發表主題: 20140428《靜思妙蓮華》方便對機契應眾生（第292集） 周日 4月 27, 2014 9:44 pm
20140428《靜思妙蓮華》方便對機契應眾生（第292集）
⊙諸佛法性本具圓融，若一念頓開即悟，入佛知見諸法妙用。
⊙「舍利弗！一切十方諸佛，法亦如是。」《法華經方便品第二》
⊙「舍利弗！過去諸佛以無量無數方便、種種因緣、譬喻、言辭而為眾生演說諸法。」《法華經方便品第二》
⊙無量無數方便：大中小乘一切之佛法，其量無數，通稱為方便。
⊙方者方法：用契於一切眾生機之方法也。又方者為方正之理。
⊙便者便用：為巧妙之言辭譬喻。對種種之機，用方正之理與巧妙之言辭，比方便於教化之法。
⊙方便：是善巧之名，善巧者理智之用。隨方就圓，便以利導人。
【證嚴上人開示】
我們人人本具佛性，與諸佛性是同等。「諸佛法性本具圓融」，佛陀來人間就是為我們直指，我們的心與佛的性是相同，如來清淨本性，心、佛、眾生皆是平等，所以，法性本具圓融。
諸佛法性
本具圓融
若一念頓開即悟
入佛知見
諸法妙用
我們人人都是一樣，與佛同等，只是很多的雜念，覆蓋了我們的心。我們若能將這些雜念心，一一將之去除，到底我們念這個念頭有何用呢？這個念頭，煩惱在我們的心，對我們有何利益？一點利益也沒有、一點利用也沒有，這樣何必雜念放於心呢？那就將之放棄！我們若能平時，在日常的雜念心起，(用)方法將之去除，煩惱一分一分減少，我們的法性就能一分一分增長。
法性本具是圓融的，我們人人「若一念頓開即悟」，只要我們將煩惱撥開，撥開煩惱之時，那就是能夠覺悟。「入佛知見」就能「諸法妙用」。佛陀的法若能入我們的心，我們的知見能與佛的知見會合，人間還有什麼困難，將我們阻礙到呢？人間就沒有什麼困難了。
前面的（經）文佛陀說：「舍利弗！一切十方諸佛，法亦如是。」
舍利弗
一切十方諸佛
法亦如是
《法華經方便品第二》
不只是釋迦牟尼佛來人間，「開、示、悟、入」——「開、示」眾生，「悟、入」佛的知見，這是佛陀為一大事來人間。不只是釋迦牟尼佛，過去十方諸佛都是一樣，為一大事出現人間。一大事，就一直每天都是這樣說，希望我們人人能夠，回歸本具如來清淨的本性。這是佛陀對我們的期望，佛陀的慈悲，希望我們能成就，所以才會那麼辛苦；諸佛都是一樣。
接下來這段（經）文：「舍利弗！過去諸佛以無量無數方便、種種因緣、譬喻、言辭而為眾生演說諸法。」
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
這段（經文）同樣，過去的諸佛以無量無數方便，「方便」就是權巧，權巧方便，無不都是用種種言辭、譬喻，來教育眾生。對幼兒就說幼稚的話，若是對少年，就要說少年歡喜接受的話，若是對成熟一點的青年、壯年，那就要用再更成熟的方法，來教育他，若是到了老年人時，與老人講話，也要再回歸從前從前的故事，讓老人還有那個回憶，從前從前的故事。所以，我們要用巧妙的善法來教育他。
記得我們看到，馬來西亞幼稚園的老師，要向孩子用水要節省一些，這個水對我們的生命是很重要，我們要如何疼惜水，若無水可用，我們會很痛苦喔。這麼小的孩子，你教他疼惜水，他怎麼聽得懂呢？老師，他發揮他的智慧，「來，小朋友，今天沒有水。」幼稚園那天都斷水，所以，孩子開始上廁所之後，要去開水，沒水。沒水怎麼辦？「你們沒洗手不能吃。」「但是我要吃，我肚子餓。」「那你自己要去提水。」
去哪裡提水？遠遠的地方。要怎麼提？桶子裝水，扁擔給孩子挑著。這麼小的孩子，他挑二桶水，挑得肩膀痛，走路會偏，老師在旁邊就仔細照顧，不要讓他跌倒，不要讓他磨傷肩膀。水提到了，就輕輕的拿來倒下去。「水，不只是你一個人洗！還有比你小的，你要疼惜他，大家一起洗。」這樣孩子就知道，辛苦挑來的水，也歡喜讓別人來共同使用。
手洗好了，師就告訴他們：「小草、小花，它也渴了。沒水，它長不起來。」那要怎麼辦？洗手後的水，就拿來澆花，一水多用。像這樣的教育，疼惜水，其它的物資，同樣，老師就這樣仔細教，教得讓他能知道；甚至對一切的(動物)生命，老師都仔細教：「生命，牠會流血，你傷害牠，破了皮，牠也會流血！痛不痛？」「痛啊！」「痛，你要不要讓牠痛？」「不要。」開始就教會他們要素食，不要吃那些生靈的肉。
這樣教他，教得這些孩子回家去，換幼稚的孩子來教他的父母，「用水要節省，沒有水我們就慘了。」所以就這樣仔細的教父母，然後，教父母如何疼惜物命，教父母如何素食。如這樣，很多經過了老師善巧譬喻，譬喻言辭，對小孩子，說小孩子聽得懂的善法。同樣的道理，所以佛陀、諸佛都是一樣。過去的諸佛同樣以無量無數方便，這個方便法，在我們人生每天都會用到，我們所要用的是善巧方便的法。
最近，我們有開一道門——短期修行；七、八天的時間，回來與我們精舍的師父，同樣的生活。幾點起床，幾點起單，醒來了，一天的動作開始，與人一起去出坡。他們去出坡，才知道常住修行不容易，一天的時間，三點多開始，一天的時間就這樣，紮紮實實，分秒不空過。在外面除草、除草，每一個人除草，那個心靈所得的法滿滿。
