【靜思妙蓮華】20141022 - 學善軟心隨順受教 - 第419集 Teaching with Gentleness and Kindness

20141022《靜思妙蓮華》學善軟心  隨順受教 (第419集)
（法華經•方便品第二）

⊙「學佛善軟心，隨順受教育，修己利他行，安隱正法中。」
⊙「以種種因緣，譬喻亦言辭，隨應方便說」《法華經方便品第二》
⊙「今我亦如是，安隱眾生故，以種種法門，宣示於佛道。」《法華經方便品第二》
⊙今我亦如是，安隱眾生故：佛說知眾生根機不齊，為適應眾生根緣不同，故設權巧方法，安隱入眾生心。
⊙「常住快樂，微妙真實，無量大悲，救苦眾生。」《無量義經》
⊙「是諸眾生安隱樂處、救處、護處、大依止處，處處為眾生作大導師。」《無量義經德行品第一》
⊙眾生於法得心安隱，立心向道進求。
⊙以種種法門，宣示於佛道：佛以種種言辭譬喻，開種種妙權方便法門；宣示於眾生佛之知見，一乘佛道。

【證嚴上人開示】
「學佛善軟心，隨順受教育，修己利他行，安隱正法中。」

學佛善軟心
隨順受教育
修己利他行
安隱正法中

佛陀是大慈悲，學佛，學大慈悲心，那就是善的柔軟心，善、柔軟，心對待眾生就像」慈母、慈父，對自己的孩子一樣。常常一句話說「佛視眾生如羅睺羅」，羅睺羅是佛陀的孩子。佛陀成佛之後，一個心願，就是眾生平等，要如何讓人人能夠接觸到佛法，如何讓人人能夠心得解脫。

所以這個心願，回到皇宮，還是度他的父親、度阿姨、度皇宮的任何一個人。他說法，同時他愈是至親的人，就是他愈想要度，哪怕是羅睺羅，還是那麼小，天真無邪，他還是將他的兒子度來出家了。儘管阿公（淨飯王）不捨，一個國家盼望的兒子已經出家去了，接下來孫子，也就是他唯一的期望。卻是佛陀，真正最親最愛，才更要將他度得能夠深入佛法，所以他把兒子也度來出家了。

這表示佛慈悲的心、愛眾生心，就像愛他兒子的心一樣，所以佛視眾生如一子，要眾生全都能得到教育。所以，眾生根機不整齊，佛陀就要想，用種種的方法來教育，所以開方便法，隨眾生機。

修行，我們若瞭解了佛陀的心，我們就要用深心，最深刻的心來接受佛法，佛法要牢牢記住在心裡。這種「修己利他行」，不只是自己來修行，我們還要再利他，要修這樣的行。

各位，學佛不是為了我們自己。說人生，知道無常，我看開了一切，放棄了一切，我們來獨善其身，自己能夠解脫，沒煩惱就好了？不是的。修行，我們就是要人人都能瞭解佛法，人生無常，要能夠瞭解佛法，有一個很奧妙的道理，因果循環、六道輪迴，這些道理一定要讓人人清楚；不只是清楚，要讓人人好樂，對佛法能夠很歡喜入心，對佛法能夠微妙深入，對自己應該，也要修到那種能夠解脫，又不在六道輪迴，隨順我們自己的心願。

隨我們的心願，心願是什麼呢？「四弘誓願」。人人要能夠發度眾生的心，人人都要能到達了佛道要能成。若能這樣，願意去度眾生，甚至到「佛道無上誓願成」，若能這樣，天下眾生人人都一樣，不就是安穩在正法中嗎？

正法，是我們大家所要追求的，這些法是不是全部，入我們的心來了呢？正確的回答是，還沒有。就是因為還沒有，我們未來的時間，未知數，不得安穩。所以我們就要用很虔誠的心，學佛的柔軟心。我們要發大心，就像佛陀為了未來的眾生，根機不整齊，就要想盡辦法，如何才能夠適應眾生的根機，適應著時間，因時、因人、因地，如何能夠施教。這是很重要。修自己、利他人行，這也是我們要時時要發心立願，才能夠自己也安穩正法中，也能夠令天下眾生，都能安穩得聞佛的正法。這是我們要共同的理念。

前面我們不是說，佛陀，不只釋迦牟尼佛，過去諸佛是都一樣，用種種因緣、譬喻、言辭，隨應方便說法。

以種種因緣
譬喻亦言辭
隨應方便說《法華經方便品第二》

這段經文又說「今我亦如是」，釋迦佛自己這樣說，「安隱眾生故」，為了要安穩眾生，「以種種法門，宣示於佛道」。

今我亦如是
安隱眾生故
以種種法門
宣示於佛道
《法華經方便品第二》

用種種的方法，如何將佛道，佛覺悟的道路，要如何向大家來宣講、示現，讓大家能瞭解，佛法在人間中的生活是必須要。這是佛陀的心願。所以佛陀這樣說「今我亦如是」，同樣，與過去的諸佛一樣。

今我亦如是
安隱眾生故：
佛說知眾生根機不齊
為適應眾生
根緣不同
故設權巧方法
安隱入眾生心

因為佛這樣說，知道眾生的根機不整齊，為了要適應眾生的根，根機與因緣，這個根機因緣不同，所以佛，過去的諸佛、釋迦牟尼佛，就要用心來施設權巧方便法，所以這個權巧方便法，先將眾生的心安穩下來，這個法才能夠入眾生的心。

看到這些(經)文，大家就知道了，很熟，那就是《無量義經》：「常住快樂，微妙真實，無量大悲，救苦眾生。」

常住快樂
微妙真實
無量大悲
救苦眾生
《無量義經》

大家都背得出來了，讓眾生能夠法入眾生的心。這個法若能入眾生的心，法要常住在每一個人的內心，常常告訴大家，「深心」的意思，就是法入心，我們就能常常很快樂。所以這個佛法，若能夠人人心中有法，我們時時都很快樂。

因為我們的心無貪、無瞋、沒有無明煩惱，我們的心沒有懷疑，我們沒有貢高驕慢。像這樣，這個五濁、五毒的人間，這些我們都沒有，我們的心就是清淨無污染，這就是法住在心裡。

我們只有利己、利他行。利己，就是要「佛道無上誓願成」，我們唯一的方向，就是「佛道無上誓願成」。要成佛道入定要先度眾生，所以我們要「佛道無上誓願成」。我們也是要走入人群中，去度眾生，「不經一事，不長一智」，有淨因，若沒有善緣，我們也沒辦法能夠成佛，所以，要成佛，有這個清淨的因，你必定要入人群去結善緣。

所以，有淨因，無淨緣，我們也沒辦法，「佛道無上」，我們如何誓願要成佛，都沒有辦法，所以「四弘誓願」的頭一句，「眾生無邊誓願度」到後面來，那就是「佛道無上誓願成」，這個過程一定要斷煩惱，一定在人群中學。「做中學，學中覺」不是嗎？，「做中學，學中覺」這不就是，這就是用這些方法，讓我們在日常生活中(用)，所以我們在無邊的眾生，我們要去度眾，這當中就已經佛法，在這個地方產生了。

你用方法去度人，你用方法，這就是智慧在增長，「有法度」了。你有法可以度眾生，眾生各人都有不同的根機，你按照這個眾生的根機，你設法去接近、去度他；另外一個人的根機，你再用其他的方法。那不就是佛法入心，不斷在增長，安住在我們的心！所以，能夠度到人接受到法，我們是最快樂的事情了。

常常聽到，我們的委員開始發心，見到人就說慈濟，有人願意加入做會員，很歡喜；收到會費，一百元，很歡喜。先生說：「我一個月給你幾十萬，你不歡喜。你這樣收到一個會員的一百元，這麼歡喜。」太太就說：「不同啊！我給人的，人家接受我的法，他會發心。這是不同。你養我的，是生命，我給他們的，是慧命。」這互相增長，這種「常住快樂」，你用法去度眾生，眾生接受你的法，這是很歡喜的。

這就是法已經入心，真的是「微妙真實」。「斯人飲水，冷暖自知」，你們無辦法去瞭解，師父現在在說這些時，是多麼歡喜！你們無法瞭解。是不是你們聽了，有歡喜嗎？我也不瞭解。（眾答：有。）我說，我的歡喜，你們聽，你們的歡喜，「微妙真實」啊！

就是「無量大悲」，那就是我們從內心發出了同體大悲。我們想要得到快樂，也希望人人都能夠得到快樂，不生不滅的真理，常住在我們的心。我們想要這樣，我們也希望人人是這樣，這叫做同體大悲。

眾生，佛陀開始說法，是(開示)苦無量，這種的苦，在一生中，何況生、老、病、死，自然的法則，不離開人生的無常，所以這是人間的苦。佛陀他用同體大悲，他自己能夠脫離了這種，六道輪迴、人生無常的苦，希望人人也能夠得到。就像他回去度父親、回去度家族，回去將兒子度出來，這與要度大家的心是一樣。所以這就要用「無量大悲」，那就是同體大悲，「救苦眾生」，要來救濟苦難的眾生。

所以「是諸眾生安隱樂處」。這個法，眾生若能得到這個法，是最安穩、最快樂的地方，那就是回歸如來清淨的本性，那就是眾生「安隱樂處」，那就是真實法，因為真實法，讓我們回歸我們的真如本性，那就是最安穩。

是諸眾生
安隱樂處、
救處、護處、
大依止處
處處為眾生
作大導師
《無量義經德行品第一》

法，就是「救處、護處、大依止處」。這個真善的妙法，那就是眾生所依止。我們的心要回歸到哪個地方？我們必定要有這分法入心；法入心，就是我們最好的依止處，也是用這個法，讓天下眾生有一個方向。所以，法，是任何一個眾生，所安穩、所依止。

「處處為眾生作大導師」，這就是無量大悲的心，希望能夠讓眾生有所依靠。眾生所要依靠的就是法，我們依靠這個法讓心安穩，依靠這個法，讓我們有一個正確的方向，沒有偏差。這必定要有大導師來為我們指引。這是《無量義經》的一段經文。

《無量義經》希望大家時時都要複習，瞭解《無量義經》的道理，原來《無量義經》，就是我們心靈的方向。所以，「眾生於法得心安隱」，人人若能夠瞭解這些法，就能夠心安穩。「立心」能「向道進求」。

眾生於法
得心安隱
立心向道進求

每一個人，我們若找到路，不懷疑，方向正確，瞭解，我們就很穩定走在這條路上，那就是行菩薩道了。所以，「以種種法門，宣示(於)佛道」。佛陀就是用種種的方法，才有辦法，人人隨著他的根、機，這樣接受法入心。才能讓人人接受、法入心，這樣來瞭解佛道的方向。

以種種法門
宣示於佛道：
佛以種種言辭譬喻
開種種妙權
方便法門
宣示於眾生
佛之知見一乘佛道

所以「佛以種種言辭譬喻」。眾生不同，雖然像現在我這樣說：「你們聽了歡喜嗎？」有人就：「有啊！歡喜」。是在哪一點的歡喜？我們都沒有一個人，能夠彼此瞭解的歡喜。這是用種種的方法譬喻，(也許)哪一點你能接受。因為，這麼多的法，沒有一法，大家一聞即悟，要用種種的事相來譬喻。所以佛陀的智慧就是這樣，「佛以種種言辭譬喻，開種種妙權方便法門」，用種種微妙方便的法要來接引眾生，叫做法門。

我們要進到佛的室內，我們必定要開門讓他進來，所以要用種種方法，來引導他說：「來，你就從這個門進來。」這要將他引來到門口，讓他能夠正式入門，這必定要用很多心。等到他進來之後，才能夠真正看到法的寶貴，那個真實微妙法才真正能夠入心。

所以，「宣示於眾生佛之知見，一乘佛道」。開始進來，大家安心下來，好好地聽。瞭解嗎？佛的知見就是這樣，就是一乘佛道，沒有其他。只希望我們人人就是聞法，真正能直指人心見性，讓人人能夠瞭解，我們本具的佛性還是存在，只要這個法若能夠入心來，我們這條路走得出去，自然回歸回來，就是我們的真如本性。

就像剛才說「眾生無邊誓願度」，我們的目標，最後是「佛道無上誓願成」。這個當中，「煩惱無盡」要「誓願斷」，「法門無量」要「誓願學」，所以我們必定，要將這些事情都做得到。若這樣，我們回歸本性，人人即是佛。所以要人人時時多用心。


Explanations by Master Cheng-Yan
Subject: Teaching with Gentleness and Kindness (學善軟心 隨順受教)
Date: October. 22. 2014

In learning the Buddha’s Way, we must learn to be kind and gentle and follow the teachings accordingly. By cultivating ourselves to benefit others, we can abide peacefully in the Right Dharma.

