20140407《靜思妙蓮華》(第277集)隨順眾生隨宜而教
⊙「佛陀隨順眾生機，所說言教無虛妄，或圓或頓或漸，隨順悉令開解。」
⊙「舍利弗！諸佛隨宜說法，意趣難解，所以者何？我以無數方便、種種因緣。」
《法華經 方便品第二》
⊙隨宜說法：隨順眾生所適宜而教。
⊙意趣難解：解知難，悟入難也。謂如來心意之趣向，眾生知解難，悟入難。
⊙無數方便：謂修菩薩行者，於諸有情，或於聖教有未入者，引之令入；種種因緣，未成熟者，令其成熟；已成熟者，令入道法。乃至諸戒律儀，受持防非止惡，種種方便，令諸有情，皆得利益，是為方便善巧。
【證嚴上人開示】
「佛陀隨順眾生機，所說言教無虛妄，或圓或頓或漸，隨順悉令開解。」
佛陀隨順眾生機
所說言教無虛妄
或圓或頓或漸
隨順悉令開解
也就是要告訴大家，佛陀來人間，雖然他內心本懷，一乘實相微妙道理，很想直接向大家開示。但是考慮眾生根機不整齊，要能瞭解佛陀的心意，很難啊！所以，佛陀就是隨順眾生的根機，對小根機的人，就用淺顯的法來告訴他，讓他能接受；對根機較深、較利、較高的人，佛陀就是用頓教，或者是圓融的教理來告訴他，他能接受。無論是對什麼樣的人說的，層次雖然有差別，不過道理沒有虛妄，所以「所說言教無虛妄」。
或者是用圓教，圓教就是圓融的道理。這個圓教非常圓融，卻是眾生若較小教，根機淺劣，佛陀同樣說很深的道理，但是他所接受的，就是很淺的感受，若是對根機很深者，哪怕是佛陀用簡單的法來說，他也能接受到，如同很深的道理。這也是佛陀圓融，一語圓演，一句話圓融來說，不同根機，不同的接受，這就是圓教。
或者是用頓，頓悟的法，直指人心見性。但是，眾生的根機，還尚未很成熟。有的人接受到這種般若，諸法皆空的道理，以為什麼都沒有了，又再有什麼好修呢？如這樣的根機也還未很成熟。
所以佛陀也曾說漸教，慢慢來。《阿含經》所說的，很多是因緣果報。有的人就停滯在這因緣果報，所以會執漸，也是偏掉了。所以，佛陀無論是或偏，或圓，或頓，或漸，種種的道理佛陀都在說。
所以佛陀無論是說什麼法，都沒有虛妄。只是眾生的解悟，能夠理解，能夠覺悟的(根)機，無法整齊。不過於佛，他是「隨順悉令開解」，還是一樣隨著眾生的根機，順眾生而設教。可見佛陀是很辛苦！
佛陀要講《法華經》，一再一再向大家提起，就是：我的法甚深微妙，眾生難知難解。已經四十多年，這樣一直說，一直說，大家所執著的還是自己。佛陀現在也是要大家放空，將自己的過去所接受的，現在要淨空，重新開始。
佛陀再叮嚀舍利弗，因為佛講此法，過去諸佛，時乃說之，就是也是這樣說，不過，「如優曇缽華時一現耳」。這就是表示，法就是這樣，這樣在說，真正能眾生的根機，來接觸到佛最真實的法，能體解到佛的知見，佛知佛見，有時候是瞬間而已，就像優曇缽華。
昨天我們也說過優曇缽華，是時一現耳，到底多久才開一次呢？說過了，三千年一次。三千年一次，到底是要表現什麼呢？時間這麼久，我們要幾生幾世才能遇到！不過，佛陀一直告訴我們，人心本具佛性，這佛性在一念間，我們的一念回歸本性，那就是與這非常稀有的優曇缽華，能會遇。
不過，我們已經無明覆蓋，真正要打開無明，能顯發清淨的本性，實在是很不容易。時一現耳，我們到底要到什麼時候，才能內心一心三千，永恆——過去、現在、未來，我們這一念心，能永遠都是清淨、明瞭，不知道要等到什麼時候？
佛陀面對眾生所說的法，實在是無分別法，都是很平等，是因為眾生根機分別。隨著眾生的根機分別，佛陀時間有限，若不趕緊這時候趕快收回來，讓大家瞭解，過去所說的小乘、中乘，回歸於一大乘，必定要很明瞭說。要如何讓他知道，過去所做過的事情，現在要如何都將它歸納得很好，能傳承後世，有一個目標。這是佛陀，他要講《法華經》的目的。
雖然五千人已經退席了，雖然留下來這些人都有心要聽，卻是佛陀還會擔心，所以開始向舍利弗說：「汝等當信。」舍利弗，你們大家；不只是舍利弗一人，因為舍利弗是代替眾人來請法，所以大家要相信，「汝等當信」。因為要大家生起信心、敬心，才不會聽了之後誤解。
聽，沒有真正聽進去，沒有真實法入心，自然就會錯誤的解釋，那這樣就有過失了。所以，佛陀就再次說，佛之「所說言不虛妄」。這是佛陀在前面，前面的經文，再三叮嚀。
現在經文再這樣說：「舍利弗！諸佛隨宜說法，意趣難解，所以者何？我以無數方便、種種因緣。」
舍利弗
諸佛隨宜說法
