20140819《靜思妙蓮華》設方便化難度（第373集）
⊙世間有為皆是方便法，出世無為皆是微妙諦，覺有情中四諦化六度。
⊙「亦不聞正法，如是人難度。」《法華經方便品第二》
⊙「是故，舍利弗！我為設方便，說諸盡苦道，示之以涅槃。」《法華經方便品第二》
⊙如是人難度：頑固人難化，剛強之眾生，濟度為艱難。是人不求脫，甚難得濟度。
⊙我為設方便：如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂也。
⊙說諸盡苦道，示之以涅槃：此說四諦法也。謂五濁障重，大法難投，不得已而說四諦，方便以漸引之。苦即苦諦，義含集諦，道即道諦，涅槃即滅諦也。
【證嚴上人開示】
人間生、老、病、死，在這種人間——人與人之間，人生人、人養人，一代過一代。卻是我們在，這一代過一代的人間中，彼此造作，這全都是「有為法」，所以就會有生滅相。這是在很微細的道理中，現出了「有為」的粗相，所以說「世間有為皆是方便法」。
世間有為
皆是方便法
出世無為
皆是微妙諦
覺有情中
四諦化六度
我們會常常聽到：現在的人，我們過去、從前的人。說我們的過去，還有我們的長輩他們的過去。總而言之，代代的過去那個「世間」——時間與空間，在代代地過去，一直受到人類這樣，代代造作「有為法」，因此變成了時代不同。這全都是方便法，有生滅相。
佛陀知道人生就是這樣，有很多說不完的製造的無明是非，人間不斷造業累積，所以佛陀在此時代，也就是五濁惡世，「佛出濁世」，佛陀出現在這五濁惡世的時間中，趕緊要救世，就是要從救心起，所以他就要設種種方便法，讓我們知道，在這種紛紛擾擾的世間，它有非常微細、真實的道理。
宇宙的大空間，有這麼多無量無數的世界，很多。這些世界上各形各色，這種空間無量數，這是一種非常微妙的無為法。非常微妙的道理，含藏在這麼多的空間中，這麼多空間，包含著眾生、生物界。
我們若看佛經，三界，分析得很多、很多。其實，在一念間。我們常常說一念，一念三千界，一念就是三界，一切唯心，所以這個心就像，一個大宇宙一樣，日常生活中，一切、一切的微妙法，都是在我們心靈宇宙的世界中。我們若能回歸我們的心靈，如宇宙這個大空間，無論它有多少世界，我們還是一樣安然自在，就不受時間控制，不受空間拘束，當然就不會受到人間——人與人之間，紛紛擾擾來擾亂我們的心。心若能入這樣的境界，就是「出世無為皆是微妙諦」，微妙的道理。
要如何能回歸到如此呢？「覺有情中四諦化六度」。我們開始要修行了。瞭解、知道世間一切有為法，一輩子勞勞碌碌，留下來的只有我們所造過的業，一種是惡業，一種是善業，來世，業牽引著我們，由不得自己。
我們希望我們能現在聽、現在瞭解，法入心、法入行，行中再度人生。我們若能如此，這叫做覺有情。在覺有情中，我們能四諦，能和大家分享四諦法。人生就是這樣，苦、集、滅、道。在苦、集、滅、道，讓大家瞭解，世間一切無所有，到頭來如泡幻，如夢幻泡影，就是這樣而已，這樣就過去了。所以，這麼無常的人生，要趕快，把握時間，人群中度化眾生，行六度法，那就是六度萬行。
眾生這麼多，要隨著眾生與時代因緣來說法，讓他們能瞭解此時代，人的生態，要如何在這個時代，適合現在的生態，用此方法應種種根機、種種需要，這叫做六度萬行。應種種無數眾生的根機，適應他們所需要而去付出。
就如我們在慈濟，這麼多有緣的人合在一起，共一念心的方向，願意為人群付出，人間菩薩，守護大地，草根菩薩，共同集合過來，要入，心要能受法。所以最近一直加緊，每個社區讀書(會)，然後勤練「法譬如水」（經藏演繹），要背誦、念唱，然後肢體、手語，都要有，老人也是要學。
馬來西亞，四五歲的孩子也在學。小小年紀的孩子，和大人的手語，一點都不含糊，還是要練得那麼清楚，同樣，腳步一點都不能有差錯。這老師不只是教孩子唱、念、比，非常整齊的隊形，還要讓他們瞭解經中的意義，從很深，適應著四、五歲孩子要知道，他要解釋得讓他們知道，如何孝順父母，為何要做善事，平時要如何，和大家在一起能和合。
我們看到那孩子，法也是入心。就聽到孩子說：「你這樣瞭解嗎？」「瞭解。」「你要怎麼做？」「要孝順父母，還要做人家的好朋友。」「你要怎麼做？」「過去我都是跟人家，都是擺著臭臉，現在都會看到人都要微笑、說好話、幫助人。」你看這種幼小四、五歲，他也是入很深的法，瞭解做人的道理。
在我們臺灣，一群老菩薩很可愛。在高雄有這群老菩薩，我們手語的種子菩薩，也是很勇猛，同樣讀書會，老人：「我又不識字，國語也聽不懂，妳要我怎麼讀書？」「就是不懂，我們才要來讀。國語聽不懂，我用臺語跟您說。」這樣在讀。
開始，就說：「我們現在歲末祝福到了，我們開始要再練喔。」她說：「哦，如果像去年那樣，要練一首！」我們的委員就說：「今年不是練一首，是要練一本。」「哪有辦法？」「有啦，師父不是這樣說。」開始他們就練了
說到偷盜，她就跟他說：「做賊。做賊不能說、不能說，嘴就遮住，嘴遮住好像在戴口罩。」老菩薩就說：「對啊！我們若是做賊就很丟臉，沒臉見人，所以就戴口罩。」
你看，這種方便法，我們要度眾生，要讓他了解法，讓孩子知道如何做好事，都是同樣的一部經，四、五歲能透徹瞭解，七八十歲也能跟上來，還是不鈍，也是很猛利。用方法，用對方法、對根機，這樣就對了。
這就是佛陀，他教化眾生，也要用種種方法。但是，眾生是不是能依教奉行呢？前面我們說過了，有很多業重的眾生，種種因緣阻礙他——或是他障，別人障礙他；或是自己的心理障礙等等，生起了種種煩惱，即使聞法也跟沒聽到一樣。這種遇佛世，或是逢在正法中，這法好像對他一點都沒有作用，所以「不聞正法」，此人就是難度。
亦不聞正法
如是人難度
《法華經方便品第二》
既然不能接受正法，要如何度呢？所以這是前面已經說很多了，無論是邪知、邪見，貢高、驕傲、嫉妒，貪、瞋、癡等等，這都是自我障礙。
是故舍利弗
我為設方便
說諸盡苦道
示之以涅槃
《法華經方便品第二》
