Explanations by Master Cheng-Yan
Subject: Transforming Others with Perfect Wisdom (實智圓滿化他為溢)
Date: May.25. 2015
“With the Six Perfections and relative wisdom, we can accomplish wondrous practices. If we do not understand this principle, it is futile to engage in myriad practices. To walk on this path and realize the truth is to be full. To perfect true wisdom and transform others is to be overflowing.”
“The Six Perfections and relative wisdom” is the foundation of our spiritual practice. We need to first understand the suffering in life. After we understand it, we will know how to eliminate the sources of suffering, which is by engaging in spiritual practice. Our spiritual practice must follow the Path. We have the conditions to encounter the Dharma, so we must earnestly seize this opportunity.
How do we practice the Dharma? With the Six Perfections. These are six methods we use. We can expand the Six Perfections to cover and respond to the countless suffering of all beings. What kinds of methods can we use in response to the suffering of sentient beings to one by one relieve their sufferings and resolve their difficulties? How can we help them reach peace and safety? This takes “relative wisdom”. We must observe what sentient beings need and how much they need in order to alleviate their suffering. Based on the size and depth of their capabilities, we will give to them accordingly.
For instance, the Buddha assessed the capabilities of sentient beings and then applied methods that allowed anyone who received the Buddha-Dharma to comprehend it and awaken. Whether they had the capabilities of Hearers, Solitary Realizers or Bodhisattvas, He established the Three Vehicles [for them]. This was done with “relative wisdom”. So, “With the Six Perfections and relative wisdom, we can accomplish wondrous practices.” When we understand all the principles, then our practice will be sound.
“If we do not understand this principle, it is futile to engage in myriad practices.” If we cannot connect to this principle, this road, and simply continue to practice the Six Perfections without having relative wisdom, sometimes we can end up going in circles around this principle and cannot find our way. We spend a lot of time and exert a lot of effort, but we still cannot connect to this path. We must understand and penetrate this principle to be able to get somewhere on this path.
“To walk on this path and realize the truth is to be full.” When we walk this path, if we know the course of this road and put the teachings into practice, we are like the white ox pulling the very big and well-decorated cart who can keep moving forward without getting lost and can also proceed smoothly and steadily as he is full of strength. Here, “walking this path” means that as we walk this road we will be safe and have enough strength. The same principles apply.
So, “To perfect true wisdom and transform others is to be overflowing.” We must perfect true wisdom. When we “perfect true wisdom,” we will have a solid understand of the Dharma, not illusory, but real. Then naturally we will perfectly cultivate blessings and wisdom. Once we awaken ourselves, we must go awaken other people. This is to be “overflowing”.
Not only do we truly have enough for ourselves, we also have enough to transform others. We must fully understand the principles the same way we must fill a car tire with air until the tire is sufficiently full. If the tire is fully inflated, the car can travel smoothly on the road.If air is leaking or there is not enough air, the car will not move.
Therefore, if we want to walk this path, we need to have vitality, to be full of vitality.Thus, to “realize the truth is to be full”.When we “perfect true wisdom,” not only will we be full of vitality, we can also assist other people by helping them understand how to be full of vitality for walking the path.This means transforming them.Thus, “To transform others is to be overflowing.”
The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are applied with relative wisdom.Based on the timing, we must do certain things and use certain methods.
For this kind of people with this kind of capabilities, we must use this kind of examples and teachings to attract and guide them.
All this is done according to the people, location and time.
Knowing what kind of method we need to use for a certain person at a certain place and a certain time is called “relative wisdom”.For instance, the Philippines just experienced a typhoon called Haiyan.
A typhoon so strong is very rarely seen in this world.
On November 8, this typhoon made landfall in the central part of the Philippines the central part of the Philippines.As a result, the cities of Ormoc and Tacloban, these two places, were hit one after another.This typhoon left behind a wide swath of villages, towns and cities that were completely destroyed.Many people died.So far, the death toll is over 6000.
