Explanations by Master Cheng-Yan
Subject: All Teachings Follow the Middle Way (一色一香 諸法中道)
Date: August.20.2019
“All sights and scents are part of the Middle Way. All the various teachings follow the Middle Way. All extremely subtle principles have no appearance. All true principles are wondrous existence in true emptiness.”
We are all able to understand that [there are] forms and scents. For these past few days, all we have talked about is the nose-root. The nose can smell all things. Every tangible thing surely gives off a scent from the material it is made of. It has a scent, [meaning a certain] smell. This [scent] can be extremely subtle. All phenomena have their form, which is “the wondrous existence”. There are so many shapes and forms in nature. There are mountains, rivers and streams, flowers, grass and trees, rocks and all sorts of other things. In fact, each has its own form. Whatever thing it may be, as long as it can be given a name, it will have its own scent and form, its own kind of scent. So, this scent is the odor [or] smell, which all things in the world possess. All [things with] shape and form have [a scent]. This is to say nothing of people. People also come in many shapes and forms. All [of us] are people. “Come! Who is it you are looking for? [Here are] many people for you to look over. Is it [this person] that you are looking for? Or is it [that person] you are talking about? This is a large group of people here. Come on, have a look!” After looking, we may say, [This person] I am looking for is not there. [That person] I was talking about isn’t there either.
In any case, even among things of the same type, each has its own individual shape, its own unique appearance and its own name. Who exactly are we looking for? There are so many different people; which person exactly are we looking for? Although we call everyone a “person,” each person has their own name. These past few days, we have been talking about trees and animals mentioned [in the sutra]. There are so many different things, but they all have different names. We can smell so many things with our noses. Even smelling [different parts] of the same thing, we can detect different scents. Does everyone still remember? We call these “worldly appearances.” Although it is the same tree, when we grind up its root and smell it, we will say, “Oh, this is the root!” Then, as we smell the bark from that same tree, we will say, “Ah, this is its bark!” Similarly, if we grind up its leaves into a powder and then smell it, we will say, “Ah, this is the tree’s leaves.” It is all the same tree, but [these scents] are all different! All these things come from the same tree, but [their smells] are different! How are they different? From the same tree, the roots, bark, branches and leaves all have different scents and functions. Everything in the world is like this; each has its own form and appearance, and each has its own function. This is also true for us as people. When a person looks at us, we are all considered people.
However, if they are looking for someone specific, they say, “I am looking for someone in particular. I am looking for someone surnamed Zhang, but I don’t know his first name. How can we find this person without his first name? I am not sure of his first name, but I am looking for him anyway.” If we only have someone’s last name, but not the first, then it is difficult to find him in a group. Many people share the same last name, so it is not easy to find people if we do not know their first name.
In any case, everyone is a person, but each person has a different name. Each individual has a different name and each has a different personality, as well. So, we are the same, but we are also different. We are the same in that we are all the same species, but each individual is different. We must seek to understand this so we can [understand] how to spread the Dharma widely among people, for the Dharma functions in different ways. “The Dharma” refers to all vehicles, the Great, Small and Middle Vehicles. These are suited to the capabilities of different people, so [each one] is different. This is like “wondrous existence” in the world.