佛陀再向群眾中的，啟機者，舍利弗，再呼喚著舍利弗，就是要提醒大家。前面所說的有這麼多，障礙接受法，這種自障、他障、緣障、事障等等的障礙，無法聽法；或者是在佛法中，自己剛強不肯接受等等。
如是人難度：
頑固人難化
剛強之眾生
濟度為艱難
是人不求脫
甚難得濟度
「舍利弗，這些人很難度。」為何難度呢？就是頑固，很頑固，所以很難(度)化。除了有種種因緣的障礙之外，自己內心的垢穢，遮蔽了他清淨的心，所以這些人還是很頑固；頑固就是難度、難化，很難以降伏，因為他剛強。
所以，「濟度為(艱)難」，很困難。這「是人不求脫」，是因為這種難調伏、剛強的眾生，這些人就是不想要求解脫。「怎樣？我歡喜，沒有什麼不可以。」我行我素，人家怎麼勸他，他就是我行我素。這樣的人，不怕這樣做不對，會得到惡果，他不怕，所以他不求解脫，是很難度化。所以，「甚難得濟度」，要如何救濟，要如何度他呢？很困難！
「舍利弗，我為設方便」。為了這些眾生，我已經設很多的方便了。什麼樣的方便？「如是種種」，很多。種種，「種種」就是無法去解釋有多少，重重疊疊，來開化眾生。
我為設方便：
如是種種方便
開化眾生
莫不為令
超脫苦輪
得諸法樂也
要用細心、耐心，這樣設種種方法，要來開導，要來教化眾生。這些方法無不都是，為了要使這些眾生能脫離苦輪。
苦輪，就是三途，在此三途——地獄、餓鬼、畜生，此三途。所以佛陀說「我為設方便」，為這些眾生，設很多很多的方便，無不都是要為人人，能脫離此苦輪，得到很多的法樂。聽到法，歡喜，或者是在人群中，所做的好事情會很歡喜。
就像聽到我們現在有短期精進，跟常住一起工作，在大地，與大地對話。每次要回去時，就會來和師父分享——「我在除草時，才發現這大地的草很不好除，就像我們自己的心，雜草很多、雜念很多，很難除。」或者是，鋤頭和石頭相撞時，就像了解到眾生很剛強，你強，我也強，所以在那裡就會起爭執。比如這樣，總是比來打佛七，他們更有心得。所以這也是法，與大地對話。
所以，要如何能得到法樂？就是入人群，法入心、法入行，在人群中運用此法輾轉相教，這叫做「轉法輪」；法輪互相輾轉，用種種方法，適應眾生的根機，六度萬行。法，無不都是在我們生活中，在我們生活中的法，我們的心得和人分享，善法互相輪轉。
所以，常常在歡喜的法，互相遊戲、互相心得、互相輾轉度化。這是佛陀他設的方便，我們用在生活中，也是能轉法輪。所以，佛說：「說諸盡苦道，示之以涅槃。」
說諸盡苦道
示之以涅槃：
此說四諦法也
謂五濁障重
大法難投
不得已而說四諦
方便以漸引之
苦即苦諦
義含集諦
道即道諦
涅槃即滅諦也
佛陀用種種方法設方便，方便法是什麼呢？你說它是方便，其實也是「示之以涅槃」。涅槃，就是到寂靜。在很憒鬧、心起落，粗相的心這樣起落，眾生，你一下子就要，讓他明心見性，沒那麼容易；這種大法，不容易。所以佛陀要應五濁惡世的生態，來說四諦法，方便漸漸來誘引，用方便法漸漸來誘引。
說是方便法，是人間的真實法。苦就是苦諦，苦諦就包含「集」——「集」種種的業、緣，結果就是受苦。所以，「盡苦道」，苦就包含在「集」中，「道」就是道諦，要如何修行，修行的盡頭就是涅槃，「示之以涅槃」。涅槃，就是寂靜的意思。從紛紛擾擾的眾生的生態，五濁的濁世中，要能這樣清淨下來，這叫做「滅諦」；「滅諦」就是涅槃，讓我們能到達了不生不滅，我們的心境很清淨。
在此濁世很盛，很濁的時代，要如何讓他淨得下來，唯有我們要好好，用心體會佛法。所以，所要體會的，就是要知道，「有為法」就是皆是方便，所有的有為法都是方便；出世無為，才是真正的妙諦道理。
真正學佛，我們從佛陀所說的方便法，一路要到達菩薩道。我們要接受四諦法此道理，然後我們還要一直進修到六度萬行，將種種方法輾轉相教，在人間轉法輪。這我們是做得到，不是做不到。
光是與大地對話，與樹木對話，與…等等，我們就能瞭解，含著微細的行蘊，一顆種子變成一棵大樹，這都是，都是法。所以我們只要我們用心，用微細的心，才能入妙的境界。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Transform Difficult People with Skillful Means (設方便化難度)
Date: August. 19. 2014
We all go through birth, aging, illness and death. People form connections as they give birth to and raise each other, one generation after another. So in this world, in generation after generation, we mutually create karma. This is all considered “conditioned phenomena,” so it will all arise and cease. Very subtle and intricate principles manifest the obvious appearances of “conditioned phenomena”. So, “worldly and conditioned teachings are skillful means.”
The worldly and the conditioned are all skillful means. The world-transcending and unconditioned are subtle and wondrous truths. For awakened sentient beings, the Four Noble Truths lead to the Six Paramitas.
