20140717《靜思妙蓮華》妙權引眾生（第350集）
⊙「一乘妙法佛護念，譬喻因緣施妙權，近佛行道求法人，凡聖有別真假名。」
⊙「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」《法華經 方便品第二》
⊙「十方佛土中，唯有一乘法，無二亦無三，除佛方便說，但以假名字，引導於眾生。」《法華經 方便品第二》
⊙十方佛土中：東西南北、四維、上下，有情世界，曰十方佛土。
⊙唯有一乘法：謂二乘、三乘之稱，悉是假名，但藉為導入大乘之方便耳。如羊車、鹿車、涅槃、化城等名，悉是引導之假名，實只有一乘牛車，以終入於菩薩究竟實道。
⊙唯一實大乘，無二亦無三乘。唯是教六波羅密法，行四無量心。
⊙除佛方便說：謂通於權道之智為方便。權道乃是利益眾生之方法，依此大小乘根緣而施教於一切，概稱為方便說。
⊙但以假名字：諸法本無名，以人為假立名。故一切之名，虛假不實，不契實體，如貧賤之人與以富貴之名，是即假名。
⊙「引導諸眾生，集之令聽法。」《法華經法師品第十》
【證嚴上人開示】
一乘妙法佛護念
譬喻因緣施妙權
近佛行道求法人
凡聖有別真假名
佛陀人間說法，就是為一乘妙法。這是佛內心，一直就是保護著這一乘大法，要分享給大家知道，希望人人法能入心，那就能與佛同等知見。所以，「一乘妙法佛護念」，永遠就是保護著，因為這是真理，因為這是佛陀覺悟之後，最精要的，要與眾生分享的大法。
眾生根機不堪接受，只好「譬喻因緣施妙權」，用種種方法來譬喻，種種因緣來施教。用種種方便法，是很微妙的道理。我們不要認為那些若是那些方便法，不就白修了，是不是浪費時間？或者是輕視小教，你修的這些都全都是，佛說的方便法。其實，方便法，只是一個名詞，就如路要如何走，你要走到大路，有時候也要經過小路，還未開路之前可能無路，無路，也能走，就是要翻山越嶺，很辛苦的路。
同樣的道理，所以我們在譬喻、因緣，或者是施以妙權，這都是需要通徹的道路。佛陀常常說因緣，談因緣，談過去，現在的境界，過去的因緣果報，他用這樣來教育，雖然聽起來感覺不可思議。
譬如說佛世時，有一天，阿難與佛陀出去托缽，看到一個，七八歲的孩子，牽著一對眼睛看不見的父母，向人乞討。乞得到東西，他就把最好的東西給父母吃；不夠吃了，孩子就捨不得吃，跟父母說：「我吃很飽了。」
看到那個孩子對父母這麼孝順，而且那麼體貼，對父母那種禮敬、尊重，阿難看在眼裡，感動於內心。一直到下午回到精舍時，阿難，將他所見的一切對佛陀說。佛陀說：「是啊！我也看到了，我也很感動。我也會想到過去，我也曾經經過這樣的一世，就是奉養父母，父母飢餓時，我用我的身體，割肉供應給父母。」「這是什麼因緣？」阿難就趕緊問。
佛陀就開始說：在過去、過去，古時代，無法算數的時間，那個時候有一位國王，有十二個孩子。他將國土分給十二個孩子，各人去顧守他們的領域，他們的領土。最小的，名叫善住，把他分到邊界的地方，他也要去守那塊邊界的領域。
有一次，就是在邊境的鄰國，那個國家為了要搶奪他的國土，所以起兵來了。這位善住國王，他的兵力無法抵抗鄰國的人，所以趕緊帶著妻兒逃難，不過，走錯路，糧食盡了，沒有那個體力能再向前走。
這位夫人就向國王說：「餓死三個人，不如以我的身體供應你們父子。」孩子這樣聽到，就說：「不行！父母是生養我的身體，就是殺了母親，也不該孩子吃母親的肉，這千萬不可！」要怎麼辦呢？就說：「用我的肉。」
父母怎麼捨得！這個孩子趁著父母不留意時，將他父親身邊的一把刀拿起來，將自己的肉割下來，血淋淋的，這個孩子就這樣告訴父母：「請求你們，繼續從我的身上取肉，但是要留著我的命。因為一刀就死，這個肉會腐爛掉。到底路還有多遠，不知道，所以希望留著命能夠慢慢割，向前走，接近國家，你們就得救了。」
這對父母很感動。所以這期間一路這樣在走，血淋淋的，這個孩子還是忍著他的活命，這樣供應父母。天，天人看到，感動了，化為人來了，問這個孩子，「到底這個孩子，你用你的身體，來供養給你的父母，你難道不會很後悔嗎？你難道沒有一點恨意，父母怎麼能吃你的肉？」
孩子就這樣說，名叫做善生，他說：「我的身體，本來就是父母給我的身體。國家有難，父母有難，我應該是回饋之時。」天的化人就說：「你有什麼企圖呢？將來要生天嗎？」這個孩子就說：「生天有什麼好？看，(生)天享福，壽盡，也是一樣，在人間道苦不堪，所以人間、天堂的富貴，我不想要貪。但願我能把我的身體，供養給我的父母，能夠讓他們活命。將來之世，我能夠生生世世利益眾生，覺悟之後，我能夠救度眾生。」
這段因緣，佛陀這樣說，在我們現在聽起來，好像不可思議！但是現在，兩國互相侵略，這種的人間，在受苦難，逃難的期間，吃人肉也是有，在現在也有這樣的事實。看現在的人間，想過去的人間。
確實，佛法自古以來，佛陀不斷譬喻言辭，因緣說法施權，所以我們「近佛行道求法人」，真的要信佛陀，都是以一乘妙法，將法永遠保護於內心，此時，時間到了，開始要說大乘法之時。所以從過去譬喻、因緣、言辭，讓大家更能瞭解，我們應該要再接近佛法，我們身體力行來行道，這是真求法之人。
其實「凡聖有別真假名」，因為所有的權法，就是無非要讓我們知道，行孝、行善，能好好修行，斷煩惱，去除煩惱，能得佛法來清滌我們的心，接近我們天真如來之本性。像這樣的人的修養，那就是「聖」。凡夫就是充滿了煩惱，叫做凡夫，在煩惱中多造業，凡夫。聖人呢？潔淨身心，利益人群，這叫做聖人。
「凡聖有別」，好人、壞人，當然就是有差別。「真假」，其實是一個名詞。你說凡夫，「凡夫」也是我們給他的一個名詞，假名字相；聖人，「聖人」也是一個名(詞)。我們若能瞭解這些，我們就不必再執著於，地位、名利，就能撥開名與利。
所以之前我們也說過了，「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」
聲聞若菩薩
聞我所說法
乃至於一偈
皆成佛無疑
