⊙諸佛大悲施教，眾所知識典範，諸善功德成就，甚深未曾有法。
⊙「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》
⊙「舍利弗，取要言之，無量無邊未曾有法，佛悉成就。」《法華經方便品第二》
⊙「止！舍利弗，不須復說。所以者何？」《法華經方便品第二》
⊙「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」《法華經方便品第二》
⊙希有：說希有不思議事大乘之道法。處世與出世間法，由此正能顯三乘希有之法故。
***********************************
【證嚴上人開示】
「諸佛大悲施教，眾所知識典範，諸善功德成就，甚深未曾有法。」
諸佛大悲施教
眾所知識典範
諸善功德成就
甚深未曾有法
各位，學佛，我們要好好來體解佛的本懷。諸佛本懷就是大悲。所說的大悲，就是期待眾生人人能體會佛意，所以佛與眾生成為一體。
就像我們常說，「無緣大慈，同體大悲」。我們一直要將天下眾生，視為與我們一樣，「人傷我痛，人苦我悲」。眾生有苦難，我們要學菩薩道，我們就要學會，如何(視)眾生苦就是我們的苦，眾生的傷就是我們的痛，這是我們在學菩薩道，對眾生的心。
佛陀已經覺悟了，佛陀覺悟之後，他的悲心，視天下眾生如一子，所以眾生迷茫中，佛陀的大悲，希望眾生人人能覺悟，所以叫做「諸佛大悲施教」。希望人人能，接受佛法，體悟佛法，與佛同等的智慧。這就是佛陀要來教育的目的。
所以，「眾所知識典範」。釋迦牟尼佛覺悟之後，那一分的大覺智慧，那是諸佛世界、諸天龍神，都能瞭解，所以前面我們就說「名稱普聞」，所以叫做「眾所知識」。
在《法華經》的會中，我們前面〈序品〉也說過了，來聽法，有很多都是隨佛修行的羅漢，全都是「眾所知識」，比如舍利弗、目犍連、阿難、迦葉等等，也是在僧團的代表者，也是人人都認識。所以，能夠受佛教育，能夠法入心，法在行中，自然就能得到人群中的典範，人人「所知識」。這就是受佛教化，受教奉行，自然就是知識典範。
「諸善功德成就」。在那個會中，人人既然能夠承佛教育，能依教奉行，這樣在實行中，所以「諸善功德成就」。所有一切善成就，所有一切惡斷除，心能清淨，我們生活的習氣能調得很好，這些都叫做善功德。
「功」就是內自修，「德」就是外禮讓，這都叫做功德。所以「諸惡莫作，眾善奉行」，這就是叫做功德。
「甚深未曾有法」。其實要能成就這些，沒有起心動念，能夠很透徹瞭解，佛陀大悲所要施教的法，這不是那麼容易。所以，佛陀要說的就是很深的，過去大家還無法瞭解，現在就是佛陀要來宣揚，這「甚深未曾有法」。
我們前面經文裡也說：「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》
現在再這樣說：「舍利弗，取要言之，無量無邊未曾有法，佛悉成就」。
舍利弗
取要言之
無量無邊未曾有法
佛悉成就
《法華經方便品第二》
佛陀能種種分別，巧說諸法，那就是因為佛陀已經能夠成就很多無量無邊的諸法，佛都成就了，才能為這些眾生來開示，隨眾生的根機，希望眾生能從初步體會、瞭解。不過，還不是佛陀內心的本懷，只是用善巧方便，種種分別的巧說，先來誘引。
就如孩子，孩子還什麼都不懂，開始當父母的，就要跟著孩子童言童語，這樣年幼的孩子才聽得懂。同樣的道理，我們與人說話，隨著他的年齡、隨著他的知識，我們和他說能契合的話。有時候，人到老年時，也要好像回歸到與孩子說話一樣。那是為什麼呢？老了，腦筋退化了。
所以常說，凡夫，開頭出生的時候，年幼懵懵懂懂，要說個真實、深一點的話，孩子聽不懂。一輩子的日子，這樣這樣在過，不知不覺，從幼年、青年，就到壯年、中年、老年了，這個時間隨著年齡過。我們的知識，就是隨著這個身體的，成長以及健壯，一直到年老了，意識隨著身體也是一樣，又再回歸到那個懵懂的時代。
我們為何不趕快自我警惕，趁著我們現在知識還有辦法接受，這一念種子——覺悟的種子，趕緊入心；趁著現在接受佛的教法，用佛陀所教的教法，去除我們過去懵懂的習氣、無明的習氣，很多煩惱的習氣。我們就要利用現在，我們意識還能接受的時候。我們若沒有好好把握住，想想看，佛陀永遠來人間，生生世世都永遠，就是常常在設善巧方便，這樣眾生要到什麼時候才能聽到真實法呢？
所以我們要把握，「把握當下，恆持剎那」。當你在剎那間聽到一句入心時，我們就要好好將這句能入心的法，化為清水，自我洗滌，洗滌我們內心的無明，我們要趕緊用在日常生活，改除我們過去的習氣。
