⊙「甚深微妙眾道法，諸佛心同懷一乘，為一大事緣施教，隨順根機法譬喻。」
⊙「盡行諸佛，無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
⊙「成就甚深，未曾有法，隨宜所說，意趣難解。」《法華經方便品第二》
⊙法妙謂之深，深之極謂之甚。隨宜所說，意趣難解，則化度眾生隨機契理之便宜，根性未熟者仍難瞭解。
⊙「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」《法華經方便品第二》
⊙種種因緣：佛教因緣為宗，以佛聖教自淺至深，說一切法不出因緣果報諦理。
⊙種種譬喻，以了知之法，顯未了知之法。
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【證嚴上人開示】
⊙甚深微妙眾道法，諸佛心同懷一乘，為一大事緣施教，隨順根機法譬喻。
也就是告訴大家，我們知道佛法甚深微妙。佛陀四十多年來不斷地說法，隨著眾生的根機不同而為眾生開不同的法門，這叫做「方便法」。但是，佛陀本懷之意是要開導眾生一件事情，那就是「一乘法」，唯有一乘。
「一乘」，那就是從你是凡夫開始，佛陀覺悟之後，直指人心見性，要讓我們知道人人本具佛性，人人的本心與佛都是同等。但是我們眾生無法真正體會到，所以佛陀不得不設三乘。
「三乘」是小乘、中乘、大乘，佛陀他的本懷是「一大乘」，但是我們無法體會，所以佛陀不得不設很多的方便方法來引導眾生。
其實，佛佛道同，所以諸佛心同，就是內心懷著一乘的道理，這是無論哪一尊佛都是相同的。所以「諸佛心同懷一乘」，同一個心。不只是佛同一個心，其實佛也告訴我們，我們也是同一個性，就是本具佛性。
所以佛陀他「為一大事緣施教」，一大事的因緣就是要來「開、示」眾生，但願眾生能夠覺「悟」，能夠「入」佛的道法。佛已經「開示」了，不知道我們現在的眾生有「入」、有「悟」嗎？
所謂「師父引進門，修行在弟子。」到底兩千多年前的佛陀，已為我們開啟這麼康莊的大直道，我們在兩千多年後的現在，這條路還是一樣很大，也是很直，是否我們人人有看到這一條路？
佛陀他只是為這一大事因緣來人間，來「開示」(佛之知見)。雖然佛心懷「一大乘」，但是也用了四十二年的時間，循循善誘，隨順根機，用種種的方法來譬喻，所以「隨順根機法譬喻」。所以我們大家要用心，常常要問心，不只是用心而已，我們要反觀自性，自問我們自己，有見道了嗎？有起步嗎？有精進嗎？有看到周圍的風光嗎？我們還是要好好問自己的心，修行的目的是要做什麼呢？不就是要體悟佛陀的道法嗎？所以我們要好好自我警惕。
⊙「盡行諸佛，無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
經文就說，佛陀他過去已經親近過無量百千萬億諸佛，還「盡行諸佛無量道法」，同時也是「勇猛精進，名稱普聞」。這是之前所解釋過的。
現在我們再說，「成就甚深未曾有法，隨宜所說，意趣難解」。
⊙「成就甚深，未曾有法，隨宜所說，意趣難解。」《法華經方便品第二》
佛陀經過諸佛的教法，依教奉行，勇猛精進，這都已經是「名稱普聞」了，現在來人間還是要說法，卻是妙法意趣難解。所說的「意趣」，隨機所說，佛陀他是隨眾生的根機施教，卻是眾生還是「意趣難解」。眾生要真正能體會到佛陀的心懷趣向，實在還是無法瞭解。
所以我們就知道，「成就甚深未曾有法」，很深的法。「法妙謂之深」，這是什麼法？非常微妙的法。我們大家在讀經之前，經(本)翻開，不就是有〈開經偈〉：「無上甚深微妙法」，是啊，就是無上甚深。「無上」是至高，「甚深」就是非常的深奧，所以又高又深，那就是因為他的法很微妙，所以叫做「深」。
法，只是在大體上叫做佛所說法。這個「法」字，只是一個字——「法」，卻是包含了一切天地宇宙萬理的諸法，這叫做「微妙」。所以「法妙謂之深」，真的是很深；「深之極謂之甚，甚深、甚深、無量甚深」，《無量義經》也這麼說過，很深。
⊙法妙謂之深，深之極謂之甚。隨宜所說，意趣難解，則化度眾生隨機契理之便宜，根性未熟者仍難瞭解。
法既然這麼深，意趣難解，所以佛陀必定要運用他的智慧，隨機逗教，所以叫做「隨宜所說」。「宜」就是你能接受的適當的法，隨你的根機，說你能夠接受的適當的道理，這叫做「隨宜所說」。隨他的根機，投他所能接受的教法。
所以說，真正的道理還是意趣難解。這也就是說，「化度眾生隨機契理之便宜」，隨你的根機，要啟開你的心意，啟開你的意識，要如何讓你能從事理啟發你的心，讓你瞭解其中的道理，這叫做「隨機契理之便宜」。
