⊙「佛慧甚深，道法無量」，不可以數計量之義。
⊙善巧方便，無差別智，眾生無量，隨順教化。
⊙「深入無際，成就一切未曾有法。」《法華經方便品第二》
⊙「是諸大眾，得未曾有，歡喜合掌。」《法華經序品第一》
⊙「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。」《法華經方便品第二》
⊙八音：極好音、柔軟音、和適音、尊慧音、不女音、不誤音、深遠音、不竭音。
⊙如來：佛十號之一。如者真如也，乘真如之道，從因來果而成正覺。
⊙佛以大慈悲無量心，所出音聲善巧，隨順有情，能令聞者喜悅，皆捨剛強之心，故名柔軟。
*******************************
【證嚴上人開示】
勤修諸佛道法，無不都是要勤精進。佛就是親近過了百千萬億諸佛，所以「佛慧甚深，道法無量」，不可以數計量，無法用數字來計量它。
佛慧甚深
道法無量
不可以數
計量之義
因為他經過了，無數百千萬億之諸佛法中，就是不斷殷勤精進，沒有放逸過，所以他所得的道法，無法用數(字)計量。一直說，宇宙大覺者所覺悟的事情，就是遍宇宙、盡虛空法界，所以不可以數計量。這是佛甚深的智慧，道法無量。所以因為這樣，他能「善巧方便，無差別智，眾生無量，隨順教化」。
善巧方便
無差別智
眾生無量
隨順教化
所得到的是「無差別智」，這就是智慧。常說「慈悲等觀」，無論是小根、小智(者)，佛就以眾生能接受的道法，來教育他；或者是大根、大智，他就施以大法來教育。無論小根、大根，所有眾生根機，佛陀的慈悲，以善巧方便，這樣無非就是要讓大家平齊，無差別，所以叫做「慈悲等觀」。
所謂「無差別」，是人人有一個平等，人人都具有的智慧，原來本具的佛性。本具的佛性，原來平等的智慧，哪有什麼差別呢？這就是佛陀的慈悲，就是要使令眾生人人，皆得覺悟佛的境界，所以他才要用「善巧方便」來施教。所以，這要用平等無差別的智慧來教化。
眾生無量，所以要隨順，眾生的根機施教。之前我們也已經說過了，諸佛就是力量，有「十力」、有「四無所畏」、「禪定、解脫、三昧」等等。這就是我們要很用功，將心定下來。我們若沒有禪定，沒有思惟，沒有靜寂的心，那就無法解脫，就無法入我們的正道行。
「深入無際，成就一切未曾有法」。
深入無際
成就一切
未曾有法
《法華經方便品第二》
「深入無際」，在這法中，不只是廣，還是深。也不是只知道深而已，要真正「入」，這個法一定要入心來。入心的不只是一法、二法，是無量無際，廣無邊際之法。
所以「一切諸法，起無有始，滅無有終]。到底這法有多長，時間是什麼時候開始？佛法中一直都說——「無始、無始以前」，「無始、無始以來」，就是沒有一個開頭的過去。真的是很長久的以前，我們無法去思，無法用口來論，論這個法是從何時開始。
智慧，我們的佛性，是從什麼時候開始？這都無法去追究。所以很久很久以前，「起無有始，滅無有終」，就是無始無終。這表示長遠，很長久很長久以前，未來呢？也是沒有終。到底何時法是結束呢？
儘管我們現在說「法末」，這個法於現在五濁惡世，眾生，心靈的污垢很重，所以在這個時代，就是「末法」，意思就是說，佛法於現在這個時代好像到了最末端。
其實，所說的末端，就是有輪轉之時，所以佛陀就是(來)人間轉法輪，這「法末」就要再轉，又是再開始。到底是何時？永遠都是不斷在轉，叫做「轉法輪」。法輪轉，真的是無始無終。無論是起、開始，或者是滅，這之間真的是無法去數計，這叫做無際，無法去數計；這叫做真空。
佛陀在說般若，說到最後什麼都沒有——空，但是要知道，在「真空」中，就是有「妙有」。佛陀就是用智慧，仔細分析，「化整為零」，但是又在零中，那就是有很微妙之法，所以化零為整。
世間萬法，法是什麼呢？要有這形態拿出來讓人看！但是這些東西，不離四大和合，所以，凡是你看得見的東西，你有感覺得到的，全都是法，無不都是法。但是這些法，讓眾生有執著，所以佛陀要用智慧，仔細為我們分析：看得到的這些法都是四大組合；看不見的，是我們心靈的感覺，這叫做煩惱匯聚。這些若全都有形、無形，用心解釋去瞭解，智慧深入，自然「有」的東西就「無」，在「無」的東西裡有一個很奇妙之法，那就是「妙有」。這個「妙有」就是，清淨無染的智慧。清淨無染的智慧，是來自於人人本具佛性。
「成就一切未曾有法」，《法華經》的開頭就說：「是諸大眾，得未曾有，歡喜合掌」。
是諸大眾
得未曾有
歡喜合掌
《法華經序品第一》
這「未曾有」，那就是所有在法華會的開頭，〈序品〉時，我們不也不斷說過，這個境界，佛陀開始要講經了，很多很多，十方，無論是人間佛的弟子，或者是國家的國王、大臣，或者是空中天龍八部，還有十方世界的諸佛、菩薩，這樣全都湧現，來到這個道場。
「是諸大眾得未曾有」，過去也常聽法，都覺得平常。但是，這一次的道場，就是不平常，所以叫做「得未曾有」。所說的「得未曾有」，就是過去不曾有過，這一次所感覺到的；過去不曾感受到，現在就是如此歡喜。在那個道場中，人人都有這分，過去未曾有，現在內心的歡喜，這就是「得未曾有」。
因為「深入無際」，這個心已經是深入於廣、寬、深的境界。又是「空」，一切皆空。一切皆空就沒有掛礙，心非常清明自在，但是在清明中，就是有那分「得未曾有」，那個微妙的歡喜。
所以佛陀又叫舍利弗，「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心」。
舍利弗
如來能種種分別
