⊙諸佛乘如實道而來人間，說真實語推事而見諦理，覺了名謂如來知見。
⊙廣演言教，無數方便，引導眾生，令離諸著。《法華經方便品第二》
⊙真如之智為般若，通於權道之智為方便，權道乃利益他之方法，依此則大小乘一切之佛教，概稱為方便。
【證嚴上人開示】
「諸佛乘如實道而來人間，說真實語推事而見諦理，覺了名謂如來知見。」
諸佛乘如實道
而來人間
說真實語
推事而見諦理
覺了名謂如來知見
也是要告訴我們大家，諸佛來人間，他是乘如實道，那就是真理。佛的本性清淨，就是沒有污染，卻是為人間一大事而來。人間眾生苦難偏多，諸佛一念悲憫，所以乘著如實理，這個真如本性來人間。來人間是為一大事因緣，是說真實語。
但是眾生，佛陀的真實語，我們是不是聽得懂呢？佛陀就要用悲憫的心，所以要推事，用很多人間事相來比喻，讓我們能從事相而體會道理，這叫做「推事而見諦理」；諦，真諦的道理。若這樣就是「覺了」，這就是已經覺悟的人，所以名稱叫做如來，如來的知見，才能以真實法來開示眾生。
那就是因為如來真實知見，要來開導眾生，引導眾生往正確的方向，所以我們眾生，我們既然有這個因緣，能夠見佛、聞法。雖然我們離佛陀的時代二千多年了，不過佛陀所說的教法、如來的法身，已經入我們的心，所以我們常常說，「佛要入心，法要入行」，所以法在心中，行在法中，這就是我們修行，日日都應該要保持。
我們現在從《法華經》的經文，這一段說到佛陀來到人間，他瞭解很多的道理，所以一切知見都很清楚，來「廣演言教，無數方便，引導眾生」，使眾生「令離諸著」。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
「廣演言教」，用很廣闊的法，說我們眾生能接受的言教。因為，佛法微妙、甚深，眾生難知難解，所以佛陀必定要用無數方便來引導眾生，使眾生「令離諸著」。
方便是什麼呢？「真如之智為般若」，用真如之智。因為眾生無法直接瞭解，佛陀說的法，不過佛陀還是同樣用他的真智般若，就是智慧，來適應眾生的根機。所以，方便是一種權巧，「通於權道之智」，是一種權巧的智慧。這是佛陀的智慧、方便法。
真如之智為般若
通於權道之智
為方便
權道
乃利益他之方法
依此則大小乘
一切之佛教
概稱為方便
我們眾生就是不瞭解，怎麼說就是不瞭解，所以就要用方便權巧的智慧來引導，以人間事物推事來顯理。就如我們說過了「動樹訓風」，讓人知道，樹若是在搖晃就是風在吹。就用這種譬喻方法，這也是佛陀的智慧。
所以佛法中有很多舉例，過去佛與菩薩、弟子，在過去生、過去生中，有什麼樣的因，結什麼樣的緣，現在來到這個人間，什麼樣的果，互相受用。這也就是佛陀一種引用方便的智慧。
否則我們都常常說無生、無滅，卻是有這麼多的道理——過去、現在、未來，這麼多的道理，那就是也需要佛陀的智慧——般若的智慧，才來施設方便，這樣來教育眾生。這種方便就是般若的智慧，「通於權道」，權巧的方法，這樣叫做方便。
「權道]就是利益他之方法。「他」就是眾生。佛陀為了要來利益眾生的方法，要施展他的方便智慧，依此方便智慧，則大小乘一切佛教都能稱為方便。
比如對小乘根機的人，佛陀就用因果故事來接引。王舍城有一位轉輪聖王，那就是阿育王，在佛陀圓寂之後的一百年間，將印度整個統治起來。在皇宮中有很多的婢女，常常聽人傳說——
阿育王是在過去佛在世時，有二位兒童在玩沙堆時，這兩個孩子，一位就說：「我來扮演國王，你扮演我的大臣，我們來築城。」
另外一個孩子就說：「好啊！這個大城就是一個大的國家，大國家裡面就要有大倉庫，才能聚集很多的糧食、寶物。」很認真，在那裡築城，在那裡蓋大倉庫。
在這期間，佛陀走近了。其中一位孩子抬頭見到佛，心生歡喜，很歡喜恭敬，看到佛陀捧著缽，這個孩子就趕緊從倉庫的地方，捧起一把沙，用很恭敬的心，向佛陀說：「佛啊！我是用最恭敬、上等的糧食來供養佛。」就將沙放進佛的缽裡。
佛陀看到這個孩子，這麼童真，這麼虔誠，佛陀歡喜，就說：「你有這虔誠的心，祝福你百年，再一百年後，你能統領全印度國，做一位能護持佛法的大國王，轉輪聖王。」