有一位慈誠說，他看到一支塑膠管，這支塑膠管是這樣站著的，竟然這麼高的塑膠管，一支草鑽進塑膠管去，這樣一直長大，已經，草已經(長)出了，塑膠管的上面。他說，這枝草它就是，從那裡鑽進去，才不會被人割掉。連草也有這樣的因緣，這麼善巧的韌力，它會這樣從那裡鑽進去。他又說，就如師父講經時，說一片大海，一塊木頭破一個洞，一隻烏龜在大海游啊游，忽然間頭一抬，鑽進那塊木孔，那塊柴破掉的洞。他說：當我看到這支水管，這枝草鑽上水管的上面，我就想到師父在說，「百千萬劫難遭遇」，我能夠，能夠進來慈濟，能夠回來精舍短期修行，這因緣是很不容易！
各位，這種善巧的因緣，也是一樣「方便」，也是智慧。只要你用心，在大地無論是沙土、花草，無不都是在為我們說法。所以，我們若是在日常生活中，時時用心，哪一個時候我們不是在法中呢？所以說，若是一念頓開就是悟。我們與大地在對話，我們在割草，我們的心，也在與大地草木在對話。
所以說，我們若能入佛知見，那就是諸法妙用，很多很多的法，我們都能夠在日常生活，來體會佛法。這就是我們要用心。所以，用種種因緣、譬喻。佛陀為我們說法之後，我們才懂得，應用天地對話的方法。
所以「譬喻、言辭，而為眾生演說諸法」。這是過去諸佛，與現在的釋迦牟尼佛，無不都是如此，甚至未來的諸佛也是一樣，時時，無時不在，無處不在。所以，諸佛法是遍虛空法界，無不都是過去、現在、未來諸佛。現在在結緣的未來佛，現在我們信受奉行的，是過去佛的法，等等我們全都要珍惜，敬天愛地聚福緣，若能如此，無處不是法。
來說「無量無數方便」。
無量無數方便：
大 中 小乘
一切之佛法
其量無數
通稱為方便
何謂「無量無數方便」？佛陀的教法，大乘、中乘、小乘，「一切之佛法其量無數」，那個量是很多。天地萬物，無不都是在為我們說法，所以看你是大、中、小的根機。大的根機，一乘，一看到就知道天地萬物，這種法性就是這麼圓融。
一粒小小的種子是合抱的大樹，若是大乘者，他看到這粒種子，他就知道種子，是未來合抱的大樹。綠豆泡水，明天就看到了，發芽了。愈是短暫，那就是小根機者，都是看短暫的法。愈是大根機者，他聽到的法，他就能想得很長、很久、未來，甚至回歸本性，這粒種子的來處，是從這棵大樹所結的種子。這是大乘者，智慧高。小乘、中乘，就是用這樣小小的法，讓他能及時發現。
這佛法其量是無數，很多很多的法，都是包含於一乘法中，通稱「方便」，就是為一乘法來開方便門，也是為一乘來顯三乘。
「方」者，方法，就是「用契於一切眾生機之方法」。
方者方法：
用契於
一切眾生機之
方法也
又方者
為方正之理
這個方法就是，看什麼樣的眾生，他就給他大、小的方法。「方」就是方正的道理。無論如何的方便法，還是設善巧。就如對幼稚園的孩子一樣，不是用騙的，是用方法，讓他對結果很清楚瞭解。所以，方便(法)還是一樣是正、方正的道理。
「便」者，便用，「為巧妙之言辭譬喻」，仔細地譬喻。「對種種之機」，用種種方正的道理，很正確的道理。
便者便用：
為巧妙之言辭譬喻
對種種之機
用方正之理
與巧妙之言辭
比方便於教化之法
哪怕他是很幼稚，我們也要以很正確的道理來教育他，用巧妙的言辭、譬喻來教化他，這叫做「方便」。
「方便是善巧之名，善巧者理智之用。隨方就圓，便以利導人。」
方便：
是善巧之名
善巧者理智之用
隨方就圓
便以利導人
這樣很方便來利益人群，好好來引導他。這就是我們要很感恩佛陀，來人間，用種種言辭、方便、譬喻，來引導我們眾生，讓我們人人能夠瞭解道理，用心受用於日常生活中，回歸我們人人本具，真如清淨的本性。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means Given According to Capabilities (方便對機契應眾生)
Date: April. 28. 2014
Indeed, we all intrinsically have a Buddha-nature that is equivalent to that of all Buddhas. “The Dharma-nature of all Buddhas is intrinsically perfect and harmonious.” The Buddha comes to the world to point out that we have the same intrinsic nature as the Buddha, the pure Tathagata-nature. The mind, the Buddha and sentient beings are not different [in their nature] so our Dharma-nature is intrinsically perfect and harmonious.