We may see it but not recognize [its function]. We may not recognize how it functions, but [we know] it serves some kind of function. There are many such wondrous things that we must mindfully seek to discern. So, we should get to know people better to better understand their personalities and their strengths, as well as their weaknesses. [Then], we can learn to interact with them and [figure out] which tasks [they are suited to]. This is what it means “to know people.” When we can apply people’s strengths, this means we “know” them. When we know people [well enough] to apply their strengths [to certain tasks], [different] people can come together to form the best organization. It is the same idea. “All sights and scents are part of the Middle Way.” Being able to apply them is the Middle Way. Any tree, whether big or small, has roots, bark, branches and leaves. How do we learn to recognize their smells, their scents? How do we learn to understand these? We must mindfully seek to know them well, for once we know them, we will be able to utilize them, like prescribing [certain] leaves for a patient. Even if someone is very ill, tree leaves may be able to cure them completely if we prescribe the right [ones] for the illness. “I feel a little sick. Maybe I will take a small [amount of] these leaves and see. That won’t for you; you must eat the root. How can that be? My sickness is less severe than the other person. Your symptoms are different from his. This is what you need, and you need a bigger dose. Your [illness] may not seem severe, but your body actually needs a stronger dose [of medicine]. Your illness is more severe and complicated, so this is the medicine that you need.” This is why need a doctor. Only a doctor can take our pulse [to diagnose] whether our illness is minor or serious, if it is a flue or a common cold or if it is fever or chills. [In Chinese medicine], the body is [viewed] like the atmosphere. When we have a fever, our body is very hot. Or there can be severe dampness or severe cold. So, these different theories in traditional Chinese medicine differ from [those of] Western medicine. So, we need to understand the names and appearances of things in the world. Material substances have so many uses, and they converge in various phenomena. For those who know how to apply them, [all phenomena are] “part of the Middle Way.” So, there are so many teachings, hundreds of thousands of them. How did the Buddha teach and transform all [kinds of] sentient beings? He had to teach according to their capabilities. There were so many [people] that He had to adapt to their capabilities to transform them. This is like how, when a doctor gives a diagnosis, with so many kinds of medicine which medicine should He choose? Maybe a mild medicine is sufficient. If someone has sharp capabilities, it takes just a few simple words, and through their direct personality, [they realize], “Oh! So that is [the problem]! Now I know.” By learning one thing, they understand it all. This prescription [is like] a simple teaching; [hearing it], they catch on [and say], “I understand!” Then, they can be transformed. We can see how some people, upon hearing one comment, may say to themselves. “Oh! This seems to be talking about me! Now I fully [understand]! This is [about] me!” Isn’t this what people in the world are like? [All teachings] that can be applied are all called the Middle Way, whether they are Great or Small Vehicle Dharma. The Great and Small Vehicles exist to suit different capabilities. When the teachings accord with each person’s capabilities, they can be influenced by the Dharam. This is all part of the Middle Way.
“All the various teachings follow the Middle Way.” Any teaching we can earnestly put to use [follows] the Middle Way. We [need not] say, “My understanding is still very shallow. I need to research more and study to obtain a very high degree.” There are many things beyond our imagination. If we are agreeable with others and [can match] their capabilities, then even if we have not studied much, [we can say], “This is what I heard. This is what Master said I remember her words. Come, I will tell you what she said.” Even if the listener is a teacher or professor, they may say, “That is so moving! Granny, where did you hear this?” “Oh my! This is just what I have heard!” “Who told you this?” This is how we can draw people in. Regardless of the source, even if [what we say] is very simple, we are applying the teaching. So, it says all [teachings] follow the Middle Way. All teachings belong to the Middle Way. So, they are “all extremely subtle.”
“Extremely subtle” describes the most subtle and wondrous teachings. The Buddha’s profound, subtle and wondrous Dharma is truly “supremely profound, subtle and wondrous Dharma.” When it comes to the Buddha’s teachings, there is no other teaching that is more supreme or more profound. These are extremely subtle and wondrous teachings “[they] have no appearance.” None of the true [principles] can be compared to [tangible] things. The true teachings we are learning are not the things we see with our eyes, the things we hear with our ears or the things we smell with our noses. The true [principles of] the Buddha-Dharma are extremely subtle and intricate.
These “principles have no appearance” and cannot be expressed through appearance. “All true principles are wondrous existence in true emptiness.” All true principles ultimately lead back to “wondrous existence in true emptiness.” When we break them down, [we find that] there is ultimately nothing there. “Space” is very important for people. This space that we have here can accommodate [all of us]. With such a huge space, we can all sit around and listen like this. In this space, the gaps follow a certain order. All true principles ultimately return to wondrous existence in true emptiness. This is the Dharma. If we can comprehend the Dharam, we can apply it in our daily living.