根性未熟者，還是一樣難瞭解。雖然佛用了很多心來解釋，有的人能夠接受，有的根機還未成熟，還是無法瞭解。所以常說「佛度有緣人」。其實這個緣，因若成熟，緣就成熟，這叫做因緣成熟，才能應機逗教。
佛接著說：「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」
⊙「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」《法華經方便品第二》
這是釋迦牟尼佛又再喚舍利弗。因為現在《法華經》是要向這些小乘、中乘之人說的話，希望人人能「轉小為大」。已經入佛門了，希望大家能更發大心，能夠投入佛陀「一乘」之真理，那就是行菩薩道。
所以，他就對這些已證果的羅漢，都想自了，取入涅槃，寂滅就好。佛陀還要大家再啟發、再發心，要發大心，所以他要讓大家更用心體會，在大眾中再次呼喚舍利弗，意思就是要告訴大家。佛喚「舍利弗」，就是以及大家——隨佛出家修行之人。舍利弗是僧團的代表，所以佛陀再喚舍利弗，要讓大家再提升注意力。
「吾」就是佛的自稱——我從成佛以來，這麼久的時間，用種種因緣、種種譬喻，就是要隨機逗教。「種種因緣」，佛所教法，他就是用因緣為宗。
⊙種種因緣：佛教因緣為宗，以佛聖教自淺至深，說一切法不出因緣果報諦理。
常說「因緣果報觀」，這是我們學佛者不能疏忽掉的。因緣果報，這是佛陀一生說法，從小、中、大；小乘小根機，中乘中根機，大乘大根機，同樣都不離因緣的道理。因緣果報，這是「佛教以因緣為宗」。他的宗旨，要如何讓大家向同一個宗旨看——「因緣」是萬法所生滅的道理存在。
「以佛聖教自淺至深」，一切的道法都不離因緣果報。你如何發心，如何修行，如何成就，這都是在因緣果報之中。不過，佛陀就是以他的智慧，發揮他智慧的方法，所以向小根機之人，他就說比較淺顯的道理，根機慢慢成長，隨著他的根機成長，法漸漸由淺入深。所以，「說一切法不出因緣果報諦理」，就是真諦與道理。所以經文說，用「種種因緣、種種譬喻」。
⊙種種譬喻，以了知之法，顯未了知之法。
譬喻，就是這件事情我都知道，告訴你，你還聽不懂，怎麼辦呢？就以事顯理，讓你還無法瞭解的事情，用事相來解釋，讓你知道。所以就是「顯未了知之法」，你還不瞭解，所以我就用譬喻的方式。
要如何譬喻呢？若告訴大家「風」，「風是長得什麼樣子？看不見啊！」「看，樹在動，在搖晃，就是起風了。」起風了，所以樹在動，這就是「動樹訓風」，這叫做譬喻——用事與形來譬喻道與理。所以我們應該要瞭解，譬喻也是很多法當中不能缺少的。
因為我們眾生的根機鈍，所以佛陀不得不以形、以事相來譬喻道理。所以「法」，我們常常說，「法譬如水」，「如來法雨潤澤群生」，這都是譬喻。大地的樹木需要水，就如我們眾生的心需要法一樣，所以就譬喻「法譬如水」，「如來法雨潤澤群生」。
所以說起來，「先設譬喻，後以道法來會合」。前面先說譬喻，後面再告訴你們這個法就是如此。「如說有人貪著妙花」，就如說故事一樣，有一個人貪著，見到花很美，不過這朵花長在溪邊，樹叢一半垂在溪邊。但是為了要摘那朵花，他不顧危險，去攀樹枝，要拉靠近來摘這一朵花，不小心就墜下去，跌落溪流中。
這就是又一種譬喻，這個故事就是譬喻「眾生如是貪愛五欲」，就是說我們的心有欲，欲就是愛，愛就是貪。見到那朵花，我愛，我就貪，我貪，我就要去取。所以這個故事，佛陀說這個故事，就是譬喻我們眾生在生死之中，如沉溺於生死海，在生死海中漂流。這都是稱為譬喻。
很多的法，就是要用譬喻來讓大家瞭解，才能深入。所以各位，我們應該要瞭解，佛陀他從成佛以來四十多年間，不斷以種種因緣、種種譬喻來演說，用他的言教來演說。到底聽的人，在佛陀的時代，聽的人，到底能夠瞭解多少？兩千多年後的現在，我們大家對於法又能夠體會到多少？那就要人人自己問自己的心，自己最瞭解。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Wondrous Dharma Awakens Understanding(妙法其深 隨機契理)
Date: December. 13. 2013
“Extremely profound, subtle and wondrous are all teachings of the Path. All Buddhas intend to teach the Once Vehicle and give teachings for one great cause. They give Dharma and analogies that suit the capabilities of sentient beings.”
