20141023《靜思妙蓮華》智慧慈悲施妙權(第420集)
（法華經•方便品第二）
⊙「智慧喻日月，慈悲喻大地，大愛善因緣，為實施妙權。」
⊙「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》
⊙「我以智慧力，知眾生性欲，方便說諸法，皆令得歡喜。」《法華經方便品第二》
⊙我以智慧力：智，喻日；慧，喻慧；能分別明白一切事相，稱為智；能平等物命一切事理，叫做慧。
⊙知眾生性欲：佛以智慧力鑑知眾生根，種種性欲。過去之習性云性，現在之好樂云欲。佛知而為實施妙權設教說法。
⊙方便說諸法：方便，即是妙權善巧的方法。謂隨眾生緣歷境，應機施教以方便法，安眾生心，是名方便說諸法。
⊙皆令得歡喜：佛慈皆以隨順眾生根性，適應其所樂欲，施教給與意願利樂，漸引導得入佛乘，皆令得歡喜。
【證嚴上人開示】
「智慧喻日月，慈悲喻大地，大愛善因緣，為實施妙權。」
智慧喻日月
慈悲喻大地
大愛善因緣
為實施妙權
這我們能知道，智慧，我們人人所追求的，不就是智慧嗎？眾生迷茫，對一切的事相、理相，不很清楚，所以什麼事情優柔寡斷，就是不敢去做決定，哪怕是知道，也沒有很明朗的智慧，能當機立斷，這就是我們凡夫無明，欠缺智慧的決定。所以我們學佛，就是要學得，仔了解道理之後，我們應該當機立斷。
常常說過了，我們的心念，就是念念「生、住」，很快就「異、滅」。生起了一念正確的法，這念智慧、法，在我們的心浮現了，在我們的心暫住了，卻很快就會變了。
本來的正念是那麼的真、那麼的明，卻是我們沒有當下把握，在我們的心，欠缺了那念當機立斷，把它把握下來，這樣一縱即逝，讓它溜過去了，這個正法，就又在我們的內心消失。我們要學佛，我們應該要學得正法浮在心裡，我們要趕緊按照這個正法入心，好好斷定。
你們還記得，常常在說「八分飽」的故事，是如何來的呢？(二００八年)五月二日，那個時候，在緬甸一個很大的風災，(納吉斯)颱風(熱帶)氣旋，所以讓整個緬甸，造成了空前大災難。那個時候，要去做救濟的工作，是非常的困難，卻是能在非常低調，而且用恭敬的心、那種尊重的愛心，在那個地方和那些民眾，受苦難的人，我們的付出，漸漸地，受到當地政府默默地觀察我們。
過了十天後，就是五月十二日，大陸四川大地震。那個時候，我們的力量、我們的精神，也是很密切注意，大陸四川的地震。
這個時間，緬甸也很需要這股力量，他們知道在那個地方，默默付出的這個團體，名叫做「慈濟」，「慈濟」是來自臺灣。所以緬甸的總理室就一封(公)函，來正式邀請慈濟，能夠正式進入緬甸。
讓我們進入鄉村去，了解鄉村的情形，唉呀！貧農啊！農民都是很貧困。他們每一年借來的種子，所收成的(稻穀)，還了種子的負債，剩下的沒有多少，只是吃飯，有時候米都不夠吃。所以，我們決定給農民種子，給農民的種子，我們選擇的是最好的種子，除了最好的種子，又給他們肥料，收成不必還。這種誠意的付出，所以對他們的幫助很大。他們的誠懇，自己發心——我也能捐一些，收進來的稻種再捐出去。
就像這樣愛的循環，感恩慈濟。慈濟人也常常去與他們互動，以「靜思語」與他們分享。其中一位烏丁屯，這位他看「靜思語」，知道土地上有很多的小生命，蟲，蟲害，他要尊重生命，他就是要不灑農藥。每天、每天都去站在田埂上，去說「靜思語」給這片田聽，在那裡說好話。每一天都用很歡喜的心、很虔誠的心，用著那分真正虔誠的說法。
一直到將要收成了，那年就是乾旱，其他的田都有比較歉收，因為乾旱，又有蟲害，說來也很奇怪！唯有他的田沒有蟲害，唯有他這這分幾畝地是豐收。那個時候，那個鄉村，大家覺得這是神的稻種，叫做「神穀」，神的稻子，很神奇，所以大家覺得很不可思議。
烏丁屯開始對自己很有信心，除了不斷在回饋，除了「米撲滿」，還有收成了，他會回捐出來，一直，這麼多年來，他的生活改變了。不過，他覺得氣候不順，有時候乾旱，所以他就決定一個心，可以種旱稻，就是不必用水的田。大家都很，覺得這怎麼有可能？不過他很有信心，他種旱稻，就是種這個無水的田，結果穗穗都很飽滿。
我們的慈濟人，就是除了幫助農民以外，又是「希望工程」，那就是幫助孩子、助學。從三、四年級開始助學，到現在是九年級的孩子。所以我們今年慈濟人的智慧，就想將這些孩子帶到鄉村去，所以，三十幾個孩子，帶到烏丁屯的這塊土地上，正好看到稻穗已經都飽滿下垂了，每一株稻穗都很飽滿。
烏丁屯就對這些孩子說：「好，我跟你們講我的故事。」帶到他家，就告訴孩子說，接觸慈濟人，看「靜思語」，接受慈濟稻種的幫助。然後，他如何向著田說話，然後他的生活，這幾年來的改善。
甚至烏丁屯，他將過去四、五年來，慈濟人，去他(家)的過程的相片，慈濟人都送給他，都貼在牆壁上。就讓那些孩子看，看相片說故事。真的很有智慧。
這次我們的志工，竟然也帶了一些種子過去，他們所帶的是蕹菜(臺語)、空心菜、茄子，還有，還有…，反正有三、四種菜的種子。烏丁屯就說：「有啊！我也有種菜，我也有一塊菜園地。」把這些孩子帶到菜園去了，開始教這些孩子如何掘地，，男學生就去掘土地，女學生就去播種子。烏丁屯他就教他們：「你要把種子播下去時，你要對它說好話。」要他們念「靜思語」說好話，播種子在菜園上，臨時向他們說法，要他們掘地時，也要說好話，播種子時，也要說好話，時時心要念好事。
其中，一位九年級的學生，他就說心得，他說：「平時我們去買菜的時候，到菜市場，拿錢給他，菜就買來了。不知道要吃菜，原來是這麼辛苦，經過了掘土地、撒、播種子，還要拔草，還要澆水。」他說：「沒有來看，不知道農民的辛苦。」
是啊！這叫做智慧，也是叫做愚昧的眾生。我們愚昧的眾生，平時的生活很現成，理所當然，我錢給你，你東西給我，就是不懂得珍惜。慈濟人，人間菩薩，如何去幫助及時需要的，去分別他，到底他的需要，長期要如何生活，我們還要給他長期的生活。
除了長期的生活，自己要去努力，給他種子之外，又給他善良的法。善法，「靜思語」日日在心中，將這個善法施作在他的農地上，所得來的，每一年的收穫，他很有信心。這種當機立斷，乾旱，他懂得馬上用旱地種耕旱稻，也是豐收。
我們的慈濟人在教育，還└是要讓這些孩子，去讓他們見證農夫的辛苦，讓他們了解天地的生態，讓他們知道生活中得來的，都是不容易。這就是人間菩薩，用方法來施教眾生，所以這叫做智慧。