巧說諸法
言辭柔軟
悅可眾心
《法華經方便品第二》
這是佛陀再向舍利弗，一再要提醒大家：舍利弗，你們大家要知道，「如來能種種分別」，如來他能用種種、種種，世間一切形象，來一一分別，這樣為我們分析，分析到讓我們瞭解，一切種種人、事、物，接觸的煩惱，或者是歡喜等等。
佛陀他一一為我們解釋，讓我們能瞭解，這都是用「巧說」。巧說就是方便善巧，叫做「巧說」。用種種的方法來譬喻、來解釋，隨眾生的根機，能接受的根機來巧說。
所以這諸法，「言辭柔軟」，佛陀所說之法，大家都很喜歡聽，大家若聽(聞)，心就是歡喜。這就是佛陀過去與眾生結很多好緣，所以他所說的法，怎麼說，大家都是聽起來很舒服，那就是佛的「柔軟音」。
八音：
極好音、柔軟音
和適音、尊慧音
不女音、不誤音
深遠音、不竭音
佛陀有「八音」，他用他的「柔軟音」。所說的法，坐在身旁的人，不感覺很大聲，但是在遠處的人，聽起來(音量)也剛好，這叫做「深遠音」；「柔軟音」同時又有「深遠音」。所有的眾生聽到了佛的聲音，總是歡喜，無論法是否有深入，但是總是聽到佛的聲音，就是很歡喜，所以叫做「悅可眾心」。
所以，如來，何謂「如來」？佛十號之一。
如來：
佛十號之一
如者真如也
乘真如之道
從因來果
而成正覺
「如」者是真如，我們的本性真如。「乘真如之道」，「乘」就是法，一乘法，所以佛的真如就是本性，本性中懷著真實一乘之大法，因此叫做「乘真如之道」。
「從因來果」。「因」就是佛性，他清淨的本性，懷著這分大乘真實之妙理，如此再來人間，所以「來果」，就是來人間現相成佛。我們看得見有歷史記載，這叫做「來果」，來人間修行、成佛、說法，這叫做「從因來果」。
「而成正覺」。因為他的用功，他的過程，現相來修行、來成佛，一生之中「八相]如此經過，現種種的形相，所以成正覺，直至化度人間，直至圓寂，這無不都是佛陀一生施教。
剛才說過「柔軟」，善巧方便，柔軟的聲音，使眾生歡喜聽、歡喜接受。這就是因為「佛以大慈悲無量之心，所出音聲善巧，隨順有情，能令聞者喜悅，皆捨剛強之心」。
佛以大慈悲無量心
所出音聲善巧
隨順有情
能令聞者喜悅
皆捨剛強之心
故名柔軟
因為佛陀永遠所懷著這念心，就是大慈悲無量。慈、悲、喜、捨，「四無量心」，還有「四弘誓願」，這我們大家都知道。有很多的無量，結合起來這念心，所以無非就是要度盡眾生，所以他「所出音聲善巧，隨順眾生有情」。
「有情」就是眾生。「能令聞者喜悅，皆捨剛強之心」，所以叫做「柔軟」。再剛強的眾生，聽到佛所說之法，他就是起歡喜。
總而言之，我們學佛，就是要學習佛陀發心修行的過程，隨著他的腳跡，隨著他的芳蹤，往前前進。
佛，釋迦佛他自己這樣說，過去既然是親近過百千萬億諸佛，非常的精進，修種種的道法，我們不就是也要如此呢！所以我們要開始發願，「四弘誓願」，大家應該會背：「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」是啊，這叫做「四弘誓願」。
我們要度眾生，我們要學很多的法門，我們要斷煩惱，我們要成佛道。我們在斷煩惱、成佛道的過程中，這樣在發願，必定要具足「四無量心」，大慈、大悲、大喜、大捨，施展給眾生，身體力行，自然就接近眾生；眾生的心，我們能度化他——引度、教化。這就是佛陀來人間的目的，也是我們學佛，我們要學的一條道路。所以這條路已經開出來，我們要專心向前前進。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Transform Sentient Beings (學佛精進度眾生)
Date: December. 24. 2013
We must diligently practice all Buddhas’ teachings of the Path. The Buddha had drawn near to countless Buddhas,
therefore [b]His wisdom is extremely profound. His teachings of the Path are infinite and cannot be measured or calculated. [/b]
We cannot calculate this numerically because He encountered countless Buddhas’ teachings and continuously and diligently practiced them without ever becoming lax. Therefore, the teachings of the Path He attained cannot be numerically calculated. I keep saying that what the Great Enlightened One of the universe realized encompasses the universe and pervades all Dharma-realms. Therefore, it is incalculable. So, the Buddha’s extremely profound wisdom and teachings of the Path are infinite.
