⊙信為道源功德母，長養一切諸善根；信佛微妙甚深法，今古諸佛道皆同。
⊙「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經。」《法華經序品第一》
⊙「今相如本瑞，是諸佛方便，今佛放光明，助發實相義。」《法華經序品第一》
⊙方便：契於一切眾生機之方法。
⊙方便：方為方正之理；便為巧妙之言辭。對種種之機，用方正之理與巧妙之言也。
⊙今佛放光，即於往昔是佛之方便，欲以顯發諸法實相之義也
*************************************************************
【證嚴上人開示】
「信為道源功德母，長養一切諸善根；信佛微妙甚深法，今古諸佛道皆同。」
信為道源功德母
長養一切諸善根
信佛微妙甚深法
今古諸佛道皆同
也就是要告訴大家，我們真正建立很虔誠的信心，有了虔誠的信心，才能養成我們的功德，產生了我們的道心，所以叫做「信為道源功德母」。有了正信，自然於內心就能不斷成長我們善根的功德。
我們要相信，人間事是這樣，平時我們腳踏實地在做事，哪裡有苦難，我們去疼惜他們，將我們所做的經驗與他們分享。雖然是貧窮困難，我們也教他們懂得做好事，累積功德，長養善根，這就是叫做「度人」。他不懂的時候，受盡了苦難。他懂了、瞭解了，自然就能按照方法去解除他的苦難，甚至力量有餘還能幫助他人。這就是相信。
佛陀不只是要來解除我們眾生內心的苦難，還要解除我們懵懵懂懂，在六道輪迴不得自己、不知因緣果報。佛陀就是這樣來開示我們，要讓我們能瞭解，我們的人生，生死分段，要如何能在「分段生死」中清清楚楚，在我們那種人生，來去能很自如。不要在我們的心念變異。現在相信，很快外面的境界一影響，又是喪失了道心，信心、正信一偏差變成邪信。
這是我們要對佛陀有正確的信仰。佛陀的法能解除我們眾生的迷茫，我們若能離開迷茫，清清楚楚，一段一段的生死，我們都能知道如何來、如何去，我們平時的生活，就不會在變易中在生滅，我們內心的生滅苦惱就能去除。現在的佛是這樣，其實過去的佛也是這樣，所以「今古諸佛道皆同」。
因為我們已經聽這麼長的時間，從釋迦佛的道場還未說《法華經》之前，先說了《無量義經》，然後就在那裡發光現瑞，彌勒菩薩與文殊菩薩對答，這樣說了這麼長的時間。古佛是如此，到最後還是說《法華經》，現在的佛也是如此，證明「今古諸佛道皆同」。
在人間要如何度人？就是用世間智、世間事度世間人。世間人苦難偏多，所以我們要應世間的苦難及時付出，這也是我們平時要培養。培養我們如何做、如何說，才能得到人如何的信用。所以這字「信」字是很重要。
前面我們已經說過了，文殊菩薩他就說：「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經。」
我見燈明佛
本光瑞如此
以是知今佛
欲說法華經
《法華經序品第一》
從前面我們就知道二萬的日月燈明佛，同樣「佛佛道同」，入滅之前同樣是說《法華經》，要說《法華經》之前，同樣是放光現瑞，形態都是一樣。過去是如此，我們現在就知道現在的佛，現在的佛就是釋迦牟尼佛。文殊菩薩與彌勒菩薩的對答。所以現在我們要知道，現在的釋迦牟尼佛也是一樣，將要講《法華經》。
「今相如本瑞，是諸佛方便。今佛放光明，助發實相義」。
今相如本瑞
是諸佛方便
今佛放光明
助發實相義
《法華經序品第一》
「今相如本瑞」，這就是現在這個形象與剛才說過的瑞相都一樣，這「是諸佛方便」。每一尊佛就是有這種的「方便」，要如何讓大家心提起警覺——現在佛到底是要說什麼法呢？怎麼與過去不同的形態？所以大家心會起疑。
所以每一尊佛要講《法華經》的道場。過去一般隨便就能說，大家坐在一起，誰有懷疑提出來問，佛陀馬上為他們解說；有時候佛陀看到什麼事情，因緣具足了，集眾來，佛陀開始說法。過去是如此。
但是現在將要講《法華經》，這是大法，也是佛陀內心所保護的，所以說要暢演本懷。，諸佛到將要滅度之前講《法華經》叫做「暢演本懷」，就是很歡喜將內心隱藏的法，終於要開始完全說出來。
我們要知道，有時候明知道的話想說，時機不對，對機不對，地方不對，這三項若不對，也無法將我們內心要說的話，說出來。所以常常說，我們要因人、因時、因地再來說話。我們對什麼樣的人？他有什麼煩惱？我要對他說什麼話？我在這裡可以公開說這些事嗎？這都是我們說話的巧妙，要應時、應人、要應地點，這也是我們講話，這樣叫做有分寸。我們若懂得這樣想，每件事情都對了，這就是叫做妙法。
所以，佛在要講《法華經》，這之間，用這樣的方式叫醒大家說：來，現在你們要聽的法與過去不同，大家要提高警覺，用心聽法。所以他才會放光現瑞，這是「佛佛道同」，諸佛方」。方便，何謂「方便」？「方便」就是「契於一切眾生機之方法」。
方便：
契於一切眾生機之方法
