Episode 420 – Wondrous Provisional Teachings with Wisdom
>> “Wisdom is like the sun and moon. Compassion is like the land. Great love creates wholesome karmic conditions. To teach the truth, wondrous provisional teachings are given.”
>> Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood.
>> “Through the power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”
>> Through the power of wisdom: Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.
>> I know sentient beings’ natures and desires: The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught them the truth through wondrous provisional means by establishing methods to teach the Dharma.
>> By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ conditions and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.
>> I enable them to become joyful: The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teachings that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.
“Wisdom is like the sun and moon.
Compassion is like the land.
Great love creates wholesome karmic conditions.
To teach the truth, wondrous provisional teachings are given.”
We all know about wisdom. Aren’t all of us seeking wisdom? We sentient beings are lost and cannot clearly understand worldly appearances and principles. Thus, we are very indecisive about everything. We are afraid of making choices. Even if we know [what to do], we still do not have the clear and radiant wisdom necessary to make decisions resolutely. This is because we ordinary people are ignorant and lack the wisdom to make decisions. Thus, in learning the Buddha’s teachings, after we understand the principles, we must make decisions without hesitation.
As I always say, in our minds, thought after thought “arises and abides,” then quickly “changes and ceases.” When proper Dharma arises in our minds, wise thoughts will come to the forefront. They will temporarily abide in our minds, but then they will change quickly.
Our right mindfulness was so true and so clear, but we did not immediately take advantage of it. Our minds lacked the ability to decide resolutely, to take advantage of it, so it slipped by in a flash. We let it slip through our fingers. Thus Right Dharma disappears from our minds. As we learn the Buddha’s teachings, we should learn that whenever. Right Dharma surfaces in our minds, we must quickly take it to heart so that we can act decisively.
Do you still recall the story behind, “Eat till 80 percent full”? On May 2, 2008, Myanmar suffered a major disaster. A typhoon, also known as a tropical cyclone, caused an unprecedented disaster for the entire country of Myanmar. At that time, carrying out relief efforts there was very difficult. So, we maintained a very low profile and offered our love with great sincerity and respect. Thus we were able to help that country and the people there who had suffered. Gradually over time, the local government began to take notice of us.
Ten days later, on the 12th of May, a big earthquake occurred in Sichuan, China. At that time, our efforts and our attention became very focused on the [aftermath] of that quake.
During this period of time, Myanmar also needed our strength. People there knew that the group which had quietly provided help [to the victims] was called Tzu Chi and that Tzu Chi is based in Taiwan. Thus, Myanmar’s Presidential Office sent an official invitation to. Tzu Chi to formally enter Myanmar,
go into their villages and learn about their situation. These were farmers who were all very poor. Each year, after borrowing seeds, the rice they harvested went to repay the loans. Not much was left, just enough to feed themselves. Sometimes, there was not enough rice left to eat. Therefore, we decided to give the farmers the seeds they needed. To begin this process, we first picked the best seeds. In addition to giving them the best seeds, we also gave them fertilizer. We did not ask to be repaid after the harvest. This was how we gave with sincerity. This was very helpful to them. With great sincerity, these farmers aspired to donate part of their harvest.
This is a cycle of love and gratitude. Tzu Chi volunteers also continually met with them and shared Jing Si Aphorisms. After a farmer named U Thein Tun read the Jing Si Aphorisms, he realized there were many small living beings in the land. To respect the lives of these bugs, these “pests,” he decided not to spray pesticides. Every day, he stood on the edge of his field and read Jing Si Aphorisms and spoke kinds words to it. Every day, he would happily share the Dharma with utmost reverence,
all the way until harvest time. There was a drought that year. The fields of other farmers had a poor harvest because of the drought and pest damage. Strangely enough, only his land did not suffer from pest damage and and only his fields enjoyed a great harvest. The people from this village thought his seeds came from the gods; they called them “divine seeds”
because this seemed very miraculous. Everyone thought this was really amazing. U Thein Tun began to have faith in his actions. Besides giving back [to the community], and saving rice in a piggy bank, once he harvested his rice, he donated some of it. He has done this now for many years and his life has changed. When he felt the climate was not good and there might be occasional droughts, he made the decision to plant upland rice, which is grown in dry soil and thus does not require water. Everyone thought, “How can this be possible?” However, he was very confident. By planting upland rice in dry paddies, he had a very abundant harvest.
