20140502《靜思妙蓮華》廣演說諸法（第296集）
⊙「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」
⊙「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」《法華經方便品第二》
⊙廣演說諸法，甚深義理，而示一佛乘，如實教法。隨機循循善法，導向成佛之道。
⊙是法皆為一佛乘：佛陀應化人間，唯為一大事因緣，示教眾生回歸真如本性。成佛之道皆為一乘法，能令人人成佛之教法；於一佛乘，分別說三。
【證嚴上人開示】
「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」
修行之道先有起點
目標需正方向不偏
佛慈開示縝思知見
佛心在己向內自尋
我們修行，到底修行這條路要如何走？常常說，「發心如初，成佛有餘。」所以，我們發心修行那一念心，就是我們的起點。我們是不是有正確的目標？常常說過，「差之毫釐，失於千里。」方向若一點點偏，(目標)對過去，就千里之遙的偏差，所以我們修行者這念心，要很謹慎。
佛陀慈悲，不捨眾生，來人間來來回回，就是為了一件事，開、示眾生，悟、入佛之知見。佛陀的慈悲開示，聽了之後，好好思考，要很縝密的思考，才能體會到法中，真實微妙的道理。其實，「佛心在己，向內自尋。」我們要能體會到佛的知見，我們要靠近佛的心。我們要能知道佛的知見，其實那就是知道我們自己。我們若不瞭解自己，如何能瞭解佛的知見？所以悟、入是在我們自己，我們自己就是本具佛心。
所以我們應該「向內自尋」。法是這樣為我們引導一下，但是走路的人，是我們自己，雙腳要跨出去。過去常常說「福慧兩足」，我們有雙腳，「福」開始跨出去，造福人群，後面還有一腳要向前踏出去，那就是智慧。我們用福，造福人群，(用)智慧，思考天下事，我們才能悲智雙運。
佛陀就是用他的悲智，來回人間，他的慈悲，不捨眾生，用他的智慧來觀機逗教。我們要學佛的心意，要福慧雙具，不忍世間眾生的苦難，要造福人群；不捨一切眾生，我們要循循善誘，用什麼方法來引導眾生。這是很重要。
所以這幾天，這段經文還是再說，佛陀以種種方便教法，又是「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」
種種因緣
譬喻言辭
而為眾生
演說諸法
是法皆為
一佛乘故
《法華經方便品第二》
同樣重複，還是要讓我們知道，佛陀對眾生的根機。雖然我們每天都這樣說，卻是種種因緣、譬喻、言辭，有這麼多的因緣嗎？佛陀有這麼多的人間事，可以譬喻嗎？真的確實是很多。我們光從人間事，就有很多事情可以拿來做譬喻，以人的故事來教育人。
譬如，在去年來了一位高級主管，他很用心要來投入慈濟志業，抱負著滿滿的理想、目標來了。他進來之後，很用心瞭解要如何投入，要如何領導。經過了一段時間，他就來精舍，這樣對我說，他就說：「來了一段時間，很用心，也很努力，卻還是覺得和外面的環境，很不一樣，有一點點不知道要如何領導人，能夠與人群合而為一。好像有一點無奈。」
我就說：「凡事只要你有目標，只要你有真正這一念心。你若有這一念心，起點、方向、目標若都是正確，凡事無難。不要太過雜念心，想太多。」
我就說，在千多年前，大陸有一個叢林，叢林在山上，老和尚管教這一群年少的沙彌，看大家的根機，他就派達工作讓他們做。
其中有一位十二歲的小沙彌，這位老和尚就告訴他：「每天你要下山，從叢林到市集，越過兩座山，要走過這樣的路，去買米、買油回來，每天要去採購。」年輕的小沙彌，他依教奉行，每天一大早就歡喜下山去了，到了中午以前，他就已經將需要採購的東西，很重，就這樣擔回來了。
日復一日，月復一月，年復一年，已經將近十年了。有一天，同樣中午回來了，老和尚在山門看到他，很輕柔地說：「來，你跟我走。來，走，我們去山門外走一走。」就來，邊走，他跟隨後，到了山門外時，就說：「來，這裡坐。」兩個人坐在那裡，一前一後。看到太陽慢慢西斜了，又聽到一群嬉笑聲，從山下一直上來，從遠至近，有一群年輕比丘，態度就是輕浮、談笑，這樣走上來。
走上來之後，看到和尚坐在那裡，大家趕緊安靜下來。和尚就問他們說：「你們買這些東西，從大門出去，路很好走，市集沒有多遠，為什麼你們近十年來，都是一大早出門，黃昏才回來呢？」大家的回答就說：「我們每天下山時，看山景，要上山時(爬)山階，我們就邊走、邊休息，邊看周圍的境界，遊山觀水。」