各位，修學佛法，讓佛陀這樣不斷用種種善巧來說諸法，這實在是很辛苦！眾生到底懂不懂呢？所以佛陀就說，說那麼多了，「舍利弗，取要言之」，總而言之，「無量無邊，未曾有法，佛悉成就」，很多的法，佛陀都瞭解了，才能這樣觀機逗教。
但是佛在這裡又說：「止！舍利弗，不須復說。所以者何？」
止
舍利弗
不須復說
所以者何
《法華經方便品第二》
罷了，反正眾生就是這樣，我一直一直用種種方便，這樣一直說，還是聽不懂。眾生看來還是懈怠，是在停滯中，所以還要再說嗎？為什麼呢？這裡就說：「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
這裡就說了。佛陀要說的法，所成就的，從他的內心想要說出來的，其實是第一希有難解之法，這是佛的本懷。四十多年的時間，方便善巧說法，其實都是應眾生機。佛陀真正第一要說的話，是希有難解之法，對眾生而言是非常希有、非常難得瞭解之法。佛的心靈境界，唯有佛與佛之間，才有辦法瞭解諸法實相。
真正要對機，從佛陀的根機要說出來的話，就是那個根機，要能與佛平齊，這樣互相對談，所說的法，才能暢通，才說得通。
有的時候就說：「我和他講不通。因為我想的、說的，他聽不懂，講不通。」我們人間的境界就如此了，何況是佛的境界呢？佛的境界，唯有佛與佛才能究竟去瞭解。對機所說的法，才能真正瞭解諸法實相。
諸法實相，那就是第一，這就是佛陀想要說的，但是這個實相的道理是希有。希有是什麼呢？
希有：
說希有不思議事
大乘之道法
處世與出世間法
由此正能顯
三乘希有之法故
「希有」就是，一般人認為是不可能的，就算有可能，這也是不可思議，不是凡夫的思想，有辦法考慮得到的事情，所以叫做「不思議事」。這種「不思議事」，就是「大乘之道法」。
我們前面這個「道法」，也一直說過了，這條道路是覺悟的道路，他的法是真實法。學佛，既然這條路我們看到了，也是真實能踏上這條路，只要我們依教奉行，往這條路直走，應該是能到達。所以說，目標在成佛，我們回歸回來，看準這條路，好好向前走，我們就能看到這條路周圍的風光。真的學法，我們要身體力行，才能體會到法入心的歡喜。所以這就是大乘之道法。
大乘道法，不可思議的事，到底是什麼呢？佛陀就是要來教我們處世，要如何在人間做好一個人。我們常常說：「人格成，佛格才能成。」所以處世，就是我們既然來到人間，我們要如何做人，待人接物、做事，我們到底要用什麼樣的心？
面對現實的環境、面對人，我們有那個耐心、寬心、愛心、柔軟心來待人嗎？這是待人。做事，我們有做到「諸惡莫作，眾善奉行」嗎？面對世間這麼多的物質、名利、地位，我們的心有起心動念嗎？佛陀四十幾年間的說法，就是要我們先做好人，這是「處世」的事情。
以及「出世間」的法。出世間的法，就是我們一直在說，如何能行大乘法。我們做事做到心無執著，能將一切的煩惱都去除，每一天都沐浴在法流中，每天用法洗我們的心，每天我們都沐浴在法流裡，這是出世間，就是「心無罣礙，無罣礙故」。這種在人間能做到這樣嗎？這就是要去體會佛的真理。
所以，「處世與出世間法」，佛陀用四十幾年，種種善巧來說諸法，無不都是要顯出了「三乘稀有之法」。雖然是方便法，但是裡面都有真理存在，只是眾生根機要用這樣的方法來引導他，他能入佛門來，聽佛法、守規戒，心能定下來，慢慢開啟智慧。
所以，雖然佛陀對眾生剛強的調教，雖然是很辛苦，不過，設這三乘教法，處世與出世間的方法，從處世的方法，而進步到出世間之法，這樣用種種方便來譬喻、牽引，所以才有三乘之教法；聲聞、緣覺、菩薩，這三乘的教法，所以現在就是要這樣顯現出來。
所以各位菩薩，真的要用心，修行要行菩薩道，所以希有難解之法，我們要多用心。
Explanations by Master Cheng-Yan
Subject: Teach Ultimate Reality with Great Compassion(大悲施教 諸法實相)
Date: December. 25. 2013
“Buddhas give teachings out of great compassion. They are known and recognized by all as models. They have achieved all virtuous merits and profound, never-before-experienced Dharma.”
