20140508《靜思妙蓮華》教示菩薩法（第300集）
⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」
⊙「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》
⊙「是諸佛亦以無量無數方便，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》
【證嚴上人開示】
⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」
佛慈開示教菩薩法
饒益眾生皆得安樂
聞修悟入植眾德本
我們能瞭解嗎？佛陀的慈悲，不斷就是「開、示」，希望我們眾生人人能夠體會，佛心、佛知、佛見。偏偏眾生就是這麼執著、沉迷。有時候說千千萬萬的，譬喻、言辭，眾生能夠體悟到的，到底有多少？說不定千千萬萬次的，種種因緣，示現在我們的面前，儘管我們聽過很多經，聽歸聽，但是日常生活，又是回歸日常生活。
這種人、事、物的煩惱，「法」不能應用於我們的及時，所以這就是我們眾生。哪怕是一項事情，提醒再提醒，把這個心意表達再表達，但是，是不是能夠瞭解呢？還是不瞭解。
佛知、佛見、佛的心懷，我們怎麼有辦法(瞭解)？唯有一項，那就是佛陀的方法——開示菩薩法。來開示，教導我們行菩薩法：唯有你自己下去做。
何謂「佛心」？平常的凡夫，你是你，我是我，互相無關。佛陀開始教育我們：發揮你的愛心，眾生的苦難就是我們的苦難，天地之間眾生是共業、共生息，與天地共生息，我們這念愛心的付出，其實是利益我們自己。知道嗎？這樣瞭解。來啊！哪裡有困難，去啊，去與在困難中的人會合在一起，如何去幫助，去體會。
真正去接觸，去幫助，去體會，感覺很好。對苦難的眾生，才知道自己平安的幸福。別人的困難，我們去幫助他，讓我們體會到，所以彼此感恩。這就是教我們行菩薩道，啟發我們的「無緣大慈，同體大悲」，對眾生那種同理心；現代話叫做同理心，能夠瞭解他的苦，以他的立場來設想。
除了以他的立場來想，我們還要再啟發我們的大心，發大願，不只是對有限的人間，我們要對無量無數的人間，饒益眾生，皆得安樂。眾生的苦難，你要如何去安慰他，如何安呢？心，讓他安得下來，你就要起行動，膚啊，膚一膚。
菩薩對待眾生，就像在對待幼小的孩子。「哎唷，你又犯錯了。」來，牽過來，再好好教導他。更幼小的，把他抱起來，在哭，哄一哄，膚一膚，讓他先安下來，再教之。所以「饒益眾生」，就是這樣的心。苦，眾生的苦，「苦既拔已」，我們就要再讓他能夠，在安樂自在的境界裡，這叫做「饒益眾生」。讓眾生人人知道佛法的好，他會起歡喜心，聽，歡喜聽，多聽、多瞭解、多得。
在國際間，慈濟人都是及時，哪個地方有災難，及時到那個地方去。我們能夠看到很多國家，不同種族，不同宗教，他們對這一群人間菩薩，起歡喜心，菩薩合掌，他們也懂得趕緊合掌，開始用愛的付出這個形態引導，自然我們變為這些眾生的典範。
看看緬甸，他們彼此之間，他們還是同樣，懂得哪個地方有(淹)大水，當地的人就趕緊張羅、準備，如何與我們在救濟的方式，完全一樣，同樣這樣，受到受災難的地方，所付出的形態，與我們慈濟人，當初為他們付出都一樣。這是人與人之間，互相教育，互相饒益，互相安樂。
這全都是要聽，聽法，聽了之後，互相的接觸，彼此之間，我們的修養成為別人的典範。自己要修，自己瞭解，然後我們從修的當中，叫做修德，「內修外現」，我們修於我們的內心，對外就現出這番典範。
所以我們常常說，內修「四弘誓願」，外行就是住「四無量心」。這種自然在外面，我們內修的四弘誓願，「眾生無邊誓願度」等，這些誓願，在我們的心，不斷、不斷，我們好好內修。你在外面的境界，自然「慈、悲、喜、捨」的形態，就出來了。這種典範的形態，這是「內修外現」，你內在有這樣的修養，外面就展顯出這種的德，德相。
這叫做聞、思、修。你能夠聽了之後，用於內心，行於外面，自然「悟、入」，你就能夠去體會到佛的慈懷，佛陀的慈悲本懷，就能夠瞭解佛所開示、教育，那個精髓，就能夠法髓入心。所以叫做「悟、入」。
「植眾德本」將這粒種子，已經深深植入我們的內心裡，就如髓，法髓移入我們的慧命中，所以說法髓，法髓入慧命，如此，我們的慧命才能成長。
各位，我們真的要，深深體會佛的慈悲。佛陀來人間，無不都是為了「開、示」，教菩薩法，我們人人要好好接受。
所以，我們前面這樣說：「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」
舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》
