Episode 888 – The Five Vehicles Each Enters the Dharma
>> Receiving the nurturing of the Dharma, we all attain peace. By listening to the Dharma, we will be born in a good place. Two Vehicle practitioners are freed from the obstruction of afflictions. Bodhisattvas are freed from the obstructions of principles and matters. Humans and heavenly beings are freed from the Three Evil Obstructions. All in the Five Vehicles each enter the Dharma.
>> “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “As they have heard the Dharma they are freed from all obstructions, and with the Dharma they can gradually enter the Path through their own capabilities.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life.
>> With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.
>> Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places.
>> “This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> This is like that great cloud that rains on all equally at the same time. The grasses and trees, according to their seed-nature, all receive nourishment and mature.
>> This is like that great cloud that rains on all. This is an analogy for the Tathagata’s body and the Tathagata’s Dharma.
>> The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain.
>> The forests of grasses and trees and all kinds of medicinal plants: The three kinds of grasses and two kinds of trees. The grasses, trees and medicinal plants are the sentient beings who receive transformation, whether sharp or dull, lax or diligent.
>> According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature.
>> According to their seed-nature, each receives sufficient nourishment: This is how they receive nourishment to attain benefits.
>> Seed [in seed-nature] refers to seeds; it means something that can grow. Nature refers to natures and capacities; it means something that does not change.
>> So that each can grow and mature: This is how they attain peace in this life. This also implies the earth contains all.
“Receiving the nurturing of the Dharma, we all attain peace.
By listening to the Dharma, we will be born in a good place.
Two Vehicle practitioners are freed from the obstruction of afflictions.
Bodhisattvas are freed from the obstructions of principles and matters.
Humans and heavenly beings are freed from the Three Evil Obstructions.
All in the Five Vehicles each enter the Dharma.”
We must listen to the Dharma mindfully. We are blessed to be able to listen to the Dharma. We can receive the Dharma, which nurtures us, so we must earnestly seize our current causes and conditions with the Dharma to earnestly listen to the teachings.
When we understand the Buddha-Dharma, naturally, when external conditions appear, we will understand and know how to clearly distinguish right from wrong. We will not do anything unwholesome. When past karma appears, we accept it willingly. This is how we understand the principles and eliminate our karmic obstacles. Now, we must promptly accept the Dharma. This will enable us to develop our wisdom-life. In this way, we will attain peace. Because we listen to the teachings, we are able to “be born in a good place.” By reducing our karmic obstacles of ignorance, in future lives we can take the Buddha-Dharma that we have received today to help our wisdom-life mature. We bring virtuous Dharma to our future lives, so in our future lifetimes it will be easier for us to encounter the Buddha-Dharma. Thus, “By listening to the Dharma, we will be born in a good place.” Our good causes and conditions will be more abundant. Otherwise, even if we really want to engage in spiritual practice and have already formed aspirations to do so as Hearers and Solitary Realizers, the Two Vehicle practitioners, we will still bring the obstruction of afflictions with us into this life.
So for the Two Vehicle practitioners, Hearers and Solitary Realizers, what they need to master in their practice is first, to eliminate the “obstruction of afflictions,” greed, anger, ignorance, arrogance and doubt, that confuse and disturb our minds. As for Bodhisattvas, they must “be freed from the obstructions of principles and matters.”
These obstruct our right understanding and views; we obstruct ourselves like this. Thus, our views on external matters and principles are influenced by external conditions and we cannot exercise our own wisdom. We obstruct our own views on external principles. What is happening in the world? In this evil world of the Five Turbidities, what has happened to people’s state of mind? There are so many disturbances among people. How do we analyze these principles? If we cannot grasp the principles, that means we are obstructed; we cannot connect to them. Even if we have formed aspirations, if we do not thoroughly understand the principles, the principles will obstruct us. This is “the obstruction of principles.”
