20140620《靜思妙蓮華》諸緣譬喻護心識（第331集）
⊙善惡業定善惡報，隨緣受業不由己，無明欲性沉淪苦，佛慈妙權應機教。
⊙「眾生心所念，種種所行道，若干諸欲性，先世善惡業，佛悉知是已。」《法華經 方便品第二》
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅、伽陀及本事、本生未曾有。」《法華經 方便品第二》
⊙以諸緣譬喻：佛智皆悉知是種種等無量萬般之世相，總為我心識之所攀緣者。據大乘之實義，則諸緣皆心識之所會合稱諸緣。
⊙譬喻：佛為中根人不悟，更作三車一車說。
⊙初許三車，是施權；後等賜大車，是顯實。即譬喻品中所談是也。
⊙言辭方便力：人生適於現世中，親近善友知識，聞其善巧方便說法，遂發菩提心，是名方便力。
【證嚴上人開示】
季節的輪轉，是我們生活上的調節。生活的調節，與人世間，對事與物，我們也要應境、應時，時時用心於生活中。所以，我們若是調節得好，一切都是平安。要調節什麼？那就是心。
心，善惡定業，善惡報。我們若懂得好好地調，從外面的氣節，一直到人、事、物，無不都是從心。心調得好，事事向善，事事用好的方向，若如此定的業，現在定下來，未來那就是善報。
雖然我們過去都一直說過去生，我們更要重視現在，我們的現在，未來生，現在所造作的，是未來生（的劇本）；現在所受的，是過去生造作，現在所受的報，在報中還能，我們好好瞭解因緣果報觀，歡喜接受，現在對著人事物，我們要很甘願付出。這種因緣果報不離定業。
善惡業定善惡報
隨緣受業不由己
無明欲性沉淪苦
佛慈妙權應機教
過去生所造的是善，那就是定善業。過去生，我們造作惡，當然定的就是惡報。這是很自然的道理。這麼自然的道理，我們應該，自然我們的心要懂得接受，甚至要同時精進。接受過去的一切，甘願、歡喜接受，也精進於未來。未來，我們要如何改變我們的人生？未來我們的定業，是要善？要惡？都是在現在，所以我們要好好很謹慎於現在，造作於未來。
這輩子，有遇到不順緣的逆境，我們也要將它轉過來，轉逆為順。「冤可解，不可結。」過去不好的業，我們現在要甘願受，因為由不得自己嘛！就是這樣的父母，就是這樣的兄弟，就是這樣的朋友，這樣的夫妻，這樣的父子，人的關係好壞，都是過去有緣，就是這樣，我們就要隨緣受業，由不得自己。所以我們要好好地，如何未來因緣果報，我們很明確瞭解，就要從現在開始，這樣就對了。
所以叫做「隨緣受業不由己」，這是我們人生人人的大課程，每一個人生在人間，都不離開善惡定業，善惡的果報。既來之，則安之，因為這是由不得己。不過，現在學佛了，我們知道了，所以我們要由我們自己，這叫做修行。沒有修行的人，就由不得己了，怨對著怨，仇對著仇，冤冤相報，以牙還牙，這樣一直下去，這就是一般人。
我們既然知道了，過去來的，由不得己，所以我們現在知道，要趕緊還過了，慚愧，懺悔，冤、恨、仇到此為止。這輩子（種下好因緣），來生隨著好因好緣於未來。這就是我們能夠自己知道，趕緊自己受持，對人、對事，我們若能瞭解這種道理，我們都對人會很歡喜，對事會很甘願，這樣自然就不會再去結惡緣。
這個惡緣都是來自無明欲性，這種無明一起，人與人之間互相吸引，好、壞緣就是互相吸引，自然苦海茫茫，就沉淪於苦海中了。佛陀慈悲，在此芸芸眾生中，「佛慈妙權應機施教」，這是佛陀來人間的目標。不過，我們人都看現在此時，如何能滿足我的欲望，這就是我最歡喜的。不知道我這欲望一去牽引到，未來，人與人之間到底是如何？都不知。
所以學佛，我們要用很單純的心，順著自然的法則，隨著因緣果報的觀念。我們若能暸解，懂得預防。
我們前面說：「眾生心所念，種種所行道，若干諸欲性，先世善惡業，佛悉知是已。」佛全都知道。
眾生心所念
種種所行道
若干諸欲性
先世善惡業
佛悉知是已
《法華經 方便品第二》
就是因為這樣，眾生有種種無明行動，所造的業，種種的欲性，因此佛陀就隨此因緣，用種種的譬喻、言教，要來教導眾生。
所以現在這段（經）文：「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅、伽陀及本事、本生未曾有。」
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經 方便品第二》
這全都是於經典，說法，方法的名稱。「以諸緣譬喻」，「諸緣」是什麼？我們要多瞭解。佛的智慧都能瞭解，瞭解「緣」，眾生與眾生的因緣。這就是佛陀的智慧。
以諸緣譬喻：
佛智皆悉知
是種種等
無量萬般之世相
總為我心識
之所攀緣者
據大乘之實義
則諸緣
皆心識之所會合
稱諸緣
「悉知」，全都暸解，暸解於「種種」等等。「種種」是無量數。眾生的性欲，很多很多的(欲)性。除了一念無明起，三細煩惱生，八萬煩惱門開，這實在是很多，所以叫做種種無量。萬般的世相，這個世相，因為眾生的煩惱，所以惹來了這個世間，變成了很多複雜的，世間形相。
現在的廉恥、慚愧之心愈來愈薄了，追求欲念的心愈來愈強，造業就愈來愈多。所以，現在這個現代時間，在全球國際間，這麼遼闊的空間中，世間的形態，種種的形相實在是太多了。這全都是由我們的心識所攀緣。
我們人人，光是於一念心的意識，緣著外面的境界，外面色聲香味觸，這個世間法，我們的六根去緣著外面的欲境，所以去攀，攀緣，惹來了很多污染的因與緣，這叫做「諸緣」。所以我們要很警惕，這種緣，到底何時會與我們相遇？何時我們會由不得自己，去與他攀上此緣？都不知道。
所以我們修行，那就要我們要能守志奉道，我們懂得「自淨其意」。若能如此守好這念心，守好我們的意識，不要與那種緣相攀，如此，我們才能保持身心健康。否則與因緣絆到，身心就不健康，不清淨了。
所以，我們要好好瞭解，因緣果報觀，都是來自我們的一念心，識去攀緣。我們昨天說「心所」。「心所」，「心王」去攀緣，就是在心識之中。我們要好好顧好這念心。
大乘之實義，我們要好好顧守好它，不要去攀到這樣的緣。我們要好好地，既已修行了，依據佛陀所教法，大乘實義，用這樣的方法，諸緣心識會合起來，這樣稱為「清淨緣」。
佛陀與眾生有緣，眾生種種的心欲，佛陀來到人間，與有緣的眾生，隨機逗教。雖然是以三乘開權教，權巧方便的教育，將大家慢慢誘引，無非就是要讓大家，回歸至大乘之實義，就是「諸緣皆心識會合」，所以稱為「諸緣」。我們的心識——我們的心，我們的意識，能與法會合的這個緣，這種種的緣。所以我們的緣，好緣要好好把握。與佛有緣，我們自己要自我慶幸，很感恩。
