20140619《靜思妙蓮華》隨眾生欲教有情（第330集）
⊙「一切唯心如工畫，莫謂與佛距離遙，善巧妙權說一乘，隨眾生欲教有情。」
⊙「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》
⊙眾生心所念：一切眾生心所，各種思想現象的心所有法。
⊙眾生心所念，有二：真心與妄心。
⊙種種所行道：一心所行道，志心報四恩，如是諸人等，是真行道進德人，持行其所知之道。
⊙若干諸欲性：眾生種種之欲望為其本性。佛所說法，必須隨順眾生根機性欲。
⊙先世善惡業：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」起心順理者謂之善，起心違理者謂之惡。
⊙佛悉知是已：如來智慧所說之法，隨應眾生根器，有大小不同，悉能了知，隨機逗教，隨方就圓。
【證嚴上人開示】
一切唯心如工畫
莫謂與佛距離遙
善巧妙權說一乘
隨眾生欲教有情
我們要好好，將我們這念心要照顧好。起一念心，可能會畫出了很美的境界；動一念心，可以毀壞掉了很多美好的環境，一切都是在這念心。一念心，善與惡，善心，世界多麼美好，惡念一起，世界好像地獄，這全都是我們人的心所造。所以，學佛就是要學得這念心，時時都是善心，人人都是菩薩，處處無不都是與佛同在。這就是我們要學佛的目標。
我們的心中，人人都有佛存在。佛心、己心、眾生心，三無差別。所以不可常常以為，我與佛的距離很遠。我們要常常想，佛永遠都是在我的心，我的內心，本來就有明朗的佛性存在。我們若能如此，佛心、己心，佛的智慧，就是與我們的智慧非常的接近。
前面我們也說過，佛陀來人間一大事因緣度眾生，佛佛道同，來人間「善巧妙權說一乘」。因為眾生根機不整齊，所以必定要佛用智慧，觀眾生機來說法。所以這是要用善巧妙權，那就是方便。方便沒有離開真理，沒有離開一乘之妙法。
常常說百尺高樓，還是同樣從地起。不是說，「早知道，我就只蓋第一百零一層，這層就好了，何必要從地上這麼辛苦興建起來呢？」同樣的道理，我們人人要進階，一直看到那麼遠去，其實也是一樣要從開始的凡夫，一步一步踏踏實實向前走。
要蓋什麼樣的形式，多高的樓層，我們必定還是要按步往前。這就是善巧妙權。目的是那麼高，但是，名稱就有地下室，從地下基礎，種種的名稱，這樣從地下一層一層，一直蓋起來，都有各不相同的名稱，到了最後的完成，那就是幾十層、上百層，共同一個名稱。
道理一樣，善巧妙權；就是用種種方法，回歸就是一乘。佛陀、諸佛，同樣就是全都是，設此善巧妙權的方法。眾生有多少的煩惱，就要用多少的方法來對治。煩惱要一一消滅，才能夠佛性一一顯現出來。所以「隨眾生欲教有情」，所教育的，就是要教育眾生能夠覺悟。所以「覺有情」，教一切眾生覺悟，覺悟、自覺、覺他，能覺行圓滿的有情人。這是佛陀用心，用愛付出。
前面說過，「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。」
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》
各人都有不同的方式，在這個人世間，哪怕你已經發心要修行，卻是，人人都有根機不同，人人都有修行的方法不同，這叫做「種種所行道」。「若干諸欲性」，人人還是一樣，雖然名稱在修行，卻也有煩惱未除。
我們過去生中，到底造何業？「欲知前世因，今生受者是」。過去到底造何業？不必說很多，我們這一輩子，到底感受是什麼？遇到很多好人，肯定是我們過去生就是結好緣。我們若要知道來世的果呢？我們這一輩子所做的就是。這輩子若全都是好因，肯定你來世就是好果。所以一切都是，過去、現在、未來，三世因果觀。我們應該要很肯定。
所以，我們這輩子，就知道過去的累積。「過去」，不是只有一世而已，過去所累積生生世世，一直到我們現在。所以「先世善惡業」。
「佛悉知是已」，佛都知道眾生一切所造作的，有什麼樣的薰習的性，佛陀全都知道。所以隨著眾生心所欲（而教有情）。這「心所欲」是什麼呢？心的欲念，那就是一切眾生的「心所」。我們好好瞭解，心，「眾生心所念」，那就是一切眾生的「心所」，有各種思想的現象，這叫做「心所有法」。
眾生心所念：
一切眾生心所
各種思想現象的
心所有法
人人的心，都有一個心王，我們的「心王」無處不在，普遍於每一個地方。所以就說，「心如工畫師」，很工巧，能畫圖的人。明明我們就在這裡，卻是我們的心，已經普遍緣在很多的境界；很多的境界，在我們的心中，不斷在現形、造境，這叫做「心所有法」。我們的「心王」到處遍緣境界，所以「心所念」，你轉一個念，就不同的境界了。
所以「眾生心所念」，有二種：一種就是真心，一種是妄心。
眾生心所念
有二：
真心與妄心
我們的真心，是本具佛法，善良的本性。卻是，因為外面的境界，不斷來薰習我們，隨著外面的境界、時日，這樣薰習我們的心，隨著境界起心動念，所以各人心所緣的境界，不同，心所薰習的，不同。所以，這個心有真心、妄心。
妄，就是我們坐在這裡，卻是我們的妄心就到處跑，不知到何處去了。這是很容易打妄想，起妄心。
真心，那就是，我們人在何處，心就在何處。這就是我們人人本具的佛性，那真如的本性。只是用在我們，心所驅使著的這念心，所以我們被薰習了；被薰習，自然就有「種種所行道」。
種種所行道：
一心所行道
志心報四恩
如是諸人等
是真行道進德人
持行其所知之道
開始要修行，知道我們用真心要修行。我們已經瞭解人生無常，人生是苦，這苦是集來了種種的行為，理解之後，真心，我們這念真誠的心起，所以我們發心我們要修行，這「一心所行道」。