The Buddha has great compassion. To learn His way is to learn His great compassion, which comes from a kind and gentle heart. With this kindness and gentleness, He treats sentient beings the way kind parents treat their own children. There is a common saying, “The Buddha treated sentient beings like Rahula”. Rahula was the Buddha’s child. After the Buddha attained enlightenment, He vowed to treat sentient beings impartially and help everyone encounter the Buddha-Dharma so that they could liberate their minds. With this vow, He returned to the palace to transform His father, His aunt and everyone in the palace. The closer the family members were, the more He wished to transform them.
Even Rahula, His young, naive and innocent child, was led by Him to become a monastic. The Buddha’s father was reluctant to allow this because after his own son had become a monastic, he placed all his hopes on this grandson. But because the Buddha deeply loved His son, He wanted him to be immersed in the Dharma.
So, He led His son to be a monastic. This showed that His compassion and love for sentient beings and His son were the same. The Buddha treated sentient beings as His only child. He wanted them all to receive the same teachings. Since sentient beings’ capabilities vary, the Buddha had to think of various methods to teach them. So, He established skillful means suitable for their capabilities.
As we engage in spiritual practice, if we can understand the Buddha’s mind, we must take the Dharma deep into our hearts. We must deeply etch the Dharma in our minds. By “cultivating ourselves to benefit others,” we not only engage in our own spiritual practice, but we also seek to benefit others. This is the kind of practice we must engage in.
Everyone, we do not learn the Buddha’s Way just for our own sakes. Once we learn about the impermanence of life, it is not enough to just see through all things and let go of them. It is not enough to just seek our own awakening, attain our own liberation and have no more afflictions. That is not enough. We engage in spiritual practice to help everyone understand the Buddha-Dharma and the impermanence of life. To be able to understand the Buddha-Dharma, we learn the wondrously profound principles of the cycle of cause and effect and cyclic existence in the Six Realms. We must help everyone clearly understand these principles. More than just understanding them, we must help people take joy in them so they can happily take the Buddha-Dharma into their hearts and deeply penetrate its subtleties and wondrousness. As for ourselves, we must practice until we can attain liberation from cyclic existence in the Six Realms so that we can follow our vows.
What are the vows that we want to follow? The Four Great Vows. We must vow to transform sentient beings. We must vow to complete the path to Buddhahood. If we are willing to transform sentient beings and even “vow to attain unsurpassed Buddhahood,” then won’t all sentient beings in the world abide peacefully in Right Dharma?
Right Dharma is what we all seek.Have we fully taken this Dharma to heart?The correct answer is, “Not yet.”And because we have not, the unknowns about the future prevent us from feeling at peace.So, we must reverently learn to develop the Buddha’s kind and gentle heart.We must form great aspirations, just like the Buddha who, for the sake of future sentient beings whose capabilities vary greatly, came up with many methods to teach according to their capabilities and according to their times.He taught according to time, people and place.This is very important.
We need to cultivate ourselves to benefit others.This is why we must constantly form aspirations and make vows, so that we can abide peacefully in Right Dharma and also enable all sentient beings to peacefully listen to the Buddha’s Right Dharma.This is the ideal we all share.

Previously, we mentioned that all Buddhas, not just Sakyamuni Buddha, but all past Buddhas, did the same thing.They used various causes and conditions, analogies and expressions to teach suitable skillful means.

Then as this sutra passage states, “Now, I do this as well.”Sakyamuni Buddha Himself said this.“In order to bring peace to living beings, I use various Dharma-doors to proclaim the path to Buddhahood.”

He utilized various methods to proclaim and reveal the path to Buddhahood, the path that He had awakened to, so that everyone could understand that the Buddha-Dharma is essential for daily living.This was the Buddha’s vow.So, the Buddha said, “Now, I do this as well.”He was the same as all past Buddhas.

Now, I do this as well in order to bring security living beings:
The Buddha said that.He knew sentient beings had varying capabilities.To accommodate their different roots and conditions, He established provisional teachings that would stabilize and enter their minds.

The Buddha said that.He knew sentient beings had varying capabilities.In order to adapt to their roots, capabilities and causes and conditions, which were all different, all Buddhas, from those of the past to our Dakyamuni Buddha, had to mindfully give provisional teachings and establish skillful means.Theses provisional skillful means first bring peace to sentient beings’ minds so that they can take the Dharma to heart.

Looking at the following sutra passage, you should find it very familiar.It comes from the Sutra of Infinite Meanings.“They abide in a state of bliss that is wondrous and true. With infinite compassion, they relieve the suffering of sentient beings.”

Everyone can recite this from memory.We want to help sentient beings take the Dharma to heart.If they can take it to heart, the Dharma can abide in their hearts forever.I constantly tell everyone, having something deep in our minds comes from taking the Dharma to heart.By doing this, we will always be very happy.
So, if the Buddha-Dharma is in all of our hearts, we will always be very happy because our minds will be free of greed and anger, as well as ignorance and afflictions.There will be no doubts, no conceit and no arrogance.If this is the case, nighters neither the Five Turbidities nor the Five Poisons will be in our minds, which will be pure and undefiled.
This is because the Dharma abides in our minds.Then we only act to benefit ourselves and others.To benefit ourselves is to “vow to attain unsurpassed Buddhahood”.Our only course is our “vow to attain unsurpassed Buddhahood”.To attain Buddhahood, we must first transform sentient beings.
So, when we “vow to attain unsurpassed Buddhahood” we must go out into the world to transform sentient beings.“Wisdom comes from experience.”If we have pure karmic causes but no positive karmic connections, we still cannot attain Buddhahood. So, to attain Buddhahood, we need pure karmic causes and must also go among the people to form positive connections.
So, if we have pure causes, but no pure karmic connections, we will still be unable to “attain unsurpassed Buddhahood”. No matter how we vow to attain Buddhahood, we will have no way of doing so. Thus, the first of the Four Great Vows is “I vow to deliver countless sentient beings”. The last vow is “I vow to attain unsurpassed Buddhahood”. This process requires us to eliminate our afflictions, which is something we must learn among people. Don’t we “learn by doing, awaken by learning?” “Learning by doing, awaken by learning”, right? This is about [applying] these methods in our daily living.
As we live among countless sentient beings, we must work to transform them. And as we do this, the Buddha-Dharma will appear in this place. When we use skillful means to transform people, we are developing our wisdom. So, we “have Dharma to transform them”. With the Dharma, we can transform sentient beings. Each sentient being has different capabilities. According to this person’s capabilities, we find a way to approach and transform him. For a person with different capabilities, we will find another way. This comes from taking the Dharma to heart so that it constantly develops and peacefully abides in our minds. Thus, transforming people so that they can accept the Dharma brings us great happiness.
I constantly hear that when our Commissioners first form aspirations, they talk about Tzu Chi to whomever they meet. When someone is willing to become a member, they are very happy. Collecting donations of NT$100 makes them happy. One Commissioner’s husband said, “I give you tens of thousands dollars monthly and that does not make you happy. Why does NT$100 from one of your members make you so happy?” She said, “It’s different. When I share the [Dharma] and they accept it and are inspired to give, this is different. What you give me sustains my physical life. What I give them nurtures their wisdom-life”. This is how we help each other grow.
We can “abide in a state of bliss”. If you use the Dharma to transform others and they accept your teachings, this can bring great happiness. So, when we have taken the Dharma to heart, it is indeed “wondrous and true. Only the one who drinks the water knows its temperature”. None of you know how happy I feel as I explain these teachings how happy I feel as I explain these teachings. You cannot know this. And as you listen, are you happy? I do not know that either I am happy to speak while you are happy to listen. This is “wondrous and true”. This [leads to] “infinite compassion”. From our hearts we must give rise to universal compassion. As we want to attain happiness, we also want everyone else to attain happiness. Having non-arising and non-ceasing true principles always abiding in our minds, this is what we want, and we also hope others can attain this state. This is universal compassion.
When the Buddha taught sentient beings, He began by teaching about boundless suffering. Suffering is present throughout our lives. Moreover, birth, aging, illness and death are laws of nature, which are inseparable from the impermanence of life. So, this is the suffering in our lives. The Buddha exercised universal compassion, so after He liberated Himself from cyclic existence in the Six Realms and the suffering of the impermanence of life, He hoped that everyone could attain this state. This is why He went back to transform His father, His clan and His son. He had the same aspiration to transform everyone.
Thus He exercised “infinite compassion”, which is universal compassion, to “relieve the suffering of sentient beings”. He wanted to save suffering sentient beings. So “[it is] the state, stable and joyful refuge for all living beings”. If sentient beings can attain this Dharma, they will be in a safe, stable and joyful place because they have returned to their pure intrinsic Tathagata-nature. Sentient beings’ “safe, stable and joyful refuge” is the True Dharma because it can help us to return to our nature of True Suchness. That is the safest and most stable place.

“They are the safe, stable and joyful refuge for all living beings. They are a source of relief, protection and great support. They are the great guiding teachers for all sentient beings everywhere.”

The Dharma is “a source of relief, protection and great support”. This truly virtuous and wondrous Dharma is what sentient beings can rely on. This is what our minds must return to; we must take this Dharma to heart because that is our best source of support. We also use the Dharma to help all sentient beings find their direction.
So, the Dharma, for any and all sentient beings, is their stable refuge and source of support. “They are the great guiding teachers for all sentient beings everywhere”. With infinite compassion, [Bodhisattvas] hope sentient beings can have something to rely on. And what they can rely on is the Dharma.
We can rely on the Dharma to help our minds feel safe and stable Relying on this Dharma help us head in the right direction without going astray. This requires a great teacher to show us the way.This comes from the Sutra of Infinite Meanings. I hope you will constantly review the Sutra of Infinite Meanings to understand its principles.
Indeed, the Sutra of Infinite Meanings gives us a spiritual direction. So, “sentient beings can, from the Dharma, attain stability in their minds. If we can understand these teachings, we can attain peace in our minds and be determined to advance on this path.”

Each of us, when we find the path, and have no doubt that the direction is right, will walk steadily on this path. This is how we walk the Bodhisattva-path.
So, the Buddha “used various. Dharma-doors to proclaim the path to Buddhahood.” The Buddha had to use various methods to find. The Buddha had to use various methods to find suitable teachings for people’s capabilities so they would accept the Dharma and take it to heart. Thus they learn the path to Buddhahood.

[The Buddha] used various Dharma-doors to proclaim the path to Buddhahood: The Buddha, with various expressions and analogies, developed various wondrous, provisional teachings and Dharma-doors of skillful means. This is how He revealed to sentient beings all Buddhas’ understanding and views and the One Vehicle path to Buddhahood.

