Episode 923 – Hearers and Solitary Realizers Enter Gradually
>> From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles. Hearers and Solitary Realizers gradually enter the One Vehicle. From the True Dharma, one goes to the ultimate. The three plants and two trees each improve and advance.
>> “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus they are called medicinal plants, and each is able to grow.” [Lotus Sutra, Chapter 5 – On Medicinal Plants]
>> “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.” [Lotus Sutra, Chapter 5 – On Medicinal Plants]
>> Bodhisattvas of the common teachings receive benefits and grow. The wisdom of these Bodhisattvas is solid. They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle. They are like the little growing trees. They do their utmost to reach the aim of returning from the provisional to the true.
>> The Three Vehicle practitioners refers to how. Though everyone has different capabilities, everyone still has many common characteristics. They can all commonly contemplate the principle of non-arising, to eliminate the afflictions of arising and ceasing
>> The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings.
>> If any Bodhisattvas have firm and solid wisdom means that Bodhisattvas have a firm and solid power of wisdom. They never retreat or regress. Their wisdom that comprehends the emptiness of phenomena is sharp. Thus it is called firm and solid.
>> [They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme.
>> Eliminating the delusions of views and thinking of the Three Realms. The Three Realms are only created by the mind. There is no other Dharma apart from the mind. The mind, the Buddha and sentient beings are no different [in their nature]. Thus it says they understand the Three Realms and seek the supreme vehicle.
>> They are called little trees and are able to grow: Though they seek the Buddha’s Way, they enter through the gradual teachings, instead of attaining immediate awakening. Hence they are called little trees.
“From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles.
Hearers and Solitary Realizers gradually enter the One Vehicle. From the True Dharma, one goes to the ultimate.
The three plants and two trees each improve and advance.
“From the human and heavenly precepts and deeds, one gradually enters the Three Vehicles.” That is to say, as Buddhist practitioners, we must uphold precepts. Without rules, how can we learn the Buddha’s Way? Someone who is a student must follow the rules for students. If we want to learn anything in this world, we must practice according to a system of teachings. The system for learning the Buddha’s Way is practicing good deeds and upholding precepts. The most fundamental part of being a good person is upholding the Five Precepts.
The first precept is “no killing.” In our daily living, who has never killed before? Unless people are vegetarians, most of have committed indirect killing. Because people want to eat [meat], someone else has to kill the animals. Humans are the most intelligent of all beings, so we should cherish all beings. We need to cherish them, care for them and protect them. This means we must not kill and furthermore must protect life. This is the meaning of the precept “no killing.”
The second precept is “no stealing.” People steal out of greed, the greed for others’ possessions. It is not something we should obtain, yet we steal, rob or loot to get it. This all comes from a greedy mind. So as Buddhist practitioners, we truly must abide by the precepts. The precept of no stealing means not taking ill-gotten wealth.
The third is “no sexual misconduct.” This is a precept for abiding by family ethics. Spouses should be true to each other and should not commit adultery. Whether wives take illicit lovers or husbands have mistresses, people who act this way violate the principles for married couples. This will lead to a breakdown of the family order and the destruction of family morals. Thus, we must have family ethics; married couples must be faithful to each other and safeguard their family. This is the precept of no sexual misconduct.
The fourth precept is “No lying.” As for our speech, every word we speak creates karma. Some people “gossip,” some use “harsh speech,” others engage in “flattery” and some practice “false speech.” After they hear half of a story, they will make up the other half of it and say, “That person said so.” In fact, this is not what that person meant at all. After hearing half of the story, or hearing some false rumors, they start spreading what they have heard. In this way, “One person’s lie is propagated by ten thousand as the truth.” This is speaking false words. This kind of false speech disturbs people’s minds and creates chaos in society. Rumors are spread through gossip and false speech. This is very frightening.
The fifth precept is “no drinking alcohol.” Some people crave alcohol. Drinking alcohol can cause trouble in our minds. Smoking and drinking are harmful to our bodies and can disturb our minds. In modern times, people also use drugs. When people are under the influence of alcohol or drugs, they often are not in control of themselves and are not aware of what they are doing. Once their minds are disturbed, what they do will not be good for their family, their society or themselves.