《法華經 方便品第二》
現在再來是說：「十方佛土中，唯有一乘法，無二亦無三，除佛方便說，但以假名字，引導於眾生。」
十方佛土中
唯有一乘法
無二亦無三
除佛方便說
但以假名字
引導於眾生
《法華經 方便品第二》
剛才這樣說的，現在看到這段（經）文，應該就很清楚。「十方佛土中」。所說的「十方」，那就是佛，十方佛土。「東西南北，四維，上下」這叫做「十方」，東、西、南、北，西北、東南、(東北、西南) ，等等合起來八維，(加)上、下，叫做「十方」。
十方佛土中：
東西南北
四維 上下
有情世界
曰十方佛土
東、西、南、北，四維等十方，就是「有情世界」，在我們的有情世界，就有此十方。光說我們這顆地球上，有生命的物體有多少？除了人類之外，還有很多動物，有大動物、小動物、微細的動物，甚至微生的蟲等等，這全都是有情世界，可見是包含很大，這叫做「十方」。
「有情」，我們修行就是「覺有情」，若是沒有修行，都只知道我生、我死、我病、我痛、我富、我貧、我喜、我樂，各個凡夫都有這些感覺。所以佛陀他就是，生生世世修行，修得覺悟總體宇宙萬物，所有有情界，佛都能夠清楚，這叫做大覺悟。
所以在此「十方」，娑婆世界十方，佛土中，佛陀說法，為這些有情界來說法，「唯有一乘法」。其實，要說的，總歸納是一乘法。在此「十方佛土中」的道理，真正的真理，這麼多的道理，將之歸納起來就是，「唯有一乘法」。所以「無二亦無三」，那就是沒有二乘、三乘。
這二乘、三乘都是一個假名，但是，也要藉此「四諦」、「十二因緣法」，才能夠走入大乘。就如剛才說的，無論你要如何走，走哪一條路，最重要的是到達目的地。那些路只是過程，目標，你要到何處去，那才是你真正的目的地。所以藉路引導，入大乘方便，如此而已。
就如羊車、鹿車、涅槃，這些名詞，這全都是藉以譬喻。小乘就如羊車，較中乘的就如鹿車，再來就是大車了，大牛車等等。用小車來譬喻小乘，大車就譬喻，大乘，甚至告訴我們涅槃，這都是法的假名詞，一個假名，這是一個引導的過程。
「實只有一乘大白牛車」，最終就是要到菩薩究竟實道。就是要引導我們至菩薩道，我們要行於菩薩道，才能真真正正，入我們如來清淨的本性。
唯有一乘法：
謂二乘 三乘之稱
悉是假名
但藉為導入大乘
之方便耳
如羊車 鹿車
涅槃 化城等名
悉是引導之假名
實只有一乘牛車
以終入於
菩薩究竟實道
在人群中，「無量法門，悉現在前，得大智慧，通達諸法」。入無量眾生群中去，這是行菩薩道。在眾生群中，我們不失道心，不受世間煩惱種種，斷了我們的道心，我們還能在此磨練。每一個眾生都是一部經，無量的人，悉現無量的法，如此能增加智慧。
有一句話說：「不經一事，不長一智。」事是人製造出來的，愈是無量無數的人，我們接觸到的事就會愈多，所以經一事，長一智。你多認識一個人，你多瞭解一種法，這就是人間法。所以，唯是教法，佛陀說二乘、三乘，其實沒有，唯有佛乘，唯有就是，教六波羅密法，行四無量心。
唯一實大乘
無二亦無三乘
唯是教六波羅密法
行四無量心
這個法是最實的。總而言之，行菩薩道，這就是佛陀所要教化。「除佛方便說」，佛陀所說的，就是要以引大家能夠，走入這條康莊實道，此一乘實法，除了佛陀以方便來引導我們，但是引導的過程有名相，其實是要讓我們通徹到大道。
所以說，權道之智，叫做方便。權道，就是利益眾生之方便法。所以一直告訴大家「妙權」，這是一個很好的法，引導我們如何去利益眾生之法，這個方法如何利益眾生。因為我們要修行，所以要利益眾生。經過大小乘，根機的因緣，佛陀應機施教，所以全都稱為方便法，這是藉此方法來引導。
除佛方便說：
謂通於權道之智
為方便
權道乃是
利益眾生之方法
依此大小乘根緣
而施教於一切
概稱為方便說
「但以假名字」，所以，用種種假名，因為世間怎會有什麼真實呢？真的是，人都是以假立名，張三、李四，各人都有一個名字不同，不過，你們同樣都是一個字，稱為「人」，不過，張三、李四之名不同。所以這叫做假名字，「一切之名，虛假不實」，那些都是虛的。
這個虛假不實的名相，「不契實體」。這個假的名相，實在不是真理，不是真，真正道理之名。就如「貪」，貧困的人，你將之取，你叫做「富貴」，這樣他會富貴嗎？還是不會富貴。貧就是貧了，你叫他「富貴」，他就會富貴嗎？不可能。所以這是一個假名字，方便法。
但以假名字：
諸法本無名
以人為假立名
故一切之名
虛假不實
不契實體
如貧賤之人
與以富貴之名
是即假名
所以，「引導於眾生」，用這種方便法來引導眾生，讓大家能夠入佛法。所以在經典，經文中的〈法師品〉，就有這一段，經文：「引導諸眾生，集之令聽法。」
引導諸眾生
集之令聽法
《法華經法師品第十》
用種種方便法，讓大家集合起來聽法，真實法。這全都是佛陀，要用很辛苦的方(施教)本來就是要保護著，這念真實法要告訴大家，但是大家無法體會，他就用種種的方法，引導人人用心來聽法。聽法，如法行，如此我們才能到達，聽法的目的地。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Provisional Path Guides Sentient Beings (妙權引眾生)
Date: July. 17. 2014
The wondrous Dharma of the One Vehicle is safeguarded by the Buddha. With analogies and causes and conditions, He gives wondrous provisional teachings. Those who draw near the Buddha walk the Path to seek the Dharma. The difference in unenlightened and noble beings is only a temporary label.
