⊙「佛以音聲言教而說法，或說過去及現在未來，或說世間及出世間法，悉為化導眾生而設教。」
⊙「比丘、比丘尼、優婆塞、優婆夷，各作是念」《法華經•方便品第二》
⊙「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」《法華經•方便品第二》
⊙往昔佛慈隨機施權智，而今除權顯實，均為會眾懷疑之念。自嘆不能測佛智；故引三乘四眾弟子各作是念。
⊙今者世尊何故殷勤稱歎方便？四十年所說皆方便權巧之法，我等所證亦方便耶？此疑方便。
⊙謂世間之人於現世中親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
【證嚴上人開示】
「佛以音聲言教而說法，或說過去及現在未來，或說世間及出世間法，悉為化導眾生而設教。」
佛以音聲言教而說法
或說過去及現在未來
或說世間及出世間法
悉為化導眾生而設教
這是和大家分享說，佛陀就是用音聲來說教。他自己覺悟之後，要與大家分享，那念覺悟之後的心情。
所說的法，就是「或說過去」，過去在經典裡很多有人若問佛：「我現在的苦難，到底是何因緣？」佛陀就會引述過去過去，無央數劫以前的因緣。這是在佛經中，《阿含經》、《本緣經》，很多很多故事，都是引過去來教化現在。所以「或說過去及現在未來」，就是透過聲音，來引導人人將過去的法，把握在現在，教導於未來。
「或說世間及出世間法」。佛陀所說的法，不離世間法，佛法是為了世間而來設教，所以佛陀說盡了世間的法，無論是天文、地理，或者是人心，或者是人倫等等，這就是佛陀所說的世間法。說盡了世間法，無不都是要引導眾生出離世間，所以必定要說出世間法。這是佛陀一生的施教，來人間一大事。
所以我們聽法，不是在聽人間的故事。我們要聽的，就是用什麼方法入世，入世的目的是要做什麼事情。天下事，天下匹夫有責，這也就是我們要如何，入世間負起這個責任，負起了教育的責任。
有的人會覺得，教育，教育跟我有關係嗎？我又不是老師，教育是我的事情嗎？其實，人教人，法是一生一世，不斷地流傳下去，這叫做傳法，也叫做「教」，教育。用我們的身教，身體力行，用我們的身教、言教，做人的典範，這就是叫做傳教，這叫做教育，讓接觸的人，能成長他的智慧。
我們要時時心中有法，心中若有法，我們就能洗滌我們心靈的垢穢。心靈的垢穢若洗乾淨，世間的事情就很清楚，因為我們的心鏡明。心鏡若明，我們看世間的事物，就會很清楚，是非分清楚，我們的言教、身教,就能夠很明朗。所以叫做「說世間法及出世間法」。
佛陀先說世間法，那就是方便法，隨機逗教，隨世間人心所需要。心的無明，心的苦難，人人心中都有迷惑，都有想不開，都有煩惱。這些煩惱，佛陀要對機逗教，去教育他，讓他先去除煩惱，再向前前進。
對他說世間的四諦、十二緣法，讓大家知道、瞭解，世間怎能再如此攀緣下去呢？這個緣不斷一直複製，好緣、惡緣，由不得自己，一直複製無明，一直就是增加，這是無法出離世間。要如何出離？那就是修行於法。這就是出世間法。
出世間法，前面已經一直說過了，聲聞、緣覺、菩薩三乘，三乘法，就是開始向出世間法，在精進中的修行者，這叫做「三乘法」。所以「悉為化導」，無論是聲聞、緣覺，或者是發心要行菩薩道，全都一一為他引導，為眾生而設教。這就是佛陀來人間的目標。
世間苦，苦難偏多。我看到一段人間故事：這位是在內湖的社區，就是家庭比較貧窮，父母常常是為了家庭的生活，而吵架。從她小的時候，父母分離，兄妹就被送到收容院，過著那種如孤兒被收容的生活，心常常很埋怨。
經過了幾年之後，她的母親來帶他們出去，終於有一個家庭了。不過，母親沒有負起，教育子女的責任，常常放著稚齡的孩子，自顧自地出門在外。十三歲那一年，她就出去外面，去替人當小妹等等，一段坎坷的人生。
她就想能不能趕快找到一個，可以依靠的人，早早結婚。沒想到她所要依靠的這個人，一表人才，很有女人緣，所以她常常和先生吵架，換來的是一身被打。所以她很無奈，心非常苦難、折磨。
有一次不小心懷孕了，懷孕之後，早產，女兒出世了，卻是醫師宣布，這個孩子的肚子裡面有畸胎，等於是一種惡性瘤一樣。所以她的心很痛苦，覺得這個罪、這種苦是她的業，傳給她的女兒，女兒替她在受著身的痛苦。所以她的心非常難過，她發願，她要做一切善，來彌補女兒所受的痛苦。
接觸慈濟之後，她很用心，她相信「靜思語」中的這句話：「只要有心，就不困難。」她自己感覺到，她到底有什麼錯誤呢？想到她本身對母親非常埋怨，有一段很長的時間，不要跟母親講話。所以她一直懺悔，不斷懺悔，就投入、精進，而且，慈濟有什麼事情，她一定會投入去做。
