whether rivers, creeks, streams or ponds. These are all different bodies of water. So, this great cloud that brings rain can nourish all things equally with no disparity.

The great cloud is an analogy for the Buddha’s reward-body. As long as the Buddha’s reward-body comes to this world, He manifests according to conditions

That arises in the world: This means that according to conditions, the Buddha manifested in this world. From absolute truth, the Dharma which responds to the world arises just like the birth of a cloud.

This is an analogy for how the Buddha’s causes and conditions have matured and [He has] come to our world. Starting at Deer Park, He began to carry out the work of promoting the Dharma and benefiting all life. So, “From absolute truth, the Dharma which responds to the world arises.” This is the principle. After attaining Buddhahood in the human realm, He travelled everywhere to expound the Dharma, the path of enlightenment. This is “just like the birth of a cloud.” When clouds begin to gather, we can see it. This is like how the Buddha’s reward-body comes to the human realm and, in accordance with sentient beings’ needs, nurtures them with Dharma-rain, expounding the Dharma for sentient beings

So, “[It] covers all universally. His compassion covers all sentient beings in the Three Realms and Six Destinies. He transforms beings of every kind of capability.” This is like a cloud covering all universally.

If we see clouds in the sky, the coming of clouds indicates that the rain will be widespread. This represents the compassion of the. Buddha’s reward-body coming to the human realm. His compassion is universal. It extends not just to the human realm, but to everything we can see and to what we cannot see in the Three Realms.

The Three Realms are [due to] the desires of sentient beings’ minds. There is the “desire realm” as well as all that we can see and all that our heart desires in the “form realm.” There is even [a realm] beyond the forms we see, where our minds still fluctuate and are unsettled with ignorance and afflictions. This is called the “formless realm.” We have transcended the things that have form, but our minds still waver and think of things we want, but cannot attain. These things are distant from us, but our minds cannot let go and keep fluctuating. Or if a particular person is unhappy with us, they slander and harm us, causing us to suffer for a long time. Though this person has left, in our minds, the hate still remains. In this way, even if no trace of [the thing] is left, in our minds, we still have layers of afflictions. This is all part of the Three Realms. We ordinary sentient beings are still covered by these conditioned phenomena that cause us to act.

The Buddha is like a cloud that brings rain, sending the Dharma-rain to eliminate the desires and forms in our minds, washing away the dust-like delusions and ignorance. This is called “covering all universally. He transforms beings of every kind of capability.” With the Buddha’s all-encompassing wisdom, He uses right understanding and views to guide us down a path of proper spiritual practice. “This is like a cloud covering all universally,” helping our minds receive the Dharma-rain and be nurtured [by the Dharma]. This is the wisdom and compassion of the Buddha.

This cloud of wisdom is filled with nourishment: The cloud of wisdom in the Buddha’s body contains beneficial nourishment. With His reward-body He manifested the Eight Aspects of Attaining Enlightenment. All His actions were guided by wisdom. Thus this is called the cloud of wisdom. It is able to nourish sentient beings, thus it says it is filled with nourishment.

“The cloud of wisdom in the Buddha’s body contains beneficial nourishment” This is the Buddha’s wisdom, what is in His Dharma-body. For countless kalpas, He had been accumulating [wisdom], returning life after life to transform and benefit sentient beings. Thus, when the causes and conditions matured, He manifested His reward-body and the Eight Aspects of Attaining Enlightenment. As causes and conditions matured, His reward-body came to the human realm and. He was born in the kingdom of Kapilavastu, going through the. Eight Aspects of Attaining Enlightenment. “All His actions were guided by wisdom.” Throughout the process, His actions were guided by wisdom. “Thus, this is called the cloud of wisdom.”

“It is able to nourish sentient beings, thus it says it is filled with nourishment.” It contains so much Dharma! All sentient beings and all beings on earth, especially humans, with our inner worlds, can accept the Buddha’s teachings and the ground of our minds can be moistened.

There is another analogy, “Its lightning brings flashes of illumination”

Its lightning brings flashes of illumination: An analogy for the Buddha’s reward-body, which appears in the world in response to ordinary people’s karma of the body, He entered the mundane world by being conceived and born, bringing a great light that shone universally. His wisdom is like lightning, brilliant and quick, bringing flashes of illumination everywhere.

The analogy of lightning refers to the Buddha’s reward-body, which responds to the humans’ karma of the body. He still had to be conceived; He was born just like ordinary beings. He “brings a great light that shone universally.” Being born in the human realm, He was like a light shining in the boundless dark night of the world. The darkness of the human realm was illuminated. So, “His wisdom is like lightning, brilliant and quick, bringing flashes of illumination everywhere.” The Buddha-Dharma is like a lamp [shining]. As long as we take the Dharma to heart, our minds will be filled with light. The Buddha’s birth is like the dawning of a day,

The sound of thunder shakes all from afar: This is the analogy for the karma of speech of the Buddha’s reward-body, replete with Four Kinds of Unobstructed Eloquence. He expounds the Dharma like the lion’s roar, so that all kinds of beasts are afraid, and He scares all demons into submission. His Dharma-voice responds perfectly and like thunder shakes all from afar.

