梵網經古迹記 2.223

2.223

The commentary states: All holy paths have the voice of another as their root; although one possesses the nature [for it], without instruction one cannot achieve it, and therefore teaching and transforming inferior sentient beings is prescribed. Even if they have no comprehension, once the sound enters their pores, it distantly creates a cause and condition for bodhi. The phrasing of the text here is easy to understand. However, the Yogācārabhūmi states: Skillful means for teaching and transforming sentient beings are briefly of six kinds. First, being able to make sentient beings experience immeasurable fruit through minor roots of goodness—that is, exhorting sentient beings to give away trifling things, even at least a single ball of roasted grain, giving to a base and defiled field, even to wriggling and crawling animals, while dedicating it to seek unexcelled, perfect bodhi. Although such roots of goodness, items, and fields are inferior, by the power of dedication they result in immeasurable fruit. Second, being able to make sentient beings draw in vast and immeasurable roots of goodness with little exertion of effort. In brief, if based on false teachings, one expounds the true Dharma to them; and regarding the creating of merit and enjoying of happiness in the world, rejoicing in causes and conditions and exhorting others to do likewise; and regarding sentient beings suffering in the ten directions, vowing to take it on oneself; and with resolution bowing to the Buddha, Dharma, and Saṃgha, never spending [time] in vain until the end of life; and regarding all transgressions of the past and present, facing all Buddhas with pure intention and visualization, revealing them with utmost sincerity, regretting the past and cultivating for the future. By repeatedly exerting little effort in this way, one attains liberation from all karmic hindrances. It is expounded at length as stated there. Third, eliminating resentment and afflictions for those who despise and turn their backs on the holy teaching. Fourth, causing sentient beings dwelling in the middle to enter. Fifth, causing those who have already entered to mature. Sixth, liberating those who have matured. In distinguishing the first four of these, there are again six kinds of skillful means: 1. Skillful means of conforming and synthesizing: that is, complying with and pursuing their desires, and afterwards transforming them with the Dharma; and synthesizing and expounding upon profound teachings. 2. Skillful means of establishing mutual covenants: that is, seeing sentient beings arrive seeking something, one immediately covenants with them, saying: 'If you cultivate goodness, I will give according to your desire.' Rescuing those who suffer is also like this. 3. Skillful means of divergent disposition: that is, having made the covenant, if they do not act in accordance with the terms of the covenant, merely for their benefit one displays anger and scolding without giving to them, temporarily abandoning them so that in the end they return to a secure state. 4. Skillful means arising from coercion: that is, either as a householder or as a king, having attained sovereign power, forcibly coercing them into cultivating goodness. 5. Skillful means of bestowing favors and repaying favors: that is, toward sentient beings, according to one's capacity, great or small, bestowing kindness and favors, or rescuing them from distress. When they wish to repay the favor, the bodhisattva then exhorts them to cultivate goodness so as to receive the repayment of the favor, telling them not to repay with worldly wealth. 6. Skillful means of ultimate purity: that is, reaching the ultimate, descending from the Tuṣita heaven to accomplish the path through the eight aspects. Such skillful means should be learned.