The second one is “the obstruction of matters.” The obstruction of matters is the ignorance that obstructs sentient beings. In our past lifetimes, we were covered by layer upon layer of ignorance and afflictions. We are obstructed by this karma so we cannot understand principles. These afflictions continue to cover us, thus we are unable to liberate ourselves. We have so many obstacles, thus we remain in the cycle of birth and death. To escape from afflictions while among people is truly very difficult. Though we have formed aspirations to walk the Bodhisattva-path, we must quickly advance diligently to eliminate “the obstructions of principles and matters.” We must transcend the obstructions of principles and matters. The Two Vehicle practitioners must transcend the obstruction of afflictions. Bodhisattvas must transcend the obstructions of principles and matters.
Humans and heavenly beings must practice to transcend the Three Obstructions. Humans, heavenly beings have three obstructions. These are the Three Evil Obstructions that will obstruct the right path and damage our heart of kindness. The Three Obstructions are, first, “the obstruction of afflictions.” Our greed, anger, ignorance, arrogance and doubt obstruct us.
Second, we have “the obstruction of karma.” Due to having continuously created karma in our past lifetimes, we bring both positive and negative karma to the human and heaven realms. In the human and heaven realms, we are still not free from karmic retributions. Even if we are willing to accept Buddha-Dharma, [thinking,] “I want very much to listen to it, I want very much to practice it, I want very much to put it into action,” unfortunately, the obstruction of karma will still control us. Once the obstruction of karma appears, our minds are confused and we create the negative karma of the Five Offenses and the Ten Evils.
The third is “the obstruction of retributions.” We have done so many unwholesome things. Having committed the Five Offenses and Ten Evils, our futures will be out of our control. Where will we be born? We will fall into the hell, hungry ghost and animal realms.
So, now that we have formed aspirations and made great vows to walk the Bodhisattva-path, we must eliminate the things that obstruct our intrinsic awakened nature; we must eliminate this ignorance. Only then can our intrinsic nature of True Suchness manifest; only then can we thoroughly understand principles and matters. When walking the Bodhisattva-path, this is what we must master.
It is the same for Two Vehicle practitioners. We must now heighten our vigilance and be aware. We must not let external interpersonal conflicts and disturbances trouble our minds. So, we must earnestly take in the Buddha-Dharma to nourish our wisdom-life and help it grow.
The capacities of the Five Vehicles are different. If we have limited capabilities, we cannot resist strong unwholesome [conditions]. Thus, we are easily diverted and infected by them. So, we must continue to form great aspirations and make great vows. We hope that we ourselves can nurture seeds of the Great Vehicle in the fields of our minds, that we can earnestly nurture these seeds that will grow into big trees with big roots.
The previous sutra passage states, “These sentient beings, having heard this Dharma, attained peace in this life and in future lives will be born in a good place, will receive joy from the Path and will also be able to hear the Dharma.”
Sentient beings have different capabilities, but by listening to the Dharma, we can always benefit from the Dharma in the present moment. Listening to the Dharma brings joy, “I will change; I will practice.” In this way, we gradually change and in the future will “receive joy from the Path.”
The following sutra passage states, “As they have heard the Dharma they are freed from all obstructions, and with the Dharma they can gradually enter the Path through their own capabilities.”
In the beginning, we said that the Two Vehicle practitioners must be freed from the obstruction of afflictions, and Bodhisattvas must be freed from the obstructions of principles and matters. Humans and heavenly beings need to be freed from the Three Evil Obstructions. Next we explain how,
As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life.
“By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking” ․As they have heard the Dharma, they are freed from all obstructions: By practicing the Two Vehicles, they can be freed from the obstructions of views and thinking. By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance. Freed from all obstructions, they attain peace in this life. If we are Two Vehicle practitioners, we must be freed from afflictions. Afflictions are inseparable from our perspectives and reasoning. Our thinking and views are influenced by distracting external afflictions. We must mindfully analyze and understand these. “By practicing the Bodhisattva Vehicle, they can be freed from the obstruction of ignorance.” Ignorance refers to dust-like afflictions. There are matters and principles, all of which we must distinguish clearly.