“and the sound of thunder shakes all from afar”. When the thunder sounds, it can be heard from very distant places. “This is the analogy of the karma of speech of the Buddha’s reward-body, replete with the Four Kinds of Unobstructed Eloquence.” The voice from the Buddha’s mouth and the Dharma He expounds is like thunder; nothing can obstruct Him. The Buddha’s speech has the. Four Kinds of Unobstructed Eloquence, and He expounds the Dharma like the lion’s roar, His voice is loud in expounding the Dharma, allowing everyone to thoroughly hear. When they can hear it, they take it to heart and can accept it. When the lion roars, “all kinds of beasts are afraid.” This is “scaring all demons into submission.” Right Dharma breaks through deviant teachings. The Buddha’s Dharma-voice can harmoniously bring together sentient beings of all capabilities. “It is like thunder that shakes all from afar.”

“It brings delight to all”. Everyone heard His voice and was very happy.

It brings delight to all: Delight is happiness. The Threefold Karma of the Buddha’s reward-body is free from faults. Like a ship of compassion in the sea of suffering, everything He taught brings sentient beings in the Five Destinies and Three Vehicles joy and benefits.

Thus, “The Threefold Karma of the Buddha’s reward-body is free from faults.” As the guiding teacher of sentient beings of the Three Realms, His physical conduct was pure. This kind of bodily appearance allows everyone to be clear on what it is to have pure karma of the body and pure karma of speech. Of course His karma of the mind was also pure and free of faults

[His teachings are] “like a ship of compassion in the sea of suffering.” Sentient beings who are adrift in the sea of suffering can get help from the ship of compassion and be saved “[He brings joy to] the Five Destinies and. Three Vehicles.” They can have happy lives and attain benefit. This is like being lost in a great sea; when we see a ship, we know that we can be saved

So, Just as lightning flashes, He can illuminate and move people. Just as thunder shakes us, He can scare evildoers into submission. Covering the light of the sun is an analogy for eliminating heretical teachings. This is praising the merits of the great cloud,

which is when the Buddha’s reward-body comes to the human realm, replete with many gathered virtues.

As Buddhist practitioners, we must understand right views right views are not biased toward emptiness, nor are they biased toward existence. When our thoughts are right, all things are right. I hope that we can all work hard to understand that the importance of clouds and rain for life is like that of the Right Dharma for our minds. It is so urgently needed. We must experience and understand this. Therefore, we must always be mindful.

Episode 897 – The Dharma Was Not Quickly Expounded

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>> The Buddha manifested as the Dharma-king for one great cause. In order to adapt to sentient beings, He expounded all kinds of Dharma, enabling them to enter the Buddha’s right mindfulness, contemplation and practice. Because He looked at what everyone could accept, He did not quickly expound this.

>> “At that time, the World-Honored One, wishing to restate His meaning, then spoke these verses ‘The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma’.”      [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Tathagata, out of respect and profound and far-reaching wisdom, had long been silent about its essence and did not quickly expound this. If those with wisdom hear this Dharma, they will have faith and understanding. Those without wisdom will have doubt and regret, thus they will always lose [the benefits].”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> He had long been silent about its essence and did not quickly expound it: To give the teachings of the One Reality, He had to wait for conditions and teach whenever He could. The Buddha only expounded the [True] Dharma after more than 40 years. Thus it says, [He] did not quickly expound it.

>> This repeated verse explains the reason He could not quickly expound it: He was still afraid that sentient beings lacked wisdom. If they heard that there was only the One Buddha Vehicle, that there was no second or third vehicle, they would not have had faith and understanding but would give rise to doubt and slander. Then they would forever lose the great benefit of attaining Buddhahood. So, it would not be good to hastily expound it.

>> “This is why, Kasyapa, I expound the Dharma according to ability and, with all kinds of causes and conditions, enable them to obtain right views.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> This is why, Kasyapa, I expound the Dharma according to ability: “With all kinds of causes and conditions” is praising the Buddha’s use of skillful means to first give the provisional, then the true. With all kinds of causes and conditions, He expounded according to ability by first giving the provisional teachings.

>> This is like what the long-form prose says: [He] knows the depths of sentient beings’ minds and the paths they walk. The Chapter on Skillful Means also says: With infinite, countless skillful means, with various causes and conditions, with analogies and expressions, He has proclaimed all Dharma to sentient beings.

>> This is why, Kasyapa: He told Kasyapa that this was the reason. I expound the Dharma according to ability: He expounded the Dharma according to their capacities and abilities.

>> With all kinds of causes and conditions, whether He expounded the Five Vehicles or the Three Vehicles, these were all conditions for skillful means.>> Enable them to obtain Right Views: This means that afterwards, He revealed the true. As it says in the long-form prose, [He] revealed all wisdom to sentient beings. Or as it says in the Chapter on Skillful Means, “[all] ultimately attain all-encompassing wisdom”.

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“The Buddha manifested as the Dharma-king for one great cause.
 In order to adapt to sentient beings, He expounded all kinds of Dharma,
enabling them to enter the Buddha’s right mindfulness, contemplation and practice.
Because He looked at what everyone could accept, He did not quickly expound this.”