所以昨天說過，我們要感「四重恩」。父母給我們這個身體，在這個人間；感恩三寶恩，教育我們；感恩眾生恩，讓我們生活，衣、食、住、行，讓我們很平安、滿足；我們還要感恩，有這種平安的境界，四大調和等等，我們都要很感恩。所以，這都是種種的因緣會合，我們要好好把握這種因緣。
佛陀就以種種譬喻。譬喻，那就是「佛為中根人不悟，更作三車一車說。」這是譬喻。
譬喻：
佛為中根人不悟
更作三車一車說
譬喻，佛陀他在教育，教育，無非就是要讓人人能知道，瞭解苦、集、滅、道，瞭解人生無常，因緣果報。大家若能瞭解之後，我們還要更進一步，那就是波羅密行，就是六度，渡至彼岸。
哪怕你全都知道，苦集滅道的道理，你全都瞭解因緣果報，但是你要趕緊及時，從此岸渡至彼岸，我們要渡過彼岸，否則我們永遠都是，在此凡夫界中。所以，佛陀先讓我們瞭解之後，我們要趕快進一步，從此岸渡至彼岸，那就是要行六波羅密。
六波羅密的法，那就是菩薩法。不過，中根以下的人無法瞭解，如緣覺、辟支佛、羅漢，他們還無法瞭解，他們只認為，「法，我全都瞭解了，我知道不要再攀緣了，這是苦。不要再去攀緣，我瞭解。」不過，他沒有去瞭解「無緣大慈，同體大悲」，還不瞭解。
所以佛陀希望去接引人人，都能回歸一乘實法。所以佛陀用種種的方法，譬如在《法華經》中，火宅的譬喻，他作三車來誘引，三輛車來誘引。
初許三車
是施權
後等賜大車
是顯實
即譬喻品中
所談是也
佛陀將三界中的人人，都視如一子很疼愛，就如疼他的孩子。在此三界中，這個大宅已經是破爛不堪，一些孩子在垃圾堆中，不值得留戀的地方，還在那裡沉迷，在玩。玩，起火了，要叫他們快出來，大家還迷於其中，覺得火很美，所以在火中玩。長者就要設方法，「那個地方好玩，不如外面這裡有這麼多的好車，大車、小車全都有，車子裡面有種種的寶物，隨你選，看你要去哪裡，四衢，你都能行。」這就是長者的智慧。
長者，就是譬喻佛。佛就如那位長者，不捨他的孩子，在此火宅中受苦難，所以用智慧，用方法，用他的財富，再製造這麼多的寶車，這麼多種的車，就是要誘引大家，懂得離開此三界。這就是以種種方法來譬喻，這是舉其中一項。
《法華經》中，譬喻是用很多種的方法。起初小車，「初許三車」，這就是在施權，然後就以大車——你要這輛小車，不如你用這輛大車。小車載的東西較少，你要用大車。這就是譬喻。
我們用小車，要從此岸渡到彼岸，我們載的，只是少少的人。要到彼岸，要換渡船，小船載一個、二個、三個；用竹筏渡過去，太小了。同樣要過去，我們為何不用更大艘的船，能夠幾千人這樣同時過去。這是一種渡的譬喻。
所以譬喻要設法，佛陀的巧妙智慧，這樣用種種譬喻來說法、弘法。所以「言辭方便力」，佛陀他就是以，種種的言辭，方便的力量。所以「人生適於現世(中)」，我們現在的人生，正好值遇此時代，所以「親近善友知識」，我們若能好好用心，自然「聞其善巧方便說法，遂發菩提心」，這樣稱為「方便」。
言辭方便力：
人生適於現世中
親近善友知識
聞其善巧方便說法
遂發菩提心
是名方便力
我們用心聽人家說的話，在任何一個人的身上，我們都能學到。這些人都是我們的善知識。回過頭來，我們自己，我們也要這樣好好身體力行。我們說的話，讓大家也能接受，互相為善知識，互相為善友，彼此引導，彼此發菩提心。這全都是叫做「方便力」。
不光是方便就好，一定要有力量。我們能轉變對方，不好的習氣要如何改變過來。對方心的煩惱，心欲、習氣未除，我們要如何循循善誘，這樣將他轉度過來，或者是我們還有習氣未改，別人如何來牽引我們，我們要用感恩心來接受。這種互相有所接受，這叫做「力」。
所以，我們要好好用心，來面對著人世間，無論是大自然的法則，人世間事物等等，我們要如何去隨緣，如何來應變，如何用方便力於人間，方向要正確，不要有偏差，這全都是我們要學的。所以，一念心識，攀緣種種的境界，所以我們要顧好這念心識，不要受外面這種不好的因緣，侵入我們的心。惡因、惡緣，要如何轉成好因、善緣，這全都是我們日常生活中，要時時要好好守護好這念心。所以大家要用心。
Explanations by Master Cheng-Yan
Subject: All Conditions Protect the Mind and Consciousness(諸緣譬喻護心識)
Date: June. 20. 2014
The changing of seasons allows us to adjust the way we live. In making adjustments to the way we deal with matters and objects, we must be in accord with conditions and timing and always be mindful in our daily living. So, if we can adjust ourselves well, everything will go smoothly. What is it that we must adjust? The mind. It determines the karma we create, good and bad. If we know how to earnestly adjust ourselves, then [in response to] everything from the weather to people, matters and objects, we will always begin with the mind. If we adjust our minds well, everything we do will tend toward goodness; everything will be headed in the right direction. If this is the kind of karma we create, if we do this now, our future will be good.
