Explanations by Master Cheng-Yan
Subject: Smelling Various Fragrances with a Pure Nose-Root (清淨鼻根 聞種種香)
Date: August.15.2019
“Our nose can smell and carry our breath as we inhale and exhale. When we exhale, it can reach for the fragrance. When we inhale, it can take in the fragrance. But between exhalation and inhalation, it cannot do anything. Thus, between [breaths], it lacks any [function]. So, among its three portions of merits, it lacks one portion between breaths. Thus, we should understand why the nose-root has only 800 merits.”
Let us read this mindfully. The previous [passage] about the ear-root has concluded. How do our ears listen to the Dharma? Whether we hear good or bad sounds, whether their content makes us angry or happy, we must be able to be understanding. [As we discussed], the ear has 1200 merits.
Next, [we will talk about] the nose. “Our nose can smell and carry our breath as we inhale and exhale.” [Our nose] can smell, for this is [one of] its functions. It can smell fragrances and odors, so with this kind of ability, it can distinguish fragrances and odors. Another function of our nose is to carry our breath as we inhale and exhale. There is a saying, “All we fight for is a single breath.” If we let out one breath but do not draw in another, our life will end. What else is worth fighting for? Carrying each breath in and out is one way that our nose functions in our lives. “When we exhale, it can reach for the fragrance. When we inhale, it can take in the fragrance.” When inhaling and exhaling with our nose, we can take in and smell fragrance mindfully. Thus, we can [distinguish] whether it is a fragrance or odor, pleasant or unpleasant; [we can recognize] many distinct smells. [Sometimes], a smell may be a mix of fragrances.
“This is not the scent of just one flower. It must be wafting in from among the trees. This scent [smells like] tree roots” and so on. A single plant can have several [fragrances]. There is the fragrance of its leaves, the fragrance of its flowers, the fragrance of its [trunk], the fragrance of its branches and the fragrance of its roots; each has its own [fragrance]. Some people can smell and, without seeing, know which type of tree this fragrance comes from, and if it comes from its branches, trunk or roots. Some people can [distinguish this] by smell. Thus, aside from the function of inhaling and exhaling our breath, it can also [detect] fragrances and odors. These are the functions of our nose. However, “Between exhalation and inhalation, it cannot do anything. Thus, between [breaths], it lacks any [function].” It is [limited] to these two functions. This word, “lacking,” [means that], due to the structure of our nose, the space between [our nostrils] is empty. They are like [a set of] two gateways, with only empty space [behind] them. Thus, [air] can pass [freely] through that opening. If we touch our noses, we can see that our nose has two openings, through which it takes in fragrance and distinguishes it as it passes through.
When we breathe, it is the same. So, our noses have these openings, with empty space [behind] them. “But between exhalation and inhalation, it cannot do anything.” This opening has no function; it is just empty. If it becomes blocked, then something is in there, and then it cannot function. So, this space is empty and does not contain anything.
So, “Between [breaths], it lacks any [function].” Through our two nostrils, we exhale and inhale. Even if one side is blocked, there is still an opening on the other side. Thus, really, the nose’s function is to smell the things in our external environment.
So, “Among its three portions of merits, it lacks one portion between breaths.” The nose has two openings, which are separated down the middle. It is not a [single nostril]; it is [separated] into two nostrils. So, “It lacks one portion between breaths.”
Originally, we should [be able to] divide the nose’s functions into three parts, [which would be] inhalation, exhalation and [that which happens] between them. As we exhale, we reach for the fragrance, like reaching out our hand toward something. Reaching out our hand, we can pick something up. So, when we talk about “exhaling and inhaling,” it is the same meaning. To smell fragrance, we must first exhale in order to then breathe in the scent. So, we inhale and exhale to breathe and take in fragrances; this is what it means. [The nose’s] function is to exhale and inhale and to take fragrance and distinguish smells. This is why we say that between [the breaths], [the nose] lacks any function.
