Explanations by Master Cheng-Yan
Subject: The Buddha Teaches All Equally (佛平等說稟潤各殊)
Date: September.20. 2016
“The Buddha turns the non-retreating Dharma-wheel according to sentient beings’ capabilities. In the worlds of the great trichiliocosm, Bodhisattvas are as numerous as dust.”
Who came to turn the Dharma-wheel? Sakyamuni Buddha came, for sentient beings’ sake. He felt compassion for sentient beings. Sentient beings intrinsically have Buddha-nature, it is just that it has been covered by afflictions and ignorance. So, the wheels of our minds have been blocked.
The Buddha, for the sake of sentient beings, continually comes to the world, accommodating sentient beings’ capabilities He helps us experience and understand that the Dharma has always been one; it just adapts to sentient beings’ capabilities. So, the Buddha taught the Dharma in a way that could be accepted and applied. Then they would be joyful and willingly accept it. This is how He turned the wheels of their minds.
It is like a car; depending on what kind of road the car will be traveling on, the car will need different kinds of wheels. So, since the capabilities of sentient beings and their causes and conditions are all different, the Buddha had to accommodate the different causes and conditions and capabilities of sentient beings. Regardless, His intent was to transport them all to the same destination. Whether over level ground or a watery course, the wheels must turn in order to transport them.
So, it says, “The Buddha turns the non-retreating Dharma-wheel.” Once the Dharma-wheel starts to turn, it must not stop. The Buddha has come to the world for countless kalpas without pause. When the Buddha was in the world, He already turned the Great Dharma-wheel so we now still have Dharma to listen to and teach.
This describes how the Buddha, during His life, taught the Dharma for more than 40 years. In the end, for the sake of the Dharma, He wanted His disciples to earnestly pass it on. So, He had to encounter everyone to walk the Bodhisattva-path, to be able to teach [the Dharma], take it to heart and practice it. In order to teach, we must take the Dharma to heart and put it into practice by going among people. In this way, the Dharma can continue to be passed on without ceasing, turning from one generation to the next. This is turning the non-retreating Dharma-wheel.
“According to sentient beings’ capabilities” means He separated the [Dharma] into the Five Vehicles to suit sentient beings’ capabilities. Their capabilities are not the same; they have myriads of habitual natures. So, how did the Buddha adapt the teachings to their capabilities? He categorized it into five different types, the small, average and superior plants, as well as the little and big trees. He taught lay Bodhisattva-practitioners how to create blessings. He taught lay practitioners how not to fall into the Three Evil Destines. So, in the Human and Heavenly Being Vehicles, the Human Vehicle is only about keeping ourselves from falling into the Three Evil Destinies.
The Heavenly Being Vehicle is practicing the Ten Good Deeds. It is only with great virtue and great blessings that one can be reborn in heaven to enjoy heavenly blessings. Both types of practitioners are in society and can also form great vows and aspirations; they listen to, speak and practice Great Dharma. These are Living Bodhisattvas.
So, in learning the Buddha’s teachings, we must establish our faith. Sentient beings’ capabilities come in countless varieties. In the Buddhist sutras it says that sentient beings have 84,000 afflictions. The Buddha, in teaching according to capabilities, had to use 84,000 Dharma-doors in order to suit those 84,000 capabilities and afflictions. Regardless of how many afflictions sentient beings may have, as long as the Dharma-wheel keeps turning, evil will turn into good. So, no matter how many kinds of capabilities sentient beings may have, with the Buddha’s wisdom, He turns the Great Dharma-wheel to accommodate those capabilities. “In the worlds of the great trichiliocosm, Bodhisattvas are as numerous as dust.” There are so many sentient beings, so the Buddha formed aspirations to continually turn the Dharma-wheel for countless kalpas to accommodate sentient beings’ afflictions. Therefore, there are already many Bodhisattvas.
How many? “Bodhisattvas are as numerous as dust.” Describing the worlds of the great trichiliocosm, there are the small chiliocosms, the medium chiliocosms and the great trichiliocosm 1000 small chiliocosms make up one medium chiliocosm. 1000 medium chiliocosms make up one great trichiiliocosm. Thus this includes countless worlds.
A world is a vast space. We sentient beings exist in the form, formless and desire realms. This is such a vast space, and with people’s [different] minds, we have many, many afflictions and dust-like afflictions of ignorance. The Buddha helped each person to take the Dharma to heart so they could sweep away all deluded views and thinking and the afflictions as numerous as dust.
So, one by one these afflictions were transformed; they were transformed into the Dharma-wheel. This is how the Buddha turned the Dharma-wheel. Look at how many afflictions sentient beings have.
In one of the Buddha’s past lifetimes, there was once a king named Qian Yi who had formed great aspirations. He wanted to help everyone under his rule to do good deeds. So, in his kingdom, all of the prisons were empty. This is how he used love to educate his people. But, no matter how much love he taught, there were still those who were jealous and came to make things difficult for the king. The king had said that whatever sentient beings needed, he would be sure to satisfy them.