So, these are the Five Precepts. For Buddhist spiritual practitioners, the first challenge we must overcome is upholding the Five Precepts of the Human Vehicle. Now, we should understand what the Five Precepts are about.
We also need to practice the Ten Good Deeds. If all people in society have love in their hearts and know to protect life and help others, then when someone faces difficulties, people will help them to get past it. By practicing good deeds like this and also upholding the precepts, we will be abiding by the human and heavenly precepts and deeds and cultivating human and heavenly blessings.
For an even more complete [spiritual practice], we need to earnestly eliminate our afflictions, our afflictions and ignorance. We must go one step further and gradually enter the Three Vehicles. The Three Vehicles are the Hearer, Solitary Realizer and the Bodhisattva Vehicles. These allow us to eliminate all afflictions and ignorance and not be controlled by worldly forces.
During the Buddha’s lifetime, something like this happened. There was a small kingdom in which the king trusted and practiced the Buddha-Dharma. He had great reverence for the Three Treasures and hoped that in his kingdom, all would uphold the Five Precepts and practice the Ten Good Deeds. Among them, there was one lay practitioner who cultivated good deeds and purifying practices. Although he did not renounce the lay life, his body and mind were pure.
At the time, the king made a discovery. In his country, on the surface it seemed that no one dared to violate the law. But in private places, they were still making illegal transactions, doing illegal business and committing illegal acts. So, one day, the king gave a decree and announced, “Whosoever truly engages in spiritual practice, has faith in and practices the Buddha-Dharma and is deeply reverent will be punished and sentenced to be decapitated.” This lay believer who was very pure received this news with much sadness in his heart. “I would rather be decapitated than be forced to give up the precepts I uphold and the virtuous Dharma I practice.”
Learning about this, the king secretly sent people to understand. This pure Buddhist practitioner was truly upholding the precepts and the good deeds. So, the king was very happy. Throughout the kingdom, nobody else dared admit that he was upholding the teachings of the Three Treasures with perseverance and resolve. This person was the only one. So, the king decided to visit this pure lay practitioner in person. The king appointed him as his number one partner, the prime minister assisting to govern the country.
This was from his firm resolve and faith. Lay practitioners can also transcend the states of Hearers and Solitary Realizers to have the firm resolve of a Bodhisattva. Thus, “One gradually enters the Three Vehicles.” That lay practitioner went from practicing human and heavenly precepts and deeds to the transcendent state of Bodhisattvas. This is what we must learn,
especially as, “From the True Dharma, one goes to the ultimate.” From [our practice of] the True Dharma, strengthening our understanding of the principles, up to ultimately walking the Bodhisattva-path, we wholeheartedly seek to reach Buddhahood. This is the meaning of strengthening our spiritual aspirations.
Thus, “The three plants and two trees each improve and advance.” As we engage in spiritual practice, we are accepting the nourishment of the Buddha’s Dharma-rain, so we need to remain determined, from forming our first aspiration until reaching the ultimate state of the Ten Grounds and wondrous enlightenment. This is how we advance forward.
The previous sutra passage states, “Hearers and Solitary Realizers live in the mountain forests. They are in their final incarnation. They listen to the Dharma and attain the fruits. Thus they are called medicinal plants, and each is able to grow.”
This is the previous sutra passage. We should know that. Hearers and Solitary Realizers engage in spiritual practice in the deep mountains until they are in their final incarnation. Actually, this final incarnation is still not the ultimate. They only attain a small, limited Nirvana; they only eliminate their own ignorance. They have not yet formed great aspirations. So, they are referred to as medicinal plants.
The next sutra passage states, “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”
“If Bodhisattvas have firm and solid wisdom….” These Bodhisattvas can be divided into those who receive the “common teachings” and those who receive the “unique teachings.”
Bodhisattvas of the common teachings receive benefits and grow. The wisdom of these Bodhisattvas is solid. They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle. They are like the little growing trees. They do their utmost to reach the aim of returning from the provisional to the true.
