⊙佛法廣大難測譬之以海。法海德無邊，法性廣無涯，佛性本自然，悲智運無量。
⊙方便品：應用方正之理，與巧妙之言喻也。
⊙方便智：對眾生之機，適用教化之法。
⊙真實智有二：一曰實法，二曰實智。
⊙實法：謂一實之理，離虛妄相，本性平等，無有變易。
⊙一切諸佛莫不軌範此法性而修之成正覺。
⊙實智：謂能照真性之智，稱理不虛。
⊙以此實智為道，故名實智菩提。
⊙佛既自證圓滿，今欲應機開示眾生，是為佛之方便智。
***************************************************
【證嚴上人開示】
「佛法廣博譬如大海啊！法海德無邊，法性廣無涯；佛性本自然，悲智運無量」。
佛法廣大難測
譬之以海
法海德無邊
法性廣無涯
佛性本自然
悲智運無量
各位我們能瞭解，「佛法如大海，廣博無邊際」，這是因為佛的德，他能修行累積了法的德。常常說我們要下功夫，內要用功，外要有德行，所以法要修入心，行就在行動中不離法。
眾生有多少的煩惱，佛陀的智慧，就要用多少的方法來對治它。我們常常一句話說：「愛河千尺浪，苦海萬重波。」可見我們眾生的欲海波浪，有時候浪潮會淹沒了一切，所以必須要有法來對治。法，那就是要用智慧了。
佛陀來人間，就是為了眾生煩惱無邊，佛陀以來就是一直誓願度。「四弘誓願」是菩薩的心願，「四無量心」、「四弘誓願」，有心就要有願，眾生無邊要誓願度。
佛陀教育弟子要向菩薩道走，當然要說這條路，就要先走過這條路。意思就是說，佛他自己在修行的過程中，累劫累世就是行菩薩道，所以這個法、智慧就是如海，所以叫做「法海德無邊」。已經是修過的，內心已經具足智慧了；他的行，行就是德——所看的，我們眼睛看得到、耳朵聽得到、我們感覺得到這位人格者，大覺釋迦牟尼佛所說的法，我們應該信任。那叫做德。
所以，法海德相無邊，就是因為我們「法性廣無涯」。我們的法性人人本具，所以常常要提醒大家，佛陀走得過的路，我們凡夫同樣走得過。但是凡夫，只要你將無明煩惱去除，面對著佛陀所教導的方向這樣走，佛能過，我們眾生就能過，所以，這就是因為我們眾生是本具有這個法性。
就如你要開一輛車，那輛車的性能具足，這輛車的性能也是具足，只要有人去發動它、方向對準，那輛車能走得過，同樣開車這個人，方向也對準，同樣這輛車也走得過。
道理相同，佛陀既然成佛，再來人間說法，我們雖然凡夫已經無央數劫，沉淪在欲海中，現在已經瞭解了，相信佛所說法，我們就是跟著這個方向，啟發我們自性，一性圓明。
大家也要相信，人人都本具一性，這一性圓明就是佛性。所以「法性廣無涯」，人人都有，不只是佛。普天下多少的眾生？廣無邊際。光是眾生數就無邊際了，無邊際的眾生，就有無邊際的法性。
所以，「佛性本自然」，佛的性本來就是自然，人人若能相信，自然的佛性離我們不遠，尤其與我們人人很貼切，很自然就是在我們的內心。佛性本來就是那樣自然，所以佛也是已經將自然的本性，已經發揮在「法海德無邊」。
所以諸佛菩薩悲智雙運無量。他用的慈悲就是要救濟眾生，那智慧呢？就是運用度眾生的方法；你要有悲心、你要有智慧，智慧、慈悲合起來平行。所以常說，佛陀的十號之中，有一個號叫做「兩足尊」。
是啊！「兩足尊」，那就是悲智雙運。有兩隻很健全的腳能運用，走遍天下。這也是要有很具足的兩隻福、慧的足，所以具足悲智──有慈悲、有智慧，這叫做「兩足尊」。運行大智慧，這就是我們也要追求的。
所以人人應該要信佛所說法，更要信自性是具足。佛陀有悲智慧雙運，我們也是同樣有悲，有慈悲、有智慧，我們也能具足，所以不要對自己有輕視。
我們開始要說〈方便品〉，那就是應用方正之理與巧妙之言詞來譬喻。
方便品：
應用方正之理
與巧妙之言喻也
「應用方正」，正就是不偏，無論他是何種根機，佛陀就是用著正確的方法。要如何教導他？就如在蓋房子，無論大間的房子、小間的房子，它的地基一定要打得很穩。房屋的造型要如何造作，形雖然不同，但是基一定要打得穩，這才能很安全。所以「方」就是方法，「正」就是正確的道理。無論做什麼事情，它的基礎、它的理論，一定要很正確。
在很正確的道理，還是要看根機去為他施教，這叫做巧妙；要與他說話，也要用很多的譬喻。眾生根機不整齊，佛陀慈悲就要對機逗教。無論根機是高或低，是小根、小機，或者是大根、大機，佛陀必定，要對準他的根機，設法逗教。
佛陀來人間，普遍對所有的眾生，要來開啟他(們)的智慧。小根、小機聽不懂，中根、中機還無法體會，所以佛陀就要適應他們的根機，全部普施教法，這就叫做「善巧之言喻」。就是比喻；他若聽不懂，我們就比喻給他聽，比喻還聽不懂，就牽著他一起來做，讓他進入這個風光裡，做得很歡喜。
