Explanations by Master Cheng-Yan
Subject: When Capabilities and Teachings Connect (機教合會 轉小向大)
Date: February 26. 2016
“All afflictions arise solely due to the mind giving rise to delusional thoughts according to conditions. Our thinking and matters and objects, based on conditions, give rise to afflictions by coming together. Using our innate enlightenment of True Suchness to adapt to conditions, [we exercise] our Tathagata-garbha nature. It arises solely as the mind connects with states and phenomena; it too comes from our own mind.”
Everything comes back to conditions, so we must be mindful. In our daily living, our minds connect with our surroundings. In every day, every moment, we are happy when our external conditions make us happy. Sometimes, things do not go our way, thus we get worried and angry.
So, “All afflictions arise solely due to the mind.” All afflictions arise from our state of mind. Is our mind deluded? Or is our mind awakened? We must look and see; if our mind is deluded, it gives rise to delusional thinking. When we engage in delusional thinking, we give rise to a deluded mind. Then we follow our external conditions by connecting with them and taking action. This elicits many afflictions. When we act out of afflictions, we create karma. This is foolishness.
In the past, [we discussed] a parable about this in the Sutra of 100 Parables. There were two good friends. When it was cold at night, they would wrap blankets around their bodies. These two good friends decided to cross the desert together. In the wild, they encountered a group of bandits.
Among the two of them, one was very alert. He saw some bushes in the open field and quickly dove inside them. The other one was duller and moved more slowly. When the bandits approached him, they snatched his blanket off his back. He felt cold, [so he thought,] “I cannot lose this blanket.” Thus, he said to the bandits, “Please, I beg of you brother! Can you give that blanket back to me? Can I exchange some gold for that blanket?
My gold is sown into the top seam of the blanket.” As the bandit felt along the top of the blanket, he indeed felt a piece of gold. The bandit asked, “Who can confirm that this is real gold?” The man said, “If you don’t believe me, hiding in those bushes over there is my best friend. You can ask him if this is real gold. He is a goldsmith, so you can ask him to come out and verify what I said.”
So, the group of bandits dragged out the person hiding in the bushes and likewise snatched away his blanket. Thus, both of them lost their blankets, and the duller one even lost his gold. This is foolishness! Isn’t it the same in spiritual practice? If we do not earnestly engage in spiritual practice, we will also [negatively] influence other people. As the mind comes together with external states, in the course of our spiritual practice we may give rise to a thought that harms ourselves and also cuts off others’ spiritual aspirations. We must pay very close attention to this.
If we are Buddhist practitioners, we use our innate enlightenment of True Suchness to adapt to these states. With our Tathagata-garbha, with our good intent, as our minds connect with states and phenomena, when we see the conditions around us, our nature of True Suchness, our innate enlightenment, will arise.
For example, Dr. Peter Chen is a retired surgeon from the US. He is advanced in age, but he is very dedicated to participating in free clinics.
Once, we were in a country with very poor medical facilities, where the hospitals lacked medical instruments.He resolved to purchase instruments in the US and bring them to this country as a gift.He also taught them how to perform operations.
Although he has already retired, he is willing to volunteer with Tzu Chi and join international relief efforts.He is willing to go anywhere.
Most recently, he went to the Philippines.Apart from volunteering at free clinics, he also joined our relief distributions.At the relief distribution, there were many people, and it was raining.Seeing the many people staunchly sitting there, the Tzu Chi volunteers from the Philippines reverently led them in singing ”Prayer”.After singing “Prayer,” some [volunteers] took plastic bottles, or even plastic bags, and went among the people.
The people all knew [to donate] small change, one sentimo or five sentimos.Everyone happily held up their coins and said, “Here, I have some!” “I have some!”Seeing that everyone was very happy and wanted to donate their change, Dr. Chen picked up a plastic bag as well and went among people to receiver these one-sentimo and five-sentimo coins.
He saw that on ever person’s face there was a bright smile, “I want to donate too!” “I want to donate too!”
Thus he deeply comprehended the meaning of “the rich among the poor”.
Having money does not always bring happiness.
Those people were already living in poverty.Then this major disaster struck, yet they were so happy and were even willing to donate their small change.This is “using our innate enlightenment of”.“True Suchness to adapt to conditions.”
In that environment, experiencing those states, he encountered his Tathagata-garbha, his true innate enlightened nature and truly comprehended [the love in] the human heart.So, “It arises solely as the mind connects with states and phenomena.”
When our minds connect with these states and phenomena, love will arise in our hearts.This pure, undefiled great love comes from our nature of True Suchness; this is our awakened nature.
Whether we speak of afflictions or innate enlightenment, it is the same mind.It is only that the causes and conditions in our external states seduce us.This all depends on whether we have practiced.
After we have gone through this inner cleansing, after cleansing ourselves, we will clearly perceive what we should do; if it is the right thing and the right direction, then we should just move forward.