Everyone, when we learn the Buddha’s Way, we must understand His original intention. All Buddhas intend to [exercise] great compassion. This great compassion, means They hope that sentient beings can comprehend Their thoughts and thus can become one with Them. We often talk about “unconditional loving-kindness, great universal compassion.” We must treat all sentient beings as we treat ourselves. “When others hurt, I ache. When others suffer, I grieve.”
Sentient begins experience suffering. If we are to learn the Bodhisattva-path, we must learn how to perceive their suffering as our own suffering, to see their hurt as our pain. As we learn the Bodhisattva-path, this is how we should feel toward sentient beings. The Buddha has already attained enlightenment. After He awakened, He had the compassion to perceive all sentient beings as His own children. So, when sentient beings are lost, the Buddha, out of His great compassion, hopes that they can all be awakened. So, it is said, “Buddhas give teachings out of great compassion.”
They hope that we can all accept and realize the Buddha-Dharma and [develop] wisdom equal to Buddhas’. This is the Buddha’s goal in teaching. “They are known and recognized by all as models.”
After Sakyamuni Buddha attained enlightenment, His great enlightened wisdom was something all Buddhas, heavenly beings and dragon-gods could recognize. As I previously mentioned, “His name was widely known.” So, He was “known and recognized by all”.
At the Lotus Sutra assembly, as we discussed in the Introductory Chapter, many of those who came to listen to teachings were Arhats who engaged in spiritual practice. They were “known and recognized by all”. For instance, Sariputra, Maudgalyayana, Ananda, Mahakasyapa and so on were all representatives of the Sangha and were recognized by everyone. So, they could receive the Buddha’s teachings and had the Dharma in their hearts and actions. Naturally, they became role models and were “known and recognized” by everyone. Thus, by accepting the Buddha’s teachings and practicing them, naturally they become role models known and recognized by everyone.
“They have accomplished all virtuous merits.” At that Dharma-assembly, since they could receive the Buddha’s teachings and practice them, they could put them into action. So, “they have accomplished all virtuous merits.” When all good deeds are accomplished and all evils have been eliminated, our minds are pure and our habitual tendencies are well-adjusted; these are all virtuous merits.
“Merits” are cultivated inwardly.“Virtues” are practiced outwardly.This is how merits and virtues are defined.“Refraining from all evils and doing all good deed” are also merits and virtues.
As for “profound, never-before-experienced Dharma,” to achieve all this without giving rise to the slightest thought and to thoroughly understand what the Buddha teaches out of great compassion is not easy.
The Buddha was about to give profound Dharma that no one had ever understood before.Now He was about to proclaim “profound, never-before-experienced Dharma”.
The previous passage in the sutra states, “Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings.He speech is gentle and delights the hearts of multitudes.”
Next we discuss, “Sparitputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.”
The Buddha can teach with various skillful means because He has already achieved many unlimited, boundless teachings.Because He has realized them, He can teach them to sentient beings.By teaching according to their capabilities, He hoped they could begin to develop realizations.However, these are still not the Buddha’s original intended [teachings].These are just skillful means He tactfully gave to first attract them.
We are like children. Because children do not know anything, parents begin by speaking to them with child-like speech, so they may understand them.Based on the same principle, when we speak to others, we speak according to their age and experience to say things that will resonate with them.Sometimes, when people reach old age, it is like speaking to children again.
Why is that?When people age, their brains degenerate.So I often say, when ordinary people are born, they are young and confused.When we say something true or profound, children cannot understand us.We can live a lifetime this way, lacking knowledge and awareness.We grow from childhood to teenage years to our prime, middle age and senior years.Time goes by as we age.Our knowledge grows as our body matures and strengthens.Then when we reach old age, our consciousness, like our body, returns to that original state of confusion.
Why don’t we quickly become self-aware?We must seize the time now while we can accept this knowledge.We must quickly take this seed of enlightenment into our hearts.Let us take the opportunity to accept and apply the Buddha’s teachings to eliminate our past habitual tendencies of ignorance, confusion and afflictions.We should utilize this moment while our mind-consciousness can accept this teaching.
We must seize this [opportunity].
Think about it.The Buddha keeps coming to this world, lifetime after lifetime, to continuously teach with skillful means.When will sentient beings be able to hear the True Dharma?So, we must “seize the moment, so it will persevere forever”.The instant the words penetrate our hearts, we must allow this Dharma to enter our minds and be like pure water, so we can cleanse the ignorance from our minds. We must quickly apply this to our daily living to eliminate our past habitual tendencies.