所以佛性是這麼自然，適應時代、適應根機，能夠應時逗教，能夠應機逗教。這就是佛陀的智慧，用方便的教法，巧妙的言詞中，無不都是要啟開大家這分本性，與天地自然合一。
「對眾生之機，適用教化之法」。在這種大時代必定要明大是非，若是在大劫難之時，就要培養我們的大慈悲。看看天下這麼多的災難，看到「藍天白雲」、人間菩薩普遍在每一個國家，當那個國家有什麼樣的災難、人有什麼樣的苦，就是適用在那個空間、那個時間所需要，所以這是「適用」。
眾生接受了佛陀的教法，無處不在、無處不能施法，所以法就是普遍如海一般。這就是佛的方便智慧，適用教化之法，這叫做「方便智」。
方便智：
對眾生之機
適用教化之法
〈方便品〉中在在都要說出，佛陀如何用方便的教法來施教、化度眾生。不分在什麼樣的時代，我們的法就是沒有時代的障礙，看這個時代所需要，如何引導人人去施展智慧於那個時代裡。所以，我們若想知道佛的方便智，必定要先瞭解佛的「真實智」。
「真實智」就有二種：第一叫做「實法」，第二叫做「實智」，這就是佛的智慧。
真實智有二：
一曰實法
二曰實智
我們要瞭解，佛的智慧。第一個「實法」，就是「一實之理，離虛妄相，本性平等，無有變易」。
實法：
謂一實之理
離虛妄相
本性平等
無有變易
就是一乘，唯有一大乘，唯有一大事因緣。佛來人間，所要施化的是「一實之理」，而「一實之理」就是直指人心，明心見性。不過，談何容易啊！因為眾生虛妄，所以佛陀就要開始用其他的方法，如何讓眾生能離，離開虛妄。
我們所看到的有形、無形，眼、耳、鼻、舌、身、意，六根對六塵境，我們就是在塵、境，這樣在迷啊、茫啊，不知道世間原來一切都是虛。名、利、感情、地位等等，這都是虛妄的相，但是眾生就是這樣在的顛倒。
所以「本性平等」。要告訴大家「本性平等」，無高無低，不必一定要去追逐外面的境界，去做分別。所以「本性平等，無有變易」，我們的心就沒有起伏。
前面說過，人有生、老、病、死，「分段生死」。小乘聖人的心，還未到達圓滿覺之前，還有「變易(生死) 」。所以佛陀用種種的方法，從凡夫一直到小根機、中根機，希望他能成為大根機，所以要「離虛妄相，本性平等」大家要知道，就「無有變易」。「一切諸佛莫不軌範此法性而修之成正覺」。
一切諸佛
莫不軌範此法性
而修之成正覺
佛陀開這一條的道路，諸佛都是如此，就是有這個軌範——你如何修，按照這條道路去修，能夠回歸我們的本性，如此就能成正覺。這樣叫做「實法性」，這樣叫做「真實法」。
第二叫做「真實智」，就是「實智」，就是「能照真性之智，稱理不虛」。
實智：
謂能照真性之智
稱理不虛
我們能照徹真實的性。我們的性本來就有，只是無明掩蓋了，我們自己沒有發現。現在藉佛陀之智，來照耀我們的心，所以讓我們的自性，能夠「反觀自性」，如此就是「稱理不虛」。所有的道理都是真實，名叫「實智」。「以此實智為道，故名實智菩提」。
以此實智為道
故名實智菩提
這就是佛的智慧，真實的智慧。若要用比喻的就要很多。所以，以上就是佛之「真實智」。
「佛既自證圓滿」，現在就是要應機開示眾生，還是「(是)為佛之方便智」。
佛既自證圓滿
今欲應機開示眾生
是為佛之方便智
既然佛陀自覺又是覺他，覺行都圓滿了，來此世間就是要應眾生的根機，如此來開示，這就是佛的方便智。
所以佛就是一代施教方便之法。佛陀來人間本來是如此簡單，直指人心，明心見性。要讓大家知道，你就是有心，你就是有與佛平等的智慧。所以，人人本具佛性，但是眾生就是受虛妄橫計，所以讓我們常常心起起落落，變易不定。儘管發心了，但是過了一段時間，我們懈怠又是再墮落，這也就是我們凡夫，所以不得及時覺悟。
我們現在知道佛陀的智慧，我們要瞭解「實法」、「實智」，佛陀的真實法、佛陀的真實智，就是要向我們眾生來開示：不只是佛本具，我們人人都本具。
這法真正是很深、很廣，希望人人要將心性合一，如此自然我們就漸漸能體會，佛陀的悲智雙運。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma-sea’s Virtues is Boundless (法海德無邊)
Date: December. 02. 2013
The Dharma is as vast as the sea. “The Dharma-sea’s virtues are boundless. The Dharma-nature is vast and endless. Buddha-nature is intrinsic and natural. Compassion and wisdom are exercised infinitely.”
