Episode 874 – Be Grateful for the Grace of the Five Elements
>> Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything. The physical bodies of all sentient beings naturally rely on them.
>>“I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.” [Lotus Sutra, Chapter 5 – Medicinal Plants]
>> “Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.” [Lotus Sutra, Chapter 5 – Medicinal Plants]
>>Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.
>> On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.
>> Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.
>> Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.
>> They come in many different varieties, and each has its own name and form: Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.
>> The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms.
“Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything.
The physical bodies of all sentient beings naturally rely on them.”
What kind of environment do we live in every day? When the sun rises, we look up at the sky and see an open and expansive space. This vast, borderless space includes the sun, the moon, Earth and countless other celestial bodies.
On Earth, there is water, wind and sunlight; there is also land, the land we live on. Because there is land, all kinds of living beings and things can be born. Whether mountains, rivers, streams, valleys or so on, these all exist upon the land. Human beings, animals, all the plants and trees and all kinds of crops are found on land. Not only does the land give rise to things, it also bears and supports so many living beings, plants and so on. They all live on this great land. Humans rely on the vast, borderless heavens and the harmony of the four elements of earth, water, fire and air that are found in this great “space.” Together, these are called the Five Elements. The grace of these Five Elements allows us to survive in this vast, endless and boundless great space.
This world has shown sentient beings great grace. It silently bears [everything]. Whatever it might be, everything on this earth, the rivers, mountains, streams, valleys and so on, all are part of this land. We depend on the land to live and rely on it to help us, to ensure we have enough food to eat and enough clothing to keep our bodies warm, helping us to live peacefully and safely. Considering all that the land provides to us, its numerous and precious resources, are we actually grateful? Do we cherish and protect the land or do we give free rein to our desires and cause great destruction? We must make a mindful effort to understand, and once we understand, we will know we must cherish the land and be grateful for this great space and be grateful for its virtue of supporting us. If we can do this, we have truly understood the principles.
If we cherish the land, humans will have peace. If we destroy and pollute the land, that will be a disaster for humans. So, we all need to calm and settle our minds and know that in our lives. “Together as one, everything is nurtured.” We all rely on Earth. Regardless of whether we are good or bad people, we all live on this land and rely on the many things that are born on this land which are available for human use. Do we make good use of these things? Or do we let them deteriorate? This all depends on our minds.
“The physical bodies of all sentient beings” “naturally rely on them.” The physical bodies of sentient beings all exist in the natural world, so we all depend on the natural world, which is empty space. If this great space did not exist, how could there be this Earth? So, the great space of the universe encompass Earth. In the world there are fire, water, wind, sun and air. The important thing is water. Together these comprise the Five Elements. Every day, each of us rely on the grace of the Five Elements and the virtues of heaven and earth. If the Five Elements are in balance, the sky is clean, the four elements are balanced, then we can live in peace.
Together as one, heaven and earth continuously provide all beings with resources for us to maintain our lives. We should adjust our mind to mindfully use the world’s resources. So, we must be grateful for our peaceful lives. If our mind is not in balance, we will harm the earth and cause destruction. Not only will the land suffer destruction, humankind will face disasters. This is also very dangerous. Thus, in our daily living we must be mindful and understanding. We must always be grateful in all matters and for all things.
The previous sutra passage states, “I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.” Then it continues, “Kasyapa! This is like a parable of the great trichiliocosm.”
Regarding Venerable Kasyapa, the Buddha had high regard for his resolute mindset. [Kasyapa] enjoyed practicing in nature. In a natural state, he would be without greed, attachment or defilement. No matter how harsh the environment was, he would use it to temper his body and mind. [He viewed] conditioned phenomena, meaning all material things, anything tangible, as something not to rely on, however, he lived in this world. He tried to minimize his reliance on them, so he would go to a cemetery [to practice].
In India there were many social customs. When people passed away, the corpses would be placed in a pile and left to naturally decay. Eagles and scavenging birds would pick at them and nature would take its course. So when he went there to watch, [he would think], “How impure!” This body is impure from the beginning. This is as the Buddha said, “Contemplate the body as impure.” When alive, we are very selective about wearing dignified clothing and many precious pearls and jewelry. We can cover our body in silk and jewels, but after we take our last breath, our body may be discarded in the desolate wilderness. Exposed to the sun, wind and rain, it decays and rots [Kasyapa] went out and observed these scenes. This was his method of spiritual practice.
As for his own sustenance, if he needed to ask for alms, he avoided the wealthy households and intentionally went to the poorest households to beg for alms, approaching the poorest people to give them the chance to create blessings and to make offerings.
Venerable Kasyapa had even been admonished by the Buddha. “Do not always wear cast-off rags like these.” He would take the ragged and torn clothing that people had thrown away and sew it into something to wear. All of his clothing was ragged and torn. He looked very unkempt and sloppy, and passed his days in the cemetery beneath the trees. The Buddha was saddened by this and admonished him, telling him not to live this kind of life.
But Venerable Kasyapa was very determined. The Buddha said, “In the future the Buddha-Dharma needs a person with this kind of determination, someone with self-respect and perseverance, who strengthens his resolve. He understands how to maintain purity of body and mind and is without greed or defilement. Externally, he looks [unkempt], but his mind is pure and determined. This is the talented disciple who will transmit the Buddha’s teachings in the future.” Buddha felt Venerable Kasyapa’s outer appearance was sometimes too extreme, so He would also admonish him. But He still had high regard for his determination. Therefore, Venerable Kasyapa was truly a person who transmitted the Buddha’s teachings.
