Category: TLS Chapter 5

Episode 895 – The Buddha’s Compassion and Earnestness

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>> The Buddha’s loving-kindness and compassion led Him to act with deep sincerity. With compassion and earnestness, He opened and revealed the Buddha’s understanding and views. He opened and revealed the true principles so we can awaken to and enter pure True Suchness. He guides all sentient beings to enter the state of Buddhahood.

>> “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “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]

>> This is praising the Dharma as being difficult to understand, then again praising Kasyapa and the other three for being able to understand.

>> You and the others, Kasyapa, are profoundly extraordinary: This refers directly to those four of average capabilities and the Hearers by their side of limited capabilities, who all had sat before the Buddha listening to the teachings of expressions and analogies. Since they are able to believe and accept the Tathagata’s skillful means, His skillful and suitable teachings, they no longer lingered with the small fruits. They put aside the provisional to enter the true and turn from the Small toward the Great. The Buddha praised them in particular as profoundly extraordinary. Their understanding that the provisional came from the true, and that the Three were revealed from the One, was profoundly extraordinary.

>> You can understand the Tathagata’s skillful and suitable teachings: He praised as extraordinary their ability to understand the skillful and suitable teachings of all Buddhas. As they were taught according to capabilities, there are no fixed teachings.

>> [You] are able to believe and accept them: When today, the Buddha opened the provisional to reveal the true and merged the Three to return to the One, they were able to believe, accept and understand without any defiance and could also practice according to the teachings. They could attain realization of the fruits and end cyclic existence. This is even more extraordinary.

>> Skillful and suitable: Skillfully following what was suitable for sentient beings is the way the Tathagata taught all kinds of Dharma. Whether partial, complete, immediate or gradual, all were suited to sentient beings’ capabilities. According to their capacities, they were all enabled to understand.

>> [It is] very difficult to understand: The teachings of the Five Vehicles are the wondrous application of the Buddha’s all-encompassing wisdom. Sentient beings who have not yet attained all-encompassing wisdom will have difficulties in understanding, so it is difficult for them to awaken and enter

>> The Chapter on Skillful Means says: The wisdom of all Buddhas is extremely profound and unlimited. This wisdom-door is difficult to understand and enter.

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“The Buddha’s loving-kindness and compassion led Him to act with deep sincerity.
With compassion and earnestness, He opened and revealed the Buddha’s understanding and views.
He opened and revealed the true principles so we can awaken to and enter pure
True Suchness. He guides all sentient beings to enter the state of Buddhahood.”

Let us be even more mindful to comprehend the Buddha’s original intent. The Buddha’s mind is one of compassion; He has empathy for sentient beings. He acts with deep sincerity because He has compassion for them. So, the Buddha practiced for countless kalpas to reach this goal. Once He attained Buddhahood, His one great cause was to universally give the Dharma to all sentient beings. This is the Buddha’s loving-kindness and compassion. The Buddha felt that while He had already attained Buddhahood and realized that everyone intrinsically has a nature of True Suchness, unfortunately sentient beings were still filled with afflictions and ignorance. So, the Buddha felt “compassion and earnestness”; it was with earnestness that He gave teachings. He opened and revealed the understanding and views equal to the Buddha’s that everyone intrinsically possesses.

Thus, “He opened and revealed the true principles so we can awaken to and enter pure True Suchness.” He spent a long time on this. After the Buddha attained enlightenment, He spent more than 40 years earnestly guiding and teaching according to our capabilities. In this way, the Buddha opened and revealed one teaching after another, pointing out one thing after another, all for the purpose of helping us to realize the true principles. These true principles, these truths, are what He hoped everyone could realize and enter in order to turn from the wrong path they were on toward the path to enlightenment of True Suchness, which is the great, direct Bodhi-path.

For this, we need the Buddha to teach us; not only do we need Him to teach us, we also need Him to patiently guide and direct us. “He guides all sentient beings to enter the state of Buddhahood.” He helps put our minds at ease. He not only gives us teachings, but also patiently guides us. He hopes that all of us can enter the state of Buddhahood, can enter the same state as the Buddha.

This is the Buddha’s compassion. He only hopes that all beings can comprehend His original intent and the mindset He opened and revealed [He hopes] we sentient beings can draw near the Buddha-mind and even be able to realize what He opened and revealed. So, the Dharma opened and revealed by the Buddha is what sentient beings must realize and enter. This was the Buddha’s only wish.

Thus, the previous sutra passage states, “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.”

Helping sentient beings eliminate the delusions they have not yet eliminated requires teaching according to their capacities, adapting to their great or limited capabilities, Giving them the Dharma is not easy. This was all for the protection of sentient beings. The Dharma has to be just right so that it will not be twisted or misunderstood; that would not [bring the] benefits of the Dharma.

So, for the Buddha’s teachings to benefit sentient beings, He had to observe their capabilities. Could they accept and apply this Dharma? The Buddha needed His disciples to widely transform sentient beings. When His disciples went among people, could they avoid being contaminated? The Buddha had to consider all these things. So, [the Buddha] “would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.” He knew that sentient beings would not be able to accept [the Dharma]. So, He had to contemplate this. Only then did He decide to go to Deer Park. Beginning with “suffering, causation, cessation and the Path,” He gave one teaching after another. He did this for more than 40 years. With His understanding of their capabilities, these were teachings He felt they could apply.

The next sutra passage states, “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.”

This passage expresses that the Buddha was still praising the depth and profundity of the Dharma. To truly comprehend the Dharma is in fact difficult; it is hard to know. When it comes to all things in the universe, all matters, objects and principles, thoroughly understanding them is very difficult! This is why He continued to praise [the Dharma]. In this next sutra passage, He again praised Venerable Kasyapa and the three others [The Buddha] praised them again. He even told everyone that the Dharma is extremely profound and difficult to understand, yet He praised. Venerable Kasyapa and the other three for being able to understand it.

This is praising the Dharma as being difficult to understand, then again praising Kasyapa and the other three for being able to understand.

The Buddha had always praised and affirmed Venerable Kasyapa. In the [Ekotarra] Agama Sutra, there is a passage on an interaction between the Buddha and Venerable Kasyapa. It tells of when the Buddha was in Jeta Grove and. Venerable Kasyapa was at a remote place far away. After traveling a long way, he was finally close to Jeta Grove. Many who did not recognize him felt a sense of aversion toward him; this was because he was dressed in rags. He looked very sloppy, very unkempt. When the Buddha saw that he arrived this way, He had a thought. How could He help everyone give rise to respect for Venerable Kasyapa? So, when He saw Kasyapa slowly approaching, right before he prostrated, the Buddha said, “Come, come, Kasyapa, Sit here next to me.”

Venerable Kasyapa knelt down before the Buddha very respectfully and said to the Buddha, “Venerable Buddha, you are my master, and I am your disciple, How can I sit right next to you?” So, he went to find a seat of his own and sat down.

Then the Buddha said to everyone, “After I left the lay life, I continuously engaged in spiritual practice. I sat in meditation, in quiet contemplation. I had obtained the initial, second and third fruits, until loving-kindness, compassion, joy, equanimity and the truths of all things in this vast universe entered my mind. At the same time, Venerable Kasyapa was also engaging in spiritual practice. He was at about the same level as me. Through silent contemplation, he had also obtained the initial and second fruits and was gradually advancing [in his practice]. As we engaged in spiritual practice, his thinking was more or less the same as mine. It was just that I awakened before he did and was able to become one with all things in the universe; this is called great enlightenment.” The Buddha affirmed Kasyapa and praised his purity of mind, which was completely different from his external appearance. “You should not be doubtful of him. All of you should respect him.” This was the Buddha’s compassion.

You and the others, Kasyapa, are profoundly extraordinary: This refers directly to those four of average capabilities and the Hearers by their side of limited capabilities, who all had sat before the Buddha listening to the teachings of expressions and analogies. Since they are able to believe and accept the Tathagata’s skillful means, His skillful and suitable teachings, they no longer lingered with the small fruits. They put aside the provisional to enter the true and turn from the Small toward the Great. The Buddha praised them in particular as profoundly extraordinary. Their understanding that the provisional came from the true, and that the Three were revealed from the One, was profoundly extraordinary.

The sutra states, “You and the others, Kasyapa, are profoundly extraordinary.” This sutra passage praises Kasyapa, Subhuti, Katyayana and Maudgalyayana. He praised these four people. This was because the Dharma was so profound, yet these four disciples had average capabilities. There were also those around them, those of limited capabilities, or Hearers. They all “sat before the Buddha.” These people had all sat before the Buddha, listening to the Dharma. For a long time, they had all listened to verbal teachings of the Dharma, to analogies, expressions, etc. Still, no one could thoroughly understand, so the Buddha used all kinds of skillful means; He taught everyone with skillful means. “His skillful and suitable teachings” were adapted to the capabilities of sentient beings.

This was what He did in the past, and now? Kasyapa and the others “were able to believe and accept them.” So many people were listening to the Dharma, but these four “were able to believe and accept them”. Their understanding that the provisional came from the true, and that the Three were revealed from the One, was profoundly extraordinary. Although in the past the Buddha had given skillful and suitable teachings, now at this time, these four disciples were finally able to “believe and accept” and “no longer linger with the small fruits.” The four disciples gave up the Small Vehicle and began to enter the Great Vehicle. They had already “put aside the provisional to enter the true and turned from the Small toward the Great.” They had turned from the Small Vehicle to the Great Vehicle, so the Buddha especially praised them as “profoundly extraordinary,”

because they “understood that the provisional came from the true.” They understood that though the Buddha taught the One True Vehicle, to suit sentient beings’ capabilities, He gave provisional teachings. Now they had all understood that. “The Three were revealed from the One.” Fundamentally, there is only one kind of Dharma, the One True Vehicle; He just opened it up more broadly, using the Three Vehicles to suit their capacities. So, now they all understood that the Buddha gave provisional teachings for the goal of returning to the One Vehicle. Thus the Buddha praised them as extraordinary. Among the myriad of people at the assembly, these four disciples had already understood. So, the Buddha was very happy.

You can understand the Tathagata’s skillful and suitable teachings: He praised as extraordinary their ability to understand the skillful and suitable teachings of all Buddhas. As they were taught according to capabilities, there are no fixed teachings.

“You can understand the Tathagata’s skillful and suitable teachings.” He praised them for understanding. So, this was extraordinary. This is because they had “the ability to understand,” to understand that all Buddhas share the same path. Understanding the truths of the Buddha is the same as thoroughly understanding the principles of all Buddhas, [taught through] “skillful and suitable teachings.” Are the capabilities of sentient beings able to accept these teachings at this time? What kind of teachings can be taught? So, “They were taught according to capabilities”; their capabilities would determine the the Dharma that they could accept. Thus when the Buddha teaches sentient beings, He did not give fixed teachings. He taught and transformed them according to their capabilities

[You] are able to believe and accept them: When today, the Buddha opened the provisional to reveal the true and merged the Three to return to the One, they were able to believe, accept and understand without any defiance and could also practice according to the teachings. They could attain realization of the fruits and end cyclic existence. This is even more extraordinary.

Kasyapa and the others could now “believe and accept [it].” Now, they could believe and accept [it]. Today, the Buddha had already “opened up the provisional to reveal the true” and “merged the Three to return to the One.” They were “able to believe, accept and understand without any defiance.” They had already understood; they accepted the Dharma completely. So, “Without any defiance, [they] could also practice according to the teachings [and] could attain realization of the fruits.” The Buddha verified this for them. Those that could “end cyclic existence were even more extraordinary.” They had eliminated all their afflictions [of delusions and views]. He saw that they had already attained the fruit of Arhatship. They had eliminated their afflictions and now they were starting to eradicate their dust-like delusions. They were willing to accept going among people and their turbidities to purify sentient beings and guide and teach them. This was the Buddha’s praise for them

“Why is this so? All Buddhas, the World Honored Ones, gave skillful and suitable teachings.” Why did the Buddha take the One Vehicle and turn it into the Five Vehicles? To teach according to capabilities. If they are able to accept them, He follows their capabilities, their causes and conditions, to give them teachings.

Skillful and suitable: Skillfully following what was suitable for sentient beings is the way the Tathagata taught all kinds of Dharma. Whether partial, complete, immediate or gradual, all were suited to sentient beings’ capabilities. According to their capacities, they were all enabled to understand.

To teach the Dharma skillfully and suitably ․means to skillfully follow the needs of sentient beings and their capabilities. This was “the way the Tathagata taught all kinds of Dharma.” Whether partial, complete, immediate or gradual, “All were suited to sentient beings’ capabilities. According to their capacities, they were all enabled to understand.”

Some people had great capabilities, so the Buddha taught the complete teachings with one voice to help everyone completely accept [the Dharma]. If their capabilities were limited, the Buddha would teach them in stages. He gave either “immediate” or “gradual” teachings. This was the way the Buddha taught according to capabilities. “Immediate” refers to sharp capabilities, to people with sharp capabilities. As for “gradual [teachings],” those were for people who took things slowly. This was how the Buddha taught skillfully and suitably. “All were suited to sentient beings’ capabilities. According to their capacities, they were all enabled to understand.” The One Dharma from the Buddha was received and used according to the capabilities of sentient beings. This was the Buddha’s wisdom in the way that. He opened and revealed teachings.

[It is] very difficult to understand: The teachings of the Five Vehicles are the wondrous application of the Buddha’s all-encompassing wisdom. Sentient beings who have not yet attained all-encompassing wisdom will have difficulties in understanding, so it is difficult for them to awaken and enter .

When it comes to the Dharma, the Dharma is in fact very profound and difficult to understand. Because sentient beings have five kinds of capabilities, the Buddha made use of different teachings. According to their different environments, karmic conditions, capabilities and so on, He gave the teachings of the Five Vehicles. This is the wondrous application of the Buddha’s all-encompassing wisdom so that practitioners of varying capabilities could have a way to thoroughly understand and take the Dharma to heart, then put it into practice in their daily living. Sentient beings who have not yet attained all-encompassing wisdom find it difficult to understand. So, the Buddha had to teach according to capacities to help all sentient beings to become equal to Him, to reach the state of Buddhahood.

The Chapter on Skillful Means says: The wisdom of all Buddhas is extremely profound and unlimited. This wisdom-door is difficult to understand and enter.

Because it is very hard to understand, it is even more difficult to realize and enter So, in the Chapter on Skillful Means, there is this sutra passage, “The wisdom of all Buddhas is extremely profound and unlimited. This wisdom-door is difficult to understand and enter.” In the Chapter on Skillful Means, this is what the Buddha said.

Dear Bodhisattvas, to learn the Buddha’s Way, we must truly form great aspirations and make great vows. “The Buddha’s loving-kindness and compassion led Him to act with deep sincerity.” We must also learn to be like the Buddha, to have loving-kindness and compassion and act with deep sincerity. We should also walk the same path. By respecting our intrinsic Buddha-nature, we can help everyone understand that everyone intrinsically has Buddha-nature. So, we must learn from the Buddha, learn to go among the people like Him to guide everyone to earnestly comprehend the Buddha-Dharma and reach the state of Buddhahood, which is to return to our Tathagata-nature. So, we should always be mindful.

Episode 894 – h05-ep0894

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>> A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience. To connect with conditions and make determinations is the teaching of wisdom. A deep understanding of the One Vehicle’s true and wondrous Dharma and clear discernment of right and wrong, principles and matters, is called true wisdom.

>> “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Knowing this, the Buddha, having observed their desires, would protect sentient beings: Protecting them is precisely the Tathagata’s original intent. He let go of what He wanted to follow them. Afraid that they might commit slander, He guided, protected and cherished them.

>> This is why He would not immediately teach them all-encompassing wisdom: Sentient beings’ desires are still causing obstructions. They did not yet understand this, thus the Tathagata did not rush to teach them. So, He protected them by preventing them from committing the transgression of slander.

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“A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience.
To connect with conditions and make determinations is the teaching of wisdom.
A deep understanding of the One Vehicle’s true and wondrous Dharma
and clear discernment of right and wrong, principles and matters, is called true wisdom.”

When we engage in spiritual practice, we must be mindful. We put our hearts into it, hoping that we can take the Buddha’s teachings into our hearts and that we can make the Dharma the greatest driving force in our daily living, in our lives. This is wisdom, what we also call our wisdom-life. In our regular daily living, we ordinary people have strayed from the Dharma. We follow the troubles of the world and our mutual entanglements and interactions. So, as Buddhist practitioners we must have “a mind of wisdom [that] peacefully abides in the Dharma.” If we are focused on the Dharma in body and mind, then our external conditions, any time or any space, will not affect our peaceful abiding in the Dharma. We can use the Dharma we peacefully abide in to face all worldly phenomena.

What is this Dharma? The teaching of patience. Living in this world, we must endure with patience. The Saha World is full of suffering. We suffer when conditions we desire manifest; we are unable to control ourselves, so we are led astray by them. This is due to a lack of patience. Being patient with desires means we must control our thoughts of desire and not allow external conditions to pull us away. We must be patient and not be pulled away by them.

This is why, “To connect with conditions and make determinations is the teaching of wisdom.” If we can patiently endure thoughts of greed, of ignorance and of anger, if we can be disciplined against the Three Poisons and guard against them, then we will not be tempted by external conditions. This is what we must continuously cultivate within. By patiently enduring a measure of greed, we eliminate a measure of desirous thoughts. By patiently enduring a measure of ignorance, we eliminate a measure of ignorant thoughts. By patiently enduring a bit of anger, we eliminate a measure of angry thoughts. Greed, anger and ignorance are all afflictions. If we can patiently endure them, they will pass and disappear. Thus, we must peacefully abide in the Dharma so that we can, with patience,

“connect with conditions and make determinations.” If we have patience and first eliminate our greed, anger and ignorance, then naturally our arrogance and doubt will likewise disappear. Then when challenges appear, we can be very clear in determining what is right and not right. If it is the right thing, we must quickly do it. If it is the wrong thing, if it is not right, we must quickly put an end to it. This is how “connecting with conditions and making determinations is the teaching of wisdom.” We say what we do and do what we say. Then we will not be lacking in confidence; we will feel very grounded in going among people and speaking. This is wisdom.

So, we must have “a deep understanding of the One Vehicle’s true and wondrous Dharma.” We must have deep faith and understanding, a deep understanding of the One Vehicle, and enter the true and wondrous Dharma. The Dharma the Buddha taught is like the clouds and rain. These gather in the sky and nourish the land according to karmic conditions and circumstances. The Buddha teaches the Dharma in the same way. Regardless of the capacities of sentient beings, the Buddha teaches the Dharma by observing what their capabilities could accept. The Buddha still teaches according to capabilities. Even if they have limited capacities, He will still universally rain down the Dharma; this is the true and wondrous Dharma.

“Clear discernment of right and wrong, principles and matters, is called true wisdom.” There is wisdom of matters and of principles. Wisdom of matters is for going among people. Wisdom of principles is for understanding all principles. We must not allow the hindrance of knowledge to obstruct us, nor the hindrance of afflictions and so on. All of us must exercise wisdom and be decisive when it comes to people and matters. With wisdom of principles, we must be very clear. Thus only with true wisdom will we be able to eliminate our afflictions and ignorance. We must put effort into being mindful!