Everyone, we all understand that “the Buddha-Dharma is like the sea, vast and boundless.” This is because of the virtues that Buddhas have accumulated through spiritual practice. I often say that we must work on this; internally we cultivate [our minds], and externally we engage in virtuous practices. Thus we must bring the Dharma into our minds and adhere to it in our actions. With the many afflictions sentient beings have, the Buddha must apply His wisdom to come up with the same number of methods to deal with them.
There is a common saying, “1000-foot swells rise in the river of cravings, and 10,000 waves surge in the sea of suffering.” Clearly, the waves in the sea of desire of sentient beings flood everything at times. So, they must be treated with the Dharma. [Imparting] that Dharma takes wisdom. The Buddha comes to this world because sentient beings have boundless afflictions. He has vowed to always transform them. The Four Great Vows are a Bodhisattva’s aspiration. We have the Four Infinite Minds and Four Great Vows. If we are sincere, we must make vows. “There is an endless number of sentient beings; I vow to deliver them all.” The Buddha taught His disciples to walk the Bodhisattva-path. Of course, to teach this path, He must first walk this path Himself. What this means is that as the Buddha engaged in spiritual practice over countless lifetimes, He walked the Bodhisattva-path. So, this Dharma, His wisdom, is like a sea. Thus we say, “the Dharma-sea’s virtues are boundless.” Because He has engaged in spiritual practice, His mind is replete with wisdom and His actions are virtuous. What our eyes can see, what our ears can hear and what we feel tell us that the teachings of Sakyamuni Buddha, virtuous and enlightened one, are worthy of our trust. This is called virtue.
So, “the Dharma-sea’s virtues are boundless” because our “Dharma-nature is vast and endless.” Dharma-nature is intrinsic in all of us. Therefore, I often remind everyone that the path traveled by the Buddha may also be traveled by us ordinary people. We just need to rid ourselves of ignorance and afflictions and go in the direction the Buddha taught us. Where the Buddha has gone, we sentient beings can also follow. This can happen because we intrinsically have this Dharma-nature.This is similar to driving a car.As long as the car is fully functional, when someone starts it and steers it in the right direction, the car will get to the destination. Meanwhile, this person must follow the right course for the car arrives at the correct place.The principle is the same.
Though the Buddha attained enlightenment, He returned to expound the Dharma.
Although we have been immersed in the sea of desire for countless kalpas, now we understand and believe in the Buddha’s teachings.So, we follow His directions to awaken our pure and radiant Buddha-nature.We must also believe that all of us intrinsically have a pure and radiant nature, a Buddha-nature.This “Dharma-nature is vast and endless”.Everyone has it, not just Buddhas.
In this world, there is an endless number of sentient beings.
Because sentient beings are boundless, Dharma-nature is boundless.Thus, “Buddha-nature is intrinsic and natural”.If we believe this, Buddha-nature will not be unattainable; it is actually in our hearts.Buddha-nature is a very natural part of us.
So, the Buddha already manifested this intrinsic nature in “the Dharma-sea’s virtues, [which are] boundless”.Buddhas and Bodhisattvas exercise infinite wisdom and compassion.They use compassion to save sentient beings and wisdom to devise methods to transform them.We must have compassion and wisdom, and exercise them in parallel.
So, I have often said that one of the Buddha’s ten epithets is “the Two-Footed Honored One”.Indeed, “the Two-Footed Honored One” exercises both compassion and wisdom.If we have the use of two healthy legs, we can travel all over the world.
We must be endowed with the two feet of [compassion] and wisdom.So, one replete with compassion and wisdom is “the Two-Footed Honored One”.
Exercising great wisdom is something we should pursue.We must all believe in the Buddha’s teachings and believe that our self-nature is complete.The Buddha exercises compassion and wisdom. We also have both compassion and wisdom; we can also perfect them.So, we must not look down on ourselves.
We now begin the Dharpter on Skillful Means, about “exercising proper principles through clever words and analogies”.
In “Exercise proper methods, proper” means not off course.No matter what their capabilities are, the Buddha always uses the proper methods to teach and guide them.
This is like building a house.Whether we are building a large or small house, the foundation must be very stable.The external appearance of the houses may be different, but the foundation of each must be stable for the house to be safe.
To use “proper methods” is it use rigt principles.No matter what we do, the foundation and the underlying theory must be correct.
Correct principles must still be taught according to people’s capabilities.This is being clever. In explaining things to others, we must use many analogies. Sentient beings have varying capacities. The Buddha compassionately taught according to capabilities. Whether a being has high or low capabilities limited or great capacities, the Buddha always adjusts His teachings accordingly. The Buddha comes to this world to unlock the wisdom in all beings. If those of limited capacity do not understand, if those of medium capacity cannot comprehend, the Buddha must extensively give teachings that suit their capacities. He uses “clever words and analogies”. For those who do not understand, we give them an analogy. If they do not understand the analogy, then we guide them to work with us, so they can enter this state of mind and attain joy through their actions.