和尚回頭問，問說：「那你呢？你也是近十年了，你每天擔著這麼重的東西、油、米，這樣回來，你為什麼能在中午以前，就能回到山寺呢？」這位年輕人就說：「我每天感覺責任，一定要將重的責任要扶持，所以我要專心，我的目標就是下山去採購，我應該要採購的東西。」
老和尚就問：「每天的上下，下山、上山，(感覺如何)？」就很歡喜向老和尚說：「每天早上要下山時很輕鬆，因為身上都沒有東西，所以抱著那一分輕鬆、感恩的心，讓我每天能走這條山路到市集。若上山呢？上山時，雖然肩膀，擔著很重的東西，不過，歡喜，歡喜達成任務；雖然擔頭重，不過心很輕安，趕快想將這重擔能到達目標。所以，每天的心情就是這樣，下山，感恩，上山輕安。」老和尚問說：「你還有其他的心念嗎？」「沒有了，唯一的任務。」
同年齡的人，一心一志，他能夠感恩、輕安，這樣來回三千多次的山路，能夠成就叢林裡的人人，衣食無慮，吃得飽，穿得溫暖，讓大家安心修行。
將這個事情，這個故事，說給那位新來的主管聽，這位新來的主管聽了之後，他說：「對啊！有責任，應該要抱著感恩心，達成責任，自然就會輕安。」我就說：「理想中的目標，應該再稍微方向調整一下。記住，學佛的心，以佛心為己心。佛心是關懷眾生的心，佛陀來人間，為了要教育眾生，這就是佛心。」開始他就告訴我：「瞭解了。」佛陀的教法，和這個意思一樣。
所以看種種根機，隨種種因緣，用其他的方法、故事來譬喻，這樣讓他能瞭解。所以，難免我們在經文，一直都是反覆看到這樣的經文，意義要讓大家慎重瞭解。長行文是這樣，還有偈頌文也是這樣。所以我們聽經，必定要用很耐心，要很縝密地思考佛法的意義。
佛陀為眾生演說諸法，都是用種種因緣、譬喻、言辭，來為眾生演說諸法。「是法皆為一佛乘」，雖然演說諸法，還是皆為一佛乘故。
演說諸法：
廣演說諸法
甚深義理
而示一佛乘
如實教法
隨機循循善法
導向成佛之道
瞭解「演說諸法」，那就是「廣演說諸法」，用很開闊，很多的道理。不同的人，不同的環境，就用不同的方式，所以這是很開闊。佛將一法擴散到，很開闊的方法來譬喻、演說。「演」就是廣場很大，大家集會時所說的法，以及任何一個眾生有苦、有難，有心不瞭解的，這樣的解說，這全都叫做「演說諸法」。
所說的法，為一個人說，也是說那麼深的法，為大庭廣眾，還是一樣，要詳細分析很深的道理，無非是為一乘，一佛乘的道理，這就是如實教法。一律盼望眾生聽(法)，能夠回歸本性，這是一佛乘，如實法。
「隨機循循善法，導向成佛(之道)」。隨眾生根機，用一乘的教法，一乘的教法，又隨眾生的根機，可見是「為實施權開權顯實」。
是法皆為一佛乘：
佛陀應化人間
唯為一大事因緣
示教眾生
回歸真如本性
成佛之道
皆為一乘法
能令人人
成佛之教法
於一佛乘
分別說三
「是法皆為一佛乘」。佛陀應化人間，唯一的目標就是為一大事因緣，那就是要示教眾生，回歸真如本性，成佛之道。這每天都在聽，同樣的道理，皆為一乘法，能令人人能成佛的教法。這就是佛陀的目標，所以，佛陀還是以一佛乘，分別說三。
各位，學佛，本來就是要這樣，同樣的道理，每天同樣地聽，卻是人、事、物都不同。佛陀說，過去佛陀的時代，那個時代也有當時的人，來向佛陀(請法)，讓佛陀能夠對機，親自引導。現在你的苦，現在你的人、事、物的困難，你應該要如何看法，解開人事的困難。佛陀用同等的教法，能普被讓深淺根機的人，能接受，能歡喜身體力行，這才是真實法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Extensive Proclamation of All Dharma (廣演說諸法)
Date: May. 02. 2014
“The path of spiritual practice has a starting point. The goal must be correct, and the course must not deviate. The Buddha compassionately opens and reveals His knowledge and views. The Buddha-mind is inside us, so we must look within.”