Bodhisattvas who receive the “common teachings” start by forming an initial aspiration and finding joy in the Buddha-Dharma. They gradually engage in spiritual practice; these are Bodhisattvas of the “common teachings”. These people must go through the Ten Abiding Conducts, the Ten Practices and the Ten Grounds. In this way, they continually advance forward. These are the Bodhisattvas of common teachings. Although they advance forward slowly, gradually and with diligence, their resolve remains very firm and unwavering. Because “They understand that the Three Realms are illusory and seek the supreme Buddha Vehicle,”
they advance forward step by step. From the principles they have learned and heard, they understand that in this human realm, within the Three Realms, the desire realm, form realm and formless realm, everything is illusory and impermanent. Nothing is eternal. Due to their firm belief, they seek only the supreme Buddha Vehicle. They are certain of reaching the Buddha’s state so they advance forward. “They are like the little growing trees.” They have relatively great capabilities and have already formed aspirations. After forming aspirations, they still have to allow these seeds to sprout into saplings. Saplings gradually grow bigger, growing into little trees. They continue to grow slowly. Big trees had to start from little trees.
“They do their utmost to reach the aim of returning from the provisional to the true.” From provisional teachings, the Buddha taught the Dharma step by step. Thus, practitioners advance forward step by step and attain understanding. “Provisional” teachings are “gradual teachings.” They gradually receive this education. This is how we can return to our intrinsic nature of True Suchness. As long as our spiritual aspirations are firm, we need not fear moving slowly; with the provisional we return to the true. Through all these stages, we advance toward the Dharma of the One Vehicle. Without a second thought, we can walk toward the Bodhisattva-path with wholehearted resolve
“The Three Vehicle practitioners” refers to how. “Though everyone has different capabilities, everyone still has many common characteristics. They can all commonly contemplate the principle of non-arising, to eliminate the afflictions of arising and ceasing.”
The Hearers, Solitary Realizers and Bodhisattvas, although they have different capabilities, all have common characteristics, that is, “They can all commonly contemplate.” This means that they all have a path in common. They contemplate the principle of non-arising, which is the true principle. We all have an intrinsic nature of True Suchness that does not arise or cease. The nature of our minds is the true principle. This true principle never arose, so of course it does not cease. It is everlasting. So, we can thus “eliminate the afflictions of arising and ceasing.” Hearers are also eliminating the afflictions of arising and ceasing. Solitary Realizers do the same, as do Bodhisattvas, of course. This is what practitioners of the Three Vehicles have in common.
The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings.
So, “They have all realized the stage beyond learning” ․The stage beyond learning: They have completed their learning of the Path and require no more practice or learning. They have all realized the stage beyond learning, have all escaped from fragmentary samsara, and all entered Nirvana. Thus these are called the common teachings. If we all are able to understand, we will know “the stage of learning” means we still have more to learn. “The stage beyond learning” means we [understand] the true principles of the universe; we understand everything the Buddha taught us. We now just need to put it into practice. However, we have still not “completed our learning of the Path.” After we have listened to Dharma for a long time, how do we perfect and complete our learning? We do this by putting the Dharma into practice and truly walking the Bodhisattva-path. This way, our learning of the Path will be perfect and complete.
After our learning of the Path is complete, what else is there to learn or practice? So, they “all escaped from fragmentary samsara.” We know [we are subject to] the laws of nature, but the true principles already abide in our minds. Although our bodies undergo fragmentary samsara, our nature of True Suchness is everlasting. So, we want to “escape from fragmentary samsara and all enter Nirvana.” This is the “common teachings”
“If any Bodhisattvas have firm and solid wisdom” means that “Bodhisattvas have a firm and solid power of wisdom. They never retreat or regress. Their wisdom that comprehends the emptiness of phenomena is sharp. Thus it is called firm and solid.”
Because they have wisdom and a firm faith, they have the power to advance forward. They have “a firm and solid power of wisdom. They never retreat or regress.” They are determined that they will never retreat, that they will only advance forward.