The Dharma-nature of all Buddhas is intrinsically perfect and harmonious. In the instant our minds open, we awaken. By entering the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.
All of us are the same, equal to the Buddha, but many discursive thoughts cover our minds. We must eliminate these discursive thoughts, one at a time. What exactly is the use of having these thoughts? If these afflictions remain in our minds, will they benefit us in any way? They are of absolutely no benefit. They are of absolutely no use. So, why do we need to retain these discursive thoughts in our minds? Therefore, we can let go of them.
If we can, in our daily living, find ways to eliminate these discursive thoughts as they arise, with the afflictions we eliminate, bit by bit, our Dharma-nature will grow, bit by bit. Our Dharma-nature is intrinsically perfect and harmonious. “In the instant our minds open, we awaken.” Once we brush aside our afflictions, we can attain an awakening. “By entering the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.” If we can take the Buddha’s teaching to heart, if our knowledge and views match the Buddha’s, will there be any difficulty in this world that can hinder us? There will be none.
In the previous passage, the Buddha states, “Sariputra, the Dharma of all Buddhas of the ten directions is also like this.”
Sakyamuni Buddha is not the only one who comes to the world to “open, reveal, realize and enter.” He “opens and reveals” His knowledge and views, so sentient beings can “realize and enter” them. He comes to the world for this one great cause. He is not the only one; all past Buddhas of the ten directions likewise came to the world for this one great cause. This one great cause, as I keep saying every day, is His hope that we will return to our pure, intrinsic Tathagata-nature. This is the expectation He has for us. Because of His compassion, He hopes that we can reach [such a state]. Therefore, He worked very hard, as all Buddhas did.
The next passage states, “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”
This passage also [mentions that] all Buddha’s of the past taught by utilizing infinites, countless skillful means.“Skillful means” are provisional teachings.Provisional skillful means were given through various analogies and expressions as teachings for sentient beings.For young children, we use more basic words.For teens, we use words that appeal to them.For more mature young adults, we need to teach them in a more mature manner.For elders, we bring up stories of the past so that they can draw on their memories of those events.So, as we talk with people, we must teach them with skillful, virtuous Dharma.
Remember the kindergarten teacher in Malaysia who taught her students about conserving water?She taught them how important water is for life and how they should cherish water because without it, we will all suffer greatly. How did such young children understand the concept of conservation?The teacher exercised her wisdom.“Ok children, there is no water today.She turned off the water that day.When the children used the restroom and tried to wash their hands, there was no water.No what? If you don’t wash your hands, you can’t eat.But I want to eat; I’m hungry.Then you have to fetch some water yourself.”
Where do they go to fetch water?To a faraway place.How will they bring it back?In buckets.One of the children, who were very small, carried two buckets of water using a shoulder pole.His shoulders hurt, and he could not walk straight.The teacher attentively watched the child to make sure he did not fall or bruise his shoulder.Once he carried the water back, he carefully poured it out.[She said,] “This water is not for you alone.You need to care for those younger than you; share it with everyone.”
So, then this child understood how hard water is to come by and learned to happily share it with others.After everyone washed hands, the teacher said, “The grass and the flowers are also thirsty.Without water, they can’t grow; so what will you do?Give them the water you used to wash.”The same water was used to meet multiple needs.
In this way, she taught them to cherish water and other resources as well.The teacher took great care to help them learn to [cherish all resources].As for living things, she meticulously taught them, “Living beings bleed.If you harm them, pierce their skin, they will blood.Do you think that hurts?”“Yes, it does.”“Do you want to hurt them?”“No.”
This is how she taught them to adopt a vegetarian diet, to not eat the flesh of living beings.
After teaching these young children, they would go home and teach their parents, “We must conserve water.Without water, we will be in trouble.” The children taught their parents in the same meticulous way.They also taught them to cherish everything and how to adopt a vegetarian diet.This is an example of how a teacher used many suitable analogies and words to teach children the virtuous Dharma in a way they can understand.
