Episode 913 – Realizations Differ According to Capabilities
>> The Buddha’s kindness and wisdom encompass all. He teaches without ever feeling weary. He views the four kinds of beings with compassion as if they are His only son. His compassionate intent is the same for all beings in the Five Realms, like rain falling on mountains, rivers, streams and valleys, nourishing all equally.
>> “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. These are the small medicinal plants.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> Sentient beings who have listened to what the Buddha taught accept according to their abilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.
>> So, [They] abide in various states. This refers to all sentient beings who have listened to the Buddha-Dharma. Depending on their own capabilities, their faith, understanding, practice and realization will differ from others.So, They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.
>> In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world.
>> They have four kinds of blessings: The first is great fortune. Their treasures, wealth, fields, houses and such are so numerous that they are the wealthiest in the world. The second is a dignified and proper appearance. They are replete with all of the 32 Marks. The third is a healthy body without illness; they have stable and happy lives. The fourth is great longevity; they have the greatest longevity in the world.
>> With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds. As great donors, they give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.
>> Sakra, Brahma or all [heavenly] kings…. Sakra refers to Sovereign Sakra, the lord of Trayastrimsa Heaven. Brahma is King Brahma, the lord of the heavens of the form realm. All [heavenly] kings refers to other heavenly kings in the Three Realms,
>> As for the manifestations of those in the Human and Heavenly Being Vehicles, they are known as small medicinal plants. As for their intrinsic nature, all these heavenly kings travel in Samadhi and focus their minds in one state, without any distraction. This is where they engage in spiritual practice.
>> The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra.
>> King Brahma is in the Four Dhyana Heavens. Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings. Thus they are compared to small medicinal plants, as they only cure illnesses temporarily.
“The Buddha’s kindness and wisdom encompass all. He teaches without ever feeling weary.
He views the four kinds of beings with compassion as if they are His only son.
His compassionate intent is the same for all beings in the Five Realms, like rain falling on mountains, rivers, streams and valleys, nourishing all equally.”
The Buddha’s kindness and wisdom encompass all sentient beings. He came to the human realm for the purpose of teaching and transforming sentient beings, so He teaches without ever feeling worn out. Thus, the Buddha is like a kind father of the four kinds of beings. He is also the guiding teacher of the Three Realms. He has come to the human realm with the purpose of teaching and transforming sentient beings. But sentient beings are stubborn, difficult to train and transform. The Buddha has to work so hard! This is because sentient beings do not easily let the Dharma seep into the ground of their minds.
Once we accept the Buddha’s teachings, we must cultivate precepts, Samadhi and wisdom. The Buddha helped us to understand that the causation of life’s suffering is the accumulation of our many past habitual tendencies. These habitual tendencies are now being replicated again, reproducing our ignorance and afflictions. Ignorance and afflictions all arise in [our interactions with] people, matter and things; they are inseparable from them. Therefore, we must put effort into accepting the Buddha’s teachings. We must uphold the precepts to guard against wrongs and put a stop to evil, to prevent wrong things from happening.
We must think carefully before doing something. If it is the right thing, we can do it. If it is wrong, we cannot do it. If we can follow this, we are upholding precepts. This is guarding against wrongs. We must guard against actions that are wrong and not do them. If adverse conditions come our way, we need to heighten our vigilance and be very reverent. We must not let adverse conditions sweep us away in a moment of feeling overwhelmed.
So, we must know that when conditions for doing evil appear, we must immediately stop. This is guarding against wrongs and stopping evil. With patience, our whole world opens up. This is what we need to practice in our spiritual cultivation. This is upholding precepts. The precepts allow us to feel free and at peace our entire lives. If we do not uphold the precepts properly, we may create negative karma ourselves and stir up and reproduce afflictions. The afflictions from our past lives have not yet been eliminated, so we still suffer from them in this life. In this life, can we really afford to create more afflictions? Do we still want to be entangled in [conflicts of] good and evil with others? There is no need for this. In good situations, we give unconditionally. In negative ones, we simply must be patient and it will pass. If we do this, we are upholding precepts; this is also Samadhi.
