⊙佛智難測非可言喻，一真法性非言名相；求法之心至誠懇切，佛陀待機緣熟為說。
⊙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。
⊙佛所得法，甚深難解，有所言說，意趣難知。《法華經方便品第二》
⊙佛說解脫，我亦得到涅槃。即是誤以二乘涅槃為佛之究竟解脫，故不知如來殷勤稱歎之義。
⊙有所言說，意趣難知。一切聲聞、辟支佛所不能及。《法華經方便品第二》
⊙有所言說：佛為應眾生機，三根普被，設諸權巧便法。
⊙謂如來或說過去、現在、未來之法，或說世間、出世間法，悉為化導眾生，乃至恆河沙劫說無窮盡。
【證嚴上人開示】
「佛智難測非可言喻，一真法性非言名相；求法之心至誠懇切，佛陀待機緣熟為說。」
佛智難測非可言喻
一真法性非言名相
求法之心至誠懇切
佛陀待機緣熟為說
我們能夠瞭解，佛陀的智慧是難測，凡夫更是離佛遙遠。我們現在要聽，《法華經》的道理，和過去佛陀隨機說法，權巧方便，到底他的差距有多遠？真的是「非可言喻」，無法用言語來譬喻到底有多遠。
我們要往那麼遠去推測，不如我們回歸本性，一真法性，在我們的內心。我們人人本具佛性，人人都本具有一個真如的本性，「在佛不增，在凡不減」，凡夫與佛有平等的一真法性。
所以，雖然是這樣說，「非言名相」，不是用言語、用名相，能夠拿出來看。還記得嗎？在前面的經文：「是法不可示。」佛所說的法，無法用相、形象，拿出來給大家看。這個法，就是本具在人人的內心，拿出來看不到，但是要用心去體會。
看看現在有多少，國際間的環保人士，都來臺灣要取經，去環保站，眼睛親眼看到，這叫做資源回收。瓶瓶罐罐，或者是紙張、塑膠等等，囤積如山，這麼多人做得這麼歡喜，又能夠聽到老人，八十歲、九十歲，能夠隨手拿起來，就向他們解說。
無論他們是博士、教授，地位多高的人，來到這裡，都是婆婆媽媽、這些老菩薩說經驗，給他們聽。這些國際間的人士，也聽得很有道理，聽得很感動，也說要將這樣的方法，帶回去他們的國家。這叫做法，世間大地，無不是法，世間萬法，無不都是能夠做為我們的老師。
醫師，以病人為師，我們修行者，就是以天地萬法為師。所以天地萬法無不都是，能夠啟發我們的心與性，所以，我們學佛要時時用心。
所以「一真法性，非言名相」，不光只是說說就好，說了之後就有東西給大家看嗎？要去做。天下萬物、形象，無物不是相，無相不是法，到底要拿什麼給大家看，叫做法的相呢？所以，法很難用相來譬喻，唯有就是做了之後的事與物，來代表法，所以大家要用很多心去體會。
我們人人要發心，必須求法的心要至誠懇切，我們要有至誠懇切的心。聽法，或者是學佛修行，若只是形式上的修行，要得到法入心，很困難；不只是不容易而已，是很困難。所以，我們若能將求法的心，加上至誠懇切，無論離佛有多長的時間，佛陀同樣是待機，緣熟為說。
這個法，佛陀的慧命還流傳在人間，只要人間，人人有求法之心，而且是至誠懇切，佛法慧命還是時機成熟，就現相說法。
佛不斷不斷就是這樣現機說法，就是要讓我們瞭解，這個法是這麼深奧，其實是這麼簡單。只是還有三乘之人，三乘、四眾，還是無法體會。所以，佛陀所說法，甚深難解，其實，不是難解，只是我們和佛還有一些距離在。所以剛剛跟大家說，要一直向外求，不如是往內找，找出我們的真如本性。不過，在經文裡就是這樣說：「今者世尊，何故殷勤稱歎方便」。
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
因為四眾有疑，為什麼過去四十多年間，佛陀所說的法，為何全都是方便善巧呢？不過我們大家所證的，難道全都是方便法嗎？其實大家一直認為方便法，過去走過來的路，是不是白走了呢？過去所修的行，是不是都是空的呢？是嗎？不是。是真實的，道理是一樣的。
我們大家若能瞭解這樣的道理，我們就知道，佛陀過去所說的法，不是沒有道理的法，是妙權。權，就是方便，善巧方便的法，讓大家更加瞭解這個周圍，最後還是回歸到原點來。
所以，很多人聽佛說：過去是方便法，我現在要回歸說回來說一實相。所以有的人，心會疑，四十二年間，佛陀所說的，都是方便權巧的法嗎？如果是這樣，我們所證的，是不是全都是方便的呢？不是實的？方便就是指不是實的，是方便的，是一種譬喻的解釋，其實，它是實的。
也是這樣，若是沒有好好地（用方便法）帶領過來，大家的內心無明、煩惱、貢高、驕傲，這種的滿心還是煩惱，哪有辦法接受一真實、真如清淨的本性呢？所以，方便法就如水，慢慢地為我們洗，洗得我們的心乾淨，所以，方便法也是法，尤其是善巧方便的法。
不過，大家的內心，還是有這樣的念：「佛所得法，甚深難解，有所言說，意趣難知」。
佛所得法
甚深難解
有所言說
意趣難知