現在，現在十方無量，百千萬億的佛土中，到底佛土有多少？百千萬億。我們現在要用什麼方法，來譬喻呢？浩瀚無窮，無邊際是宇宙，宇宙有無量數的世界。其實，佛陀出現於人間，他的慈悲，對我們就是說與佛都平等，人人心靈的世界。我們若用這樣來解釋，其實「佛心看人，人人是佛」。每一個人的心中，都有每一個人的世界，所以百千萬億，在現在，無論在哪一個世界，都有無量數的諸佛在那裡教化。就是現在無量數的世界，就有無量數的佛。
同樣的道理，都用相同的道理，同樣眾生根鈍，諸佛菩薩同樣要設種種方便，來教育，都是一樣。因為我們所見的，「多所饒益、安樂眾生」。可見眾生苦難、煩惱偏多，所以諸佛世尊，在無量億的佛土中，無不都是對這些無量數有煩惱的眾生，對他們有所饒益。
我們若沒有不安定，就不需要如何去饒益。從這一句經文，我們若好好想，佛對眾生「多所饒益」。若人人全都沒有煩惱，就不需再有佛來設法饒益眾生了。這個「饒益」就是對有所損；「有所損」就是煩惱，這個智慧所損，煩惱叢生，不安定，所以需要佛來設法饒益，來教育，來安慰，啟發，這樣饒益。
所以，在這一段（經）文中，看起來是淺顯的，其實你用心去體會，「(諸佛)世尊多所饒益、安樂眾生」，其實人人本具智慧，就是我們讓它損了。到底智慧還在嗎？在，就是無明覆蓋著。這就是諸佛都一樣，在這無量百千萬億佛土中的，諸佛世界都是在饒益眾生。希望人人就是在無量佛土中，不只是已經被佛饒益，我們也能去饒益他人，能夠去安樂他人。這就是我們在學的過程。
接著又說：「是諸佛亦以無量無數方便，種種因緣、譬喻、言辭，而為眾生演說諸法，是法皆為一佛乘故。」
是諸佛
亦以無量無數方便
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》
這些文字，我們是不是每天都在聽？是啊，每天在聽。重複不斷一直提起，我們是不是有體會到呢？這我們要常常問自己。因為佛的經典中，尤其是在《法華經》，這麼多，已經說了這麼長，這麼一大段（經文），全都差不多繞在我們的內心世界。
看看「(是)諸佛亦以無量無數方便」。那個「十方」，百千萬億佛土中的諸佛，同樣，同樣以無量無數的方便，可見「佛佛道同」。每一個世界的眾生，都是同樣煩惱覆心，這個煩惱覆蔽了我們的心，所以要瞭解的事情，好像很難。
佛不斷用種種的因緣。其實，世間萬物無不都是說法相，並非一定是釋迦佛，來到我們的面前說話，才叫做說法。我們要如何突破煩惱、無明，來看到佛知、佛見現前，我們自己要如何去突破無明。
看，所以同樣，眼睛張開了，才能看到周圍的境界，若你將眼皮合起來，眼睛閉起來，外面的境界都沒有看到。不過，外面的境界是存在。是不是永遠存在？我們的「如理智」，眼睛閉起來，知道外面有這樣的境界，但是這個境界永遠是無常的，「行蘊」，隨著行蘊這樣一直過。
就如我剛才走，走到外面時，抬頭看天空，所見遠遠的天有灰色的雲，雲層後面好像有一點點粉紅，粉紅、淺淺的橘色，那種的紅，一點點，很淡的，這樣在灰色的雲層後面，好像要浮出來。比較前面的，好像一堆黑雲。再靠近過來，好像淡淡的藍天。但是，這樣看了之後，心念又一轉，眼光看看周圍的樹木，這樣看著這些樹木，靜靜地聽鳥叫聲。只是這樣而已，要回頭進來時，再抬頭看天空——喔！短短的時間，灰色的雲已經變成了白色，尤其是藍藍的天空，範圍已經更大了。
我自己在轉個身，念頭一下感覺：奇哉！奇哉！這個景象無常，變化何之速，怎麼那麼快呢！這就是境界在為我們說法，而且是瞬息無常變化，變化無常於瞬息間。這就是看我們以什麼樣的心，來看大地周圍的境界，無不都是在說法中。
所以「種種因緣、譬喻、言辭，而為眾生演說諸法」。這是在十方無量，百千萬億佛土世界，所同樣具足的。諸佛菩薩是用周圍所有的境界，恆常都在為我們演說諸法，「是法皆為一佛乘故」。
各位，這樣聽起來會很深嗎？是啊！是很深。就是因為很深，所以人人才要多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Bodhisattva-path (教示菩薩法)
Date: May. 08. 2014
“The Buddha compassionately opens, reveals and teaches the Bodhisattva-path. He greatly benefits sentient beings, so they can attain peace and happiness. By hearing, practicing, realizing and entering [the teachings,] we plant all roots of virtue.”