不可思議！有一天，她的母親竟然忽然間，出現在她面前，母親向女兒說懺悔，告訴女兒：「過去是媽媽沒有照顧你們，過去媽媽真的是，讓你們受了很多的苦。」那時候，母女倆相擁而泣，女兒也對母親說：「我也有不對。媽媽應該也有很多的苦難，我無法體會媽媽的苦，只是一味地埋怨，這也是我的不對。」所以母女倆彼此體諒。
所以這期間，雖然日子沒有改變很多，不過，在她的內心，已經透徹道理，人間是苦，應該要好好修行。所以法入心了。
這就是人間法，人間就是這樣苦難偏多，瞭解人間的苦難，才懂得要「修行於法」。要修行，就要重視法，要依教奉行，將這個法如水，不斷洗滌我們的內心。這就是我們學法，無論是世間法、出世間法，我們時時真的要用心。
前面的經文是，「比丘、丘尼、優婆塞、優婆夷，各作是念」。
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經•方便品第二》
因為從(阿若)憍陳如開始，所有大會中的人人，，心都有所疑：佛陀過去所說的法，不就是引導我們已經向佛道走，(向)覺悟的道路走嗎？我們的路走錯了嗎？為什麼現在佛陀，又為我們重新說？
所以接下來的這段（經）文說：「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」。
今者世尊
何故殷勤稱歎方便
而作是言
佛所得法甚深難解
《法華經•方便品第二》
佛陀現在為何這樣讚歎，很殷勤地讚歎，讚歎過去的方便法是隨機逗教，引導眾生。現在又再這樣說：「佛所得法甚深難解」。現在佛陀為什麼又說這些話呢？所以，大家會疑心。
往昔佛慈
隨機施權智
而今除權顯實
均為會眾懷疑之念
自嘆不能測佛智
故引三乘四眾弟子
各作是念
往昔佛的慈悲，來隨機施教，用方便教法隨順眾生的根機。用權，權就是方便，這種的智慧來教育我們。現在，而今「除權顯實」，現在要將這個權、方便，要將它除掉，告訴大家不要執於此方便法。現在除權顯實，將這個權要除掉它，顯出實在之法，所以叫做除權顯實，要為會眾、要為大家說真實法。
不過，在大會之中，人人心中都懷疑：到底我那個時候，走過來的路錯了嗎？其實，佛陀不是說錯了，不是說過去你們走的路是錯的。我好好地將你們引導過來，希望你們不要執著，不要執著，我到達這樣的路程而已，不是。要開始一條大路讓大家走，這條路才是真正，通徹到佛境界的道路。
今者世尊
何故殷勤稱歎方便
四十年所說
皆方便權巧之法
我等所證亦方便耶
此疑方便
大家還不很瞭解佛的這一念心，所以會眾懷疑，心中還有懷著疑問，這就是疑方便。佛陀的心是懷真實法，眾生的心是懷著疑念，所以在這當中要如何交集起來，讓人人瞭解佛陀，知道佛陀是要施大教。
這就是要向大家證明，過去說的不是錯的法，是大家的根機能夠這樣接受，我用就這樣的方法來教導你們、引導你們，這是過去用這樣的法。現在大家要相信，也是要證實，我們過去所受的(法)是這樣，我們已經為了這個法，也解開了很多的煩惱，但是我們還要再進步，不是我的煩惱去除了，這樣我就都解脫了，還沒有。要走的路還很多，我們要真入佛法。所以說，所證的也是方便法，雖然去除煩惱了，不過我們還是要再努力精進。
謂世間之人
於現世中
親近善友知識
聞其善巧方便說法
遂發菩提之心
是名方便力
世間之人，我們現在的世間，在世間裡，所親近的善友、知識，聞其善巧方便說法，也是同樣能夠發菩提心。我們聽完之後，我是這樣聽到的，只要有心就不困難。剛才這一位，不就是從「靜思語」，聽到這一句這麼簡單，她要懺悔，堅持，她要向前前進。只要有心，就不困難，這樣也是啟發她的菩提心。
所以，佛法不是很深，只要我們的心，真正是契機契理，我們用心向前前進，我們會遇佛法就不困難。佛陀的教法從音聲，我們從耳聞，出於佛內心的慈悲，透過音聲而說法，我們用求道的心來耳聞，好好地聽，將法聽入心，自然我們就能夠體會佛知佛見、佛見，佛的境界。所以學佛，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Verbally Teach Skillful Means (音聲言教方便力)
Date: February. 13. 2014
“The Buddha taught the Dharma with His words. Perhaps He spoke of the past, present and future, or worldly and world-transcending Dharma. For the sake of transforming sentient beings, He gave these teachings.”