So, it lacks one portion [of merits] between breaths. Between breaths, it does not have any function. So, [the sutra] says that “it lacks one portion between breaths.” It lacks one portion of merits between breaths, meaning there is nothing between, so it is lacking. This is why [the sutra text] says, “Thus, we should understand why the nose-root has only 800 merits;” the nose-root has only 800 merits. The ear-root has 1200 merits, so why does the nose-root have only 800 merits? Because the ear-root functions through both ears, if we cover one ear, [we can still hear] with the other. Or, if we can no longer hear from one ear, we can still distinguish sound with the other. In particular, with eth sounds we hear, we can understand them [in terms of] the Dharma and take them to heart to guide us toward entering the path. This is why the era-root has greater merits, for it can help us [grow] our wisdom-life. And what about the nose? Its functions are to smell fragrances and odors and carry our breath as we inhale and exhale. It does not do anything else. It lacks [other functions], so it has only 800 merits. If we can understand this [principle] in detail, then we can clearly [comprehend] it. When it comes to the functions [of our senses] as [described] in the Dharam, every word is very precise. It [explains] what is lacking by analyzing the functions that [our senses] lack. As for the functions they do have, [it explains] these additional functions and what [the nature] of these functions is. [It explains] how many functions there are and how many functions are lacking. [This information] is necessary and essential, so we must take note and earnestly put it to use. When it comes to the functions that are lacking, there is no need to contrive them. We should not try to cover our two ears and listen with our nose; this is obviously impossible. Among the four types of merits, [the nose] lacks one. It can only exhale, inhale and smell fragrances and odors; [it can do] these three things, [but] it lacks any function between [breaths]. This is what it is lacking. We must grasp this.
Thus, the previous sutra passage says, “Though those who uphold the Lotus Sutra have yet to attain the heavenly ear, just by using their ears they received at birth, their merits and virtues will already be as such.”
So, this previous sutra passage is discussing those who uphold the Lotus Sutra. This refers to us, the Buddha’s disciples, who uphold the Lotus Sutra. However, we have yet to attain the heavenly ear, for we are all still ordinary being. How can we keep our minds completely pure and undefiled? We still need some time [to get there]. As ordinary beings [with] dull capabilities, our habitual tendencies [are such that] it is not easy to eliminate them. We do not hear the teachings clearly and find it hard to eliminate our habitual tendencies, so we have many afflictions. In our interpersonal relationships, we cannot straighten things out or distinguish them clearly. Oftentimes, when it comes to [some small] matter, we do not think about the good, and instead, we hold onto the bad. This is what we ordinary people do. No matter how well cultivated we are, we still have to [contend with] the afflictions of ordinary beings. Because we cannot completely purity [ourselves], we are unable to attain the heavenly ear. We are not fully [capable of] upholding goodness, nor are our minds very clear, so we are [still] ordinary beings. We are neither replete [in goodness] nor purified [of our afflictions], so we cannot yet attain the heavenly ear.
So, we “use our ears we received at birth.” We simply use [the sense organs] that our parents gave us at birth. We have the Six Sense Organs, and when these Six Sense Organs to connect with the Six Sense Objects, this is simply how we make distinctions. The “ears we received at birth” refers to our ordinary sense organs. [They can attain] “merits and virtues,” but only with great spiritual cultivation. The essence of spiritual cultivation is found in the Lotus Sutra, in [its] teaching of the Bodhisattva Way. The Bodhisattva Way [requires us] to put [the Dharma] into practice, which is how we attain merits and virtues. By holding the spirit of the sutra in accordance with the Buddha’s teachings, we obtain merits and virtues. So, “Our merits and virtues will already be as such.” [When] we can fully understand the Lotus Sutra’s principles, we will understand the Buddha’s intent and our goal in facing [people and matters] in the world. Though we have yet to [understand the principles] in such detail, we have [found] our direction. Thus, [we will attain] merits and virtues.
The next sutra passage says, “Furthermore, Constant Diligence, if good men and good women accept and uphold this sutra, if they read, recite, explain and transcribe it, they will attain 800 of the noses.”
This next passage will continue talking about something I mentioned briefly to everyone earlier about the nose-root. “Furthermore” means that we are continuing on. Constant Diligence is the name of the Bodhisattva. The previous sutra passage also mentioned this [Bodhisattva], Constant Diligence. So, “Furthermore, Constant Diligence” is [addressing] Constant Diligence Bodhisattva. “If good men and good women accept and uphold this sutra, if they read, recite explain and transcribe it, they will attain 800 merits of the nose.”