Only with Samadhi can we have wisdom. Only with this wisdom can we persist in our aspirations. By having firm spiritual aspirations, we can open our hearts and embrace everything. Not discriminating among religions or ethnicities, we can accept everyone and give of ourselves to help all sentient beings in suffering. Thus, we must have. “The Buddha’s kindness and wisdom [and] teach without ever feeling weary.” We must open our hearts. Having this kind of open heart comes from “viewing all with compassion,” having compassion for sentient beings’ suffering. When we see sentient beings, we cannot bear to let them suffer. When we see it, how can we bear it? It is “as if they are [our] only son.” Among the four kinds of sentient beings, no matter who they are, we treat all of them as our own children. We want to give these children stable lives.
“His compassionate intent is the same” for all beings in the Five Realms. He has compassion like a parent toward all beings in the Five Realms, whether those in the heaven, human, hell, hungry ghost or animal realm. He treats them all as one family, guiding them and teaching them like children. So, He expounds the Dharma for sentient beings
“like rain falling on mountains, rivers, streams and valleys, nourishing all equally.” It is like the rain continuously falling. If we look at the rain falling, it comes down in slivers. So, this is “like rain falling on mountains, rivers, streams and valleys.” As it rains, even the tallest mountains receive the nourishment of the rain. Even the lowest plains and valleys can still receive the nourishment of the rain.
So, the Buddha-Dharma is like a dense cloud for the parched ground of sentient beings’ minds. Our seeds of goodness have been covered over by ignorance. If we have ample water, we can wash away our ignorance and nourish the ground of our minds. Naturally, we will be able to do anything; we can manifest great spiritual powers to save sentient beings. To conclude, this the heart of a Bodhisattva. There is nothing we cannot accomplish. Whatever it is, as long as we have the aspiration to do it, we will be able to accomplish it.
The previous sutra passage says, “Whether noble or lowly, great or limited, whether upholding or slandering the precepts, whether replete with dignified demeanors or not, whether with right views or deviant views, whether with sharp or dull capabilities, I let fall the Dharma-rain equally on all, without slackening or becoming tired.”
The next sutra passage states, “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states, either as humans, heavenly beings, wheel-turning sage kings, Sakra, Brahma or all [heavenly] kings. These are the small medicinal plants.”
This is saying that. “All sentient beings who listen to my teachings accept them according to their abilities and abide in various states.” It means that when sentient beings hear the Buddha-Dharma, the teachings expounded by the Buddha, they “accept [it] according to their capabilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.”
Sentient beings who have listened to what the Buddha taught accept according to their abilities and abide in the Five Vehicles. As those in the Five Vehicles have different causes and conditions to accept and understand, they each have different realizations.
He adapted to sentient beings; when sentient beings listen to the teachings they accept them according to their capabilities. If they have great capabilities, they may understand immediately upon hearing, then form great aspirations and make great vows to practice the Four Infinite Minds. These are Bodhisattva-aspirations. So, the strength that comes from forming Bodhisattva-aspirations is from such capabilities. If they have such great capabilities, when they hear the Dharma, they will “accept it according to their capabilities and abide in the Five Vehicles.” In the Five Vehicles, do we stay in the human realm and do good deeds to later be reborn in heaven? Or do we seek to awaken ourselves, eliminating our afflictions so that we attain liberation? Or do we form great aspirations to benefit ourselves while benefiting others? In total there are Five Vehicles or methods.
The Five Vehicles are for people with “different causes and conditions to accept and understand.” What those in the Five Vehicles accept and understand differs due to causes and conditions. There are the Ten Good Deeds, the Five Precepts, the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Paramitas. In total, these are the Five Vehicles. According to people’s capabilities, they will accept and understand the teachings. Everyone’s causes and conditions have these kinds of differences. So, “They each have different realizations.” In each person’s environment, what each does and what each understands will be different
So, [They] abide in various states. This refers to all sentient beings who have listened to the Buddha-Dharma. Depending on their own capabilities, their faith, understanding, practice and realization will differ from others.So, They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.
However many [teachings] we have, we must put it into practice. If we do not put [the teachings] into practice, we absolutely cannot understand them. This is like when there is an uproar, or when rumors and gossip create many instances of slander; this all comes from not understanding and just repeating what we hear others say. We must strengthen our faith and work together with more unity and concerted effort. This shows that we have truly realized and understood the Bodhi-path, how to practice the Bodhisattva Way. Everyone who is taking action has the ability to comprehend this. The people who are not taking action will not be able to understand. So, some will spread rumors and gossip.