Tzu Chi volunteers did not only help the farmers, we also carried out Project Hope, a project that helps children attend schools. They have received our help since 3rd or 4th grade and are now in the 9th grade. This year (2013), Tzu Chi volunteers, in their wisdom, decided to take the children to a farming village. So, they brought 30 children to U Thein Tun’s fields. They saw stalks weighed down with rice. Each stalk was covered with a bounty of ears of rice.
U Thein Tun said to these children, “Alright, I’ll tell you my story.” He took the children to his house and told them how he met Tzu Chi volunteers, began reading Jing Si Aphorisms and how he had accepted the gift of rice seeds provided by Tzu Chi. He also talked about how he speaks to his field and how his life has improved over the past few years.
U Thein Tun had collected the photos taken in the past four or five years of Tzu Chi volunteers visiting his home. The photos were given to him by volunteers and he put them on the wall. He showed these photos to the children and told them stories at the same time. He is truly wise.
On this visit, our volunteers brought with them other kinds of seeds. The seeds were for water spinach, eggplant and…. Anyways, there were three or four different kinds. U Thein Tun said, “Actually, I have planted vegetables. I have a piece of land for growing vegetables.” He led the children to his vegetable garden. He taught these children how to loosen the soil. So, boys learned to plow the soil and the girls learned to sow the seeds. U Thein Tun taught them, “When you sow the seeds, you need to say kind words to them.” He wanted them to recite aphorisms and speak kind words. While sowing seeds in the vegetable garden, he seized the chance to teach them the Dharma. As they loosen the earth, they must speak kind words. As they plant seeds, they must also speak kind words. They must constantly think about good things.
When a 9th grade student shared his experience, he said, “When we shop for groceries in the market, we simply hand over money and receive vegetables in exchange. I never knew it took so much hard work to grow what we eat. After loosening the soil and sowing the seeds, farmers must also pull weeds and irrigate the land.” The boy also said, “If I had not come here, I would not know how hard farmers work.”
Indeed, this is wisdom, and shows how we sentient beings are ignorant. As ignorant sentient beings, we enjoy many conveniences in life and take them for granted. When we buy things with money, we may not cherish them. Tzu Chi volunteers are Living Bodhisattvas. We not only help those who are in immediate need, we must also determine their particular long-term needs to sustain their livelihood for the long run.
To help their lives in the long run, not only do we give them seeds to cultivate, we must also give them virtuous teachings. The virtuous Dharma, Jing Si Aphorisms, are on U Thein Tun’s mind every day, so he applies the virtuous Dharma to his farming, and every year has a good harvest. He showed confidence and decisiveness; knowing the possibility of drought, he immediately planted upland rice and had another plentiful harvest.
Tzu Chi volunteers are teaching the children by showing them how hard farmers work, so they can understand the workings of things. This helps them realize that things in their lives do not come easily. This is how Living Bodhisattvas teach sentient beings with various methods. Therefore, this is wisdom.
“Wisdom is like the sun and moon.” Like the sun during the day, it helps us see the workings of all living beings. It is also is like the moon at night, whose light helps us to see things in the darkness. This is how wisdom is like the sun and moon. Aside from the sun and moon, what else do we need to survive in this world? “Compassion is like the land.” The land can nurture all roots of goodness. This is compassion. Compassion and great love are wholesome causes and conditions. With compassion and great love, Tzu Chi and Myanmar have already fostered deeply rooted, positive karmic conditions. This is how. “Compassion is like the land and great love creates wholesome karmic conditions.” The karmic conditions of compassion and great love have already come to fruition in this land.