「智慧喻日月」，好像白天的太陽，能看到天下一切的生態。晚上就像月亮，月，晚上時，月光能夠看到黑暗中的境界，這就是智慧就像日月。有了日月，天下間要如何才能生存？「慈悲喻大地」，這個大地能夠培養一切諸善根，就是慈悲。慈悲、大愛是善因緣，有了慈悲，有了大愛，已經慈濟與緬甸，結成了這麼根深柢固的好因緣，這就是「慈悲喻大地，大愛善因緣」，這個慈悲、大愛的因緣，在這片的土地上，已經很成熟。
到底是為什麼呢？「為佛教，為眾生」。但願這個善法，善的教法，能夠普遍在天下間、在眾生中，讓大家能夠安穩生活，同時也能夠智慧增長。所以，「為實施(妙)權」，這是我們要將佛法善用在人間，不同的時間、不同的空間，我們要用不同的方法在人間裡，回歸回來，那就是實，最真實的法。不只是讓眾生安穩，又能讓眾生受法利用，能夠接受這個法，利用在人間，善法在內心，這個播善種子，人人智慧增長。
所以我們的經文裡這樣說「今我亦如是」，是釋迦佛，我現在也是一樣。過去用種種的方式，來救度眾生、安穩眾生，用種種的法門來給眾生，無不都是將佛法，要度入眾生的心，安穩之後，讓他們進入佛道。
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》
佛陀又再說：「我以智慧力，知眾生性欲，方便說諸法，皆令得歡喜。」
我以智慧力
知眾生性欲
方便說諸法
皆令得歡喜
《法華經方便品第二》
佛陀的智慧，智就如日，慧就如月；因為智是「分別智」，我們過去常常說，慧是「平等慧」。分別世間一切事相，這叫做「智」，能平等物命一切事理叫做「慧」。
我以智慧力：
智 喻日
慧 喻慧
能分別明白
一切事相 稱為智
能平等物命
一切事理 叫做慧
我們能夠對人間都是平等觀，生命也平等，人人若能與天地萬物和平共處，這就是人生最平安，就是人生的淨土。所以過去常常說「慈悲等觀」，我們很慈悲對人間，一切都是平等，沒有分別。
所以「知眾生性欲」。佛用智慧方便，用他的智慧力，來鑑知眾生的根機，因為佛陀，才能夠了解眾生的根機，是否能接受很深的佛法，將深的佛法，化成了這麼平常的人間善法，來教育眾生。這就是智慧力，「鑑知眾生根」，眾生的根機，用種種性欲，性欲就是過去，過去的所習。
知眾生性欲：
佛以智慧力
鑑知眾生根
種種性欲
過去之習性 云性
現在之好樂 云欲
佛知而為實施妙權
設教說法
我們人人無始劫以來，就是這樣在薰習，薰習於貪、欲念等等；或者是好的因緣，遇到佛法，但是在善法中去分別，好樂選擇，你想要信仰什麼，你想要學什麼法。無始以來，人人善惡無記。善念，想要學正法，但是各人所追求的方向不同，有的想要專心念佛、有的想要專心修禪，有的…，很多種，所以這是個人的習性所追求。
所以佛陀，就按照眾生的習性，追求而施，施教給眾生，所以這叫做欲，性欲，眾生所要追求的習慣，所以佛陀，就用這樣的方法來施教。但是，最後的目的，還是「為實施妙權，設教說法」，歸納回來還是大乘法。所以「方便說諸法」，這個方便法，就是妙權、善巧的方法。
方便說諸法：
方便 即是
妙權善巧的方法
謂隨眾生緣歷境
應機施教以方便法
安眾生心
是名方便說諸法
所以說起來，我們就是隨眾生的緣，這樣所經歷的境界。佛陀不論在任何一個空間，佛法都能夠適應所有的眾生，到哪個地方的緣歷，他的緣所經歷的境界，佛法都能普及，這種的方便法。所以，應機施教，用種種的方法，先安住眾生的心，這叫做方便施教。
眾生得到佛法之後，都是很歡喜。因為佛陀隨順眾生所需要的，眾生聽到他想要聽的、想要學的法，是他最需要的，所以佛陀的施法、眾生所接受都是歡喜。所以佛陀，就是適應他所歡喜的法去施教，讓人人適眾生的意、滿眾生的願，這樣去利樂眾生，用這樣循循善誘，慢慢地將他接引入大乘佛智，人人皆大歡喜。
皆令得歡喜：
佛慈
皆以隨順眾生根性
適應其所樂欲
施教給與意願利樂
漸引導得入佛乘
皆令得歡喜
各位，學佛就是要這樣，聽法要聽得很歡喜。但是不是聽歡喜而已，我們要將這個法，用在人與人之間，能夠用得很歡喜。剛才聽聽緬甸，這個(賑災)過程，雖然很辛苦，不過，看到他們的心得，這也是很歡喜。所以我們時時要多用心。
Explanations by Master Cheng-Yan
Subject: Wondrous Provisional Teachings with Wisdom (智慧慈悲施妙權)
Date: October. 23. 2014
“Wisdom is like the sun and moon. Compassion is like the land. Great love creates wholesome karmic conditions. To teach the truth, wondrous provisional teachings are given.”
We all know about wisdom. Aren’t all of us seeking wisdom? We sentient beings are lost and cannot clearly understand worldly appearances and principles. Thus, we are very indecisive about everything. We are afraid of making choices. Even if we know [what to do], we still do not have the clear and radiant wisdom necessary to make decisions resolutely. This is because we ordinary people are ignorant and lack the wisdom to make decisions.