Though we keep talking about our previous lives, we must pay even more attention to the present. The present [affects] our future. The karma we create now determines our future, just as the [retributions] we face now are results of the karma we created in the past. As we face retributions, we can learn to really understand the law of karma and thus accept [everything] with joy. As we deal with people, matters and objects, we must willingly benefit others. This will determine our karmic retributions.
Good and bad karma determine positive and negative retributions. We follow our karmic conditions, with no control over the retributions we face. With ignorance and a desirous nature, we are immersed in suffering. The Buddha kindly gives wondrous, provisional teachings according to capabilities.
In our past lives, if we did good deeds, we created good karma. In our past lives, if we committed evils, of course, we will face negative retributions. These are laws of nature. Since these are the workings of nature, naturally we must accept them. At the same time, we must diligently [work to] accept the things we did in the past, willingly and happily. We must also diligently [create a better] future. How do we change our lives for the future? Our future is determined by what we do now, whether we do good or evil. It all depends on what we do right now, so we must be careful in the present about what we are creating for our future. In this lifetime, though we may encounter adverse conditions, we can shift our mindset to see adverse [conditions] as favorable ones. “Grievances must be resolved, never created” so if we created bad karma in the past, we must willingly accept [the retributions]. Because things are beyond our control, we end up with these parents, these siblings, these friends, this spouse, these children and so on. Whether the relationship is good or bad depends on our past karmic conditions. Just like this, we follow our karmic conditions with no control over the retributions we face. So, we must be [diligent]; now that we clearly understand how future karmic retributions come about, we must start [changing] now.
This is the right way [to act]. So, “we follow our karmic conditions with no control over the retributions we face.” This is an important lesson for us to learn. No one born into the world can escape good and bad karma, or positive and negative retributions. Since we are already here, let us be at peace, because these things are beyond our control. But now that we are learning the Buddha’s Way, we know we need to take control of our lives. We call this engaging in spiritual practice. Those who do not engage in spiritual practice have no control over themselves. They repay resentment with resentment, enmity with enmity. This tooth-for-tooth cycle of vengeance just keeps going. This is how ordinary people [behave]. Since we know that we cannot change what happened in the past, we realize we must quickly make amends, feel remorse and repent, so [the cycle of] of resentment, hatred and enmity will end here, in this lifetime.
Then in future lives, we will have good karmic conditions.This is something we can learn and immediately accept and practice.In dealing with people and handing matters, if we understand these principles, we will be happy in all our interactions and can willingly accept the way things turn out.Then naturally, we will not create negative conditions.These negative conditions originate from our ignorance and desires.
Once ignorance arises, people are mutually attracted toward one another by their positive and negative karmic conditions, and naturally this traps them in the sea of suffering.
The Buddha is compassionate.For the multitude of sentient beings, “the Buddha kindly gives wondrous, provisional teachings according to capabilities”.This is the Buddha’s goal in coming to this world.But we humans only focus on how we can satisfy our desires right this moment, on what can make us happiest now.We do not see how [fulfilling] this desire will affect our future and our relationships.We have no idea.
In learning the Buddha’s Way we must use our pure and simple hearts to follow the course of nature and accept the law of karma.By understanding [these concepts,] we can protect ourselves.
We said before, “The thoughts in the minds of sentient beings, the various pathways they have walked the nature of their various desires, their karma, good and bad, from lives, are fully known to the Buddha.”
The Buddha knows all.Because of sentient beings’ ignorant behavior, the karma they create and their various desires, the Buddha, according to these conditions, utilizes various analogies and expressions to give teachings.
Now this passage states, “With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathers, previous lives of disciples, previous lives of Buddhas, or things that have never been.”
These are all names of teachings and methods from the sutras.“With all conditions, analogies.”What does “all conditions” mean?We must understand this better.With His wisdom, the Buddha can understand “conditions,” the karmic connections between sentient beings.That is the Buddha’s wisdom.
With all conditions, analogies:
The Buddha, with His wisdom, knows everything about the countless variations of all kinds of worldly phenomena.Basically, these are the conditions that the mind and consciousness cling to Per the true teachings of the Great Vehicle, all conditions arise when the mind and consciousness converge.These are called “all conditions”.
“Know everything” means understand everything, all the variations and so on.These “variations” are countless.The desirous nature of sentient beings is very strong.Aside from given rise to one ignorant thought, [the mind] creates the three subtle afflictions and opens 80,000 doors to afflictions.This is truly very many.
So, “countless variations” refers to all kinds of worldly phenomena.Worldly phenomena arise because of sentient beings’ afflictions.This is how the world became filled with very complicated worldly phenomena.Their conscience and sense of remorse became weaker over time as their will to satisfy their desires strengthened.Thus they created more and more karma.
So, at the present time, in this space that is our vast planet, there are so many kinds of worldly phenomena.They arise because the mind and consciousness cycling to conditions.For each of us, the consciousness of our minds connects with external conditions, to forms, sounds, smells, tastes and touches, to these worldly things.
This is how our Six Consciousnesses connect to objects of desire.
Then we cling to karmic conditions and attract many defiled causes and conditions.
These are “all conditions”.So, we must be vigilant.Exactly when will we encounter these conditions?At what times do we cling to these conditions despite ourselves?We do not know.So, we must engage in spiritual practice by upholding vows and following the Way to “purify our own minds”.