《法華經方便品第二》
因為大家都認為：現在要讓我們瞭解，佛的真如本性的實法，這很深，很難解。佛陀怎麼這樣說呢？「佛所得法，甚深難解」，這是釋迦佛親口向大家說的，我現在要說的一乘實相的法，這是我已經保護四十多年了，我所得到的法是甚深難解。這是佛陀要講這部經之前，先跟大家這樣說。
我們用這麼長的時間，一直告訴大家，釋迦佛的智慧，已經和過去諸佛、無量億劫諸佛的智慧平等，是釋迦佛和過去佛，所瞭解的宇宙萬物實相，完全都通徹了。我們與佛的智慧雖然是平等，不過我們還未通、還未徹，所以，人的心就有這樣的懷疑：到底我到什麼時候，才能夠與佛平等，真正通徹這個道理呢？
所以，佛陀說：「有所言說，意趣難知。」這是在這段經文。佛所得的法很深，佛所要說的法，那個意趣，意義與方向，真的對我們凡夫而言，還是很難以瞭解。
佛說解脫
我亦得到涅槃
即是誤以二乘涅槃
為佛之究竟解脫
故不知
如來殷勤稱歎之義
「佛說解脫，我亦得涅槃。」大家都認為，佛所說的解脫法，我們都接受了，接受之後，我們的心也很寂靜。因為這樣的心念，所以誤以為二乘的涅槃，就是佛的究竟法。這就是我們凡夫，有我慢與我執，人人以為，佛說的話我都瞭解了，我都通徹了，所以我的心都很平靜了，這樣我就已經究竟解脫了。大家都是認為這樣，所以在此停滯住，沒有想要往前再精進。
所以，不知如來殷勤讚歎，這樣一直說：過去我的方便法，未來的真實法。這就是大家不瞭解之處。所以，不瞭解，要知道佛陀，「有所言說，意趣難知。一切聲聞、辟支佛所不能及」。
有所言說
意趣難知
一切聲聞、辟支佛
所不能及
《法華經方便品第二》
佛所說的法，真的是意義，所含的意義很深。即使淺淺的法，簡簡單單的法，要問眾生：「你知道嗎？」
「知道。」
「改變好嗎？」
「慢慢來。」
都是這樣。真的要改也是很困難。為什麼這麼困難呢？是沒有真正知道。透徹的道理沒有入心，光是耳朵聽，自己的習氣還很重，改不過來，這就是凡夫。
修行者呢？修行者也有自我障礙的，叫做「所知障」。我們大家常常聽到，「我知道，知道。」但是知道之後，自己障礙自己，以為這樣我都知道了。
但是，面對佛陀，佛陀跟他說，你過去所修的，才只是一個階段而已，要知道，真正要接近佛的境界，「一乘實相」這個法，就是要再換一條大路，大乘的大路。「意趣難知」，這條大路走下去，到底要走到哪裡呢？這麼大的路。過去走小小的路，走得很習慣，忽然間來到這條康莊大路，這到底要怎麼走，會走到哪裡去呢？不知道。所以這就是心所懷疑。什麼樣的人在懷疑呢？「一切聲聞、辟支佛」。
有所言說：
佛為應眾生機
三根普被
設諸權巧便法
所以「有所言說」，就是佛應眾生機，三根普被。因為佛陀開始說法，四十多年了，上、中、下根機的人，佛陀要一音圓演，同一句話，不同的根機，他都能夠接受到，這叫做三根普被。
還要，如來過去所說、現在所說、未來所說的法，或者是說世間法、出世間法，這全都是要化度眾生。乃至佛陀所說的法，真的是很多，如恆河沙那麼多，無窮無盡。
謂如來或說過去、
現在、未來之法
或說世間、
出世間法
悉為化導眾生
乃至恆河沙劫
說無窮盡
這要從過去所說的法，回歸回來變成一乘、大乘的法，你們想，這聲聞、辟支佛，哪有辦法接受呢？佛陀的智慧那麼寬大，大家覺得，我就守著這樣就好了，我哪有辦法像佛一音圓演，三根普被呢？所以大家懷疑自己的能力。
佛陀一直鼓勵我們，「佛、心、眾生三無差別」，只要我們人人，若能用至誠懇切的心，佛陀絕對永遠就是待機，只要因緣成熟，佛陀就開始說法。但是這個法，每一項法都是真實法。剛才說，一切相無不是法，一切法無不是從真如，我們的內心本性所顯現。你若能夠透徹瞭解，這就是「真如解實相法」，從我們的真如本性那個智慧，來瞭解天地萬物的形象，無不都是法。
所以，修行者以天地萬物為師，醫生是以病人為師。總而言之，我們要多瞭解，人間的法就是佛的真理，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Waiting for the Causes and Conditions to Teach (等待因緣而為說法)
Date: February. 14. 2014
“The Buddha’s wisdom is inestimable and indescribable. The ultimate reality of our nature cannot be verbalized nor seen. Seek the Dharma with utmost sincerity; the Buddha waits for conditions to mature before He teaches.”