How exactly do we walk the path of spiritual practice? I often say, “If we maintain our initial aspiration, we will surely attain Buddhahood.” That inspiration to engage in spiritual practice is our starting point. Are we heading towards the correct goal? I often say, “A slight deviation on causes a great divergence.” If we deviate from the course in the slightest, we will end up thousands of miles away from [our goal]. Thus, we must carefully sustain our spiritual aspirations.
The Buddha is compassionate and will not abandon sentient beings. He returns to the world over and over for one great cause, to open and reveal His knowledge and views, so sentient beings can realize and enter them. The Buddha opens and reveals with compassion. After listening to His teachings, we must contemplate them carefully to realize that within the Dharma, there are true, subtle and wondrous principles.
Actually, “the Buddha-mind is inside us, so we must look within.” To realize the Buddha’s knowledge and views, we must draw near the Buddha-mind. But understanding His knowledge and views is really about understanding ourselves. If we cannot understand ourselves, how can we understand the Buddha’s knowledge and views? Realizing and entering them depends on us because we intrinsically have Buddha-nature.
So, we must “look within”. The Dharma can only guide us so far; we must walk the path ourselves and take steps with our own two feet. I often speak of “the two feet of blessings and wisdom.” With these two feet, after we take the first step of creating blessings for people, we must take the next step, which is developing wisdom. By doing good deeds, we create blessings; with wisdom, we contemplate worldly matters. This is how we exercise both compassion and wisdom. The Buddha exercises His compassion and wisdom to come to this world. Out of compassion, He will not abandon us; with His wisdom, He gives suitable teachings. We must emulate the Buddha’s mindset and cultivate both blessings and wisdom. We cannot bear to let sentient beings suffer, so we create blessings for humanity. We will not abandon any of them and must patiently guide them. The methods we use to direct them are very important. So, these few days, the passage we have discussed says that the Buddha uses various skillful means
“With various causes and conditions, analogies and expressions, [He] proclaimed all Dharma to sentient beings.These teachings were all for the sake of the One Buddha Vehicle.”
These repeated verses help us understand how the Buddha targeted different sentient beings’ capabilities.Every day we talk about various causes and conditions, analogies and expressions.Are there really that many causes and conditions?Can the Buddha find so many worldly matters to draw analogies from?There are indeed very many.From worldly matters alone, there are many things that can become analogies.The stories of people’s lives can be teachings.
For example, last year a senior executive came to join Tzu Chi and get involved in our missions.He was brimming with ideals and goals.After he joined us, he put his heart into understanding how to get involved and how to lead.After a period of time, he came to the Abode and said to me, “I have been here for some time and I have been very mindful and worked very hard, but I still find it very different from the typical workplace.I feel like I don’t know how to lead people, how to work together with them as one.”He was feeling a bit helpless I said, “No matter what, as long as you are truly inspired and your starting point, direction and goals are all correct, nothing will be difficult for you.Avoid overcomplicating things by thinking too much.”
Then I told him a story about a monastery that existed over 1000 years ago.This monastery was in the mountains and housed a group of novices led by an elderly monk.
Based on their capabilities, he assigned them certain tasks.Among them, there was a 12-year-old novice, to whom the elderly monk said, “Every day, you must leave the monastery to travel from here to the market by hiking over those two mountains.you must walk that road to buy rice and oil.You must buy these two things every day.”
The young novice followed these directions.Early every morning, he happily left the mountains.By noon, he would already have returned with his purchases, with this heavy load.Day after day, month after month, year after year, he continued until almost ten years had gone by.
One day, when he came back at noon as usual, the elderly monk saw him at the entrance.The elderly monk smiled and said gently, “Follow me, let’s walk around outside the monastery.”So, the novice followed him.Once they were outside, [the elderly monk] said “Let’s sit here.”The two of them sat down, one behind the other.They watched the sun slowly set and heard sounds of laughter from below the mountain, coming closer and closer.A group of flighty young bhiksus, talking and laughing, were walking in their direction. As they came closer, they saw the elderly monk sitting there and quickly settled down.