So, the Buddha called on Venerable Kasyapa again. “Kasyapa!” He was so warm. The Buddha and Kasyapa had a close teacher-disciple relationship. When He called to Kasyapa, it was a wake-up call for all those listening to His teaching. Perhaps, as the Buddha was speaking, having listened for so long, everyone felt tire.
“Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.”
Everyone must listen carefully, as it speaks of mountains, rivers and land. “On the land of” “mountains, rivers, streams and valleys….” This is all of the land. We live on the flatlands, but actually, the land also has mountains, rivers, streams and valleys. This world “is an analogy for the capacity of these states.”
Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.
The Buddha wanted to use the world [as an analogy]. What kind of things are in it? Whatever tangible objects are carried on the land, on this planet. He used these phenomena as analogies, to make comparisons. How big are the trees? How small are the plants? How tall are the mountains? How deep are the valleys? Using such comparisons. He helps us understand. Mountains, rivers, streams and valleys are analogies for different states, for the states that we abide in. These are all considered to be on the land.
That which is high is a mountain. What sticks out high [above the land] is called a mountain. “Flowing water is a rive.” Flowing water is called a waterway. Flowing water is called a waterway or a river or a creek. These names all indicate flowing water. “The space between two mountains is a valley.” We call the space between two mountains a valley. With steep mountains come deep valleys. This is introducing these names to us. “The place where water pours down is a stream.” The place where water flows down is a stream. Rivers collect and release running water; when there is water in large amounts it is a river. A very wide and broad flow is called a river.
On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.
The land is that which gives birth; the plants and trees are that which are born. If there is level ground, it is relatively flat. From the mountains down to the flatlands, it is all called land. What the land gives birth to are “forests of vegetation and trees and all kinds of medicinal plants” Vegetation and trees is a general term for all kinds of plants and trees. Whether they are big plants or small plants, when you put them together they are all considered vegetation. These are the “forests of vegetation and trees.” Whether it is a large tree, a 1000-year-old tree, a small young sapling or even smaller plants and so on, they are all on the land.
The plants and trees are that which are born [In this pairing,] the land is what can [give birth], it can give birth all things. All the plants and trees of the land are [nurtured by] the convergence of the four elements to be the things that are born. Trees come from the seeds of trees; plants come from seeds of plants. They all have different kinds of seeds which rely on the earth. The land relies on the sun, air and water to be “that which gives birth.” These things, the mountains, rivers, land and forests are all on the land, “that which gives birth,” and these things are all “that which are born.” Because this land is there, they are able to be born and mature. This is what “can give birth” and what “is bor.”
Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.
Vegetation is “a general term for all plants.” With all the plants and trees, the large ones are called “trees” and the small ones are called “plants.” “This is a collective name for all varieties.” This is the general name for plants and trees. “Trees include both large and small trees,” “which become a forest when growing together.” Whether large or small trees, they grow together to form a forest. This is what is called a “forest.”
Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.
In “forests of vegetation and trees,” “vegetation” is a general term for all plants and so on. Vegetation and trees all form forests.”Whether plants or trees, they are all like this. In a place where no one lives, there will be many plants, trees and forests.
So, “It speaks of all kinds of medicinal plants.” All kinds of medicinal plants refers to how anything can be used to make medicine. Every tree can be refined for this because there are essential oils and other compounds inside. Thus, they are “different from other plants.” These medicinal plants are different from plants that are not medicinal.
This is “an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.” Trees and plants all have different compounds, to say nothing of we humans. All things have different causes, different seeds. Do we sentient beings have great capacities and sharp capabilities? Or limited capacities and dull capabilities? How can the Buddha give us the Dharma? In fact, we all intrinsically have Buddha-nature. We can all be useful and productive when we return to our nature of True Suchness. This is like plants and trees, which can return to their intrinsic nature and uses. We human beings are the same. We can return to our nature of True Suchness, but our capabilities are not yet mature. So, the Buddha established the Five Vehicle.
For those in the world, learning worldly Dharma, the Buddha expounded the Five Precepts and the Ten Good Deeds. When expounding the world-transcending Dharma, the Buddha taught the Four Noble Truths, the Twelve Links of Cyclic Existence and actualizing the Six Paramitas in all actions. He taught it in stages so that sentient beings could accept it. Thus, “They come in many different varieties,” “and each has its own name and for.” There are many different types.
They come in many different varieties, and each has its own name and form: Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.
“Each has the characteristic of its seed.” Each seed has its own characteristics; its characteristics are what it contains. It says, “in many varieties,” so “its own name and form,” means they are all different.
This is a longan tree. This is a lychee tree. This is a pine tree; this is bamboo and so on. Bamboo alone comes in many different varieties. There are also many different kinds of pine trees. So, “Each has its own name and form.” This is an analogy for the differences between sentient beings’ capabilities. Sentient beings have different capabilities and different natures.
The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “
The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants.” The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “The appearance and functions of the Five Vehicles are all unique.” These are things that must be practiced. But how do we help others practice them? This is why we teach according to capabilities “just as medicinal plants have their own names and forms.” This is like the names of the medicinal plants; each disease is treated with a particular medicine. Look at medicinal plants; they all have different characteristics.
So, in conclusion, all things in the world are different, and each has its own function. Therefore, we must be mindful and know that all things in the world coexist on this earth and provide for humankind. We, as human beings, must be grateful every day to heaven for providing for us with the Five Elements and to the earth for bearing all things. We must always be mindful.