Indeed! [Although] we read and uphold the sutra, when reading, reciting, explaining or transcribing [the sutra], the nose-root does not exercise its function. We do not read the sutra with our nose, nor do we teach it with our nose. So, whether we read, recite or transcribe it, [we do not use our noses]. [The reason] it has 800 merits is [because] it sustains our life. Its function is limited [to sustaining our] life, so its merits are thus [also limited]. So, “as we explained earlier”, these sutra passages are simple and help us clearly understand how things are. The previous sutra passages discussed these roots and their functions. Now, the current sutra passage is about what we can add to them using our minds. The function of our nose has its limits, [meaning] it only functions to do [these things]. When reading the sutra, if we tried to recognize the words by smell, we would fail. A blind person can still recognize words by [reading braille] with their hands.
However, there is no way that our nose can recognize braille through smell. So, [in reading] the sutra passages, the nose has no function. Its functions are [limited] in this way. This is what [the world] “lacking’ refers to as we discussed earlier. [The nose] has the function of breathing and the function of smelling fragrances and odors, [but] it lacks any other [function]. It lacks the function of distinguishing words and the function of understanding words. Thus, lacking any [function] between [breaths], it therefore has only 800 merits.
The next sutra passage says, “With this pure nose-root, they will smell all the various fragrances above and below, within and beyond the great trichiliocosm, such as the fragrance of the suman flower, the fragrance of the jatika flower, the fragrance of the mallika flower, the fragrance of the champaka flower, the fragrance of the patala flower…”
This is also [describing things we can smell]. What we are beginning to read now is the long-form prose[section].
This long-form prose [explains] the union between the nose-root, sense objects and consciousness. In this land, the word “smell” in “smelly” is used for both fragrant and foul smells. In the Buddhist classics, the word “fragrance” is used for both fragrant and foul smells. By using their noses, dogs can detect a trace of someone’s [scent].
Our nose-root is able to unite sense objects with our consciousness. The function of the nose is to take in fragrances and odors and distinguish between them. By using their noses, “[dogs] can detect a trace of someone’s [scent]”. Where is this fragrance or odor [coming] from? [They] can tell that, “This thing is fragrant”. If we take the leaves from a tree and extract the essential oils, by smelling it, [dogs] can recognize that it comes from a leaf; it is the fragrance of the leaf of a certain plant. If they smell another essential oil, they [can tell]. “This is the same plant’s branch or the entire plant. This fragrance is not the fragrance of the leaf. It is from the plant’s stem”. Or, “This is the fragrance from the root underground”. In a single plant, its different parts emit different fragrances. Whether it is the fragrance from the leaves, branches, stem or roots, they can distinguish the fragrance. We may not sense anything when we smell it, but regarding the same fragrance, they are ab le to distinguish which part [of the plant] it came from; they are able to recognize it. So, “With this pure nose-root, they will smell all the various fragrances above and below, within and beyond the great trichiliocosm”.
With this pure nose-root, they will smell all the various fragrances above and below, within and beyond, the great trichiliocosm: This is the transcendent sense organ that [smells all fragrances] in the great chiliocosm, from the Peak Heaven above and to the Avici Hell below. “All the various fragrances” represent internal and external retributions: The internal refers to the smell of male and female bodies. The external refers to the smell of plants, trees and so on.
The nose smells a wide range [of things]; its function is to smell [all fragrances]. It smells everything above and below and can clearly distinguish them. [Thus], it is a “transcendent sense organ”. With this ability, it can smell both what is above and below, nothing, “This odor seems to be coming from above. This odor seems to be on the left, on the right”. It is capable of this, too. Since [the nose] has such a function, it has merits. It can [smell all fragrances] in the great chiliocosm, from the Peak Heaven above and to the Avici Hell below”. [It can smell] what is above and below; what is at the very top and the very bottom, it can smell [all fragrances]. This is [the nose] of a spiritual practitioner. Their nose-root alone can be cultivated so that it is able to [smell] the world’s fragrances. What do “all the various fragrances” represent? They are “internal and external retributions”. The internal refers to [the smell of] male and female bodies, the internal bodily functions which clearly distinguish men from women. When a man approaches, without looking, [spiritual practitioners] can use their noses to tell if a smell belongs to a man or a woman. The Buddha says to “contemplate the body as impure” because the human body is unclean. Even when the human body is decaying, they can still smell and discern men from women.
This is because of the [distinct] fragrances and odors. So long as there are fragrances and odors, we can smell it when something is in good shape. [Even] when something smells putrid and rotten, we can still distinguish these differing smells. There are “internal and external retributions”. The internal refers to the smell of male and female bodies”. All the smells come together, both fragrances and odors. “The external refers to the smell of plants, trees and so on”. The external [world] includes plants, trees and everything. In the place we are presently in, [there are many things that] are made of wood. “What kind of wood is this? How many types of wood can we find around us?” people can distinguish this through smell.
