Explanations by Master Cheng-Yan
Subject: Manifesting the Appearance of Deviant Views (示現邪見 方便度眾)
Date: July.14.2017
“Using provisional and skillful means, with hidden understanding we can secretly entice. Small Vehicle practitioners to hear and speak of the Bodhisattva Way. This liberation is wondrous and inconceivable. Though they often heard this Dharma, their minds gave rise to doubt.”
To listen to the Dharma and understand it is truly difficult! We can see that in the era of the Buddha, in the same way, the Buddha shared with us the enlightened state of His mind and the subtle and wondrous principles of myriad worldly phenomena. He wanted to help everyone understand that we all intrinsically have Buddha-nature. He wanted to enable everyone to thoroughly understand the true principles of all things in the universe. If we can understand these true principles, our ignorance and afflictions will naturally be eliminated. It is because we cannot take the true principles to heart that the ignorant thoughts in our minds constantly flourish and multiply. Everything from our external conditions will then enter our minds, causing afflictions to multiply. As soon as afflictions arise, external states [cause them] to multiply, so there will be interpersonal conflicts and people begin to harm one another. This creates suffering in the world. When there is conflict in the world, it is because of ignorance. With ignorance, we do not thoroughly understand the principles. From ancient times until now, there have been people who pondered what methods could be used to attain the genuine principles. Everybody pondered this, and there were also spiritual practitioners who put their heart into their practice. However, with different methods of practice, during the process of their practice, they gradually developed different methods of spiritual cultivation. So, these became different schools of practice. Take [ancient] India for example. Before the Buddha was born, there was a very complex religious landscape. People were divided into four castes. Even among humans, based on family heritage, people were divided into four castes. One of these was the highest caste, which was the Brahmins. The Brahmins established a religion, and having established this religion, different practitioners had their own different ways to practice that religion. So, more than 90 types of religious practices arose this way, continually branching out from each other. During their spiritual practice, they still carried ignorance with them. So, they were unable to truly realize the goal of spiritual practice, the true principles. When the Buddha appeared in the world and gradually grew up, even from a very young age, He had already had a deep comprehension of the matters, objects and principles in the world. If life, there are so many contradictions, so many ways we are not free. Even our own lives are not under our control! As we go through birth, aging, illness and death, who is able to control these things themselves? Once born, who is free from aging, illness and death? There is no one who is able to control this; we all still remain in this cycle of birth, aging, illness and death. People were even divided into castes and discriminated against because of their heritage. Upon seeing this, the Buddha felt there were so many contradictions in life. So many people were tormented by suffering in life. The noble caste, the royalty, had the power to rule. They enjoyed lives of power, prestige and so on. Why were their lives so different from others’? So many [questions] floated in his young mind; having penetrated the truths of the world, how could he change sentient beings’ ideas and perspectives? If we can break free from these ideas and perspectives, then wouldn’t these problems [be resolved] for all to reach a state of peace? As people interacted with each other, they would mutually love and cherish one another; there would be mutual respect in the world. This all depends on the mind, on changing the thoughts of the mind. No matter how hard he thought, there was still a little bit of the truth he could not penetrate. He could not yet open the doors of people’s minds. Where could this principle be found?
For the sake of this goal, he became a monastic. He went in search of a way to open the doors of people’s minds and thoroughly understand the principles of the world. In order to open up people’s minds, he needed the true principles, the path to truth in the universe. Where could he find this path to truth? He had to single-mindedly search for it. During his many years of spiritual practice, he went among people. If he had only stayed in the palace, although he could have read many books and would one day inherit the crown to become king, he would have been limited to those environs. As for life in the world, how precious life is, how people actually survived, he would have had no understanding. In the lives of his people, what were the sources of suffering? If he had stayed inside the palace, he would not have understood any of this. Therefore, he left the palace to seek a path. As he went among people, [he saw] the way they lived their lives. This is the process of spiritual practice. There were so many spiritual practitioners and so many schools of teachings that were all different. Where was the truth? Because of this, he had to find his own principles. He attained great realizations and great awakening. All things in the universe are inseparable from, this ultimate truth. This ultimate truth pervades the entire universe. He grasped this all-pervasive truth and took it in; in the end this is all a state of mind. This principle and state of mind is the fundamental nature of True Suchness that all people intrinsically have. However, our nature of True Suchness is covered by ignorance. How do we eliminate our ignorance and return to our true “human nature [that] is inherently good,” this kindest, truest, most undefiled nature of True Suchness? How do we awaken it? This is what the Buddha discovered.
