20140902《靜思妙蓮華》方便助顯第一義（第383集）
⊙世間種種方便法，幫助無為諦道理，教化有為法助顯，眾生真如法常住。
⊙「更以異方便，助顯第一義，若有眾生類，值諸過去佛。」《法華經 方便品第二》
⊙「又諸大聖主，知一切世間，天人群生類，深心之所欲。」《法華經 方便品第二》
⊙更以異方便：特殊之方便。諸佛如來，隨眾生根機異，而施教有異方便，眾生因之令得見佛道。
⊙助顯第一義：第一義者，一實之道，以名究竟之真理，是為最上，故云第一。深有諦理，故云第一義，聖智之也。
⊙世間種種方便法，幫助無為諦道理，教化有為法助顯，眾生真如法常住。
⊙「更以異方便，助顯第一義，若有眾生類，值諸過去佛。」《法華經 方便品第二》
⊙「又諸大聖主，知一切世間，天人群生類，深心之所欲。」《法華經 方便品第二》
⊙更以異方便：特殊之方便。諸佛如來，隨眾生根機異，而施教有異方便，眾生因之令得見佛道。
⊙助顯第一義：第一義者，一實之道，以名究竟之真理，是為最上，故云第一。深有諦理，故云第一義，聖智之也。
⊙若有眾生類：眾多之法，皆因假和合而生，故名謂之眾生，以眾事會合而生。
⊙眾生，又名有情，即一切有情識的動物，集眾緣所生，名為眾生；又歷眾多生死，名為眾生。十法界中，除佛之外，九界有情，皆合名為眾生類。
【證嚴上人開示】
世間有種種不同的環境，不同的時代，不同的人生煩惱，這就是在人間。佛陀來人間是來來回回無數次，無法算計，不只是釋迦牟尼佛，還有，還有無數無量諸佛，來回人間，就是只為了一項——如何來教育眾生。大家聽來，不是每天都說一樣？是啊！每天都一樣說這樣的話，真理是不變的，話還是重複，但是時間是不同。
昨天、今天、明天，這種過去、現在、未來，重重複複的時間，還是同樣一乘法；一項最重要的法，每天都要說，希望我們人人能從，世間非常複雜的有為法，人所作為的種種，無論是善惡業（中，去體悟一乘法）。
善業，就是我們人人本具的本性；若是惡業，那就異常了，不是正常了。一念偏差，所以「三細」——三種很微細的煩惱開始發生。那種無量無邊，看是看不見，摸也摸不著，無形，無，沒什麼東西根據，但是做出來的，那就是很多的造作。有人一念心一動，大好的山河大地，這樣就被破壞了，這種森羅萬象不就是，在我們人的一念心嗎？
就像甘肅，在幾十年前那時候，若不要有人那麼的一念心，叫大家去砍伐，現在的山很美，又是那麼大片，天下能夠供應出人類，多少清新的氧，氧氣，能吸收多少那種，現代人稱作二氧化碳！我們現在，現在的空氣不好，就是缺少樹木吸收污濁的氣。人類在一念心動，所以貪心起，不知覺中，這樣造成了整個大乾坤，所以已經造成到現在，人人感受得到、看得到。
所以我們在，一、二十年來在甘肅，起初我們就去為他們造水窖。已經都沒樹了，光禿禿了，黃土高原，下雨，已經是沒有吸收雨水的功能，所以它缺水，缺水就無法生活了。長年不下雨，有挖水窖，沒雨水下來，這也不是長久的計畫。只好要將他們遷村，整個村都要遷，遷到水供應得到的地方，這樣從黃河引水，上面造一層一層。（註）
現在政府以大水管，從黃河水這樣送上去，水往山上流，往上吸，一層再一層造水庫，一直到這個村莊去。大愛村已經用水方便了，又土地能耕作起來，現在的農作物，比在山上好幾十倍，生活安定了。生活既安定，教育很重要，學校蓋起來了，現在安居樂業。
這個村莊非常成功，再另外提供一塊，也是光禿禿(的地)，卻也是評估起來，能容納三百多戶的規劃，又能供應給三百多戶人去耕作。所以，這就是現在我們這個團體，又是另外一波遷村，將此村如何遷下來，從山上到較山下，用人類再恢復大地的功能。
這雖然用種種方法，第一、安住人的生活；第二、如何恢復大地的生機，讓大山，黃土高原，讓它有個長時間的休息。讓它休耕，不要有人住，自然的大地讓它自然地恢復，讓它再種樹，恢復它的功能。這就是「世間種種方便法」。
世間種種方便法
幫助無為諦道理
教化有為法助顯
眾生真如法常住
人類一念無明，破壞了大地一切。現在人之初，這念善心，大家再恢復過來，要很多人開始懂得覺悟，幫助別人，恢復大地的功能。
這種種方法，世間要如何恢復。所以「幫助無為諦道理」，無為諦之道理，人的道理要如何發揮出來？唯有佛法能救世間。世間大地，天地之下要天地人，天地人間人人合和的心來付出。佛法能勸導人人的心，回歸人人自我本性，來發揮這分護天地，人類的本性，如此就是「幫助無為諦道理」。這無形心靈的道理，要將它鋪成一條路，所以叫做用愛鋪路，這樣走過來，這就是菩薩道。用愛去鋪路，那就是「無為法」，將內心的道理顯現出有形、有相、有物質的東西，來呈現出來，讓人人好走，人人共同一個愛的能量，能方向正確。
「教化有為法助顯」，來教化，以這「有為法」，來助顯「無為諦」的道理。我們就是用看得到的，其實是在顯現佛法的道理，如何來淨化人心，如何來啟發人人的力量。力量是從心起，所以顯法，助顯實相義。我們前面《法華經》說過，用此有為法的形態來幫助，來顯出這種幫助人、淨化人間，恢復乾坤的功能，必定要用這種無為的心態，去造作出有形象，來顯出無為法。
心的道理是如何顯現出來？光是想，看不到、摸不著，做出來！做出來，就是你想要做的。光想看不到；做出來，就是顯出了你在想的方法，所以叫做「助顯第一義」，這是一乘法。所以，一乘法就是回歸「眾生真如法常住」。
所以，經文中：「又諸大聖主，知一切世間，天人群生類，深心之所欲。」這是我們前面所說的。
又諸大聖主
知一切世間
天人群生類
深心之所欲
《法華經 方便品第二》
現在再說：「更以異方便，助顯第一義，若有眾生類，值諸過去佛。」
