20140328《靜思妙蓮華》應緣而分別說
⊙「佛慈悲憫，觀機未熟，殷勤三請，豈得不說？悲智雙運，教誡聞慧，開三顯一，斷疑生信。」
⊙「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」《法華經方便品第二》
⊙我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。《法華經方便品第二》
⊙唯垂分別說：為鈍根之人降一乘教，而分別說三乘，隨機自適，應緣而分別說也。
【證嚴上人開示】
「佛慈悲憫，觀機未熟，殷勤三請，豈得不說？悲智雙運，教誡聞慧，開三顯一，斷疑生信。」
佛慈悲憫
觀機未熟
殷勤三請
豈得不說
悲智雙運
教誡聞慧
開三顯一
斷疑生信
也就是要告訴大家佛陀的慈悲，他觀在座人人是不是能夠受法，佛將要說的真實微妙法，在座的人是不是根機成熟呢？若是還未成熟，恐怕聞而不知，或者是起增上慢；若起了增上慢，那就容易毀謗造業。這是佛陀所顧慮。
不過，舍利弗虔誠、殷勤，已經三請了，所以佛陀也是看差不多時機。現在就看人，虔誠想要聽法的人，和少數人的比例，少數人經過了這段冗長的時間，是否信心已起，求法之心是否已生呢？這就是在這段時間，佛陀對聞法者的考驗。
但是，舍利弗知道佛的心意，所以殷勤三請，人也差不多，在這考驗中也是開始，因緣已經將要成熟，未成熟的根機，也是已經考驗到最末端了，所以「豈得不說」。佛陀開始要準備將一乘妙法，開始要說了。所以叫做殷勤三請，是舍利弗「殷勤三請」，在佛陀「豈得不說」，還是要說。
佛陀，本來這個法就是要說，只是考慮到其他根機還未成熟。現在既然開始，根機將要成熟了，佛陀還是悲智雙運。慈悲、智慧，慈悲就是佛陀的本懷，懷著這一分悲心，為了一大事因緣來人間，這個目的就是要開示眾生，原來與佛同等的智慧。無奈的是眾生沉迷不悟，所以佛陀就要運用智慧，所以叫做悲智雙運。
「教誡聞慧」，也要耐心來教育，循循善誘，耐心來為大家引導，用三乘教法隨眾生的根機；甚至也很擔心貢高、驕傲的人，這種增上慢人，佛陀時時都有教誡，向大家說敬佛、敬法、敬僧。
敬佛的功德，能體解大道；敬法的功德，能智慧如海；敬僧的功德，能統理大眾。這是過去佛陀用種種方法，開啟了人人能懂得恭敬。大家有敬信聽聞佛法，自然就能增加智慧了。
所以佛陀過去是用三乘，適應眾生的根機而說法。現在開始將要「開三顯一」，開始要向大家說，過去的三乘法，是權巧的教育，現在要將這三乘法，歸納為一乘妙法，所以叫做「開三顯一」。在這當中，還是要斷疑生信。大家心若是還有疑，現在應該要斷除，不要再有疑心。既然敬信要聽，就要用堅定的心，堅定的敬佛、敬法、敬僧，要信佛、信法、信僧，敬信一定要堅定，所以要「斷疑生信」。這是我們現在已經慢慢進入了，將要「開三顯一」，佛陀將要說微妙法。
前面的（經）文，舍利弗就是這樣說：「是會無量眾，能敬信此法。」此法就是佛陀心所保護著，那個大乘妙法。舍利弗向佛陀，就像在保證一樣，和我一樣，差不多根機、有智慧的人有無量，這些人都能敬信。佛陀現在將要宣說的，一乘微妙大法，這就是此法，這個法大家都能恭敬、能相信，所以請佛陀安心開示。因為這些人已經是世世，從無始以來，一直跟隨在佛的身邊，聽佛所說的法。這些人差不多有這樣的，智慧、常識了，大家現在很恭敬，「(皆)一心合掌，欲聽受佛語」。
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
《法華經方便品第二》
下面接下來又說：「我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」
我等千二百
及餘求佛者
願為此眾故
唯垂分別說
是等聞此法
則生大歡喜
《法華經方便品第二》
這段（經）文，也是舍利弗接下來這樣說：我們大家都很歡喜，看，大家這麼恭敬合掌，就是在等待，歡喜佛陀將法說出來。我們現在這些人，「我等千二百」，那就是常隨眾，時時都是隨在佛的身邊，無論佛陀到哪裡說法，這些常隨眾就是隨佛在身邊。
還有「及餘求佛者」，「願為此眾故」。不只是千二百人，看，現在靈鷲山法華會上，有這麼多人，大家都是要來求佛說法的人，很恭敬，相信佛所將要說的法，大家都很用心，恭敬地在等待了。所以，希望佛能夠為我們大家，以及大會這些大眾來說。