So, there was a person named Shi Xin. He arrived outside the palace of the king and said, “I would like your head, my king, because your brain is very good.” The king replied, “If I give my head to you, it would be of no use to you. Instead, let me use all these precious objects to make a head. If you want 1000 heads, or 10,000 heads, I will use my treasures to make heads like mine to give you.”
The man still said, “I only want your head.” In order to satisfy him, this king removed the crown from his head, let down his hair and, beneath a tree, tied his hair to the tree. Then he called Shi Xin over, saying, “Come here, take this sword. I will let you take my head off.” Then Shi Xin actually raised the blade up high and prepared to cut off the king’s head. At that time, suddenly, the spirit of the tree became angry and slapped Shi Xin. The spirit of the tree slapped him so that his whole head turned backwards and he dropped the sword. The entire kingdom cheered.
After the Buddha had finished the story, He said, “Did you know? The Shi Xin of that time, is the present-day Devadatta, and that king is the present-day me.” This story helps everyone understand that the road of spiritual practice is very rocky. One must undergo tests like these. But afflictions are still hard to transform. So, the Dharma-wheel cannot stop.
Everyone must have the same heart as the Buddha. Everyone can be a Bodhisattva. Everyone can take the Buddha-Dharma and, wherever they are, spread it universally.
So, the previous sutra passage says, “The who abide in spiritual powers and turn the non-regressing Dharma-wheel transform countless millions of sentient beings. Bodhisattvas such as these are the big trees.”
This shows that the Buddha already had faith in both lay and monastic Bodhisattva-practitioners, that all have the ability to walk the path. Whether Hearers or Solitary Realizers, their minds can also be transformed, turning from the Small to the Great. The Buddha had this faith in sentient beings, so we too, in regards to the Buddha’s teachings, must have even more faith.
[The sutra] continues by saying, “The Buddha teaches equally to all, like the rain of one flavor. According to sentient beings’ natures, what they receive is different. This is like those plants and trees, which each receive a different amount.
The Buddha teaches equally to all, like the rain of one flavor.” This is an analogy for the Buddha’s compassion, which covers all universally. The Buddha treats all sentient beings equally. As for the Dharma, with every sentient being, the Buddha’s compassion and the teachings He gives are like the falling rain, a “rain of one flavor.” According to sentient beings’ natures, “what they receive is different.” Although the Dharma is taught impartially, sentient beings’ capabilities differ in scope. So, this is “in accord with what sentient beings roots and natures can receive.” Are they plant roots or tree roots? Plant roots are very tiny while tree roots are much more expansive.
So, in what their “roots and natures can receive,” “receive” means what they take in. With what their natures can receive. “Sentient beings attain different benefits.” Depending on whether their roots and natures are like plants or like trees, what each receives is different. Great roots can receive great amounts of water, while small roots can only receive small amounts. So, each receives benefit according to their capacity.
“Sentient beings are beings with feelings.” We often call Bodhisattvas “awakened beings.” That is what we call Bodhisattvas. They are beings with feelings that have awakened. However, they are still sentient beings. Sentient beings are not yet enlightened; they are still confused, so they are [called] sentient beings.
“Sentient beings are beings with feelings. All animals with sentience and consciousness are known as sentient beings. We are also sentient beings, but when we form great aspirations and make great vows, we are called “awakened sentient beings,” sentient beings who are awakened. Sentient beings “that are born due to a myriad of conditions are called the myriad sentient beings.” “Also, those who have experienced myriad cycles of birth and death are called the myriad sentient beings.”
“Myriad” means “many.” Without control, they bring their karma with them lifetime after lifetime in the evil world of the Five Realms. Whatever their karmic conditions, whatever their path, they are all called sentient beings. Those who experience myriad cycles of birth and death are also called sentient beings. I hope we are already awakened sentient beings.
“In the Ten Dharma-realms, aside from Buddhas, the beings of the other nine realms are all called sentient beings.”
We have spoken of this before. There are all together Ten Dharma-realms. The Six Unenlightened and Four Noble Realms all together make up the Ten Dharma-realms. In the Four Noble Realms, there are the Hearers, the Solitary Realizers, the Bodhisattvas and the Buddhas. These are called the Four Noble Realms. The Buddha is one with supreme, universal and perfect enlightenment. Aside from Buddhas, the rest are not yet perfect and complete. So, “Aside from Buddhas, the beings of the other nine realms are all called sentient beings.
This is like those plants and trees, which each receive a different amount.” The various natures of sentient beings are like the plants and trees of the earth. “Depending on their size, each receives a different amount.” Are there only plants and trees upon the earth? Flowers and plants and all sorts of crops are all found on the earth. All types of vegetation have their needs. Each has its own nature and roots. “Depending on their size, each receives a different amount.”
Because their sizes differ, the amount of water they need also differs. It depends upon their size.