The [elderly] monk asked them, “To make your purchases, you took a very easy path to a nearby market. So why, for the past ten years, have you always left early in the morning but not returned until dusk?” They answered, “Every day, we enjoy the scenery as we go down the mountain. As we [climb] back up, we take frequent breaks to admire our surroundings and the scenery”. The [elderly] monk turned the [young] monk and asked, “What about you? For almost ten years, you have carried very heavy objects, oil and rice, up the mountain. How are you able to return to the monastery before noon?” The young novice said, “Every day I feel I need to uphold this heavy responsibility. So, I am very focused. My only goal is to go down the mountain to purchase the things I need to buy.” The elderly monk asked, “How do you feel as you travel down and then back up the mountain?” He happily answered, “Every morning, I feel relaxed as I go down because I carry nothing with me. So, with a relaxed and grateful heart, I walk this road to the market. And coming up the mountain. Coming up the mountain, though I am carrying very heavy things, I feel happy because I am accomplishing my task. Although my burden is heavy, I really feel at ease. My only wish is to quickly bring this heavy load to its destination. So every day, I feel grateful when I leave and at ease when I return.” The elderly monk said, “Do you think about anything else?” “No, just my responsibility. ”
He was the same age as the others, but was single-mindedly focused on this mission. With gratitude and great ease, he traversed the mountains over 3000 times so the people at the monastery never had to worry about having food and worm clothing and could focus on their spiritual practice.
I told this story to the senior executive who had recently joined us. After hearing the story, the senior executive said, “That’s right, we must be grateful for our responsibilities. As we fulfill our mission, naturally we will feel at ease.” I said, “To reach your ideal goal, you still must make adjustments to your course. Remember to emulate the Buddha’s mind, to take the Buddha’s mind as your own. All Buddhas care for sentient beings, so the Buddha comes to this world to teach sentient beings. This is the Buddha’s mindset.” Then, he told me, “I understand now. The idea behind the Buddha’s teaching is the same.” Based on various capabilities and various causes and conditions, He utilizes certain methods and analogies to enhance people’s understanding. Thus, it is inevitable that we see similar texts again and again in the sutra. He wants people to truly understand His meaning. This is the purpose of the prose, as well as the verses.
As we listen to teachings, we must patiently and carefully consider the meaning of the Dharma. The Buddha proclaims all Dharma for sentient beings’ sake, so He utilizes various causes and conditions, analogies and expressions to give teachings. “These teachings are all for the sake of the One Buddha Vehicle.” Thought He proclaimed many different teachings, they are to teach the One Buddha Vehicle.
[He] extensively proclaimed all Dharma and its profound meanings to reveal the One Buddha Vehicle. With such true teachings, according to their capabilities, He skillfully and patiently uses virtuous Dharma the gradually guide them on the path to Buddhahood.
We know that to “proclaim all Dharma” means to “extensively proclaim all Dharma” by using expansive and numerous principles. For different people and environments, He utilized methods. So, [the Dharma] is very expansive. The Buddha expanded the One Dharma through analogies and expressions.
To “proclaim” may signify a large [audience], teachings given at large assemblies, or it may be teachings to individuals who are suffering, troubled or lacking understanding. These are all proclamations of the Dharma.
The Dharma that is taught to one person is still very profound Dharma. For a large crowd, He also analyzes very profound principles, all of which comes from the One Buddha Vehicle. The principles of the One Buddha Vehicle are all teachings of the true nature of things. He hopes all sentient beings listen to the Dharma and return to their intrinsic nature.This is the One Buddha Vehicle, the True Dharma. “According to their capabilities, He gradually guide them on the path to Buddhahood. According to sentient beings’ capabilities, He gave One Vehicle teachings; He gave them according to sentient beings’ capabilities. So, “for the true, He gave provisional teachings and opened the provisional to reveal the true.”
These teachings are all for the sake of the One Buddha Vehicle:
The Buddha manifests in the world for the sake of the one great cause, to teach sentient beings to return to their intrinsic Buddha-nature. This is the way to Buddhahood. The One Vehicle Dharma is the teaching that enables all of us to attain Buddhahood. So the One Buddha Vehicle was taught as three.
“These teachings are all for the sake of “the One Buddha Vehicle.” The Buddha manifests in the world solely for the sake of this one great cause, teaching sentient beings to return to their nature of True Suchness, which is the way to Buddhahood.
Every day we hear these same teachings, the One Vehicle Dharma that enables all of us to attain Buddhahood. This is the Buddha’s goal, so He still teaches the One Vehicle as three. Everyone, to learn the Buddha’s teachings, we must listen to the same principles every day, though we deal with different people and matters.