The Buddha comes to this world for the sake of teaching the wondrous Dharma of the One Vehicle. The Buddha is always safeguarding the One Vehicle Dharma in His mind, so He can share it with all of us. He hopes we can all take it to heart and have knowledge and views equal to His. So, “the wondrous Dharma of the One Vehicle is safeguarded by the Buddha.” He always protects it, because it contains the true principles, the essence of what He realized after He attained enlightenment. This is the great Dharma He wants to share with sentient beings, but based on their capabilities, they could not accept it. So, “with analogies and causes and conditions, He gave wondrous provisional teachings.” He made analogies with all kinds of methods, taught with all kinds of cause and conditions. He used all kinds of skillful means [to teach] very subtle and wondrous principles.
We must not think that practicing skillful means will not help us. We must not see it as a waste of time. Nor should we disparage limited teachings, saying, “What you’re practicing is only skillful means.” Actually, skillful means is just a label. For example, to reach the main road, sometimes we have to pass through narrow roads. Before a road is constructed, there are no [clear] roads. Even without a road, we can keep going, we just have to take the mountains route, which is very arduous. By the same principle, the analogies, causes and conditions wondrous provisional teachings [given by the Buddha] are like connecting roads.
The Buddha always talked about the law of karma, about causes and conditions, about the past, about how the current state of things came from karmic retributions created in the past. He used these examples as teachings, even though they may sound inconceivable. Take this example from the Buddha’s lifetime. One day, Ananda and the Buddha were out asking for alms. [Ananda] saw a seven- or eight-year-old child leading his blind parents and begging for food. When people gave them food, he gave the best to his parents. When there was not enough to eat, he did not eat. He told his parents, “I’m already full.” We can see how filial this child was to his parents, how very caring, reverent and respectful. When Ananda saw this, he was deeply moved. When they returned to the abode in the afternoon, He told the Buddha everything he saw.
The Buddha said, “Yes, I saw them too, I was also very moved. This reminded me of my past. I also once spent a lifetime caring for my parents. When my parents were hungry, I cut flesh from my body as food for them.” Ananda quickly asked, “What were the causes and conditions behind that?” The Buddha began the following story. In ancient times, an incalculable number of years ago, there was a king with 12 children. He divided his land among them and sent them off to govern their own kingdoms. The youngest one was named Well-Abiding. He was allocated a territory by the border, so he also had to guard the border.
One day, a neighboring country wanted to seize his kingdom, so they invaded with an army.King Well-Abiding did not have enough forces to fend off this neighboring country, so he quickly fled with his wife and child.But they ended up on the wrong road and had no more food.They had no strength to keep going.His wife told him, “All three of us will starve to death.I want to give my body to support you two.”When the child heard all this, he said, “You can’t.Parents give life and nourishment to their child.Even if the mother is killed, the child cannot consume his mother’s flesh.This must not be done.”
[His mother asked,] “What should we do?”He said, “Take my body.”How could his parents bear to do that?While his parents were not looking, the child took the knife from his father’s side and sliced off his own flesh.The child told his parents, “Please continue to take flesh from my body, but keep me alive because if you kill me with one thrust, my flesh will begin to rot.We do not know how far we have to go, thus I hope I can stay alive for a long time to take you close to your destination so you can be saved.”
The parents were very moved.Thus, they kept going like this for a time.Though blooding, the child managed to stay alive and provide for his parents.When a heavenly being saw this, he was very moved and appeared in human form.He spoke to the child, “You are using your body to provide for your parents.Don’t you feel regret?Don’t you hate your parents for consuming your flesh?”
The child, named Well-Living, said, “My body was given to me by parents anyhow.The country is in trouble, my parents are in trouble, so it is time for me to repay them.”
The disguised heavenly being said, “What is our motive?Do you wish to go to the heaven realm?”
The child, Well-Living, said “What is so good about going to heaven?Once heavenly blessings are depleted, once that life ends, one may still come back and suffer as a human.So, I do not crave wealth in the human or heaven realm.I just want to be able to provide for my parents with my body, so they can live.And in my future lives, I hope to benefit sentient beings, life after life. I hope that after I attain enlightenment, I can transform all sentient beings.”
These causes and conditions the Buddha spoke of seem inconceivable when we hear it now.But in the present day, as countries invade each other and as people endure tremendous hardship as refugees, they may have to consume human an flesh to survive.This is even happening in our present time.Look at the world now and think about the world in the past.
Truly, since ancient times, the Buddha has been giving provisional teachings with analogies, expressions and causes and conditions.So, we must be “those who draw near the Buddha and walk the Path to seek the Dharma.”We must believe that the Buddha has always safeguarded the wondrous Dharma of the One Vehicle within His mind.
Now the time had come for Him to expound the Great Vehicle Dharma.He used analogies, causes and conditions and expressions to help everyone understand it better.We must draw nearer to the Buddha-Dharma and put it into action by walking the Path.Then we are true seekers of the Dharma.
Actually, “the difference in unenlightened and ordinary beings is only a temporary label”.Because all provisional teachings teach us that by being filial, doing good deeds and diligently engaging in spiritual practice to eliminate afflictions, we can attain the Dharma we need to cleanse our minds and draw near our intrinsic nature of True Suchness.People who cultivate themselves in this way will become noble beings.
Unenlightened beings are full of afflictions, which is why they are unenlightened.
Afflicted, they create much karma.
What about noble beings?They are pure in body and mind and work to benefit all people.[In discussing] “unenlightened and noble beings”, there are certainly differences between good and bad people. But this is only “temporary,” only a label. When we call someone an “unenlightened being,” that is label we given him; it is a temporary label. “Noble being” is also a label. So, if we understand all this, we will no longer cling to status, fame or fortune; we can brush them all aside.
Thus, as we have discussed previously, “If Hearers or Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt”. Now we are going to talk about, “In the Buddha-lands of them directions, there is only the One Vehicle Dharma, not two or three. The exception is when the Buddha teaches skillful means by using temporary labels to guide sentient beings”.
