Episode 442 – The Right Capabilities For Transformation
>> “By learning the Buddha-Dharma, our minds resonate with the Buddha-mind. By being constantly mindful of the Buddha, we take the teachings to heart. The Buddha exercises both compassion and wisdom to [teach] according to capabilities so the mind, Buddha and sentient beings become one.”
>> So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”
>> “Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.”
>> In contemplating with wisdom, the Buddha had the following thought. He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.
>> The reason why the Tathagata appears: The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings. When [teachings] are suited to their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi. This is why the Tathagata appears in this world.
>> The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle.”
“By learning the Buddha-Dharma, our minds resonate with the Buddha-mind.
By being constantly mindful of the Buddha, we take the teachings to heart.
The Buddha exercises both compassion and wisdom to [teach] according to capabilities
so the mind, Buddha and sentient beings become one.”
This is telling us that, since we have formed aspirations to learn the Buddha’s teachings, we must always take the Buddha-Dharma to heart so our minds can resonate with the Buddha-mind. “By being constantly mindful of the Buddha, we take the teachings to heart.” When we are always mindful of the Buddha, the Buddha is always in our hearts. When the Buddha is in our hearts, we will constantly apply His teachings in our actions. Thus we exercise both compassion and wisdom.
If we can exercise both compassion and wisdom, we can realize the Buddha’s principles. By observing sentient beings’ capabilities, we can use the Dharma we learn to teach and transform others. In the Earth Treasury Sutra, it mentions, “those who have been, who are being and who have not yet been transformed.” There are people who have been transformed, who are being transformed and who have not yet been transformed. Those of us who have been transformed should transform those in the process of being transformed. When those who are being transformed have a karmic connection with us, we can teach according to their capabilities. There are also those we do not yet have the karmic conditions to meet, but we can teach the Dharma to those with the right capabilities, those who can accept the teachings. They will feel happy after listening and will continue to pass on the Buddha-Dharma. Though we lack the conditions to meet some, they can still hear the teachings from others and be taught according to time and capacity. This is how we exercise compassion and wisdom.
We all have our own causes and conditions, [which] lead us to transform each other. This is something I continually tell everyone. This is why we recruit Living Bodhisattvas.
We Buddhist practitioners should have minds that resonate with the Buddha’s mind. If we have the Buddha in our hearts, and are always mindful of Him, we will constantly be immersed in the Dharma. This is also how we can grow our compassion and wisdom. We must quickly exercise compassion and wisdom. In this lifetime, we must quickly accept the Dharma and apply it. We should not say, “I will learn in this life, and spend the next one transforming others.” This is not the way. When we have the causes and conditions to listen to the Dharma in this lifetime, we should quickly take it to heart and bring [these seeds] to maturity. Then we can sow the seeds in others. We should do this so that the Dharma can continue to be passed on without end. “Mind, Buddha and sentient beings become one.” Helping all sentient beings unify themselves with and completely understand the Buddha-mind is our collective aspiration.
So, the previous sutra passage states, “All of them, with hearts of reverence….” The Buddha had spent a long time opening the provisional to reveal the true. He had already begun to expound True Dharma to help us understand our minds and true nature, telling everyone we can all attain Buddhahood; “You can all attain Buddhahood too.” So, the Buddha knew that everyone’s capabilities had matured.
So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”
At this time, everyone gathered together; one after another, they came together to listen to the Buddha expound the True Dharma. For the past 42 years, He had given the Three Vehicle teachings, which were skillful means. But after42 years, [He said]. “From now on, I will teach the True Dharma. Now” refers to the time of the Lotus Assembly.
Those who wanted to listen to the Dharma kept coming. The Buddha expounded the Lotus Sutra, the True Dharma, for seven years. So, people continued to come to receive the teachings of True Dharma. These people all had deep reverence. These people also had a karmic connection with past Buddhas. They had listened to the Dharma in past lives. So, perhaps, in some unknown lifetime, we engaged in spiritual practice with the Buddha, but at that time, the karmic conditions were not yet ripe, so [we heard] “the skillful teachings of the Dharma.” This was the previous passage we discussed.
Next, the sutra states, “Therefore, I had this thought.” Because everyone was very reverent, and their capabilities had also matured, the Buddha said,
“Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.”
Now that everyone’s karmic conditions matured, it was time to expound True Dharma. The time was right.