就是契眾生根機的方法，這叫做「方便」。有的人智慧、知識還未到那裡，你說得那麼深，他根本就聽不懂。而有知識的人，你與他講很淺的話，他感覺這不值得聽。所以我們一定要對機、對教，這機與教法要契合起來，這樣才是叫做妙法。所以佛陀對人間，一定要觀機逗教，時機與他的根機。所以這是佛陀施教的方法，叫做「方便」。
再說，「方]就是方正的道理，「便」是巧妙的言詞。不是說方便法就是隨便說的，不是。方便法，「方」就是方正，雖然是方便法，也是很正道的正理，總是教人好，如何教人去除煩惱，教人你要如何去造福德等等。「諸惡莫作，眾善奉行」，將這些事情用種種方法，來解釋、來牽引眾生。所以方法，這種方法也是正，方、正的道理，就是這樣真正有整齊的道理，不是沒有次序、不整齊，同樣也是很整齊、很有次序，這種的道理。
「便」就是巧妙，便於應用。我這樣說你們聽懂嗎？聽懂，會用在你身上嗎？會用在你的日常生活中嗎？這叫做「便」，就是巧妙。教你教到你聽進去，聽進去之後，又再教你要用得出去，用出去的，方法要用什麼方法？這叫做方便法，也就是巧妙的言詞。
說法，就是要用口說，所以巧妙的言詞。「對種種之機，用方正之理與巧妙的言詞」。不是隨便說說而已，對種種機，用非常整齊次序的道理，用巧妙來教他，這叫做「方便」。
方便：
方為方正之理
便為巧妙之言辭
對種種之機
用方正之理
與巧妙之言也
佛陀一生施教，從成佛開始，四十二年間循循善誘，無不都是用這種「方便」──方正巧妙的真理，對機施教，引導眾生。這叫做方便法。
再來，「今佛放光明，助發實相義」。現在就是回歸於釋迦佛的道場，靈山會上，文殊菩薩就這樣說：看，現在佛陀還在靜中。佛陀眉間毫相、放光，就是要來幫助人人心要合一。因為開始佛陀要說的，是實相的道理，現在要說的實相的真理，就要人人提高信心，要精神凝聚專心聞法，這叫做「助發」。否則在說話，大家不認真聽，聽經時心想到別處，人坐在我面前，若如此，心跑到他處，剛才說什麼？剛才沒有認真聽。若如此，說的豈不是白說嗎？聽豈不是白聽嗎？
有一天，就是有一位年輕人就這樣說，他說，早上在聽師父說話時，等到我們吃飯的時候，擴音機又再放出來、錄音放出來之後，他們說：「我早上怎麼沒有聽到這一段？」同樣坐在裡面，錄音是最準，明明我早上就有說這段，怎麼到了吃飯時，一邊聽法，怎麼會感覺：「我怎麼早上沒有聽到這段？」這段同樣有說，是心跑掉了。所以這顆心跑出去後，間斷，就斷了這段的法。
所以，佛陀在講經，就是要啟示大家，現在是要說，所說的是暢演佛的本懷，要將我真正的話說出來給大家，大家要認真聽，心不要走動了。所以這叫「助發實相義」。
所以解釋讓你們知道，「今佛放光，即於往昔是佛之方便，欲以顯發諸法實相之義」。
今佛放光
即於往昔
是佛之方便
欲以顯發諸法
實相之義也
要告訴大家：我以前所說的都是方便法，就是隨機逗教。有人來問，我回答；我看到什麼，因緣具足告訴大家。過去就只是按照根機,給他們的教育，這是過去所說的是方便法。
現在，「欲以顯發諸法實相之義」。現在開始所要說的，就是「顯發」，將真正的法我不再隱藏著，現在打開心，將法完全，全部顯露出來，讓大家能夠知道，真實的教理是如何。
開頭說人人能成佛，每一個人都本具佛性，但是大家全都沒有去體會，佛性是什麼？所以這期間讓大家先知道「諸惡莫作，眾善奉行」，讓大家知道，種如是因，得如是果，造如是業，那就是得如是報。這段時間，要用很多的方法讓大家知道。現在要告訴大家，人人能成佛的證明，要讓大家知道，未來即將會成佛的人，就會在此慢慢顯示出來。
各位，我們聽這一段，能知道方便法也不是隨便的法，只是機還無法真正去體會到。佛告訴我們人人本具佛性，我們還未與我們的佛性相會合，所以佛陀他就設「八正道」，讓我們實行，還用很多方便的法──慈、悲、喜、捨，這福與慧要如何修？用很多的方法。二萬燈明佛不就是福慧雙具，佛佛道同，讓我們知道等等。
我們要經過這些事情之後，我們的八識回歸，才能到第九識，就是我們的佛性，清淨佛性。我們必定要經過這麼多，佛陀所施教，到底我們瞭解多少？我們一直都無法與我們本具的佛性會合。現在這實法，真實法，就是希望我們人人，能與我們本具的佛性會合起來，這叫做「真實法」。
雖然是這樣說，法還很多，大家要真實用心信，真實用心聽。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Right Faith Gives Rise to Roots of Goodness (正信生善根方便教眾生)
Date: November. 26. 2013
“Faith is the source of the Way, the mother of merits. It nurtures the roots of goodness. Believe in the Buddha’s subtle, wondrous and extremely profound Dharma. Present and past Buddhas share the same path.”