We recognize that the Buddha’s wisdom is inestimable. We ordinary people are certainly far behind Him. Right now we are listening to the vast differences between the principles in the Lotus Sutra and the skillful means He taught in the past. Just how different are they? This is indeed “indescribable;” we cannot use language to describe the vast differences between them. So, rather than making vague estimates, we should just return to our intrinsic nature, the ultimate reality of our nature. Within our minds, we all intrinsically have Buddha-nature, an intrinsic nature of True Suchness that is “no greater in Buddhas, no less in sentient beings.” Both ordinary beings and Buddhas have the same ultimate reality in their nature. Though this is what we say, [that true nature] “cannot be verbalized nor seen.” It cannot be described in words or tangibly shown.
Do you still remember? The previous passage stated, “The Dharma cannot be demonstrated.” The Dharma expounded by the Buddha cannot be produced as a material object. This Dharma is inherent in everyone’s mind; it cannot be seen, so we have to mindfully experience it. Look at how so many environmentalists from around the world come to Taiwan nowadays to [learn our methods]. They come to our recycling stations to observe with their own eyes how we reuse and recycle things.
[They see] bottles and cans, papers and plastics, and so on, piled high as a mountain. They see many people working very joyously, and they listen to old folks in their 80s and 90s explain [what happens with] each object there. Whether these visitors have PhDs, are professors or well-known experts, when they come here, they listen to and [learn from] these old Bodhisattvas’ practical experiences. These people from around the world find what they hear makes sense and become very touched. They also say they will take these methods back to their countries. This is the Dharma. It is all around us in this world. Therefore, all things in the world are our teachers.
Doctors treat patients as their teachers. We spiritual practitioners see all things in the world as our teachers. So, all things can inspire our minds and natures. Therefore, as we learn the Buddha’s Way, we must always be mindful. So, “the ultimate reality of our nature cannot be verbalized nor seen.”
“cannot be verbalized nor seen”.We cannot just talk the talk, with nothing to show for it; we must take action.All things in the world have an appearance, and all appearances contain the Dharma.In the end, what can we point to as the appearance of Dharma?Therefore, the Dharma is hard to describe.It can only be expressed by the actions that it has led us to take.
So, we must be very mindful to comprehend it.
We all must have spiritual aspirations and seek the Dharma with utmost sincerity.We must use a heart of utmost sincerity to listen to the Dharma and put it into practice.If our practice is superficial, it will be very difficult for the Dharma to penetrate our hearts.Not only will it not be easy, it will be very difficult.
So, if we seek the Dharma with utmost sincerity, no matter how far apart in time we are from the Buddha, He is still waiting for our capabilities and conditions to mature to teach us.The Buddha’s Dharma, His wisdom-life, is still spreading in this world.As long as people in the world still have the sincere resolve to seek the Dharma, when the conditions are mature, He will manifest to give teachings.The Buddha continuously waits for conditions to manifest and teach.He wants to help us understand that however profound the Dharma is, it is in fact very simple.However, practitioners of the Three Vehicles and fourfold assembly still cannot comprehend it.
So, His teachings are extremely profound and difficult to understand.Actually, they are not difficult to understand, it is just that there is still some distanc betwe the Buddha and us.
Therefore, as I said earlier, rather than always looking outward, we need to look inward to find the True Suchness of our nature.
But the sutra states, “Why now does the World-Honored One repeatedly praise skillful means?For 40 years the teachings He gave were all provisional, skillful means.Is what we have realized also skillful means?”This is the doubt about skillful means.
The fourfold assembly wondered why all of the Buddha’s teachings over the past 40-plus years were skillful means.Did this means that they had only realized skillful means？They wondered if they had walked the path of skillful means in vain.Had the spiritual practice they engaged in [led to nothing]?Had it?No, there was truth in it.
The principles are the same.If we can all understand these principles, we will recognize that the Buddha’s past teachings were still based on the principles.They were wondrous provisional [teachings].Provisional [teachings] are skillful and suitable means that help familiarize people with the surroundings, and eventually take them to their destination.
So, when people heard the Buddha say, “Past [teachings] were skillful means.I will now go back and teach the ultimate truth,” some people were doubtful.In the past 42 years, were all of the Buddha’s teachings skillful means?
If that was the case, then was everything they had realized skillful, not true principles? Skillful refers to something that is not the ultimate, to an explanation based on analogies. Actually, skillful means are true. If we are not carefully guided, our minds will be filled with ignorance, afflictions, arrogance and pride. And if our minds are still completely filled with afflictions, how can we accept the ultimate truth, our pure intrinsic true nature?
Skillful means are just like water; they can slowly cleanse the mind until it is clean. Therefore, skillful means are also Dharma, and they are particularly suited to us. But, everyone still thought,
“The Dharma attained by the Buddha is extremely profound and difficult to understand. As to what He as said, His intent is difficult to know.”