“The Buddha [utilized] various expressions and analogies” Sentient beings are all different.As I am teaching right now, does listening to me make you happy? Some will say, “Yes, I feel happy.” Which part brought them happiness? None of us can fully know what makes another person happy. Among these various teachings and analogies, [perhaps] there is one part you can accept. There are so many teachings because there is not one that can awaken everyone at once. So, various appearances are used as analogies. This is how the Buddha’s wisdom works.
“The Buddha, with various expressions and analogies, developed various wondrous, provisional teachings and Dharma-doors of skillful means.” He used various wondrous, provisional teachings to guide sentient beings; these are called Dharma-doors. We must enter the room of our Buddha[-mind], then open the door to allow others to enter. So, We must use various methods to say to them, “Please, come in through this door.” We must guide them to the door so they can formally become Buddhist practitioners.
This requires a lot of effort. After they enter, they can truly see the preciousness of the Dharma. Then the true, subtle and wondrous Dharma can truly enter their hearts. “This is how He revealed to sentient beings the Buddha’s understanding and views and the One Vehicle path to Buddhahood.”
When people enter, they calm their minds to earnestly listen “Do you understand?” “This is the Buddha’s understanding and views.” It is the One Vehicle path to Buddhahood; there is nothing else. He hoped that we can listen to the Dharma and see our true nature.He wanted to help us understand that our intrinsic Buddha-nature still exists. As long as we can take the Dharma to heart and walk this path, we can naturally return to our nature of True Suchness.
As I just said, “I vow to transform countless sentient beings.” Our ultimate goal is “to attain unsurpassed Buddhahood.” Meanwhile, we must “vow to end infinite afflictions and vow to learn infinite Dharma-doors.” So, we must accomplish all these things. Once we do, we can return to our intrinsic nature, and all become Buddhas. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150228 - 匯聚大愛護鄉親 Convergence of Great Love

匯聚大愛護鄉親
Convergence of Great Love

回顧救災互協力
精心供應善恆存
環保教育遍國際
匯聚大愛護鄉親

上了年紀的老菩薩，或許行動不便，依舊每天堅持到「慈濟環保站」報到，仔細分解寶特瓶­蓋、瓶環；就連塑膠，都分成好幾種，為了提高回收價值，一張紙，往往需要經過裁切、再­分類，這都是單純一念心，付出無所求，守護這片土地。

證嚴上人開示：「大家用心用愛投入，點點滴滴的物資，疼惜物命，一一的整理，老菩薩們­，他們這樣細心、耐心、用心，為了這一些物資，讓它回收應用得更高級、更上一層樓、更­好的品質，這都是環保菩薩慈濟的環保觀。」

致力推動環保，在慈濟內湖園區，平時就有許多志工在這裡做資源回收，這個地方不僅具有­環保教育的功能，許多國內外的貴賓也都會到此參訪，實際了解寶特瓶如何變成毛毯，也看­見台灣的美善。

證嚴上人開示：「這一塊土地，為台灣來宣導愛與善的能量，在這個地方，讓國際人士看到­總是台灣這樣的善與寶，台灣真是個寶島，非常好的一個地方，所以我們要好好的用心、用­愛來保護這樣的社會，很溫馨，美好的社會，這就是我們人人的責任。」

以天下為己任，2001年納莉風災，造成台北嚴重淹水，慈濟志工就是在內湖園區，簡單­的鐵皮屋下，烹煮熱食，分送便當給居民，再再都看見，台灣愛的能量。

【靜思妙蓮華】20141021 - 如來十力 - 第418集 The Ten Powers of the Tathagata

20141021《靜思妙蓮華》如來十力 (第418集)
（法華經•方便品第二）

⊙「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」
⊙「以種種因緣，譬喻亦言辭，隨應方便說。」《法華經 方便品第二》
⊙佛慈隨應眾生諸根、力，而設方便法隨眾生根機說之，仍不離佛乘。
⊙如來具有十種力用：一、知覺處非處智力二、知三世業報智力三、知諸禪解脫智力四、知諸根勝劣與得果大小智力五、知種種解智力六、知種種界智力七、知一切（至處）道智力八、知天眼無礙智力九、知宿命無漏智力十、知永斷習氣智力
⊙知永斷習氣智力：於一切妄惑餘習永斷不生，能如實知之智力。

【證嚴上人開示】
「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」

心識各自攀緣
緣起即因生果
果熟報現定律
隨因趣果循環

這是要與大家分享，我們日常的生活，我們離不開這個心與意識。我們這個意識，在日常生活中各自攀緣，眼、耳、鼻、舌、身，是不是我們各自在攀緣呢？眼，看到外面的境界——我們在這裡坐，我用眼睛，看到你們這麼多人，很整齊，我內心歡喜；這叫做眼見色，那就是眼去緣著色，外面所有的境界。我看是人整齊的形色，你們看到的是我背後的文字，這各人所緣，眼緣色。

或者是耳緣聲，我現在的耳根所攀的緣境，是我自己說話出去的聲音、外面小鳥的聲音、遠遠的地方，火車過去的聲音，很多種聲音同在這個時候，攀著這個緣境，耳朵聽到，所以這就是心識，無論是眼、耳、鼻、舌、身，所對的境，色、聲、香、味、觸，這是我們日常生活中，「心識各自攀緣」。眼睛一定所攀的緣就是色，耳朵所攀的緣一定是聲，所以「各自攀緣」。

「緣起即因生果」，這個緣，我們所在攀的緣，就各自有因。比如說，有的人日常生活貪口欲時。最近常常說，都是貪一個口欲，口，就明知道我們要疼惜眾生，我們盡量要素食，不過，有的人，或者是不知道道理，或者是知道道理卻控制不住，那就是口欲。吃、菸、酒、檳榔等等，傷害身體的東西，明知道，卻是控制不住。若像這樣，「緣起即因生果」。

我們常常聽到志工，從醫院回來在分享，病因來自有緣，他就是斷不掉這個緣，這種口欲的緣，斷不掉外面香、味、觸的境界，所以攀這些緣，由不得自己，他就去吸收，結果就是一身的病痛。

有的年輕人，貪外面的欲樂，愛玩等等，不受父母的教育，外面逞一時的快樂，結果惹來了家庭不得調和，這就是果。不孝的，或者是惡業、不知道因果，一直做下去，「怎樣！我這樣做，也沒怎樣啊！」但是，但是結果就惹來了一身的罪業，這叫做「果熟報現」。「不是不報，是時候未到」，所以這種集這個因成為果，最後一定是有報，這是定律。

所以「隨因趣果」，這是一個循環，叫做「因果循環」。這就要我們大家日常的生活中，無不都是在心、識，我們這個心沒有調好，我們的意識與外面的境界這樣在攀，控制不了受誘引，這種的攀，攀了緣，就造了因；有了因，他最後的果，果若成熟，報就現前。這是「隨因趣果循環」，大家要懂得用心。

佛陀說法，無不都是用種種的因緣。我們現在看這段經文，那就是佛所說：「以種種因緣，譬喻亦言辭，隨應方便說」。

以種種因緣
譬喻亦言辭
隨應方便說
《法華經 方便品第二》

我們前面有說過了，佛陀以「九部法」，種種因緣、譬喻、言教，都是方便。方便，不是不實，方便是真實，只是把深的道理將它淺顯化，用事來譬喻。譬喻這個很深的法，讓你從事來了解深的法，所以「譬喻亦言辭」。「隨應方便說」，隨眾生的根機、應眾生的因緣，這樣用這個事相，現在的人間，種種的事相，引出了最深奧的道理。

佛慈隨應眾生
諸根、力
而設方便法
隨眾生根機說之
仍不離佛乘

佛的慈悲，是隨應眾生的根與力，我們的根，「五根」、「五力」。我們的根機，有的人較利，就是較聰明；若是慧根深的人，不只是體悟、了解，他還身體力行，像這樣就是根機較利，就是說較聰、較明，這種他的「力」，力，就能夠很強。所以，不離開信、精進、念、定、慧，這就是「五根」、「五力」。

佛陀無非就是要來，啟開我們的智慧，用這個基礎的法，讓人人知道，「三十七助道品」，這全都是很根本的法。幫助我們真正體會佛法，幫助我們能夠修行，幫助我們的根機、慧命提升。這是「三十七助道品」的力量。

所以，佛陀他的慈悲，就是隨應眾生的根機與力量，所以這樣設種種方便法，是隨眾生的根機所說的話，這絕對不離開成佛的道路。所以，如來具足了十種的力用；佛陀有十力。

如來具有十種力用
一知覺處非處智力
二知三世業報智力
三知諸禪解脫智力
四知諸根勝劣
  與得果大小智力
五知種種解智力
六知種種界智力
七知一切（至處）道智力
八知天眼無礙智力
九知宿命無漏智力
十知永斷習氣智力

第一、是「知覺處非處智力」。常常在說，要向一個人說話，要因人、因時、因地，要與這個人說。因這個人，要說這個法，在這個地方，這樣適當嗎？在這個時間適當嗎？這也要用智力來分別。所以我們，「知覺處非處智力」，就是要知道一切事物的道理，要對機、對事、對人等等這個智力。

第二、要知道，要知，「知三世業報」這也是智力。三世，不只是說過去生。分秒不斷的「過去」、不斷的「現在」、不斷的「未來」。我們想要知道的三世，長的是無央數劫的過去，無央數劫的未來，卻是我們要很相信，在現在的剎那間，這個剎那間，我們可以將過去所做的「因」，累積到現在這個時間。這個時間，我們若沒有好好把握，說不定我們又再造惡、說錯的話、做錯的事等等，延續於未來，就又很久的時間。那種六道輪迴，無不都是在這個現在，短時間之內的言語、動作。

所以我們要知道，過去、現在，我們若有很多不如意的事情，我們就要想：過去我們就是與人結不好的緣。知道了，了解了，心開意解，不去計較過去，失去的就已經失去，心不要掛礙在已經失去的，或者是求不到的。我們過去就沒有造福，所以得不到，這是我們過去沒有造福，所以我們現在得的少，或者是失的快，這都是在過去。

現在這個念頭想得開，就沒有那麼多「失去了」，或者是「緣短」，這樣一直在心裡看不開。這看不開，造成了煩惱，這個煩惱一來，我們的智慧，就更往下一直沉下去。我們希望把握每一個時刻，能夠讓我們的慧命不斷地成長，必定煩惱不斷地掃除。這是我們現在要把握的時間。

現在把握得好，未來我們的業就會較輕，煩惱就會較少，甚至更未來的，我們現在較精進一些，未來，我們的智慧會更增長。所以，知道三世業報，這一生若好好把握時間造福，將來得福的果報，這是必定的道理。

第三、「知諸禪解脫智力」。禪定解脫，我們必定要從戒、定、慧開始。我們應該要知道，過去也一直向大家說過了，「戒、定、慧、解脫、解脫知見之所成就」，這也就是我們要知道，日常生活中不離開這些法，所以我們這些法，持得好，戒，我們要守戒奉道，其道甚大，我們的心要堅定，佛法，我們才能夠日日進步，若能夠這樣，我們的智慧才能夠開啟；開啟了智慧，那就能解脫，「解脫知見」，那就能夠成就。「挑柴運水無不是禪」，這全都是叫做功夫。這就是第三(個)，佛陀的智力。

那第四、「知諸根勝劣與得果大小智力」。看我們的根機，我們人生的生活，每天都在做，做什麼？造業，有的人是造惡業，有的人是造善業。造惡業的，累積惡因、惡緣、惡果、惡報；造福的，福業，那就是造善、結善緣、得善報。這是要看我們的根機，聽得進，我們就能身體力行，為大善，當然就得大福；多精進，自然得大智慧。