所以，舍利弗用最虔誠的心。「唯垂」這二字，我們要知道，「唯」就是唯願，就是從內心最虔誠的表達，叫做「唯」；內心所想，一心恭敬，請佛說法。「垂」就是佛在高上，大家坐在座下。所以「垂」，在上面說法，下面的人，大家都是虔誠要聽。甚至請佛陀用分別來說，意思就是詳細地說。不必擔心我們大家沒有耐心聽，不必擔心這麼多人會無法信受，請佛陀您將內心所保護著的，真實的法，請佛陀您詳細分別來解說。這就是舍利弗的心聲，用最恭敬的語言，來敬請佛陀詳細分別說法。
所以，舍利弗再次說：「是等聞此法，即生大歡喜。」千二百人還有在座這麼多人，若聽到佛您詳細分別所說的法，他們一定會很歡喜。請佛陀放心，將這個法清楚、詳細跟大家說。
我們這裡，再從「唯垂分別說」，再詳細瞭解。
唯垂分別說：
為鈍根之人
降一乘教
而分別說三乘
隨機自適
應緣而分別說也
佛陀的慈悲，四十多年來的說法，本來成佛是為一乘法，明心見性，直指明心見性。一個很簡單的法，就是要告訴大家：你和我一樣平等的智慧，你也能成佛，只要你心的煩惱無明去除，人人心明境現，那就是覺行圓滿。不過，我們眾生就是鈍根，無法瞭解，所以佛陀不得不，「為鈍根之人降一乘教」。
佛陀一直在稱歎，稱讚一乘實相的妙法，是至高無上，但是這至高無上的一乘法，平時眾生無法能瞭解，這就是鈍根。佛陀不得不為鈍根的眾生，將這至高無上的一乘教法，這樣降低下來，所以「而分別說三乘」，他將一乘法分成三段，用三乘法。
開始對初機小乘者，開始佛陀就是說四諦法，讓人人首先瞭解世間的生態。因為覺悟之後，那就是要將世間的生態，很明白地說給大家知道。
因為佛陀他在皇宮，還未修行之前，少年時代，對這人間的生態，不平等苦難的形象，他不忍心，不忍心那些苦勞的人，受盡苦勞，受盡輕賤的不平等的形態。佛陀認為眾生都是平等，哪有什麼貴賤分別呢？所以佛陀他看到，這樣的人間生態，階級之分別，又加上了生老病死，加上了人生無常，加上了……等等，無窮盡的人間苦難，所以佛陀開始。覺悟之後，向大家先說出了世間的生態，世間的生態無不是苦。
所以，佛陀將一乘教降下來，為這些鈍根，鈍根，有的比較不能瞭解的人，或者是才初次聽到法的人，「分別說三乘」。將不同的根機，不同的環境，用三乘的教法來分別教育，所以「隨機自適」。
在座的人根機都不同，讓不同樣根機接受這樣的法，如何去解釋佛所說的法，所以叫做「隨機自適」，隨眾生的根機，眾生自己適應的法去接受。其實，佛陀所說的，沒有什麼大、小法，是要看有大、小的根機，如何去接受，所以叫做「隨機自適」。就是適應，佛陀隨種種的根機，種種根機，自己適應這個法去接受。
「應緣而分別說」，佛陀分別說是隨機應緣，要看根機。每個人，各人所接受的感覺不同，根機較高的，若光聽到苦，就知道集、滅道理；若是根機低的，佛陀說苦，他就知道是苦，人生是苦，說一知一；根機高的是說一知二，或者是知三、知四，四諦法就能即刻瞭解。總之，「隨機自適，應緣而分別說」，這就是佛陀的悲智雙運。
各位，要用心，佛法真的是很微妙，是不是我們要用最敬信的心，來聽聞佛陀的法呢？所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Explaining the Teachings According to Conditions (應緣而分別說)
Date: March. 28. 2014
“The compassionate Buddha observed that the conditions were not yet ripe. After being earnestly asked three times, how could He not expound it? He exercised compassion and wisdom and taught and reminded people to develop wisdom. He opened Three [Vehicles] to reveal the One, so we must eliminate doubts and give rise to faith.”
