The Lotus Sutra
Chapter 5: Parable of Medicinal Herbs
Summary Overview
| Section 1:
Paragraphs 1─12 |
Parable of Medicinal Herbs
The great cloud ascends in the sky, giving out rain and moisture equally to various types of trees and plants on Earth. The types of plants, such as the three kinds of medicinal herbs (i.e., superior, mediocre, or inferior) and two kinds of trees (i.e., large or small) absorb moisture differently and grow at varying rates according to their distinctive natures. The rain is identical but the plants are different in their form, rate of growth, and absorption of moisture.
Key Messages The great cloud is a metaphor for the Buddha while the different types of plants symbolize the diverse living beings. The rain is a metaphor for the Buddha’s teaching. Although the teaching is of one form and one flavor, the rates of development of living beings are not identical owing to differences in natures, desires, and learning capacities. As such, the Buddha adopts a learner-centric approach by using varying methodologies and expedient methods so that all living beings are able to benefit from his teachings.
The superior medicinal herbs denote people who practice the Way to become Buddhas, the mediocre medicinal herbs denote people who practice the Way to becoming pratyekabuddhas, and the inferior medicinal herbs denote people who practice according to their level of understanding.
The Large Tree represents the bodhisattva way of leading all living beings to attaining Buddhahood while the Small Tree represents individual practice to achieve Supreme Perfect Enlightenment.
The Buddha, being the Dharma King, reveals his true identity as a superior being who is omniscient and omnispective. He knows the Way and the purpose of his advent on Earth is to open and expound the Way for the enlightenment of all living beings.
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| Section 2:
Paragraphs 1─41 |
Shakyamuni Buddha reiterates his meaning in poetic stanzas as a summary of his teaching.
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Section 1: Paragraphs 1─12
1.1 At that time, the Lord of the World said to Maha-Kashyapa and his other major disciples: “Excellent, excellent! O Kashyapa! You have skillfully elucidated the true merits of Tathagata. Exactly as what you have said, Tathagata has an infinitely boundless asamkhya of merits. Even if immeasurable billions of kalpas have been exhausted, the merits cannot be completely described.
1.2 “O Kashyapa! You should know that Tathagata is the Dharma King. All his teachings are absolutely true, valid, and correct. He applies wisdom as an expedient method to expound all doctrines so that his teaching will eventually lead everyone to the destination of perfect wisdom.
1.3 “Tathagata observes and understands the fundamental source of all doctrines. In addition, he also thoroughly perceives the deepest minds of all living beings effortlessly. Moreover, his complete enlightenment of the Dharma enables him to show and demonstrate to all living beings the perfect wisdom.
1.4 “O Kashyapa! Suppose there are a variety of plants, thickets, and medicinal herbs that are growing in the soil among the mountain gorges or river gullies in trichiliocosm. Each of them has its distinctive name and appearance. Dense clouds cover all of them in trichiliocosm and the rain gives moisture equally to them all.
1.5 “The plants, thickets, and medicinal herbs—regardless of whether they have small roots, small stems, small branches, and small leaves; medium roots, medium stems, medium branches, and medium leaves; or large roots, large stems, large branches, and large leaves, regardless of whether they are large or small, regardless of whether they are superior, mediocre, or inferior—all of them receive the benefits of the rain proportionately. The rain from the same cloud will cause them to grow, develop, blossom, and bear fruits according to the types or natures of the plants. In essence, although all the plants grow in the same soil and are moistened by the same rain, yet these plants and trees grow differently.
1.6 “O Kashyapa! The same goes for Tathagata. He appears in the world just like a great cloud ascending in the sky. His sonorous voice resounds everywhere in the realms of Heaven, Human, and Asura, resembling the great cloud covering trichiliocosm.
1.7 “Then, he declares to the great assembly: ‘I am Tathagata, Worthy of Offerings, Perfect in True Wisdom and Enlightenment, Perfect in Knowledge and Conduct, Well-Liberated, the Omniscient, the Almighty, Master Trainer, Teacher of Heavenly Gods and Humans, Buddha-Lord of the World. For those who have not gained deliverance, I will deliver them. For those who have not been enlightened, I will enlighten them. For those who have not been peaceful, I will bestow peace for them. For those who have yet to attain nirvana, I will lead them to nirvana. I understand the present and future lifetimes just as they are. I am the Omniscient. I am the Omnispective. I know the Way, I open the Way, and I expound the Way. All of you heavenly gods, humans, and asuras, come to me and listen to my Dharma!’
1.8 “At that time, innumerable thousands of millions of billions of kinds of living beings arrived at the abode of the Buddha to hear the Dharma. Tathagata then assessed the faculties of the living beings—whether they were astute or dull, diligent or indolent—before expounding the Dharma according to their capacities in immeasurable ways, thus bringing joy and benefit to all.