Their “faith, understanding, practice and realization will differ from others” So, “They may abide as humans or heavenly beings or as Hearers, Solitary Realizers or Bodhisattvas. These are the Five Vehicles’ seed-natures.” Our experiences differ according to the teachings we accept. To practice the teachings for remaining human, we must uphold the Five Precepts. To have the blessing of being born in heaven, we must practice the Ten Good Deeds. As Hearers, we must practice the Four Noble Truths. As Solitary Realizers, we practice the Twelve Links of Cyclic Existence. Bodhisattvas practice the Six Paramitas, which is the Bodhisattva Way. “These are the states of the Five Vehicles’ seed-natures.”
In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world.
“Either as humans, heavenly beings or wheel-turning sage kings….” We may be in the heaven or the human realm [if we take the] Human or Heavenly Being Vehicle. In the human realm, in the sutras, we will often see “wheel-turning sage kings.” For wheel-turning sage kings to appear in the human realm is not an easy matter. There must be great blessings in the human realm. It must be an era of great human longevity and great kindness in people’s hearts and minds in order for a wheel-turning sage king to appear in the human realm. So, wheel-turning sage kings also known as “wheel-turning kings,” are “the people with the most blessings in the world.” When the human lifespan reaches 84,000 years, they will appear. This will take a very long time ․In the Human and Heavenly Being Vehicles there are wheel-turning sage kings, also called wheel-turning kings. They are the people with the most blessings in the world. They appear when the average human lifespan reaches 84,000 years to govern the four quarters of the world. We are now in a decreasing kalpa. Though the human population has increased, actually, human longevity has decreased. Look at the present; there are so many disasters.
So, we are now in a decreasing kalpa. Every 100 years, the decreases by one year until the human lifespan is only ten years. Then, every 100 years it increases by one year until the average human lifespan is 84,000 years. How long do we still need to wait for the wheel-turning sage kings to appear in the human realm, to govern the four quarters of the world? So, when the wheel-turning sage kings appear, it will already be a new world.
Wheel-turning sage kings have four kinds of blessings
They have four kinds of blessings: The first is great fortune. Their treasures, wealth, fields, houses and such are so numerous that they are the wealthiest in the world. The second is a dignified and proper appearance. They are replete with all of the 32 Marks. The third is a healthy body without illness; they have stable and happy lives. The fourth is great longevity; they have the greatest longevity in the world.
When the wheel-turning sage kings appear, there is peace in the world. People are all very good-natured and kind. Everyone is peaceful and joyful, with no natural disasters or manmade calamities. Isn’t this something to envy? How long will it take before we can be born in such a time? In any case, that doesn’t matter. Right now, we are in the evil world of Five Turbidities, which needs Bodhisattvas to accumulate blessings. So, we must all create blessings for the world and listen more to the Buddha-Dharma.
◎轉輪王出現時，天下太平，人民安樂，沒有天災人禍。”This is because in their past lifetimes, they cultivated many blessings.” Unfortunately, the wheel-turning sage kings only cultivated blessed karma. “They did not cultivate world-transcending wisdom. So, they can become great kings who rule the world with many blessings, but they cannot engage in spiritual practice to awaken and realize the fruits of the path.”
They were only enjoying their blessings and did not cultivate wisdom. If they did, they would have attained Buddhahood. But because they did not cultivate wisdom, “They can become great kings who rule the world with many blessings, but they cannot engage in spiritual practice to awaken and realize the fruits of the path.” The wheel-turning sage kings only cultivated blessings, but not wisdom.
With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds. As great donors, they give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.