This is saying that we recognize the Buddha’s teachings as extremely profound, subtle and wondrous. For over 40 years, the Buddha continuously gave teachings. Based on sentient beings’ various capabilities, He opened various Dharma-doors for them. This is called skillful means. But the Buddha’s original intention was to teach the guide sentient beings to one thing, the One Vehicle teachings. The One Vehicle starts at the state of ordinary beings. After the Buddha attained enlightenment, He pointed directly to our minds, to help us understand that we all intrinsically have Buddha-nature, a nature equal to the Buddha. But we sentient beings cannot fully comprehend this, so the Buddha had to establish the Three Vehicles.
The Three Vehicles are the Small, Middle and Great Vehicle. The Buddha’s original intent was to teach the Great Vehicle (One Vehicle). But we were unable to comprehend it, so He had to establish many skillful means to guide sentient beings. Indeed, all Buddhas share the same path, so Their minds all contain the principles of the One Vehicle. This means that every Buddha we see is the same. So, “all Buddhas intend to teach the One Vehicle.” Not only do all Buddhas share the same mind, in fact, the Buddha also told us that we also intrinsically have the same Buddha-nature. So, the Buddha “gave teachings for one great cause,” which was to “open and reveal” [His knowledge and views] to sentient beings. He hoped that we can realize and “enter” the Buddhas’ teachings of the Path.
The Buddha already “opened and revealed,” but now, have we sentient beings “entered and realized” [those teachings]? It is said, “Teachers show the way, but students walk the path.” Over 2000 years ago, the Buddha already blazed this broad and straight path for us. Now, 2000 years later, the road is still just as wide and straight. Do we all see this road? The Buddha only comes to this world for this one great cause, to “open and reveal” [His knowledge and views]. Although the Buddha held the One Vehicle in His mind, He still spent 42 years patiently guiding people according to capabilities and using various methods to make analogies. So, He “gave Dharma and analogies that suit the capabilities of sentient beings.” Therefore, we all need to be mindful and constantly examine our minds.
Not only must we be mindful, we must observe our innate nature and ask ourselves, “Have I seen the Path?”“Have I taken the first step? Am I diligent?”“Am I taking in the surrounding scenery?”We still need to really ask ourselves,“What’s the goal of spiritual cultivation?”“Isn’t it to realize the Buddha’s teachings of the Path?”
Therefore, we need to be really self-aware.
The sutra states that in the past, He had already drawn near to countless Buddhas and even “exhaustively practiced all Buddha’s teachings of the Path, He simultaneously forged ahead with courage and vigor.“Thus, His name is widely known.”
This is what I explained earlier.Next, we will discuss how.“He has realized profound Dharma that has never been known before, and teaches according to what is appropriate.”“Yet the direction of His mind is hard to understand.”
After encountering all Buddha’s teachings, He accepted and practiced them and forged ahead with courage and vigor.So His name is already widely-known.Now He has returned to this world and still wants to give teachings.However, the wondrous Dharma and the direction of His mind are hard to understand.“The direction of His mind” refers to how the Buddha teaches according to how the Buddha teaches according to the capabilities of sentient beings.But sentient beings still find “the direction of His mind hard to understand”.They truly want to realize the direction of His mind, but they still cannot really understand it.
So, we know [He had] “realized profound Dharma that has never been known before.”
This Dharma is very profound.“Wondrous Dharma is said to be profound.”What kind of teaching is this?Very subtle and wondrous teachings.When we open a sutra to read it, doesn’t the Sutra Opening Verse speak of “unsurpassed, extremely profound, subtle and wondrous Dharma”?Indeed! It is unsurpassed and extremely profound.
“Unsurpassed” means highest “Extremely profound” means it is very deep.
So, it is both high and deep.
Since His teachings are very subtle and wondrous, they are called “profound”.
The word “Dharma” broadly refers to teachings given by the Buddha.It is just one word, but “Dharma” encompasses all things and all principles in the universe, so it is called “subtle and wondrous”.Thus, “wondrous Dharma is said to be profound”.
Indeed, it is very deep.“The most profound is called extremely [profound]”.
It is immeasurably, extremely profound.The Sutra of Infinite Meanings also mentions that it is very profound.
Wondrous Dharma is said to be profound.The most profound is called extremely [profound].
They teach according to what is appropriate, but the direction of Their mind is hard to understand.They transform sentient beings with what is appropriate and resonant with their capabilities.Those whose roots have not matured still find it hard to understand.
Since the Dharma is so profound and the hard to understand the Buddha had to apply His wisdom and teach according to capabilities.He “teaches according to what is appropriate”.“Appropriate” is what we can accept, suitable teachings.Based on our capabilities, He teaches suitable principles that we can accept.This is “teaching according to what is appropriate.”According to our capabilities, He gives teachings we can accept.So, it is said, when it comes to true principles, the direction of His mind is hard to understand.And this also means that “They transform sentient beings with what is appropriate and resonant with their capabilities”.Based on our capabilities, They [find a way] to awaken our minds and consciousness, to inspire us based on matters, so we can understand the underlying principles.This is doing what is“appropriate and resonant with their capabilities.”Those whose roots have not matured still find it hard to understand. Although the Buddha makes a lot of effort to give these explanations, and some people can accept it, the roots of others are still immature, so they do not understand.