Thus, Buddha-nature very naturally adapts to the times and to capabilities. Because of His wisdom, the Buddha can teach according to the era and people's capacities.
He uses skillful teachings and clever words to teach the Dharma. Everything He does is to awaken everyone's intrinsic nature to be one with the world. “Use teachings according to the capabilities of sentient beings”. In these times, we must clearly distinguish right from wrong. During times of great calamities, we must develop great loving-kindness.
Though we see so many disasters in the world, we also see people in Tzu Chi uniforms, Living Bodhisattvas in every country. When there is a disaster in that country or if people are suffering, they act based on the needs of that time and place. This is “using [teachings] accordingly”. Sentient beings accept the Buddha's teachings, so they can apply them in all places. Thus, the Dharma is widespread like the sea. This is the skillful wisdom of the Buddha. Using teachings accordingly is known as “skillful wisdom”, known as “skillful wisdom”.
Skillful wisdom: Use teachings according to the capabilities of sentient beings.
The Chapter on Skillful Means explains how the Buddha uses skillful means to give teachings and transform sentient beings. It is not dependent on the era. The Dharma transcends time. Based on the needs of this era, we guide people in applying this wisdom. Thus, if we want to understand the Buddha's skillful wisdom, we must first understand the Buddha's knowledge of the Absolute Truth.
There are two kinds of knowledge of Absolute Truth. “First is True Dharma”, and the other is called “True Wisdom”.
This is the Buddha's wisdom. For us to understand the Buddha's wisdom, first is True Dharma, which is the “principles of the one reality [that help us] transcend unreal and false appearances and realize the equality of our intrinsic nature, which has not been altered”.
This is the One Vehicle. For the One Vehicle and the one great cause, the Buddha comes to this world to teach “the principles of the one reality”, which point directly to our minds, so we can understand and realize our true nature. But that is easier said than done. Because sentient beings are deluded, the Buddha had to start using other methods to help them transcend their delusions. Whether something is tangible or intangible, when eyes, ears, nose, tongue, body [ and mind], when the Six Sense Organs, connect with the Six Sense Objects, we become confused. We do not realize that everything is inherently illusory.Fame, profit, relationships, social status, etc., are all false and illusory appearances. Yet, sentient beings are very confused. “Realizing the equality of our intrinsic nature, means we must know our natures are equal; no one is higher or lower. So, it is unnecessary to chase after external conditions and conditions and make distinctions.
Thus, we “realize the equality of our intrinsic nature, which has not been altered. Then there will be no fluctuations in our minds. As I said earlier, people go through birth, aging, illness and death. This is fragmentary samsara. The mind of a Small Vehicle sage, before attaining perfect enlightenment, still experiences transformational [samsara]. Thus, the Buddha used a variety of methods to guide ordinary beings of small or medium capacity in hopes that they could develop large capacities. To “transcend unreal and false appearances and in hope that they could develop large capacities”. To “transcend unreal and false appearances and realize the equality of our intrinsic nature”, which as we all know, “has not been altered.”
“All Buddha follow the course of this Dharma-nature to cultivate and attain Perfect Enlightenment.”
The Buddha created this path. All Buddha are the same and have set up similar courses. If we follow this path to engage in spiritual practice, we can return to our intrinsic nature. Thus, we can attain perfect enlightenment. This is called “the nature of true Dharma.”
The second knowledge of Absolute Truth is True Wisdom, which is “wisdom that can illuminate true nature. Such principles are not false.”
We can thoroughly illuminate our true nature. We intrinsically have this nature, but it has been covered by ignorance. We just have not realize it. Now, thorough the Buddha’s wisdom, we have illuminated hearts and can “reflect on our self-nature”.
In this way, “such principles are not false.” So all these principles are true, and this is called True Wisdom. “With this True wisdom as the path, it is thus called True Wisdom Bodhi.” This is the Buddha’s wisdom, His True Wisdom.
If we want to make analogies to it, that would require a lot. So, this is “knowledge of Absolute Truth.”
“Since the Buddha realized perfection, He now wanted to teach sentient beings according to their apabilities.” So, “this is the Buddha’s skillful wisdom.” Since the Buddha enlightened both self and others and had perfect enlightened conduct, He came to this world to teach according to sentient beings’ capabilities. This is His skillful wisdom.
Thus, the Buddha taught skillful means for a lifetime. The Buddha originally came to this world to simply and directly reveal the mind, so we can understand our true nature. He wanted all of us to know that if we are sincere, we can have wisdom equal to the Buddha’s. Thus, we all intrinsically have Buddha-nature. Yet, sentient beings have been grasped firmly by false illusions, so our minds constantly waver. They are ever-changing and unstable.
Though we formed aspirations, after some time has passed, we become lax and fall again. This is why we ordinary beings do not quickly become awakened. Now that we know the Buddha’s wisdom, we must understand “True Dharma and True Wisdom. His True Dharma true Wisdom are used to teach us sentient beings that not only are these truths intrinsic in all Buddhas, they are intrinsic in all of us.