Thus, in learning the Buddha’s Way, after we understand the principles, we must make decisions without hesitation. As I always say, in our minds, thought after thought “arises and abides,” then quickly “changes and ceases.” When proper Dharma arises in our minds, wise thoughts will come to the forefront. They will temporarily abide in our minds, but then they will change quickly. Our Right Mindfulness was so true and so clear, but we did not immediately take advantage of it. Our minds lacked the ability to decide resolutely, to take advantage of it, so it slipped by in a flash. We let it slip through our fingers. Thus the Right Dharma disappears from our minds. As we learn the Buddha’s Way, we should learn that whenever Right Dharma surfaces in our minds, we must quickly take it to heart so that we can act decisively.
Do you still recall that the story behind, “Eat till 80 percent full”? On May 2, 2008, Myanmar suffered a major disaster. A typhoon, also known as a tropical cyclone, caused an unprecedented disaster for the entire country of Myanmar. At that time, carrying out relief efforts there was very difficult. So, we maintained a very low profile and offered our love with great sincerity and respect. Thus we were able to help that country and the people there who had suffered. Gradually over time, the local government began to take notice of us.
Ten days later, on the 12th of May, a big earthquake occurred in Sichuan, China. At that time, our efforts and our attention became very focused on the [aftermath] of that quake. During this period of time, Myanmar also needed our strength. People there knew that the group which had quietly provided help [to the victims] was called Tzu Chi and that Tzu Chi is based in Taiwan. Thus, Myanmar’s Presidential Office sent an official invitation to Tzu Chi to formally enter Myanmar, go into their villages and learn about their situation.
There were farmers who were all very poor. Each year, after borrowing seeds, the rice they harvested went to repay and loans. Not much was left, just enough to feed themselves. Sometimes, there was not enough rice left to eat. Therefore, we decided to give the farmers the seeds they needed. To begin this process, we first picked the best seeds. In addition to giving them the best seeds, we also gave them fertilizer. We did not ask to be repaid after the harvest. This was how we gave with sincerity. This was very helpful to them.
With great sincerity, these farmers aspired to donate part of their harvest.This is a cycle of love and gratitude.Tzu Chi volunteers also continually met with them and shared Jing Si Aphorisms.After a farmer named U Thein Tun read the Jing Si Aphorisms, he realized there were many small living beings in the land.To respect the lives of these bugs, these “pests,” he decided not to spray pesticides.