For this purpose, He went among people and observed the capacities of sentient beings. Therefore, He had to make use of all kinds of provisional and skillful means. “With hidden understanding we can secretly entice.” Such vast Dharma, when extended, pervades all things; the truth is everywhere. This Dharma, when re-collected, is in fact found in one thought. How could He let everyone experience this Dharma? He had to use provisional and skillful means along with hidden understanding. This way, He could gradually enable people to take in the Dharma bit by bit. Thus He earnestly guided them. Since He could not teach them all at once, He had to teach and guide them step by step. “Suffering! The world is full of suffering. Can you feel this? In the world, in your everyday living, after you have come back from asking for alms, come share with me; did you suffer? Did everything go smoothly when you went to beg for alms? Did you hear the cries of the people who were suffering in their lives?” [He asked about] what they had seen.
In fact, in the Buddha’s way of life, He asked His disciples to go out every day and beg for alms to sustain themselves. This is how, “With hidden understanding. [He could] secretly entice.” He began having everyone slowly connect with and go among the people. Even the nobles from the palace who came to practice, those very wealthy people, were treated the same as everyone else. They had to live the same kind of life. He let everyone witness suffering and then analyze where the suffering came from. There was so much; He could never teach it all. All of this the Dharma. In the Dharma-realm of the universe, everything that accumulates over space and time is subject to suffering, causation and cessation. Therefore, we need to put effort into our practice. In order to eliminate our suffering, we need to practice on the Path.
So, this is how the Buddha, wanting to teach the Great Dharma, which is so genuine and vast, truly had to spend a long time for everyone to be able to experience it. With “hidden understanding, [He] secretly entices.” Only by using this method would people be able to take the Dharma to heart and experience its truth. However, this takes a very long time, because sentient begins are dull-witted. Small Vehicle practitioners say, “I understand suffering. I can see so much suffering in the world, which all comes from ignorance and afflictions from karmic cause and effect. So, I need to earnestly practice.” These people only sought to benefit themselves, so they remained such in the Small Vehicle. This is how they listened to the Dharma. They listened to find ways to eliminate their afflictions. Although some taught the Bodhisattva Way, they taught it from the position of a Small Vehicle practitioner. This was just like Purna Maitrayaniputra. These people had formed great vows and aspirations; they manifested the appearance of Small Vehicle practitioners, yet what they expounded was still the Bodhisattva Way. Their minds were already liberated. This liberated mindset is also very wondrous.