We often hear people talk about modern people and about people of the past. We talk about our own past, and also about the past of previous generations. In summary, in the world of each past generation, in that past time and space, [the world] is influenced by each generation creating “conditioned phenomena.” Therefore, each era is different. All these [phenomena] are skillful means; they will arise and cease. The Buddha knows this is the way life works. We endlessly generate ignorance and conflicts, and continuously create and accumulate karma.
So, in this era, in the evil world of the Five Turbidities the Buddha manifested. He appeared in this turbid world at this time. To quickly save the world, He had to start with people’s minds. Therefore, He established various skillful means to help us understand that in this confusing world, there are very subtle and true principles. The vast universe has an infinite, countless number of worlds. In these worlds, there are all kinds of things and countless types of spaces. This is a kind of subtle and wondrous unconditioned Dharma. These very subtle and wondrous principles are contained in all these spaces. All these spaces contain sentient beings and ecosystems. If we read the Buddhist sutras, there are many analyses of the Three Realms. But actually, they exist in the space of a thought. We often talk about a single thought. A single thought [pervades] 3000 worlds. The Three Realms are found in a single thought. Everything is created by the mind. Thus, the mind is like a vast universe. Everything in our daily living, all the subtle and wondrous phenomena, are contained in the universe of our minds. If we can return our minds to a state as vast as the universe, no matter how many worlds exist within it, we can still remain free and at ease.
Thus we will not be constrained by time nor limited by space. Then we will not be troubled by this world or by the confusion that arises in our interpersonal relationships. If our minds can enter this kind of state, then “The world-transcending and the unconditioned are subtle and wondrous truths.” How do we return to this subtle, wondrous truth? “For awakened sentient beings, the Four Noble Truths lead to the Six Paramitas.” As we begin to engage in spiritual practice, we must understand that all things in this world are conditioned phenomena. After a lifetime of hard work, all we have left is the karma we have created. It is either negative karma of positive karma. In our future lives, our karma will lead us and we will not be able to control it.
I hope we can now listen and understand, and take the Dharma into our hearts and actions. Through our actions, we can then transform others. If we can achieve this, we are awakened sentient beings.As awakened sentient beings, we can share the Four Noble Truths with others.Life precisely follows the truths of suffering, its causation, its cessation and the Path.With the Four Noble Truths, we can help everyone understand that nothing in the world rely exists.Ultimately, all things are like a bubble, a dream, an illusion, that is all.They just disappear.
So, in an impermanent life like this, we must quickly seize the moment and go among people to transform them.Thus we practice the Six Paramitas.We must actualize the Six Paramitas in all actions.There are so many sentient beings, and we must teach according to the karmic conditions so sentient beings and the era they live in.We help them understand that in this era based on the way people live, these are the methods suitable for the lifestyles and various capabilities and needs of this era.This is how to actualize the Six Paramitas in all actions.Based on the capabilities of countless sentient beings, we give what they are in need of.
For example, here in Tzu Chi, many people with affinities have come together with the same single-minded aim.As Living Bodhisattvas, we help others willingly.As grassroots Bodhisattvas, we protect the land.
We all come together to enter the Dharma and take it into our hearts.
So recently, everyone is becoming more diligent.Every community holds a study group, and diligently practices [the Water Repentance].
People memorize, recite, chant and sing as well as learn the physical movements and sign language [for the musical adaptation].
Even the elderly learn this.
In Malaysia, four-or-five –year-old children are learning it.Very young children can perform sign language just as well as adults.Then movements are very precise.Similarly, their formations are very exact.
Their teacher not only taught them to sing, chant and sign in an organized fashion, they also helped [the children] to understand the profound meaning contained in the sutras in a way suitable for four-and five-year-olds.
The teacher wanted to help them understand why they must be filial to their parents, why they must do good deeds and how they can work in harmony with other people.We saw that the children have taken the Dharma to heart.The children responded, when asked, “Do you understand this?” with “I understand.”“How are you going to practice this?”“By begin filial to my parents, and being a good friend to other people.”“And how are you going to practice this?”“In the past, I always spoke to people with an unfriendly face; now, I always smile when I see people.I speak good words and help people.”
You see, these four-and five –year-old children already have a deep understanding of the Dharma, and know the principles of being a good person.
In Taiwan, there is a group of adorable elderly Bodhisattvas.They live in Kaohsiung and are part of the sign-language team.One is very courageous and also joined the study group.As an elderly person, she said, “I can’t read. I don’t understand Mandarin.How can I learn this?”Others told her, “We are studying this so we can learn.If you don’t understand Mandarin, I’ll explain it to you in Taiwanese.”That is how she studied.In the beginning, she said, “The Year-End Blessing ceremony is coming, so we have to begin practicing.”
Then she said, “Oh, if it’s like last year, then we have to learn one song.”
A commissioner said, “This year, we are not learning only one song, but an entire book of songs.”“How is that possible?”“It’ll be possible, Master said so.”So, they started practicing.To explain [the signs for] stealing, the teacher told them, “Thieves who steal keep quiet and do not say a thing, so cover your mouth as if wearing a face mask.”The elderly Bodhisattva said, “That’s right.If we were thieves, we would feel ashamed.Ashamed to face others, we will wear face masks.”You see, this is a form of skillful means.To transform sentient beings, we must help them understand the Dharma.We must [teach] children to do good deeds.The same Buddhist text can be understood by four and five-year-olds, and 70 or 80-year-olds can also follow along.They do not have dull capabilities, but are very sharp.All we need to do is apply the right methods for their capabilities.This was how the Buddha used various methods to transform sentient beings.But can sentient beings practice accordingly?
As we discussed earlier, there are many sentient beings with severe karma.Various causes and conditions hinder them, or other people obstruct them, or they have mental obstacles and so on. Their minds give rise to all kinds of afflictions, so even if they hear the Dharma, it is the same as if they had not heard it. For many people living in the Buddha’s lifetime even though the encountered Right Dharma, the teachings did not seem to affect them at all. So, “they do not hear Right Dharma”. These people are difficult to transform.
“Nor do they hear Right Dharma. Such people are difficult to transform.”