The Buddha spoke of previous Budhas and how people from Their eras requested teachings and gave. Them opportunities to give specific teachings and personal guidance. He taught people methods to develop a perspective on their suffering and to resolve their problems. The Buddha utilizes universal teachings, which everyone, whether with limited or great capabilities, can accept and happily put into practice. This is the mark of True Dharma. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」
⊙「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」《法華經方便品第二》
⊙廣演說諸法，甚深義理，而示一佛乘，如實教法。隨機循循善法，導向成佛之道。
⊙是法皆為一佛乘：佛陀應化人間，唯為一大事因緣，示教眾生回歸真如本性。成佛之道皆為一乘法，能令人人成佛之教法；於一佛乘，分別說三。
【證嚴上人開示】
「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」
修行之道先有起點
目標需正方向不偏
佛慈開示縝思知見
佛心在己向內自尋
我們修行，到底修行這條路要如何走？常常說，「發心如初，成佛有餘。」所以，我們發心修行那一念心，就是我們的起點。我們是不是有正確的目標？常常說過，「差之毫釐，失於千里。」方向若一點點偏，(目標)對過去，就千里之遙的偏差，所以我們修行者這念心，要很謹慎。
佛陀慈悲，不捨眾生，來人間來來回回，就是為了一件事，開、示眾生，悟、入佛之知見。佛陀的慈悲開示，聽了之後，好好思考，要很縝密的思考，才能體會到法中，真實微妙的道理。其實，「佛心在己，向內自尋。」我們要能體會到佛的知見，我們要靠近佛的心。我們要能知道佛的知見，其實那就是知道我們自己。我們若不瞭解自己，如何能瞭解佛的知見？所以悟、入是在我們自己，我們自己就是本具佛心。
所以我們應該「向內自尋」。法是這樣為我們引導一下，但是走路的人，是我們自己，雙腳要跨出去。過去常常說「福慧兩足」，我們有雙腳，「福」開始跨出去，造福人群，後面還有一腳要向前踏出去，那就是智慧。我們用福，造福人群，(用)智慧，思考天下事，我們才能悲智雙運。
佛陀就是用他的悲智，來回人間，他的慈悲，不捨眾生，用他的智慧來觀機逗教。我們要學佛的心意，要福慧雙具，不忍世間眾生的苦難，要造福人群；不捨一切眾生，我們要循循善誘，用什麼方法來引導眾生。這是很重要。
所以這幾天，這段經文還是再說，佛陀以種種方便教法，又是「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」
種種因緣
譬喻言辭
而為眾生
演說諸法
是法皆為
一佛乘故
《法華經方便品第二》
同樣重複，還是要讓我們知道，佛陀對眾生的根機。雖然我們每天都這樣說，卻是種種因緣、譬喻、言辭，有這麼多的因緣嗎？佛陀有這麼多的人間事，可以譬喻嗎？真的確實是很多。我們光從人間事，就有很多事情可以拿來做譬喻，以人的故事來教育人。
譬如，在去年來了一位高級主管，他很用心要來投入慈濟志業，抱負著滿滿的理想、目標來了。他進來之後，很用心瞭解要如何投入，要如何領導。經過了一段時間，他就來精舍，這樣對我說，他就說：「來了一段時間，很用心，也很努力，卻還是覺得和外面的環境，很不一樣，有一點點不知道要如何領導人，能夠與人群合而為一。好像有一點無奈。」
我就說：「凡事只要你有目標，只要你有真正這一念心。你若有這一念心，起點、方向、目標若都是正確，凡事無難。不要太過雜念心，想太多。」
我就說，在千多年前，大陸有一個叢林，叢林在山上，老和尚管教這一群年少的沙彌，看大家的根機，他就派達工作讓他們做。
其中有一位十二歲的小沙彌，這位老和尚就告訴他：「每天你要下山，從叢林到市集，越過兩座山，要走過這樣的路，去買米、買油回來，每天要去採購。」年輕的小沙彌，他依教奉行，每天一大早就歡喜下山去了，到了中午以前，他就已經將需要採購的東西，很重，就這樣擔回來了。