The Buddha-Dharma is very profound. In order to adapt to sentient beings’ capacities, the Buddha taught according to the conditions. Actually, He only wanted to teach one thing, hoping we would all be able to realize that we have in us an intrinsic nature of True Suchness equal to that of the Buddha. The Buddha hoped that we could all aspire to awaken the great compassion within us and walk the Bodhisattva-path to widely transform sentient beings. This was the Buddha’s one great cause. This was why He appeared in this world as the Dharma-king.

He was just like us ordinary people. He had to undergo the hardship of spiritual practice in order to reach awakening and attain Buddhahood. This awakening meant that. He gained understanding of the Dharma contained within all things in the world.

The Dharma is intangible, but the Buddha brought these intangible principles together with objects, matters and appearances and analyzed them for us to understand. So, “In order to adapt to sentient beings, He expounded all kinds of Dharma.” This is because sentient beings’ capabilities differ. Whether the Five Vehicles or the Three Vehicles, everything was taught for sentient beings’ sake, in order to suit sentient beings’ capabilities. Thus, He gave all kinds of teachings. By using this sequence, He hoped that they would have the causes and conditions to accept the Buddha-Dharma. More importantly, He hoped the disciples who had aspired to engage in spiritual practice would go on from their understanding of the Small Vehicle to enter into the Middle Vehicle and realize the impermanence of this world. Then they could then go further to make the best use of this impermanent life by quickly accepting the Great Vehicle Dharma. He hoped that they all would form great aspirations and make great vows to carry on the Buddha-Dharma by going among others. Otherwise, the Dharma would be lost.

This was the Buddha’s one great cause; “In order to adapt to sentient beings, He expounded all kinds of Dharma.” He did this for the purpose of “enabling them to enter the Buddha’s right mindfulness, contemplation and practice.” The Buddha hoped everyone could broaden their minds, clarify their thinking and diligently engage in spiritual practice. At the Lotus Dharma-assembly, this was what He most hoped for from His disciples. “Because He looked at what everyone could accept, He did not quickly expound this.” In the past, He took His time to observe and teach them according to their capabilities. Would they be able to accept this Great Dharma? This was why, for over 40 years, “He did not quickly expound this.” Yet by the time of the Vulture Peak Assembly, the Buddha had already entered old age, so now He was anxious to teach it right away. This was what the Buddha was most eager to do.

So, the previous passage is a repeated verse. The long-form prose [section] has finished, so He is repeating Himself through verse; this is more profound than the long-form prose. Thus, He repeated Himself once more.

The previous passage states, “At that time, the World-Honored One, wishing to restate His meaning, then spoke these verses ‘The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma’.”

He still had to adapt to sentient beings’ desires. So, the Buddha revealed how He had eliminated all afflictions. All our afflictions can be categorized as “existence.” What is it that exists? What “exists” are our afflictions, which give rise to further afflictions. This is “existence.”

It is like when a woman first becomes pregnant; she says, “I am having a baby.” Indeed, she “has” a baby, which means a baby will come into “existence.” Can she rely on this child for a lifetime? Will the child bring her a lifetime of joy and peace of mind? Not necessarily. It depends on whether mother and child brought positive or negative affinities with them. In any case, even love brings afflictions with it. Now, this new “existence” comes bringing love, and with love comes the suffering of parting with those we love. These affinities may be good, but they also bring with them more “existence”; they bring with them the afflictions caused by love. Or, [some children] cause their parents to worry from a young age. This is the suffering of meeting those we hate.

We often hear parents complain, “This child has come to collect a karmic debt. I must owe this child something.” Isn’t this true? This is “existence,” the existence of the suffering of parting with those we love, meeting those we hate. In life, we face the “existence” of many afflictions. At the same time, the Buddha completely understood these principles, those of all things in the world and of sentient beings’ states of mind. The Buddha had eliminated all afflictions, so He is called “the Dharma-king who breaks through existence.” When the Buddha came to this world, He adjusted to causes and conditions in this world. When causes and conditions matured, He attained Buddhahood. He manifested the attainment of Buddhahood to transform sentient beings. Even more importantly, with the Dharma He attained after achieving Buddhahood, He began to hope that His disciples would likewise be able to pass [the teachings] on.

In the next passage, it again states, “The Tathagata, out of respect and profound and far-reaching wisdom, had long been silent about its essence and did not quickly expound this. If those with wisdom hear this Dharma, they will have faith and understanding. Those without wisdom will have doubt and regret, thus they will always lose [the benefits].”

“The Tathagata, out of respect….” Out of respect for what? Out of respect for all teachings. The profound wisdom and far-reaching wisdom attained by the Tathagata was not attained in a single lifetime. In fact, for countless kalpas in the past, Sakyamuni Buddha had had deep respect for the teachings of all Buddhas. All along the way, He cultivated wisdom, which came from [the teachings of] all Buddhas, He continually accumulated [wisdom] as He sought the path to Buddhahood. It was profound and far-reaching; this took a very long time. His wisdom grew over many lifetimes. Only in this lifetime did He seize the opportunity and declare, “I have attained Buddhahood. I have become enlightened.”

