Episode 886 – Conditions for Teaching the Five Vehicles
>> Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes. This is an analogy for how in the Five Vehicles people’s capabilities may be sharp or dull, and their practice may be diligent or lax. Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.
>> “You heavenly beings, humans and asuras should all come to this place to listen to the Dharma’. At that time, countless billions of sentient beings came to where the Buddha was and listened to the Dharma.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> At the time, the Tathagata: Time: The time and place He observed conditions. When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle. When talking about the middle period, then it was when He went everywhere to teach according to capabilities.
>> [He] observed whether these sentient beings had sharp or dull capabilities: When sentient beings gathered for this assembly, He observed them one by one to see whether their capabilities were great, average or limited, sharp or dull, then gave teachings for them in accordance with what they could accept. This is called giving teachings suited to the capacities of the Five Vehicles. For those who could accept the. Human and Heavenly [Vehicles], He taught the good deeds and the precepts. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on, so they were joyful and attained benefits. All in the Five Vehicles are nourished by the Dharma and attain benefits.
>> For those with dull capabilities, He taught the Human and Heavenly [Vehicles]. For those with sharp capabilities, He taught the Two Vehicles. Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions cannot accept the Path; those in the Three Evil Destinies face these retributions for countless kalpas.
>> Those in the heaven and human realms who only seek karmic rewards but do not accept teachings are those of dull capabilities. Those with capacities for the Three Vehicles can end delusions of views and thinking to transcend the Three Realms. This is having sharp capabilities.
>> In terms of being diligent or lax, For those who were diligent, He taught the Dharma of the Bodhisattva-practice. For those who were lax, He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.
>> Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax. These kinds of people are lax. Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.
>> Two Vehicle practitioners who fear impermanence are diligent; those who cling to realizing the small fruits and do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.
>> In accordance with what they could accept, He taught them the Dharma. The Tathagata taught the Dharma in accordance with what sentient beings could accept.
>> In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits: Since there are so many varieties of capabilities, the kinds of teachings given are also infinite. This enables all who hear to become joyful, and with peace and at ease, they attain great benefits. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on.
>> So they were joyful and attained benefits: All in the Five Vehicles are nourished by the Dharma and attain benefits. The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them and enabling those whose roots have not matured to reach maturity. All can equally attain peace in this life.
“Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes.
This is an analogy for how in the Five Vehicles people’s capabilities may be sharp or dull, and their practice may be diligent or lax. Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.”
The grace of heaven and earth is something we must constantly be aware of. Human beings depend on all things to survive. This is just like the way the Buddha-Dharma can nourish our minds and develop our wisdom-life. When we develop our wisdom-life, we can comprehend the principles of all things in the world. The principle is the same.
Thus, “Under the dense clouds in the sky, there are medicinal plants, vegetation and trees of all different sizes. Dense clouds” means that the layers of clouds have begun to come together; this is a sign that there will soon be rain. Only when it rains do all things in the world receive nourishment. Medicinal plants, vegetation and trees have different sizes of roots and branches, just as we human beings each have our own capabilities, our own perspectives and ideas. It also represents how in the Five Vehicles, people’s capabilities may be sharp or dull, and their practice may be diligent or lax.
Although we all listen the Buddha-Dharma, the Buddha has to teach according to capabilities. Because sentient beings’ capabilities differ, the Buddha has to use the Five Vehicles. The Heavenly Being Vehicle, Human Vehicle, Small Vehicle, Middle Vehicle and Great Vehicle, these Five Vehicles, represent five different kinds of capabilities. It was for these five capabilities that the Buddha had to teach different methods of practice. For those with dull capabilities, He gave limited teachings. For those with sharp capabilities, the Buddha taught the Great Vehicle Dharma. After they accept the Dharma, those who put it into practice can also be placed into different categories. Are they very diligent in spiritual practice? Or are they indolent and “taking it slow”? Thus, “People’s capabilities may be sharp or dull, and their practice may be diligent or lax.”
In teaching the Dharma, the Buddha mindfully taught according to capabilities. “Whether deep or shallow causes are cultivated, like the plants and trees, all benefit equally.” For all who engage in spiritual practice, which here is called cultivation, after we receive the teachings, we must put them into practice in order to be permeated by them. That is, our negative habitual tendencies from the past can be transformed to work toward goodness. Our practice must be on the correct course and not deviate. These are the causes we cultivate. These can be further divided into deep or shallow. If we have deep faith and understanding, naturally the causes we cultivate will be deep. If we do not have deep faith and understanding, when afflictions and ignorance arise, our roots of faith will be shaken loose. Thus the causes we cultivate are shallow.