So, when it comes to plants and trees, plants and trees also need their own space. “This land is not suitable for this plant. There is no use trying to grow this plant here. This plant will grow very well on that soil. Moreover, [the harvest] it produces will be of the highest quality”. As for plants [which grow in] the earth, plants need the right soil and air in order for them to properly grow. So, this world is very subtle and wondrous. Some plants grow well in some soils, yet not in others. Some plants simply will not grow well in certain types of soils. [The soil and plants] must suit each other. By the same principle, a very tall tree can grow from a [tiny] pile of earth. This tree was planted with just a bit of soil. This tree [here] is called a black pine. This pine tree normally grows so big that it provides shade from the sun. If it were left in the ground to grow naturally, then it could freely extend its roots and grow quite large on its own. However, by limiting it to this environment, it has only grown to this [size]. Several years ago, it was like this, and looking at it now, it is still the same.
So, this is how [the conditions of] space and time have affected this plant. It will always be like this. This is as big as it will ever get, for there is nowhere for [its roots] to extend. [Through this tree bears] the same name [as a very large on], [because] it grows in a different environment, the space it is growing in limits its [size]. This is the worldly principle all things follow, even things like plants and trees. If we pick a plant to smell it, if we really try to smell it, we will find it has its own scent. There is a piece of dried wood in front of me, decorated with several leaves. If I were to pick it up and smell it, I would find that it also has a scent. If we are mindful and earnestly smell them, then we will know, “Oh! So this is what these things smell like!” They also have their functions. They have been placed on this table. “What are these for? Nothing! They are just for decoration”. As a decoration, they improve the atmosphere. By adding this piece of wood, it creates a certain atmosphere. This is a special atmosphere, an air [of dignity].
Everything in the world has its own atmosphere, its own scent or odor. So, from everything I have told you to this point, if you can understand what comes next, you will understand [the coming passages] even more clearly. Especially, those about how the nose root can detect the fragrance of the Dharma.
The previous sutra passage talked about “the scents of plants, trees and forests. When it comes to all scents near and far, they will be able to smell them all and discern them without error”.
This is from the previous sutra passage. Whether these plants, trees and forests are nearby or far away, if we go into a forest where there are trees everywhere, when we enter a forest like this, it [has] a different atmosphere altogether. With so many trees together, there is a certain tranquil grandeur, such that, when we enter this kind of forest, it gives us an entirely different feeling. If we were to plant this same tree outside by itself in a corner, will it be in a corner with many people, or will be in a corner with very few people? If this tree is [planted] all by itself, the atmosphere it creates will be different. Similarly, if we go into a forest and approach this same kind of tree with many other trees just like it nearby, if we were to lean on that tree, we would get a different feeling from it. If we dug up that tree and brought it back, and we planted it in a corner, in a place very close to us, then when we wanted to be near that tree, we would not have to go that far. We would not need to go into the forest to see it. We would be able to see it here. However, the feeling we would get from that same tree placed here would be different. The grandeur of that tree beings here is completely different from its grandeur being in the forest. If we plant a tree all alone someplace, whether in a neglected place, a complicated place or a wide-open place, where the tree stands all by itself, even if we get very close to the tree, it simply will not have the same grandeur. It is the same idea.
So, “When it comes to all scents near and far, they will be able to smell them all”. The same tree, when planted somewhere else, can have a different smell. The idea is the same; the way we know it here and the way we know it there are different, and we can discern this difference. The tree planted here will not have the same vitality. It flourishes more vibrantly in the forest. If we smell it, we can tell the difference. So, “They will be able to smell them all and discern them without error”. Even if the tree is far away, we can still smell. This is really fantastic!
Continuing on, [the sutra passage mentions] “near and far”. In terms of meaning, this lifetime is referred to as “near”. What is close to us is this lifetime, something even closer is today and something even closer is the present moment. These are all called “near”; this is describing time. Time can be near or far from the present. A time that is near can be as near as the present moment. A time that is far away can be as far as distant lifetimes in the past. That is what far [means].
In the past, I repeatedly told everyone about “fragmentary samsara”. From our previous lifetimes, we brought along the karma that we created into this [present] lifetime. In this lifetime, out of confusion, we will bring [more karma] into our next lifetime. So, in this samsara that is [both] near and far, we bring along [our karma] from one fragment to the next. This is fragmentary samsara, which ordinary beings [experience]. If we wish to escape our [fragmented rebirth] in this world, then we must accept the Buddha-Dharma so that in our next [lifetime], we will be able to “transform [our] consciousness into wisdom”. In this lifetime, we must earnestly engage in spiritual practice. We should willingly accept our past [bad] karma so we can eliminate karma as conditions arise. If we can end [the past affinities which] lead to our cyclic existence and have not formed any new ones, then step by step, as we let them pass, our path will widen and become easier to traverse.