1.9 “Having heard the Dharma, all living beings enjoy peace and comfort in their present lifetimes. In their future lifetimes, they will also be reborn into an environment in which they will have the opportunity to hear the Dharma and experience joy from the Dharma. Moreover, after listening to the Dharma, they will be freed from various obstacles so that they are able to gradually enter the Way in accordance to their capacities. This resembles the great cloud giving rain to nourish all plants, thickets, and medicinal herbs. Having received their fair share of moisture, each of them grows and develops depending on their types and natures.
1.10 “The Dharma expounded by Tathagata is of one form and one flavor, namely the form of deliverance, the form of dissociation, and the form of dissolution. This Dharma will eventually direct all of them to perfect wisdom. When living beings hear the Dharma of Tathagata, they may not perceive the merits they receive, even though they may embrace, read, recite, and practice exactly as it teaches. This is because only Tathagata understands the type, form, entity, and nature of these living beings. He knows what they think, contemplate, and practice. He knows how they think, contemplate, and practice. He knows which doctrines they think of, contemplate, and practice and he knows the types of knowledge they receive and from which doctrines. As to the environment in which living beings reside, only Tathagata is capable of perceiving the truth without impediment. The situation is exactly like that with the plants, thickets, and medicinal herbs that do not in themselves perceive whether they are superior, mediocre, or inferior in nature.
1.11 “However, Tathagata understands the Dharma of one form and one flavor—namely the form of deliverance, the form of dissociation, and the form of dissolution—as well as the ultimate nirvana of eternal tranquility that will eventually return to its original emptiness. The Buddha fully comprehends these but he does not immediately expound the perfect wisdom to all living beings because he wishes to protect them after having perceived the desires in their minds.
1.12 “You, Kashyapa, and the rest are exceptionally rare because you are able to believe and accept the words of Tathagata, knowing that Tathagata teaches the Dharma according to the capacities of all living beings. Why do I say so? Because it is difficult to discern and perceive the intentions of Buddhas-Lord of the Worlds in adopting a situational approach to expound the Dharma appropriate to all living beings.”
Thereupon, the Lord of the World, wishing to reiterate his meaning, proclaimed in stanzas:
Section 2: Paragraphs 1─41
2.1 “The Dharma King,
the Annihilator of Delusion,
appears in the world to teach the Dharma in numerous ways
in response to the desires of living beings.
2.2 “Tathagata, the most eminent,
the One with profound wisdom,
remains silent for a remotely long time
for there is no haste to expound the truth.
2.3 “People of wisdom
will immediately have faith and understanding upon hearing it.
Those lacking of wisdom will have doubts and regrets
and they will be deprived of it forever.
2.4 “O Kashyapa!
He teaches according to the capacities of living beings,
using various illustrations of reasoning
in order to lead them in embracing the correct thinking.
2.5 “O Kashyapa! You should know
the great cloud is a metaphor for the Buddha.
The cloud appears in the world
and spreads its cover upon all.
2.6. “The beneficent cloud encompasses moisture,
bright flashes of lightning,
and the roaring thunder from afar;
all these bring cheer and joy to living beings.
2.7 “The scorching rays of the sun are concealed,
cooling the earth.
Clusters of clouds are hanging so low
that you can literally touch them.
2.8 “The rain is fair and impartial,
pouring everywhere equally.
The flows are immeasurable,
moistening uniformly the soil,
the mountains, rivers, and steep valleys,
as well as the remotest of places.
2.9 “Flowers, plants, and medicinal herbs,
large and small trees,
hundreds of grains and seedlings,
sugarcanes and grapes,
the rain gives moisture and nourishment
in abundance.
2.10 “The arid lands are equally irrigated,
causing the herbs and trees to flourish luxuriantly.
The rain from the cloud
is of one single flavor.
Plants, trees, and thickets
receive proportionate moisture as needed.
2.11 “All types of trees,
regardless of whether they are
superior, mediocre, or inferior, large or small,
are able to grow and develop in their own ways.
2.12 “The giving of one single raindrop
causes the roots, stems, leaves, branches,
colorful flowers and fruits
to become fresh and lustrous.
2.13 “Regardless of their entity, form, or nature—large or small,
the type of moisture they receive
is one and the same,
but each grows in its own unique way.
2.14 “The same goes for the Buddha.
He appears in the world
just like the great cloud,
covering everywhere in the world.
2.15 “The advent of the Buddha
is for the sake of all living beings.
He expounds the teaching in different ways
so as to reveal the truth of all phenomena.
2.16 “The Lord of the World, the Great Sage,
proclaims to those in the realm of Heaven and Human,
and the rest of the other living beings,
by saying as such:
2.17 “ ‘I am the Tathagata,
the most honorable among humans.