Since they cannot accept Right Dharma, how can they be transformed? We have already talked a lot about this. Everything from improper knowledge and views, to pride, arrogance, jealousy, greed, anger, ignorance and so on are all always we obstruct ourselves.
“Therefore, Sariputra, I establish skillful means for them, speak of ways to end suffering, and demonstrate Nirvana.”
The Buddha called to the initiator of the assembly, Sariputra. He called on Sariputra again as a way to remind everyone else. He just mentioned many obstacles to accepting the Dharma. Self-inflicted obstacles, obstacles from others, obstacles from conditions or from various matters prevent us from listening to the Dharma. Even if immersed in the Buddha-Dharma, many people may be too inflexible to accept it.
“Such people are difficult to transform: Stubborn people are difficult to teach inflexible sentient beings are difficult to help and transform. Because they do not seek liberation, it is hard for them to be helped and transformed.”
“Sariputra, such people are difficult to transform. Why are they difficult to transform?” Because they are very stubborn and unyielding, they are very difficult to teach and transform. In addition to being obstructed by all kinds of causes and conditions, the defilements within them have covered their pure minds. So, these people are still very unyielding, which means they are difficult to transform and teach. Their minds are difficult to tame because they are stubborn. So, “they are difficult to help and transform”. This is because “they do not seek liberation”. It is because difficult to tame and stubborn sentient beings do not want to be liberated. So what? “If it makes me happy, why can’t I do it?” No matter what other people say, they do whatever they want. They are not afraid that doing something wrong will lead to negative results for them. So, they do not seek liberation and are very difficult to transform.
“It is hard for them to be helped and transformed”. How can we save them? How can we transform them? It is very difficult.
“Sariputra, I establish skillful means for them”. For these sentient beings, He had already established many skillful means. What kinds of skillful means? “Such are the kinds”, there are many various kinds. We cannot explain how many “kinds” there are. They are all used to teach sentient beings.
“I establish skillful means for them: Such are the kinds of skillful means used to teach sentient beings. They are all [taught] for the purpose of transcending the cycle of suffering, and attaining Dharma-joy.”
The Buddha meticulously and patiently came up with various means to guide and teach sentient beings. All these methods are to help sentient beings transcend the cycle of suffering. They cycle of suffering takes us to the Three Evil Destinies, which are the hell, hungry ghost and animal realms. So, He said, “I establish skillful means for them”. For these sentient beings, He establish many skillful means solely to help each of them escape this cycle of suffering and attain great Dharma-joy. They will happy when they listen to the Dharma and do good deeds.
Now we have been holding short retreats [for our volunteers]. They work with the monastics in the fields and lean to converse with the land. Each retreat, before they go home, they share what they have learned with me. “As I was weeding, I found it very difficult to uproot the weeds. Similarly, in our minds, there are many weeds and discursive thoughts that are very hard to uproot”. Or, “when we strike the rocks with a hoe, it helps us realize how stubborn people are. If you are inflexible and I am also inflexible, we will get into an argument”. People learn more by doing this than going to a Seven-day Buddhist retreat. So, this is [learning] Dharma by conversing with the land.
So, how can we attain Dharma-joy? By interacting with people. When the Dharma is in our hearts and in our actions, we apply it and share it with one another. This is called turning the Dharma-wheel.
We turn it for each other. We use various means to teach according to sentient beings’ capabilities and autualize the Six Paramitas in all actions.
The Dharma is ever-present in our daily living. When we share the teachings in our lives and share our experiences with each other, we turn Dharma-wheel for each other. So, if the Dharma makes us happy, with a sense of playfulness, we will share our realizations and teach and transform each other. The skillful means established by the Buddha can be applied in our daily living and can also [be taught to others].
Thus, the Buddha said,
“[I] speak of ways to end suffering and demonstrate Nirvana.Here, the Four Noble Truths are explained. Because of the severity of the Five Turbidities, the great Dharma was hard to teach, so [the Buddha] had to use the Four Noble Truths as skillful means to gradually guide people. “Suffering” refer to the truth of suffering and includes the causation of suffering.“Ways” are the path to its cessation.
The Buddha uses all kinds of methods to establish skillful means. What are skillful means? We may say they are skillful means, but actually they “demonstrate Nirvana.” Nirvana is [the state of] tranquility. When we are troubled, our minds waver. The mind’s overall appearances keep wavering. To instantly help sentient beings understand their minds and recognize their nature is not easy at all. [Teaching] this great Dharma is not that easy. So, the Buddha teaches according to the way people live in the evil world of the Five Turbidities, by teaching the Four Noble Truths as skillful means to gradually guide them.
Though these are called skillful means, they are True Dharma for this world. [When the Buddha speaks of suffering] it includes the truth of suffering and its causation. “Causation” is the accumulation of various karmic conditions which result in suffering. So, in the “ways to end suffering” both suffering and its causation are included. “Ways” are the path to the cessation of suffering, the way we must practice. At the end of our spiritual practice is Nirvana. “[He] demonstrates Nirvana.” Nirvana means to be tranquil and still. Amidst the chaotic life of sentient beings, in the [evil] world of the Five Turbidities, it is possible to purify our minds.
This is truth of the “cessation” of suffering. The “cessation” of suffering is Nirvana.
To reach the state of non-arising and non-ceasing, our state of mind must be very pure and clean. In this era of severe turbidities, how can we purity ourselves? The only way is to mindfully realize the Buddha-Dharma. So, what we must experience and understand is “conditioned phenomena, which are all skillful means.”
All conditioned phenomena are skillful means. Only world-transcending, unconditioned Dharma is the true and wondrous principles.
To truly lean the Buddha’s Way, we have to begin with the skillful means taught by the Buddha and go all the way to the Bodhisattva-path. We must accept the Four Noble Truths, then keep going until we actualize the Six Paramitas in all actions. We can teach all kinds of methods to each other by turning the Dharma-wheel in this world. We can do this; it is not impossible.