This principle is the same. The Buddha, all Buddhas, taught in the same way. All Buddhas of the past also taught with countless skillful means. These skillful means can be applied in our daily living; we must choose to apply the suitable ones.
Recently, we created these short-term retreats. For seven or eight days, [people] come to the Abode to live the same way as the monastics here. They wake up and start their day at the same time and then do their assigned chores together. As they do these chores, they learn that monastic practice is not easy. Every day begins at just past three in the morning. From then on, their day is packed; not a second is wasted. As they pull weeds outdoors, the teachings they each learn fill their hears.
A Faith Corps member said that he saw a tall plastic pipe. This tall pipe was stuck in the ground like this. Amazingly, a weed happened to find its way into this pipe and grew so tall that it was taller than the pipe and came out the top. He said, “Because this weed found its way into pipe, it has not been removed”. Even weeds are subject to causes and conditions. This one developed incredible resilience by finding its way into the pipe. He then said that this reminded him of my teachings about the piece of wood with a hole in it floating on the sea and the odds of a turtle swimming in the sea suddenly lifting its head and coincidentally sticking his head into that hole. He said, “When I saw this pipe with the weed growing out of it, I thought of what you said about how rare it is to encounter [the Dharma] in hundreds of thousands of eons”. “That I am able to join Tzu Chi and return to the Abode for this retreat” is a [precious] affinity.
Everyone, these incredible causes and conditions are also “skillful means” and can also be wisdom. As long as we are mindful, everything from sand to dirt to flowers to grass is speaking the Dharma to us.
So, if we are always mindful in our daily living, is there any moment that we are not living according to the Dharma? Thus, it is said that in the instant our minds open, we awaken. We can converse with the earth. As we weed, our heart is conversing with the grass and trees. If we enter the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.
There are many teachings we can realize in our daily living that can help us comprehend the Buddha-Dharma. This is why we must be mindful. Sometimes the Buddha has to teach the Dharma with various causes and conditions and analogies before we can understand, how to use these methods to interact with nature.
So all Buddhas, “with analogies and expressions, have proclaimed all Dharma to sentient beings”. All Buddhas in the past and Sakyamuni Buddha in the present all teach in this way. Even future Buddhas are also the same, present at all times and in all places. So, the Buddha-Dharma pervades the universe and [all] Dharma-realms because of past, present and future Buddhas. Future Buddhas are creating good affinities now. The teachings we faithfully accept and practice come from past
Buddhas. We must cherish all teachings, respect the world and collectively amass good karma. If so, the Dharma is everywhere.
Next, we will talk about “infinite, countless skillful means. “Infinite, countless skillful means: The Great, Midle and Small Vehicles, all forms of the Buddha-Dharma, are countless in number. They are all considered skillful means.”
What are “infinite, countless skillful means?” When we review the Buddha’s teachings, the Great, Middle and Small Vehicle, “all forms of the Buddha-Dharma, are countless in number. There are so many of them. All things in the world are teaching us the Dharma are speaking the Dharma to us.
[What we receive] depends on whether we have great, average or small capabilities. Those with great capabilities of the One Vehicle can immediately see the perfect and harmonious Dharma-nature of all things in the world. a small seed will grow into a great tree. When Great Vehicle practitioners see a seed, they recognize that it will grow into a great tree in the future.
A mung bean soaked in water will germinate the next day. Those who have limited capabilities only have a limited view of the teachings. The greater their capabilities, the farther they can extrapolate the teachings. They can even think back to how this seed originated from the fruits of another great tree. This is the wisdom of Great Vehicle practitioners.Small and middle Vehicle practitioners must use limited teachings to help them quickly learn.
The Buddha’s teachings are countless. There are many teachings encompassed in the One Vehicle Dharma, and those are all called “skillful means.”For the sake of the One Vehicle Dharma, the Buddha established skillful means. For the sake of the One Vehicle, He revealed the Three Vehicle.
“Means” are appropriate methods, and their “usage resonates with the capabilities of all sentient beings.”
[The Buddha] observes the [capabilities] of sentient beings and then gives them great limited teachings. “Means” are appropriate methods. Whichever skillful means [Buddhas] use must be suitable.
For example we must not trick kindergarteners; we must teach them in a way that helps them clearly understand consequences. Therefore, skillful means are still proper principles.
“Skillful” can also mean convenient. [Buddhas] “use skillful expressions and analogies to suit all kinds of capabilities.” They utilize many proper principles, many correct principles.
Even if the students are very young, we must still teach them with proper principles. Teachings with suitable expressions and analogies is using skillful means.
“Skillful is another way of saying suitable. Suitable principles are applied with ultimate wisdom, they take the shape of their container to conveniently benefit and guide people.”