This is telling everyone that the Buddha was compassionate, so He contemplated whether the audience could accept the Dharma. Were their capabilities mature enough to accept the true, subtle and wondrous teachings? If their capabilities were still immature, they would hear but not understand, or they might give rise to overbearing arrogance. With overbearing arrogance, they might easily commit slander and create karma. This was the Buddha’s concern.
Yet Sariputra was so reverent and earnest; he had already asked three times, so the Buddha taught in was about the right time. Now He observed the proportion of those who sincerely wanted to listen to teachings and the few who were not yet ready. After such a long waiting period, did those few people develop faith? Did they wish to seek the Dharma now? This [waiting] period was how the Buddha tested those who wanted teachings.
But, Sariputra understood the Buddha’s intention, so he earnestly asked three times. Over the course of this test, people’s capabilities had approached maturity. Those whose capabilities had not been ready had already been tested to the utmost. So, “how could He not expound it?” Thus, the Buddha began preparations to expound the wondrous One Vehicle Dharma. This was due to Sariputra, who “earnestly asked three times.” So, “how could [the Buddha] not expound it?” It was time. The Buddha had always wanted to teach this. But, He was concerned that people were not ready. With their capabilities almost mature now, the Buddha still exercised both compassion and wisdom.
Compassion formed the Buddha’s original intent. Because of His compassion, He came to the world for one great cause, to teach sentient beings that they originally had wisdom equal to the Buddha’s. However, they stubbornly remained deluded, so the Buddha had to utilize His wisdom. So, He “exercised both compassion and wisdom, taught and reminded people to develop wisdom.” He had to patiently teach and carefully guide them to the Three Vehicle Dharma that suited their capabilities.
He was worried for the proud and arrogant, those with overbearing ignorance.The Buddha constantly taught and reminded everyone to respect the Buddha, Dharma and Sangha.Merits from respecting the Buddha allow us to comprehend the great path.
Merits from respecting the Dharma allow us to have wisdom as vast as the sea.
Merits from respecting the Sangha allows us to lead the assembly.This was how the Buddha used various methods to help people develop respect.When they listened to the Dharma with respect and faith, naturally they would grow in wisdom.
So, the Buddha previously used the Three Vehicles to give suitable teachings to sentient beings.Now, He wanted to “open Three to reveal One”.He began to tell everyone that were provisional teachings, and now.He wanted to take the Three Vehicles and combine them into the wondrous.One Vehicle Dharma.
In this way, He “opened Three to reveal One”.At the same time, He wanted [people] to eliminate doubts and give rise to faith.Most people probably still had doubts, and this was the time to eliminate them.Listening with respect and faith requires a firm and steady mind.We must be firm in our respect for and faith in the Buddha, Dharma and Sangha.Our respect and faith must be strong, so we must “eliminate doubts and give rise to faith”.
We are now slowly entering the part of the sutra where the Buddha “opened Three to reveal One” and taught the subtle and wondrous Dharma.In the previous passage, Sariputra said that, “The countless beings assembled here can respect and have faith in the Dharma.”
“The Dharma” was the Great Vehicle Dharma safeguarded in the Buddha’s mind.
Sariputra spoke to the Buddha, as if guaranteeing that, there were in finite people who, just like him, had suitable capabilities and wisdom.Thus, they could all respect and believe in the subtle and wondrous One Vehicle Dharma that the Buddha was about to teach.This is “the Dharma”.
Everyone could have respect and have faith in this Dharma, so, he asked the Buddha to teach without worries.These people had, life after life, since Beginningless Time, followed the Buddha and listened to His teachings.So, they had developed enough wisdom and common sense [to accept it].They were very respectful and felt, “With one mind, with palms together, we all want to receive Your words.”
“The countless beings assembled here will respect and believe this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”
Next [Sariputra] said, “There are 1200 of us, and more, seeking the Buddha’s teachings.For those assembled here, I pray You will bestow teachings in detail.Having heard this Dharma, we will give rise to great joy.”
In this passage, Sariputra continued to explain how happy everyone was.See, they all sat there respectfully with their palms together, waiting for the Buddha to give teachings.Of the people here now, “there are 1200 of us”.This was the Buddha’s retinue, who were always by His side.Whatever the Buddha went to give teachings,they were next to Him. There were also “more seeking the Buddha’s teachings.
For those assembled here” means not just for the 1200 people. At the Lotus Dharma-assembly on Vulture Peak, there were many people who respectfully sought the Buddha’s teachings and had faith in what He was about to say. They very attentively and respectfully waited for Him [to speak]. So, he hoped the Buddha would give teachings for all those who were at the Dharma-assembly.