By conversing with the land, communicating with trees and so on, we can understand [how they undergo] subtle and infinitesimal changes.One seed can turn into a big tree. All of this is Dharma. So, only if we are mindful and meticulous can we enter that wondrous state. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙世間有為皆是方便法，出世無為皆是微妙諦，覺有情中四諦化六度。
⊙「亦不聞正法，如是人難度。」《法華經方便品第二》
⊙「是故，舍利弗！我為設方便，說諸盡苦道，示之以涅槃。」《法華經方便品第二》
⊙如是人難度：頑固人難化，剛強之眾生，濟度為艱難。是人不求脫，甚難得濟度。
⊙我為設方便：如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂也。
⊙說諸盡苦道，示之以涅槃：此說四諦法也。謂五濁障重，大法難投，不得已而說四諦，方便以漸引之。苦即苦諦，義含集諦，道即道諦，涅槃即滅諦也。
【證嚴上人開示】
人間生、老、病、死，在這種人間——人與人之間，人生人、人養人，一代過一代。卻是我們在，這一代過一代的人間中，彼此造作，這全都是「有為法」，所以就會有生滅相。這是在很微細的道理中，現出了「有為」的粗相，所以說「世間有為皆是方便法」。
世間有為
皆是方便法
出世無為
皆是微妙諦
覺有情中
四諦化六度
我們會常常聽到：現在的人，我們過去、從前的人。說我們的過去，還有我們的長輩他們的過去。總而言之，代代的過去那個「世間」——時間與空間，在代代地過去，一直受到人類這樣，代代造作「有為法」，因此變成了時代不同。這全都是方便法，有生滅相。
佛陀知道人生就是這樣，有很多說不完的製造的無明是非，人間不斷造業累積，所以佛陀在此時代，也就是五濁惡世，「佛出濁世」，佛陀出現在這五濁惡世的時間中，趕緊要救世，就是要從救心起，所以他就要設種種方便法，讓我們知道，在這種紛紛擾擾的世間，它有非常微細、真實的道理。
宇宙的大空間，有這麼多無量無數的世界，很多。這些世界上各形各色，這種空間無量數，這是一種非常微妙的無為法。非常微妙的道理，含藏在這麼多的空間中，這麼多空間，包含著眾生、生物界。
我們若看佛經，三界，分析得很多、很多。其實，在一念間。我們常常說一念，一念三千界，一念就是三界，一切唯心，所以這個心就像，一個大宇宙一樣，日常生活中，一切、一切的微妙法，都是在我們心靈宇宙的世界中。我們若能回歸我們的心靈，如宇宙這個大空間，無論它有多少世界，我們還是一樣安然自在，就不受時間控制，不受空間拘束，當然就不會受到人間——人與人之間，紛紛擾擾來擾亂我們的心。心若能入這樣的境界，就是「出世無為皆是微妙諦」，微妙的道理。
要如何能回歸到如此呢？「覺有情中四諦化六度」。我們開始要修行了。瞭解、知道世間一切有為法，一輩子勞勞碌碌，留下來的只有我們所造過的業，一種是惡業，一種是善業，來世，業牽引著我們，由不得自己。
我們希望我們能現在聽、現在瞭解，法入心、法入行，行中再度人生。我們若能如此，這叫做覺有情。在覺有情中，我們能四諦，能和大家分享四諦法。人生就是這樣，苦、集、滅、道。在苦、集、滅、道，讓大家瞭解，世間一切無所有，到頭來如泡幻，如夢幻泡影，就是這樣而已，這樣就過去了。所以，這麼無常的人生，要趕快，把握時間，人群中度化眾生，行六度法，那就是六度萬行。
眾生這麼多，要隨著眾生與時代因緣來說法，讓他們能瞭解此時代，人的生態，要如何在這個時代，適合現在的生態，用此方法應種種根機、種種需要，這叫做六度萬行。應種種無數眾生的根機，適應他們所需要而去付出。
就如我們在慈濟，這麼多有緣的人合在一起，共一念心的方向，願意為人群付出，人間菩薩，守護大地，草根菩薩，共同集合過來，要入，心要能受法。所以最近一直加緊，每個社區讀書(會)，然後勤練「法譬如水」（經藏演繹），要背誦、念唱，然後肢體、手語，都要有，老人也是要學。
馬來西亞，四五歲的孩子也在學。小小年紀的孩子，和大人的手語，一點都不含糊，還是要練得那麼清楚，同樣，腳步一點都不能有差錯。這老師不只是教孩子唱、念、比，非常整齊的隊形，還要讓他們瞭解經中的意義，從很深，適應著四、五歲孩子要知道，他要解釋得讓他們知道，如何孝順父母，為何要做善事，平時要如何，和大家在一起能和合。
我們看到那孩子，法也是入心。就聽到孩子說：「你這樣瞭解嗎？」「瞭解。」「你要怎麼做？」「要孝順父母，還要做人家的好朋友。」「你要怎麼做？」「過去我都是跟人家，都是擺著臭臉，現在都會看到人都要微笑、說好話、幫助人。」你看這種幼小四、五歲，他也是入很深的法，瞭解做人的道理。
在我們臺灣，一群老菩薩很可愛。在高雄有這群老菩薩，我們手語的種子菩薩，也是很勇猛，同樣讀書會，老人：「我又不識字，國語也聽不懂，妳要我怎麼讀書？」「就是不懂，我們才要來讀。國語聽不懂，我用臺語跟您說。」這樣在讀。
開始，就說：「我們現在歲末祝福到了，我們開始要再練喔。」她說：「哦，如果像去年那樣，要練一首！」我們的委員就說：「今年不是練一首，是要練一本。」「哪有辦法？」「有啦，師父不是這樣說。」開始他們就練了
說到偷盜，她就跟他說：「做賊。做賊不能說、不能說，嘴就遮住，嘴遮住好像在戴口罩。」老菩薩就說：「對啊！我們若是做賊就很丟臉，沒臉見人，所以就戴口罩。」
你看，這種方便法，我們要度眾生，要讓他了解法，讓孩子知道如何做好事，都是同樣的一部經，四、五歲能透徹瞭解，七八十歲也能跟上來，還是不鈍，也是很猛利。用方法，用對方法、對根機，這樣就對了。
這就是佛陀，他教化眾生，也要用種種方法。但是，眾生是不是能依教奉行呢？前面我們說過了，有很多業重的眾生，種種因緣阻礙他——或是他障，別人障礙他；或是自己的心理障礙等等，生起了種種煩惱，即使聞法也跟沒聽到一樣。這種遇佛世，或是逢在正法中，這法好像對他一點都沒有作用，所以「不聞正法」，此人就是難度。