This tells us that we have to develop a truly reverent faith. Only with reverent faith can we cultivate merits and give rise to spiritual aspirations. This is why “faith is the source of the Way, and the mother of merits.” With Right Faith, naturally we can continue to increase the merits of our roots of goodness. We have to have faith. This is how things work. We do our work steadily and practically to help people wherever they are suffering. We share our experiences with them. Even though they may be poor and suffering, we can teach them to do good deeds to accumulate merits and develop roots of goodness. This is how we transform others. When they do not have this understanding, they suffer immensely. When they do have this understanding, naturally they will follow the methods to relieve their suffering. And if they are capable, they can also help others. This is faith.
The Buddha does not come here only to eliminate our suffering. He wants to resolve the confusion, our ignorance of the law of karma, which traps us in the cycle of rebirth. This is what the Buddha came to teach us. He helps us understand our fragmentary cyclic existence and how to remain aware as we experience fragmentary samsara. Then in life, we can come and go freely and our minds will not easily waver. We have faith now, but if we let external conditions influence us, we may lose our spiritual aspiration and faith. With a slight deviation, Right Faith may become misguided beliefs. We must have correct beliefs about the Buddha. The Buddha’s teachings can eliminate our confusion. If we can transcend confusion and attain clarity, we will understand how we come into and leave each fragment of our existence. Then, in our everyday living, there will be no arising and ceasing as changes constantly occur. We can eliminate the suffering caused by the arising and ceasing of thoughts. The present Buddha [taught] this. Actually, so did Buddhas in the past. So, the path of all Buddhas is the same.
We have discussed at length what happened at Sakyamuni Buddha’s Dharma-assembly before He expounded the Lotus Sutra. Fist we taught the Sutra of Infinite Meanings, then He radiated light and manifested auspicious signs. The dialogue between Maitreya and Manjusri also took a very long time. The ancient Buddhas taught the Lotus Sutra at the end of Their lifetimes and so did the present Buddha. This proves that “all past and present Buddhas share the same path.”
To transform people in this world, we must utilize worldly wisdom and matters.We must utilize worldly wisdom and matters.People suffer greatly in this world, so we must immediately help them with their difficulties.We have to cultivate the ability to know what to do and what to say to earn the trust of others.So, “faith” is an important word.
As I have mentioned before, Manjusri Bodhisattva said, “I saw [Sun-Moon-] Lamp Radiant Buddha with such light and auspicious signs.Thus, I know the present Buddha wishes to expound the Lotus Sutra.”
We have already learned there were 20,000 Sun-Moon-Lamp Radiant Buddhas and “all Buddhas share the same path.”Before entering Parinirvana, They all expounded the Lotus Sutra.Before expounding the Lotus Sutra, They all radiated light and manifested auspicious signs.This happened in the past.As for the present Buddha, Sakyamuni, we know he did the same based on the dialogue between Manjusri and Maitreya.
He was about to expound the Lotus Sutra.“These appearances are like past auspicious sings.They are skillful means of the Buddhas.The Buddha now radiates bright light to help reveal the meaning of ultimate reality.These appearances are like past auspicious sighs.”
This means that the present signs are the same as the auspicious sighs we spoke of earlier.These are “skillful means of the Buddha”.Every Buddha has such skillful means to help people heighten their vigilance.“Since the Buddha is manifesting this different appearance, what kind of teaching will He give?”Therefore, people began questioning.
So, for every Buddha, the Lotus Sutra assembly [is different from] past assemblies where everyone sits down, asked questions and receives immediate answers from Him.
Sometimes, when the Buddha saw that conditions were right, He would convene the assembly to give teachings.This happened in the past.But now, the Lotus teaching He was about to give was a great Dharma and was what He had been guarding in His heart.Thus, He would freely carry out His original intend.
When Buddhas are about to enter Parinirvana, expounding the Lotus Sutra is how They freely give Their original [teachings].Thus, He joyfully and completely shared the Dharma He had kept in His mind.We must recognize that there are times when we want to say things but the time, the people and the place are inappropriate.If these three things are inappropriate, we will not be able to speak our minds.So, we must speak in accordance with the people, the time and the location.
When we speak to someone, we need to know what is troubling the person to know what to say to them.Can we openly speak of anything here?That has to do with the art of speaking.We must speak at the right time and place, and to the right people.This is how we speak properly.If we take these things into consideration and all the factors are right, then [what we speak] is wondrous Dharma.So, before the Buddha expounded the Lotus Sutra, He used these methods to [signal] to everyone that the Dharma they are about to hear is different from past [teachings,] so they must heighten their vigilance and mindfully listen.This is why He radiated light and manifested auspicious signs.Thus, “all Buddhas share the same path”.They all have skillful means.