「志心報四重恩」，知道我們要用好心來面對人間。我們好心，就是真誠的心；真誠的心，就是要有感恩心，我們就要開始感恩。
「百善孝為先」，我們因為有此身軀，有此因緣來人間，所以我們能得聞佛法，懂得修行。無論父母與我們是何因緣，總是要感恩父母。若不是父母的因緣，我們哪有這個身軀呢？所以我們要感恩「父母恩」。
有了因緣，讓我們聽到佛法，所以我們要感「三寶恩」。二千多年來，有佛、法、僧——佛陀出現人間，覺悟之後，用這麼長的時間來說法，法，要有傳，就是要有僧，不斷不斷傳承下來，佛法在人間。所以我們要感三寶恩。
我們有父母給我們的身體，我們懂得修行，修行的方法來自三寶。不過，我們還在人間，所以在人間我們要生活，衣、食、住、行，還是在眾生人人的提供。因為有芸芸眾生，各行各業的成就，所以能讓我們，有這麼安全的生活，所以要感「眾生恩」。
眾生在天地之間，要風調雨順，「風王水土恩」。無論是地、水、火、風等等，若能四大調和，眾生有福了。
所以，這叫做「四重恩」。每一天，我們要培養這一念心。這也是修行者，為何說修行要惜福，修行要感恩等等。所以，我們要修行，第一個的念頭，日常的生活，一輩子之中，「種種所行道」，不能離開立志報四重恩。
所以，我們必定修行要有志，志心，要記得守護我們這一念心，報「四重恩」，才是真正修行者的心。「如是諸人等」，這樣的人，「是真行道進德人」，若能如此，才是真正在修行。我們修真行，在進德，行道、進德，真正走在這條菩提道上，我們的德才能增長。這個「德」，從我們這樣累積這樣的心、這樣的行為，在累積，叫做進德的人。
所以「持行其所知之道」，我們要好好受持，受持我們將要走的這條路。我們將要走的這條路，我們大家都明確、瞭解，我們難道不知道路如何走嗎？我們選擇的是修行之路，所以不要忘記，我們是在修行的人。無論是在家、出家，信佛，我們必定都要持戒。持戒，行道，行我們所行之道，不要忘記了。
「若干諸欲性」」，眾生有種種的欲。「若干」，有多少。眾生種種欲望，就是人的本性。是嗎？這個「欲」，佛也有欲，佛的欲，我們能稱為希望。佛陀真心的希望，就是「欲度眾生，得成佛道」。佛陀這個本性，這也是我們人人本具。但是，就是這個本性，假使一念偏差，那就是妄念了。
我們前面說，心所欲有兩種。「心所」有兩種，一種是真心，一種是妄心，同樣是從「心所」生起的。所以「若干諸欲性」，就是「眾生種種之欲望為其本性」，已經變成了妄的欲。所以「佛所說法，必須隨順眾生根機性欲」。
若干諸欲性：
眾生種種之欲望
為其本性
佛所說法
必須隨順眾生
根機性欲
我們現在，眾生就是這樣，真心本具，但是，一念無明妄念生。現在眾生的欲，是妄心的欲。我們要修行，是那一念真心。所以，我們有真心的方向，眾生有妄念的偏向。所以佛陀為了要使令眾生，欲令眾生能回歸本性，佛陀就是要隨順眾生，他的根機性欲，用妙權善巧之心，智慧，來救度眾生。
所以，眾生「先世善惡業」，因為我們從過去生中，無量無量世以來，生生世世都是在妄心，妄念起，六道輪迴中。佛陀知道，瞭解眾生是這樣過來的，所以佛陀瞭解，就用方法來教化。
先世善惡業：
諸惡莫作
眾善奉行
自淨其意
是諸佛教
起心順理者
謂之善
起心違理者
謂之惡
佛陀教化眾生，「諸惡莫作，眾善奉行」；又再教我們方法，「自淨其意，是諸佛教」。因為，那些妄念要如何去除？第一、不要造惡。我們要心中有佛，行中有法，我們在依教奉行中，還要再將我們的心照顧好，既然清淨，就不要重複再污染。所以「自淨其意」，人人要好好「淨意」。「是諸佛教」，這就是佛陀來為眾生施教，用善權的妙法說一乘法。雖然這是善權，就是權巧方便之法，其實涵蓋著一乘法的基礎存在。這是佛陀的教育。
「起心順理」」就是善，我們大家起心動念能夠順著道理，這稱為善法。若是「起心違理」，那就是惡，這叫做惡法。其實，佛陀的智慧要教育眾生，只是眾生太鈍根，所以佛陀儘管知道，還是要用四十餘年的時間來施教。所以，如佛智慧所說之法，「隨應眾生根器」。
眾生的根器，有大根、大器，有小根、小器，所以佛陀一定要用種種方便，全都瞭解之後，才能夠隨機逗教。這就是佛陀隨方就圓的善巧方便法。
佛悉知是已：
如來智慧
所說之法
隨應眾生根器
有大小不同
悉能了知
隨機逗教
隨方就圓
各位菩薩，人人的心都有良能，我們的心如工畫師。但是，妄念一直跑出來，心就亂了。我們要回歸，回歸諸佛菩薩的心境。若能如此，我們時時心存感恩，順著天地的真理，佛陀的教法而行，若如此，我們才能步步接近佛的境界。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching According to Sentient Beings’ Desires (隨眾生欲教有情)
Date: June. 19. 2014
The mind is like an artiest; it creates everything. Do not believe you are far from the Buddha’s state. With skillful and wondrous provisional teachings, He explained the One Vehicle. He taught according to the desires of sentient beings to help them awaken.