The previous sutra passage states, “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.”

This is what we talked about previously. The Buddha knows that this Dharma of one appearance and one flavor is like rainwater. It does not have much of a taste. Yet, it can nourish the land universally, sustaining all life on earth. This is like the Dharma in the world. It does not look like much, but it can nourish our wisdom-life so we can be peaceful and free in our daily living.

The next sutra passage states, “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.”

The Buddha already knew this. He already knew sentient beings’ minds, their thinking and the Dharma they want to practice, The Buddha understood all of it. So, it is said, “Having observed their desires [He] would protect sentient beings.” Sentient beings’ capabilities were very clear to the Buddha, so He taught according to the conditions; He gave teachings in response to capabilities. In this way, He “would protect sentient beings.” This was the Tathagata’s original intent; He cherishes us and carefully considers us.

When the Buddha interacts with us, He mindfully observes our capabilities and the karma we have created. When our afflictions, ignorance and karma are severe, we are unable to receive the Buddha-Dharma. It is as if we are in a drought. Or, we accept the Dharma but do not follow it in our practice. With many hindrances of knowledge and obstacles, we may [twist] the Buddha-Dharma into deviant understanding and views and delude our fellow sentient beings. In trying to seek a shortcut to enlightenment, perhaps the Dharma itself will becomes a great hindrance to us. So, previously in the. Chapter on Skillful Means and Chapter on Parables, the Buddha constantly said that for people with such-and-such capabilities, we must not teach the Great Dharma. This is because after receiving the Great Dharma,

instead of engaging in spiritual practice, they would engage in unwholesome conduct. They would confuse themselves with the Dharma and also guide others into a state of confusion. These are sentient beings’ capacities. If they do not yet have great capacities, the Great Dharma will actually cut off their root of goodness, causing their minds to become chaotic. This is like heavy rain falling in the wrong place and causing a disaster; the principle is the same.

So, the Buddha needs to protect [us]. The kind of capability we have determines the kind of Dharma we can accept. Thus, He “would protect [us].” For the Tathagata to express His original intent, He had to use a very long time, countless kalpas of patience and love. Those who “have achieved” are mature in their capacities. For those who have achieved, the Buddha gave great teachings according to their capabilities. If they are mature enough to accept the Buddha-Dharma, they can be very stable and have their minds peacefully abide in wisdom. They knew how to go among people and transform sentient beings. These are people who “have achieved.”

There were also those who “are achieving.” The karmic conditions were almost [ripe], so the Buddha quickly returned from the Three [Vehicles] to the One and rapidly advanced to teaching the Great Dharma for people of average capabilities. The people who were achieving were people of average capabilities. They were beginning to form great aspirations and go among the people. These were the people that “were achieving.”

Some had “yet to achieve”; some people were still on the outside. So, He taught them the. Heavenly Being and Human [Vehicles], practicing the Ten Good Deeds and upholding the Five Precepts. This was how He gradually taught them. Lastly, there were some people with even less affinities; they would even slander the Ten Good Deeds and Five Precepts. These people must not be forced; He had to wait for the [right] opportunity. This was how the Buddha, in His wisdom, protected sentient beings. This way, “Having observed their desires, [He] would protect sentient beings.” He earnestly protected them because this was His original intent

Knowing this, the Buddha, having observed their desires, would protect sentient beings: Protecting them is precisely the Tathagata’s original intent. He let go of what He wanted to follow them. Afraid that they might commit slander, He guided, protected and cherished them.

Thus, “He let go of what He wanted to follow them [fearing] that they might commit slander.” Some people have not understood thoroughly, but carried away by their enthusiasm they say, “I want to share this with everyone!” But if we are unable to explain it, people may slander us.

So, to teach the Dharma of the One Vehicle, the Buddha observed their capabilities to give suitable teachings and guide them. Otherwise, if they had just heard the teachings and began sharing them before they understood, others might severely slander them. So, the Buddha took it slow.

This is like when [volunteers] tell me, “I encountered a member who wanted to stop donating,” I say, “If a person wants to stop, let them stop. Then we can focus on [addressing their concerns].” They say, “I have! I explained things to them, so then they say, ‘Fine, I will continue donating’.” This is what volunteers share with me.

I then say, “It was only after you explained things that they agreed to continue giving. This was to avoid embarrassing you. We should not pressure them. We should just tell them, ‘It is fine’ ‘If you believe what I have said,’ ‘carefully observe what we do’ ‘If you find our actions meaningful’ ‘and have faith in us,’ ‘you will be happy and take joy in our merits ‘Then you will donate happily. Only then should we take their donation again. This way, those who do not understand will not feel they were pressured. When people have doubts, pressuring them is not the way to go.”

Other volunteers say, “Recently, I have been afraid to collect donations.” When our Commissioners tell me this, I tell them, “That is fine. If that person is afraid to go out, let us quickly work on our inner cultivation. Let us all engage in group study.” Because they do not understand themselves, they cannot clarify things for other people. So, right now we should all come together. “For almost 50 years, as Taiwan has experienced problems big and small, this is what Tzu Chi volunteers have done and how they have done it.” If we look back at all this and then share it with everyone, we will feel, “Though the road we have traveled has rough patches and is difficult to walk, when we look back, the scenery seems so beautiful. We have already benefited so many people.”

Every time I visit Central Taiwan, from a distance I can see the structures we built after the 921 Earthquake. Along the way, as I ride in the car, I can see them from afar. After we pass them, I turn back to look; as this happens, my mind runs through the process of constructing those schools. My mind is filled with. Faith Corps members, Commissioners and. Living Bodhisattvas who gathered together in that place like clouds. They gathered together as if to give the Dharma. The Buddha’s teaching says that great love is selfless; by putting this teaching into practice, we can widely benefit sentient beings.

In total we built 51 schools. After the 921 Earthquake, this was done within three years. Whether schools, prefabricated temporary housing or immediate disaster relief, we accomplished all of it in less than three years.

Though Taiwan suffered this severe earthquake, which shook up everything, this large group of Tzu Chi volunteers mobilized, dressed in blue and white uniforms. Doesn’t this come from accepting the Dharma? Like the Dharma-rain that fell from dense clouds, the figures of these Bodhisattvas could be seen helping people everywhere and bringing all things into fruition.

From the 921 Earthquake to now, how many years has it been? It has been a long time. Some have forgotten about this. So, people who were at peace back then may not be at peace anymore. What can we do? We must understand old teachings with new insight and look back on the road we have traveled. This is the only way to pass down the Dharma. Living Bodhisattvas can save the world. These are not invisible Bodhisattvas, but Bodhisattvas people can see. Truly, Bodhisattvas have gathered like clouds to save the world. These are true stories; if we do not continue to share them, we will never be able to pass down the Dharma.

So, the Buddha wanted us to know this. The same phrase has to be repeated over and over so we can engrave it in our minds and take the Dharma to heart. Then it can be a part of us and nourish our wisdom. This must not stop. This is where we should put our efforts.

This is why He would not immediately teach them all-encompassing wisdom: Sentient beings’ desires are still causing obstructions. They did not yet understand this, thus the Tathagata did not rush to teach them. So, He protected them by preventing them from committing the transgression of slander.

So, then it says, “This is why He would not immediately teach them all-encompassing wisdom”. Because sentient beings’ capacities are truly very shallow and limited, “Sentient beings’ desires are still causing obstructions.” They still have obstacles. What is it that covers and obstructs us? Afflictions. Because of our desires we still face obstacles, and afflictions come and cover our minds. If we are still not very clear on the Dharma, that is because our capabilities do not yet have the capacity to accept it. That is due to our desires

“[We] did not yet understand this.” Because of this, we were still unable to [accept] the Dharma. Our capabilities were not yet ready to accept this Dharma. Indeed,, before a tree has matured, we cannot pour that much water on its roots. So, the Tathagata did not hurry to teach. Our capacities were still so limited and had not yet matured, so the Buddha was not so quick to discuss “all-encompassing wisdom” with us.

If we have “all-encompassing wisdom,” that means we have already awakened to the true principles of all things in the universe; all the truths of the world are captured in the wisdom of our minds.

Attaining Buddhahood means. He already has all-encompassing wisdom and has become one with the universe; He knows everything. But we do not know anything. So, the Buddha felt we could not accept it. Thus, He taught the Dharma from the beginning, so we all could start with recognizing suffering. Therefore, the Tathagata did not rush to teach all-encompassing wisdom.

He “would protect [us].” He took all-encompassing wisdom, the True Dharma, and mindfully safeguarded it. Only when He saw that their capabilities could accept it did He release and give these teachings. This “prevents them from committing slander.” The Buddha did not want us to do this, to teach without understanding. Those who did not understand would slander us. So, the Buddha wanted to protect people from being slandered and also protect the Dharma so that it can forever remain in this world. We spread the Right Dharma in hopes of awakening everyone’s mind of wisdom.

So, we must remember that. “A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience.” We have to cultivate patience. If we can control [our thoughts], then we can eliminate a measure of our ignorance. If we are unable to control them, then the measure of our ignorance will grow. With ignorance, thoughts of desire will cover our minds. Thus our afflictions and ignorance grow. So, all of us must remember that. “A deep understanding of the One Vehicle’s true and wondrous Dharma and clear discernment of right and wrong, principles and matters, is called true wisdom.” All of us must remain in this state and connect with these conditions. We must always be very mindful.

Episode 893 – Ultimate Nirvana is Tranquil Extinction

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>> Bodhisattvas engage in spiritual practice by using wisdom to observe whether [sentient beings’ capabilities] are mature. Since the Dharma has already matured, it is never destroyed, even over many kalpas. It is like the nature of heat, which can enable all things to grow on the earth. All seeds and all kinds of medicinal plants will ripen.

>> “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like the forests of vegetation and trees and all kinds of medicinal plants and so on, they themselves do not know whether their natures are great, average, or small.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The Tathagata understands this Dharma of one appearance and one flavor: One appearance is the essence of sentient beings’ minds. This explains the True Suchness of One Reality. One flavor is the teaching of the Tathagata. This explains the principles of One Reality.

>> One appearance means that the minds of sentient beings all share the same appearance of True Suchness. This is also the one earth. One flavor means that the Dharma of the One Vehicle is all explaining the one principle. This is also the one rain.

>> One appearance means that the minds of sentient beings all share the same appearance of True Suchness. This is also the one earth. One flavor means that the Dharma of the Great Vehicle is all explaining the one principle. This is also the one rain.

>> The appearance of liberation is the the absence of the appearance of cyclic existence. The appearance of distancing is said to be the absence of the appearance of Nirvana. The appearance of extinction is the non-appearance of both cyclic existence and Nirvana. When even this non-appearance is absent, that is the Middle Way of neither existence nor non-existence.

>> [The appearance] of the tranquil extinction of ultimate Nirvana ultimately returns to emptiness: The appearance of Nirvana is free from all appearances. Thus it is the appearance of tranquil extinction. The Chapter on Parables says, All phenomena, from the very beginning, have borne the marks of perfect tranquility.

>> The Tathagata understands that this True Dharma ultimately returns to emptiness. With this Dharma, He ultimately perfects absolute emptiness and stillness. The Bodhi with which we reach the ultimate is wondrous existence and true emptiness.

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“Bodhisattvas engage in spiritual practice by using wisdom to observe whether [sentient beings’ capabilities] are mature.
Since the Dharma has already matured, it is never destroyed, even over many kalpas.
It is like the nature of heat, which can enable all things to grow on the earth.
All seeds and all kinds of medicinal plants will ripen.”

The spiritual practice of Bodhisattvas is to use wisdom to observe the capabilities of sentient beings to see if they are mature. Once [their capabilities] mature, they share the Dharma they have learned with sentient beings. Regardless of what sentient beings need, we can use love to help them. Whether people are facing physical suffering or suffering of the mind, or the suffering of the impermanence of the world and all kinds of other afflictions, once the causes and conditions are mature, Living Bodhisattvas get involved in these communities and in this way seize the causes and conditions to spread seeds of goodness.

If the causes and conditions are not yet mature, even if a person wants to sow seeds, they must wait for the right season. In order to plant the right seeds, spiritual practitioners and all Bodhisattvas must also wait for the right time to be able to transform sentient beings.

We see people in this world make a momentary error in judgment. This slight deviation causes mistaken behavior. Then they are sent to prison. There is also a group of Living Bodhisattvas; for many years now, for such a long time, Tzu Chi volunteers have regularly gone to visit detention centers in order to share the Buddha-Dharma as well as what they have seen in the world, that one wrong thought leads to 1000 wrong steps. They share true stories for them to hear. Those who are serving their sentence hear these sincere and true stories the volunteers tell. They listen and are touched. From deep within their hearts, they give rise to repentance and self-reflection.

There was one person who was incarcerated in Taichung. He was a young prisoner. He said that ever since he was young, he had carelessly fallen in with a certain group and started taking drugs. One drug led to another and he began to lose control of himself. So, he went against his parents in many ways and got mixed up in the [wrong elements of] society. Now, he has lost his freedom. He thought about his father who had cancer and how, up until his last breath, his father would constantly think of his son. The son was in prison and had no way to see his father in his last moments. He was in spiritual anguish; he felt he had not been filial. Although he regretted it, it was already too late.

He has now listened to the Tzu Chi volunteers who come regularly to show their care. In particular, the sincerity they bring, this expression of true sincerity and love, shows that the volunteers always hope people can change from the past and work for the future. The son reflected on himself, so he became very earnest in finding a way to change himself. Then in the future, after he is released, he can make it up to his mother. Now he uses Jing Si Aphorisms to write letters to repent to his mother. Using Jing Si Aphorisms as a bond, he can connect with his mother’s heart.

The son keeps expressing that if he has good behavior in prison, he can be paroled early and fulfill his duties as a son. Thus he can be filial to his mother and make up for his past. He not only wants to be filial, he also wants to dedicate himself to go among people and do good deeds. This is how, once a seed has matured, over the kalpas it will not be ruined; his spiritual aspirations will be firm. Truly, they will not be destroyed over the kalpas.

The warden of Hualien Prison was also very touched. He is grateful to Tzu Chi volunteers for their regular visits. A group of inmates have already changed and understood how they must have a sense of mission. They want to learn handicrafts. In prison, they earnestly learned this skill. At the beginning of the year, they had finished their craftworks and had them sent to the Jing Si Abode. For example, they made [a model] based on the Jing Si Abode. It was very meticulously hand-crafted. They put great care into carving and engraving it. I feel that this hand-carved model has such wondrous detail. After seeing it, I was so stunned and touched. This is how heartwarming life can be. People intrinsically have Buddha-nature, but it has been [covered by] mistakes. Once causes and conditions have matured, they can also change and transform. They can be delivered and step onto this smooth and even spiritual path. This is very touching.

“Bodhisattvas engage in spiritual practice by using wisdom to observe whether [sentient beings’ capabilities] are mature. Since the Dharma has already matured, it is never destroyed, even over many kalpas.” As long as seeds of good thoughts are quickly sown, once the time is ripe, naturally, causes and conditions will mature. “It is like the nature of heat, which can enable all things to grow on the earth.” It is like our earth, where things require the nature of heat. Heat comes from the sun as well as the many trees, plants and forests. This is a mutually beneficial cycle. In this vast space, in this universe, the sun brings all things here into fruition. All things also contain their own nature of heat; thus, the earth is able to sustain all things. “All seeds and all kinds of medicinal plants will ripen.” This is how [all things on] earth grow together. All exist together. All benefit each other. This requires the four elements to be in harmony. In this vast space, we must follow the principles. All principles combine together to form all things. This is why we need the Buddha-Dharma.

The previous sutra passage says, “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like the forests of vegetation and trees and all kinds of medicinal plants and so on, they themselves do not know whether their natures are great, average, or small.”

Sentient beings all abide in their own place. Whether it is big trees or small plants, they each have their own place. With the Buddha’s wisdom, He can observe all without any kind of obstructions. With these forests of vegetation and trees and all kinds of medicinal plants and so on, although what they all need is rain and dew, each is watered according to their own capabilities. They are still receiving the Dharma according to their own capabilities.

The next sutra passage says, “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.”

The Tathagata understands all things on earth.

The Tathagata understands this Dharma of one appearance and one flavor: One appearance is the essence of sentient beings’ minds. This explains the True Suchness of One Reality. One flavor is the teaching of the Tathagata. This explains the principles of One Reality.

When it comes to “one appearance and one flavor, one appearance” is “the essence of sentient beings’ minds.” The mind of sentient beings and their body are of one appearance. “One appearance” is the nature of True Suchness ․The Tathagata understands this Dharma of one appearance and one flavor: One appearance is the essence of sentient beings’ minds. This explains the True Suchness of One Reality. One flavor is the teaching of the Tathagata. This explains the principles of One Reality. This is what the Tathagata understands about all sentient beings, the nature of True Suchness. This is something that we all share. But, it is “the essence of sentient beings’ minds. This explains the True Suchness of One Reality.” Different kinds of sentient beings have different natures. The nature we talk about here is habitual nature. This person’s temperament is good; that person’s habitual nature is not so good. Either way, they are still people. The [billions] of us all have different natures and different minds. But, despite these differences, deep in our minds, there is “the True Suchness of One Reality.” Every one of us has this intrinsic nature of True Suchness.

“One flavor is the teaching of the Tathagata,” which contains the principles of One Reality. This is just like rain. The rainwater can nourish the earth. So, the “appearance” is water. “Flavor” is the flavor of plain water. Although water is plain to the taste, it can nourish all life like humans; we truly need water

One appearance means that the minds of sentient beings all share the same appearance of True Suchness. This is also the one earth. One flavor means that the Dharma of the One Vehicle is all explaining the one principle. This is also the one rain.

“The Tathagata understands this Dharma of one appearance and one flavor [and] the appearance of liberation, of distancing [and] of extinction.” The appearance of liberation is the “absence of the appearance of cyclic existence”

The appearance of liberation is the the absence of the appearance of cyclic existence. The appearance of distancing is said to be the absence of the appearance of Nirvana. The appearance of extinction is the non-appearance of both cyclic existence and Nirvana. When even this non-appearance is absent, that is the Middle Way of neither existence nor non-existence.

People suffer because they suffer birth, aging, illness and death. In the process of birth, aging, illness and death, we have many afflictions that cause our minds to be disturbed, that cause our minds to suffer. In this way, we are tormented; this is truly suffering. We need the Dharma to nourish our body and mind. This way, we will be able to be liberated. To be liberated is to be free of cyclic existence.

“The appearance of distancing” is “the absence of the appearance of Nirvana.” Actually, being liberated from cyclic existence is called tranquil extinction, also known as Nirvana. Extinction is the extinction of afflictions; this is called tranquil extinction. We now form aspirations and begin to not just seek our own benefit. So, “the absence of the appearance of Nirvana” is not only seeking self-liberation but also going among people. We cannot keep seeking only our own liberation and just eliminating our own afflictions. We must use this body to go among people and transform sentient beings.

