Episode 894 – h05-ep0894
>> A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience. To connect with conditions and make determinations is the teaching of wisdom. A deep understanding of the One Vehicle’s true and wondrous Dharma and clear discernment of right and wrong, principles and matters, is called true wisdom.
>> “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> Knowing this, the Buddha, having observed their desires, would protect sentient beings: Protecting them is precisely the Tathagata’s original intent. He let go of what He wanted to follow them. Afraid that they might commit slander, He guided, protected and cherished them.
>> This is why He would not immediately teach them all-encompassing wisdom: Sentient beings’ desires are still causing obstructions. They did not yet understand this, thus the Tathagata did not rush to teach them. So, He protected them by preventing them from committing the transgression of slander.
“A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience.
To connect with conditions and make determinations is the teaching of wisdom.
A deep understanding of the One Vehicle’s true and wondrous Dharma
and clear discernment of right and wrong, principles and matters, is called true wisdom.”
When we engage in spiritual practice, we must be mindful. We put our hearts into it, hoping that we can take the Buddha’s teachings into our hearts and that we can make the Dharma the greatest driving force in our daily living, in our lives. This is wisdom, what we also call our wisdom-life. In our regular daily living, we ordinary people have strayed from the Dharma. We follow the troubles of the world and our mutual entanglements and interactions. So, as Buddhist practitioners we must have “a mind of wisdom [that] peacefully abides in the Dharma.” If we are focused on the Dharma in body and mind, then our external conditions, any time or any space, will not affect our peaceful abiding in the Dharma. We can use the Dharma we peacefully abide in to face all worldly phenomena.
What is this Dharma? The teaching of patience. Living in this world, we must endure with patience. The Saha World is full of suffering. We suffer when conditions we desire manifest; we are unable to control ourselves, so we are led astray by them. This is due to a lack of patience. Being patient with desires means we must control our thoughts of desire and not allow external conditions to pull us away. We must be patient and not be pulled away by them.
This is why, “To connect with conditions and make determinations is the teaching of wisdom.” If we can patiently endure thoughts of greed, of ignorance and of anger, if we can be disciplined against the Three Poisons and guard against them, then we will not be tempted by external conditions. This is what we must continuously cultivate within. By patiently enduring a measure of greed, we eliminate a measure of desirous thoughts. By patiently enduring a measure of ignorance, we eliminate a measure of ignorant thoughts. By patiently enduring a bit of anger, we eliminate a measure of angry thoughts. Greed, anger and ignorance are all afflictions. If we can patiently endure them, they will pass and disappear. Thus, we must peacefully abide in the Dharma so that we can, with patience,
“connect with conditions and make determinations.” If we have patience and first eliminate our greed, anger and ignorance, then naturally our arrogance and doubt will likewise disappear. Then when challenges appear, we can be very clear in determining what is right and not right. If it is the right thing, we must quickly do it. If it is the wrong thing, if it is not right, we must quickly put an end to it. This is how “connecting with conditions and making determinations is the teaching of wisdom.” We say what we do and do what we say. Then we will not be lacking in confidence; we will feel very grounded in going among people and speaking. This is wisdom.
So, we must have “a deep understanding of the One Vehicle’s true and wondrous Dharma.” We must have deep faith and understanding, a deep understanding of the One Vehicle, and enter the true and wondrous Dharma. The Dharma the Buddha taught is like the clouds and rain. These gather in the sky and nourish the land according to karmic conditions and circumstances. The Buddha teaches the Dharma in the same way. Regardless of the capacities of sentient beings, the Buddha teaches the Dharma by observing what their capabilities could accept. The Buddha still teaches according to capabilities. Even if they have limited capacities, He will still universally rain down the Dharma; this is the true and wondrous Dharma.
“Clear discernment of right and wrong, principles and matters, is called true wisdom.” There is wisdom of matters and of principles. Wisdom of matters is for going among people. Wisdom of principles is for understanding all principles. We must not allow the hindrance of knowledge to obstruct us, nor the hindrance of afflictions and so on. All of us must exercise wisdom and be decisive when it comes to people and matters. With wisdom of principles, we must be very clear. Thus only with true wisdom will we be able to eliminate our afflictions and ignorance. We must put effort into being mindful!
The previous sutra passage states, “The Tathagata understands this Dharma of one appearance and one flavor, that the appearances of liberation, of distancing, of extinction and of the tranquil extinction of ultimate Nirvana ultimately return to emptiness.”
This is what we talked about previously. The Buddha knows that this Dharma of one appearance and one flavor is like rainwater. It does not have much of a taste. Yet, it can nourish the land universally, sustaining all life on earth. This is like the Dharma in the world. It does not look like much, but it can nourish our wisdom-life so we can be peaceful and free in our daily living.