They all believed the Buddha now wanted them to understand the True Dharma of His intrinsic nature of True Suchness, which is very profound and difficult to understand, how would the Buddha explain it? “The Dharma attained by the Buddha is extremely profound and difficult to understand”. Sakyamuni Buddha Himself told everyone this. Now He would teach the One Vehicle Dharma that He had guarded in His mind for over 40 years. The Dharma He attained is extremely profound and difficult to understand. This is what the Buddha told everyone before He gave [the Lotus teachings].
For a long time, I have constantly told all of you that Sakyamuni Buddha’s wisdom was equal to that of past Buddhas from countless kaplas. Sakyamuni Buddha and all past Buddhas thoroughly understood the ultimate reality of all things in the universe. Although we have wisdom equal to all Buddhas, we have not yet achieved full understanding. Therefore, there are doubts in our minds about when exactly we will finally be able to be equal to Buddhas and thoroughly understand Their principles.
So, the Buddha, “[from] what He has said, His intent is difficult to know.” This is the passage we are discussing. The Dharma attained by the Buddha. The intent and direction of the Buddha’s mind, the meaning and course of His teachings, are still truly difficult to understand for us ordinary beings.
“When the Buddha spoke of liberation, I understood it and have attained Nirvana. They mistook the Nirvana of the Two Vehicles for the ultimate liberation of the Buddha. Therefore, they did not know the meaning behind the Tathagata’s earnest praise.”
“When the Buddha spoke of liberation”. They all believed that they had accepted the Buddha’s teachings on liberation. After accepting it, their minds also became very tranquil and still. Because of this belief, they mistakenly thought that the Nirvana of Two Vehicle practitioners was the ultimate teaching of the Buddha. This is because ordinary beings are arrogant and have attachments. They all thought, “I have understood and comprehended everything the Buddha taught, so my mind is already very tranquil, and thus I have already attained ultimate liberation.” They all believed this, so they remained at that stage and did not want to diligently move forward. So, they did not know why the Tathagata earnestly praised and kept talking about how He taught skillful means in the past and was going to give true teachings in the future. This is what people did not understand. Because of their lack of understanding, [we] must recognize that,
“As to what He has said, His intent is difficult to know. None of the Hearers or Pratyekabuddhas could grasp it. ”
The Dharma the Buddha had taught truly had deep and profound meanings, even the simple and superficial teachings. You can ask sentient beings, “Do you know?” “Yes.” “Can you change?”“Eventually.”They are all like this.
Truly, changing is very difficult. Why is it so difficult? Because we do not fully understand and these clear principle have yet to penetrate our minds. If we only listen, we cannot change our deeply-rooted habitual tendencies. This is how we unenlightened beings behave.
What about spiritual practitioners? They also hinder themselves; they have the “hindrance of knowledge.” We often hear people say, “I know, I know.” And after they say, “I know, they hider themselves by thinking they already know everything. But, when they face the Buddha, He tells them, “What you have practiced in the past was only one stage. To truly get close to the state of Buddhahood, [to learn] the ultimate re4ality of One Vehicle,” they must switch to the great path of the Great Vehicle “His intent is difficult to know.
If we keep going on this great path, where will we end up? This is such a great path. In the past, we were on a very narrow path and had become familiar and comfortable with it. Then, suddenly, we are on this broad path; do we know how to walk it or where we are going? We do not know. This is why we have doubts.
What kinds of people have doubt? “Hearers or Pratyekabuddhas.”
As to what He had said, in order to teach according to sentient beings’ capabilities and accommodate practitioners of all three capabilities, the Buddha established skillful means.
So, “what He had said,” is what He taught according to capabilities, to accommodate practitioners of all three capabilities. The Buddha had been giving teachings for over 40 years to those of higher, average and lower capabilities; He had to perfectly teach all of them at once. The same sentience must be accepted by those of different capabilities. This is how He accommodated.
Also, the Dharma expounded by the Tathahata in the past, present and future, the worldly and world-transcending Dharma, was all given for the sake of transforming sentient beings. Thus, the Buddha had to give many teachings, as numerous as the sands of the Ganges River, boundless and endless.
[He] now wanted them to turn from past teachings and return to the Dharma of the One Vehicle, think about it How could Hearers and Pratyekabuddhas accept this? The Buddha’s wisdom was so broad and great. They all thought, “I will just continue to do the same thing. How could I teach with one perfect voice and accommodate all three capabilities like the Buddha did?”
So, everyone doubted their own abilities. The Buddha kept encouraging us that “[the nature of] all Buddhas, “minds and sentient beings do not differ.” As long as each of us are sincere and devoted, the Buddha will wait forever for [the right] conditions. When the karmic conditions mature, he will begin to expound the Dharma. However, every single teaching is True Dharma.
Earlier I said that all phenomena are Dharma. All Dharma is revealed by the True Suchness of our intrinsic nature. If we have thorough understanding, “True Suchness helps us realize ultimate reality. If we use the wisdom of the True Suchness of our intrinsic nature to understand all things in the world, everything is Dharma.Therefore, spiritual practitioners treat all things in the world as teachers, just as a doctor treats patient as their teachers.