If we can safeguard our minds and our mind-consciousness, we will not cling to those kind of conditions. Only in this way can we sustain the health of our bodies and minds. Else we will be entangled by karmic conditions and our bodies and minds will not be healthy or pure. Therefore, we must really understand the law of karma. Everything happens because of our minds, because consciousness clings to conditions.
Yesterday we talked about “the working of the mind”. “The mind-king” clings to conditions. This has to do with the mind and consciousness, so we must take good care of our minds. We must [be mindful of] the true meaning of the Great Vehicle. We must not cling to conditions. Since we are already engaged in spiritual practice, we must follow the true meaning of the Buddha’s Great Vehicle teachings. With these methods, all conditions that arise when the mind and consciousness converge will be “purifying conditions”. Due to the Buddha’s affinities with sentient being along with their various desires, He cones to this world to teach them according to their capabilities. Although He began with the provisional teaching of the Three Vehicles, by utilizing skillful means, He gradually guided everyone to return to the true meaning of the Great Vehicle, which is that “all conditions arise when the mind and consciousness converge”. Thus, “all conditions” have to do with the mind and consciousness.
Our minds and mind-consciousness have the conditions, the affinities, to converge with the Dharma. So, we must take advantage of our karmic conditions and be grateful for our affinity with the Buddha. As I said yesterday, we must be grateful for the Four Graces. [We are grateful to] our parents for giving us this body, grateful to the Three Treasures for teaching us, and grateful to sentient beings for the clothing, food, shelter and transportation that makes us feel safe and content. We also must be grateful for this peaceful environment, the balance of the four elements and so on. We must be very grateful for all this.
When various causes and conditions converge, we must really seize these opportunities. The Buddha used various analogies.
This is because “people of average capabilities could not attain full realization, thus, the Buddha talked about the three carts and the one cart”.
This is an analogy. The Buddha utilized analogies in His teaching solely to help everyone understand the truth of suffering, its causation, it cessation and the Path, as well as the impermanence of life and the law of karma. After we understand these principles, we must take the next step of practicing the Six Paramitas, so we can cross to the opposite shore. Even if we understand everything from the principles of the Four Noble Truths, to the law of karma, we must still promptly cross from this shore to the opposite shore. We must cross to the other shore, otherwise we will forever remain in the state of unenlightened beings. After the Buddha has helped us understand, we must immediately take the next step to cross from this shore to the opposite shore.
To do so, we must practice the Six Paramitas, which is the Bodhisattva-path. But those with average or limited capabilities do not understand this. Solitary Realizers, Pratyekabuddhas and Arhats still cannot understand this. They think, “I fully understand the Dharma. I know to not cling to conditions because it brings suffering. I will not cling to conditions again.” But they did not learn to have “unconditional loving-kindness and universal compassion”, so they do not fully understand. The Buddha hoped to guide everyone to return to the True Dharma of the One Vehicle, so He utilized various methods.
For example, in the Lotus Sutra, He used the analogy of a burning house. He offered the three carts to appeal to people.
“In the beginning, He offered three carts, which were provisional teachings. Later, He granted the great cart, which revealed the true teachings. This is what he Chapter on Analogies discusses.”
He loves everyone in the Three Realms as His own children and looks after them. This big house of the Three Realms was already in shambles, [yet] the children were in this garbage pile, a place not worth lingering in. They were totally absorbed in playing there. As they played, a fire started. They were told to hurry and get out, but they were completely mesmerized. They thought the fire was very beautiful, so they played among the fire. The elder had to find a way to draw them out. “This place is a lot of fun, but not as fun as the many carts outside. There are all kinds of carts, big and small. Inside these carts are all kinds of treasures. Take your pick, choose wherever you want to go. You can go anywhere in the four directions. This shows the elder’s wisdom. The elder is an analogy for the Buddha.Like that elder, the Buddha cannot abandon His children to suffer in the burning house. So, He uses [His] wisdom, methods and wealth to create many carts of treasures. All these carts were used to draw people to leave the Three Realms. The Buddha came up with many analogies, and this is one example.
In the Lotus Sutra, He used many analogies and methods. In the beginning, there were small carts.” These were provisional teachings. Later, He gave them the great cart. “You want this small cart, but what about taking this big cart? Small carts transport fewer things, so you should use the big cart.” This is an analogy. If we use a small [vehicle] to cross from this shore to the opposite shore, we can transport only a few people. To reach the other shore, we use a boat. A small boat can only carry one, two or three. A bamboo raft transports very few people. Since we are crossing anyway, why don’t we use a bigger boat that can take thousands of people across at the same time? This is analogy for transforming people.
So, analogies were used as teachings. The Buddha exercised His wondrous wisdom to use different analogies to teach the Dharma. So, “with expressions and skillful means” refers to the way the Buddha used various expressions and skillful means.
Born in this current world means we happen to born in this era. By “drawing near good and virtuous friends, if we can really be mindful, naturally “upon hearing their suitable, skillful teachings, we will develop Bodhicitta. These are “skillful means.”
Verbal expressions and skillful means: Born in this current world, by drawing near wholesome and virtuous friends, upon hearing suitable, skillful teachings, we will develop Bodhicitta. This is the power of skillful means.
We must pay attention to what others say. We can learn from every single person [we meet]. Everyone is our spiritual friend. Then in examining ourselves, we can also put what we learn into practice. Then people can accept the things we say, and we will all be each other’s spiritual friends. We will guide each other and help each other develop Bodhicitta. This is “the power of skillful means.” It is not enough to be skillful; we must have the power to transform each other so that our negative habitual tendencies can be corrected. If the other person has not yet eliminated all afflictions, desires and habitual tendencies, how can we patiently guide them and transform them? If we have not changed our habitual tendencies, when others guide us, we must accept their guidance with gratitude.
