Episode 433 – Transform People with Suitable Teachings
>> “Learn and accept the Buddha’s teachings; practice the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct and working together. Learn the Dharma to go among people and transform them with suitable teachings.”
>> “Having attained the supreme Dharma, You followed the precedent of all Buddhas and employed the power of skillful means. We all have attained as well the foremost and most wondrous Dharma. For the various kinds of sentient beings, we taught the Three Vehicles separately.”
>> Anything that is created and has an appearance is a conditioned phenomenon. That which has no appearance, is unconditioned, is the supreme Dharma, which is another name for tranquility and stillness.
>> The supreme Dharma: This is the state perceived by the Tathagata-mind; it is a state illuminated by wisdom. If we can eliminate afflictions, we are in a state of Nirvana.
>> [He] followed the precedent of all Buddhas and employed the power of skillful means: Following the wisdom of all Buddhas, He taught the provisional for the sake of the true and expounded the Three Vehicles. Thus He was praised by all Buddhas of the ten directions.
>> We all have attained as well this foremost and most wondrous Dharma: Due to blessings cultivated over past lifetimes, in this lifetime we can all listen to the compassionate and wise teaching of the Buddha. We all have attained as well the foremost and most wondrous Dharma in the minds of all Buddhas.
>> The Buddha, for the sake of sentient beings, gave teachings according to capabilities and timing. He separately taught the Three Vehicles. This provisional and wondrous teaching is the Bodhisattva Way, which is also the skillful teaching of the Buddha Vehicle.
“Learn and accept the Buddha’s teachings;
practice the Four All-Embracing Virtues,
charitable giving, loving speech,
beneficial conduct and working together.
Learn the Dharma to go among people
and transform them with suitable teachings.”
As Buddhist practitioners, we must reverently accept the Buddhist teachings and put them into practice. To engage in spiritual practice among people, we must apply four methods. These methods are most invaluable for our practice. The first is charitable giving, second is loving speech, third is beneficial conduct and the fourth is working together. If we can apply all of them, we can learn the Dharma and then go among the people to transform them according to their capabilities; we transform them with the Dharma
(In 2013), I heard about a case in Xiamen. There was family comprised of a single mother and the two sons she was raising. The family was doing moderately well, leading a fairly typical life. However, during high school, her younger son’s body began to change and the way he moved and walked became odd. So, his classmates began to talk about him. They were laughing at him. So this teenager, a child of 14 or 15, developed an inferiority complex. He refused to study, did not want to go to school and shut himself up at home. He has been a recluse since then, for a period of 17 or 18 years. Now (in 2013), he is 32 years old.
This case was brought to us by the former deputy mayor of Xiamen who is the current vice-chairman. Vice-Chairman Pan was the one who first learned about this so he visited them seven times. He learned how difficult their lives were. This child’s older brother was injured in a car accident many years ago. He recovered at home, and then went to work until he fell [and reinjured himself]. He is still recovering at home. Their roof also leaked during the rainy season. The mother has always worked odds jobs. She was also in a car accident and had broken her foot. So, it was hard for her to walk.
The main person we helped is Yang Xiaodong. Whenever Yang saw people, he curled up his whole body and buried his head between his knees. Actually, he could not fully straighten his body. It was curved at a 190 degree angle.
I remember, 10 or 20 years ago, Superintendent Chen of Tzu Chi Hospital had a few patients like him that he successfully treated. Vice-Chairman Pan knew about our work. So, he directly reported the case to us. Mr. Chen and his family, along with some of our local volunteers, immediately went to visit him. They began to think about what this family needed. They felt they needed the Da Ai TV channel. So, on their third visit, they installed a TV for them.
Yang began to watch it because it was there. He slowly lifted his head to watch the stories and programs on Da Ai and in these programs, he heard Jing Si Aphorisms and other teachings. They all moved him. So, on their fourth visit, Tzu Chi volunteers finally saw him lift up his head just a little bit. On screen, I could see one of his eyes. Because he still had his head between his knees, he only tilted up his head on one side. So, they only saw one side of his face.
Everyone was so happy, “We see you. We didn’t know you’re so handsome!” So, they were determined to bring him to Taiwan. Those Tzu Chi volunteers contacted us in Taiwan and then used loving speech to convince him [to accept the treatment,] so he agreed. They scheduled an appointment in the morning.
When Tzu Chi volunteers came, they picked him up and carried him. Mr. Chen treated him as his own son. This 60-year-old man carried a 32-year-old young man. To carry him, because his feet were curled up against his chest, he had to embrace his entire body, including his feet. This was how they left his house and got into the car to see the doctor. When he was lying down, his feet were still curled against his chest. Indeed, the doctors suggested many kinds of diagnoses. Taking an X-ray would be difficult, so they described the patient’s condition to us. Later, Tzu Chi Hospital took over the case. We settled on May 23 as the day this young man and his mother will arrive in Hualien.