After He became enlightened, there were things He wanted to tell everyone, but sentient beings’ capabilities were [insufficient]. Thus, He took this Dharma and respectfully stored it deep in His heart. So, He “long [remained] silent about its essence.” For a period of 42 years, “He did not quickly expound this.” There was nowhere that He could just teach the principles of the One Vehicle. He had to teach according to capabilities, and He had to take things slowly,

because for sentient beings, “If those with wisdom hear this Dharma, they will have faith and understanding.” It was only those who had wisdom who would have faith and be able to understand. “Those without wisdom will have doubt and regret.” For those without wisdom, if the Great Dharma was taught, not only would they not understand, but doubts and regrets would arise inside of them. Where there is doubt, there cannot be faith. Their minds would become disturbed, and once disturbed, they might be lost forever.

Our time to engage in spiritual practice is short! People may see the merits and virtues others accrue from doing good deeds and wish to quickly begin doing the same. However, after encountering only a few challenges, their faith is diminished, and they give rise to regrets and become confused [They might] start slandering the Dharma, sweeping away all good they have done, while at the same time defiling the virtuous Dharma. In this way, they create a lot of [bad] karma. This will be harmful to sentient beings and result in the creation of more karma. This is why the Buddha chose not to teach right away. He needed to observe their capabilities and accommodate them, taking things slowly. This was why He spent more than 40 years on this.

The Tathagata, out of respect and profound and far-reaching wisdom, had long been silent about its essence and did not quickly expound this. If those with wisdom hear this Dharma, they will have faith and understanding. Those without wisdom will have doubt and regret, thus they will always lose [the benefits].”

So, “The Tathagata, out of respect and profound and far-reaching wisdom….” This refers to [the Buddha expounding] “the true teachings with His true wisdom.” With His profound wisdom, the Buddha understood the True Dharma. But teaching the True Dharma He understood, the true teachings, was truly difficult. So, as it says in the Chapter on Skillful Means, “These teachings are all for the sake of the One Buddha Vehicle. These myriad sentient beings listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom.”

The Buddha wanted us to immediately understand that all Dharma is contained in the One Buddha Vehicle. Sentient beings have been taught by all Buddhas, not only by Sakyamuni Buddha. It was not only in this one lifetime that they encountered Sakyamuni Buddha; they had these causes and conditions in past lives. They had all heard the Dharma before. It was just that they did not have deep faith and understanding. In our ignorance and lack of awareness, we fell into the state of the Six Realms and the four kinds of beings to be repeatedly reborn as sentient beings.

The Buddha hoped that everyone at that time could be earnest and mindful; the purpose of listening to the Dharma is to “ultimately attain all-encompassing wisdom.” However, even if sentient beings had heard the Dharma in the past, the sentient beings the Buddha faced now were nevertheless unenlightened beings. This One True Vehicle, the ultimate Buddha-Dharma, is not something that those in His presence were able to understand. So, “He had long been silent about its essence.” This teaching was very important, yet He “had long been silent about its essence and did not quickly expound it.” When He first achieved enlightenment, it was impossible for Him to begin to teach sentient beings the ultimate One Vehicle Buddha-Dharma

He had long been silent about its essence and did not quickly expound it: To give the teachings of the One Reality, He had to wait for conditions and teach whenever He could. The Buddha only expounded the [True] Dharma after more than 40 years. Thus it says, “[He] did not quickly expound it.”

So, “To give the teachings of the One Reality, He had to wait for conditions and teach whenever He could.” He had to wait for the people who had the conditions and affinities so He could teach according to their capabilities, and expound something they could understand. So, “The Buddha only expounded the [True] Dharma after more than 40 years.” These teachings of the One Reality were only taught 40 years later when He had no choice but to teach them. It was then that He taught that which “He had not quickly expounded.” It had been set aside for such a long time. Now it was time; time waits for no one. Time does not wait for any person. The Buddha was already more than 70 years old, and not teaching it was no longer an option.

So, finally He taught it, more than 40 years later. Thus, “If those with wisdom hear this Dharma, they will have faith and understanding. Those without wisdom will have doubt and regret, thus they will always lose [the benefits]”

This repeated verse explains the reason He could not quickly expound it: He was still afraid that sentient beings lacked wisdom. If they heard that there was only the One Buddha Vehicle, that there was no second or third vehicle, they would not have had faith and understanding but would give rise to doubt and slander. Then they would forever lose the great benefit of attaining Buddhahood. So, it would not be good to hastily expound it.

This is describing why. He repeated Himself in verse. In other words, why was it that He could not quickly expound it? The reason He could not quickly expound it was because He was worried; He feared sentient beings lacked wisdom. He considered sentient beings’ lack of wisdom. If they lacked wisdom and. “If they heard that there was only the One Buddha Vehicle, that there was no second or third vehicle, they would not have had faith and understanding.” He worried that if He suddenly told them that the Three ultimately return to the One, they would not have been able to understand. They would start to doubt, and this could give rise to slander. “Then they would forever lose the great benefit of attaining Buddhahood.”

If they began to give rise to slander, thinking, “I don’t want to listen to this Dharma. I don’t want to believe in it,” then they might have gone and slandered it, and this slander would influence many others, possibly severing their roots of goodness. The karmic force of slander is great. This why at that time the Buddha was very careful and took great pains. Clearly these words were what everyone really needed to hear, yet He kept them in His heart for a long time. Time would no longer allow Him to wait; He had no choice but to teach it now, even if it resulted in a situation where 5000 people left the Dharma-assembly. Think about it; how must He have felt? But the Buddha could wait no longer to teach it. Even at the Lotus Dharma-assembly, He still had many difficulties.