Why do we do all this? “For Buddha’s teachings, for sentient beings.” We hope this virtuous Dharma, these virtuous teachings, spread throughout the world to all sentient beings. Then everybody can live peacefully and grow in wisdom at the same time. So, “to teach the truth, wondrous provisional teachings are given.” We must make the best use of the Buddha-Dharma in this world. In different times and places, we may need to establish different methods, but they all come back to the truth, to the True Dharma. Not only do we bring others peace and stability, we also help them to accept and apply the Dharma. If people can accept the Dharma and apply it in this world, the virtuous Dharma will remain in their hearts. By spreading the seeds of kindness, everyone’s wisdom will grow.
As the sutra states, “Now, I do this as well.” Sakyamuni Buddha said, “I do this as well.” In the past, He used various methods to transform and bring peace to sentient beings. He opened various Dharma-doors for them. All of these were aimed at delivering the Buddha-Dharma to their hearts and minds. Once at peace, they enter the path to Buddhahood.
Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood.
The Buddha then said,
“Through the power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”
This is the Buddha’s wisdom. Wisdom is discerning like the sun and impartial like the moon. So, He has “discerning wisdom.” In the past, we have often said this. He also has “impartial wisdom.” Being able to discern all phenomena in the world comes from having wisdom.
Through the power of wisdom: Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.
We should see everyone and everything impartially. All living beings are equal. If we can live in harmony with all beings, this world will be at its most peaceful and we will be living in a pure land. As I have often said in the past, “Show compassion to all equally.” We should show compassion to all in the world equally, without drawing distinctions.
“[He knows] sentient beings’ natures and desires.” The Buddha uses skillful means and the power of His wisdom to ascertain the capabilities of sentient beings. Only the Buddha can understand whether they have the faculties to accept very profound Buddha-Dharma. He turns profound Dharma into ordinary, worldly, virtuous Dharma in order to teach sentient beings. This is the power of wisdom that can “ascertain the faculties of sentient beings.” Their capabilities are affected by their various natures and desires, which are habits formed in their past lives.
I know sentient beings’ natures and desires: The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught them the truth through wondrous provisional means by establishing methods to teach the Dharma.
Since Beginningless Time, we have been continuously influenced by greed, desire and so on. We may have good causes and conditions that lead us to encounter the Buddha-Dharma. But among these virtuous teachings, we need to be discerning and take joy in our choice. What do we want to believe in? Which Dharma do we want to learn? Since Beginningless Time, people’s karma has been good, evil or indeterminate. We have the good intention to learn Right Dharma, but we each go in a different direction. Some people want to focus on chanting. Some want to focus on sitting in meditation. There are so many variations. Thus people’s pursuits are based on their individual habitual tendencies.
Therefore, the Buddha, based on sentient beings’ disposition and what it is they seek, gives them suitable teachings. These are known as their nature and desires. Sentient beings habitually pursue these things, so the Buddha used these methods to teach them. However, His ultimate goal was still “to teach them the truth through wondrous provisional means,” which is ultimately the Great Vehicle Dharma. Therefore, this is “teaching all Dharma with skillful means.” Skillful means are wondrous and provisional methods.
By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ conditions and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.
Therefore, we always teach according to sentient beings’ conditions and their experiences. Wherever the Buddha was, [He could teach] the Buddha-Dharma so it suited all beings. Whatever the conditions of that place, whatever phenomena they had experienced, the Buddha-Dharma was able to reach them all through these skillful means. So, He taught according to capabilities and used various methods to first bring peace to their minds. This is teaching with skillful means.
After sentient beings obtained the Buddha-Dharma, they were all very happy. This is because the Buddha taught according to the needs of sentient beings. Thus, they heard what they wished to hear and learned the Dharma they needed the most. So, the Buddha’s teachings were happily accepted by sentient beings. Therefore, the Buddha, gave teachings they would accept joyfully and matched their intentions and wishes. This benefited them and made them happy. This was how He patiently guided sentient beings. He gradually led them into Great Vehicle wisdom so they all felt great joy.
I enable them to become joyful: The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teachings that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.
Everyone, this is how we learn the Buddha’s teachings. When we listen to the Dharma, we must listen joyfully. However, we cannot only be joyful. We must also apply the teachings to our interpersonal relationships so they bring us great happiness. We have just heard the story about Myanmar. Though helping them was a difficult process, when we listen to their sharing, we feel very joyful. Therefore, we must always be mindful.