Episode 434 – Penetrate the Great Vehicle with Skillful Means
>> “We must have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings. Turning from the Small Vehicle to the Great, we walk the Bodhisattva-path.”
>> “Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.”
>> Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.
>> Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.
>> Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle. Thus it says,
“We must have faith in our selflessness
and spread great love.
With the genuine sincerity of the Great Vehicle
we give wondrous provisional teachings.
Turning from the Small Vehicle to the Great,
we walk the Bodhisattva-path.”
The Buddha-mind is all-encompassing and boundless, and we must believe that our mind is equal to the Buddha’s mind.
The Buddha treats all beings as His only child; this is how impartial, how all-embracing and how great His love is. Thus, we must learn to adopt the Buddha’s mindset and be as selfless as He is. Most importantly, in addition to striving to be selfless ourselves, we must also spread this message to all people, in hopes that everyone can also be selfless and filled with great love. Then their hearts can feel open and happy every day. This comes from a selfless mindset. With it, we can naturally “spread great love.”
Spreading great love takes genuine sincerity. I always remind everyone that when we make the Four Great Vows as part of our spiritual practice, we must have sincerity, integrity, faith and steadfastness. This is our Jing Si Dharma-lineage’s foundation which all of us must practice. Thus, we must be genuinely sincere. Every day when we deal with people and matters, we must be genuine and sincere. If we are genuinely sincere and keep the Dharma be in our hearts and actions, we are practicing the Great Vehicle. [By practicing] the Great Vehicle Dharma, we can be a role model for all sentient beings and everything we do can influence others. If other people do not have any negative preconceptions about us and indeed have admiration for us, then when we talk to them, we are practicing a form of giving.
This is a skillful way of teaching. Because everyone’s mindset is different, everyone’s habitual tendencies are different. This is something all of us must be aware of. We can see that someone’s habitual tendencies are making things hard for them, causing them to become afflicted as they deal with people and matters. If we tell them this directly, they may not be able to accept it. How can we be a companion for them? How can we influence them? By “giving wondrous provisional teachings.” This is a form of giving by
counseling them to turn from the Small to the Great. Some people’s minds are very narrow. When they do something, they do not want anyone else to take credit. They take all the credit themselves by saying, “I was the one who did this.” They are unwilling to help or promote others. Some people do not want to promote others, what we now call nurturing talent. In Taiwanese, we used to say “guide to success.” Even if we are working on something ourselves, no one in this world can accomplish any great achievement by themselves; it always requires the efforts of many people. Those who minimize others’ accomplishments and take full credit for things are considered limited in capacity and petty. This is a hard way to live.
We also want to transform these people. If we can do this, we can guide more people to success. By promoting and developing more people, we can help everyone develop greater capacity. This is also a way of being Bodhisattvas. Some are unwilling to share their wealth. They see others toil, but they just want to enjoy themselves. [They think,] “What do I care if others are suffering?” Those who are not willing to share any of their material abundance with others are stingy and have limited capabilities. These people are difficult to transform. What can be done? “With the genuine sincerity of the Great Vehicle we give wondrous teachings. Turning from the Small to the Great, we walk the Bodhisattva-path.” This is the only way.
During the Buddha’s lifetime, a disciple named Maudgalyayana practiced by His side. He understood many principles and had faith in the Buddha’s teachings. He sometimes thought of his younger brother. His brother was one of the richest men, yet was very stingy. Venerable Maudgalyayana thought, “What a pity; if my brother was willing, he could help so many people with his wealth and keep them from the suffering of starvation.”
So, he made up his mind to go to his younger brother’s house and see him. He told him, “If you want to maintain your wealth in this life and in future lives, I can show you how.” The younger brother heard his brother and thought, “He is very advanced in spiritual practice and now he is going to teach me how to remain wealthy in this life and future ones. I would be happy to hear this.” Then Maudgalyayana began to explain to him, “Indeed, the karmic law of cause and effect….” Starting with the karmic law of cause and effect, He mindfully explained the Buddha’s teachings.