The previous sutra passage states, “You can go to the poor son and gently tell him that there is a place to work where he can earn a wage twice the normal value.”
Previously, [the elder] hurriedly asked two people to bring his son back.Yesterday, we said that these two people are analogies for the Bodhisattvas and the Dharma.With the hearts of Bodhisattvas, they enticed him.They used methods to guide him.They thought of ways to approach the son and have a proper conversation with him so they could bring him back.
The next sutra passage states, “If the poor son is in agreement, then bring him here and put him to work. If he asks what you desire him to do, you can then tell him, You will be hired to clear excrement, and the two of us will be working together with you.”
This sutra passage seems very simple.They used this method to approach the son, used it to make an arrangement with him.“If the poor son is in agreement, then bring him here and put him to work.”
He might say, “Alright, I will go with you. But what does this work entail?”He would ask this question.
If the poor son is in agreement, then bring him here and put him to work:
When capabilities and teachings are in accord, they are “in agreement”.If there are teachings but the capabilities are lacking, then there is no “agreement”.Since these capabilities and these teachings were in accord, there was agreement,
so “bring him here and put him to work. If the poor son is in agreement, then bring him here and put him to work”.This is talking about “when capabilities and teachings are in accord”.
Our capabilities can be great or limited; because [of this], skillful means were used.If they had, with their status as nobles, approached the poor son in that poor neighborhood, he would have avoided them.
Thus, they had to change clothing and take on the identity of poor people.This was the method they used.Similarly, when people are told, “You can attain Buddhahood right now,” they canon understand this teaching.Therefore, other methods must be used, simpler methods.People of more similar capabilities can go to draw them in, to get close to them in order to speak to them and keep them company.
“Are you hungry? I am too. There is a place that will allow us to eat our fill and dress warmly. They have jobs that we can do. Why don’t we go together?”
This is “capabilities” and “teachings” [in accord].
So, this is called being “in agreement”.
They will say, “I agree. I can go with you to do this work that will help us sustain our living. I agree to do this”. This means that their capabilities [are sufficient] for accepting these teachings. “If there are teachings but the capabilities are lacking, then there is no agreement”.
Even if the teachings are very good, if people do not have the capacity to accept them, it is as if they do not want to accept them. Thus, “There is no agreement. I do not wish this. I do not accept your invitation to work there. I don’t want to.” Then there is “no agreement.”
Thus, besides teachings there must be capabilities that can accord with them. When speaking with a child in kindergarten, we must speak to them as if we are nanny or a kindergarten teacher who teaches at a kindergarten. But if you ask a university professor to come teach at a kindergarten, as soon as the children see this solemn professor, not only will they not understand him, they will be scared.
So, “capabilities and teachings must be in accord. When the capabilities and the teachings are in accord, there is agreement”. If the teachings are in accord with capabilities, they will be willing to come.
“Bring him here and put him to work”; he will be willing. “If he asks what you desire him to do, you can then tell him…”
When capabilities and teachings are in accord, we can start to approach them; if they ask, “What will I do?” that is the time to use [skillful] methods.
If he asks what you desire him to do, then you can tell him: Concealing the true to give the provisional, the Buddha taught in accord with capabilities. He skillfully enticed them in accord with capacities to form the aspiration to turn from the Small towards the Great.
“Concealing the true to give the provisional” is like how the Buddha concealed the One Vehicle Dharma and established the Three Vehicles, adapting to the capabilities of sentient beings, teaching according to capacities. It is because their capabilities were so young and immature that He had to use limited teachings. “The Buddha taught in accord with capabilities. He skillfully enticed them in accord with capacities to form the aspiration”. Earnestly and slowly speaking to them and gradually teaching them is “skillfully enticing in accord with capacities”.
He gradually called on them again and again so that they could accept this teaching and form aspirations; He helped them to move on from limited teachings in order to make great vows. This is “turning from the Small towards the Great”.
At this time, by teaching the Lotus Sutra, the Buddha had already begun to lead the Two Vehicle practitioners into the Great Vehicle Dharma. This is how the Buddha used skillful means to slowly attract them.
What did He want them to do? Start with the Small [Vehicle], meaning He would give them the lowliest work. This is because the poor son thought he was only able to do jobs like cleaning and so on.
So, they told him, “You will be hired to clear excrement”. He was being hired to clean out these dirty and filthy things. This is “to clear delusions of views and thinking and seek the realization of Nirvana. It was not suitable time to give them teachings on purifying Buddha-lands”.
They would first tell him this, just like how the Buddha taught by first giving limited teachings to help people recognize suffering. When we experience suffering, our world becomes like a hell of cesspits. Our minds are filled with afflictions; afflictions contaminate our minds. In the beginning, the Buddha applied His wisdom to teach us how to eliminate afflictions. So, we must first understand suffering and how to apply the Four Noble Truths. By eradicating afflictions, we can enter Nirvana.