亦不聞正法
如是人難度
《法華經方便品第二》
既然不能接受正法，要如何度呢？所以這是前面已經說很多了，無論是邪知、邪見，貢高、驕傲、嫉妒，貪、瞋、癡等等，這都是自我障礙。
是故舍利弗
我為設方便
說諸盡苦道
示之以涅槃
《法華經方便品第二》
佛陀再向群眾中的，啟機者，舍利弗，再呼喚著舍利弗，就是要提醒大家。前面所說的有這麼多，障礙接受法，這種自障、他障、緣障、事障等等的障礙，無法聽法；或者是在佛法中，自己剛強不肯接受等等。
如是人難度：
頑固人難化
剛強之眾生
濟度為艱難
是人不求脫
甚難得濟度
「舍利弗，這些人很難度。」為何難度呢？就是頑固，很頑固，所以很難(度)化。除了有種種因緣的障礙之外，自己內心的垢穢，遮蔽了他清淨的心，所以這些人還是很頑固；頑固就是難度、難化，很難以降伏，因為他剛強。
所以，「濟度為(艱)難」，很困難。這「是人不求脫」，是因為這種難調伏、剛強的眾生，這些人就是不想要求解脫。「怎樣？我歡喜，沒有什麼不可以。」我行我素，人家怎麼勸他，他就是我行我素。這樣的人，不怕這樣做不對，會得到惡果，他不怕，所以他不求解脫，是很難度化。所以，「甚難得濟度」，要如何救濟，要如何度他呢？很困難！
「舍利弗，我為設方便」。為了這些眾生，我已經設很多的方便了。什麼樣的方便？「如是種種」，很多。種種，「種種」就是無法去解釋有多少，重重疊疊，來開化眾生。
我為設方便：
如是種種方便
開化眾生
莫不為令
超脫苦輪
得諸法樂也
要用細心、耐心，這樣設種種方法，要來開導，要來教化眾生。這些方法無不都是，為了要使這些眾生能脫離苦輪。
苦輪，就是三途，在此三途——地獄、餓鬼、畜生，此三途。所以佛陀說「我為設方便」，為這些眾生，設很多很多的方便，無不都是要為人人，能脫離此苦輪，得到很多的法樂。聽到法，歡喜，或者是在人群中，所做的好事情會很歡喜。
就像聽到我們現在有短期精進，跟常住一起工作，在大地，與大地對話。每次要回去時，就會來和師父分享——「我在除草時，才發現這大地的草很不好除，就像我們自己的心，雜草很多、雜念很多，很難除。」或者是，鋤頭和石頭相撞時，就像了解到眾生很剛強，你強，我也強，所以在那裡就會起爭執。比如這樣，總是比來打佛七，他們更有心得。所以這也是法，與大地對話。
所以，要如何能得到法樂？就是入人群，法入心、法入行，在人群中運用此法輾轉相教，這叫做「轉法輪」；法輪互相輾轉，用種種方法，適應眾生的根機，六度萬行。法，無不都是在我們生活中，在我們生活中的法，我們的心得和人分享，善法互相輪轉。
所以，常常在歡喜的法，互相遊戲、互相心得、互相輾轉度化。這是佛陀他設的方便，我們用在生活中，也是能轉法輪。所以，佛說：「說諸盡苦道，示之以涅槃。」
說諸盡苦道
示之以涅槃：
此說四諦法也
謂五濁障重
大法難投
不得已而說四諦
方便以漸引之
苦即苦諦
義含集諦
道即道諦
涅槃即滅諦也
佛陀用種種方法設方便，方便法是什麼呢？你說它是方便，其實也是「示之以涅槃」。涅槃，就是到寂靜。在很憒鬧、心起落，粗相的心這樣起落，眾生，你一下子就要，讓他明心見性，沒那麼容易；這種大法，不容易。所以佛陀要應五濁惡世的生態，來說四諦法，方便漸漸來誘引，用方便法漸漸來誘引。
說是方便法，是人間的真實法。苦就是苦諦，苦諦就包含「集」——「集」種種的業、緣，結果就是受苦。所以，「盡苦道」，苦就包含在「集」中，「道」就是道諦，要如何修行，修行的盡頭就是涅槃，「示之以涅槃」。涅槃，就是寂靜的意思。從紛紛擾擾的眾生的生態，五濁的濁世中，要能這樣清淨下來，這叫做「滅諦」；「滅諦」就是涅槃，讓我們能到達了不生不滅，我們的心境很清淨。
在此濁世很盛，很濁的時代，要如何讓他淨得下來，唯有我們要好好，用心體會佛法。所以，所要體會的，就是要知道，「有為法」就是皆是方便，所有的有為法都是方便；出世無為，才是真正的妙諦道理。
真正學佛，我們從佛陀所說的方便法，一路要到達菩薩道。我們要接受四諦法此道理，然後我們還要一直進修到六度萬行，將種種方法輾轉相教，在人間轉法輪。這我們是做得到，不是做不到。
光是與大地對話，與樹木對話，與…等等，我們就能瞭解，含著微細的行蘊，一顆種子變成一棵大樹，這都是，都是法。所以我們只要我們用心，用微細的心，才能入妙的境界。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Transform Difficult People with Skillful Means (設方便化難度)
Date: August. 19. 2014
We all go through birth, aging, illness and death. People form connections as they give birth to and raise each other, one generation after another. So in this world, in generation after generation, we mutually create karma. This is all considered “conditioned phenomena,” so it will all arise and cease. Very subtle and intricate principles manifest the obvious appearances of “conditioned phenomena”. So, “worldly and conditioned teachings are skillful means.”
The worldly and the conditioned are all skillful means. The world-transcending and unconditioned are subtle and wondrous truths. For awakened sentient beings, the Four Noble Truths lead to the Six Paramitas.