In summary, we must better understand that the worldly Dharma is really the Buddha’s true teachings. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙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。
⊙佛所得法，甚深難解，有所言說，意趣難知。《法華經方便品第二》
⊙佛說解脫，我亦得到涅槃。即是誤以二乘涅槃為佛之究竟解脫，故不知如來殷勤稱歎之義。
⊙有所言說，意趣難知。一切聲聞、辟支佛所不能及。《法華經方便品第二》
⊙有所言說：佛為應眾生機，三根普被，設諸權巧便法。
⊙謂如來或說過去、現在、未來之法，或說世間、出世間法，悉為化導眾生，乃至恆河沙劫說無窮盡。
【證嚴上人開示】
「佛智難測非可言喻，一真法性非言名相；求法之心至誠懇切，佛陀待機緣熟為說。」
佛智難測非可言喻
一真法性非言名相
求法之心至誠懇切
佛陀待機緣熟為說
我們能夠瞭解，佛陀的智慧是難測，凡夫更是離佛遙遠。我們現在要聽，《法華經》的道理，和過去佛陀隨機說法，權巧方便，到底他的差距有多遠？真的是「非可言喻」，無法用言語來譬喻到底有多遠。
我們要往那麼遠去推測，不如我們回歸本性，一真法性，在我們的內心。我們人人本具佛性，人人都本具有一個真如的本性，「在佛不增，在凡不減」，凡夫與佛有平等的一真法性。
所以，雖然是這樣說，「非言名相」，不是用言語、用名相，能夠拿出來看。還記得嗎？在前面的經文：「是法不可示。」佛所說的法，無法用相、形象，拿出來給大家看。這個法，就是本具在人人的內心，拿出來看不到，但是要用心去體會。
看看現在有多少，國際間的環保人士，都來臺灣要取經，去環保站，眼睛親眼看到，這叫做資源回收。瓶瓶罐罐，或者是紙張、塑膠等等，囤積如山，這麼多人做得這麼歡喜，又能夠聽到老人，八十歲、九十歲，能夠隨手拿起來，就向他們解說。
無論他們是博士、教授，地位多高的人，來到這裡，都是婆婆媽媽、這些老菩薩說經驗，給他們聽。這些國際間的人士，也聽得很有道理，聽得很感動，也說要將這樣的方法，帶回去他們的國家。這叫做法，世間大地，無不是法，世間萬法，無不都是能夠做為我們的老師。
醫師，以病人為師，我們修行者，就是以天地萬法為師。所以天地萬法無不都是，能夠啟發我們的心與性，所以，我們學佛要時時用心。
所以「一真法性，非言名相」，不光只是說說就好，說了之後就有東西給大家看嗎？要去做。天下萬物、形象，無物不是相，無相不是法，到底要拿什麼給大家看，叫做法的相呢？所以，法很難用相來譬喻，唯有就是做了之後的事與物，來代表法，所以大家要用很多心去體會。
我們人人要發心，必須求法的心要至誠懇切，我們要有至誠懇切的心。聽法，或者是學佛修行，若只是形式上的修行，要得到法入心，很困難；不只是不容易而已，是很困難。所以，我們若能將求法的心，加上至誠懇切，無論離佛有多長的時間，佛陀同樣是待機，緣熟為說。
這個法，佛陀的慧命還流傳在人間，只要人間，人人有求法之心，而且是至誠懇切，佛法慧命還是時機成熟，就現相說法。
佛不斷不斷就是這樣現機說法，就是要讓我們瞭解，這個法是這麼深奧，其實是這麼簡單。只是還有三乘之人，三乘、四眾，還是無法體會。所以，佛陀所說法，甚深難解，其實，不是難解，只是我們和佛還有一些距離在。所以剛剛跟大家說，要一直向外求，不如是往內找，找出我們的真如本性。不過，在經文裡就是這樣說：「今者世尊，何故殷勤稱歎方便」。
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
因為四眾有疑，為什麼過去四十多年間，佛陀所說的法，為何全都是方便善巧呢？不過我們大家所證的，難道全都是方便法嗎？其實大家一直認為方便法，過去走過來的路，是不是白走了呢？過去所修的行，是不是都是空的呢？是嗎？不是。是真實的，道理是一樣的。
我們大家若能瞭解這樣的道理，我們就知道，佛陀過去所說的法，不是沒有道理的法，是妙權。權，就是方便，善巧方便的法，讓大家更加瞭解這個周圍，最後還是回歸到原點來。
所以，很多人聽佛說：過去是方便法，我現在要回歸說回來說一實相。所以有的人，心會疑，四十二年間，佛陀所說的，都是方便權巧的法嗎？如果是這樣，我們所證的，是不是全都是方便的呢？不是實的？方便就是指不是實的，是方便的，是一種譬喻的解釋，其實，它是實的。
也是這樣，若是沒有好好地（用方便法）帶領過來，大家的內心無明、煩惱、貢高、驕傲，這種的滿心還是煩惱，哪有辦法接受一真實、真如清淨的本性呢？所以，方便法就如水，慢慢地為我們洗，洗得我們的心乾淨，所以，方便法也是法，尤其是善巧方便的法。