As the younger brother listened joyfully, Maudgalyayana told him, “Do you understand? It’s about giving. Giving is the cause that creates wealth. When we give to others we create good affinities. If you have good causes and conditions, in future lives you will have material abundance.” The younger brother listened and replied, “I understand. I know what I need to do.” So, he decided to open his treasury and his warehouse and begin to give things away. All over the city,
he continued to give, again and again. Giving made him very happy; what made him happy was the thought that in giving, he would receive much more in return. So, every day he continued to give. Every day, he was happy, at least in the beginning. After some time passed, doubts arose in his mind. He unhappily said to Maudgalyayana, “You said if I practiced giving, I would have more blessings and my wealth would increase. Why hasn’t this happened? I have already given so much but my warehouse is more empty, not more full.”
Maudgalyayana told him, “You absolutely cannot begin to doubt, nor think that the purpose of giving is only to attain blessings. When you give and see that people are well-fed and are living a good life, that should make you happy. Come, let me take you to somewhere.” In that moment, Maudgalyayana used his spiritual power to bring his brother to another state, to Great Freedom Heaven, the sixth heaven in the desire heaven.
In that state, they saw a massive palace with very luxurious and grand furnishings. As they walked around, they saw a pool with very clear water. As they drew near, they smelled its fragrance and saw many heavenly maidens. However, the master of the palace was nowhere to be seen. The brother asked Maudgalyayana about this. Maudgalyayana said, “Why don’t you ask them yourself?”
So, he went to ask and a very beautiful heavenly maiden told him, “This palace is just newly constructed. we are here waiting for our master. Who is your master?” She replied, “He lives in Jambudvipa.” Jambudvipa is a name for this world where we live. “In Jambudvipa, there lives Sakyamuni Buddha, [who has a disciple named] Maudgalyayana. His younger brother is benevolent and charitable. He does many good deeds, gives to many people and makes sure that everyone has enough to eat and is living a blessed life. His merits, virtues and blessings are great, so in the future he will be reborn here.”
When the brother heard this, he was overjoyed. “This younger brother of. Maudgalyayana who gives so much, isn’t that referring to me?” He felt quite satisfied. “In the future, I will be the master of this massive, opulent palace. I will be surrounded by many beautiful women. This is what I have always wished for. There is nowhere like this in the human realm, but in my next life I will be here.”
He was very happy. He immediately repented to Maudgalyayana. “Will I really be able to go to that place?” Venerable Maudgalyayana said to his brother, “Yes, but you must not have any doubt and you must not be greedy for more. If you remain greedy, your blessings will disappear. I know, I understand now. From now on, I will not be greedy nor be attached to this world.” From then on, he became truly kind and charitable.
This is how we must “have faith in our selflessness and spread great love.” Maudgalyayana was already selfless. “With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.” With genuine sincerity, he transformed his younger brother. This is skillful means, but it helped his younger brother practice great equanimity and attain great joy. This also creates merits. This is the Bodhisattva-path of turning from the Small to the Great.
The previous section of the sutra states that the Buddha uses various methods [to teach]. The Dharma He realized could not be accepted by ordinary beings, so “for the sake of all sentient beings. He distinctly teaches the Three Vehicles.” This is what we discussed yesterday, so now we know that the sutra text continues with,
“Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.”
This sutra passage discusses how most sentient beings have limited wisdom and only know what is going on in the present, what is right in front of them. So, they only delight in Small [Vehicle] Dharma and seek to awaken only themselves. “They do not believe they can become Buddhas.” They think it cannot be that easy to attain Buddhahood. “If I can just attain liberation from suffering, I will be satisfied.” Those with limited capacities and wisdom like this do not believe they can attain enlightenment.
“That was why I used skillful means.” Because of sentient beings’ capabilities, the Buddha had to use skillful means to “teach the various fruitions with distinctions.” So, there is an initial, second, third and fourth fruit. There are various methods of explaining existence and emptiness suitable for the various capabilities of sentient beings. Though the Buddha taught the Three Vehicles, “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” He was teaching according to capabilities. Although He said He taught the Three Vehicles, He was actually teaching the Bodhisattva Way.
As we heard, Maudgalyayana took his younger brother to Great Freedom Heaven and showed him that wonderful environment. He then told him, “You must not greedily cling to things. Do not be greedy. Continue to practice giving.” Wasn’t he teaching him to walk the Bodhisattva-path? If his brother could continue to give until this was done joyfully and without expectations, he would have already eliminated His afflictions. This was one method.