這個故事在一百年後，在王舍城中，大家都是這樣傳說著：我們現在的國王是一百年前，那兩位孩子的其中一位，是佛陀所授記，百年後會出現在印度。看，現在正好一百年後，這位阿育王統領全國，而且使全國能風調雨順，民眾能豐衣足食。看，現在阿育王，就是那麼尊重三寶，為佛陀的舍利，他蓋了八萬四千塔，造了八萬四千塔，普遍於全印度，提倡佛法，人人信仰三寶。
所以，這位宮中的婢女，她一直聽，聽大家的傳說，這位婢女就這麼想：「一百年前這位國王，只是(抓)一把沙，用虔誠的心供佛，就能得到這麼大的福報。我呢？我這麼貧困，我這輩子當宮中的婢女，我什麼都無法付出、供養，這樣我的來生，是不是會更加貧困呢？」在這當中，自己一直自嘆，也是很虔誠要信仰三寶。
有一天，她在地上看到一個錢，雖然是很少的錢，她趕緊撿起來，放在手中，一直張望，到底是誰丟掉的錢呢？過了幾天，沒聽說有誰遺失錢，所以她想，假如這一點點的錢，有人遺失而不在意，對我而言，覺得是很寶貴的，若能有機會供養僧，這是我一生中最大的期待。
有一天，國王又是要供養僧，她看到第一位走進來了，這位出家人，她用很恭敬的心，供養這位僧，僧團的領導者，她就供養了。這位出家人接到這個錢，也是虔誠為她祝福，希望她能如願成就她心中所祈求的願。這位婢女覺得，我的心願(是)若能大富大貴，繼續有機會來供養三寶，這就是她唯一的心願。
過了幾天後，這位婢女忽然間無疾而終，往生了。之後，阿育王的夫人懷孕了，後來生了一個女嬰。這位公主出生之後，右手都不肯張開，握緊著拳頭，手都不肯張開，所以為她取名「掌拳公主]，手掌常常握著。
有一天，阿育王就將女孩抱過來，一直揉她的手，把她的手指頭慢慢地推，原來，推開了，手指頭鬆開之後，手中有一個錢。阿育王看了，將這個錢拿起來，手掌中又出現一個錢，無論怎麼拿，這個錢，還是又浮現出來。
這叫做「掌拳公主」，大家就開始傳說了——這不就是宮中(有一位)婢女，她很恭敬的將撿到的錢供養出去，這位善良的婢女，她來(投)生了，成為阿育王的女兒，稱為公主。
這也是在佛典中的一段故事。若要向大家說布施有福，用這個故事也能夠引導人：「你若能付出，只要很虔誠，一點點的錢同樣也能做大功德。」這是在於你的心，這一念心的虔誠、敬仰。
佛典中有很多譬喻過去的事情，來說(明)現在的道理。我們現在的人能夠身體力行，這叫做權巧方便之道，能夠利益人的方法。所以這就是權巧方便的道。「方」就是方法，「便」就是方便使用，所以「便用契於一切眾生之機的方法」，啟用眾生的根機。
「方」就是方正的道理。我們所用的方法，規規矩矩、方方正正，這就是佛陀的教理，我們的方法就是如規如律，雖然是稱做方便，用事來顯理，但是不離這個事，不離這個道理。「便」就是巧妙，用很巧妙的方法，用很巧妙的說法，引導人心。
佛陀在兩千多年前若沒有說法，我們現在怎麼有法(可聞)？所以，這種巧妙言辭，就是便於，方便將這個法能夠應用在人間，所以叫做方便法。
方者方法
便者便用
便用契於
一切眾生機之方法
又方為方正之理
便為巧妙之言辭
所以，佛陀來人間，他是「廣演言教」，用他的言教，引用無數的方便來引導眾生，使令眾生人人能離開執著、欲愛等等。很多的執著，都是我們人生的煩惱，也是人生造業的源頭，所以佛陀來人間「廣演言教，無數方便，引導眾生」。
無論時間多久，總而言之，方便法不離因緣果報的真理，所以我們要相信，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means of the True Path (方便權智 乘如實道)
Date: December. 16. 2013
“All Buddhas take the True Path to this world. They speak true words to deduce true principles through matters. What we awaken to are the Tathagata’s knowledge, views.”