So, we are like the vegetation, trees and medicinal plants, and the Dharma taught by the Buddha is like the covering of dense clouds in the sky, which lets fall the rain that nourishes the land. The Buddha-Dharma is [given] equally to all; as for those who receive it, whether their capacities are deep or shallow depends on them. This is just like how different medicinal plants, grasses and trees absorb [the rain] differently. The people who practice diligently can take in more; they have deeper roots of faith. As for those who are lax, their capabilities are duller and what they cultivate is shallower, so they take in less Dharma. It is the same on the land; the forests can absorb more water, while the flowers and plants absorb less water. Whether they absorb more or less, they are all equally nourished by the water; all things receive this kind of nourishment.
This means the Dharma is [given] equally to all; all forests of vegetation and trees and medicinal plants on the land are nourished. We sentient beings receive the nourishing Dharma and accept it according to our capacities. Of course, we hope to be able to cultivate greater capacities and to deepen our roots. This depends on our own diligent practice. If we do, naturally our roots will be deep, and we will have an understanding of the Dharma; we will have a deep understanding of the teachings.
The previous sutra passage states, “You heavenly beings, humans and asuras should all come to this place to listen to the Dharma’. At that time, countless billions of sentient beings came to where the Buddha was and listened to the Dharma.”
At the Vulture Peak Assembly, He said, “Heavenly beings, humans and asuras should all come and seize the opportunity to listen to the Dharma.” After teaching for more than 40 years, the Vulture Peak Assembly was the place where the Buddha finally expressed His original intent and taught the ultimate path to Buddhahood. So, everyone needed to come listen. At that time, “Countless billions of sentient beings came to where the Buddha was and listened to the Dharma.” There were countless billions of sentient beings. Other than the beings in this world, there were countless numbers [of other beings]. We cannot see them, but from every other place came beings with intrinsic Buddha-nature; sentient beings from all ten directions came to where the Buddha was.
The next passage states, “At the time, the Tathagata observed whether these sentient beings had sharp or dull capabilities, whether they were diligent or lax. In accordance with what they could accept, He taught them the Dharma in all its infinite varieties, enabling them all to be joyful and quickly attain benefits.”
When it says, “at the time, the Tathagata, the time” refers to when He observed conditions. Were sentient beings’ capabilities mature? It had been more than 40 years. With all the Dharma the Buddha taught that these sentient beings had the capabilities to accept, did they really understand? Had they matured? Could they now accept the path to Buddhahood? This was the “time” it took for sentient beings’ capabilities to mature. Were they ready now? Next, at this time and place, at the Vulture Peak Assembly right now, the causes and conditions were mature. So, it says, “at the time”
At the time, the Tathagata: Time: The time and place He observed conditions. When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle. When talking about the middle period, then it was when He went everywhere to teach according to capabilities.
“When talking about the very beginning, it refers to the time at Deer Park, when He expounded the Small Vehicle.” When the Buddha first began to teach, He chose the “place” to be Deer Park, and the five bhiksus had the suitable capabilities. This was the time, capabilities and place. In that place, He taught the Four Noble Truths.
“When talking about the middle period,” after starting by teaching the Four Noble Truths in Deer Park, He then [traveled] to many places for more than 40 years. The Buddha taught the Dharma according to sentient beings’ capabilities. He gave the Agama, Vaipulya and Prajna teachings until He was at the Vulture Peak Assembly. This was all “at the time,” according to the time, capabilities and place
[He] observed whether these sentient beings had sharp or dull capabilities: When sentient beings gathered for this assembly, He observed them one by one to see whether their capabilities were great, average or limited, sharp or dull, then gave teachings for them in accordance with what they could accept. This is called giving teachings suited to the capacities of the Five Vehicles. For those who could accept the. Human and Heavenly [Vehicles], He taught the good deeds and the precepts. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on, so they were joyful and attained benefits. All in the Five Vehicles are nourished by the Dharma and attain benefits.
