Episode 416 – Skillful Means Lead to the Supreme Meaning
>> “Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”
>> So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”
>> Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.
>> Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.
>> To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.
>> Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.
>> In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.
“Our wonderful state of mind is inherently tranquil,
encompassing clear, subtle and wondrous truths.
The appearance of Infinite Meanings is indescribable.
In emptiness there is wondrous existence, taught through skillful means.”
This is telling everyone that that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state encompasses clear, subtle and wondrous truths. “The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are. We often talk about “unconditioned Dharma. Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence.
Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood. Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images.
There are underlying principles everywhere, they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility.” All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.
So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings;” they [contain] so many teachings! No matter how we try to explain them, we cannot fully describe the ultimate reality of these principles.
So, an appearance is something we can see. I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions.” So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance.
Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.” If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease. Doesn’t everything end in disappearance, death and cessation? Nothing is left. Moreover, of all the things we see in this world, is there anything that does not go through formation, existence, decay and disappearance? Is there anything that does not arise from the convergence of many causes and conditions? So, “in emptiness there is wondrous existence.” However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.
We have spent a long time discussing how the Buddha said, “[I used] analogies and expressions.” In the Buddha’s lifetime, He personally taught the Dharma. His disciples remained with Him until. He was about to give the Lotus teachings. Then 5000 of them withdrew. They prostrated and then left. These 5000 people still had attachments in their hearts. They still could not let go of their attachments to “appearances.”
The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path. This was truly difficult. But, we must believe that there is wondrous existence in emptiness. This allows us to give provisional teachings to reveal the true.
At our anniversary (2013) celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly. Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra. This Vulture Peak Assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “cloud” so that it can be transmitted to other places. Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings. Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality. Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?
We must know, “Our wonderful state of mind is inherently tranquil.” Our original state of mind, our pure Tathagata-nature, is serene and tranquil. That state of mind is wonderful, so pure, subtle and intricate, containing an infinite number of principles. So, these principles are “indescribable.” Truly, words cannot clearly convey them. Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma. So, the principles are very hard to understand.
Previously, we have been saying that the seeds of Buddhahood arise from conditions. In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dharma. The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way. This is its purpose. So, all Dharma is ever-abiding, but we ordinary people are not aware of it. Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings. He is the “guiding teacher of the Three Realms.”
So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings,” appeared in the human realm and “received offerings from heavenly beings and humans.” We have discussed this before and are now repeating it again. Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. He taught the Dharma for the human realm.
So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”
This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans. Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him. Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.
There are many Buddhas, infinite Buddhas of ten directions. “Numbering as many as the Ganges’ sands,” all Buddhas come again and again to this world to teach sentient beings. Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas. Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges’ sands, They manifest within the world to bring peace and stability to sentient beings.” Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.
Don’t I often tell all of you that every one of us intrinsically has Buddha-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddha. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings.”
This is what we have previously discussed. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation.”
Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.
We already know that all past Buddhas appeared in the human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha that we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realm, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha.
In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation.” He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us.
He did this to “demonstrate the various paths.” Though He used various kinds of skillful means, they do not deviate from the True Path. [They] “actually all lead to the One Vehicle.” In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.
Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.
The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning.” The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning. Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words.” People could not simply understand this from a simple phrase.
Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters. So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances,” so this is a state of cessation.
Giving a direct explanation is useless if people cannot take it in. Even if they take it in, they cannot act on it. Something like this is “beyond words” and “transcends all expressions and appearances.” So, this is called “a state of cessation.” Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.” What we can convey verbally are not the true principles.
Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations. After gradually forming aspirations, will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.
To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.
So, the Buddha has many powers of wisdom. He uses these various powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them. Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing right and wrong in all conditions.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time?” This require us to apply various kinds of wisdom. Only then can we assess the situation correctly.
“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils, naturally he will have bad karma. If he wants to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.
Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.
Indeed, that was the Buddha’s only goal.
In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.
The One Vehicle is the Great Vehicle, which is the Buddha Vehicle that will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.