So, I often say, “The Buddha transform “those He has karmic affinities with.” Actually, this affinity arises when causes and conditions have matured. Only then can we receive appropriate teachings.
Next, the Buddha said, “Sariputra, from the time I attained Buddhahood, I have, by means of various causes and conditions and various analogies, [taught sentient beings].”
This was what Sakyamuni Buddha told Sariputra next because now He has teaching the Lotus Sutra to Small and Middle Vehicle practitioners in hopes they could “turn from the Small to the Great”. They were already on the Buddhist path, so He hoped they could further make greater aspirations and dedicate themselves to the truths of the Buddha’s One Vehicle, which is to walk the Bodhisattva-path.
So, He directed [His teachings to] those who had attained the fruits of Arhatship. They only thought of self-liberation and wanted to enter Nirvana, the state of cessation. The Buddha further wanted them to be inspired anew and develop great aspirations. So, He wanted to help them put their hearts into realizing [His teachings]. At the assembly, He called to Sariputra again. This means He wanted to talk to everyone “Sariputra” also refers to all those who followed the Buddha to become monastics. He called Sariputra because he represented the Sangha. So, the Buddha called to Sariputra again to help them become more attentive.
“I” is how the Buddha referred to Himself. Since He became the Buddha, for a very long time, He used various opportunities and analogies to teach according to capabilities, “by means of various causes and conditions”. The Buddha’s teachings are based on causes and conditions.
“Various causes and conditions: The Buddha’s teachings are based on causes and conditions. In the Buddha’s noble teachings, from the simple to profound, everything He says is related to the truths of the law of karma.”
I often say that the law of karma is something we Buddhist practitioners cannot ignore. Karmic retribution is something the Buddha had taught His entire life to everyone from the Small, Middle to Great, the Small Vehicle for limited capabilities, the Middle Vehicle for average capabilities and the Great Vehicle for great capabilities all do not diverge from the law of karma. Thus, “the Buddha’s teachings are based on causes and conditions.” His mission is to help everyone see the same guiding principles. “Causes and conditions” is the principle for the arising and ceasing of all things.
“In the Buddha’s noble teachings, from the simple to profound”, all teachings of the Path are related to the law of karma.
The way we form aspirations, how we engage in spiritual practice and what we accomplish are all based on the law of karma. But the Buddha applied His wisdom to come up with [many methods to teach this]. So, for those with limited capabilities, He taught simpler principles. As their capabilities gradually mature, His teachings go from simple to profound. So, “everything He says is related to the truths of the law of karma,” which are Absolute Truths and principles.
So, the sutra stated that [He used] “various causes and conditions” and “various analogies.”
Various analogies：With things that were known, [He] revealed things that were not yet known.
Analogies are used when I understand something and try to tell you but you still do not understand. What can I do? I use matters to reveal principles. I can explain things you do not understand with [concrete examples] to help you realize this. Therefore, “[He] revealed things that were not yet known.”
If you do not understand yet, I will teach you through an analogy. How do I do this? For example, let me tell you about the “wind.” What does “wind” look like? It is invisible. But when you see a tree swaying, you know the wind has started the blow. Because it is blowing, a tree is swaying. This is how “a moving tree teaches us about wind.” This is how analogies work. We analogize matters and forms to the Path and principles.
Therefore, we should understand that analogies are crucial to many teachings. Because we have dull capabilities, the Buddha had to use objects and matters as analogies to describe principles.
So, as for the Dharma, I often say, “The Dharma is like water; the Dharma-rain of Tathagatas nourishes all living things.” These are all analogies. Trees on the land need water the way the minds of us sentient beings need the Dharma. So, we make these analogies, “The Dharma is like water; the Dharma-rain of Tathagatas nourished all living things.”
So, “first establish an analogy, then match it to the teachings of the Path. First I give the analogy, then I will tell you that the Dharma is as such. “This is like mentioning someone who desired a beautiful flower.” This is just like telling the story about a person’s desire. He saw a beautiful flower, but this flower grew on a tree that was partly hanging over a creak. Because he wanted to pick that flower, he disregarded the danger and climbed the tree, so he could reach the flower. In a moment of carelessness, he fell into the creek and [was swept away]. This is another analogy.
This story is an analogy for “how sentient beings crave the Five Desires. This explains that we have desires, which are cravings and a form of greed. When he saw that flower, he craved it, so he became greedy and wanted to grasp it. So, the Buddha told this story as an analogy for how we sentient beings live in cyclic existence; we are immersed in and floating along the sea of samsara. These are all considered analogies.