Every day, he stood on the edge of his field and read Jing Si Sphorisms and spoke kinds words to it.Every day, he would happily share the Dharma with utmost reverence, all the way until harvest time.There was a drought that year.The fields of other farmers had a poor harvest because of the drought and pest damage.Strangely enough, only his land did not suffer from pest damage and only his fields enjoyed a great harvest.
There people from this village though this seeds came from the gods; they called them “divine seeds” because this seemed very miraculous.Everyone thought this was really amazing.U Thein Tun began to have faith in his actions.Besides giving back [to the community], and saving rice in a piggy bank, once he harvested his rice, he donated some of it.He has done this now for many years and his life has changed.
When he felt the climate was not good and there might be occasional droughts, he made the decision to plant upland rice, which is grown in dry soil and thus does not require water.Everyone thought, “How can this be possible?”However, he was very confident. By planting upland rice in dry paddies, he had a very abundant harvest.
Tzu Chi volunteers did not only help the farmers, we also carried out Project Hope, a project that helps children attend schools.They have received our help since 3rd or 4th grade and are now in the 9th grade.In their wisdom, Tzu Chi volunteers decided to take the children to a farming village.So, they brought 30 children to U Thein Tun’s fields.
They saw stalks weighed down with rice.Each stalk was covered with a bounty of ears of rice.
U Thein Tun said to these children, “Alright, I’ll tell you my story.”He took the children to his house and told them how he met Tzu Chi volunteers and began reading Jing Si Aphorisms, and how he had accepted the gift of rice seeds provided by Tzu Chi.He also talked about how he speaks to his field and how his life has improved over the past few years.
U Thein Tun had collected the photos taken in the past four or five years of Tzu Chi volunteers visiting his home.The photos were given to him by volunteers and he put them on the wall.He showed these photos to the children and told them stories at the same time.He is truly wise.
On this visit, our volunteers brought with them other kinds of seeds.The seeds were for water spinach, eggplant and……Anyways, there were three or four different kinds.U Thein Tun said, “Actually, I have planted vegetables. I have piece of land for growing vegetables.”He led the children to his vegetable garden.He taught these children how to loosen the soil.So, boys learned to plow the soil and the girls learned to sow the seeds.
U Thein Tun taught them, “When you sow the seeds, you need to say kind words to them.”He wanted them to recite aphorisms and speak kind words.While sowing seeds in the vegetable garden, he seized the chance to teach them the Dharma.
As they loosen the earth, they must speak kind words.As they plant seeds, they must also speak kind words.They must constantly think about good things.When a 9th grade student shared his experience, he said, “When we shop for groceries in the market, we simply hand over money and receive vegetables in exchange. I never knew it took so much hard work to grow what we eat. After loosening the soil and sowing the seeds, farmer must also pull weeds and irrigate the land.”
The boy also said, “If I had not come here, I would not know how hard farmers work.”
Indeed, this is wisdom, and shows how we sentient beings are ignorant.As ignorant sentient beings we enjoy many conveniences in life and take them for granted. When we buy things with money, we may not cherish them.
Tzu Chi volunteers are Living Bodhisattvas. We not only help those who are in immediate need, we must also determine their particular long-term needs to sustain their livelihood for the long run. To help their lives in the long run, not only do we give them seeds to cultivate, we must also give them virtuous teachings. The virtuous Dharma, Jing Si Aphorisms, are on U Their Tun’s mind every day, so he applies the virtuous Dharma to his farming, and every year has a good harvest. He showed confidence and decisiveness; knowing the possibility of drought, he immediately planted upland rice and had another plentiful harvest.
Tzu Chi volunteers are teachings the children by showing them how hard farmers work, so they can understand the working of things. This helps them realize that things in their lives do not come easily. This is how Living Bodhisattvas teach sentient beings with various methods. Therefore, this is wisdom.
“Wisdom is like the sun and moon”. Like the sun during the day, it helps us see the workings of all living beings. It is also is like the moon at night, whose light helps us to see things in the darkness. This is how wisdom is like the sun and moon. Aside from the sun and moon, what else to we need to survive in this world? “Compassion is like the land”. The land can nurture all roots of goodness. This is compassion.
Compassion and great love are wholesome causes and conditions. With compassion and great love, Tzu Chi and Myanmar have already fostered deeply rooted, positive karmic conditions. This is how “Compassion is like the land and great love creates wholesome karmic conditions”. The karmic conditions of compassion and great love have already come to fruition in this land.
Why do we do all this? “For Buddha’s teachings, for sentient beings”. We hope this virtuous Dharma, these virtuous teachings, spread throughout the world to all sentient beings. Then everybody can live peacefully and grow in wisdom at the same time.
So, “to teach the truth, wondrous provisional teachings are given”. We must make the best use of the Buddha-Dharma in this world. In different times and places, we may need to establish different methods, but they all come back to the truth, to the True Dharma. Not only do we bring others peace and stability, we also help them to accept and apply the Dharma.