The next sutra passage states, “Knowing this, the Buddha, having observed their desires, would protect sentient beings. This is why He would not immediately teach them all-encompassing wisdom.”
The Buddha already knew this. He already knew sentient beings’ minds, their thinking and the Dharma they want to practice, The Buddha understood all of it. So, it is said, “Having observed their desires [He] would protect sentient beings.” Sentient beings’ capabilities were very clear to the Buddha, so He taught according to the conditions; He gave teachings in response to capabilities. In this way, He “would protect sentient beings.” This was the Tathagata’s original intent; He cherishes us and carefully considers us.
When the Buddha interacts with us, He mindfully observes our capabilities and the karma we have created. When our afflictions, ignorance and karma are severe, we are unable to receive the Buddha-Dharma. It is as if we are in a drought. Or, we accept the Dharma but do not follow it in our practice. With many hindrances of knowledge and obstacles, we may [twist] the Buddha-Dharma into deviant understanding and views and delude our fellow sentient beings. In trying to seek a shortcut to enlightenment, perhaps the Dharma itself will becomes a great hindrance to us. So, previously in the. Chapter on Skillful Means and Chapter on Parables, the Buddha constantly said that for people with such-and-such capabilities, we must not teach the Great Dharma. This is because after receiving the Great Dharma,
instead of engaging in spiritual practice, they would engage in unwholesome conduct. They would confuse themselves with the Dharma and also guide others into a state of confusion. These are sentient beings’ capacities. If they do not yet have great capacities, the Great Dharma will actually cut off their root of goodness, causing their minds to become chaotic. This is like heavy rain falling in the wrong place and causing a disaster; the principle is the same.
So, the Buddha needs to protect [us]. The kind of capability we have determines the kind of Dharma we can accept. Thus, He “would protect [us].” For the Tathagata to express His original intent, He had to use a very long time, countless kalpas of patience and love. Those who “have achieved” are mature in their capacities. For those who have achieved, the Buddha gave great teachings according to their capabilities. If they are mature enough to accept the Buddha-Dharma, they can be very stable and have their minds peacefully abide in wisdom. They knew how to go among people and transform sentient beings. These are people who “have achieved.”
There were also those who “are achieving.” The karmic conditions were almost [ripe], so the Buddha quickly returned from the Three [Vehicles] to the One and rapidly advanced to teaching the Great Dharma for people of average capabilities. The people who were achieving were people of average capabilities. They were beginning to form great aspirations and go among the people. These were the people that “were achieving.”
Some had “yet to achieve”; some people were still on the outside. So, He taught them the. Heavenly Being and Human [Vehicles], practicing the Ten Good Deeds and upholding the Five Precepts. This was how He gradually taught them. Lastly, there were some people with even less affinities; they would even slander the Ten Good Deeds and Five Precepts. These people must not be forced; He had to wait for the [right] opportunity. This was how the Buddha, in His wisdom, protected sentient beings. This way, “Having observed their desires, [He] would protect sentient beings.” He earnestly protected them because this was His original intent
Knowing this, the Buddha, having observed their desires, would protect sentient beings: Protecting them is precisely the Tathagata’s original intent. He let go of what He wanted to follow them. Afraid that they might commit slander, He guided, protected and cherished them.
Thus, “He let go of what He wanted to follow them [fearing] that they might commit slander.” Some people have not understood thoroughly, but carried away by their enthusiasm they say, “I want to share this with everyone!” But if we are unable to explain it, people may slander us.
So, to teach the Dharma of the One Vehicle, the Buddha observed their capabilities to give suitable teachings and guide them. Otherwise, if they had just heard the teachings and began sharing them before they understood, others might severely slander them. So, the Buddha took it slow.
This is like when [volunteers] tell me, “I encountered a member who wanted to stop donating,” I say, “If a person wants to stop, let them stop. Then we can focus on [addressing their concerns].” They say, “I have! I explained things to them, so then they say, ‘Fine, I will continue donating’.” This is what volunteers share with me.
I then say, “It was only after you explained things that they agreed to continue giving. This was to avoid embarrassing you. We should not pressure them. We should just tell them, ‘It is fine’ ‘If you believe what I have said,’ ‘carefully observe what we do’ ‘If you find our actions meaningful’ ‘and have faith in us,’ ‘you will be happy and take joy in our merits ‘Then you will donate happily. Only then should we take their donation again. This way, those who do not understand will not feel they were pressured. When people have doubts, pressuring them is not the way to go.”