日復一日，月復一月，年復一年，已經將近十年了。有一天，同樣中午回來了，老和尚在山門看到他，很輕柔地說：「來，你跟我走。來，走，我們去山門外走一走。」就來，邊走，他跟隨後，到了山門外時，就說：「來，這裡坐。」兩個人坐在那裡，一前一後。看到太陽慢慢西斜了，又聽到一群嬉笑聲，從山下一直上來，從遠至近，有一群年輕比丘，態度就是輕浮、談笑，這樣走上來。
走上來之後，看到和尚坐在那裡，大家趕緊安靜下來。和尚就問他們說：「你們買這些東西，從大門出去，路很好走，市集沒有多遠，為什麼你們近十年來，都是一大早出門，黃昏才回來呢？」大家的回答就說：「我們每天下山時，看山景，要上山時(爬)山階，我們就邊走、邊休息，邊看周圍的境界，遊山觀水。」
和尚回頭問，問說：「那你呢？你也是近十年了，你每天擔著這麼重的東西、油、米，這樣回來，你為什麼能在中午以前，就能回到山寺呢？」這位年輕人就說：「我每天感覺責任，一定要將重的責任要扶持，所以我要專心，我的目標就是下山去採購，我應該要採購的東西。」
老和尚就問：「每天的上下，下山、上山，(感覺如何)？」就很歡喜向老和尚說：「每天早上要下山時很輕鬆，因為身上都沒有東西，所以抱著那一分輕鬆、感恩的心，讓我每天能走這條山路到市集。若上山呢？上山時，雖然肩膀，擔著很重的東西，不過，歡喜，歡喜達成任務；雖然擔頭重，不過心很輕安，趕快想將這重擔能到達目標。所以，每天的心情就是這樣，下山，感恩，上山輕安。」老和尚問說：「你還有其他的心念嗎？」「沒有了，唯一的任務。」
同年齡的人，一心一志，他能夠感恩、輕安，這樣來回三千多次的山路，能夠成就叢林裡的人人，衣食無慮，吃得飽，穿得溫暖，讓大家安心修行。
將這個事情，這個故事，說給那位新來的主管聽，這位新來的主管聽了之後，他說：「對啊！有責任，應該要抱著感恩心，達成責任，自然就會輕安。」我就說：「理想中的目標，應該再稍微方向調整一下。記住，學佛的心，以佛心為己心。佛心是關懷眾生的心，佛陀來人間，為了要教育眾生，這就是佛心。」開始他就告訴我：「瞭解了。」佛陀的教法，和這個意思一樣。
所以看種種根機，隨種種因緣，用其他的方法、故事來譬喻，這樣讓他能瞭解。所以，難免我們在經文，一直都是反覆看到這樣的經文，意義要讓大家慎重瞭解。長行文是這樣，還有偈頌文也是這樣。所以我們聽經，必定要用很耐心，要很縝密地思考佛法的意義。
佛陀為眾生演說諸法，都是用種種因緣、譬喻、言辭，來為眾生演說諸法。「是法皆為一佛乘」，雖然演說諸法，還是皆為一佛乘故。
演說諸法：
廣演說諸法
甚深義理
而示一佛乘
如實教法
隨機循循善法
導向成佛之道
瞭解「演說諸法」，那就是「廣演說諸法」，用很開闊，很多的道理。不同的人，不同的環境，就用不同的方式，所以這是很開闊。佛將一法擴散到，很開闊的方法來譬喻、演說。「演」就是廣場很大，大家集會時所說的法，以及任何一個眾生有苦、有難，有心不瞭解的，這樣的解說，這全都叫做「演說諸法」。
所說的法，為一個人說，也是說那麼深的法，為大庭廣眾，還是一樣，要詳細分析很深的道理，無非是為一乘，一佛乘的道理，這就是如實教法。一律盼望眾生聽(法)，能夠回歸本性，這是一佛乘，如實法。
「隨機循循善法，導向成佛(之道)」。隨眾生根機，用一乘的教法，一乘的教法，又隨眾生的根機，可見是「為實施權開權顯實」。
是法皆為一佛乘：
佛陀應化人間
唯為一大事因緣
示教眾生
回歸真如本性
成佛之道
皆為一乘法
能令人人
成佛之教法
於一佛乘
分別說三
「是法皆為一佛乘」。佛陀應化人間，唯一的目標就是為一大事因緣，那就是要示教眾生，回歸真如本性，成佛之道。這每天都在聽，同樣的道理，皆為一乘法，能令人人能成佛的教法。這就是佛陀的目標，所以，佛陀還是以一佛乘，分別說三。
各位，學佛，本來就是要這樣，同樣的道理，每天同樣地聽，卻是人、事、物都不同。佛陀說，過去佛陀的時代，那個時代也有當時的人，來向佛陀(請法)，讓佛陀能夠對機，親自引導。現在你的苦，現在你的人、事、物的困難，你應該要如何看法，解開人事的困難。佛陀用同等的教法，能普被讓深淺根機的人，能接受，能歡喜身體力行，這才是真實法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Extensive Proclamation of All Dharma (廣演說諸法)
Date: May. 02. 2014
“The path of spiritual practice has a starting point. The goal must be correct, and the course must not deviate. The Buddha compassionately opens and reveals His knowledge and views. The Buddha-mind is inside us, so we must look within.”