I often tell everyone that we must accord with the people, time and place. To talk to someone, we must find the appropriate time and place. Only when karmic conditions are mature can we speak to this person, let alone teach the Dharma. Teaching the Great Dharma in the world is [the Buddha’s] one great cause. If sentient beings’ capabilities are not mature, He could not directly show them their true nature. So, the Buddha waited a very long time for sentient beings’ capabilities to become more uniform and mature before He began to speak. So, “In contemplating with wisdom, the Buddha had the following thought.” In His wisdom, the Buddha waited for over 40 years. He was constantly thinking, observing and teaching according to our capabilities. So, the Buddha was constantly contemplating.
In contemplating with wisdom, the Buddha had the following thought. He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.
The previous passage explains His contemplation. So, “In contemplating with wisdom, the Buddha had the following thought, He always fully knew when sentient beings had the capabilities to accept teachings.” The Buddha already clearly understood. “He fully knew” and understood everything as clearly as the palm of His hand. So, the Buddha understood the capabilities of all sentient beings perfectly and very clearly. He knew when they had the capabilities to accept teachings. This was something He always knew.
Thus it was said He always “fully knew.” Did sentient beings have the capabilities to accept these teachings? At this time, they did. So, “they could enter the boundless state.” If sentient beings had the capabilities to accept the Buddha’s teachings, the wondrous provisional teachings of the past would have already guided them to this place and solidified their spiritual aspirations. So now, when the Buddha used True Dharma to penetrate their minds, naturally they could understand it and “could enter the boundless state.”
So, “the reason why the Tathagata appears in this world” is to guide sentient beings to realize the Buddha’s views and understanding. He hoped their views and understanding would be the same as His. He wants us to have the same views. The Buddha’s understanding and views encompass the truths of all things in the universe. So, He hopes sentient beings will also have the same understanding and views as He does. This state of mind is boundless. Thus, for countless kalpas, the Buddha has constantly returned to this world. The Tathagata appears in this world for the sake of sentient beings.
The reason why the Tathagata appears: The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings. When [teachings] are suited to their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi. This is why the Tathagata appears in this world.
“Since the past, sentient beings have faced serious obstructions from ignorance and the raging of their greed.” Why can’t we sentient beings open our minds? We cannot yet reach the Buddha’s state of mind because there is an obstruction. What is obstructing us? Ignorance. The obstruction of ignorance is quite serious. Because of this obstruction, we face “the raging of our greed.” As greed arises, 80,000 obstructions appear. If we are very greedy and throw open the doors of our desires, we will not have the opportunity to be transformed. When greed is raging, it feels like our minds are on fire. If we do not use enough water to put it out the blazing fire, we will not be able to extinguish it. So, when sentient beings’ greed is raging, it is like an intense flame. This kind of desire is severe. They “lack the opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings.”
“[Teachings] suited to their capabilities” cater to their liking, so they will happily accept the Dharma. Depending on their interests, the Buddha used methods that would bring joy to draw them in. Take a look at Tzu Chi now. In local communities and internationally, there are many ways to get involved. This keeps our Living Bodhisattvas very busy. They constantly organize activities [which] are all about finding ways to change people’s attitudes. [In this way], a person who is unfilial can learn to be grateful to his parents, an unkind person can be transformed into a kind person, and so on. We may do this through song, sign language or by reverently guiding people to join the musical adaptation with their bodies and minds. When we take the sutras and the Dharma to heart, they will manifest through our actions and can then transform others. These are all ways to “cater to their liking” so “people will happily accept the Dharma.”
Then, they will “directly enter Bodhi.” [The Buddha] will continue to guide them until they can resonate with the Buddha-mind and walk this great Bodhi-path. It is a very direct path. When we clear away the obstructions in our minds, we can connect to the path to Buddhahood. So, “the reason why the Tathagata appears,” why the Buddha appears in this world, is to give teachings using various methods.
So, “to teach Buddha-wisdom, now the time is exactly right.” To teach the Buddha-Dharma, He first enabled all of us to realize the Buddha’s wisdom.
The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle.”
So, “the Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness.” The Buddha’s wisdom enables Him to be kind and compassionate toward all sentient beings. This is His wisdom. Because sentient beings are suffering, the Buddha had to exercise His wisdom. “He could not bear to let sentient beings suffer.” Although sentient beings were very stubborn and foolish and “could not immediately realize Buddha-wisdom,” although He knew this, He still could not abandon them.