Many teachings use analogies to help people comprehend and penetrate them. So everybody, we must understand that from the time the Buddha attained enlightenment, for over 40 years He continuously used causes and conditions, various analogies, to teach us. When He proclaimed His teachings, how much of it could the people listening during His lifetime really understand? Now, over 2000 years later, how much of His Dharma can we comprehend? We must all ask ourselves this question. We know ourselves the best. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「盡行諸佛，無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
⊙「成就甚深，未曾有法，隨宜所說，意趣難解。」《法華經方便品第二》
⊙法妙謂之深，深之極謂之甚。隨宜所說，意趣難解，則化度眾生隨機契理之便宜，根性未熟者仍難瞭解。
⊙「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」《法華經方便品第二》
⊙種種因緣：佛教因緣為宗，以佛聖教自淺至深，說一切法不出因緣果報諦理。
⊙種種譬喻，以了知之法，顯未了知之法。
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【證嚴上人開示】
⊙甚深微妙眾道法，諸佛心同懷一乘，為一大事緣施教，隨順根機法譬喻。
也就是告訴大家，我們知道佛法甚深微妙。佛陀四十多年來不斷地說法，隨著眾生的根機不同而為眾生開不同的法門，這叫做「方便法」。但是，佛陀本懷之意是要開導眾生一件事情，那就是「一乘法」，唯有一乘。
「一乘」，那就是從你是凡夫開始，佛陀覺悟之後，直指人心見性，要讓我們知道人人本具佛性，人人的本心與佛都是同等。但是我們眾生無法真正體會到，所以佛陀不得不設三乘。
「三乘」是小乘、中乘、大乘，佛陀他的本懷是「一大乘」，但是我們無法體會，所以佛陀不得不設很多的方便方法來引導眾生。
其實，佛佛道同，所以諸佛心同，就是內心懷著一乘的道理，這是無論哪一尊佛都是相同的。所以「諸佛心同懷一乘」，同一個心。不只是佛同一個心，其實佛也告訴我們，我們也是同一個性，就是本具佛性。
所以佛陀他「為一大事緣施教」，一大事的因緣就是要來「開、示」眾生，但願眾生能夠覺「悟」，能夠「入」佛的道法。佛已經「開示」了，不知道我們現在的眾生有「入」、有「悟」嗎？
所謂「師父引進門，修行在弟子。」到底兩千多年前的佛陀，已為我們開啟這麼康莊的大直道，我們在兩千多年後的現在，這條路還是一樣很大，也是很直，是否我們人人有看到這一條路？
佛陀他只是為這一大事因緣來人間，來「開示」(佛之知見)。雖然佛心懷「一大乘」，但是也用了四十二年的時間，循循善誘，隨順根機，用種種的方法來譬喻，所以「隨順根機法譬喻」。所以我們大家要用心，常常要問心，不只是用心而已，我們要反觀自性，自問我們自己，有見道了嗎？有起步嗎？有精進嗎？有看到周圍的風光嗎？我們還是要好好問自己的心，修行的目的是要做什麼呢？不就是要體悟佛陀的道法嗎？所以我們要好好自我警惕。
⊙「盡行諸佛，無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
經文就說，佛陀他過去已經親近過無量百千萬億諸佛，還「盡行諸佛無量道法」，同時也是「勇猛精進，名稱普聞」。這是之前所解釋過的。
現在我們再說，「成就甚深未曾有法，隨宜所說，意趣難解」。
⊙「成就甚深，未曾有法，隨宜所說，意趣難解。」《法華經方便品第二》
佛陀經過諸佛的教法，依教奉行，勇猛精進，這都已經是「名稱普聞」了，現在來人間還是要說法，卻是妙法意趣難解。所說的「意趣」，隨機所說，佛陀他是隨眾生的根機施教，卻是眾生還是「意趣難解」。眾生要真正能體會到佛陀的心懷趣向，實在還是無法瞭解。
所以我們就知道，「成就甚深未曾有法」，很深的法。「法妙謂之深」，這是什麼法？非常微妙的法。我們大家在讀經之前，經(本)翻開，不就是有〈開經偈〉：「無上甚深微妙法」，是啊，就是無上甚深。「無上」是至高，「甚深」就是非常的深奧，所以又高又深，那就是因為他的法很微妙，所以叫做「深」。
法，只是在大體上叫做佛所說法。這個「法」字，只是一個字——「法」，卻是包含了一切天地宇宙萬理的諸法，這叫做「微妙」。所以「法妙謂之深」，真的是很深；「深之極謂之甚，甚深、甚深、無量甚深」，《無量義經》也這麼說過，很深。