Next is “the appearance of extinction.” After “the appearance of distancing” is “the appearance of extinction.” After liberation and distancing ourselves from the mindset of only benefiting ourselves, we then get to the appearance of extinction. This is “the non-appearance of both cyclic existence and Nirvana.” Regarding this cycle of birth and death, we have already freed ourselves from it. We are now receiving the Buddha-Dharma. We are firm, like a seed that will not spoil over the kalpas. We sustain our original aspiration, firmly holding on to this thought. We are already very at ease. “When even this non-appearance is absent….” When even non-appearance is absent, that is when we are completely at ease. In this lifetime or in future lifetimes, with firm spiritual aspirations, we journey on the Dharma to come to the world. “That is the Middle Way of neither existence nor non-existence.” This refers to the Bodhisattva-path; it is called “the appearance of extinction.”

[The appearance] of the tranquil extinction of ultimate Nirvana ultimately returns to emptiness: The appearance of Nirvana is free from all appearances. Thus it is the appearance of tranquil extinction. The Chapter on Parables says, All phenomena, from the very beginning, have borne the marks of perfect tranquility.

“The appearance of the tranquil extinction of ultimate Nirvana” means we must keep going until we reach the final level. We are now learning the Bodhisattva Way. We must solidify our spiritual aspirations until we reach the state of the Buddha. Thus, all “ultimately returns to emptiness.” We absolutely must not have any attachments

So, “The appearance of Nirvana is free from all appearances.” We must eliminate [attachment to] all appearances. There is only the appearance of Nirvana, which is tranquil and still. We must have vows as vast as the universe. This is to realize “the appearance of tranquil extinction of ultimate Nirvana.”

This was in the Chapter on Skillful Means; do you still remember? “All phenomena, from the very beginning, have borne the marks of perfect tranquility.” The Dharma is fundamentally still and tranquil. All the principles, all the Dharma, are all so completely natural, so calm and still. All things originate from causes and conditions coming together. If causes and conditions separate, there will be no appearances to converge. Everything returns to emptiness.

The Tathagata understands that this True Dharma ultimately returns to emptiness. With this Dharma, He ultimately perfects absolute emptiness and stillness. The Bodhi with which we reach the ultimate is wondrous existence and true emptiness.

“The Tathagata understands that this True Dharma ultimately return to emptiness”. The Tathagata already thoroughly understood that the True Dharma ultimately returns to emptiness. It is the same when it rains; the sun’s heat turns the rainwater into vapor, so that it can return to the sky. So, we say, the True Dharma ultimately returns to emptiness. “With this Dharma He ultimately perfects absolute emptiness and stillness.” This Dharma truly is ultimately perfect, and the most perfect Dharma is absolute emptiness and stillness. This is the Dharma we must pursue. How do we free our mind to leave behind the constant disturbances, the pollutants and turbidities, that oppress our minds and cause so much suffering? Now, what we need the most is the Buddha-Dharma. The Dharma cleanses our minds’ defilements and helps liberate us of all afflictions. Once we ourselves are liberated and free of afflictions, we must walk among people with firm spiritual aspirations to purify sentient beings. Thus, “The Bodhi with which we reach the ultimate”

“is wondrous existence and true emptiness” [In seeking] the Dharma, we must not always be attached to emptiness. We must be free from all appearances. To be liberated, we must eliminate our attachment to the appearance of self and others. So, we must bring the Dharma with us as we go among the people. This way, we will have a way to elevate others, so we can all go from a road of mistakes back to the great, direct Bodhi-path. This is truly the wondrous existence and true emptiness we must learn.

We should know that the Buddha loves all life in this world like His only son. The guiding teacher of the Three Realms, the kind father of the four kinds of beings, knows sentient beings are all wrapped up in turbidities. How can the Buddha not be worried? Thus, the Buddha needs us all to eliminate afflictions and use our pure minds and the pure Dharma to go among people and transform sentient beings. This is His greatest hope. Therefore, we must all constantly be mindful.

Episode 892 – Sentient Beings’ Appearance, Essence, Nature

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>> The Buddha returns on the ship of compassion to deliver sentient beings. Sailing against the current, He manifests in the world for one great cause. Like a great cloud that arises and selflessly responds to all things with universal rain, the Tathagata’s great compassion extends to all in the Three Vehicles and Two Realms.

>> “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice; [He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.”      [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by abide. We each take our own place. This is what is meant by all kinds of places.

>> Abiding in all kinds of places refers to those in the Human and Heavenly Vehicles, the Two Vehicles, Bodhisattva Vehicle and so on. Each abides in their own kind and family.

>> Only the Tathagata, the viewer of truth: Noble beings of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas, have a common place in which they all engage in spiritual practice, yet they have separate views of true principles. Only the Great Sage, the Buddha, has awakened and understood the truth.

>> Sentient beings are varied in their appearances, essences and natures. Their causal practices and fruits of attainment are each different. Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth. Sentient beings themselves do not know, just as the grass and trees do not know, whether their natures are great, average or small.

>> He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.

>> Like all the forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small. People’s various capabilities are likened to those forests of vegetation and trees and all medicinal plants, which are nourished, with each taking its fill. They do not know themselves whether their strength is great or small.

>> Sentient beings do not know the merits and virtues that they attain through listening to the Dharma and engaging in spiritual practice. This is like the things produced in this world, the earth, trees, rocks and all excellent things. As the rain and dew nourishes all plants, they grow in their own direction; who can understand this?

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“The Buddha returns on the ship of compassion to deliver sentient beings.
Sailing against the current, He manifests in the world for one great cause.
Like a great cloud that arises and selflessly responds to all things with universal rain,
the Tathagata’s great compassion extends to all in the Three Vehicles and Two Realms.”

There are myriads of sentient beings! Sentient beings are stubborn and hard to train. Because sentient beings are stubborn, because their afflictions are like waves, coming at them one after another so that their minds cannot be still, the Buddha mindfully returns on the ship of compassion, hoping to transform and deliver sentient beings from the boundless sea of suffering. But the world we live in is known as the Saha World, because sentient beings have much afflictions and suffering. Thus they are extremely difficult to deliver. It seems the Buddha is sailing against the current when He manifests in the human world. This is His one great cause.

More than 2000 years ago, Prince Siddhartha saw the caste system of that era [in India]. There was a great gap between the upper and lower class, the rich and poor. On top of this, there were many complex religions and distinctions between clans. Tried as he might, Prince Siddhartha could not understand all this, especially when it came to human life. See, we live for merely a few decades. How did we come to be born? Without being aware of it, we grow up, Without being aware of it, we become old. Then life ends with illness and death. Looking at these few decades of life, where exactly can we find their meaning? He had many queries to carefully contemplate, trying to penetrate and resolve life’s questions. Thus he chose to leave his family to experience the life of all things in nature, to comprehend the workings of things and people, to awaken to the principles that are everlasting and unchanging in this world.

So, was Prince Siddhartha really that confused? No, he was not. He was the Buddha’s manifestation in this world. In His compassion, the Buddha came to this world for the sake of sentient beings. So, He returned on the ship of compassion. The Buddha had engaged in spiritual practice for countless kalpas in the past. Life after life, He never abandoned sentient beings, but they still remained in a state of ignorance. The Buddha sailed against the current to manifest in this world. With His transformation-body, He responded to [sentient beings’] capabilities, this era and their needs. When His causes and conditions were ripe, He manifested the attainment of Buddhahood. This was His great cause for coming to this world.

Thus, He was “like a great cloud that arises and selflessly responds to all things with universal rain.” He was like a great cloud arising. He was selfless; wherever causes and conditions were mature, He went there to let fall universal rain. The Buddha came to this world and left the lay life to practice for this purpose [A great cloud] is an analogy for “the Tathagata’s great compassion that extends to all in the Three Vehicles and. Two Realms.” He came in response to all in the Three Vehicles and Two Realms. The Three Vehicles are Hearers, Solitary Realizers and Bodhisattvas. What are the Two Realms? The heaven and human realms. These are the Three Vehicles and Two Realms. The great clouds and rain of the Buddha were in response to the needs of sentient beings in the Two Realms and Three Vehicles when they rained universally on all, so this was selfless.

This is how wondrous the Buddha-Dharma is! For example, at Tzu Chi Elementary School, there is a very adorable child, a student by the name of Luo Weizhe. His parents wanted to learn the Buddha-Dharma, so one day, they told this child, “Daddy and Mommy are going out very early to hear Master give teachings. Do you want to come along?” Without hesitating the child said, “Yes, I will go with Daddy and Mommy.” That was how it started. It has been one whole year already, and he has been coming unfailingly.

He is very disciplined. Before 9:30 pm, he finishes his homework. Then he can sleep soundly. He gets up between four and five am to go with his parents to listen to the Dharma. He listens to the Dharma just like everyone else, very mindfully. Every day he takes notes. Sometimes there is not enough time to write down every word, so he draws pictures instead. Everything he draws shows the principles.

One day he drew a maze. When asked, “Why did you draw this picture?” he replied, “The path of spiritual practice is like a maze. Only by practicing mindfully can we reach our destination, Buddhahood.” With this kind of wisdom, such a young child can, according to his capabilities, take the Dharma to heart. Through a child’s mind, we can verify what the Buddha said about all beings [intrinsically] having Buddha-nature. Buddha-nature is pure, and the ocean of enlightenment is clear. Naturally, this ocean of enlightened wisdom is of such abundance. This is what we need to learn.

The previous sutra passage states, “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice.”

“Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice; [He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.” 

With the mindset of sentient beings, their thinking and the discursive thoughts they give rise to, what exactly are they thinking about? What kind of capabilities do they have? What kind of Dharma can they accept? This can only be understood by the Buddha. As we previously discussed, “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.” This is what we talked about yesterday. The Buddha could respond to the capabilities of sentient beings. The Three Vehicles and the Two Realms are universally nourished by His Dharma-rain. This was the Buddha’s goal in coming to the world.

The sutra passage then continues, “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small.”

The next passage begins with, “Sentient beings abide in all kinds of places.” Sentient beings are all different. Where do we actually abide? Where did we come from? Where will we go?

We are still confused about this

Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by “abide.” We each take our own place. This is what is meant by “all kinds of places.”

Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by abide. We each take our own place. This is what is meant by all kinds of places.

Sentient beings’ natures are fundamentally one. Everyone has a pure nature of True Suchness equal to the Buddha’s. But, “Our habitual tendencies differ depending on where we stay.” Our nature of True Suchness is influenced by the chaos of the world. So, we easily waver. It is easy for our minds to fluctuate, because ignorance has covered our intrinsic nature. So, it “depends on where we stay.” Because of this, our habitual natures stay amidst the ignorance of the world. Thus, “This is what is meant by ‘abide’.” Are we actually in a state of ignorance, abiding in our ignorance, or in our pure and undefiled intrinsic nature? We do not understand ourselves very well, but this is what is meant by “abiding.” Sentient beings abide in all kinds of places. We are all in different places. “We each take our own place. This is what is meant by ‘all kinds of places’.”

Abiding in all kinds of places refers to those in the Human and Heavenly Vehicles, the Two Vehicles, Bodhisattva Vehicle and so on. Each abides in their own kind and family.

So, “all kinds of places” refer to the human and heaven realms. Have we accepted the Buddha-Dharma? “I have accepted it, I will cultivate heavenly blessings. I have accepted the Dharma; I want to retain human form so I can come again to listen to the Dharma. Or we can be a practitioner of the Two Vehicles, Hearers and Solitary Realizers, who remain in the Small Vehicle and focus on awakening and benefiting themselves. Or we can practice the Bodhisattva Vehicle. Bodhisattvas think, “I have already awakened. I have accepted the principles of Buddha-Dharma. Not only have I accepted them,”, “I take what I have accepted and universally transform sentient beings with it.” This is what Bodhisattvas do.

People who listen to the Dharma abide in all kinds of places. Will we abide in the state of humans or heavenly beings, or that of Hearers or Solitary Realizers? Or will we abide in the state of Bodhisattvas? Those who engage in spiritual practice and accept the Dharma “each abide in their own kind and family.”

We are all being influenced right now according to the position which our capabilities allow us to accept. What we are able to accept right now determines the place in which we abide. We must not forget that our nature is one. What we are talking about are habitual [natures], which can be influenced. If we are deeply influenced by the Dharma, then naturally our root of faith will not waver, and we will walk the Bodhisattva-path. If our root of faith is not deeply planted, then we will sway with the wind.

Only the Tathagata, the viewer of truth: Noble beings of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas, have a common place in which they all engage in spiritual practice, yet they have separate views of true principles. Only the Great Sage, the Buddha, has awakened and understood the truth.

“Only the Tathagata, the viewer of truth…”. The Tathagata is able to understand the minds of sentient beings, their thinking and the teachings they choose to practice. Only the Buddha can understand all this. So, He is “the viewer of truth.” As for the “noble beings of the Three Vehicles,” this refers to Hearers, Solitary Realizers and Bodhisattvas. These Three Vehicles have a common process as they engage in spiritual practice. Whether Hearers, Solitary Realizers or Bodhisattvas, what they all have in common in their spiritual practice is that they must find their way through this maze and truly find the place of their intrinsic nature, their innate enlightenment.

“Yet they have separate views of true principles.” Everybody is different, has different capabilities, so there are differences in what each can accept. The Hearers can accept the Small Vehicle Dharma of the Hearers. The Bodhisattvas can accept the Great Vehicle Dharma of benefiting others. Though they all listen to the Dharma, the aspirations each form are different. So, the principles they can view and their perspectives differ. “Only the Great Sage, the Buddha, has awakened and understood the truth.” Only the Buddha can understand everything.

Sentient beings are varied in their appearances, essences and natures. Their causal practices and fruits of attainment are each different. Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth. Sentient beings themselves do not know, just as the grass and trees do not know, whether their natures are great, average or small.

So, “Sentient beings are varied in their appearances, essences and natures.” They have all kinds of appearances and essences, as well “causal practices”. All things have the Tathagata-nature in common. As is our practice, so is our attainment. Practice must begin from a cause. In our practice, are we diligent or are we lax? “Fruits of attainment are each different.” Have we attained the fruit of Arhatship? Have we attained the initial fruit or the fourth? Have we realized the Small Vehicle or the Great? This depends on each person. “Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth.” Only the Buddha, who exercises right wisdom to contemplate sentient beings, can completely, thoroughly understand them. However, “Sentient beings themselves do not know”; they are completely unaware. This is “just as the plants and trees do not know.” The plants and trees themselves do not know whether their natures are great, average or small. Regardless, no matter how rain falls on the land, they simply take it in; they do not know the extent of their capacity.

He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.

“Clearly understanding without obstructions” is “like how all things flow to the sea and, in losing their original flavor, become undifferentiated.” These things all flow into the sea ․He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.

“The Buddha adapts to His listeners’ intents, so He expounds the Dharma through skillful means.” Whether the water is clean or dirty, once it enters the sea its original flavor will be gone. Once it enters the sea it becomes undifferentiated. This is like how the Buddha treats sentient beings. No matter how unwholesome we are, no matter how ignorant we are, no matter our appearance, essence and nature, the Buddha treats all equally, without distinction. He adapts to His listeners’ intents, teaching the Dharma according to capabilities. “Thus the Tathagata knows their differences.” He knows their capabilities are not the same, that they have differences. “All the Dharma that He teaches leads to all-encompassing wisdom.” Whether we have great or limited capabilities, regardless of whether we do evil or good, He hopes all can change from the past and practice for the future, can accept true principles, the Dharma, and arrive at all-encompassing wisdom, which is the state of the Buddhahood. So, “The Tathagata knows they have no differences.” This is the Buddha’s wisdom.

Like all the forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small. People’s various capabilities are likened to those forests of vegetation and trees and all medicinal plants, which are nourished, with each taking its fill. They do not know themselves whether their strength is great or small.

“Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small”. In this way, we sentient beings are like plants and trees. When the rain falls, each takes in the amount it needs depending on its nature. The Buddha’s one rain falls universally, and each accepts according to its capacity. “People’s various capabilities are likened to those forests of vegetation and trees and all kinds of medicinal plants.” All are nourished as they are moistened by the rain, “with each taking its fill.” Each takes just the amount of moisture it needs. “They do not know themselves whether their strength is great or small. However much you give me, I will take in however much I can, whatever my capacity will allow.”

This refers to how sentient beings listen to the Dharma and practice. All of us are listening to the Dharma and engaging in spiritual practice but. “We do not know the merits and virtues we attain.” Regardless, after we accept the Dharma we follow the teachings; we just do it.

Sentient beings do not know the merits and virtues that they attain through listening to the Dharma and engaging in spiritual practice. This is like the things produced in this world, the earth, trees, rocks and all excellent things. As the rain and dew nourishes all plants, they grow in their own direction; who can understand this?

“This is like the things produced in this world, the earth, trees, rocks and all excellent things” This world produces all things. “Excellent things,” which are all the good things, are found within this great space, on the earth. But without rain and dew to nourish them, these things will be unable to grow. So, the rain and dew nourish all forests of vegetation and trees. “They grow in their own direction; who can understand this?” In fact, so many things are being nourished by rain and dew. But are they aware of this? This is like us sentient beings. Having received so many teachings, how much have we developed our wisdom-life? We do not even know ourselves.

Truly, there are so many things in this world that we do not know. When we engage in spiritual practice, it is like walking through a maze. Nonetheless, we must be patient and must earnestly find a way out. Having encountered the Buddha-Dharma in this life, we must earnestly seize the moment. We must remain firm in our faith so we do not become covered by ignorance and lose our way again. Therefore everyone, please always be mindful.

Episode 891 – Infinite Teachings for Varied Capabilities

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>> Sentient beings’ capabilities are sharp or dull. Among those with sharp capabilities, there are those who are especially sharp. Among those with dull capabilities, there are those who are duller. The differences in capabilities are infinite. Thus, the skillful means for teaching the Dharma are also infinite.

>> “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.”      [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, substances and natures, the things they are mindful of, the things they contemplate and the things they practice, how they are mindful, how they contemplate and how they practice.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The things they are mindful of, the things they contemplate and the things they practice: Mindful of refers to the wisdom of listening, contemplate to the wisdom of contemplation and practice to the wisdom of practice.

>> So, the things are the teachings of the different vehicles that people in each vehicle accept.

>> The Tathagata knows what these sentient beings are mindful of. Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle. He does the same for what they contemplate and what they practice.

>> [He knows] how they are mindful, how they contemplate and how they practice: The Tathagata also knows how these sentient beings are mindful, contemplate and practice. Thus He knows how these sentient beings must have the Three Wisdoms listening, contemplation and practice of listening, contemplation and practice. He knows these practices and appearances.

>> “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The Dharma with which we are mindful is the phenomena which arise from the mind-root. With actual understanding of past mistakes, we work hard to eliminate them. Therefore, with any virtuous phenomena, our minds give rise to delight and joy. We abide in Right Mindfulness and accomplish that which we sought. We can practice ourselves, as well as teach others so they too can practice accordingly.

>> [He knows] with what Dharma they are mindful, with what Dharma they can contemplate: All conditions that they encounter are remembered and not forgotten. All the states they have cultivated in the past are remembered clearly in the mind, not forgotten.

>> He also knows with what Dharma they are mindful, contemplate and practice. Thus He knows the essence of the Three Wisdoms of listening, contemplation and practice.