This is the power of natural influence. So, we must always be mindful when dealing with things in the world, whether the laws of nature, worldly matters, or object and so on. How can we go along with conditions, how can we deal with change, how we can exercise the power of skillful means and stay on the right course without deviating? These are all things we must learn. Since the mind and consciousness cling to various conditions, we must safeguard our minds and consciousness. We cannot let these evil karmic conditions invade our minds. Changing evil karmic conditions into good karmic conditions depend on us taking good care of our minds in our daily living. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙善惡業定善惡報，隨緣受業不由己，無明欲性沉淪苦，佛慈妙權應機教。
⊙「眾生心所念，種種所行道，若干諸欲性，先世善惡業，佛悉知是已。」《法華經 方便品第二》
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅、伽陀及本事、本生未曾有。」《法華經 方便品第二》
⊙以諸緣譬喻：佛智皆悉知是種種等無量萬般之世相，總為我心識之所攀緣者。據大乘之實義，則諸緣皆心識之所會合稱諸緣。
⊙譬喻：佛為中根人不悟，更作三車一車說。
⊙初許三車，是施權；後等賜大車，是顯實。即譬喻品中所談是也。
⊙言辭方便力：人生適於現世中，親近善友知識，聞其善巧方便說法，遂發菩提心，是名方便力。
【證嚴上人開示】
季節的輪轉，是我們生活上的調節。生活的調節，與人世間，對事與物，我們也要應境、應時，時時用心於生活中。所以，我們若是調節得好，一切都是平安。要調節什麼？那就是心。
心，善惡定業，善惡報。我們若懂得好好地調，從外面的氣節，一直到人、事、物，無不都是從心。心調得好，事事向善，事事用好的方向，若如此定的業，現在定下來，未來那就是善報。
雖然我們過去都一直說過去生，我們更要重視現在，我們的現在，未來生，現在所造作的，是未來生（的劇本）；現在所受的，是過去生造作，現在所受的報，在報中還能，我們好好瞭解因緣果報觀，歡喜接受，現在對著人事物，我們要很甘願付出。這種因緣果報不離定業。
善惡業定善惡報
隨緣受業不由己
無明欲性沉淪苦
佛慈妙權應機教
過去生所造的是善，那就是定善業。過去生，我們造作惡，當然定的就是惡報。這是很自然的道理。這麼自然的道理，我們應該，自然我們的心要懂得接受，甚至要同時精進。接受過去的一切，甘願、歡喜接受，也精進於未來。未來，我們要如何改變我們的人生？未來我們的定業，是要善？要惡？都是在現在，所以我們要好好很謹慎於現在，造作於未來。
這輩子，有遇到不順緣的逆境，我們也要將它轉過來，轉逆為順。「冤可解，不可結。」過去不好的業，我們現在要甘願受，因為由不得自己嘛！就是這樣的父母，就是這樣的兄弟，就是這樣的朋友，這樣的夫妻，這樣的父子，人的關係好壞，都是過去有緣，就是這樣，我們就要隨緣受業，由不得自己。所以我們要好好地，如何未來因緣果報，我們很明確瞭解，就要從現在開始，這樣就對了。
所以叫做「隨緣受業不由己」，這是我們人生人人的大課程，每一個人生在人間，都不離開善惡定業，善惡的果報。既來之，則安之，因為這是由不得己。不過，現在學佛了，我們知道了，所以我們要由我們自己，這叫做修行。沒有修行的人，就由不得己了，怨對著怨，仇對著仇，冤冤相報，以牙還牙，這樣一直下去，這就是一般人。
我們既然知道了，過去來的，由不得己，所以我們現在知道，要趕緊還過了，慚愧，懺悔，冤、恨、仇到此為止。這輩子（種下好因緣），來生隨著好因好緣於未來。這就是我們能夠自己知道，趕緊自己受持，對人、對事，我們若能瞭解這種道理，我們都對人會很歡喜，對事會很甘願，這樣自然就不會再去結惡緣。
這個惡緣都是來自無明欲性，這種無明一起，人與人之間互相吸引，好、壞緣就是互相吸引，自然苦海茫茫，就沉淪於苦海中了。佛陀慈悲，在此芸芸眾生中，「佛慈妙權應機施教」，這是佛陀來人間的目標。不過，我們人都看現在此時，如何能滿足我的欲望，這就是我最歡喜的。不知道我這欲望一去牽引到，未來，人與人之間到底是如何？都不知。
所以學佛，我們要用很單純的心，順著自然的法則，隨著因緣果報的觀念。我們若能暸解，懂得預防。
我們前面說：「眾生心所念，種種所行道，若干諸欲性，先世善惡業，佛悉知是已。」佛全都知道。
眾生心所念
種種所行道
若干諸欲性
先世善惡業
佛悉知是已
《法華經 方便品第二》
就是因為這樣，眾生有種種無明行動，所造的業，種種的欲性，因此佛陀就隨此因緣，用種種的譬喻、言教，要來教導眾生。
所以現在這段（經）文：「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅、伽陀及本事、本生未曾有。」
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經 方便品第二》
這全都是於經典，說法，方法的名稱。「以諸緣譬喻」，「諸緣」是什麼？我們要多瞭解。佛的智慧都能瞭解，瞭解「緣」，眾生與眾生的因緣。這就是佛陀的智慧。
以諸緣譬喻：
佛智皆悉知
是種種等
無量萬般之世相
總為我心識
之所攀緣者
據大乘之實義
則諸緣
皆心識之所會合
稱諸緣
「悉知」，全都暸解，暸解於「種種」等等。「種種」是無量數。眾生的性欲，很多很多的(欲)性。除了一念無明起，三細煩惱生，八萬煩惱門開，這實在是很多，所以叫做種種無量。萬般的世相，這個世相，因為眾生的煩惱，所以惹來了這個世間，變成了很多複雜的，世間形相。
現在的廉恥、慚愧之心愈來愈薄了，追求欲念的心愈來愈強，造業就愈來愈多。所以，現在這個現代時間，在全球國際間，這麼遼闊的空間中，世間的形態，種種的形相實在是太多了。這全都是由我們的心識所攀緣。
我們人人，光是於一念心的意識，緣著外面的境界，外面色聲香味觸，這個世間法，我們的六根去緣著外面的欲境，所以去攀，攀緣，惹來了很多污染的因與緣，這叫做「諸緣」。所以我們要很警惕，這種緣，到底何時會與我們相遇？何時我們會由不得自己，去與他攀上此緣？都不知道。