Reportedly, some are still buried under the ruins.It happened in an instant.With this impermanence, at that time, in that place, so many people died.The residents on those islands lost their homes and their loved ones.From the survivors came cries of deep sorrow.But at this moment, Living Bodhisattvas practiced “the Six Perfections and relative wisdom”.
Local Tzu Chi volunteers in the Philippines immediately gathered and prepared to set out from Manila and thus arrived in these cities on the 13th.
As the roads were damaged, travel was very difficult.But they were not afraid of the difficulty or the danger.In response to the time, the place and those people’s needs, they made their preparations and departed from Manila.
After arriving, they saw devastation everywhere.Thus they began their disaster relief work.They have [accomplished] many things; a month has already gone by.Think about it for this disaster relief effort, in just the city of Ormoc alone, [it took so much] for cash assistance to arrive on November 23.
Think about this.Disaster struck on November 8; air and ground travel were disrupted.On November 13, our Bodhisattva [-volunteers] set foot on this land.We arrived on that day and began figuring out how to hold a free clinic and how to help these people, by putting together a name list, and so on.
By the day of November 23rd, the money was prepared and loaded on a boat.What followed next was a risky and dangerous journey.
But “we can accomplish wondrous practices”.We were able to successfully provide disaster relief.On the 24th we started disbursing cash.
We continually completed our ongoing missions.After providing assistance to this place, volunteers travelled to the most hard hit areas.Their path took them through many disaster zones.By the time they arrived at the most hard-hit areas, the roads were completely blocked.It took seven to eight hours by car to get there.
In those seven to eight hours, all they saw were disaster areas.
Think about this, how big was the scope of this disaster?
From this point on, in the city of Tacloban we implemented the “cash for work” program.It has been a full month since we started this.[To clean up the city] through the “cash for work” program, human hands were not enough. Again, across the ocean waters we borrowed and transported from far away large trucks, gravel trucks, bull dozes and excavators. There were causes and conditions behind this, too.
Many causes and conditions had to be met. With this extreme suffering, the [Four Noble Truths] and the teachings of karmic causes and effect were continually put into practice. With the wondrous practice of relative wisdom, we realize the Dharma has always been here. Everything we do in the human realm is in accord with the workings of the Dharma. This is what Bodhisattvas are like. They take the Dharma to heart and manifest it in their actions. Thus they transform sentient beings in response to their suffering.
To accomplish this, they need relative wisdom; they must apply both compassion and wisdom. To meet the needs of sentient beings promptly, regardless of time, space and relationships, we need to exercise the wondrous practices of. Bodhisattvas relative wisdom. Thus, in learning the Buddha-Dharma, we must learn to apply it in a timely manner. If we do not comprehend the principles, “It is futile to engage in myriad practices”.
If all we do is say, “I’m walking the Bodhisattva-path. I’m learning the Six Perfections, if we keep learning but do not practice, then this road is just a line on a map. We must actually walk this road in order to firmly plant our feet on the ground and reach the state of relative wisdom in order to assess the right things to give to others. So, these myriad practices require us to reach a level of understanding. We must walk the path ourselves in order to realize the truth and be full of strength.
By “perfecting true wisdom” we can help all beings. Everyone in the disaster area is working hard. I ask them, “Are you tired? You must very tired; this is tiring work”. [They said,] “We are very happy, and we want to keep going.” “Don’t you want to go home and rest?” “We want to stay here until the end and finish what we started. We need to feel that we have completed our work.” See, aren’t they full of strength? Not only do they have enough, they have a surplus. Not only are they providing emergency relief work, after that phase is complete, they started making mid-and long-range plans. Isn’t this how “To perfect true wisdom and transform others is to be overflowing?”
To realize the truth is to be full; to transform others is to be overflowing. This is to be “full and overflowing”. We must walk this path ourselves to perfect our true wisdom. So, putting the Dharma into practice is very important.
In the previous sutra passage we also discussed, “Why was this so?” He provided three carts, the last of which was the cart drawn by the great white ox.