⊙法妙謂之深，深之極謂之甚。隨宜所說，意趣難解，則化度眾生隨機契理之便宜，根性未熟者仍難瞭解。
法既然這麼深，意趣難解，所以佛陀必定要運用他的智慧，隨機逗教，所以叫做「隨宜所說」。「宜」就是你能接受的適當的法，隨你的根機，說你能夠接受的適當的道理，這叫做「隨宜所說」。隨他的根機，投他所能接受的教法。
所以說，真正的道理還是意趣難解。這也就是說，「化度眾生隨機契理之便宜」，隨你的根機，要啟開你的心意，啟開你的意識，要如何讓你能從事理啟發你的心，讓你瞭解其中的道理，這叫做「隨機契理之便宜」。
根性未熟者，還是一樣難瞭解。雖然佛用了很多心來解釋，有的人能夠接受，有的根機還未成熟，還是無法瞭解。所以常說「佛度有緣人」。其實這個緣，因若成熟，緣就成熟，這叫做因緣成熟，才能應機逗教。
佛接著說：「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」
⊙「舍利弗，吾從成佛已來，種種因緣，種種譬喻。」《法華經方便品第二》
這是釋迦牟尼佛又再喚舍利弗。因為現在《法華經》是要向這些小乘、中乘之人說的話，希望人人能「轉小為大」。已經入佛門了，希望大家能更發大心，能夠投入佛陀「一乘」之真理，那就是行菩薩道。
所以，他就對這些已證果的羅漢，都想自了，取入涅槃，寂滅就好。佛陀還要大家再啟發、再發心，要發大心，所以他要讓大家更用心體會，在大眾中再次呼喚舍利弗，意思就是要告訴大家。佛喚「舍利弗」，就是以及大家——隨佛出家修行之人。舍利弗是僧團的代表，所以佛陀再喚舍利弗，要讓大家再提升注意力。
「吾」就是佛的自稱——我從成佛以來，這麼久的時間，用種種因緣、種種譬喻，就是要隨機逗教。「種種因緣」，佛所教法，他就是用因緣為宗。
⊙種種因緣：佛教因緣為宗，以佛聖教自淺至深，說一切法不出因緣果報諦理。
常說「因緣果報觀」，這是我們學佛者不能疏忽掉的。因緣果報，這是佛陀一生說法，從小、中、大；小乘小根機，中乘中根機，大乘大根機，同樣都不離因緣的道理。因緣果報，這是「佛教以因緣為宗」。他的宗旨，要如何讓大家向同一個宗旨看——「因緣」是萬法所生滅的道理存在。
「以佛聖教自淺至深」，一切的道法都不離因緣果報。你如何發心，如何修行，如何成就，這都是在因緣果報之中。不過，佛陀就是以他的智慧，發揮他智慧的方法，所以向小根機之人，他就說比較淺顯的道理，根機慢慢成長，隨著他的根機成長，法漸漸由淺入深。所以，「說一切法不出因緣果報諦理」，就是真諦與道理。所以經文說，用「種種因緣、種種譬喻」。
⊙種種譬喻，以了知之法，顯未了知之法。
譬喻，就是這件事情我都知道，告訴你，你還聽不懂，怎麼辦呢？就以事顯理，讓你還無法瞭解的事情，用事相來解釋，讓你知道。所以就是「顯未了知之法」，你還不瞭解，所以我就用譬喻的方式。
要如何譬喻呢？若告訴大家「風」，「風是長得什麼樣子？看不見啊！」「看，樹在動，在搖晃，就是起風了。」起風了，所以樹在動，這就是「動樹訓風」，這叫做譬喻——用事與形來譬喻道與理。所以我們應該要瞭解，譬喻也是很多法當中不能缺少的。
因為我們眾生的根機鈍，所以佛陀不得不以形、以事相來譬喻道理。所以「法」，我們常常說，「法譬如水」，「如來法雨潤澤群生」，這都是譬喻。大地的樹木需要水，就如我們眾生的心需要法一樣，所以就譬喻「法譬如水」，「如來法雨潤澤群生」。
所以說起來，「先設譬喻，後以道法來會合」。前面先說譬喻，後面再告訴你們這個法就是如此。「如說有人貪著妙花」，就如說故事一樣，有一個人貪著，見到花很美，不過這朵花長在溪邊，樹叢一半垂在溪邊。但是為了要摘那朵花，他不顧危險，去攀樹枝，要拉靠近來摘這一朵花，不小心就墜下去，跌落溪流中。
這就是又一種譬喻，這個故事就是譬喻「眾生如是貪愛五欲」，就是說我們的心有欲，欲就是愛，愛就是貪。見到那朵花，我愛，我就貪，我貪，我就要去取。所以這個故事，佛陀說這個故事，就是譬喻我們眾生在生死之中，如沉溺於生死海，在生死海中漂流。這都是稱為譬喻。
很多的法，就是要用譬喻來讓大家瞭解，才能深入。所以各位，我們應該要瞭解，佛陀他從成佛以來四十多年間，不斷以種種因緣、種種譬喻來演說，用他的言教來演說。到底聽的人，在佛陀的時代，聽的人，到底能夠瞭解多少？兩千多年後的現在，我們大家對於法又能夠體會到多少？那就要人人自己問自己的心，自己最瞭解。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Wondrous Dharma Awakens Understanding(妙法其深 隨機契理)
Date: December. 13. 2013
“Extremely profound, subtle and wondrous are all teachings of the Path. All Buddhas intend to teach the Once Vehicle and give teachings for one great cause. They give Dharma and analogies that suit the capabilities of sentient beings.”