This tells us that the Buddha gave teachings verbally. After He attained enlightenment, He wanted to share His state of mind at that moment. In His teachings, “perhaps He spoke of the past.” The sutras contain many stories of people asking the Buddha, “What is the reason for my present suffering?” The Buddha would then describe their past lives, their karmic conditions from countless kalpas ago. In Buddhist sutras such as the Agama Sutra and the Jataka Sutra, many stories from the past were used to teach current [practitioners].
So, “He spoke of the past, present and future.” He verbally guided everyone to use teachings of the past to seize the present and [learn] about the future. “Perhaps He spoke of worldly and world-transcending Dharma.” The Dharma that the Buddha taught is inseparable from worldly teachings. The Buddha-Dharma was created for the world, so the Buddha taught exhaustively about the world. Whether about astronomy, geography, psychology, morality and so on, these were all worldly teachings and Buddha gave. He taught all kinds of worldly Dharma solely to guide sentient beings to transcend the world. Therefore, He also had to teach world-transcending Dharma. These were the teachings He gave in His lifetime and the great cause for which He came to this world.
So, when we listen to the teachings, we are not just listening to stories, we are listening for how we should engage with the world. What is our goal when we enter the world? To work on its behalf. We all share responsibility for the world, so we should [learn] how to go into the world and take on this responsibility. We take up responsibility to share the teachings. Some people might think, “What does teaching have to do with me? I am not a teacher, why is it any of my business?” Actually, people teaching each other is how the Dharma has been continuously passed on, lifetime after lifetime. So, passing on the Dharma is called teaching. We can teach by example, by putting [the Dharma] into practice. We can teach through actions and speech and by being a role model for others. This is how we pass on the Dharma. This is how we teach others so that people we encounter can develop their wisdom.
We must always keep the Dharma in our hearts. If the Dharma is in our hearts, then we can cleanse our minds of defilements. Once those defilements are washed away, we will clearly understand worldly matters because the mirror of our mind is clean.If our mirror is clean, we can clearly see everything in the world and clearly discern right from wrong.Then our verbal teachings and physical examples will be clear and apparent.So, the Buddha “spoke of worldly and world-transcending Dharma”.
The Buddha first taught worldly Dharma, which were skillful means given according to people’s capabilities, needs, ignorance and suffering.In every person’s mind, there are delusions, the inability to let go and afflictions.To address their afflictions, the Buddha had to teach according to capabilities in order to help people first eliminate them.He can then continue on to teach them the Four Noble Truths and Twelve Links of Cyclic Existence.This will help everyone understand that they cannot keep grasping at conditions in this way.
Conditions, both positive and negative, continuously multiply.People cannot help but constantly reproduce and accumulate ignorance.Therefore, they cannot transcend this world.
How do they escape?
By practicing the Dharma.[so, they need] world-transcending Dharma, which we have been discussing.Hearers, Solitary Realizers and Bodhisattvas are the practitioners of the Three Vehicles, who diligently cultivate world-transcending Dharma.So, “the Three Vehicle teachings can all be transformative”.From Hearers to Solitary Realizers to those who aspire to walk the Bodhisattva-path, all are guided by Him.Establishing teachings for sentient beings was the Buddha’s goal in coming to the world.There is so much suffering in the world, I [recently heard] a touching story.
A woman lived in Neihu district.When she was young, her family was poor, and her parents often argued over the family’s livelihood.When she was young, her parents separated, and all the children were sent to an orphanage.As an orphan, she was always very resentful.
After several years, their mother came to retrieve them, and finally they were a family again.
But her mother did not fulfill the responsibilities educating her children.She constantly left the young children [at home] and went out on her own.
When she was thirteen, she started doing odd jobs like running errands.This was a difficult period in her life.So, she wanted to quickly find someone she could depend on and get married.
However, the man she married was very attractive and popular with women.She constantly fought with her husband and was physical beaten as a result.So, she felt very helpless; her mind was in great pain and torment.Once, she accidentally got pregnant.Then she gave birth prematurely to a daughter.The doctor declared that the child had an abnormal growth in her stomach, like a malignant tumor.
This new mother felt great pain in her heart.She felt that this was a punishment, and this suffering was a result of her karma being passed on to her daughter, causing her child to suffer in her place.Therefore, she felt terrible and made a vow to do good deeds to make up for her daughter’s suffering.
After becoming involved with Tzu Chi, she was very devoted. She believed in the Jing Si Aphorism, “As long as we have the will, nothing is difficult.” She wondered about the mistakes she had made. She thought of how she resented her mother. For a long time, she had refused to speak to her mother. So, she continuously repented and diligently volunteered. Whenever there was a Tzu Chi activity, she would join in to help out.