意趣難解
所以者何
我以無數方便
種種因緣
《法華經 方便品第二》
這段（經）文，就是要向大家再提起，「諸佛隨宜說法」，那就是隨機逗教。
隨宜說法：
隨順眾生
所適宜而教
四十多年來，隨順眾生的根機說法，或偏，或圓，或頓，或漸，用種種的方法。在《阿含經（部）》、《方等經（部）》、《般若經（部）》等等，這種方法來教化，隨順眾生的根機，隨宜說法。不過，各人就是信各人所瞭解的法，所以說「隨宜說法」，但是「意趣難解」。
意趣難解：
解知難
悟入難也
謂如來
心意之趣向
眾生知解難
悟入難
眾生，無論佛陀用什麼樣的方法，就是各人守在各人的根機那一段，真正的方向還無法瞭解。這種心念，真的我體會也是很深。要如何能說到讓人人，方向能很清楚，不只是清楚，還能身體力行，按照對的方向去走，這實在是還很難！
諸佛都是隨順眾生，但是眾生對諸佛所說法，就是趣向，趣就是趣向，那個真實意的語言，佛知、佛見，還是無法瞭解，所以「意趣難解」。「所以者何」，為什麼呢？真的也不知道要怎麼辦，所以佛他就這樣說：「我以無數方便，種種因緣」。
因為眾生的根機很鈍劣，意趣難解，所以要怎麼辦？所以他就要用方便。無數的方便，用種種的方便，無論是鳥叫蟲鳴的聲音，以這樣來比喻言詞。但是，還無法去體會。所以，「無數方便，種種因緣」。該能夠讓眾生來接受佛法，瞭解佛法，佛陀已經用盡了心機。
無數方便
謂修菩薩行者
於諸有情
或於聖教有未入者
引之令入
種種因緣
未成熟者令其成熟
已成熟者令入道法
乃至諸戒律儀
受持防非止惡
種種方便
令諸有情皆得利益
是為方便善巧
我們剛剛說「隨宜說法」，這個隨宜，就是隨順。隨順著眾生的根機，適應眾生所適合用的法，這樣來施教。有時候用很簡單的法，比如說「好事不能少你一人，壞事不能多你一人。」記得嗎？「靜思語」裡。
在十多年前，學校外面很多電動玩具店，很多孩子下課後，就是衝啊！衝到電動玩具(店)的地方。其中有一位，在屏東四年級的小學生，因為老師用「靜思語」，為他們上課，那一天正好跟他們說到，「壞事不能多你一個，好人(事)不能少你一個。」這節課上完之後，這個孩子放學了，要回家，看到電動玩具店，歡喜，同樣要衝進去，一腳踏進門，一腳還在外面，忽然間這句話浮現出來：「壞事不能多你一個。」趕快，踏進去的那隻腳趕快收回來，回頭趕快跑啊跑，跑回到家裡。
看到小弟已經回來了，就說：「弟，趕快，書包放下來，來，我們來打掃裡面，因為我們的房間好像牛棚。來幫媽媽做事，媽媽太辛苦了。」兩兄弟就放下了書包，開始整理自己的房間，回過頭來就向弟弟說：「弟，好人(事)不能少你一個。」看，對啊！不能少你一個，也不能少我一個。所以「行善行孝不能等」。
這麼淺的道理，對孩子有用嗎？有用。但是，孩子的趣向，是不是很瞭解呢？他接受到此,有用，不過他的趣向，真正佛法的趣向，好人要做到什麼程度呢？要做到「六度」：布施、持戒、忍辱、精進、禪定、智慧。這種好人，那就是菩薩，真正的趣向就是在菩薩道。若能趣向再決定向前，這樣就是佛的心意。
因為如來的心意趣向，眾生是知解難，要真正知道佛的心意，要瞭解佛的心意，真的是很難，因為佛的心意趣向，眾生知解、悟入難，所以佛陀就要「隨宜說法」。隨順眾生的根機，適合他們的生活來教育他。但是，如來的心意、趣向，眾生還是同樣難知難解，自然難以啟悟。這就是佛陀很傷腦筋，不知道要用什麼方法，才能讓眾生知解之後，趣向能正確，讓大家共同這個趣向。所以，佛陀是平等說法，分別的根機是在眾生，所以我們大家要努力，請人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Giving Suitable Teachings for Sentient Beings (隨順眾生隨宜而教)
Date: April. 07. 2014
“The Buddha, according to the capabilities of sentient beings, gives teachings that are not unreal or false and are perfect, immediate or gradual. Suitable teachings are given, so all can understand them.”