“[He] observed whether these sentient beings had sharp or dull capabilities.” The Buddha had to observe them; He carefully observed whether beings had sharp or dull capabilities. “When sentient beings gathered for this assembly, He observed them one by one.” He had to observe whether sentient beings had great capacities, average capacities or limited capacities. Did they have sharp or dull capabilities? The Buddha had to adapt to what sentient beings could accept and then expound different teachings for each. “This is called giving teachings suited to the capacities of the Five Vehicles. The Five Vehicles” were [taught] to match sentient beings’ capabilities
“For…the Human and Heavenly [Vehicles], He taught the good deeds and the precepts.” For these two types of beings, the Buddha had to teach the Ten Good Deeds and the Five Precepts. This was the Buddha’s wisdom. “For those who could accept the Three Vehicles, He taught the Truths, Links and Paramitas.” For those with greater and deeper capabilities, the Buddha still had to observe their capabilities and [turned the Dharma] into the Three Vehicles to teach the Four Noble Truths or the Twelve Links of Cyclic Existence. For those with great capabilities, the Buddha began to teach the Six Paramitas. These were the guidelines the Buddha gave, hoping all could move from Small to Great.
So, “They were joyful and attained benefits.” Everyone was joyful after listening to the Dharma because everyone took the Dharma to heart. “All in the Five Vehicles are nourished by the Dharma and attain benefits.” The Dharma that the Buddha expounded was taught as the Five Vehicles, for sentient beings with different capabilities. Each person who hears the teachings can feel joyful and accept them, and each person can engage in spiritual practice in his own way
For those with dull capabilities, He taught the Human and Heavenly [Vehicles]. For those with sharp capabilities, He taught the Two Vehicles. Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions cannot accept the Path; those in the Three Evil Destinies face these retributions for countless kalpas.
For people with dull capabilities, “He taught Human and Heavenly [Vehicles].” If people had dull capabilities and He asked them to let go of everything to engage in spiritual practice, eliminate afflictions and cultivate patience and diligence, it would not be easy for them. So, their capabilities were limited to practicing the Human and Heavenly [Vehicles]. For those with sharp capabilities, “He taught the Two Vehicles.” These are Hearers and Solitary Realizers, also known as the Two Vehicle practitioners.
“Those with sharp or dull capabilities who suffer in the Three Evil Destinies because of negative karmic retributions,” those with dull capabilities, cannot transcend the negative retributions of the Three Evil Destinies. If we create evil causes, of course we will receive evil karmic retributions “[They] cannot accept the Path”; they have no way to do so. They cannot accept the true Buddha-Dharma, so they remain trapped in the Three Evil Destinies, unable to receive the Buddha-Dharma. “Those in the Three Evil Destinies face these retributions for countless kalpas.” This will take a very long time because they lack the causes and conditions for the Dharma.
Some people with sharp capabilities rely on worldly cleverness. Dull capabilities refer to delusion and ignorance. Some with sharp capabilities rely on cleverness and do not have believe in the Buddha-Dharma. They likewise [suffer] negative retributions in the Three Evil Destinies. After creating evil karmic causes, one suffers retributions in the hell realm, etc., for a very long time
“Those in the heaven and human realms who only seek karmic rewards but do not accept teachings” are those of dull capabilities. “Those with capacities for the Three Vehicles” can “end delusions of views and thinking” to transcend the Three Realms. This is having sharp capabilities.
Those who practice Human and Heavenly Vehicles will remain trapped in the Six Destinies. This is because they do not penetrate the Dharma but only seek to remain in the human realm or enjoy heavenly blessings. However, in a constantly troubled world, when their afflictions arise again, they will still fall [into a lower realm]. So, they are not willing to learn to accept the ways of eliminating afflictions and ignorance. They are still in the state of dull capability.
People with capabilities for the Three Vehicles are Hearers, Solitary Realizers and those with great aspirations, Bodhisattva-aspirations. They are called the Three Vehicle practitioners. Those with capabilities for the Three Vehicles end delusions of views and thinking and seek to transcend the Three Realms. They have sharp capabilities
In terms of being diligent or lax, “For those who were diligent, He taught the Dharma of the Bodhisattva-practice. For those who were lax, He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.”