“With the skillful means of good deeds, they are led to peacefully abide in the practice of the Ten Good Deeds.” These are the blessings the Buddha spoke of. When they peacefully abide in the practice of the Ten Good Deeds, they are “as great donors.” In lifetime after lifetime they are great donors. “They give aid to people all around. With all of their actions, they are mindful of the Buddha, Dharma and Sangha.” They understand how to make offerings to the Buddha, Dharma and Sangha, but do not know how to put effort into spiritual practice. They understand how to do good deeds and to give offerings to the Buddha, Dharma and Sangha, but they have not taken the Buddha-Dharma to heart
“Sakra, Brahma or all [heavenly] kings…. Sakra” refers to Sovereign Sakra, the lord of Trayastrimsa Heaven. “Brahma” is King Brahma, the lord of the heavens of the form realm. “All [heavenly] kings refers to” other heavenly kings in the Three Realms,
the desire realm, form realm and formless realm. All the kings of these Three Realms are called “Sakra, Brahma or all [heavenly] kings,” including the heavenly kings in the Three Realms. These kings know how to govern sentient beings.
As for the manifestations of those in the Human and Heavenly Being Vehicles, they are known as small medicinal plants. As for their intrinsic nature, all these heavenly kings travel in Samadhi and focus their minds in one state, without any distraction. This is where they engage in spiritual practice.
“These are the small medicinal plants” because they are in the Human and Heavenly Vehicles. No matter what kind of kings they are, even if they are wheel-turning sage kings, “[These are] the manifestations. Manifestation” means they have come to the world and have left their footprints in the human realm. These are called “manifestations.” We have walked through the human realm, among the four kinds of beings in the Five Realms. But these people with blessings are all in the human or heaven realm. These “manifestations” are called small medicinal plants. Within the human realm, they are those who are willing to create blessings. So, they are known as small medicinal plants
“As for their intrinsic nature, all these heavenly kings travel in Samadhi. Samadhi” is perfect concentration. “Perfect concentration” is right concentration. To have a concentrated mind is to “focus the mind in one state.” When our minds are focused in one state, we will absolutely not be affected by surroundings. If it is the right thing to do, we just do it. With firm confidence, “Without any distraction this is where they engage in spiritual practice.” This is their spiritual practice. These heavenly kings all create blessings in the human realm as their spiritual practice. This is the path they walk,
The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra.
as described in the previous sutra verses. So, they are called “small medicinal plants” ․The previous verses explain how the small medicinal plants receive nourishment. Those who uphold the Five Precepts are born in the human realm. Adding more superior virtues, they become wheel-turning kings. By adding the Ten Good Deeds, they can become SakroDevanamIndra. These small medicinal plants accept the moisture of the rain, but cannot accept a large volume of rain. This means that they only create blessings. “Those who uphold the Five Precepts are born in the human realm.” What they uphold and accept are the Five Precepts. So, they are in the human realm. “Adding more superior virtues, they become wheel-turning kings.” With the Five Precepts and Ten Good Deeds, they increase their [knowledge of] Dharma and the scope of the blessings they can create. So, they can become wheel-turning sage kings. With the Ten Good Deeds,
King Brahma is in the Four Dhyana Heavens. Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings. Thus they are compared to small medicinal plants, as they only cure illnesses temporarily.
they can be reborn as SakroDevanamIndra or King Brahma. King Brahma dwells in the pure Four Dhyana Heavens. In the Brahma Heavens, they have no worldly desires. But this is still practicing only for themselves. These “Humans and heavenly beings who uphold the precepts, the good deeds, the four dhyanas, eight Samadhis and so on temporarily cure the illness of the Three Evil Realms and Eight Sufferings.” In the human realm there are Eight Sufferings. The Three Evil Realms are full of suffering. If people can cultivate these kinds of human and heavenly blessings, they will not fall into the Three Evil Realms. Because of this, they are “small medicinal plants. As they only cure illness temporarily” means they only temporarily cure the illnesses in our human realm
Truly, time is quite short in the human realm. Everyone says, “I will learn the teachings when I am older.” But how long will we live? We do not know, as life is impermanent. In conclusion, we must seize this opportunity that we have in the human realm. Although the rewards of human and heavenly blessings are great, our time is quite short. These teachings, these worldly teachings, are but “temporary cures for the illness of the. Three Evil Realms and the Eight Sufferings.” These are all small medicinal plants. Actually, they only cure illnesses “temporarily,” only the illnesses of this life. In this life, the time period we are in is the evil world of Five Turbidities. People’s minds are beginning to have illnesses. So everyone, be mindful. We must all put our effort into transforming ourselves in this lifetime; only then have we truly taken the Dharma to heart. Therefore, we must always be mindful.