Skillful means are convenient and proper principles for benefiting and guiding others. This is why we must be very grateful that the Buddha came to the world and utilized many expressions and analogies to guide us sentient beings. This helps all of us understand the principles and mindfully apply them in our daily living. Thus we can return to our intrinsic, pure Buddha-nature. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
20140428《靜思妙蓮華》方便對機契應眾生（第292集）
⊙諸佛法性本具圓融，若一念頓開即悟，入佛知見諸法妙用。
⊙「舍利弗！一切十方諸佛，法亦如是。」《法華經方便品第二》
⊙「舍利弗！過去諸佛以無量無數方便、種種因緣、譬喻、言辭而為眾生演說諸法。」《法華經方便品第二》
⊙無量無數方便：大中小乘一切之佛法，其量無數，通稱為方便。
⊙方者方法：用契於一切眾生機之方法也。又方者為方正之理。
⊙便者便用：為巧妙之言辭譬喻。對種種之機，用方正之理與巧妙之言辭，比方便於教化之法。
⊙方便：是善巧之名，善巧者理智之用。隨方就圓，便以利導人。
【證嚴上人開示】
我們人人本具佛性，與諸佛性是同等。「諸佛法性本具圓融」，佛陀來人間就是為我們直指，我們的心與佛的性是相同，如來清淨本性，心、佛、眾生皆是平等，所以，法性本具圓融。
諸佛法性
本具圓融
若一念頓開即悟
入佛知見
諸法妙用
我們人人都是一樣，與佛同等，只是很多的雜念，覆蓋了我們的心。我們若能將這些雜念心，一一將之去除，到底我們念這個念頭有何用呢？這個念頭，煩惱在我們的心，對我們有何利益？一點利益也沒有、一點利用也沒有，這樣何必雜念放於心呢？那就將之放棄！我們若能平時，在日常的雜念心起，(用)方法將之去除，煩惱一分一分減少，我們的法性就能一分一分增長。
法性本具是圓融的，我們人人「若一念頓開即悟」，只要我們將煩惱撥開，撥開煩惱之時，那就是能夠覺悟。「入佛知見」就能「諸法妙用」。佛陀的法若能入我們的心，我們的知見能與佛的知見會合，人間還有什麼困難，將我們阻礙到呢？人間就沒有什麼困難了。
前面的（經）文佛陀說：「舍利弗！一切十方諸佛，法亦如是。」
舍利弗
一切十方諸佛
法亦如是
《法華經方便品第二》
不只是釋迦牟尼佛來人間，「開、示、悟、入」——「開、示」眾生，「悟、入」佛的知見，這是佛陀為一大事來人間。不只是釋迦牟尼佛，過去十方諸佛都是一樣，為一大事出現人間。一大事，就一直每天都是這樣說，希望我們人人能夠，回歸本具如來清淨的本性。這是佛陀對我們的期望，佛陀的慈悲，希望我們能成就，所以才會那麼辛苦；諸佛都是一樣。
接下來這段（經）文：「舍利弗！過去諸佛以無量無數方便、種種因緣、譬喻、言辭而為眾生演說諸法。」
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
這段（經文）同樣，過去的諸佛以無量無數方便，「方便」就是權巧，權巧方便，無不都是用種種言辭、譬喻，來教育眾生。對幼兒就說幼稚的話，若是對少年，就要說少年歡喜接受的話，若是對成熟一點的青年、壯年，那就要用再更成熟的方法，來教育他，若是到了老年人時，與老人講話，也要再回歸從前從前的故事，讓老人還有那個回憶，從前從前的故事。所以，我們要用巧妙的善法來教育他。
記得我們看到，馬來西亞幼稚園的老師，要向孩子用水要節省一些，這個水對我們的生命是很重要，我們要如何疼惜水，若無水可用，我們會很痛苦喔。這麼小的孩子，你教他疼惜水，他怎麼聽得懂呢？老師，他發揮他的智慧，「來，小朋友，今天沒有水。」幼稚園那天都斷水，所以，孩子開始上廁所之後，要去開水，沒水。沒水怎麼辦？「你們沒洗手不能吃。」「但是我要吃，我肚子餓。」「那你自己要去提水。」
去哪裡提水？遠遠的地方。要怎麼提？桶子裝水，扁擔給孩子挑著。這麼小的孩子，他挑二桶水，挑得肩膀痛，走路會偏，老師在旁邊就仔細照顧，不要讓他跌倒，不要讓他磨傷肩膀。水提到了，就輕輕的拿來倒下去。「水，不只是你一個人洗！還有比你小的，你要疼惜他，大家一起洗。」這樣孩子就知道，辛苦挑來的水，也歡喜讓別人來共同使用。
手洗好了，師就告訴他們：「小草、小花，它也渴了。沒水，它長不起來。」那要怎麼辦？洗手後的水，就拿來澆花，一水多用。像這樣的教育，疼惜水，其它的物資，同樣，老師就這樣仔細教，教得讓他能知道；甚至對一切的(動物)生命，老師都仔細教：「生命，牠會流血，你傷害牠，破了皮，牠也會流血！痛不痛？」「痛啊！」「痛，你要不要讓牠痛？」「不要。」開始就教會他們要素食，不要吃那些生靈的肉。
這樣教他，教得這些孩子回家去，換幼稚的孩子來教他的父母，「用水要節省，沒有水我們就慘了。」所以就這樣仔細的教父母，然後，教父母如何疼惜物命，教父母如何素食。如這樣，很多經過了老師善巧譬喻，譬喻言辭，對小孩子，說小孩子聽得懂的善法。同樣的道理，所以佛陀、諸佛都是一樣。過去的諸佛同樣以無量無數方便，這個方便法，在我們人生每天都會用到，我們所要用的是善巧方便的法。
