Explanations by Master Cheng-Yan
Subject: All Natures Are Nourished One as (性分大小 所潤是一)
Date: August.31. 2016
“The Five Vehicles differ in essence, appearance, capabilities and natures, yet the Tathagata’s Dharma-rain nourishes all as one. The kinds of things growing on the earth are infinite in number, yet clouds and rain can nourish all equally. Each flourish without being aware of it.”
The Buddha, in teaching society’s sentient beings, taught through the means of the Five Vehicles. For lay practitioners, He taught the practice of the Ten Good Deeds and the upholding of the Five Precepts. He taught them the Dharma too.
Those who could understand, once they heard it, even though they were lay practitioners, could form aspirations and make great vows so they too could walk the Bodhisattva-path. These were people with great capacities. When it comes to the amount of rain they accept, great capacities can hold great amounts of rain. It is not only the people in society whose capacities for accepting the Dharma range from great to small. It was so even for those at the Buddha’s side, the practitioners of the Three Vehicles, the Hearers, Solitary Realizers and Bodhisattvas.
All He taught was the One Vehicle Dharma, but with three different kinds of capacities, the amount they could accept was different. So, “The Five Vehicles differ in essence, appearance, capabilities and natures.”
The Dharma is the same; “The Tathagata’s Dharma-rain nourishes all as one.” But people accept it differently depending on their capacity. So, “The kinds of things growing on the earth are infinite in number.”
On the earth, the land is “that which gives birth” and all things are “that which is born.” If we think about all the things our eyes see every day, is any of them not born of the earth? So, the earth can give birth to all things. All things are born from the earth. This principle is very simple; all of us can understand it. “Yet clouds and rain can nourish all equally.” Everything, regardless of its shape or appearance, is universally nourished by the rain. So, “Each can flourish without being aware of it.”
All of us are like this. As we live our daily lives, we are never even aware of how important water is to us. Who could live without water in their daily life? We sentient beings are like this; born to this world, we must live according to rules and principles. The ground of our minds, our intrinsic Buddha-nature, needs Dharma-water to moisten it. We need Dharma-water to cleanse our long-accumulated dust and ignorance.
We must use water, that is, the Dharma, to eliminate our ignorance. At the same time, this clean water of the Dharma can nourish our wisdom-life. All this requires causes and conditions.
Sakyamuni Buddha, during His own lifetime, was also subject to causes and conditions from past lifetimes. He had continually come to the world, forming affinities with sentient beings and creating blessings for sentient beings.
When causes and conditions came together and the time was right, He came to this world and manifested the attainment of Buddhahood.
One time, while the Buddha was in Rajagrha, King Suddhodhana of the kingdom of Kapilavastu began missing his son. The king knew that Prince Siddhartha was already enlightened. He had awakened through spiritual practice and accomplished His spiritual aspirations. So, he hurriedly dispatched someone who had been with Prince Siddhartha from an early age and who knew him well, one called Udaya from their royal clan, to request that He return.
Udaya came to the Buddha to pass on King Suddhodhana’s wishes. After the Buddha heard, He felt the causes and conditions had come and that should return home to transform the people of His own country.
When Udaya heard this news, he quickly returned to tell the king. The king was joyful! The entire kingdom celebrated and all the people of the city, including the king, welcome the Buddha into the palace. The Buddha began to teach the Dharma.
However, at that time, the sexes were still strictly segregated. Only men had the standing to draw near to the Buddha. So, the Buddha raised this with the king, “All humans are equal. As we are all human beings, we should not discriminate based on gender. If they must be separated, then they can come on separate days. One day men will come to listen to the Dharma. Then on the next day, a different day, the women can come to listen to the Dharma.”
They began to alternate days like this, and this was how women began to listen to the Dharma. So, this was how the Buddha taught. It is like rain that falls on everyone universally. Each receives nourishment.
So, the previous sutra passage states, “With their roots, stems, branches and leaves, their flowers and fruits radiant and colorful, the one rain reaches them all, such that all are freshly nourished.”
We hope this rain [can] nourish all, all flowers, fruits, roots, stems, branches and leaves. This is an analogy for causes, efforts, good affinities and deeds. In our spiritual practice, we learn how to accept the teachings based on our current spiritual practice. The flowers blossoming now will become fruits in the future.