So, the day before May 23, Vice-Chairman Pan accompanied. Tzu Chi Volunteers to visit this family again and build up Mr. Yang’s confidence. Indeed, they were so considerate in their loving speech and beneficial conduct. This was beneficial conduct; it was to benefit and help this person, They gave charitably, they spoke kindly, they used all kinds of methods to help this young man. That is beneficial conduct.
We are grateful to Mr. Chen, his family and our volunteers; these people accompanied mother and son to Taiwan. They came to the Abode to see me. When he saw me, he was very happy he wanted to show me how he walked. He started to walk, all hunched over. I could not bear to see him like that. I hope this child will be able to raise his head and straighten his back before he returns to his family. This happened because of the Four All-Embracing Virtues. He told me, “I want to get well and then help others.” His mother said, “I couldn’t ever imagine that we would actually be in Taiwan.”
This “charitable giving” for the family came from Tzu Chi volunteers. That local official was very committed and wanted to help this family, so he was of one mind with Tzu Chi volunteers. He was so willing to help he visited seven times, yet he was not able to see Yang’s face. The Tzu Chi volunteers saw his face after their third visit because they had established a relationship with him. Thus they could bring him [to Taiwan]. This is known as “loving speech.”
They used loving words to open up his heart. After opening up his heart, they took action, which is “beneficial conduct.” In order to help and give him support, they engaged in “beneficial conduct.” In addition to the local official, Mr. Chen and his family along with many of our local volunteers came together to do this. This is “working together.” In this way, all these Bodhisattvas worked to accomplish one thing. So, charitable giving, loving speech and beneficial conduct are how we “learn the Dharma to go among the people and transform them with suitable teachings.” We follow the Dharma in teaching sentient beings. As Buddhist practitioners, we should learn to do things like this. So, we have to always be mindful.
In the previous passages of the Lotus Sutra, we have already talked about how, in order to transform sentient beings, the Buddha had to engage in a lot of thinking about the various methods used to teach sentient beings. These include what I have already mentioned, charitable giving, loving speech, beneficial conduct and working together. These are core teachings of the Buddha-Dharma. The Buddha observed sentient beings in this world to see what methods could be used to teach them. Whatever suffering they experience, we must use suitable methods to help them. This takes contemplation. The present and past Buddhas are the same. They use a pure Brahma-voice to penetrate minds with the Dharma. All the heavenly beings gave the same encouragement to Sakyamuni Buddha. There are so many of us now who can offer mutual encouragement and support. Only by doing this can we save the world.
The following sutra passage states,
“Having attained the supreme Dharma, You followed the precedent of all Buddhas and employed the power of skillful means. We all have attained as well the foremost and most wondrous Dharma. For the various kinds of sentient beings, we taught the Three Vehicles separately.”
The Buddha had attained the supreme Dharma, which is the Dharma of unsurpassed, perfect, universal enlightenment. From the sutras, we often chant the words, “Anuttara-samyak-sambodhi,” which is the supreme Dharma.
Anything that is created and has an appearance is known as a “conditioned phenomenon.”
Anything that is created and has an appearance is a conditioned phenomenon. That which has no appearance, is unconditioned, is the supreme Dharma, which is another name for tranquility and stillness.
In the past, I have constantly explained that all the things you can see are known as conditioned phenomena. That which has no form or appearance, “that which has no appearance, is unconditioned,” has no form and thus cannot be seen or touched. However, it is full of principles. For example, illness leads to tremendous suffering. What is the source of illness? We must understand the principles behind it. Using these principles, many people must engage in research and study to discover the source of an illness. There is a principle behind all of this, yet how do we prevent it from happening? None of these [principles] can be seen; they are “unconditioned phenomena.”
All things in this universe adhere to the Three Principles and the Four States. I continually analyze them for everyone. These “principles” are unconditioned phenomena. The Buddha had already awakened His wisdom, so He attained supreme Dharma. He penetrated these principles and appearances and the principles behind the appearances. This is called attaining enlightenment. An enlightened state of mind is very tranquil and still and as clear as crystal. This kind of state comes from attaining the unsurpassed path, which could be called the supreme Dharma. This is the supreme and unsurpassed principle and Dharma.
The supreme Dharma: This is the state perceived by the Tathagata-mind; it is a state illuminated by wisdom. If we can eliminate afflictions, we are in a state of Nirvana.
“The state perceived by the Tathagata-mind.” Tathagata is another name for the Buddha. Everything that His mind perceives is wisdom. Wisdom is a light that can illuminate all things, principles and appearances. Because He knew [these truths], He could teach people ways to end afflictions. This leads to tranquility and stillness. His own mind had to be very tranquil and still, as pure as crystal. Then like a great perfect mirror, it could reflect all kinds of appearances, while remaining very pure and clean. This is also known as Nirvana. Nirvana is the land of calm illumination, which is a very pure and bright state. This was the Buddha’s state of mind.
