Chapter Il: Expedients
After carefully considering how he can expound clearly the substance of his enlightenment, Śākyamuni Buddha calmly opened His eyes and began talking to Sharihotsu (Śāriputra), who was known to be the Buddha’s wisest disciple.
“The wisdom of the Buddhas, not to mention my own wisdom, is so deep and wide that it is far beyond your imagination.
“Since you won’t understand Buddha’s enlightenment if it is expounded as it is, I first tried to reveal my mind by using Hōben or expedient wisdom, following your heart. However, since you could not even understand the purpose behind Hōben, you are far from being able to enter the world of the truth.
“Shōmon (Śrāvaka), who understands impermanency just by listening to the Buddha’s teachings, and Engaku (Pratyekabuddha), who seeks enlightenment just by sensing impermanency through experiences, are the people who are practicing individually to reach the state of enlightenment. Hence, they cannot understand the interrelations between expedients and the truth.
“This is because the Buddha, unlike you, has trained himself under countless Buddhas, carried out countless practices taught by them, and accomplished the goals of severe practice in order to attain enlightenment. His reputation is widespread.
“The Buddha’s enlightenment is unprecedentedly deep, and has been preached and expounded skillfully. However, it seems to be too difficult for you to understand the true meaning.
“Sharihotsu (Śāriputra)! Ever since I became a Buddha, I have been expounding my teachings broadly, using examples and parables. I used every kind of Hōben, or expedient wisdom, in order to lead people and save them from attachments.
“The reason that was possible is because the Buddha is perfectly equipped with an understanding of both Hōben and the truth.
“Sharihotsu (Śāriputra)! The Buddha’s wisdom is wide and deep.
“That is to say, the Buddha holds four immeasurable minds, known as ji-hi-ki-sha (love, compassion, happiness and disinterestedness), and when he expounds his teachings, he is versatile and flexible, equipped with ten kinds of supreme wisdom and teaches as He believes without reserve. At that time, His mind is unshakable, wiping off hesitation completely, distancing from any suffering and focusing on goodness so that he can ascertain the truth. In other words, the Buddha has all the wisdom to teach and lead all people.
“Sharihotsu (Śāriputra)! The Buddha adapts His teachings in accordance with time and place, conjuring a teaching method fit for each person He teaches.
“His way of teaching is very flexible, bringing those whom He teaches to certainty and joy.
“Sharihotsu (Śāriputra)! All told, the Buddha has attained the Dharma, immeasurably excellent, which none has achieved up to now.
“This true state of all things must be viewed from the following 10 kinds of perspectives: “sō” is the outside appearance; “shō” is the nature hidden inside; “tai” is the combination of the two. These three factors are the fundamentals of existence. “Riki” is the inner power; “sa” is the outside effect; “in” is the direct cause; “en” is the indirect cause; “ka” is the result; “hō” is a new interrelationship with the surroundings suitable to its effect. The factors of “hon”, which encompasses “sō” , “shō” and “tai”, and “matsu”, which encompasses the rest, are the factors existing in all things and always complement one another. This is “tō” or equality.”
Easy Readings of the Lotus Sutra