Likewise, when it comes to our future lifetimes, we will not be dragged there by karmic forces but by the power of our vows, our vow to return to this world. So, we must constantly make this vow; we continuously make the same vow, the true vow to willingly [return to the world]. So, knowledge [can cause us] to take issue with others. But if we transform it into wisdom, then we will have nothing to complain about. We must make vows to repay what we owe, and we must try our best to do what we can so that in our future lifetimes we can transcend fragmentary samsara.
So, we must be very clear and be able to understand that, in our lives, we must seize [the time that we have]. So, having come to world for our present lifetime, in every moment, every second, we must make good use of this lifetime. In our future lifetimes, what do we want to choose, and what is the power of our vows? When will our fragmentary samsara come to an end? None of us knows this However, after each lifetime, how do we [proceed]? Are we dragged along by karmic forces? Or will we [journey upon] our vows to return to this world once more? This is very important. I ask us all to mindfully seek to understand this.
Whether we see with our eyes, hear with our ears or even smell [with our noses], we must be able to [realize] that our mindset in this moment of our present lifetime will affect our future lifetimes. Even through smell, we must detect this scent and perceive it. So, we must all be mindful.
In the follow section, it says, “Those who uphold this sutra, despite dwelling here, will also smell all the celestial fragrances from the heavens above, such as the fragrances of the parijataka and kovidara trees…”
When it comes to those fragrances, [practitioners] can smell those scents from where they are presently located; they can smell those celestial fragrances. Though they are clearly in the human realm, they can smell these celestial fragrances. So, “Although those who uphold this sutra dwell in this world, they will enjoy these fragrances as if they were in the realm of heavenly beings”.
Those who uphold this sutra, despite dwelling here, will also smell all the celestial fragrances from the heavens above: Although those who uphold this sutra dwell in this world, they will enjoy these fragrances as if they were in the realm of heavenly beings.
Although they may dwell here, they can still experience those fragrances and [experience] them as if they were in the realm of heavenly beings. This is like us human beings; if we are content, then even if we dwell outside on the ground, even if we do not have beds to sleep in, as long as our hearts are content, we will feel as if we were in heaven.
The parijataka: This is the tree that grows in front of the garden of Sovereign Sakra’s palace. The fragrance of its roots, trunk, branches and leaves reaches 50 yojanas upwind and 100 yojanas downwind.
“The parijataka” is a tree that grows in the Sovereign Sakra’s palace. The Sovereign Sakra is Indra. Indra enjoys many [pleasures]. His “wondrous Dharma hall” is truly magnificent. The text now explains his “wondrous Dharma hall and what is in his garden”. In that garden, the courtyard of that Dharma-hall, a tree was planted. The trunk, branches and leaves of that tree are all very fragrant. When the wind blows, its fragrance can be spread for 50 yojanas. One yojana is 40 li, as explained in the Earth Treasury Sutra. So, we can see how far 50 yojanas are! The fragrance travels far, even against the wind [For those] downwind, it travels even further. Against the wind, it travels 50 yojanas, while downwind, [it can reach] 100 yojanas. When the wind blows, this is how far the fragrance can travel. A long time ago, many betel palms grew all around the Jing Si Abode. When the betel palms flowered, we could smell their fragrance early in the morning. When those trees were in bloom, we could smell their sweet fragrance early in the morning. When the tangerine and pomelo trees blossomed, even if the air was still, we could also smell their fragrant flowers. They were very close, so we could smell them all. In this world, all around our houses, when these trees are planted, we can sometimes detect strong fragrances.
Or, if we are in the fields weeding. Or, if we are in the fields weeding, we can also smell the scent of the weeds. It is the same principle. When it comes to all the plants in our world, or all the trees, [we can smell] their fragrances when they are shaken, blown or stirred up by people. Then, when the scent is released, we can smell it if it was close by.