For those who were diligent, the Buddha taught the Bodhisattva Way of practicing to benefit oneself and others. For those who were lax, “He taught the simple, convenient and easy practice of invoking the Buddha ten times to be born in the Western Pure Land.” This means that if people were lax yet wanted to engage in spiritual practice, the Buddha taught them to recite the Buddha’s name. Though they may not walk the Bodhisattva-path, at least they can have the Buddha’s heart. This is the Buddha’s skillful means
Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax. These kinds of people are lax. Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.
“Of those who are diligent or lax, those who indulge themselves in the Three Evil Destinies are lax.” These kinds of people are lax. “Those in the human and heaven realms who uphold the precepts and the good deeds are diligent. Those in the human and heaven realms who do not detest suffering are lax.” People who are lax indulge themselves in the Three Evil Destinies. So, the Buddha taught them the Five Precepts and. Ten Good Deeds for the human and heaven realms. He wanted to encourage these lax people to be diligent by at least upholding the Five Precepts and practicing good deeds.
“Those in the human and heaven realms who do not detest suffering are lax.” For some people, they only care about their own instant gratification. “I am happy in this lifetime; who cares about next lifetime?” They do not care at all. These people are lax, and they will fall [into a lower realm]. As for the Two Vehicle practitioners, the Hearers and Solitary Realizers, they are fearful; they are afraid of creating bad karma when interacting with the myriads of sentient beings. So, they want to engage in spiritual practice. “Two Vehicle practitioners who fear impermanence are diligent.” Life is impermanent. Impermanence, afflictions and ignorance may arise at any time, so we must be very careful and seize the present moment to be diligent.
Two Vehicle practitioners who fear impermanence are diligent; those who cling to realizing the small fruits and do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.
However, Two Vehicle practitioners only cling to realizing the small fruits. They only seek to benefit themselves and do not seek the Great Vehicle. This is also considered lax. So, Two Vehicle practitioners who “do not seek the Great Vehicle are lax. Bodhisattvas who resolve to seek the Buddha’s Way are diligent.” Thus there are there are two types of spiritual practitioners. Those who only benefit themselves are lax; those who also seek to benefit others are diligent.
So, the Buddha taught based on these capabilities ․”In accordance with what they could accept, He taught them the Dharma.” The Tathagata taught the Dharma in accordance with what sentient beings could accept. The Buddha adapted to sentient beings who could accept [the teachings], and based on their capabilities, He taught them accordingly.
In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits: Since there are so many varieties of capabilities, the kinds of teachings given are also infinite. This enables all who hear to become joyful, and with peace and at ease, they attain great benefits. For those who could accept the Three Vehicles, He taught the Four Noble Truths, Twelve Links, Six Paramitas and so on.
“In all its infinite varieties, [the Dharma] enables them all to be joyful and quickly attain benefits.” He hoped to teach [sentient beings] of many different capabilities. “Since there are so many varieties of capabilities,” since capabilities vary so much, there are also different means to teach the Dharma. “This enables all who hear….” The Buddha hoped that after listening, everyone could accept it and feel joyful. So, when they were at peace and at ease, they would attain great benefits; this was the mindfulness with which the Buddha gave teaching for sentient beings
“For those who could accept the Three Vehicles,” He taught the Four Noble Truths and the Twelve Links of Cyclic Existence and then slowly led them into the Six Paramitas and so on. He hoped everyone would form great aspirations and make great vows. He hoped all would feel joy and attain benefits, that all would benefit themselves and also benefit other sentient beings. This is how all in the Five Vehicles “are nourished by the Dharma”
So they were joyful and attained benefits: All in the Five Vehicles are nourished by the Dharma and attain benefits. The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them and enabling those whose roots have not matured to reach maturity. All can equally attain peace in this life.
The Five Vehicles can benefit everyone; everyone can accept them according to capabilities so all are nourished and can attain benefits. “The different benefits attained are conditioned, worldly effects, such as enabling those who have not planted roots of goodness to plant them.” For those who had not planted roots of goodness, the Human and Heavenly Vehicles were used to help them plant roots of goodness. “Enabling those whose roots have not matured to reach maturity” means this can enable them to reach maturity. Then they can steadily transform sentient beings in this world. This is the Buddha’s compassion.
It is like dense clouds forming in the sky; whether medicinal plants, vegetation or trees, when the rain starts falling, according to each’s own capacity, they receive [the rain] in this way. The Buddha truly worked for sentient beings. He cared about them and transformed them; He put His heartfelt efforts into this. So, we must always be mindful.