In the same way, besides the Buddha, who had Himself attained enlightenment and taught the Dharma, those who followed Him to become monastics also listened to the teaches and understood. Though the Small Vehicle Dharma they reached the state of Solitary Realizers; with the Middle Vehicle, they could experience the impermanence of the world around them, the changing of the seasons and the speed at which time is passing by. In life, people undergo birth, aging, illness and death. All these things happen so quickly. The physiological changes within the body has the same underlying principles as the interpersonal conflicts outside of us there is consistency inside and out. They fully awakened to these truths of life. Therefore, “Their liberation is wondrous and inconceivable.” From their own living bodies to the macrocosm of the universe around them to interpersonal relationships, they awakened to the working of ignorance and afflictions and attained liberation. They experienced the truth and freed their minds. This subtle and wondrous state is inconceivable. “Only the person who drinks the water knows if it is hot or cold”. People attain enlightenment themselves, then want to share their awakening with everyone. “Though they often heard this Dharma, their minds gave rise to doubt”. These Small Vehicle practitioners still could not understand [the teachings] and remained stuck at their current state. Even though they often listened to the Dharma, listened to the Buddha’s teachings when their fellow practitioners enticed them with the Dharma, their minds still gave rise to doubts. These Small Vehicle practitioners were afraid, afraid of going among people. They were simply afraid. They were afraid of shouldering responsibilities. Right now, all of us need to form great aspirations and make great vows. Take a look at this world. This world is full of suffering. In our universe and our world, in this great space, we can see the state of crisis humanity is in. From dramatic climate change in the macrocosm to manmade calamities among nations, people are unable to bring purity to their minds. Their minds are still in chaos. In this era, everyone needs to immediately awaken and form great aspirations and vows to shoulder the Tathagata’s mission. We must listen to the Buddha’s teachings very mindfully and take them to heart. We must consider how to spread them so other people can also have an understanding. Understanding one teaching is one accomplishment. When people realize one teaching, they can enact a good deed. These teachings and good deeds rely on everyone pushing forward with collective effort. We can see in the world that many people have already formed aspirations and are doing good deeds, because there are many people suffering, many survivors of natural disasters! There are also many trying to flee for their lives. So, we need many people to be mindful and encourage and help one another. There also needs to be people who are willing to take on the responsibility of going to the side of those in suffering to comfort and support them. We must find ways for them to escape suffering, so they can settle down in a peaceful place and their young children can gradually grow up. This way, in the future they can recognize suffering and create blessings. When these young children get past this suffering, they must understand they have been helped by so many kind-hearted people in this world. This way, we can eliminate the hatred and resentment in their minds so that their hearts are filled with love and gratitude. In the future, they will have no hatred. Having passed through this experience, they will have received help with so much love. In this way, when they grow up in the future, they will be seeds of goodness who can help others.
Therefore, we must be mindful. Time constantly passes by like this. In this world, on March 15 (2011), the Syrian Civil War broke out. Many people became refugees due to the conflict. Syria had beautiful architecture and a vibrant culture. However, due to certain causes and conditions, unfortunate circumstances caused friction. As soon as the sparks were lit, the sky became filled with flames. In that country, already more than half of the population has fled. The cities of that country were beautiful, filled with many ancient cultural sites. Now these sites have all became ruins. Now, those ancient cities filled with heritage have already become dust and ruins. That is our modern history. Young children were dragged and pulled by their parents to keep moving forward. Some women gave birth to their children in refugee tents. After the babies were born, they were carried out of the tents, where people used bottled water to wash them. That was the only water they had to wash the baby’s body. The mother stayed in the tent, while the newborn was carried outside the tent. They cradled her with two hands and used bottled water to wash her. How many new lives were born inside these tents? There is so much suffering in life! It is just that people do not open their hearts; thus they have doubts in their minds. What exactly has happened to everyone? Sentient beings have continuously been in a state of confusion every since ancient times. When will they be able to open up their hearts?
The Buddha put His heart into [teaching]. “Though they often heard this Dharma, their minds gave rise to doubt”. Although He taught them like this, they still had doubts, ignorance and afflictions in their hearts. This suffering is truly unbearable! For those who are liberated, the Dharma is subtle and wondrous. However, those who cannot understand it are dull-witted and covered by their ignorance. They still cannot understand the teachings or experience the joy of the Dharma. They cannot understand that subtle and wondrous state of mind. Thus we must be even more mindful so with “hidden understanding we can secretly entice”. Thus, the Buddha had to use skillful means in order to teach them. This is the suffering of life.
Let us take a look at the previous sutra passage. Time constantly passes like this. In the previous sutra passages, we saw “They have liberated countless beings”.
“They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood”.