How exactly do we walk the path of spiritual practice? I often say, “If we maintain our initial aspiration, we will surely attain Buddhahood.” That inspiration to engage in spiritual practice is our starting point. Are we heading towards the correct goal? I often say, “A slight deviation on causes a great divergence.” If we deviate from the course in the slightest, we will end up thousands of miles away from [our goal]. Thus, we must carefully sustain our spiritual aspirations.
The Buddha is compassionate and will not abandon sentient beings. He returns to the world over and over for one great cause, to open and reveal His knowledge and views, so sentient beings can realize and enter them. The Buddha opens and reveals with compassion. After listening to His teachings, we must contemplate them carefully to realize that within the Dharma, there are true, subtle and wondrous principles.
Actually, “the Buddha-mind is inside us, so we must look within.” To realize the Buddha’s knowledge and views, we must draw near the Buddha-mind. But understanding His knowledge and views is really about understanding ourselves. If we cannot understand ourselves, how can we understand the Buddha’s knowledge and views? Realizing and entering them depends on us because we intrinsically have Buddha-nature.
So, we must “look within”. The Dharma can only guide us so far; we must walk the path ourselves and take steps with our own two feet. I often speak of “the two feet of blessings and wisdom.” With these two feet, after we take the first step of creating blessings for people, we must take the next step, which is developing wisdom. By doing good deeds, we create blessings; with wisdom, we contemplate worldly matters. This is how we exercise both compassion and wisdom. The Buddha exercises His compassion and wisdom to come to this world. Out of compassion, He will not abandon us; with His wisdom, He gives suitable teachings. We must emulate the Buddha’s mindset and cultivate both blessings and wisdom. We cannot bear to let sentient beings suffer, so we create blessings for humanity. We will not abandon any of them and must patiently guide them. The methods we use to direct them are very important. So, these few days, the passage we have discussed says that the Buddha uses various skillful means
“With various causes and conditions, analogies and expressions, [He] proclaimed all Dharma to sentient beings.These teachings were all for the sake of the One Buddha Vehicle.”
These repeated verses help us understand how the Buddha targeted different sentient beings’ capabilities.Every day we talk about various causes and conditions, analogies and expressions.Are there really that many causes and conditions?Can the Buddha find so many worldly matters to draw analogies from?There are indeed very many.From worldly matters alone, there are many things that can become analogies.The stories of people’s lives can be teachings.
For example, last year a senior executive came to join Tzu Chi and get involved in our missions.He was brimming with ideals and goals.After he joined us, he put his heart into understanding how to get involved and how to lead.After a period of time, he came to the Abode and said to me, “I have been here for some time and I have been very mindful and worked very hard, but I still find it very different from the typical workplace.I feel like I don’t know how to lead people, how to work together with them as one.”He was feeling a bit helpless I said, “No matter what, as long as you are truly inspired and your starting point, direction and goals are all correct, nothing will be difficult for you.Avoid overcomplicating things by thinking too much.”
Then I told him a story about a monastery that existed over 1000 years ago.This monastery was in the mountains and housed a group of novices led by an elderly monk.
Based on their capabilities, he assigned them certain tasks.Among them, there was a 12-year-old novice, to whom the elderly monk said, “Every day, you must leave the monastery to travel from here to the market by hiking over those two mountains.you must walk that road to buy rice and oil.You must buy these two things every day.”
The young novice followed these directions.Early every morning, he happily left the mountains.By noon, he would already have returned with his purchases, with this heavy load.Day after day, month after month, year after year, he continued until almost ten years had gone by.
One day, when he came back at noon as usual, the elderly monk saw him at the entrance.The elderly monk smiled and said gently, “Follow me, let’s walk around outside the monastery.”So, the novice followed him.Once they were outside, [the elderly monk] said “Let’s sit here.”The two of them sat down, one behind the other.They watched the sun slowly set and heard sounds of laughter from below the mountain, coming closer and closer.A group of flighty young bhiksus, talking and laughing, were walking in their direction. As they came closer, they saw the elderly monk sitting there and quickly settled down.