This is telling everyone that when the Buddha came to this world, His original intention was to directly teach us all the wondrous principles of the ultimate reality of the One Vehicle. But, He worried that with sentient beings varying capabilities, they would find His intention very difficult to understand. So, the Buddha gave teachings suited to their capabilities. To people with limited capabilities, He gave them simple teachings they could accept. To people with deeper, sharper and greater capabilities, He gave immediate teachings or perfect teachings of the principles, which they could accept. No matter who He was speaking to, though the depth of the teachings differed, the principles were never unreal or false. So, “the teachings are not unreal or false.”
He also sometimes used perfect teachings, which are very complete. These perfect teachings were indeed complete, but for sentient beings with limited capabilities, those with lesser capacities, the profound principles taught by the Buddha were taken in and accepted as simple teachings. Those with great capabilities, even when the Buddha gave simple teachings, could still receive and accept them as very profound principles. The Buddha was perfect, so He expressed everything perfectly. Each perfect teaching was accepted differently by those with different capabilities. These were the perfect teachings He gave.
Sometimes He gave immediate teachings by pointing directly to people’s minds to help them see their true nature, but sentient beings’ capabilities were not mature yet. Some who accept the prajna teachings, the principle that all phenomena are empty, come to believe that nothing truly exists, so they feel there is no point to spiritual practice at all. Their attachment to emptiness leads them astray. The capabilities of these people are not yet mature. So, the Buddha also gave gradual teachings.
For example, the Agama Sutra is mostly about the karmic law of cause and effect. But some people get stuck on this principle and become attached to these gradual teachings. This is another way to go astray. So, whether the Buddha gave partial, perfect, immediate or gradual teachings, He constantly taught many principles. Therefore, none of the Buddha’s teachings were unreal or false. However, the capabilities of sentient beings to attain understanding and realizations were not uniform. But since the Buddha knew that [their realizations were based on their capabilities,] He established teachings that suited them.
Clearly, this took a lot of hard work.Before giving the Lotus teachings, the Buddha repeatedly reminded everyone, “My Dharma is extremely profound and wondrous, too difficult for sentient beings to understand”.For more than 40 years, He had constantly given teachings, but people were still attached to [their own views].
So now, the Buddha wanted them to let go and clear out whatever they had accepted in the past, so they could start afresh.The Buddha reminded Sariputra of this again because this teaching the Buddha would expound was taught by all past Buddhas when it was time.They had also given this teaching, “but like the blossoming of udumbara flowers, those moments are very fleeting”.This means that [the Buddha] constantly gave teachings, but sentient beings, with their capabilities, may encounter the Buddha’s true teachings and realize His knowledge and views sometimes only for an instant, just like the [blossoming of] udumbara flowers.
Yesterday we talked about how udumbara flowers only appear once in a great while.
How often do they blossom?As I said, once every 3000 years.Once every 3000 years.
What does this tell us?It takes such a long time; how many lifetimes will it take for us to see it?The Buddha also keeps telling us, “we all intrinsically have Buddha-nature”.With a single thought, we can return to our intrinsic nature.This is like encountering a truly rare udumbara flower.
We have already been covered by ignorance.To truly [lift those layers of] ignorance and reveal this pure intrinsic nature is really not that easy.“Those moments are very fleeting.”How long will it be before our minds can encompass the universe and last forever, through the past, present and future?Who knows how long it will take for our minds to always be pure and have clear understanding.The Buddha’s teachings for sentient beings are fundamentally not different; they are equal.The differences are found in sentient beings’ capabilities.
Because He had to teach to differing capabilities, the Buddha’s time was limited.So, He had to seize this moment to bring together [His past teachings] so everyone could understand that the Small and Middle Vehicles He taught are ultimately part of the Great Vehicle.He had to explain this very clearly so that He could help people understand how everything He had done in the past could be understood as part of this overarching teaching and be passed onto future generations.This was His purpose.
This was His goal in giving the Lotus teachings.
Although 5000 people had left and the remaining people sincerely wanted to listen, the Buddha was still worried.So, He told Sariputra, “You and the others must believe.He was not just speaking of Sariputra.Because Sariputra had requested the teachings on behalf of everyone, the Buddha told Sariputra that everyone had to believe, “You and the others must believe.”He wanted them to have faith and respect, so they will not misunderstand the teachings.If they do not listen carefully and do not take the True Dharma to heart, naturally they will interpret it incorrectly.In this way, they will commit transgressions.
So, the Buddha said again that His teachings “are not unreal or false”. In previous passages, this was what the Buddha repeatedly reminded people of.