We must take good care of our minds. Our minds may give rise to a thought that creates beautiful conditions. They may give rise to a thought that destroys many beautiful conditions. Everything depends on the mind. It can be positive or negative. With a positive mind, the world is beautiful to us. With a negative mind, the world feels like hell. All this is created by our minds. So, learning the Buddha’s Way is about cultivating our minds. If our minds are always positive, we see everyone as a Bodhisattva and wherever we are, we are with Buddhas. This is our goal in learning the Buddha’s Way. There is a Buddha in each of our hearts.
Our minds, the Buddha’s mind and the minds of all beings are no different [in nature]. We must not always think that we are very far from the Buddha. We must always think about how the Buddha is forever in our minds. We all intrinsically have a radiant and clear Buddha-nature. If we realize this, our minds will be Buddha-minds and our wisdom will be close to the Buddha’s.
Previously we discussed that the Buddha comes to the world for one great cause, to transform sentient beings. All Buddhas share the same path; with “skillful and wondrous provisional teachings”. “They explain the One Vehicle” in this world. Because sentient beings have varying capabilities, Buddhas must exercise Their wisdom to give suitable teachings. This requires wondrous provisional teachings, also known as skillful means. Skillful means are based on true principles, on the wondrous One Vehicle Dharma. We often say that a skyscraper is also built from the ground up.
We cannot say, “I will just build the 101st floor by itself. Why would I work so hard to start building from the ground up?” Based on the same principle, for us to go up level by level until we can see into the distance, we must also start at the state of ordinary people and move up steadily, step by step. Regardless of the building’s appearance or height, we must build it sequentially. This is a skillful and wondrous provisional means. Our goal is to reach that height, but we have to start with the basement, the foundation and other sub-levels. From below the ground, we build upwards one floor at a time. Each level has a different name. Once the entire building is complete, the dozens of floors, or even a hundred floors, are now [part of] one building with one name. By the same principle, wondrous skillful means are various methods that are all part of the One Vehicle Dharma.
The Buddha, like all Buddhas, established wondrous and skillful provisional means. However many afflictions we have, we need that number of methods to treat them. We must eliminate our afflictions one by one to gradually reveal our Buddha-nature bit by bit. So, “[He] taught according to the desires of sentient beings to help them awaken.” The Buddha taught sentient beings to awaken so they could be “enlightened sentient beings.” He taught them to awaken themselves and others and have perfect awakened conduct. This was how the Buddha mindfully and lovingly taught us.
Previously, we mentioned how “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 former lives, are fully known to the Buddha”.
Everyone has their own way of doing things.In this world, even if we all aspire to engage in spiritual practice we all have different capabilities and different methods of spiritual practice.These are the “variously pathways [we will] walk the nature of [our] various desires.”We are all the same; though we say we engage in spiritual practice, we have not year fully eliminated our afflictions.
Just what kind of karma did we create in our past lives?“To know what we did in our past lives, we look at what we face now.”To know what kind of karma we created in the past does not require much effort.
lf we have to do is consider our experiences in this life.If we have met many kind people, we must have created good conditions in the past.If we want to know how our next lives will be, we can just look at what we are doing in this life.If all the seeds we plant in this life are good, we will certainly reap good fruits in the next.The law of karma links everything in the Three Periods, the past, the present and the future.We can be sure of that.So, based on this life, we know what we accumulated in the past.
“The past” does not refer to what we accumulate in just one lifetime, but lifetime after lifetime, all the way up to the present.“The karma, good and bad, from former lives are fully known to the Buddha.”The Buddha knows about all the [karma] sentient beings have created and all the habitual tendencies they have developed, so He could [teach] according to their desires.
What are “their minds’ desires?”The minds’ desires come from “the workings of the mind”.
We must understand thoroughly “the thoughts in the minds of sentient beings,” which all come from “the workings of the mind”.All kinds of appearances arise as a function of “the workings of the mind”.
Everyone’s mind has a “mind-king”.This “mind-king” is everywhere; it pervades every single place.Thus it is said, “the mind is like an arties” who is very skillful.Our minds are clearly skillful artists, but our thoughts wander through many states.Many states exist in our minds and continuously manifest.This is all part of the workings of the mind.Our “mind-king” widely connects with conditions and creates “thoughts in our minds”.
By changing our mindset, we are in a new state.
So, “The thoughts in the minds of sentient beings” fall into two categories, the true mind and the false mind.
Our true mind intrinsically has Buddha-Dharma and a kind nature.However, external conditions continuously influence us.As our external conditions continue to influence and permeate our minds every day, thoughts begin to stir in our minds.Our minds connect to different conditions and internalize different [tendencies]; this gives rise to the true mind and the false mind.The false mind is the one that wanders all over the place as we sit here.We do not know where it goes.The false mind easily gives rise to delusions.The true mind is the one that is always there, wherever we are.This is our intrinsic Buddha-nature, our nature of True Suchness.
However, our minds, which drive our thoughts, have internalized certain tendencies, which naturally leads to “the variously paths we have walked”.
The various paths they have walked:People must wholeheartedly walk the Path and vow to repay the Four Graces.People who do that are truly walking the Path and growing in virtue.They uphold and practice the Path they know.
When we begin our spiritual cultivation,we must use our true mind to engage in practice. We already know that life is impermanent, that life is suffering, and that suffering is accumulated from our actions. After we understand this, genuine sincerity will arise in us, so we aspire to engage in spiritual cultivation. We want to “wholeheartedly walk the Path”, and “vow to repay the Four Graces”. We must face the world with a positive mindset. With a positive mindset, we treat others sincerely. With sincerity comes gratitude, which we want to express.
