Episode 925 – The Dharma Nourishes the Flowers of Humankind
>> Like a great cloud, the Dharma is of one flavor without any difference, yet each being differs in capabilities, causes and conditions. Dense clouds impartially dispense rain and dew. Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.
>> “There are also those who abide in Samadhi and attain spiritual powers. In hearing that all phenomena are empty, they give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.” [Lotus Sutra, Chapter 5 – On Medicinal Plants]
>> “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.” [Lotus Sutra, Chapter 5 – On Medicinal Plants]
>> It is thus, Kasyapa. The Dharma that the Buddha teaches: The words it is thus indicates that the Dharma is in accord with the principles. The king of all sages expounds the Dharma to teach and transform. So, the Buddha said, It is thus, referring to the previous Five Vehicles that He spoke of to Kasyapa.
>> When sages expounded the Dharma, they have five blessed virtues 1. Longevity in this lifetime 2. Great wealth in this lifetime 3. An auspicious appearance in this lifetime 4. Great reputation in this lifetime 5. Intelligence in this lifetime.
>> The first blessed virtuethe sages have in expounding the Dharma is longevity in this lifetime. Because those who listen to the Dharma this has the virtue of protecting life.
>> The second blessed virtue the sages have in expounding the Dharma is great wealth in this lifetime, because those who hear the Dharma will refrain from stealing.
>> The third blessed virtuethe sages have in expounding the Dharma is an auspicious appearance in this lifetime, because those who listen to the Dharma will have proper and gentle demeanors.
>> The fourth blessed virtue the sages have in expounding the Dharma is a great reputationin this lifetime, because those who hear the Dharma will take refuge in the Three Treasures.
>> The fifth blessed virtuethe sages have in expounding the Dharma is intelligence in this lifetime, because those who hear the Dharma will realize wondrous wisdom.
>> [It is] like that great cloud, with the rain of one flavor. This is just like the Buddha-body. When one realizes the Buddha-body of supreme enlightenment…. The Buddha-body refers to the Dharma-body, the transformation-body and the reward-body. Altogether these are called the Buddha-body. The Buddha-body responds to all, and the Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences.
>> [It] nourishes the flowers of humankind so that each is able to bear fruit. Contemplating the Four Noble Truths, they use the concept of impermanence to observe the Five Aggregates and give rise to a wisdom similar to Nirvana-wisdom
>> So that each is able to bear fruit: The Dharma of warmth, of pinnacle, of patience and of foremost in the world nourish those in the Five Vehicles, those who uphold the precepts and the good deeds. This is an analogy for the flowers of people’s minds receiving nourishment so that each can grow and bear fruit.
>> The purity of our original mind is likened to flowers. These are called the flower of the mind. People are likened to flowers, so it speaks of the flowers of humankind.
>> The previous sentences brought up an analogy about connection. Though with no differences, it differs; it differs yet has no differences. The great cloud of one flavor has no differences, yet each of us bears fruit with differences.
>> The clouds and rains that can nourish have no differences. This means the Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The sizes of the trees that receive nourishment differ. This means the thoughts and practices of sentient beings differ.
“Like a great cloud, the Dharma is of one flavor without any difference,
yet each being differs in capabilities, causes and conditions.
Dense clouds impartially dispense rain and dew.
Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.”
The dense clouds in the sky begin to gather, and the rain begins to fall. There is only one appearance and one flavor, with absolutely no difference. The principle of how it forms and the appearance of the rain are all the same. The principle is the same. The appearance is the same. The flavor is the same. So, there is no difference. The difference lies in each being’s capabilities, causes and conditions. Their capabilities, causes and conditions are all different. There are so many people who listen to my words, and quite a few are very mindful. Through videoconferencing, we can help more people to understand the Dharma and the concepts. But people need to have the capabilities to accept it and take it in.
The causes, conditions and capabilities differ, but “Dense clouds impartially dispense “rain and dew.” Capabilities can be great or limited, sharp or dull. Some are dull; some [awaken] immediately. Those with dull capabilities take their time. “I will do it step by step, just like this.” They have the resolve to understand and gradually advance. Those of immediate capabilities are those with sharp capabilities. They hear one [teaching] and realize a thousand. They understand that the Dharma is this way, of one flavor and one appearance. In the universe, the principles are intangible, but guide conditioned phenomena to come together. The coming together of conditioned phenomena depends on causes and conditions, and therefore, there are differences.