Everyone, in learning Buddhist teachings, we allow the Buddha to continuously use various skillful means to explain the Dharma. This is truly very arduous [for Him]. Do sentient beings actually understand it?
So, after the Buddha taught for so long, He said, “Sariputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.” The Buddha understands many teachings, so He can teach according to capabilities.
But then the Buddha said, “Stop, Sariputra, there is no need to speak further. Why is this?”
Alas, this is what sentient beings are like. I keep using various skillful means to teach them, but they still do not understand. However, sentient beings are still indolent, unable to move forward. So, should He keep speaking? Why?
It says, “The Dharma that the Buddha attained was most extraordinary and difficult to understand. Only Buddhas can thoroughly realize the ultimate reality of all things.”
This explains that the Dharma the Buddha realized and wanted to speak from His heart was actually extraordinary and difficult-to-understand Dharma. This was the Buddha’s original teaching. For over 40 years, He used skillful means to teach according to sentient beings’ capabilities. The first thing He really wanted to teach was extraordinary and difficult to understand Dharma. To sentient beings, this was extraordinary and very difficult to understand. This is the Buddha’s spiritual state. Only Buddhas can thoroughly realize the ultimate reality of all things.
To truly resonate with the words spoken from the Buddha’s capacity, one must have a capacity equal to His. Only with this kind of dialogue can the teaching be smooth and understandable.
Sometimes I say, “I am unable to get through to him because he does not understand what I am saying.”[ It is already like this between humans,][ let alone between humans and the Buddha]. The Buddha’s state is ultimately only understood by other Buddhas. Only when our capacity resonates with the teachings can we truly understand the ultimate reality of all things.
The ultimate reality is what the Buddha first wanted to teach. But the principles of this ultimate reality are extraordinary. What does it mean to be extraordinary?
“Extraordinary: [He taught] extraordinary ad incredible things, the teachings of the Great Vehicle Path and world and world-transcending Dharma. Through this, He revealed the extraordinary Dharma of the Three Vehicles.”
“Extraordinary” refers to what normal people do not find possible. Even if it were possible, it is incredible, not something that ordinary people would conceive. Therefore, they are called “incredible things.” These “incredible things” are the “teachings of the Great Vehicle Path.”
Previously, I kept mentioning the teachings of the Path. This is a path to enlightenment. His teaching is the True Dharma. In learning the Buddha’s Way, since we have seen this Path, we can truly step onto it. As long as we accept and practice teachings and keep walking on this path, we should be able to arrive at the destination of Buddhahood.
If we return to and focus on this path and really walk on it, we can see firsthand the scenery along this road. To truly learn the Dharma, we must practice it, so we can realize the joy of the Dharma entering our hearts. This is the teaching of the Great Vehicle Path.
Teachings of the Great Vehicle Path are incredible. What exactly are they? The Buddha comes to teach us how to live in this world, how to be a good person. We often say, “Only when we have perfected our character can we attain Buddhahood.” Since we have come into this world, we should learn to be a [good] person in dealing with people, matters and objects and [develop the right] mindset to deal with challenges and other people. Can we treat others with patience, openness, love and gentleness? This is how we should treat others. In handling matters, can we “refrain from all evils, do all good deeds”?
When we see such material goods, recognition, wealth and status in the world, do they stir up the slightest thoughts? The Buddha taught for over 40 years because He wanted us to be good people first. This is how we should live in this world.
[He also taught] world-transcending Dharma, which is what I have been teaching in terms of practicing the Great Vehicle teachings. We should deal with matters until and our minds are free of attachments and we can eliminate all afflictions.
Every day we bathe in the stream of Dharma and use it to cleanse our minds. By bathing in the stream of Dharma every day, we can transcend the world. Then “the mind is without hindrances”. Can we achieve this state in the world?
To do so, we must realize the Buddha’s truth. So, [He taught] the worldly and world-transcending Dharma Over 40-plus years, the Buddha used many skillful means to teach the Dharma. He did this solely to reveal the extraordinary Dharma of the Three Vehicles. Thought they are skillful means, they contain true principles.Because of sentient beings’ capabilities, He had to use these methods to guide them to enter the Dharma-door, listen to the Dharma, steady their minds to uphold precepts and focus their minds to slowly awaken wisdom.
Though the Buddha had to work very hard to train stubborn sentient beings, He established these. Three Vehicle teachings to [help them] live in and transcend the world, to advance from living in this world all the way to transcending the world.
He used various skillful means to make analogies and guide them. This is why there are Three Vehicle teachings for Hearers, Pratyekabuddhas and Bodhisattvas. The teachings of these. Three Vehicles are revealed here at this moment.
So, fellow Bodhisattvas, we truly need to be mindful and practice the Bodhisattva-path.
When it comes to this extraordinary Dharma, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「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》
⊙「舍利弗，取要言之，無量無邊未曾有法，佛悉成就。」《法華經方便品第二》
⊙「止！舍利弗，不須復說。所以者何？」《法華經方便品第二》
⊙「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」《法華經方便品第二》
⊙希有：說希有不思議事大乘之道法。處世與出世間法，由此正能顯三乘希有之法故。
***********************************
【證嚴上人開示】
「諸佛大悲施教，眾所知識典範，諸善功德成就，甚深未曾有法。」
諸佛大悲施教
眾所知識典範
諸善功德成就
甚深未曾有法
各位，學佛，我們要好好來體解佛的本懷。諸佛本懷就是大悲。所說的大悲，就是期待眾生人人能體會佛意，所以佛與眾生成為一體。
就像我們常說，「無緣大慈，同體大悲」。我們一直要將天下眾生，視為與我們一樣，「人傷我痛，人苦我悲」。眾生有苦難，我們要學菩薩道，我們就要學會，如何(視)眾生苦就是我們的苦，眾生的傷就是我們的痛，這是我們在學菩薩道，對眾生的心。
佛陀已經覺悟了，佛陀覺悟之後，他的悲心，視天下眾生如一子，所以眾生迷茫中，佛陀的大悲，希望眾生人人能覺悟，所以叫做「諸佛大悲施教」。希望人人能，接受佛法，體悟佛法，與佛同等的智慧。這就是佛陀要來教育的目的。
所以，「眾所知識典範」。釋迦牟尼佛覺悟之後，那一分的大覺智慧，那是諸佛世界、諸天龍神，都能瞭解，所以前面我們就說「名稱普聞」，所以叫做「眾所知識」。
在《法華經》的會中，我們前面〈序品〉也說過了，來聽法，有很多都是隨佛修行的羅漢，全都是「眾所知識」，比如舍利弗、目犍連、阿難、迦葉等等，也是在僧團的代表者，也是人人都認識。所以，能夠受佛教育，能夠法入心，法在行中，自然就能得到人群中的典範，人人「所知識」。這就是受佛教化，受教奉行，自然就是知識典範。
「諸善功德成就」。在那個會中，人人既然能夠承佛教育，能依教奉行，這樣在實行中，所以「諸善功德成就」。所有一切善成就，所有一切惡斷除，心能清淨，我們生活的習氣能調得很好，這些都叫做善功德。
「功」就是內自修，「德」就是外禮讓，這都叫做功德。所以「諸惡莫作，眾善奉行」，這就是叫做功德。
「甚深未曾有法」。其實要能成就這些，沒有起心動念，能夠很透徹瞭解，佛陀大悲所要施教的法，這不是那麼容易。所以，佛陀要說的就是很深的，過去大家還無法瞭解，現在就是佛陀要來宣揚，這「甚深未曾有法」。
我們前面經文裡也說：「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》
現在再這樣說：「舍利弗，取要言之，無量無邊未曾有法，佛悉成就」。
舍利弗
取要言之
無量無邊未曾有法
佛悉成就
《法華經方便品第二》
佛陀能種種分別，巧說諸法，那就是因為佛陀已經能夠成就很多無量無邊的諸法，佛都成就了，才能為這些眾生來開示，隨眾生的根機，希望眾生能從初步體會、瞭解。不過，還不是佛陀內心的本懷，只是用善巧方便，種種分別的巧說，先來誘引。
就如孩子，孩子還什麼都不懂，開始當父母的，就要跟著孩子童言童語，這樣年幼的孩子才聽得懂。同樣的道理，我們與人說話，隨著他的年齡、隨著他的知識，我們和他說能契合的話。有時候，人到老年時，也要好像回歸到與孩子說話一樣。那是為什麼呢？老了，腦筋退化了。
所以常說，凡夫，開頭出生的時候，年幼懵懵懂懂，要說個真實、深一點的話，孩子聽不懂。一輩子的日子，這樣這樣在過，不知不覺，從幼年、青年，就到壯年、中年、老年了，這個時間隨著年齡過。我們的知識，就是隨著這個身體的，成長以及健壯，一直到年老了，意識隨著身體也是一樣，又再回歸到那個懵懂的時代。
我們為何不趕快自我警惕，趁著我們現在知識還有辦法接受，這一念種子——覺悟的種子，趕緊入心；趁著現在接受佛的教法，用佛陀所教的教法，去除我們過去懵懂的習氣、無明的習氣，很多煩惱的習氣。我們就要利用現在，我們意識還能接受的時候。我們若沒有好好把握住，想想看，佛陀永遠來人間，生生世世都永遠，就是常常在設善巧方便，這樣眾生要到什麼時候才能聽到真實法呢？
所以我們要把握，「把握當下，恆持剎那」。當你在剎那間聽到一句入心時，我們就要好好將這句能入心的法，化為清水，自我洗滌，洗滌我們內心的無明，我們要趕緊用在日常生活，改除我們過去的習氣。
各位，修學佛法，讓佛陀這樣不斷用種種善巧來說諸法，這實在是很辛苦！眾生到底懂不懂呢？所以佛陀就說，說那麼多了，「舍利弗，取要言之」，總而言之，「無量無邊，未曾有法，佛悉成就」，很多的法，佛陀都瞭解了，才能這樣觀機逗教。
但是佛在這裡又說：「止！舍利弗，不須復說。所以者何？」
止
舍利弗
不須復說
所以者何
《法華經方便品第二》
罷了，反正眾生就是這樣，我一直一直用種種方便，這樣一直說，還是聽不懂。眾生看來還是懈怠，是在停滯中，所以還要再說嗎？為什麼呢？這裡就說：「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
這裡就說了。佛陀要說的法，所成就的，從他的內心想要說出來的，其實是第一希有難解之法，這是佛的本懷。四十多年的時間，方便善巧說法，其實都是應眾生機。佛陀真正第一要說的話，是希有難解之法，對眾生而言是非常希有、非常難得瞭解之法。佛的心靈境界，唯有佛與佛之間，才有辦法瞭解諸法實相。
真正要對機，從佛陀的根機要說出來的話，就是那個根機，要能與佛平齊，這樣互相對談，所說的法，才能暢通，才說得通。
有的時候就說：「我和他講不通。因為我想的、說的，他聽不懂，講不通。」我們人間的境界就如此了，何況是佛的境界呢？佛的境界，唯有佛與佛才能究竟去瞭解。對機所說的法，才能真正瞭解諸法實相。
諸法實相，那就是第一，這就是佛陀想要說的，但是這個實相的道理是希有。希有是什麼呢？
希有：
說希有不思議事
大乘之道法
處世與出世間法
由此正能顯
三乘希有之法故
「希有」就是，一般人認為是不可能的，就算有可能，這也是不可思議，不是凡夫的思想，有辦法考慮得到的事情，所以叫做「不思議事」。這種「不思議事」，就是「大乘之道法」。
我們前面這個「道法」，也一直說過了，這條道路是覺悟的道路，他的法是真實法。學佛，既然這條路我們看到了，也是真實能踏上這條路，只要我們依教奉行，往這條路直走，應該是能到達。所以說，目標在成佛，我們回歸回來，看準這條路，好好向前走，我們就能看到這條路周圍的風光。真的學法，我們要身體力行，才能體會到法入心的歡喜。所以這就是大乘之道法。
大乘道法，不可思議的事，到底是什麼呢？佛陀就是要來教我們處世，要如何在人間做好一個人。我們常常說：「人格成，佛格才能成。」所以處世，就是我們既然來到人間，我們要如何做人，待人接物、做事，我們到底要用什麼樣的心？
面對現實的環境、面對人，我們有那個耐心、寬心、愛心、柔軟心來待人嗎？這是待人。做事，我們有做到「諸惡莫作，眾善奉行」嗎？面對世間這麼多的物質、名利、地位，我們的心有起心動念嗎？佛陀四十幾年間的說法，就是要我們先做好人，這是「處世」的事情。
以及「出世間」的法。出世間的法，就是我們一直在說，如何能行大乘法。我們做事做到心無執著，能將一切的煩惱都去除，每一天都沐浴在法流中，每天用法洗我們的心，每天我們都沐浴在法流裡，這是出世間，就是「心無罣礙，無罣礙故」。這種在人間能做到這樣嗎？這就是要去體會佛的真理。
所以，「處世與出世間法」，佛陀用四十幾年，種種善巧來說諸法，無不都是要顯出了「三乘稀有之法」。雖然是方便法，但是裡面都有真理存在，只是眾生根機要用這樣的方法來引導他，他能入佛門來，聽佛法、守規戒，心能定下來，慢慢開啟智慧。
所以，雖然佛陀對眾生剛強的調教，雖然是很辛苦，不過，設這三乘教法，處世與出世間的方法，從處世的方法，而進步到出世間之法，這樣用種種方便來譬喻、牽引，所以才有三乘之教法；聲聞、緣覺、菩薩，這三乘的教法，所以現在就是要這樣顯現出來。
所以各位菩薩，真的要用心，修行要行菩薩道，所以希有難解之法，我們要多用心。
Explanations by Master Cheng-Yan
Subject: Teach Ultimate Reality with Great Compassion(大悲施教 諸法實相)
Date: December. 25. 2013
“Buddhas give teachings out of great compassion. They are known and recognized by all as models. They have achieved all virtuous merits and profound, never-before-experienced Dharma.”
Everyone, when we learn the Buddha’s Way, we must understand His original intention. All Buddhas intend to [exercise] great compassion. This great compassion, means They hope that sentient beings can comprehend Their thoughts and thus can become one with Them. We often talk about “unconditional loving-kindness, great universal compassion.” We must treat all sentient beings as we treat ourselves. “When others hurt, I ache. When others suffer, I grieve.”
Sentient begins experience suffering. If we are to learn the Bodhisattva-path, we must learn how to perceive their suffering as our own suffering, to see their hurt as our pain. As we learn the Bodhisattva-path, this is how we should feel toward sentient beings. The Buddha has already attained enlightenment. After He awakened, He had the compassion to perceive all sentient beings as His own children. So, when sentient beings are lost, the Buddha, out of His great compassion, hopes that they can all be awakened. So, it is said, “Buddhas give teachings out of great compassion.”
They hope that we can all accept and realize the Buddha-Dharma and [develop] wisdom equal to Buddhas’. This is the Buddha’s goal in teaching. “They are known and recognized by all as models.”
After Sakyamuni Buddha attained enlightenment, His great enlightened wisdom was something all Buddhas, heavenly beings and dragon-gods could recognize. As I previously mentioned, “His name was widely known.” So, He was “known and recognized by all”.
At the Lotus Sutra assembly, as we discussed in the Introductory Chapter, many of those who came to listen to teachings were Arhats who engaged in spiritual practice. They were “known and recognized by all”. For instance, Sariputra, Maudgalyayana, Ananda, Mahakasyapa and so on were all representatives of the Sangha and were recognized by everyone. So, they could receive the Buddha’s teachings and had the Dharma in their hearts and actions. Naturally, they became role models and were “known and recognized” by everyone. Thus, by accepting the Buddha’s teachings and practicing them, naturally they become role models known and recognized by everyone.
“They have accomplished all virtuous merits.” At that Dharma-assembly, since they could receive the Buddha’s teachings and practice them, they could put them into action. So, “they have accomplished all virtuous merits.” When all good deeds are accomplished and all evils have been eliminated, our minds are pure and our habitual tendencies are well-adjusted; these are all virtuous merits.
“Merits” are cultivated inwardly.“Virtues” are practiced outwardly.This is how merits and virtues are defined.“Refraining from all evils and doing all good deed” are also merits and virtues.
As for “profound, never-before-experienced Dharma,” to achieve all this without giving rise to the slightest thought and to thoroughly understand what the Buddha teaches out of great compassion is not easy.
The Buddha was about to give profound Dharma that no one had ever understood before.Now He was about to proclaim “profound, never-before-experienced Dharma”.
The previous passage in the sutra states, “Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings.He speech is gentle and delights the hearts of multitudes.”
Next we discuss, “Sparitputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.”
The Buddha can teach with various skillful means because He has already achieved many unlimited, boundless teachings.Because He has realized them, He can teach them to sentient beings.By teaching according to their capabilities, He hoped they could begin to develop realizations.However, these are still not the Buddha’s original intended [teachings].These are just skillful means He tactfully gave to first attract them.
We are like children. Because children do not know anything, parents begin by speaking to them with child-like speech, so they may understand them.Based on the same principle, when we speak to others, we speak according to their age and experience to say things that will resonate with them.Sometimes, when people reach old age, it is like speaking to children again.
Why is that?When people age, their brains degenerate.So I often say, when ordinary people are born, they are young and confused.When we say something true or profound, children cannot understand us.We can live a lifetime this way, lacking knowledge and awareness.We grow from childhood to teenage years to our prime, middle age and senior years.Time goes by as we age.Our knowledge grows as our body matures and strengthens.Then when we reach old age, our consciousness, like our body, returns to that original state of confusion.
Why don’t we quickly become self-aware?We must seize the time now while we can accept this knowledge.We must quickly take this seed of enlightenment into our hearts.Let us take the opportunity to accept and apply the Buddha’s teachings to eliminate our past habitual tendencies of ignorance, confusion and afflictions.We should utilize this moment while our mind-consciousness can accept this teaching.
We must seize this [opportunity].
Think about it.The Buddha keeps coming to this world, lifetime after lifetime, to continuously teach with skillful means.When will sentient beings be able to hear the True Dharma?So, we must “seize the moment, so it will persevere forever”.The instant the words penetrate our hearts, we must allow this Dharma to enter our minds and be like pure water, so we can cleanse the ignorance from our minds. We must quickly apply this to our daily living to eliminate our past habitual tendencies.
Everyone, in learning Buddhist teachings, we allow the Buddha to continuously use various skillful means to explain the Dharma. This is truly very arduous [for Him]. Do sentient beings actually understand it?
So, after the Buddha taught for so long, He said, “Sariputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.” The Buddha understands many teachings, so He can teach according to capabilities.
But then the Buddha said, “Stop, Sariputra, there is no need to speak further. Why is this?”
Alas, this is what sentient beings are like. I keep using various skillful means to teach them, but they still do not understand. However, sentient beings are still indolent, unable to move forward. So, should He keep speaking? Why?
It says, “The Dharma that the Buddha attained was most extraordinary and difficult to understand. Only Buddhas can thoroughly realize the ultimate reality of all things.”
This explains that the Dharma the Buddha realized and wanted to speak from His heart was actually extraordinary and difficult-to-understand Dharma. This was the Buddha’s original teaching. For over 40 years, He used skillful means to teach according to sentient beings’ capabilities. The first thing He really wanted to teach was extraordinary and difficult to understand Dharma. To sentient beings, this was extraordinary and very difficult to understand. This is the Buddha’s spiritual state. Only Buddhas can thoroughly realize the ultimate reality of all things.
To truly resonate with the words spoken from the Buddha’s capacity, one must have a capacity equal to His. Only with this kind of dialogue can the teaching be smooth and understandable.
Sometimes I say, “I am unable to get through to him because he does not understand what I am saying.”[ It is already like this between humans,][ let alone between humans and the Buddha]. The Buddha’s state is ultimately only understood by other Buddhas. Only when our capacity resonates with the teachings can we truly understand the ultimate reality of all things.
The ultimate reality is what the Buddha first wanted to teach. But the principles of this ultimate reality are extraordinary. What does it mean to be extraordinary?
“Extraordinary: [He taught] extraordinary ad incredible things, the teachings of the Great Vehicle Path and world and world-transcending Dharma. Through this, He revealed the extraordinary Dharma of the Three Vehicles.”
“Extraordinary” refers to what normal people do not find possible. Even if it were possible, it is incredible, not something that ordinary people would conceive. Therefore, they are called “incredible things.” These “incredible things” are the “teachings of the Great Vehicle Path.”
Previously, I kept mentioning the teachings of the Path. This is a path to enlightenment. His teaching is the True Dharma. In learning the Buddha’s Way, since we have seen this Path, we can truly step onto it. As long as we accept and practice teachings and keep walking on this path, we should be able to arrive at the destination of Buddhahood.
If we return to and focus on this path and really walk on it, we can see firsthand the scenery along this road. To truly learn the Dharma, we must practice it, so we can realize the joy of the Dharma entering our hearts. This is the teaching of the Great Vehicle Path.
Teachings of the Great Vehicle Path are incredible. What exactly are they? The Buddha comes to teach us how to live in this world, how to be a good person. We often say, “Only when we have perfected our character can we attain Buddhahood.” Since we have come into this world, we should learn to be a [good] person in dealing with people, matters and objects and [develop the right] mindset to deal with challenges and other people. Can we treat others with patience, openness, love and gentleness? This is how we should treat others. In handling matters, can we “refrain from all evils, do all good deeds”?
When we see such material goods, recognition, wealth and status in the world, do they stir up the slightest thoughts? The Buddha taught for over 40 years because He wanted us to be good people first. This is how we should live in this world.
[He also taught] world-transcending Dharma, which is what I have been teaching in terms of practicing the Great Vehicle teachings. We should deal with matters until and our minds are free of attachments and we can eliminate all afflictions.
Every day we bathe in the stream of Dharma and use it to cleanse our minds. By bathing in the stream of Dharma every day, we can transcend the world. Then “the mind is without hindrances”. Can we achieve this state in the world?
To do so, we must realize the Buddha’s truth. So, [He taught] the worldly and world-transcending Dharma Over 40-plus years, the Buddha used many skillful means to teach the Dharma. He did this solely to reveal the extraordinary Dharma of the Three Vehicles. Thought they are skillful means, they contain true principles.Because of sentient beings’ capabilities, He had to use these methods to guide them to enter the Dharma-door, listen to the Dharma, steady their minds to uphold precepts and focus their minds to slowly awaken wisdom.
Though the Buddha had to work very hard to train stubborn sentient beings, He established these. Three Vehicle teachings to [help them] live in and transcend the world, to advance from living in this world all the way to transcending the world.
He used various skillful means to make analogies and guide them. This is why there are Three Vehicle teachings for Hearers, Pratyekabuddhas and Bodhisattvas. The teachings of these. Three Vehicles are revealed here at this moment.
So, fellow Bodhisattvas, we truly need to be mindful and practice the Bodhisattva-path.
When it comes to this extraordinary Dharma, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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