The [elderly] monk asked them, “To make your purchases, you took a very easy path to a nearby market. So why, for the past ten years, have you always left early in the morning but not returned until dusk?” They answered, “Every day, we enjoy the scenery as we go down the mountain. As we [climb] back up, we take frequent breaks to admire our surroundings and the scenery”. The [elderly] monk turned the [young] monk and asked, “What about you? For almost ten years, you have carried very heavy objects, oil and rice, up the mountain. How are you able to return to the monastery before noon?” The young novice said, “Every day I feel I need to uphold this heavy responsibility. So, I am very focused. My only goal is to go down the mountain to purchase the things I need to buy.” The elderly monk asked, “How do you feel as you travel down and then back up the mountain?” He happily answered, “Every morning, I feel relaxed as I go down because I carry nothing with me. So, with a relaxed and grateful heart, I walk this road to the market. And coming up the mountain. Coming up the mountain, though I am carrying very heavy things, I feel happy because I am accomplishing my task. Although my burden is heavy, I really feel at ease. My only wish is to quickly bring this heavy load to its destination. So every day, I feel grateful when I leave and at ease when I return.” The elderly monk said, “Do you think about anything else?” “No, just my responsibility. ”
He was the same age as the others, but was single-mindedly focused on this mission. With gratitude and great ease, he traversed the mountains over 3000 times so the people at the monastery never had to worry about having food and worm clothing and could focus on their spiritual practice.
I told this story to the senior executive who had recently joined us. After hearing the story, the senior executive said, “That’s right, we must be grateful for our responsibilities. As we fulfill our mission, naturally we will feel at ease.” I said, “To reach your ideal goal, you still must make adjustments to your course. Remember to emulate the Buddha’s mind, to take the Buddha’s mind as your own. All Buddhas care for sentient beings, so the Buddha comes to this world to teach sentient beings. This is the Buddha’s mindset.” Then, he told me, “I understand now. The idea behind the Buddha’s teaching is the same.” Based on various capabilities and various causes and conditions, He utilizes certain methods and analogies to enhance people’s understanding. Thus, it is inevitable that we see similar texts again and again in the sutra. He wants people to truly understand His meaning. This is the purpose of the prose, as well as the verses.
As we listen to teachings, we must patiently and carefully consider the meaning of the Dharma. The Buddha proclaims all Dharma for sentient beings’ sake, so He utilizes various causes and conditions, analogies and expressions to give teachings. “These teachings are all for the sake of the One Buddha Vehicle.” Thought He proclaimed many different teachings, they are to teach the One Buddha Vehicle.
[He] extensively proclaimed all Dharma and its profound meanings to reveal the One Buddha Vehicle. With such true teachings, according to their capabilities, He skillfully and patiently uses virtuous Dharma the gradually guide them on the path to Buddhahood.
We know that to “proclaim all Dharma” means to “extensively proclaim all Dharma” by using expansive and numerous principles. For different people and environments, He utilized methods. So, [the Dharma] is very expansive. The Buddha expanded the One Dharma through analogies and expressions.
To “proclaim” may signify a large [audience], teachings given at large assemblies, or it may be teachings to individuals who are suffering, troubled or lacking understanding. These are all proclamations of the Dharma.
The Dharma that is taught to one person is still very profound Dharma. For a large crowd, He also analyzes very profound principles, all of which comes from the One Buddha Vehicle. The principles of the One Buddha Vehicle are all teachings of the true nature of things. He hopes all sentient beings listen to the Dharma and return to their intrinsic nature.This is the One Buddha Vehicle, the True Dharma. “According to their capabilities, He gradually guide them on the path to Buddhahood. According to sentient beings’ capabilities, He gave One Vehicle teachings; He gave them according to sentient beings’ capabilities. So, “for the true, He gave provisional teachings and opened the provisional to reveal the true.”
These teachings are all for the sake of the One Buddha Vehicle:
The Buddha manifests in the world for the sake of the one great cause, to teach sentient beings to return to their intrinsic Buddha-nature. This is the way to Buddhahood. The One Vehicle Dharma is the teaching that enables all of us to attain Buddhahood. So the One Buddha Vehicle was taught as three.
“These teachings are all for the sake of “the One Buddha Vehicle.” The Buddha manifests in the world solely for the sake of this one great cause, teaching sentient beings to return to their nature of True Suchness, which is the way to Buddhahood.
Every day we hear these same teachings, the One Vehicle Dharma that enables all of us to attain Buddhahood. This is the Buddha’s goal, so He still teaches the One Vehicle as three. Everyone, to learn the Buddha’s teachings, we must listen to the same principles every day, though we deal with different people and matters.
The Buddha spoke of previous Budhas and how people from Their eras requested teachings and gave. Them opportunities to give specific teachings and personal guidance. He taught people methods to develop a perspective on their suffering and to resolve their problems. The Buddha utilizes universal teachings, which everyone, whether with limited or great capabilities, can accept and happily put into practice. This is the mark of True Dharma. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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