Other volunteers say, “Recently, I have been afraid to collect donations.” When our Commissioners tell me this, I tell them, “That is fine. If that person is afraid to go out, let us quickly work on our inner cultivation. Let us all engage in group study.” Because they do not understand themselves, they cannot clarify things for other people. So, right now we should all come together. “For almost 50 years, as Taiwan has experienced problems big and small, this is what Tzu Chi volunteers have done and how they have done it.” If we look back at all this and then share it with everyone, we will feel, “Though the road we have traveled has rough patches and is difficult to walk, when we look back, the scenery seems so beautiful. We have already benefited so many people.”
Every time I visit Central Taiwan, from a distance I can see the structures we built after the 921 Earthquake. Along the way, as I ride in the car, I can see them from afar. After we pass them, I turn back to look; as this happens, my mind runs through the process of constructing those schools. My mind is filled with. Faith Corps members, Commissioners and. Living Bodhisattvas who gathered together in that place like clouds. They gathered together as if to give the Dharma. The Buddha’s teaching says that great love is selfless; by putting this teaching into practice, we can widely benefit sentient beings.
In total we built 51 schools. After the 921 Earthquake, this was done within three years. Whether schools, prefabricated temporary housing or immediate disaster relief, we accomplished all of it in less than three years.
Though Taiwan suffered this severe earthquake, which shook up everything, this large group of Tzu Chi volunteers mobilized, dressed in blue and white uniforms. Doesn’t this come from accepting the Dharma? Like the Dharma-rain that fell from dense clouds, the figures of these Bodhisattvas could be seen helping people everywhere and bringing all things into fruition.
From the 921 Earthquake to now, how many years has it been? It has been a long time. Some have forgotten about this. So, people who were at peace back then may not be at peace anymore. What can we do? We must understand old teachings with new insight and look back on the road we have traveled. This is the only way to pass down the Dharma. Living Bodhisattvas can save the world. These are not invisible Bodhisattvas, but Bodhisattvas people can see. Truly, Bodhisattvas have gathered like clouds to save the world. These are true stories; if we do not continue to share them, we will never be able to pass down the Dharma.
So, the Buddha wanted us to know this. The same phrase has to be repeated over and over so we can engrave it in our minds and take the Dharma to heart. Then it can be a part of us and nourish our wisdom. This must not stop. This is where we should put our efforts.
This is why He would not immediately teach them all-encompassing wisdom: Sentient beings’ desires are still causing obstructions. They did not yet understand this, thus the Tathagata did not rush to teach them. So, He protected them by preventing them from committing the transgression of slander.
So, then it says, “This is why He would not immediately teach them all-encompassing wisdom”. Because sentient beings’ capacities are truly very shallow and limited, “Sentient beings’ desires are still causing obstructions.” They still have obstacles. What is it that covers and obstructs us? Afflictions. Because of our desires we still face obstacles, and afflictions come and cover our minds. If we are still not very clear on the Dharma, that is because our capabilities do not yet have the capacity to accept it. That is due to our desires
“[We] did not yet understand this.” Because of this, we were still unable to [accept] the Dharma. Our capabilities were not yet ready to accept this Dharma. Indeed,, before a tree has matured, we cannot pour that much water on its roots. So, the Tathagata did not hurry to teach. Our capacities were still so limited and had not yet matured, so the Buddha was not so quick to discuss “all-encompassing wisdom” with us.
If we have “all-encompassing wisdom,” that means we have already awakened to the true principles of all things in the universe; all the truths of the world are captured in the wisdom of our minds.
Attaining Buddhahood means. He already has all-encompassing wisdom and has become one with the universe; He knows everything. But we do not know anything. So, the Buddha felt we could not accept it. Thus, He taught the Dharma from the beginning, so we all could start with recognizing suffering. Therefore, the Tathagata did not rush to teach all-encompassing wisdom.
He “would protect [us].” He took all-encompassing wisdom, the True Dharma, and mindfully safeguarded it. Only when He saw that their capabilities could accept it did He release and give these teachings. This “prevents them from committing slander.” The Buddha did not want us to do this, to teach without understanding. Those who did not understand would slander us. So, the Buddha wanted to protect people from being slandered and also protect the Dharma so that it can forever remain in this world. We spread the Right Dharma in hopes of awakening everyone’s mind of wisdom.
So, we must remember that. “A mind of wisdom peacefully abides in the Dharma. This is the teaching of patience.” We have to cultivate patience. If we can control [our thoughts], then we can eliminate a measure of our ignorance. If we are unable to control them, then the measure of our ignorance will grow. With ignorance, thoughts of desire will cover our minds. Thus our afflictions and ignorance grow. So, all of us must remember that. “A deep understanding of the One Vehicle’s true and wondrous Dharma and clear discernment of right and wrong, principles and matters, is called true wisdom.” All of us must remain in this state and connect with these conditions. We must always be very mindful.