第五、就是「知種種解智力」。我們(聽)佛法，或者是人事，我們要懂得善解。我們若不懂得善解，每一件事情，對我們而言，無不都是煩惱。我們必定要善解，善解才會包容。若不善解，不會包容，人與人之間，無論何時都是在結惡緣。佛陀教導我們要「知種種解」，要好好對人間世事道理，我們要懂得解，做事要能圓，做人要能圓，道理才會圓，這都是在善解中所得來的。

第六、那就是「知種種界智力」。種種界，眾生各有眾生的世界，眾生各有眾生的生態，這是平時常常說的話，希望大家要能夠尊重生命，我們才能體會牠們的境界。鳥在叫，相信牠是現在很歡喜，鳥語花香，在這個境界裡，鳥有鳥的生態、牠的境界，所以我們若能用心體會，各種萬物，我們就能疼惜。

第七、就是「知一切（至處）道智力」。眾生就是因為迷，所以路走不通，走的路都是錯誤的路。所以在迷路的人，惶恐，心不靜，所以無明不斷叢生。所以我們要「知一切（至處）道智力」，我們的路要走對。因為眾生走什麼樣的路，他就到什麼樣的地方去，這個六道裡面，因緣果報。

第八、是「知天眼無礙智力」。那就是眼根，能所看的見解，凡夫的見解就是貪為己有，聖人的見解是為天下事，這個心境的勝劣，這就要看我們的見解，所以叫做「天眼無礙」。天眼，就是看得很開闊，才能了解所有眾生界的業緣。我們應該也要用心。

第九、那就是「知宿命無漏智力」。宿命，宿命通、無漏通。有的人說「十有八九不如意」，我們就要去了解，我們過去生我們的劇本，是怎麼寫的，我們的業是如何造的，現在就是這樣，所以若能夠了解，就叫做宿命通。現在這一生的一切的一切，與過去絕對是有關聯。想得通，能透徹，這樣我們的心的煩惱就會減少，減少煩惱，智力就能夠成長。不要埋怨過去，就是認真於現在就對了。

第十、就是「知永斷習氣智力」。這不就是常常告訴大家嗎？修行要修什麼行，都是習氣。人，人心不同，各如其面。我常常說，「人的習氣不同，各如其面」。人的心，到頭來是一項，那就是佛心；佛心是清淨，如來的本性應該是相同，只是我們的習氣不同，就像人的臉一樣，張三、李四不同。所以我們應該要斷習氣，才能夠回歸如來清淨的本性。佛陀有這個力量，斷了這樣的習氣，教導眾生也要斷這樣的習氣。

知永斷習氣智力：
於一切妄惑餘習
永斷不生
能如實知之智力

所以「一切妄惑餘氣」，我們的這個虛妄，或者是無明惑，我們才能夠一一斷除，斷除這個習氣，才能夠斷無明，這樣就能夠知道真實的智，智慧從哪裡來。這就是我們學佛最重要的。

各位菩薩，學佛就是需要的，到底日常生活，我們心識所緣境，攀緣，開始每一天，我們的對境，聲、色、或者是香、味、觸等等，這全都是我們每一天的開始，我們要用什麼樣的方法來體會，我們應該堅定的力量，要到什麼程度？我相信，大家每天聽，應該浸潤於佛法裡面，與日常的生活中，我們能夠清楚很多，該走的方向，應該方向也很清楚。我們的習氣一定要斷，才能夠無明去除。請人人要時時多用心。
如來十力
一、知覺處非處智力；
二、知三世業報智力；
三、知諸禪解脫智力；
四、知諸根勝劣與得果大小智力；
五、知種種解智力；
六、知種種界智力；
七、知一切（至處）道智力；
八、知天眼無礙智力；
九、知宿命無漏智力；
十、知永斷習氣智力。

Explanations by Master Cheng-Yan

Subject: The Ten Powers of the Tathagata (如來十力)

Date: October. 21. 2014

“The various consciousnesses of the mind each cling to conditions. When conditions arise, causes lead to effects. When effects mature, retributions manifest; this is an unchanging law. This is the cycle of how cause leads to effect.”

This is what I want to share with everyone; our daily living is inseparable from mind and consciousness. Each of our consciousnesses clings to the conditions of our daily lives. Aren’t our eyes, ears, nose, tongue and body, each clinging to conditions? With our eyes, we see external conditions. As we sit here, with my eyes I see all of you sitting in a very orderly manner. This makes me very happy. This is how the eyes see form. The eyes connect to the forms of all the phenomena in our surroundings. What I see is your orderly appearance. What you see are the words behind me. Our eyes are connecting to different forms. The ears connect with sound. 

Right now, the objects my ear-roots are clinging to are the sound of my own voice, the chirping of the birds outside and the distant sound of a passing train. Many sounds are being heard at this time as my ears cling to these conditions. This is how our mind and consciousnesses work. Our eyes, ears, nose, tongue and body cling to the objects of form, sound, smell, taste and touch. This is how, in our daily living, “the various consciousnesses of the mind each cling to conditions.” Eyes cling to conditions of form. Ears cling to conditions of sound. So, “each clings to conditions. 

When conditions arise, causes lead to effects.” Each condition that we cling to has its own cause. For example, in daily living, many people crave certain tastes. Recently, I have said that people are greedy for certain tastes. We clearly know that we should cherish the lives of sentient beings and eat vegetarian meals. But some people either do not know this principle, or they know it but cannot control themselves because they crave the taste. People eat, smoke, drink, chew betel nuts and do other things that are harmful to their health. They know, but they cannot control themselves. So, “When conditions arise, causes lead to effects.” 

We continually hear the stories shared by our hospital volunteers. The causes of illness lie in these conditions; the patients could not break away from their cravings for a particular taste. They cannot cut themselves off from things they have smelled, tasted or touched, so they cannot help but cling to these conditions and take these things into their bodies. The effect of this is physical illness. Some young people crave sensory pleasures, fun and so on. They do not accept their parents’ guidance and instead seek instant gratification, thus creating disharmony in their families. This is the effect. Those who are not filial or who create bad karma do not understand cause and effect, so they do not change. [They may think,] “So what? If I do it, it’s not a big deal.” But they have created so much bad karma that “when effects mature, retributions manifest. 

There will certainly be retribution; it is just that the time has not yet come.” The accumulation of these causes will lead to effects. In the end, there will be retributions. This is an unchanging law.

So, “cause leads to effect”.This is a cycle, the cycle of cause and effect.The workings of our daily lives are inseparable from our minds and consciousnesses.If we do not train our minds, our mind-consciousness will cling to external conditions.When we cannot control this, we will be tempted to cling to conditions.When we cling, we create [negative] causes.These causes may then lead to effects.Once these effects mature, retributions manifest.“This is the cycle of how cause leads to effect.”So, we must be mindful.

The Buddha gave teachings by using various causes and conditions.The following passage we are looking at is what the Buddha said, “They utilized various causes and conditions, analogies and expressions to teach through suitable skillful means.”

As we discussed previously, the Buddha gave the Nine Divisions of teachings with various causes and conditions, and analogies and expressions.These are all skillful means.

Skillful does not mean they are not true.Skillful means are true teachings that explain profound principles in simple terms or use matters as analogies.Analogies are drawn to describe profound Dharma so that we can understand the profound principles through worldly appearances and phenomena.So, the Buddha used “analogies and expressions to teach through suitable skillful means”.

He taught according to sentient beings’ capacities and their causes and conditions.

Through using the various matters and appearances of the world around them, He drew out the most profound principles.

Out of compassion, the Buddha established skillful means according to the roots and powers of sentient beings, according to their capabilities.But these are still part of the Bdudha Vehicle.

Because of the Buddha’s compassion, [He taught] according to the roots and powers of sentient beings.We have the Five Spritual Roots and Five Powers.Some people have sharper capabilities, so they are more intelligent.For people with a deep Root of Wisdom, not only will they realize and understand, they will also put the teachigns into practice.These are the ones with sharper capabilities. Because they are smarter and brighter, their “powers” are stronger.This depends on faith, diligence, thought, Samadhi and wisdom.These are the Five Spritual Roots and Powers.

The Buddha comes solely to unlock our wisdom by helping us undertsand fundamental teachings like the 37 Preactices to Enlightenment.They are very fundamental teachings which help us to truly realize the Buddha-Dharma, help us engage in spiritual practice and enhance our capabilities and wisdom-life.This is the power of the 37 Practices to Enlightenment.

So, the Buddha, out of compassions, taught according to roots and powers of sentient beings.He established various skillful means according to sentient beings’ capabilities, but these teachings never deviated from the path to Buddhahood.

Therefore, the Buddha is replete with ten kinds of powers.

The Buddha is replete with ten kinds of powers:

First, the power of knowing right or wrong in all conditions.

Second, the power of knowing all karmic retributions in the Three Periods.

Third, the power of knowing all stages of meditation and liberation.

Fourth, the power of knowing the faculties of all beings and whether they will attain large or small fruits.

Fifth, the power of knowing all kinds of understanding.

Sixth, the power of knowing all kinds of states.

Seventh, the power of knowing all paths.

Eighth, the power of knowing from having unobstructed heavenly eyes.

Ninth, the power of knowing past lives flawlessly.

Tenth, the power of knowing [how to] forever eliminate habitual tendencies.

First is “the power of knowing right or wrong in all conditions”.I often say that when we speak to someone we must consider the person, time and place.We may want to share a specific teaching with this person.Is this the suitable place for doing that?Is this the suitable time?Discerning all this requires the power of knowing.So, we need “the power of knowing what is right or wrong in all conditions”.We need to know how to teach the principles of all things according to capabilities, matters, people and so on.This is a power of knowing.

Second, we should have “the power of knowing all karmic retributions in the Three Periods”.The Three Periods are not only about past lives.As every second passes, there is a new “past,” a new “present” and a new “future”.When we try to understand the Three Periods, they can extend as far as countless kalpas in the past or countless kalpas into the future. But we must believe that they are also in this present instant. In this instant, we carry with us the past [karmic] causes we have created and accumulated up to this moment. If we do not seize this moment [to do good], we may once again commit evil, say the wrong things, do bad things and so on. [Their effects] will be felt long into the future. The [causes of] transmigrating in the Six Realms are created by our speech and actions in this short, present moment. So, we should know that if, in our past or present, many things have not gone as we wished, that is probably because we created negative karmic connections in the past. Once we know and understand this, we can open our hearts and be understanding, and not take issue over the past. What was lost has already been lost, we should not remain attached to what was lost or what we cannot attain. 

If we did not create blessings in the past, we may not attain anything in the present. If we did not benefit others in the past, we may attain very little or quickly lose what we gain. This is because of our past. If we can open up our minds, we will not have so many “losses” or “weak karmic connections” that we continue to keep in our hearts. Not being able to release these creates afflictions. When afflictions arise, our wisdom will become more deeply submerged. We must seize every moment to continue to grow our wisdom-life, so we must unceasingly eliminate afflictions. This is what we must seize the moment to do. 

If we can really seize the moment, in the future we will have less [bad] karma and fewer afflictions. And further in the future, if we are more diligent now, we will have even greater wisdom. Thus, we must understand all karmic retributions of the Three Periods. If we seize every moment to benefit others, we will receive blessed retributions in the future. This is a definite truth.

Third is “the power of knowing all stages of meditation and liberation”. To understand meditation and liberation, we must begin with precepts, Samadhi and wisdom. We should know this by now. In the past I have told you about “the perfection of precepts, Samadhi, wisdom, liberation and liberated views and understanding”. Our daily living must not deviate from these practices. So, we must focus on upholding them. We must uphold precepts and follow the path, then our path will be great. 