“Filial piety is the foremost of all good deeds”. It is because we were born into this body that we have the conditions to come to the world and are able to hear the Buddha-Dharma and engage in spiritual practice. Regardless of our relationship with our parents, we must be grateful to them. If not for these karmic conditions, we would not have this body, so we must be grateful for “the grace of our parents” for giving us the opportunity to listen to the Dharma.
Then we must be grateful for “the grace of the Three Treasures”. For over 2000 years, we have had the Buddha, Dharma and Sangha. After the Buddha came to the world and attained enlightenment, He expounded the Dharma for a long time. To pass on the Dharma, there must be Sangha. They continuously pass it on so it will remain in the world. Thus, we must be grateful to the Three Treasures.
With the body given to us by our parents, we can engage in spiritual practice, and the methods we use come from the Three Treasures. However, since we live in this world, we need clothing, food, shelter and transportation. These things must be provided by sentient beings. It is because of the multitudes of sentient beings with various skills and professions, that we can live such a secure life. So, we must be grateful for “the grace of all sentient beings”. For there to be favorable weather in the world, we rely on “the grace of heaven and earth”. If the elements of earth, water, fire and air can be in harmony, sentient beings are blessed. So, these are the Four Graces.
Every day we must nurture this mindset. This is why spiritual practitioners often talk about cherishing blessings and being grateful as part of spiritual cultivation. To engage in spiritual practice, the first thought we must have is that in our daily living and throughout our lives, regardless of “which pathway we are walking,” we must vow to repay the Four Graces. So, in our spiritual practice, we must have resolve and remember to safeguard our minds. Repaying the Four Graces is the mindset of true spiritual practitioners. “People who do that are truly walking the Path and growing in virtue”. If we can do so, we are really engaging in spiritual practice and really walking the Path and growing in virtues. Only when we truly walk the Bodhi-path can we grow in virtue. Our virtues come from our accumulated thoughts and actions our accumulated thoughts and actions.
Thus, we are people who grow in virtue. So, “we uphold and practice the path we know. We must keep going down this road. We must clearly know and understand this road. Don’t we know how to go down this road? Since we chose a path of spiritual cultivation, we cannot forget we are spiritual practitioners. Whether we are monastics or lay practitioners, [as Buddhist disciples] we must follow precepts. We uphold the precepts and follow the Path. We cannot forget about this path that we walk. “The nature of their various desires”. Sentient beings have all kinds of desires. How many is “various”? Sentient beings have various desires by nature. As for these “desires”, the Buddha also had desires, which we call “hope”. The hope in the Buddha’s true mind is to transform sentient beings so they can attain Buddhood. The Buddha’s intrinsic nature is also found in all of us. But if we deviate from it even slightly, we give rise to delusions.
Earlier, we said that the mind falls into two categories, the true mind and the false mind. Both kinds arise from “the workings of the mind”.
So, “the nature of various desires” refers to how various desires and hopes have become ingrained in us”. These desires have already become deluded. So, “the teachings given by the Buddha must be suitable for sentient beings capabilities and desires”.
This is what sentient beings are like now. We intrinsically have the true mind, but our ignorance gives rise to delusions, so our minds are false and desirous. Thus, we must exercise our true mind. Our true minds can lead us [onto the right] path, but we are inclined to deviate from it. To enable sentient beings to return to their intrinsic nature, the Buddha taught according to their capabilities and desires, using wondrous provisional teachings and His wisdom to save and transform them.
So, sentient beings have “karma, good and bad, from former lives, because in our countless past lifetimes, our false minds gave rise to delusions and [trapped us] in cyclic existence in the Six Realms.
The Buddha knew that this was the way sentient beings had lived, so He knew which methods to use the teach them.
Their karma, good and bad, from former lives: Refrain from all evils, do all good deeds, and purify the mind. This is the teachings of all Buddhas. Arising thoughts that align with principles are considered good arising thoughts that go against principles are considered evil.
The Buddha taught sentient beings to “refrain from all evils and to do all good deeds. Then He taught us the methods “Purify the mind. This is the teaching of all Buddhas.” To eliminate our delusions, first we must refrain from committing evils. We must always have the Buddha in our hearts and the Dharma in our actions. We must practice according to the teachings and take good care of the mind. Once it is clean, we must not let it be defiled again.
So, we must “purify the mind.” We all must “purify the mind.” This is the teaching of all Buddhas.” This is why the Buddha, to teach sentient beings, made use of provisional teachings to expound the One Vehicle Dharma. Although they are provisional teachings, these skillful means encompass the foundation of the One Vehicle Dharma.
So, this is the way the Buddha taught. “Arising thoughts that align with principles are considered good.” So, when we give rise to thoughts that are aligned with principles, we call that goodness. “Arising thoughts that go against principles are considered evil. We call that evil.
The Buddha intended to teach His wisdom, but sentient beings had very dull capabilities. So, though the Buddha Himself knew, He had to spend over 40 years giving teachings.
So, in His wisdom, the teachings of the Buddha “were suitable for varying capabilities.” from the great to the limited. So, the Buddha had to utilize skillful means. Only when He fully understood people could He give suitable teachings. This is how the Buddha’s skillful means were adapted to various capabilities.
[All is] fully known to the Buddha: the Tathagata, in His wisdom, expounded the Dharma that is suitable for sentient beings’ capabilities, whether great or limited, so they could all understand He gave suitable teachings that were adapted to various capabilities.