The Dharma is truly profound and vast. I hope everyone will harmonize. Then naturally we will gradually realize how the Buddha exercises both compassion and wisdom. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙方便品：應用方正之理，與巧妙之言喻也。
⊙方便智：對眾生之機，適用教化之法。
⊙真實智有二：一曰實法，二曰實智。
⊙實法：謂一實之理，離虛妄相，本性平等，無有變易。
⊙一切諸佛莫不軌範此法性而修之成正覺。
⊙實智：謂能照真性之智，稱理不虛。
⊙以此實智為道，故名實智菩提。
⊙佛既自證圓滿，今欲應機開示眾生，是為佛之方便智。
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【證嚴上人開示】
「佛法廣博譬如大海啊！法海德無邊，法性廣無涯；佛性本自然，悲智運無量」。
佛法廣大難測
譬之以海
法海德無邊
法性廣無涯
佛性本自然
悲智運無量
各位我們能瞭解，「佛法如大海，廣博無邊際」，這是因為佛的德，他能修行累積了法的德。常常說我們要下功夫，內要用功，外要有德行，所以法要修入心，行就在行動中不離法。
眾生有多少的煩惱，佛陀的智慧，就要用多少的方法來對治它。我們常常一句話說：「愛河千尺浪，苦海萬重波。」可見我們眾生的欲海波浪，有時候浪潮會淹沒了一切，所以必須要有法來對治。法，那就是要用智慧了。
佛陀來人間，就是為了眾生煩惱無邊，佛陀以來就是一直誓願度。「四弘誓願」是菩薩的心願，「四無量心」、「四弘誓願」，有心就要有願，眾生無邊要誓願度。
佛陀教育弟子要向菩薩道走，當然要說這條路，就要先走過這條路。意思就是說，佛他自己在修行的過程中，累劫累世就是行菩薩道，所以這個法、智慧就是如海，所以叫做「法海德無邊」。已經是修過的，內心已經具足智慧了；他的行，行就是德——所看的，我們眼睛看得到、耳朵聽得到、我們感覺得到這位人格者，大覺釋迦牟尼佛所說的法，我們應該信任。那叫做德。
所以，法海德相無邊，就是因為我們「法性廣無涯」。我們的法性人人本具，所以常常要提醒大家，佛陀走得過的路，我們凡夫同樣走得過。但是凡夫，只要你將無明煩惱去除，面對著佛陀所教導的方向這樣走，佛能過，我們眾生就能過，所以，這就是因為我們眾生是本具有這個法性。
就如你要開一輛車，那輛車的性能具足，這輛車的性能也是具足，只要有人去發動它、方向對準，那輛車能走得過，同樣開車這個人，方向也對準，同樣這輛車也走得過。
道理相同，佛陀既然成佛，再來人間說法，我們雖然凡夫已經無央數劫，沉淪在欲海中，現在已經瞭解了，相信佛所說法，我們就是跟著這個方向，啟發我們自性，一性圓明。
大家也要相信，人人都本具一性，這一性圓明就是佛性。所以「法性廣無涯」，人人都有，不只是佛。普天下多少的眾生？廣無邊際。光是眾生數就無邊際了，無邊際的眾生，就有無邊際的法性。
所以，「佛性本自然」，佛的性本來就是自然，人人若能相信，自然的佛性離我們不遠，尤其與我們人人很貼切，很自然就是在我們的內心。佛性本來就是那樣自然，所以佛也是已經將自然的本性，已經發揮在「法海德無邊」。
所以諸佛菩薩悲智雙運無量。他用的慈悲就是要救濟眾生，那智慧呢？就是運用度眾生的方法；你要有悲心、你要有智慧，智慧、慈悲合起來平行。所以常說，佛陀的十號之中，有一個號叫做「兩足尊」。
是啊！「兩足尊」，那就是悲智雙運。有兩隻很健全的腳能運用，走遍天下。這也是要有很具足的兩隻福、慧的足，所以具足悲智──有慈悲、有智慧，這叫做「兩足尊」。運行大智慧，這就是我們也要追求的。
所以人人應該要信佛所說法，更要信自性是具足。佛陀有悲智慧雙運，我們也是同樣有悲，有慈悲、有智慧，我們也能具足，所以不要對自己有輕視。
我們開始要說〈方便品〉，那就是應用方正之理與巧妙之言詞來譬喻。
方便品：
應用方正之理
與巧妙之言喻也
「應用方正」，正就是不偏，無論他是何種根機，佛陀就是用著正確的方法。要如何教導他？就如在蓋房子，無論大間的房子、小間的房子，它的地基一定要打得很穩。房屋的造型要如何造作，形雖然不同，但是基一定要打得穩，這才能很安全。所以「方」就是方法，「正」就是正確的道理。無論做什麼事情，它的基礎、它的理論，一定要很正確。
在很正確的道理，還是要看根機去為他施教，這叫做巧妙；要與他說話，也要用很多的譬喻。眾生根機不整齊，佛陀慈悲就要對機逗教。無論根機是高或低，是小根、小機，或者是大根、大機，佛陀必定，要對準他的根機，設法逗教。