Thus, we must understand that. “Those of limited wisdom delight in Small Dharma.” Most people give with expectations. They are those of limited wisdom who delight in the Small [Vehicle] Dharma and think, “It is enough for me to gain temporary happiness. Having a moment free from suffering is good enough for me.” Perhaps there are many people like this. There are even more people who do not believe that they can attain Buddhahood. So, they are those of limited wisdom who do not seek the Great [Vehicle] Dharma. “They only seek to benefit themselves and are content with small gains.” They feel this is good enough. Thus they are Small Vehicle practitioners who have limited wisdom and delight in the Small [Vehicle] Dharma.
Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.
“They do not seek the Great Vehicle Dharma.” This is because they do not believe they can be enlightened and become Buddhas. If they do not even have faith in themselves, how can they have faith in the Great Dharma? So, they must first have faith in themselves, “have faith in [their] selflessness.” Only then can they “spread great love.”
“That was why I used skillful means to teach the various fruitions with distinctions.” Because these people only want to awaken themselves, He taught according to their capabilities.
Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.
“Skillful is another way of saying wholesome and clever.” What we call skillful means are indeed clever methods and wholesome methods that are suitable for sentient beings’ capabilities. So, skillful means are exercised with wisdom. We need to use our wisdom. Then wholesome and clever means can be applied.
“There is only one true principle, not three.” When we apply [these teachings], we must know there is only one true principle, not three. That is just a way of teaching according to capabilities. When I speak, every day I talk about the same things. But different people may hear the teachings differently at different times and thus become happy and willing to form aspirations. Otherwise, my teachings are the same every day. So, “there is only one true principle, not three.” Indeed, there is only one principle, not three. If there are three, it is not a true principle.
There is only one Great Vehicle principle. This one principle is that we all intrinsically have Buddha-nature and everyone has [Buddha-]wisdom. This is the true principle. So, this is why He established skillful means; there is only one principle, but people’s capabilities vary, so we must teach with various wholesome and clever methods. Those are skillful means.
For these people, the Buddha carefully and distinctly taught about the various fruits. “If you do this, you can attain this fruition.” Everyone has to pay attention to future retributions. He tried to help people again and again to eliminate afflictions from their minds and eradicate their ignorant views. This was the care He took with His disciples. He used different methods “to teach the various fruitions with distinctions.” For those with ultimate wisdom, He told them that these are skillful means that allow everyone to understand [the Dharma]. Actually, skillful means are skillful ways of guiding people with practical wisdom.
“Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” Though they are called the Three Vehicles, they are actually skillful means. The Three Vehicles are actually wholesome and clever methods. They really only have one purpose. To help sentient beings understand these Vehicles, to let them know, He started with the initial, second, third and fourth fruit, these limited teachings for average capacities. He used all kinds of methods. Hearers, Solitary Realizers and Bodhisattvas are the Three Vehicles.
The Hearers are attached to the Four Fruits. Disciples who are Solitary Realizers understand [the Dharma] but cannot form great aspirations. Though their minds are already pure, they are unwilling to expand their minds to transform sentient beings. So, for their sake, He taught the Bodhisattva Way. These are the Three Vehicles. Actually, there is just the ultimate wisdom of the One Vehicle. So, the Three Vehicles ultimately lead back to the ultimate wisdom of the One Vehicle, the principles of true wisdom.
Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle. Thus it says,
“I only did it to teach the Bodhisattva Way.” This is the Buddha’s compassion. He opened various wondrous skillful Dharma-doors according to the needs of this world. Some people who are suffering need kind people to help them. Yet, most of us have greedy thoughts, and want to possess everything for ourselves. Thus, the Buddha must gradually eliminate everyone’s greed, anger and ignorance. Only then can He inspire everyone to be loving and to help even more people. By helping others, we can comprehend even more principles. This is how the Buddha transforms sentient beings. He provides for all three [levels of] capabilities and spreads the principle of kindness in the world.
Therefore, as we mindfully learn the Buddha’s teachings, we must learn to “have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.” We must all learn to do this. At the same time, “turning from the Small to the Great, we walk the Bodhisattva-path.” Thus, every day we must always be mindful.