So, of all things in the world, plants have a great variety [of species] and the most carried types of fragrances. When we [go] outside, we can clearly [smell] the fragrances of [many] plants. [Thus, we can distinguish] the smells of people, the smells of plants and the smells of decaying things by differentiating them all with our nose-root.
…such as the fragrance of the sumana flower, the fragrance of the jatika flower…: “Sumana” translates to “pleasing flower”. It is an herb, yellow and and white in color, which is very fragrant and extremely beautiful. The jatika flower translates to “golden coin flower”.
“…such as the fragrance of the sumana flower, the fragrance of the jatika flower…”. “Sumana” translates to “pleasing flower”. In the sutras, these names that are listed are [transliterations]. Using these transliterated names, we can [match them] to the [common names] of these flowers and plants. These are the names of [many] of the world’s flowers and plants.
They are “very fragrant and extremely beautiful”. These flowers and plants are very beautiful and very fragrant. The “jatika” flower translates to “golden coin flower”. We are probably more familiar with this [name]. As for “the fragrance of the mallika flower, the fragrance of the champaka flower, the fragrance of the patala flower, when translated, these are the [names of common] fragrant plants.
…the fragrance of the mallika flower, the fragrance of the champaka flower, the fragrance of the patala flower…: “Mallika” translates to “garland flower” because its flowers can be made into garlands. Thus, its name is derived from how it is made into garlands. “Champaka” translates to “yellow flower,” for it is said to be golden in color. “Patala” translates to “fragrant flower,” or “flower of rebirth”.
“Mallika” translates to “garland flower”. We all know these “mallika” flowers as jasmine. Jasmine flowers are fragrant and have [many] uses. In Thailand and India, for instance, people string these flowers together, one by one, to make entire garlands for offerings, [which they] place over people’s necks. As a sign of reverence and respect. When an honored guest arrives, they show respect to them by presenting them with flowers like this, [giving them] a whole garland of jasmine flowers.
In the past, when [Tzu Chi volunteers] returned from Thailand, they would bring back several of these garlands as offerings. These very fragrant garlands were made of jasmone flowers. In Thailand and India, the flowers they use as offerings of reverence are jasmine flowers. They “can be made into garlands. These flowers can be strung together into whole garlands. “Thus, its name [garland flower] is derived from how it is made into garlands.” Jasmine flowers can also be called “garland flowers”. “Champaka” translates to “yellow flower”. These yellow flowers are also called golden flowers; both names are used. An apothecary knows what flowers these are, for they can be used in medicine. Patala flowers can be used for fragrance. There are many such flowers, like lavender, whose fragrance [lingers] on things when [we] draw near to them. There are also essential oils that allow us to apply fragrance to our bodies. When we [touch] these flowers to our clothing, they are permeated with fragrance. Their fragrance can spread to other things, which will then smell like this type of flower. These are the plant fragrance we discussed before.
Next, [it lists] more plant fragrances. “The fragrance of the red lotus flower, the fragrance of the green lotus flower, the fragrance of the white lotus flower, the fragrance of flowering trees, the fragrance of fruit trees, the fragrance of sandalwood, the fragrance of agarwood, the fragrance of Tamalapatra, the fragrance of tagara…”.
There are so many types of fragrances. As for “green lotus flowers,” we have seen green lotus flowers before, too. We might have only seen it and not smelled it, but this flower also has a fragrance. Whether it is a red or green lotus flower they all have their own smell. They have different colors and fragrances. This is how flowers are. Spiritual practitioners can distinguish them. The white lotus flower also has a fragrance, just as flowering trees do.
In the past, we had southern magnolia trees, and its flowers were like those of the lotus. There are also fruit trees. Many fruit trees are very fragrant. Before, when we walked under the betel nut trees as they were flowering, [we said], “Wow, they are so fragrant!” The entire path was fragrant. It is a tree, but its flowers are very fragrant. [In] orange groves or tangerine groves, all of the trees’ blossoms are very fragrant, too. So, this is “fragrance of flowering trees”. When the flowers of the fruit trees are in bloom, they are very fragrant. When these fruits are ripe and harvested, compared to the fragrance of its flowering stage, this fragrance is very different. [Spiritual practitioners] can distinguish this. When it comes to the very same fruit tree, when its flowers bloom, the fragrance is different from the fragrance of its ripe fruit.