Our resolve must be firm for us to advance in learning the Dharma every day. Only by doing this will our wisdom be unlocked. Once that happens, we can become liberated and perfect our liberated understanding and views. “Carrying firewood and water are all meditation”. These are all skills to master. This is the Buddha’s third power of knowing.

Fourth is the “power of knowing the faculties of all beings and whether they will attain large or small fruits”. Look at our capabilities. In our living, we create things every day. What are we creating? We are creating karma. Some people create bad karma; some people create good karma. Those who create bad karma have accumulated negative causes, negative conditions. Those who create blessed karma have done good deeds, formed good connections and received good retributions. What we do depends on our capabilities. If we can take in the Dharma, we can put it into practice. By doing great deeds, we will certainly attain great blessings. By being more diligent, naturally we can attain great wisdom. 

Fifth is “the power of knowing all kinds of understanding”. As we listen to the Dharma or interact with people and matters, we must be understanding. If we are not understanding, everything we deal with will become an affliction everything we deal with will become an affliction. So, we must be understanding, that is the only way we will be accommodating we will constantly form negative karmic connections with other people. The Buddha taught us to have “all kinds of understanding”. We need to be understanding of all worldly matters and principles. Only by being harmonious as we deal with matters and people can we be in harmony with principles. This is what we achieve by being understanding.

Sixth is “the power of knowing all kinds of states”. Sentient beings each live in their own worlds with their own ways of life. This is something I often say. I hope everyone can respect all living beings so we can experience the states they are in. when a bird chirps, I believe he is very happy. In this place with singing birds and fragrant flowers, the bird has his own way of life, his own state. So, if we mindfully experience this, we will cherish all beings in this world. 

Seventh is “the power of knowing all paths”. Sentient beings are lost, so the roads they are on lead nowhere. The roads they have chosen are the wrong ones those who are lost are fearful and unsettled, so ignorance flourishes in their minds. We must have “the power of knowing all paths”. We must walk on the right road because we will end up wherever that road takes us. This is the law of karma in the Six Realms. 

Eighth is “the power of knowing.” This is what our eye-root can see and understand. Ordinary people’s perspectives revolve around taking everything as their own. The perspective of a noble being is to serve the world. Whether we have a strong or weak mindset depends on our perspectives.So, we need “unobstructed heavenly eyes.” Heavenly eyes can see comprehensively and thus understand the karmic conditions of all beings. We must also try to do this. 

Ninth is “the power of knowing past lives flawlessly.” This is the spiritual power of knowing past lives People say, “Eight or nine of ten things will not go according to our wishes.” We must understand how we wrote the script for our present life during our past lives and how the kind of karma we crated brought forth our current conditions.

So, if we can understand this, we have the power of knowing past lives. Everything that happens in this present life is definitely connected to the past. If we can thoroughly understand this, we can reduce the afflictions in our minds. With fewer afflictions, our power of knowing will grow. Instead of lamenting the past, we must earnestly live in the present. 

Tenth is “the power of knowing [how to] forever eliminate habitual tendencies.”

Don’t I often talk to you about this? What do we cultivate in spiritual practice? [Elimination of] habitual tendencies. People’s minds differ as much as their faces. I often say, “people’s habits differ as must their faces.” People’s minds are ultimately the same, they are Buddha-minds. The Buddha’s mind is pure, so our intrinsic Tathagata-nature should be the same. But our habitual tendencies are different, just as our faces differ from person to person. Thus, we must eliminate our habitual tendencies and return to our pure intrinsic Tathagata-nature.The Buddha had the power to eliminate tendencies, so He taught sentient beings to do the same thing. 

The power of knowing [how to] forever eliminate habitual tendencies: 

This is having the wisdom and power to forever eliminate all remnants of delusions so they will never arise again. 

We must “eliminate all remnants of delusions” to eliminate all illusory thinking along with the delusion of ignorance, one by one. Only by eliminating habitual tendencies can we eliminate ignorance.Then we will know the origin of true wisdom. This is most important as we learn Buddha’s Way.

Dear Bodhisattvas, to learn the Buddha’s Way, we must clearly understand how, in our daily living, our minds and consciousnesses cling to conditions, At the beginning of each day, we must be aware as we connect with sound, form, smell, taste and touch and so on.We experience all this starting in the morning. 

So at the beginning of each day, we must think of methods to allow us to grasp this. To what extent do we need this power over [our consciousness]? I believe that if we all listen to, and immerse ourselves in the Buddha-Dharma, then in our daily living, we will clearly know the direction that we need to go in. We recognize our course very clearly. We must also eliminate our habitual tendencies in order to eliminate our ignorance. So, everyone please always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150227 - 惜水如金‧淡定人事 Harboring a Sincere and Grateful Heart at All Times

惜水如金‧淡定人事 
Harboring a Sincere and Grateful Heart at All Times 

萬物以水維生命 
一水多用惜如金 
環保教育教慇實 
淡定人事耘心春 

台灣南部去年10月至今的累積雨量，只有往年平均的一半，日月潭水庫，更是可以看到九­隻青蛙浮出水面，面對旱象，需要人人一起節約用水。

證嚴上人開示：「水是大地的大生命，也是人的大生命，我們的生命不能沒有水，我一直一­直幾十年來，都一直在呼籲著我們要惜水如金，慈濟人他們聽他就是法，這種只是惜水他也­信受奉行，這就是法在生活中，這種生活中不離法，我們要好好的珍惜水資源。」

慈濟志工 施火生：「萬物都要水比金子還要寶，水可以說是比金子還要寶，沒有金子可以生活，沒水­你看能不能活。」

珍惜水資源，許多環保志工，更是身體力行，除了在環保站回收雨水，更在生活中將水視為­大生命，這都是將善法聽入心，並努力耕耘心靈之田。

證嚴上人開示：「期待我們人人的心靈，都要時時有春，我們要把握時間，不要受到了環境­來干擾，我們要把握著，要好好的勤耕耘，耕耘我們這一片心地，我們更要真正的開發出了­法入心，讓我們的慧命在這樣法的春天，讓它更茂盛起來。」

以法水滋潤心田，把握時間精進慧命，才能真正淨化人心、祥和社會。

【靜思妙蓮華】20141020 - 深心精進信願行 - 第417集 Diligently Carry Out Faith, Vows and Practice

20141020《靜思妙蓮華》深心精進信願行 (第417集)
（法華經•方便品第二）

⊙「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」
⊙「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。」《法華經方便品第二》
⊙知眾生諸行：佛知眾生既已發心立善行，累積功德，專心守志精進，諸宏誓願真實行。
⊙求法之心殷切云深心，又求深妙佛乘大法之心云深心，又於深因種德難拔云深心，念之不忘。
⊙知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。《法華經方便品第二》
⊙過去所習業：初心立志，為修學佛法，依循道理修習、學道業過程。深值佛聞法，精修六度所習業。
⊙欲性精進力：眾生各有種種之欲望為其本性。佛所說法，唯隨眾生欲性經云：「種種所行道，若干諸欲性。」
⊙及諸根利鈍：信勤念定慧之五根，具一切善法，名諸根。又眼耳鼻舌身之五根，則有利鈍，如人有敏捷與遲鈍不等。

【證嚴上人開示】
「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」

佛為眾生入人群
教令深心信願行
法遍乾坤精進力

我們人人要時時用心。佛陀來人間就是為了要入人群，一大事因緣，教化眾生。佛陀所教化，就是希望我們人人能夠深心，我們要「深入經藏」，才能夠成長智慧。

每天早晚的課誦，必定要有「三皈依」——皈依佛，是要「體解大道」，要「發無上心」；皈依法，我們就要「深入經藏」，才能夠成長「智慧如海」；我們皈依僧，就是一念心，我們能「統理大眾」。這是佛陀教我們要「深心信願行」，意思就是要度化眾生。

若能夠這樣，「法遍乾坤精進力」，我們的法能夠遍布在乾坤。乾坤就是天地，能夠在天地、人間，只要人人能夠「體解大道」，能夠「深入經藏」，有這念心願意去度化。常常說，人間菩薩招生的意思，就是我們在人間，看到人，就要趕快將這麼好的佛法與大家分享，將我們了解之後身體力行的心得，去度化人間。這是佛陀來人間的一大事，所以他入人群，「教令深心信願行」，就是一個期望——法能夠普遍乾坤。那就要仗我們人人的精進力了。

所以下面這段文，經文裡就這樣說，佛陀他「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍」。

知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍《法華經方便品第二》

釋迦佛，他對眾生的種種，都已經很清楚了，所以「知眾生諸行」。眾生的心行千差萬別，因為眾生每一個人的起心動念、煩惱無明都不同，或者是發心受持的方向也不同，所以佛「知眾生諸行」，善惡的一切行為，佛知道。

知眾生諸行：
佛知眾生
既已發心立善行
累積功德
專心守志精進
諸宏誓願真實行

所以「佛知眾生既已發心立善行」。既然人人能夠遇佛、聞法，起了信心，這樣開始就要立善行。佛陀知道，立善行就是要累積功德。

無形的時間過了，有形的動作來累積我們的慧命，所以要全心守志精進。每一天，我們都要「守志奉道」，那就「其道甚大」了。我們既立這個志願，我們必定依照佛陀的教法，我們要步步精進。心要專、志要堅，這樣我們才能夠精進。所以諸宏誓願要真實。我們不是說過嗎？靜思法脈勤行道，我們要內修「四弘誓願」。

所以，諸弘誓願，除了「四弘誓願」以外，我們發願無量，我們所發的願，我們就要真實身體力行。所以要深心，這個願心，要深深伸入了我們的心地，所以要深心，念念不離法。所以，求法的心要殷切，不是說，「我今天的法聽了，我都知道了，明天我不必(聽)了，因為我今天都了解了。」若這樣，就沒有那種求法的深心、殷切的心，那就不夠了。

我們要知道，知道我們佛法是無量無邊，光是一個「無量義」，就能夠包含了宇宙萬物，種種的道理都是在法。聽一天，真的就透徹了解嗎？難道真的，一理通，萬理都徹了嗎？佛陀生生世世，用「累劫」來比喻，他不斷精進，不斷求法，不斷捨身，不斷立命發宏誓願，就是為了求法。所以我們應該求法的心要殷切，這樣叫做深心。用這樣來向大家，讓大家了解什麼叫做「深心」。

求法之心殷切
云深心
又求
深妙佛乘大法之心
云深心
又於深因種德難拔
云深心
念之不忘

求法殷切，很殷勤，這叫做深心。又，求深妙佛乘大法，這也叫做深心。佛法，小乘、中乘、大乘，我們現在所要求的就是深妙佛乘的大法。我們若能了解，佛陀已經是捨方便，說真實法，真實法，就是說佛乘大法，我們應該要再重新將心整理好，專心投入，真正來探討深妙佛乘的大法，這樣叫做深心。

又再，「深」，在那個「深因」我們要知道「因」，就是種子，人人都是有這念如來本性，清淨無染的真如，成佛的「因」，但是成佛的「因」，已經歷久以來，受無明不斷將它覆蔽。我們現在得遇佛法，我們要深心所念，無明一層一層，要趕緊將它去除，否則，我們的「深因」，無法能很深入我們的因——如來本性，無明無法去除。所以，我們必定，學佛一定要到，發現我們的本性為止，所以我們應該，要再讓它扎深下去，那就「種德」若是深，任何一個人要來影響我們，就不容易了。

而「種」就是要耕耘，我們要入人群中去，我們在人群中甘願付出，這叫做「種德」。我們的「因」要不斷在心地，要讓它成長、發芽、生根。除非菩薩道有在走，菩薩道有在走，這個根就會伸長，這是成佛的根，也就是我們人人，本具如來的本性。