What is skillful means?It is “a method that matches the capabilities of all sentient beings”.
Ways to teach according to sentient beings’ capabilities are called skillful means.
Some people's wisdom and knowledge are not yet mature. If our teachings is too profound, they cannot understand at all. As for knowledgeable people, if our teaching is too simple, they do not feel that it is worth their time. Therefore, we must teach according to capabilities. When teachings and capabilities are in sync, only then [are the teachings] wondrous Dharma. So, the Buddha observed the world and taught according to the timing and people's capabilities. This is how the Buddha gave teachings. This is skillful means.
These are proper principles [taught with] clever words. This does not mean we can just say anything. Not at all. Skillful means are proper principles that teach people how to be good, how to eliminate afflictions and how to create blessings and virtues and so on. “Refrain from all evils, do all good deeds” is something that the Buddha explains with different methods to guide people. So, these methods are proper and very orderly. They are not haphazard or disorderly; they are very organized and sequential. These skillful means are clever and easy to apply . Do you understand what I am saying? If you do will you apply them to your daily living? These are skillful and clever teachings that we can easily take in and then outwardly express in our actions.
What methods do we express through our actions? Skillfull means, which are clever words expressed verbally. So, they are clever words.“For various capabilities, [He] used proper principles and clever words”. The teachings were not causally given but given according to capabilities. Using sequential and orderly principles, He cleverly taught them. These are called skillful means.
Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.
In His lifetime, the Buddha began teaching after He attained Buddhahood. For 42 years, He gradually guided them solely by using these skillful means, straightforward and clever teachings. He taught and guided sentient beings according to their capabilities. So, these are skillful means.
Next, “The Buddha now radiates bright light to help reveal the principles of ultimate truth”. Now, we return to the Dharma-assembly of Sakyamuni Buddha.At the Vulture Peak assembly, Manjusri Bodhisattva said, “Look, the Buddha is still in Samadhi, He is radiating light from between His brows to help people focus their minds”. Because the Buddha was about to teach the principles of ultimate truth, He wanted to strengthen their faith and increase their focus to listen to the teachings. These are “assisting manifestations”. Otherwise, people would not listen earnestly and their minds would wander. If people sit in front of me but their minds are elsewhere, they will not listen carefully to what I say. Then haven't I taught in vain? Haven't they listened in vain?
One day, a young man said that he listened to my lecture in the morning. But at breakfast, when my lecture was broadcasted again, he heard things he did not hear that morning even though he sat in the lecture. The recording proves that I gave this teaching in the morning. However, as the young man listened to the speech at breakfast, he realized he did not hear it all. That is because his mind was elsewhere. Once the mind goes elsewhere, the teachings are cut off. So, as the Buddha expounded teachings, He wanted to remind everyone that now He was about to freely express His original intent, what He really wanted to teach. So, they must listen earnestly and not allow their minds to wander.
Thus, this “helps reveal the principles of ultimate truth.” And I want you to understand, “Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”
This is what I want to share. In the past, [the Buddha] taught skillful means according to people’s capabilities. When they asked a question, He answered. When He observed something, He told people about it when karmic conditions were mature. In the past, He gave teachings according to their capabilities. Thus, He taught skillful means in the past. Now, “He is revealing the principles of ultimate truth.” Now His teachings are “revealing” He no longer wanted to hide the True Dharma. Now He opened His heart and revealed the Dharma completely so that people could understand the true principles.
He began by saying that everyone can intrinsically has Buddha-nature. But no one had ever experienced what that was. So, first He taught everyone to “Refrain from all evils, do all good deeds”. He helped everyone understand that by planting such causes, they reaped such fruits, that by creating such karma, they faced such retributions.
During this period time, He used many methods to help people understand this. Now, He wanted to verify that they can all attain Buddhahood, that those who will soon attain Buddhahood will gradually appear.
Everyone, when we hear this passage, we realize that skillful means are not taught casually. It is just that our capabilities do not yet allow us to comprehend them.
The Buddha taught us that we intrinsically have Buddha-nature, but we have not yet united with our Buddha-nature. So, the Buddha created the Eightfold Noble Path for us to practice. He also gave all kinds of skillful means such as loving-kindness, compassion, joy and equanimity, as well as many methods to cultivate blessings and wisdom.
Weren’t the 20,000 Lamp Radiant Buddhas replete with both blessings and wisdom? All Buddhas share the same path, to help us understand all of this. Only after we experience all these things can our Eight Consciousnesses return to the ninth consciousness, our pure Buddha-nature. We have to experience all these things.
Of what the Buddha has taught, how much of it have we understand? We still have not been able to [return to] our intrinsic Buddha-nature. Now He is giving this True Dharma in hopes that we can all [return to] our intrinsic Buddha-nature.This is the True Dharma.