更以異方便
助顯第一義
若有眾生類
值諸過去佛
《法華經 方便品第二》
這段就是要告訴大家，還是用種種方便。「更以異方便」，不是坐著裡面聽經，是要走到外面看天地間，天地大宇宙間的生機、功能。大乾坤為什麼失去了功能？是人為，人為是來自於心，心會破壞了大乾坤。這是我們要去了解，不只是「如是我聞，一時佛在某地方說法」。佛在某地方說法，法我們要入心，我們得一理就是萬理通；這些道理通徹了，我們就要行。
「菩薩人間化，佛法生活化」和我們息息相關。全體人類有苦難，就要動員全體的人用這念愛，無為的道理，真如清淨的本性，大家會合起來這一股力量，如何保護森羅萬象，恢復它的生機，如何拔除眾生，生活中的苦難，無論是遠或近等等，這全都叫做「異方便」──用不同的方式。
不只是聽經而已。如果光在白紙黑字，耳朵聽、眼睛看經文讀，如此這深心的信解不會深，你必定要去身體力行，見苦知福、造福，這樣身體力行。所以這種「深心之所欲」，就是人人這分深因，我們很深，善因一定要好好，種得深、種得堅固，這樣就不會受此境界搖動。我們去付出，我們會愈做愈歡喜，感覺生命的價值觀愈來愈呈現；呈現出了生命的價值觀，就是成長我們的慧命。
所以下面就說，「更以異方便，助顯第一義」。這種道理一定我們要去做出來，做出來，大家，需要的人安定了，去做出來的人，心安了。需要的生活安定下來，我們付出之後，看到人安穩、快樂，我們的心也安了。看到那一片大地，就像甘肅第一村，現在再去看，已經他們的樹長大了，農作物也這樣一期一期，很豐富、豐收。無論是大地的生機、人類的生活，我們已經感到這個方法，做了之後是對了。這叫做「助顯第一義」。
讓我們人做對的事，叫做道理。我們能這樣做，慢慢將法，受幫助的人現在也能幫助別人。這次甘肅冬令救濟，不只是臺灣的慈濟人，或者是大陸的慈濟人，大家會合去做冬令救濟。慈濟第一村，大愛村的人，他們受幫助之後、生活安定之後，他們同樣千里迢迢再回歸山上，去做冬令救濟。善的循環，安定之後，換他們能去助人了。
所以，「若有眾生類」，就是像這樣的人，不只是天、人，還有其他有情界的生命，這全都叫做眾生。所以「值諸過去佛」，慢慢，應該就是有緣才能得救。這些人應該過去是有緣人，也曾經有過有過去佛，接受了過去的好緣。我們再來了解，「更以異方便」。
更以異方便：
特殊之方便
諸佛如來
隨眾生根機異
而施教有異方便
眾生因之
令得見佛道
這「異方便」就是特殊的方便。方便有很多種，有的就是用語言的方便法，有的人是身體力行的方便法，種種要如何來教育、幫助眾生，解開他內心的煩惱，用什麼樣的方法，來拔除生活上的困難等等，特殊的方法。所以，用種種方法施教，不同叫做「異」，不同的方法，應眾生需要。
若是如我們所看到，很多肚子很餓、有病，你說要去救他，光說：「阿公來，您聽我說話。」他說：「我肚子餓。」「您要先聽我說話。」這樣他肚子能飽嗎？不會飽。「我病了。」病了，「來，我要救您。坐起來。」「我坐不起來，你要我坐起來？」「但是要聽法要恭敬，要坐起來。」你想，這樣他坐得起來嗎？不可能因為佛法是神通廣大，這樣摸一下他就好了，這是不可能。
大醫王要翻山越嶺去到那裡。昨天我看到我們大愛(臺)的新聞，臺中，我們潭子(慈濟)醫院，簡院長（簡守信），帶著大醫王到梨山上，路很難走，卻是梨山，住在那裡沒有醫藥，病人很多，到那裡去看他們，這也就是「異方便法」。應眾生需要，你先給他之後，然後他就會去付出。此生沒辦法，可是能種個來生的因。所以，眾生因之而得見佛道。方便法很多，用種種「助顯第一義」。
助顯第一義：
第一義者
一實之道
以名究竟之真理
是為最上
故云第一
深有諦理
故云第一義
聖智之也
此第一義就是一實之道，「以名究竟之真理」，這就是究竟之真理。你要如何救人？要如何將法施給眾生？那就是要用究竟之真理，徹底幫助他脫離苦難，這叫做「第一義」；是最上，所以稱為第一，無上叫做第一。「深有諦理」，這是最深的道理存在，叫做第一義，這是聖人的智慧。
「若有眾生類」：眾多之法，皆因假和合而生，故名眾生。眾生都是一切因緣會合，我們若了解就不必計較太多，眾生事，很多事情會合。
若有眾生類：
眾多之法
皆因假和合而生
故名謂之眾生
以眾事會合而生
眾生就是有情，就是一切有情識的動物，都叫做眾生。集種種緣而生，這叫做眾生。所以，眾生類是在這十法界中，除佛以外，就是九界有情。這過去也說過了。
眾生 又名有情
即一切
有情識的動物
集眾緣所生
名為眾生
又歷眾多生死
名為眾生
十法界中
除佛之外
九界有情
皆合名為眾生類
所以希望大家聽法用心。在九界，四聖、六凡——佛、菩薩、聲聞、辟支佛叫做四聖；還有六凡，天、人、地獄、餓鬼、畜生、(阿修羅)，叫做六凡，合起來叫做十法界。在這十法界中，除佛之外，九界都叫做有情。佛陀已經回歸，宇宙不生滅的境界，但是其他都是在九界有情，名叫做眾生類。希望大家對此段（經）文，要廣泛去解釋。希望人人時時要多用心。
【註】2008年3月，舉行甘肅省靖遠縣若笠鄉慈濟移民新村簽約暨奠基儀式，預訂將兩百一十戶移民遷村至劉川鄉來窯慈濟新村，2011年元月落成交屋。2012年12月劉川慈濟小學落成啟用。
Explanations by Master Cheng-Yan
Subject: Skillful Means Help Reveal the Supreme Meaning (方便助顯第一義)
Date: September. 02. 2014
This world contains all kinds of environments. Living in different eras, people give rise to different kinds of afflictions. This all happens in the world. The number of times the Buddha has come into and left this word is incalculable. In addition to Sakyamuni Buddha, countless other Buddhas have come into and left this world as well. They come to this world for one purpose, to teach sentient beings. When you hear this, you may wonder why I say this every day. Indeed, I say this every day because true principles do not change. I say the same words, but at different times. Looking at yesterday, today and tomorrow, past, present and future, throughout this constant, repeating cycle of time, the same One Vehicle Dharma [is always taught]. This, the most important teaching, must be repeated every day. I hope that all of us can [transcend] the complicated conditioned phenomena of this world. Everything that we do can create good or bad karma. Good karma comes from our intrinsic-nature. Therefore, creating bad karma [goes against our nature;] it is not normal. When a thought goes astray, [our minds give rise to] the Three Subtleties, which are three kinds of very subtle afflictions. They are limitless and boundless, and cannot be seen nor touched. They cannot be traced back to a [tangible] source. But when we act on them, we create a lot of karma. Yet there are people who, when one [desire] stirs, destroy the magnificent mountains and rivers of the land. Aren’t these myriad of forms dependent on the workings of our minds?
Take Gansu Province, for example. If, decades ago, people did not think of cutting down the trees, today the mountains would still be beautiful and have vast [forests] that could provide the world with fresh, pure oxygen. They would be able to absorb a lot of carbon dioxide. Nowadays, the air quality is not good because we lack trees to absorb the pollutants in it. When thoughts stir in people’s minds, they become greedy and, without realizing it, [destroy] the entire environment. So, it has already gotten to the point where we can all see and feel what had been done. 10, 20 years ago, to help people in Gansu Province, we began by building water cisterns. There were already no trees; the land was completely barren. Even if rain fell on the Huangtu Plateau, it had already lost the ability to absorb water. Therefore the province lacked water, which greatly affected people’s lives. If it did not rain, having the cisterns [would not be helpful]. So, this was not a good long-term solution. The only solution was for the entire village to move to a place where they could have access to water by drawing up water from the Yellow River using level after level [of dams]. Now the government can transport water through giant pipes up the mountain. The water flows up through a series of dams until it reaches this Da Ai village.People there now have easy access to water and can use it to cultivate their fields.Their harvest of crops is many times better then when they lived [higher] on the mountain.They now have a stable livelihood.
Once their lives were settled, the focus turned to education, so we built schools.Now they can live and work in contentment.We were so successful with this village we were provided with another piece of barren land.We estimated that the land could accommodate more than 300 households and provide enough fields for them to cultivate.This is how [Tzu Chi] is now helping to move another wave of villagers down from the mountains and restore the function of the land.We must use various methods to, first, stabilize people’s lives, and second, restore the vitality of the land.Then we must give the mountains and the Huangtu Plateau time to heal.We must allow them to lie fallow and undisturbed, so they can recover naturally so the land can regain its functions.These are “all kinds of skillful means in the world”.
There are all kinds of skillful means in the world that help explain the principles of unconditioned truth.Thus, teaching through conditioned phenomena helps reveal the ever-abiding True Suchness in sentient beings.
People, with one ignorant thought, can destroy all thing son this land.We must now recover the kind heart that we have had since the beginning.We need more people to realize [the importance of] helping others and restoring the functions of the land.We use various methods to restore the land.They “help explain the principles of unconditioned truth”.How do we understand and apply these principles?Only the Buddha-Dharma can save this world.This world needs a collective effort from everyone between the heavens and earth to save it.