Like a great cloud,
I appear in the world
to give moisture
to withered living beings,
so that they will be freed from suffering,
receiving peace, comfort, and joy—
the joy of the world,
the joy of Nirvana!’
2.18 “All of you, heavenly gods and humans,
come and listen with a focused mind!
Come over here
to meet the unrivaled and honorable leader!
2.19 “I am the Lord of the World,
the unparalleled.
For the peace and comfort of all living beings
I appear in this world.
2.20 “I expound to the great assembly
the sweet dew of the pure Dharma—
the Dharma of one flavor, namely,
the flavor of emancipation and nirvana.
2.21 “With a limpid and melodious voice,
I teach and elucidate the meanings
by using causal reasoning,
always for the purpose of Mahayana.
2.22 “I observe every phenomena
as being equal and universal.
There is no difference between you and me;
there is no feeling of love or hatred.
I have no greed, no attachment,
and no impediment.
2.23 “For eternity,
I expound the Dharma equally
for one single person
as I would for many persons.
2.24 “Always, I expound the Dharma
and nothing else.
Going, coming, sitting, or standing,
I have never grown weary or disheartened.
Just like the rain that universally doles out moisture,
I bring abundance and satisfaction to the world.
2.25 “Regardless of whether the people
are eminent or humble, are superior or inferior,
observe or violate the precepts,
are fully endowed with dignity
or not yet fully endowed with dignity,
those who have correct views or erroneous views,
sharp or dull capacities,
I rain the Dharma rain equally and universally,
with no respite or weariness.
2.26 “For all living beings who hear my teaching,
they will perceive the Dharma
according to their levels of understanding.
Living beings dwelling
in the realm of Human and Heaven,
and the realm of the Holy King of Wheel-Turning,
Lord Shakra or King Brahma—
they belong to the category of inferior medicinal herb.
2.27 “Those who understand the impeccable Dharma
are able to attain Nirvana,
Six Divine Powers,
and Three Understandings,
living in solitude in the forested mountains,
always practicing meditation
to achieve the state of pratyekabuddhas—
they belong to the category of mediocre medicinal herb.
2.28 “Those who seek the place of the Lord of the World,
confident that they can become Buddhas,
willing to practice meditation diligently—
they belong to the category of superior medicinal herb.
2.29 “Again, there are children of the Buddha
who focus on practicing the Buddha-way.
Consistently compassionate,
they have great conviction
to become Buddhas;
these people are known as the Small Trees.
2.30 “Those who abide comfortably in the divine powers,
turning the irreversible wheel
so as to save immeasurable billions
of hundreds of thousands of living beings,
bodhisattvas such as these
are known as the Large Trees.
2.31 “The universality of the Buddha’s teaching
is like the rain of one flavor.
Depending on the natures of living beings
and the different levels of capacities,
they resemble the various plants and trees
that absorb moisture differently.
2.32 “The Buddha uses this parable
as an expedient method to open and show the Way.
Using a variety of linguistic expressions and figures of speech,
he expounds the one single Dharma.
As for the Buddha-wisdom,
one can only understand a single drop of the ocean.
2.33 “I rain down the Dharma rain
to fill the entire world.
The Dharma of one flavor
is practiced according to an individual’s capacity.
2.34 “It resembles the groves and thickets
and various medicinal herbs and trees.
According to their size—large or small—
they will grow and develop luxuriantly.
2.35 “The Dharma of Buddhas
is always of one flavor,
causing living beings everywhere in the world
to receive the complete teaching equally.
As long as they systematically practice the teaching,
they will in time attain the fruit of the Way.
2.36 “Shravakas and pratyekabuddhas,
living in the forested mountains
and dwelling in their final birth,
receive the fruit upon hearing the Dharma.
They are the medicinal herbs
that will grow and mature in their own ways.
2.37 “If there are bodhisattvas,
who are firm and steadfast in wisdom,
who fully understand the Threefold World
and seek the highest Vehicle,
they are the Small Tree
that will grow and develop in their own ways.
2.38 “Again, if there are those who practice meditation
and attain divine powers,
having heard the Dharma of Emptiness,
they experience exuberant joy in their hearts
and emit innumerable rays of lights
so as to save numerous living beings,
they are the Large Tree
that will grow and develop in their own ways.
2.39 “O Kashyapa!
The Dharma expounded by the Buddha
is like a great cloud,
showering the rain of one flavor
to moisten the flowers of humanity
so that each of them is able to bear fruits.
2.40 “O Kashyapa! You should know,
I open and show the Buddha-way
using various expedient methods
such as the explanation of causes and conditions
and a variety of parables, similes, and metaphors.
All other Buddhas will do the same as I do.
2.41 “Now, for you and the rest
I preach the truth—
none of you is shravaka
seeking to attain parinirvana.
All of you are actually pursuing
the way of a bodhisattva.
So long as you gradually learn and practice,
in no time you will all become Buddhas!”
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