所以我們修行，那就要我們要能守志奉道，我們懂得「自淨其意」。若能如此守好這念心，守好我們的意識，不要與那種緣相攀，如此，我們才能保持身心健康。否則與因緣絆到，身心就不健康，不清淨了。
所以，我們要好好瞭解，因緣果報觀，都是來自我們的一念心，識去攀緣。我們昨天說「心所」。「心所」，「心王」去攀緣，就是在心識之中。我們要好好顧好這念心。
大乘之實義，我們要好好顧守好它，不要去攀到這樣的緣。我們要好好地，既已修行了，依據佛陀所教法，大乘實義，用這樣的方法，諸緣心識會合起來，這樣稱為「清淨緣」。
佛陀與眾生有緣，眾生種種的心欲，佛陀來到人間，與有緣的眾生，隨機逗教。雖然是以三乘開權教，權巧方便的教育，將大家慢慢誘引，無非就是要讓大家，回歸至大乘之實義，就是「諸緣皆心識會合」，所以稱為「諸緣」。我們的心識——我們的心，我們的意識，能與法會合的這個緣，這種種的緣。所以我們的緣，好緣要好好把握。與佛有緣，我們自己要自我慶幸，很感恩。
所以昨天說過，我們要感「四重恩」。父母給我們這個身體，在這個人間；感恩三寶恩，教育我們；感恩眾生恩，讓我們生活，衣、食、住、行，讓我們很平安、滿足；我們還要感恩，有這種平安的境界，四大調和等等，我們都要很感恩。所以，這都是種種的因緣會合，我們要好好把握這種因緣。
佛陀就以種種譬喻。譬喻，那就是「佛為中根人不悟，更作三車一車說。」這是譬喻。
譬喻：
佛為中根人不悟
更作三車一車說
譬喻，佛陀他在教育，教育，無非就是要讓人人能知道，瞭解苦、集、滅、道，瞭解人生無常，因緣果報。大家若能瞭解之後，我們還要更進一步，那就是波羅密行，就是六度，渡至彼岸。
哪怕你全都知道，苦集滅道的道理，你全都瞭解因緣果報，但是你要趕緊及時，從此岸渡至彼岸，我們要渡過彼岸，否則我們永遠都是，在此凡夫界中。所以，佛陀先讓我們瞭解之後，我們要趕快進一步，從此岸渡至彼岸，那就是要行六波羅密。
六波羅密的法，那就是菩薩法。不過，中根以下的人無法瞭解，如緣覺、辟支佛、羅漢，他們還無法瞭解，他們只認為，「法，我全都瞭解了，我知道不要再攀緣了，這是苦。不要再去攀緣，我瞭解。」不過，他沒有去瞭解「無緣大慈，同體大悲」，還不瞭解。
所以佛陀希望去接引人人，都能回歸一乘實法。所以佛陀用種種的方法，譬如在《法華經》中，火宅的譬喻，他作三車來誘引，三輛車來誘引。
初許三車
是施權
後等賜大車
是顯實
即譬喻品中
所談是也
佛陀將三界中的人人，都視如一子很疼愛，就如疼他的孩子。在此三界中，這個大宅已經是破爛不堪，一些孩子在垃圾堆中，不值得留戀的地方，還在那裡沉迷，在玩。玩，起火了，要叫他們快出來，大家還迷於其中，覺得火很美，所以在火中玩。長者就要設方法，「那個地方好玩，不如外面這裡有這麼多的好車，大車、小車全都有，車子裡面有種種的寶物，隨你選，看你要去哪裡，四衢，你都能行。」這就是長者的智慧。
長者，就是譬喻佛。佛就如那位長者，不捨他的孩子，在此火宅中受苦難，所以用智慧，用方法，用他的財富，再製造這麼多的寶車，這麼多種的車，就是要誘引大家，懂得離開此三界。這就是以種種方法來譬喻，這是舉其中一項。
《法華經》中，譬喻是用很多種的方法。起初小車，「初許三車」，這就是在施權，然後就以大車——你要這輛小車，不如你用這輛大車。小車載的東西較少，你要用大車。這就是譬喻。
我們用小車，要從此岸渡到彼岸，我們載的，只是少少的人。要到彼岸，要換渡船，小船載一個、二個、三個；用竹筏渡過去，太小了。同樣要過去，我們為何不用更大艘的船，能夠幾千人這樣同時過去。這是一種渡的譬喻。
所以譬喻要設法，佛陀的巧妙智慧，這樣用種種譬喻來說法、弘法。所以「言辭方便力」，佛陀他就是以，種種的言辭，方便的力量。所以「人生適於現世(中)」，我們現在的人生，正好值遇此時代，所以「親近善友知識」，我們若能好好用心，自然「聞其善巧方便說法，遂發菩提心」，這樣稱為「方便」。
言辭方便力：
人生適於現世中
親近善友知識
聞其善巧方便說法
遂發菩提心
是名方便力
我們用心聽人家說的話，在任何一個人的身上，我們都能學到。這些人都是我們的善知識。回過頭來，我們自己，我們也要這樣好好身體力行。我們說的話，讓大家也能接受，互相為善知識，互相為善友，彼此引導，彼此發菩提心。這全都是叫做「方便力」。
不光是方便就好，一定要有力量。我們能轉變對方，不好的習氣要如何改變過來。對方心的煩惱，心欲、習氣未除，我們要如何循循善誘，這樣將他轉度過來，或者是我們還有習氣未改，別人如何來牽引我們，我們要用感恩心來接受。這種互相有所接受，這叫做「力」。
所以，我們要好好用心，來面對著人世間，無論是大自然的法則，人世間事物等等，我們要如何去隨緣，如何來應變，如何用方便力於人間，方向要正確，不要有偏差，這全都是我們要學的。所以，一念心識，攀緣種種的境界，所以我們要顧好這念心識，不要受外面這種不好的因緣，侵入我們的心。惡因、惡緣，要如何轉成好因、善緣，這全都是我們日常生活中，要時時要好好守護好這念心。所以大家要用心。
Explanations by Master Cheng-Yan
Subject: All Conditions Protect the Mind and Consciousness(諸緣譬喻護心識)
Date: June. 20. 2014
The changing of seasons allows us to adjust the way we live. In making adjustments to the way we deal with matters and objects, we must be in accord with conditions and timing and always be mindful in our daily living. So, if we can adjust ourselves well, everything will go smoothly. What is it that we must adjust? The mind. It determines the karma we create, good and bad. If we know how to earnestly adjust ourselves, then [in response to] everything from the weather to people, matters and objects, we will always begin with the mind. If we adjust our minds well, everything we do will tend toward goodness; everything will be headed in the right direction. If this is the kind of karma we create, if we do this now, our future will be good.