Even though it has been taught, there are still many kinds of Dharma that we must truly make an effort to learn and believe. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經。」《法華經序品第一》
⊙「今相如本瑞，是諸佛方便，今佛放光明，助發實相義。」《法華經序品第一》
⊙方便：契於一切眾生機之方法。
⊙方便：方為方正之理；便為巧妙之言辭。對種種之機，用方正之理與巧妙之言也。
⊙今佛放光，即於往昔是佛之方便，欲以顯發諸法實相之義也
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【證嚴上人開示】
「信為道源功德母，長養一切諸善根；信佛微妙甚深法，今古諸佛道皆同。」
信為道源功德母
長養一切諸善根
信佛微妙甚深法
今古諸佛道皆同
也就是要告訴大家，我們真正建立很虔誠的信心，有了虔誠的信心，才能養成我們的功德，產生了我們的道心，所以叫做「信為道源功德母」。有了正信，自然於內心就能不斷成長我們善根的功德。
我們要相信，人間事是這樣，平時我們腳踏實地在做事，哪裡有苦難，我們去疼惜他們，將我們所做的經驗與他們分享。雖然是貧窮困難，我們也教他們懂得做好事，累積功德，長養善根，這就是叫做「度人」。他不懂的時候，受盡了苦難。他懂了、瞭解了，自然就能按照方法去解除他的苦難，甚至力量有餘還能幫助他人。這就是相信。
佛陀不只是要來解除我們眾生內心的苦難，還要解除我們懵懵懂懂，在六道輪迴不得自己、不知因緣果報。佛陀就是這樣來開示我們，要讓我們能瞭解，我們的人生，生死分段，要如何能在「分段生死」中清清楚楚，在我們那種人生，來去能很自如。不要在我們的心念變異。現在相信，很快外面的境界一影響，又是喪失了道心，信心、正信一偏差變成邪信。
這是我們要對佛陀有正確的信仰。佛陀的法能解除我們眾生的迷茫，我們若能離開迷茫，清清楚楚，一段一段的生死，我們都能知道如何來、如何去，我們平時的生活，就不會在變易中在生滅，我們內心的生滅苦惱就能去除。現在的佛是這樣，其實過去的佛也是這樣，所以「今古諸佛道皆同」。
因為我們已經聽這麼長的時間，從釋迦佛的道場還未說《法華經》之前，先說了《無量義經》，然後就在那裡發光現瑞，彌勒菩薩與文殊菩薩對答，這樣說了這麼長的時間。古佛是如此，到最後還是說《法華經》，現在的佛也是如此，證明「今古諸佛道皆同」。
在人間要如何度人？就是用世間智、世間事度世間人。世間人苦難偏多，所以我們要應世間的苦難及時付出，這也是我們平時要培養。培養我們如何做、如何說，才能得到人如何的信用。所以這字「信」字是很重要。
前面我們已經說過了，文殊菩薩他就說：「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經。」
我見燈明佛
本光瑞如此
以是知今佛
欲說法華經
《法華經序品第一》
從前面我們就知道二萬的日月燈明佛，同樣「佛佛道同」，入滅之前同樣是說《法華經》，要說《法華經》之前，同樣是放光現瑞，形態都是一樣。過去是如此，我們現在就知道現在的佛，現在的佛就是釋迦牟尼佛。文殊菩薩與彌勒菩薩的對答。所以現在我們要知道，現在的釋迦牟尼佛也是一樣，將要講《法華經》。
「今相如本瑞，是諸佛方便。今佛放光明，助發實相義」。
今相如本瑞
是諸佛方便
今佛放光明
助發實相義
《法華經序品第一》
「今相如本瑞」，這就是現在這個形象與剛才說過的瑞相都一樣，這「是諸佛方便」。每一尊佛就是有這種的「方便」，要如何讓大家心提起警覺——現在佛到底是要說什麼法呢？怎麼與過去不同的形態？所以大家心會起疑。
所以每一尊佛要講《法華經》的道場。過去一般隨便就能說，大家坐在一起，誰有懷疑提出來問，佛陀馬上為他們解說；有時候佛陀看到什麼事情，因緣具足了，集眾來，佛陀開始說法。過去是如此。
但是現在將要講《法華經》，這是大法，也是佛陀內心所保護的，所以說要暢演本懷。，諸佛到將要滅度之前講《法華經》叫做「暢演本懷」，就是很歡喜將內心隱藏的法，終於要開始完全說出來。
我們要知道，有時候明知道的話想說，時機不對，對機不對，地方不對，這三項若不對，也無法將我們內心要說的話，說出來。所以常常說，我們要因人、因時、因地再來說話。我們對什麼樣的人？他有什麼煩惱？我要對他說什麼話？我在這裡可以公開說這些事嗎？這都是我們說話的巧妙，要應時、應人、要應地點，這也是我們講話，這樣叫做有分寸。我們若懂得這樣想，每件事情都對了，這就是叫做妙法。
所以，佛在要講《法華經》，這之間，用這樣的方式叫醒大家說：來，現在你們要聽的法與過去不同，大家要提高警覺，用心聽法。所以他才會放光現瑞，這是「佛佛道同」，諸佛方」。方便，何謂「方便」？「方便」就是「契於一切眾生機之方法」。
方便：
契於一切眾生機之方法