“Flowers, plants and trees receive nourishment. This is an analogy for the flowers of humankind.” Flowers, medicinal plants, forests of vegetation and trees are nourished by rain and dew. Thus, they are able to flourish. Aren’t we humans just like this? Humans are likened to the medicinal plants and forests of vegetation and trees. They also need dense clouds, rain and dew. They need great clouds to gather. Without the great clouds gathering, how can there be rain and dew? How can there be water or the ambrosial dew of Dharma-water? There must be causes and conditions for this. So, we must be mindful.
The ancients said, “By grasping one truth, we understand all truths.” We must mindfully respect the Dharma of one flavor and appearance and understand it more . In learning the Buddha’s Way, we must be mindful and listen to the Dharma earnestly day after day. Otherwise, time flies and passes by. Our life follows the course of nature with the impermanence of aging, illness and death, to say nothing of the imbalance of the four elements in the macrocosm. So, we must earnestly seize the time and constantly be disciplined and reverent in dealing with the matters of this world. We must deal with them reverently and furthermore listen to the Dharma with sincerity. We must have true reverence and mindfulness and take the Dharma deeply to heart. We must not only take it to heart, but must take action in accord with it. Thus we must seize the present while there is time. Then we can sustain the present forever. The Dharma we take to heart at this moment will always benefit us, for infinite lifetimes. So, we must value it greatly.
The previous sutra passage states, “There are also those who abide in Samadhi. Samadhi” means to cultivate contemplation “[They] attain spiritual powers. In hearing that all phenomena are empty….” We must comprehend that the Dharma is truly formless and intangible. We must clearly understand. “They give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”
I hope that through the principle of emptiness, we all can see through the illusory appearances of all conditioned phenomena. We must discern them very clearly and make use of the illusory to cultivate the true. After understanding all the principles thoroughly, we come to know that everything is empty, yet we must rely on these illusory forms to engage in spiritual practice.
Look at Nepal. Why did a 7.8 magnitude earthquake turn their buildings into ruins? Of course, firstly, the buildings are old. Secondly, they are constructed with bricks, just piled up, unable to withstand a strong quake. So, these were the causes and conditions. This was the “causation”; it had been accumulating for a long period of time. These buildings could not withstand a quake. So, among other things, these were the causes and conditions. Thus, Living Bodhisattvas went to that place and [witnessed] the Four Noble Truths. They went to practice the Bodhisattva-path there and find ways to eliminate the illness and pain of the people suffering there. Suffering, causation, cessation and the Path, when they were in that place, they experienced these principles. These were the causes and conditions. So, we must be very mindful. All phenomena are empty. After we understand such principles, we must become even more clear. Bodhisattvas’ minds are like seeds of big trees.
Next it states, “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.”
The Buddha called out to Kasyapa again, saying that the principles are like this, all of the principles mentioned earlier. The mountains, rivers and land are in a drought; they need clouds to gather and let fall the rain in order to nourish them. This is how it is,
It is thus, Kasyapa. The Dharma that the Buddha teaches: The words “it is thus” indicates that the Dharma is in accord with the principles. The king of all sages expounds the Dharma to teach and transform. So, the Buddha said, “It is thus,” referring to the previous Five Vehicles that He spoke of to Kasyapa.
“It is thus” The Dharma that the Buddha had taught previously was in accord with the principles. “The Dharma is in accord with the principles.” This means the Dharma and the principles are one. The Dharma is a path. If we want to thoroughly understand the Dharma, we must walk this path. So, “The Dharma is in accord with the principles.”
“The king of all sages” means that. He surpasses the stages of fruition of all the sages and saints in the world, journeying on the supreme vehicle. Thus He is called “the king of all sages.” It means He is the honored one among all sages “[He] expounds the Dharma to teach and transform.” The Buddha teaches the Dharma. As the Buddha, whom all sages honor, He expounds the Dharma to teach and transform. Therefore, the Buddha says, “It is thus.” The principles are thus “[This] refers to the above Five Vehicles.” It is what we mentioned earlier and continue to speak of, the Five Vehicles. It is not only those who formed aspirations who listen to the Dharma. Even those living in society all come and listen to the Dharma. So, this “refers to the above Five Vehicles. He spoke to Kasyapa.” He again reminded Kasyapa that the rain of one appearance and one flavor mentioned actually encompasses more than just the Three Vehicles. The Ten Good Deeds and the Five Precepts are also included.
So, those who teach the Dharma have five blessed virtues
When sages expounded the Dharma, they have five blessed virtues 1. Longevity in this lifetime 2. Great wealth in this lifetime 3. An auspicious appearance in this lifetime 4. Great reputation in this lifetime 5. Intelligence in this lifetime.