Thus Sariputra, with utmost reverence, used the two words “pray” and “bestow”. We must understand that “pray” meant “may You” and was an expression of utmost reverence. With wholehearted respect, he asked the Buddha to expound the Dharma. “Bestow” gives the sense the Buddha sat high up while everyone sat in his seats below. So, He “bestowed” teachings from above as they reverently listened below. [Sariputra] even asked Him to give them a detailed explanation, implying that the Buddha should not worry that they might not have enough patience to listen or that they might not faithfully accept it. He asked the Buddha to meticulously explain the True Dharma that He had guarded in His mind. This was Sariputra’s heartfelt wish, so he used very respectful language to reverently ask Him for detailed teachings.
Thus, Sariputra said again, “Having heard this Dharma, we will give rise to great joy”. He said that if they, the 1200 people and all those at the assembly, heard the Buddha explain the Dharma in detail, they would definitely be very happy. So, he asked the Buddha not to worry, and to clearly explain the Dharma in detail. Let us start from “I pray You will bestow teachings in detail” and meticulously explain it.
I pray you will bestow teachings in detail:
For those with dull capabilities, He reduced One Vehicle teachings and separated it into Three Vehicles. According to people’s different capabilities and conditions, He gave different teachings.
With His compassion, the Buddha expounded the Dharma for over 40 years. He originally wanted to teach the One Vehicle Dharma to point directly at our minds, so we could realize our true nature. This simple teachings tells all of us that we have the same wisdom as Him, so we can also attain Buddhahood as long as we eliminate our afflictions and ignorance. When we have a clear state of mind, we will have perfect awakened coundit. But we sentient begins have dull capabilities and cannot understand [the Dharma]. So, the Buddha had no choice but to “reduce One Vehicle teachings for those with dull capabilities”.The Buddha had always praised to the ultimate reality. The ultimate reality of the wondrous One Vehicle Dharma for being supreme and unsurpassed. But this supreme One Vehicle Dharma could not normally be understood by sentient beings due to their dull capabilities. For sentient beings with dull capabilities, the supreme One Vehicle teachings had to be lowered and reduced [in difficulty].
So, he “separated it into Three Vehicles.” The One Vehicle Dharma was separated into the Three Vehicle Dharma. He Started with the Small Vehicle and explained the Four Noble Truths to help everyone learn the workings of the world. This is because after He became enlightened, He wanted to clearly explain the workings of the world to everyone.
The Buddha lived in a palace when He was young, before He left to engage in spiritual practice. He could not bear the inequality and suffering of the world. He could not bear to let these suffering people work so hard and then be treated with such discrimination and disrespect.The Buddha felt all sentient beings were equal; why should there be differences in class? The Buddha saw that way people lived, separated castes, going through birth, aging, illness and death, being subject to the impermanence of life, and many other things, caused endless suffering in the world.
So, after He attained enlightenment, the Buddha began teaching by talking about the way people lived in the world. The way people live causes so much suffering. So, the Buddha reduced One Vehicle teachings for people with dull capabilities. Some of them just could not understand, and some were listening to teachings for the first time. Thus, He “separated it into Three Vehicles.” For different capabilities and conditions, He gave the Three Vehicle teachings.
So, He taught “according to their capabilities.” Everyone at the assembly had different capabilities. For people of various capabilities to accept the Dharma, they each had to interpret the teachings in a way that suited their capability. So, the teachings had to suit their capabilities. Sentient beings accept the Dharma according to their capabilities. Actually, there is no great or small teaching; people just have greater or small capabilities to accept teachings. He gave teachings “according to their capabilities.
The Buddha taught according to capabilities, so people accepted teachings suitable to them. Thus, “[He]” gave different teachings.” The Buddha gave explanations according to capabilities and conditions. Depending on their capabilities, they had different experiences upon accepting the Dharma. Those with higher capabilities, upon hearing just the truth of suffering, realized its causation, its cessation and the Path. Those with limited capabilities, after the Buddha taught the truth of suffering, only understood suffering. They only realized one thing from one teaching. Those with higher capabilities can listen to one teaching and realize two, three or four things. They instantly understand the Four Noble Truths.
To summarize, “According to people’s different capabilities and condictions,He gave different teachings.” This was how the Buddha exercised both compassion and wisdom.