“Their wisdom that comprehends the emptiness of phenomena is sharp.” Their sharp capabilities comprehend the Dharma and the emptiness of all phenomena. But there is wondrous existence in this emptiness. All things in this world are impermanent, and the earth is fragile. If we only listen to or read this in the sutras, will we be able to understand? We must put it into practice. When we go there ourselves and see the suffering in this world with our own eyes, our wisdom-life can grow further. So, “Their wisdom that comprehends the emptiness of phenomena is sharp.” This sharpness also means firmness, indicating that we can comprehend quickly. “Thus it is called firm and solid.” There is no sluggishness; those with sharp capabilities are very fast. Because they put their feet on the ground, they are able to quickly comprehend
[They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme.
“[They] understand the Three Realms and seek the Supreme Vehicle,” ․[They] understand the Three Realms and seek the supreme Vehicle: They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion. Among the Three Vehicles, Bodhisattvas are supreme [They have] complete insight and thorough understanding. Among the Hearers, Solitary Realizers and Arhats, this is called insight. In the Buddha’s state it is thorough understanding.
So, “insights” and “powers” are attained in the process of spiritual practice, [like when we say] “I see! Understanding” means we have already arrived. We not only know these principles, but have experienced them as well. When we truly arrive, that is what is called “understanding.”
So, “They have the insight and understanding that within the Three Realms, all phenomena are insubstantial, like a dream or an illusion” [The Three Realms] are truly like a dream or an illusion. Look at Nepal. Suddenly, the earth shook, and all those homes were destroyed. Many lost their loved ones. Think about it, isn’t [life] like a dream or an illusion? It is insubstantial like a dream or an illusion.
“Among the Three Vehicles, Bodhisattvas are supreme.” This is because among the Three Vehicles, the Hearers and Solitary Realizers remain where they are. They just say, “I know, I know!” But Bodhisattvas have already arrived and are considering how to support and help.
Eliminating the delusions of views and thinking of the Three Realms. The Three Realms are only created by the mind. There is no other Dharma apart from the mind. The mind, the Buddha and sentient beings are no different [in their nature]. Thus it says they understand the Three Realms and seek the supreme vehicle.
So, we need to understand; this is how the world is. Thus, we need to be “eliminating the delusions of views and thinking of the Three Realms.” Within the Three Realms, why is the human realm full of suffering? Everyone has the view of self and deviant views; they are attached to view of self and others, etc. This creates many ignorant thoughts, so we need to eliminate these [views].
“The Three Realms are created solely by the mind.” Everyone needs to understand that the desire realm, form realm and formless realm are all created by the mind. There is no other Dharma apart from the mind. There is only the one appearance and one flavor of the One True Dharma. “The mind, the Buddha and sentient beings are no different [in their nature].” Thus, it says, “They understand the Three Realms and seek the supreme vehicle. The supreme vehicle” is the supreme Path. We need to experience and accept this.
They are called little trees and are able to grow: Though they seek the Buddha’s Way, they enter through the gradual teachings, instead of attaining immediate awakening. Hence they are called little trees.
“They are called little trees and are able to grow.” This is the Bodhisattva-path. The seedlings have already gradually grown into little trees. Bodhisattvas who begin to receive common teachings and gradual teachings are diligently advancing forward and walking the Bodhisattva-path.
“Though they seek the Buddha’s Way, they enter through the gradual teachings.” Although we seek the Buddha’s Way to attain Buddhahood, it is through these gradual, common teachings that we gradually enter the Dharma “[They do not] attain immediate awakening. Hence they are called little trees.” So, we slowly walk the Path in this way. We do not attain immediate awakening; we do not have those sharp capabilities. Thus we must, “from the human and heavenly precepts and deeds, gradually enter the Three Vehicles.” Among the Three Vehicles, the Bodhisattva Vehicle is found in the human and heaven realms. They too can walk the Bodhisattva-path.
In summary, from the state of small flowers and plants, we are able to become the seedlings of big trees. So, we need to form great aspirations and make great vows. Then in the future we will be able to grow from little trees into big trees. “One gives rise to infinity, and infinity arises from one.” This means we must [become] big trees. So, we must always be more mindful.