Spreading the Buddha-Dharma in the world is a rough road. It really is not easy! There is so much to be considered [Not only] did people lack faith and understanding they even tended to doubt and slander. “Then they would forever lose the great benefit of attaining Buddhahood.” If sentient beings were to lose out on the benefit of attaining Buddhahood, the Buddha would not be able to bear it. He could not bear this happening to sentient beings, for they would fall into afflictions and ignorance again. It was because of the Buddha’s compassion that. “He could not quickly expound it.” He would not teach it hastily. This was the Buddha’s compassion.

Next it states, “This is why, Kasyapa, I expound the Dharma according to ability and, with all kinds of causes and conditions, enable them to obtain right views.”

The Buddha could not allow sentient beings to give rise to doubt or to begin to slander, so He again called on Kasyapa. “Kasyapa! What can I do?” I must “expound the Dharma according to ability. With all kinds of causes and conditions [I] enable them to obtain right views.” This was what the Buddha felt.

This is why, Kasyapa, I expound the Dharma according to ability: “With all kinds of causes and conditions” is praising the Buddha’s use of skillful means to first give the provisional, then the true. With all kinds of causes and conditions, He expounded according to ability by first giving the provisional teachings.

So, He had to use “skillful means to first give provisional teachings, then the true.” According to the various causes and conditions, “He expounded according to ability by first giving the provisional teachings.” He first taught through skillful means, right up until this point. It was then He had to teach the One True Dharma. But to teach the One True Dharma, He had to use all kinds of causes and conditions. “He expounded according to ability by first giving the provisional teachings.” First, He had to give provisional teachings and use skillful means to teach them.

This is like what the long-form prose says: [He] knows the depths of sentient beings’ minds and the paths they walk. The Chapter on Skillful Means also says: With infinite, countless skillful means, with various causes and conditions, with analogies and expressions, He has proclaimed all Dharma to sentient beings.

As it says in the Chapter on Medicinal Plants, “He knows the depths of sentient beings’ minds and the paths they walk.” The Buddha already knows all of this. Like the long-form prose says, the Buddha had completely understood the minds of sentient beings.

“The Chapter on Skillful Means also says [this].” It also says this in the Chapter on Skillful Means. The sutra passage says, “With infinite, countless skillful means, with various causes and conditions, with analogies and expressions, He has proclaimed all Dharma to sentient beings.” He used infinite different skillful means to teach. He taught according to causes and conditions, giving teachings with analogies and expressions in the hope that sentient beings could accept them.

“This is why, Kasyapa….” This was what the Buddha said to Kasyapa. Actually, though He singled out Kasyapa, He was really speaking to everyone. He called out Kasyapa’s name because he was a very close disciple. “You understand me the most, but this is for everyone to listen to”

This is why, Kasyapa: He told Kasyapa that this was the reason. I expound the Dharma according to ability: He expounded the Dharma according to their capacities and abilities.

“Kasyapa, you know my mind.” So, “This was the reason. I expound the Dharma according to ability.” It was because sentient beings had no faith or understanding; they were unable to believe or understand. When they doubted, slander would arise.

So, He “expound the Dharma according to ability,” according to what sentient beings could accept. He taught the Dharma according to what they could accept. “He expounded the Dharma according to their capacities and abilities.” He adapted to sentient beings’ capacities, to what their abilities allowed them to accept; this was how He taught the Dharma

“With all kinds of causes and conditions, whether He expounded the Five Vehicles or the Three Vehicles, these were all conditions for skillful means.”

He used skillful means to suit sentient beings’ conditions and

Enable them to obtain Right Views: This means that afterwards, He revealed the true. As it says in the long-form prose, [He] revealed all wisdom to sentient beings. Or as it says in the Chapter on Skillful Means, “[all] ultimately attain all-encompassing wisdom”.

“enable them to obtain right views. This means that afterwards, He revealed the true.” He first needed them to enter right views, and only then, at the Lotus Dharma-assembly, did He reveal the ultimate reality for them all to see and understand. Like the long-from prose says, “He revealed all wisdom to sentient beings.” The Chapter on Skillful Means also says that. He hoped sentient beings would “ultimately attain all-encompassing wisdom.”

The all-encompassing wisdom of the Buddha is something all sentient beings intrinsically have. He hopes sentient beings can ultimately attain all-encompassing wisdom, just as He has. The Buddha’s feelings on this have always remained the same. Ultimately, He hopes that sentient beings will be equal to Him and return to their nature of True Suchness. The Buddha’s compassion is something that we need to comprehend. So, we must always be mindful.

Episode 896 – The Dharma-King Manifests in the World

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>> In describing the Tathagata’s infinite virtues, we cannot finish in millions of kalpas. We should know the Buddha’s grace covers all, like clouds and rain that cover and nourish all.

>> “You and the others, Kasyapa, are profoundly extraordinary. You can understand the Tathagata’s skillful and suitable teachings and are able to believe and accept them. Why is this so? The skillful and suitable teachings of all Buddhas, the World-Honored Ones, are very difficult to understand.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “At that time, the World-Honored One, wishing to restate His meaning, then spoke these verses.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “He said, The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Wanting to restate and more clearly reveal the words, principles, matters and appearances in the previous long-form prose, He thus spoke these verses.

>> The Dharma-king who breaks through existence manifested in the world. This is what it says in the sutra text. This is how The Buddha used unobstructed wisdom and skillful means to break through our attachments to self, others, myriad existence and inherent reality.

>> The Tathagata had already broken through attachments to the phenomena of all existence. Thus it says, “The Dharma-king who breaks through existence”.

>> The earlier prose [sutra] passage says, The Tathagata is the king of all Dharma. That which He teaches will never be false.

>> Restated in verse it says: The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma.

>> According to sentient beings’ desires, [He] taught all kinds of Dharma: In these verses, the Buddha used provisional wisdom to give provisional teachings and, according to our desires and delights, skillfully taught the Three Vehicles. This is what is stated in the prose: The Buddha taught all Dharma with His wisdom and skillful means. It was all according to sentient beings’ desires. Thus He taught all kinds of Dharma.

>> Existence: The name is the opposite of non-existence. At first, things combine to come into existence; then their appearances continue to exist. Everything existing in the Dharma-realms comes into being when other things converge. This results in the appearances of myriad existence.

>> Thus, all of this myriad existence truly began with the formation of one karmic act. Everyone creating the same karma will face the same effect in response. This is also collective karma and collective effects. Thus it is called karmic existence.

>> Due to karma, we attract suffering; this is also known as existence of suffering. This, along with karmic existence, make up the two kinds of existence. The desire, form and formless realms together are called the Three Existences.

>> Birth, death,intermediate existence and present existence are known as the Four Existences. The Five Destinies are called the Five Existences.

>> It is as if a great illusionist, using his great powers of illusion, is creating illusory appearances. This results in all existence. Dharma-kings like the Buddha fear sentient beings’ attachment to existence and thus first breaks through existence.

>> So, The Buddha uses true wisdom to realize the. Dharma-nature of True Suchness equal in all. All conditioned phenomena that others cannot transcend, He has transcended. Thus, He is called the Dharma-king that breaks through existence.

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“In describing the Tathagata’s infinite virtues, we cannot finish in millions of kalpas.
We should know the Buddha’s grace covers all, like clouds and rain that cover and nourish all.”

When we describe the Buddha, the World-Honored One, the Tathagata, we say He comes to the world for sentient beings. Out of His great compassion and concern for sentient beings, He has repeatedly returned over a very long time, coming to countless places. How many lifetimes has it been? In what kinds of states? In what realms? In the human and heaven realms? Or in the Three Evil Realms? In the four forms of birth and the Five Realms, He makes use of His causes and conditions. Having karmic conditions with a certain realm, He goes there to save and transform sentient beings or to create causes and conditions that will enable Him to save and transform them. Basically, there must always be causes and conditions. So, if we want to very clearly describe the infinite merit and virtues of the Tathagata, truly, even if we take countless kalpas, we can never finish describing them. This is the Buddha’s virtue. We sentient beings have experienced this, so we must be grateful.

We should know that. “The Buddha’s grace covers all, like clouds and rain.” There is no place it does not reach; it is just like the clouds and rain in the sky. See, in places where causes and conditions are replete, when it rains, the entire space receives these drops of rain, the nourishment of the rainwater. But though the Buddha treats all equally, though He nurtures all with the Buddha-Dharma, He still cannot deliver sentient beings whom. He has no affinities with. So, the Buddha constantly observes capabilities and the timing, creating and responding to affinities. This is how He awaits opportunities to deliver and transform sentient beings. So, this takes a very long time. The Buddha’s compassion is truly infinite. The merits and virtues He has accumulated “could not be described in countless kalpas.” Thus, we must know the Buddha’s grace; His grace and virtue are truly very great.

The previous sutra passage says, “You and the others, Kasyapa, are profoundly extraordinary. You can understand the Tathagata’s skillful and suitable teachings and are able to believe and accept them. Why is this so? The skillful and suitable teachings of all Buddhas, the World-Honored Ones, are very difficult to understand.”

The Buddha praised. Venerable Kasyapa and the others, the four great disciples. Among His many disciples, these four, from the Introductory Chapter, the Chapter on Skillful Means and the Chapter on Parables, have already attained realizations; this was expressed in the Chapter on Faith and Understanding. The Buddha was happy, and He praised them. These four knew that the Buddha taught according to sentient beings’ capabilities. Now they finally had faith and understanding.

Then the sutra continues, “At that time, the World-Honored One, wishing to restate His meaning, then spoke these verses.”

This section of the long-form prose ends here. The Buddha, in His compassion, considered that among us sentient beings, many have still not yet attained realizations. Though those four disciples already understood, there were still many who did not understand. So, He restated His meaning.

He repeated it in verse. He said, “The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma.”

These were the words, principles, matters and appearances expressed in the prior prose section. In the prose of the Chapter on Medicinal Plants, these were continually spoken of. It described how dense clouds covered the mountains, rivers and earth, forests of vegetation, medicinal plants and so on. All things on earth great and small are covered by dense clouds. The rain falls upon the land, helping things grow and thrive. This means the Buddha can evaluate sentient beings’ capabilities and, based on what they can and cannot accept, He gives [appropriate] teachings. This was in the long-form prose

Wanting to restate and more clearly reveal the words, principles, matters and appearances in the previous long-form prose, He thus spoke these verses.