Now the sutra states, “Sariputra, all Buddhas teach according to what is appropriate, but their intent is hard to understand. “What is the reason? I gave countless skillful means according to various causes and conditions”.
This sutra passage reminds everyone once again that “all Buddhas teach according to what is appropriate, which means They teach according to capabilities”.
Teaching according to what is appropriate:
The Buddha teaches what is suitable for the capabilities of sentient beings.
For over 40 years, the Buddha taught what was suitable for the capabilities of sentient beings, whether partial, perfect, immediate or gradual. He used various methods in the Agama sutras, the Vaipulya sutras, the Prajnaparamita sutras, etc. He taught what was suitable for the capabilities of sentient beings. Yet, people only believed in the Dharma that they could understand. He “taught according to what was appropriate, but His “intent was hard to understand”.
Their intent was hard to understand. It was hard to know, understand and realize. This means that the working of a Tathagata’s mind is difficult for sentient beings to know, understand and realize.
Sentient beings, regardless of how the Buddha taught, were limited by what their capabilities could understand. They still could not understand His real direction. I really empathize with the Buddha’s mindset. How can one teach in a way to help people by very clear about their direction? Not only must they clearly understand it, they must also put it into practice and keep walking in the right direction. Indeed, this is very difficult. Buddhas adapt to sentient beings’ capabilities, but sentient beings still cannot understand Their direction, Their intended course. The real meaning behind Their words, the Buddha’s knowledge and views, was something they still could not understand. Therefore, “Their intent was hard to understand”.
“What was the reason?” what could the Buddha do about this? He said “I gave countless skillful means according to various causes and conditions”. Because sentient beings had dull capabilities, they could not understand His intent. So, what was to be done? He had to use skillful means, countless, varying skillful means He used things like birds chirping, insects buzzin as analogies [for the teachings]. Yet they still could not comprehend the teachings. So, the Buddha used “countless skillful means according to various causes and conditions” to help sentient beings accept and understand the Dharma. The Buddha did everything He could think of.
Countless skillful means:
it is said that Bodhisattva-practitioners guide sentient beings, so those who have not penetrated noble teachings can penetrate them according to various causes and conditions. He enabled those whose capabilities have not matured to mature and those whose capabilities have matured to enter the teachings of the Path, to uphold all rules and precepts, to guard against wrongdoings and stop evils.
All kinds of skillful means enable sentient beings to attain benefits. Thus, they are skillful and suitable.
We just mentioned that the Buddha “taught according to what was appropriate. Appropriate teachings are suitable for the capabilities of sentient beings. He gave them teachings that they could use. This was how He taught. Sometimes He gave very simple teachings, like, “You must be among those doing good deeds; you must not be among those doing bad deeds.” Do you remember this Jing Si Aphorism?
Over ten years ago, outside many elementary schools were arcades. When the students were dismissed from class, they immediately rushed to nearby arcades. One such student was a fourth grader from Pingtung. His teacher taught Jing Si Aphorisms in class.
One day, the teacher taught them, “You must not be among those doing bad deeds; you must be among those doing good deeds.” After her class over, the school day ended and the child headed home. When he passed by the arcades, he was happy and was about to rush in as usual. As he set one foot in, with his other foot still outside, this phrase suddenly came to him, “You must be among those doing good deeds; you must not be among those doing bad deeds.” So, he quickly withdraw the foot that was already in the door.He returned and run until he reached his home. When he saw that his younger brother was already home, he said, “Brother, hurry and put down your book bag. Let’s do some cleaning. Our room is like a pig sty, so let’s help Mom with some chores. She already has too much to do.”
So, the two brothers put down their book bags and began to clean up their room. He turned around to tell his younger brother, “You must be among those doing good deeds.” Indeed, this work would not be possible without either one of them. “We cannot wait to do good deeds or to be filial.”
Are such simple teachings useful for children? Yes. But do children really know where they are heading? They may accept this teaching and find it useful. But what is their direction?Where does the Buddha-Dharma lead? What must be the extent of their good deeds? They must cultivate the Six Perfections, giving, upholding percepts, patience, diligence, Samadhi and wisdom. Good people who engage on these practices are Bodhisattva, so the direction they go in is the Bodhisattva-Path. Then they may decide to continue moving in that direction; this was the Buddha’s intention.
The Buddha’s mind and intent are difficult for sentient beings to truly know and understand; comprehending His intention is very hard. Because the workings of His mind were hard for sentient beings to know, understand and realize, the Buddha “taught according to what was appropriate.” He gave teachings according to capabilities that were suitable for their daily living.
But, the Tathagata’s intended direction was still difficult for sentient beings to know and understand, so naturally it was difficult for them to realize. This was why the Buddha was very worried. He did not know what methods to use to help sentient beings understand and then head in the right direction, so everyone could head in the same direction.