Do we understand this? The Buddha, out of His compassion, continuously “opens and reveals”. He hopes we sentient beings can realize all Buddhas’ minds, knowledge and views. Yet sentient beings are attached and deluded. [Over time,] thousands and tens of thousands of analogies and expressions have been given, but how many can we actually comprehend? Perhaps various causes and conditions have already manifested before us thousands of times. Though we have learned from many sutras, we may not apply them to our daily living; we act as if the two are unrelated. When people and matters trouble us, we do not promptly apply the teachings to the situation at hand. This is how we sentient beings act. Someone can remind us of something over and over again or express an intention again and again, but does that mean we understand it? We may still not understand. How can we understand the Buddha’s knowledge, views and intent? The only way is through the Buddha’s method of opening and revealing the Bodhisattva-teachings and teaching us to walk the Bodhisattva-path. Only by actually practicing this can we understand what the Buddha-mind is. Typically, ordinary people assume others [suffering] has nothing to do with them. The Buddha began by teaching us, “You must exercise your love and see sentient beings’ suffering as your own. All sentient beings in this world share the same collective karma and coexist with each other and the world. By giving out of love, we are actually benefiting ourselves. Do you understand? Yes, we understand. Then go wherever there is hardship. Be with those who are facing difficulties and learn to help and understand them.” When we truly connect with, help and understand others, we feel very good. Only when we face suffering sentient beings do we recognize the blessings in our peaceful lives. As we help others in need, we attain realizations, so we are grateful to each other. By teaching us to walk the Bodhisattva-path, the Buddha awakens our “unconditional loving-kindness and universal compassion.” This way of treating others is called empathy in modern terms; this is the ability to understand others’ pain and put ourselves in their shoes. Besides putting ourselves in others’ shoes, we also must form great aspirations and make great vows, not just limited to [helping] people in this world. We must vow that in infinite and countless worlds we will benefit all sentient beings and bring them peace and happiness. When sentient beings are suffering, how do we comfort them? How do we bring them peace of mind?
We must spring into action and soothe their pain.Bodhisattvas care for sentient beings the way we care for young children.“Oh! You made another mistake.”We lead them by the hand, so we can teach them.For even younger children, we pick them up.If they cry, we coax and comfort them until they calm down, then we teach them.So, to “greatly benefit sentient beings,” we must have this mindset.When it comes to their pain, we must “relieve their suffering”.We must help them achieve a state of peace, happiness and freedom.This is how we “greatly benefit sentient beings”.
When we help them understand the value of the Buddha-Dharma, they will become joyful and happily listen to it.The more they listen, the more they understand, the more they gain.Around the world, Tzu Chi volunteers promptly show up wherever people experience disasters.In many countries with different ethnic groups and religions, the people are happy to see these Living Bodhisattvas.When our volunteers put their palms, together, these people also do the same.By guiding others with love, naturally we become their role models.
Look at Myanmar; they are still helping each other in the same way.Whenever there is threat of a flood, the locals will get together to make preparations in the exact same way Tzu Chi provided relief.The way they help people in disaster areas is exactly the same way that Tzu Chi volunteer first helped them.This is how people teach and benefit each other and bring each other peace and happiness.
To do this, we must listen.After we listen to the Dharma, through engaging and interacting with others, we refine ourselves and become role models.We must practice and develop our understanding.Then, through the process of our practice, we cultivate virtue.Our inner cultivation will manifest in our actions.As we cultivate our minds, we will become a role model for others.
Thus, we constantly say that inwardly we cultivate the Four Great Vows, and outwardly we practice the Four Infinite Minds.Naturally we will manifest through action our inner cultivation, the Four Great Vows, “I vow to transform countless sentient beings” and the other great vows that we continuously cultivate in our hearts.Then as we [interact with others], “loving-kindness, compassion, joy and equanimity” will manifest in our appearances.This model behavior is the outer manifestation of our inner cultivation.
If we have this level of spiritual refinement, we express these virtues in our actions.
This is how we listen, contemplate and practice.
So after we listen to teachings, we can cultivate them inwardly and express them outwardly.Then we will naturally “realize and enter,” we will be able to fully comprehend the Buddha’s compassionate intent.Then we can understand the essence of the Buddha’s teachings and take this Dharma-essence into our hearts.This is how we “realize and enter” and “plant roots of virtue,” so the seed will be planted deep in our hearts.This is like giving our wisdom-life a bone marrow transplant, [revitalizing it with the Dharma-essence].Only in this way can our wisdom-life grow.