不過，大家的內心，還是有這樣的念：「佛所得法，甚深難解，有所言說，意趣難知」。
佛所得法
甚深難解
有所言說
意趣難知
《法華經方便品第二》
因為大家都認為：現在要讓我們瞭解，佛的真如本性的實法，這很深，很難解。佛陀怎麼這樣說呢？「佛所得法，甚深難解」，這是釋迦佛親口向大家說的，我現在要說的一乘實相的法，這是我已經保護四十多年了，我所得到的法是甚深難解。這是佛陀要講這部經之前，先跟大家這樣說。
我們用這麼長的時間，一直告訴大家，釋迦佛的智慧，已經和過去諸佛、無量億劫諸佛的智慧平等，是釋迦佛和過去佛，所瞭解的宇宙萬物實相，完全都通徹了。我們與佛的智慧雖然是平等，不過我們還未通、還未徹，所以，人的心就有這樣的懷疑：到底我到什麼時候，才能夠與佛平等，真正通徹這個道理呢？
所以，佛陀說：「有所言說，意趣難知。」這是在這段經文。佛所得的法很深，佛所要說的法，那個意趣，意義與方向，真的對我們凡夫而言，還是很難以瞭解。
佛說解脫
我亦得到涅槃
即是誤以二乘涅槃
為佛之究竟解脫
故不知
如來殷勤稱歎之義
「佛說解脫，我亦得涅槃。」大家都認為，佛所說的解脫法，我們都接受了，接受之後，我們的心也很寂靜。因為這樣的心念，所以誤以為二乘的涅槃，就是佛的究竟法。這就是我們凡夫，有我慢與我執，人人以為，佛說的話我都瞭解了，我都通徹了，所以我的心都很平靜了，這樣我就已經究竟解脫了。大家都是認為這樣，所以在此停滯住，沒有想要往前再精進。
所以，不知如來殷勤讚歎，這樣一直說：過去我的方便法，未來的真實法。這就是大家不瞭解之處。所以，不瞭解，要知道佛陀，「有所言說，意趣難知。一切聲聞、辟支佛所不能及」。
有所言說
意趣難知
一切聲聞、辟支佛
所不能及
《法華經方便品第二》
佛所說的法，真的是意義，所含的意義很深。即使淺淺的法，簡簡單單的法，要問眾生：「你知道嗎？」
「知道。」
「改變好嗎？」
「慢慢來。」
都是這樣。真的要改也是很困難。為什麼這麼困難呢？是沒有真正知道。透徹的道理沒有入心，光是耳朵聽，自己的習氣還很重，改不過來，這就是凡夫。
修行者呢？修行者也有自我障礙的，叫做「所知障」。我們大家常常聽到，「我知道，知道。」但是知道之後，自己障礙自己，以為這樣我都知道了。
但是，面對佛陀，佛陀跟他說，你過去所修的，才只是一個階段而已，要知道，真正要接近佛的境界，「一乘實相」這個法，就是要再換一條大路，大乘的大路。「意趣難知」，這條大路走下去，到底要走到哪裡呢？這麼大的路。過去走小小的路，走得很習慣，忽然間來到這條康莊大路，這到底要怎麼走，會走到哪裡去呢？不知道。所以這就是心所懷疑。什麼樣的人在懷疑呢？「一切聲聞、辟支佛」。
有所言說：
佛為應眾生機
三根普被
設諸權巧便法
所以「有所言說」，就是佛應眾生機，三根普被。因為佛陀開始說法，四十多年了，上、中、下根機的人，佛陀要一音圓演，同一句話，不同的根機，他都能夠接受到，這叫做三根普被。
還要，如來過去所說、現在所說、未來所說的法，或者是說世間法、出世間法，這全都是要化度眾生。乃至佛陀所說的法，真的是很多，如恆河沙那麼多，無窮無盡。
謂如來或說過去、
現在、未來之法
或說世間、
出世間法
悉為化導眾生
乃至恆河沙劫
說無窮盡
這要從過去所說的法，回歸回來變成一乘、大乘的法，你們想，這聲聞、辟支佛，哪有辦法接受呢？佛陀的智慧那麼寬大，大家覺得，我就守著這樣就好了，我哪有辦法像佛一音圓演，三根普被呢？所以大家懷疑自己的能力。
佛陀一直鼓勵我們，「佛、心、眾生三無差別」，只要我們人人，若能用至誠懇切的心，佛陀絕對永遠就是待機，只要因緣成熟，佛陀就開始說法。但是這個法，每一項法都是真實法。剛才說，一切相無不是法，一切法無不是從真如，我們的內心本性所顯現。你若能夠透徹瞭解，這就是「真如解實相法」，從我們的真如本性那個智慧，來瞭解天地萬物的形象，無不都是法。
所以，修行者以天地萬物為師，醫生是以病人為師。總而言之，我們要多瞭解，人間的法就是佛的真理，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Waiting for the Causes and Conditions to Teach (等待因緣而為說法)
Date: February. 14. 2014
“The Buddha’s wisdom is inestimable and indescribable. The ultimate reality of our nature cannot be verbalized nor seen. Seek the Dharma with utmost sincerity; the Buddha waits for conditions to mature before He teaches.”