“[He] followed the precedent of all Buddhas and employed the power of skillful means.” For the sake of sentient beings, the Buddha did the same as past Buddhas and used skillful means. “Following the wisdom of all Buddhas, He taught the provisional for the sake of the true.”
[He] followed the precedent of all Buddhas and employed the power of skillful means: Following the wisdom of all Buddhas, He taught the provisional for the sake of the true and expounded the Three Vehicles. Thus He was praised by all Buddhas of the ten directions.
Sakyamuni Buddha was like all past Buddhas. To teach according to sentient beings’ capacities, He exercised His wisdom to give the provisional for the sake of the true. “True” refers to true principles. The “provisional” means skillful teachings. The true principles can help people in their interactions. To help Yang Xiaodong, we exerted much time and effort. What was our goal? There was only one, to help him.
For this matter, we expended a lot of energy, exerted a lot of manpower and spent a lot of money. After coming here, treatment may take as long as five or six months, or as short as three or four months. We hope he can get through this smoothly. This is our only goal. It is “for the sake of the true.” Indeed, for this matter, we exerted much manpower to make it happen.
But the Buddha did everything He could to help us penetrate true principles, interact with mutual love and care and transcend afflictions. [He hoped] that our minds could expand to encompass the universe and the boundless worlds within it. Our minds must be expansive enough to accommodate everything. This is what the Buddha hoped for us. But sentient beings’ capabilities are all different. So, if the Buddha wanted to teach the true principles behind things, He had to use many different methods. This is “teaching the provisional.”
He expounded the Three Vehicles for great, average and limited capabilities. These are different states, so the Buddha had to use this kind of method to give teachings. This was praised by all Buddhas of ten directions. All Buddhas of the ten directions believed. He was doing the right thing. For the multitude of sentient beings, He established various skillful teachings so each of them can reap the greatest benefit.
The sutra passage states, “We all have attained as well the foremost and most wondrous Dharma.” All Buddhas and Bodhisattvas have attained this foremost and most wondrous Dharma. The words “we all” signify their blessings from past lives.
We all have attained as well this foremost and most wondrous Dharma: Due to blessings cultivated over past lifetimes, in this lifetime we can all listen to the compassionate and wise teaching of the Buddha. We all have attained as well the foremost and most wondrous Dharma in the minds of all Buddhas.
Aside from the Buddha, other people alive during His lifetime were also very blessed. They must have accumulating blessings over past lifetimes. We have accumulated these karmic conditions so that in this lifetime, we can listen to the Buddha’s compassionate and wise teachings. We all should deeply understand the Buddha’s intent.
I always say that even though the Buddha came to this world and taught for over 40 years, the skillful means He established early on were actually only for the sake of one thing, to help everyone realize that they could also attain Buddhahood and take the Buddha’s mind as their own. If our mind is the same as the Buddha’s mind, we can give without any expectations.
For example, for that suffering family, our volunteers were able to counsel, convince and accompany that young man to come to this place. We spent money and manpower. Actually, other people helped make this happen too. The airline let him travel for free; they also have the Buddha’s heart, have empathy. So, if everyone has this state of mind, they are in line with the Buddha’s original intent and have the same mindset. If we all have the same mindset as the Buddha, everything we share will be supreme, wondrous Dharma.
“For the sake of sentient beings,” He “separately taught the Three Vehicles.” The Buddha came here for all sentient beings, for all living beings, not only humans. The Buddha was that kind and compassionate. He taught according to capabilities and timing, and separately taught the Three Vehicles. This was how He has always taught.
The Buddha, for the sake of sentient beings, gave teachings according to capabilities and timing. He separately taught the Three Vehicles. This provisional and wondrous teaching is the Bodhisattva Way, which is also the skillful teaching of the Buddha Vehicle.
Hs separately taught the Three Vehicles. These provisional and wondrous teachings were actually given for the sake of teaching the One Reality. But because of sentient beings’ capabilities, each person had his own perspectives. So, the Buddha had to give provisional and skillful teachings to transform sentient beings. This was the teaching of the Bodhisattva-path. For the sake of the true, He taught the Bodhisattva-path. That is skillfully teaching the Buddha Vehicle.
Dear Bodhisattvas, learning from the Buddha is about learning how to act like Bodhisattvas. Bodhisattvas always act with the goal of attaining Buddhahood. So, when we learn the Dharma, we cannot overlook the Four All-Embracing Virtues. We use them in the world; the Buddha-Dharma must be applied in this world. Because we received this teaching in this world, we can learn to apply it, to practice the Four All-Embracing Virtues.
We know the Four All-Embracing Virtues are charitable giving, loving speech, beneficial conduct and working together. Indeed, if we can combine them every day, we can help different families who are experiencing suffering. This is what the Buddha taught us. His mind was just that expansive. Anyone’s family must be like our own family. Anyone’s loved ones must be like our own loved ones. We give to and care for them until they are fully liberated from suffering. That moment is when we feel the most Dharma-joy. Therefore, we must always be mindful.