First, they have “longevity in this lifetime.” Why? Because those who listen to the Dharma will refrain from killing and protect life.
The first blessed virtuethe sages have in expounding the Dharma is longevity in this lifetime. Because those who listen to the Dharma this has the virtue of protecting life.
This means that if we want to have longevity, we must immediately refrain from killing. Not only must we refrain from killing, we must also protect life. If we refrain from killing and protect life, then in our future lifetimes we will have longevity.
The second blessed virtue the sages have in expounding the Dharma is great wealth in this lifetime, because those who hear the Dharma will refrain from stealing.
The second virtue is “great wealth in this lifetime.” Those who are willing to practice giving will attain great wealth. This is because they listen to the Dharma and refrain from stealing. They do not steal other people’s things, nor are they greedy for other people’s things which they should not desire. If we also continually practice charitable giving, we will have great wealth in the future.
The third blessed virtuethe sages have in expounding the Dharma is an auspicious appearance in this lifetime, because those who listen to the Dharma will have proper and gentle demeanors.
The third is “an auspicious appearance in this lifetime.” In this life, they have an auspicious appearance. This is because those who listen to the Dharma will have a proper and gentle demeanor. How can we have an auspicious appearance so that people are happy to see us? In the present, we must speak softly. When we see others, we must smile. When we speak, we must do so more carefully and more gently. We must treat others gently and humbly, then we will have an auspicious appearance in our future lives. If we form many good affinities in this life, when people see us in future lifetimes, they will naturally be happy.
The fourth blessed virtue the sages have in expounding the Dharma is a great reputationin this lifetime, because those who hear the Dharma will take refuge in the Three Treasures.
The fourth is “a great reputation in this lifetime.” Not only will people be happy to see them, they will also have a great reputation. This is because they hear the Dharma and know to take refuge in the Three Treasures. They uphold the Three Refuges and Five Precepts [The first of] the Three Refuges is to take refuge in the Buddha, to comprehend the great path and form the supreme aspiration. Then we take refuge in the Dharma, delve deeply into the sutra treasury and have wisdom vast as the ocean. We take refuge in the Sangha and lead the people harmoniously, without any hindrances. We have these Three Refuges. Apart from the Three Refuges, we also have the Five Precepts. This is why we now must earnestly listen to the True Dharma and take refuge in the Three Treasures. When we are able to uphold the Three Refuges and the Five Precepts, naturally we will not do bad things in the future, and our reputation will be completely flawless.
The fifth blessed virtuethe sages have in expounding the Dharma is intelligence in this lifetime, because those who hear the Dharma will realize wondrous wisdom.
The fifth is “intelligence in this lifetime.” We can attain more intelligence in this life. We will have intelligence, and furthermore we must have wisdom. To be intelligent with what we see or hear is also very important, “because those who hear the Dharma will realize wondrous wisdom.” When we listen to and study the Dharma, taking it to heart, naturally we will be very clear and understand it thoroughly. The subtle, wondrous Dharma unlocks our wisdom.
So, sages who expound the Dharma have five virtues. The Sutra of the Five Blessed Virtues of the Sages explains this very clearly. This is the Dharma that the Buddha taught. It truly contains so much. The Buddha gave the teachings of the Five Vehicles for spiritual practitioners and laypeople, enabling us to have the causes and conditions to hear it. This is the Dharma the Buddha taught to benefit sentient beings. It helps us eliminate our past bad habits, so we are able to change and do all kinds of good in the world, while eliminating all kinds of evil. This is what we must put our efforts into.
“[It is] like that great cloud, with the rain of one flavor.” This is just like the Buddha-body. “When one realizes the Buddha-body of supreme enlightenment….” The Buddha-body refers to the Dharma-body, the transformation-body and the reward-body. Altogether these are called the Buddha-body. “The Buddha-body responds to all, and the Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences.”