最近，我們有開一道門——短期修行；七、八天的時間，回來與我們精舍的師父，同樣的生活。幾點起床，幾點起單，醒來了，一天的動作開始，與人一起去出坡。他們去出坡，才知道常住修行不容易，一天的時間，三點多開始，一天的時間就這樣，紮紮實實，分秒不空過。在外面除草、除草，每一個人除草，那個心靈所得的法滿滿。
有一位慈誠說，他看到一支塑膠管，這支塑膠管是這樣站著的，竟然這麼高的塑膠管，一支草鑽進塑膠管去，這樣一直長大，已經，草已經(長)出了，塑膠管的上面。他說，這枝草它就是，從那裡鑽進去，才不會被人割掉。連草也有這樣的因緣，這麼善巧的韌力，它會這樣從那裡鑽進去。他又說，就如師父講經時，說一片大海，一塊木頭破一個洞，一隻烏龜在大海游啊游，忽然間頭一抬，鑽進那塊木孔，那塊柴破掉的洞。他說：當我看到這支水管，這枝草鑽上水管的上面，我就想到師父在說，「百千萬劫難遭遇」，我能夠，能夠進來慈濟，能夠回來精舍短期修行，這因緣是很不容易！
各位，這種善巧的因緣，也是一樣「方便」，也是智慧。只要你用心，在大地無論是沙土、花草，無不都是在為我們說法。所以，我們若是在日常生活中，時時用心，哪一個時候我們不是在法中呢？所以說，若是一念頓開就是悟。我們與大地在對話，我們在割草，我們的心，也在與大地草木在對話。
所以說，我們若能入佛知見，那就是諸法妙用，很多很多的法，我們都能夠在日常生活，來體會佛法。這就是我們要用心。所以，用種種因緣、譬喻。佛陀為我們說法之後，我們才懂得，應用天地對話的方法。
所以「譬喻、言辭，而為眾生演說諸法」。這是過去諸佛，與現在的釋迦牟尼佛，無不都是如此，甚至未來的諸佛也是一樣，時時，無時不在，無處不在。所以，諸佛法是遍虛空法界，無不都是過去、現在、未來諸佛。現在在結緣的未來佛，現在我們信受奉行的，是過去佛的法，等等我們全都要珍惜，敬天愛地聚福緣，若能如此，無處不是法。
來說「無量無數方便」。
無量無數方便：
大 中 小乘
一切之佛法
其量無數
通稱為方便
何謂「無量無數方便」？佛陀的教法，大乘、中乘、小乘，「一切之佛法其量無數」，那個量是很多。天地萬物，無不都是在為我們說法，所以看你是大、中、小的根機。大的根機，一乘，一看到就知道天地萬物，這種法性就是這麼圓融。
一粒小小的種子是合抱的大樹，若是大乘者，他看到這粒種子，他就知道種子，是未來合抱的大樹。綠豆泡水，明天就看到了，發芽了。愈是短暫，那就是小根機者，都是看短暫的法。愈是大根機者，他聽到的法，他就能想得很長、很久、未來，甚至回歸本性，這粒種子的來處，是從這棵大樹所結的種子。這是大乘者，智慧高。小乘、中乘，就是用這樣小小的法，讓他能及時發現。
這佛法其量是無數，很多很多的法，都是包含於一乘法中，通稱「方便」，就是為一乘法來開方便門，也是為一乘來顯三乘。
「方」者，方法，就是「用契於一切眾生機之方法」。
方者方法：
用契於
一切眾生機之
方法也
又方者
為方正之理
這個方法就是，看什麼樣的眾生，他就給他大、小的方法。「方」就是方正的道理。無論如何的方便法，還是設善巧。就如對幼稚園的孩子一樣，不是用騙的，是用方法，讓他對結果很清楚瞭解。所以，方便(法)還是一樣是正、方正的道理。
「便」者，便用，「為巧妙之言辭譬喻」，仔細地譬喻。「對種種之機」，用種種方正的道理，很正確的道理。
便者便用：
為巧妙之言辭譬喻
對種種之機
用方正之理
與巧妙之言辭
比方便於教化之法
哪怕他是很幼稚，我們也要以很正確的道理來教育他，用巧妙的言辭、譬喻來教化他，這叫做「方便」。
「方便是善巧之名，善巧者理智之用。隨方就圓，便以利導人。」
方便：
是善巧之名
善巧者理智之用
隨方就圓
便以利導人
這樣很方便來利益人群，好好來引導他。這就是我們要很感恩佛陀，來人間，用種種言辭、方便、譬喻，來引導我們眾生，讓我們人人能夠瞭解道理，用心受用於日常生活中，回歸我們人人本具，真如清淨的本性。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means Given According to Capabilities (方便對機契應眾生)
Date: April. 28. 2014
Indeed, we all intrinsically have a Buddha-nature that is equivalent to that of all Buddhas. “The Dharma-nature of all Buddhas is intrinsically perfect and harmonious.” The Buddha comes to the world to point out that we have the same intrinsic nature as the Buddha, the pure Tathagata-nature. The mind, the Buddha and sentient beings are not different [in their nature] so our Dharma-nature is intrinsically perfect and harmonious.