Dear Bodhisattvas, there is much potential in the mind, which is like an ar. But delusions keep arising, so the minds confused. We must return to the state of all Buddhas and Bodhisattvas. If we can do so, we will always feel a sense of gratitude, and act according to the natural principles and the Buddha’s teachings. Only in this way can gradually approach the state of the Buddha. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「一切唯心如工畫，莫謂與佛距離遙，善巧妙權說一乘，隨眾生欲教有情。」
⊙「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》
⊙眾生心所念：一切眾生心所，各種思想現象的心所有法。
⊙眾生心所念，有二：真心與妄心。
⊙種種所行道：一心所行道，志心報四恩，如是諸人等，是真行道進德人，持行其所知之道。
⊙若干諸欲性：眾生種種之欲望為其本性。佛所說法，必須隨順眾生根機性欲。
⊙先世善惡業：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」起心順理者謂之善，起心違理者謂之惡。
⊙佛悉知是已：如來智慧所說之法，隨應眾生根器，有大小不同，悉能了知，隨機逗教，隨方就圓。
【證嚴上人開示】
一切唯心如工畫
莫謂與佛距離遙
善巧妙權說一乘
隨眾生欲教有情
我們要好好，將我們這念心要照顧好。起一念心，可能會畫出了很美的境界；動一念心，可以毀壞掉了很多美好的環境，一切都是在這念心。一念心，善與惡，善心，世界多麼美好，惡念一起，世界好像地獄，這全都是我們人的心所造。所以，學佛就是要學得這念心，時時都是善心，人人都是菩薩，處處無不都是與佛同在。這就是我們要學佛的目標。
我們的心中，人人都有佛存在。佛心、己心、眾生心，三無差別。所以不可常常以為，我與佛的距離很遠。我們要常常想，佛永遠都是在我的心，我的內心，本來就有明朗的佛性存在。我們若能如此，佛心、己心，佛的智慧，就是與我們的智慧非常的接近。
前面我們也說過，佛陀來人間一大事因緣度眾生，佛佛道同，來人間「善巧妙權說一乘」。因為眾生根機不整齊，所以必定要佛用智慧，觀眾生機來說法。所以這是要用善巧妙權，那就是方便。方便沒有離開真理，沒有離開一乘之妙法。
常常說百尺高樓，還是同樣從地起。不是說，「早知道，我就只蓋第一百零一層，這層就好了，何必要從地上這麼辛苦興建起來呢？」同樣的道理，我們人人要進階，一直看到那麼遠去，其實也是一樣要從開始的凡夫，一步一步踏踏實實向前走。
要蓋什麼樣的形式，多高的樓層，我們必定還是要按步往前。這就是善巧妙權。目的是那麼高，但是，名稱就有地下室，從地下基礎，種種的名稱，這樣從地下一層一層，一直蓋起來，都有各不相同的名稱，到了最後的完成，那就是幾十層、上百層，共同一個名稱。
道理一樣，善巧妙權；就是用種種方法，回歸就是一乘。佛陀、諸佛，同樣就是全都是，設此善巧妙權的方法。眾生有多少的煩惱，就要用多少的方法來對治。煩惱要一一消滅，才能夠佛性一一顯現出來。所以「隨眾生欲教有情」，所教育的，就是要教育眾生能夠覺悟。所以「覺有情」，教一切眾生覺悟，覺悟、自覺、覺他，能覺行圓滿的有情人。這是佛陀用心，用愛付出。
前面說過，「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。」
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》
各人都有不同的方式，在這個人世間，哪怕你已經發心要修行，卻是，人人都有根機不同，人人都有修行的方法不同，這叫做「種種所行道」。「若干諸欲性」，人人還是一樣，雖然名稱在修行，卻也有煩惱未除。
我們過去生中，到底造何業？「欲知前世因，今生受者是」。過去到底造何業？不必說很多，我們這一輩子，到底感受是什麼？遇到很多好人，肯定是我們過去生就是結好緣。我們若要知道來世的果呢？我們這一輩子所做的就是。這輩子若全都是好因，肯定你來世就是好果。所以一切都是，過去、現在、未來，三世因果觀。我們應該要很肯定。
所以，我們這輩子，就知道過去的累積。「過去」，不是只有一世而已，過去所累積生生世世，一直到我們現在。所以「先世善惡業」。
「佛悉知是已」，佛都知道眾生一切所造作的，有什麼樣的薰習的性，佛陀全都知道。所以隨著眾生心所欲（而教有情）。這「心所欲」是什麼呢？心的欲念，那就是一切眾生的「心所」。我們好好瞭解，心，「眾生心所念」，那就是一切眾生的「心所」，有各種思想的現象，這叫做「心所有法」。
眾生心所念：
一切眾生心所
各種思想現象的
心所有法
人人的心，都有一個心王，我們的「心王」無處不在，普遍於每一個地方。所以就說，「心如工畫師」，很工巧，能畫圖的人。明明我們就在這裡，卻是我們的心，已經普遍緣在很多的境界；很多的境界，在我們的心中，不斷在現形、造境，這叫做「心所有法」。我們的「心王」到處遍緣境界，所以「心所念」，你轉一個念，就不同的境界了。
所以「眾生心所念」，有二種：一種就是真心，一種是妄心。
眾生心所念
有二：
真心與妄心
我們的真心，是本具佛法，善良的本性。卻是，因為外面的境界，不斷來薰習我們，隨著外面的境界、時日，這樣薰習我們的心，隨著境界起心動念，所以各人心所緣的境界，不同，心所薰習的，不同。所以，這個心有真心、妄心。