The Buddha-body that can universally respond to all in the world is the Dharma. Though the Buddha lived more than 2000 years ago, the Dharma is universally present in the world. To further spread the Dharma, those who listen to the Dharma must also teach and transmit the Dharma. Thus, the Buddha’s Dharma-body can respond universally to all beings in this world. The Buddha-Dharma covers all, just like the rain of one flavor, which falls with no differences. The entire world needs rain. The clouds gather and the rain falls. This is the moisture that the world needs
“[It] nourishes the flowers of humankind so that each is able to bear fruit. Contemplating the Four Noble Truths, they use the concept of impermanence to observe the Five Aggregates and give rise to a wisdom similar to Nirvana-wisdom”
“[It] nourishes the flowers of humankind.” This means the Dharma is taught to all. “The flowers of humankind” is an analogy for all things on earth. “Flowers” is an analogy which includes the many forests of vegetation and trees. This also includes everything in the human world. Contemplating the Four Noble Truths, “They use the concept of impermanence to observe the Five Aggregates.” From the Four Noble Truths, we observe the suffering of impermanence. From the suffering of the Four Noble Truths, we enter the teachings of the Twelve Links to comprehend, in our daily living, the impermanence of time and space as well as our own life of birth, aging, illness and death. These are all inseparable from the concept of impermanence and the Five Aggregates.
We must observe the Five Aggregates, form, feeling, perception, action, consciousness. How much do we really understand? When we see people, matters and objects, do we like them or not? This comes from the Five Aggregates. The Five Aggregates are also impermanent “[They] give rise to a wisdom similar to Nirvana-wisdom.” If we are a person like this, we more or less understand what the principles are.
So that each is able to bear fruit: The Dharma of warmth, of pinnacle, of patience and of foremost in the world nourish those in the Five Vehicles, those who uphold the precepts and the good deeds. This is an analogy for the flowers of people’s minds receiving nourishment so that each can grow and bear fruit.
So, “Each is able to bear fruit.” We must understand the Dharma here; the Dharma of warmth, of pinnacle, of patience and of foremost in the world. No matter what kind of capabilities we have, we can absorb the Dharma. Thus, “Each is able to bear fruit”
To “nourish those in the Five Vehicles” means that we have accepted the Dharma of the Five Vehicles. We start from interacting with people in society, practicing the Ten Good Deeds and Five Precepts until we want to enter the Buddhist path, practice the Great Vehicle Dharma and eliminate great afflictions. In the teachings of the Five Vehicles, we must always have the precepts, practice the Ten Good Deeds and Five Precepts. Lay practitioners must also cultivate these. Not only must we not kill, we must also protect life. This is upholding goodness. We must uphold the precept of no killing and furthermore protect life and so on. This is in the teachings of the Five Vehicles.
It is an analogy for the flowers of people’s minds. The seeds in our minds bloom and bear fruit. What we are cultivating now is like the seed of a flower. Once the flowers bloom, they then bear fruit; this is the cycle of fruit. This is an analogy for the flowers of people’s minds receiving nourishment. If the flowers can be nourished, they can mature and bear fruit again. “One gives rise to infinity, and infinity arises from one. Each can grow and bear fruit.” As long as we are truly mindful, when we obtain one seed and are nourished by the Dharma-water, we will fully attain infinite teachings. This is the fruit
“The purity of our original mind is likened to flowers. These are called the flower of the mind. People are likened to flowers, so it speaks of the flowers of humankind.”
The lotus flowers bloom in the mud. So, their hearts are pure; the lotus seeds are pure. These flowers and fruits all grow in the mud. So, “These are called the flower of the mind [It] nourishes the flowers of humankind.” This indicates that the Dharma of love has entered our minds.
The previous sentences brought up an analogy about connection. Though with no differences, it differs; it differs yet has no differences. The great cloud of one flavor has no differences, yet each of us bears fruit with differences.
The previous passage used an analogy. The Dharma which truly connects to people, the undifferentiated Dharma, fits the capabilities of all humans in this world. So, there is no difference. Although [the Dharma] has no differences, there is still a difference, which is the difference in our capabilities. The Dharma has no differences. This is the undifferentiated Dharma, but we all have our different capabilities. “The great cloud of one flavor has no differences.” The great cloud of one flavor has no differences, “yet each of us bears fruit with differences.” No matter what kind of capabilities you have, as long as you accept [the Dharma], you can attain complete success and mature.
The clouds and rains that can nourish have no differences. This means the Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The sizes of the trees that receive nourishment differ. This means the thoughts and practices of sentient beings differ.
So, the clouds and rain that can nourish have no differences. This means “The Buddha-mind and what the Buddha taught, the Dharma of one mind and myriad actions, have no differences. The trees that receive nourishment” differ in size. The trees that accept nourishment are different in size. This means that the thoughts and practices of sentient beings are different.
All in all, there are differences and no differences. The Buddha-Dharma itself has no differences. The difference is in the minds of us ordinary people and sentient beings. Therefore, we must always be mindful.