This is saying that we recognize the Buddha’s teachings as extremely profound, subtle and wondrous. For over 40 years, the Buddha continuously gave teachings. Based on sentient beings’ various capabilities, He opened various Dharma-doors for them. This is called skillful means. But the Buddha’s original intention was to teach the guide sentient beings to one thing, the One Vehicle teachings. The One Vehicle starts at the state of ordinary beings. After the Buddha attained enlightenment, He pointed directly to our minds, to help us understand that we all intrinsically have Buddha-nature, a nature equal to the Buddha. But we sentient beings cannot fully comprehend this, so the Buddha had to establish the Three Vehicles.
The Three Vehicles are the Small, Middle and Great Vehicle. The Buddha’s original intent was to teach the Great Vehicle (One Vehicle). But we were unable to comprehend it, so He had to establish many skillful means to guide sentient beings. Indeed, all Buddhas share the same path, so Their minds all contain the principles of the One Vehicle. This means that every Buddha we see is the same. So, “all Buddhas intend to teach the One Vehicle.” Not only do all Buddhas share the same mind, in fact, the Buddha also told us that we also intrinsically have the same Buddha-nature. So, the Buddha “gave teachings for one great cause,” which was to “open and reveal” [His knowledge and views] to sentient beings. He hoped that we can realize and “enter” the Buddhas’ teachings of the Path.
The Buddha already “opened and revealed,” but now, have we sentient beings “entered and realized” [those teachings]? It is said, “Teachers show the way, but students walk the path.” Over 2000 years ago, the Buddha already blazed this broad and straight path for us. Now, 2000 years later, the road is still just as wide and straight. Do we all see this road? The Buddha only comes to this world for this one great cause, to “open and reveal” [His knowledge and views]. Although the Buddha held the One Vehicle in His mind, He still spent 42 years patiently guiding people according to capabilities and using various methods to make analogies. So, He “gave Dharma and analogies that suit the capabilities of sentient beings.” Therefore, we all need to be mindful and constantly examine our minds.
Not only must we be mindful, we must observe our innate nature and ask ourselves, “Have I seen the Path?”“Have I taken the first step? Am I diligent?”“Am I taking in the surrounding scenery?”We still need to really ask ourselves,“What’s the goal of spiritual cultivation?”“Isn’t it to realize the Buddha’s teachings of the Path?”
Therefore, we need to be really self-aware.
The sutra states that in the past, He had already drawn near to countless Buddhas and even “exhaustively practiced all Buddha’s teachings of the Path, He simultaneously forged ahead with courage and vigor.“Thus, His name is widely known.”
This is what I explained earlier.Next, we will discuss how.“He has realized profound Dharma that has never been known before, and teaches according to what is appropriate.”“Yet the direction of His mind is hard to understand.”
After encountering all Buddha’s teachings, He accepted and practiced them and forged ahead with courage and vigor.So His name is already widely-known.Now He has returned to this world and still wants to give teachings.However, the wondrous Dharma and the direction of His mind are hard to understand.“The direction of His mind” refers to how the Buddha teaches according to how the Buddha teaches according to the capabilities of sentient beings.But sentient beings still find “the direction of His mind hard to understand”.They truly want to realize the direction of His mind, but they still cannot really understand it.
So, we know [He had] “realized profound Dharma that has never been known before.”
This Dharma is very profound.“Wondrous Dharma is said to be profound.”What kind of teaching is this?Very subtle and wondrous teachings.When we open a sutra to read it, doesn’t the Sutra Opening Verse speak of “unsurpassed, extremely profound, subtle and wondrous Dharma”?Indeed! It is unsurpassed and extremely profound.
“Unsurpassed” means highest “Extremely profound” means it is very deep.
So, it is both high and deep.
Since His teachings are very subtle and wondrous, they are called “profound”.
The word “Dharma” broadly refers to teachings given by the Buddha.It is just one word, but “Dharma” encompasses all things and all principles in the universe, so it is called “subtle and wondrous”.Thus, “wondrous Dharma is said to be profound”.
Indeed, it is very deep.“The most profound is called extremely [profound]”.
It is immeasurably, extremely profound.The Sutra of Infinite Meanings also mentions that it is very profound.
Wondrous Dharma is said to be profound.The most profound is called extremely [profound].
They teach according to what is appropriate, but the direction of Their mind is hard to understand.They transform sentient beings with what is appropriate and resonant with their capabilities.Those whose roots have not matured still find it hard to understand.
Since the Dharma is so profound and the hard to understand the Buddha had to apply His wisdom and teach according to capabilities.He “teaches according to what is appropriate”.“Appropriate” is what we can accept, suitable teachings.Based on our capabilities, He teaches suitable principles that we can accept.This is “teaching according to what is appropriate.”According to our capabilities, He gives teachings we can accept.So, it is said, when it comes to true principles, the direction of His mind is hard to understand.And this also means that “They transform sentient beings with what is appropriate and resonant with their capabilities”.Based on our capabilities, They [find a way] to awaken our minds and consciousness, to inspire us based on matters, so we can understand the underlying principles.This is doing what is“appropriate and resonant with their capabilities.”Those whose roots have not matured still find it hard to understand. Although the Buddha makes a lot of effort to give these explanations, and some people can accept it, the roots of others are still immature, so they do not understand.