妄，就是我們坐在這裡，卻是我們的妄心就到處跑，不知到何處去了。這是很容易打妄想，起妄心。
真心，那就是，我們人在何處，心就在何處。這就是我們人人本具的佛性，那真如的本性。只是用在我們，心所驅使著的這念心，所以我們被薰習了；被薰習，自然就有「種種所行道」。
種種所行道：
一心所行道
志心報四恩
如是諸人等
是真行道進德人
持行其所知之道
開始要修行，知道我們用真心要修行。我們已經瞭解人生無常，人生是苦，這苦是集來了種種的行為，理解之後，真心，我們這念真誠的心起，所以我們發心我們要修行，這「一心所行道」。
「志心報四重恩」，知道我們要用好心來面對人間。我們好心，就是真誠的心；真誠的心，就是要有感恩心，我們就要開始感恩。
「百善孝為先」，我們因為有此身軀，有此因緣來人間，所以我們能得聞佛法，懂得修行。無論父母與我們是何因緣，總是要感恩父母。若不是父母的因緣，我們哪有這個身軀呢？所以我們要感恩「父母恩」。
有了因緣，讓我們聽到佛法，所以我們要感「三寶恩」。二千多年來，有佛、法、僧——佛陀出現人間，覺悟之後，用這麼長的時間來說法，法，要有傳，就是要有僧，不斷不斷傳承下來，佛法在人間。所以我們要感三寶恩。
我們有父母給我們的身體，我們懂得修行，修行的方法來自三寶。不過，我們還在人間，所以在人間我們要生活，衣、食、住、行，還是在眾生人人的提供。因為有芸芸眾生，各行各業的成就，所以能讓我們，有這麼安全的生活，所以要感「眾生恩」。
眾生在天地之間，要風調雨順，「風王水土恩」。無論是地、水、火、風等等，若能四大調和，眾生有福了。
所以，這叫做「四重恩」。每一天，我們要培養這一念心。這也是修行者，為何說修行要惜福，修行要感恩等等。所以，我們要修行，第一個的念頭，日常的生活，一輩子之中，「種種所行道」，不能離開立志報四重恩。
所以，我們必定修行要有志，志心，要記得守護我們這一念心，報「四重恩」，才是真正修行者的心。「如是諸人等」，這樣的人，「是真行道進德人」，若能如此，才是真正在修行。我們修真行，在進德，行道、進德，真正走在這條菩提道上，我們的德才能增長。這個「德」，從我們這樣累積這樣的心、這樣的行為，在累積，叫做進德的人。
所以「持行其所知之道」，我們要好好受持，受持我們將要走的這條路。我們將要走的這條路，我們大家都明確、瞭解，我們難道不知道路如何走嗎？我們選擇的是修行之路，所以不要忘記，我們是在修行的人。無論是在家、出家，信佛，我們必定都要持戒。持戒，行道，行我們所行之道，不要忘記了。
「若干諸欲性」」，眾生有種種的欲。「若干」，有多少。眾生種種欲望，就是人的本性。是嗎？這個「欲」，佛也有欲，佛的欲，我們能稱為希望。佛陀真心的希望，就是「欲度眾生，得成佛道」。佛陀這個本性，這也是我們人人本具。但是，就是這個本性，假使一念偏差，那就是妄念了。
我們前面說，心所欲有兩種。「心所」有兩種，一種是真心，一種是妄心，同樣是從「心所」生起的。所以「若干諸欲性」，就是「眾生種種之欲望為其本性」，已經變成了妄的欲。所以「佛所說法，必須隨順眾生根機性欲」。
若干諸欲性：
眾生種種之欲望
為其本性
佛所說法
必須隨順眾生
根機性欲
我們現在，眾生就是這樣，真心本具，但是，一念無明妄念生。現在眾生的欲，是妄心的欲。我們要修行，是那一念真心。所以，我們有真心的方向，眾生有妄念的偏向。所以佛陀為了要使令眾生，欲令眾生能回歸本性，佛陀就是要隨順眾生，他的根機性欲，用妙權善巧之心，智慧，來救度眾生。
所以，眾生「先世善惡業」，因為我們從過去生中，無量無量世以來，生生世世都是在妄心，妄念起，六道輪迴中。佛陀知道，瞭解眾生是這樣過來的，所以佛陀瞭解，就用方法來教化。
先世善惡業：
諸惡莫作
眾善奉行
自淨其意
是諸佛教
起心順理者
謂之善
起心違理者
謂之惡
佛陀教化眾生，「諸惡莫作，眾善奉行」；又再教我們方法，「自淨其意，是諸佛教」。因為，那些妄念要如何去除？第一、不要造惡。我們要心中有佛，行中有法，我們在依教奉行中，還要再將我們的心照顧好，既然清淨，就不要重複再污染。所以「自淨其意」，人人要好好「淨意」。「是諸佛教」，這就是佛陀來為眾生施教，用善權的妙法說一乘法。雖然這是善權，就是權巧方便之法，其實涵蓋著一乘法的基礎存在。這是佛陀的教育。
「起心順理」」就是善，我們大家起心動念能夠順著道理，這稱為善法。若是「起心違理」，那就是惡，這叫做惡法。其實，佛陀的智慧要教育眾生，只是眾生太鈍根，所以佛陀儘管知道，還是要用四十餘年的時間來施教。所以，如佛智慧所說之法，「隨應眾生根器」。
眾生的根器，有大根、大器，有小根、小器，所以佛陀一定要用種種方便，全都瞭解之後，才能夠隨機逗教。這就是佛陀隨方就圓的善巧方便法。
佛悉知是已：
如來智慧
所說之法
隨應眾生根器
有大小不同
悉能了知
隨機逗教
隨方就圓
各位菩薩，人人的心都有良能，我們的心如工畫師。但是，妄念一直跑出來，心就亂了。我們要回歸，回歸諸佛菩薩的心境。若能如此，我們時時心存感恩，順著天地的真理，佛陀的教法而行，若如此，我們才能步步接近佛的境界。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching According to Sentient Beings’ Desires (隨眾生欲教有情)
Date: June. 19. 2014
The mind is like an artiest; it creates everything. Do not believe you are far from the Buddha’s state. With skillful and wondrous provisional teachings, He explained the One Vehicle. He taught according to the desires of sentient beings to help them awaken.