就是契眾生根機的方法，這叫做「方便」。有的人智慧、知識還未到那裡，你說得那麼深，他根本就聽不懂。而有知識的人，你與他講很淺的話，他感覺這不值得聽。所以我們一定要對機、對教，這機與教法要契合起來，這樣才是叫做妙法。所以佛陀對人間，一定要觀機逗教，時機與他的根機。所以這是佛陀施教的方法，叫做「方便」。
再說，「方]就是方正的道理，「便」是巧妙的言詞。不是說方便法就是隨便說的，不是。方便法，「方」就是方正，雖然是方便法，也是很正道的正理，總是教人好，如何教人去除煩惱，教人你要如何去造福德等等。「諸惡莫作，眾善奉行」，將這些事情用種種方法，來解釋、來牽引眾生。所以方法，這種方法也是正，方、正的道理，就是這樣真正有整齊的道理，不是沒有次序、不整齊，同樣也是很整齊、很有次序，這種的道理。
「便」就是巧妙，便於應用。我這樣說你們聽懂嗎？聽懂，會用在你身上嗎？會用在你的日常生活中嗎？這叫做「便」，就是巧妙。教你教到你聽進去，聽進去之後，又再教你要用得出去，用出去的，方法要用什麼方法？這叫做方便法，也就是巧妙的言詞。
說法，就是要用口說，所以巧妙的言詞。「對種種之機，用方正之理與巧妙的言詞」。不是隨便說說而已，對種種機，用非常整齊次序的道理，用巧妙來教他，這叫做「方便」。
方便：
方為方正之理
便為巧妙之言辭
對種種之機
用方正之理
與巧妙之言也
佛陀一生施教，從成佛開始，四十二年間循循善誘，無不都是用這種「方便」──方正巧妙的真理，對機施教，引導眾生。這叫做方便法。
再來，「今佛放光明，助發實相義」。現在就是回歸於釋迦佛的道場，靈山會上，文殊菩薩就這樣說：看，現在佛陀還在靜中。佛陀眉間毫相、放光，就是要來幫助人人心要合一。因為開始佛陀要說的，是實相的道理，現在要說的實相的真理，就要人人提高信心，要精神凝聚專心聞法，這叫做「助發」。否則在說話，大家不認真聽，聽經時心想到別處，人坐在我面前，若如此，心跑到他處，剛才說什麼？剛才沒有認真聽。若如此，說的豈不是白說嗎？聽豈不是白聽嗎？
有一天，就是有一位年輕人就這樣說，他說，早上在聽師父說話時，等到我們吃飯的時候，擴音機又再放出來、錄音放出來之後，他們說：「我早上怎麼沒有聽到這一段？」同樣坐在裡面，錄音是最準，明明我早上就有說這段，怎麼到了吃飯時，一邊聽法，怎麼會感覺：「我怎麼早上沒有聽到這段？」這段同樣有說，是心跑掉了。所以這顆心跑出去後，間斷，就斷了這段的法。
所以，佛陀在講經，就是要啟示大家，現在是要說，所說的是暢演佛的本懷，要將我真正的話說出來給大家，大家要認真聽，心不要走動了。所以這叫「助發實相義」。
所以解釋讓你們知道，「今佛放光，即於往昔是佛之方便，欲以顯發諸法實相之義」。
今佛放光
即於往昔
是佛之方便
欲以顯發諸法
實相之義也
要告訴大家：我以前所說的都是方便法，就是隨機逗教。有人來問，我回答；我看到什麼，因緣具足告訴大家。過去就只是按照根機,給他們的教育，這是過去所說的是方便法。
現在，「欲以顯發諸法實相之義」。現在開始所要說的，就是「顯發」，將真正的法我不再隱藏著，現在打開心，將法完全，全部顯露出來，讓大家能夠知道，真實的教理是如何。
開頭說人人能成佛，每一個人都本具佛性，但是大家全都沒有去體會，佛性是什麼？所以這期間讓大家先知道「諸惡莫作，眾善奉行」，讓大家知道，種如是因，得如是果，造如是業，那就是得如是報。這段時間，要用很多的方法讓大家知道。現在要告訴大家，人人能成佛的證明，要讓大家知道，未來即將會成佛的人，就會在此慢慢顯示出來。
各位，我們聽這一段，能知道方便法也不是隨便的法，只是機還無法真正去體會到。佛告訴我們人人本具佛性，我們還未與我們的佛性相會合，所以佛陀他就設「八正道」，讓我們實行，還用很多方便的法──慈、悲、喜、捨，這福與慧要如何修？用很多的方法。二萬燈明佛不就是福慧雙具，佛佛道同，讓我們知道等等。
我們要經過這些事情之後，我們的八識回歸，才能到第九識，就是我們的佛性，清淨佛性。我們必定要經過這麼多，佛陀所施教，到底我們瞭解多少？我們一直都無法與我們本具的佛性會合。現在這實法，真實法，就是希望我們人人，能與我們本具的佛性會合起來，這叫做「真實法」。
雖然是這樣說，法還很多，大家要真實用心信，真實用心聽。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Right Faith Gives Rise to Roots of Goodness (正信生善根方便教眾生)
Date: November. 26. 2013
“Faith is the source of the Way, the mother of merits. It nurtures the roots of goodness. Believe in the Buddha’s subtle, wondrous and extremely profound Dharma. Present and past Buddhas share the same path.”