Incredibly, one day her mother suddenly appeared before her, asking for her forgiveness. Her mother told her, “In the past, I did not take care of you, and I really caused you a lot of suffering.” At that instant, they embraced each other in tears. She also told her mother, “I was also at fault. You probably suffered a lot. I could not comprehend your suffering, so I just kept complaining. I was wrong to do that.”
So, they truly empathized with each other. So, over time, things changed in this way. Though her life had not changed very much in her mind, she had thoroughly understood the principle that the world is filled with suffering so she must work hard on her spiritual practice. Therefore, the Dharma penetrated her mind. This is how worldly Dharma works.
There is much suffering in the world, and only in understanding the world’s suffering can we strive to “practice teachings”. To engage in spiritual practice, we must value the teachings and put them into practice. We must use the Dharma as water and continuously cleanse our minds with it. This is why, when we learn the Dharma whether it is worldly or world-transcending, we must always be more mindful.
The sutra states, “Bhiksus, bhiksunis, upasakas and upasikas, each had the following thought”.
Starting with Ajnata Kaundinya, everyone at the assembly had these doubts. “Didn’t the Buddha’s past teachings guide us toward the Buddha’s path, the path to enlightenment? Did we take the wrong path? Why is the Buddha now teaching us again?”
Next the sutra states,“Why was the World-Honored One now repeatedly praising skillful means but proclaim that the Dharma attained by Buddhas is extremely profound and difficult to understand?”
Why did the Buddha offer this praise? He repeatedly praised skillful means of the past for being suitable for people’s capabilities and guiding sentient beings. So, why was He now saying, “the Dharma attained by Buddhas is extremely profound and difficult to understand?” Why was the Buddha saying this now? So, everyone had doubts.
“In the past, out of His kindness, the Buddha gave provisional means according to capabilities. Now that He set aside the provisional to reveal the true, the assembly doubted that they could fathom the Buddha’s Wisdom. Therefore,this led this disciples of the Three Vehicles and fourfold assembly to each have the following thought.”
In the past, the compassionate Buddha gave teachings according to capabilities and used skillful means that suited each person. He gave provisional teachings, which are skillful means. This was how He wisely taught us. And now, “He set aside the provisional to reveal the true”. He was about to set aside provisional teachings to tell people not to be attached to skillful mean. Now He was setting aside the provisional to reveal the True Dharma. So, this is “setting aside the provisional to reveal the true.” He wanted to expound the True Dharma to the assembly.
But people there had doubts in their minds. “This road that we have been taking, is it the wrong one?” Actually, the Buddha was not saying that the road they took was wrong He had been carefully guiding them and hoped that they would not be attached to the road that had led them here. [Now,] He was forging a wide path for everyone to walk, and this is the real road that will take us to the state of Buddhahood.
Why now does the World-Honored One repeatedly praise skillful means? For 40 years, He gave teachings of the provisional, skillful means. So, was what they realized also skillful means? Here, they doubted skillful means.
They still did not understand the Buddha’s intent, so they had doubts and questions in their minds. So here, they doubted skillful means. The Buddha’s mind contained True Dharma. Sentient beings’ minds contained doubts. How could the two be reconciled? He wanted to help everyone understand that He was about to give great teachings. He did this to assure everyone that the teachings He gave in the past were not wrong. They had been suitable for their capabilities, so He taught and guided them with these means. These were the teachings He gave in the past. So, now they all had to believe and verify that the teachings they had already accepted helped them resolve many of their afflictions. But, they had to keep moving forward. After we eliminate our afflictions, that does not mean we have been liberated. Not yet. There is still a long road ahead. We must truly penetrate the Buddha’s teachings.
Therefore, what we realized were skillful means. Though we have eliminated afflictions, we must still diligently move forward.
It is said the people in this world, in their present lifetime, drew near to virtuous and spiritual friends. Because they listened to their teachings of skillful means, they developed Bodhicitta. This is the power of skillful means.
In this world, in this present era, we draw near virtuous and spiritual friends and listen to their teachings of skillful means, which can also lead us to develop Bodhicitta. After we listened to [the earlier story], we may realize, as long as she had the will, “nothing was difficult.” The woman we just heard about read this simple phrase in “Jing Si Aphorisms.” Then, she repented and became determined to made diligent progress. “As long as we have the will, nothing is difficult.”