Thus, the Buddha taught the dharma impartially, the difference was in sentient beings’ capabilities. So, we must work hard [to understand this.] Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛陀隨順眾生機，所說言教無虛妄，或圓或頓或漸，隨順悉令開解。」
⊙「舍利弗！諸佛隨宜說法，意趣難解，所以者何？我以無數方便、種種因緣。」
《法華經 方便品第二》
⊙隨宜說法：隨順眾生所適宜而教。
⊙意趣難解：解知難，悟入難也。謂如來心意之趣向，眾生知解難，悟入難。
⊙無數方便：謂修菩薩行者，於諸有情，或於聖教有未入者，引之令入；種種因緣，未成熟者，令其成熟；已成熟者，令入道法。乃至諸戒律儀，受持防非止惡，種種方便，令諸有情，皆得利益，是為方便善巧。
【證嚴上人開示】
「佛陀隨順眾生機，所說言教無虛妄，或圓或頓或漸，隨順悉令開解。」
佛陀隨順眾生機
所說言教無虛妄
或圓或頓或漸
隨順悉令開解
也就是要告訴大家，佛陀來人間，雖然他內心本懷，一乘實相微妙道理，很想直接向大家開示。但是考慮眾生根機不整齊，要能瞭解佛陀的心意，很難啊！所以，佛陀就是隨順眾生的根機，對小根機的人，就用淺顯的法來告訴他，讓他能接受；對根機較深、較利、較高的人，佛陀就是用頓教，或者是圓融的教理來告訴他，他能接受。無論是對什麼樣的人說的，層次雖然有差別，不過道理沒有虛妄，所以「所說言教無虛妄」。
或者是用圓教，圓教就是圓融的道理。這個圓教非常圓融，卻是眾生若較小教，根機淺劣，佛陀同樣說很深的道理，但是他所接受的，就是很淺的感受，若是對根機很深者，哪怕是佛陀用簡單的法來說，他也能接受到，如同很深的道理。這也是佛陀圓融，一語圓演，一句話圓融來說，不同根機，不同的接受，這就是圓教。
或者是用頓，頓悟的法，直指人心見性。但是，眾生的根機，還尚未很成熟。有的人接受到這種般若，諸法皆空的道理，以為什麼都沒有了，又再有什麼好修呢？如這樣的根機也還未很成熟。
所以佛陀也曾說漸教，慢慢來。《阿含經》所說的，很多是因緣果報。有的人就停滯在這因緣果報，所以會執漸，也是偏掉了。所以，佛陀無論是或偏，或圓，或頓，或漸，種種的道理佛陀都在說。
所以佛陀無論是說什麼法，都沒有虛妄。只是眾生的解悟，能夠理解，能夠覺悟的(根)機，無法整齊。不過於佛，他是「隨順悉令開解」，還是一樣隨著眾生的根機，順眾生而設教。可見佛陀是很辛苦！
佛陀要講《法華經》，一再一再向大家提起，就是：我的法甚深微妙，眾生難知難解。已經四十多年，這樣一直說，一直說，大家所執著的還是自己。佛陀現在也是要大家放空，將自己的過去所接受的，現在要淨空，重新開始。
佛陀再叮嚀舍利弗，因為佛講此法，過去諸佛，時乃說之，就是也是這樣說，不過，「如優曇缽華時一現耳」。這就是表示，法就是這樣，這樣在說，真正能眾生的根機，來接觸到佛最真實的法，能體解到佛的知見，佛知佛見，有時候是瞬間而已，就像優曇缽華。
昨天我們也說過優曇缽華，是時一現耳，到底多久才開一次呢？說過了，三千年一次。三千年一次，到底是要表現什麼呢？時間這麼久，我們要幾生幾世才能遇到！不過，佛陀一直告訴我們，人心本具佛性，這佛性在一念間，我們的一念回歸本性，那就是與這非常稀有的優曇缽華，能會遇。
不過，我們已經無明覆蓋，真正要打開無明，能顯發清淨的本性，實在是很不容易。時一現耳，我們到底要到什麼時候，才能內心一心三千，永恆——過去、現在、未來，我們這一念心，能永遠都是清淨、明瞭，不知道要等到什麼時候？
佛陀面對眾生所說的法，實在是無分別法，都是很平等，是因為眾生根機分別。隨著眾生的根機分別，佛陀時間有限，若不趕緊這時候趕快收回來，讓大家瞭解，過去所說的小乘、中乘，回歸於一大乘，必定要很明瞭說。要如何讓他知道，過去所做過的事情，現在要如何都將它歸納得很好，能傳承後世，有一個目標。這是佛陀，他要講《法華經》的目的。
雖然五千人已經退席了，雖然留下來這些人都有心要聽，卻是佛陀還會擔心，所以開始向舍利弗說：「汝等當信。」舍利弗，你們大家；不只是舍利弗一人，因為舍利弗是代替眾人來請法，所以大家要相信，「汝等當信」。因為要大家生起信心、敬心，才不會聽了之後誤解。
聽，沒有真正聽進去，沒有真實法入心，自然就會錯誤的解釋，那這樣就有過失了。所以，佛陀就再次說，佛之「所說言不虛妄」。這是佛陀在前面，前面的經文，再三叮嚀。