People, matters and the myriad sentient beings have so much ignorance. How do we analyze this? We not only need to clearly understand ourselves, but also lead sentient beings to understand. Dust-like delusions and afflictions of ignorance are obstructions that we must eliminate one by one. This is being “free from all obstructions.” If we can do this, then in this life we can slowly eliminate our afflictions, and thus our minds will gradually be more at peace.
With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.
So, “With the Dharma they can gradually enter the Path through their own capabilities” ․With the Dharma they can gradually enter the Path through their own capabilities. Enter the Path through their own capabilities: This means that in future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created. “Through their own capabilities” means in this life we earnestly listen to the Dharma, and according to our capabilities, we must earnestly accept however much we can. This is how the Path will enter our minds and pave a path for our future lifetimes. So, “In future lifetimes they will receive joy from the Path. This is also receiving retributions that correspond to the causes created.” In this life, we need to nurture our seeds to develop into future fruits.
Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places.
And “receiving joy” means attaining peace ․Receiving joy: This shows they attain peace. Hearing the Dharma: This shows they are born in good places. Now, we already know that the seeds must be nurtured. Thus we already have this joy. In the future, when we eliminate suffering, we will receive joy. Suffering is ignorance. With ignorance, afflictions arise and we suffer. Joy is eliminating ignorance and attaining the joy of Dharma. This is “receiving joy. Receiving joy” indicates attaining peace.
Because we receive the Buddha-Dharma, we already know to avoid evil and follow goodness. “Refrain from all evil; do all that is good.” We have received the Dharma and are very happy. We are at peace knowing that wherever we end up based on our retributions, we will be safe and at peace. “Listening to the Dharma” refers to how we will likely go to a good place in the future.
The next sutra passage further explains, ․“This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”
“This is like that great cloud that rains on all the forests of vegetation and trees and all kinds of medicinal plants. According to their seed-nature, each receives sufficient nourishment so that each can grow and mature.”
This is like a great cloud that “rains on all equally at the same time.” This is talking about that great cloud; the clouds have already gathered densely together and have begun to accumulate. When the causes and conditions mature, it will begin to rain. When the rain falls, it pours down, and “The plant and trees, according to their seed-nature, all receive nourishment and mature.” Whether they are plants or trees, everything on the land, all the forests of vegetation and trees, will, when the rain falls, “receive nourishment and mature”
This is like that great cloud that rains on all. This is an analogy for the Tathagata’s body and the Tathagata’s Dharma.
This [cloud] is like the Tathagata’sDharmakaya (Dharma-body). “The great cloud rains on all.” The clouds gather densely and the rain falls. This is an analogy for the Dharmakaya of the Buddha, the Tathagata. The Buddha used His wisdom [to determine] how to nourish all with one rain. The One Dharma, the One Vehicle Dharma, covers all capabilities. At this time, the Buddha had already entered old age. At the Lotus Dharma-assembly, there were people of every kind of capability. So, the Buddha, at this time, was like a great cloud gathered densely, bringing the rain to fall on all universally. This is like the Tathagata’sDharmakaya; His Dharma had to cover all universally.
The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain.
“The great cloud is connected to the [two benefits] of shape and sound” ․The great cloud is connected to the two benefits of shape and sound. It rains on all; this is connected to the timely nourishment of the rain [What is] shape? When we see rain, it falls down in the shape of lines. Actually, they are water drops, but they come down very fast and take the shape of lines. When rain falls down and comes into contact with things on the ground, it makes a sound. The ground has small depressions, which fill with water. Then there are large pits, big lakes, great rivers and streams. We can see many different shapes in nature. In any depression, rainwater will accumulate there.
The forests of grasses and trees and all kinds of medicinal plants: The three kinds of grasses and two kinds of trees. The grasses, trees and medicinal plants are the sentient beings who receive transformation, whether sharp or dull, lax or diligent.
“All the forests of vegetation and trees and all kinds of medicinal plants….” Vegetation and trees indicate all trees in general. Including medicinal plants, these things are all called vegetation and trees. All the plants and trees on the earth are an analogy for “the sentient beings who receive transformation, whether sharp or dull, lax or diligent.” Whether they have great or small capacities, whether great roots, great leaves, etc., or average roots, average leaves, etc., when the rain falls, they accept it according to their capacities. This is just like we who receive the Dharma; do we have sharp capabilities or dull capabilities? Are we diligent or lax? If we are diligent and practice the Two Vehicles, we must immediately and firmly eliminate the obstruction of afflictions. Those who cultivate the Bodhisattva-practice have even sharper capabilities and must practice to be freed from the obstruction of principles and matters. This depends on our capabilities and on how we receive the Dharma and eliminate our afflictions and ignorance. With a bit of affliction and ignorance eliminated, we will grow a bit more in pure and undefiled wisdom.
According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature.
So, “According to their seed-nature, each receives sufficient nourishment so that each can grow and mature” ․According to their seed-nature, each receives sufficient nourishment so that each can grow and mature: They each follow their own habitual natures. All things are nourished by the Dharma and are satisfied according to their measure. They follow the course of their nature to be able to grow and mature. Look at our capabilities “[We] each follow our own habitual natures. All things are nourished by the Dharma.” Whatever kind of things there are on the land, they all receive the Dharma according to their needs “[They] are satisfied according to their measure.” Each of them, according to the amount of water they require, is able to benefit. So, “They follow the course of their nature to be able to grow and mature.”
According to their seed-nature, each receives sufficient nourishment: This is how they receive nourishment to attain benefits.
“According to their seed-nature” means that with all kinds of natures, “each receives sufficient nourishment.” No matter what kind of nature they have, they can receive the rain. This is an analogy for “receiving nourishment to attain benefits.” What a tree, a plant or the crops on earth want the most is to have sufficient water so they can grow.
Seed [in seed-nature] refers to seeds; it means something that can grow. Nature refers to natures and capacities; it means something that does not change.
Thus, the seeds are “the things that can grow” ․”Seed” [in seed-nature] refers to seeds; it means something that can grow. “Nature” refers to natures and capacities; it means something that does not change. With all kinds of seeds, as long as they are planted, they will germinate. Seeds need the nourishment of rainwater in order to grow. Every one of us intrinsically has Buddha-nature. So, our wisdom-life grows with [the water of] the Dharma.
“Nature” refers to “natures and capacities”; we follow our natures. Do we have a Small Vehicle habitual nature? Do we seek only to awaken ourselves, or only to enjoy human and heavenly blessings? Do we have such habitual natures? We follow our habitual natures; according to our natures and capacities, to the capacities of our natures, we absorb [nourishment] “[Nature] means something that does not change.” Because its nature is like this, it is a pine seed; when it receives [water], it grows into a big pine tree. This means its nature cannot be changed. Each [seed] has its own intrinsic nature. The seed’s nature is like this; this is like our intrinsic nature of True Suchness. We each have the nature of True Suchness, but we each have our own habitual natures permeated by outside influences; there are so many varieties. We need to work hard to comprehend this.
So that each can grow and mature: This is how they attain peace in this life. This also implies the earth contains all.
“So that each can grow and mature” means we each receive according to our seed-nature. “This is how [we] attain peace in this life. This also implies the earth contains all.” These seeds are planted in the land and irrigated with water. When causes and conditions converge, each seed is able to grow accordingly.
Everyone, as Buddhist practitioners we receive the Dharma to nourish our wisdom-life so that we can be at peace. By practicing good deeds, we attain good causes and can head toward a good place. We will no longer create karma in ignorance. Will we end up in the Three Evil Realms or in the Three Good Realms? Or, will we transcend cyclic existence and go among people again to transform sentient beings? This depends on how we accept the Dharma. We must always be mindful.