This also inspired her to develop Bodhicitta. So, the Buddha’s teachings are not too difficult. As long as our minds resonate with the principles, and we put our hearts into moving forward, encountering the Buddha-Dharma is not difficult.The Buddha teaches verbally, and we take it in with our ears. Out of His compassion and through His voice, the Buddha expounds the Dharma. When we listen carefully with a mind that seeks the Path [to awakening] and take the teachings into our minds naturally we will realize the Buddha’s knowledge and views and His state of mind. So, as we learn the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「比丘、比丘尼、優婆塞、優婆夷，各作是念」《法華經•方便品第二》
⊙「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」《法華經•方便品第二》
⊙往昔佛慈隨機施權智，而今除權顯實，均為會眾懷疑之念。自嘆不能測佛智；故引三乘四眾弟子各作是念。
⊙今者世尊何故殷勤稱歎方便？四十年所說皆方便權巧之法，我等所證亦方便耶？此疑方便。
⊙謂世間之人於現世中親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
【證嚴上人開示】
「佛以音聲言教而說法，或說過去及現在未來，或說世間及出世間法，悉為化導眾生而設教。」
佛以音聲言教而說法
或說過去及現在未來
或說世間及出世間法
悉為化導眾生而設教
這是和大家分享說，佛陀就是用音聲來說教。他自己覺悟之後，要與大家分享，那念覺悟之後的心情。
所說的法，就是「或說過去」，過去在經典裡很多有人若問佛：「我現在的苦難，到底是何因緣？」佛陀就會引述過去過去，無央數劫以前的因緣。這是在佛經中，《阿含經》、《本緣經》，很多很多故事，都是引過去來教化現在。所以「或說過去及現在未來」，就是透過聲音，來引導人人將過去的法，把握在現在，教導於未來。
「或說世間及出世間法」。佛陀所說的法，不離世間法，佛法是為了世間而來設教，所以佛陀說盡了世間的法，無論是天文、地理，或者是人心，或者是人倫等等，這就是佛陀所說的世間法。說盡了世間法，無不都是要引導眾生出離世間，所以必定要說出世間法。這是佛陀一生的施教，來人間一大事。
所以我們聽法，不是在聽人間的故事。我們要聽的，就是用什麼方法入世，入世的目的是要做什麼事情。天下事，天下匹夫有責，這也就是我們要如何，入世間負起這個責任，負起了教育的責任。
有的人會覺得，教育，教育跟我有關係嗎？我又不是老師，教育是我的事情嗎？其實，人教人，法是一生一世，不斷地流傳下去，這叫做傳法，也叫做「教」，教育。用我們的身教，身體力行，用我們的身教、言教，做人的典範，這就是叫做傳教，這叫做教育，讓接觸的人，能成長他的智慧。
我們要時時心中有法，心中若有法，我們就能洗滌我們心靈的垢穢。心靈的垢穢若洗乾淨，世間的事情就很清楚，因為我們的心鏡明。心鏡若明，我們看世間的事物，就會很清楚，是非分清楚，我們的言教、身教,就能夠很明朗。所以叫做「說世間法及出世間法」。
佛陀先說世間法，那就是方便法，隨機逗教，隨世間人心所需要。心的無明，心的苦難，人人心中都有迷惑，都有想不開，都有煩惱。這些煩惱，佛陀要對機逗教，去教育他，讓他先去除煩惱，再向前前進。
對他說世間的四諦、十二緣法，讓大家知道、瞭解，世間怎能再如此攀緣下去呢？這個緣不斷一直複製，好緣、惡緣，由不得自己，一直複製無明，一直就是增加，這是無法出離世間。要如何出離？那就是修行於法。這就是出世間法。
出世間法，前面已經一直說過了，聲聞、緣覺、菩薩三乘，三乘法，就是開始向出世間法，在精進中的修行者，這叫做「三乘法」。所以「悉為化導」，無論是聲聞、緣覺，或者是發心要行菩薩道，全都一一為他引導，為眾生而設教。這就是佛陀來人間的目標。
世間苦，苦難偏多。我看到一段人間故事：這位是在內湖的社區，就是家庭比較貧窮，父母常常是為了家庭的生活，而吵架。從她小的時候，父母分離，兄妹就被送到收容院，過著那種如孤兒被收容的生活，心常常很埋怨。
經過了幾年之後，她的母親來帶他們出去，終於有一個家庭了。不過，母親沒有負起，教育子女的責任，常常放著稚齡的孩子，自顧自地出門在外。十三歲那一年，她就出去外面，去替人當小妹等等，一段坎坷的人生。
她就想能不能趕快找到一個，可以依靠的人，早早結婚。沒想到她所要依靠的這個人，一表人才，很有女人緣，所以她常常和先生吵架，換來的是一身被打。所以她很無奈，心非常苦難、折磨。