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“Sentient beings’ capabilities are sharp or dull.
Among those with sharp capabilities, there are those who are especially sharp.
Among those with dull capabilities, there are those who are duller.
The differences in capabilities are infinite.
Thus, the skillful means for teaching the Dharma are also infinite.”

Ah, sentient beings! Our capabilities truly vary to a great degree. Among humans alone, just with the two kinds of afflictions, acute and chronic, sharp and dull, we can separate people into many [categories], infinite kinds of accumulated ignorance. We have spoken before about the five acute and five chronic afflictions. Ordinary people are inseparable from these five acute and five chronic agents (afflictions).

In the five acute agents, “acute” refers to quick and sharp [responses]. For example, our body’s response time is very short. In an instant, the threads of a spider web we brush against can cause a feeling of discomfort. Immediately we try to brush them off. They are so small and fine, yet [our reaction] is so quick and sharp. This response is an affliction. Because we feel discomfort, we experience this affliction. This is what happens when something very small touches our body, to say nothing of [the other experiences we have] in our daily living. When we do physical labor, we feel tired, sore and aching. This also comes from our body. Cold, heat, hunger and so on are constants in our daily living. This is our “view of self.”

Then there are “extreme views.” Extreme views may be found in our perspectives and thinking. As Buddhist practitioners, it is most important to eradicate extreme views. We should cling neither to emptiness nor existence. Emptiness and existence are the two extremes, and we should not cling to either. It is most important for us to walk the Middle Way. Though we know everything is ultimately empty, illusory and impermanent, we need to further understand that in the midst of illusions and impermanence the actions we take all create karma, which will always follow us. So, as we understand everything to be inherently empty in nature, we must know there is the [wondrous] existence of the karmic law of cause and effect.

If we are biased toward the principle of emptiness in all things we will think, “I do not want to contrive affinities; I only want to awaken myself.” This is the bias of spiritual practitioners. Ordinary people cling to existence, so their greed is endless. I often say, “Having one they feel they lack nine.” They simply cling to what they have right now. This is how they are biased toward existence. From the beginning, the Buddha-Dharma teaches us to not cling to emptiness or existence. We must walk the Middle Way to have a deep understanding of the principles. Therefore, we need to have faith in and understand the Buddha’s teaching and go among people and experience worldly matters to realize true principles. This is walking the Middle Way.

We may also have “stubborn views,” which arise in the course of spiritual practice. When some people engage in spiritual practice, they hope to get what they want immediately, to attain spiritual powers in this lifetime. Then there are also [views on] precepts. When it comes to precepts, we must uphold them. But in addition to upholding them, we must also know what we can still do, what we can do and what we should avoid. If we clearly see that someone is in danger, we should help them. If we think, “I am upholding precepts, so I cannot touch another person’s body” or. “I cannot…” and so on, if we have strange thoughts like this, that is the “view of deviant precepts.”

We need to be mindful in learning the Buddha’s Way. These acute agents drive our immediate responses. If things are wrong, we have a quick reaction. If things are right, we also have a quick reaction. The five acute agents bring about afflictions; these afflictions are sharp, arising very quickly.

There are also the five chronic agents. The five chronic agents are greed, anger, ignorance, arrogance and doubt. These are also called the five chronic afflictions. We keep accumulating them and keep being permeated by them. There is no telling how many lifetimes we have accumulated our habitual tendencies and continuously replicated them. So, we give rise to delusion and are confused about all the principles. Thus these are called the five chronic agents; they are afflictions.

Delusion is being confused about the principles. The delusions that come from confusion about principles are acute agents. Confusion about matters is the chronic agents.

If we understand sentient beings’ capabilities, just trying to deal with both the sharp and dull there are already enough afflictions for us, enough for us to engage in practice. When it comes to spiritual practice, as we said earlier, the Buddha taught the Dharma to sentient beings with sharp capabilities and patiently educated those with dull capabilities.

“Among those with sharp capabilities, there are those who are especially sharp.” If people have sharp capabilities, by changing their mindset just slightly, they can develop great roots, great branches and great leaves. Then they will benefit sentient beings. “Among those with dull capabilities, there are those who are duller.” They remain deluded by the appearance of matters so they cannot delve deeply into the principles. They still have greed, anger and ignorance and find it hard to eradicate them. So, “The differences in capabilities are infinite.” We are all human, but the difference between those with sharp and dull capabilities is tremendous. “Thus, the skillful means for teaching the Dharma are also infinite.” The Buddha has to use all kinds of methods to teach Dharma in a way sentient beings can accept.

The previous sutra passage says, “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.”

Sentient beings who accept the teachings can “engage in spiritual practice as taught.” If we live according to the teachings, the rules, through this kind of inner cultivation gradually our external conduct will change. We will change without being aware of it. Some people say, “Recently you seem different from before. Am I? Different in what way? You used to have a bad temper. We all feared you on sight. Now things are different. You are so endearing and very approachable. Is that so? I wasn’t aware of that!” Indeed, this happens “without being aware.” What is the reason for this change in us? After listening to the Dharma, we practice it. This is how it happens.

In the next passage it says, “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, substances and natures, the things they are mindful of, the things they contemplate and the things they practice, how they are mindful, how they contemplate and how they practice.”

Only the Buddha has the wisdom to understand sentient beings, our various appearances, substances and natures. The principles of the beings of the Dharma-realms are known only to the Buddha, because He is the only one who has awakened.

The Buddha has awakened to the truths of all things in the universe. Myriad beings’ substances, appearances and natures are also well-known to the Buddha. This applies to other kinds of animals as well. Their physical composition, the way they look, their capacities and so on can only be thoroughly understood by the Buddha.

The things they are mindful of, the things they contemplate and the things they practice: Mindful of refers to the wisdom of listening, contemplate to the wisdom of contemplation and practice to the wisdom of practice.

So, “[He knows] the things they are mindful of, the things they contemplate  and the things they practice” ․The things they are mindful of, the things they contemplate and the things they practice: “Mindful of” refers to the wisdom of listening, “contemplate” to the wisdom of contemplation and “practice” to the wisdom of practice. Right now, we must quickly find a way to eradicate acute and chronic agents. We must quickly listen, contemplate and practice.

Being mindful is about listening. After listening to the Dharma, we can unlock our wisdom. This is mindfulness, the wisdom of listening. After listening, we contemplate. After listening to the Dharma, we must earnestly contemplate it. Only if the Dharma remains in our minds will we be able to eliminate our negative habitual tendencies. Contemplate refers to the wisdom of contemplation. To develop our wisdom-life, in addition to listening to the Dharma, we must constantly contemplate it in our minds. After contemplating it, we must practice it. Practice refers to the wisdom of practice. We need to put the Dharma into practice; our wisdom-life comes from our experience with people, matters and things. When we make a mistake that is very painful, we will correct past habits for sake of the future. Then we can be liberated. Our wisdom-life is developed through practice

So, the things are the teachings of the different vehicles that people in each vehicle accept.

The Tathagata knows what these sentient beings are mindful of. Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle. He does the same for what they contemplate and what they practice.

So, “the Tathagata knows what these sentient beings are mindful of.” What are sentient beings actually mindful of? “Knowing what they are mindful of, the Buddha gives them the teaching of either the Two Vehicles or the Great Vehicle, [and the same with] the things they contemplate and the things they practice.” He followed this same line of reasoning.

When it came to the disciples by His side, He knew these disciples, these sentient beings. If they could be mindful of the Two Vehicles, the Buddha taught them the Four Noble Truths, the Twelve Links of Cyclic Existence and all the teachings on causes and conditions. If they remained stuck in this state, the Buddha would begin to open the great teachings,  expound the Great Dharma. He understood the direction of their practice  [He knew] “the things they contemplated”; what exactly was everyone thinking about? [He knew] “the things they practiced.” He followed this same line of reasoning. We know from this the heartfelt effort the Buddha put into this

[He knows] how they are mindful, how they contemplate and how they practice: The Tathagata also knows how these sentient beings are mindful, contemplate and practice. Thus He knows how these sentient beings must have the Three Wisdoms listening, contemplation and practice of listening, contemplation and practice. He knows these practices and appearances.

“[He knows] how they are mindful,  how they contemplate and how they practice. The Tathagata already understood what sentient beings are mindful of. What are they contemplating? What methods do they use to practice? The Buddha already knew all of this. He knows what sentient beings are mindful of, contemplating and practicing, which are the Three Wisdoms “[He knows] these practices and appearances.” The Buddha guides us one by one. He teaches us to be mindful and to keep our thoughts focused on what we are doing. Now, as we engage in spiritual practice, we need to practice the Middle Way; we need to contemplate it and put it into practice. Only by experiencing it through our actions can we develop our wisdom-life. So, we need to understand the Three Wisdoms and put them into practice in order to truly comprehend them.

Thus, He taught the wisdoms of Listening, contemplation and practice allow us to hear and accumulate the Buddha-Dharma so that we gradually grow in wisdom.

The next sutra passage says, “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.”

The Buddha already understood. He understood that what sentient beings needed was to listen, contemplate and practice.

The Dharma with which we are mindful is the phenomena which arise from the mind-root. With actual understanding of past mistakes, we work hard to eliminate them. Therefore, with any virtuous phenomena, our minds give rise to delight and joy. We abide in Right Mindfulness and accomplish that which we sought. We can practice ourselves, as well as teach others so they too can practice accordingly.

What teachings allow them to be mindful? “What Dharma” means “the phenomena which arise from the mind-root” . Before the mind-root comes the eye-, ear-, nose-, tongue- and body-root. So, when our eyes, ears, nose, tongue and body come into contact with something, that is captured in our mind-root. Then, what the mind-root gives rise to is our thoughts.

We lose our temper because of external conditions we encounter. “There were all these spider webs there. I didn’t realize it, so now they are all over my face.” In an instant, this thought arises. It is the mind that gives rise to this thought. When we see something, we may give rise to a thought of greed; thus it begins. This is how [the interaction of] the Five Roots and Five Consciousnesses are captured in our mind-consciousness. The external objects we encounter are captured in our mind-consciousness. These are called “thoughts.”

This is “the phenomena which arise from the mind-root.” All kinds of wholesome and unwholesome phenomena all come from our external conditions being captured in our minds. Will we give rise to a good or evil thought? “There were so many spider webs here, and I got caught in them. I don’t want this to happen to other people, so I immediately began clearing them. I swept everything clean.” This is a good thought. Faced with the same condition, our minds determine whether we give rise to something evil or good. This is why we need to understand the Dharma.

“With actual understanding of past mistakes” means we all need to understand the mistakes we made in the past so that we can put an end to those old mistakes and change from the past to practice for the future. We can do this “with any virtuous [phenomena].” Many good things arise when we can eliminate evil and cultivate goodness. This happens in the mind-root. With our mind-root, if we can be mindful of what we take in, then our minds will “abide in Right Mindfulness.”

Thus, we can “accomplish that which we sought.” If we seek the Dharma, we can practice according to these teachings. What the Buddha taught us is what we must accept and practice. Then naturally we can accomplish what we seek.

So, “We can practice ourselves, as well as teach others.” If we can accomplish this, other people can accomplish it too. We need to teach this to others, not just benefit ourselves or only think of ourselves. We must be mindful of all sentient beings “[We can] teach others so they too can practice accordingly.” These are “the things they are mindful of, contemplate and practice.” As long as we have Right Mindfulness, our thinking will be proper, and we will not deviate from the path we walk, from the practices we cultivate.

[He knows] with what Dharma they are mindful, with what Dharma they can contemplate: All conditions that they encounter are remembered and not forgotten. All the states they have cultivated in the past are remembered clearly in the mind, not forgotten.

So, “with what Dharma they are mindful” means the teachings that allow them to be mindful. “With what Dharma they can contemplate” refers to “all conditions they encounter [that] are remembered and not forgotten”. We need to be able to do this. This Dharma must always be in our minds. That which we have cultivated and learned is what we must always remember and never forget. When we are learning and practicing, we need to train ourselves well.

He also knows with what Dharma they are mindful, contemplate and practice. Thus He knows the essence of the Three Wisdoms of listening, contemplation and practice.

“He also knows with what Dharma they can be mindful, contemplate and practice.” This means that we need to listen, contemplate and practice. We must not forget to listen, contemplate and practice and cultivate precepts, Samadhi and wisdom. None of these can be omitted

“[He knows] with what Dharma they can practice and through what Dharma they can attain which Dharma.” We need to know that the Buddha-Dharma is found among people. Where do we practice it? Where do we observe these conditions? Among people. When we encounter people, matters and objects, very quickly [we react to] those conditions by being either happy or troubled by afflictions. When we encounter these things with our body, how can we use them for our spiritual practice? We need to immediately reflect on ourselves. Walking the Middle Way, how can we practice so that we will not deviate even further or form even deeper attachments?”The way I interact with people and deal with things must go through some adjustments.” We cannot insist, “This is just the way I am.” That reveals that we have afflictions. What we express through our body and speech are the habitual tendencies in our minds “[He knows] with what Dharma they can practice, through what Dharma they can attain which Dharma.” If we can correct habits immediately, changing our past to practice for the future, that is how we attain Dharma from this Dharma. The Buddha gave these teachings of the Dharma to us, to sentient beings. We must practice according to these teachings. Only if we follow these teachings in practice will we be able to feel at ease with the Dharma. Otherwise we will have numerous afflictions. So, to eliminate karma, we must eliminate evil and follow goodness. We must no longer create negative karma; we must do good deeds and follow the rules. Then, we will have no obstructions, no afflictions. So, we must always be mindful.

Episode 890 – The Rain of Dharma Falls Everywhere

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>> The great cloud waters all universally and gives equal benefit across the earth. Vegetation, trees and medicinal plants are all nourished by the rain and dew. The Dharma nourishes both the sharp and dull, following capabilities like dense clouds. The Dharma-rain falls universally on the stems, roots and branches of plants and trees.

>> Though medicinal plants have differences in size, when covered by clouds and moistened by rain, they will all be able to flourish and thrive.

>> This is an analogy for Three Vehicle practitioners. Though they possess different capabilities, when they are covered by the Tathagata’s cloud of loving-kindness and nourished by the Dharma-rain, they can become great medicine-kings, who universally save all life. This is why an analogy of medicinal plants is used.

>> After hearing the Tathagata’s teachings, sentient beings can follow and uphold them; they will each attain the practice and fruition of the three grasses and two trees without being aware of this.

>> “The Tathagata teaches the Dharma of one appearance and one flavor. The appearances of liberation, of distancing and of extinction all ultimately reach the state of all-encompassing wisdom.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> Medicinal plants are an analogy for the capabilities of Three Vehicle practitioners. There are three kinds of plants, which are small plants, average plants and great plants. Small plants are an analogy for those in the Human and Heavenly Being Vehicles. Average plants are an analogy for those in the Hearer and Solitary Realizer Vehicles. Great plants are an analogy for. Bodhisattvas of the pitaka teachings.

>> Pitaka means a container for something. It refers to the sutras, rules and treatises, which contain all words and principles. These are called the pitaka teachings.

>> Those sentient beings who listen to the Tathagata’s teachings: This explains what sentient beings cannot understand, so the analogy of the differences between plants and trees is used. Sentient beings refers to those who do not understand; teachings refers to the Dharma taught with only one voice.

>> Uphold them, recite them and engage in spiritual practice as taught: In upholding, reading, reciting and so on, if we do not understand with true clarity, what we uphold and recite will differ, thus we engage in different spiritual practices.

>> Humans and heavenly beings understand [Dharma] as upholding the precepts and good deeds. Three Vehicle practitioners understand it as the Four Truths, Twelve Links and Six Paramitas. Since their understanding is not the same, there is a difference between them.

>> They attain merits and virtues without being aware of this: Those who receive the teachings of the Dharma each obtain their own benefits from the teachings. They do not know the Buddha taught with one voice. It was not that the teachings differed, but that they did not know the truth. Because they did not know this, they clung to their own understanding as the true. They did not know it was merely provisional. Thus it says, without being aware of this.

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“The great cloud waters all universally and gives equal benefit across the earth.
Vegetation, trees and medicinal plants are all nourished by the rain and dew.
The Dharma nourishes both the sharp and dull, following capabilities like dense clouds.
The Dharma-rain falls universally on the stems, roots and branches of plants and trees.”

We are all clear that the clouds and rain have a very intimate relationship. Without clouds, there would be no rain. So, clouds must gather for there to be rain. Thus, “The great cloud waters all universally.” When great clouds gather densely, the rain falls universally. When clouds bring rain to the earth, the grasses, the flowers, the grains, the trees and such are all universally nourished by the rain.

It is not only the rain [that nourishes]. In fact, the dew can also give the earth’s plants and trees a bit of moisture. Of course, the dew itself is not enough. The sun is so strong, and all crops, all living things, need water. Most worrisome is when there is a drought. Thus, when it comes to living in this world, the four elements must be in balance. Dryness and moisture need to be balanced.

So, what we need is balance. The weather needs to be balanced. The Dharma follows the same principle. If people with limited capabilities are given the Great Dharma, they will be unable to accept it. This is like a small plant submerged in mud. After a while it begins to rot, and its seeds will disappear. It is the same principle. So, the Buddha had to use. Dharma that was appropriate. He had to wait for the proper time to give teachings that were suitable for the time and people’s capacities.

The Buddha used the external phenomena of clouds, rain, mountains, rivers and the land and the principles of these external phenomena as analogies to tell us how we can return to our nature of True Suchness and awaken our ocean of enlightened wisdom, our ocean of innate enlightenment. He helped us gain a more profound understanding. So, this [analogy] is used, “The great cloud waters all universally and gives equal benefit across the earth.” Only when the clouds gather densely will it begin to rain.

“Vegetation, trees and medicinal plants are all nourished by the rain and dew.” It is the same for all the trees in the world, as well as medicinal plants. Not only do plants contain medicine, trees can contain medicinal compounds as well. Medicine does not just come from plants and trees. In fact, rocks also have medicinal compounds. This is the wondrousness of the earth. The earth contains different compounds and other things that benefit people, which are provided for our use, so we need to cherish it.

“The Dharma nourishes both the sharp and dull, following capabilities like dense clouds.” The Buddha’s teachings are for nourishing sentient beings. He supplied us with Dharma-moisture, the Dharma-rain that nourishes us. It benefits both sharp and dull sentient beings. Sentient beings’ capabilities are not uniform. For those with foolish and dull capabilities, much patience is needed [The Buddha] taught the Small [Vehicle] Dharma to gradually nurture them. If their capabilities are sharp, then [the Dharma] can be given to them quickly, and they will quickly accept it. “Following capabilities like dense clouds” refers to the Dharma-rain; the Buddha-Dharma is just like the rain. It moistens the arid fields of our minds the same way [rain moistens] the arid earth. When the land is dry, the plants and trees, their roots, stems and branches, their trunks, their branches and their roots, all need moisture to nourish them.

Plants and trees are things we must mindfully understand, since we are on the Parable on Medicinal Plants

Though medicinal plants have differences in size, when covered by clouds and moistened by rain, they will all be able to flourish and thrive.

․”Though medicinal plants have differences in size, when covered by clouds and moistened by rain, they will all be able to flourish and thrive.” To flourish and thrive, all they need is water. Naturally, we can see how quickly the plants and trees grow. They become very lush. This [passage] talks abut how these things can cure sentient beings’ illnesses. Whether big trees or small plants, all things on this earth have a wondrous use they contribute to humanity. All are medicinal.