Yet He was unable to directly teach True Dharma. So for the previous 42 years, the Buddha exercised His compassion to patiently guide them without giving up on them. Though He used provisional skillful means, He still patiently and unceasingly guided them and “gave provisional teachings to remove obstacles.” He gave provisional teachings to remove sentient beings’ obstacles. He did this very slowly. Though these teachings were provisional, they could still help remove sentient beings’ serious obstacles and enable them to slowly understand the Dharma and the karmic law of cause and effect. Then they could slowly eliminate their attachments and gradually accept the Buddha’s teachings. So, He “gave provisional teachings” to remove these obstacles.
Now, their capabilities were mature and they were inspired to seek the Great Vehicle. At this time, sentient beings had the capabilities to begin forming aspirations and their resolve was beginning to grow greater. Previously, we have said that sentient beings had limited capabilities and wisdom and delighted in Small [Vehicle] teachings. Their capabilities were still very immature, so they could not accept the Great Dharma. But now their capabilities had gradually matured, so they began to understand why the Buddha praised everyone’s potential to attain Buddhahood. Now they had to know what method to use to awaken their intrinsic Buddha-nature. This is the Great Dharma everyone wanted to seek. Thus it is said, “Now the time is exactly right.” Sentient beings now understood that this was the time for the Buddha to expound this Dharma.
So as we all learn the Buddha’s teachings, we must keep a mindset of gratitude. We must learn how to take good care of our minds, and what methods to use to look after them. As I have said before, we must practice precepts, Samadhi and wisdom, the Three Flawless Studies.
After listening to the Dharma, we abide by the rules, which are precepts. When Sakro-Devanam Indra took refuge with the Buddha, he said to Him, “I want to vow to take the precepts gradually so I will begin by accepting one precept. I want to have an open heart. If someone troubles me, I will not retaliate against him.” He said, “There is no one I cannot forgive” and thus accepted this precept.
One day, an asura deliberately appeared to Sakro-Devanam Indra to cause him trouble. Sakro-Devanam Indra knew this, so when he saw the asura approaching from afar, Sakro-Devanam Indra said, “Asura, stop! Do not come forward.” The asura could not move from that spot, so he just stood there. Then the asura said, “Heavenly King, didn’t you make a vow in front of the Buddha to uphold the precept that, if someone troubles you, you will not retaliate? Now, I have not even troubled you but you have already frozen me in place. Let me go right now.” Sakro-Devanam Indra said, “I can let you go, but first you also must make a vow.” The asura said, “You made the vow to the Buddha. Why do you want me to make a vow? For me to let you go, you need to promise not to trouble me.”
So the asura said, “Fine, I vow to you that, from now on, I will not deliberately trouble you.” So, Sakro-Devanam Indra released the asura and then came before the Buddha. He was brooding over this and wondered, “Did I break the precept?” So, he told the story to the Buddha. The Buddha said, “Sakro-Devanam Indra, you upheld the precept. You wanted the asura to make the vow to not trouble you. This is also a way of teaching, so you did not violate the precept.” Sakro-Devanam Indra was relieved and was finally at ease.
The Buddha then said to bhiksus, “Bhiksus, you can hear how the Heavenly King of the 33 heavens listened to the Dharma and even aspired to uphold the precepts. Even upholding just one precept brings infinite merits and virtues. Thus, in his interaction with the asura, he was also afraid of violating precepts. After listening to my explanation, Sakro-Devanam Indra’s mind calmed down. So, all bhiksus and people need to learn to be like Sakro-Devanam Indra. Even though he was only upholding one precept, his resolve was still very firm.”
This is how the Buddha taught sentient beings. He did it step by step, so sentient beings gradually focused and advanced. Once He felt all sentient beings’ capabilities had matured, “now the time is exactly right.” He began to expound the Great Vehicle.
Bodhisattvas, learning the Buddha’s teachings is a gradual process, but it is best to continue to advance further; we cannot take it slowly. Most importantly, we must not continue to violate [precepts]. We learn the Buddha’s teachings to help our state of mind continually remain in a state of tranquility and clarity. This shows we are upholding all of the precepts, not only one. So, we must always be mindful.