Though we keep talking about our previous lives, we must pay even more attention to the present. The present [affects] our future. The karma we create now determines our future, just as the [retributions] we face now are results of the karma we created in the past. As we face retributions, we can learn to really understand the law of karma and thus accept [everything] with joy. As we deal with people, matters and objects, we must willingly benefit others. This will determine our karmic retributions.
Good and bad karma determine positive and negative retributions. We follow our karmic conditions, with no control over the retributions we face. With ignorance and a desirous nature, we are immersed in suffering. The Buddha kindly gives wondrous, provisional teachings according to capabilities.
In our past lives, if we did good deeds, we created good karma. In our past lives, if we committed evils, of course, we will face negative retributions. These are laws of nature. Since these are the workings of nature, naturally we must accept them. At the same time, we must diligently [work to] accept the things we did in the past, willingly and happily. We must also diligently [create a better] future. How do we change our lives for the future? Our future is determined by what we do now, whether we do good or evil. It all depends on what we do right now, so we must be careful in the present about what we are creating for our future. In this lifetime, though we may encounter adverse conditions, we can shift our mindset to see adverse [conditions] as favorable ones. “Grievances must be resolved, never created” so if we created bad karma in the past, we must willingly accept [the retributions]. Because things are beyond our control, we end up with these parents, these siblings, these friends, this spouse, these children and so on. Whether the relationship is good or bad depends on our past karmic conditions. Just like this, we follow our karmic conditions with no control over the retributions we face. So, we must be [diligent]; now that we clearly understand how future karmic retributions come about, we must start [changing] now.
This is the right way [to act]. So, “we follow our karmic conditions with no control over the retributions we face.” This is an important lesson for us to learn. No one born into the world can escape good and bad karma, or positive and negative retributions. Since we are already here, let us be at peace, because these things are beyond our control. But now that we are learning the Buddha’s Way, we know we need to take control of our lives. We call this engaging in spiritual practice. Those who do not engage in spiritual practice have no control over themselves. They repay resentment with resentment, enmity with enmity. This tooth-for-tooth cycle of vengeance just keeps going. This is how ordinary people [behave]. Since we know that we cannot change what happened in the past, we realize we must quickly make amends, feel remorse and repent, so [the cycle of] of resentment, hatred and enmity will end here, in this lifetime.
Then in future lives, we will have good karmic conditions.This is something we can learn and immediately accept and practice.In dealing with people and handing matters, if we understand these principles, we will be happy in all our interactions and can willingly accept the way things turn out.Then naturally, we will not create negative conditions.These negative conditions originate from our ignorance and desires.
Once ignorance arises, people are mutually attracted toward one another by their positive and negative karmic conditions, and naturally this traps them in the sea of suffering.
The Buddha is compassionate.For the multitude of sentient beings, “the Buddha kindly gives wondrous, provisional teachings according to capabilities”.This is the Buddha’s goal in coming to this world.But we humans only focus on how we can satisfy our desires right this moment, on what can make us happiest now.We do not see how [fulfilling] this desire will affect our future and our relationships.We have no idea.
In learning the Buddha’s Way we must use our pure and simple hearts to follow the course of nature and accept the law of karma.By understanding [these concepts,] we can protect ourselves.
We said before, “The thoughts in the minds of sentient beings, the various pathways they have walked the nature of their various desires, their karma, good and bad, from lives, are fully known to the Buddha.”
The Buddha knows all.Because of sentient beings’ ignorant behavior, the karma they create and their various desires, the Buddha, according to these conditions, utilizes various analogies and expressions to give teachings.
Now this passage states, “With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathers, previous lives of disciples, previous lives of Buddhas, or things that have never been.”
These are all names of teachings and methods from the sutras.“With all conditions, analogies.”What does “all conditions” mean?We must understand this better.With His wisdom, the Buddha can understand “conditions,” the karmic connections between sentient beings.That is the Buddha’s wisdom.
With all conditions, analogies:
The Buddha, with His wisdom, knows everything about the countless variations of all kinds of worldly phenomena.Basically, these are the conditions that the mind and consciousness cling to Per the true teachings of the Great Vehicle, all conditions arise when the mind and consciousness converge.These are called “all conditions”.
“Know everything” means understand everything, all the variations and so on.These “variations” are countless.The desirous nature of sentient beings is very strong.Aside from given rise to one ignorant thought, [the mind] creates the three subtle afflictions and opens 80,000 doors to afflictions.This is truly very many.
So, “countless variations” refers to all kinds of worldly phenomena.Worldly phenomena arise because of sentient beings’ afflictions.This is how the world became filled with very complicated worldly phenomena.Their conscience and sense of remorse became weaker over time as their will to satisfy their desires strengthened.Thus they created more and more karma.
So, at the present time, in this space that is our vast planet, there are so many kinds of worldly phenomena.They arise because the mind and consciousness cycling to conditions.For each of us, the consciousness of our minds connects with external conditions, to forms, sounds, smells, tastes and touches, to these worldly things.
This is how our Six Consciousnesses connect to objects of desire.
Then we cling to karmic conditions and attract many defiled causes and conditions.
These are “all conditions”.So, we must be vigilant.Exactly when will we encounter these conditions?At what times do we cling to these conditions despite ourselves?We do not know.So, we must engage in spiritual practice by upholding vows and following the Way to “purify our own minds”.
If we can safeguard our minds and our mind-consciousness, we will not cling to those kind of conditions. Only in this way can we sustain the health of our bodies and minds. Else we will be entangled by karmic conditions and our bodies and minds will not be healthy or pure. Therefore, we must really understand the law of karma. Everything happens because of our minds, because consciousness clings to conditions.