This is an analogy for Three Vehicle practitioners. Though they possess different capabilities, when they are covered by the Tathagata’s cloud of loving-kindness and nourished by the Dharma-rain, they can become great medicine-kings, who universally save all life. This is why an analogy of medicinal plants is used.

So, “This is an analogy for. Three Vehicle practitioners. They possess different capabilities.” The Three Vehicle practitioners, the Hearers, Solitary Realizers and Bodhisattvas, though their capabilities vary from high to low, “covered by the Tathagata’s cloud of loving kindness and nourished by the Dharma-rain, they can become great medicine-kings.” To cure sentient beings’ illnesses of the mind, we must treat them with Dharma-medicine. If we have the Buddha-Dharma to nourish us, we will “universally save all life.” Thus, the analogy of medicinal plants is used.

After hearing the Tathagata’s teachings, sentient beings can follow and uphold them; they will each attain the practice and fruition of the three grasses and two trees without being aware of this.

The Tathagata’s teachings are what sentient beings must listen to. If sentient beings can listen to the Tathagata’s teachings, even more than 2000 years later, as long as we can take these teachings and “follow and uphold them,” then we “will each attain [the fruition of] the three plants and two trees.” If we put these [teachings] into practice, we will attain this fruit “without being aware of this.” So we must make an effort to realize these things.

The previous sutra passage states, “The Tathagata teaches the Dharma of one appearance and one flavor. The appearances of liberation, of distancing and of extinction all ultimately reach the state of all-encompassing wisdom.”

We have spoken about this before. The clouds and rain universally cover the land. Wherever you go in the world, the appearance of water is the same, and the flavor of water is the same, but sentient beings have different capacities; things absorb water based on their capacity. This is like the Dharma. If we can absorb a great amount, we can become liberated. So, we have “the appearances of liberation, of distancing and of extinction.” We depart from all ignorance and afflictions until our wisdom is all-encompassing, then we attain what the Buddha has revealed and taught. We will take the Dharma to heart and develop our wisdom-life.

The next sutra passage states, “If those sentient beings who listen to the Tathagata’s teachings uphold them, recite them and engage in spiritual practice as taught, they will attain merits and virtues without being aware of this.”

Medicinal plants are an analogy for “the capabilities of Three Vehicle practitioners.” The Three Vehicle practitioners are of great, average and limited capabilities; these determine the Dharma they can accept. “There are three kinds of plants,” small, average and great plants. Since the sizes of the plants differ, the amount each can accept will also vary

Medicinal plants are an analogy for the capabilities of Three Vehicle practitioners. There are three kinds of plants, which are small plants, average plants and great plants. Small plants are an analogy for those in the Human and Heavenly Being Vehicles. Average plants are an analogy for those in the Hearer and Solitary Realizer Vehicles. Great plants are an analogy for. Bodhisattvas of the pitaka teachings.

The small plants are an analogy for heavenly beings and humans. The Buddha only taught them the Ten Good Deeds and the Five Precepts. Like small plants, they only accept [a little]; this is what limited capacities can accept. Average plants “are an analogy for those in the Hearer and Solitary Realizer Vehicles.” What the Buddha taught them were the Four Noble Truths and. Twelve Links of Cyclic Existence. Great plants “are an analogy for. Bodhisattvas of the pitaka teachings.”

Pitaka means a container for something. It refers to the sutras, rules and treatises, which contain all words and principles. These are called the pitaka teachings.

The pitakas contain all of the principles; the principles of all things in the universe are all contained in the pitakas, which are the sutras, rules and treatises taught by the Buddha. All is contained within the words and principles. All principles are contained within, and all must be imparted to sentient beings. So, these are called the “pitaka teachings.”

Next is “those sentient beings who listen to the Tathagata’s teachings.” These are sentient beings who listen to the Tathagata’s teachings

Those sentient beings who listen to the Tathagata’s teachings: This explains what sentient beings cannot understand, so the analogy of the differences between plants and trees is used. “Sentient beings” refers to those who do not understand; “teachings” refers to the Dharma taught with only one voice.

“This explains what sentient beings cannot understand.” They are unable to thoroughly understand, so [the analogy of] “the differences between plants and trees” is used. The Dharma we have heard is the One Vehicle Dharma taught by the Buddha. Yet the Three Vehicle practitioners each have their own understanding of it. These are true principles which we have no way to truly understand; this is like the differences between plants and trees. The plants and trees are used as analogies, because the plants and trees have differences

“‘Sentient beings’ refers to those who do not understand ‘Teachings’ refers to the Dharma taught with only one voice.” We still cannot understand how the Dharma moistens and nourishes our wisdom-life in the ground of our minds. We still do not fully understand how we can ultimately apply these teachings, how to “uphold them, recite them and engage in spiritual practice as taught” ․Uphold them, recite them and engage in spiritual practice as taught: In upholding, reading, reciting and so on, if we do not understand with true clarity, what we uphold and recite will differ, thus we engage in different spiritual practices. If this is so, although we may not be entirely clear on everything we have heard, we must make efforts to uphold it, to continue to read it and to comprehend it.

Uphold them, recite them and engage in spiritual practice as taught: In upholding, reading, reciting and so on, if we do not understand with true clarity, what we uphold and recite will differ, thus we engage in different spiritual practices.

“In upholding, reading, reciting… if we do not understand with true clarity, what we uphold and recite will differ.” If after listening to a teaching, we are not entirely clear about it, we must read it again. Having read it, if we still do not understand it, then between you and me, you have understood what you read your way and I have understood what I read my way. Because “what we uphold and recite will differ, we engage in different spiritual practices.” We both read the same sutra, but you have your understanding and. I have mine. Everyone has their own feeling in their practice, so everyone practices in their own way.

Humans and heavenly beings understand [Dharma] as upholding the precepts and good deeds. Three Vehicle practitioners understand it as the Four Truths, Twelve Links and Six Paramitas. Since their understanding is not the same, there is a difference between them.

“Humans and heavenly beings understand [Dharma] as upholding the precepts and good deeds.” The teaching is the same. The Buddha clearly taught the Bodhisattva Way. However, those who cultivate human and heavenly blessings take this to mean, “It is enough to practice the Ten Good Deeds. I just need to uphold the Five Precepts.”

And the Three Vehicle practitioners? The Hearers choose to focus on suffering, causation, cessation and the Path, the principles of the Four Noble Truths. They try hard to rid themselves of suffering. These are the Hearers. Solitary Realizers will say, “I understand. I know the world is impermanent. I know there are many dust-like afflictions and much ignorance.” But that is as far as they go. The Dharma the Buddha taught was the same, yet when some people hear His voice, these teachings of the Buddha, they begin to understand the Six Paramitas. They use the Buddha-Dharma to benefit themselves while simultaneously benefiting others. Their understanding of the principles is thorough and unobstructed. This is how those forming. Great Vehicle aspirations experience the Buddha’s teachings. The Three Vehicle practitioners each accept it in their own different ways. This is what is meant by being different.

They attain merits and virtues without being aware of this: Those who receive the teachings of the Dharma each obtain their own benefits from the teachings. They do not know the Buddha taught with one voice. It was not that the teachings differed, but that they did not know the truth. Because they did not know this, they clung to their own understanding as the true. They did not know it was merely provisional. Thus it says, without being aware of this.

“They attain merits and virtues without being aware of this.” They attain merits and virtues without being aware of this: Those who receive the teachings of the Dharma each obtain their own benefits from the teachings. They do not know the Buddha taught with one voice. It was not that the teachings differed, but that they did not know the truth. Because they did not know this, they clung to their own understanding as the true. They did not know it was merely provisional. Thus it says, “without being aware of this.” When we accept the Dharma, we each accept it in our own way. Naturally, accepting the teachings and upholding the Buddha-Dharma brings benefit to all. Take heavenly beings for example. Heavenly beings have practiced the Ten Good Deeds [With these,] they are reborn in the heaven or human realm. If they uphold the Five Precepts, although they may not have benefited others, they nonetheless will not lose human form. So, by receiving the teachings, in this way they also gain benefits. This is because the benefits of the Buddha’s teachings are attained according to one’s practice.

“They do not know the Buddha taught in one voice. It was not the teachings that differed.” It is sentient beings’ capabilities that differ; the Buddha-Dharma never differs. We continually speak about how the Buddha adapted to sentient beings’ capabilities, but the Buddha always taught the One True Dharma. It was due to the capabilities of sentient beings that what they accepted differed. We remain attached to our own views, while our understanding is not complete. So, because of this, we do not realize that the Buddha used provisional means to give sentient beings what they needed. Actually, He enticed sentient beings to realize the One True Dharma through His teachings. But we sentient beings just do not understand ourselves. There are many of us like this. We know our attachment to life is truly immense, and that we have much ignorance and afflictions.

For instance, during the Buddha’s lifetime, there was a young married couple. The husband’s faith was Brahmanism, but his wife deeply believed in the Buddha’s teachings. She was very reverent. One day she was home serving her husband. She was cooking food. When she was to serve the food, once it was done and she was exiting the kitchen, she suddenly fell and the food scattered all over the floor. However, she pushed herself up and hurriedly began reciting the Buddha’s name. When her husband heard this he quickly ran in. The husband was very mad. “I am not very happy that [you are] following some bald-headed preacher. That is a faith for the lowly.” The wife hurriedly told him, “Please forgive me. You should not use that kind of coarse language when speaking of the Buddha.” He said, “I absolutely will not let this go. Come, take me to see that bald-headed preacher.” His wife advised against it, but when the wife did not go, he went himself.

When he arrived at the Buddha’s abode, the Buddha saw him come in, so He began teaching the Dharma with this man in mind. “Destroy anger and you will sleep well. Eliminate anger and you will be without worries. If a manavaka understands this, he will be praised by the noble ones for eliminating anger and will not worry about being injured.” What He was teaching was that if you destroy anger, you will sleep peacefully. It just so happened that this young Brahman could not sleep at night. It seemed as if the Buddha were speaking to him. The [sleeplessness] was due to anger in his mind! He continued to listen. “Eliminate anger and you will be without worries. Yes! My mind is always burdened with worries and afflictions. I don’t know how to relieve it. It is because of my anger! My mind is distracted, filled with anger; thus I am constantly worried.”

The Buddha called out “Manavaka,” which means privileged youth. “If a manavaka understands this….” You should know that, “[You] will be praised by the noble ones for eliminating anger.” If you can eliminate anger from your mind, this is what the noble ones praise. “And [you] will not worry about being injured.” When all anger is eliminated, there will be no more worries.

The Buddha taught the Dharma according to capabilities. That manavaka arose from his seat and went before the Buddha seeking to repent. At the same time, he took refuge, then went home and said to his wife, “I apologize. The one you have faith in is an enlightened person of great wisdom.” Perhaps we are like that manavaka, just like that young Brahman disciple who, having not yet heard the Dharma, was dissatisfied with all he saw and heard. Now that he had heard it, his heart was filled with joy, filled with Dharma-joy. This is the nourishing of the Dharma-rain. Therefore, we must always be mindful.

Episode 889 – Joyfully Transforming Sentient Beings

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>> The Buddha gives teachings according to what their capacities can accept, such as teaching the good deeds and precepts to humans and heavenly beings. For practitioners of the Three Vehicles, He teaches the Four Noble Truths, Twelve Links and the upholding of the Six Perfections for them to practice joyfully and attain benefit.

>> “As they have heard the Dharma, they are freed from all obstructions, and with the Dharma they can gradually enter the path through their own capabilities.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Tathagata teaches the Dharma of one appearance and one flavor. The appearances of liberation, of distancing and of extinction all ultimately reach the state of all-encompassing wisdom.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> The Tathagata teaches the Dharma of one appearance and one flavor: One appearance: This is the true appearance of ultimate reality. In the analogy it is like the one earth. One flavor: The principles and direction of the Tathagata’s teachings are singular and non-dual.

>> The earth is that which allows all things to be born and grow. Rain is that which can nourish all things. This is an analogy for the Dharma that Tathagata realized and all the teachings that He gave. Thus, it says of one appearance and one flavor.

>> He always teaches with impartial compassion to transform and deliver sentient beings. Thus it says “of one appearance”. He universally gives Dharma-benefit and nourishes all things. Thus it says “of one flavor”.

>> The appearances of liberation, of distancing and of extinction: By releasing the bonds of the Three Realms, being freed from cyclic existence and distancing oneself from the dusts of afflictions, one can reach the principles of true emptiness and realize the joy of tranquil extinction.

>> By distancing oneself from the hindrance of knowledge, we can manifest the appearance of True Suchness. Distancing oneself from delusions is Bodhi. Distancing oneself from the two delusions of principle and matters and the two attachments of self and phenomena is the appearance of distancing.

>> By distancing oneself from the hindrance of knowledge, one can manifest the appearance of True Suchness. Distancing oneself from delusions is Bodhi. Distancing oneself from the two delusions of principle and matters, and the two attachments of self and phenomena is distancing oneself from appearances

>>Extinguishing the two kinds of cyclic existence, fragmentary samsara and transformational samsara, one can manifest the appearance of True Suchness. The tranquil extinction of afflictions is the appearance of extinction.

>> All ultimately reach the state of all-encompassing wisdom: This is the one appearance and one flavor. At first the Buddha used skillful means to temporarily connect with immature capabilities. In the end, everything comes back to all-encompassing wisdom. All the Dharma that the Tathagata teaches ultimately is inseparable from the wisdom-nature of Nirvana. This is the virtuous nature that is equal in all. In the end, this is inseparable from the wisdom of our pure intrinsic nature.

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“The Buddha gives teachings according to what their capacities can accept,
such as teaching the good deeds and precepts to humans and heavenly beings.
For practitioners of the Three Vehicles, He teaches the Four Noble Truths, Twelve Links
and the upholding of the Six Perfections for them to practice joyfully and attain benefit.”

We often refer to the Buddha as the Great Medicine-king in the way He cherishes sentient beings and cannot bear to let them suffer from physical or mental ailments. Thus, He unceasingly gives them teachings. So, we say, “The Buddha gives teachings according to what their capacities can accept.” Depending on the kind of teachings these sentient beings could accept, He accommodated their needs and capacities by giving them certain kinds of teachings. For example, He gave the teaching of the Ten Good Deeds for heavenly beings. The Ten Good Deeds are inseparable from our body, speech and mind. We create three kinds of karma with our bodies. These three [good deeds] are not killing, not stealing and not engaging in sexual misconduct. These are fundamental rules for humans;  these are precepts. The Buddha taught sentient beings to practice the three good deeds of the body and refrain from the four negative kinds of speech,

which are lies, flattery, gossip and harsh speech. These are the four evils of speech. The mouth alone can damage interpersonal relationships and destroy the harmony of a society. In order to turn this around, not only must we stop using harsh speech, we should also speak soft and loving words. Not only should we not lie, but what we say must be genuine and true and pass on virtuous teachings. Not only must we not gossip, we should also bring harmony when people have differences of opinions. How do we create harmony between people? We must not instigate conflict. What we say must be sincere; we must not say things we do not mean. If we can do this, we can use our voice to teach many people to turn from evil to good. This is virtuous karma of speech.

When the Buddha taught sentient beings, most importantly He gave  the teaching about the karma of the mind [created through] greed, anger and ignorance, and arrogance and doubt as well. These are the ailments of sentient beings. The Buddha earnestly taught us to turn greed into virtuous thoughts. We must not only avoid greed but also give of ourselves, give without expecting anything in return. Not only must we not get angry or lose our temper over trivial matters, but also maintain open and spacious minds and hearts that embrace the universe and are able to accommodate all. If we turn ignorance into wisdom, we can thoroughly comprehend the principles and understand worldly matters, the law of karmic retribution and so on. Those who do good deeds attain blessings.

If we transform the karma of the Ten Evils into the karma of the Ten Good Deeds, we practice according to the teachings and accumulate many blessings, so we will be reborn in heaven to attain blessed retributions. Or we might be born as the rich among the rich in the human realm. This is [the teaching of] the Ten Good Deeds. This is what the Buddha taught. He taught the good deeds and precepts for humans and heavenly beings.

For practitioners of the Three Vehicles He taught the Four Noble Truths and the Twelve Links of Cyclic Existence. These were for the Hearers and Solitary Realizers. For those who formed Bodhisattva-aspirations, the Buddha taught them to actualize the Six Paramitas in all actions, to form great aspirations, make great vows and put the Dharma into practice. They do good deeds joyfully, thus they “practice joyfully and attain benefit.” This is how the Buddha taught us, patiently guiding, teaching and transforming us according to our capabilities.

The previous sutra passage states, ․“As they have heard the Dharma, they are freed from all obstructions, and with the Dharma they can gradually enter the path through their own capabilities.”

Having heard the Dharma, they [practiced] with many different methods. Sentient beings’ capabilities differ, so the Buddha taught using different methods, adapting to our capabilities to give us the teachings we could accept, put into practice and, through doing, experience deep within our hearts so we “gradually enter the path”

Next, “This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”

The Buddha’s Dharma is like a great cloud from which rain falls universally over everything on the earth. Whether vegetation, trees, forests, medicinal plants, etc., each takes in water according to its capacity so that its seed can grow.

In the next sutra passage, the text continues to state, ․“The Tathagata teaches the Dharma of one appearance and one flavor. The appearances of liberation, of distancing and of extinction all ultimately reach the state of all-encompassing wisdom.”

The “one appearance” is the true appearance of ultimate reality. Ultimate reality means  the true principles to which all things in the universe return. This is like a vast expanse of land. The land bears all things. The Buddha taught the Dharma according to sentient beings’ capacities. It is like how, on the earth, although there are thousands of seeds, the rain nourishes them all universally.

The Tathagata teaches the Dharma of one appearance and one flavor: One appearance: This is the true appearance of ultimate reality. In the analogy it is like the one earth. One flavor: The principles and direction of the Tathagata’s teachings are singular and non-dual.

The “one flavor” is “the principles and direction of the Tathagata’s teachings.” The direction of the Buddha’s teachings is “singular and non-dual.” The direction is always the same; He hoped we would practice all teachings according to our capacities, so that we can return to our Tathagata-nature of True Suchness. This [direction] is “singular and non-dual.” The Buddha’s objective was for everybody to realize the true principles of this one appearance. This was the Buddha’s objective. Thus it was of “one flavor”

The Buddha’s goal was that everyone would accept the Dharma, and that by practicing the Dharma, we would nourish the ground of our minds to allow seeds to grow there.

The earth is that which allows all things to be born and grow. Rain is that which can nourish all things. This is an analogy for the Dharma that Tathagata realized and all the teachings that He gave. Thus, it says of one appearance and one flavor.

“The earth is that which allows all things to be born and grow. Rain is that which can nourish all things.” The land allows everything to be born and grow, but if water is lacking, then nothing can live. So, it is necessary to have the Dharma. Although we all inherently have Buddha-nature, if we do not take the Dharma to heart, our Buddha-nature will remain covered by our afflictions and ignorance. So, we must take the Dharma to heart. This is an analogy for the Dharma that the Tathagata realized and the teachings that He gave

This true appearance of ultimate reality is what the Buddha awakened to through. His process of spiritual practice, His awakened nature that is one with the universe. Having achieved realization, He taught sentient beings what He had awakened to. This is what the Buddha attained and hoped all sentient beings could attain as well. Thus, it mentions “one appearance and one flavor.”