So, this section contains principles. It contains words and contains principles; [these] “words and principles are true.” These words, principles, matters and appearances are truly profound. Aside from the four who truly realized them, there were many [disciples] who still did not. So, the Buddha, in His compassion, “restated and more clearly revealed.” He repeated His meaning in verse

“The Dharma-king who breaks through existence manifested in the world.” This is what it says in the sutra text. This is how “The Buddha used unobstructed wisdom and skillful means to break through our attachments to self, others, myriad existence and inherent reality.”

Sentient beings experience many conflicts, so we are continually reproducing afflictions. Thus the Buddha had to use unobstructed wisdom and skillful means to accommodate sentient beings and help us break through our [attachments] to a sense of self and other.

If we understand the Buddha-Dharma, [we know] no matter how people treat us with ill intent or unkindness, if we can be accommodating, we can eliminate a measure of [bad] karma and eradicate a measure of ignorance. If we cannot be accommodating, these cycles of enmity and afflictive emotions will continue to be replicated. After accepting the Buddha-Dharma, we should understand that, whether we experience greed, cravings or desires, all are illusory. We must not form attachments. We must not continue cycles of grievances. By doing this, we can “break through our attachments to self, others and myriad existence.” As for “attachment to inherent reality,” all of us have attachment to this.

The Tathagata had already broken through attachments to the phenomena of all existence. Thus it says, “The Dharma-king who breaks through existence”.

Therefore, the Buddha had to first “break through attachments to the phenomena of all existence,” He had to break through attachments to phenomena, break free from unwholesome phenomena. The Buddha had already perfected this, so He is called “the Dharma-king who breaks through existence.” He breaks through all phenomena of afflictions and ignorance.

The earlier prose [sutra] passage says, The Tathagata is the king of all Dharma. That which He teaches will never be false.

The Buddha clearly understood all phenomena and played effortlessly through the world. Seeing that sentient beings were still lost, seeing them still immersed [in confusion], the Buddha was saddened. So, He restated the prose in verse The earlier prose [sutra] passage says, “The Tathagata is the king of all Dharma. That which He teaches will never be false.” This helps us to understand that the Dharma the Buddha has taught is absolutely not false.

Now, it says the Dharma-king who breaks through existence manifested in the world. This verse connects with what the Buddha previously said, that “The Tathagata is the king of all Dharma.” The teachings the Buddha gave are never false; He hopes everyone will mindfully accept them. So, the Buddha adapted to sentient beings’ desires to give all kinds of teachings. Everyone must be very clear that

Restated in verse it says: The Dharma-king who breaks through existence manifested in the world and, according to sentient beings’ desires, taught all kinds of Dharma.

the reason the long-form prose is repeated is to further strengthen everyone’s faith and enable those who did not yet have faith to quickly give rise to faith.

According to sentient beings’ desires, [He] taught all kinds of Dharma: In these verses, the Buddha used provisional wisdom to give provisional teachings and, according to our desires and delights, skillfully taught the Three Vehicles. This is what is stated in the prose: The Buddha taught all Dharma with His wisdom and skillful means. It was all according to sentient beings’ desires. Thus He taught all kinds of Dharma.

So, “According to sentient beings’ desires, He taught all kinds of Dharma.” This verse describes how. “The Buddha used provisional wisdom to give provisional teachings.” He used skillful means to accommodate sentient beings’ capabilities and, “According to our desires and delights, [He] skillfully taught the Three Vehicles” ․This is what was expressed in the long-form prose. So, “The Buddha teaches all Dharma with His wisdom and skillful means.” It was for the sole purpose of adapting to their desires that “He taught all kinds of Dharma.”

He taught according to sentient beings’ desires; what exactly did they want? The Buddha had to adapt to sentient beings’ capacities, to what they could accept. He taught according to their capabilities. Whether it was the Four Noble Truths, the Twelve Links of Cyclic Existence or what He was now advancing, the teaching of the Six Paramitas, the principles of all things in the universe were one by one analyzed by the Buddha to help sentient beings understand how ignorance arises in people’s minds, how the sources of their ignorance were formed, how their ignorance was replicated, how the law of karma works and so on. The Buddha took all of these teachings and taught them using the wisdom of skillful means. All this was to adapt to sentient beings’ desires. So, “He taught all kinds of Dharma” to accommodate sentient beings’ capabilities.

Existence: The name is the opposite of non-existence. At first, things combine to come into existence; then their appearances continue to exist. Everything existing in the Dharma-realms comes into being when other things converge. This results in the appearances of myriad existence.

As for this word “existence,” it implies existence of many, of all afflictions. “The name is the opposite of non-existence” ․Existence: The name is the opposite of non-existence. At first, things combine to come into existence; then their appearances continue to exist. Everything existing in the Dharma-realms comes into being when other things converge. This results in the appearances of myriad existence. The existence of afflictions is the opposite of being free of afflictions. Defilement is the opposite of purity. Originally things were pure, but gradually defilements were created. In this process, these things did not originally exist, but with the convergence of causes and conditions, they now have existence [Then,] “Their appearances continue to exist.” Their appearances continue to exist like this. These appearances exist, so they endlessly continue on; this cycle of causes and conditions is unbroken. So, this is “existence.”