So, I often say, “The Buddha transform “those He has karmic affinities with.” Actually, this affinity arises when causes and conditions have matured. Only then can we receive appropriate teachings.
Next, the Buddha said, “Sariputra, from the time I attained Buddhahood, I have, by means of various causes and conditions and various analogies, [taught sentient beings].”
This was what Sakyamuni Buddha told Sariputra next because now He has teaching the Lotus Sutra to Small and Middle Vehicle practitioners in hopes they could “turn from the Small to the Great”. They were already on the Buddhist path, so He hoped they could further make greater aspirations and dedicate themselves to the truths of the Buddha’s One Vehicle, which is to walk the Bodhisattva-path.
So, He directed [His teachings to] those who had attained the fruits of Arhatship. They only thought of self-liberation and wanted to enter Nirvana, the state of cessation. The Buddha further wanted them to be inspired anew and develop great aspirations. So, He wanted to help them put their hearts into realizing [His teachings]. At the assembly, He called to Sariputra again. This means He wanted to talk to everyone “Sariputra” also refers to all those who followed the Buddha to become monastics. He called Sariputra because he represented the Sangha. So, the Buddha called to Sariputra again to help them become more attentive.
“I” is how the Buddha referred to Himself. Since He became the Buddha, for a very long time, He used various opportunities and analogies to teach according to capabilities, “by means of various causes and conditions”. The Buddha’s teachings are based on causes and conditions.
“Various causes and conditions: The Buddha’s teachings are based on causes and conditions. In the Buddha’s noble teachings, from the simple to profound, everything He says is related to the truths of the law of karma.”
I often say that the law of karma is something we Buddhist practitioners cannot ignore. Karmic retribution is something the Buddha had taught His entire life to everyone from the Small, Middle to Great, the Small Vehicle for limited capabilities, the Middle Vehicle for average capabilities and the Great Vehicle for great capabilities all do not diverge from the law of karma. Thus, “the Buddha’s teachings are based on causes and conditions.” His mission is to help everyone see the same guiding principles. “Causes and conditions” is the principle for the arising and ceasing of all things.
“In the Buddha’s noble teachings, from the simple to profound”, all teachings of the Path are related to the law of karma.
The way we form aspirations, how we engage in spiritual practice and what we accomplish are all based on the law of karma. But the Buddha applied His wisdom to come up with [many methods to teach this]. So, for those with limited capabilities, He taught simpler principles. As their capabilities gradually mature, His teachings go from simple to profound. So, “everything He says is related to the truths of the law of karma,” which are Absolute Truths and principles.
So, the sutra stated that [He used] “various causes and conditions” and “various analogies.”
Various analogies：With things that were known, [He] revealed things that were not yet known.
Analogies are used when I understand something and try to tell you but you still do not understand. What can I do? I use matters to reveal principles. I can explain things you do not understand with [concrete examples] to help you realize this. Therefore, “[He] revealed things that were not yet known.”
If you do not understand yet, I will teach you through an analogy. How do I do this? For example, let me tell you about the “wind.” What does “wind” look like? It is invisible. But when you see a tree swaying, you know the wind has started the blow. Because it is blowing, a tree is swaying. This is how “a moving tree teaches us about wind.” This is how analogies work. We analogize matters and forms to the Path and principles.
Therefore, we should understand that analogies are crucial to many teachings. Because we have dull capabilities, the Buddha had to use objects and matters as analogies to describe principles.
So, as for the Dharma, I often say, “The Dharma is like water; the Dharma-rain of Tathagatas nourishes all living things.” These are all analogies. Trees on the land need water the way the minds of us sentient beings need the Dharma. So, we make these analogies, “The Dharma is like water; the Dharma-rain of Tathagatas nourished all living things.”
So, “first establish an analogy, then match it to the teachings of the Path. First I give the analogy, then I will tell you that the Dharma is as such. “This is like mentioning someone who desired a beautiful flower.” This is just like telling the story about a person’s desire. He saw a beautiful flower, but this flower grew on a tree that was partly hanging over a creak. Because he wanted to pick that flower, he disregarded the danger and climbed the tree, so he could reach the flower. In a moment of carelessness, he fell into the creek and [was swept away]. This is another analogy.
This story is an analogy for “how sentient beings crave the Five Desires. This explains that we have desires, which are cravings and a form of greed. When he saw that flower, he craved it, so he became greedy and wanted to grasp it. So, the Buddha told this story as an analogy for how we sentient beings live in cyclic existence; we are immersed in and floating along the sea of samsara. These are all considered analogies.
Many teachings use analogies to help people comprehend and penetrate them. So everybody, we must understand that from the time the Buddha attained enlightenment, for over 40 years He continuously used causes and conditions, various analogies, to teach us. When He proclaimed His teachings, how much of it could the people listening during His lifetime really understand? Now, over 2000 years later, how much of His Dharma can we comprehend? We must all ask ourselves this question. We know ourselves the best. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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