If people can accept the Dharma and apply it in this world, the virtuous Dharma will remain in their hearts. By spreading the seeds of kindness, everyone’s wisdom will grow. As the sutra states, “Now, I do this as well”. Sakyamuni Buddha said, “I do this as well”. In the past, He used various methods to transform and bring peace to sentient beings. He opened various Dharma-doors for them. All of these were aimed at delivering the Buddha-Dharma to their hearts and minds. Once at peace, the enter the path to Buddhahood.
“Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood”.
The Buddha then said,
“Thought he power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”
This is the Buddha’s wisdom. Wisdom is discerning like the sun and impartial like the moon. So, He has “discerning wisdom”. In the past, we have often said this He also has “impartial wisdom”. Being able to discern all phenomena in the world comes from having wisdom.
“Through the power of wisdom:
Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.”
We should see everyone and everything impartially. All living beings are equal. If we can live in harmony with all beings, this world will be at its most peaceful and we will be living in a pure land. As I have often said in the past, “Show compassion to all equally”. We should show compassion to all in the world equally, without drawing distinctions. “[He knows] sentient beings’ natures and desires”. The Buddha uses skillful means and the power of His wisdom to ascertain the capabilities of sentient beings. Only the Buddha can understand whether they have the faculties to accept very profound Buddha-Dharma. He turns profound Dharma into ordinary, worldly, virtuous Dharma in order to teach sentient beings. This is the power of wisdom that can “ascertain the faculties of sentient beings”. Their capabilities are affected by their various natures and desires, which are habits formed in their past lives.
I know sentient beings’ natures and desires:
The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught then the truth through wondrous provisional means by establishing methods to teach the Dharma.
Since beginningless Times, we have been continuously influenced by greed, desire and so on. We may have good causes and conditions that lead us to encounter the Buddha-Dharma. But among these virtuous teachings, we need to be discerning and take joy in our choice. What do we want to believe in? Which Dharma do we want to learn? Since Beginningless Time, people’s karma has been good, evil or indeterminate.
We have the good intention to learn Right Dharma but we each go in a different direction. Some people want to focus on chanting. Some want to focus on sitting in meditation. There are so many variations. Thus people’s pursuits are based on their individual habitual tendencies.
Therefore the Buddha, based on sentient beings’ disposition and what it is they seek, gives them suitable teachings. These are known as their nature and desire. Sentient beings habitually pursue these things, so the Buddha used these methods to teach them. However, His ultimate goal was still “to teach then the truth through wondrous provisional means,” which is ultimately the Great Vehicle Dharma.