The next passage again states, “In accord with their essences, appearances and natures, divided into great and small, while that which nourishes is one, each can flourish and thrive. In accord with their essences [and] appearances,” as we should know, “the true substance is the essence. Depending on their substance, things manifest different outward appearances. While the essence is one, the appearances are not. Essence is absolute. Appearance is relative. Essence is unlimited, while appearance is limited. According to a thing’s substance, it will have an appearance.” Therefore it says, “in accord with their essence [and] appearances.”
This means that “The true substance is the essence.” All of us have a body; “Depending on their substance, things manifest different outward appearances.” Each person has an individual name, and each person has an individual appearance, but all of us are said to have the essence of humans. Although the appearances manifested are different, the essence is the same.
“The appearances are not [the same].” Cats, dogs, pigs, oxen and elephants all have different appearances. However, “Essence is absolute.” Their essence is the same, but their appearances are not. Therefore, “Appearance is relative.” You have your appearance and I have mine. You have your name and I have mine. Humans have their appearances, as well as different names. So, “Essence is unlimited, while appearance is limited.”
Essence is unlimited, yet appearances are limited. In one body alone, the number of cells is incalculable the number of cells in incalculable. But appearances are very simple. People have the appearances of people. We can easily describe their appearances, but when it comes to the internal structure of our bodies, just the brain cells alone, not to mention all other good and bad cells, are indeed limitless.
This is the case in a single person, not to mention all the other animals or the many forms of plants or other things. The principles contained within them are truly limitless.
So, whether we speak of unlimited essences or of limited appearances, “According to a thing’s substance, it will have an appearance.” Therefore, it says, “in accord with their essences [and] appearances.” With all the principles of matter, of life and of the mind, all things have their own essence and appearance. This is what is meant by essence and appearance. “In accord with their essences [and] appearances,” just in regards to essence and appearance alone, the principles and substances contained within are very profound indeed.
The Buddha-Dharma adapts to so many capacities, helping everyone realize these principles. This is the wisdom of the Buddha; it is vast and boundless.
“Natures, divided into great and small,” means, “He discerns their natures, whether their capacities are great or limited, and the teachings differ according to the nature.”
He discerns for Himself every kind of different nature. When the rain is to fall, when the Dharma is to be given to people, it must be done according to people’s capacities and their nature. Are they wise or are they foolish?
In the same way, “He discerns their natures.” He looks at each person, at each person’s causes and conditions, “whether their capacities are great or limited, and the teachings differ according to the nature.” He sees what each of us can accept, exactly how big our capacities are and how each of us is different.
Actually, the Dharma is taught equally to all. So, “That which nourishes is one. The flavor of the Dharma does not differ.” The Dharma does not differ, just like rainwater. Thus, “The teachings are one; the Dharma is one.” The Buddha taught the Dharma impartially. Everything He taught was for the purpose of enabling us to realize our intrinsic Buddha-nature and comprehend that all people are equal. This was the goal of everything the Buddha taught.
No matter their essences, appearances and “natures, divided into great and small, while that which nourishes is one, each can flourish and thrive.”
Everyone comes to accept this Dharma. “Sweet rain descends from the heavens, nourishing all the things in the world. What each can take in is different, for each has its own causes and conditions, thus, their capabilities and benefits differ.”
The rain falls on every bit of ground, covering the land and the streams, the rivers and so on. The trees, the plants etc., according to their individual capacities, are each moistened by the falling rain. Thus the amounts that all things can accept are all different. “Each has its own causes and conditions; thus, their capabilities and benefits different.”
Every person’s causes and conditions differ, so we have different capabilities, great or small. Regardless of whether our capabilities are great or small, everyone can receive benefit from the Dharma. Although the small plants can only absorb a little, they still benefit, and like gradual teachings, they slowly grow.
This analogy describes how “The Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ.” In fact, the Buddha-nature is equal in everyone. “According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences. Thus it speaks of essences, appearances and natures, divided into great and small according to their differences, but each can flourish and thrive.”
We all have habitual tendencies. If we have accepted the Buddha-Dharma and in the past we have continually learned and cultivated the Buddha-Dharma and taken the Dharma to heart, what we have accepted is equal. But if our habitual tendencies deviate greatly, if we have not yet eliminated our mundane natures, then we will have relatively more ignorance. The [teachings] go in one ear and out the other, or we only understand a little bit of them, or they completely leak away, like water leaking from a pipe. The water goes in, then leaks away until gone.