For spiritual practitioners [whose] nose-root is very sensitive, they are able to distinguish scents from as far away as heaven. Outside, [in] Sovereign Sakra’s garden, the trees planted there are so fragrant that they can travel very far away. This is what we must seek to clearly understand. “Oh! So this is what it was describing!”
The fragrance of… the kovidara tree: This is the tree in the recreation grounds of the Heaven of Sovereign. Sakra; it is also known as the fragrant tree. This is the garden of delight where all the heavenly ladies and Sovereign Sakra play together.
In this life, we must learn how to live good lives by purifying our minds. As we just mentioned, those who are content can sleep on the ground as if they were in heaven. “Oh! I can rest! This is wonderful!” They are already very content. It is the same principle.
When spiritual practitioners see something, we must truly be able to analyze what it is through a very rapid analysis. This depends on people’s capabilities, how they adapt to the environment and how they seek to comprehend things.
Continuing on, it mentions “the fragrance of the Mandarava flower, the fragrance of the Mahamandarava flower, the fragrance of the Manjusaka flower, the fragrance of the Mahamanjusaka flower, sandalwood, agarwood, all kinds of scented powders and various floral fragrances…”.
This [passage] is very simple. We have discussed all of this before. These items that we often see in the sutras are all describing that environment. There is “the fragrance of the Mandarava flower, the fragrance of the Mahamandarava flower, the fragrance of the Manjusaka flower,” and “the fragrance of the Mahamanjusaka flower”. “This is the small white flower” and “the big white flower”. They all have their fragrances. There is “the fragrance of the small red flower and the big red flower”. These flowers have different colors and sizes.
… and the fragrance of the Mandarava flower, the fragrance of the Mahamandarava flower, the fragrance of the Manjusaka flower, the fragrance of the Mahamanjusaka flower…: This is the fragrance of the small white flower, the fragrance of the big white flower, the fragrance of the small red flower and the fragrance of the big red flower.
The names of these trees are “sandalwood and agarwood trees”. There are “all kinds of scented powders and various floral fragrances”. “The practices that heavenly beings engage in are not all of the same kind. This is the meaning behind the ‘various floral fragrances”’. This is because their spiritual practices there “are not all of the same kind”. They have a variety of names. There are so many different floral fragrances there in that place that it is impossible to know for sure how many of them there really are.
… sandalwood, agarwood, all kinds of scented powders and various floral fragrances: The practices that heavenly beings engage in are not all of the same kind. This is the meaning behind the “various floral fragrances”.
In our world, there are all kinds of fragrances. Each kind of thing has its own fragrance. This talks about heaven, the various things there, how they “are not all of the same kind”. Each different kind of tree has its own leaves, branches, roots and bark; there are many! We can tell them apart by the shape of their roots, stems, branches and leaves, for each type of tree is different. Truly, this is quite complicated. However, as spiritual practitioners, we should be able to understand such things, as long as we can experience them for ourselves. If we are standing on a piece of land and there are trees, flowers and grass there, as we stand there, [we may say], “Oh! This tree’s fruit is so fragrant!” We can tell what fruit it is by its smell. “Oh! That fragrance is from the betel nut tree!” We can tell it is a betel [palm] by its fragrance. Or it may be an osmanthus tree. “Oh! That is the fragrance of the osmanthus!” We do not even need to see it; we know once we smell its fragrance a while. “That is the fragrance of the osmanthus flower. That is the fragrance of orange jasmine. That is the fragrance of the betel palm”. Once we have been around for a while, we are able to discern things like this. In a tiny environment like we have here, even we ordinary people can train ourselves to recognize fragrances, let along those who are trained professionally to detect these various fragrances and know how to use these fragrances. Their ability is even more profound. This is not to mention spiritual practitioners. The awareness of spiritual practitioners is even more open and expansive. True spiritual practitioners can “transform consciousness into wisdom”. It is not all that different for them to be able to smell all of those various fragrances. Wherever they are, they can smell so many fragrances, and they know the deeper principles of the ways in which they function, as well.
Dear Bodhisattvas, make the best use of your time. We must earnestly use the time we have to learn all the Dharma we should learn. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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