佛陀來人間，普遍對所有的眾生，要來開啟他(們)的智慧。小根、小機聽不懂，中根、中機還無法體會，所以佛陀就要適應他們的根機，全部普施教法，這就叫做「善巧之言喻」。就是比喻；他若聽不懂，我們就比喻給他聽，比喻還聽不懂，就牽著他一起來做，讓他進入這個風光裡，做得很歡喜。
所以佛性是這麼自然，適應時代、適應根機，能夠應時逗教，能夠應機逗教。這就是佛陀的智慧，用方便的教法，巧妙的言詞中，無不都是要啟開大家這分本性，與天地自然合一。
「對眾生之機，適用教化之法」。在這種大時代必定要明大是非，若是在大劫難之時，就要培養我們的大慈悲。看看天下這麼多的災難，看到「藍天白雲」、人間菩薩普遍在每一個國家，當那個國家有什麼樣的災難、人有什麼樣的苦，就是適用在那個空間、那個時間所需要，所以這是「適用」。
眾生接受了佛陀的教法，無處不在、無處不能施法，所以法就是普遍如海一般。這就是佛的方便智慧，適用教化之法，這叫做「方便智」。
方便智：
對眾生之機
適用教化之法
〈方便品〉中在在都要說出，佛陀如何用方便的教法來施教、化度眾生。不分在什麼樣的時代，我們的法就是沒有時代的障礙，看這個時代所需要，如何引導人人去施展智慧於那個時代裡。所以，我們若想知道佛的方便智，必定要先瞭解佛的「真實智」。
「真實智」就有二種：第一叫做「實法」，第二叫做「實智」，這就是佛的智慧。
真實智有二：
一曰實法
二曰實智
我們要瞭解，佛的智慧。第一個「實法」，就是「一實之理，離虛妄相，本性平等，無有變易」。
實法：
謂一實之理
離虛妄相
本性平等
無有變易
就是一乘，唯有一大乘，唯有一大事因緣。佛來人間，所要施化的是「一實之理」，而「一實之理」就是直指人心，明心見性。不過，談何容易啊！因為眾生虛妄，所以佛陀就要開始用其他的方法，如何讓眾生能離，離開虛妄。
我們所看到的有形、無形，眼、耳、鼻、舌、身、意，六根對六塵境，我們就是在塵、境，這樣在迷啊、茫啊，不知道世間原來一切都是虛。名、利、感情、地位等等，這都是虛妄的相，但是眾生就是這樣在的顛倒。
所以「本性平等」。要告訴大家「本性平等」，無高無低，不必一定要去追逐外面的境界，去做分別。所以「本性平等，無有變易」，我們的心就沒有起伏。
前面說過，人有生、老、病、死，「分段生死」。小乘聖人的心，還未到達圓滿覺之前，還有「變易(生死) 」。所以佛陀用種種的方法，從凡夫一直到小根機、中根機，希望他能成為大根機，所以要「離虛妄相，本性平等」大家要知道，就「無有變易」。「一切諸佛莫不軌範此法性而修之成正覺」。
一切諸佛
莫不軌範此法性
而修之成正覺
佛陀開這一條的道路，諸佛都是如此，就是有這個軌範——你如何修，按照這條道路去修，能夠回歸我們的本性，如此就能成正覺。這樣叫做「實法性」，這樣叫做「真實法」。
第二叫做「真實智」，就是「實智」，就是「能照真性之智，稱理不虛」。
實智：
謂能照真性之智
稱理不虛
我們能照徹真實的性。我們的性本來就有，只是無明掩蓋了，我們自己沒有發現。現在藉佛陀之智，來照耀我們的心，所以讓我們的自性，能夠「反觀自性」，如此就是「稱理不虛」。所有的道理都是真實，名叫「實智」。「以此實智為道，故名實智菩提」。
以此實智為道
故名實智菩提
這就是佛的智慧，真實的智慧。若要用比喻的就要很多。所以，以上就是佛之「真實智」。
「佛既自證圓滿」，現在就是要應機開示眾生，還是「(是)為佛之方便智」。
佛既自證圓滿
今欲應機開示眾生
是為佛之方便智
既然佛陀自覺又是覺他，覺行都圓滿了，來此世間就是要應眾生的根機，如此來開示，這就是佛的方便智。
所以佛就是一代施教方便之法。佛陀來人間本來是如此簡單，直指人心，明心見性。要讓大家知道，你就是有心，你就是有與佛平等的智慧。所以，人人本具佛性，但是眾生就是受虛妄橫計，所以讓我們常常心起起落落，變易不定。儘管發心了，但是過了一段時間，我們懈怠又是再墮落，這也就是我們凡夫，所以不得及時覺悟。
我們現在知道佛陀的智慧，我們要瞭解「實法」、「實智」，佛陀的真實法、佛陀的真實智，就是要向我們眾生來開示：不只是佛本具，我們人人都本具。
這法真正是很深、很廣，希望人人要將心性合一，如此自然我們就漸漸能體會，佛陀的悲智雙運。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma-sea’s Virtues is Boundless (法海德無邊)
Date: December. 02. 2013
The Dharma is as vast as the sea. “The Dharma-sea’s virtues are boundless. The Dharma-nature is vast and endless. Buddha-nature is intrinsic and natural. Compassion and wisdom are exercised infinitely.”