What this is saying to all of us is all Buddhas come to this world on the True Path, which is the true principles. Buddhas’ natures are intrinsically pure, free of defilements, so They come to this world for one great cause. Because sentient beings experience many sufferings in this world, out of Their compassion, all Buddhas come here on the True Path and with Their true nature. They come to this world for one great cause, which is to give true teachings. Yet, do we sentient beings understand the Buddha’s true teachings? So, out of His compassion, the Buddha brought up many matters and gave many worldly examples as analogies to help us realize these principles. This is to “deduce true principles through matters.” This is “what we awaken to”. Those who already awakened are called Tathagatas.
Only with the knowledge and views of a Tathagata can the True Dharma be taught to sentient beings. Because a Tathagata’s true knowledge and views are applied to guide us sentient beings in the right direction, we actually have the karmic conditions to see the Buddha and listen to the Dharma. Although over 2000 years have passed since the Buddha’s lifetime, His teachings, His Dharmakaya (Dharma-body), have already entered our hearts.
Thus, we often say, “The Buddha must enter our hearts; and the Dharma must enter our actions.” So, the Dharma is in our hearts, and our actions are focused on the Dharma. As we engage in spiritual practice, every day we must maintain this. This section of the Lotus Sutra describes how the Buddha came to this world and understood many principles, so His knowledge and views were very clear.
He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings,” so they can “transcend all attachments”.
[He] extensively proclaims teachings verbally using very broad methods to teach the Dharma in a way we sentient beings can understand. Because the Buddha-Dharma is subtle, wondrous and extremely profound, it is difficult to know and understand. Thus, the Buddha has to use countless skillful means to guide sentient beings so that they can transcend all attachments.
What are skillful means?“The wisdom of True Suchness is prajna.”The Buddha used the wisdom of True Suchness, since sentient beings cannot directly understand the Budddha’s teachings.The Buddha still exercises His wisdom and prajna to adapt to their capabilities.So, skillful means is a provisional method.“The wisdom to understand the provisional path” is a provisional kind of wisdom.This is the Buddha’s wisdom and skillful means.
prajna is the wisdom of True Suchness.Skillful means are the wisdom to understand the provisional path.The provisional path is a means of benefiting others.
Based on this, Great and Small Vehicle teachings of the Buddha are generally referred to as skillful means.
But we sentient beings do not understand Him, no matter what He says.Thus, the Buddha has to use the wisdom of skillful means to guide us and use worldly matters to reveal principles.As I have said, “a moving tree teaches us about wind”.This means we can understand that if trees are swaying, it is because the wind is blowing.Using analogies like this is also [an example of] the Buddha’s wisdom.Therefore, His teachings contain many analogies about past Buddhas, Bodhisattvas and disciples; and how in past lives they created certain causes and conditions, and how now in this world, they mutually influence each other with their resulting effects.This is how the Buddha uses the wisdom of skillful means.
We often speak of non-arising and non-ceasing, but there are so many principles.
Across the past, present and future there are so many principles that also require the Buddha’s prajna, His wisdom, to establish skillful means in order to be taught to sentient beings.
Skillful means is prajna.Methods for “understanding the provisional path” are known as skillful means.The provisional path has ways to benefit others, and “others” refer to sentient beings.To teach sentient beings beneficial methods, the Buddha exercises His skillful wisdom.Based on this skillful wisdom, all His teachings, from Great to Small Vehicles, are called skillful means.
For example, for a person with Small Vehicle capacity, the Buddha told stories about cause and effect.For example, in City of the House of Kings, there once was a wheel-turning sage king.That was King Ashoka 100 years after the Buddha entered Parinirvana, King Ashoka unified all of India.There were many female servants in the palace who often heard others tell the story about how the king encountered the Buddha in a previous lifetime.
There were two children playing in the sand and one of them said, “I will play the king, you will play may official and we will build a city.”The second child agreed.“The city is a big country.A big country must have a big storehouse, so we can collect lots of grains and treasures.”Very earnestly, they built their city, their big storehouse.