This is referring to Purna Maitrayaniputra. In the previous passages, we saw he was already manifesting as a Hearer and was transforming bhiksus in the Sangha. Whether they were Buddhists or non-Buddhists, he would constantly transform sentient beings. furthermore, since dust-inked kalpas ago, he “enabled them all to reach attainment. Those who had been transformed by Purna, who had been able to accept these teachings and had already been able toawaken and understand, were in fact very numerous.
However, there was a still group of people who “had desire for the Small and became indolent.” In order to have them accept the Dharma, he had to constantly, gradually educate them and “gradually enable them to attain Buddhahood.” For these indolent Small Vehicle practitioners, [ Buddha-children] had to practice patience. They had to spend many lifetimes, just like the Buddha, going among people and patiently transforming them. “Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, renouncing samsara. Actually, they are purifying the Buddha-land. They show people that they have the Three Poisons. They also manifest the appearance of “having deviant views.
They manifested this appearance. This is saying that Purna, with his aspirations, was transforming sentient beings. By manifesting the appearance of a bhiksus, he was letting everybody know that they must engage in spiritual practice.
“Look at how people who become monastics must engage in spiritual practice!” The Three Poisons are most terrifying. Greed, anger and ignorance are the Three Poisons. If one thought of greed arises, we give rise to anger upon not getting what we want. If we are trapped in our thoughts, then our delusions will multiply. This is called ignorance. However, beyond just greed, anger and ignorance, “They also manifest the appearance of having deviant views. This kind of behavior is the worst suffering in the world. Yet in this world of suffering they still manifested these appearances.
The following sutra passage states, “My disciples, in such ways, transform sentient beings through skillful means.” [The Buddha’s] disciples are like this. They manifested the appearance of bhiksus to let everyone know that they should engage in spiritual practice. If not, they would have greed, anger and ignorance. Becoming a monastic does not necessarily mean one has eliminated all of the Three Poisons. There are still disciples who became monastics but still have greed, anger, ignorance, arrogance and doubt. There are still disciples who became monastics yet have deviant views. Not all monastics could be the same as Purna.
Furthermore, Purna still went among the Sangha, manifesting the appearance of a monastic.
Therefore, the Buddha said, “My disciple, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds.
They transform sentient beings through skillful means. This is like Sariputra, Maudgalyana, Purna Maitrayaniputra, Mahakasyapa, the three Kasyapas and so on, as well as Katyayana. These disciples [of the Buddha] all had their own strengths and shortcomings. In this way, they were all the same; within the Sangha, they [showed] their strengths and shortcomings. Their shortcomings were to let everyone know that this was incorrect. Sometimes, the Buddha was very direct in pointing out the shortcomings of His disciples and cautioned others not to make the same mistake. He also pointed out the strengths of His disciples and asked others to learn from their merits. So, when they all manifested the appearances of unenlightened beings engaging in practice, they of course had their strengths and weaknesses. So, they made use of various manifestations and transformations. The sentient beings who heard this would have doubts in their minds.” Can people like this really liberate their minds? Can people like this truly understand this subtle and wondrous Dharma? People like this still had these kings of doubts. We have talked about the Three Poisons before. Even Sariputra had the shortcoming of being angry, Nanda also initially had the shortcoming of greed. The three Kasyapas all originally practiced heretical teachings. They practiced fire worship, which was a part of Brahmanism. They only practiced this type of fire worship. They were three brothers. Therefore, they are called “the Three Kasyapas.”
They show people that they have the Three Poisons. They also manifest the appearance of having deviant views: Showing they have the Three Poisons: For example, Son-of-Body harbored anger, and Nanda was attached to his desires. Manifesting the appearance of deviant views: this is like the Three Kasyapas, who were previously brahmacarins and attached to ignorance.