This tells us that we have to develop a truly reverent faith. Only with reverent faith can we cultivate merits and give rise to spiritual aspirations. This is why “faith is the source of the Way, and the mother of merits.” With Right Faith, naturally we can continue to increase the merits of our roots of goodness. We have to have faith. This is how things work. We do our work steadily and practically to help people wherever they are suffering. We share our experiences with them. Even though they may be poor and suffering, we can teach them to do good deeds to accumulate merits and develop roots of goodness. This is how we transform others. When they do not have this understanding, they suffer immensely. When they do have this understanding, naturally they will follow the methods to relieve their suffering. And if they are capable, they can also help others. This is faith.
The Buddha does not come here only to eliminate our suffering. He wants to resolve the confusion, our ignorance of the law of karma, which traps us in the cycle of rebirth. This is what the Buddha came to teach us. He helps us understand our fragmentary cyclic existence and how to remain aware as we experience fragmentary samsara. Then in life, we can come and go freely and our minds will not easily waver. We have faith now, but if we let external conditions influence us, we may lose our spiritual aspiration and faith. With a slight deviation, Right Faith may become misguided beliefs. We must have correct beliefs about the Buddha. The Buddha’s teachings can eliminate our confusion. If we can transcend confusion and attain clarity, we will understand how we come into and leave each fragment of our existence. Then, in our everyday living, there will be no arising and ceasing as changes constantly occur. We can eliminate the suffering caused by the arising and ceasing of thoughts. The present Buddha [taught] this. Actually, so did Buddhas in the past. So, the path of all Buddhas is the same.
We have discussed at length what happened at Sakyamuni Buddha’s Dharma-assembly before He expounded the Lotus Sutra. Fist we taught the Sutra of Infinite Meanings, then He radiated light and manifested auspicious signs. The dialogue between Maitreya and Manjusri also took a very long time. The ancient Buddhas taught the Lotus Sutra at the end of Their lifetimes and so did the present Buddha. This proves that “all past and present Buddhas share the same path.”
To transform people in this world, we must utilize worldly wisdom and matters.We must utilize worldly wisdom and matters.People suffer greatly in this world, so we must immediately help them with their difficulties.We have to cultivate the ability to know what to do and what to say to earn the trust of others.So, “faith” is an important word.
As I have mentioned before, Manjusri Bodhisattva said, “I saw [Sun-Moon-] Lamp Radiant Buddha with such light and auspicious signs.Thus, I know the present Buddha wishes to expound the Lotus Sutra.”
We have already learned there were 20,000 Sun-Moon-Lamp Radiant Buddhas and “all Buddhas share the same path.”Before entering Parinirvana, They all expounded the Lotus Sutra.Before expounding the Lotus Sutra, They all radiated light and manifested auspicious signs.This happened in the past.As for the present Buddha, Sakyamuni, we know he did the same based on the dialogue between Manjusri and Maitreya.
He was about to expound the Lotus Sutra.“These appearances are like past auspicious sings.They are skillful means of the Buddhas.The Buddha now radiates bright light to help reveal the meaning of ultimate reality.These appearances are like past auspicious sighs.”
This means that the present signs are the same as the auspicious sighs we spoke of earlier.These are “skillful means of the Buddha”.Every Buddha has such skillful means to help people heighten their vigilance.“Since the Buddha is manifesting this different appearance, what kind of teaching will He give?”Therefore, people began questioning.
So, for every Buddha, the Lotus Sutra assembly [is different from] past assemblies where everyone sits down, asked questions and receives immediate answers from Him.
Sometimes, when the Buddha saw that conditions were right, He would convene the assembly to give teachings.This happened in the past.But now, the Lotus teaching He was about to give was a great Dharma and was what He had been guarding in His heart.Thus, He would freely carry out His original intend.
When Buddhas are about to enter Parinirvana, expounding the Lotus Sutra is how They freely give Their original [teachings].Thus, He joyfully and completely shared the Dharma He had kept in His mind.We must recognize that there are times when we want to say things but the time, the people and the place are inappropriate.If these three things are inappropriate, we will not be able to speak our minds.So, we must speak in accordance with the people, the time and the location.
When we speak to someone, we need to know what is troubling the person to know what to say to them.Can we openly speak of anything here?That has to do with the art of speaking.We must speak at the right time and place, and to the right people.This is how we speak properly.If we take these things into consideration and all the factors are right, then [what we speak] is wondrous Dharma.So, before the Buddha expounded the Lotus Sutra, He used these methods to [signal] to everyone that the Dharma they are about to hear is different from past [teachings,] so they must heighten their vigilance and mindfully listen.This is why He radiated light and manifested auspicious signs.Thus, “all Buddhas share the same path”.They all have skillful means.