有一次不小心懷孕了，懷孕之後，早產，女兒出世了，卻是醫師宣布，這個孩子的肚子裡面有畸胎，等於是一種惡性瘤一樣。所以她的心很痛苦，覺得這個罪、這種苦是她的業，傳給她的女兒，女兒替她在受著身的痛苦。所以她的心非常難過，她發願，她要做一切善，來彌補女兒所受的痛苦。
接觸慈濟之後，她很用心，她相信「靜思語」中的這句話：「只要有心，就不困難。」她自己感覺到，她到底有什麼錯誤呢？想到她本身對母親非常埋怨，有一段很長的時間，不要跟母親講話。所以她一直懺悔，不斷懺悔，就投入、精進，而且，慈濟有什麼事情，她一定會投入去做。
不可思議！有一天，她的母親竟然忽然間，出現在她面前，母親向女兒說懺悔，告訴女兒：「過去是媽媽沒有照顧你們，過去媽媽真的是，讓你們受了很多的苦。」那時候，母女倆相擁而泣，女兒也對母親說：「我也有不對。媽媽應該也有很多的苦難，我無法體會媽媽的苦，只是一味地埋怨，這也是我的不對。」所以母女倆彼此體諒。
所以這期間，雖然日子沒有改變很多，不過，在她的內心，已經透徹道理，人間是苦，應該要好好修行。所以法入心了。
這就是人間法，人間就是這樣苦難偏多，瞭解人間的苦難，才懂得要「修行於法」。要修行，就要重視法，要依教奉行，將這個法如水，不斷洗滌我們的內心。這就是我們學法，無論是世間法、出世間法，我們時時真的要用心。
前面的經文是，「比丘、丘尼、優婆塞、優婆夷，各作是念」。
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經•方便品第二》
因為從(阿若)憍陳如開始，所有大會中的人人，，心都有所疑：佛陀過去所說的法，不就是引導我們已經向佛道走，(向)覺悟的道路走嗎？我們的路走錯了嗎？為什麼現在佛陀，又為我們重新說？
所以接下來的這段（經）文說：「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」。
今者世尊
何故殷勤稱歎方便
而作是言
佛所得法甚深難解
《法華經•方便品第二》
佛陀現在為何這樣讚歎，很殷勤地讚歎，讚歎過去的方便法是隨機逗教，引導眾生。現在又再這樣說：「佛所得法甚深難解」。現在佛陀為什麼又說這些話呢？所以，大家會疑心。
往昔佛慈
隨機施權智
而今除權顯實
均為會眾懷疑之念
自嘆不能測佛智
故引三乘四眾弟子
各作是念
往昔佛的慈悲，來隨機施教，用方便教法隨順眾生的根機。用權，權就是方便，這種的智慧來教育我們。現在，而今「除權顯實」，現在要將這個權、方便，要將它除掉，告訴大家不要執於此方便法。現在除權顯實，將這個權要除掉它，顯出實在之法，所以叫做除權顯實，要為會眾、要為大家說真實法。
不過，在大會之中，人人心中都懷疑：到底我那個時候，走過來的路錯了嗎？其實，佛陀不是說錯了，不是說過去你們走的路是錯的。我好好地將你們引導過來，希望你們不要執著，不要執著，我到達這樣的路程而已，不是。要開始一條大路讓大家走，這條路才是真正，通徹到佛境界的道路。
今者世尊
何故殷勤稱歎方便
四十年所說
皆方便權巧之法
我等所證亦方便耶
此疑方便
大家還不很瞭解佛的這一念心，所以會眾懷疑，心中還有懷著疑問，這就是疑方便。佛陀的心是懷真實法，眾生的心是懷著疑念，所以在這當中要如何交集起來，讓人人瞭解佛陀，知道佛陀是要施大教。
這就是要向大家證明，過去說的不是錯的法，是大家的根機能夠這樣接受，我用就這樣的方法來教導你們、引導你們，這是過去用這樣的法。現在大家要相信，也是要證實，我們過去所受的(法)是這樣，我們已經為了這個法，也解開了很多的煩惱，但是我們還要再進步，不是我的煩惱去除了，這樣我就都解脫了，還沒有。要走的路還很多，我們要真入佛法。所以說，所證的也是方便法，雖然去除煩惱了，不過我們還是要再努力精進。
謂世間之人
於現世中
親近善友知識
聞其善巧方便說法
遂發菩提之心
是名方便力
世間之人，我們現在的世間，在世間裡，所親近的善友、知識，聞其善巧方便說法，也是同樣能夠發菩提心。我們聽完之後，我是這樣聽到的，只要有心就不困難。剛才這一位，不就是從「靜思語」，聽到這一句這麼簡單，她要懺悔，堅持，她要向前前進。只要有心，就不困難，這樣也是啟發她的菩提心。
所以，佛法不是很深，只要我們的心，真正是契機契理，我們用心向前前進，我們會遇佛法就不困難。佛陀的教法從音聲，我們從耳聞，出於佛內心的慈悲，透過音聲而說法，我們用求道的心來耳聞，好好地聽，將法聽入心，自然我們就能夠體會佛知佛見、佛見，佛的境界。所以學佛，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Verbally Teach Skillful Means (音聲言教方便力)
Date: February. 13. 2014
“The Buddha taught the Dharma with His words. Perhaps He spoke of the past, present and future, or worldly and world-transcending Dharma. For the sake of transforming sentient beings, He gave these teachings.”
