The Ways & Means of Provision and Reality

In his introduction to Chapter Two of The Lotus Sutra (On Ways and Means) in his 'Prose & Verse of the Lotus Sutra' (C. Fa-Hua Wen-Chu, J. Hokke Mongu) Chih-I explained the relationship between the provisional and the real in ten ways in order to better reveal its nature. These ten were:

1. Principle & Phenomenon
2. Principle & Doctrine
3. Doctrine & Practice
4. Binds & Liberation
5. Cause & Effect
6. Embodiment & Application
7. Gradual & Sudden
8. Separation & Union
9. The General & Specific Benefits
10. The Four Siddhanta, or Methods of Teaching the Dharma

1. Principle & Phenomenon: The principle is the ineffable, inexpressible absolute reality, the pure spiritual truth whether or not one is enlightened to it. It is the law that governs the universe, and it is the true spiritual aspect of reality. Phenomena are our understandings of that reality, and how it is manifested or revealed to us in our day-to-day existence. The more enlightened we are, the more phenomena appear identical to the principle. Therefore the phenomenal reality is the provision that reveals the principle that is the true spiritual aspect of reality.
2. Principle & Doctrine: Again, the principle refers to the absolutely true aspect of reality. The doctrine, or teaching, is the school or system of belief that based on this principle, accords with it, and applies it. The doctrine or teaching is therefore the provisional device used to reveal the principle, which is the absolute reality. The doctrine (teaching) is most true if it perfectly reflects and reveals the principle.
3. Doctrine & Practice: The doctrine (or teaching) is therefore a theoretical framework to establish a proper practice. It is the plan or guide that teaches and informs the purpose of the conduct. Therefore the doctrine is the reality whereas the conduct or practice is the provision. The practice (conduct) is most true if it perfectly reflects and reveals the doctrine (teaching).
4. Binds and Liberation: When one’s practice is inconsistent with the teaching (and therefore the principle), one will be in bondage. The provision will not be in accord with the reality. When one’s practice is in accord with the teaching, there will be liberation and the provision will be in accord with reality. In the Small Vehicle, freedom from the bondage of the threefold realm of selfish desire and ignorance is liberation. In the Great Vehicle, detachment from the ties of bondage to the threefold realm is only a subtler form of bondage, and ultimate liberation comes from realization that neither the bondage nor the one bound to it is real and Nirvana is in reality inseparable from Life & Death.
5. Cause & Effect: Any cause made towards the goal of enlightenment is provisional whereas the effect, or fruit of realization, is the reality. The cultivation of all the practices of Buddhism are provisions whereas the attainment of enlightenment under the Bodhi Tree (at the Bodhimandala) is the reality. The reality, which is the purpose or intent, is revealed in the causes made. There is nothing that the causes lead to other than the effect, and there will be no effect without the making of the causes.

Although only the fifth of the above is called ‘Cause & Effect’, these first five explanations are all about the different aspects and relationships involved in the cause and effect (cultivation and realization) of one’s Buddhist practice. The second set of five explanations reveals the application of Buddhist practice when one has realized the fruit of enlightenment. It deals with the influence of others.

6. Embodiment & Application: True observation, which is the eye of the Buddha, is the embodiment. It is the reality and the effect of cultivation as described before. Now, with this true observation, one enters into the spiritual realm of living beings to apply this Buddha eye and establish and manifest the Dharma. This application or use of enlightenment is that which is provisional, teaching and guiding living beings. The great Earth (the reality) is one, and yet it produces various kinds of sprouts (provisions). Without the earth there would be no plants, and without the plants, nothing would issue forth from the earth. The applications therefore reveal and give flesh to the embodiment. This is illustrated Chapter Five of the Lotus Sutra, which describes the rain of the Dharma and the medicinal plants.
7. Gradual & Sudden: From the embodiment of one’s realization of enlightenment one is able to teach living beings with the use of provisions (doors to the Dharma). One uses gradual teachings to plant good spiritual roots and increase the spiritual capacity of living beings - This is the use of provisions. When one awakens living beings in a sudden revelation through faith, reality itself is used. There is no way to prepare living beings for the sudden revelation except with the gradual teachings. Living beings rely upon their previous cultivation of the gradual teachings to respond to the sudden revelation.
8. Separation & Union: The Buddha’s teaching is divided into sudden and gradual teachings. In only cultivating the gradual teachings, living beings will have separation from the principle, but this separation will only be provisional. With the sudden revelation there will be union with the principle of the true spiritual aspect of reality and so the purpose and intent of the teaching (the reality) will be revealed. However, to properly understand this union with the principle they must understand the separation from it in the gradual teachings. This is described in the illustration of the poor man who shovels excrement only to find that he is the rich man’s son in Chapter Four of the Lotus Sutra.
9. General & Specific Benefits: General benefits are the transient benefits attained from the cultivation of the provisional teachings. Specific benefits are the permanent, lasting benefits attained from the real teaching. The general benefits are likened to the magical city on the road to enlightenment in Chapter Seven of the Lotus Sutra where the disciples finds peace and serenity in emptiness. The permanent benefits are like the treasure trove found at the conclusion of the spiritual quest, such as the Bodhisattvas' joy and non-regression in the Dharma. If the general, transient benefits did not exist, living beings would not attain the specific benefits that are everlasting (permanent).
10. The Four Siddhanta (Methods of Teaching the Dharma):
    The first three methods of teaching are provisional whereas the fourth and ultimate method of teaching is the reality
1. The Worldly Method: This is following people’s wishes and desires, and adapting the teaching of the Dharma accordingly. This is attracting and leading people to the Dharma by understanding their desires.
2. The Personal Method: This is recognizing people’s strengths and good qualities and accordingly encouraging them to increase their good spiritual roots (capacities) such as faith, diligence, presence of mind, mental concentration and spiritual insight.
3. The Therapeutic Method: This is recognizing people’s weaknesses and bad qualities and accordingly confronting and healing them so that they can attain self-mastery
4. The Method of the Highest Significance: This is directly awakening the inexpressible nature of enlightenment in living beings irregardless of methodology.

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