We recognize that the Buddha’s wisdom is inestimable. We ordinary people are certainly far behind Him. Right now we are listening to the vast differences between the principles in the Lotus Sutra and the skillful means He taught in the past. Just how different are they? This is indeed “indescribable;” we cannot use language to describe the vast differences between them. So, rather than making vague estimates, we should just return to our intrinsic nature, the ultimate reality of our nature. Within our minds, we all intrinsically have Buddha-nature, an intrinsic nature of True Suchness that is “no greater in Buddhas, no less in sentient beings.” Both ordinary beings and Buddhas have the same ultimate reality in their nature. Though this is what we say, [that true nature] “cannot be verbalized nor seen.” It cannot be described in words or tangibly shown.
Do you still remember? The previous passage stated, “The Dharma cannot be demonstrated.” The Dharma expounded by the Buddha cannot be produced as a material object. This Dharma is inherent in everyone’s mind; it cannot be seen, so we have to mindfully experience it. Look at how so many environmentalists from around the world come to Taiwan nowadays to [learn our methods]. They come to our recycling stations to observe with their own eyes how we reuse and recycle things.
[They see] bottles and cans, papers and plastics, and so on, piled high as a mountain. They see many people working very joyously, and they listen to old folks in their 80s and 90s explain [what happens with] each object there. Whether these visitors have PhDs, are professors or well-known experts, when they come here, they listen to and [learn from] these old Bodhisattvas’ practical experiences. These people from around the world find what they hear makes sense and become very touched. They also say they will take these methods back to their countries. This is the Dharma. It is all around us in this world. Therefore, all things in the world are our teachers.
Doctors treat patients as their teachers. We spiritual practitioners see all things in the world as our teachers. So, all things can inspire our minds and natures. Therefore, as we learn the Buddha’s Way, we must always be mindful. So, “the ultimate reality of our nature cannot be verbalized nor seen.”
“cannot be verbalized nor seen”.We cannot just talk the talk, with nothing to show for it; we must take action.All things in the world have an appearance, and all appearances contain the Dharma.In the end, what can we point to as the appearance of Dharma?Therefore, the Dharma is hard to describe.It can only be expressed by the actions that it has led us to take.
So, we must be very mindful to comprehend it.
We all must have spiritual aspirations and seek the Dharma with utmost sincerity.We must use a heart of utmost sincerity to listen to the Dharma and put it into practice.If our practice is superficial, it will be very difficult for the Dharma to penetrate our hearts.Not only will it not be easy, it will be very difficult.
So, if we seek the Dharma with utmost sincerity, no matter how far apart in time we are from the Buddha, He is still waiting for our capabilities and conditions to mature to teach us.The Buddha’s Dharma, His wisdom-life, is still spreading in this world.As long as people in the world still have the sincere resolve to seek the Dharma, when the conditions are mature, He will manifest to give teachings.The Buddha continuously waits for conditions to manifest and teach.He wants to help us understand that however profound the Dharma is, it is in fact very simple.However, practitioners of the Three Vehicles and fourfold assembly still cannot comprehend it.
So, His teachings are extremely profound and difficult to understand.Actually, they are not difficult to understand, it is just that there is still some distanc betwe the Buddha and us.
Therefore, as I said earlier, rather than always looking outward, we need to look inward to find the True Suchness of our nature.
But the sutra states, “Why now does the World-Honored One repeatedly praise skillful means?For 40 years the teachings He gave were all provisional, skillful means.Is what we have realized also skillful means?”This is the doubt about skillful means.
The fourfold assembly wondered why all of the Buddha’s teachings over the past 40-plus years were skillful means.Did this means that they had only realized skillful means？They wondered if they had walked the path of skillful means in vain.Had the spiritual practice they engaged in [led to nothing]?Had it?No, there was truth in it.
The principles are the same.If we can all understand these principles, we will recognize that the Buddha’s past teachings were still based on the principles.They were wondrous provisional [teachings].Provisional [teachings] are skillful and suitable means that help familiarize people with the surroundings, and eventually take them to their destination.
So, when people heard the Buddha say, “Past [teachings] were skillful means.I will now go back and teach the ultimate truth,” some people were doubtful.In the past 42 years, were all of the Buddha’s teachings skillful means?
If that was the case, then was everything they had realized skillful, not true principles? Skillful refers to something that is not the ultimate, to an explanation based on analogies. Actually, skillful means are true. If we are not carefully guided, our minds will be filled with ignorance, afflictions, arrogance and pride. And if our minds are still completely filled with afflictions, how can we accept the ultimate truth, our pure intrinsic true nature?
Skillful means are just like water; they can slowly cleanse the mind until it is clean. Therefore, skillful means are also Dharma, and they are particularly suited to us. But, everyone still thought,
“The Dharma attained by the Buddha is extremely profound and difficult to understand. As to what He as said, His intent is difficult to know.”