Everyone, we must truly and deeply comprehend the Buddha’s compassion.He comes to this world solely to “open and reveal” the Bodhisattva-path to us. So, we must diligently accept His teachings.
As we said before, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.
“Presently in infinite, countless Buddha-lands throughout the ten directions”. Exactly how many Buddha-lands are there? Millions and billions. So, what is the analogy we use to describe this? The universe, which is vast and boundless and contains countless worlds.
Indeed, the Buddha comes to this world and out of His compassion, tell us that our spiritual state is equal to His. Based on this explanation, [we realize that] when we look at people with Buddha mind, everyone is a Buddha. In each of our minds there is a world. So presently, there are billions of such worlds. And in any of these countless worlds there are countless Buddhas who teach there.
So within the present countless world, there are countless Buddhas. The same principles are taught everywhere. Because sentient beings’ capabilities are dull, all Buddhas and Bodhisattvas also must use various skillful means to teach them. We have seen them “greatly benefit sentient beings and bring them peace and happiness”. Clearly, sentient beings have many different sufferings and afflictions, so all Buddhas and World-Honored Ones, in countless billions for Buddha-lands, bring great benefits to these countless afflicted sentient beings. If we were not so unsettled, these benefits would be unnecessary.
Let us think about this sutra passage carefully. The Buddha “greatly benefitted” sentient beings. If we had no afflictions, then we would not need the Buddha to find ways to greatly benefit us. The “great benefit” is geared toward those who are afflicted and flawed. Our wisdom is flawed, so afflictions flourish, and we become unsettled. Thus we need the Buddha to find ways to greatly benefit us by educating, comforting and inspiring us. So although this section of the sutra seems plain and simple, we must mindfully comprehend how “[all Buddhas] greatly benefit sentient beings and bring them peace and happiness”.
Indeed, we intrinsically have wisdom, but we have blemished it. Is that wisdom still there? Yes, only now it is covered by ignorance. This is why all Buddhas [come to help us]. So in countless, infinite Buddha-lands, all Buddhas greatly benefit sentient beings. I hope that, within the infinite Buddha-lands, we are not just receiving the Buddha’s benefits but greatly benefiting others as well as, bringing peace and happiness to them. This should be the process of our learning.
The next section states, “All Buddhas, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings; these teachings are all for the sake of the One Buddha Vehicle”.
Haven’t we been listening to these world every day? Yes, every single day. As they are repeatedly mentioned, have we truly comprehended them? This is what we must constantly ask ourselves. In the Buddhist sutras, especially in the Lotus Sutra, there is a large amount of text that teaches similar concepts about our minds.
Look at “all Buddhas, with infinite, countless skillful means.” In the ten directions, Buddhas in hundreds of billions of Buddha-lands teach with infinite, countless skillful means. Clearly, “All Buddhas share the same path. The minds of sentient beings in all worlds are similarly covered by afflictions. With our minds covered by afflictions, understanding things is very difficult.But the Buddha continuously utilizes various causes and conditions, actually all things in the world are teaching us the Dharma. The Dharma is not only taught when Sakyamuni Buddha comes before us and speaks to us. How do we break free of afflictions and ignorance to see the Buddha’s knowledge. We have to make this breakthrough ourselves.
Similarly, we must open our eyes to behold the state surroundings. If we close our eyes, we cannot see our external conditions. But those conditions are still there. Will they always be there? With our “ultimate wisdom,” if we close our eyes, we know these external conditions are around us. However, these conditions are always changing as infinitesimal changes accumulate.
This is just like me looking up as I was walking around outside. I saw gray clouds some distance away, but behind them there were hints of pink and orange light. That shade of pink was very pale, seemingly floating out from the dark gray clouds. The clouds closer to us seemed darker. Then the sky even closer to us was a pale blue. But as I was watching the sky, my focus shifted, and I looked at the trees that surrounded me, and I listened to the sound of the birds. That was all I did. Before I came inside, I looked up at the sky again. In such a short time, the gray clouds had turned white, and the patch of blue sky was now bigger.
As I turned around, a thought came to me. How amazing this scenery is impermanent and changes so rapidly. How did it change that quickly? This is how external conditions give teachings. In an instant, I saw the impermanent and ever-changing nature of things. Depending on the mindset we use to observe the world around us everything can teach us the Dharma.
So, “with various causes and conditions, with analogies and expressions, [Buddhas] have proclaimed all Dharma to sentient beings. In infinite and countless Buddha-lands throughout the ten directions, all Buddhas and Bodhisattvas use everything in Their surroundings to constantly illustrate the Dharma and these teachings are all for the sake of the One Buddha Vehicle.”