The Buddha-Dharma can guide our minds back to our intrinsic nature so we can exercise this potential to protect our world.This “helps explain the principles of unconditioned truth”.We turn these intangible principles in our minds into a paved road; we call this paving the path with love.This is the Bodhisattva-path.
Paving the path with love is unconditioned Dharma.We manifest the principles in our minds in tangible and material ways to show everyone a path that they can walk on.We all share the same power of love, so we can go in the right direction.“Teaching through conditioned phenomena helps to reveal [this]. ” “Conditioned phenomena” helps reveal the principles of unconditioned truth.We are using visible examples to show how the principles of the Buddha-Dharma can purify people’s hearts and bring forth their strengths.
Strength comes from the heart, so revealing the Dharma helps to reveal ultimate reality.
As motioned previously in the Lotus Sutra, the appearances of conditioned phenomena help reveal the ability to help others purify the world and restore the function of the land.
So, we must apply our unconditioned mindset to create something tangible to reveal unconditioned Dharma.This is how the principles of the mind are revealed.
Our thoughts cannot be seen nor touched, but the things we do are what we thought about doing.People cannot see what we think, but our actions reveal our thoughts.
This “helps reveal the supreme meaning,” which is the One Vehicle Dharma.
So, the One Vehicle Dharma helps us return to the “ever-abiding True Suchness in sentient beings”.
In the sutra, “And these great lords of sages know the deep desires in the hearts of all the heavenly being, humans and other beings in all the worlds.”
We discussed this previously.Next, we will discuss, “Different skillful means are used,which help explain the supreme meaning. There is a myriad of living beings who have met these past Buddhas.”
This section tells us how [Buddhas] used various skillful means “Different skillful means are used”. We cannot just sit down and listen to teachings. We must go outside to observe the world and the workings of life and nature. Why is our world out of balance? Because of human actions, which come from our minds. Our minds can lead us to harm nature. This is what we must understand. We need to go beyond “Thus, I have heard; the Buddha expounded the Dharma at some place”. The Buddha expounded the Dharma somewhere, so we must internalize it. As we realize one principle, we can understand all principles. Once we thoroughly comprehend the principles, we must put them into practice.
“Apply the Buddha-Dharma to your daily living and be Bodhisattvas in this world”. We are connected to everything. When all of humanity is suffering, we must mobilize everyone to express their love, which is an unconditioned truth and comes from the True Suchness within them. With our collective strength, we can protect all the myriad forms in the world and restore their vitality. We can eliminate sentient beings’ daily suffering, whether they are near or far. These are “different skillful means”.
These are “different skillful means”. We do not just listen to teachings of the sutras. If we only read the words on a page or listen to teachings from the sutras, our faith and understanding will not be deep. We must put the Dharma to practice. Upon seeing suffering, we must recognize our blessings and create more. This is how we put the Dharma into practice. The “desires deep in the heart” are the deeply rooted karma we each have. Good causes must be firmly and deeply planted. In this way, our surroundings will not disturb us.
The more we give, the happier we will be and the more clearly we can demonstrate the value of this life, which is to develop our wisdom-life. The next passage states, “Different skillful means are used, which help explain the supreme meaning”. We must put this principle into practice. When we do, people in need can live stable lives and our own minds will also be at peace. After we bring stability to the lives of others, after we give, when we see that they are safe and happy, our hearts will also be at peace. If we visit the first [Da Ai] Village in Gansu now, the trees they planted have already grown, and their harvests are very abundant, season after season. Whether we look at the improved vitality of the land or the way they live, we can already tell that this was the right thing to do. This is “helping to explain the supreme meaning”.
Principles teach us the right thing to do. As we do it, we gradually pass on the Dharma, so those who were helped can now help others, too. For this year’s winter relief distributions in Gansu, the volunteers did not come only from Taiwan, or only from China; everyone came together to provide help this winter. Those from the first Da Ai Village who had received assistance and stabilized their lives also traveled a great distance to return to the mountains and participate in the winter relief distribution. With this cycle of goodness, once they stabilized their lives, it was their turn to help others. So, “There is a myriad of living beings”. These myriad of living beings are not just heavenly beings or humans, but also other kinds of sentient beings as well. All of them are sentient beings. “[They] have met these past Buddhas”. They had the right karmic conditions to be helped. These people must have had good karmic connections in the past. They must have formed good connection with past Buddhas. So now, we need to further understand how “Different skillful means are used”.
“Different skillful means are used: Skillful means are exceptional. All Buddhas, the Tathagatas, according to different capabilities, teach different skillful means so that sentient beings can see the path to Buddhahood.”
“Different skillful means” are exceptional means. There are different kinds of skillful means. Some involve words and expressions, while others involve putting teachings into practice. They all help teach and guide sentient beings to resolve their afflictions and give them ways to eliminate difficulties in their daily living, etc. This requires exceptional means. So, [He used] various methods to give teachings. Various can be considered “different”. There are various methods for [different] needs.
For example, when we see others who are hungry or sick and we want to help them, if we say, “Grandpa, listen to what I have to say” he will respond, “I’m hungry”. “But you have to listen to what I have to say first.” Will he become full [by listening]? Of course not. Someone may say, “I am sick.” “Come, I will help you, but you need to sit up.” “I can’t sit up; how can you ask me to?” “But you must listen to Dharma with respect, so you must sit up.”Think about this, can he sit up? The Buddha-Dharma does not cure people with a simple touch. That is impossible. Doctors may undertake arduous journeys to [reach their patients].
Yesterday, I saw a news report on Da Ai TV. From Taichung Tanzi Tzu Chi Hospital, Supt. Chien weat up to Lishan with some doctors. The road was difficult to travel, but in Lishan, there is no medical clinic and many patients, so they traveled there to see them. This is “using different skillful means according to sentient beings’ needs. When we help them first, they will do the same for others in the future. It may not be possible in this lifetime, but we may be planting seeds for the future so “sentient beings can see the path to Buddhahood.”There are many skillful means “which help to reveal the supreme meaning.”
[These] help explain the supreme meaning: The supreme meaning is the path of the One Reality. It is the ultimate true principle. Because it is unsurpassed, it is supreme. The deepest truth is the supreme meaning. This is the wisdom realized by all sages.
The supreme meaning is the path of the One Reality. “It is the ultimate true principle.”
To save others, to share the Dharma with sentient beings, we must use the ultimate true principles. This helps them escape suffering completely. The supreme meaning is unsurpassed; thus it is supreme. “The deepest truth is the supreme meaning.” When it contains the most profound principle, it is called supreme; this is the wisdom of the sages.
“There is a myriad of living beings.” All kinds of things arise out of the temporary union of elements. The reason they are called myriad beings is that sentient beings arise out of the convergence of causes and conditions. If we understand this, we will not take issue over many things, because they are all temporary convergences Myriad living beings are sentient beings.
They are all animals with sentience and consciousness.They arise out of the accumulation of conditions. Thus, a myriad of living beings are in the Ten Dharma-realms. Except for the Buddha-realm, sentient beings are in the other nine realms I have also discussed this before.
Myriad living beings are also “sentient beings.” This term refers to all animals with sentience and consciousness. They arise out of the accumulation of conditions, so they are myriad living beings.
They also experience myriad births and deaths, so they are myriad living beings. In the Ten Dharma-realms, with the exception of the Buddha-realm, the sentient beings in the other nine realms are collectively referred to as myriad living beings.
I hope all of us will listen to the Dharma mindfully. The Ten Realms include the Four Noble and Six Unenlightened Realms. The Buddha-, Bodhisattva-, Hearer- and Pratyekabuddha-realms are the Four Noble Realms. The Six Unenlightened Realms are the heaven, human, hell, hungry ghost animal and asura realms. Together these are the Ten Dharma-realms.In the Ten Dharma-realms, aside from the Buddha-realm, the other nine are realms of sentient beings. The Buddha has already returned to the state of non-arising and non-ceasing but sentient beings in the nine realms but sentient beings in the nine realms are myriad living beings.
I hope everyone can comprehensively interpret this passage from the sutra I hope you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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