Everyone, please be mindful, the Buddha-Sharma us really subtle and wondrous, so we should have utmost respect and faith as we listen to the Buddha’s Dharma. So, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛慈悲憫，觀機未熟，殷勤三請，豈得不說？悲智雙運，教誡聞慧，開三顯一，斷疑生信。」
⊙「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」《法華經方便品第二》
⊙我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。《法華經方便品第二》
⊙唯垂分別說：為鈍根之人降一乘教，而分別說三乘，隨機自適，應緣而分別說也。
【證嚴上人開示】
「佛慈悲憫，觀機未熟，殷勤三請，豈得不說？悲智雙運，教誡聞慧，開三顯一，斷疑生信。」
佛慈悲憫
觀機未熟
殷勤三請
豈得不說
悲智雙運
教誡聞慧
開三顯一
斷疑生信
也就是要告訴大家佛陀的慈悲，他觀在座人人是不是能夠受法，佛將要說的真實微妙法，在座的人是不是根機成熟呢？若是還未成熟，恐怕聞而不知，或者是起增上慢；若起了增上慢，那就容易毀謗造業。這是佛陀所顧慮。
不過，舍利弗虔誠、殷勤，已經三請了，所以佛陀也是看差不多時機。現在就看人，虔誠想要聽法的人，和少數人的比例，少數人經過了這段冗長的時間，是否信心已起，求法之心是否已生呢？這就是在這段時間，佛陀對聞法者的考驗。
但是，舍利弗知道佛的心意，所以殷勤三請，人也差不多，在這考驗中也是開始，因緣已經將要成熟，未成熟的根機，也是已經考驗到最末端了，所以「豈得不說」。佛陀開始要準備將一乘妙法，開始要說了。所以叫做殷勤三請，是舍利弗「殷勤三請」，在佛陀「豈得不說」，還是要說。
佛陀，本來這個法就是要說，只是考慮到其他根機還未成熟。現在既然開始，根機將要成熟了，佛陀還是悲智雙運。慈悲、智慧，慈悲就是佛陀的本懷，懷著這一分悲心，為了一大事因緣來人間，這個目的就是要開示眾生，原來與佛同等的智慧。無奈的是眾生沉迷不悟，所以佛陀就要運用智慧，所以叫做悲智雙運。
「教誡聞慧」，也要耐心來教育，循循善誘，耐心來為大家引導，用三乘教法隨眾生的根機；甚至也很擔心貢高、驕傲的人，這種增上慢人，佛陀時時都有教誡，向大家說敬佛、敬法、敬僧。
敬佛的功德，能體解大道；敬法的功德，能智慧如海；敬僧的功德，能統理大眾。這是過去佛陀用種種方法，開啟了人人能懂得恭敬。大家有敬信聽聞佛法，自然就能增加智慧了。
所以佛陀過去是用三乘，適應眾生的根機而說法。現在開始將要「開三顯一」，開始要向大家說，過去的三乘法，是權巧的教育，現在要將這三乘法，歸納為一乘妙法，所以叫做「開三顯一」。在這當中，還是要斷疑生信。大家心若是還有疑，現在應該要斷除，不要再有疑心。既然敬信要聽，就要用堅定的心，堅定的敬佛、敬法、敬僧，要信佛、信法、信僧，敬信一定要堅定，所以要「斷疑生信」。這是我們現在已經慢慢進入了，將要「開三顯一」，佛陀將要說微妙法。
前面的（經）文，舍利弗就是這樣說：「是會無量眾，能敬信此法。」此法就是佛陀心所保護著，那個大乘妙法。舍利弗向佛陀，就像在保證一樣，和我一樣，差不多根機、有智慧的人有無量，這些人都能敬信。佛陀現在將要宣說的，一乘微妙大法，這就是此法，這個法大家都能恭敬、能相信，所以請佛陀安心開示。因為這些人已經是世世，從無始以來，一直跟隨在佛的身邊，聽佛所說的法。這些人差不多有這樣的，智慧、常識了，大家現在很恭敬，「(皆)一心合掌，欲聽受佛語」。
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
《法華經方便品第二》
下面接下來又說：「我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」
我等千二百
及餘求佛者
願為此眾故
唯垂分別說
是等聞此法
則生大歡喜
《法華經方便品第二》
這段（經）文，也是舍利弗接下來這樣說：我們大家都很歡喜，看，大家這麼恭敬合掌，就是在等待，歡喜佛陀將法說出來。我們現在這些人，「我等千二百」，那就是常隨眾，時時都是隨在佛的身邊，無論佛陀到哪裡說法，這些常隨眾就是隨佛在身邊。