Everyone, does this concept seem profound? Because it is very profound. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」
⊙「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》
⊙「是諸佛亦以無量無數方便，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》
【證嚴上人開示】
⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」
佛慈開示教菩薩法
饒益眾生皆得安樂
聞修悟入植眾德本
我們能瞭解嗎？佛陀的慈悲，不斷就是「開、示」，希望我們眾生人人能夠體會，佛心、佛知、佛見。偏偏眾生就是這麼執著、沉迷。有時候說千千萬萬的，譬喻、言辭，眾生能夠體悟到的，到底有多少？說不定千千萬萬次的，種種因緣，示現在我們的面前，儘管我們聽過很多經，聽歸聽，但是日常生活，又是回歸日常生活。
這種人、事、物的煩惱，「法」不能應用於我們的及時，所以這就是我們眾生。哪怕是一項事情，提醒再提醒，把這個心意表達再表達，但是，是不是能夠瞭解呢？還是不瞭解。
佛知、佛見、佛的心懷，我們怎麼有辦法(瞭解)？唯有一項，那就是佛陀的方法——開示菩薩法。來開示，教導我們行菩薩法：唯有你自己下去做。
何謂「佛心」？平常的凡夫，你是你，我是我，互相無關。佛陀開始教育我們：發揮你的愛心，眾生的苦難就是我們的苦難，天地之間眾生是共業、共生息，與天地共生息，我們這念愛心的付出，其實是利益我們自己。知道嗎？這樣瞭解。來啊！哪裡有困難，去啊，去與在困難中的人會合在一起，如何去幫助，去體會。
真正去接觸，去幫助，去體會，感覺很好。對苦難的眾生，才知道自己平安的幸福。別人的困難，我們去幫助他，讓我們體會到，所以彼此感恩。這就是教我們行菩薩道，啟發我們的「無緣大慈，同體大悲」，對眾生那種同理心；現代話叫做同理心，能夠瞭解他的苦，以他的立場來設想。
除了以他的立場來想，我們還要再啟發我們的大心，發大願，不只是對有限的人間，我們要對無量無數的人間，饒益眾生，皆得安樂。眾生的苦難，你要如何去安慰他，如何安呢？心，讓他安得下來，你就要起行動，膚啊，膚一膚。
菩薩對待眾生，就像在對待幼小的孩子。「哎唷，你又犯錯了。」來，牽過來，再好好教導他。更幼小的，把他抱起來，在哭，哄一哄，膚一膚，讓他先安下來，再教之。所以「饒益眾生」，就是這樣的心。苦，眾生的苦，「苦既拔已」，我們就要再讓他能夠，在安樂自在的境界裡，這叫做「饒益眾生」。讓眾生人人知道佛法的好，他會起歡喜心，聽，歡喜聽，多聽、多瞭解、多得。
在國際間，慈濟人都是及時，哪個地方有災難，及時到那個地方去。我們能夠看到很多國家，不同種族，不同宗教，他們對這一群人間菩薩，起歡喜心，菩薩合掌，他們也懂得趕緊合掌，開始用愛的付出這個形態引導，自然我們變為這些眾生的典範。
看看緬甸，他們彼此之間，他們還是同樣，懂得哪個地方有(淹)大水，當地的人就趕緊張羅、準備，如何與我們在救濟的方式，完全一樣，同樣這樣，受到受災難的地方，所付出的形態，與我們慈濟人，當初為他們付出都一樣。這是人與人之間，互相教育，互相饒益，互相安樂。
這全都是要聽，聽法，聽了之後，互相的接觸，彼此之間，我們的修養成為別人的典範。自己要修，自己瞭解，然後我們從修的當中，叫做修德，「內修外現」，我們修於我們的內心，對外就現出這番典範。
所以我們常常說，內修「四弘誓願」，外行就是住「四無量心」。這種自然在外面，我們內修的四弘誓願，「眾生無邊誓願度」等，這些誓願，在我們的心，不斷、不斷，我們好好內修。你在外面的境界，自然「慈、悲、喜、捨」的形態，就出來了。這種典範的形態，這是「內修外現」，你內在有這樣的修養，外面就展顯出這種的德，德相。
這叫做聞、思、修。你能夠聽了之後，用於內心，行於外面，自然「悟、入」，你就能夠去體會到佛的慈懷，佛陀的慈悲本懷，就能夠瞭解佛所開示、教育，那個精髓，就能夠法髓入心。所以叫做「悟、入」。
「植眾德本」將這粒種子，已經深深植入我們的內心裡，就如髓，法髓移入我們的慧命中，所以說法髓，法髓入慧命，如此，我們的慧命才能成長。
各位，我們真的要，深深體會佛的慈悲。佛陀來人間，無不都是為了「開、示」，教菩薩法，我們人人要好好接受。
所以，我們前面這樣說：「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」
舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》
現在，現在十方無量，百千萬億的佛土中，到底佛土有多少？百千萬億。我們現在要用什麼方法，來譬喻呢？浩瀚無窮，無邊際是宇宙，宇宙有無量數的世界。其實，佛陀出現於人間，他的慈悲，對我們就是說與佛都平等，人人心靈的世界。我們若用這樣來解釋，其實「佛心看人，人人是佛」。每一個人的心中，都有每一個人的世界，所以百千萬億，在現在，無論在哪一個世界，都有無量數的諸佛在那裡教化。就是現在無量數的世界，就有無量數的佛。
同樣的道理，都用相同的道理，同樣眾生根鈍，諸佛菩薩同樣要設種種方便，來教育，都是一樣。因為我們所見的，「多所饒益、安樂眾生」。可見眾生苦難、煩惱偏多，所以諸佛世尊，在無量億的佛土中，無不都是對這些無量數有煩惱的眾生，對他們有所饒益。
我們若沒有不安定，就不需要如何去饒益。從這一句經文，我們若好好想，佛對眾生「多所饒益」。若人人全都沒有煩惱，就不需再有佛來設法饒益眾生了。這個「饒益」就是對有所損；「有所損」就是煩惱，這個智慧所損，煩惱叢生，不安定，所以需要佛來設法饒益，來教育，來安慰，啟發，這樣饒益。
所以，在這一段（經）文中，看起來是淺顯的，其實你用心去體會，「(諸佛)世尊多所饒益、安樂眾生」，其實人人本具智慧，就是我們讓它損了。到底智慧還在嗎？在，就是無明覆蓋著。這就是諸佛都一樣，在這無量百千萬億佛土中的，諸佛世界都是在饒益眾生。希望人人就是在無量佛土中，不只是已經被佛饒益，我們也能去饒益他人，能夠去安樂他人。這就是我們在學的過程。
接著又說：「是諸佛亦以無量無數方便，種種因緣、譬喻、言辭，而為眾生演說諸法，是法皆為一佛乘故。」
是諸佛
亦以無量無數方便
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》
這些文字，我們是不是每天都在聽？是啊，每天在聽。重複不斷一直提起，我們是不是有體會到呢？這我們要常常問自己。因為佛的經典中，尤其是在《法華經》，這麼多，已經說了這麼長，這麼一大段（經文），全都差不多繞在我們的內心世界。
看看「(是)諸佛亦以無量無數方便」。那個「十方」，百千萬億佛土中的諸佛，同樣，同樣以無量無數的方便，可見「佛佛道同」。每一個世界的眾生，都是同樣煩惱覆心，這個煩惱覆蔽了我們的心，所以要瞭解的事情，好像很難。
佛不斷用種種的因緣。其實，世間萬物無不都是說法相，並非一定是釋迦佛，來到我們的面前說話，才叫做說法。我們要如何突破煩惱、無明，來看到佛知、佛見現前，我們自己要如何去突破無明。
看，所以同樣，眼睛張開了，才能看到周圍的境界，若你將眼皮合起來，眼睛閉起來，外面的境界都沒有看到。不過，外面的境界是存在。是不是永遠存在？我們的「如理智」，眼睛閉起來，知道外面有這樣的境界，但是這個境界永遠是無常的，「行蘊」，隨著行蘊這樣一直過。
就如我剛才走，走到外面時，抬頭看天空，所見遠遠的天有灰色的雲，雲層後面好像有一點點粉紅，粉紅、淺淺的橘色，那種的紅，一點點，很淡的，這樣在灰色的雲層後面，好像要浮出來。比較前面的，好像一堆黑雲。再靠近過來，好像淡淡的藍天。但是，這樣看了之後，心念又一轉，眼光看看周圍的樹木，這樣看著這些樹木，靜靜地聽鳥叫聲。只是這樣而已，要回頭進來時，再抬頭看天空——喔！短短的時間，灰色的雲已經變成了白色，尤其是藍藍的天空，範圍已經更大了。
我自己在轉個身，念頭一下感覺：奇哉！奇哉！這個景象無常，變化何之速，怎麼那麼快呢！這就是境界在為我們說法，而且是瞬息無常變化，變化無常於瞬息間。這就是看我們以什麼樣的心，來看大地周圍的境界，無不都是在說法中。
所以「種種因緣、譬喻、言辭，而為眾生演說諸法」。這是在十方無量，百千萬億佛土世界，所同樣具足的。諸佛菩薩是用周圍所有的境界，恆常都在為我們演說諸法，「是法皆為一佛乘故」。
各位，這樣聽起來會很深嗎？是啊！是很深。就是因為很深，所以人人才要多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Bodhisattva-path (教示菩薩法)
Date: May. 08. 2014
“The Buddha compassionately opens, reveals and teaches the Bodhisattva-path. He greatly benefits sentient beings, so they can attain peace and happiness. By hearing, practicing, realizing and entering [the teachings,] we plant all roots of virtue.”
Do we understand this? The Buddha, out of His compassion, continuously “opens and reveals”. He hopes we sentient beings can realize all Buddhas’ minds, knowledge and views. Yet sentient beings are attached and deluded. [Over time,] thousands and tens of thousands of analogies and expressions have been given, but how many can we actually comprehend? Perhaps various causes and conditions have already manifested before us thousands of times. Though we have learned from many sutras, we may not apply them to our daily living; we act as if the two are unrelated. When people and matters trouble us, we do not promptly apply the teachings to the situation at hand. This is how we sentient beings act. Someone can remind us of something over and over again or express an intention again and again, but does that mean we understand it? We may still not understand. How can we understand the Buddha’s knowledge, views and intent? The only way is through the Buddha’s method of opening and revealing the Bodhisattva-teachings and teaching us to walk the Bodhisattva-path. Only by actually practicing this can we understand what the Buddha-mind is. Typically, ordinary people assume others [suffering] has nothing to do with them. The Buddha began by teaching us, “You must exercise your love and see sentient beings’ suffering as your own. All sentient beings in this world share the same collective karma and coexist with each other and the world. By giving out of love, we are actually benefiting ourselves. Do you understand? Yes, we understand. Then go wherever there is hardship. Be with those who are facing difficulties and learn to help and understand them.” When we truly connect with, help and understand others, we feel very good. Only when we face suffering sentient beings do we recognize the blessings in our peaceful lives. As we help others in need, we attain realizations, so we are grateful to each other. By teaching us to walk the Bodhisattva-path, the Buddha awakens our “unconditional loving-kindness and universal compassion.” This way of treating others is called empathy in modern terms; this is the ability to understand others’ pain and put ourselves in their shoes. Besides putting ourselves in others’ shoes, we also must form great aspirations and make great vows, not just limited to [helping] people in this world. We must vow that in infinite and countless worlds we will benefit all sentient beings and bring them peace and happiness. When sentient beings are suffering, how do we comfort them? How do we bring them peace of mind?
We must spring into action and soothe their pain.Bodhisattvas care for sentient beings the way we care for young children.“Oh! You made another mistake.”We lead them by the hand, so we can teach them.For even younger children, we pick them up.If they cry, we coax and comfort them until they calm down, then we teach them.So, to “greatly benefit sentient beings,” we must have this mindset.When it comes to their pain, we must “relieve their suffering”.We must help them achieve a state of peace, happiness and freedom.This is how we “greatly benefit sentient beings”.
When we help them understand the value of the Buddha-Dharma, they will become joyful and happily listen to it.The more they listen, the more they understand, the more they gain.Around the world, Tzu Chi volunteers promptly show up wherever people experience disasters.In many countries with different ethnic groups and religions, the people are happy to see these Living Bodhisattvas.When our volunteers put their palms, together, these people also do the same.By guiding others with love, naturally we become their role models.
Look at Myanmar; they are still helping each other in the same way.Whenever there is threat of a flood, the locals will get together to make preparations in the exact same way Tzu Chi provided relief.The way they help people in disaster areas is exactly the same way that Tzu Chi volunteer first helped them.This is how people teach and benefit each other and bring each other peace and happiness.
To do this, we must listen.After we listen to the Dharma, through engaging and interacting with others, we refine ourselves and become role models.We must practice and develop our understanding.Then, through the process of our practice, we cultivate virtue.Our inner cultivation will manifest in our actions.As we cultivate our minds, we will become a role model for others.
Thus, we constantly say that inwardly we cultivate the Four Great Vows, and outwardly we practice the Four Infinite Minds.Naturally we will manifest through action our inner cultivation, the Four Great Vows, “I vow to transform countless sentient beings” and the other great vows that we continuously cultivate in our hearts.Then as we [interact with others], “loving-kindness, compassion, joy and equanimity” will manifest in our appearances.This model behavior is the outer manifestation of our inner cultivation.
If we have this level of spiritual refinement, we express these virtues in our actions.
This is how we listen, contemplate and practice.
So after we listen to teachings, we can cultivate them inwardly and express them outwardly.Then we will naturally “realize and enter,” we will be able to fully comprehend the Buddha’s compassionate intent.Then we can understand the essence of the Buddha’s teachings and take this Dharma-essence into our hearts.This is how we “realize and enter” and “plant roots of virtue,” so the seed will be planted deep in our hearts.This is like giving our wisdom-life a bone marrow transplant, [revitalizing it with the Dharma-essence].Only in this way can our wisdom-life grow.