This tells us that the Buddha gave teachings verbally. After He attained enlightenment, He wanted to share His state of mind at that moment. In His teachings, “perhaps He spoke of the past.” The sutras contain many stories of people asking the Buddha, “What is the reason for my present suffering?” The Buddha would then describe their past lives, their karmic conditions from countless kalpas ago. In Buddhist sutras such as the Agama Sutra and the Jataka Sutra, many stories from the past were used to teach current [practitioners].
So, “He spoke of the past, present and future.” He verbally guided everyone to use teachings of the past to seize the present and [learn] about the future. “Perhaps He spoke of worldly and world-transcending Dharma.” The Dharma that the Buddha taught is inseparable from worldly teachings. The Buddha-Dharma was created for the world, so the Buddha taught exhaustively about the world. Whether about astronomy, geography, psychology, morality and so on, these were all worldly teachings and Buddha gave. He taught all kinds of worldly Dharma solely to guide sentient beings to transcend the world. Therefore, He also had to teach world-transcending Dharma. These were the teachings He gave in His lifetime and the great cause for which He came to this world.
So, when we listen to the teachings, we are not just listening to stories, we are listening for how we should engage with the world. What is our goal when we enter the world? To work on its behalf. We all share responsibility for the world, so we should [learn] how to go into the world and take on this responsibility. We take up responsibility to share the teachings. Some people might think, “What does teaching have to do with me? I am not a teacher, why is it any of my business?” Actually, people teaching each other is how the Dharma has been continuously passed on, lifetime after lifetime. So, passing on the Dharma is called teaching. We can teach by example, by putting [the Dharma] into practice. We can teach through actions and speech and by being a role model for others. This is how we pass on the Dharma. This is how we teach others so that people we encounter can develop their wisdom.
We must always keep the Dharma in our hearts. If the Dharma is in our hearts, then we can cleanse our minds of defilements. Once those defilements are washed away, we will clearly understand worldly matters because the mirror of our mind is clean.If our mirror is clean, we can clearly see everything in the world and clearly discern right from wrong.Then our verbal teachings and physical examples will be clear and apparent.So, the Buddha “spoke of worldly and world-transcending Dharma”.
The Buddha first taught worldly Dharma, which were skillful means given according to people’s capabilities, needs, ignorance and suffering.In every person’s mind, there are delusions, the inability to let go and afflictions.To address their afflictions, the Buddha had to teach according to capabilities in order to help people first eliminate them.He can then continue on to teach them the Four Noble Truths and Twelve Links of Cyclic Existence.This will help everyone understand that they cannot keep grasping at conditions in this way.
Conditions, both positive and negative, continuously multiply.People cannot help but constantly reproduce and accumulate ignorance.Therefore, they cannot transcend this world.
How do they escape?
By practicing the Dharma.[so, they need] world-transcending Dharma, which we have been discussing.Hearers, Solitary Realizers and Bodhisattvas are the practitioners of the Three Vehicles, who diligently cultivate world-transcending Dharma.So, “the Three Vehicle teachings can all be transformative”.From Hearers to Solitary Realizers to those who aspire to walk the Bodhisattva-path, all are guided by Him.Establishing teachings for sentient beings was the Buddha’s goal in coming to the world.There is so much suffering in the world, I [recently heard] a touching story.
A woman lived in Neihu district.When she was young, her family was poor, and her parents often argued over the family’s livelihood.When she was young, her parents separated, and all the children were sent to an orphanage.As an orphan, she was always very resentful.
After several years, their mother came to retrieve them, and finally they were a family again.
But her mother did not fulfill the responsibilities educating her children.She constantly left the young children [at home] and went out on her own.
When she was thirteen, she started doing odd jobs like running errands.This was a difficult period in her life.So, she wanted to quickly find someone she could depend on and get married.
However, the man she married was very attractive and popular with women.She constantly fought with her husband and was physical beaten as a result.So, she felt very helpless; her mind was in great pain and torment.Once, she accidentally got pregnant.Then she gave birth prematurely to a daughter.The doctor declared that the child had an abnormal growth in her stomach, like a malignant tumor.
This new mother felt great pain in her heart.She felt that this was a punishment, and this suffering was a result of her karma being passed on to her daughter, causing her child to suffer in her place.Therefore, she felt terrible and made a vow to do good deeds to make up for her daughter’s suffering.
After becoming involved with Tzu Chi, she was very devoted. She believed in the Jing Si Aphorism, “As long as we have the will, nothing is difficult.” She wondered about the mistakes she had made. She thought of how she resented her mother. For a long time, she had refused to speak to her mother. So, she continuously repented and diligently volunteered. Whenever there was a Tzu Chi activity, she would join in to help out.