現在經文再這樣說：「舍利弗！諸佛隨宜說法，意趣難解，所以者何？我以無數方便、種種因緣。」
舍利弗
諸佛隨宜說法
意趣難解
所以者何
我以無數方便
種種因緣
《法華經 方便品第二》
這段（經）文，就是要向大家再提起，「諸佛隨宜說法」，那就是隨機逗教。
隨宜說法：
隨順眾生
所適宜而教
四十多年來，隨順眾生的根機說法，或偏，或圓，或頓，或漸，用種種的方法。在《阿含經（部）》、《方等經（部）》、《般若經（部）》等等，這種方法來教化，隨順眾生的根機，隨宜說法。不過，各人就是信各人所瞭解的法，所以說「隨宜說法」，但是「意趣難解」。
意趣難解：
解知難
悟入難也
謂如來
心意之趣向
眾生知解難
悟入難
眾生，無論佛陀用什麼樣的方法，就是各人守在各人的根機那一段，真正的方向還無法瞭解。這種心念，真的我體會也是很深。要如何能說到讓人人，方向能很清楚，不只是清楚，還能身體力行，按照對的方向去走，這實在是還很難！
諸佛都是隨順眾生，但是眾生對諸佛所說法，就是趣向，趣就是趣向，那個真實意的語言，佛知、佛見，還是無法瞭解，所以「意趣難解」。「所以者何」，為什麼呢？真的也不知道要怎麼辦，所以佛他就這樣說：「我以無數方便，種種因緣」。
因為眾生的根機很鈍劣，意趣難解，所以要怎麼辦？所以他就要用方便。無數的方便，用種種的方便，無論是鳥叫蟲鳴的聲音，以這樣來比喻言詞。但是，還無法去體會。所以，「無數方便，種種因緣」。該能夠讓眾生來接受佛法，瞭解佛法，佛陀已經用盡了心機。
無數方便
謂修菩薩行者
於諸有情
或於聖教有未入者
引之令入
種種因緣
未成熟者令其成熟
已成熟者令入道法
乃至諸戒律儀
受持防非止惡
種種方便
令諸有情皆得利益
是為方便善巧
我們剛剛說「隨宜說法」，這個隨宜，就是隨順。隨順著眾生的根機，適應眾生所適合用的法，這樣來施教。有時候用很簡單的法，比如說「好事不能少你一人，壞事不能多你一人。」記得嗎？「靜思語」裡。
在十多年前，學校外面很多電動玩具店，很多孩子下課後，就是衝啊！衝到電動玩具(店)的地方。其中有一位，在屏東四年級的小學生，因為老師用「靜思語」，為他們上課，那一天正好跟他們說到，「壞事不能多你一個，好人(事)不能少你一個。」這節課上完之後，這個孩子放學了，要回家，看到電動玩具店，歡喜，同樣要衝進去，一腳踏進門，一腳還在外面，忽然間這句話浮現出來：「壞事不能多你一個。」趕快，踏進去的那隻腳趕快收回來，回頭趕快跑啊跑，跑回到家裡。
看到小弟已經回來了，就說：「弟，趕快，書包放下來，來，我們來打掃裡面，因為我們的房間好像牛棚。來幫媽媽做事，媽媽太辛苦了。」兩兄弟就放下了書包，開始整理自己的房間，回過頭來就向弟弟說：「弟，好人(事)不能少你一個。」看，對啊！不能少你一個，也不能少我一個。所以「行善行孝不能等」。
這麼淺的道理，對孩子有用嗎？有用。但是，孩子的趣向，是不是很瞭解呢？他接受到此,有用，不過他的趣向，真正佛法的趣向，好人要做到什麼程度呢？要做到「六度」：布施、持戒、忍辱、精進、禪定、智慧。這種好人，那就是菩薩，真正的趣向就是在菩薩道。若能趣向再決定向前，這樣就是佛的心意。
因為如來的心意趣向，眾生是知解難，要真正知道佛的心意，要瞭解佛的心意，真的是很難，因為佛的心意趣向，眾生知解、悟入難，所以佛陀就要「隨宜說法」。隨順眾生的根機，適合他們的生活來教育他。但是，如來的心意、趣向，眾生還是同樣難知難解，自然難以啟悟。這就是佛陀很傷腦筋，不知道要用什麼方法，才能讓眾生知解之後，趣向能正確，讓大家共同這個趣向。所以，佛陀是平等說法，分別的根機是在眾生，所以我們大家要努力，請人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Giving Suitable Teachings for Sentient Beings (隨順眾生隨宜而教)
Date: April. 07. 2014
“The Buddha, according to the capabilities of sentient beings, gives teachings that are not unreal or false and are perfect, immediate or gradual. Suitable teachings are given, so all can understand them.”