我們在人間中，要如何不受外境來誘惑我們，我們的根深柢固在我們的內心，這樣叫做「深心」。所以「念之不忘」，就是念念不忘，這樣叫「深心(之)所念」。要殷勤，要求深妙的佛乘，我們的善根要再深，伸長一些、扎深一點，才不會容易受影響，這樣叫做念念不忘於佛法中，這是「深心(之)所念」。

知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍
《法華經方便品第二》

「過去所習業」。我們人人過去累生累世，六道中不斷地輪轉，生生世世都受大環境影響，所以無明累生累積。我們現在能夠得遇佛法，我們要「初心立志」。

過去所習業：
初心立志
為修學佛法
依循道理
修習、學道業過程
深值佛聞法
精修六度所習業

常常告訴大家「發心如初」，永遠永遠，都把握住我今天的發心，不論未來什麼樣的環境，我這念心還是堅定不搖動，所以叫做「初心立志」。守志奉道嘛，這就是修學佛法，依循這個道理，來修習學道的過程。我們過去，既受這個無明來薰習我們，現在我們接受佛法之後，我們要堅定，我們要修學佛法，不斷薰習，用佛法來將我們薰習，將過去的無明業力，不斷將它去除，這必定要依循道理。

這個道理的循環，不要說今天我都了解，明天……。這要日日都是這樣在循環，今天的精進、明天的精進，在這個人間道，隨著時間在消逝，我們對佛法不斷在潛修，所以我們的慧命才能增長。

所以修習學道，那個「業」——修業，這就是淨業。那凡夫呢？就是染業，就是污染。現在就是來法譬如水，在洗滌我們心靈的垢穢，不斷法入心、不斷讓我們的心清淨，這叫做過程。我們依照佛法，堅定立志，就在初心那個時候，不斷立志，這樣長時間，過程是長時間，我們的修業的長時間。

「深值佛聞法」，我們很有幸能夠深值佛的法中，所以我們聽法，聽佛陀，釋迦佛的法，一直到現在，我們還能夠聽到。我們還要再精修六度，要精修六度所習的行業——就是淨業。這是我們的本分事，付出無所求，同時還要感恩。

所以，眾生的欲性，佛陀也很了解，了解是「欲性精進力」。

欲性精進力：
眾生
各有種種之欲望
為其本性
佛所說法
唯隨眾生欲性
經云 種種所行道
若干諸欲性

眾生既然發心了，這個「欲」就是立願的意思，是「希望」的意思。眾生的希望，他根機的鈍劣，佛陀都很清楚，所以佛所說法，就是隨著眾生的欲性，這樣循循善誘。

所以經典裡面說：「種種所行道，若干諸欲性」。佛陀的說法，那就是要隨順眾生的根機，「種種所行道」，你不同修行的方法，對準不同的根機。「若干」就是很多不同的習氣，所以有不同的追求法。

「及諸根利鈍」。佛陀更加知道眾生的根機是利、或是鈍。同一個人、同一件事情，就這樣說：「了解嗎？」「知道啦。」「你說給我聽。」「哎！還無法很，很了解。」你想，同一個人，要對準這個人來說話、教他做事情等等，都沒那麼容易，何況說，一句話，大眾聽，哪有辦法大眾全部聽的，會同一種方向？很難啊！為什麼呢？「諸根利鈍」。有的人(根機)很利，說的(法)，根機很利，一聞就是十悟、一聞千悟、一聞透徹了悟。這是根機不同啊！

所以，信、勤、念、定、慧，這「五根」，我們「三十七助道品」，有「五根」、「五力」；這就是我們要修行，要讓我們修行的根機整齊，三十七種的助道法，大家要入心。所以，我們若能把三十七種助道法都入心，這就具一切法，名諸根。

及諸根利鈍：
信勤念定慧之五根
具一切善法
名諸根
又眼耳鼻舌身
之五根
則有利鈍
如人有敏捷
與遲鈍不等

除了我們觀念上的「五根」，還有肉身的五根：眼、耳、鼻、舌、身這五根。我們的眼、耳、鼻、舌、身，就是我們都在日常生活，所在接觸的，不離開這五根，但是這個身體，肉體的五根，我們必定用我們觀念上的，智慧、知識去分別，在這日常生活中，我們的五根所接觸到，我們對佛法，我們看到，每天都在誦，我們有相信嗎？每天都在聽，我們有相信嗎？我們聽聞佛法之後，我們有勤嗎？我們有精進嗎？勤精進，有入心嗎？入心之後，法有定於我們的心嗎？法定於我們的心，我們有開發智慧出來了嗎？

所以，這個觀念上，我們的知識，和日常生活的「五根」、「五力」，與我們的眼、耳、鼻、舌、身，與我們的身體是不離開的。所以，人人的眼、耳、鼻、舌、身與人人的「五根」、「五力」有平齊嗎？有的人較利，有的人就較鈍；有的人信心很深，有的人很勤精進；但是有的人，信了，但是不深，有在精進，但是不很殷勤等等，這就是我們的諸根。

佛陀都了解，有利也有鈍，「如人敏捷與遲鈍不等」，都不同。因為我們人人就是這樣，這就要看我們是否有在用心，是否我們用心有深入。佛陀的耐心，為眾生不斷入人群中，無非就是要教導我們要「深心信願行」，這是佛陀來人間的希望，希望這個法能夠入人人的心。人人心在法中，自然就「法遍乾坤」，希望人人能行精進力。

各位菩薩，發心要發菩薩心，菩薩心我們要身體力行，要時時多用心。

Explanations by Master Cheng-Yan
Subject: Diligently Carry Out Faith, Vows and Practice (愛心精進信願行)
Date: October. 20. 2014

“The Buddha, for the sake of sentient beings, went among the people to enable them to keep faith, vows and practice deep in their minds. The Dharma will pervade the universe with the power of diligence.”

All of us must always be mindful. The Buddha comes to this world to go among the people for one great cause, to teach sentient beings. The Buddha gives teachings in hopes that they penetrate deep into our minds. We must “deeply enter the Sutra-treasury” so we can develop our wisdom. During every morning and evening recitation, we always chant the Three Refuges. We take refuge in the Buddha “to comprehend the great path and bring forth the Bodhi-mind.” We take refuge in the Dharma to “deeply enter the Sutra-treasury,” then we can develop “wisdom like the sea.” We taka refuge in the Sangha to wholeheartedly “lead the assembly.” This is the reason that the Buddha teaches us to “keep faith, vows and practice deep in our minds.” This means we must transform sentient beings. If we can do this, “the Dharma will pervade the universe with the power of diligence.”
The Dharma can pervade the universe, which is everything between heaven and earth. If all of us living between heaven and earth can “comprehend the great path,” we can “deeply enter the Sutra-treasury.” With this vow, we will be willing to transform others. We continually say that recruiting Living Bodhisattvas means that, as we move through the world, we should promptly share the wonderful Buddha-Dharma with people we meet. After we have understood it ourselves, we can use the realizations we gained from putting it into practice to transform other people. This is the Buddha’s one great cause for coming to this world. So, He went among people “to enter us to keep faith, vows and practice deep in our minds.” His hope is for the Dharma to pervade the universe. This requires our collective power of diligence.

So, in the next sutra passage, the Buddha says, “[All Buddhas] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence and whether their faculties are sharp or dull.”

Sakyamuni Buddha clearly knew everything about sentient beings. So, He “knew the conduct of living beings.” Sentient beings minds and actions vary greatly because each person’s arising thoughts, afflictions and ignorance are different. Even their aspirations of practicing [the Dharma] are different. So, the Buddha “knew the conduct of living beings.” He knew all of their good and evil behaviors.

[They] know the conduct of living beings: The Buddha knew that those who have already aspired to engage in wholesome practices are accumulating merits and virtues, focusing on upholding and diligently advancing their mission and making great vows to engage in true practice.

So, “the Buddha knew those who already aspired to engage in wholesome practices.” Since they had all met the Buddha and listened to the teachings, they gave rise to faith and began to engage in wholesome practices. The Buddha knew that to engage in wholesome practices is to accumulate merits and virtues. As time, which is intangible, passes, our actions, which are tangible, accumulate to develop our wisdom-life. So, we must wholeheartedly and diligently advance our mission.
Every day, if we “uphold our mission and follow the path,” then “our path will be great.” Since we have made this vow, we must follow the Buddha’s teachings to diligently advance step by step.We must have a focused mind and a firm resolve in order to diligently advance.
So, the great vows we make must be true.Haven’t we discussed this before?The Jing Si Dharma-lineage is a path of diligence so we must internally practice the Four Great Vows.When we make great vows, we are not only making the Four Great Vows.We make countless vows and once we have made those vows, we must actually put them into practice.We must keep them deep in our minds; our vows must deeply penetrate our minds.So, we must keep pour vows deep within our minds then our every thought will adhere to the Dharma.We must be earnest in seeking the Dharma.We cannot think, “I listened to eh Dharma today. I know everything now. I don’t need to listen to it tomorrow because I’ve already understood it today”.
If we think this way, our deep sincerity and earnestness in seeking the Dharma is lacking.We must know that the Buddha-Dharma is infinite and boundless.By itself, [the Sutra of] Infinite Meanings can encompass all things in the universe.All principles are encompassed within the Dharma.Can we actually understand it all in one day?Can we truly grasp one truth and understand all truths?The Buddha’s many lifetimes are expressed with the words “repeated kalpas”.He unceasingly made diligent advances, sought the Dharma, gave up His body and devoted Himself to His great vows.This was all to seek the Dharma.
So, we must also earnestly seek the Dharma.Then it is “deep within our minds”.With these examples, I hope you can understand what this phrase means.

Their earnestness in seeking the Dharma is deep within their minds.Their will to seek the profound and wondrous Dharma of the Buddha Vehicle is deep within their minds.
The deeply planted causes and virtues that are hard to remove are deep within their minds.These are never forgotten.Their earnestness in seeking the Dharma is “deep within their minds”.
Then, “Their will to seek the profound and wondrous Dharma of the Buddha Vehicle” is also “deep within their minds”.

The Buddha-Dharma contains the Small, Middle and Great Vehicle.What we want to seek now is the deeply profound and wondrous Dharma of the Buddha Vehicle.When we understand that the Buddha has set aside skillful means to teach the True Dharma, which is the great Dharma of the Buddha Vehicle, then we will readjust our minds and focus on dedicating ourselves to study the profound and wondrous Dharma of the Buddha Vehicle.This is “deep within our minds”.
There are also “deeply planted causes”.It is important to know that “cause” means seed.Everyone has an intrinsic Tathagata-nature.Our pure and undefiled nature of True Suchness is the “cause” for attaining Buddhahood.However, this “cause” for attaining Buddhahood has been covered by ignorance for a very long time.Now that we have encountered the Dharma, with these thoughts deep within our minds, we must promptly remove these layers of ignorance.Otherwise, we will not be able to access this “deep cause,” which is our intrinsic Tathagata-nature.We will not be able to eliminate our ignorance.So, we must learn the Buddha’s Way until we find our intrinsic nature.
Therefore, we must have “deeply planted virtues”.If our virtues are securely and deeply planted, it will not be easy for anyone to influence us.
To “plant” something we must cultivate it.We must go among people and willingly give to others.This is “planting virtues”.Our “cause” must endlessly grow, sprout and take root in our minds.If we are walking the Bodhisattva-path, this root will grow.This is the root for attaining Buddhahood.It is also the Tathagata-nature that all of us intrinsically have.
In this world, how can we not be tempted by external conditions?When these roots are deeply affixed within us, they are “deep in our minds”.So, “They are never forgotten”.
This means we will always keep these in mind. So, these are the “thoughts that are deep with [our] minds”. We must earnestly seek the Buddha Vehicle. Our roots of goodness must be planted deeper, extend farther and wider. Then we will not be easily influenced. This is how we keep Buddha-Dharma in our minds. These are “thoughts that are deep within [our] minds”.