He always teaches with impartial compassion to transform and deliver sentient beings. Thus it says “of one appearance”. He universally gives Dharma-benefit and nourishes all things. Thus it says “of one flavor”.

“He always teaches with impartial compassion to transform and deliver sentient beings.” The Buddha had unceasingly, over countless previous kalpas, sought the Dharma and transformed others. He sought the teachings of all Buddhas and returned to the world, lifetime after lifetime, among the four kinds of beings in the Five Realms. He taught and transformed sentient beings and treated all impartially and equally. He treated every sentient being as His only son. So, “He always teaches with impartial compassion to transform and deliver sentient beings.” He shows compassion equally to all by coming to deliver and transform sentient beings. This is also a meaning of “one appearance. He universally gives Dharma-benefit and nourishes all sentient beings.” So, this is called “one flavor.” We should all seek to comprehend this.

The appearances of liberation, of distancing and of extinction: By releasing the bonds of the Three Realms, being freed from cyclic existence and distancing oneself from the dusts of afflictions, one can reach the principles of true emptiness and realize the joy of tranquil extinction.

So, “the appearances of liberation, of distancing and of extinction” mean “releasing the bonds of the Three Realms [and] being freed from cyclic existence.” In the past, when we did not know the Dharma, we were stuck in our karmic retributions of ignorance and afflictions, endlessly transmigrating through cyclic existence. After we accept the Dharma, we can transcend afflictions of the Three Realms and transcend cyclic existence. So, we “distance ourselves from dusts of afflictions to reach the principles of true emptiness and realize the joy of tranquil extinction.” We can reach this kind of state

Because we are unenlightened beings, The Three Realms entangle us. Therefore, we cannot release ourselves. Now we understand the “truth of suffering” and deeply realize the law of karma, so we know we need to change our lives, change our attitudes and change everything else by turning evil into good. This naturally distances us from all [afflictions]. We will no longer create afflictions for ourselves. Naturally, we will arrive at the wondrous principles of true emptiness taught to us by the Buddha. When we take this wondrous Dharma to heart, we can realize the happiness of tranquility and stillness.

The appearances of liberation, of distancing and of extinction: By releasing the bonds of the Three Realms, being freed from cyclic existence and distancing oneself from the dusts of afflictions, one can reach the principles of true emptiness and realize the joy of tranquil extinction.

Because we are “liberated from the obstruction of afflictions,” we will be able to manifest True Suchness. By eliminating our afflictions, we reveal the wisdom of True Suchness. This is what we call “the appearance of liberation.” When we are liberated from afflictions, we will manifest the appearance of our wisdom of True Suchness.

Even after we are liberated from the obstruction of afflictions, there is still the obstruction of karma. The obstruction of karma exists because we do not understand. As long as we have our ignorance and afflictions, we still commit the Ten Evils and the Five Offenses in this world. This is the obstruction of karma. After we accept the Dharma, we know to practice all that is good. In this way, we will naturally be able to transcend the obstruction of karma and be liberated from our negative karma. We will naturally be freed from the karmic fetters of the two extremes. Without afflictions and without creating karma, we will not be bound by either of the two. This is what we call “the appearance of liberation.”

By distancing oneself from the hindrance of knowledge, we can manifest the appearance of True Suchness. Distancing oneself from delusions is Bodhi. Distancing oneself from the two delusions of principle and matters and the two attachments of self and phenomena is the appearance of distancing.

“By distancing oneself from the hindrance of knowledge, one can manifest the appearance of True Suchness.” Some people are hindered by knowledge. They take their understanding and knowledge of the Dharma and use it with a deviated perspective. They turn it into a slanderous teaching. When someone tells them, “What you are professing is a bit deviant, You are somewhat mistaken in your understanding,” they think, “I understand more than you.” This is the “hindrance of knowledge.” People can be very attached to this hindrance of knowledge. They think they have a very high level of wisdom. In fact, this is arrogance and pride. This is how we hinder ourselves.

However, if we can awaken and realize that what we know is limited, we will quickly distance ourselves from the hindrance of knowledge. We can eliminate our hindrance of knowledge and accept the true principles with an open mind. If we can do this, we will naturally manifest the appearance of True Suchness. Our minds will give rise to true wisdom. When we accept the teachings with humble minds, our minds will be like the vast universe, able to accept many teachings. In this way, “Distancing oneself from delusions is Bodhi.”

Then, there are dust-like delusions. Along with our afflictions and ignorance, we still have dust-like delusions. So, we leave behind these delusions, our ignorance and the hindrance of knowledge. If we can distance ourselves from these, that is true Bodhi. We should not just say, “I know, I know.” We must truly understand the Dharma and comprehend the great path. When the Dharma is integrated into our lives, we can say we comprehend the great path. Only then can we form the supreme aspiration. So, “Distancing oneself from delusions is Bodhi”

“Distancing oneself from the two delusions of principles and matters” means that when Bodhisattvas go among people, they should thoroughly understand the principles. They should understand people, matters and things. We cannot lack an understanding of the principles. If we do not thoroughly understand them, then how are we supposed to go among people? If we do not understand worldly matters and appearances, then how can we form good affinities? How can we develop wisdom?

So, the “two delusions” are those of matters and those of principles. If we can distance ourselves from these, if we can brush them aside, we will think, “Oh, this is how it is! Now it is clear! I see and understand now!” We have attachments to self and phenomena; if we can distance ourselves and avoid saying, “This is the way things must be” or. “This is the way it has to be,” if we can avoid being too stubborn and instead be gentle and accommodating, then we can act according to the principles. This is known as the “power of gentleness.” Using this method of the power of gentleness, we can eliminate the two attachments, to self and to phenomena, which delude us when it comes to principles and matters. Instead of thinking that others or the principles should be a certain way, we must eliminate attachment to these appearances. This is “distancing oneself from appearances.”

Extinguishing the two kinds of cyclic existence, fragmentary samsara and transformational samsara, one can manifest the appearance of True Suchness. The tranquil extinction of afflictions is the appearance of extinction.

“Extinguishing the two kinds of cyclic existence” means having freed ourselves from afflictions, we still need to pay attention to the two kinds of cyclic existence; this is because life is full of suffering. The two kinds of cyclic existence are fragmentary samsara and transformational samsara.

We ordinary people experience fragmentary samsara. Life lasts only a few decades. We bring our karma with us and take it when we go, experiencing one existence after another. Sometimes we may be in the human realm, or perhaps in the Three Evil Destinies. There is no way to know. It depends on what kind of karma have we created. This is fragmentary samsara. As for transformational samsara, although we engage in spiritual practice, our aspirations rise and fall. To be firm in our spiritual aspirations can be a little difficult sometimes. To sum up, the law of arising and ceasing applies to both our minds and to our lives; these are the two types of samsara. So, if we can thoroughly understand samsara and eliminate our afflictions one by one, naturally we will be able to distance ourselves from these two kinds of samsara.

Then, “We can manifest the appearance of True Suchness.” So, we must seize the moment and make the best use of our cyclic existence. Changing from the past, practicing for the future, our afflictions can be eliminated, and our nature of True Suchness and wisdom-life will be able to grow. Then, we will arrive at “the tranquil extinction of afflictions.” This is known as the “appearance of extinction”

All ultimately reach the state of all-encompassing wisdom: This is the one appearance and one flavor. At first the Buddha used skillful means to temporarily connect with immature capabilities. In the end, everything comes back to all-encompassing wisdom. All the Dharma that the Tathagata teaches ultimately is inseparable from the wisdom-nature of Nirvana. This is the virtuous nature that is equal in all. In the end, this is inseparable from the wisdom of our pure intrinsic nature.

“All ultimately reach the state of of all-encompassing wisdom.” This is “the one appearance and one flavor.” In the same way, the Buddha-Dharma we accept is of one appearance and one flavor. Regardless of Great or Small Vehicle Dharma, in the end, all return to ultimate reality. It is just that our capacities and circumstances determine how we accept it. Initially, the Buddha used skillful means to gradually draw us in, but in the end, “All ultimately reach the state of all-encompassing wisdom”

․All ultimately reach the state of all-encompassing wisdom: This is the one appearance and one flavor. At first the Buddha used skillful means to temporarily connect with immature capabilities. In the end, everything comes back to all-encompassing wisdom. All the Dharma that the Tathagata teaches ultimately is inseparable from the wisdom-nature of Nirvana. This is the virtuous nature that is equal in all. In the end, this is inseparable from the wisdom of our pure intrinsic nature.

“All the Dharma that the Tathagata teaches ultimately is inseparable from the wisdom-nature of Nirvana.” Everything the Buddha taught was meant to enable us sentient beings to attain the ultimate state and return us to our intrinsic nature of True Suchness. That is what Nirvana refers to. Nirvana is the state of great extinction, the elimination of all afflictions and our return to our wisdom-nature of True Suchness. This virtuous nature is inherent to all of us. Everyone has it. “The virtuous nature is equal in all.” Whoever we are, when we return to our nature of True Suchness, we will have that purity. There is no difference. This is not only true for human beings; all sentient beings in the Six Realms are the same. “The virtuous nature is equal in all.” There is no difference in their nature of True Suchness. So, “In the end, this is inseparable from the wisdom of our pure intrinsic nature.” This is our intrinsic wisdom. Indeed, this is the mindset  we must have as we learn the Buddha’s teachings. The Buddha teaches according to our capabilities. He sees what we can accept and gives us the [appropriate] teachings. So, we must do our best to accept them. Whether we practice the teachings for humans or heavenly beings, the teachings of the Two Vehicles or the Bodhisattva-path of actualizing the Six Paramitas in all of our actions, ultimately we “practice joyfully and attain benefit.” Our willingness to give makes us happy every day. Only when we are without afflictions can we truly develop our wisdom-life. Let us always be mindful.

Episode 888 – The Five Vehicles Each Enters the Dharma

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>> Receiving the nurturing of the Dharma, we all attain peace. By listening to the Dharma, we will be born in a good place. Two Vehicle practitioners are freed from the obstruction of afflictions. Bodhisattvas are freed from the obstructions of principles and matters. Humans and heavenly beings are freed from the Three Evil Obstructions. All in the Five Vehicles each enter the Dharma.

>> “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “As they have heard the Dharma they are freed from all obstructions, and with the Dharma they can gradually enter the Path through their own capabilities.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life.

>> With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.

>> Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places.

>> “This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> This is like that great cloud that rains on all equally at the same time. The grasses and trees, according to their seed-nature, all receive nourishment and mature.

>> This is like that great cloud that rains on all. This is an analogy for the Tathagata’s body and the Tathagata’s Dharma.

>> The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain.

>> The forests of grasses and trees and all kinds of medicinal plants: The three kinds of grasses and two kinds of trees. The grasses, trees and medicinal plants are the sentient beings who receive transformation, whether sharp or dull, lax or diligent.

>> According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature.

>> According to their seed-nature, each receives sufficient nourishment: This is how they receive nourishment to attain benefits.

>> Seed [in seed-nature] refers to seeds; it means something that can grow. Nature refers to natures and capacities; it means something that does not change.

>> So that each can grow and mature: This is how they attain peace in this life. This also implies the earth contains all.

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“Receiving the nurturing of the Dharma, we all attain peace.
By listening to the Dharma, we will be born in a good place.
Two Vehicle practitioners are freed from the obstruction of afflictions.
Bodhisattvas are freed from the obstructions of principles and matters.
Humans and heavenly beings are freed from the Three Evil Obstructions.
All in the Five Vehicles each enter the Dharma.”

We must listen to the Dharma mindfully. We are blessed to be able to listen to the Dharma. We can receive the Dharma, which nurtures us, so we must earnestly seize our current causes and conditions with the Dharma to earnestly listen to the teachings.

When we understand the Buddha-Dharma, naturally, when external conditions appear, we will understand and know how to clearly distinguish right from wrong. We will not do anything unwholesome. When past karma appears, we accept it willingly. This is how we understand the principles and eliminate our karmic obstacles. Now, we must promptly accept the Dharma. This will enable us to develop our wisdom-life. In this way, we will attain peace. Because we listen to the teachings, we are able to “be born in a good place.” By reducing our karmic obstacles of ignorance, in future lives we can take the Buddha-Dharma that we have received today to help our wisdom-life mature. We bring virtuous Dharma to our future lives, so in our future lifetimes it will be easier for us to encounter the Buddha-Dharma. Thus, “By listening to the Dharma, we will be born in a good place.” Our good causes and conditions will be more abundant. Otherwise, even if we really want to engage in spiritual practice and have already formed aspirations to do so as Hearers and Solitary Realizers, the Two Vehicle practitioners, we will still bring the obstruction of afflictions with us into this life.

So for the Two Vehicle practitioners, Hearers and Solitary Realizers, what they need to master in their practice is first, to eliminate the “obstruction of afflictions,” greed, anger, ignorance, arrogance and doubt, that confuse and disturb our minds. As for Bodhisattvas, they must “be freed from the obstructions of principles and matters.”

These obstruct our right understanding and views; we obstruct ourselves like this. Thus, our views on external matters and principles are influenced by external conditions and we cannot exercise our own wisdom. We obstruct our own views on external principles. What is happening in the world? In this evil world of the Five Turbidities, what has happened to people’s state of mind? There are so many disturbances among people. How do we analyze these principles? If we cannot grasp the principles, that means we are obstructed; we cannot connect to them. Even if we have formed aspirations, if we do not thoroughly understand the principles, the principles will obstruct us. This is “the obstruction of principles.”

The second one is “the obstruction of matters.” The obstruction of matters is the ignorance that obstructs sentient beings. In our past lifetimes, we were covered by layer upon layer of ignorance and afflictions. We are obstructed by this karma so we cannot understand principles. These afflictions continue to cover us, thus we are unable to liberate ourselves. We have so many obstacles, thus we remain in the cycle of birth and death. To escape from afflictions while among people is truly very difficult. Though we have formed aspirations to walk the Bodhisattva-path, we must quickly advance diligently to eliminate “the obstructions of principles and matters.” We must transcend the obstructions of principles and matters. The Two Vehicle practitioners must transcend the obstruction of afflictions. Bodhisattvas must transcend the obstructions of principles and matters.

Humans and heavenly beings must practice to transcend the Three Obstructions. Humans, heavenly beings have three obstructions. These are the Three Evil Obstructions that will obstruct the right path and damage our heart of kindness. The Three Obstructions are, first, “the obstruction of afflictions.” Our greed, anger, ignorance, arrogance and doubt obstruct us.

Second, we have “the obstruction of karma.” Due to having continuously created karma in our past lifetimes, we bring both positive and negative karma to the human and heaven realms. In the human and heaven realms, we are still not free from karmic retributions. Even if we are willing to accept Buddha-Dharma, [thinking,] “I want very much to listen to it, I want very much to practice it, I want very much to put it into action,” unfortunately, the obstruction of karma will still control us. Once the obstruction of karma appears, our minds are confused and we create the negative karma of the Five Offenses and the Ten Evils.

The third is “the obstruction of retributions.” We have done so many unwholesome things. Having committed the Five Offenses and Ten Evils, our futures will be out of our control. Where will we be born? We will fall into the hell, hungry ghost and animal realms.

So, now that we have formed aspirations and made great vows to walk the Bodhisattva-path, we must eliminate the things that obstruct our intrinsic awakened nature; we must eliminate this ignorance. Only then can our intrinsic nature of True Suchness manifest; only then can we thoroughly understand principles and matters. When walking the Bodhisattva-path, this is what we must master.

It is the same for Two Vehicle practitioners. We must now heighten our vigilance and be aware. We must not let external interpersonal conflicts and disturbances trouble our minds. So, we must earnestly take in the Buddha-Dharma to nourish our wisdom-life and help it grow.

The capacities of the Five Vehicles are different. If we have limited capabilities, we cannot resist strong unwholesome [conditions]. Thus, we are easily diverted and infected by them. So, we must continue to form great aspirations and make great vows. We hope that we ourselves can nurture seeds of the Great Vehicle in  the fields of our minds, that we can earnestly nurture these seeds that will grow into big trees with big roots.

The previous sutra passage states, “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.”

Sentient beings have different capabilities, but by listening to the Dharma, we can always benefit from the Dharma in the present moment. Listening to the Dharma brings joy, “I will change; I will practice.” In this way, we gradually change and in the future will “receive joy from the Path.”

The following sutra passage states, “As they have heard the Dharma they are freed from all obstructions, and with the Dharma they can gradually enter the Path through their own capabilities.”

In the beginning, we said that the Two Vehicle practitioners must be freed from the obstruction of afflictions, and Bodhisattvas must be freed from the obstructions of principles and matters. Humans and heavenly beings need to be freed from the Three Evil Obstructions. Next we explain how,

As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life.

“By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking” ․As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life. If we are Two Vehicle practitioners, we must be freed from afflictions. Afflictions are inseparable from our perspectives and reasoning. Our thinking and views are influenced by distracting external afflictions. We must mindfully analyze and understand these. “By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance.” Ignorance refers to dust-like afflictions. There are matters and principles, all of which we must distinguish clearly.

People, matters and the myriad sentient beings have so much ignorance. How do we analyze this? We not only need to clearly understand ourselves, but also lead sentient beings to understand. Dust-like delusions and afflictions of ignorance are obstructions that we must eliminate one by one. This is being “free from all obstructions.” If we can do this, then in this life we can slowly eliminate our afflictions, and thus our minds will gradually be more at peace.

With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.

So, “With the Dharma they can gradually enter the Path through their own capabilities” ․With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created. “Through their own capabilities” means in this life we earnestly listen to the Dharma, and according to our capabilities, we must earnestly accept however much we can. This is how the Path will enter our minds and pave a path for our future lifetimes. So, “In future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.” In this life, we need to nurture our seeds to develop into future fruits.

Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places.

And “receiving joy” means attaining peace ․Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places. Now, we already know that the seeds must be nurtured. Thus we already have this joy. In the future, when we eliminate suffering, we will receive joy. Suffering is ignorance. With ignorance, afflictions arise and we suffer. Joy is eliminating ignorance and attaining the joy of Dharma. This is “receiving joy. Receiving joy” indicates attaining peace.

Because we receive the Buddha-Dharma, we already know to avoid evil and follow goodness. “Refrain from all evil; do all that is good.” We have received the Dharma and are very happy. We are at peace knowing that wherever we end up based on our retributions, we will be safe and at peace. “Listening to the Dharma” refers to how we will likely go to a good place in the future.

The next sutra passage further explains, ․“This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”

“This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”

This is like a great cloud that “rains on all equally at the same time.” This is talking about that great cloud; the clouds have already gathered densely together and have begun to accumulate. When the causes and conditions mature, it will begin to rain. When the rain falls, it pours down, and “The plant and trees, according to their seed-nature, all receive nourishment and mature.” Whether they are plants or trees, everything on the land, all the forests of vegetation and trees, will, when the rain falls, “receive nourishment and mature”

This is like that great cloud that rains on all. This is an analogy for the Tathagata’s body and the Tathagata’s Dharma.