Therefore, this is “teaching all Dharma with skillful means.” Skillful means are wondrous and provisional methods.
By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ condition and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.
Therefore, we always teach according to sentient beings’ conditions and their experiences. Whether the Buddha was, [He could teach] the Buddha-Dharma so it suited all beings. Whatever the conditions of that place, whatever phenomena they had experienced, the Buddha-Dharma was able to reach them all through these skillful means.
So He taught according to capabilities and used various methods to first bring peace to their minds. This is teaching with skillful means.
After sentient beings obtained the Buddha- Dharma, they were all very happy. This is because the Buddha taught according to the needs of sentient beings. Thus, they heard what they wished to hear and learned the Dharma they needed the most. So, the Buddha’s teaching were happily accepted by sentient beings.
Therefore the Buddha, gave teachings they would accept joyfully and matched their intentions and matched their intentions and wishes. This benefited them and made them happy. This was how He patiently guided sentient beings. He gradually led them into Great Vehicle wisdom so they all felt great joy.
I enable them to become joyful:
The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teaching that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.
Everyone, this is how we learn the Buddha’s Way. When we listen to the Dharma, we must listen joyful. However, we cannot only be joyful. We must also apply the teachings to our interpersonal relationship so they bring us great happiness. We have just heard the story about Myanmar. Through helping them was a difficult process, when we listen to their sharing, we feel very joyful. 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）
⊙「智慧喻日月，慈悲喻大地，大愛善因緣，為實施妙權。」
⊙「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》
⊙「我以智慧力，知眾生性欲，方便說諸法，皆令得歡喜。」《法華經方便品第二》
⊙我以智慧力：智，喻日；慧，喻慧；能分別明白一切事相，稱為智；能平等物命一切事理，叫做慧。
⊙知眾生性欲：佛以智慧力鑑知眾生根，種種性欲。過去之習性云性，現在之好樂云欲。佛知而為實施妙權設教說法。
⊙方便說諸法：方便，即是妙權善巧的方法。謂隨眾生緣歷境，應機施教以方便法，安眾生心，是名方便說諸法。
⊙皆令得歡喜：佛慈皆以隨順眾生根性，適應其所樂欲，施教給與意願利樂，漸引導得入佛乘，皆令得歡喜。
【證嚴上人開示】
「智慧喻日月，慈悲喻大地，大愛善因緣，為實施妙權。」
智慧喻日月
慈悲喻大地
大愛善因緣
為實施妙權
這我們能知道，智慧，我們人人所追求的，不就是智慧嗎？眾生迷茫，對一切的事相、理相，不很清楚，所以什麼事情優柔寡斷，就是不敢去做決定，哪怕是知道，也沒有很明朗的智慧，能當機立斷，這就是我們凡夫無明，欠缺智慧的決定。所以我們學佛，就是要學得，仔了解道理之後，我們應該當機立斷。
常常說過了，我們的心念，就是念念「生、住」，很快就「異、滅」。生起了一念正確的法，這念智慧、法，在我們的心浮現了，在我們的心暫住了，卻很快就會變了。
本來的正念是那麼的真、那麼的明，卻是我們沒有當下把握，在我們的心，欠缺了那念當機立斷，把它把握下來，這樣一縱即逝，讓它溜過去了，這個正法，就又在我們的內心消失。我們要學佛，我們應該要學得正法浮在心裡，我們要趕緊按照這個正法入心，好好斷定。
你們還記得，常常在說「八分飽」的故事，是如何來的呢？(二００八年)五月二日，那個時候，在緬甸一個很大的風災，(納吉斯)颱風(熱帶)氣旋，所以讓整個緬甸，造成了空前大災難。那個時候，要去做救濟的工作，是非常的困難，卻是能在非常低調，而且用恭敬的心、那種尊重的愛心，在那個地方和那些民眾，受苦難的人，我們的付出，漸漸地，受到當地政府默默地觀察我們。
過了十天後，就是五月十二日，大陸四川大地震。那個時候，我們的力量、我們的精神，也是很密切注意，大陸四川的地震。
這個時間，緬甸也很需要這股力量，他們知道在那個地方，默默付出的這個團體，名叫做「慈濟」，「慈濟」是來自臺灣。所以緬甸的總理室就一封(公)函，來正式邀請慈濟，能夠正式進入緬甸。
讓我們進入鄉村去，了解鄉村的情形，唉呀！貧農啊！農民都是很貧困。他們每一年借來的種子，所收成的(稻穀)，還了種子的負債，剩下的沒有多少，只是吃飯，有時候米都不夠吃。所以，我們決定給農民種子，給農民的種子，我們選擇的是最好的種子，除了最好的種子，又給他們肥料，收成不必還。這種誠意的付出，所以對他們的幫助很大。他們的誠懇，自己發心——我也能捐一些，收進來的稻種再捐出去。
就像這樣愛的循環，感恩慈濟。慈濟人也常常去與他們互動，以「靜思語」與他們分享。其中一位烏丁屯，這位他看「靜思語」，知道土地上有很多的小生命，蟲，蟲害，他要尊重生命，他就是要不灑農藥。每天、每天都去站在田埂上，去說「靜思語」給這片田聽，在那裡說好話。每一天都用很歡喜的心、很虔誠的心，用著那分真正虔誠的說法。
一直到將要收成了，那年就是乾旱，其他的田都有比較歉收，因為乾旱，又有蟲害，說來也很奇怪！唯有他的田沒有蟲害，唯有他這這分幾畝地是豐收。那個時候，那個鄉村，大家覺得這是神的稻種，叫做「神穀」，神的稻子，很神奇，所以大家覺得很不可思議。
烏丁屯開始對自己很有信心，除了不斷在回饋，除了「米撲滿」，還有收成了，他會回捐出來，一直，這麼多年來，他的生活改變了。不過，他覺得氣候不順，有時候乾旱，所以他就決定一個心，可以種旱稻，就是不必用水的田。大家都很，覺得這怎麼有可能？不過他很有信心，他種旱稻，就是種這個無水的田，結果穗穗都很飽滿。
我們的慈濟人，就是除了幫助農民以外，又是「希望工程」，那就是幫助孩子、助學。從三、四年級開始助學，到現在是九年級的孩子。所以我們今年慈濟人的智慧，就想將這些孩子帶到鄉村去，所以，三十幾個孩子，帶到烏丁屯的這塊土地上，正好看到稻穗已經都飽滿下垂了，每一株稻穗都很飽滿。
烏丁屯就對這些孩子說：「好，我跟你們講我的故事。」帶到他家，就告訴孩子說，接觸慈濟人，看「靜思語」，接受慈濟稻種的幫助。然後，他如何向著田說話，然後他的生活，這幾年來的改善。
甚至烏丁屯，他將過去四、五年來，慈濟人，去他(家)的過程的相片，慈濟人都送給他，都貼在牆壁上。就讓那些孩子看，看相片說故事。真的很有智慧。
這次我們的志工，竟然也帶了一些種子過去，他們所帶的是蕹菜(臺語)、空心菜、茄子，還有，還有…，反正有三、四種菜的種子。烏丁屯就說：「有啊！我也有種菜，我也有一塊菜園地。」把這些孩子帶到菜園去了，開始教這些孩子如何掘地，，男學生就去掘土地，女學生就去播種子。烏丁屯他就教他們：「你要把種子播下去時，你要對它說好話。」要他們念「靜思語」說好話，播種子在菜園上，臨時向他們說法，要他們掘地時，也要說好話，播種子時，也要說好話，時時心要念好事。
其中，一位九年級的學生，他就說心得，他說：「平時我們去買菜的時候，到菜市場，拿錢給他，菜就買來了。不知道要吃菜，原來是這麼辛苦，經過了掘土地、撒、播種子，還要拔草，還要澆水。」他說：「沒有來看，不知道農民的辛苦。」
是啊！這叫做智慧，也是叫做愚昧的眾生。我們愚昧的眾生，平時的生活很現成，理所當然，我錢給你，你東西給我，就是不懂得珍惜。慈濟人，人間菩薩，如何去幫助及時需要的，去分別他，到底他的需要，長期要如何生活，我們還要給他長期的生活。
除了長期的生活，自己要去努力，給他種子之外，又給他善良的法。善法，「靜思語」日日在心中，將這個善法施作在他的農地上，所得來的，每一年的收穫，他很有信心。這種當機立斷，乾旱，他懂得馬上用旱地種耕旱稻，也是豐收。
我們的慈濟人在教育，還└是要讓這些孩子，去讓他們見證農夫的辛苦，讓他們了解天地的生態，讓他們知道生活中得來的，都是不容易。這就是人間菩薩，用方法來施教眾生，所以這叫做智慧。
「智慧喻日月」，好像白天的太陽，能看到天下一切的生態。晚上就像月亮，月，晚上時，月光能夠看到黑暗中的境界，這就是智慧就像日月。有了日月，天下間要如何才能生存？「慈悲喻大地」，這個大地能夠培養一切諸善根，就是慈悲。慈悲、大愛是善因緣，有了慈悲，有了大愛，已經慈濟與緬甸，結成了這麼根深柢固的好因緣，這就是「慈悲喻大地，大愛善因緣」，這個慈悲、大愛的因緣，在這片的土地上，已經很成熟。
到底是為什麼呢？「為佛教，為眾生」。但願這個善法，善的教法，能夠普遍在天下間、在眾生中，讓大家能夠安穩生活，同時也能夠智慧增長。所以，「為實施(妙)權」，這是我們要將佛法善用在人間，不同的時間、不同的空間，我們要用不同的方法在人間裡，回歸回來，那就是實，最真實的法。不只是讓眾生安穩，又能讓眾生受法利用，能夠接受這個法，利用在人間，善法在內心，這個播善種子，人人智慧增長。
所以我們的經文裡這樣說「今我亦如是」，是釋迦佛，我現在也是一樣。過去用種種的方式，來救度眾生、安穩眾生，用種種的法門來給眾生，無不都是將佛法，要度入眾生的心，安穩之後，讓他們進入佛道。
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》
佛陀又再說：「我以智慧力，知眾生性欲，方便說諸法，皆令得歡喜。」
我以智慧力
知眾生性欲
方便說諸法
皆令得歡喜
《法華經方便品第二》
佛陀的智慧，智就如日，慧就如月；因為智是「分別智」，我們過去常常說，慧是「平等慧」。分別世間一切事相，這叫做「智」，能平等物命一切事理叫做「慧」。
我以智慧力：
智 喻日
慧 喻慧
能分別明白
一切事相 稱為智
能平等物命
一切事理 叫做慧
我們能夠對人間都是平等觀，生命也平等，人人若能與天地萬物和平共處，這就是人生最平安，就是人生的淨土。所以過去常常說「慈悲等觀」，我們很慈悲對人間，一切都是平等，沒有分別。
所以「知眾生性欲」。佛用智慧方便，用他的智慧力，來鑑知眾生的根機，因為佛陀，才能夠了解眾生的根機，是否能接受很深的佛法，將深的佛法，化成了這麼平常的人間善法，來教育眾生。這就是智慧力，「鑑知眾生根」，眾生的根機，用種種性欲，性欲就是過去，過去的所習。
知眾生性欲：
佛以智慧力
鑑知眾生根
種種性欲
過去之習性 云性
現在之好樂 云欲
佛知而為實施妙權
設教說法
我們人人無始劫以來，就是這樣在薰習，薰習於貪、欲念等等；或者是好的因緣，遇到佛法，但是在善法中去分別，好樂選擇，你想要信仰什麼，你想要學什麼法。無始以來，人人善惡無記。善念，想要學正法，但是各人所追求的方向不同，有的想要專心念佛、有的想要專心修禪，有的…，很多種，所以這是個人的習性所追求。
所以佛陀，就按照眾生的習性，追求而施，施教給眾生，所以這叫做欲，性欲，眾生所要追求的習慣，所以佛陀，就用這樣的方法來施教。但是，最後的目的，還是「為實施妙權，設教說法」，歸納回來還是大乘法。所以「方便說諸法」，這個方便法，就是妙權、善巧的方法。
方便說諸法：
方便 即是
妙權善巧的方法
謂隨眾生緣歷境
應機施教以方便法
安眾生心
是名方便說諸法
所以說起來，我們就是隨眾生的緣，這樣所經歷的境界。佛陀不論在任何一個空間，佛法都能夠適應所有的眾生，到哪個地方的緣歷，他的緣所經歷的境界，佛法都能普及，這種的方便法。所以，應機施教，用種種的方法，先安住眾生的心，這叫做方便施教。
眾生得到佛法之後，都是很歡喜。因為佛陀隨順眾生所需要的，眾生聽到他想要聽的、想要學的法，是他最需要的，所以佛陀的施法、眾生所接受都是歡喜。所以佛陀，就是適應他所歡喜的法去施教，讓人人適眾生的意、滿眾生的願，這樣去利樂眾生，用這樣循循善誘，慢慢地將他接引入大乘佛智，人人皆大歡喜。
皆令得歡喜：
佛慈
皆以隨順眾生根性
適應其所樂欲
施教給與意願利樂
漸引導得入佛乘
皆令得歡喜
各位，學佛就是要這樣，聽法要聽得很歡喜。但是不是聽歡喜而已，我們要將這個法，用在人與人之間，能夠用得很歡喜。剛才聽聽緬甸，這個(賑災)過程，雖然很辛苦，不過，看到他們的心得，這也是很歡喜。所以我們時時要多用心。
Explanations by Master Cheng-Yan
Subject: Wondrous Provisional Teachings with Wisdom (智慧慈悲施妙權)
Date: October. 23. 2014
“Wisdom is like the sun and moon. Compassion is like the land. Great love creates wholesome karmic conditions. To teach the truth, wondrous provisional teachings are given.”