This is telling everyone that when the Buddha came to this world, His original intention was to directly teach us all the wondrous principles of the ultimate reality of the One Vehicle. But, He worried that with sentient beings varying capabilities, they would find His intention very difficult to understand. So, the Buddha gave teachings suited to their capabilities. To people with limited capabilities, He gave them simple teachings they could accept. To people with deeper, sharper and greater capabilities, He gave immediate teachings or perfect teachings of the principles, which they could accept. No matter who He was speaking to, though the depth of the teachings differed, the principles were never unreal or false. So, “the teachings are not unreal or false.”
He also sometimes used perfect teachings, which are very complete. These perfect teachings were indeed complete, but for sentient beings with limited capabilities, those with lesser capacities, the profound principles taught by the Buddha were taken in and accepted as simple teachings. Those with great capabilities, even when the Buddha gave simple teachings, could still receive and accept them as very profound principles. The Buddha was perfect, so He expressed everything perfectly. Each perfect teaching was accepted differently by those with different capabilities. These were the perfect teachings He gave.
Sometimes He gave immediate teachings by pointing directly to people’s minds to help them see their true nature, but sentient beings’ capabilities were not mature yet. Some who accept the prajna teachings, the principle that all phenomena are empty, come to believe that nothing truly exists, so they feel there is no point to spiritual practice at all. Their attachment to emptiness leads them astray. The capabilities of these people are not yet mature. So, the Buddha also gave gradual teachings.
For example, the Agama Sutra is mostly about the karmic law of cause and effect. But some people get stuck on this principle and become attached to these gradual teachings. This is another way to go astray. So, whether the Buddha gave partial, perfect, immediate or gradual teachings, He constantly taught many principles. Therefore, none of the Buddha’s teachings were unreal or false. However, the capabilities of sentient beings to attain understanding and realizations were not uniform. But since the Buddha knew that [their realizations were based on their capabilities,] He established teachings that suited them.
Clearly, this took a lot of hard work.Before giving the Lotus teachings, the Buddha repeatedly reminded everyone, “My Dharma is extremely profound and wondrous, too difficult for sentient beings to understand”.For more than 40 years, He had constantly given teachings, but people were still attached to [their own views].
So now, the Buddha wanted them to let go and clear out whatever they had accepted in the past, so they could start afresh.The Buddha reminded Sariputra of this again because this teaching the Buddha would expound was taught by all past Buddhas when it was time.They had also given this teaching, “but like the blossoming of udumbara flowers, those moments are very fleeting”.This means that [the Buddha] constantly gave teachings, but sentient beings, with their capabilities, may encounter the Buddha’s true teachings and realize His knowledge and views sometimes only for an instant, just like the [blossoming of] udumbara flowers.
Yesterday we talked about how udumbara flowers only appear once in a great while.
How often do they blossom?As I said, once every 3000 years.Once every 3000 years.
What does this tell us?It takes such a long time; how many lifetimes will it take for us to see it?The Buddha also keeps telling us, “we all intrinsically have Buddha-nature”.With a single thought, we can return to our intrinsic nature.This is like encountering a truly rare udumbara flower.
We have already been covered by ignorance.To truly [lift those layers of] ignorance and reveal this pure intrinsic nature is really not that easy.“Those moments are very fleeting.”How long will it be before our minds can encompass the universe and last forever, through the past, present and future?Who knows how long it will take for our minds to always be pure and have clear understanding.The Buddha’s teachings for sentient beings are fundamentally not different; they are equal.The differences are found in sentient beings’ capabilities.
Because He had to teach to differing capabilities, the Buddha’s time was limited.So, He had to seize this moment to bring together [His past teachings] so everyone could understand that the Small and Middle Vehicles He taught are ultimately part of the Great Vehicle.He had to explain this very clearly so that He could help people understand how everything He had done in the past could be understood as part of this overarching teaching and be passed onto future generations.This was His purpose.
This was His goal in giving the Lotus teachings.
Although 5000 people had left and the remaining people sincerely wanted to listen, the Buddha was still worried.So, He told Sariputra, “You and the others must believe.He was not just speaking of Sariputra.Because Sariputra had requested the teachings on behalf of everyone, the Buddha told Sariputra that everyone had to believe, “You and the others must believe.”He wanted them to have faith and respect, so they will not misunderstand the teachings.If they do not listen carefully and do not take the True Dharma to heart, naturally they will interpret it incorrectly.In this way, they will commit transgressions.
So, the Buddha said again that His teachings “are not unreal or false”. In previous passages, this was what the Buddha repeatedly reminded people of.