Of the Three kasyapas, the first was Uruvilva Kasyapa. When we read the sutras, we recognize this person. His name was written in Chinese as “papaya grove”; “Uruvilva” is translated as papaya grove, because of the place where he practiced. It was close to this grove, so he was named papaya grove. Uruvilva Kasyapa was the eldest of the Three Kasyapas. At this place, he practiced, following an ascetic path through the use of fire. At that time, he had a very good reputation. So, the spiritual practitioners there respected him very much. That kingdom had a large population of people who felt great respect for him when they saw him. Later, the Buddha, in His compassion, went to bring him in. of course, there was a story behind this. the story is quite long; there is not enough time for it.
The first of the Three Kasyapas was Uruvilva Kasyapa. It is translated into Chinese as “papaya grove”. As he lived close to this grove, he was named accordingly. In leading and protecting the fourfold assembly and providing them with the four offerings so they would never lack anything, he was foremost.
We should know that. Uruvilva Kasyapa was well-known by Buddhist practitioners. He was not only renowned among Buddhists. In that land, before he became a monastic, he already had a very high status [in society]. However, after renouncing the lay life, he became a leader within the monastic assembly. He was in charge of protecting the fourfold assembly, comprised of bhiksus, bhiksunis, upasakas and upasikas. For their livelihood, [they relied] on four kinds of offerings, food to eat, clothing, shelter and medicine. He took responsibility for all this and served the members of the Sangha. He was the one who served the monastic assembly. He “protected the fourfold assembly and provided them with the four offerings.” Clothing, food, shelter [and medicine] were all what he took responsibility for, “so they would never lack anything. [In this] he was foremost.” The Buddha praised him for taking such good care of the Sangha. The things monastic practitioners need to live are nothing other than these four offerings.
The second one was Gaya Kasyapa. Gaya is Sanskrit. It has been translated into Chinese as “city”.
The second of the Three Kasyapas was Gaya Kasyapa. Gaya is Sanskrit. It has been translated into Chinese as “city”. As the place he lived was located seven yojanas south of the city of Rajagrha, he was named accordingly. By observing all phenomena and remaining completely unattached, in teaching and transforming sentient beings he was foremost.
Gaya Kasyapa also practiced the ascetic path of fire. But he lived in a place seven yojanas south of the city of Rajagrha. Therefore, the place he lived in was very close to the city; it was only about seven yojanas away. So, he still lived among people, but he engaged in the practice of worshipping fire. “By observing all phenomena and remaining completely unattached, in teaching and transforming sentient beings he was foremost.” When the Buddha went to bring him in, he saw that his older brother had already been transformed by the Buddha. Even his older brother was willing to accept the Buddha’s teachings and transformation. The Buddha must have been the one who, during their process of spiritual practice, led them to break through ignorance. In their lives, the Buddha was the great guiding teacher of their wisdom-life. Thus, [Gaya] gave up his old spiritual practice and dedicated himself to the Buddha-Dharma. After listening to the Buddha-Dharma, he understood the Four Noble Truths and all kinds of causes and conditions. He “observed all phenomena and remained completely unattached.” He understood that all phenomena are just illusory. Because of his deep understanding, he could also teach and transform sentient beings. Therefore, he was foremost at this. Within the monastic assembly, he was also one who concealed the Great and manifested the Small.
Third was Nadi Kasyapa.
The third of the Three Kasyapas was Nadi Kasyapa. Nadi is Sanskrit. It is translated into Chinese as “river”. In keeping a tranquil and calm mind, conquering the knots of karma and practicing diligently, he was foremost.
