Episode 868 – Review and Take the Dharma to Heart Flawlessly
>> 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.
“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.