Now the sutra states, “Sariputra, all Buddhas teach according to what is appropriate, but their intent is hard to understand. “What is the reason? I gave countless skillful means according to various causes and conditions”.
This sutra passage reminds everyone once again that “all Buddhas teach according to what is appropriate, which means They teach according to capabilities”.
Teaching according to what is appropriate:
The Buddha teaches what is suitable for the capabilities of sentient beings.
For over 40 years, the Buddha taught what was suitable for the capabilities of sentient beings, whether partial, perfect, immediate or gradual. He used various methods in the Agama sutras, the Vaipulya sutras, the Prajnaparamita sutras, etc. He taught what was suitable for the capabilities of sentient beings. Yet, people only believed in the Dharma that they could understand. He “taught according to what was appropriate, but His “intent was hard to understand”.
Their intent was hard to understand. It was hard to know, understand and realize. This means that the working of a Tathagata’s mind is difficult for sentient beings to know, understand and realize.
Sentient beings, regardless of how the Buddha taught, were limited by what their capabilities could understand. They still could not understand His real direction. I really empathize with the Buddha’s mindset. How can one teach in a way to help people by very clear about their direction? Not only must they clearly understand it, they must also put it into practice and keep walking in the right direction. Indeed, this is very difficult. Buddhas adapt to sentient beings’ capabilities, but sentient beings still cannot understand Their direction, Their intended course. The real meaning behind Their words, the Buddha’s knowledge and views, was something they still could not understand. Therefore, “Their intent was hard to understand”.
“What was the reason?” what could the Buddha do about this? He said “I gave countless skillful means according to various causes and conditions”. Because sentient beings had dull capabilities, they could not understand His intent. So, what was to be done? He had to use skillful means, countless, varying skillful means He used things like birds chirping, insects buzzin as analogies [for the teachings]. Yet they still could not comprehend the teachings. So, the Buddha used “countless skillful means according to various causes and conditions” to help sentient beings accept and understand the Dharma. The Buddha did everything He could think of.
Countless skillful means:
it is said that Bodhisattva-practitioners guide sentient beings, so those who have not penetrated noble teachings can penetrate them according to various causes and conditions. He enabled those whose capabilities have not matured to mature and those whose capabilities have matured to enter the teachings of the Path, to uphold all rules and precepts, to guard against wrongdoings and stop evils.
All kinds of skillful means enable sentient beings to attain benefits. Thus, they are skillful and suitable.
We just mentioned that the Buddha “taught according to what was appropriate. Appropriate teachings are suitable for the capabilities of sentient beings. He gave them teachings that they could use. This was how He taught. Sometimes He gave very simple teachings, like, “You must be among those doing good deeds; you must not be among those doing bad deeds.” Do you remember this Jing Si Aphorism?
Over ten years ago, outside many elementary schools were arcades. When the students were dismissed from class, they immediately rushed to nearby arcades. One such student was a fourth grader from Pingtung. His teacher taught Jing Si Aphorisms in class.
One day, the teacher taught them, “You must not be among those doing bad deeds; you must be among those doing good deeds.” After her class over, the school day ended and the child headed home. When he passed by the arcades, he was happy and was about to rush in as usual. As he set one foot in, with his other foot still outside, this phrase suddenly came to him, “You must be among those doing good deeds; you must not be among those doing bad deeds.” So, he quickly withdraw the foot that was already in the door.He returned and run until he reached his home. When he saw that his younger brother was already home, he said, “Brother, hurry and put down your book bag. Let’s do some cleaning. Our room is like a pig sty, so let’s help Mom with some chores. She already has too much to do.”
So, the two brothers put down their book bags and began to clean up their room. He turned around to tell his younger brother, “You must be among those doing good deeds.” Indeed, this work would not be possible without either one of them. “We cannot wait to do good deeds or to be filial.”
Are such simple teachings useful for children? Yes. But do children really know where they are heading? They may accept this teaching and find it useful. But what is their direction?Where does the Buddha-Dharma lead? What must be the extent of their good deeds? They must cultivate the Six Perfections, giving, upholding percepts, patience, diligence, Samadhi and wisdom. Good people who engage on these practices are Bodhisattva, so the direction they go in is the Bodhisattva-Path. Then they may decide to continue moving in that direction; this was the Buddha’s intention.
The Buddha’s mind and intent are difficult for sentient beings to truly know and understand; comprehending His intention is very hard. Because the workings of His mind were hard for sentient beings to know, understand and realize, the Buddha “taught according to what was appropriate.” He gave teachings according to capabilities that were suitable for their daily living.
But, the Tathagata’s intended direction was still difficult for sentient beings to know and understand, so naturally it was difficult for them to realize. This was why the Buddha was very worried. He did not know what methods to use to help sentient beings understand and then head in the right direction, so everyone could head in the same direction.
Thus, the Buddha taught the dharma impartially, the difference was in sentient beings’ capabilities. So, we must work hard [to understand this.] Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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