So, when it comes to absorbing the Buddha-Dharma, “The Buddha-nature of sentient beings and the Buddha-Dharma they receive do not differ.” The Buddha-Dharma is the same, but it is absorbed “according to each individual’s habitual causes.”
According to the causes that influence us, “the karmic effects arise interdependently.” Karmic effects arising interdependently means when causes and conditions come together, we naturally begin to become aware of the habitual causes from our past. If we understand these, then we must begin to make efforts at once. Though we may have created negative conditions and are suffering painful retributions, by taking the Dharma to heart and earnestly accepting it, we can eliminate our past karmic forces.
By diligently making efforts now to take the Dharma to heart, the Dharma will be become very practical to us. Otherwise, there will be differences. That is because, “According to each individual’s habitual causes, the karmic effects that arise interdependently will have differences.”
“Thus it says, ‘Essences, appearances and natures [are] divided.’” Essences, appearances and natures and divided into great and small. “In accord with their essences, appearances and natures, divided into great and small, means that each is different.”
“Great and small, according to their differences, each can flourish and thrive.” With the size of our capabilities, how much can we actually accept? “Each can flourish and thrive.” Each person benefits from what they cultivate. Regardless of the Dharma we accept, whether our understanding is profound or shallow, each of us takes in what we can; “Each can flourish and thrive.”
“The Buddha-nature of sentient beings is the Dharmakaya of all Buddhas.” The Buddha-nature intrinsic to all sentient beings is the Dharmakaya, which is also True Suchness. “It is also known as self-nature, pure mind.”
“Sentient beings and the Buddha are inherently the same, without any difference.” To attain Buddhahood through spiritual practice, we must return to our original, pure nature. “Sentient beings and the Buddha are inherently the same, without any difference.” Sentient beings and the Buddha are no different. All have the intrinsic Buddha-nature. They do not differ in the least; it is just sentient beings habitual natures that differ.
So, “From this pure mind flows forth the teachings of the Five Vehicles.” “Ultimately, the teachings are no different, for all lead to all-encompassing wisdom.”
If all of us sentient beings have purity of mind, if our minds are as pure as the Buddha’s this Dharma will flow forth from us. Externally, sentient beings’ capabilities differ, so the Buddha taught the Five Vehicles. The teachings of the Five Vehicles are ultimately all the same, they do not differ; they all return to all-encompassing wisdom. All-encompassing wisdom comes from our pure intrinsic nature. Yet, “Sentient beings of the Five Vehicles are unaware that there is no difference.”
Sentient beings of the Five Vehicles are unaware that there is no difference and instead think that each of the Five Vehicles is different, that some lead to the human or heaven realm, some to realizing elimination though the Two Vehicles and some to the accomplishment of the Three Sagely States and the Ten Grounds of the Bodhisattvas. Like the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this.
Everyone has the nature of True Suchness. There is no difference in our intrinsic nature, but we remain unaware of it and believe that the Five Vehicles are different. So, “Some lead to the human or heaven realm, some to realizing elimination though the Two Vehicles.”
By using the teachings of the Five Vehicles, even if it is the Small Vehicle, an ordinary person can accept the Ten Good Deeds and thereby cultivate blessings. When ordinary people accept the Five Precepts, they earnestly uphold them. In short, the Dharma is the same, it is just sentient beings’ capacities that differ. There is also “the accomplishment of the Three Sagely States and Ten Grounds.” The teachings are the same. The Three Sagely States happen during the process of spiritual practice.
There are also the Ten Abiding Conducts, the Ten Practices and the Ten Dedications of Merit. When we practice these, we reach the Three Sagely States.
The Ten Grounds start from one and go to ten. They are called the Ten Noble Stages. So, we must practice according to the teachings. Like the analogy of “the world’s three plants and two trees, each flourishes and thrives in different ways, yet they are unaware of this.”
The Dharma that the Buddha taught is fundamentally impartial and universal.
Each of us accepts it according to our capacities. So, we must keep in mind that the Buddha, our of compassion and wisdom, established the teachings for sentient beings. Yet, our habitual tendencies are still so severe; when will we finally and thoroughly understand? I hope that all of us will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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