“[They] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence, and whether their faculties are sharp or dull.”

“Their habitual actions in the past. All of us have cycled through many lifetimes and continually transmigrated through the Six Realms. In each lifetime, our surroundings influence us, so we continue to accumulate ignorance. So, now that we have encountered the Dharma, “with our initial resolve we make vows”.

“Their habitual actions in the past:
With our initial resolve we make vows to learn and practice the Buddha-Dharma and follow the principles. In the process of learning spiritual cultivation, we encounter the Buddha and learn the Dharma to cultivate the habitual actions of Six Perfections.”

I often say we must sustain our initial aspiration. We must always hold on to the aspiration we form today. Regardless of the conditions of our future surroundings, our resolve must be firm and unwavering .Thus, “With our initial resolve we make vows”. We must uphold our mission and follow the path. To do this, we learn and practice the Dharma and follow these principles to learn and practice the path.
In the past, we were influenced by ignorance, so after we have accepted the Buddha-Dharma, we must be firm in learning and practicing the Buddha-Dharma. We must unceasingly allow the Buddha-Dharma to permeate us so we can unceasingly eliminate the ignorance and karma from our past. To do this, we must follow the principles. Principles are cyclic. Do not say, “I understand it today, tomorrow…”. Every day is a [new] cycle. We must be diligent today and tomorrow. In the human realm, as time goes by, we keep diving into the practice of the Dharma so that our wisdom-life can grow. To learn and practice the path is an “action”.
Our practices are purifying actions. We ordinary people take defiled actions, which leave a taint on us. Now we are using the Dharma like water to cleanse defilements from our minds. As we unceasingly take the Dharma to heart, we unceasingly purify our minds, this is the process. We follow the Dharma and maintain our vows. From the time we formed our initial resolve, we have continued to form vows. This process of spiritual practice takes a long time. “We encounter the Buddha and learn the Dharma”.
We are very fortunate to encounter them, so we must listen to the Dharma, to the teachings of Sakyamuni Buddha. Even today, we can still listen to them. We also must focus on cultivating the practices of the Six Perfections, which are purifying actions. These are our fundamental duties. As we give unconditionally, we must also be grateful. So, the nature of sentient beings’ desires was well understood by the Buddha. He knew “the nature of their desire, the power of their diligence”.

“The nature of their desire, the power of their diligence: Sentient beings have all kinds of desires. That is their nature. The teachings given by the Buddha are adapted to their desires. So, the sutra speaks of the various paths they have walked, the nature of their various desires.”

Since sentient beings have formed aspirations, here, “desire” means to make vows, it means to “wish”. Their wishes and the dullness of their capabilities were clearly understood by the Buddha. So, He gave teachings according to their desires. This was how He patiently guided them. So, the sutra mentions “the various paths they have walked and the nature of their various desires”. The Buddha’s teachings are in accord with sentient beings’ capabilities. So, “the various paths” are different methods of practice that are suitable for different capabilities. “Various” means that because there are many different habitual tendencies, there are different methods of teaching. “He knows if their faculties are sharp or dull”. The Buddha knew sentient beings’ capabilities, and whether they were sharp or dull. In explaining something to someone, we may ask, “Do you understand?” “Yes, I understand”. “Then explain it to me. I still can’t quite understand it.”
Think about how, for just this one person, we must speak to accurately address [his needs] and teach him how to do specific things and so on. This is not easy at all, let alone giving one teaching for all to hear. How can everyone who listen to it go in the same direction?
It is very difficult! Why? “Their faculties [may be] sharp or dull.” Some people have sharp faculties. When teachings are given to those with sharp faculties, they may hear one thing and realize ten things, or a thousand things, or thoroughly understand everything. This depends on their capabilities.
So, faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. The 37 Practices to Enlightenment include the Five Spiritual Roots and Five Powers. These are what we must cultivate to bring our capabilities to the same level. We must take the 37 Practices to Enlightenment to heart.
So, if we can take these 37 kinds of practices to heart, we will be replete with all goodness and roots.

[They know if] their faculties are sharp or dull: Faith, diligence, thought Samadhi and wisdom are the Five Spiritual Roots. When replete with all goodness, we have all the Spiritual Roots. Eyes, ears, nose, tongue, and body are also the Five Roots. These can be sharp or dull, just as people’s minds can be agile or slow.

Other than the Five Spiritual Roots, there are also five physical roots, which are the eyes, ears, nose, tongue and body. Our eyes, ears, nose, tongue and body are inseparable from what we encounter in our daily living. But, what we perceive with our five physical roots must be differentiated with our [Spiritual Roots], our knowledge and wisdom. In our daily living, our Five Roots come in contact [with many things].
With regard to the Buddha-Dharma, we read and recite it every day, but do we have faith in it? We listen to it every day, but so we believe it? After we diligently practice? Have we advanced? If we diligently advance, do we take it to heart? After we take it to heart, has the Dharma settled within our minds? If the Dharma has settled in our minds, have we developed wisdom?
So from this perspective, our knowledge and the Five Spiritual Roots and Five Powers in our daily living are inseparable from our physical body, our eyes, ears, nose, tongue and body. So, are our eyes, ears, nose, tongue and body at the same level as our Five Spiritual Roots and Five Powers? Some people’s minds are slower. Some people have deep faith; some people advance diligently. Some may have faith, but not a deep faith. Some may have faith, but not a deep faith. Or they may be diligent, but not very earnest. These are our various capabilities.
The Buddha understood all of them, that some are sharp and some are dull, “just as people’s minds can be agile or slow.” Sentient beings are all different. Because all of us are like this, [our practice] depends on whether we are mindful, whether we have made an effort to go deeper.
The Buddha was patient, and continued to go among the people for the sole purpose of teaching them, “to enable them to keep faith, vows and practice deep in their minds.” This was the Buddha’s hope in coming to the world. He hoped the Dharma could enter all our minds, and that all our minds would abide in the Dharma. Then “the Dharma will pervade the universe” and everyone will exercise the power of diligence.
Dear Bodhisattvas, we must form Bodhisattva-aspirations and then put them into practice. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150226 - 盞盞心燈照暗角 Bringing Love to Botswana

盞盞心燈照暗角 
Bringing Love to Botswana 

臺商接引黑珍珠 
付出無求心相契 
克服困難灑播愛 
盞盞心燈照暗角

慈濟關懷非洲第六個國家「波札那」，由「南非德本」、「賴索托」，以及「南非約堡」三­地志工，跨越千里，前往當地訪視、發放。慈濟在非洲深耕20年，源起台商回饋當地的一­念心，將愛的種子廣布。

證嚴上人開示：「感恩我們的台商，取在當地用於當地，這是一、二十年(前)，跟他們提­的話題，他們都是緊緊的護擁著，永遠他都放在心裡，時時刻刻都在身體力行中。」

帶動當地志工，即使出門在外，志工依舊每天早晨五點半，聆聽「人間菩提」，透過共修，­汲取慧命資糧，並將獲得的佛法，實際力行，走入苦難，親手膚慰。

證嚴上人開示：「在那樣的苦難中的世界裡，竟然有這麼閃亮的黑珍珠，粒粒都在發光發亮­的付出，啟發人人的愛心，希望人與人之間互相幫助，給的物資是有限，要啟發當地人的愛­心，才能就地幫助。」

志工在簡陋、狹小的空間，舉辦講座，透過口耳相傳，廣邀當地民眾，一同加入愛的行列。

【靜思妙蓮華】20141017 - 方便引入第一義 - 第416集 Skillful Means Lead to the Supreme Meaning

20141017《靜思妙蓮華》方便引入第一義(第416集)
（法華經•方便品第二）

⊙「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」
⊙「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」《法華經 方便品第二》
⊙「知第一寂滅，以方便力故，雖示種種道，其實為佛乘。」《法華經 方便品第二》
⊙知第一寂滅：謂第一義諦，離於言相，深妙之真理，是為第一義，第一寂滅。離一切言辭之相，故云寂滅，亦云言語道斷。
⊙雖示種種道：佛具種種智力，明瞭眾生種種欲樂，是非勝解之智力。謂知處、非處智力，如作善業，定得樂報，名知是處。若作惡業者，欲得受樂報，決無有是處，是名知非處。
⊙其實為佛乘：佛雖說種種法，而實唯為說一切眾生悉皆可成佛之道法。此法不分二乘三乘等，其實唯為說一成佛之法。

【證嚴上人開示】
「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」

心地風光本寂
澄微妙諦理
離言無量義相
空中有妙施權

也就是要告訴大家，我們人人心地風光，本來就是這麼寂靜，心地寂靜的風光，也就是「澄清微妙的諦理」。「離言無量義相」，這個真諦道理，其實本來就是很寂靜，本來就沒有什麼形象，這是真理。常常在說「無為法」，「無為法」就是真諦理，「有為法」是人間有形象，一切的形象，無不都是從無而成有。

道理也是一樣。道理看不到、摸不著，有時候也是想不透徹，所以說「離言無量義相」，這就是道理，不是用言語，有辦法能表達的。其實每一件東西都有，包含著無限量的道理，日常我們接觸得到的、摸得到的，這全都是很多的，物資、資源所合成起來，這叫做因緣會合。道理不離開因緣，因緣一定要會合起來，才有辦法用言語來說，用形象來表達。

道理原來就是無處不有、無處不存在，到處都是道理，每一個時刻都不離開道理。道理在時間、在空間、人與人之間，無不都是充滿了道理。卻是這些道理就是，它的真實相，那就是「寂」，真正的本來就是很寂靜，沒有什麼，所以我們會看不見。本來是這麼清澄微妙，含藏著妙法在其中，所以不是我們三言兩語，或者是長篇大論，有辦法將這個道理，(讓)大家能夠了解。所以，(用)語言要來解釋道理是困難重重。

所以說來，這麼的「清澄微妙諦理」，是「離言無量義相」，不是語言有辦法來解釋。若要解釋，這個道理是「無量義相」，很多很多法，如何來解釋都很難得盡，那個道理的本來的實相。

所以這個相就是已經看得到了，告訴你們這個東西，從哪裡來的，因、緣，因，這個因，還有無量的因素會合；光是這個「因」，還要無量無數的「緣」來合成。所以這「無量義相」，很多很多的道理合成起來，才能夠顯出這個相。

用很多很多的語言來解釋，是不是這個道理，能真正的淋漓盡致，這樣完全解釋清楚呢？難啊！所以叫做「離言無量義相」。若要分析，是「空」啊！天地有成、住、壞、空；人生有生、老、病、死；我們的心理，生、住、異、滅，到最後不都是空、死、滅，都沒有了。何況這生存在人間的東西，哪一件不是成、住、壞、空呢？哪一件東西，不是很多因緣的合成呢？所以，「空中有妙」，但是要顯出道理來，那就要「施權」，用種種的事相來譬喻。

前面我們不就是，一直用很長的時間，佛陀這樣說：「譬喻亦言辭」。佛陀在世時親自教法，那些弟子一直到開始，將要講《法華經》時，就有五千人退席，頂禮而退。這五千人，他們心中還有執著，還無法將「相」的執著打開。

佛陀親自授教，那時候的弟子，還是無法將佛陀所說的法，完全納入心來、完全體解大道，實在是很困難。不過，我們要相信，空中有妙，讓我們能來施權顯實。

我們周年慶，大家的精進，要來帶領天下慈濟人，能夠同入靈山會，所以從精舍開始，在誦《無量義經》、《法華經》，靈山會的道場，心的靈山會，就能夠傳上了「雲端」，從「雲端」再(傳)播下來，十幾個國家，一百多個道場，十一萬多人，能夠共同來受持、精進《妙法蓮華經》「無量義」的道理。你們想，這是不是「空中妙有」呢？在這樣的形態裡，就是有這樣的科技，現出了這樣的神通，不就是借重這些，種種的因緣合成，這樣傳送出去呢？

