Introduction

The content of Buddhist teachings is broad and deep.
It is peppered with an exceptionally large collection of
technical jargon (Pali & Sanskrit), and the Chinese and
Tibetans have added more to it of their own.

In his 45-year of ministry, the Buddha essentially
taught two themes: suffering and the ending of
suffering. Responding to different levels of his
audience, taking into account their capacity and
their readiness to receive the teaching, the Buddha
employed skillful means peppered with strong imagery,
similes and stories to awaken his audience that there
is suffering in life but that there is a way out of life's
suffering. Like a light, he showed the way. As always,
his audience including those who challenged him,
abused him but were always left aroused, instructed,
inspired and gladdened by his teaching and conduct.

These days we find a lot of materials on Buddhism

written by a great variety of people from lay people to

monastic to academic. Some of these writers themselves

may not be Buddhists themselves. The Theravadians

naturally stick to the Pali Canon while the Mahayanists

developed on the original Sanskrit texts and the

Vajrayanists added further.

Whatever it may be, it is perhaps fitting that we pause

to recall who is our fundamental and root teacher,

Shakyamuni Buddha and to reflect what is his intention

and mission.

Knowing Shakyamuni's life story is essentially hearing
his true teachings. He lived his life on earth as a human
known as Nirmanakaya (Skt): the way he lived, talked
and behaved is literally a manifestation of the body of
truth, known as Dharmakaya (Skt). The Buddha was
able to do so because he lived a life of wisdom (prajna).
When one's wisdom is combined with Dharmakaya,
there is awakening, a transformation. That's what
buddhahood is all about.

(The Way To Buddhahood: Master Yinshun
Page 12 Verse 5 as follows:)
正法以為身 淨慧以為命
智月朗秋空 禮佛兩足尊

"The true Dharma is the body of the Buddha
His life is pure wisdom.
Like the bright moon shining through the autumn sky
Therefore, we should revere
the Honored One of Two Perfections."

By emphasising the Buddha's discourses of his life
rather than one pertaining to "gurus" or "partriachs",
we gather directly the daily experiences of the Buddha
himself, the fully Awakened One, a teaching without
adulteration in order to realise what the Buddha had
realised. In doing so, one may see the whole picture
of the Buddha Dharma against one who is entrenched
behind a limited sectarian view.

The Great Physician And His Use of Skilful Means

Sadly, mankind has lived believing either in the reality
of the soul or the illusoriness of matter. The Nikaya
Suttas depict the Buddha as a great physician who
knows the different type of illnesses of living beings
and who can offer medicine aptly to suit their needs.
He knows how, what and when to say, to hold back,
to remain silent and to prescribe the right dosage.
The Buddha is wisely skilled in his way of reaching
out to people to help them. This link between wisdom
and compassion is called "skilful means or upaya (in Skt)."
Instead of merely telling them abstract doctrines of the
world which they might not be able to comprehend, the
Buddha rightly explores various ways in which the
Dharma is communicated and grounded in ordinary life.
This reflects the Buddha's ongoing concern and
compassion to alleviate the suffering of living beings.

It is this sense of compassion that a bodhisattva should
try to convey. To teach Buddhism without such sensitivity
can be 'bad medicine' metaphorically.

(The Way To Buddhahood: Master Yinshun
Page 14 Verse 7 as follows:)

智圓悲無極 斷障無餘習
三德等究竟 方便示差別

"His wisdom is perfect, his compassion infinite.
Overcoming all obstructions, he is totally without remnants of habit.
These three virtues are equal and ultimate for all Buddhas,
But for the sake of skillful means (upaya),
there are differences."

After the Buddha's parinirvana, his teachings continued
to develop and grow in India. Later, it spread throughout
the countries of Asia, adapting its forms and rituals to
individual cultures. During its development and propagation,
the Dharma were enriched and skilful means employed to
different individuals. "However, when these skilful means
and the absolute truth cannot be distinguished or
understood clearly, confusion may arise and that can
prevent us from pursuing the true Dharma." That worries
many a Buddhist like Master Yinshun.

The Dharma Ending Age

The concept of mofa 末法, 'the final days of the Dharma.'
This idea was widely emphasized by the Pure Land
movements in Japan, to justify the simple practice
of reciting Amitofou name. The argument is that in our
degenerative present, the end-time of the so-called
Dharma period, liberation by one's own efforts (自力)
is not possible anymore. Only through the help of
Amitofou through another's power (他力), was it possible
to escape the cycle of rebirth.

This model of history held little attraction for Master Yinshun.
Master Yinshun who was influenced by Master Taixu, advocated the
Chinese form of Buddhist modernism -- Renjian fojiao 人間佛教,
a "Buddhism for the Human World." Renjian Fojiao, as all Buddhist
'modernisms', is based on the possibility of social change for the
better. The idea of living through the final days of the true Dharma
Age is at odds with the optimism and reformation of Buddhist
modernism.

Conclusion

Master Yinshun exhorts us to spend time reading canonical
treatises. He says: "Canonical treatises follow a rational
process and do not merely invoke faith. At no time do they just
say, without explanation, that one Dharma approach is good
and that another leads to Buddhahood faster or that we escape
from samsara sooner. Treatises are not propaganda to persuade
people. If one studies at least a few of the simple yet essential
treatises that are presented with clarity in structure and reasoning,
it would certainly help one to make wise doctrinal choices and
advance in the true Dharma."

Dazhidu lun 大智度論 - this treatise has a strong influence on
Master Yinshun. You may wish to read it in Chinese. I doubt that
there is an English translation yet.

When one has the right view, one can skillfully influence others.
This is how the Buddha works for the salvation of the world but
not through inappropritate anecdotes, metaphors, pure faith
alone, unskilled means or 'easy means' instead of realising
the true Dharma that leads to liberation.

May the Joy of the True Dharma
Be With You And Your Family
In this Year of the Water Dragon

metta