What is skillful means?It is “a method that matches the capabilities of all sentient beings”.
Ways to teach according to sentient beings’ capabilities are called skillful means.
Some people's wisdom and knowledge are not yet mature. If our teachings is too profound, they cannot understand at all. As for knowledgeable people, if our teaching is too simple, they do not feel that it is worth their time. Therefore, we must teach according to capabilities. When teachings and capabilities are in sync, only then [are the teachings] wondrous Dharma. So, the Buddha observed the world and taught according to the timing and people's capabilities. This is how the Buddha gave teachings. This is skillful means.
These are proper principles [taught with] clever words. This does not mean we can just say anything. Not at all. Skillful means are proper principles that teach people how to be good, how to eliminate afflictions and how to create blessings and virtues and so on. “Refrain from all evils, do all good deeds” is something that the Buddha explains with different methods to guide people. So, these methods are proper and very orderly. They are not haphazard or disorderly; they are very organized and sequential. These skillful means are clever and easy to apply . Do you understand what I am saying? If you do will you apply them to your daily living? These are skillful and clever teachings that we can easily take in and then outwardly express in our actions.
What methods do we express through our actions? Skillfull means, which are clever words expressed verbally. So, they are clever words.“For various capabilities, [He] used proper principles and clever words”. The teachings were not causally given but given according to capabilities. Using sequential and orderly principles, He cleverly taught them. These are called skillful means.
Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.
In His lifetime, the Buddha began teaching after He attained Buddhahood. For 42 years, He gradually guided them solely by using these skillful means, straightforward and clever teachings. He taught and guided sentient beings according to their capabilities. So, these are skillful means.
Next, “The Buddha now radiates bright light to help reveal the principles of ultimate truth”. Now, we return to the Dharma-assembly of Sakyamuni Buddha.At the Vulture Peak assembly, Manjusri Bodhisattva said, “Look, the Buddha is still in Samadhi, He is radiating light from between His brows to help people focus their minds”. Because the Buddha was about to teach the principles of ultimate truth, He wanted to strengthen their faith and increase their focus to listen to the teachings. These are “assisting manifestations”. Otherwise, people would not listen earnestly and their minds would wander. If people sit in front of me but their minds are elsewhere, they will not listen carefully to what I say. Then haven't I taught in vain? Haven't they listened in vain?
One day, a young man said that he listened to my lecture in the morning. But at breakfast, when my lecture was broadcasted again, he heard things he did not hear that morning even though he sat in the lecture. The recording proves that I gave this teaching in the morning. However, as the young man listened to the speech at breakfast, he realized he did not hear it all. That is because his mind was elsewhere. Once the mind goes elsewhere, the teachings are cut off. So, as the Buddha expounded teachings, He wanted to remind everyone that now He was about to freely express His original intent, what He really wanted to teach. So, they must listen earnestly and not allow their minds to wander.
Thus, this “helps reveal the principles of ultimate truth.” And I want you to understand, “Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”
This is what I want to share. In the past, [the Buddha] taught skillful means according to people’s capabilities. When they asked a question, He answered. When He observed something, He told people about it when karmic conditions were mature. In the past, He gave teachings according to their capabilities. Thus, He taught skillful means in the past. Now, “He is revealing the principles of ultimate truth.” Now His teachings are “revealing” He no longer wanted to hide the True Dharma. Now He opened His heart and revealed the Dharma completely so that people could understand the true principles.
He began by saying that everyone can intrinsically has Buddha-nature. But no one had ever experienced what that was. So, first He taught everyone to “Refrain from all evils, do all good deeds”. He helped everyone understand that by planting such causes, they reaped such fruits, that by creating such karma, they faced such retributions.
During this period time, He used many methods to help people understand this. Now, He wanted to verify that they can all attain Buddhahood, that those who will soon attain Buddhahood will gradually appear.
Everyone, when we hear this passage, we realize that skillful means are not taught casually. It is just that our capabilities do not yet allow us to comprehend them.
The Buddha taught us that we intrinsically have Buddha-nature, but we have not yet united with our Buddha-nature. So, the Buddha created the Eightfold Noble Path for us to practice. He also gave all kinds of skillful means such as loving-kindness, compassion, joy and equanimity, as well as many methods to cultivate blessings and wisdom.
Weren’t the 20,000 Lamp Radiant Buddhas replete with both blessings and wisdom? All Buddhas share the same path, to help us understand all of this. Only after we experience all these things can our Eight Consciousnesses return to the ninth consciousness, our pure Buddha-nature. We have to experience all these things.
Of what the Buddha has taught, how much of it have we understand? We still have not been able to [return to] our intrinsic Buddha-nature. Now He is giving this True Dharma in hopes that we can all [return to] our intrinsic Buddha-nature.This is the True Dharma.
Even though it has been taught, there are still many kinds of Dharma that we must truly make an effort to learn and believe. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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