At that time, the Buddha walked by.One boy raised his head and saw the Buddha.He instantly became very joyful and respectful.Seeing that the Buddha had an alms bow, the child went to the storehouse and scooped up a handful of sand.With great respect, he said, “Venerable Buddha, with utmost respect, I offer these finest grains to You.”
Then he put the sand in the Buddha’s alms bowl. Although he was just playing, he was so innocent and reverent. The Buddha was happy, so He said, “Since you have this reverence, I bless you and in 100 years you will unify of India and become a great king who supports the Buddha-Dharma, a wheel-turning sage king.”
100 years after this happened in City of the House of Kings, everyone told this story “100 years ago, our present king was one of the two children. The Buddha bestowed a prediction upon him that after 100 years he would appear in India. Look, now it is exactly 100 years and King Ashoka has unified the country and enabled it to prosper, so the people now have ample food and clothing. Look, King Ashoka has so much respect for the Three Treasures that he built 84,000 stupas for the Buddha’s sariras. These 84,000 stupas are spread throughout India. He promoted the Buddha-Dharma, and everyone believes in the Three Treasures.”
One of the female servants in the palace often heard others repeat this story, so she thought to herself, “100 years ago, the king took only one handful of sand to reverently offer it to the Buddha and has received such blessed retributions. As for me, I am so poor, in this lifetime I am a servant in the palace. I have no way to practice giving, make offerings. Does this mean that in my future life I will become even poorer?” As she thought about this, she kept thinking that she must reverently believe in the Three Treasures.
One day she found a coin on the ground. Although it was very little money, she immediately picked it up and held on to it. She kept looking around, wondering who had dropped this coin. After several days had passed, she did not heard of anyone losing a coin. So, she thought to herself, “Someone may have lost this tiny bit of money and does not care. But to me, it is very precious. To have a chance to offer it to the Sangha is my greatest hope.”
One day, the king was making offerings to the Sangha again. When she saw the first monk enter, with great respect she made her offering to this leader of the Sangha. When the monk received the coin from her, he also reverently blessed her and wished for her prayers to be answered wished for her prayers to be answered. The servant woman thought, “I pray to have great wealth, so I can continue to have opportunities to make offerings to the Three Treasures. This was her only wish.”
After a few days, this servant woman suddenly passed away. Thereafter, King Ashoka’s wife became pregnant and gave birth to a daughter. After this princess was born, she refused to open her right hand. It was tightened into a fist and would not open. So, they gave her the name the Fist Princess because she constantly clenched her fist. One day, the King Ashoka went over and picked up the baby. He started to rub her hand and slowly pushed her fingers apart. After her fingers opened and relaxed in her hand was a coin. When King Ashoka saw it, he picked up the coin and another coin appeared in her hand. No matter how many coins he took away, another coin would appear. She was called “Fist Princess”.
Everyone began to spread the story that she might be the servant woman who had reverently offered the coin she found. This virtuous servant woman had reincarnated as King Ashoka’s daughter and was now a princess. This story is found in Buddhist classics.
If we want to tell people that practicing giving brings blessings, we can use this story to help them understand that “When you practice giving, as long as you are very reverent, even a tiny bit of money can bring about great merits. This depends on your reverence and respect.” In the Buddhist scriptures, stories from the past are used as analogies for present principles, so we can practice them. These are skillful means, methods that benefit people. This is the path of skillful and provisional means.
Skillful means are various methods that are easy to apply. Thus, “their ease of use resonates with the capabilities of all sentient beings.” These methods can develop beings’ capacities. Skillful means come from proper principles. The methods we use are proper and upright. These are the principles the Buddha taught. Our methods follow guidelines and rules. Although they are referred to as skillful means, they use matters to reveal principles. They cannot be separated from matters and principles. Skillful means are also clever. With clever methods and explanations, we can guide people.
If over 2000 years ago the Buddha had not expounded the Dharma, how would we have teachings to listen to now? Thus, these clever words are used skillfully, so they can be applied to this world. That is why they are known as skillful means.
Skillful means are methods that are easily applied. Their ease of use resonates with the capabilities of all sentient beings. Skillful means are also proper principles that are taught with clever words.