“Everything existing in the Dharma-realms comes into being when other things converge.” All these things have converged. With the existence of afflictions and ignorance, the Dharma must begin to arise. It was because of sentient beings’ ignorance that the Buddha attained enlightenment. In the same way, the enlightened Buddha likewise reveals that all things in the world come into existence from non-existence, from the creation of this cycle of karma, etc. These appearances continue without ceasing. This way, everything continues to exist in the Dharma-realms

Thus, all of this myriad existence truly began with the formation of one karmic act. Everyone creating the same karma will face the same effect in response. This is also collective karma and collective effects. Thus it is called karmic existence.

Everything we see originates with the principles of the convergence of all kinds of things. All of the myriad existence we create and all of our countless afflictions in fact come into being from the creation of one karmic act. This is the “one karmic act.” This karma comes from each individual. With many different individuals, this all comes together to form one karmic act. All are creating “the same karma.” This is sentient beings’ collective karma.

So, “Everyone creating the same karma will face the same effect in response.” When people create the same kind of karma, the result is that they face the same kind of retribution. So, “It is also called collective karma and collective effects.” This is called “karmic existence.”

Due to karma, we attract suffering; this is also known as existence of suffering. This, along with karmic existence, make up the two kinds of existence. The desire, form and formless realms together are called the Three Existences.

Thus, “Due to karma, we attract suffering; this is also known as existence of suffering” When the karma created by sentient beings accumulates and comes together, the fruits of karmic retributions mature. This is “collective karma and collective effects.” When karmic retributions manifest, we face all kinds of suffering at the same time. So, the suffering we attract due to our karma is called “the existence of suffering. Karmic existence” and “existence of suffering” are both the result of karma. These are the “two kinds of existence.”

“The desire, form and formless realms together are called the Three Existences.” All negative karma is created in the desire realm. When a thought of greed arises, we create countless and boundless evils, many negative causes and conditions, negative effects and retributions. This is in the desire realm. In the form realm, there are all kinds of things of every shape and color that tempt our minds. Our minds were originally pure, but then defiled thoughts came into existence, like greed for forms in our external conditions. Thus our imagination begins to run wild. This happens in the form realm. As for the formless realm, though we may be apart from those conditions, our minds are still filled with afflictions; these dust-like delusions are just like dust. This ignorance and these deluded thoughts are still in our minds, causing unbearable suffering. This is suffering from karma, the existence of suffering.

Birth, death,intermediate existence and present existence are known as the Four Existences. The Five Destinies are called the Five Existences.

In the Three Realms, there is the suffering of the Three Existences. There are also the Four Existences, “birth, death, intermediate existence” and “present existence.” There is suffering in birth, suffering in death, and everything in between is suffering. The period after death and before rebirth is the “state of intermediate existence.” The “state of intermediate existence” is also called “intermediate existence.”

There are also “the Five Destinies and the Five Existences.” The Five Destinies are called the Five Existences. Everyone knows the Five Destinies. The Five Destinies are the Five Realms, the heaven, human, hell, hungry ghost and animal realms. “Existence” is accumulated in the Five Destinies, so there is more and more “existence.”

So, there are the Two Existences, the Three Existences, the Four Existences and the Five Existences. They are all filled with afflictions and ignorance. It is like a great illusion. This illusion is like one created by a magician “[He uses] his great powers of illusion, [to] create all illusory appearances”

It is as if a great illusionist, using his great powers of illusion, is creating illusory appearances. This results in all existence. Dharma-kings like the Buddha fear sentient beings’ attachment to existence and thus first breaks through existence.

These illusions did not originally exist [The magician] has taken one thing and switched it for another, causing us to be [lost] in the grand spectacle and deceiving our eyes. This results in “all existence.” When it comes to worldly phenomena, the Buddha and “Dharma-kings like the Buddha fear sentient beings’ attachment to existence.” What Dharma-kings like the Buddha worry most about are sentient beings’ attachments. They are attached to “existence,” so He has to break through that first. If He cannot break their attachments, He will be unable to help them accept the Dharma

So, The Buddha uses true wisdom to realize the. Dharma-nature of True Suchness equal in all. All conditioned phenomena that others cannot transcend, He has transcended. Thus, He is called the Dharma-king that breaks through existence.

The Buddha used His true wisdom to realize the Dharma-nature of True Suchness in all. “All conditioned phenomena that others cannot transcend, He has transcended.” There are many kinds of karma, the karma of Three Realms and karma of suffering, and He transcended the Five Destinies’ many kinds of “karmic existence.” They are difficult for regular people to transcend but the Buddha had already transcended them. Thus, He is called “the Dharma-king who breaks through existence.” This means He can break through all ignorance.

As we just said, there is “karmic existence,” the “existence of suffering,” the Three Existences and the Five Existences. These are all sources of us replicating our ignorance. The Buddha has broken through these one by one and attained Buddhahood, proving that humans can also become Buddhas. So, “the Dharma-king who breaks through existence” manifests in the world for the sake of sentient beings and spreads the Dharma to everyone. We must be grateful to the Buddha and accept the Buddha-Dharma. We must have this reverence as we earnestly consider this. In His compassion, after He finished expounding the long-form prose, to help those in the process of realization, He repeated [the concepts], reviewing them again. Thus, He taught again in verse. I hope everyone can always be mindful.