As for Nadi Kasyapa, Nadi is Sanskrit, which was translated into Chinese as “river”. He was the third among the brothers. The place he practiced was the bank of a river, and he also practiced the ascetic path of fire. One day, he saw an object floating downstream on a river. When he looked, he saw it was a tool that his oldest brother used in his ascetic worship of fire. “Was that a tool for ritual? Why was it carried here by water? What happened?” After that, he came to understand that his oldest brother and second eldest brother had given up this ascetic worship of fire. They had taken refuge in the Buddha and accepted the Buddha’s teachings and transformation. So, because of this, he also began to accept the teachings of the Buddha. Thus, “In keeping a tranquil and calm mind, conquering the knots of karma and practicing diligently, he was foremost”. Once he entered [the Sangha] and began practicing, he completely eliminated all of his afflictions. As for all of his “knots,” which refer to ignorance, he had already untangled these knots of ignorance. So, he single-mindedly and diligently practiced, seeking to awaken himself. The three brothers took different approaches. The eldest brother was willing to serve others by providing the four offerings. The second brother understood the Dharma and was able to expound the Dharma to others. The third brother only sought to benefit himself. See, the three brothers had three different approaches.
In short, spiritual practice depends on our minds. Next it says, “My disciples, in such ways, transform sentient beings through skillful means.”
My disciples, in such ways, transform sentient beings through skillful means: In the Four All-Embracing Virtues, this is the practice of working together. When working together with others, they show acts of the Three Poisons and manifest an appearance of having deviant views. Thus they entice those who are lost so they have an appearance that is easy to follow.
[The Buddha’s] disciples were like this, going among the people “In the Four All-Embracing Virtues, this is the practice of working together.” Purna and the Three Kasyapas all practiced the Four All-Embracing Virtues among people. Everybody knows the Four All-Embracing Virtues, charitable giving, beneficial conduct, loving speech and working together. They used these to transform sentient beings. So, “They show people that they have the Three Poisons. They also manifest the appearance of having deviant views.” Though their physical appearance was of a bhiksu, they wanted to let everyone know, “In the past, I also lived like that. Now, I am telling everyone that I have changed; I am engaging in practice. Now I wish to help everyone understand my spiritual state.” In the past, they practiced heretical teachings, but now had taken refuge in the Buddha-Dharma. “Now I should let everyone see this. With the Right Dharma I am cultivating now, I have thorough and unobstructed understanding.” In this way, “They entice those who are lost.” They entice those Small Vehicle practitioners who still cannot open up their minds. They patiently guide these people like this. They were able to do this. When people saw them, they felt as if they were telling their own story. “If you are able to achieve this, I should be able to learn from you.” So, “If I were to speak of all their various manifestations and transformations.”
If I were to speak of all their various manifestations and transformations: The Buddha could speak, one by one, of each of their deeds of manifesting skillful means.
If the Buddha were to speak of all the various manifested skillful means of all His disciples, in fact, “The sentient beings who heard this would have doubts in their minds.” He wanted to tell everyone about how these disciples gave mindfully, but if he did, the sentient beings who heard this would still be unable to open their hearts. They would still have some doubts. Since these people were like this, why did those with great aspirations still live among them? So, they still had doubts. When the Buddha had reached this point, He still felt a little helpless. So, “Now He is only speaking of it briefly.” He just told them about this briefly today. If He were to explain this more thoroughly, then people will have even more doubts. So, that is all He would say then. He only talked about this briefly He might never be able to fully expound everything. He feared that if everyone heard, they would even more doubts.
Those sentient beings who heard it would have doubts in their minds: Now He is only speaking of it briefly; He did not dare explain it all, because He feared that those who heard it would give rise to doubts.
In summary, we must be mindful! All people intrinsically have Tathagata-nature that is free of greed and attachment. As we later gave rise to greed and attachment, we have since reproduced many afflictions. We need to always be mindful in our daily living. There are still people who cannot understand, so we need to know that the Buddha uses many methods and skillful means, secretly enticing with hidden understanding. For Small Vehicle practitioners to expound Bodhisattva teachings is not impossible. As we all engage in spiritual practice, some have deep comprehension of the Dharma. When I see disciples expounding the Dharma, I am very happy. These are the realizations they have. So, we must have respect for one another. When we hear the teachings, we should also put them into practice. We should not give rise to attachment to appearances. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