Given the text we just discussed, we should understand this passage very clearly. “In the Buddha-lands of them directions, the “ten directions” are where Buddha lands-are found, in the east, west, south, north, the four intermediate directions, above and below”. These are the “ten directions”. East, west, south, north, with northwest, southeast, [etc.,] the intermediate directions, make eight. [With the addition of] above and below, these are known as the “ten directions”.
The Buddha-land of ten directions: Worlds with sentient beings in the east, west, south, north, the four intermediate directions, and above and below are the Buddha-lands of ten directions.
The ten directions of east, west, south, etc. are worlds with sentient beings. In our world of sentient beings, we can identify these ten directions. How many living beings are here, just on this planet? Besides humans, there are many animals, great and small, subtle and tiny organisms, and even microscopic insects, and so on. All these are part of the world of sentient beings. Clearly, it encompasses so many things. These are the “ten directions”.
As for “sentient beings”, if we engage in spiritual practice, we become “awakened sentient beings”. If we do no engage in spiritual practice, we only focus on “my birth”, “my death”, “my illness”, “my pain”, “my wealth”, “my poverty”, “my joy”, “my happiness”. All unenlightened beings [focus on themselves]. So, the Buddha engaged in spiritual practice, life after life. After His enlightenment, the Buddha clearly understood all things in the universe and all worlds of sentient beings. This is great enlightenment.
Thus, in the “ten directions” of the Saha World, in this Buddha-land, the Buddha gives teachings for sentient beings in this world. “This is only the One Vehicle Dharma”. In fact, everything He teaches ultimately leads to the One Vehicle Dharma. “In the Buddha-lands of ten directions”, there are so many true principles, but in the end, there is just the “One Vehicle Dharma”. Thus, there are “not two or three”. There are no other vehicles, those are just temporary labels. Yet, we need the Four Noble Truths and the Twelve Links of Cyclic Existence to enter the Great Vehicle. As I said earlier, no matter which route we take, no matter which route we take, the important thing is to reach our destination. Traveling these roads is just part of the journey. Ultimately, where do we wanted to go? That is our real destination. So, [these other teachings] are just a skillful way of entering the Great Vehicle, that is all.
The goat cart, the deer cart, Nirvana, these are just labels. They are all used as analogies. The Small Vehicle is like the goat cart, the Middle Vehicle is like the deer cart, and then there is the big cart, the ox cart, and so on. The small cart is an analogy for the Small Vehicle, and the big cart is an analogy for the Great Vehicle. Even the Buddha’s teachings on Nirvana are just temporary labels to the Dharma. These are just a means to guide people “In truth, there is just the ox cart of the One Vehicle” that will ultimately lead us to the true, ultimate Bodhisattva-path. We have to walk the Bodhisattva-path, in order to truly return to our pure intrinsic Buddha-nature.
“There is only the One Vehicle Dharma: The labels of Two and three Vehicles are only temporary names. But they are skillful means that guide people to the Great Vehicle. Take the goat cart, the deer cart, Nirvana and the conjured city for example. Those are temporary labels, used to guide others. In truth, there is just the ox cart of the One Vehicle to lead us in the end to the truth, ultimate Bodhisattva-path”.
As we work among people, “infinite Dharma-doors will readily appear before us, we understand all Dharma”. We must work with infinite sentient beings. This is how we practice the Bodhisattva-path. Among sentient beings, we must not lose our spiritual aspirations or become affected by various worldly afflictions that may weaken our will to practice. We can continue to train ourselves here. Each sentient being is like a sutra, so infinite people will manifest infinite Dharma; thus they can increase our wisdom.
There is a common say. ‘Without experience, we cannot grow in wisdom”. Experiences are created by people. The more people we meet, the more experience we will have. Since wisdom comes from experience, with every new person we meet, we will learn one more bit of Dharma. This is worldly Dharma.
So, everything is a teaching. The Buddha talked about Two and Three Vehicles, but they actually do not exist only the teachings on Six Paramitas and the Four Infinite Minds. This Dharma is the most true.
In summary, the Buddha wanted to teach us to walk the Bodhisattva-path. “The exception is when He teaches skillful means.” His teachings lead everyone to this broad and true path, the True Dharma of the One Vehicle.To do so, the Buddha guided us with skillful means. This is just the label for the process that is actually helping us reach the great path.
So, the wisdom of the provisional path is skillful means. The provisional path is skillful means that benefit sentient beings. So, He kept talking about “wondrous provisional teachings” to [explain] how these were very good teachings that guide us to benefit sentient beings. They teach us how to benefit sentient beings, because in our spiritual practice, we have to benefit sentient beings.
Based on the karmic conditions of those with great and limited capabilities, the Buddha gave teachings accordingly. Those are all called skillful means. It was through these methods that guided them.
The exception is when the Buddha teaches skillful means: The wisdom of the unobstructed provisional path is skillful. The provisional path is the way to benefit sentient beings. Based on the conditions of those with great and small capabilities, He gave teachings to them all. Categorically, these are called skillful teachings.
“[He teaches] by using temporary labels.” All kinds of temporary labels are used. So, what is actually true in this world? Indeed, we all utilize temporary labels. Each of us has a different name, but all of us can be labeled the same thing, which is “human.” But we give ourselves different names, which are temporary labels.“Therefore, the labels of all things are illusory and not real.” These are illusory ad unreal names, not the true essence. These temporary labels are really not true principles. They do not reflect true principles.
For example, when it comes to a “poor” person, if we call him “wealthy,” will he really wealthy? He still will not be wealthy because he lives in poverty. So, if we call him “wealthy,” will that make him wealthy? No, that is not possible. So, the label is temporary, it is a skillful means.
[He teaches] by using temporary labels: The Dharma does not inherently have a name. For the sake of humans, He utilized temporary labels. Therefore, the labels of all things are illusory and not real, are not the true essence. For example, when the poor are called wealthy, that is temporary [false] label.
So, “He guided all sentient beings” with these kinds of skillful means, so everyone can enter the Buddha-Dharma. In this sutra’s Chapter on the Dharma Master, there is the following passage, “With this, He guided all sentient beings and gathered them to listen to teachings.
He used various skillful means to gather everyone to listen to the True Dharma. The Buddha had to use this arduous process to give teachings. He had always safeguarded the True Dharma to share with everyone. Yet, nobody comprehend it, so He had to use all kinds of methods to guide everyone to mindfully listen to teaching.
