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)
（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)
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