Everyone thinks this means we will forever be in a state of extinction and will never again return to the world. They think as long as we eliminate afflictions, we will never transmigrate in the Six Realms again. This is [only] the first part of the teachings. “You will be hired to clear excrement” is applying the Small [Vehicle] teachings. “Not suitable” indicates a lack of preparation. This is not the suitable time to tell them teachings on “purifying Buddha-lands”.
“Purifying Buddha-lands” is walking the Bodhisattva-path. He first concealed these teachings about the Bodhisattva-path. Teachings about returning to our nature of True Suchness had to be temporarily set aside.
So, He had to just talk about “clearing excrement”. Thus, “Clearing excrement means eliminating all afflictions”. Eliminating afflictions, delusions and karma is eliminating “excrement and filth in the mind”. Clearing our minds of filthy things is the first step in the Buddha’s teachings.
“Practitioners of the Two Vehicles desire only to eliminate delusions and attain realizations. It was not suitable to discuss with them purifying Buddha-lands and helping sentient beings transform. Thus, “You will be hired to clear excrement”.
“Practitioners of the Two Vehicles desire only to eliminate delusions and attain realizations”. Two vehicle practitioners only wish to eliminate afflictions, but actually they still have dust-like afflictions. They only want to attain the fruits of the Small Vehicle. They are unprepared to hear about “purifying Buddha-lands and helping sentient beings transform”. Thus, practitioners of the Two Vehicle have no desire to hear about the Bodhisattva-path, the Great Dharma that leads to Buddhahood. So, we do not need to share it with them. This is how the Buddha taught according to capabilities. He even had [them] say, “The two of us will be working together with you.”
The teachings of the Two Vehicles inherently connect with the Great Vehicle. Everything accomplish through the Two Vehicles also brings one toward the One Vehicle. The power of these teachings can also help to eliminate afflictions. Thus it says: “The two of us will be working together with you.”
“The teachings of the Two Vehicles inherently “connect with the Great Vehicle. This means that, although the Buddha taught Hearers and Solitary Realizers separately with the Two Vehicles, there is also the Bodhisattva-Vehicle, making a total of Three Vehicles. We first pass through the Two Vehicles, but they have always led to the Great Vehicle. We start walking the path from the beginning, from the Small and the Middle to the Great Vehicle. They are all connected.
“Everything accomplished through the Two Vehicles also brings one toward the One Vehicle. “The power of these teachings can also help to eliminate afflictions.”
The Great Vehicle is the Bodhisattva-path. We practice the Two Vehicles to eliminate afflictions; in the end we still enter the Bodhisattva-path. This is because, if we still have afflictions, when we enter the Bodhisattva-path we will be influenced by sentient beings.
There is a saying, “We wish to transform sentient beings but are instead transformed by sentient beings.” Walking the Bodhisattva-path requires that we first eliminate our afflictions so sentient beings will not be able to affect us.”
So, “And the two of us will be working together with you refers to how Bodhisattva and the Dharma approach the practitioners of the Two Vehicles.
“Bodhisattva respond to and transform Hearers by practicing the Small Vehicle Dharma together.” The elder dispatched those two men; they are analogies for Bodhisattvas and the Dharma. Bodhisattvas use the Dharma to approach. Small Vehicle practitioners and practice together with them. Thus it says, “The two of us will be working together with you.” Bodhisattvas work with Small Vehicle practitioners to slowly guide them.
So, “The Great Enlightened World-Honored One taught throughout His life. Although the Great and Small differ, they do not go beyond teachings, principles, practice and fruition. Principles are revealed through teachings, practice is based upon principles and the fruits are attained through practice.”
Although the Buddha taught for a lifetime.His lifetime of teachings is inseparable from the Great and Small, the Great Vehicle and the Small Vehicle. For those with greater capabilities, He taught the Great Vehicle. For those with limited capabilities, He taught the Small Vehicle Dharma. With the Great and Small Vehicles, the Buddha spent a lifetime teaching in accord with capabilities.
What He hoped to give them were “teachings.” He gave teachings based on absolute truth. He taught to help us understand the principles; now, we must then put them into practice. Only through practice can we truly comprehend and attain the fruits.
This is “teachings, principles practice and fruition. Principles are revealed through teachings;” only after accepting the teachings are the true principles of life revealed to us. “Practice is based upon principles, and the fruits are attained through practice.” If we put them into practice, we will see the results. We must accept and then actualize teachings.
If we can do this, the way we live will truly bring us closer to our innate enlightenment. With innate enlightenment, we return to True Suchness we will be very clear about all external states, will not let them delude or disturb our minds. If, with a mind of delusional thoughts, we connect with external states, we will give rise to many more afflictions and thus create more karma. We must exercise our innate enlightenment and nature of True Suchness to connect [with things].
According to conditions, we use the Dharma to get involved and help others without being influenced by them. Thus, our minds must constantly exercise our innate enlightenment and our nature of True Suchness when facing external states. In this way, we will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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