When we listen to and practice the Dharma, then we can attain our ultimate goal in listening to the Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「一乘妙法佛護念，譬喻因緣施妙權，近佛行道求法人，凡聖有別真假名。」
⊙「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」《法華經 方便品第二》
⊙「十方佛土中，唯有一乘法，無二亦無三，除佛方便說，但以假名字，引導於眾生。」《法華經 方便品第二》
⊙十方佛土中：東西南北、四維、上下，有情世界，曰十方佛土。
⊙唯有一乘法：謂二乘、三乘之稱，悉是假名，但藉為導入大乘之方便耳。如羊車、鹿車、涅槃、化城等名，悉是引導之假名，實只有一乘牛車，以終入於菩薩究竟實道。
⊙唯一實大乘，無二亦無三乘。唯是教六波羅密法，行四無量心。
⊙除佛方便說：謂通於權道之智為方便。權道乃是利益眾生之方法，依此大小乘根緣而施教於一切，概稱為方便說。
⊙但以假名字：諸法本無名，以人為假立名。故一切之名，虛假不實，不契實體，如貧賤之人與以富貴之名，是即假名。
⊙「引導諸眾生，集之令聽法。」《法華經法師品第十》
【證嚴上人開示】
一乘妙法佛護念
譬喻因緣施妙權
近佛行道求法人
凡聖有別真假名
佛陀人間說法，就是為一乘妙法。這是佛內心，一直就是保護著這一乘大法，要分享給大家知道，希望人人法能入心，那就能與佛同等知見。所以，「一乘妙法佛護念」，永遠就是保護著，因為這是真理，因為這是佛陀覺悟之後，最精要的，要與眾生分享的大法。
眾生根機不堪接受，只好「譬喻因緣施妙權」，用種種方法來譬喻，種種因緣來施教。用種種方便法，是很微妙的道理。我們不要認為那些若是那些方便法，不就白修了，是不是浪費時間？或者是輕視小教，你修的這些都全都是，佛說的方便法。其實，方便法，只是一個名詞，就如路要如何走，你要走到大路，有時候也要經過小路，還未開路之前可能無路，無路，也能走，就是要翻山越嶺，很辛苦的路。
同樣的道理，所以我們在譬喻、因緣，或者是施以妙權，這都是需要通徹的道路。佛陀常常說因緣，談因緣，談過去，現在的境界，過去的因緣果報，他用這樣來教育，雖然聽起來感覺不可思議。
譬如說佛世時，有一天，阿難與佛陀出去托缽，看到一個，七八歲的孩子，牽著一對眼睛看不見的父母，向人乞討。乞得到東西，他就把最好的東西給父母吃；不夠吃了，孩子就捨不得吃，跟父母說：「我吃很飽了。」
看到那個孩子對父母這麼孝順，而且那麼體貼，對父母那種禮敬、尊重，阿難看在眼裡，感動於內心。一直到下午回到精舍時，阿難，將他所見的一切對佛陀說。佛陀說：「是啊！我也看到了，我也很感動。我也會想到過去，我也曾經經過這樣的一世，就是奉養父母，父母飢餓時，我用我的身體，割肉供應給父母。」「這是什麼因緣？」阿難就趕緊問。
佛陀就開始說：在過去、過去，古時代，無法算數的時間，那個時候有一位國王，有十二個孩子。他將國土分給十二個孩子，各人去顧守他們的領域，他們的領土。最小的，名叫善住，把他分到邊界的地方，他也要去守那塊邊界的領域。
有一次，就是在邊境的鄰國，那個國家為了要搶奪他的國土，所以起兵來了。這位善住國王，他的兵力無法抵抗鄰國的人，所以趕緊帶著妻兒逃難，不過，走錯路，糧食盡了，沒有那個體力能再向前走。
這位夫人就向國王說：「餓死三個人，不如以我的身體供應你們父子。」孩子這樣聽到，就說：「不行！父母是生養我的身體，就是殺了母親，也不該孩子吃母親的肉，這千萬不可！」要怎麼辦呢？就說：「用我的肉。」
父母怎麼捨得！這個孩子趁著父母不留意時，將他父親身邊的一把刀拿起來，將自己的肉割下來，血淋淋的，這個孩子就這樣告訴父母：「請求你們，繼續從我的身上取肉，但是要留著我的命。因為一刀就死，這個肉會腐爛掉。到底路還有多遠，不知道，所以希望留著命能夠慢慢割，向前走，接近國家，你們就得救了。」
這對父母很感動。所以這期間一路這樣在走，血淋淋的，這個孩子還是忍著他的活命，這樣供應父母。天，天人看到，感動了，化為人來了，問這個孩子，「到底這個孩子，你用你的身體，來供養給你的父母，你難道不會很後悔嗎？你難道沒有一點恨意，父母怎麼能吃你的肉？」
孩子就這樣說，名叫做善生，他說：「我的身體，本來就是父母給我的身體。國家有難，父母有難，我應該是回饋之時。」天的化人就說：「你有什麼企圖呢？將來要生天嗎？」這個孩子就說：「生天有什麼好？看，(生)天享福，壽盡，也是一樣，在人間道苦不堪，所以人間、天堂的富貴，我不想要貪。但願我能把我的身體，供養給我的父母，能夠讓他們活命。將來之世，我能夠生生世世利益眾生，覺悟之後，我能夠救度眾生。」
這段因緣，佛陀這樣說，在我們現在聽起來，好像不可思議！但是現在，兩國互相侵略，這種的人間，在受苦難，逃難的期間，吃人肉也是有，在現在也有這樣的事實。看現在的人間，想過去的人間。
確實，佛法自古以來，佛陀不斷譬喻言辭，因緣說法施權，所以我們「近佛行道求法人」，真的要信佛陀，都是以一乘妙法，將法永遠保護於內心，此時，時間到了，開始要說大乘法之時。所以從過去譬喻、因緣、言辭，讓大家更能瞭解，我們應該要再接近佛法，我們身體力行來行道，這是真求法之人。
其實「凡聖有別真假名」，因為所有的權法，就是無非要讓我們知道，行孝、行善，能好好修行，斷煩惱，去除煩惱，能得佛法來清滌我們的心，接近我們天真如來之本性。像這樣的人的修養，那就是「聖」。凡夫就是充滿了煩惱，叫做凡夫，在煩惱中多造業，凡夫。聖人呢？潔淨身心，利益人群，這叫做聖人。
「凡聖有別」，好人、壞人，當然就是有差別。「真假」，其實是一個名詞。你說凡夫，「凡夫」也是我們給他的一個名詞，假名字相；聖人，「聖人」也是一個名(詞)。我們若能瞭解這些，我們就不必再執著於，地位、名利，就能撥開名與利。
所以之前我們也說過了，「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」
聲聞若菩薩
聞我所說法
乃至於一偈
皆成佛無疑
《法華經 方便品第二》
現在再來是說：「十方佛土中，唯有一乘法，無二亦無三，除佛方便說，但以假名字，引導於眾生。」
十方佛土中
唯有一乘法
無二亦無三
除佛方便說
但以假名字
引導於眾生
《法華經 方便品第二》
剛才這樣說的，現在看到這段（經）文，應該就很清楚。「十方佛土中」。所說的「十方」，那就是佛，十方佛土。「東西南北，四維，上下」這叫做「十方」，東、西、南、北，西北、東南、(東北、西南) ，等等合起來八維，(加)上、下，叫做「十方」。
十方佛土中：
東西南北
四維 上下
有情世界
曰十方佛土
東、西、南、北，四維等十方，就是「有情世界」，在我們的有情世界，就有此十方。光說我們這顆地球上，有生命的物體有多少？除了人類之外，還有很多動物，有大動物、小動物、微細的動物，甚至微生的蟲等等，這全都是有情世界，可見是包含很大，這叫做「十方」。
「有情」，我們修行就是「覺有情」，若是沒有修行，都只知道我生、我死、我病、我痛、我富、我貧、我喜、我樂，各個凡夫都有這些感覺。所以佛陀他就是，生生世世修行，修得覺悟總體宇宙萬物，所有有情界，佛都能夠清楚，這叫做大覺悟。
所以在此「十方」，娑婆世界十方，佛土中，佛陀說法，為這些有情界來說法，「唯有一乘法」。其實，要說的，總歸納是一乘法。在此「十方佛土中」的道理，真正的真理，這麼多的道理，將之歸納起來就是，「唯有一乘法」。所以「無二亦無三」，那就是沒有二乘、三乘。
這二乘、三乘都是一個假名，但是，也要藉此「四諦」、「十二因緣法」，才能夠走入大乘。就如剛才說的，無論你要如何走，走哪一條路，最重要的是到達目的地。那些路只是過程，目標，你要到何處去，那才是你真正的目的地。所以藉路引導，入大乘方便，如此而已。
就如羊車、鹿車、涅槃，這些名詞，這全都是藉以譬喻。小乘就如羊車，較中乘的就如鹿車，再來就是大車了，大牛車等等。用小車來譬喻小乘，大車就譬喻，大乘，甚至告訴我們涅槃，這都是法的假名詞，一個假名，這是一個引導的過程。
「實只有一乘大白牛車」，最終就是要到菩薩究竟實道。就是要引導我們至菩薩道，我們要行於菩薩道，才能真真正正，入我們如來清淨的本性。
唯有一乘法：
謂二乘 三乘之稱
悉是假名
但藉為導入大乘
之方便耳
如羊車 鹿車
涅槃 化城等名
悉是引導之假名
實只有一乘牛車
以終入於
菩薩究竟實道
在人群中，「無量法門，悉現在前，得大智慧，通達諸法」。入無量眾生群中去，這是行菩薩道。在眾生群中，我們不失道心，不受世間煩惱種種，斷了我們的道心，我們還能在此磨練。每一個眾生都是一部經，無量的人，悉現無量的法，如此能增加智慧。
有一句話說：「不經一事，不長一智。」事是人製造出來的，愈是無量無數的人，我們接觸到的事就會愈多，所以經一事，長一智。你多認識一個人，你多瞭解一種法，這就是人間法。所以，唯是教法，佛陀說二乘、三乘，其實沒有，唯有佛乘，唯有就是，教六波羅密法，行四無量心。
唯一實大乘
無二亦無三乘
唯是教六波羅密法
行四無量心
這個法是最實的。總而言之，行菩薩道，這就是佛陀所要教化。「除佛方便說」，佛陀所說的，就是要以引大家能夠，走入這條康莊實道，此一乘實法，除了佛陀以方便來引導我們，但是引導的過程有名相，其實是要讓我們通徹到大道。
所以說，權道之智，叫做方便。權道，就是利益眾生之方便法。所以一直告訴大家「妙權」，這是一個很好的法，引導我們如何去利益眾生之法，這個方法如何利益眾生。因為我們要修行，所以要利益眾生。經過大小乘，根機的因緣，佛陀應機施教，所以全都稱為方便法，這是藉此方法來引導。
除佛方便說：
謂通於權道之智
為方便
權道乃是
利益眾生之方法
依此大小乘根緣
而施教於一切
概稱為方便說
「但以假名字」，所以，用種種假名，因為世間怎會有什麼真實呢？真的是，人都是以假立名，張三、李四，各人都有一個名字不同，不過，你們同樣都是一個字，稱為「人」，不過，張三、李四之名不同。所以這叫做假名字，「一切之名，虛假不實」，那些都是虛的。
這個虛假不實的名相，「不契實體」。這個假的名相，實在不是真理，不是真，真正道理之名。就如「貪」，貧困的人，你將之取，你叫做「富貴」，這樣他會富貴嗎？還是不會富貴。貧就是貧了，你叫他「富貴」，他就會富貴嗎？不可能。所以這是一個假名字，方便法。
但以假名字：
諸法本無名
以人為假立名
故一切之名
虛假不實
不契實體
如貧賤之人
與以富貴之名
是即假名
所以，「引導於眾生」，用這種方便法來引導眾生，讓大家能夠入佛法。所以在經典，經文中的〈法師品〉，就有這一段，經文：「引導諸眾生，集之令聽法。」
引導諸眾生
集之令聽法
《法華經法師品第十》
用種種方便法，讓大家集合起來聽法，真實法。這全都是佛陀，要用很辛苦的方(施教)本來就是要保護著，這念真實法要告訴大家，但是大家無法體會，他就用種種的方法，引導人人用心來聽法。聽法，如法行，如此我們才能到達，聽法的目的地。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Provisional Path Guides Sentient Beings (妙權引眾生)
Date: July. 17. 2014
The wondrous Dharma of the One Vehicle is safeguarded by the Buddha. With analogies and causes and conditions, He gives wondrous provisional teachings. Those who draw near the Buddha walk the Path to seek the Dharma. The difference in unenlightened and noble beings is only a temporary label.
The Buddha comes to this world for the sake of teaching the wondrous Dharma of the One Vehicle. The Buddha is always safeguarding the One Vehicle Dharma in His mind, so He can share it with all of us. He hopes we can all take it to heart and have knowledge and views equal to His. So, “the wondrous Dharma of the One Vehicle is safeguarded by the Buddha.” He always protects it, because it contains the true principles, the essence of what He realized after He attained enlightenment. This is the great Dharma He wants to share with sentient beings, but based on their capabilities, they could not accept it. So, “with analogies and causes and conditions, He gave wondrous provisional teachings.” He made analogies with all kinds of methods, taught with all kinds of cause and conditions. He used all kinds of skillful means [to teach] very subtle and wondrous principles.
We must not think that practicing skillful means will not help us. We must not see it as a waste of time. Nor should we disparage limited teachings, saying, “What you’re practicing is only skillful means.” Actually, skillful means is just a label. For example, to reach the main road, sometimes we have to pass through narrow roads. Before a road is constructed, there are no [clear] roads. Even without a road, we can keep going, we just have to take the mountains route, which is very arduous. By the same principle, the analogies, causes and conditions wondrous provisional teachings [given by the Buddha] are like connecting roads.
The Buddha always talked about the law of karma, about causes and conditions, about the past, about how the current state of things came from karmic retributions created in the past. He used these examples as teachings, even though they may sound inconceivable. Take this example from the Buddha’s lifetime. One day, Ananda and the Buddha were out asking for alms. [Ananda] saw a seven- or eight-year-old child leading his blind parents and begging for food. When people gave them food, he gave the best to his parents. When there was not enough to eat, he did not eat. He told his parents, “I’m already full.” We can see how filial this child was to his parents, how very caring, reverent and respectful. When Ananda saw this, he was deeply moved. When they returned to the abode in the afternoon, He told the Buddha everything he saw.
The Buddha said, “Yes, I saw them too, I was also very moved. This reminded me of my past. I also once spent a lifetime caring for my parents. When my parents were hungry, I cut flesh from my body as food for them.” Ananda quickly asked, “What were the causes and conditions behind that?” The Buddha began the following story. In ancient times, an incalculable number of years ago, there was a king with 12 children. He divided his land among them and sent them off to govern their own kingdoms. The youngest one was named Well-Abiding. He was allocated a territory by the border, so he also had to guard the border.
One day, a neighboring country wanted to seize his kingdom, so they invaded with an army.King Well-Abiding did not have enough forces to fend off this neighboring country, so he quickly fled with his wife and child.But they ended up on the wrong road and had no more food.They had no strength to keep going.His wife told him, “All three of us will starve to death.I want to give my body to support you two.”When the child heard all this, he said, “You can’t.Parents give life and nourishment to their child.Even if the mother is killed, the child cannot consume his mother’s flesh.This must not be done.”
[His mother asked,] “What should we do?”He said, “Take my body.”How could his parents bear to do that?While his parents were not looking, the child took the knife from his father’s side and sliced off his own flesh.The child told his parents, “Please continue to take flesh from my body, but keep me alive because if you kill me with one thrust, my flesh will begin to rot.We do not know how far we have to go, thus I hope I can stay alive for a long time to take you close to your destination so you can be saved.”
The parents were very moved.Thus, they kept going like this for a time.Though blooding, the child managed to stay alive and provide for his parents.When a heavenly being saw this, he was very moved and appeared in human form.He spoke to the child, “You are using your body to provide for your parents.Don’t you feel regret?Don’t you hate your parents for consuming your flesh?”
The child, named Well-Living, said, “My body was given to me by parents anyhow.The country is in trouble, my parents are in trouble, so it is time for me to repay them.”
The disguised heavenly being said, “What is our motive?Do you wish to go to the heaven realm?”
The child, Well-Living, said “What is so good about going to heaven?Once heavenly blessings are depleted, once that life ends, one may still come back and suffer as a human.So, I do not crave wealth in the human or heaven realm.I just want to be able to provide for my parents with my body, so they can live.And in my future lives, I hope to benefit sentient beings, life after life. I hope that after I attain enlightenment, I can transform all sentient beings.”
These causes and conditions the Buddha spoke of seem inconceivable when we hear it now.But in the present day, as countries invade each other and as people endure tremendous hardship as refugees, they may have to consume human an flesh to survive.This is even happening in our present time.Look at the world now and think about the world in the past.
Truly, since ancient times, the Buddha has been giving provisional teachings with analogies, expressions and causes and conditions.So, we must be “those who draw near the Buddha and walk the Path to seek the Dharma.”We must believe that the Buddha has always safeguarded the wondrous Dharma of the One Vehicle within His mind.
Now the time had come for Him to expound the Great Vehicle Dharma.He used analogies, causes and conditions and expressions to help everyone understand it better.We must draw nearer to the Buddha-Dharma and put it into action by walking the Path.Then we are true seekers of the Dharma.
Actually, “the difference in unenlightened and ordinary beings is only a temporary label”.Because all provisional teachings teach us that by being filial, doing good deeds and diligently engaging in spiritual practice to eliminate afflictions, we can attain the Dharma we need to cleanse our minds and draw near our intrinsic nature of True Suchness.People who cultivate themselves in this way will become noble beings.
Unenlightened beings are full of afflictions, which is why they are unenlightened.
Afflicted, they create much karma.
What about noble beings?They are pure in body and mind and work to benefit all people.[In discussing] “unenlightened and noble beings”, there are certainly differences between good and bad people. But this is only “temporary,” only a label. When we call someone an “unenlightened being,” that is label we given him; it is a temporary label. “Noble being” is also a label. So, if we understand all this, we will no longer cling to status, fame or fortune; we can brush them all aside.
Thus, as we have discussed previously, “If Hearers or Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt”. Now we are going to talk about, “In the Buddha-lands of them directions, there is only the One Vehicle Dharma, not two or three. The exception is when the Buddha teaches skillful means by using temporary labels to guide sentient beings”.