Thus, when the Buddha comes to this world, He “extensively proclaims teachings verbally.” Using His verbal teachings, He teaches countless skillful means to guide sentient beings. This enables everyone to teanscend attachments desires and so on. Our many attachments are our afflictions and the source of the karma we create in life. So, when the Buddha comes to this world, He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings.” This has happened for a long time. In summary, skillful means are inseparable from the true principles of the law of karma. So, we should have faith and always be more mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙廣演言教，無數方便，引導眾生，令離諸著。《法華經方便品第二》
⊙真如之智為般若，通於權道之智為方便，權道乃利益他之方法，依此則大小乘一切之佛教，概稱為方便。
【證嚴上人開示】
「諸佛乘如實道而來人間，說真實語推事而見諦理，覺了名謂如來知見。」
諸佛乘如實道
而來人間
說真實語
推事而見諦理
覺了名謂如來知見
也是要告訴我們大家，諸佛來人間，他是乘如實道，那就是真理。佛的本性清淨，就是沒有污染，卻是為人間一大事而來。人間眾生苦難偏多，諸佛一念悲憫，所以乘著如實理，這個真如本性來人間。來人間是為一大事因緣，是說真實語。
但是眾生，佛陀的真實語，我們是不是聽得懂呢？佛陀就要用悲憫的心，所以要推事，用很多人間事相來比喻，讓我們能從事相而體會道理，這叫做「推事而見諦理」；諦，真諦的道理。若這樣就是「覺了」，這就是已經覺悟的人，所以名稱叫做如來，如來的知見，才能以真實法來開示眾生。
那就是因為如來真實知見，要來開導眾生，引導眾生往正確的方向，所以我們眾生，我們既然有這個因緣，能夠見佛、聞法。雖然我們離佛陀的時代二千多年了，不過佛陀所說的教法、如來的法身，已經入我們的心，所以我們常常說，「佛要入心，法要入行」，所以法在心中，行在法中，這就是我們修行，日日都應該要保持。
我們現在從《法華經》的經文，這一段說到佛陀來到人間，他瞭解很多的道理，所以一切知見都很清楚，來「廣演言教，無數方便，引導眾生」，使眾生「令離諸著」。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
「廣演言教」，用很廣闊的法，說我們眾生能接受的言教。因為，佛法微妙、甚深，眾生難知難解，所以佛陀必定要用無數方便來引導眾生，使眾生「令離諸著」。
方便是什麼呢？「真如之智為般若」，用真如之智。因為眾生無法直接瞭解，佛陀說的法，不過佛陀還是同樣用他的真智般若，就是智慧，來適應眾生的根機。所以，方便是一種權巧，「通於權道之智」，是一種權巧的智慧。這是佛陀的智慧、方便法。
真如之智為般若
通於權道之智
為方便
權道
乃利益他之方法
依此則大小乘
一切之佛教
概稱為方便
我們眾生就是不瞭解，怎麼說就是不瞭解，所以就要用方便權巧的智慧來引導，以人間事物推事來顯理。就如我們說過了「動樹訓風」，讓人知道，樹若是在搖晃就是風在吹。就用這種譬喻方法，這也是佛陀的智慧。
所以佛法中有很多舉例，過去佛與菩薩、弟子，在過去生、過去生中，有什麼樣的因，結什麼樣的緣，現在來到這個人間，什麼樣的果，互相受用。這也就是佛陀一種引用方便的智慧。
否則我們都常常說無生、無滅，卻是有這麼多的道理——過去、現在、未來，這麼多的道理，那就是也需要佛陀的智慧——般若的智慧，才來施設方便，這樣來教育眾生。這種方便就是般若的智慧，「通於權道」，權巧的方法，這樣叫做方便。
「權道]就是利益他之方法。「他」就是眾生。佛陀為了要來利益眾生的方法，要施展他的方便智慧，依此方便智慧，則大小乘一切佛教都能稱為方便。
比如對小乘根機的人，佛陀就用因果故事來接引。王舍城有一位轉輪聖王，那就是阿育王，在佛陀圓寂之後的一百年間，將印度整個統治起來。在皇宮中有很多的婢女，常常聽人傳說——
阿育王是在過去佛在世時，有二位兒童在玩沙堆時，這兩個孩子，一位就說：「我來扮演國王，你扮演我的大臣，我們來築城。」
另外一個孩子就說：「好啊！這個大城就是一個大的國家，大國家裡面就要有大倉庫，才能聚集很多的糧食、寶物。」很認真，在那裡築城，在那裡蓋大倉庫。
在這期間，佛陀走近了。其中一位孩子抬頭見到佛，心生歡喜，很歡喜恭敬，看到佛陀捧著缽，這個孩子就趕緊從倉庫的地方，捧起一把沙，用很恭敬的心，向佛陀說：「佛啊！我是用最恭敬、上等的糧食來供養佛。」就將沙放進佛的缽裡。
佛陀看到這個孩子，這麼童真，這麼虔誠，佛陀歡喜，就說：「你有這虔誠的心，祝福你百年，再一百年後，你能統領全印度國，做一位能護持佛法的大國王，轉輪聖王。」
這個故事在一百年後，在王舍城中，大家都是這樣傳說著：我們現在的國王是一百年前，那兩位孩子的其中一位，是佛陀所授記，百年後會出現在印度。看，現在正好一百年後，這位阿育王統領全國，而且使全國能風調雨順，民眾能豐衣足食。看，現在阿育王，就是那麼尊重三寶，為佛陀的舍利，他蓋了八萬四千塔，造了八萬四千塔，普遍於全印度，提倡佛法，人人信仰三寶。
所以，這位宮中的婢女，她一直聽，聽大家的傳說，這位婢女就這麼想：「一百年前這位國王，只是(抓)一把沙，用虔誠的心供佛，就能得到這麼大的福報。我呢？我這麼貧困，我這輩子當宮中的婢女，我什麼都無法付出、供養，這樣我的來生，是不是會更加貧困呢？」在這當中，自己一直自嘆，也是很虔誠要信仰三寶。
有一天，她在地上看到一個錢，雖然是很少的錢，她趕緊撿起來，放在手中，一直張望，到底是誰丟掉的錢呢？過了幾天，沒聽說有誰遺失錢，所以她想，假如這一點點的錢，有人遺失而不在意，對我而言，覺得是很寶貴的，若能有機會供養僧，這是我一生中最大的期待。
有一天，國王又是要供養僧，她看到第一位走進來了，這位出家人，她用很恭敬的心，供養這位僧，僧團的領導者，她就供養了。這位出家人接到這個錢，也是虔誠為她祝福，希望她能如願成就她心中所祈求的願。這位婢女覺得，我的心願(是)若能大富大貴，繼續有機會來供養三寶，這就是她唯一的心願。
過了幾天後，這位婢女忽然間無疾而終，往生了。之後，阿育王的夫人懷孕了，後來生了一個女嬰。這位公主出生之後，右手都不肯張開，握緊著拳頭，手都不肯張開，所以為她取名「掌拳公主]，手掌常常握著。
有一天，阿育王就將女孩抱過來，一直揉她的手，把她的手指頭慢慢地推，原來，推開了，手指頭鬆開之後，手中有一個錢。阿育王看了，將這個錢拿起來，手掌中又出現一個錢，無論怎麼拿，這個錢，還是又浮現出來。
這叫做「掌拳公主」，大家就開始傳說了——這不就是宮中(有一位)婢女，她很恭敬的將撿到的錢供養出去，這位善良的婢女，她來(投)生了，成為阿育王的女兒，稱為公主。
這也是在佛典中的一段故事。若要向大家說布施有福，用這個故事也能夠引導人：「你若能付出，只要很虔誠，一點點的錢同樣也能做大功德。」這是在於你的心，這一念心的虔誠、敬仰。
佛典中有很多譬喻過去的事情，來說(明)現在的道理。我們現在的人能夠身體力行，這叫做權巧方便之道，能夠利益人的方法。所以這就是權巧方便的道。「方」就是方法，「便」就是方便使用，所以「便用契於一切眾生之機的方法」，啟用眾生的根機。
「方」就是方正的道理。我們所用的方法，規規矩矩、方方正正，這就是佛陀的教理，我們的方法就是如規如律，雖然是稱做方便，用事來顯理，但是不離這個事，不離這個道理。「便」就是巧妙，用很巧妙的方法，用很巧妙的說法，引導人心。
佛陀在兩千多年前若沒有說法，我們現在怎麼有法(可聞)？所以，這種巧妙言辭，就是便於，方便將這個法能夠應用在人間，所以叫做方便法。
方者方法
便者便用
便用契於
一切眾生機之方法
又方為方正之理
便為巧妙之言辭
所以，佛陀來人間，他是「廣演言教」，用他的言教，引用無數的方便來引導眾生，使令眾生人人能離開執著、欲愛等等。很多的執著，都是我們人生的煩惱，也是人生造業的源頭，所以佛陀來人間「廣演言教，無數方便，引導眾生」。
無論時間多久，總而言之，方便法不離因緣果報的真理，所以我們要相信，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means of the True Path (方便權智 乘如實道)
Date: December. 16. 2013
“All Buddhas take the True Path to this world. They speak true words to deduce true principles through matters. What we awaken to are the Tathagata’s knowledge, views.”
What this is saying to all of us is all Buddhas come to this world on the True Path, which is the true principles. Buddhas’ natures are intrinsically pure, free of defilements, so They come to this world for one great cause. Because sentient beings experience many sufferings in this world, out of Their compassion, all Buddhas come here on the True Path and with Their true nature. They come to this world for one great cause, which is to give true teachings. Yet, do we sentient beings understand the Buddha’s true teachings? So, out of His compassion, the Buddha brought up many matters and gave many worldly examples as analogies to help us realize these principles. This is to “deduce true principles through matters.” This is “what we awaken to”. Those who already awakened are called Tathagatas.
Only with the knowledge and views of a Tathagata can the True Dharma be taught to sentient beings. Because a Tathagata’s true knowledge and views are applied to guide us sentient beings in the right direction, we actually have the karmic conditions to see the Buddha and listen to the Dharma. Although over 2000 years have passed since the Buddha’s lifetime, His teachings, His Dharmakaya (Dharma-body), have already entered our hearts.
Thus, we often say, “The Buddha must enter our hearts; and the Dharma must enter our actions.” So, the Dharma is in our hearts, and our actions are focused on the Dharma. As we engage in spiritual practice, every day we must maintain this. This section of the Lotus Sutra describes how the Buddha came to this world and understood many principles, so His knowledge and views were very clear.
He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings,” so they can “transcend all attachments”.
[He] extensively proclaims teachings verbally using very broad methods to teach the Dharma in a way we sentient beings can understand. Because the Buddha-Dharma is subtle, wondrous and extremely profound, it is difficult to know and understand. Thus, the Buddha has to use countless skillful means to guide sentient beings so that they can transcend all attachments.
What are skillful means?“The wisdom of True Suchness is prajna.”The Buddha used the wisdom of True Suchness, since sentient beings cannot directly understand the Budddha’s teachings.The Buddha still exercises His wisdom and prajna to adapt to their capabilities.So, skillful means is a provisional method.“The wisdom to understand the provisional path” is a provisional kind of wisdom.This is the Buddha’s wisdom and skillful means.
prajna is the wisdom of True Suchness.Skillful means are the wisdom to understand the provisional path.The provisional path is a means of benefiting others.
Based on this, Great and Small Vehicle teachings of the Buddha are generally referred to as skillful means.
But we sentient beings do not understand Him, no matter what He says.Thus, the Buddha has to use the wisdom of skillful means to guide us and use worldly matters to reveal principles.As I have said, “a moving tree teaches us about wind”.This means we can understand that if trees are swaying, it is because the wind is blowing.Using analogies like this is also [an example of] the Buddha’s wisdom.Therefore, His teachings contain many analogies about past Buddhas, Bodhisattvas and disciples; and how in past lives they created certain causes and conditions, and how now in this world, they mutually influence each other with their resulting effects.This is how the Buddha uses the wisdom of skillful means.
We often speak of non-arising and non-ceasing, but there are so many principles.
Across the past, present and future there are so many principles that also require the Buddha’s prajna, His wisdom, to establish skillful means in order to be taught to sentient beings.
Skillful means is prajna.Methods for “understanding the provisional path” are known as skillful means.The provisional path has ways to benefit others, and “others” refer to sentient beings.To teach sentient beings beneficial methods, the Buddha exercises His skillful wisdom.Based on this skillful wisdom, all His teachings, from Great to Small Vehicles, are called skillful means.
For example, for a person with Small Vehicle capacity, the Buddha told stories about cause and effect.For example, in City of the House of Kings, there once was a wheel-turning sage king.That was King Ashoka 100 years after the Buddha entered Parinirvana, King Ashoka unified all of India.There were many female servants in the palace who often heard others tell the story about how the king encountered the Buddha in a previous lifetime.
There were two children playing in the sand and one of them said, “I will play the king, you will play may official and we will build a city.”The second child agreed.“The city is a big country.A big country must have a big storehouse, so we can collect lots of grains and treasures.”Very earnestly, they built their city, their big storehouse.
At that time, the Buddha walked by.One boy raised his head and saw the Buddha.He instantly became very joyful and respectful.Seeing that the Buddha had an alms bow, the child went to the storehouse and scooped up a handful of sand.With great respect, he said, “Venerable Buddha, with utmost respect, I offer these finest grains to You.”