They all believed the Buddha now wanted them to understand the True Dharma of His intrinsic nature of True Suchness, which is very profound and difficult to understand, how would the Buddha explain it? “The Dharma attained by the Buddha is extremely profound and difficult to understand”. Sakyamuni Buddha Himself told everyone this. Now He would teach the One Vehicle Dharma that He had guarded in His mind for over 40 years. The Dharma He attained is extremely profound and difficult to understand. This is what the Buddha told everyone before He gave [the Lotus teachings].
For a long time, I have constantly told all of you that Sakyamuni Buddha’s wisdom was equal to that of past Buddhas from countless kaplas. Sakyamuni Buddha and all past Buddhas thoroughly understood the ultimate reality of all things in the universe. Although we have wisdom equal to all Buddhas, we have not yet achieved full understanding. Therefore, there are doubts in our minds about when exactly we will finally be able to be equal to Buddhas and thoroughly understand Their principles.
So, the Buddha, “[from] what He has said, His intent is difficult to know.” This is the passage we are discussing. The Dharma attained by the Buddha. The intent and direction of the Buddha’s mind, the meaning and course of His teachings, are still truly difficult to understand for us ordinary beings.
“When the Buddha spoke of liberation, I understood it and have attained Nirvana. They mistook the Nirvana of the Two Vehicles for the ultimate liberation of the Buddha. Therefore, they did not know the meaning behind the Tathagata’s earnest praise.”
“When the Buddha spoke of liberation”. They all believed that they had accepted the Buddha’s teachings on liberation. After accepting it, their minds also became very tranquil and still. Because of this belief, they mistakenly thought that the Nirvana of Two Vehicle practitioners was the ultimate teaching of the Buddha. This is because ordinary beings are arrogant and have attachments. They all thought, “I have understood and comprehended everything the Buddha taught, so my mind is already very tranquil, and thus I have already attained ultimate liberation.” They all believed this, so they remained at that stage and did not want to diligently move forward. So, they did not know why the Tathagata earnestly praised and kept talking about how He taught skillful means in the past and was going to give true teachings in the future. This is what people did not understand. Because of their lack of understanding, [we] must recognize that,
“As to what He has said, His intent is difficult to know. None of the Hearers or Pratyekabuddhas could grasp it. ”
The Dharma the Buddha had taught truly had deep and profound meanings, even the simple and superficial teachings. You can ask sentient beings, “Do you know?” “Yes.” “Can you change?”“Eventually.”They are all like this.
Truly, changing is very difficult. Why is it so difficult? Because we do not fully understand and these clear principle have yet to penetrate our minds. If we only listen, we cannot change our deeply-rooted habitual tendencies. This is how we unenlightened beings behave.
What about spiritual practitioners? They also hinder themselves; they have the “hindrance of knowledge.” We often hear people say, “I know, I know.” And after they say, “I know, they hider themselves by thinking they already know everything. But, when they face the Buddha, He tells them, “What you have practiced in the past was only one stage. To truly get close to the state of Buddhahood, [to learn] the ultimate re4ality of One Vehicle,” they must switch to the great path of the Great Vehicle “His intent is difficult to know.
If we keep going on this great path, where will we end up? This is such a great path. In the past, we were on a very narrow path and had become familiar and comfortable with it. Then, suddenly, we are on this broad path; do we know how to walk it or where we are going? We do not know. This is why we have doubts.
What kinds of people have doubt? “Hearers or Pratyekabuddhas.”
As to what He had said, in order to teach according to sentient beings’ capabilities and accommodate practitioners of all three capabilities, the Buddha established skillful means.
So, “what He had said,” is what He taught according to capabilities, to accommodate practitioners of all three capabilities. The Buddha had been giving teachings for over 40 years to those of higher, average and lower capabilities; He had to perfectly teach all of them at once. The same sentience must be accepted by those of different capabilities. This is how He accommodated.
Also, the Dharma expounded by the Tathahata in the past, present and future, the worldly and world-transcending Dharma, was all given for the sake of transforming sentient beings. Thus, the Buddha had to give many teachings, as numerous as the sands of the Ganges River, boundless and endless.
[He] now wanted them to turn from past teachings and return to the Dharma of the One Vehicle, think about it How could Hearers and Pratyekabuddhas accept this? The Buddha’s wisdom was so broad and great. They all thought, “I will just continue to do the same thing. How could I teach with one perfect voice and accommodate all three capabilities like the Buddha did?”
So, everyone doubted their own abilities. The Buddha kept encouraging us that “[the nature of] all Buddhas, “minds and sentient beings do not differ.” As long as each of us are sincere and devoted, the Buddha will wait forever for [the right] conditions. When the karmic conditions mature, he will begin to expound the Dharma. However, every single teaching is True Dharma.
Earlier I said that all phenomena are Dharma. All Dharma is revealed by the True Suchness of our intrinsic nature. If we have thorough understanding, “True Suchness helps us realize ultimate reality. If we use the wisdom of the True Suchness of our intrinsic nature to understand all things in the world, everything is Dharma.Therefore, spiritual practitioners treat all things in the world as teachers, just as a doctor treats patient as their teachers.
In summary, we must better understand that the worldly Dharma is really the Buddha’s true teachings. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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