Given the text we just discussed, we should understand this passage very clearly. “In the Buddha-lands of them directions, the “ten directions” are where Buddha lands-are found, in the east, west, south, north, the four intermediate directions, above and below”. These are the “ten directions”. East, west, south, north, with northwest, southeast, [etc.,] the intermediate directions, make eight. [With the addition of] above and below, these are known as the “ten directions”.
The Buddha-land of ten directions: Worlds with sentient beings in the east, west, south, north, the four intermediate directions, and above and below are the Buddha-lands of ten directions.
The ten directions of east, west, south, etc. are worlds with sentient beings. In our world of sentient beings, we can identify these ten directions. How many living beings are here, just on this planet? Besides humans, there are many animals, great and small, subtle and tiny organisms, and even microscopic insects, and so on. All these are part of the world of sentient beings. Clearly, it encompasses so many things. These are the “ten directions”.
As for “sentient beings”, if we engage in spiritual practice, we become “awakened sentient beings”. If we do no engage in spiritual practice, we only focus on “my birth”, “my death”, “my illness”, “my pain”, “my wealth”, “my poverty”, “my joy”, “my happiness”. All unenlightened beings [focus on themselves]. So, the Buddha engaged in spiritual practice, life after life. After His enlightenment, the Buddha clearly understood all things in the universe and all worlds of sentient beings. This is great enlightenment.
Thus, in the “ten directions” of the Saha World, in this Buddha-land, the Buddha gives teachings for sentient beings in this world. “This is only the One Vehicle Dharma”. In fact, everything He teaches ultimately leads to the One Vehicle Dharma. “In the Buddha-lands of ten directions”, there are so many true principles, but in the end, there is just the “One Vehicle Dharma”. Thus, there are “not two or three”. There are no other vehicles, those are just temporary labels. Yet, we need the Four Noble Truths and the Twelve Links of Cyclic Existence to enter the Great Vehicle. As I said earlier, no matter which route we take, no matter which route we take, the important thing is to reach our destination. Traveling these roads is just part of the journey. Ultimately, where do we wanted to go? That is our real destination. So, [these other teachings] are just a skillful way of entering the Great Vehicle, that is all.
The goat cart, the deer cart, Nirvana, these are just labels. They are all used as analogies. The Small Vehicle is like the goat cart, the Middle Vehicle is like the deer cart, and then there is the big cart, the ox cart, and so on. The small cart is an analogy for the Small Vehicle, and the big cart is an analogy for the Great Vehicle. Even the Buddha’s teachings on Nirvana are just temporary labels to the Dharma. These are just a means to guide people “In truth, there is just the ox cart of the One Vehicle” that will ultimately lead us to the true, ultimate Bodhisattva-path. We have to walk the Bodhisattva-path, in order to truly return to our pure intrinsic Buddha-nature.
“There is only the One Vehicle Dharma: The labels of Two and three Vehicles are only temporary names. But they are skillful means that guide people to the Great Vehicle. Take the goat cart, the deer cart, Nirvana and the conjured city for example. Those are temporary labels, used to guide others. In truth, there is just the ox cart of the One Vehicle to lead us in the end to the truth, ultimate Bodhisattva-path”.
As we work among people, “infinite Dharma-doors will readily appear before us, we understand all Dharma”. We must work with infinite sentient beings. This is how we practice the Bodhisattva-path. Among sentient beings, we must not lose our spiritual aspirations or become affected by various worldly afflictions that may weaken our will to practice. We can continue to train ourselves here. Each sentient being is like a sutra, so infinite people will manifest infinite Dharma; thus they can increase our wisdom.
There is a common say. ‘Without experience, we cannot grow in wisdom”. Experiences are created by people. The more people we meet, the more experience we will have. Since wisdom comes from experience, with every new person we meet, we will learn one more bit of Dharma. This is worldly Dharma.
So, everything is a teaching. The Buddha talked about Two and Three Vehicles, but they actually do not exist only the teachings on Six Paramitas and the Four Infinite Minds. This Dharma is the most true.
In summary, the Buddha wanted to teach us to walk the Bodhisattva-path. “The exception is when He teaches skillful means.” His teachings lead everyone to this broad and true path, the True Dharma of the One Vehicle.To do so, the Buddha guided us with skillful means. This is just the label for the process that is actually helping us reach the great path.
So, the wisdom of the provisional path is skillful means. The provisional path is skillful means that benefit sentient beings. So, He kept talking about “wondrous provisional teachings” to [explain] how these were very good teachings that guide us to benefit sentient beings. They teach us how to benefit sentient beings, because in our spiritual practice, we have to benefit sentient beings.
Based on the karmic conditions of those with great and limited capabilities, the Buddha gave teachings accordingly. Those are all called skillful means. It was through these methods that guided them.
The exception is when the Buddha teaches skillful means: The wisdom of the unobstructed provisional path is skillful. The provisional path is the way to benefit sentient beings. Based on the conditions of those with great and small capabilities, He gave teachings to them all. Categorically, these are called skillful teachings.
“[He teaches] by using temporary labels.” All kinds of temporary labels are used. So, what is actually true in this world? Indeed, we all utilize temporary labels. Each of us has a different name, but all of us can be labeled the same thing, which is “human.” But we give ourselves different names, which are temporary labels.“Therefore, the labels of all things are illusory and not real.” These are illusory ad unreal names, not the true essence. These temporary labels are really not true principles. They do not reflect true principles.
For example, when it comes to a “poor” person, if we call him “wealthy,” will he really wealthy? He still will not be wealthy because he lives in poverty. So, if we call him “wealthy,” will that make him wealthy? No, that is not possible. So, the label is temporary, it is a skillful means.
[He teaches] by using temporary labels: The Dharma does not inherently have a name. For the sake of humans, He utilized temporary labels. Therefore, the labels of all things are illusory and not real, are not the true essence. For example, when the poor are called wealthy, that is temporary [false] label.
So, “He guided all sentient beings” with these kinds of skillful means, so everyone can enter the Buddha-Dharma. In this sutra’s Chapter on the Dharma Master, there is the following passage, “With this, He guided all sentient beings and gathered them to listen to teachings.
He used various skillful means to gather everyone to listen to the True Dharma. The Buddha had to use this arduous process to give teachings. He had always safeguarded the True Dharma to share with everyone. Yet, nobody comprehend it, so He had to use all kinds of methods to guide everyone to mindfully listen to teaching.
When we listen to and practice the Dharma, then we can attain our ultimate goal in listening to the Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment