Category: TLS Chapter 5

Episode 875 – The Mysteries of the Body, Speech and Mind

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>> Clouds having shapes and colors is an analogy for the Buddha manifesting in response to the world, known as the mystery of His body. Clouds covering and providing shade is an analogy for the Buddha’s compassion, known as the mystery of His mind. The Buddha giving teachings that universally cover all sentient beings is known as the mystery of His speech. With compassion and the Dharma, His transformation-bodies appear everywhere within the Ten Dharma-realms.

>>迦葉！譬如三千大千世界，Kasyapa! This is like the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants grow. They come in many different kinds and each have their own names and forms. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> So now, Dense clouds are spread extensively, covering all in the great trichiliocosm. All at once, they rain down equally, so their moisture permeates all universally. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> The sounds of all His teachings are the mystery of His speech. His encompassing consciousness is the mystery of His mind.

>> What is the trichiliocosm? One thousand worlds form one small chiliocosm. One thousand small chiliocosms are called one medium chiliocosm. One thousand medium chiliocosms form one great chiliocosm. So, worlds numbering in three orders of a thousand are called a trichiliocosm.

>> Dense clouds are spread extensively: The clouds are an analogy for the Buddha-body, which responds without abiding anywhere. The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively. Dense is an analogy for His wondrous transformation-body, which is like the great spread of clouds.

>> Covering all in the great trichiliocosm: The Buddha’s body universally responds, the same way these clouds cover all. The manifest Buddha appears and expounds the teachings everywhere at the same time. With a single voice He perfectly proclaims, and all different kinds of beings understand equally. This is just like how dense clouds cover all in the great trichiliocosm.

>> All at once, [the clouds] rain down equally, so their moisture permeates all universally: The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for how the Buddha taught impartially to benefit all beings.

>> [The clouds’] moisture permeates all universally: Moisture is an analogy for the Dharma’s flavor, which can nourish all universally. At the right time, the rain falls and the quantity of water is sufficient such that the stems, leaves and roots will all share in the moisture.

>> The flavor of the Dharma enriches all so that we are constantly satisfied. First we consume pure and wondrous food and drink to satisfy ourselves, then we use the Dharma to attain ultimate peace and joy. The flavor of the wondrous Dharma must be chewed over thoroughly so that our minds give rise to joy.

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“Clouds having shapes and colors is an analogy for the Buddha manifesting in response to the world, known as the mystery of His body.
Clouds covering and providing shade is an analogy for the Buddha’s compassion, known as the mystery of His mind.
The Buddha giving teachings that universally cover all sentient beings is known as the mystery of His speech.
With compassion and the Dharma, His transformation-bodies appear everywhere within the Ten Dharma-realms.”

Let us try to understand all things in this world. When we raise our heads to look at the sky, the clouds’ forms and shapes constantly change. With the movement of the land, sky and sunlight, their colors likewise change. No matter what the weather is like, there are always clouds in the sky. It is just that their appearances are different. This is an analogy for how the Buddha responds to the world. Depending on the place and time, the Buddha takes on the appropriate physical form reaching the entire world. This is called “the mystery of His body.” “Mystery” refers to profound, subtle and intricate principles.

When the Buddha came to this world, He awakened; He awakened to the principles. Thus, when He responded to this world, He was replete with an understanding of many principles. As a noble being, He manifested in the world. This is an “analogy for manifesting in response to the world, known as the mystery of His body”. In response to the needs of the world, He attained Buddhahood. His process of attaining Buddhahood helps us understand that we need to undergo all kinds of worldly experiences and have the resolve to put the Dharma into practice. No matter what kind of difficulties we go through, we must still remain firm in our aspirations. Then, we can ultimately attain Buddhahood.

So, the “mystery of His body” does not refer to the birth of Prince Siddhartha over 2000 years ago. Actually, the “mystery of His body” refers to the true principles of enlightenment. The true principles of enlightenment are the same as the Buddha’s body. The Buddha’s body is the body of enlightenment, the essence of awakening. This is what responds to the needs of the world; this is called “the mystery of His body”.

“Clouds covering and providing shade is an analogy for the Buddha’s compassion; this is known as the mystery of His mind”. The Buddha’s compassion is like clouds. If, in the sky, there are [no clouds] whatsoever, the blazing sun beats down throughout the day. We cannot take it when it is like this because the heat is too strong. Sometimes the clouds open up and the sun comes out. The sun provides light and heat everywhere. However, sometimes if it is blocked a little by the clouds, the light and the heat are slightly dissipated so that all things on earth can cool down a bit. This helps all things on earth to adjust. It is a method of adjustment. This is an analogy for the Buddha’s compassion. When sentient beings are burning with afflictions, [His compassion] provides some shade.

Sentient beings are biased toward intellect, yet they lack compassion. They do not exercise compassion and wisdom in parallel. This is how the world has become imbalanced. If people are too attached to their intellect, they may lack affection for others. The analogy of clouds is used because when the sun is in the sky, they can provide some amount of covering. They appear in the sky in many forms and also can bring balance to the world and its living beings. This is why the clouds are an analogy for the Buddha’s compassion. Although He applies His wisdom, He also exercises His compassion.

Sometimes during a water shortage, we may look up toward the sky, and if we see clouds beginning to appear, we all hope it will begin to rain so that all things on earth can benefit. The clouds in the sky are needed by the world. This is like how the Buddha, in His compassion, responds to the needs of sentient beings by appearing in this world. This is an analogy for the Buddha, for the “mystery of His mind”.

Moreover, “The Buddha [gives] teachings that universally cover all sentient beings”. When the Buddha taught the Dharma, the principles He taught were inherently formless. Through the Buddha’s using His voice to describe these intangible principles, we could understand. If we still did not understand, the Buddha used all kinds of analogies and verbal expressions in order to teach us the Dharma and help us understand. This is the “mystery of His speech”, the true principles of His speech which help us to develop our wisdom-life.

So, it says, “With compassion and the Dharma, His transformation-bodies appear everywhere”. In His compassion, the Buddha used the Dharma, the true principles, to manifest in this world and reveal the Eight Aspects of Attaining Enlightenment”. This was the embodiment of the Buddha’s principles. This was His compassion. This was what was in His heart, so, “With compassion and the Dharma, His transformation-bodies [appear]”. He used the Dharma of compassion, this principle, to manifest these bodies in the world.

“Throughout the Ten Dharma-realms” refers to the Six Unenlightened Realms, the Four Noble Realms. Within the Ten Dharma-realms, the Buddha patiently guided [sentient beings] and continually taught the Dharma according to sentient beings’ capabilities. This is the Buddha’s compassion. It 密布provides dense coverage just like the clouds in the sky.

So, in the previous sutra passage, it states, “Kasyapa! This is like the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants grow. They come in many different kinds and each have their own names and forms”.

If the sky is [as we said], what about the earth? The land has the grace of giving birth to and bearing all things that live on the earth. The mountains, rivers, streams and valleys all depend on the earth for their existence. This includes us humans. It is people who give birth to people generation after generation, but we are all inseparable from the land. Thus, it is the land that “gives birth”; all things “are born” of the land .

So now, “Dense clouds are spread extensively, covering all in the great trichiliocosm. All at once, they rain down equally, so their moisture permeates all universally”.

On the land, there are mountains, rivers, streams and valleys, forests of vegetation and trees and so forth. No matter what kind of [plants] they are, and no matter what they may be called, they all need clouds and rain. So, there must be a sun in the sky, and the earth needs a layer of atmosphere. Otherwise, if the sun’s rays bore down directly, we would never be able to take it. Earth has an “atmosphere”; it is like a thin film covering the land. With the warm air from the land combining with water vapor and all kinds of gases from the land, all gathering together, “dense clouds” are formed.

All things on the land need rain. When we see clouds gathering, that means there is rain; it means that it is going to rain. So now, “Dense clouds are spread extensively”. Dense clouds are just like the principles. “Dense” here refers to three mysteries, the “mystery of the Buddha’s body”, “the mystery of the Buddha’s speech” and “the mystery of the Buddha’s mind”. These three mysteries are the principles.

三密：身密、語密、意密。The three mysteries: the mystery of His body, they mystery of His speech, and the mystery of His mind.

“Dense clouds” are everywhere. We often say that in the universe, all things contain abundant principles within them. It is just that we sentient beings are confused and ignorant about them. It is ignorance that creates the Threefold Karma of body, speech and mind, thus we commit transgressions. This is due to a lack of true principles. Not knowing the principles, people [incessantly] create negative karma with body, speech and mind.

However, the Buddha’s Threefold Karma of body, speech and mind are just like the “dense clouds that spread extensively”. They are filled with principles. So, there are the “three mysteries,” the mysteries of body, speech and mind. He put [the Dharma] into practice with His body, demonstrating the process of spiritual practice. Everyone look, this is how it is done. He deeply understood spiritual practitioners, so He served as a role model for this world. He manifested the principles through His body. This is called “the mystery of His body”.

He used His body to engage in spiritual practice and realize the true principles of all things. After He understood, He thought, How can I help sentient beings attain these same realizations? He made painstaking efforts; everything He said and did was a teaching, was a true principle, teaching us how to engage in spiritual practice. This is teaching, principle, action, realization. If we are able to practice like this, we can attain these realizations. This was “the mystery of His speech”.

Both “the mystery of His body” and “the mystery of His speech” stem entirely from His mind. We should be very clear about this.

就佛界言：遍法界體相之身，為其身密。一切聲音，為其語密。周遍之識大，為其意密。In terms of the Buddha-realm: The substance and appearance of His body appear across the Dharma-realms. This is the mystery of His body…. The sounds of all His teachings are the mystery of His speech…. His encompassing consciousness is the mystery of His mind.

The state of Buddhahood has these three mysteries. “The substance and appearance of His body appear across the Dharma-realms. This is the mystery of His body.” Across the Dharma-realms, no matter the realm, the Buddha adapts to the capabilities of sentient beings. For laypeople in society, He taught the “Five Precepts” so they would not lose their human form. They must be able to maintain their human form, to be reborn as humans in future lives. Lay practitioners can also engage in practice; with the Five Precepts and Ten Good Deeds, they can accumulate blessings in the human and heaven realms. For those with spiritual resolve, the Hearers, Solitary Realizers and Bodhisattvas, the Buddha taught the “Three Vehicles”.

So, this was how the Buddha manifested the substance and appearance of His body everywhere throughout the Ten Dharma-realms. In whatever form His body took, the Buddha still responded to capabilities, adapting to the aspirations people had formed, teaching them in this way. Thus, the Buddha came to this world in the body that met the needs of sentient beings. His whole life was purely [a manifestation] of the principles. So, this was the “mystery of His body”.

“The sounds of all His teachings are the mystery of His speech.” He had so many principles that He needed to express through speech. He spoke of His experiences in spiritual practice and of His understanding to analyze the true principles of all things in this world. These were contained in everything He said, all to help us understand the principles.

The Buddha’s consciousness could reach all of the great trichiliocosm at once. There were no principles that He did not thoroughly comprehend. So, “the mystery of His mind” extended everywhere, across the mountains, rivers and land, “covering all in the great trichiliocosm”. All this was [encompassed by] the Buddha’s mind; He understood all of it. Thus, “Dense clouds are spread extensively, covering all in the great trichiliocosm”.

密雲彌布，遍覆三千大千世界：千個世界為一小千世界，千個小千為一中千世界，千個中千為一大千世界，稱三千大千世界。Dense clouds are spread extensively, covering all in the great trichiliocosm: One thousand worlds form one small chiliocosm. One thousands small chiliocosms form one middle chiliocosm. One thousand middle chiliocosms form one great cihiliocosm. This is called a great trichiliocosm.

What is the “trichiliocosm”? One thousand worlds form one small chiliocosm. One thousand small chiliocosms are called one medium chiliocosm. One thousand medium chiliocosms form one great chiliocosm. So, worlds numbering in three orders of a thousand are “called a great trichiliocosm”.

The Buddha’s wisdom and the principles He understood are just like dense clouds, floating high in the sky above everything. He could comprehend all of the great trichiliocosm. So, “The clouds are an analogy for the Buddha-body, which responds without abiding anywhere”.

Dense clouds are spread extensively: The clouds are an analogy for the Buddha-body, which responds without abiding anywhere. The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively. Dense is an analogy for His wondrous transformation-body, which is like the great spread of clouds.

“The clouds are an analogy for the Buddha-body”, the Buddha-body “responds without abiding anywhere”. “The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively”. Really, where is the Buddha-body? After more than 2000 years, where is Sakyamuni Buddha now? In fact, the Buddha-body was the same as our body; He “responds without abiding anywhere”. Is it still in the human realm? The Buddha’s compassion responds across the Ten Dharma-realms. He responds to the Six Realms and the four kinds of beings. Wherever there are sentient beings that have not been transformed, that is the world where He will manifest. So, these are the principles, which are like “clouds spread extensively.” “Dense” refers to “His wondrous transformation-body”. Whichever world He responds to, the principles go there with Him. This is the Buddha’s wisdom.

雲喻佛之應化身，化佛非一，隨類應現於九法界，故以密雲遍布喻之。The cloud is an analogy for the Buddha’s transformation-body. The Buddha has more than one manifestation. Responding to the various types [of beings], He manifests in all the nine Dharma-realms.

“The cloud” is an analogy for the Buddha’s transformation-body, His manifestation-body. “The Buddha has more than one manifestation”. He did not only appear in the Saha World. In fact, He comes and goes in many worlds. “Responding to the various types [of beings], He manifests in all the nine Dharma-realms”. We all know “the nine Dharma-realms”. The Four Noble Realms, Six Unenlightened Realms, not including the realm of Buddhas, make up the nine Dharma-realms. So, “Dense clouds spread extensively” is an analogy for the Buddha’s body.

“Covering all in the great trichiliocosm” means “The Buddha’s body universally responds, the same way these clouds cover all”. The manifest Buddha appears and expounds the teachings everywhere at the same time. With a single voice He perfectly proclaims, and all different kinds of beings understand equally. This is just like how dense clouds cover all in the great trichiliocosm. The Buddha manifested in the world to teach the Dharma. Thus, He responded to the maturing capabilities and the ripening of worldly causes and conditions by manifesting in this world. The Buddha, with His voice, could teach the Five Precepts and the Ten Good Deeds, while at the same time teaching the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Perfections in parallel. This was how the Buddha used His voice. “With a single voice He perfectly proclaimed, and all different kinds of beings understood equally”. Though their capabilities differed, the Dharma that the Buddha gave them could be comprehended and understood by all.

The analogy that illustrates this is, “This is just like how the dense clouds cover all in the great trichiliocosm.” The states of our minds are just like this; sometimes they are as high as mountains, other times they are as low as valleys. All [things] differ greatly, and our minds are the same. The Buddha’s principles respond to our minds to nourish us universally. Thus, “All at once, they rain down equally, so their moisture permeates all universally”.

一時等澍，其澤普洽：佛應一切群生滋潤生機，如雨等下。喻佛平等說法利益群生。At one time, they rain down equally, so their moisture permeates all universally: The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for how the Buddha taught impartially to benefit all beings.

“The Buddha responds to all sentient beings by nurturing their vitality”. The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for “how the Buddha taught impartially to benefit all beings”. He taught the Dharma impartially, and sentient beings, depending on capabilities, received nourishment from the Buddha-Dharma.

其澤普洽：澤喻法味，普皆潤澤；及時行雨，水量充足，莖葉根垓莫不霑濕。Their moisture permeates all universally: Moisture is an analogy for the Dharma’s flavor, which can nourish all universally. At the right time, the rain falls and the quantity of water is sufficient so that the stems, leaves and roots will all share in the moisture.

“Their moisture permeates all universally”. We have received this Dharma, which makes us feel happy, peaceful and at ease. It is as if our minds have been raging like a burning fire, and by taking the Dharma and the principles to heart, our minds will naturally be peaceful and calm, and we will no longer give rise to afflictions. When we are calm and content, then we will be spiritually wealthy.

[The Buddha] “can nourish all universally”, hoping we all would be able to accept the Buddha-Dharma. “At the right time, the rain falls and the quantity of water is sufficient so that” the roots, leaves and so on are all moistened by water.

法味增益，常得滿足。先以淨妙飲食飽足其身，後以法味畢竟安樂。妙法的滋味，即咀嚼妙法而心生快樂。The flavor of the Dharma enriches all, so that we are constantly satisfied. First we consume pure and wondrous food and drink to satisfy our physical bodies, then we use the Dharma to attain ultimate peace and joy. The flavor of the wondrous Dharma must be chewed over thoroughly so that our minds give rise to joy.

Thus, “The flavor of the Dharma enriches all so that we are constantly satisfied”. If we can all accept the Buddha-Dharma and the Dharma-flavor is constantly in our minds, we will constantly be joyful and satisfied. “First we consume pure and wondrous food and drink to satisfy ourselves”. First, we must quickly accept the Dharma for ourselves, “then we use the Dharma to attain ultimate peace and joy”. It will leave a rich flavor in our mouths, and we will be filled with Dharma-joy.

Dear Bodhisattvas, the Buddha-Dharma is for nourishing our bodies and minds. Everyone, this Dharma that exists everywhere, the true principles given to us by the Buddha, is like “dense clouds spread extensively” that can nourish our minds. This is like rain that nourishes our minds. So, we must always be mindful!

Episode 874 – Be Grateful for the Grace of the Five Elements

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>> Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything. The physical bodies of all sentient beings naturally rely on them.

>>“I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.” [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> “Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.” [Lotus Sutra, Chapter 5 – Medicinal Plants]

>>Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.

>> On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.

>> Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.

>> Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.

>> They come in many different varieties, and each has its own name and form:  Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.

>> The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms.

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“Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything.
The physical bodies of all sentient beings naturally rely on them.”

What kind of environment do we live in every day?  When the sun rises, we look up at the sky and see an open and expansive space. This vast, borderless space includes the sun, the moon, Earth and countless other celestial bodies.

On Earth, there is water, wind and sunlight; there is also land, the land we live on. Because there is land, all kinds of living beings and things can be born. Whether mountains, rivers, streams, valleys or so on, these all exist upon the land. Human beings, animals, all the plants and trees and all kinds of crops are found on land. Not only does the land give rise to things, it also bears and supports so many living beings, plants and so on. They all live on this great land. Humans rely on the vast, borderless heavens and the harmony of the four elements of earth, water, fire and air that are found in this great “space.”  Together, these are called the Five Elements. The grace of these Five Elements allows us to survive in this vast, endless and boundless great space.

This world has shown sentient beings great grace. It silently bears [everything]. Whatever it might be, everything on this earth, the rivers, mountains, streams, valleys and so on, all are part of this land. We depend on the land to live and rely on it to help us, to ensure we have enough food to eat and enough clothing to keep our bodies warm, helping us to live peacefully and safely. Considering all that the land provides to us, its numerous and precious resources, are we actually grateful? Do we cherish and protect the land or do we give free rein to our desires and cause great destruction? We must make a mindful effort to understand, and once we understand, we will know we must cherish the land and be grateful for this great space and be grateful for its virtue of supporting us. If we can do this, we have truly understood the principles.

If we cherish the land, humans will have peace. If we destroy and pollute the land, that will be a disaster for humans. So, we all need to calm and settle our minds and know that in our lives. “Together as one, everything is nurtured.”  We all rely on Earth. Regardless of whether we are good or bad people, we all live on this land and rely on the many things that are born on this land which are available for human use. Do we make good use of these things?  Or do we let them deteriorate? This all depends on our minds.

“The physical bodies of all sentient beings” “naturally rely on them.”  The physical bodies of sentient beings all exist in the natural world, so we all depend on the natural world, which is empty space. If this great space did not exist, how could there be this Earth? So, the great space of the universe encompass Earth. In the world there are fire, water, wind, sun and air. The important thing is water. Together these comprise the Five Elements. Every day, each of us rely on the grace of the Five Elements and the virtues of heaven and earth. If the Five Elements are in balance, the sky is clean, the four elements are balanced, then we can live in peace.

Together as one, heaven and earth continuously provide all beings with resources for us to maintain our lives. We should adjust our mind to mindfully use the world’s resources. So, we must be grateful for our peaceful lives. If our mind is not in balance, we will harm the earth and cause destruction. Not only will the land suffer destruction, humankind will face disasters. This is also very dangerous. Thus, in our daily living we must be mindful and understanding. We must always be grateful in all matters and for all things.

The previous sutra passage states, “I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.”  Then it continues, “Kasyapa! This is like a parable of the great trichiliocosm.”

Regarding Venerable Kasyapa, the Buddha had high regard for his resolute mindset. [Kasyapa] enjoyed practicing in nature. In a natural state, he would be without greed, attachment or defilement. No matter how harsh the environment was, he would use it to temper his body and mind. [He viewed] conditioned phenomena, meaning all material things, anything tangible, as something not to rely on, however, he lived in this world. He tried to minimize his reliance on them, so he would go to a cemetery [to practice].

In India there were many social customs. When people passed away, the corpses would be placed in a pile and left to naturally decay. Eagles and scavenging birds would pick at them and nature would take its course. So when he went there to watch, [he would think], “How impure!”  This body is impure from the beginning. This is as the Buddha said, “Contemplate the body as impure.”  When alive, we are very selective about wearing dignified clothing and many precious pearls and jewelry. We can cover our body in silk and jewels, but after we take our last breath, our body may be discarded in the desolate wilderness. Exposed to the sun, wind and rain, it decays and rots [Kasyapa] went out and observed these scenes. This was his method of spiritual practice.

As for his own sustenance, if he needed to ask for alms, he avoided the wealthy households and intentionally went to the poorest households to beg for alms, approaching the poorest people to give them the chance to create blessings and to make offerings.

Venerable Kasyapa had even been admonished by the Buddha. “Do not always wear cast-off rags like these.” He would take the ragged and torn clothing that people had thrown away and sew it into something to wear. All of his clothing was ragged and torn. He looked very unkempt and sloppy, and passed his days in the cemetery beneath the trees. The Buddha was saddened by this and admonished him, telling him not to live this kind of life.

But Venerable Kasyapa was very determined. The Buddha said, “In the future the Buddha-Dharma needs a person with this kind of determination, someone with self-respect and perseverance, who strengthens his resolve. He understands how to maintain purity of body and mind and is without greed or defilement. Externally, he looks [unkempt], but his mind is pure and determined. This is the talented disciple who will transmit the Buddha’s teachings in the future.” Buddha felt Venerable Kasyapa’s outer appearance was sometimes too extreme, so He would also admonish him. But He still had high regard for his determination. Therefore, Venerable Kasyapa was truly a person who transmitted the Buddha’s teachings.

So, the Buddha called on Venerable Kasyapa again. “Kasyapa!” He was so warm. The Buddha and Kasyapa had a close teacher-disciple relationship. When He called to Kasyapa, it was a wake-up call for all those listening to His teaching. Perhaps, as the Buddha was speaking, having listened for so long, everyone felt tire.

“Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.”

Everyone must listen carefully, as it speaks of mountains, rivers and land. “On the land of” “mountains, rivers, streams and valleys….”  This is all of the land. We live on the flatlands, but actually, the land also has mountains, rivers, streams and valleys. This world “is an analogy for the capacity of these states.”

Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.

The Buddha wanted to use the world [as an analogy]. What kind of things are in it?  Whatever tangible objects are carried on the land, on this planet. He used these phenomena as analogies, to make comparisons. How big are the trees? How small are the plants?  How tall are the mountains?  How deep are the valleys?  Using such comparisons. He helps us understand. Mountains, rivers, streams and valleys are analogies for different states, for the states that we abide in. These are all considered to be on the land.

That which is high is a mountain. What sticks out high [above the land] is called a mountain. “Flowing water is a rive.”  Flowing water is called a waterway. Flowing water is called a waterway or a river or a creek. These names all indicate flowing water. “The space between two mountains is a valley.” We call the space between two mountains a valley. With steep mountains come deep valleys. This is introducing these names to us. “The place where water pours down is a stream.”  The place where water flows down is a stream. Rivers collect and release running water; when there is water in large amounts it is a river. A very wide and broad flow is called a river.

On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.

The land is that which gives birth; the plants and trees are that which are born. If there is level ground, it is relatively flat. From the mountains down to the flatlands, it is all called land. What the land gives birth to are “forests of vegetation and trees and all kinds of medicinal plants”  Vegetation and trees is a general term for all kinds of plants and trees. Whether they are big plants or small plants, when you put them together they are all considered vegetation. These are the “forests of vegetation and trees.”  Whether it is a large tree, a 1000-year-old tree, a small young sapling or even smaller plants and so on, they are all on the land.

The plants and trees are that which are born [In this pairing,] the land is what can [give birth], it can give birth all things. All the plants and trees of the land are [nurtured by] the convergence of the four elements to be the things that are born. Trees come from the seeds of trees; plants come from seeds of plants. They all have different kinds of seeds which rely on the earth. The land relies on the sun, air and water to be “that which gives birth.” These things, the mountains, rivers, land and forests are all on the land, “that which gives birth,” and these things are all “that which are born.”  Because this land is there, they are able to be born and mature. This is what “can give birth” and what “is bor.”

Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.

Vegetation is “a general term for all plants.” With all the plants and trees, the large ones are called “trees” and the small ones are called “plants.”  “This is a collective name for all varieties.” This is the general name for plants and trees. “Trees include both large and small trees,” “which become a forest when growing together.”  Whether large or small trees, they grow together to form a forest. This is what is called a “forest.”

Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.

In “forests of vegetation and trees,” “vegetation” is a general term for all plants and so on. Vegetation and trees all form forests.”Whether plants or trees, they are all like this. In a place where no one lives, there will be many plants, trees and forests.

So, “It speaks of all kinds of medicinal plants.”  All kinds of medicinal plants refers to how anything can be used to make medicine. Every tree can be refined for this because there are essential oils and other compounds inside. Thus, they are “different from other plants.” These medicinal plants are different from plants that are not medicinal.

This is “an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.”  Trees and plants all have different compounds, to say nothing of we humans. All things have different causes, different seeds.  Do we sentient beings have great capacities and sharp capabilities?  Or limited capacities and dull capabilities? How can the Buddha give us the Dharma? In fact, we all intrinsically have Buddha-nature. We can all be useful and productive when we return to our nature of True Suchness. This is like plants and trees, which can return to their intrinsic nature and uses. We human beings are the same. We can return to our nature of True Suchness, but our capabilities are not yet mature. So, the Buddha established the Five Vehicle.

For those in the world, learning worldly Dharma, the Buddha expounded the Five Precepts and the Ten Good Deeds. When expounding the world-transcending Dharma, the Buddha taught the Four Noble Truths, the Twelve Links of Cyclic Existence and actualizing the Six Paramitas in all actions. He taught it in stages so that sentient beings could accept it. Thus, “They come in many different varieties,” “and each has its own name and for.” There are many different types.

They come in many different varieties, and each has its own name and form:  Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.

“Each has the characteristic of its seed.”  Each seed has its own characteristics; its characteristics are what it contains. It says, “in many varieties,” so “its own name and form,” means they are all different.

This is a longan tree. This is a lychee tree. This is a pine tree; this is bamboo and so on. Bamboo alone comes in many different varieties. There are also many different kinds of pine trees. So, “Each has its own name and form.”  This is an analogy for the differences between sentient beings’ capabilities. Sentient beings have different capabilities and different natures.

The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “

The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants.” The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “The appearance and functions of the Five Vehicles are all unique.” These are things that must be practiced. But how do we help others practice them? This is why we teach according to capabilities “just as medicinal plants have their own names and forms.” This is like the names of the medicinal plants; each disease is treated with a particular medicine. Look at medicinal plants; they all have different characteristics.

So, in conclusion, all things in the world are different, and each has its own function. Therefore, we must be mindful and know that all things in the world coexist on this earth and provide for humankind. We, as human beings, must be grateful every day to heaven for providing for us with the Five Elements and to the earth for bearing all things. We must always be mindful.

Episode 873 – The Buddha’s Virtue Is Vast and Infinite

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>> The Buddha’s virtue is vast and infinite; even using up one’s voice it would be hard to describe it completely. Even in infinite kalpas we could not speak of it all. We may want to speak of the grace He gave over many kalpas, or of the oceans of wisdom and virtue He cultivated, but though the universe can be measured and the wind can be captured, even with analogies it is hard to fully describe.

>> The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> I also have complete understanding of all Dharma and reveal all wisdom to sentient beings. Kasyapa! This is like a parable of the great trichiliocosm. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> I also have complete understanding of all Dharma: Not only does He know sentient beings’ minds, He also completely understands their Dharma-nature. This is why it says the Buddha can completely know all Dharma. Thus, He can adapt to sentient beings’ capacities by initially giving the Three Vehicles then later revealing the One Vehicle, leading all sentient beings to ultimately enter the Buddha’s wisdom.

>> So, He revealed all wisdom to sentient beings. The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom and enter the Buddha’s wisdom.

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“The Buddha’s virtue is vast and infinite; even using up one’s voice it would be hard to describe it completely.
Even in infinite kalpas we could not speak of it all.
We may want to speak of the grace He gave over many kalpas, or of the oceans of wisdom and virtue He cultivated,
but though the universe can be measured and the wind can be captured, even with analogies it is hard to fully describe.”

As we read this part of the sutra, we should be able to understand that the Buddha’s virtue is truly vast and infinite. We would have to use up all of our voice to speak of the Buddha’s virtue. Truly, even if we use every last bit of our voice to describe the Buddha’s virtue, we still would not be able to describe it fully. “Even in infinite kalpas, 亦說不能盡we could not speak of it all.” Even if we used such a long time, exhausting our voice, we could not describe it fully. Even if we devoted a very long time, we would still be unable to express it completely.

「佛曠劫施恩」”We speak of the grace the Buddha has shown over many kalpas”. He used infinite kalpas, an incalculable length of time, to continually bestow His grace and virtue on us, to teach sentient beings with the hope that sentient beings can transcend their confusion and the suffering of cyclic existence. Think about this; isn’t it this great virtue and grace? Moreover, the Buddha teaches us to transcend the Three Realms and be liberated from the Five Destinies. He wants us to eliminate our afflictions, so He taught us the Four Noble Truths to help us completely eliminate afflictions.

In life, the myriads of sentient beings have endless afflictions. So, He teaches us to understand that everything is suffering, and suffering comes from accumulating afflictions, accumulated to the point that we no longer have control. We replicate our karma so that we come and go within the Six Realms and four forms of birth. So, the Buddha taught us the “Four Noble Truths”. People who aspire to engage in spiritual practice give up the limited love of their families, and with great love enter a big family. They dedicate both body and mind to comprehend how they can, after understanding suffering and being able to experience the origin of suffering, then reach out to people to spread the Buddha’s teachings.

Everything in the world is surrounded by suffering. In the midst of suffering, deluded people seek joy while those who are awakened teach the Dharma. “Look at how much suffering is in the world!” If everyone could see the suffering of the world and comprehend it, from amidst this suffering, they could awaken. This is why the Buddha used His voice to teach the Dharma to monastic practitioners, hoping they could awaken themselves and others.

But before they reached that state, He had to teach extensively on the law of karma. So, He taught the “Twelve Links of Cyclic Existence”. If the Hearers could accept the Twelve Links of Cyclic Existence, they could then eliminate their afflictions more thoroughly. After listening, they attained realizations; thus they were called Realizers of Conditions, or Pratyekabuddhas or Solitary Realizers. During an era when there is no Buddha, since they have already experienced and understood the Dharma, they bring it with them back to this world. During an era when there is no Buddha, they can still awaken to the workings of the world. So, they are called the Solitary Realizers. They understand that life is impermanent, filled with suffering and empty in nature. Everything in this world is a convergence of causes and conditions. As they thoroughly comprehend the law of karma, they are known as Solitary Realizers or Pratyekabuddhas.

This is the Buddha’s grace and virtue. He teaches us so that, step by step, those of different capacities accept the teachings and make use of them. But, the Buddha was still not yet satisfied; with sentient beings transmigrating like this, understanding the law of karma was not enough. He also hoped for sentient beings to be able to practice the Six Perfections. So, the Buddha began to teach the Six Perfections of the Great Vehicle, hoping everyone would accept the Six Perfections, giving, upholding precepts, patience, diligence, Samadhi and wisdom. The Buddha hopes that we can all understand that after becoming Solitary Realizers, we must go among people to practice giving. As we are giving, we must uphold the purity of our actions and thoughts. In our actions, we must not violate the precepts. In our thoughts, we must have no afflictions. When we go among people, we must be able to withstand the trials of this evil world of Five Turbidities.

This was how, over many kalpas the Buddha showed grace to sentient beings. This was the spiritual practice that the Buddha engaged in over countless kalpas, always going among the people when He returned. Thus, He attained an ocean of wisdom. So, “though the universe can be measured and wind can be captured,” to speak of the Buddha’s virtue, even with analogies it is hard to fully express.

If we were to ask how big the universe is, we will all say it is impossible to know. Exactly how big is the universe? Even with advancements in modern technology, to precisely measure the size of the universe is still difficult. However, although it is difficult, one day we will be able to measure the size of the universe. As for the wind, if we want to catch the wind, to capture it, is it possible? It is not. Although we say it is not possible, one day, we will figure out a way to capture it. But, to speak of the Buddha’s virtue in entirety is truly impossible. This is a type of expression showing that truly describing the Buddha’s virtue is extremely difficult.

However, we must maintain our sense of gratitude. Only if we keep the Buddha’s virtue in our minds can we mindfully let the Buddha-Dharma permeate us. We should not think that this is a simple matter or that learning the Dharma is not difficult. We must understand that we have the Dharma today because the Buddha appeared in this world. For the Buddha to appear in this world, how long did He have to spend engaging in spiritual practice? How much time was needed to go among people and form affinities with them? We all have affinities with the Buddha and have received His teachings. This is the reason we have the conditions to listen to the Buddha-Dharma today. So, now we must put our hearts into understanding the sutra, we must truly cherish it.

The previous sutra passage states, “The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.”

The Buddha uses wisdom to observe all things. Which sentient beings have the capabilities to accept [which teachings], the Buddha was very clear about this. “[He] knows the depths of sentient beings’ minds and the paths they walk, [He] understands this all without obstruction”. How can the Dharma be taught such that all of us, whether of great, average or limited capabilities, can, with the Buddha’s universal teaching, accept the Dharma according to our capabilities to the extent that all can understand completely? [He] understands this all without obstruction. This is the Buddha’s mindfulness in giving to sentient beings.

Next, this sutra passage states, “I also have complete understanding of all Dharma and reveal all wisdom to sentient beings. Kasyapa! This is like a parable of the great trichiliocosm”.

With the next sutra passage we begin to move toward all the things of this world [to show] how the Buddha-Dharma nourishes all sentient beings in this world. So, the Buddha began by calling out “Kasyapa! 大家要認真聽了。」Everyone must listen earnestly.” Then, the Buddha used the analogy of all things in the great trichiliocosm. This is the Buddha teaching us at a deeper level to help us to understand better.

I also have complete understanding of all Dharma: Not only does He know sentient beings’ minds, He also completely understands their Dharma-nature. This is why it says the Buddha can completely know all Dharma. Thus, He can adapt to sentient beings’ capacities by initially giving the Three Vehicles then later revealing the One Vehicle, leading all sentient beings to ultimately enter the Buddha’s wisdom.

“[He] has complete understanding of all Dharma”. This again describes the Buddha’s wisdom; He has thoroughly understood all Dharma. 「故能隨順眾生根性」”Thus, He can adapt to sentient beings’ capacities”. This means that “Not only does He know sentient beings’ minds, He also completely knows their Dharma-nature”.

He did not [teach] only for sentient beings to understand with their minds. The Buddha has gauged sentient beings’ minds and is clear on the size of their capacities. He knows what [teaching] is suitable for the capabilities of these sentient beings and for their Dharma-nature, not just their minds, but even their Dharma-nature. The Buddha understands this completely. This is why the Buddha “could completely know all Dharma”. He completely knows the minds and the Dharma-nature of sentient beings. The Buddha completely understands them because He has a full understanding of all Dharma. “Thus He can adapt to sentient beings’ capacities”. Whether their capabilities are great or limited, whether they are clever or wise, the Buddha is able to understand them completely. The Buddha reveals the Five Vehicles: the Five Precepts, Ten Good Deeds, Four Noble Truths, Twelve Links of Cyclic Existence and Six Perfections make up the Five Vehicles.

Within the Five Vehicles and the Three Vehicles, to those with the capabilities of ordinary people, He taught the Five Precepts and Ten Good Deeds. To those who formed aspirations and made vows to become monastics and engage in spiritual practice, He taught the Three Vehicles. These are for people in different states of mind, with different mindsets. The Buddha gives teachings to suit the different mindsets of sentient beings. So, He “[adapted] to sentient beings’ capacities by initially giving the Three Vehicles，後示一乘, then later revealing the One Vehicle”. Initially, He taught the Three Vehicles, the Small, Middle and Great Vehicles. He uses different teachings to reach all sentient being universally, to universally give teachings to all beings, and they accept them according to their capacities. Lastly, He taught the One Vehicle Dharma. In the end, the Buddha spoke directly about how the Small and Middle Vehicles taught in the past had the sole purpose of guiding all into the One Vehicle. To return to our nature of True Suchness, we must walk the Bodhisattva-path and use the Six Perfections to go among the people.

This is the Buddha’s heartfelt wish. Ultimately, the Buddha wants us to go among people; to accept the One Vehicle, there is only one path. We must go forward on this path, which is the great, direct Bodhi-path. This is the One Vehicle. When we walk forward on this great path, we can “lead all sentient beings to eventually enter the Buddha’s wisdom”. It is His hope that all sentient beings will follow the same path as the Buddha, the great Bodhi-path and, like the Buddha, walk it all the way to the end. The fruit attained will be the fruit of Buddhahood. The fruit of Buddhahood is to have returned to the intrinsic nature of True Suchness that we all have

So, He “revealed all wisdom to sentient beings: The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom and enter the Buddha’s wisdom.”

He hopes that all sentient beings can understand that this is what the Buddha’s wisdom is like. He has such great aspirations and wisdom, hoping all sentient beings can universally be like Him and return to their nature of True Suchness to become one with the universe. This is the Buddha’s aspiration. So, He must open and reveal the wisdom of all Dharma for us to realize and enter.

Isn’t the Buddha’s grace difficult to repay? The Buddha’s heartfelt aspiration is for all sentient beings to be equal to Him. So, “The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom”. He does this with the hope that all can attain and realize the Buddha’s wisdom; on entering the Buddha’s wisdom all are equal. With impartial compassion all are equal.

So, the Buddha called Kasyapa’s name because the next teaching would require everyone to pay closer attention in order to move up to the next level and be able to see further. So, He hopes everyone will pay closer attention and be more mindful.

During the Buddha’s lifetime, Kasyapa was a senior disciple of the Buddha and a disciple that the Buddha regarded highly. This is because his resolve was very firm. Venerable Kasyapa engaged in “ascetic practice”. He practiced under harsh conditions, so he was said to be “foremost in ascetic practice”. He often avoided [begging from] wealthy families, instead approaching the poor and suffering.

One day, in a village in Rajagrha, he encountered a woman who was old and ill. She was very poor and did not have a home. This day, she had no strength left. She was unable to get food from begging. She was very ill, lying in the alley behind a house. People from the house were washing rice. A servant was about to dump the water that they had used to wash the rice, and seeing this old woman, he poured the water used to wash the rice into her bowl, a bowl which had already broken in half.

This old woman thought that this water could satisfy her hunger and thirst. But then, a spiritual practitioner came along. He was dressed in rags, but looked very dignified. Who was this spiritual practitioner? Venerable Kasyapa. Venerable Kasyapa approached this old woman. He knelt down and spoke to her. The old woman said, “As you can see, I am so poor that I don’t even have enough clothes to cover myself. I feel so humbled to see you! I have nothing; I am unable to make an offering.”

Venerable Kasyapa said to her, “You already have a heart of humility. That is your most dignified clothing. Your wish to give is your most precious wealth.” The old woman said, “I truly have nothing with which I can make an offering. This is not clean water, but the waste water people used to wash rice.” Venerable Kasyapa replied, “Yes, a bowl of rice water is what you have, and I can accept it as a gift.” The old woman saw that Venerable Kasyapa was not lying; he was telling the truth. She was very happy and offered the water to Venerable Kasyapa. He accepted the offering with his bowl and drank it in front of her in one gulp. When she saw that Venerable Kasyapa drank the water that she offered, she was very happy and, just like that, smiled and passed away.

After this old woman died, she was reborn in Trayastrimsa Heaven and became a beautiful heavenly maiden. This heavenly maiden was very grateful to Venerable Kasyapa. So, one time when Venerable Kasyapa was meditating in a graveyard, she scattered flowers as an offering to him. This is the story of Kasyapa helping a poor woman be reborn into the heaven realm.

As we can see, there are many stories about Venerable Kasyapa. Dear Bodhisattvas, we must be mindful of how the Buddha taught us and how He helped His disciples to transform sentient beings. Transforming poor people is even more difficult, so we must understand that in order to repay the Buddha’s grace, we must go among people, and we must always be mindful.

Episode 872 – Unobstructed Faith and Understanding

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>> In seeking the supreme path to Buddhahood, the great fruit of Bodhi, we must attentively and diligently seek the truth and resonate with its principles. We must always deeply plant roots of goodness and deepen our faith and understanding.

>> “I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of wisdom of all Dharma.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Buddha’s virtue can universally benefit sentient beings of all capacities. The Dharma that He teaches resonates with sentient being’s capabilities so that sentient beings will all sooner or later understand the teachings. And with all the teachings He gives, they will reach the stage of ultimate truth.”

>> The Tathagata observes and knows the aim and direction of all teachings:  The paths sentient beings accept are different, so the Buddha, by use of skillful means, gives the teachings of the Five Vehicles to accommodate sentient beings. Sentient beings, upon hearing these teachings and principles and practicing and realizing the fruits, will each have a different aim and direction.

>> The Five Vehicles: The Human Vehicle, The Heavenly Being Vehicle,  The Hearer Vehicle, The Solitary Realizer Vehicle, and the Bodhisattva Vehicle.

>> [He] knows the depths of sentient beings’ minds and the paths they walk: . As for the minds of sentient beings, what they reveal is not difficult to know. However, for kalpas since Beginningless time, roots of goodness and evil set in motion and give rise to action in the depths of the mind. These are not easy to know through observation.

>>The depth of their minds is referring to the Right Dharma, the deep faith in the Right Dharma arising in the mind. Thus they take joy in cultivating all practices of goodness. This is the resolve to walk the great, direct Bodhi-path. This is also called the depths of their minds.

>> We must walk it without obstruction. Only the Buddha can observe and know all these things. [The Buddha] comprehends the thoughts that arise in the depths of sentient beings’ minds. He knows them completely, without obstruction.

>>This is the Buddha’s perfect wisdom. It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom. The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.

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“In seeking the supreme path to Buddhahood, the great fruit of Bodhi,”
we must attentively and diligently, seek the truth and resonate with its principles.
We must always deeply plant roots of goodness and deepen our faith and understanding.”

We must always be mindful!  Seeking the path to Buddhahood is our common direction. We all share the same resolve, to engage in spiritual practice, and as spiritual practitioners, we must seek the supreme path to Buddhahood. If we practice but do not seek the Path, what is there for us to practice? So, our goal must be the supreme path. What we are seeking is the supreme path, the ultimate, supreme fruit of great Bodhi. Great Bodhi refers to great enlightenment. Since we want to engage in spiritual practice and seek the Path, the goal we must seek is great enlightenment.

We sentient beings are lost; how long has it been, how many kalpas, that we have been this way?  We are lost in the Six Realms as one of the four kinds of beings. Without any control, we have carried our karma and remain trapped in confusion. With no way to decide [our destination], we suffer! So, because we know, we must seek; we must seek the supreme path to Buddhahood, must seek liberation. Seeking liberation does not mean practicing only for our own benefit; we must also work to benefit others.

Since we are learning the Buddha’s Way, what we cultivate as Buddhist practitioners is all for the goal of attaining Buddhahood. So, “We must attentively and diligently seek the truth.” We must be attentive and diligent. What we seek is the truth, to “resonate with the profound principles.” We must walk the path of truth and continue to advance on this path until our minds and the principles mutually resonate with each other. This is what we need to learn.

If we can resonate with the true principles, regardless of what difficulties we encounter, we will not be shaken by our afflictions. “We must always deeply plant roots of goodness.”  Regularly, over a long, long time, we must continue to plant our roots of faith ever deeper into the ground. We must not be influenced, whether by rumors or by slander, by distortions or false accusations. If we are misled by these “baseless things,” that means that our roots of faith are shallow.

This is like how we were in the past, if the Dharma was not clear to us, or if we did not have faith, or if we had faith with a distorted understanding. Now that we have begun to understand, we need to give ourselves some time, quite a bit of time, for our roots to be able to grow. Then, when a storm comes, we will not be blown over by the winds. In the same way, if we have faith, it must be deep so that we will not have only a partial understanding or simply repeat what we hear others say. If our faith is shaken, we will retreat in our will to practice. We must give our faith a very long time for the roots to grow deep and thick. Our roots must grow firmly so we can have deep faith and understanding.

In order to understand the Buddha’s wisdom and resonate with the principles of the Right Dharma, we must have deep faith and understanding. Without deepening our faith and understanding, we will have difficulty comprehending this.

In the previous sutra passage, it says,

“I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of wisdom of all Dharma.”

In His compassion, the Buddha earnestly and skillfully guided us, employing all Dharma, the wisdom of all Dharma and skillful means to teach us. He did this for sentient beings, all in the hope that sentient beings would be able to experience the stage of wisdom of all Dharma.

The next sutra passage says,

“The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.”

The Buddha wholeheartedly hoped for everyone to realize His intention and the Dharma He taught. Sentient beings’ capabilities are all different, so the Buddha adapted to them in order to give teachings. This is how the “Tathagata observed and knew sentient beings and the aim and direction of all teachings.”  These teachings were given to all sentient beings, and all who heard them, all who received them, after accepting them, [would wonder,]  “Are these considered Small Vehicle,”  “Middle Vehicle or Great Vehicle practices?”  “What is the direction [of our practice]?”  After hearing the teachings, being able to thoroughly apply and realize them is the direction we are advancing in.

So, the Buddha was able to analyze which teachings were suitable for which sentient beings and what they would be able to comprehend. The Buddha “observes and knows the aim and direction of all teachings.”  If sentient beings have these capabilities, to what extent can they accept this Dharma?  How will they be able to make use of it? The Buddha could understand all of this; “[He] knows the depths of sentient beings’ minds and the paths they walk.”  He also knew the minds of sentient beings and whether their capabilities were deep or shallow. Were their practices without obstruction? That is the wisdom of the Buddha.

“The Buddha’s virtue can universally benefit sentient beings of all capacities. The Dharma that He teaches resonates with sentient being’s capabilities so that sentient beings will all sooner or later understand the teachings. And with all the teachings He gives, they will reach the stage of ultimate truth.”

“The Buddha’s virtue can universally benefit sentient beings of all capacities.”  This mean the Buddha’s virtue can accommodate any sentient being’s capabilities. “The Dharma that He teaches resonates with sentient beings’ capabilities. This is the Buddha-Wisdom. The Buddha’s wisdom allows Him to know sentient beings like His own hands so that sentient beings will “all sooner or later understand the teachings.” He understands them very well “[He does this] so that sentient beings will” “all sooner or later understand the teachings.”  If, at this time, you could not understand this teaching, He would patiently [teach it to you] again and again, hoping that your afflictions and ignorance would be eliminated layer by layer, and that, bit by bit, wisdom would gradually nourish and enter your mind . This was how the Buddha helped sentient beings to sooner or later understand the teachings. “With all the teachings He gives,” the Buddha dedicated Himself to teaching the Dharma to all sentient beings. His goal at all times was for everyone to thoroughly understand the teachings until they “reach the stage of ultimate truth.”  He hoped that we would not give up halfway, that we would all be able to reach the place of ultimate true principles, which is the supreme fruit. This was the Buddha’s most sincere wish.

The Tathagata observes and knows the aim and direction of all teachings: The paths sentient beings accept are different, so the Buddha, by use of skillful means, gives the teachings of the Five Vehicles to accommodate sentient beings. Sentient beings, upon hearing these teachings and principles and practicing and realizing the fruits, will each have a different aim and direction.

“The Tathagata observes and knows the aim and direction of all teachings.” The Buddha, the Tathagata, observed sentient beings’ capabilities and observed all teachings. With their particular capabilities, what direction could sentient beings accept?  “I have already experienced suffering, so I need to put all my efforts into experiencing how the origin of my sufferings is in the accumulation [of causation].”  This is accepting the aim and direction of the teachings. This is the first step; we accepted this as the aim and direction of the Buddha’s teachings. This is just an example.

“The aim and direction of all teachings” means that by looking at them, the Buddha already knew. “These disciples of mine understand “suffering, its causation and its cessation.”  Now they were practicing “the path to cessation.”  “The paths sentient beings accept are different.” “Different” means varied. Everyone was at different places, “so the Buddha used skillful means.”  What were the skillful means He used? They were “the teachings of Five Vehicles to accommodate sentient beings.”  Since people’s capabilities were different, the Buddha accommodated their needs by teaching the Five Vehicles.

The Five Vehicles: The Human Vehicle, The Heavenly Being Vehicle, The Hearer Vehicle, The Solitary Realizer Vehicle, and the Bodhisattva Vehicle.

What are the Five Vehicles?  The first of the five is the Human Vehicle. Only as humans can we practice the Dharma.  For lay practitioners, the Buddha first taught them. They need to uphold the Five Precepts to retain their human form and not lose it. In this life, they can hear the Dharma. If next life they can be born human, then they can continue to do good deeds, hear the Dharma and engage in spiritual practice.

The Heavenly Being Vehicle means practicing the Ten Good Deeds so that we can enjoy the pleasures of heaven in the future. However, Buddhahood cannot be attained in heaven. In heaven we enjoy ourselves to the utmost, until the Five Signs of Decay appear, signifying our heavenly blessings are depleted and that we will once again fall. This is the Heavenly Being Vehicle.

We uphold the Five Precepts [to remain human] and practice the Ten Good Deeds to be born in heaven. As for those in the Hearer Vehicle, they practice the Four Noble Truths to attain Arhatship and become liberated. 這是「聲聞乘」。This is the Small Vehicle. For Solitary Realizers, what they practice is the Twelve Links of Cyclic Existence. Practicing the Twelve Links of Cyclic Existence, they may attain the fruit of a Pratyekabuddha. If people practice the Six Perfections, then they are practicing the Bodhisattva Vehicle.

Therefore, we uphold the Five Precepts [to remain human] and practice the Ten Good Deeds to be born in heaven. The Four Noble Truths lead us to Arhatship, while the Twelve Links of Cyclic Existence lead us to the stage of Solitary Realizers, to become Pratyekabuddhas. Bodhisattvas practicing the Six Perfections will attain the fruits of Buddhahood. These are the Five Vehicles. Depending on which of these five tools we prefer, we make use of that method. The Dharma is like a tool meant to transport us. The fastest is to go by plane, or we can travel at a normal speed by car. There are fast cars and slow cars, but they are all vehicles; it just depends which we want to use. Which Dharma we accept will determine which fruit we attain. This was why the Buddha “used the Five Vehicles to accommodate sentient beings.”

In His compassion, the Buddha established various teachings for sentient beings. “Sentient beings, upon hearing these teachings and principles, [will practice them].” Upon hearing these teachings and principles, if we would like to come back as a human, we need to earnestly uphold the Five Precepts. In this way, we practice the principles and remain firm in not violating the precepts, in following these teachings and principles. This is practicing them, putting them into action. If we want to walk the Bodhisattva-path and practice the Dharma, then we must begin by putting it into practice. This is how we will attain realizations. The causes [we create by] walking this path will lead to the fruits of Buddhahood.

“By practicing and realizing the fruits,” “[we] each have a different aim and direction.”  Of those who listen to the Buddha’s teachings, some wish to cultivate the fruit of human realm, and some want to attain the fruit of heaven. This depends on the aspirations each of us make and the methods we choose to employ. “Each has a different aim and direction.”  Since everyone adopts different practices, 各人所得到的大、小乘的道理不同。the principles we attain will also vary.

[He] knows the depths of sentient beings’ minds and the paths they walk․ [He] knows the depths of sentient beings’ minds and the paths they walk: As for the minds of sentient beings, what they reveal is not difficult to know. However, for kalpas since Beginningless time, roots of goodness and evil set in motion and give rise to action in the depths of the mind. These are not easy to know through observation.

[He] knows the depths of sentient beings’ minds and the paths they walk․The Buddha knew sentient beings’ deepest thoughts. When it comes to sentient beings’ minds, “what they reveal is not difficult to know.” If we want to know what sentient beings are like, when we interact with them [we see],  “He is not careful with his words.” “This person’s mindset is such that,” “while he goes along with what we say now,” “later on he stirs up all kinds of conflicts,” “then perpetuates this antagonism” . In this way, our habitual tendencies are expressed very obviously. Understanding these kinds of habitual tendencies is not that difficult. This person is a certain way, so finding a method to teach this person is relatively simple.

“However, for kalpas since Beginningless time, roots of goodness and evil have set in motion [action].” This is talking about our minds. Since Beginningless Time, we have continuously been permeated. Over this long period of time, all kinds of good and evil, all these roots, have grown deep in our minds. They are very deep. So, they “give rise to action in the depths of the mind.” If our roots of goodness are deep, then we will resonate with the Dharma faster. Once we understand and resonate, our faith will become more firm. If we brought evil karma from the past, and this evil karma appears again, we may cut off our own roots of goodness. With these kinds of negative habitual tendencies, if our environment changes and we give rise to these kinds of thoughts, our roots of goodness will be severed. This kind of subtle and intricate mindset is not that easy to observe. But the Buddha’s wisdom allowed Him to “know through observation.”  If sentient beings had good and evil capacities and natures, the Buddha knew that completely through His observation. He was completely clear and understood.

The depth of their minds is referring to the Right Dharma, the deep faith in the Right Dharma arising in the mind. Thus they take joy in cultivating all practices of goodness. This is the resolve to walk the great, direct Bodhi-path. This is also called the depths of their minds.

What we understand and have faith in is the Right Dharma.  Our [faith in] Right Dharma arising in their minds. This is rooted very deeply. In the depths of their minds is Right Dharma.

The Buddha-Dharma must be applied in daily living. The true Buddha-Dharma is found in our lives; outside our daily living there is no Dharma. We should be able to understand this. So, what we say and do in this life, our words and actions, should be spoken and performed correctly. We must not have such complicated thoughts or use kind words to mask unwholesome intentions; that is not right. We often do not have good intentions yet are good at saying nice things. Our words and thoughts and behavior are all totally different. This is not the depths of our minds; it is shallow and crude. What we must develop is the “depths of our minds.”  We need to have deep faith and understanding and earnestly uphold [the precepts].

“[This] is deep faith in the Right Dharma that arises in the mind. Thus they take joy in cultivating all practices of goodness.” We must have deep faith in the Right Dharma. Then naturally, everything that we do will be joyful and happy. I am happy to do good deeds.  I have overcome so many difficulties just to do good deeds. “This is what makes me the happiest. They take joy in cultivating all practices of goodness. This is the resolve to walk, the great, direct Bodhi-path.” This is also called the “depths of their minds.”  Regardless of what practices we cultivate, we must use our loving hearts and directly practice the Bodhi-path.

We must walk it without obstruction. Only the Buddha can observe and know all these things. [The Buddha] comprehends the thoughts that arise in the depths of sentient beings’ minds. He knows them completely, without obstruction.

 All thoughts that we give rise to can only be understood by the Buddha. “He knows them completely, without obstruction.” This means that when it comes to sentient beings, the Buddha has complete understanding.

This is the Buddha’s perfect wisdom. It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom. The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.

“This is the Buddha’s perfect wisdom. This is the Buddha’s wisdom. “It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom.” As for His innate enlightenment and enlightened wisdom, it took the Buddha a long period of time of practicing this path to return to the pure wisdom of fundamental True Suchness. So, it is called “subsequent wisdom,” the wisdom which is attained subsequently without obstruction. “The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.”

We need to learn the Buddha’s patience. This is how He traveled this path to reach the end without any obstructions. This was all to transform sentient beings. So, we must be grateful for the Buddha’s grace and always be mindful.

Episode 871 – True Principles Are Boundless, Hard to Measure

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>>Though the Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching. True principles are infinite, boundless and limitless. The phenomena contained within are many; have faith, understand they are hard to measure.

>>”He said, Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

>> All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

>> So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

>> All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.
>>All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

>> The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

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“Though the Dharma contains many teachings, none depart from the provisional and the true.
Besides these two, there is no other teaching.
True principles are infinite, boundless and limitless.
The phenomena contained within are many; have faith, understand they are hard to measure.”

There are many teachings in the Buddha-Dharma. Just one sentence of the principles can encompass all things in the world, not to mention the countless sutras and treatises, which contain even more principles. Before we open up the capacity of our minds, how many of the Buddha’s teachings can we hold? Yet, the Buddha did everything He could, devising provisional means to suit our capacities and establishing all kinds of skillful teachings. This is the “provisional”; it is what was taught according to our capacities. In fact, while He adapted to our capabilities in giving the provisional, His original intention was to teach the Dharma of the One Vehicle, which contains all principles. So we say, “Besides these two, there is no other teaching.”

“True principles are infinite, boundless and limitless.” The true principles are limitless, boundless and endlessly vast. The Buddha’s ocean of enlightenment is truly endless and vast. Earth is just [a tiny part] of the universe. Apart from Earth, there are many more [planets] in the universe. The matters and workings of things on Earth alone are beyond our understanding. Even within our own bodies, the infinitesimal changes that lead to aging, illness and death are still beyond our knowledge; how much can we possibly know? Therefore, we must believe the Buddha’s teachings; our body will age, but our nature of True Suchness is everlasting. It does not arise or cease, does not age or die. This is our nature of True Suchness. This is what “true principles” refers to.

“True principles are infinite, boundless and limitless.” Since the beginning, we humans have had this nature of True Suchness, while all things have their intrinsic principles. Throughout millions of kalpas, since Beginningless Time, these have been the intrinsic order [of nature]. However,, we are still unable to truly understand and comprehend everything. We just know that there are “true principles.” These true principles are everlasting. They are pervasive, infinite, boundless, endless. There are many meanings and teachings within them.

If we use the present capacity of our minds to experience and assess all things in the world, they will be very difficult to measure; we have no way to do so. Thus, the Buddha hopes that each one of us, upon listening to the Dharma, will first develop faith and understanding. To develop faith, we must apply our wisdom. If our wisdom is not developed, the root of our faith will not be stable or deep. So, we must be mindful.

In the previous sutra passage, the Buddha called on Kasyapa again because Venerable Kasyapa would be the one to pass on the Dharma in His mind. This is why the Buddha passed His robes and alms bowl to him. Why did the Buddha regard him so highly? Because he had single-minded resolve, and safeguarded his spiritual aspirations. He steadfastly engaged in spiritual practice without fearing the difficulties. He comprehended the Dharma of emptiness and the workings of all impure phenomena in this world. Thus in the Lotus Sutra, from the Chapter on Faith and Understanding to the Chapter on Medicinal Plants, the Buddha treated Venerable Kasyapa as the leader of the Sangha, the one who resonated with the Dharma and the suitable target of His conversation.

So, the Buddha called on Kasyapa as a representative He said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was to strengthen everyone’s faith and understanding. So, the Buddha again told Kasyapa that. “The Tathagata is the king of all Dharma” to help everyone further understand and believe in the Buddha-Dharma. For the Buddha, when it comes to all things and all Dharma in the universe, He understands them all. Thus He said the Buddha is the king of all Dharma. Nothing He says is false; everything is absolutely true.

The next sutra passage says, “I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”

This sutra passage helps us further understand the. Buddha’s wisdom in regard to all Dharma, how He uses skillful means to teach. He adapts to sentient beings’ capabilities; however much we can accept, whatever the extent of our capacities, the Buddha will teach us according to our different capabilities. In this way, He guided us with skillful means. This is the mindfulness of the Buddha.

I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

So, “I teach all Dharma” means. “He deeply understands all matters and principles with all-encompassing wisdom” ․I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called “all Dharma.” The principles contained in all Dharma are what we need to believe and deeply comprehend in order to be able to clearly understand the principles which underlie all matters and objects. No matter what kind of thing it is, with any tangible, material objects, we must apply wisdom [to understand them].

When we take the Buddha’s principles to heart, we can comprehend the formless true principles. This is the wisdom of all Dharma. Only by deeply delving into things with faith will we have a clear understanding. This originates in the wisdom of all Dharma. With the wisdom of all Dharma, “[He] explains the Dharma to benefit all life.” We can use this wisdom of all Dharma, the principles behind all matters and objects; as we understand them one by one, we will be able to explain them one by one. Only by explaining them can we benefit all life.

If we are able to do this, the Dharma will forever be in our hearts. Then, in the future, we will bring this Dharma of clarity and wisdom with us into our next life, continually carrying it forward. These are worldly and world-transcending teachings. Even though we must leave this life, we will still take with us the Dharma we heard and understood in this life and carry it into our future lives. We do not want to keep bringing our ignorance with us into our future lives. This is why we must be mindful. This is what “all Dharma” refers to. When we engage in spiritual practice, our bodies and minds must be inseparable from all Dharma. The principles which underlie people, matters and objects are what we must be profoundly clear on.

All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

So, all Dharma can be roughly split into three categories. “The first is conditioned phenomena. The second is unconditioned Dharma.” The third is “unteachable Dharma.” Together, these three encompass all Dharma.

Conditioned phenomena refers to what we can see, each and every matter and thing. If we can thoroughly understand these kinds of conditioned phenomena, we can help people know what things are acceptable or unacceptable to do. If it is something they should do, we must immediately encourage them, “Do it!” As for what they should not do, we should say, “Don’t do it!” We must explain why they should not do this, why they should refrain from all evil. Why are there so many unwholesome things that we should avoid doing? Because of the effects of these karmic conditions. The actions we take now will yield certain results in the future. This is something we must be clear on; we must be clear about the future consequences for us to be able to tell people not to do them.

We must do good deeds and do them promptly. Consider what happened in Myanmar in 2008. When they experienced that major disaster, we entrusted Tzu Chi volunteers from Malaysia to take charge of [our relief efforts]. After that, they began traveling there repeatedly. By giving of themselves with long-lasting compassion and great love, they paved a path in Myanmar and expanded the scope of people’s love

[In 2014,] when Malaysia experienced flooding, there was much damage. So, it was the people of Myanmar’s turn to fundraise [for relief efforts]. They even said, “In the past when it rained, we were unable to walk along the fields. The roads all disappeared under the water. Tzu Chi helped us build bridges. Tzu Chi helped us pave roads. Tzu Chi helped us construct schools. Malaysian Tzu Chi volunteers came and did so many things for us, so we should give back.”

This is the workings of people and matters. When we do good deeds, even though it might have been many years ago, now, so many years later, there is still this awakened love and compassion and the roads we paved. This is not a metaphor; [the volunteers] actually paved roads for them. This is a conditioned phenomenon. This is something everyone can do.

“The second is unconditioned Dharma. Unconditioned Dharma” refers to a natural state. Naturally, in the world, in the space between heaven and earth, the clouds and rain nourish the land. Things growing in nature depend on the climate. The four seasons follow each other in a cycle, and the weather changes accordingly. We humans are the same way. We go through childhood, youth, middle age and old age. Our body, in this natural state, goes through birth, aging, illness and death. These are the natural principles of life. This Dharma is very subtle and wondrous, and the principles it contains are truly wondrous and profound.

The third is “unteachable Dharma.” There are many, many principles. For us as ordinary people, it is impossible to understand them all. So, “unteachable Dharma” does not mean it cannot be taught, but that it cannot ever be taught fully.

Together, these three encompass all Dharma. Even if we tried, we could not teach it completely. Only the Buddha can, with wisdom of all Dharma, as everything is encompassed in the Buddha’s ocean of enlightenment

So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

The Buddha wanted to give so many teachings, but though the Buddha could teach them, we would be unable to comprehend. So, the Buddha applied His wisdom to teach with skillful means; He established the Three Vehicles in accordance to our capacities. The Buddha “uses the Four Unobstructed Wisdoms to teach according to people’s capabilities.” To teach according to our capabilities, He teaches one person this kind of Dharma while for another person, He would teach that principle. He observes our capacities and makes distinctions. So, “With His skillful wisdom, He can teach with skillful means.” He used the Four Unobstructed Wisdoms, which are skillful and wondrous, to adapt to sentient beings’ capacities and teach with skillful means.

All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.

So, with “all the Dharma that He taught,” He used “wondrous skillful means.” He used unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking, meaning He taught tirelessly. “He followed sentient beings’ capabilities” and used skillful wisdom to share with them all the Dharma that He taught.

Unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking are the Four Unobstructed Wisdoms. When the Buddha interacted with sentient beings, He never grew tired and never became indulgent. So, when He taught the Dharma, as He continued speaking, He never tired; He just kept teaching in the hope that sentient beings could comprehend the Dharma He was sharing. Even if He had to teach it over and over, He remained patient and never became vexed. If sentient beings did not understand, He explained again.

All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

“All lead to the stage of wisdom of all Dharma.” The Buddha was so earnest and diligent, tireless in His joy of speaking. He continuously hoped that all sentient beings would arrive at the stage of the wisdom of all Dharma

The stage of the wisdom of all Dharma includes conditioned phenomena and unconditioned Dharma. Whether tangible or intangible, matters and things or principles, the Buddha hoped we all could thoroughly understand these. This is the wisdom of all Dharma.

“Attaining the stage of wisdom of all Dharma” means that we have truly arrived at that state. The Buddha taught us this Dharma to point us in the [right] direction. Once we have actually arrived, we will have taken the Dharma to heart. After taking the Dharma to heart, we [must] also put it into practice. Thus we “attain the stage of wisdom of all Dharma. Attaining the stage of wisdom of all Dharma” means that we can achieve this. After we have truly comprehended it, we will also put it into practice. “Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.” Although we have done many different things, still, though the appearances are different, we all arrive at the same truths. He hoped that everyone could understand this. This is “the stage of the wisdom of all Dharma”; this is the Buddha’s ultimate stage.

The “stage of the wisdom of all Dharma” is the state that the Buddha had awakened to.

The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

 “The ultimate truth of all phenomena” refers to the true appearance of all things, which is completely encompassed in the Buddha’s ocean of wisdom. “It cannot be realized without true wisdom.” If someone cannot truly experience it, they will truly be unable to realize this stage, will be unable to awaken. To realize is to awaken. “It cannot be revealed through language,” so if we do not truly realize the Dharma, even if we share an abundance of teachings we would still be unable to point out the true, broad path.

So, “Even if one wishes to teach it, they cannot; it cannot be reached with language.” Truly, though we want to communicate it, no matter how much we speak, we cannot reach the principles the Buddha taught. How can we take true principles into our hearts? This cannot be achieved through language. So, “With circuitous explanations, one can only reveal illusive appearances.” We can only speak so indirectly in the hope that everyone can understand. We still use worldly appearances to teach, like the sounds we hear and images we see. But are we able to bring out the principles? These are things that must truly be experienced to know what these principles are. So, the world is filled with illusory appearances, but the Buddha wanted to share true principles, and what we need to understand is also True Dharma.

For example, people say that, “Only the one who drinks the water knows its temperature.” I often repeat this phrase. But this is just a way of describing something through words. I am taking medicine; it is very bitter. They do not know how terrible it is, but they say, “You have to drink it.” This is life. Everyone has to experience things for themselves. Drinking this medicine is good for our health, yet we might still resist, “It is so bitter! I don’t want it!” This is the same thing. Even if we clearly know that this medicine is beneficial for our health, we still resist taking it.

This is how deluded we sentient beings are. For us to awaken, we must have clear minds and truly comprehend the [principles], which is indeed difficult. When it comes to the Buddha-Dharma, explaining it clearly and laying it out in a way everyone can comprehend is truly difficult. However, we need to recognize that, “Though Buddha-Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching.” The Buddha did all He could to help us understand. So, “Besides these two, there is no other teaching.” The Buddha had already done all He could. True principles are infinite, boundless and limitless. The meanings contained in a single phrase are numerous and great. So, “Have faith, understand they are hard to measure.” Even if we have faith and understanding, measuring this Dharma is truly difficult.

Dear Bodhisattvas, even though it is difficult, where there is a will, there is a way. Please listen to the Dharma and engage in spiritual practice. Truly, we must always be mindful.

Episode 870 – The Four Unobstructed Wisdoms Deliver All

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>> The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms. Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities. With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings. He transforms countless sentient beings.

>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

>>”That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

>>As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.

>>Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

>>In other words, Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.

>>This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

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The Tathagata came to this world to transform sentient beings by teaching the Dharma. In order to achieve this,

“The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms.
Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities.
With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings.”

“He transforms countless sentient beings.” This lets us know that the Buddha came to this world replete with everything. To transform sentient beings, He had used His wisdom to encompass and absorb the true principles of all things in the universe within His mind. But, to transform sentient beings, He had to express them. All of the principles [had to be taught] by using His speech to express all of the truths that He had thought of and understood. This is skillfully explaining. “The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms,” which are the wisdom of unobstructed Dharma, of unobstructed meaning, of unobstructed rhetoric and of unobstructed joy in speaking. These are the four kinds of unobstructed wisdom that the Buddha is replete with.

So, His lifetime of teaching was inseparable from. “Dharma, meaning and rhetoric” and the joy with which He taught everyone, which is called “joyful teaching.” In order to educate us, the Buddha had to teach the Dharma. He had to use all kinds of language and rhetoric. For the Dharma to be taught, there must be an order to it. He had to describe matters; to teach the principles, He had to first talk about people and matters. If matters are accomplished in a harmonious way, we will be in harmony with others. When we are in harmony with people and matters, we will be in harmony with the principles. This is why the Buddha had to use meaning and principles. He used profound meanings to analyze things for us.

So, He “[explained] matters and principles in proper sequence and timing.” He had to see whether the timing was appropriate for imparting certain teachings to everyone. This depends on the occasion and the listener’s capabilities. It depends on this person’s capabilities. Is the occasion suitable? Is it the right time? This must be observed with wisdom. So, to tell a story or explain a principle, there are conditions that must be satisfied. If everything is suitable, with no hindrances, that is the right time to teach the Dharma.

This is because the Buddha has “a broad view, meticulous consideration and wondrous, skillful [Dharma].” With the Buddha’s wisdom, His ocean of enlightened wisdom is so vast, while He observes things so meticulously. How can one benefit sentient beings and enable them to joyfully accept [the Dharma], easily taking the Dharma to heart and putting it into practice? For this, a broad view and meticulous consideration are necessary, as is exercising His wondrous and skillful wisdom. This is how He expounds all Dharma and transforms countless sentient beings.

There are myriad sentient beings. We must use every method possible to experience the truth of the Buddha’s teachings; only then can we go among people to guide them and benefit the world. One person cannot handle all things in the world. What our two hands can accomplish is limited, so we must find ways to inspire the goodness in everyone.

It is also among others that we continually train ourselves. Having accepted the Buddha’s principles, how do we persuade others? How do we guide people? Only by becoming close with many people can we comprehend the meanings of infinite Dharma. After seeing many people, we will know which kind of people need which kind of method to be transformed. This is a way of training. Developing our wisdom by working with people is what we must all work hard to do.

The previous sutra passage states, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas” The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.

This is the Buddha’s loving-kindness. This loving-kindness and compassion is not limited to this one life. In the past, the present as well as in the future, there are so many teachings. For countless sentient beings, He used infinite Dharma-doors. With all His accumulated merits and virtues, even if we used countless asankya kalpas to describe the Buddha’s merits and virtues, we still would not finish describing them.

Next, the Buddha again said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was the Buddha again telling everyone that. “The Tathagata is the king of all Dharma.” We often say that the Buddha-mind embraces the universe and all the celestial objects within it. The Buddha’s mind became one with the universe and could cover all things in the world. Of all true principles, there were none He did not recognize. There was nothing He did not know; He completely and clearly understands everything. Thus, He is “the king of all Dharma. That which I teach will never be false.” None of the Dharma taught by the Buddha is ever false. It is all True Dharma.

So, He is the king, the Dharma-king. The name means that He is at ease, because the principles of all things in the world, as far as the Buddha is concerned, are all completely clear to him. He is clear about everything. He is free and at ease with all Dharma.

When it comes to us ordinary people, just what has happened? Why are there so many mysterious, unnecessary matters with no explanation? What exactly are the causes for these? We become so afflicted by this. But, the Buddha understands all of these things, so He always teach us about them. Now we understand that everything depends upon the law of karma. When something happens, it is because of past causes and conditions.

Without the causes and conditions, there would be no way for someone to have these good circumstances in the world of hearing the Buddha teach the Dharma and joyfully practicing according to the teachings. It is the same for all of us as well. After becoming a monastic and discovering the Lotus Sutra, I was especially happy. That special joy came from deep in my heart, that kind of jubilant joy. When I saw the Sutra of Infinite Meanings, I always felt that this road is the one I will take. But is this a journey one person can finish on their own? It is not. This road is so open, spacious and long. It is not a road one person can walk alone. It has always been a road for all sentient beings, for everyone in this world, to walk together. The Buddha, in teaching the Dharma, wants to reach all sentient beings so everyone can hear the Dharma and everyone can attain Buddhahood. This is the Buddha’s intent.

The principle is the same; when we learn the Buddha’s Way, we must understand that since the Buddha is able to be at ease, He also wants us be at ease in the same way. So, these various methods are all for the purpose of helping everyone take the Dharma to heart, experience it and understand it. Then if we encounter troubling matters, we will be understanding and let them go. Although we may have afflictions, we can immediately let go and settle our minds into a calm state. We must use a steady and calm mind to deal with those troubling matters. Then, we will be able to feel at ease. Otherwise, it will truly be impossible for us to feel at ease

Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

So, Tathagata “has the meaning of being free and at ease. Meaning” is talking about the reason. The Buddha is already the Dharma-king. In the Buddha’s mind, the Dharma is already clear. Everything in this world is so complicated; people, matters and objects are all inseparable from the law of cause and effect. But with the Dharma, the Buddha is really at ease. This is what it means by.

“With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts with genuine truth us to have faith.” He used these kinds of methods because the Buddha Himself is very at ease. He is already quite at ease with the Dharma. So, He used all kinds of methods to teach sentient beings the Dharma. He taught sentient beings that good deeds must be done right away and unwholesome deeds must be quickly eliminated. In this way, He earnestly exhorted and admonished, all with the true principles. He exhorted us to have faith, exhorted everyone to have faith and understanding in the Buddha-Dharma.

The Buddha’s true principles, the Dharma, are what we must have faith and understanding in. Without faith or understanding, we may need to make a long and wide detour, suffering much torment in the state of unenlightened beings. It is great suffering!

“That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

This sutra passage is “describing the appearance of the Dharma.” This was the way in which the Buddha taught the Dharma. For those with Small Vehicle, basic capabilities, He taught one kind of Dharma. For people with great capabilities, He used another kind of Dharma to teach. This is “describing the appearance of the Dharma and explaining why the Buddha came to this world.” The Buddha manifested in this world and began to form a Sangha. The Sangha then began transforming this world

“As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.”

The Buddha taught the Dharma according to capabilities. Whether He told of the illusory or of the true, it was all true and not false. We must now understand that [His teachings] are “according to what was suitable.” All teachings are taught according to capacities. Even if He wanted to teach someone, “This Dharma is like this,” because the capabilities of sentient beings were insufficient, the Buddha had to first establish skillful means. Establishing skillful means is not something false. The skillful means devised are also true, because in devising skillful means, He used provisional teachings, helping people to first feel at ease before beginning to guide them along this path that will truly bring them to a place of happiness.

He used provisional teachings to approach sentient beings; this is adapting to sentient beings’ capabilities. So, “Each was revealed according to what was suitable and He was free and at ease with each.” Thus, “He can turn the Dharma-wheel without being bound by the Dharma.” The Buddha freely uses the Dharma. As He turned the Dharma-wheel according to sentient beings’ capabilities, He was not hindered by the Dharma. All Dharma is understood by Him. Thus, He is known as the “Dharma-king.”

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

It also says, “All the teachings He gave accorded with principles of the Right Dharma, as well as with the capacities of sentient beings.” All the teachings He gave are the Right Dharma, the true principles. Facing different sentient beings, He was able to [teach in a way] that resonated with their different capacities, “so that each received according to his measure” and “obtained true and real benefits from this.” Thus it says this was “not false” [People were able] to understand, experience see through things and let go, dissolving their ignorance. All these were benefits attained

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

Also, “‘Not false’ means that there is no set way to teach the Dharma with language.” The Buddha did not have a set way to teach the Dharma. There is no set way to teach the Dharma that absolutely must be followed; no. From when He first began interacting with people, the Buddha was already teaching in accordance with their capabilities. Whatever their capabilities, whatever the time, He would give appropriate teachings. It is not necessary to use those specific rules.

Nowadays, we follow certain rules to give teachings. But as long as people can understand, are able to accept the Dharma, take it to heart and put it into practice, then that is the most appropriate thing to do.

“If there was a set way to teach,” a certain routine to teach, that was not considered false… If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? “As the Buddha first taught that the Small Vehicle Nirvana was the ultimate….” In the past, the Buddha taught them that if they accepted the Small Vehicle teachings and eliminated their afflictions, they would ultimately enter Nirvana, would attain tranquility and eliminate afflictions. This is what the Buddha taught the. Small Vehicle practitioners. But then He “later taught that the Great Vehicle Nirvana was actually the ultimate.” We must truly enter the Great Vehicle Dharma to benefit oneself as well as others, not merely practicing to benefit oneself. Benefiting ourselves as well as others is the ultimate True Dharma of the One Vehicle. If this is so, since the Buddha previously said that by practicing the Small Vehicle Dharma they could attain liberation, then later said that only by practicing the Great Vehicle Dharma could they attain true liberation, wasn’t the previous statement false? Was it counted as a falsehood?

“The previous statement must be looked at as [being given] according to capabilities and the latter given according to the principles.” We should put it this way The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false. The previous statement was given to accommodate sentient beings’ capabilities. Because of their capabilities, this was what they could accept in order to eliminate their afflictions. But even if it was only for their capabilities, the Buddha still helped people thoroughly comprehend principles. Thus, later Great Vehicle teachings were given in order to accord with the principles, to help everyone to understand that the principles were originally like this. To truly return to our nature of True Suchness, we must accord with the principles.

“For sentient beings, each has its own true benefit.” Whether in accord with capabilities or principles, all these [teaching] benefit sentient beings. Thus, they are “not false.” If we do not earnestly help people to comprehend and accept, it is impossible for them enter the principles. They will never understand the principles. So, we must first create good affinities with everyone so they become willing to accept. After they listen and understand, we can guide them into the true principles

In other words, “Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.”

Although the Buddha taught with skillful means using the Three Vehicles, they all return to the One Vehicle. The Three Vehicles return to the one great white ox-cart. No matter what teachings the Buddha gave, He ultimately hopes that everyone will comprehend the true principles and the Dharma of the supreme meaning. This is the Buddha’s expectation. “This was all to help sentient beings verify and realize His teachings are not false.” He wants to help sentient beings know that the teachings are not “false. Therefore, we know that anything the Buddha taught from the start has never been false.” This is so for anything the Buddha taught.

This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

We must know; how much of the Dharma can sentient beings understand? One lifetime is not very long, so how much of the Dharma can we understand? The Buddha-Dharma, the teachings of the Buddha, is infinite and countless. The Buddha continually gives to sentient beings over a long period of time. He continually teaches sentient beings and never gives up on them. This grace is truly tremendous.

Sentient beings have a multitude of capabilities so the Buddha used all His effort [to teach]. In the end, it all returns to the supreme meaning. There is only the One Buddha Vehicle. In the hopes that all of us will return to our intrinsic nature of True Suchness, He uses subtle and intricate ways to explain these kinds of skillful and wondrous Dharma. He hopes to transform countless sentient beings, not just to have a few who can understand. He hopes we will all realize and understand it. So, this is the Buddha’s grace and virtue. We must always be mindful!

Episode 869 – All Buddhas Have Boundless Merits and Virtues

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>>The long river of time flows from a distant source, from incalculable trillions of years in the past. As the eras replace one another, Buddhas have appeared in the world from ancient times until today. Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.

>>”At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>>The Tathagata further has an inexhaustible treasury of merits and virtues. If you used countless kalpas to describe them, you would still never finish.

>>This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

>>All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

>>This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

>>He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

>>The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

>>The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

>>The second of the three bodies of the Buddha is the Sambhogakaya (reward-body) Ultimately attaining wondrous enlightenment, one’s wisdom is gathered together in perfect pervasiveness. As this wisdom is in accord with the principles, this is known as the Sambhogakaya.

>>The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

>>The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

>>great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

>>Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.

>>Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

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“The long river of time flows from a distant source, from incalculable trillions of years in the past.
As the eras replace one another, Buddhas have appeared in the world from ancient times until today.
Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.”

The river of time is long and its source is distant, flowing forth since ancient times; so many kalpas have passed that they are impossible to calculate. “Incalculable trillions of years in the past,” this length of time, is expressed in billions and trillions of years. It is impossible to calculate. However, “Buddhas have appeared in the world from ancient times until today.” No matter which era or what kind of world it is, They are always here to deliver and transform others. They teach the principles so that all may be clear. By putting them into practice, They demonstrate them in Their actions. With this inner cultivation and outward practice, They teach and guide sentient beings. This is why They must constantly come back.

So, all Buddhas, over many kalpas and many lifetimes, uphold their practice like this. Regardless of which lifetime They are in, They always engage in the practice of precepts, Samadhi and wisdom. They carefully uphold the precepts and have focused minds settled in Samadhi; spiritual practitioners cannot lack this. Thus [Buddhas] give rise to wisdom. They see all of the turbidity of life, the states of people’s minds, the difficulty people have in changing their habitual tendencies and so on, the way their actions have gone astray. After seeing all of this, They analyze the way humans live, increasing Their own wisdom.

So, we often say that what the Buddha wanted to teach us was to go among the people. On the one hand, we create blessings by spreading the Buddha’s teachings, planting the Buddha’s pure and undefiled seeds of Bodhi, great enlightenment, in the fields of people’s minds. We must also put the teachings into practice while not letting the turbidity of the world contaminate us. Of course, this requires practicing and upholding precepts, Samadhi and wisdom, as well as diligently practicing the Path. We must be diligent! We cannot become the least bit indolent. This is what we, as spiritual practitioners, must persevere in.

This is how Buddhas in the past practiced, how Buddhas in the future will practice. Maitreya will attain Buddhahood in the future; He too still comes to this world. Buddhas from even further in the past, like Manjusri Bodhisattva, similarly came to assist Sakyamuni Buddha at. His Dharma-assemblies. Guanyin Bodhisattva is the same. So, “As the eras replace one another, Buddhas have appeared in the world from ancient times until today.” Following the same principles, They continually go among the people. Because humans cannot yet comprehend the way enlightened beings work to deliver them, using words, actions and so on, there is still so much we are unclear on, so much we still do not understand. This is why it takes such a long time and such vast and boundless amounts of space.

In fact, Buddhas and Bodhisattvas have already given so much to the world, across such vast and boundless amounts of space. They have continued to seek the Dharma while transforming others. They attain Buddhahood and transform all beings. After attaining Buddhahood, They leave the Dharma for the world, then come again sailing the ship of compassion. Thus, “Through vast and boundless space, They accumulated incalculable merits and virtues that can never be completely described.”

So, in the previous sutra passage, at the start of the Parable on Medicinal Plants, the sutra says, “At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”

This is the Buddha praising Kasyapa, Katyayana, Maudgalyayana and Subhuti, the four great disciples, for having understood His intent. Though they had understood it, they had not penetrated it completely. So, the Buddha continued with the Parable on Medicinal Plants, using a different method, a different parable, to teach them.

The next sutra passage says, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”

This is like saying, “Do you think the wealth of the elder as you described in your parable is just that much? There is still much more. It is not only what you have seen in the storehouse. There is still much more.”

So, “The Tathagata further has an inexhaustible treasury of merits and virtues.” He still has so many merits and virtues that. “Even using countless kalpas to describe them, you would still never finish.”

This expresses that the Buddha knew that they had not yet penetrated this nor completely comprehended. So, He again further explained the meaning of the True Dharma to widely transform sentient beings.

This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

Actually, the Buddha-Dharma is everlasting. It is infinite and unlimited. It flows from the distant past, from incalculable billions of years ago. There are still so many teachings, too many to be described. No matter how much time we spend, it is impossible [to speak of them all]. So, now He was about to further expound teachings He had not taught in the past. There were still so many teachings left to teach ․”This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others.” This was to let everyone further understand how many merits and virtues the Buddha had accumulated through benefiting Himself and others. This was not something that could be fully described with words.

All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

So, “All Tathagatas are replete in merit and virtue.” How much more is there to be described? All Tathagatas are replete in merits and virtues. To what degree are they replete? They are replete to the degree that with the benefits the Buddha had attained through His own efforts in spiritual practice, He had already reached the state of having the virtues of “magnificent pure wisdom.” He had truly accumulated many merits and virtues. “[They] have gathered the merits and virtues of magnificent pure wisdom.” What is “pure wisdom”? It is undefiled wisdom. His wisdom is completely pure. As for us ordinary people, how much can we ultimately understand? When we deal with people, matters or objects, how much are we able to analyze? Our thoughts are all jumbled up, and there are so many principles we cannot express. Then, if people’s direction deviates, it will create many afflictions and troubles.

So, [ordinary] people lack wisdom, while the Buddha’s wisdom is already pure. It is exceedingly pure. This pure wisdom is like a mirror. This wisdom illuminates the emptiness of all phenomena. Wisdom like this is completely pure and empty. Already, the conflicts of the world cannot contaminate His mind. No matter how turbulent the world was, He remained undefiled by those turbidities. This is His “inner tranquility and stillness. Because of this tranquility and stillness [He] sees the true principles.” This is the Buddha’s wisdom. This is His pure wisdom.

This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

“This is what is realized through faith and understanding.” How can we attain wisdom like this? We must have faith, for only by having faith will we have the ability to understand. [This is] the Chapter on Faith and Understanding. Starting from the Introductory Chapter, to the Chapter on Skillful Means, down through the Chapter on Parables, all of these were to help us have faith.

They were “for the sake of Hearers or others in the assembly who had not reached this point.” Those with faith and understanding had already achieved realization. But for the Hearers to comprehend, they had to hear it with their ears. When it came to hearing, there were those who still were not even at the level of Hearers. They heard, but still did not understand. So, we previously said He “further possesses,” because “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.” There was still so much to teach. There were some with faith and understanding, but there were also many with faith who still had no understanding. There were also many who had not yet heard and who did not understand. This is what the Buddha worried about. This is why it says “asankya kalpas.” This is a very long period of time. He had used a very long time to explain, yet they were still unable to understand.

He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

These were incalculable kalpas. An extremely long time is called “asankya kalpas.” The practices the Buddha cultivated and the merits and virtues He accumulated had already resulted in the Buddha’s wisdom. For the Buddha to attain pure wisdom, He had to accumulate many [kinds] of wisdom such as the Buddha’s three bodies or Four Wisdoms. How many merits and virtues does the Buddha actually have?.” It is not limited to the nine Dharma-realms of sentient beings; it is boundless.

There are “nine Dharma-realms,” and if we include the Buddha realm, there are a total of ten Dharma-realms. There are nine Dharma-realms below the Buddha. The Six Unenlightened and Four Noble Realms are known as the ten Dharma-realms. The Buddha taught and guided not only Bodhisattvas, Solitary Realizers and Hearers, but also the Six Unenlightened Realms. There were still so many who had yet to receive the Buddha-Dharma. There were still more. So, those who benefit are boundless. It is not merely the nine Dharma-realms. It is boundless

The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

Among the three bodies, the first is the Dharmakaya (Dharma-body), the second is the Sambhogakaya (reward-body) and the third is the Nirmanakaya (manifestation-body)

The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

[To achieve] the Dharmakaya, we begin as an ordinary person at the first ground, where we form aspirations, then continue through infinite lifetimes and incalculable kalpas of time, until we finally reach the level of the perfection of wondrous enlightenment where all the principles converge into a state of “perfect pervasiveness.” This state adapts perfectly to all conditions. The Dharma is [all-pervasive]; there is nowhere the Dharma is not found, no one who cannot be delivered by it. This is the wondrous enlightenment that the Buddha attained. It is a gathering together of all principles. These principles can suit all capabilities; can adapt perfectly to all conditions. This is what is known as the Dharmakaya

The second is the Sambhogakaya. With the Sambhogakaya’s wondrous enlightenment, “wisdom is gathered in perfect pervasiveness. As this wisdom is in accord with the principles,” it is known as the Sambhogakaya.

[It is] “wisdom gathered in perfect pervasiveness.” He used His wisdom such that Bodhisattvas could have something that they could see and hear; He could transform Bodhisattvas in this way, using wisdom that could adapt perfectly. “As this wisdom is in accord with the principles,” it is known as the Sambhogakaya. With wisdom, He began teaching the Dharma anew, enabling everyone to realize the Dharma. This is known as the Sambhogakaya.

The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

The third is called the Nirmanakaya. The Buddha manifested the attainment of Buddhahood. In this way He was born into the world; He appeared in a body all could see. He also engaged in spiritual practice and continually accumulated [wisdom], until reaching wondrous enlightenment with “merits and virtues gathered perfectly.” His merits and virtues were perfect and complete. He “could manifest in response to capabilities.” He adapted to sentient beings’ capabilities in the nine Dharma-realms “in order to transform sentient beings.” This is known as the Nirmanakaya. Whether in the Five Realms or four forms of birth, He adapts universally to the worlds of sentient beings, coming to transform them in His Nirmanakaya.

Next, there are the Four Wisdoms of the Buddha. The Buddha had Four Wisdoms.

The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

The Four Wisdoms of the Buddha are attained in sequence and are “great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom” and “all-encompassing wisdom.” He has a great, perfect and clear mind, a mind of equality, a mind that discerns very clearly when observing worldly matters as well as a wisdom that can accomplish everything. This is the sequence; this the Buddha’s [wisdom]. The Buddha accomplished all things with the wisdom that corresponds to the Buddha-mind.

Great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

To help everyone understand better, [it says,] great perfect mirror wisdom is undefiled. It is the “intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.”

Great perfect mirror wisdom means when you hold up this mirror, mountains, rivers, the land or the sky will all be reflected in this great perfect mirror. “Free of dust, defilements and perfectly clear” means whatever filth there may be outside, this mirror will not be sullied by any of it. So, “There is no place inside or out that is not illuminated by it, like [a] great perfect mirror.” Whether it is light or dark outside has no influence on this mirror. The mirror is still there in the evening. It is just dark, reflecting the darkness outside. If you were to light a candle, in the dim candlelight, what you would see would be faint. According with capabilities and external states, this mirror reflects all impartially. So, “It makes all things clear”

Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.
 
Then, “That which could be described is not what Kasyapa and the others were able to know or say.” Now, the Buddha again specifically used parables to explain further.

So, we can say that there was more to the vastness and infinity of the Buddha’s wisdom than Kasyapa’s analogy of the poor son could convey. Although they had seen and had already attained these treasures, the treasury of the Dharma still contained so much. It was not just what Kasyapa described. There were still even more than this.

Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

“Even if you spent countless billions of kalpas, you would still never finish describing them.” This is truly “using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues.” Even after kalpas as numerous as dust particles, you would still not be able to finish, since the Buddha’s wisdom is vast. They used Two Vehicle practitioner’s [wisdom], the Two Vehicles being the Hearers and the Solitary Realizers, to describe the Buddha’s merits and virtues but there are truly so many. Even over such a long time, one could not finish. This is expressing how. “The Buddha’s virtue of wisdom is boundless.” The Buddha’s virtue of wisdom is truly boundless, so it would take a very long time, great patience and resolve to seek the Dharma in order to realize the Buddha’s wisdom


“Its manifestation and application is like space.” The wisdom used by the Buddha is just like the void of the universe. The empty space, besides containing the universe, also contains the clouds, the rain, the earth, the plants and trees and so on. All things in the world “depend on empty space to attain the conditions they need to mature.” It is only because of empty space that all things can be perfected. By the same principle, the Buddha’s wisdom is just like the void of the universe. It is only because He analyzed the principles for us with this wisdom that we are able to perfect our own wisdom. To return to True Suchness, we must practice according to the teachings. Thus, “abide peacefully and manifest their application” means we must be mindful and let our hearts be open, spacious and undefiled. Then, naturally, wisdom will enter our hearts. Only then will we have Dharma that we can apply.

In summary, As Buddhist practitioners, we must put in effort over a long time to understand. Therefore, we must always be mindful.

Episode 868 – Review and Take the Dharma to Heart Flawlessly

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>> The Introductory Chapter relates opening events and arranges and synthesizes the principles at the proper time. The Chapter on Skillful Means tells of how the door to the Buddha’s wisdom is deeply profound and difficult to understand. In the Chapter on Parables, He opens up the provisional to reveal the true, that the Three Vehicles were taught skillfully. In the Chapter on Faith and Understanding, the poor son felt inferior, entering the treasury yet taking nothing as his own.

>> “At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>At that time, the World-Honored One: Having finished the Chapter on Faith and Understanding, the World-Honored One commended and praised what Mahakasyapa had said. He further verified that what they had understood and taught through the parable was suitable and acceptable.

>> [The World-Honored One] told Mahakasyapa and all the great disciples: Although the Buddha approved of Mahakasyapa’s telling of the parable of the poor son, because his faith and understanding were still not complete, the Buddha again spoke to him and all the great disciples. He mentioned Kasyapa by name because Kasyapa was the leader of the Hearers, the leader of the assembly and was the main teller of the parable of the poor son. Thus, He was partial to addressing him.

>> And all the great disciples: These are Subhuti, Katyayana, the Mahamaudgalyayana and others. Those four told the parable of the poor son to show they understood the burning house parable and were in deep accord with the Sage’s heart.

>> Excellent! Excellent!: He commended them twice in praise of their understanding of the provisional and realization of the true as not being mistaken. Matters were in harmony with principles, and the meaning resonated with the truth. They already understood that all Dharma is taught through the provisional and the true, and they also understood how parables teach the provisional and the true. This is why He doubly praised them.

>> Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken refers to when one’s words accord with the Buddha’s intent.

 >> The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent. >>They are indeed as you say: It is indeed as you have spoken out of your faith and understanding. Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say.

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“The Introductory Chapter relates opening events and arranges and synthesizes the principles at the proper time.
The Chapter on Skillful Means tells of how the door to the Buddha’s wisdom is deeply profound and difficult to understand.
In the Chapter on Parables, He opens up the provisional to reveal the true, that the Three Vehicles were taught skillfully. In the Chapter on Faith and Understanding, the poor son felt inferior, entering the treasury yet taking nothing as his own.”

This gives us an even clearer understanding. As we listen to the Dharma, we must be mindful. We are now about to continue with the Chapter on Medicinal Plants, the fifth chapter. As for the previous four chapters, we should mindfully review them.

The Introductory Chapter describes the events [at the start of the assembly] “[It] relates opening events and arranges and synthesizes the principles at the proper time.” It describes how the Buddha first gave teachings and then entered Samadhi. After the Buddha finished teaching the Sutra of Infinite Meanings, He entered the Samadhi of Infinite Meanings. This was different from past Dharma-assemblies. These opening events led those who saw them to feel that something was different. First, the Buddha taught the way of Living Bodhisattvas, then He entered the Samadhi of Infinite Meanings. He started radiating light and manifesting auspicious appearances. This was His orderly presentation; the principles were arranged and synthesized at the proper time. He summarized all of these principles and arranged them in the proper sequence.

Because the time of the Vulture Peak Assembly had now arrived, the Buddha wanted to express that this was something inconceivable, something very important; learning and practicing the Buddha-Dharma, walking the Bodhisattva-path and eventually attaining Buddhahood and returning to our intrinsic nature of True Suchness are very important matters. So, He started this with the Introductory Chapter. We must value this Introductory Chapter as the events it describes are clear, orderly, arranged and synthesized at the proper time. This was a very solemn beginning. Next is the Chapter on Skillful Means.

In the Chapter on Skillful Means, the Buddha gave teachings about “the door to the Buddha’s wisdom.” He thoroughly praised the wisdom of all Buddhas, the wisdom with which He connected and awakened to all things in the universe and all kinds of principles and matters of the world. This is truly profound, “deeply profound and difficult to understand.” For ordinary people to comprehend this is truly not an easy matter.

Sariputra, foremost in wisdom, had kept listening to the Buddha’s continuous praise, His praise of the state of enlightenment, the state of wisdom. Sariputra already understood the Buddha’s state of mind. He understood that the Buddha came to the world for the sake of one great cause; with complete impartiality, He hoped that all of His disciples could realize their inherent Buddha-nature [This Dharma] was meant to reach the whole world; everyone needed to understand this is a Dharma-door for transforming others, for widely transforming sentient beings. We must be like the Buddha who, for countless kalpas, was determined to transform sentient beings. Thus, Sariputra understood this and received a prediction of Buddhahood from the Buddha. In the Chapter on Skillful Means he comprehended the Buddha’s principles. Then in the Chapter on Parables, the Buddha formally bestowed on Sariputra this prediction of Buddhahood.

Later, in the Chapter on Parables, the analogy of the burning house was revealed. So, “He opens up the provisional to reveal the true” for everyone to understand this was about more than just the three carts. They left the burning house in order to get the three carts. But once they were outside, He told everyone, “Choose the ox-cart. Look, it can transport both you and others. The ox is very strong, and the cart is very spacious” [The Buddha] hoped everyone would choose the cart drawn by the great white ox. This is what the analogy of the burning house in the Chapter on Parables has already revealed.

Venerable Kasyapa, Subhuti, Katyayana, Maudgalyayana, etc. now understood. So, they gave the analogy of the poor son. “Now we have faith and understanding, but before we were like the poor son. Although we had drawn near the treasury, we felt inferior and thought it had nothing to do with us. So, we did not dare to seek it.”

The four of them described themselves like this in front of the Buddha. In this lifetime, they encountered the Buddha and early on began to engage in spiritual practice. It had been more than 40 years, but they were still stubbornly attached to the principles of the Small Vehicle Dharma. They still had not formed great aspirations and now they were getting old. They described this using the analogy of the poor son. Although the Buddha kept teaching and leading them to enter the treasury, they still did not know to take it for themselves.

This is what we need to review. The Lotus Sutra begins with the Introductory Chapter and continues through the. Chapter on Skillful Means and Chapter on Parables to the Chapter on Faith and Understanding. While we listen [to the Dharma], we should not allow what we previously heard to leak away. No, we must still remember it. We have mentioned earlier that we should be without Leaks. Then when afflictions appear, we will remain unwavering, because afflictions cannot enter our hearts. Because we keep the Dharma in our hearts, regardless of the external conditions, we will not be subject to afflictions infiltrating our minds. This is to be without Leaks.

Everyone, we must be very mindful. How can we listen to the Dharma without letting it leak away? This is also a great cause, everyone’s great cause in listening to the Dharma. Do not take the repetition as being long-winded. I hope everyone will comprehend and be mindful. We will now look at the Chapter on Medicinal Plants

“At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”

Everyone, looking at this sutra text, doesn’t it seem very simple? Indeed! “At that time” refers to when the Buddha finished teaching the. Chapter on Faith and Understanding. Did they all clearly understand at that time? Not yet. The Buddha looked at people’s capabilities. Those who had understood, such as Sariputra, Kasyapa and so on, although they had attained realizations, still had subtle and intricate dust-like afflictions that had not been eliminated. Not to mention, many at the assembly were disciples still in the state of ordinary beings; there were still many who were unclear. So, the Buddha continued His teachings. When the Chapter on Faith and Understanding ends, the [sutra text] continues, saying, “At that time”

At that time, the World-Honored One: Having finished the Chapter on Faith and Understanding, the World-Honored One commended and praised what Mahakasyapa had said. He further verified that what they had understood and taught through the parable was suitable and acceptable.

“At that time, the World-Honored One….” That was the time when the Chapter on Faith and Understanding ended. The World-Honored One complimented and praised them, [saying,]. “It turns out you already understand.” Mahakasyapa answered the Buddha, “We understand.” The Buddha also praised and verified that what they comprehended came from faith and understanding and that the analogy of the poor son that they told was just fine. It was not very thorough, but it was fine. This was worthy of praise.

So, “[The World-Honored One] told Mahakasyapa and all the great disciples”

[The World-Honored One] told Mahakasyapa and all the great disciples: Although the Buddha approved of Mahakasyapa’s telling of the parable of the poor son, because his faith and understanding were still not complete, the Buddha again spoke to him and all the great disciples. He mentioned Kasyapa by name because Kasyapa was the leader of the Hearers, the leader of the assembly and was the main teller of the parable of the poor son. Thus, He was partial to addressing him.

“He told Mahakasyapa and all the great disciples” means that other than Kasyapa, there were Subhuti, Katyayana and. Mahamaudgalyayana. These four disciples together expressed their remorse and repentance. They had followed the Buddha for a long time. But when the Buddha gave teachings, they only focused on the Small Vehicle Dharma, seeking only to awaken themselves. They did not want to come back to the human realm and transmigrate in the Six Realms; they only practiced for themselves. So, they did not comprehend that the Buddha wanted everyone to take the Dharma to heart and put the Great Vehicle Dharma into practice. Thus, these four disciples expressed that for the past decades, they had missed out on the Dharma taught by the Buddha. So, they used the poor son as an analogy.

This is what the Buddha praised; He praised these disciples. Thus, the Buddha mentioned Kasyapa, the leader of the Hearers, because Venerable Kasyapa was highly regarded by the Buddha. The Buddha praised him as “foremost in dhuta.”

“Dhuta” means engaging in ascetic practice. He had truly put the Dharma into practice. So, he wore cast-off clothing, all ragged, old clothing, and he practiced only in the desolate wilderness. His favorite places to go to were graveyards; he saw the human corpses piled up there. He saw the changes and decay in them; he saw the white skeletons and so on. He used this method to comprehend the impermanence of life and “contemplate the body as impure.” Many principles are found in human birth and death and the [body’s] transformation after death. So, he reduced his material needs to the bare minimum.

Some people did not approve of his practice. They thought, “As a spiritual practitioner, why do you want to be different from others?” He deliberately did not wash his body and wore cast-off rags. He had a very unkempt appearance and only asked for alms from the poorest people. Someone told the Buddha, “Venerable Kasyapa’s way of spiritual practice is very inappropriate. If people saw him, how could they listen to the Dharma he taught? How could he represent the Buddha’s Sangha and spread the teachings?”

One day, Venerable Kasyapa came to see the Buddha. When the Buddha saw him, he was indeed unkempt. So, the Buddha told him, “Kasyapa, do not be like this. You should thoroughly put your mind at ease and engage in spiritual practice. You do not need to go to the desolate wilderness. You should [practice] earnestly in the Sangha.” Venerable Kasyapa answered, “Venerable Buddha, I feel that. I possess nothing. In this world, I have nothing to fight over. My mind is very open and spacious. I do not have afflictions. I feel that with the life I lead, I am at ease.” After the Buddha heard this, He felt that Kasyapa’s words contained very profound principles.

The Buddha also had this thought. He said, “As for the Buddha-Dharma in the future, what kind of people will destroy my Sangha? King Mara and heretical teachings will destroy my Sangha. Those within the Sangha will also act to destroy it. Only if people are like Kasyapa, with such strong resolve, will their minds remain unaffected by worldly people, matters and objects.” Only the people with pure minds can extend and continue their wisdom-life in the Buddha-Dharma. So, the Buddha affirmed him. The Buddha said, “If you like engaging in spiritual practice in this way, just do it your way.”

This is referring to Kasyapa, who was the leader of the Hearers; everyone [in the Sangha] was led by him. He reiterated the analogy of the poor son and how they had already realized [the Dharma]. So, the Buddha called out their names, Kasyapa, Subhuti, Maudgalyayana and Katyayana. He called them to point out that these disciples had already comprehended and awakened. They used the analogy of the poor son [to show] they were in deep accord with the Buddha-mind; this was very worthy of praise.

And all the great disciples: These are Subhuti, Katyayana, the Mahamaudgalyayana and others. Those four told the parable of the poor son to show they understood the burning house parable and were in deep accord with the Sage’s heart.

Although the Buddha felt that these disciples had not yet attained a thorough understanding, the Buddha’s intent was something they now knew. So, He praised them, “Excellent! Excellent!” He commended them twice

Excellent! Excellent!: He commended them twice in praise of their understanding of the provisional and realization of the true as not being mistaken. Matters were in harmony with principles, and the meaning resonated with the truth. They already understood that all Dharma is taught through the provisional and the true, and they also understood how parables teach the provisional and the true. This is why He doubly praised them.

“Excellent” was the praise they received for already comprehending and awakening “[Your] understanding of the provisional and realization of the true was not mistaken. Not mistaken” means that it is correct. It is correct, the Dharma is so profound that people cannot comprehend it. So, using the poor son as an analogy was very proper. It was just right, very good. Thus, the Buddha said, “Excellent! Excellent! Very good! You have understood ‘the provisional’. Very good! You have comprehended the principles of ‘the true’.”

So, “Matters were in harmony with principles, and the meaning resonated with the truth. Meaning” means that within the principles, even more profound and wondrous truths exists. They are called “truths,” the wondrous Dharma of absolute truth. They had drawn close to the Buddha’s intent, so [the meaning] resonated with the truth, getting close to the Dharma of True Suchness.

“They already understood that all Dharma is taught through the provisional and the true.” After understanding the Dharma, they could begin to teach the “provisional.” They understood the principles, but they were not able to express them, so they used analogies to explain them. Thus, they also understood how parables teach the provisional and the true. Everything the Buddha taught was using provisional teachings as analogies for the profound Dharma. They had already comprehended and received the Buddha’s deeply profound teachings. By using analogies to explain it, they [showed that they] finally understood. This was why He praised them all together. The Buddha praised them for being able to give a description of themselves by using the analogy of the poor son. When they had not yet comprehended the Dharma, everything was still empty; their minds did not yet have the True Dharma. Now they comprehended it and used this method to make analogies

Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken refers to when one’s words accord with the Buddha’s intent.

“Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken” refers to “when one’s words accord with the Buddha’s intent.” The words they spoke were already close to the Buddha’s intent. So, they were said to be “skillfully spoken.” The words they said were already close to what the Buddha meant.

So, “the Buddha’s intent” means what the Buddha meant. “Though there is only the One Buddha Vehicle, with skillful means, He taught the Three [Vehicles].”

The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent.

In fact, the Buddha only had One Buddha Vehicle, but no one understood the One Buddha Vehicle. So, He used skillful means to teach the Three Vehicles ․The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent. “This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings.” This was the Tathagata truly adapting to sentient beings. If the Buddha did not have such great wisdom, He would not be able to use so many skillful means to approach sentient beings. Now, Kasyapa and others were able to comprehend and could even describe this. This was worthy of being praised.

They are indeed as you say: It is indeed as you have spoken out of your faith and understanding. Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say.

“They are indeed as you say.” These [merits] are just like what you said. “It is indeed as you have spoken out of your faith and understanding” ․They are indeed as you say: “It is indeed as you have spoken out of your faith and understanding.” Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say. Kasyapa and the three other disciples using the analogy of the poor son was the right and very appropriate thing to do. So, “They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly.” They described the Buddha’s coming to this world in a very simple way through this analogy. They used the analogy of a father and son to express all of these things. It was very simple and easy to understand, so the Buddha praised them for using this analogy [to explain these things].

Thus, we must mindfully listen to the Dharma, listen without Leaks. We must not let the Dharma leak away. We must mindfully comprehend it, so we can truly take the Dharma to heart. Therefore, we must always be mindful.

Episode 867 – The Parable of the Medicinal Plants

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>> The disciples all understood the profundity of the Buddha’s wisdom. Now He explained further that sentient beings’ capabilities differ, while the Tathagata, in His compassion, teaches the Dharma to all equally. This is likened to three kinds of roots each being nourished by rain that moistens everywhere equally.

>> “The Tathagata’s great loving-kindness universally extends to all Dharma-realms [He teaches] so that attaining Nirvana is not exclusive to certain individuals. By means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>>This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure.

>> This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest.

>> Using the parable of the poor son, the four disciples [demonstrated] that they understood the parable of the burning house and that they deeply resonated with the mind of the Sage. Thus, they praised this virtue.

>> They demonstrated their understanding through the parable of the poor son. Now, the parable of the medicinal plants is about benefiting the entire world.

>> Previously, in the Chapter on Faith and Understanding, Mahakasyapa and the others grouped themselves as having Hearer capacities. By gradually entering the perfect teachings, they gained understanding of the Buddha’s intent. However, their understanding of the great meaning was not yet complete, thus the World-Honored One taught this chapter. The three plants and the two trees all flourish, for the rain falls on them all universally. There are none that do not benefit. This reveals that the perfect teachings are applicable to every kind of capacity. >>The Buddha explained again what He taught before, for the Hearers had not yet completely understood. Thus, He again brought forth evidence so that all could faithfully accept and understand. This was the meaning behind His teaching of the Chapter on Medicinal Plants.

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“The disciples all understood the profundity of the Buddha’s wisdom.
Now He explained further that sentient beings’ capabilities differ, while the Tathagata, in His compassion, teaches the Dharma to all equally.
This is likened to three kinds of roots each being nourished by rain that moistens everywhere equally.”

From the Introductory Chapter, through the Chapter on Skillful Means, the Chapter on Parables and the Chapter of Faith and Understanding, all along the way, we witnessed Sariputra, the foremost in wisdom, beginning to understand that the Buddha’s wisdom is profound, profound, wondrously profound! He also realized that everyone possesses wisdom that is equal to the Buddha’s. Once he believed this, the Buddha bestowed a prediction of Buddhahood on him. Continuing on, in the Chapter on Parables, we began to comprehend more and more clearly [that the principles] are intangible and formless, yet able to encompass all things in the universe. All [of the Buddha’s wisdom] originates from the true principles of the One Vehicle that are contained within everything. We have all been gradually comprehending this.

If the Buddha had used very profound principles, we would not have been able to comprehend. So, He used simple methods and various analogies to help us understand and to gradually [guide us] into the Chapter on Faith and Understanding. We now understand that everyone is intrinsically equal to the Buddha, that we have abundant wisdom just like Him. Our nature of True Suchness has always been there, but when our thoughts went astray, our direction slightly deviated, leading us far off course. So, we have wandered throughout the Five Realms and the four forms of birth.

We often say that, “Big mistakes are easily corrected, but small mistakes are hard to eliminate.” We can easily correct big mistakes, but our subtle habitual tendencies are very difficult to change. This is why they are called dust-like afflictions, or dust-like delusions. When we have delusions, we cannot understand. Why it is that, although we know [the principles], unintentionally, in the moment a single thought surfaces, we may say and do things that can create many afflictions for us.

The Buddha’s disciples already recognized that. His wisdom was profound. They had all already comprehended and awakened to the depth of His wisdom. Yet the Buddha understood sentient beings better. Sentient beings have differing capabilities. Some people understood, but others did not yet understand. Some people understood the broader principles, but when it came to subtle and intricate afflictions, ignorance and delusions, they still could not eliminate them. So the Buddha, in His compassion, taught the Dharma, hoping everyone would be equal in being able to listen to the teachings, in being able to attain Buddhahood and understand the truths of attaining Buddhahood. This is how “The Tathagata, in His compassion teaches the Dharma to all equally.”

So, with all the Dharma He taught, [He ensured]. “The three kinds of roots would each be nourished.” He hoped [the teachings] would be like one rain that would evenly moisten all three kinds of roots. As we can see, when there is rainfall, [the roots of] large trees, of small trees and those of young saplings can all absorb water. Even flowers and grass are the same; according to their capabilities, each will absorb their own measure of water. All are able to receive nourishment from the rain water. This was due to the Buddha’s mindfulness. Thus, He did not help three or five people to understand and then end things there. The Buddha had many more disciples who had not truly comprehended [the teachings]. Those with great capabilities had comprehended, while those with average and limited capabilities were only just beginning to gradually accept them. Thus, from the Chapter on Faith and Understanding, the Buddha continued on with the Chapter on Medicinal Plants to help everyone understand it even further.

So, at this point, He began to [expound] the Chapter on Medicinal Plants. Medicinal plants grow from the earth. The earth can grow anything and everything. All things on earth respond to the needs of sentient beings. Previously, in the Chapter on Faith and Understanding, [the Buddha] emphasized that we must have faith, that we all intrinsically have Buddha-nature and that we all intrinsically have a Dharma-treasury. Since we all have a Dharma-treasury and are endowed with intrinsic Buddha-nature and wisdom, the Buddha now used the Chapter on Medicinal Plants to help us advance our understanding of [the fact] that all things in this world are interdependent. This earth provides everything to humankind, so we human beings must cherish this earth. This is what we must now begin to understand

“The Tathagata’s great loving-kindness universally extends to all Dharma-realms [He teaches] so that attaining Nirvana is not exclusive to certain individuals. “By means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.”

This means that the Tathagata, Sakyamuni Buddha, is the great compassionate father of all beings. He wanted to make this very clear to us. He did not only want us to know that we all have this storehouse of treasures. It was not simply this. We must also understand the methods of how to put these treasures to use. People need blessings, so we [must learn] how to cherish and create blessings. This was the Buddha’s great loving-kindness. Great loving-kindness is wishing for all people to experience blessings, to have blessings and be without suffering. This is like a father’s great love and compassion.

So, as “The Tathagata’s great loving-kindness universally extends to all Dharma-realms,” the Buddha treats all beings in the Dharma-realms as if they were His only child. When it comes to the Dharma-realms, we often talk about there being Ten Dharma-realms. The Ten Dharma-realms are the Four Noble Realms and the Six Unenlightened Realms. The Six Unenlightened Realms are the Six Realms of sentient beings. The Four Noble Realms are the Hearer, Pratyekabuddha, Bodhisattva and Buddha Realms. These are what we call the Ten Dharma-Realms.

The Buddha already achieved perfect enlightenment, supreme, universal and perfect enlightenment. But He still hoped for Bodhisattvas to rise to the next level and reach the point of attaining Buddhahood. “Since you have already made great aspirations, you need to continue moving forward.” And what of those in the Six Unenlightened Realms? The Six Unenlightened Realms are heaven, human, hell, hungry ghost, animal, etc. Beings in the Six Unenlightened Realms are full of afflictions, turbidities and ignorance so they need the Dharma to nourish them in order to wash away their ignorance and afflictions. Thus, in His great loving-kindness, the Buddha constantly spread the Dharma universally throughout these Dharma-realms so all sentient beings could access it

“[He teaches] so that it is not exclusive to certain individuals.” It is not good enough for just one person to attain Buddhahood. No, because here, attaining Nirvana is talking about great Nirvana, meaning all afflictions have been eliminated. It does not refer to just one person eliminating their own delusions and afflictions or even eliminating all their dust-like delusions. This great Nirvana means that “by means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.” He hoped that all sentient beings in the Ten Dharma-realms, or actually the nine realms since Buddhas are excluded, that all sentient beings in the nine realms would become equal to the Buddha. This was the Buddha’s equal compassion for all.

We keep saying the Buddha’s grace is tremendous. How can we repay it? To repay the Buddha’s grace, we must not give Him cause to continue worrying. Sentient beings in the Six Realms suffer, so He hoped that beings in the Four Noble Realms, the Hearers, Pratyekabuddhas and Bodhisattvas, would be more earnest and move forward to transform those in the Six Unenlightened Realms. This is repaying the Buddha’s grace. He hoped that sentient beings in the Six Realms could also accept the Buddha-Dharma and enter the state of noble beings. This was the mindfulness with which the Buddha treated sentient beings

This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure.

“This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure. This is just like the great clouds” is expressing how, when the water has begun to accumulate and the layers of clouds are thick, then it is about to rain. So, it “rains upon all things.” When the rain falls, it reaches all of the “the plants, the trees and the forests” on earth. Whether it is the plants on the plains, or the trees, or the forests in the high mountains, everything on earth “receives nourishment in their proper measure.” Small plants receive the earth’s water to grow. Trees both large and small all collect the rainwater. From their leaves, to the branches, to the trunks, down to their roots buried in the earth, they absorb the water. The groundwater can nourish the trees, etc. This is why we say that everything in the universe is always in this kind of cycle. This is the natural world we live in. The world is also in this kind of cycle.

Because of this, “This metaphor was taught.” This was the Chapter on Medicinal Plants. The Buddha wanted to universally nourish all people’s minds, like the rain from a cloud that can moisten the earth. “The universal loving-kindness of the Great Sage” is “as selfless as heaven and earth.” When the Buddha’s mind became one with the universe, His heart became as selfless as heaven and earth.

This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest.

So, as it continues in the next passage, there are mountains, rivers; many landforms are used as analogies, along with forests, medicinal plants, etc. These words will all appear. We cannot do without clouds and rain. They are needed to continue the cycle [of life]. The entire natural landscape is discussed in the Chapter on Medicinal Plants. Everything in the realm of nature is brought back to the Dharma

This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. “It takes only medicinal plants for its name.” There are mountains, rivers, the land, many kinds of landscapes and living things mentioned, so why don’t we use “Mountains and Rivers,” etc., as the name of this chapter? Why is it named Medicinal Plants? It is named Medicinal Plants because. “The earth is what enables things to grow, and the clouds and rain are what nourishes.” Everything arises from the earth. Whether mountains, rivers or lands, all are part of this earth. It is just that their shapes and names are different. So, “The earth is what enables things to grow.” The earth has these [elements] that allow all things to grow. The clouds and rain are what nourishes them, because they can moisten all things on this earth and help all living things to grow. “Medicinal plants” are what grows, what is nourished. They are grown on this earth and nourished by the rain. Thus, the name “Medicinal Plants” is used

All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest. “All [plants] have their use.” When people fall ill, they need to have medicine. Thus, “Medicinal plants are the most powerful.” We really need them. “Likewise, flawed goodness eliminates evil.” Flawed goodness means having ordinary goodness, the Ten Good Deeds and Five Precepts. Practicing these protects us in our lives and can eliminate the suffering of [spiritual] illness. Although they are virtuous practices, they are flawed and are still not the true flawless Dharma. Thus, “flawless goodness” is the most important. We need the Dharma to develop our wisdom-life. “Flawed goodness” nourishes our life, but “flawless goodness” nourishes our wisdom-life. This is the Buddha-Dharma. So, these methods were used to begin to make an analogy

Using the parable of the poor son, the four disciples [demonstrated] that they understood the parable of the burning house and that they deeply resonated with the mind of the Sage. Thus, they praised this virtue.

“The four disciples” were Subhuti and the others. The four of them [gained understanding] because of “the parable of the burning house.” The elder saw that his children were deluded, so he used various analogies to entice his children to come out. This was the deep realization they gained from the Chapter on Parables. They could comprehend the Buddha’s mind. Therefore, “They deeply resonated with the mind of the Sage.” They praised Him and were joyful for this teaching which was suited to their capabilities.

They demonstrated their understanding through the parable of the poor son. Now, the parable of the medicinal plants is about benefiting the entire world.

So, they demonstrated their understanding using the parable of the poor son. It was only then that they could describe how the. Dharma was clearly available to the poor son, but he could not comprehend and awaken to it. Afterwards, when they had comprehended it, at that time, the Buddha started to use the analogy of “medicinal plants” to demonstrate that it was not enough for them alone to awaken to it; all people of this world had to comprehend it too. Everyone needs to understand the Buddha-Dharma. This is an important path for human beings, so He hoped that we all could understand it

Previously, in the Chapter on Faith and Understanding, Mahakasyapa and the others grouped themselves as having Hearer capacities. By gradually entering the perfect teachings, they gained understanding of the Buddha’s intent. However, their understanding of the great meaning was not yet complete, thus the World-Honored One taught this chapter. The three plants and the two trees all flourish, for the rain falls on them all universally. There are none that do not benefit. This reveals that the perfect teachings are applicable to every kind of capacity.

Before, in the Chapter on Faith and Understanding, Mahakasyapa, Subhuti and the others described themselves with an analogy as Hearers with relatively inferior capabilities. From this point onward, now that they had faith and understanding, they gradually entered the perfect teachings, understanding the Buddha’s wisdom and intent. “However, their understanding of the great meaning was not yet complete.” Although [they understood] this much, there were still even more subtle and intricate great principles contained within. Thus, the World-Honored One began to teach the.

Chapter on Medicinal Plants. The three plants and two trees are all nourished. No matter what kinds of plants are on this earth, they can all obtain this [moisture]. He did not want a few to understand it generally; every person must understand it thoroughly. Thus, we “all flourish”; we can all flourish when everyone can understand the Buddha-Dharma clearly. It was not only limited to India; He hoped the entire world [could understand it], not only a few people. He hoped that all people [could understand it]. Thus, “All flourish, for the rain falls upon them all universally. There are none that do not benefit.” This is like rain nourishing the earth; plants and trees can all benefit from it. “This reveals that the perfect teachings are applicable to every kind of capacity.” No matter the capacity, all can benefit

The Buddha explained again what He taught before, for the Hearers had not yet completely understood. Thus, He again brought forth evidence so that all could faithfully accept and understand. This was the meaning behind His teaching of the Chapter on Medicinal Plants. The Buddha “explained again what He taught before for the Hearers had not yet completely understood.” After the Hearers heard the Dharma, although they said they understood, they had not completely comprehended the principles that were contained within. So, once again He drew out the principles in order to guide us, not a small number of people, but a large number, not on a small scale, but on a large scale. We must understand this Dharma thoroughly. “All could faithfully accept and understand.” Because of this, He began to teach the Chapter on Medicinal Plants.

We must comprehend and awaken to it, but we must also help more and more people to receive the Buddha’s Dharma-rain to nourish the fields of their minds. This was the Buddha’s heartfelt wish, and the way to repay the Buddha’s grace as well as the way for us to deliver and awaken ourselves. We must not remain in cyclic existence. In this lifetime, we should not let afflictions cover us. If our afflictions are not eliminated, in this life we will remain covered with layers of afflictions and unbearable suffering. So, we must constantly be mindful.