Everyone, we all understand that “the Buddha-Dharma is like the sea, vast and boundless.” This is because of the virtues that Buddhas have accumulated through spiritual practice. I often say that we must work on this; internally we cultivate [our minds], and externally we engage in virtuous practices. Thus we must bring the Dharma into our minds and adhere to it in our actions. With the many afflictions sentient beings have, the Buddha must apply His wisdom to come up with the same number of methods to deal with them.
There is a common saying, “1000-foot swells rise in the river of cravings, and 10,000 waves surge in the sea of suffering.” Clearly, the waves in the sea of desire of sentient beings flood everything at times. So, they must be treated with the Dharma. [Imparting] that Dharma takes wisdom. The Buddha comes to this world because sentient beings have boundless afflictions. He has vowed to always transform them. The Four Great Vows are a Bodhisattva’s aspiration. We have the Four Infinite Minds and Four Great Vows. If we are sincere, we must make vows. “There is an endless number of sentient beings; I vow to deliver them all.” The Buddha taught His disciples to walk the Bodhisattva-path. Of course, to teach this path, He must first walk this path Himself. What this means is that as the Buddha engaged in spiritual practice over countless lifetimes, He walked the Bodhisattva-path. So, this Dharma, His wisdom, is like a sea. Thus we say, “the Dharma-sea’s virtues are boundless.” Because He has engaged in spiritual practice, His mind is replete with wisdom and His actions are virtuous. What our eyes can see, what our ears can hear and what we feel tell us that the teachings of Sakyamuni Buddha, virtuous and enlightened one, are worthy of our trust. This is called virtue.
So, “the Dharma-sea’s virtues are boundless” because our “Dharma-nature is vast and endless.” Dharma-nature is intrinsic in all of us. Therefore, I often remind everyone that the path traveled by the Buddha may also be traveled by us ordinary people. We just need to rid ourselves of ignorance and afflictions and go in the direction the Buddha taught us. Where the Buddha has gone, we sentient beings can also follow. This can happen because we intrinsically have this Dharma-nature.This is similar to driving a car.As long as the car is fully functional, when someone starts it and steers it in the right direction, the car will get to the destination. Meanwhile, this person must follow the right course for the car arrives at the correct place.The principle is the same.
Though the Buddha attained enlightenment, He returned to expound the Dharma.
Although we have been immersed in the sea of desire for countless kalpas, now we understand and believe in the Buddha’s teachings.So, we follow His directions to awaken our pure and radiant Buddha-nature.We must also believe that all of us intrinsically have a pure and radiant nature, a Buddha-nature.This “Dharma-nature is vast and endless”.Everyone has it, not just Buddhas.
In this world, there is an endless number of sentient beings.
Because sentient beings are boundless, Dharma-nature is boundless.Thus, “Buddha-nature is intrinsic and natural”.If we believe this, Buddha-nature will not be unattainable; it is actually in our hearts.Buddha-nature is a very natural part of us.
So, the Buddha already manifested this intrinsic nature in “the Dharma-sea’s virtues, [which are] boundless”.Buddhas and Bodhisattvas exercise infinite wisdom and compassion.They use compassion to save sentient beings and wisdom to devise methods to transform them.We must have compassion and wisdom, and exercise them in parallel.
So, I have often said that one of the Buddha’s ten epithets is “the Two-Footed Honored One”.Indeed, “the Two-Footed Honored One” exercises both compassion and wisdom.If we have the use of two healthy legs, we can travel all over the world.
We must be endowed with the two feet of [compassion] and wisdom.So, one replete with compassion and wisdom is “the Two-Footed Honored One”.
Exercising great wisdom is something we should pursue.We must all believe in the Buddha’s teachings and believe that our self-nature is complete.The Buddha exercises compassion and wisdom. We also have both compassion and wisdom; we can also perfect them.So, we must not look down on ourselves.
We now begin the Dharpter on Skillful Means, about “exercising proper principles through clever words and analogies”.
In “Exercise proper methods, proper” means not off course.No matter what their capabilities are, the Buddha always uses the proper methods to teach and guide them.
This is like building a house.Whether we are building a large or small house, the foundation must be very stable.The external appearance of the houses may be different, but the foundation of each must be stable for the house to be safe.
To use “proper methods” is it use rigt principles.No matter what we do, the foundation and the underlying theory must be correct.
Correct principles must still be taught according to people’s capabilities.This is being clever. In explaining things to others, we must use many analogies. Sentient beings have varying capacities. The Buddha compassionately taught according to capabilities. Whether a being has high or low capabilities limited or great capacities, the Buddha always adjusts His teachings accordingly. The Buddha comes to this world to unlock the wisdom in all beings. If those of limited capacity do not understand, if those of medium capacity cannot comprehend, the Buddha must extensively give teachings that suit their capacities. He uses “clever words and analogies”. For those who do not understand, we give them an analogy. If they do not understand the analogy, then we guide them to work with us, so they can enter this state of mind and attain joy through their actions.