The Dharma-nature of all Buddhas is intrinsically perfect and harmonious. In the instant our minds open, we awaken. By entering the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.
All of us are the same, equal to the Buddha, but many discursive thoughts cover our minds. We must eliminate these discursive thoughts, one at a time. What exactly is the use of having these thoughts? If these afflictions remain in our minds, will they benefit us in any way? They are of absolutely no benefit. They are of absolutely no use. So, why do we need to retain these discursive thoughts in our minds? Therefore, we can let go of them.
If we can, in our daily living, find ways to eliminate these discursive thoughts as they arise, with the afflictions we eliminate, bit by bit, our Dharma-nature will grow, bit by bit. Our Dharma-nature is intrinsically perfect and harmonious. “In the instant our minds open, we awaken.” Once we brush aside our afflictions, we can attain an awakening. “By entering the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.” If we can take the Buddha’s teaching to heart, if our knowledge and views match the Buddha’s, will there be any difficulty in this world that can hinder us? There will be none.
In the previous passage, the Buddha states, “Sariputra, the Dharma of all Buddhas of the ten directions is also like this.”
Sakyamuni Buddha is not the only one who comes to the world to “open, reveal, realize and enter.” He “opens and reveals” His knowledge and views, so sentient beings can “realize and enter” them. He comes to the world for this one great cause. He is not the only one; all past Buddhas of the ten directions likewise came to the world for this one great cause. This one great cause, as I keep saying every day, is His hope that we will return to our pure, intrinsic Tathagata-nature. This is the expectation He has for us. Because of His compassion, He hopes that we can reach [such a state]. Therefore, He worked very hard, as all Buddhas did.
The next passage states, “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”
This passage also [mentions that] all Buddha’s of the past taught by utilizing infinites, countless skillful means.“Skillful means” are provisional teachings.Provisional skillful means were given through various analogies and expressions as teachings for sentient beings.For young children, we use more basic words.For teens, we use words that appeal to them.For more mature young adults, we need to teach them in a more mature manner.For elders, we bring up stories of the past so that they can draw on their memories of those events.So, as we talk with people, we must teach them with skillful, virtuous Dharma.
Remember the kindergarten teacher in Malaysia who taught her students about conserving water?She taught them how important water is for life and how they should cherish water because without it, we will all suffer greatly. How did such young children understand the concept of conservation?The teacher exercised her wisdom.“Ok children, there is no water today.She turned off the water that day.When the children used the restroom and tried to wash their hands, there was no water.No what? If you don’t wash your hands, you can’t eat.But I want to eat; I’m hungry.Then you have to fetch some water yourself.”
Where do they go to fetch water?To a faraway place.How will they bring it back?In buckets.One of the children, who were very small, carried two buckets of water using a shoulder pole.His shoulders hurt, and he could not walk straight.The teacher attentively watched the child to make sure he did not fall or bruise his shoulder.Once he carried the water back, he carefully poured it out.[She said,] “This water is not for you alone.You need to care for those younger than you; share it with everyone.”
So, then this child understood how hard water is to come by and learned to happily share it with others.After everyone washed hands, the teacher said, “The grass and the flowers are also thirsty.Without water, they can’t grow; so what will you do?Give them the water you used to wash.”The same water was used to meet multiple needs.
In this way, she taught them to cherish water and other resources as well.The teacher took great care to help them learn to [cherish all resources].As for living things, she meticulously taught them, “Living beings bleed.If you harm them, pierce their skin, they will blood.Do you think that hurts?”“Yes, it does.”“Do you want to hurt them?”“No.”
This is how she taught them to adopt a vegetarian diet, to not eat the flesh of living beings.
After teaching these young children, they would go home and teach their parents, “We must conserve water.Without water, we will be in trouble.” The children taught their parents in the same meticulous way.They also taught them to cherish everything and how to adopt a vegetarian diet.This is an example of how a teacher used many suitable analogies and words to teach children the virtuous Dharma in a way they can understand.
This principle is the same. The Buddha, all Buddhas, taught in the same way. All Buddhas of the past also taught with countless skillful means. These skillful means can be applied in our daily living; we must choose to apply the suitable ones.