We must take good care of our minds. Our minds may give rise to a thought that creates beautiful conditions. They may give rise to a thought that destroys many beautiful conditions. Everything depends on the mind. It can be positive or negative. With a positive mind, the world is beautiful to us. With a negative mind, the world feels like hell. All this is created by our minds. So, learning the Buddha’s Way is about cultivating our minds. If our minds are always positive, we see everyone as a Bodhisattva and wherever we are, we are with Buddhas. This is our goal in learning the Buddha’s Way. There is a Buddha in each of our hearts.
Our minds, the Buddha’s mind and the minds of all beings are no different [in nature]. We must not always think that we are very far from the Buddha. We must always think about how the Buddha is forever in our minds. We all intrinsically have a radiant and clear Buddha-nature. If we realize this, our minds will be Buddha-minds and our wisdom will be close to the Buddha’s.
Previously we discussed that the Buddha comes to the world for one great cause, to transform sentient beings. All Buddhas share the same path; with “skillful and wondrous provisional teachings”. “They explain the One Vehicle” in this world. Because sentient beings have varying capabilities, Buddhas must exercise Their wisdom to give suitable teachings. This requires wondrous provisional teachings, also known as skillful means. Skillful means are based on true principles, on the wondrous One Vehicle Dharma. We often say that a skyscraper is also built from the ground up.
We cannot say, “I will just build the 101st floor by itself. Why would I work so hard to start building from the ground up?” Based on the same principle, for us to go up level by level until we can see into the distance, we must also start at the state of ordinary people and move up steadily, step by step. Regardless of the building’s appearance or height, we must build it sequentially. This is a skillful and wondrous provisional means. Our goal is to reach that height, but we have to start with the basement, the foundation and other sub-levels. From below the ground, we build upwards one floor at a time. Each level has a different name. Once the entire building is complete, the dozens of floors, or even a hundred floors, are now [part of] one building with one name. By the same principle, wondrous skillful means are various methods that are all part of the One Vehicle Dharma.
The Buddha, like all Buddhas, established wondrous and skillful provisional means. However many afflictions we have, we need that number of methods to treat them. We must eliminate our afflictions one by one to gradually reveal our Buddha-nature bit by bit. So, “[He] taught according to the desires of sentient beings to help them awaken.” The Buddha taught sentient beings to awaken so they could be “enlightened sentient beings.” He taught them to awaken themselves and others and have perfect awakened conduct. This was how the Buddha mindfully and lovingly taught us.
Previously, we mentioned how “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 former lives, are fully known to the Buddha”.
Everyone has their own way of doing things.In this world, even if we all aspire to engage in spiritual practice we all have different capabilities and different methods of spiritual practice.These are the “variously pathways [we will] walk the nature of [our] various desires.”We are all the same; though we say we engage in spiritual practice, we have not year fully eliminated our afflictions.
Just what kind of karma did we create in our past lives?“To know what we did in our past lives, we look at what we face now.”To know what kind of karma we created in the past does not require much effort.
lf we have to do is consider our experiences in this life.If we have met many kind people, we must have created good conditions in the past.If we want to know how our next lives will be, we can just look at what we are doing in this life.If all the seeds we plant in this life are good, we will certainly reap good fruits in the next.The law of karma links everything in the Three Periods, the past, the present and the future.We can be sure of that.So, based on this life, we know what we accumulated in the past.
“The past” does not refer to what we accumulate in just one lifetime, but lifetime after lifetime, all the way up to the present.“The karma, good and bad, from former lives are fully known to the Buddha.”The Buddha knows about all the [karma] sentient beings have created and all the habitual tendencies they have developed, so He could [teach] according to their desires.
What are “their minds’ desires?”The minds’ desires come from “the workings of the mind”.
We must understand thoroughly “the thoughts in the minds of sentient beings,” which all come from “the workings of the mind”.All kinds of appearances arise as a function of “the workings of the mind”.
Everyone’s mind has a “mind-king”.This “mind-king” is everywhere; it pervades every single place.Thus it is said, “the mind is like an arties” who is very skillful.Our minds are clearly skillful artists, but our thoughts wander through many states.Many states exist in our minds and continuously manifest.This is all part of the workings of the mind.Our “mind-king” widely connects with conditions and creates “thoughts in our minds”.
By changing our mindset, we are in a new state.
So, “The thoughts in the minds of sentient beings” fall into two categories, the true mind and the false mind.
Our true mind intrinsically has Buddha-Dharma and a kind nature.However, external conditions continuously influence us.As our external conditions continue to influence and permeate our minds every day, thoughts begin to stir in our minds.Our minds connect to different conditions and internalize different [tendencies]; this gives rise to the true mind and the false mind.The false mind is the one that wanders all over the place as we sit here.We do not know where it goes.The false mind easily gives rise to delusions.The true mind is the one that is always there, wherever we are.This is our intrinsic Buddha-nature, our nature of True Suchness.
However, our minds, which drive our thoughts, have internalized certain tendencies, which naturally leads to “the variously paths we have walked”.
The various paths they have walked:People must wholeheartedly walk the Path and vow to repay the Four Graces.People who do that are truly walking the Path and growing in virtue.They uphold and practice the Path they know.
When we begin our spiritual cultivation,we must use our true mind to engage in practice. We already know that life is impermanent, that life is suffering, and that suffering is accumulated from our actions. After we understand this, genuine sincerity will arise in us, so we aspire to engage in spiritual cultivation. We want to “wholeheartedly walk the Path”, and “vow to repay the Four Graces”. We must face the world with a positive mindset. With a positive mindset, we treat others sincerely. With sincerity comes gratitude, which we want to express.