Thus, Buddha-nature very naturally adapts to the times and to capabilities. Because of His wisdom, the Buddha can teach according to the era and people's capacities.
He uses skillful teachings and clever words to teach the Dharma. Everything He does is to awaken everyone's intrinsic nature to be one with the world. “Use teachings according to the capabilities of sentient beings”. In these times, we must clearly distinguish right from wrong. During times of great calamities, we must develop great loving-kindness.
Though we see so many disasters in the world, we also see people in Tzu Chi uniforms, Living Bodhisattvas in every country. When there is a disaster in that country or if people are suffering, they act based on the needs of that time and place. This is “using [teachings] accordingly”. Sentient beings accept the Buddha's teachings, so they can apply them in all places. Thus, the Dharma is widespread like the sea. This is the skillful wisdom of the Buddha. Using teachings accordingly is known as “skillful wisdom”, known as “skillful wisdom”.
Skillful wisdom: Use teachings according to the capabilities of sentient beings.
The Chapter on Skillful Means explains how the Buddha uses skillful means to give teachings and transform sentient beings. It is not dependent on the era. The Dharma transcends time. Based on the needs of this era, we guide people in applying this wisdom. Thus, if we want to understand the Buddha's skillful wisdom, we must first understand the Buddha's knowledge of the Absolute Truth.
There are two kinds of knowledge of Absolute Truth. “First is True Dharma”, and the other is called “True Wisdom”.
This is the Buddha's wisdom. For us to understand the Buddha's wisdom, first is True Dharma, which is the “principles of the one reality [that help us] transcend unreal and false appearances and realize the equality of our intrinsic nature, which has not been altered”.
This is the One Vehicle. For the One Vehicle and the one great cause, the Buddha comes to this world to teach “the principles of the one reality”, which point directly to our minds, so we can understand and realize our true nature. But that is easier said than done. Because sentient beings are deluded, the Buddha had to start using other methods to help them transcend their delusions. Whether something is tangible or intangible, when eyes, ears, nose, tongue, body [ and mind], when the Six Sense Organs, connect with the Six Sense Objects, we become confused. We do not realize that everything is inherently illusory.Fame, profit, relationships, social status, etc., are all false and illusory appearances. Yet, sentient beings are very confused. “Realizing the equality of our intrinsic nature, means we must know our natures are equal; no one is higher or lower. So, it is unnecessary to chase after external conditions and conditions and make distinctions.
Thus, we “realize the equality of our intrinsic nature, which has not been altered. Then there will be no fluctuations in our minds. As I said earlier, people go through birth, aging, illness and death. This is fragmentary samsara. The mind of a Small Vehicle sage, before attaining perfect enlightenment, still experiences transformational [samsara]. Thus, the Buddha used a variety of methods to guide ordinary beings of small or medium capacity in hopes that they could develop large capacities. To “transcend unreal and false appearances and in hope that they could develop large capacities”. To “transcend unreal and false appearances and realize the equality of our intrinsic nature”, which as we all know, “has not been altered.”
“All Buddha follow the course of this Dharma-nature to cultivate and attain Perfect Enlightenment.”
The Buddha created this path. All Buddha are the same and have set up similar courses. If we follow this path to engage in spiritual practice, we can return to our intrinsic nature. Thus, we can attain perfect enlightenment. This is called “the nature of true Dharma.”
The second knowledge of Absolute Truth is True Wisdom, which is “wisdom that can illuminate true nature. Such principles are not false.”
We can thoroughly illuminate our true nature. We intrinsically have this nature, but it has been covered by ignorance. We just have not realize it. Now, thorough the Buddha’s wisdom, we have illuminated hearts and can “reflect on our self-nature”.
In this way, “such principles are not false.” So all these principles are true, and this is called True Wisdom. “With this True wisdom as the path, it is thus called True Wisdom Bodhi.” This is the Buddha’s wisdom, His True Wisdom.
If we want to make analogies to it, that would require a lot. So, this is “knowledge of Absolute Truth.”
“Since the Buddha realized perfection, He now wanted to teach sentient beings according to their apabilities.” So, “this is the Buddha’s skillful wisdom.” Since the Buddha enlightened both self and others and had perfect enlightened conduct, He came to this world to teach according to sentient beings’ capabilities. This is His skillful wisdom.
Thus, the Buddha taught skillful means for a lifetime. The Buddha originally came to this world to simply and directly reveal the mind, so we can understand our true nature. He wanted all of us to know that if we are sincere, we can have wisdom equal to the Buddha’s. Thus, we all intrinsically have Buddha-nature. Yet, sentient beings have been grasped firmly by false illusions, so our minds constantly waver. They are ever-changing and unstable.
Though we formed aspirations, after some time has passed, we become lax and fall again. This is why we ordinary beings do not quickly become awakened. Now that we know the Buddha’s wisdom, we must understand “True Dharma and True Wisdom. His True Dharma true Wisdom are used to teach us sentient beings that not only are these truths intrinsic in all Buddhas, they are intrinsic in all of us.
The Dharma is truly profound and vast. I hope everyone will harmonize. Then naturally we will gradually realize how the Buddha exercises both compassion and wisdom. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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