“The Buddha teaches equally to all. This is ‘what nourishes.’” The one who teaches is like water that can nourish the earth so that. “Each receives a different amount.” Thus, “They are ‘what is nourished.’” The Buddha is the one who can transform, and sentient beings are those who are transformed.
So it says, the one who “nourishes” and the “nourished;” the Buddha who teaches the Dharma and those who receive the Dharma show that “The nourishment they receive differs according to their natures”. Sentient beings are as numerous as dust; they are the ones who receive.
It is like this bonsai. You must give it water, but it must be according to the needs of its environment. You must not give it too much. So, “The Heavenly Being and Human Vehicles are the small medicinal plants.” Humans and heavenly beings are still small medicinal plants. They are still in the Three Realms, in the desire realm. Though they can still create blessings and uphold the precepts, they have not eliminated their afflictions and still have not formed great aspirations. So, they still count as small medicinal plants.
The Two Vehicles are the Hearer and the Solitary Realizer Vehicles. These are still called average medicinal plants, for they also have yet to form great aspirations. They only think about benefiting themselves.
It is when we get to the Bodhisattva Vehicle that one becomes a great medicinal plant.
The Heavenly Being and Human Vehicles are the small medicinal plants. The Two Vehicles are the average medicinal plants. Bodhisattvas are the great medicinal plants. Bodhisattvas are little trees; Bodhisattvas at the eighth ground and above are like big trees. All, according their intrinsic seed-nature, meet with nourishment and grow.
The previous Heavenly Being and Human Vehicles are like cooling plants. These plants are effective against heat. That is all they can do. “The Two Vehicles are the average medicinal plants.” Average medicinal plants also cure illness, but only minor ailments. So, great medicinal plants are needed in this case. All kinds of illnesses, many severe illnesses, and need great medicinal plants. These are like Bodhisattvas who cultivate both blessings and wisdom. Since they are creating blessings, they are still turning the Dharma-wheel. They listen, teach and spread the Dharma. These are the Bodhisattvas. Bodhisattvas are divided into those in their initial aspirations and those already among the Ten Grounds, who are already advancing as Bodhisattvas.
There are many stages in becoming a Bodhisattva. There are then Ten Abiding Conducts, Ten Practices and the Ten Dedications. Having passed through these three stages, one then beings to become a little tree. Only upon reaching the eighth ground and above do Bodhisattvas then become “big trees.”
What are the Ten Grounds? The first ground is the ground of joy. The second is the ground of freedom from defilement. The third is the ground of radiating light. The fourth is the ground of blazing wisdom. The fifth is the ground of overcoming difficulties. The sixth is the ground of manifestation. The eighth is the ground of far-reaching practice. The ninth is the ground of stillness; this is when our mind is still. The ninth is the ground of excellent wisdom. The tenth is the ground of Dharma-cloud
When we start our spiritual practice, there is joy. There is joy in accepting the Buddha-Dharma. The second ground involves eliminating afflictions. By the third ground, afflictions have been eliminated. The dirt has been cleared away, and we become bright and beautiful. Not only do we become clean, we also radiate light. In the fourth ground, after radiating light, we begin forming aspirations. The ground of the mind becomes radiant, and we practice what is difficult to practice. This is the fifth ground, the ground of overcoming difficulties. The sixth is the ground of manifestation. Hearing others’ cries, we reach out to save them. Wherever we hear the cries of suffering, we go wherever we must to rescue them. We do not merely go to places nearby. The seventh ground is that of far-reaching practice. We go to other countries for disaster relief. We go to other places to save the suffering. The eighth ground is the ground of stillness. We are no longer influenced or covered by all the ignorance and afflictions of the world. When our faith is immovable, this is called the ground of stillness. The ninth is the ground of excellent wisdom. So, we are not yet at the ground of stillness, and beyond this is still the ninth ground, excellent wisdom Beyond that is the ground of the Dharma-cloud.
When the dense clouds cover all, that is when it can rain. It will not rain when the sky is clear. There must be a gathering of dense clouds; then the Dharma will universally cover the world; This is called the tenth ground.
So, Bodhisattvas at the tenth ground or beyond are called great Bodhisattvas. Those just forming Bodhisattva-aspirations must pass through the Ten Abiding Conducts, the Ten Practices and the Ten Dedications. One is a Bodhisattva in all of these stages, but these Bodhisattvas are little trees. Only at the eighth ground and beyond can one be called a big tree. With the Buddha-Dharma, we can take this “one appearance and one flavor” and turn it into the true principles. The true principles are without form or substance. However, with the principles deep in our hearts, we can go from the initial stage of joy all the way until reaching the stage of the Dharma-cloud, continually advancing forward.
“All, according to their intrinsic seed-nature, meet with nourishment and grow.” If we can do this, then based on our individual capabilities, aspirations and vows, we can receive nourishment. So, in learning the Buddha’s teachings, we cannot stop at the ground of joy. We must continue advancing until reaching the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud. When truly dense clouds form in the sky, they will universally cover and benefit all the world’s sentient beings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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