We often hear people talk about modern people and about people of the past. We talk about our own past, and also about the past of previous generations. In summary, in the world of each past generation, in that past time and space, [the world] is influenced by each generation creating “conditioned phenomena.” Therefore, each era is different. All these [phenomena] are skillful means; they will arise and cease. The Buddha knows this is the way life works. We endlessly generate ignorance and conflicts, and continuously create and accumulate karma.
So, in this era, in the evil world of the Five Turbidities the Buddha manifested. He appeared in this turbid world at this time. To quickly save the world, He had to start with people’s minds. Therefore, He established various skillful means to help us understand that in this confusing world, there are very subtle and true principles. The vast universe has an infinite, countless number of worlds. In these worlds, there are all kinds of things and countless types of spaces. This is a kind of subtle and wondrous unconditioned Dharma. These very subtle and wondrous principles are contained in all these spaces. All these spaces contain sentient beings and ecosystems. If we read the Buddhist sutras, there are many analyses of the Three Realms. But actually, they exist in the space of a thought. We often talk about a single thought. A single thought [pervades] 3000 worlds. The Three Realms are found in a single thought. Everything is created by the mind. Thus, the mind is like a vast universe. Everything in our daily living, all the subtle and wondrous phenomena, are contained in the universe of our minds. If we can return our minds to a state as vast as the universe, no matter how many worlds exist within it, we can still remain free and at ease.
Thus we will not be constrained by time nor limited by space. Then we will not be troubled by this world or by the confusion that arises in our interpersonal relationships. If our minds can enter this kind of state, then “The world-transcending and the unconditioned are subtle and wondrous truths.” How do we return to this subtle, wondrous truth? “For awakened sentient beings, the Four Noble Truths lead to the Six Paramitas.” As we begin to engage in spiritual practice, we must understand that all things in this world are conditioned phenomena. After a lifetime of hard work, all we have left is the karma we have created. It is either negative karma of positive karma. In our future lives, our karma will lead us and we will not be able to control it.
I hope we can now listen and understand, and take the Dharma into our hearts and actions. Through our actions, we can then transform others. If we can achieve this, we are awakened sentient beings.As awakened sentient beings, we can share the Four Noble Truths with others.Life precisely follows the truths of suffering, its causation, its cessation and the Path.With the Four Noble Truths, we can help everyone understand that nothing in the world rely exists.Ultimately, all things are like a bubble, a dream, an illusion, that is all.They just disappear.
So, in an impermanent life like this, we must quickly seize the moment and go among people to transform them.Thus we practice the Six Paramitas.We must actualize the Six Paramitas in all actions.There are so many sentient beings, and we must teach according to the karmic conditions so sentient beings and the era they live in.We help them understand that in this era based on the way people live, these are the methods suitable for the lifestyles and various capabilities and needs of this era.This is how to actualize the Six Paramitas in all actions.Based on the capabilities of countless sentient beings, we give what they are in need of.
For example, here in Tzu Chi, many people with affinities have come together with the same single-minded aim.As Living Bodhisattvas, we help others willingly.As grassroots Bodhisattvas, we protect the land.
We all come together to enter the Dharma and take it into our hearts.
So recently, everyone is becoming more diligent.Every community holds a study group, and diligently practices [the Water Repentance].
People memorize, recite, chant and sing as well as learn the physical movements and sign language [for the musical adaptation].
Even the elderly learn this.
In Malaysia, four-or-five –year-old children are learning it.Very young children can perform sign language just as well as adults.Then movements are very precise.Similarly, their formations are very exact.
Their teacher not only taught them to sing, chant and sign in an organized fashion, they also helped [the children] to understand the profound meaning contained in the sutras in a way suitable for four-and five-year-olds.
The teacher wanted to help them understand why they must be filial to their parents, why they must do good deeds and how they can work in harmony with other people.We saw that the children have taken the Dharma to heart.The children responded, when asked, “Do you understand this?” with “I understand.”“How are you going to practice this?”“By begin filial to my parents, and being a good friend to other people.”“And how are you going to practice this?”“In the past, I always spoke to people with an unfriendly face; now, I always smile when I see people.I speak good words and help people.”
You see, these four-and five –year-old children already have a deep understanding of the Dharma, and know the principles of being a good person.
In Taiwan, there is a group of adorable elderly Bodhisattvas.They live in Kaohsiung and are part of the sign-language team.One is very courageous and also joined the study group.As an elderly person, she said, “I can’t read. I don’t understand Mandarin.How can I learn this?”Others told her, “We are studying this so we can learn.If you don’t understand Mandarin, I’ll explain it to you in Taiwanese.”That is how she studied.In the beginning, she said, “The Year-End Blessing ceremony is coming, so we have to begin practicing.”
Then she said, “Oh, if it’s like last year, then we have to learn one song.”
A commissioner said, “This year, we are not learning only one song, but an entire book of songs.”“How is that possible?”“It’ll be possible, Master said so.”So, they started practicing.To explain [the signs for] stealing, the teacher told them, “Thieves who steal keep quiet and do not say a thing, so cover your mouth as if wearing a face mask.”The elderly Bodhisattva said, “That’s right.If we were thieves, we would feel ashamed.Ashamed to face others, we will wear face masks.”You see, this is a form of skillful means.To transform sentient beings, we must help them understand the Dharma.We must [teach] children to do good deeds.The same Buddhist text can be understood by four and five-year-olds, and 70 or 80-year-olds can also follow along.They do not have dull capabilities, but are very sharp.All we need to do is apply the right methods for their capabilities.This was how the Buddha used various methods to transform sentient beings.But can sentient beings practice accordingly?
As we discussed earlier, there are many sentient beings with severe karma.Various causes and conditions hinder them, or other people obstruct them, or they have mental obstacles and so on. Their minds give rise to all kinds of afflictions, so even if they hear the Dharma, it is the same as if they had not heard it. For many people living in the Buddha’s lifetime even though the encountered Right Dharma, the teachings did not seem to affect them at all. So, “they do not hear Right Dharma”. These people are difficult to transform.
“Nor do they hear Right Dharma. Such people are difficult to transform.”