Therefore, with His “clever, skillful and non-discriminating wisdom, He taught countless sentient beings according to their capabilities.”
What He attained was non-differentiated wisdom. I often say “show compassion to all equality.” Even though sentient beings have limited capabilities and wisdom, the Buddha uses teachings of the Path that they can accept to teach them. If they have great capabilities and wisdom, He gives them great teachings. Whether they have limited or great capabilities, all sentient beings are taught according to their capabilities by the Buddha compassionately using clever and skillful means. He did this all to help everyone become equal. This is “showing compassion to all equally.” Non-differentiated means that we all have equal, innate wisdom.
We originally have this intrinsic Buddha-nature, and this original, equal wisdom. So how could there be any difference? Because the Buddha is compassionate, He wanted to enable all sentient beings to attain the Buddha’s state of enlightenment. Therefore, He exercised clever and skillful means to give teachings. To do this, He had to exercise impartial and non-differentiating wisdom. There are infinite sentient beings, and He had to teach them according to their capabilities. As I mentioned previously, all Buddhas have strength. They possess the Ten Powers, Fourfold Fearlessness, dhyana, liberation, Samadhi and so on. These are things we all need to work on. We need to calm our minds. If we have not attained a state of dhyana, do not contemplate nor have a tranquil mind, we cannot attain liberation nor enter the practice of the Right Path.
“Deeply enter the boundless Dharma and awaken to the Dharma that has never been attained.”
“Deeply enter the boundless Dharma”. This Dharma is not just vast; it is also profound. We cannot just recognize that it is profound; we must really “enter” it. All Dharma must enter our minds, not just one or two teachings, but countless, boundless teachings.Therefore, “all Dharma arose without a beginning and ceased without an ending”.
How long has this Dharma existed?When did it begin?The Buddha-Dharma keeps stating, “Since Beginnignless time”.This means there was no starting point; it began a long, long time ago.We cannot comprehend it or verbally reason out when this Dharma began.When did our wisdom, our Buddha-nature, begin?We cannot figure it out.It happened a long time ago.“Arose without a beginning and ceased without an ending.”When something is beginningless and endless, that means it has existed for a very long time.
And in the future?It also has no ending.Exactly when does the Dharma come to an end?Right now we talk about Dharma Degeneration because the Dharma is currently in the evil world of Five Turbidities.The defilements in the minds of sentient beings are very severe.Therefore, this is the Era of Dharma Degeneration.This means that the Buddha-Dharma is coming to an end in this present era.
Actually, what we call the end leads to [the beginning of] the next cycle.This is why the Buddha comes to this world to turn the Dharma-wheel.In the Era of Dharma Degeneration, He turns it again, so it begins again.
What moment is this?It is continuously turning.This is called turning the Dharma-wheel.The turning of the Dharma-wheel is indeed beginningless and endless.From the moment it arises to the moment it ceases, the time in between is truly incalculable.It is boundless and cannot be calculated.This is true emptiness.
When the Buddha gave Prajna [teachings,] He said that in the end, there is nothing.
But we must understand that in true emptiness, there is wondrous existence.The Buddha applied His wisdom to meticulously analyze how something becomes nothing.But within this nothingness, there is very subtle and wondrous Dharma.
Therefore, nothing becomes something.
There is much Dharma in this world.What is Dharma?It needs an appearance for other people to see it.These things are inseparable from the temporary union of the four elements.Therefore, everything we can see or feel is Dharma; everything is Dharma.But these things cause sentient beings to form attachments.
This is why the Buddha had to exercise wisdom to meticulously analyze for us that the things we can see are formed by the four elements.What we cannot see are our feelings, the accumulation of afflictions.If we mindfully interpret and understand tangible and intangible things, allow our wisdom to penetrate them, then naturally, things that “exist” become “non-existent,” and within something “non-existent,” there is wondrous Dharma, which is wondrous existence.
Wondrous existence is pure and undefiled wisdom.This pure and undefiled wisdom comes from our intrinsic Buddha-nature.He “awakened to the Dharma that has never been attained”.
The beginning of Lotus Sutra states, “Everyone in the assembly attained what they had never had before”.They rejoiced and pressed their palms together.
This “never had before” was mentioned at the beginning of the Lotus Dharma-assembly, in the introductory chapter.I have also continually mentioned that state.
When the Buddha was about to expound the sutra, many beings came from the ten directions, whether they were the Buddha’s disciples, kings or ministers of kingdoms, the eight classes of Dharma-protectors in heavens, or all Buddhas and Bodhisattvas of ten directions.They all emerged and arrived at this Dharma-assembly.
“Everyone attained what they never had before”. In the past, they often listened to His teachings but things seemed ordinary. However, this Dharma-assembly seemed very extraordinary. So, this is to “attain what has never been attained”. This refers to what has never happened in the past and is being experienced for the first time. This has never been experienced before, so now they feel such joy. At that Dharma-assembly, they all felt this joy that they had never experienced before. They can “attain what has never been attained” because they “deeply entered the boundless.” Their minds have already deeply entered a vast, broad and profound state. This is also a state of “emptiness”. All things are inherently empty. In that state, there are no hindrances and the mind is truly clear and at ease. But in that clarity, there is the subtle and wondrous joy of “attaining what has never been attained.”
Therefore, the Buddha once again called out, “Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings. His speech is gentle and delights the hearts of multitudes.”
The Buddha spoke to Sariputra to keep reminding everyone to be earnest. Sariputra and all of us must understand that “the Tathagata can make various distinctions”, He is able to distinguish all forms in this world, one by one, and analyze each of them for us. His analysis helps us understand that afflictions come from coming in contact with people and matters, and so does joy and so on. The Buddha explains each thing, one by one. He does this by “tactfully speaking,” which is using skilful means. He uses various methods to make analogies and give explanations. He tactfully teaches according to what sentient beings can accept based on their capabilities.
As He gives teachings, “His speech is gentle”. The Buddha’s teaching is something everyone enjoys listening to. When they listen to it, they feel happy. The reason is that in the past, the Buddha had created many good affinities with sentient beings. Therefore, in whatever way He gives teachings, they all feel very comfortable as they listen to Him. This is because He speaks in a “soft tone.”
“The Eight Tones: beautiful tone, soft tone, harmonious tone, respectful and wise tone, non-effeminate tone, unerring tone, deep and far-reaching tone and inexhaustible tone.”
The Buddha had Eight Tones. When He used His “soft tone,” people sitting near Him did not find His teaching loud. But for people who sat far away, the volume was also just right. This was His “deep and far-reaching tone.” He had both a “soft tone” and a “deep and far-reaching tone.” When sentient beings heard His voice, they always felt joyful. Whether the Dharma actually penetrated their hearts or not, whenever they heard the Buddha’s voice, they just felt joyful. So, He “delights the hearts of multitudes”.
The word “Tathagata, what does it mean? It is one of the ten epithets of all Buddhas.
“Tathagata: It is one of the ten epithets of all Buddhas. [This epithet] refers to True Suchness. One the path of True Suchness, He goes from causes to fruition and attains perfect enlightenment.”
This epithet refers to True Suchness, which is also our intrinsic nature. We are “on the path of True Suchness, which is the One Vehicle Dharma. Thus, the Buddha’s True Suchness is His intrinsic nature, which contains the great teachings of the true One Vehicle. This is “the path of True Suchness. He goes from causes to fruition.” The “cause” is the Buddha-nature, His pure, intrinsic nature contained the true and wondrous principles wondrous principles of the Great Vehicle to come back to this world. Therefore, “[come] to fruition” means manifesting the attainment of Buddhahood in this world, so we could see Him and have a Historical record of Him.
Thus, things come “to fruition”. He comes to engage in spiritual practice, attain Buddhahood and give teachings; this is how “He goes from causes to fruition.”
Then He “attains perfect enlightenment.” Because He worked very hard, He manifested the process of engaging in spiritual practice and attaining Buddhahood. Throughout His life, He went through the Eight Aspects and manifested various appearances. Therefore, from attaining perfect enlightenment, to teaching the world, to entering Parinirvana, these are all ways He gave teachings throught His lifetime.
Earlier I spoke of a “soft [tone]. [The Buddha used] skillful teachings and a soft tone that sentient beings enjoy hearing and joyfully accept.
This is because “with a mind of infinite great compassion, the Buddha spoke in tactful tones that were agreeable to sentient beings.This enabled those who heard it to be joyful and to let go of their stubbornness.”
The Buddha always has this mindset, on of infinite compassion. He has the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, as well as the Four Great Vows.We recognize that these infinite minds converge to form this state of mind so that He can transform all sentient beings.
That is why He “spoke in tactful tones that were agreeable to sentient beings.” “Sentient beings” refer to all living beings. This enabled those heard it to be joyful and to let go of their stubbornness.” So, it is said to be “gentle.” Even the most stubborn sentient beings, when they listen to the Buddha’s teachings, will become happy.
In summary, when we learn the Buddha’s Way, we follow the process of the Buddha’s spiritual practice. We follow His footsteps, His trail, to move forward.Sakyamuni Buddha Himself spoke of how He drew near to countless Buddhas in the past and had very diligently practiced various teachings of the Path. Shouldn’t we also do the same? This is why we must begin making vows like the Four Great Vows We can probably recite them, “There are countless sentient beings, and I vow to deliver them all.”
There are infinite Dharma-paths, And next? “Buddhahood is supreme, and I vow to attain it.”
Indeed, these are the Four Great Vows. We must transform sentient beings, learn many Dharma-paths, eliminate all afflictions and attain Buddhahood.In the process of eliminating afflictions and attaining Buddhahood, He made these vows and had to be replete with the Four Infinite Minds Great loving-kindness, compassion, joy, equanimity are what He manifested for sentient beings to practice.Then naturally He drew near to the hearts of sentient beings, so He could transform, guide and teach them. This is His goal for coming to this world, and this is the path we must learn when we practice the Buddha’s Way.
This path has been established, so we must focus on diligently moving forward. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙善巧方便，無差別智，眾生無量，隨順教化。
⊙「深入無際，成就一切未曾有法。」《法華經方便品第二》
⊙「是諸大眾，得未曾有，歡喜合掌。」《法華經序品第一》
⊙「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。」《法華經方便品第二》
⊙八音：極好音、柔軟音、和適音、尊慧音、不女音、不誤音、深遠音、不竭音。
⊙如來：佛十號之一。如者真如也，乘真如之道，從因來果而成正覺。
⊙佛以大慈悲無量心，所出音聲善巧，隨順有情，能令聞者喜悅，皆捨剛強之心，故名柔軟。
*******************************
【證嚴上人開示】
勤修諸佛道法，無不都是要勤精進。佛就是親近過了百千萬億諸佛，所以「佛慧甚深，道法無量」，不可以數計量，無法用數字來計量它。
佛慧甚深
道法無量
不可以數
計量之義
因為他經過了，無數百千萬億之諸佛法中，就是不斷殷勤精進，沒有放逸過，所以他所得的道法，無法用數(字)計量。一直說，宇宙大覺者所覺悟的事情，就是遍宇宙、盡虛空法界，所以不可以數計量。這是佛甚深的智慧，道法無量。所以因為這樣，他能「善巧方便，無差別智，眾生無量，隨順教化」。
善巧方便
無差別智
眾生無量
隨順教化
所得到的是「無差別智」，這就是智慧。常說「慈悲等觀」，無論是小根、小智(者)，佛就以眾生能接受的道法，來教育他；或者是大根、大智，他就施以大法來教育。無論小根、大根，所有眾生根機，佛陀的慈悲，以善巧方便，這樣無非就是要讓大家平齊，無差別，所以叫做「慈悲等觀」。
所謂「無差別」，是人人有一個平等，人人都具有的智慧，原來本具的佛性。本具的佛性，原來平等的智慧，哪有什麼差別呢？這就是佛陀的慈悲，就是要使令眾生人人，皆得覺悟佛的境界，所以他才要用「善巧方便」來施教。所以，這要用平等無差別的智慧來教化。
眾生無量，所以要隨順，眾生的根機施教。之前我們也已經說過了，諸佛就是力量，有「十力」、有「四無所畏」、「禪定、解脫、三昧」等等。這就是我們要很用功，將心定下來。我們若沒有禪定，沒有思惟，沒有靜寂的心，那就無法解脫，就無法入我們的正道行。
「深入無際，成就一切未曾有法」。
深入無際
成就一切
未曾有法
《法華經方便品第二》
「深入無際」，在這法中，不只是廣，還是深。也不是只知道深而已，要真正「入」，這個法一定要入心來。入心的不只是一法、二法，是無量無際，廣無邊際之法。
所以「一切諸法，起無有始，滅無有終]。到底這法有多長，時間是什麼時候開始？佛法中一直都說——「無始、無始以前」，「無始、無始以來」，就是沒有一個開頭的過去。真的是很長久的以前，我們無法去思，無法用口來論，論這個法是從何時開始。
智慧，我們的佛性，是從什麼時候開始？這都無法去追究。所以很久很久以前，「起無有始，滅無有終」，就是無始無終。這表示長遠，很長久很長久以前，未來呢？也是沒有終。到底何時法是結束呢？
儘管我們現在說「法末」，這個法於現在五濁惡世，眾生，心靈的污垢很重，所以在這個時代，就是「末法」，意思就是說，佛法於現在這個時代好像到了最末端。
其實，所說的末端，就是有輪轉之時，所以佛陀就是(來)人間轉法輪，這「法末」就要再轉，又是再開始。到底是何時？永遠都是不斷在轉，叫做「轉法輪」。法輪轉，真的是無始無終。無論是起、開始，或者是滅，這之間真的是無法去數計，這叫做無際，無法去數計；這叫做真空。
佛陀在說般若，說到最後什麼都沒有——空，但是要知道，在「真空」中，就是有「妙有」。佛陀就是用智慧，仔細分析，「化整為零」，但是又在零中，那就是有很微妙之法，所以化零為整。
世間萬法，法是什麼呢？要有這形態拿出來讓人看！但是這些東西，不離四大和合，所以，凡是你看得見的東西，你有感覺得到的，全都是法，無不都是法。但是這些法，讓眾生有執著，所以佛陀要用智慧，仔細為我們分析：看得到的這些法都是四大組合；看不見的，是我們心靈的感覺，這叫做煩惱匯聚。這些若全都有形、無形，用心解釋去瞭解，智慧深入，自然「有」的東西就「無」，在「無」的東西裡有一個很奇妙之法，那就是「妙有」。這個「妙有」就是，清淨無染的智慧。清淨無染的智慧，是來自於人人本具佛性。
「成就一切未曾有法」，《法華經》的開頭就說：「是諸大眾，得未曾有，歡喜合掌」。
是諸大眾
得未曾有
歡喜合掌
《法華經序品第一》
這「未曾有」，那就是所有在法華會的開頭，〈序品〉時，我們不也不斷說過，這個境界，佛陀開始要講經了，很多很多，十方，無論是人間佛的弟子，或者是國家的國王、大臣，或者是空中天龍八部，還有十方世界的諸佛、菩薩，這樣全都湧現，來到這個道場。
「是諸大眾得未曾有」，過去也常聽法，都覺得平常。但是，這一次的道場，就是不平常，所以叫做「得未曾有」。所說的「得未曾有」，就是過去不曾有過，這一次所感覺到的；過去不曾感受到，現在就是如此歡喜。在那個道場中，人人都有這分，過去未曾有，現在內心的歡喜，這就是「得未曾有」。
因為「深入無際」，這個心已經是深入於廣、寬、深的境界。又是「空」，一切皆空。一切皆空就沒有掛礙，心非常清明自在，但是在清明中，就是有那分「得未曾有」，那個微妙的歡喜。
所以佛陀又叫舍利弗，「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心」。
舍利弗
如來能種種分別
巧說諸法
言辭柔軟
悅可眾心
《法華經方便品第二》
這是佛陀再向舍利弗，一再要提醒大家：舍利弗，你們大家要知道，「如來能種種分別」，如來他能用種種、種種，世間一切形象，來一一分別，這樣為我們分析，分析到讓我們瞭解，一切種種人、事、物，接觸的煩惱，或者是歡喜等等。
佛陀他一一為我們解釋，讓我們能瞭解，這都是用「巧說」。巧說就是方便善巧，叫做「巧說」。用種種的方法來譬喻、來解釋，隨眾生的根機，能接受的根機來巧說。
所以這諸法，「言辭柔軟」，佛陀所說之法，大家都很喜歡聽，大家若聽(聞)，心就是歡喜。這就是佛陀過去與眾生結很多好緣，所以他所說的法，怎麼說，大家都是聽起來很舒服，那就是佛的「柔軟音」。
八音：
極好音、柔軟音
和適音、尊慧音
不女音、不誤音
深遠音、不竭音
佛陀有「八音」，他用他的「柔軟音」。所說的法，坐在身旁的人，不感覺很大聲，但是在遠處的人，聽起來(音量)也剛好，這叫做「深遠音」；「柔軟音」同時又有「深遠音」。所有的眾生聽到了佛的聲音，總是歡喜，無論法是否有深入，但是總是聽到佛的聲音，就是很歡喜，所以叫做「悅可眾心」。
所以，如來，何謂「如來」？佛十號之一。
如來：
佛十號之一
如者真如也
乘真如之道
從因來果
而成正覺
「如」者是真如，我們的本性真如。「乘真如之道」，「乘」就是法，一乘法，所以佛的真如就是本性，本性中懷著真實一乘之大法，因此叫做「乘真如之道」。
「從因來果」。「因」就是佛性，他清淨的本性，懷著這分大乘真實之妙理，如此再來人間，所以「來果」，就是來人間現相成佛。我們看得見有歷史記載，這叫做「來果」，來人間修行、成佛、說法，這叫做「從因來果」。
「而成正覺」。因為他的用功，他的過程，現相來修行、來成佛，一生之中「八相]如此經過，現種種的形相，所以成正覺，直至化度人間，直至圓寂，這無不都是佛陀一生施教。
剛才說過「柔軟」，善巧方便，柔軟的聲音，使眾生歡喜聽、歡喜接受。這就是因為「佛以大慈悲無量之心，所出音聲善巧，隨順有情，能令聞者喜悅，皆捨剛強之心」。
佛以大慈悲無量心
所出音聲善巧
隨順有情
能令聞者喜悅
皆捨剛強之心
故名柔軟
因為佛陀永遠所懷著這念心，就是大慈悲無量。慈、悲、喜、捨，「四無量心」，還有「四弘誓願」，這我們大家都知道。有很多的無量，結合起來這念心，所以無非就是要度盡眾生，所以他「所出音聲善巧，隨順眾生有情」。
「有情」就是眾生。「能令聞者喜悅，皆捨剛強之心」，所以叫做「柔軟」。再剛強的眾生，聽到佛所說之法，他就是起歡喜。
總而言之，我們學佛，就是要學習佛陀發心修行的過程，隨著他的腳跡，隨著他的芳蹤，往前前進。
佛，釋迦佛他自己這樣說，過去既然是親近過百千萬億諸佛，非常的精進，修種種的道法，我們不就是也要如此呢！所以我們要開始發願，「四弘誓願」，大家應該會背：「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」是啊，這叫做「四弘誓願」。
我們要度眾生，我們要學很多的法門，我們要斷煩惱，我們要成佛道。我們在斷煩惱、成佛道的過程中，這樣在發願，必定要具足「四無量心」，大慈、大悲、大喜、大捨，施展給眾生，身體力行，自然就接近眾生；眾生的心，我們能度化他——引度、教化。這就是佛陀來人間的目的，也是我們學佛，我們要學的一條道路。所以這條路已經開出來，我們要專心向前前進。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Transform Sentient Beings (學佛精進度眾生)
Date: December. 24. 2013
We must diligently practice all Buddhas’ teachings of the Path. The Buddha had drawn near to countless Buddhas,
therefore [b]His wisdom is extremely profound. His teachings of the Path are infinite and cannot be measured or calculated. [/b]
We cannot calculate this numerically because He encountered countless Buddhas’ teachings and continuously and diligently practiced them without ever becoming lax. Therefore, the teachings of the Path He attained cannot be numerically calculated. I keep saying that what the Great Enlightened One of the universe realized encompasses the universe and pervades all Dharma-realms. Therefore, it is incalculable. So, the Buddha’s extremely profound wisdom and teachings of the Path are infinite.
Therefore, with His “clever, skillful and non-discriminating wisdom, He taught countless sentient beings according to their capabilities.”
What He attained was non-differentiated wisdom. I often say “show compassion to all equality.” Even though sentient beings have limited capabilities and wisdom, the Buddha uses teachings of the Path that they can accept to teach them. If they have great capabilities and wisdom, He gives them great teachings. Whether they have limited or great capabilities, all sentient beings are taught according to their capabilities by the Buddha compassionately using clever and skillful means. He did this all to help everyone become equal. This is “showing compassion to all equally.” Non-differentiated means that we all have equal, innate wisdom.
We originally have this intrinsic Buddha-nature, and this original, equal wisdom. So how could there be any difference? Because the Buddha is compassionate, He wanted to enable all sentient beings to attain the Buddha’s state of enlightenment. Therefore, He exercised clever and skillful means to give teachings. To do this, He had to exercise impartial and non-differentiating wisdom. There are infinite sentient beings, and He had to teach them according to their capabilities. As I mentioned previously, all Buddhas have strength. They possess the Ten Powers, Fourfold Fearlessness, dhyana, liberation, Samadhi and so on. These are things we all need to work on. We need to calm our minds. If we have not attained a state of dhyana, do not contemplate nor have a tranquil mind, we cannot attain liberation nor enter the practice of the Right Path.
“Deeply enter the boundless Dharma and awaken to the Dharma that has never been attained.”
“Deeply enter the boundless Dharma”. This Dharma is not just vast; it is also profound. We cannot just recognize that it is profound; we must really “enter” it. All Dharma must enter our minds, not just one or two teachings, but countless, boundless teachings.Therefore, “all Dharma arose without a beginning and ceased without an ending”.
How long has this Dharma existed?When did it begin?The Buddha-Dharma keeps stating, “Since Beginnignless time”.This means there was no starting point; it began a long, long time ago.We cannot comprehend it or verbally reason out when this Dharma began.When did our wisdom, our Buddha-nature, begin?We cannot figure it out.It happened a long time ago.“Arose without a beginning and ceased without an ending.”When something is beginningless and endless, that means it has existed for a very long time.
And in the future?It also has no ending.Exactly when does the Dharma come to an end?Right now we talk about Dharma Degeneration because the Dharma is currently in the evil world of Five Turbidities.The defilements in the minds of sentient beings are very severe.Therefore, this is the Era of Dharma Degeneration.This means that the Buddha-Dharma is coming to an end in this present era.
Actually, what we call the end leads to [the beginning of] the next cycle.This is why the Buddha comes to this world to turn the Dharma-wheel.In the Era of Dharma Degeneration, He turns it again, so it begins again.
What moment is this?It is continuously turning.This is called turning the Dharma-wheel.The turning of the Dharma-wheel is indeed beginningless and endless.From the moment it arises to the moment it ceases, the time in between is truly incalculable.It is boundless and cannot be calculated.This is true emptiness.
When the Buddha gave Prajna [teachings,] He said that in the end, there is nothing.
But we must understand that in true emptiness, there is wondrous existence.The Buddha applied His wisdom to meticulously analyze how something becomes nothing.But within this nothingness, there is very subtle and wondrous Dharma.
Therefore, nothing becomes something.
There is much Dharma in this world.What is Dharma?It needs an appearance for other people to see it.These things are inseparable from the temporary union of the four elements.Therefore, everything we can see or feel is Dharma; everything is Dharma.But these things cause sentient beings to form attachments.
This is why the Buddha had to exercise wisdom to meticulously analyze for us that the things we can see are formed by the four elements.What we cannot see are our feelings, the accumulation of afflictions.If we mindfully interpret and understand tangible and intangible things, allow our wisdom to penetrate them, then naturally, things that “exist” become “non-existent,” and within something “non-existent,” there is wondrous Dharma, which is wondrous existence.
Wondrous existence is pure and undefiled wisdom.This pure and undefiled wisdom comes from our intrinsic Buddha-nature.He “awakened to the Dharma that has never been attained”.
The beginning of Lotus Sutra states, “Everyone in the assembly attained what they had never had before”.They rejoiced and pressed their palms together.
This “never had before” was mentioned at the beginning of the Lotus Dharma-assembly, in the introductory chapter.I have also continually mentioned that state.
When the Buddha was about to expound the sutra, many beings came from the ten directions, whether they were the Buddha’s disciples, kings or ministers of kingdoms, the eight classes of Dharma-protectors in heavens, or all Buddhas and Bodhisattvas of ten directions.They all emerged and arrived at this Dharma-assembly.
“Everyone attained what they never had before”. In the past, they often listened to His teachings but things seemed ordinary. However, this Dharma-assembly seemed very extraordinary. So, this is to “attain what has never been attained”. This refers to what has never happened in the past and is being experienced for the first time. This has never been experienced before, so now they feel such joy. At that Dharma-assembly, they all felt this joy that they had never experienced before. They can “attain what has never been attained” because they “deeply entered the boundless.” Their minds have already deeply entered a vast, broad and profound state. This is also a state of “emptiness”. All things are inherently empty. In that state, there are no hindrances and the mind is truly clear and at ease. But in that clarity, there is the subtle and wondrous joy of “attaining what has never been attained.”
Therefore, the Buddha once again called out, “Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings. His speech is gentle and delights the hearts of multitudes.”
The Buddha spoke to Sariputra to keep reminding everyone to be earnest. Sariputra and all of us must understand that “the Tathagata can make various distinctions”, He is able to distinguish all forms in this world, one by one, and analyze each of them for us. His analysis helps us understand that afflictions come from coming in contact with people and matters, and so does joy and so on. The Buddha explains each thing, one by one. He does this by “tactfully speaking,” which is using skilful means. He uses various methods to make analogies and give explanations. He tactfully teaches according to what sentient beings can accept based on their capabilities.
As He gives teachings, “His speech is gentle”. The Buddha’s teaching is something everyone enjoys listening to. When they listen to it, they feel happy. The reason is that in the past, the Buddha had created many good affinities with sentient beings. Therefore, in whatever way He gives teachings, they all feel very comfortable as they listen to Him. This is because He speaks in a “soft tone.”
“The Eight Tones: beautiful tone, soft tone, harmonious tone, respectful and wise tone, non-effeminate tone, unerring tone, deep and far-reaching tone and inexhaustible tone.”
The Buddha had Eight Tones. When He used His “soft tone,” people sitting near Him did not find His teaching loud. But for people who sat far away, the volume was also just right. This was His “deep and far-reaching tone.” He had both a “soft tone” and a “deep and far-reaching tone.” When sentient beings heard His voice, they always felt joyful. Whether the Dharma actually penetrated their hearts or not, whenever they heard the Buddha’s voice, they just felt joyful. So, He “delights the hearts of multitudes”.
The word “Tathagata, what does it mean? It is one of the ten epithets of all Buddhas.
“Tathagata: It is one of the ten epithets of all Buddhas. [This epithet] refers to True Suchness. One the path of True Suchness, He goes from causes to fruition and attains perfect enlightenment.”
This epithet refers to True Suchness, which is also our intrinsic nature. We are “on the path of True Suchness, which is the One Vehicle Dharma. Thus, the Buddha’s True Suchness is His intrinsic nature, which contains the great teachings of the true One Vehicle. This is “the path of True Suchness. He goes from causes to fruition.” The “cause” is the Buddha-nature, His pure, intrinsic nature contained the true and wondrous principles wondrous principles of the Great Vehicle to come back to this world. Therefore, “[come] to fruition” means manifesting the attainment of Buddhahood in this world, so we could see Him and have a Historical record of Him.
Thus, things come “to fruition”. He comes to engage in spiritual practice, attain Buddhahood and give teachings; this is how “He goes from causes to fruition.”
Then He “attains perfect enlightenment.” Because He worked very hard, He manifested the process of engaging in spiritual practice and attaining Buddhahood. Throughout His life, He went through the Eight Aspects and manifested various appearances. Therefore, from attaining perfect enlightenment, to teaching the world, to entering Parinirvana, these are all ways He gave teachings throught His lifetime.
Earlier I spoke of a “soft [tone]. [The Buddha used] skillful teachings and a soft tone that sentient beings enjoy hearing and joyfully accept.
This is because “with a mind of infinite great compassion, the Buddha spoke in tactful tones that were agreeable to sentient beings.This enabled those who heard it to be joyful and to let go of their stubbornness.”
The Buddha always has this mindset, on of infinite compassion. He has the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, as well as the Four Great Vows.We recognize that these infinite minds converge to form this state of mind so that He can transform all sentient beings.
That is why He “spoke in tactful tones that were agreeable to sentient beings.” “Sentient beings” refer to all living beings. This enabled those heard it to be joyful and to let go of their stubbornness.” So, it is said to be “gentle.” Even the most stubborn sentient beings, when they listen to the Buddha’s teachings, will become happy.
In summary, when we learn the Buddha’s Way, we follow the process of the Buddha’s spiritual practice. We follow His footsteps, His trail, to move forward.Sakyamuni Buddha Himself spoke of how He drew near to countless Buddhas in the past and had very diligently practiced various teachings of the Path. Shouldn’t we also do the same? This is why we must begin making vows like the Four Great Vows We can probably recite them, “There are countless sentient beings, and I vow to deliver them all.”
There are infinite Dharma-paths, And next? “Buddhahood is supreme, and I vow to attain it.”
Indeed, these are the Four Great Vows. We must transform sentient beings, learn many Dharma-paths, eliminate all afflictions and attain Buddhahood.In the process of eliminating afflictions and attaining Buddhahood, He made these vows and had to be replete with the Four Infinite Minds Great loving-kindness, compassion, joy, equanimity are what He manifested for sentient beings to practice.Then naturally He drew near to the hearts of sentient beings, so He could transform, guide and teach them. This is His goal for coming to this world, and this is the path we must learn when we practice the Buddha’s Way.
This path has been established, so we must focus on diligently moving forward. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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