This [cloud] is like the Tathagata’sDharmakaya (Dharma-body). “The great cloud rains on all.” The clouds gather densely and the rain falls. This is an analogy for the Dharmakaya of the Buddha, the Tathagata. The Buddha used His wisdom [to determine] how to nourish all with one rain. The One Dharma, the One Vehicle Dharma, covers all capabilities. At this time, the Buddha had already entered old age. At the Lotus Dharma-assembly, there were people of every kind of capability. So, the Buddha, at this time, was like a great cloud gathered densely, bringing the rain to fall on all universally. This is like the Tathagata’sDharmakaya; His Dharma had to cover all universally.

The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain.

“The great cloud is connected to the [two benefits] of shape and sound” ․The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain [What is] shape? When we see rain, it falls down in the shape of lines. Actually, they are water drops, but they come down very fast and take the shape of lines. When rain falls down and comes into contact with things on the ground, it makes a sound. The ground has small depressions,  which fill with water. Then there are large pits, big lakes, great rivers and streams. We can see many different shapes in nature. In any depression, rainwater will accumulate there.

The forests of grasses and trees and all kinds of medicinal plants: The three kinds of grasses and two kinds of trees. The grasses, trees and medicinal plants are the sentient beings who receive transformation, whether sharp or dull, lax or diligent.

“All the forests of vegetation and trees and all kinds of medicinal plants….” Vegetation and trees indicate all trees in general. Including medicinal plants, these things are all called vegetation and trees. All the plants and trees on the earth are an analogy for “the sentient beings who receive transformation, whether sharp or dull, lax or diligent.” Whether they have great or small capacities, whether great roots, great leaves, etc., or average roots, average leaves, etc., when the rain falls, they accept it according to their capacities. This is just like we who receive the Dharma; do we have sharp capabilities or dull capabilities? Are we diligent or lax? If we are diligent and practice the Two Vehicles, we must immediately and firmly eliminate the obstruction of afflictions. Those who cultivate the Bodhisattva-practice have even sharper capabilities and must practice to be freed from the obstruction of principles and matters. This depends on our capabilities and on how we receive the Dharma and eliminate our afflictions and ignorance. With a bit of affliction and ignorance eliminated, we will grow a bit more in pure and undefiled wisdom.

According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature.

So, “According to their seed-nature, each receives sufficient nourishment so that each can grow and mature” ․According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature. Look at our capabilities “[We] each follow our own habitual natures. All things are nourished by the Dharma.” Whatever kind of things there are on the land, they all receive the Dharma according to their needs “[They] are satisfied according to their measure.” Each of them, according to the amount of water they require, is able to benefit. So, “They follow the course of their nature to be able to grow and mature.”

According to their seed-nature, each receives sufficient nourishment: This is how they receive nourishment to attain benefits.

“According to their seed-nature” means that with all kinds of natures, “each receives sufficient nourishment.” No matter what kind of nature they have, they can receive the rain. This is an analogy for “receiving nourishment to attain benefits.” What a tree, a plant or the crops on earth want the most is to have sufficient water so they can grow.

Seed [in seed-nature] refers to seeds; it means something that can grow. Nature refers to natures and capacities; it means something that does not change.

Thus, the seeds are “the things that can grow” ․”Seed” [in seed-nature] refers to seeds; it means something that can grow. “Nature” refers to natures and capacities; it means something that does not change. With all kinds of seeds, as long as they are planted, they will germinate. Seeds need the nourishment of rainwater in order to grow. Every one of us intrinsically has Buddha-nature. So, our wisdom-life grows with [the water of] the Dharma.

“Nature” refers to “natures and capacities”; we follow our natures. Do we have a Small Vehicle habitual nature? Do we seek only to awaken ourselves, or only to enjoy human and heavenly blessings? Do we have such habitual natures? We follow our habitual natures; according to our natures and capacities, to the capacities of our natures, we absorb [nourishment] “[Nature] means something that does not change.” Because its nature is like this, it is a pine seed; when it receives [water], it grows into a big pine tree. This means its nature cannot be changed. Each [seed] has its own intrinsic nature. The seed’s nature is like this; this is like our intrinsic nature of True Suchness. We each have the nature of True Suchness, but we each have our own  habitual natures permeated by outside influences; there are so many varieties. We need to work hard to comprehend this.

So that each can grow and mature: This is how they attain peace in this life. This also implies the earth contains all.

“So that each can grow and mature” means we each receive according to our seed-nature. “This is how [we] attain peace in this life. This also implies the earth contains all.” These seeds are planted in the land and irrigated with water. When causes and conditions converge, each seed is able to grow accordingly.

Everyone, as Buddhist practitioners we receive the Dharma to nourish our wisdom-life so that we can be at peace. By practicing good deeds, we attain good causes and can head toward a good place. We will no longer create karma in ignorance. Will we end up in the Three Evil Realms or in the Three Good Realms? Or, will we transcend cyclic existence and go among people again to transform sentient beings? This depends on how we accept the Dharma. We must always be mindful.

Episode 887 – Upholding Precepts for Future Lifetimes

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>> Sentient beings of the Five Vehicles who are able to hear the Dharma can be freed from suffering and attain peace and joy in this lifetime. They will also know the true causes and conditions of effects and retributions. By understanding the true principles, they attain peace and stability in this life.

>> “At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.”    [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> These sentient beings, having heard this Dharma: These sentient beings are from all over; there are infinite varieties of sentient beings. They listened to the Tathagata expound all of this Dharma. The sentient beings of the Five Vehicles could each hear the Dharma, and each gained Dharma-benefits.

>> They attained peace in this life and in future lives will be born in a good place and will receive joy from the Path: Here in this world now, they diligently practice according to the Dharma, and thus they all attain peace. By walking the Path today, they will receive joy in the future.

>> If those in the Three Evil Destinies hear Dharma, they can cease their suffering and sadness, and thus attain peace in this life. Or they will be born as humans or heavenly beings, meaning that in future lives, they will be born in a good place. In the heaven or human realm, they will cultivate and uphold the teachings of good deeds and precepts. Thus, they will receive joy from the Path.

>> [They] will also be able to hear the Dharma: They will be able to listen to the Right Dharma that the Buddha teaches. The Two Vehicle practitioners hear the teachings and attain Nirvana with remainder. Thus they attain peace in this life.

>> Being born in a land of skillful means, in future lives they will be born in a good place. Being born in a land of skillful means is the good place in which Two Vehicle practitioners and Bodhisattvas who have not yet realized the Dharma-body abide

>> As these beings listened to the teachings, they received joy from the Path and are born as Bodhisattvas. They achieve non-arising patience and attain peace in this life.

>> Being born in the land of the true reward, they achieve the corresponding retribution of unobstructed, dignified wisdom. This is the land of the true reward, meaning in future lives they will be born in a good place and will receive joy.

>> The seeds we cultivate in this life will bring about our fruits in the future. Humans and heavenly beings hear the teachings and uphold the precepts. Their blessings and virtues help them to attain peace in this life. Heavenly beings are born in the heavens, and humans are born in this world, or they may be born in each other’s worlds. Thus, they are born in good places in future lives. Once born, they are able to awaken and thus can receive joy from the Path

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“Sentient beings of the Five Vehicles who are able to hear the Dharma
can be freed from suffering and attain peace and joy in this lifetime.
They will also know the true causes and conditions of effects and retributions.
By understanding the true principles, they attain peace and stability in this life.”

The sentient beings of the Five Vehicles are those in the Heavenly Being Vehicle, those in the Human Vehicle and those in the Hearer, Solitary Realizer and Bodhisattva Vehicles. These are called the Five Vehicles. A “vehicle” is a method, and by accepting this method, we can reach the principles. This is what we call a vehicle. Those in the Heavenly Being Vehicle practice the Ten Good Deeds the Buddha taught and thus attain heavenly blessings. As for the teachings of worldly Dharma, the Buddha first taught people to uphold the Five Precepts.

The Ten Good Deeds and Five Precepts are for “outside commoners,” people who are not spiritual practitioners. These were people in society wth faith for whom the Buddha expounded the Dharma. When it comes to lay practitioners, they should at least practice the Ten Good Deeds and Five Precepts. If people aspire to engage in spiritual practice, then they are no longer “outsiders.” Spiritual practitioners, whether they are. Hearers, Solitary Realizers or Bodhisattvas, all have their teachings; we accept the Dharma according to our capacities and follow our direction of practice to our goal. These are the Five Vehicles.

Through the Five Vehicles, people hear the Dharma. These people can all hear the Dharma and “can be freed from suffering and attain peace and joy in this lifetime.” If we can hear the Dharma, then we can be freed from suffering in this life. Life is filled with suffering; aside from suffering due to a lack of material things, the worst suffering comes from our mind, from its ignorance and afflictions. Having unresolved afflictions causes suffering.

Being “freed from suffering in this lifetime” means that once we have learned the Dharma and understood the law of karma, we can see through things and open up our mind. Though still in the midst of suffering, if we can broaden our minds and willingly accept it, we are thus freed from suffering. Time will eventually pass, and this karmic retribution will come to an end. Once we understand this principle, naturally our hearts will be at peace. Then, in our daily living, we will not torment ourselves with suffering. That suffering will be resolved, and the pain will turn to joy.

When we suffer, we must be willing to exhaust it and earnestly do what is good. We must quickly cultivate for the future. Once our minds are at peace, we are happy. We often see how among recycling Bodhisattvas, there are those who are not well-off but are still at peace with their poverty and take joy in the Path. Though they suffered through life in the past, they now abide in a peaceful state. Though their circumstances are not very good, they are still at peace. Every day they are very happy, and they act for the sake of the earth and humanity. They find great joy in their recycling work.

So, by listening to the Dharma, naturally we “can be freed from suffering and attain peace and joy in this lifetime.” We “will also know the true causes and conditions of effects and retributions.” Immersed in the Buddha-Dharma, we will better understand the suffering we are currently experiencing and be able to turn suffering into joy. We can more deeply comprehend the  true causes and conditions of these retributions. This extends beyond just this life; we can trace them back to all our previous lives. So, only if we are clear about this now will we be able to act for the future. After eating the fruits of suffering, we must not create more seeds of suffering. Once we have finished the fruits of suffering, we must not plant more of their seeds. If we do not plant these seeds, naturally our suffering will not continue.

So, we need to know that when we plant seeds, we must mindfully plant the correct causes. In our past lives, we put our minds into creating causes. What was in our minds? Was it goodness or evil? Causes planted with a mind of goodness are positive causes; causes planted with a mind of evil are negative causes. With negative causes we encounter negative conditions, while positive causes bring positive conditions. We must be very clear on karmic cause and effect. These are the principles. “By understanding the true principles, they attain peace and stability in this life.” We can understand the true principles, can completely understand these principles. The true principles are referring to the truth. If we thoroughly understand the principles, naturally we can open our hearts and minds; naturally we will not suffer so badly. By letting go, we can broaden our minds, and our thoughts will become pure. If we can do this, we are “freed from suffering and attain peace and joy in this lifetime.” We should be very mindful of this.

The previous sutra passage says, ․”At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.”

The Buddha, for the sake of sentient beings, observed the timing; according to the time, the place and sentient beings’ capabilities, He expounded the Dharma and gave teachings. He adapted to what sentient beings could accept. Would sentient beings practice diligently? Or would they be lax? All He could do was wholeheartedly teach us. The amount we can accept determines how much our roots of goodness will grow.

The following sutra passage states, “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.”

According to their capabilities, the Buddha opened the Dharma-doors of the Five Vehicles to help sentient beings accept the teachings. These sentient beings “heard this Dharma.” They already accepted the Buddha-Dharma “[They] attained peace in this life and in future lives will be born in a good place.” In this life we already understandd that we must turn evil into goodness. We must willingly accept what happened in the past and now actively listen to the Dharma in order to develop our wisdom-life. We must earnestly give to help others and walk a path of goodness. “In future lives we will be born in a good place [and] will receive joy from the Path.” By staying on this road, on this smooth path, not only will we be born human again, we will also be able to hear the Buddha-Dharma. We will be guaranteed to hear the Dharma again in our future lives.

These sentient beings, having heard this Dharma: These sentient beings are from all over; there are infinite varieties of sentient beings. They listened to the Tathagata expound all of this Dharma. The sentient beings of the Five Vehicles could each hear the Dharma, and each gained Dharma-benefits.

The sentient beings [listening] are from all over; there are infinite varieties of sentient beings ․These sentient beings, having heard this Dharma: These sentient beings are from all over; there are infinite varieties of sentient beings. They listened to the Tathagata expound all of this Dharma. The sentient beings of the Five Vehicles could each hear the Dharma, and each gained Dharma-benefits. Every time the Buddha taught, sentient beings came from the ten directions to listen to the Dharma. There must have been a lot of them, in particular when, in His old age, He taught at the Lotus Dharma-assembly on Vulture Peak. Everyone truly cherished that opportunity. Infinite varities of sentient beings from Dharma-realms of the ten directions listened to the Tathagata expound all Dharma. They all came to this spiritual training ground, to the Lotus Dharma-assembly on Vulture Peak. As they listened to the Dharma at this assembly,

what teachings did they hear? The Dharma of the Five Vehicles, the Dharma for the human realm, for heavenly beings and for asuras, the Two Vehicles for transcending the world and the Great Vehicle, the Bodhisattva Way; they heard all of this. Thus, each sentient being gained Dharma-benefits. They attained more Dharma and gained benefits. This did not only apply to people in this world; sentient beings from the ten directions all gained Dharma-benefits

They attained peace in this life and in future lives will be born in a good place and will receive joy from the Path: Here in this world now, they diligently practice according to the Dharma, and thus they all attain peace. By walking the Path today, they will receive joy in the future.

“[They] attained peace in this life and in future lives will be born in a good place and will receive joy from the Path.” Having come from the ten directions after after listening to the Dharma, now, in this lifetime, we all practice according to the Dharma, so naturally we will attain peace

We must quickly settle our minds; our minds must stay focused. We must not allow troubles created by others to disturb our minds. So, we must diligently practice according to the Dharma. We must continuously advance in our practice. As we are in the midst of chaos, we have even greater need for clarity and wisdom. So, we must put extra effort into our practice.

“Thus, they all attain peace.” After understanding principles, naturally we will be at peace with all things. “By walking the Path today, they will receive joy in the future.” As long as we practice earnestly and peacefully and walk the great, direct Bodhi-path, our spiritial scenery will naturally be one of peace, our conscience clear. We will be in a peaceful state.

If those in the Three Evil Destinies hear Dharma, they can cease their suffering and sadness, and thus attain peace in this life. Or they will be born as humans or heavenly beings, meaning that in future lives, they will be born in a good place. In the heaven or human realm, they will cultivate and uphold the teachings of good deeds and precepts. Thus, they will receive joy from the Path.

“If those in the Three Evil Destinies hear Dharma they can cease their suffering and sadness” ․If those in the Three Evil Destinies hear Dharma, they can cease their suffering and sadness, and thus attain peace in this life. Or they will be born as humans or heavenly beings, meaning that in future lives, they will be born in a good place. In the heaven or human realm, they will cultivate and uphold the teachings of good deeds and precepts. Thus, they will receive joy from the Path. If we are presently suffering in the Three Evil Destinies, the hell, hungry ghost and animal realms, and we have the chance to hear the Dharma…. In fact, even in the human realm there are many who live in a kind of hell on earth. Their suffering is unbearable. The imbalance and discord in people’s minds causes manmade calamities and endless fighting, and [refugees] are left with no place to call home. Some people are impoverished, are poor and hungry; they are so starved that they are close to death. With people like this, or those suffering in the Three Evil Destinies, if the Buddha-Dharma can reach them, naturally they can listen to the teachings and put an end to their suffering and sadness. When people suffer like that, if they have the Dharma, they can do good deeds, and in doing so, they create blessings. By benefiting the world and giving to others, they can resolve their difficulties. So, they “attain peace in this life.” When they begin to create positive causes and do good deeds, they will attain happiness in this life, or perhaps in subsequent lifetimes, they will be reborn in the human or heaven realm. So, “In future lives, they will be born in a good place.”

This is what the Dharma can do in the human realm. “In the heaven or human realms, they will cultivate and uphold…good deeds and precepts.” They will be able to come to the human realm, be born into a rich family and have the wisdom, the wisdom-life, to again accept the Dharma and delve deeply into it, cultivate good deeds and uphold precepts. This is “receiving joy from the Path” and “also being able to hear the Dharma.” They are also able to hear the Dharma continuously and what they hear is the Right Dharma. Not only will they enjoy the blessings of being in the human realm, they will also aspire to become monastics and put an end to the afflictions of cyclic existence. Those who practice the Two Vehicles, the Hearer and Solitary Realizer Vehicles, “hear the teachings and attain Nirvana with remainder”

[They] will also be able to hear the Dharma: They will be able to listen to the Right Dharma that the Buddha teaches. The Two Vehicle practitioners hear the teachings and attain Nirvana with remainder. Thus they attain peace in this life.

Since we have the chance to listen to the Dharma, we need to move up to the next level. Instead of enjoying worldly blessings, we must eliminate afflictions. As we exist in the Six Realms, we must end the afflictions of cyclic existence. This is “attaining Nirvana with remainder.” Having eliminated afflictions, we can transcend the Three Evil Destinies and come to the human realm to enjoy peace, happiness and wealth. We can also listen to the Dharma and advance in our practice by aspiring to be Hearers and Solitary Realizers who earnestly practice the world-transcending Dharma. Then, we will have peace in this lifetime and stability in our spiritual practice.

Being born in a land of skillful means, in future lives they will be born in a good place. Being born in a land of skillful means is the good place in which Two Vehicle practitioners and Bodhisattvas who have not yet realized the Dharma-body abide

So, they are “born in a land of skillful means. In future lives they will be born in a good place.” We are able to be born in a land of skillful means. The Buddha teaches us with skillful means. If we can practice according to these teachings, we can return to the human realm. Not only will we return again to enjoy the blessings of the human realm, we can also delve more deeply into the Dharma. In the Two Vehicles, we practice as Hearers, then attain realizations as Solitary Realizers. By understanding the true principles of the world and the law of karma, we gradually enter the Great Vehicle Dharma and reach the good place where Bodhisattvas abide. This is “being born in a land of skillful means.”

We began with practicing worldly teachings, then we penetrate the world-transcending Dharma. Thus, by practicing the Two Vehicles, we will gradually enter the Bodhisattva state of forming great aspirations.

As these beings listened to the teachings, they received joy from the Path and are born as Bodhisattvas. They achieve non-arising patience and attain peace in this life.

“As these beings listened to the teachings,” because these people heard the teachings, “they received joy from the Path and are born as Bodhisattvas” and reach non-arising patience. Thus they “attain peace in this life.” Gradually, they began to advance in their practice. Life after life, they continuously practiced; eventually, as soon as they are born they know they need to practice earnestly in order to benefit everyone. Not only do they practice themselves, but they also lead other people to engage in this practice. Walking the Bodhisattva-path, we must achieve non-arising patience; this requires great mastery. Regardless of what we encounter, when we no longer give rise to afflictions, we have attained non-arising patience. This is “attaining peace in this life.”