還有「及餘求佛者」，「願為此眾故」。不只是千二百人，看，現在靈鷲山法華會上，有這麼多人，大家都是要來求佛說法的人，很恭敬，相信佛所將要說的法，大家都很用心，恭敬地在等待了。所以，希望佛能夠為我們大家，以及大會這些大眾來說。
所以，舍利弗用最虔誠的心。「唯垂」這二字，我們要知道，「唯」就是唯願，就是從內心最虔誠的表達，叫做「唯」；內心所想，一心恭敬，請佛說法。「垂」就是佛在高上，大家坐在座下。所以「垂」，在上面說法，下面的人，大家都是虔誠要聽。甚至請佛陀用分別來說，意思就是詳細地說。不必擔心我們大家沒有耐心聽，不必擔心這麼多人會無法信受，請佛陀您將內心所保護著的，真實的法，請佛陀您詳細分別來解說。這就是舍利弗的心聲，用最恭敬的語言，來敬請佛陀詳細分別說法。
所以，舍利弗再次說：「是等聞此法，即生大歡喜。」千二百人還有在座這麼多人，若聽到佛您詳細分別所說的法，他們一定會很歡喜。請佛陀放心，將這個法清楚、詳細跟大家說。
我們這裡，再從「唯垂分別說」，再詳細瞭解。
唯垂分別說：
為鈍根之人
降一乘教
而分別說三乘
隨機自適
應緣而分別說也
佛陀的慈悲，四十多年來的說法，本來成佛是為一乘法，明心見性，直指明心見性。一個很簡單的法，就是要告訴大家：你和我一樣平等的智慧，你也能成佛，只要你心的煩惱無明去除，人人心明境現，那就是覺行圓滿。不過，我們眾生就是鈍根，無法瞭解，所以佛陀不得不，「為鈍根之人降一乘教」。
佛陀一直在稱歎，稱讚一乘實相的妙法，是至高無上，但是這至高無上的一乘法，平時眾生無法能瞭解，這就是鈍根。佛陀不得不為鈍根的眾生，將這至高無上的一乘教法，這樣降低下來，所以「而分別說三乘」，他將一乘法分成三段，用三乘法。
開始對初機小乘者，開始佛陀就是說四諦法，讓人人首先瞭解世間的生態。因為覺悟之後，那就是要將世間的生態，很明白地說給大家知道。
因為佛陀他在皇宮，還未修行之前，少年時代，對這人間的生態，不平等苦難的形象，他不忍心，不忍心那些苦勞的人，受盡苦勞，受盡輕賤的不平等的形態。佛陀認為眾生都是平等，哪有什麼貴賤分別呢？所以佛陀他看到，這樣的人間生態，階級之分別，又加上了生老病死，加上了人生無常，加上了……等等，無窮盡的人間苦難，所以佛陀開始。覺悟之後，向大家先說出了世間的生態，世間的生態無不是苦。
所以，佛陀將一乘教降下來，為這些鈍根，鈍根，有的比較不能瞭解的人，或者是才初次聽到法的人，「分別說三乘」。將不同的根機，不同的環境，用三乘的教法來分別教育，所以「隨機自適」。
在座的人根機都不同，讓不同樣根機接受這樣的法，如何去解釋佛所說的法，所以叫做「隨機自適」，隨眾生的根機，眾生自己適應的法去接受。其實，佛陀所說的，沒有什麼大、小法，是要看有大、小的根機，如何去接受，所以叫做「隨機自適」。就是適應，佛陀隨種種的根機，種種根機，自己適應這個法去接受。
「應緣而分別說」，佛陀分別說是隨機應緣，要看根機。每個人，各人所接受的感覺不同，根機較高的，若光聽到苦，就知道集、滅道理；若是根機低的，佛陀說苦，他就知道是苦，人生是苦，說一知一；根機高的是說一知二，或者是知三、知四，四諦法就能即刻瞭解。總之，「隨機自適，應緣而分別說」，這就是佛陀的悲智雙運。
各位，要用心，佛法真的是很微妙，是不是我們要用最敬信的心，來聽聞佛陀的法呢？所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Explaining the Teachings According to Conditions (應緣而分別說)
Date: March. 28. 2014
“The compassionate Buddha observed that the conditions were not yet ripe. After being earnestly asked three times, how could He not expound it? He exercised compassion and wisdom and taught and reminded people to develop wisdom. He opened Three [Vehicles] to reveal the One, so we must eliminate doubts and give rise to faith.”
This is telling everyone that the Buddha was compassionate, so He contemplated whether the audience could accept the Dharma. Were their capabilities mature enough to accept the true, subtle and wondrous teachings? If their capabilities were still immature, they would hear but not understand, or they might give rise to overbearing arrogance. With overbearing arrogance, they might easily commit slander and create karma. This was the Buddha’s concern.
Yet Sariputra was so reverent and earnest; he had already asked three times, so the Buddha taught in was about the right time. Now He observed the proportion of those who sincerely wanted to listen to teachings and the few who were not yet ready. After such a long waiting period, did those few people develop faith? Did they wish to seek the Dharma now? This [waiting] period was how the Buddha tested those who wanted teachings.
But, Sariputra understood the Buddha’s intention, so he earnestly asked three times. Over the course of this test, people’s capabilities had approached maturity. Those whose capabilities had not been ready had already been tested to the utmost. So, “how could He not expound it?” Thus, the Buddha began preparations to expound the wondrous One Vehicle Dharma. This was due to Sariputra, who “earnestly asked three times.” So, “how could [the Buddha] not expound it?” It was time. The Buddha had always wanted to teach this. But, He was concerned that people were not ready. With their capabilities almost mature now, the Buddha still exercised both compassion and wisdom.
Compassion formed the Buddha’s original intent. Because of His compassion, He came to the world for one great cause, to teach sentient beings that they originally had wisdom equal to the Buddha’s. However, they stubbornly remained deluded, so the Buddha had to utilize His wisdom. So, He “exercised both compassion and wisdom, taught and reminded people to develop wisdom.” He had to patiently teach and carefully guide them to the Three Vehicle Dharma that suited their capabilities.
He was worried for the proud and arrogant, those with overbearing ignorance.The Buddha constantly taught and reminded everyone to respect the Buddha, Dharma and Sangha.Merits from respecting the Buddha allow us to comprehend the great path.
Merits from respecting the Dharma allow us to have wisdom as vast as the sea.
Merits from respecting the Sangha allows us to lead the assembly.This was how the Buddha used various methods to help people develop respect.When they listened to the Dharma with respect and faith, naturally they would grow in wisdom.
So, the Buddha previously used the Three Vehicles to give suitable teachings to sentient beings.Now, He wanted to “open Three to reveal One”.He began to tell everyone that were provisional teachings, and now.He wanted to take the Three Vehicles and combine them into the wondrous.One Vehicle Dharma.
In this way, He “opened Three to reveal One”.At the same time, He wanted [people] to eliminate doubts and give rise to faith.Most people probably still had doubts, and this was the time to eliminate them.Listening with respect and faith requires a firm and steady mind.We must be firm in our respect for and faith in the Buddha, Dharma and Sangha.Our respect and faith must be strong, so we must “eliminate doubts and give rise to faith”.
We are now slowly entering the part of the sutra where the Buddha “opened Three to reveal One” and taught the subtle and wondrous Dharma.In the previous passage, Sariputra said that, “The countless beings assembled here can respect and have faith in the Dharma.”
“The Dharma” was the Great Vehicle Dharma safeguarded in the Buddha’s mind.
Sariputra spoke to the Buddha, as if guaranteeing that, there were in finite people who, just like him, had suitable capabilities and wisdom.Thus, they could all respect and believe in the subtle and wondrous One Vehicle Dharma that the Buddha was about to teach.This is “the Dharma”.
Everyone could have respect and have faith in this Dharma, so, he asked the Buddha to teach without worries.These people had, life after life, since Beginningless Time, followed the Buddha and listened to His teachings.So, they had developed enough wisdom and common sense [to accept it].They were very respectful and felt, “With one mind, with palms together, we all want to receive Your words.”
“The countless beings assembled here will respect and believe this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”
Next [Sariputra] said, “There are 1200 of us, and more, seeking the Buddha’s teachings.For those assembled here, I pray You will bestow teachings in detail.Having heard this Dharma, we will give rise to great joy.”
In this passage, Sariputra continued to explain how happy everyone was.See, they all sat there respectfully with their palms together, waiting for the Buddha to give teachings.Of the people here now, “there are 1200 of us”.This was the Buddha’s retinue, who were always by His side.Whatever the Buddha went to give teachings,they were next to Him. There were also “more seeking the Buddha’s teachings.
For those assembled here” means not just for the 1200 people. At the Lotus Dharma-assembly on Vulture Peak, there were many people who respectfully sought the Buddha’s teachings and had faith in what He was about to say. They very attentively and respectfully waited for Him [to speak]. So, he hoped the Buddha would give teachings for all those who were at the Dharma-assembly.