Then he put the sand in the Buddha’s alms bowl. Although he was just playing, he was so innocent and reverent. The Buddha was happy, so He said, “Since you have this reverence, I bless you and in 100 years you will unify of India and become a great king who supports the Buddha-Dharma, a wheel-turning sage king.”
100 years after this happened in City of the House of Kings, everyone told this story “100 years ago, our present king was one of the two children. The Buddha bestowed a prediction upon him that after 100 years he would appear in India. Look, now it is exactly 100 years and King Ashoka has unified the country and enabled it to prosper, so the people now have ample food and clothing. Look, King Ashoka has so much respect for the Three Treasures that he built 84,000 stupas for the Buddha’s sariras. These 84,000 stupas are spread throughout India. He promoted the Buddha-Dharma, and everyone believes in the Three Treasures.”
One of the female servants in the palace often heard others repeat this story, so she thought to herself, “100 years ago, the king took only one handful of sand to reverently offer it to the Buddha and has received such blessed retributions. As for me, I am so poor, in this lifetime I am a servant in the palace. I have no way to practice giving, make offerings. Does this mean that in my future life I will become even poorer?” As she thought about this, she kept thinking that she must reverently believe in the Three Treasures.
One day she found a coin on the ground. Although it was very little money, she immediately picked it up and held on to it. She kept looking around, wondering who had dropped this coin. After several days had passed, she did not heard of anyone losing a coin. So, she thought to herself, “Someone may have lost this tiny bit of money and does not care. But to me, it is very precious. To have a chance to offer it to the Sangha is my greatest hope.”
One day, the king was making offerings to the Sangha again. When she saw the first monk enter, with great respect she made her offering to this leader of the Sangha. When the monk received the coin from her, he also reverently blessed her and wished for her prayers to be answered wished for her prayers to be answered. The servant woman thought, “I pray to have great wealth, so I can continue to have opportunities to make offerings to the Three Treasures. This was her only wish.”
After a few days, this servant woman suddenly passed away. Thereafter, King Ashoka’s wife became pregnant and gave birth to a daughter. After this princess was born, she refused to open her right hand. It was tightened into a fist and would not open. So, they gave her the name the Fist Princess because she constantly clenched her fist. One day, the King Ashoka went over and picked up the baby. He started to rub her hand and slowly pushed her fingers apart. After her fingers opened and relaxed in her hand was a coin. When King Ashoka saw it, he picked up the coin and another coin appeared in her hand. No matter how many coins he took away, another coin would appear. She was called “Fist Princess”.
Everyone began to spread the story that she might be the servant woman who had reverently offered the coin she found. This virtuous servant woman had reincarnated as King Ashoka’s daughter and was now a princess. This story is found in Buddhist classics.
If we want to tell people that practicing giving brings blessings, we can use this story to help them understand that “When you practice giving, as long as you are very reverent, even a tiny bit of money can bring about great merits. This depends on your reverence and respect.” In the Buddhist scriptures, stories from the past are used as analogies for present principles, so we can practice them. These are skillful means, methods that benefit people. This is the path of skillful and provisional means.
Skillful means are various methods that are easy to apply. Thus, “their ease of use resonates with the capabilities of all sentient beings.” These methods can develop beings’ capacities. Skillful means come from proper principles. The methods we use are proper and upright. These are the principles the Buddha taught. Our methods follow guidelines and rules. Although they are referred to as skillful means, they use matters to reveal principles. They cannot be separated from matters and principles. Skillful means are also clever. With clever methods and explanations, we can guide people.
If over 2000 years ago the Buddha had not expounded the Dharma, how would we have teachings to listen to now? Thus, these clever words are used skillfully, so they can be applied to this world. That is why they are known as skillful means.
Skillful means are methods that are easily applied. Their ease of use resonates with the capabilities of all sentient beings. Skillful means are also proper principles that are taught with clever words.
Thus, when the Buddha comes to this world, He “extensively proclaims teachings verbally.” Using His verbal teachings, He teaches countless skillful means to guide sentient beings. This enables everyone to teanscend attachments desires and so on. Our many attachments are our afflictions and the source of the karma we create in life. So, when the Buddha comes to this world, He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings.” This has happened for a long time. In summary, skillful means are inseparable from the true principles of the law of karma. So, we should have faith and always be more mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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