Episode 867 – The Parable of the Medicinal Plants
>> 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.
“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.