Everyone, we must truly and deeply comprehend the Buddha’s compassion.He comes to this world solely to “open and reveal” the Bodhisattva-path to us. So, we must diligently accept His teachings.
As we said before, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.
“Presently in infinite, countless Buddha-lands throughout the ten directions”. Exactly how many Buddha-lands are there? Millions and billions. So, what is the analogy we use to describe this? The universe, which is vast and boundless and contains countless worlds.
Indeed, the Buddha comes to this world and out of His compassion, tell us that our spiritual state is equal to His. Based on this explanation, [we realize that] when we look at people with Buddha mind, everyone is a Buddha. In each of our minds there is a world. So presently, there are billions of such worlds. And in any of these countless worlds there are countless Buddhas who teach there.
So within the present countless world, there are countless Buddhas. The same principles are taught everywhere. Because sentient beings’ capabilities are dull, all Buddhas and Bodhisattvas also must use various skillful means to teach them. We have seen them “greatly benefit sentient beings and bring them peace and happiness”. Clearly, sentient beings have many different sufferings and afflictions, so all Buddhas and World-Honored Ones, in countless billions for Buddha-lands, bring great benefits to these countless afflicted sentient beings. If we were not so unsettled, these benefits would be unnecessary.
Let us think about this sutra passage carefully. The Buddha “greatly benefitted” sentient beings. If we had no afflictions, then we would not need the Buddha to find ways to greatly benefit us. The “great benefit” is geared toward those who are afflicted and flawed. Our wisdom is flawed, so afflictions flourish, and we become unsettled. Thus we need the Buddha to find ways to greatly benefit us by educating, comforting and inspiring us. So although this section of the sutra seems plain and simple, we must mindfully comprehend how “[all Buddhas] greatly benefit sentient beings and bring them peace and happiness”.
Indeed, we intrinsically have wisdom, but we have blemished it. Is that wisdom still there? Yes, only now it is covered by ignorance. This is why all Buddhas [come to help us]. So in countless, infinite Buddha-lands, all Buddhas greatly benefit sentient beings. I hope that, within the infinite Buddha-lands, we are not just receiving the Buddha’s benefits but greatly benefiting others as well as, bringing peace and happiness to them. This should be the process of our learning.
The next section states, “All Buddhas, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings; these teachings are all for the sake of the One Buddha Vehicle”.
Haven’t we been listening to these world every day? Yes, every single day. As they are repeatedly mentioned, have we truly comprehended them? This is what we must constantly ask ourselves. In the Buddhist sutras, especially in the Lotus Sutra, there is a large amount of text that teaches similar concepts about our minds.
Look at “all Buddhas, with infinite, countless skillful means.” In the ten directions, Buddhas in hundreds of billions of Buddha-lands teach with infinite, countless skillful means. Clearly, “All Buddhas share the same path. The minds of sentient beings in all worlds are similarly covered by afflictions. With our minds covered by afflictions, understanding things is very difficult.But the Buddha continuously utilizes various causes and conditions, actually all things in the world are teaching us the Dharma. The Dharma is not only taught when Sakyamuni Buddha comes before us and speaks to us. How do we break free of afflictions and ignorance to see the Buddha’s knowledge. We have to make this breakthrough ourselves.
Similarly, we must open our eyes to behold the state surroundings. If we close our eyes, we cannot see our external conditions. But those conditions are still there. Will they always be there? With our “ultimate wisdom,” if we close our eyes, we know these external conditions are around us. However, these conditions are always changing as infinitesimal changes accumulate.
This is just like me looking up as I was walking around outside. I saw gray clouds some distance away, but behind them there were hints of pink and orange light. That shade of pink was very pale, seemingly floating out from the dark gray clouds. The clouds closer to us seemed darker. Then the sky even closer to us was a pale blue. But as I was watching the sky, my focus shifted, and I looked at the trees that surrounded me, and I listened to the sound of the birds. That was all I did. Before I came inside, I looked up at the sky again. In such a short time, the gray clouds had turned white, and the patch of blue sky was now bigger.
As I turned around, a thought came to me. How amazing this scenery is impermanent and changes so rapidly. How did it change that quickly? This is how external conditions give teachings. In an instant, I saw the impermanent and ever-changing nature of things. Depending on the mindset we use to observe the world around us everything can teach us the Dharma.
So, “with various causes and conditions, with analogies and expressions, [Buddhas] have proclaimed all Dharma to sentient beings. In infinite and countless Buddha-lands throughout the ten directions, all Buddhas and Bodhisattvas use everything in Their surroundings to constantly illustrate the Dharma and these teachings are all for the sake of the One Buddha Vehicle.”
Everyone, does this concept seem profound? Because it is very profound. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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