“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”
If we want give people something, we need to give them enough to meet their needs. If we want to help someone, we should do a thorough job so that we can help them get back on their feet and stand on their own. This requires supplying them with great strength. That great strength comes from many people giving rise to aspirations. So, doing good deeds in this world takes more than just one person; it takes a group of Living Bodhisattvas uniting. Therefore, when we understand the Dharma, we need to frequently turn the Dharma-wheel so that more people can join us and contribute. When we go from one hand, to one hundred, to a thousand, to tens of thousands, when we reach out, our power will be great. So, “all his storehouses” refers to how the elder has various methods and strengths; he is full and overflowing with them.
Thus he had this thought. Because he had considerable power, he wondered how to distribute it to all. So, he had to always be mindful. The elder thought, “I have unlimited wealth, I should not give inferior and small carts to all my children.” Thought he enticed them with three kinds of carts, the sheep-cart and deer-cart could only transport one person.
So, he wanted to provide them with a cart drawn by a great white ox. Not only did he give them an ox of great strength, he also gave them a well-decorated cart. They could use it to transport people, transforming themselves and others. This was the elder’s thinking and the wisdom of Sakyamuni Buddha, the world-transcending awakened one. So, “Provisional wisdom is applied according to intent; thus it is full and overflowing”.
“Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing.There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].
The Buddha wanted to share His state of mind with everyone, but sentient beings could not accept it, so He exercised skillful means, applied according to His intent. The kind of sentient beings, the time and the state of things determined the kind of teaching He gave them. This is provisional wisdom.
An awakened being can apply this. With this wondrous Dharma, when sentient beings are suffering, we will exercise wisdom and find the means to save and transform them. This comes from provisional wisdom. When we are full of wisdom, we can apply it according to our intent. This is to be full and overflowing.
Moreover, “The many storehouses were full and overflowing.” To make use of something, we must already have something inside. If there is nothing inside, how would we have anything to make use of? Therefore, we learn the Buddha’s Way so that we can absorb ample teachings into our minds. The Buddha understood, after His enlightenment, the true principles of all things in the universe. So, the Buddha’s ocean of enlightened wisdom is very, very full. Because He has these teachings and a full ocean of enlightenment, He can exercise provisional wisdom according to His intent. This is possible because there is a wealth of Dharma within Him.
Out of all these teachings, “There is no Dharma which is not this Great Vehicle Dharma.” All teachings are part of the Great Vehicle Dharma. When we speak of the Four Noble Truths and Twelve Links of Cyclic Existence, aren’t we speaking of provisional teachings? Aren’t they skillful means?
They are called skillful means, but without them it is not possible to guide sentient beings into True Dharma. This is like how, to help people, we must first establish a “cash for work” program. Because we are unable to clean up all the debris, we ask the local residents to quickly get selves up. “Clean up all of this and we will pay you. This is your home, and we will pay you to do this. Quickly devote your strength and energy to rebuilding your hometown and restoring your lives to their former abundance.” We help them understand that they are filled with vitality.
If they can get their bodies moving, as well as their minds, they will be full of strength in body and mind. then they will be able to participate in the clean up. This opportunity gave them a chance to restore their vitality.
Their shops have already reopened, and the streets are lively again. Their surroundings are also clean. This was all possible because we had ways of guiding their strength and vitality.
The Dharma is not inherently great or small. It is just that we sentient beings, have different capabilities. The Dharma itself id the same. So, if we have wisdom, “There is no Dharma which is not the True Dharma of the Great Vehivle.”
All Dharma is Great Vehicle Dharma. We must walk the Bodhisattva-path. If we do not understand the Four Noble Truths or the Twelve Links of Cyclic Existence, we cannot actualize the myriad actions of the Six Perfections. So, all Dharma is Great Vehicle Dharma. “All his storehouses full and overflowing with infinite kinds [of treasures].” This is how the Buddha-Dharma should be applied in the human realm. We who learn the Dharma must put it into practice. Then the Dharma in our minds can be full and overflowing.
When we purify the impurities in our eighth consciousness, we can return to our pure Buddha-nature. By exercising our wisdom and awakened nature, we can guide sentient beings; this is what we Buddhist practitioners must do. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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