Thus Sariputra, with utmost reverence, used the two words “pray” and “bestow”. We must understand that “pray” meant “may You” and was an expression of utmost reverence. With wholehearted respect, he asked the Buddha to expound the Dharma. “Bestow” gives the sense the Buddha sat high up while everyone sat in his seats below. So, He “bestowed” teachings from above as they reverently listened below. [Sariputra] even asked Him to give them a detailed explanation, implying that the Buddha should not worry that they might not have enough patience to listen or that they might not faithfully accept it. He asked the Buddha to meticulously explain the True Dharma that He had guarded in His mind. This was Sariputra’s heartfelt wish, so he used very respectful language to reverently ask Him for detailed teachings.
Thus, Sariputra said again, “Having heard this Dharma, we will give rise to great joy”. He said that if they, the 1200 people and all those at the assembly, heard the Buddha explain the Dharma in detail, they would definitely be very happy. So, he asked the Buddha not to worry, and to clearly explain the Dharma in detail. Let us start from “I pray You will bestow teachings in detail” and meticulously explain it.
I pray you will bestow teachings in detail:
For those with dull capabilities, He reduced One Vehicle teachings and separated it into Three Vehicles. According to people’s different capabilities and conditions, He gave different teachings.
With His compassion, the Buddha expounded the Dharma for over 40 years. He originally wanted to teach the One Vehicle Dharma to point directly at our minds, so we could realize our true nature. This simple teachings tells all of us that we have the same wisdom as Him, so we can also attain Buddhahood as long as we eliminate our afflictions and ignorance. When we have a clear state of mind, we will have perfect awakened coundit. But we sentient begins have dull capabilities and cannot understand [the Dharma]. So, the Buddha had no choice but to “reduce One Vehicle teachings for those with dull capabilities”.The Buddha had always praised to the ultimate reality. The ultimate reality of the wondrous One Vehicle Dharma for being supreme and unsurpassed. But this supreme One Vehicle Dharma could not normally be understood by sentient beings due to their dull capabilities. For sentient beings with dull capabilities, the supreme One Vehicle teachings had to be lowered and reduced [in difficulty].
So, he “separated it into Three Vehicles.” The One Vehicle Dharma was separated into the Three Vehicle Dharma. He Started with the Small Vehicle and explained the Four Noble Truths to help everyone learn the workings of the world. This is because after He became enlightened, He wanted to clearly explain the workings of the world to everyone.
The Buddha lived in a palace when He was young, before He left to engage in spiritual practice. He could not bear the inequality and suffering of the world. He could not bear to let these suffering people work so hard and then be treated with such discrimination and disrespect.The Buddha felt all sentient beings were equal; why should there be differences in class? The Buddha saw that way people lived, separated castes, going through birth, aging, illness and death, being subject to the impermanence of life, and many other things, caused endless suffering in the world.
So, after He attained enlightenment, the Buddha began teaching by talking about the way people lived in the world. The way people live causes so much suffering. So, the Buddha reduced One Vehicle teachings for people with dull capabilities. Some of them just could not understand, and some were listening to teachings for the first time. Thus, He “separated it into Three Vehicles.” For different capabilities and conditions, He gave the Three Vehicle teachings.
So, He taught “according to their capabilities.” Everyone at the assembly had different capabilities. For people of various capabilities to accept the Dharma, they each had to interpret the teachings in a way that suited their capability. So, the teachings had to suit their capabilities. Sentient beings accept the Dharma according to their capabilities. Actually, there is no great or small teaching; people just have greater or small capabilities to accept teachings. He gave teachings “according to their capabilities.
The Buddha taught according to capabilities, so people accepted teachings suitable to them. Thus, “[He]” gave different teachings.” The Buddha gave explanations according to capabilities and conditions. Depending on their capabilities, they had different experiences upon accepting the Dharma. Those with higher capabilities, upon hearing just the truth of suffering, realized its causation, its cessation and the Path. Those with limited capabilities, after the Buddha taught the truth of suffering, only understood suffering. They only realized one thing from one teaching. Those with higher capabilities can listen to one teaching and realize two, three or four things. They instantly understand the Four Noble Truths.
To summarize, “According to people’s different capabilities and condictions,He gave different teachings.” This was how the Buddha exercised both compassion and wisdom.
Everyone, please be mindful, the Buddha-Sharma us really subtle and wondrous, so we should have utmost respect and faith as we listen to the Buddha’s Dharma. So, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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