…the fragrance of the red lotus flower, the fragrance of the green lotus flower, the fragrance of white lotus flower, the fragrance of flowering trees, the fragrance of fruit trees…: This refers to the fragrance when flowers bloom and the fragrance when fruit ripen. … the fragrance of sandalwood, the fragrance of agarwood…: Sandalwood comes from the bay of Ox Mountain across the sea. Because of the weight of agarwood, it sinks in water.
There is also “the fragrance of sandalwood” and “the fragrance of agarwood”. Sandalwood and agarwood are fragrances that we often [offer] before the Buddha, as they have been milled into incense powder; once lit, the incense carries their fragrance. So, sandalwood and agarwood are both types of wood. These types of wood are very fragrant. “Sandalwood comes from the bay of Ox Mountain across the sea”. In India, there is a sandalwood grove, which we discussed before. Across the sea there is a place that is filled with the fragrance of sandalwood. The scent of the trees there is very fragrant, but we must cross the sea to get there and [experience] that sandalwood fragrance. “The fragrance of agarwood” is different. [It got its name] “because of the weight of agarwood”. Its fragrance is very calming. [This fragrance] does not make us restless; it makes us very tranquil. This is “the fragrance of agarwood”. If placed in water, [agarwood] sinks. Other types of wooden material, when small pieces are placed in water, will float up [to the surface], [however], agarwood will sink to the bottom. [There is also] “the fragrance of Tamalapatra, the fragrance of tagara”.
… the fragrance of Tamalapatra, the fragrance of tagara…: The fragrance of Tamalapatra refers to a fragrant plant. This fragrance permeates clothes and book satchels. The fragrance of tagara refers to the fragrance of the root, or the sweet-smelling tree.
“The fragrance of Tamalapatra refers to a fragrant plant”. This [plant] is commonly used; it is used in medicine, and it can permeate clothing; it is a fragrant plant that has [many] uses. “The fragrance of tagara” refers to [the fragrance of] the plant’s root. Of the entire plant, only the root has fragrance. This is referred to as “fragrance of the root” or “the sweet-smelling tree”. Only the root of this tree has fragrance. This is the usual explanation. There are various scents, both fragrant and smelly. Trees and grass have scents, too. These scented plants have their own uses. Trees serve the functions of a tree and can function as medicine when used properly. Every plant has its purpose. When [spiritual practitioners] smell [a plant], they can tell [what it is and know] its purpose. When they smell medicine, they also know, “This is better quality. These are leaves, and these are branches. We need the root [to make] this medicine. We need to use this [plant as] medicine, but we need the root”. If [the plant] is ground into powder or distilled into essential oils, [spiritual practitioners] can smell them and know, “Oh, this is not from the root. It is not from the root; it is from the leaves”. So, when using leaves and roots as medicine, though they may come from the same plant, they have different medicine functions. [Spiritual practitioners] can distinguish the two. “They can both be effective, but when using leaves, more are needed. Different amounts are needed. The leaves have a lower [concentration]. The roots have a higher [concentration], so less is needed”. Their noses are capable of [discerning] this. So, when it comes to plants, the nose is very useful. The nose is useful for many things, but not for [reading] the sutra. If we were to try to distinguish these words through smell, we could not do it. Can we [understand] great principles in this passage through smell? We cannot. In summary, [our nose] cannot smell the principles of the Dharma; but as for the tangible plants in the world, it is very useful.
So, when we say it lacks one part, this is what it is lacking. It cannot distinguish the true principles that this sutra passes down to us. It cannot read, recite or transcribe the sutra. The nose cannot do any of this. So, it is lacking. Because of this, it [only] has 800 merits. In summary, everyone must be mindful.
As we listen to the sutra, the sutra passages can be profound or simple. There are profound principles, and [each] word contains deep meaning. There are also simple [principles] that our eyes can see. When the sutra says that [our nose] can only distinguish fragrances and odors, then we know that it can only distinguish what has fragrance and odor. Of course, there are many kinds of smells. There are also meanings aside from fragrances and odors. [It is just that] we cannot [understand] true principles just by smelling with our nose. In summary, the many functions of our organs all come from our Six Roots. So, as we listen [to the sutra], we must always be mindful.
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