Being born in the land of the true reward, they achieve the corresponding retribution of unobstructed, dignified wisdom. This is the land of the true reward, meaning in future lives they will be born in a good place and will receive joy.

“Being born in the land of the true reward,” we still need to advance. After being born in the land of true reward, we “achieve…unobstructed, dignified wisdom” ․Being born in the land of the true reward, they achieve the corresponding retribution of unobstructed, dignified wisdom. This is the land of the true reward, meaning in future lives they will be born in a good place and will receive joy. Our wisdom will be completely unobstructed. Right now, we ordinary people are often obstructed. We may think we clearly know what is right, but people say things that influence us, so we lose that confidence. Thus, we need to strengthen our spiritual aspirations and achieve unobstructed, dignified wisdom. This is the land of the true reward. This corresponding retribution is stability in our body and mind. In this way, “In future lives we will be born in a good place.” In this life, if our minds are not stable or steadfast enough, when circumstances arise we will be easily influenced by them. Then, we will always be stuck in the same place. We should continue to move forward. Our capabilities must be firmly rooted, and our faith and understanding must be clear. Only then can we be born in the land of the true reward, where illusory states will no longer influence us. This way, we will be very grounded. We will “be born in a good place in future lives.” The land of the true reward is the place in which we want to be reborn in the future. Then in the future, we can remain steadfast in the Dharma.

The seeds we cultivate in this life will bring about our fruits in the future. Humans and heavenly beings hear the teachings and uphold the precepts. Their blessings and virtues help them to attain peace in this life. Heavenly beings are born in the heavens, and humans are born in this world, or they may be born in each other’s worlds. Thus, they are born in good places in future lives. Once born, they are able to awaken and thus can receive joy from the Path

“The seeds we cultivate in this life will bring about our fruits in the future.” The causes we are cultivating in this life will determine the effects we face in the future. “Humans and heavenly beings hear the teachings and uphold the precepts.” Blessings and virtues will help us. In the human and heaven realms, we hear teachings about the Five Precepts and the Ten Good Deeds and about creating blessings for the world. This helps us put the Dharma into practice and create blessed karma in the human realm, ․The seeds we cultivate in this life will bring about our fruits in the future. Humans and heavenly beings hear the teachings and uphold the precepts. Their blessings and virtues help them to attain peace in this life. Heavenly beings are born in the heavens, and humans are born in this world, or they may be born in each other’s worlds. Thus, they are born in good places in future lives. Once born, they are able to awaken and thus can receive joy from the Path “[They] attained peace in this life” means we will feel peaceful in this lifetime and in a future life we will be reborn in the heaven or human realm. Whether we are born in the human realm or in the heaven realm, we are “born in a good place in future lives.” “Once born, they are able to awaken.” We can attain awakening and understanding; then this lifetime of spirtiual practice will not have been in vain. Otherwise, if all we do is listen, our capabilities will be very limited and what we are able to accept will be very shallow. When circumstances arise, we may allow ourselves to waver. Because of this, we should be earnestly mindful. Whether the teachings are for heavenly beings or humans, we must absorb them and then go further to genuinely practice them. When the sound of the teachings enters our minds, we must put our hearts into accepting it and realize all things in the world are impermanent. Moreover, we must form aspirations to understand the Dharma and extensively create good karmic connections. We must earnestly spread the Dharma so that those in places with many hardships have the opportunity to accept the Dharma. If we continue to do good deeds, regardless what kind of good deeds we do, we will have blessings in our future lives. Then, we “receive joy from the Path.” The teachings we practice now will determine the [state] that we attain. Then, naturally our minds will be happy and at peace, and we will be able to remain in that state. So everyone, we must always be mindful.

Episode 886 – Conditions for Teaching the Five Vehicles

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>> Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes. This is an analogy for how in the Five Vehicles people’s capabilities may be sharp or dull, and their practice may be diligent or lax. Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.

>> “You heavenly beings, humans and asuras should all come to this place to listen to the Dharma’. At that time, countless billions of sentient beings came to where the Buddha was and listened to the Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> At the time, the Tathagata: Time: The time and place He observed conditions. When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle. When talking about the middle period, then it was when He went everywhere to teach according to capabilities.

>> [He] observed whether these sentient beings had sharp or dull capabilities: When sentient beings gathered for this assembly, He observed them one by one to see whether their capabilities were great, average or limited, sharp or dull, then gave teachings for them in accordance with what they could accept. This is called giving teachings suited to the capacities of the Five Vehicles. For those who could accept the. Human and Heavenly [Vehicles], He taught the good deeds and the precepts. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on, so they were joyful and attained benefits. All in the Five Vehicles are nourished by the Dharma and attain benefits.

>> For those with dull capabilities, He taught the Human and Heavenly [Vehicles]. For those with sharp capabilities, He taught the Two Vehicles. Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions cannot accept the Path; those in the Three Evil Destinies face these retributions for countless kalpas.

>> Those in the heaven and human realms who only seek karmic rewards but do not accept teachings are those of dull capabilities. Those with capacities for the Three Vehicles can end delusions of views and thinking to transcend the Three Realms. This is having sharp capabilities.

>> In terms of being diligent or lax, For those who were diligent, He taught the Dharma of the Bodhisattva-practice. For those who were lax, He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.

>> Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax. These kinds of people are lax. Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.

>> Two Vehicle practitioners who fear impermanence are diligent; those who cling to realizing the small fruits and do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.

>> In accordance with what they could accept, He taught them the Dharma. The Tathagata taught the Dharma in accordance with what sentient beings could accept.

>> In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits: Since there are so many varieties of capabilities, the kinds of teachings given are also infinite. This enables all who hear to become joyful, and with peace and at ease, they attain great benefits. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on.

>> So they were joyful and attained benefits: All in the Five Vehicles are nourished by the Dharma and attain benefits. The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them and enabling those whose roots have not matured to reach maturity. All can equally attain peace in this life.

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“Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes.
This is an analogy for how in the Five Vehicles people’s capabilities may be sharp or dull, and their practice may be diligent or lax. Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.”

The grace of heaven and earth is something we must constantly be aware of. Human beings depend on all things to survive. This is just like the way the Buddha-Dharma can nourish our minds and develop our wisdom-life. When we develop our wisdom-life, we can comprehend the principles of all things in the world. The principle is the same.

Thus, “Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes. Dense clouds” means that the layers of clouds have begun to come together; this is a sign that there will soon be rain. Only when it rains do all things in the world receive nourishment. Medicinal plants, vegetation and trees have different sizes of roots and branches, just as we human beings each have our own capabilities, our own perspectives and ideas. It also represents how in the Five Vehicles, people’s capabilities may be sharp or dull, and their practice may be diligent or lax.

Although we all listen the Buddha-Dharma, the Buddha has to teach according to capabilities. Because sentient beings’ capabilities differ, the Buddha has to use the Five Vehicles. The Heavenly Being Vehicle, Human Vehicle, Small Vehicle, Middle Vehicle and Great Vehicle, these Five Vehicles, represent five different kinds of capabilities. It was for these five capabilities that the Buddha had to teach different methods of practice. For those with dull capabilities, He gave limited teachings. For those with sharp capabilities, the Buddha taught the Great Vehicle Dharma. After they accept the Dharma, those who put it into practice can also be placed into different categories. Are they very diligent in spiritual practice? Or are they indolent and “taking it slow”? Thus, “People’s capabilities may be sharp or dull, and their practice may be diligent or lax.”

In teaching the Dharma, the Buddha mindfully taught according to capabilities. “Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.” For all who engage in spiritual practice, which here is called cultivation, after we receive the teachings, we must put them into practice in order to be permeated by them. That is, our negative habitual tendencies from the past can be transformed to work toward goodness. Our practice must be on the correct course and not deviate. These are the causes we cultivate. These can be further divided into deep or shallow. If we have deep faith and understanding, naturally the causes we cultivate will be deep. If we do not have deep faith and understanding, when afflictions and ignorance arise, our roots of faith will be shaken loose. Thus the causes we cultivate are shallow.

So, we are like the vegetation, trees and medicinal plants, and the Dharma taught by the Buddha is like the covering of dense clouds in the sky, which lets fall the rain that nourishes the land. The Buddha-Dharma is [given] equally to all; as for those who receive it, whether their capacities are deep or shallow depends on them. This is just like how different medicinal plants, grasses and trees absorb [the rain] differently. The people who practice diligently can take in more; they have deeper roots of faith. As for those who are lax, their capabilities are duller and what they cultivate is shallower, so they take in less Dharma. It is the same on the land; the forests can absorb more water, while the flowers and plants absorb less water. Whether they absorb more or less, they are all equally nourished by the water; all things receive this kind of nourishment.

This means the Dharma is [given] equally to all; all forests of vegetation and trees and medicinal plants on the land are nourished. We sentient beings receive the nourishing Dharma and accept it according to our capacities. Of course, we hope to be able to cultivate greater capacities and to deepen our roots. This depends on our own diligent practice. If we do, naturally our roots will be deep, and we will have an understanding of the Dharma; we will have a deep understanding of the teachings.

The previous sutra passage states, “You heavenly beings, humans and asuras should all come to this place to listen to the Dharma’. At that time, countless billions of sentient beings came to where the Buddha was and listened to the Dharma.”

At the Vulture Peak Assembly, He said, “Heavenly beings, humans and asuras should all come and seize the opportunity to listen to the Dharma.” After teaching for more than 40 years, the Vulture Peak Assembly was the place where the Buddha finally expressed His original intent and taught the ultimate path to Buddhahood. So, everyone needed to come listen. At that time, “Countless billions of sentient beings came to where the Buddha was and listened to the Dharma.” There were countless billions of sentient beings. Other than the beings in this world, there were countless numbers [of other beings]. We cannot see them, but from every other place came beings with intrinsic Buddha-nature; sentient beings from all ten directions came to where the Buddha was.

The next passage states, “At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.”

When it says, “at the time, the Tathagata, the time” refers to when He observed conditions. Were sentient beings’ capabilities mature? It had been more than 40 years. With all the Dharma the Buddha taught that these sentient beings had the capabilities to accept, did they really understand? Had they matured? Could they now accept the path to Buddhahood? This was the “time” it took for sentient beings’ capabilities to mature. Were they ready now? Next, at this time and place, at the Vulture Peak Assembly right now, the causes and conditions were mature. So, it says, “at the time”

At the time, the Tathagata: Time: The time and place He observed conditions. When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle. When talking about the middle period, then it was when He went everywhere to teach according to capabilities.

“When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle.” When the Buddha first began to teach, He chose the “place” to be Deer Park, and the five bhiksus had the suitable capabilities. This was the time, capabilities and place. In that place, He taught the Four Noble Truths.

“When talking about the middle period,” after starting by teaching the Four Noble Truths in Deer Park, He then [traveled] to many places for more than 40 years. The Buddha taught the Dharma according to sentient beings’ capabilities. He gave the Agama, Vaipulya and Prajna teachings until He was at the Vulture Peak Assembly. This was all “at the time,” according to the time, capabilities and place

[He] observed whether these sentient beings had sharp or dull capabilities: When sentient beings gathered for this assembly, He observed them one by one to see whether their capabilities were great, average or limited, sharp or dull, then gave teachings for them in accordance with what they could accept. This is called giving teachings suited to the capacities of the Five Vehicles. For those who could accept the. Human and Heavenly [Vehicles], He taught the good deeds and the precepts. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on, so they were joyful and attained benefits. All in the Five Vehicles are nourished by the Dharma and attain benefits.

“[He] observed whether these sentient beings had sharp or dull capabilities.” The Buddha had to observe them; He carefully observed whether beings had sharp or dull capabilities. “When sentient beings gathered for this assembly, He observed them one by one.” He had to observe whether sentient beings had great capacities, average capacities or limited capacities. Did they have sharp or dull capabilities? The Buddha had to adapt to what sentient beings could accept and then expound different teachings for each. “This is called giving teachings suited to the capacities of the Five Vehicles. The Five Vehicles” were [taught] to match sentient beings’ capabilities

“For…the Human and Heavenly [Vehicles], He taught the good deeds and the precepts.” For these two types of beings, the Buddha had to teach the Ten Good Deeds and the Five Precepts. This was the Buddha’s wisdom. “For those who could accept the Three Vehicles, He taught the Truths, Links and Paramitas.” For those with greater and deeper capabilities, the Buddha still had to observe their capabilities and [turned the Dharma] into the Three Vehicles to teach the Four Noble Truths or the Twelve Links of Cyclic Existence. For those with great capabilities, the Buddha began to teach the Six Paramitas. These were the guidelines the Buddha gave, hoping all could move from Small to Great.

So, “They were joyful and attained benefits.” Everyone was joyful after listening to the Dharma because everyone took the Dharma to heart. “All in the Five Vehicles are nourished by the Dharma and attain benefits.” The Dharma that the Buddha expounded was taught as the Five Vehicles, for sentient beings with different capabilities. Each person who hears the teachings can feel joyful and accept them, and each person can engage in spiritual practice in his own way

For those with dull capabilities, He taught the Human and Heavenly [Vehicles]. For those with sharp capabilities, He taught the Two Vehicles. Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions cannot accept the Path; those in the Three Evil Destinies face these retributions for countless kalpas.

For people with dull capabilities, “He taught Human and Heavenly [Vehicles].” If people had dull capabilities and He asked them to let go of everything to engage in spiritual practice, eliminate afflictions and cultivate patience and diligence, it would not be easy for them. So, their capabilities were limited to practicing the Human and Heavenly [Vehicles]. For those with sharp capabilities, “He taught the Two Vehicles.” These are Hearers and Solitary Realizers, also known as the Two Vehicle practitioners.

“Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions,” those with dull capabilities, cannot transcend the negative retributions of the Three Evil Destinies. If we create evil causes, of course we will receive evil karmic retributions “[They] cannot accept the Path”; they have no way to do so. They cannot accept the true Buddha-Dharma, so they remain trapped in the Three Evil Destinies, unable to receive the Buddha-Dharma. “Those in the Three Evil Destinies face these retributions for countless kalpas.” This will take a very long time because they lack the causes and conditions for the Dharma.

Some people with sharp capabilities rely on worldly cleverness. Dull capabilities refer to delusion and ignorance. Some with sharp capabilities rely on cleverness and do not have believe in the Buddha-Dharma. They likewise [suffer] negative retributions in the Three Evil Destinies. After creating evil karmic causes, one suffers retributions in the hell realm, etc., for a very long time

“Those in the heaven and human realms who only seek karmic rewards but do not accept teachings” are those of dull capabilities. “Those with capacities for the Three Vehicles” can “end delusions of views and thinking” to transcend the Three Realms. This is having sharp capabilities.

Those who practice Human and Heavenly Vehicles will remain trapped in the Six Destinies. This is because they do not penetrate the Dharma but only seek to remain in the human realm or enjoy heavenly blessings. However, in a constantly troubled world, when their afflictions arise again, they will still fall [into a lower realm]. So, they are not willing to learn to accept the ways of eliminating afflictions and ignorance. They are still in the state of dull capability.

People with capabilities for the Three Vehicles are Hearers, Solitary Realizers and those with great aspirations, Bodhisattva-aspirations. They are called the Three Vehicle practitioners. Those with capabilities for the Three Vehicles end delusions of views and thinking and seek to transcend the Three Realms. They have sharp capabilities

In terms of being diligent or lax, “For those who were diligent, He taught the Dharma of the Bodhisattva-practice. For those who were lax, He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.”

For those who were diligent, the Buddha taught the Bodhisattva Way of practicing to benefit oneself and others. For those who were lax, “He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.” This means that if people were lax yet wanted to engage in spiritual practice, the Buddha taught them to recite the Buddha’s name. Though they may not walk the Bodhisattva-path, at least they can have the Buddha’s heart. This is the Buddha’s skillful means

Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax. These kinds of people are lax. Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.

“Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax.” These kinds of people are lax. “Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.” People who are lax indulge themselves in the Three Evil Destinies. So, the Buddha taught them the Five Precepts and. Ten Good Deeds for the human and heaven realms. He wanted to encourage these lax people to be diligent by at least upholding the Five Precepts and practicing good deeds.

“Those in the human and heaven realms who do not detest suffering are lax.” For some people, they only care about their own instant gratification. “I am happy in this lifetime; who cares about next lifetime?” They do not care at all. These people are lax, and they will fall [into a lower realm]. As for the Two Vehicle practitioners, the Hearers and Solitary Realizers, they are fearful; they are afraid of creating bad karma when interacting with the myriads of sentient beings. So, they want to engage in spiritual practice. “Two Vehicle practitioners who fear impermanence are diligent.” Life is impermanent. Impermanence, afflictions and ignorance may arise at any time, so we must be very careful and seize the present moment to be diligent.

Two Vehicle practitioners who fear impermanence are diligent; those who cling to realizing the small fruits and do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.

However, Two Vehicle practitioners only cling to realizing the small fruits. They only seek to benefit themselves and do not seek the Great Vehicle. This is also considered lax. So, Two Vehicle practitioners who “do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.” Thus there are there are two types of spiritual practitioners. Those who only benefit themselves are lax; those who also seek to benefit others are diligent.

So, the Buddha taught based on these capabilities ․”In accordance with what they could accept, He taught them the Dharma.” The Tathagata taught the Dharma in accordance with what sentient beings could accept. The Buddha adapted to sentient beings who could accept [the teachings], and based on their capabilities, He taught them accordingly.

In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits: Since there are so many varieties of capabilities, the kinds of teachings given are also infinite. This enables all who hear to become joyful, and with peace and at ease, they attain great benefits. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on.

 “In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits.” He hoped to teach [sentient beings] of many different capabilities. “Since there are so many varieties of capabilities,” since capabilities vary so much, there are also different means to teach the Dharma. “This enables all who hear….” The Buddha hoped that after listening, everyone could accept it and feel joyful. So, when they were at peace and at ease, they would attain great benefits; this was the mindfulness with which the Buddha gave teaching for sentient beings

“For those who could accept the Three Vehicles,” He taught the Four Noble Truths and the Twelve Links of Cyclic Existence and then slowly led them into the Six Paramitas and so on. He hoped everyone would form great aspirations and make great vows. He hoped all would feel joy and attain benefits, that all would benefit themselves and also benefit other sentient beings. This is how all in the Five Vehicles “are nourished by the Dharma”

So they were joyful and attained benefits: All in the Five Vehicles are nourished by the Dharma and attain benefits. The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them and enabling those whose roots have not matured to reach maturity. All can equally attain peace in this life.

The Five Vehicles can benefit everyone; everyone can accept them according to capabilities so all are nourished and can attain benefits. “The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them.” For those who had not planted roots of goodness, the Human and Heavenly Vehicles were used to help them plant roots of goodness. “Enabling those whose roots have not matured to reach maturity” means this can enable them to reach maturity. Then they can steadily transform sentient beings in this world. This is the Buddha’s compassion.

It is like dense clouds forming in the sky; whether medicinal plants, vegetation or trees, when the rain starts falling, according to each’s own capacity, they receive [the rain] in this way. The Buddha truly worked for sentient beings. He cared about them and transformed them; He put His heartfelt efforts into this. So, we must always be mindful.