Yesterday we talked about “the working of the mind”. “The mind-king” clings to conditions. This has to do with the mind and consciousness, so we must take good care of our minds. We must [be mindful of] the true meaning of the Great Vehicle. We must not cling to conditions. Since we are already engaged in spiritual practice, we must follow the true meaning of the Buddha’s Great Vehicle teachings. With these methods, all conditions that arise when the mind and consciousness converge will be “purifying conditions”. Due to the Buddha’s affinities with sentient being along with their various desires, He cones to this world to teach them according to their capabilities. Although He began with the provisional teaching of the Three Vehicles, by utilizing skillful means, He gradually guided everyone to return to the true meaning of the Great Vehicle, which is that “all conditions arise when the mind and consciousness converge”. Thus, “all conditions” have to do with the mind and consciousness.
Our minds and mind-consciousness have the conditions, the affinities, to converge with the Dharma. So, we must take advantage of our karmic conditions and be grateful for our affinity with the Buddha. As I said yesterday, we must be grateful for the Four Graces. [We are grateful to] our parents for giving us this body, grateful to the Three Treasures for teaching us, and grateful to sentient beings for the clothing, food, shelter and transportation that makes us feel safe and content. We also must be grateful for this peaceful environment, the balance of the four elements and so on. We must be very grateful for all this.
When various causes and conditions converge, we must really seize these opportunities. The Buddha used various analogies.
This is because “people of average capabilities could not attain full realization, thus, the Buddha talked about the three carts and the one cart”.
This is an analogy. The Buddha utilized analogies in His teaching solely to help everyone understand the truth of suffering, its causation, it cessation and the Path, as well as the impermanence of life and the law of karma. After we understand these principles, we must take the next step of practicing the Six Paramitas, so we can cross to the opposite shore. Even if we understand everything from the principles of the Four Noble Truths, to the law of karma, we must still promptly cross from this shore to the opposite shore. We must cross to the other shore, otherwise we will forever remain in the state of unenlightened beings. After the Buddha has helped us understand, we must immediately take the next step to cross from this shore to the opposite shore.
To do so, we must practice the Six Paramitas, which is the Bodhisattva-path. But those with average or limited capabilities do not understand this. Solitary Realizers, Pratyekabuddhas and Arhats still cannot understand this. They think, “I fully understand the Dharma. I know to not cling to conditions because it brings suffering. I will not cling to conditions again.” But they did not learn to have “unconditional loving-kindness and universal compassion”, so they do not fully understand. The Buddha hoped to guide everyone to return to the True Dharma of the One Vehicle, so He utilized various methods.
For example, in the Lotus Sutra, He used the analogy of a burning house. He offered the three carts to appeal to people.
“In the beginning, He offered three carts, which were provisional teachings. Later, He granted the great cart, which revealed the true teachings. This is what he Chapter on Analogies discusses.”
He loves everyone in the Three Realms as His own children and looks after them. This big house of the Three Realms was already in shambles, [yet] the children were in this garbage pile, a place not worth lingering in. They were totally absorbed in playing there. As they played, a fire started. They were told to hurry and get out, but they were completely mesmerized. They thought the fire was very beautiful, so they played among the fire. The elder had to find a way to draw them out. “This place is a lot of fun, but not as fun as the many carts outside. There are all kinds of carts, big and small. Inside these carts are all kinds of treasures. Take your pick, choose wherever you want to go. You can go anywhere in the four directions. This shows the elder’s wisdom. The elder is an analogy for the Buddha.Like that elder, the Buddha cannot abandon His children to suffer in the burning house. So, He uses [His] wisdom, methods and wealth to create many carts of treasures. All these carts were used to draw people to leave the Three Realms. The Buddha came up with many analogies, and this is one example.
In the Lotus Sutra, He used many analogies and methods. In the beginning, there were small carts.” These were provisional teachings. Later, He gave them the great cart. “You want this small cart, but what about taking this big cart? Small carts transport fewer things, so you should use the big cart.” This is an analogy. If we use a small [vehicle] to cross from this shore to the opposite shore, we can transport only a few people. To reach the other shore, we use a boat. A small boat can only carry one, two or three. A bamboo raft transports very few people. Since we are crossing anyway, why don’t we use a bigger boat that can take thousands of people across at the same time? This is analogy for transforming people.
So, analogies were used as teachings. The Buddha exercised His wondrous wisdom to use different analogies to teach the Dharma. So, “with expressions and skillful means” refers to the way the Buddha used various expressions and skillful means.
Born in this current world means we happen to born in this era. By “drawing near good and virtuous friends, if we can really be mindful, naturally “upon hearing their suitable, skillful teachings, we will develop Bodhicitta. These are “skillful means.”
Verbal expressions and skillful means: Born in this current world, by drawing near wholesome and virtuous friends, upon hearing suitable, skillful teachings, we will develop Bodhicitta. This is the power of skillful means.
We must pay attention to what others say. We can learn from every single person [we meet]. Everyone is our spiritual friend. Then in examining ourselves, we can also put what we learn into practice. Then people can accept the things we say, and we will all be each other’s spiritual friends. We will guide each other and help each other develop Bodhicitta. This is “the power of skillful means.” It is not enough to be skillful; we must have the power to transform each other so that our negative habitual tendencies can be corrected. If the other person has not yet eliminated all afflictions, desires and habitual tendencies, how can we patiently guide them and transform them? If we have not changed our habitual tendencies, when others guide us, we must accept their guidance with gratitude.
This is the power of natural influence. So, we must always be mindful when dealing with things in the world, whether the laws of nature, worldly matters, or object and so on. How can we go along with conditions, how can we deal with change, how we can exercise the power of skillful means and stay on the right course without deviating? These are all things we must learn. Since the mind and consciousness cling to various conditions, we must safeguard our minds and consciousness. We cannot let these evil karmic conditions invade our minds. Changing evil karmic conditions into good karmic conditions depend on us taking good care of our minds in our daily living. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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