“Filial piety is the foremost of all good deeds”. It is because we were born into this body that we have the conditions to come to the world and are able to hear the Buddha-Dharma and engage in spiritual practice. Regardless of our relationship with our parents, we must be grateful to them. If not for these karmic conditions, we would not have this body, so we must be grateful for “the grace of our parents” for giving us the opportunity to listen to the Dharma.
Then we must be grateful for “the grace of the Three Treasures”. For over 2000 years, we have had the Buddha, Dharma and Sangha. After the Buddha came to the world and attained enlightenment, He expounded the Dharma for a long time. To pass on the Dharma, there must be Sangha. They continuously pass it on so it will remain in the world. Thus, we must be grateful to the Three Treasures.
With the body given to us by our parents, we can engage in spiritual practice, and the methods we use come from the Three Treasures. However, since we live in this world, we need clothing, food, shelter and transportation. These things must be provided by sentient beings. It is because of the multitudes of sentient beings with various skills and professions, that we can live such a secure life. So, we must be grateful for “the grace of all sentient beings”. For there to be favorable weather in the world, we rely on “the grace of heaven and earth”. If the elements of earth, water, fire and air can be in harmony, sentient beings are blessed. So, these are the Four Graces.
Every day we must nurture this mindset. This is why spiritual practitioners often talk about cherishing blessings and being grateful as part of spiritual cultivation. To engage in spiritual practice, the first thought we must have is that in our daily living and throughout our lives, regardless of “which pathway we are walking,” we must vow to repay the Four Graces. So, in our spiritual practice, we must have resolve and remember to safeguard our minds. Repaying the Four Graces is the mindset of true spiritual practitioners. “People who do that are truly walking the Path and growing in virtue”. If we can do so, we are really engaging in spiritual practice and really walking the Path and growing in virtues. Only when we truly walk the Bodhi-path can we grow in virtue. Our virtues come from our accumulated thoughts and actions our accumulated thoughts and actions.
Thus, we are people who grow in virtue. So, “we uphold and practice the path we know. We must keep going down this road. We must clearly know and understand this road. Don’t we know how to go down this road? Since we chose a path of spiritual cultivation, we cannot forget we are spiritual practitioners. Whether we are monastics or lay practitioners, [as Buddhist disciples] we must follow precepts. We uphold the precepts and follow the Path. We cannot forget about this path that we walk. “The nature of their various desires”. Sentient beings have all kinds of desires. How many is “various”? Sentient beings have various desires by nature. As for these “desires”, the Buddha also had desires, which we call “hope”. The hope in the Buddha’s true mind is to transform sentient beings so they can attain Buddhood. The Buddha’s intrinsic nature is also found in all of us. But if we deviate from it even slightly, we give rise to delusions.
Earlier, we said that the mind falls into two categories, the true mind and the false mind. Both kinds arise from “the workings of the mind”.
So, “the nature of various desires” refers to how various desires and hopes have become ingrained in us”. These desires have already become deluded. So, “the teachings given by the Buddha must be suitable for sentient beings capabilities and desires”.
This is what sentient beings are like now. We intrinsically have the true mind, but our ignorance gives rise to delusions, so our minds are false and desirous. Thus, we must exercise our true mind. Our true minds can lead us [onto the right] path, but we are inclined to deviate from it. To enable sentient beings to return to their intrinsic nature, the Buddha taught according to their capabilities and desires, using wondrous provisional teachings and His wisdom to save and transform them.
So, sentient beings have “karma, good and bad, from former lives, because in our countless past lifetimes, our false minds gave rise to delusions and [trapped us] in cyclic existence in the Six Realms.
The Buddha knew that this was the way sentient beings had lived, so He knew which methods to use the teach them.
Their karma, good and bad, from former lives: Refrain from all evils, do all good deeds, and purify the mind. This is the teachings of all Buddhas. Arising thoughts that align with principles are considered good arising thoughts that go against principles are considered evil.
The Buddha taught sentient beings to “refrain from all evils and to do all good deeds. Then He taught us the methods “Purify the mind. This is the teaching of all Buddhas.” To eliminate our delusions, first we must refrain from committing evils. We must always have the Buddha in our hearts and the Dharma in our actions. We must practice according to the teachings and take good care of the mind. Once it is clean, we must not let it be defiled again.
So, we must “purify the mind.” We all must “purify the mind.” This is the teaching of all Buddhas.” This is why the Buddha, to teach sentient beings, made use of provisional teachings to expound the One Vehicle Dharma. Although they are provisional teachings, these skillful means encompass the foundation of the One Vehicle Dharma.
So, this is the way the Buddha taught. “Arising thoughts that align with principles are considered good.” So, when we give rise to thoughts that are aligned with principles, we call that goodness. “Arising thoughts that go against principles are considered evil. We call that evil.
The Buddha intended to teach His wisdom, but sentient beings had very dull capabilities. So, though the Buddha Himself knew, He had to spend over 40 years giving teachings.
So, in His wisdom, the teachings of the Buddha “were suitable for varying capabilities.” from the great to the limited. So, the Buddha had to utilize skillful means. Only when He fully understood people could He give suitable teachings. This is how the Buddha’s skillful means were adapted to various capabilities.
[All is] fully known to the Buddha: the Tathagata, in His wisdom, expounded the Dharma that is suitable for sentient beings’ capabilities, whether great or limited, so they could all understand He gave suitable teachings that were adapted to various capabilities.
Dear Bodhisattvas, there is much potential in the mind, which is like an ar. But delusions keep arising, so the minds confused. We must return to the state of all Buddhas and Bodhisattvas. If we can do so, we will always feel a sense of gratitude, and act according to the natural principles and the Buddha’s teachings. Only in this way can gradually approach the state of the Buddha. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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