Since they cannot accept Right Dharma, how can they be transformed? We have already talked a lot about this. Everything from improper knowledge and views, to pride, arrogance, jealousy, greed, anger, ignorance and so on are all always we obstruct ourselves.
“Therefore, Sariputra, I establish skillful means for them, speak of ways to end suffering, and demonstrate Nirvana.”
The Buddha called to the initiator of the assembly, Sariputra. He called on Sariputra again as a way to remind everyone else. He just mentioned many obstacles to accepting the Dharma. Self-inflicted obstacles, obstacles from others, obstacles from conditions or from various matters prevent us from listening to the Dharma. Even if immersed in the Buddha-Dharma, many people may be too inflexible to accept it.
“Such people are difficult to transform: Stubborn people are difficult to teach inflexible sentient beings are difficult to help and transform. Because they do not seek liberation, it is hard for them to be helped and transformed.”
“Sariputra, such people are difficult to transform. Why are they difficult to transform?” Because they are very stubborn and unyielding, they are very difficult to teach and transform. In addition to being obstructed by all kinds of causes and conditions, the defilements within them have covered their pure minds. So, these people are still very unyielding, which means they are difficult to transform and teach. Their minds are difficult to tame because they are stubborn. So, “they are difficult to help and transform”. This is because “they do not seek liberation”. It is because difficult to tame and stubborn sentient beings do not want to be liberated. So what? “If it makes me happy, why can’t I do it?” No matter what other people say, they do whatever they want. They are not afraid that doing something wrong will lead to negative results for them. So, they do not seek liberation and are very difficult to transform.
“It is hard for them to be helped and transformed”. How can we save them? How can we transform them? It is very difficult.
“Sariputra, I establish skillful means for them”. For these sentient beings, He had already established many skillful means. What kinds of skillful means? “Such are the kinds”, there are many various kinds. We cannot explain how many “kinds” there are. They are all used to teach sentient beings.
“I establish skillful means for them: Such are the kinds of skillful means used to teach sentient beings. They are all [taught] for the purpose of transcending the cycle of suffering, and attaining Dharma-joy.”
The Buddha meticulously and patiently came up with various means to guide and teach sentient beings. All these methods are to help sentient beings transcend the cycle of suffering. They cycle of suffering takes us to the Three Evil Destinies, which are the hell, hungry ghost and animal realms. So, He said, “I establish skillful means for them”. For these sentient beings, He establish many skillful means solely to help each of them escape this cycle of suffering and attain great Dharma-joy. They will happy when they listen to the Dharma and do good deeds.
Now we have been holding short retreats [for our volunteers]. They work with the monastics in the fields and lean to converse with the land. Each retreat, before they go home, they share what they have learned with me. “As I was weeding, I found it very difficult to uproot the weeds. Similarly, in our minds, there are many weeds and discursive thoughts that are very hard to uproot”. Or, “when we strike the rocks with a hoe, it helps us realize how stubborn people are. If you are inflexible and I am also inflexible, we will get into an argument”. People learn more by doing this than going to a Seven-day Buddhist retreat. So, this is [learning] Dharma by conversing with the land.
So, how can we attain Dharma-joy? By interacting with people. When the Dharma is in our hearts and in our actions, we apply it and share it with one another. This is called turning the Dharma-wheel.
We turn it for each other. We use various means to teach according to sentient beings’ capabilities and autualize the Six Paramitas in all actions.
The Dharma is ever-present in our daily living. When we share the teachings in our lives and share our experiences with each other, we turn Dharma-wheel for each other. So, if the Dharma makes us happy, with a sense of playfulness, we will share our realizations and teach and transform each other. The skillful means established by the Buddha can be applied in our daily living and can also [be taught to others].
Thus, the Buddha said,
“[I] speak of ways to end suffering and demonstrate Nirvana.Here, the Four Noble Truths are explained. Because of the severity of the Five Turbidities, the great Dharma was hard to teach, so [the Buddha] had to use the Four Noble Truths as skillful means to gradually guide people. “Suffering” refer to the truth of suffering and includes the causation of suffering.“Ways” are the path to its cessation.
The Buddha uses all kinds of methods to establish skillful means. What are skillful means? We may say they are skillful means, but actually they “demonstrate Nirvana.” Nirvana is [the state of] tranquility. When we are troubled, our minds waver. The mind’s overall appearances keep wavering. To instantly help sentient beings understand their minds and recognize their nature is not easy at all. [Teaching] this great Dharma is not that easy. So, the Buddha teaches according to the way people live in the evil world of the Five Turbidities, by teaching the Four Noble Truths as skillful means to gradually guide them.
Though these are called skillful means, they are True Dharma for this world. [When the Buddha speaks of suffering] it includes the truth of suffering and its causation. “Causation” is the accumulation of various karmic conditions which result in suffering. So, in the “ways to end suffering” both suffering and its causation are included. “Ways” are the path to the cessation of suffering, the way we must practice. At the end of our spiritual practice is Nirvana. “[He] demonstrates Nirvana.” Nirvana means to be tranquil and still. Amidst the chaotic life of sentient beings, in the [evil] world of the Five Turbidities, it is possible to purify our minds.
This is truth of the “cessation” of suffering. The “cessation” of suffering is Nirvana.
To reach the state of non-arising and non-ceasing, our state of mind must be very pure and clean. In this era of severe turbidities, how can we purity ourselves? The only way is to mindfully realize the Buddha-Dharma. So, what we must experience and understand is “conditioned phenomena, which are all skillful means.”
All conditioned phenomena are skillful means. Only world-transcending, unconditioned Dharma is the true and wondrous principles.
To truly lean the Buddha’s Way, we have to begin with the skillful means taught by the Buddha and go all the way to the Bodhisattva-path. We must accept the Four Noble Truths, then keep going until we actualize the Six Paramitas in all actions. We can teach all kinds of methods to each other by turning the Dharma-wheel in this world. We can do this; it is not impossible.
By conversing with the land, communicating with trees and so on, we can understand [how they undergo] subtle and infinitesimal changes.One seed can turn into a big tree. All of this is Dharma. So, only if we are mindful and meticulous can we enter that wondrous state. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment