Episode 892 – Sentient Beings’ Appearance, Essence, Nature
>> The Buddha returns on the ship of compassion to deliver sentient beings. Sailing against the current, He manifests in the world for one great cause. Like a great cloud that arises and selflessly responds to all things with universal rain, the Tathagata’s great compassion extends to all in the Three Vehicles and Two Realms.
>> “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice; [He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by abide. We each take our own place. This is what is meant by all kinds of places.
>> Abiding in all kinds of places refers to those in the Human and Heavenly Vehicles, the Two Vehicles, Bodhisattva Vehicle and so on. Each abides in their own kind and family.
>> Only the Tathagata, the viewer of truth: Noble beings of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas, have a common place in which they all engage in spiritual practice, yet they have separate views of true principles. Only the Great Sage, the Buddha, has awakened and understood the truth.
>> Sentient beings are varied in their appearances, essences and natures. Their causal practices and fruits of attainment are each different. Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth. Sentient beings themselves do not know, just as the grass and trees do not know, whether their natures are great, average or small.
>> He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.
>> Like all the forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small. People’s various capabilities are likened to those forests of vegetation and trees and all medicinal plants, which are nourished, with each taking its fill. They do not know themselves whether their strength is great or small.
>> Sentient beings do not know the merits and virtues that they attain through listening to the Dharma and engaging in spiritual practice. This is like the things produced in this world, the earth, trees, rocks and all excellent things. As the rain and dew nourishes all plants, they grow in their own direction; who can understand this?
“The Buddha returns on the ship of compassion to deliver sentient beings.
Sailing against the current, He manifests in the world for one great cause.
Like a great cloud that arises and selflessly responds to all things with universal rain,
the Tathagata’s great compassion extends to all in the Three Vehicles and Two Realms.”
There are myriads of sentient beings! Sentient beings are stubborn and hard to train. Because sentient beings are stubborn, because their afflictions are like waves, coming at them one after another so that their minds cannot be still, the Buddha mindfully returns on the ship of compassion, hoping to transform and deliver sentient beings from the boundless sea of suffering. But the world we live in is known as the Saha World, because sentient beings have much afflictions and suffering. Thus they are extremely difficult to deliver. It seems the Buddha is sailing against the current when He manifests in the human world. This is His one great cause.
More than 2000 years ago, Prince Siddhartha saw the caste system of that era [in India]. There was a great gap between the upper and lower class, the rich and poor. On top of this, there were many complex religions and distinctions between clans. Tried as he might, Prince Siddhartha could not understand all this, especially when it came to human life. See, we live for merely a few decades. How did we come to be born? Without being aware of it, we grow up, Without being aware of it, we become old. Then life ends with illness and death. Looking at these few decades of life, where exactly can we find their meaning? He had many queries to carefully contemplate, trying to penetrate and resolve life’s questions. Thus he chose to leave his family to experience the life of all things in nature, to comprehend the workings of things and people, to awaken to the principles that are everlasting and unchanging in this world.
So, was Prince Siddhartha really that confused? No, he was not. He was the Buddha’s manifestation in this world. In His compassion, the Buddha came to this world for the sake of sentient beings. So, He returned on the ship of compassion. The Buddha had engaged in spiritual practice for countless kalpas in the past. Life after life, He never abandoned sentient beings, but they still remained in a state of ignorance. The Buddha sailed against the current to manifest in this world. With His transformation-body, He responded to [sentient beings’] capabilities, this era and their needs. When His causes and conditions were ripe, He manifested the attainment of Buddhahood. This was His great cause for coming to this world.
Thus, He was “like a great cloud that arises and selflessly responds to all things with universal rain.” He was like a great cloud arising. He was selfless; wherever causes and conditions were mature, He went there to let fall universal rain. The Buddha came to this world and left the lay life to practice for this purpose [A great cloud] is an analogy for “the Tathagata’s great compassion that extends to all in the Three Vehicles and. Two Realms.” He came in response to all in the Three Vehicles and Two Realms. The Three Vehicles are Hearers, Solitary Realizers and Bodhisattvas. What are the Two Realms? The heaven and human realms. These are the Three Vehicles and Two Realms. The great clouds and rain of the Buddha were in response to the needs of sentient beings in the Two Realms and Three Vehicles when they rained universally on all, so this was selfless.
This is how wondrous the Buddha-Dharma is! For example, at Tzu Chi Elementary School, there is a very adorable child, a student by the name of Luo Weizhe. His parents wanted to learn the Buddha-Dharma, so one day, they told this child, “Daddy and Mommy are going out very early to hear Master give teachings. Do you want to come along?” Without hesitating the child said, “Yes, I will go with Daddy and Mommy.” That was how it started. It has been one whole year already, and he has been coming unfailingly.
He is very disciplined. Before 9:30 pm, he finishes his homework. Then he can sleep soundly. He gets up between four and five am to go with his parents to listen to the Dharma. He listens to the Dharma just like everyone else, very mindfully. Every day he takes notes. Sometimes there is not enough time to write down every word, so he draws pictures instead. Everything he draws shows the principles.
One day he drew a maze. When asked, “Why did you draw this picture?” he replied, “The path of spiritual practice is like a maze. Only by practicing mindfully can we reach our destination, Buddhahood.” With this kind of wisdom, such a young child can, according to his capabilities, take the Dharma to heart. Through a child’s mind, we can verify what the Buddha said about all beings [intrinsically] having Buddha-nature. Buddha-nature is pure, and the ocean of enlightenment is clear. Naturally, this ocean of enlightened wisdom is of such abundance. This is what we need to learn.
The previous sutra passage states, “Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice.”
“Why is this so? Only the Tathagata knows these sentient beings’ various appearances, essences and natures, what things they are mindful of, what things they contemplate and what things they practice, how they are mindful, how they contemplate and how they practice; [He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.”
With the mindset of sentient beings, their thinking and the discursive thoughts they give rise to, what exactly are they thinking about? What kind of capabilities do they have? What kind of Dharma can they accept? This can only be understood by the Buddha. As we previously discussed, “[He knows] with what Dharma they are mindful, with what Dharma they can contemplate, with what Dharma they can practice and through what Dharma they can attain which Dharma.” This is what we talked about yesterday. The Buddha could respond to the capabilities of sentient beings. The Three Vehicles and the Two Realms are universally nourished by His Dharma-rain. This was the Buddha’s goal in coming to the world.
The sutra passage then continues, “Sentient beings abide in all kinds of places. Only the Tathagata, the viewer of truth, clearly understands them without obstructions. Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small.”
The next passage begins with, “Sentient beings abide in all kinds of places.” Sentient beings are all different. Where do we actually abide? Where did we come from? Where will we go?
We are still confused about this
Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by “abide.” We each take our own place. This is what is meant by “all kinds of places.”
Sentient beings abide in all kinds of places: Our natures are fundamentally one, but our habitual tendencies differ depending on where we stay. This is what is meant by abide. We each take our own place. This is what is meant by all kinds of places.
Sentient beings’ natures are fundamentally one. Everyone has a pure nature of True Suchness equal to the Buddha’s. But, “Our habitual tendencies differ depending on where we stay.” Our nature of True Suchness is influenced by the chaos of the world. So, we easily waver. It is easy for our minds to fluctuate, because ignorance has covered our intrinsic nature. So, it “depends on where we stay.” Because of this, our habitual natures stay amidst the ignorance of the world. Thus, “This is what is meant by ‘abide’.” Are we actually in a state of ignorance, abiding in our ignorance, or in our pure and undefiled intrinsic nature? We do not understand ourselves very well, but this is what is meant by “abiding.” Sentient beings abide in all kinds of places. We are all in different places. “We each take our own place. This is what is meant by ‘all kinds of places’.”
Abiding in all kinds of places refers to those in the Human and Heavenly Vehicles, the Two Vehicles, Bodhisattva Vehicle and so on. Each abides in their own kind and family.
So, “all kinds of places” refer to the human and heaven realms. Have we accepted the Buddha-Dharma? “I have accepted it, I will cultivate heavenly blessings. I have accepted the Dharma; I want to retain human form so I can come again to listen to the Dharma. Or we can be a practitioner of the Two Vehicles, Hearers and Solitary Realizers, who remain in the Small Vehicle and focus on awakening and benefiting themselves. Or we can practice the Bodhisattva Vehicle. Bodhisattvas think, “I have already awakened. I have accepted the principles of Buddha-Dharma. Not only have I accepted them,”, “I take what I have accepted and universally transform sentient beings with it.” This is what Bodhisattvas do.
People who listen to the Dharma abide in all kinds of places. Will we abide in the state of humans or heavenly beings, or that of Hearers or Solitary Realizers? Or will we abide in the state of Bodhisattvas? Those who engage in spiritual practice and accept the Dharma “each abide in their own kind and family.”
We are all being influenced right now according to the position which our capabilities allow us to accept. What we are able to accept right now determines the place in which we abide. We must not forget that our nature is one. What we are talking about are habitual [natures], which can be influenced. If we are deeply influenced by the Dharma, then naturally our root of faith will not waver, and we will walk the Bodhisattva-path. If our root of faith is not deeply planted, then we will sway with the wind.
Only the Tathagata, the viewer of truth: Noble beings of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas, have a common place in which they all engage in spiritual practice, yet they have separate views of true principles. Only the Great Sage, the Buddha, has awakened and understood the truth.
“Only the Tathagata, the viewer of truth…”. The Tathagata is able to understand the minds of sentient beings, their thinking and the teachings they choose to practice. Only the Buddha can understand all this. So, He is “the viewer of truth.” As for the “noble beings of the Three Vehicles,” this refers to Hearers, Solitary Realizers and Bodhisattvas. These Three Vehicles have a common process as they engage in spiritual practice. Whether Hearers, Solitary Realizers or Bodhisattvas, what they all have in common in their spiritual practice is that they must find their way through this maze and truly find the place of their intrinsic nature, their innate enlightenment.
“Yet they have separate views of true principles.” Everybody is different, has different capabilities, so there are differences in what each can accept. The Hearers can accept the Small Vehicle Dharma of the Hearers. The Bodhisattvas can accept the Great Vehicle Dharma of benefiting others. Though they all listen to the Dharma, the aspirations each form are different. So, the principles they can view and their perspectives differ. “Only the Great Sage, the Buddha, has awakened and understood the truth.” Only the Buddha can understand everything.
Sentient beings are varied in their appearances, essences and natures. Their causal practices and fruits of attainment are each different. Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth. Sentient beings themselves do not know, just as the grass and trees do not know, whether their natures are great, average or small.
So, “Sentient beings are varied in their appearances, essences and natures.” They have all kinds of appearances and essences, as well “causal practices”. All things have the Tathagata-nature in common. As is our practice, so is our attainment. Practice must begin from a cause. In our practice, are we diligent or are we lax? “Fruits of attainment are each different.” Have we attained the fruit of Arhatship? Have we attained the initial fruit or the fourth? Have we realized the Small Vehicle or the Great? This depends on each person. “Only the Buddha, who contemplates them with right wisdom, can fully know and understand their truth.” Only the Buddha, who exercises right wisdom to contemplate sentient beings, can completely, thoroughly understand them. However, “Sentient beings themselves do not know”; they are completely unaware. This is “just as the plants and trees do not know.” The plants and trees themselves do not know whether their natures are great, average or small. Regardless, no matter how rain falls on the land, they simply take it in; they do not know the extent of their capacity.
He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.
“Clearly understanding without obstructions” is “like how all things flow to the sea and, in losing their original flavor, become undifferentiated.” These things all flow into the sea ․He clearly understands them without obstruction: This is like how all things flow to the sea and, in losing their original flavor, become undifferentiated. The Buddha adapts to His listeners’ intent, so He expounds the Dharma through skillful means. Thus the Tathagata knows their differences. All the Dharma that He teaches leads to all-encompassing wisdom. Thus the Tathagata knows they have no differences.
“The Buddha adapts to His listeners’ intents, so He expounds the Dharma through skillful means.” Whether the water is clean or dirty, once it enters the sea its original flavor will be gone. Once it enters the sea it becomes undifferentiated. This is like how the Buddha treats sentient beings. No matter how unwholesome we are, no matter how ignorant we are, no matter our appearance, essence and nature, the Buddha treats all equally, without distinction. He adapts to His listeners’ intents, teaching the Dharma according to capabilities. “Thus the Tathagata knows their differences.” He knows their capabilities are not the same, that they have differences. “All the Dharma that He teaches leads to all-encompassing wisdom.” Whether we have great or limited capabilities, regardless of whether we do evil or good, He hopes all can change from the past and practice for the future, can accept true principles, the Dharma, and arrive at all-encompassing wisdom, which is the state of the Buddhahood. So, “The Tathagata knows they have no differences.” This is the Buddha’s wisdom.
Like all the forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small. People’s various capabilities are likened to those forests of vegetation and trees and all medicinal plants, which are nourished, with each taking its fill. They do not know themselves whether their strength is great or small.
“Like those forests of vegetation and trees and all kinds of medicinal plants, they themselves do not know whether their natures are great, average or small”. In this way, we sentient beings are like plants and trees. When the rain falls, each takes in the amount it needs depending on its nature. The Buddha’s one rain falls universally, and each accepts according to its capacity. “People’s various capabilities are likened to those forests of vegetation and trees and all kinds of medicinal plants.” All are nourished as they are moistened by the rain, “with each taking its fill.” Each takes just the amount of moisture it needs. “They do not know themselves whether their strength is great or small. However much you give me, I will take in however much I can, whatever my capacity will allow.”
This refers to how sentient beings listen to the Dharma and practice. All of us are listening to the Dharma and engaging in spiritual practice but. “We do not know the merits and virtues we attain.” Regardless, after we accept the Dharma we follow the teachings; we just do it.
Sentient beings do not know the merits and virtues that they attain through listening to the Dharma and engaging in spiritual practice. This is like the things produced in this world, the earth, trees, rocks and all excellent things. As the rain and dew nourishes all plants, they grow in their own direction; who can understand this?
“This is like the things produced in this world, the earth, trees, rocks and all excellent things” This world produces all things. “Excellent things,” which are all the good things, are found within this great space, on the earth. But without rain and dew to nourish them, these things will be unable to grow. So, the rain and dew nourish all forests of vegetation and trees. “They grow in their own direction; who can understand this?” In fact, so many things are being nourished by rain and dew. But are they aware of this? This is like us sentient beings. Having received so many teachings, how much have we developed our wisdom-life? We do not even know ourselves.
Truly, there are so many things in this world that we do not know. When we engage in spiritual practice, it is like walking through a maze. Nonetheless, we must be patient and must earnestly find a way out. Having encountered the Buddha-Dharma in this life, we must earnestly seize the moment. We must remain firm in our faith so we do not become covered by ignorance and lose our way again. Therefore everyone, please always be mindful.