Recently, we created these short-term retreats. For seven or eight days, [people] come to the Abode to live the same way as the monastics here. They wake up and start their day at the same time and then do their assigned chores together. As they do these chores, they learn that monastic practice is not easy. Every day begins at just past three in the morning. From then on, their day is packed; not a second is wasted. As they pull weeds outdoors, the teachings they each learn fill their hears.
A Faith Corps member said that he saw a tall plastic pipe. This tall pipe was stuck in the ground like this. Amazingly, a weed happened to find its way into this pipe and grew so tall that it was taller than the pipe and came out the top. He said, “Because this weed found its way into pipe, it has not been removed”. Even weeds are subject to causes and conditions. This one developed incredible resilience by finding its way into the pipe. He then said that this reminded him of my teachings about the piece of wood with a hole in it floating on the sea and the odds of a turtle swimming in the sea suddenly lifting its head and coincidentally sticking his head into that hole. He said, “When I saw this pipe with the weed growing out of it, I thought of what you said about how rare it is to encounter [the Dharma] in hundreds of thousands of eons”. “That I am able to join Tzu Chi and return to the Abode for this retreat” is a [precious] affinity.
Everyone, these incredible causes and conditions are also “skillful means” and can also be wisdom. As long as we are mindful, everything from sand to dirt to flowers to grass is speaking the Dharma to us.
So, if we are always mindful in our daily living, is there any moment that we are not living according to the Dharma? Thus, it is said that in the instant our minds open, we awaken. We can converse with the earth. As we weed, our heart is conversing with the grass and trees. If we enter the Buddha’s knowledge and views, we can use all Dharma in wondrous ways.
There are many teachings we can realize in our daily living that can help us comprehend the Buddha-Dharma. This is why we must be mindful. Sometimes the Buddha has to teach the Dharma with various causes and conditions and analogies before we can understand, how to use these methods to interact with nature.
So all Buddhas, “with analogies and expressions, have proclaimed all Dharma to sentient beings”. All Buddhas in the past and Sakyamuni Buddha in the present all teach in this way. Even future Buddhas are also the same, present at all times and in all places. So, the Buddha-Dharma pervades the universe and [all] Dharma-realms because of past, present and future Buddhas. Future Buddhas are creating good affinities now. The teachings we faithfully accept and practice come from past
Buddhas. We must cherish all teachings, respect the world and collectively amass good karma. If so, the Dharma is everywhere.
Next, we will talk about “infinite, countless skillful means. “Infinite, countless skillful means: The Great, Midle and Small Vehicles, all forms of the Buddha-Dharma, are countless in number. They are all considered skillful means.”
What are “infinite, countless skillful means?” When we review the Buddha’s teachings, the Great, Middle and Small Vehicle, “all forms of the Buddha-Dharma, are countless in number. There are so many of them. All things in the world are teaching us the Dharma are speaking the Dharma to us.
[What we receive] depends on whether we have great, average or small capabilities. Those with great capabilities of the One Vehicle can immediately see the perfect and harmonious Dharma-nature of all things in the world. a small seed will grow into a great tree. When Great Vehicle practitioners see a seed, they recognize that it will grow into a great tree in the future.
A mung bean soaked in water will germinate the next day. Those who have limited capabilities only have a limited view of the teachings. The greater their capabilities, the farther they can extrapolate the teachings. They can even think back to how this seed originated from the fruits of another great tree. This is the wisdom of Great Vehicle practitioners.Small and middle Vehicle practitioners must use limited teachings to help them quickly learn.
The Buddha’s teachings are countless. There are many teachings encompassed in the One Vehicle Dharma, and those are all called “skillful means.”For the sake of the One Vehicle Dharma, the Buddha established skillful means. For the sake of the One Vehicle, He revealed the Three Vehicle.
“Means” are appropriate methods, and their “usage resonates with the capabilities of all sentient beings.”
[The Buddha] observes the [capabilities] of sentient beings and then gives them great limited teachings. “Means” are appropriate methods. Whichever skillful means [Buddhas] use must be suitable.
For example we must not trick kindergarteners; we must teach them in a way that helps them clearly understand consequences. Therefore, skillful means are still proper principles.
“Skillful” can also mean convenient. [Buddhas] “use skillful expressions and analogies to suit all kinds of capabilities.” They utilize many proper principles, many correct principles.
Even if the students are very young, we must still teach them with proper principles. Teachings with suitable expressions and analogies is using skillful means.
“Skillful is another way of saying suitable. Suitable principles are applied with ultimate wisdom, they take the shape of their container to conveniently benefit and guide people.”
Skillful means are convenient and proper principles for benefiting and guiding others. This is why we must be very grateful that the Buddha came to the world and utilized many expressions and analogies to guide us sentient beings. This helps all of us understand the principles and mindfully apply them in our daily living. Thus we can return to our intrinsic, pure Buddha-nature. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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