所以我們要知道，「心地風光本寂」，我們本來的心地，如來清淨的本性，本來是這麼的恬寂；它的環境——心靈本地風光，就是這麼的清澄微妙，含藏著這麼無量數的道理在。所以這些道理，「離言」，真的不是用話(語)，能夠說清楚；說得清楚的，還是無法表達出那個法無量的形象。所以，道理實在是難知難解！

我們前面，我們已經一直說下來，佛種是從緣起，尤其是佛陀用四十多年的時間，用種種的權巧方便，只是為了要說「一乘法」，一乘就是《法華經》，就是要教菩薩法，目的就是這樣。所以一切法是常住，但是，我們凡夫不知覺，所以佛陀他現相在人間坐道場，就是要來引導眾生，所以人稱「三界導師」。

所以這「三界導師，四生慈父」出現人間，所以「天人所供養」。這是前面過說的，現在再將它重複一次。因為佛陀來人間，坐在人間的道場，是三界導師、四生慈父，為人間說法，所以經文：「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」

天人所供養
現在十方佛
其數如恆沙
出現於世間
安隱眾生故
亦說如是法
《法華經 方便品第二》

這就是在，描述佛陀出現人間，天人所恭敬，不只是人間，連天都是恭敬，時時而來人間供養。而天人所供養，不只是釋迦牟尼佛。很多的佛，多少？十方無量的佛，其數如恆沙。諸佛來來回回人間，來教導眾生。眾生無明、惡的累積，有無量數的諸佛，已覺悟的人來人間，都希望能夠教育、度化，這些苦難的眾生。只是我們凡夫肉眼，不知道哪一位是佛？其實在人群中，無數諸佛時時在我們的周圍。所以說，「其數如恆沙，出現於世間，安隱眾生故。」這些能夠說善法、教化眾生的人、能覺悟的人，都可以稱為佛。

不是常常跟大家說，我們人人本具佛性，只要你的佛性浮現出來，將佛的真理，我們將它說出去，哪怕是跡佛，短暫覺悟，我們也是浮現我們的佛性。所以，當你浮現了你的佛性，所說的法，無不都是「安隱眾生」，這是前面我們所說的話。

再來，現在，開始說這段(經)文，今天所要講的是：「知第一寂滅。」

知第一寂滅
以方便力故
雖示種種道
其實為佛乘
《法華經 方便品第二》

我們已經知道了，過去的諸佛出現在人間，不論是什麼時間、什麼空間，充滿了很多的覺者在我們人間，來輔導、教化眾生。但是真正我們能和哪一尊佛最有緣，他就現相。大家所認定，釋迦牟尼佛，釋迦牟尼佛，從他的來生人間，一切很完整，與我們娑婆世界有緣。當他覺悟那時候，他了解了，一切法就是這樣，就是這樣，是什麼樣呢？華嚴海會，靜寂清澄，志玄虛漠，那麼寧靜的境界，這是佛的境界。

所以這麼寧靜的境界，那時候覺悟，就是「第一寂滅」，知道法就是這樣。不過，這不是覺悟之後，就能將這個法直接向眾生說明。因為佛陀了解，眾生無明、煩惱重重疊疊，一下子告訴他，這種的心靈境界，沒有人能夠了解；一下子告訴他，世間一切的苦相，就是因為種種、種種，很多無明的源頭所造成。儘管說很多，眾生要捨那個無明都不容易，所以他就要佛陀思考再思考，要用方便的道理，用方便法來循循善誘，慢慢地牽、慢慢地教。

「雖示種種道」，雖然用種種的方便法、都不離開真實道。所以「其實為佛乘」，種種的方便，其實佛陀的目的就是為了，要讓人人回歸本性，能夠成佛的道理。這是我們今天要說的最重要的這段(經0文。

知第一寂滅：
謂第一義諦
離於言相
深妙之真理
是為第一義
第一寂滅
離一切言辭之相
故云寂滅
亦云言語道斷

「第一」佛陀已經知道、覺悟，所以「知」就是覺悟。覺悟宇宙間一切的道理，回歸到心靈來，原來就是這麼的寂靜。「寂滅」就是寂靜的意思。一切一切紛紛擾擾的無明，都完全去除了、清了，一片清淨，這也叫做「第一義諦」。第一義，無量義的道理，叫做「第一義諦」。這個道理，「義」就是道理，道理的最真髓，這就是佛陀所要說的教法。不過，這個教法就是要「離言」，這不是這樣一句話，大家都了解。

因為這個真理太深了，會說，依這個字來解釋，可以說，但是能夠透徹入心嗎？入心之後，能做嗎？這都是很奧妙的事情。所以這第一義諦，就是第一寂滅的道理，名詞不同，道理是同，這就是「離一切言辭之相」，所以叫做寂滅。

用說的，直接說的，無效，因為大家聽不進去；聽得進去的，是做不到。這就是叫做「離言」，離一切言辭之相，所以叫做「寂滅」。說也是這樣，原來的凡夫，還是回歸原來的凡夫。要能夠從凡夫一直到佛的境界，這種的寂滅的境界，實在談何容易啊！所以叫做「言語道斷」，說得到的，其實已經不是真道理了。

凡夫，就是一直反覆，沒辦法。所以「以方便力故」，所以佛陀不得不用方便法。就像人在世間中，親近善知識時，善友，就是善知識，聽他所說的善法，歡喜了，自然他能吸收，慢慢地學，一步一步向善的方向走，慢慢發心。這種的慢慢發心，是不是能夠永遠方向不變呢？這還要看我們人的，利、鈍的根機。所以「雖示種種道」，雖然一直開示種種方便，但是不離開那個道理。

雖示種種道：
佛具種種智力
明瞭眾生種種欲樂
是非勝解之智力
謂知處 非處智力
如作善業
定得樂報
名知是處
若作惡業者
欲得受樂報
決無有是處
是名知非處

佛陀就是具備種種的智力，他用種種智慧的力量說法，了解眾生的根機，所歡喜的是什麼法，所以佛陀的智慧，就應眾生的根機來解說，所以叫做「知處、非處的智力」。在這個地方能說嗎？對這個人是不是說這個法呢？常常跟大家說，要知人、知時、知地；因人、因時、因地。要知道，要對這個人說話，這個地方適當嗎？這個時間適當嗎？這就要用種種的智慧，才有辦法這樣拿捏得恰恰好。

「如作善業」，或者是「定得樂報」。若造善業的人，就是能夠得到快樂，這叫做「是處」。你說好的話給他聽，這個人(話能)投機，他聽得進去，去做了，得到，就能有那個心得。若是惡知識牽誘的這樣去了，去造惡，自然就得到惡業，想要得享受，其實心也不安穩。所以，要因人、因地、因時來教育。其實，佛陀所要對眾生，那就是「其實為一乘」，要讓人人回歸本性，人人能立地成佛，不過談何容易。

其實為佛乘：
佛雖說種種法
而實唯為說
一切眾生
悉皆可成佛之道法
此法不分
二乘三乘等
其實唯為說
一成佛之法

佛雖然說種種法，而實唯為說一切眾生都能成佛的道理，其實佛陀就只是為了這個目的；這個法，沒有分二乘、三乘，只是為了一乘而已。

這一乘就是大乘，就是佛乘，希望人人能成佛的法。這就是我們人人，應該要時時用心，我們要知道，道理是普遍存在，但是我們的行為，是不是有適合這個道理？我們了解道理，我們若懂得身體力行，心寬念純，我們能做人人的善友，引導人人來入佛乘，這才是真佛子。所以人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Skillful Means Lead to the Supreme Meaning (方便引入第一義)
Date: October. 17. 2014

“Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”

This is telling everyone that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state “encompasses clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are.
We often talk about “unconditioned Dharma”. “Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence. Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood.
Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images. There are underlying principles everywhere they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility”.
All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.
So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings” they [contain] so many teachings! Not matter how we try to explain them, we cannot fully describe the ultimate reality of these principles. So, an appearance is something we can see.
I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions”. So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance. Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.”
If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease.Explain these principles?That is very difficult!.
Thus “the appearance of Infinite Meanings is indescribable.”If we analyze them, ultimately they are empty.The world goes through formation, existence, decay and disappearance.Humans go through birth, aging, illness and death.Our thoughts arise, abide, change and cease.Doesn’t everything end in disappearance, death and cessation?Nothing is left.Moreover, of all the things we see in this world, if there anything that does not go through formation, existence, decay and disappearance?
Is there anything that does not arise from the convergence of many causes and conditions?
So, “in emptiness there is wondrous existence”.However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.We have spent a lent time discussing how the Buddha said, “[I used] analogies and expressions.”In the Buddha’s lifetime, He personally taught the Dharma.
His disciples remained with Him until He was about to give the Lotus teachings.Then 5000 if them withdrew.They prostrated and then left.These 5000 people still had attachments in their hearts.They still could not let go of their attachments to “appearances”.The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path.This was truly difficult.
But, we must believe that there is wondrous existence in emptiness.This allows us to give provisional teachings to reveal the true.At our anniversary celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly.Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra.This Vulture Peak assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “could” so that it can be transmitted to other places.
Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings.
Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality.Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?
We must know, “Our wonderful state of mind is inherently tranquil.”Our original state of mind, our pure Tathagata-nature, is serene and tranquil.That state of mind is wonderful, so pure, subtle and intricate, constraining an infinite number of principles.So, these principles are “indescribable”.
Truly, words cannot clearly convey them.Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma.So, the principles are very hard to understand.Previously, we have been saying that the seeds of Buddhahood arise from conditions.In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dhamra.The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way.This is its purpose.
So, all Dharma is ever-abiding, but we ordinary people are not aware of it.Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings.
He is the “guiding teacher of the Three Realms”.So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings, “appeared in the human realm and “receiver offerings from heavenly beings and humans”.We have discussed this before and are now repeating it again.Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings.He taught the Dharma for the human realm.

So, “ Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Gange’s sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma”.

This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans.Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him.Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.There are many Buddhas, infinite Buddhas of ten directions.Numbering as many as the Ganges’ sands, all Buddhas come again and again to this world to teach sentient beings.
Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas.
Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges sands, They manifest within the world to bring peace and stability to sentient beings”. Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.
Don’t I often tell all of you that every one of us intrinsically has Buddhas-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddhas. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings”. This is what we have previously discussed. Now, let us discuss the next passage. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation”.

“Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.”

We already know that all past Buddhas appeared in this human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realms, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha. In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation”.
He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us. He did this to “demonstrate the various paths”. Though He used various kinds of skillful means, they do not deviate from the True Path. [These paths] “actually all lead to the One Vehicle”. In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.

“Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words”.

The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning”. The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning”. “Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words”.
People could not simply understand this from a simple phrase. Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters.
So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances”, so this is a state of cessation. Giving a direct explanation is useless if people cannot take it. Even if they take it in, they cannot act on it. Something like this is “beyond words” and transcends all expressions and appearances. So, this is called “a state of cessation”.
Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.”
What we can convey verbally are not the true principles. Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations.
After gradually forming aspirations will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.

The demonstrate the various path:
The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.

So, the Buddha has many powers of wisdom. He used these carious powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them.
Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time? This require us to apple various kinds of wisdom. Only then we assess the situation correctly.
“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils naturally he will have bad karma. If he wanted to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.

Although the Buddha gave carious teachings, in reality, He was only teaching principles for attaining Buddhahood.

Indeed, that was the Buddha’s only goal. In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.

The One Vehicle is the Great Vehicle, will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)