Incredibly, one day her mother suddenly appeared before her, asking for her forgiveness. Her mother told her, “In the past, I did not take care of you, and I really caused you a lot of suffering.” At that instant, they embraced each other in tears. She also told her mother, “I was also at fault. You probably suffered a lot. I could not comprehend your suffering, so I just kept complaining. I was wrong to do that.”
So, they truly empathized with each other. So, over time, things changed in this way. Though her life had not changed very much in her mind, she had thoroughly understood the principle that the world is filled with suffering so she must work hard on her spiritual practice. Therefore, the Dharma penetrated her mind. This is how worldly Dharma works.
There is much suffering in the world, and only in understanding the world’s suffering can we strive to “practice teachings”. To engage in spiritual practice, we must value the teachings and put them into practice. We must use the Dharma as water and continuously cleanse our minds with it. This is why, when we learn the Dharma whether it is worldly or world-transcending, we must always be more mindful.
The sutra states, “Bhiksus, bhiksunis, upasakas and upasikas, each had the following thought”.
Starting with Ajnata Kaundinya, everyone at the assembly had these doubts. “Didn’t the Buddha’s past teachings guide us toward the Buddha’s path, the path to enlightenment? Did we take the wrong path? Why is the Buddha now teaching us again?”
Next the sutra states,“Why was the World-Honored One now repeatedly praising skillful means but proclaim that the Dharma attained by Buddhas is extremely profound and difficult to understand?”
Why did the Buddha offer this praise? He repeatedly praised skillful means of the past for being suitable for people’s capabilities and guiding sentient beings. So, why was He now saying, “the Dharma attained by Buddhas is extremely profound and difficult to understand?” Why was the Buddha saying this now? So, everyone had doubts.
“In the past, out of His kindness, the Buddha gave provisional means according to capabilities. Now that He set aside the provisional to reveal the true, the assembly doubted that they could fathom the Buddha’s Wisdom. Therefore,this led this disciples of the Three Vehicles and fourfold assembly to each have the following thought.”
In the past, the compassionate Buddha gave teachings according to capabilities and used skillful means that suited each person. He gave provisional teachings, which are skillful means. This was how He wisely taught us. And now, “He set aside the provisional to reveal the true”. He was about to set aside provisional teachings to tell people not to be attached to skillful mean. Now He was setting aside the provisional to reveal the True Dharma. So, this is “setting aside the provisional to reveal the true.” He wanted to expound the True Dharma to the assembly.
But people there had doubts in their minds. “This road that we have been taking, is it the wrong one?” Actually, the Buddha was not saying that the road they took was wrong He had been carefully guiding them and hoped that they would not be attached to the road that had led them here. [Now,] He was forging a wide path for everyone to walk, and this is the real road that will take us to the state of Buddhahood.
Why now does the World-Honored One repeatedly praise skillful means? For 40 years, He gave teachings of the provisional, skillful means. So, was what they realized also skillful means? Here, they doubted skillful means.
They still did not understand the Buddha’s intent, so they had doubts and questions in their minds. So here, they doubted skillful means. The Buddha’s mind contained True Dharma. Sentient beings’ minds contained doubts. How could the two be reconciled? He wanted to help everyone understand that He was about to give great teachings. He did this to assure everyone that the teachings He gave in the past were not wrong. They had been suitable for their capabilities, so He taught and guided them with these means. These were the teachings He gave in the past. So, now they all had to believe and verify that the teachings they had already accepted helped them resolve many of their afflictions. But, they had to keep moving forward. After we eliminate our afflictions, that does not mean we have been liberated. Not yet. There is still a long road ahead. We must truly penetrate the Buddha’s teachings.
Therefore, what we realized were skillful means. Though we have eliminated afflictions, we must still diligently move forward.
It is said the people in this world, in their present lifetime, drew near to virtuous and spiritual friends. Because they listened to their teachings of skillful means, they developed Bodhicitta. This is the power of skillful means.
In this world, in this present era, we draw near virtuous and spiritual friends and listen to their teachings of skillful means, which can also lead us to develop Bodhicitta. After we listened to [the earlier story], we may realize, as long as she had the will, “nothing was difficult.” The woman we just heard about read this simple phrase in “Jing Si Aphorisms.” Then, she repented and became determined to made diligent progress. “As long as we have the will, nothing is difficult.”
This also inspired her to develop Bodhicitta. So, the Buddha’s teachings are not too difficult. As long as our minds resonate with the principles, and we put our hearts into moving forward, encountering the Buddha-Dharma is not difficult.The Buddha teaches verbally, and we take it in with our ears. Out of His compassion and through His voice, the Buddha expounds the Dharma. When we listen carefully with a mind that seeks the Path [to awakening] and take the teachings into our minds naturally we will realize the Buddha’s knowledge and views and His state of mind. So, as we learn the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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