We all know about wisdom. Aren’t all of us seeking wisdom? We sentient beings are lost and cannot clearly understand worldly appearances and principles. Thus, we are very indecisive about everything. We are afraid of making choices. Even if we know [what to do], we still do not have the clear and radiant wisdom necessary to make decisions resolutely. This is because we ordinary people are ignorant and lack the wisdom to make decisions.
Thus, in learning the Buddha’s Way, after we understand the principles, we must make decisions without hesitation. As I always say, in our minds, thought after thought “arises and abides,” then quickly “changes and ceases.” When proper Dharma arises in our minds, wise thoughts will come to the forefront. They will temporarily abide in our minds, but then they will change quickly. Our Right Mindfulness was so true and so clear, but we did not immediately take advantage of it. Our minds lacked the ability to decide resolutely, to take advantage of it, so it slipped by in a flash. We let it slip through our fingers. Thus the Right Dharma disappears from our minds. As we learn the Buddha’s Way, we should learn that whenever Right Dharma surfaces in our minds, we must quickly take it to heart so that we can act decisively.
Do you still recall that the story behind, “Eat till 80 percent full”? On May 2, 2008, Myanmar suffered a major disaster. A typhoon, also known as a tropical cyclone, caused an unprecedented disaster for the entire country of Myanmar. At that time, carrying out relief efforts there was very difficult. So, we maintained a very low profile and offered our love with great sincerity and respect. Thus we were able to help that country and the people there who had suffered. Gradually over time, the local government began to take notice of us.
Ten days later, on the 12th of May, a big earthquake occurred in Sichuan, China. At that time, our efforts and our attention became very focused on the [aftermath] of that quake. During this period of time, Myanmar also needed our strength. People there knew that the group which had quietly provided help [to the victims] was called Tzu Chi and that Tzu Chi is based in Taiwan. Thus, Myanmar’s Presidential Office sent an official invitation to Tzu Chi to formally enter Myanmar, go into their villages and learn about their situation.
There were farmers who were all very poor. Each year, after borrowing seeds, the rice they harvested went to repay and loans. Not much was left, just enough to feed themselves. Sometimes, there was not enough rice left to eat. Therefore, we decided to give the farmers the seeds they needed. To begin this process, we first picked the best seeds. In addition to giving them the best seeds, we also gave them fertilizer. We did not ask to be repaid after the harvest. This was how we gave with sincerity. This was very helpful to them.
With great sincerity, these farmers aspired to donate part of their harvest.This is a cycle of love and gratitude.Tzu Chi volunteers also continually met with them and shared Jing Si Aphorisms.After a farmer named U Thein Tun read the Jing Si Aphorisms, he realized there were many small living beings in the land.To respect the lives of these bugs, these “pests,” he decided not to spray pesticides.
Every day, he stood on the edge of his field and read Jing Si Sphorisms and spoke kinds words to it.Every day, he would happily share the Dharma with utmost reverence, all the way until harvest time.There was a drought that year.The fields of other farmers had a poor harvest because of the drought and pest damage.Strangely enough, only his land did not suffer from pest damage and only his fields enjoyed a great harvest.
There people from this village though this seeds came from the gods; they called them “divine seeds” because this seemed very miraculous.Everyone thought this was really amazing.U Thein Tun began to have faith in his actions.Besides giving back [to the community], and saving rice in a piggy bank, once he harvested his rice, he donated some of it.He has done this now for many years and his life has changed.
When he felt the climate was not good and there might be occasional droughts, he made the decision to plant upland rice, which is grown in dry soil and thus does not require water.Everyone thought, “How can this be possible?”However, he was very confident. By planting upland rice in dry paddies, he had a very abundant harvest.
Tzu Chi volunteers did not only help the farmers, we also carried out Project Hope, a project that helps children attend schools.They have received our help since 3rd or 4th grade and are now in the 9th grade.In their wisdom, Tzu Chi volunteers decided to take the children to a farming village.So, they brought 30 children to U Thein Tun’s fields.
They saw stalks weighed down with rice.Each stalk was covered with a bounty of ears of rice.
U Thein Tun said to these children, “Alright, I’ll tell you my story.”He took the children to his house and told them how he met Tzu Chi volunteers and began reading Jing Si Aphorisms, and how he had accepted the gift of rice seeds provided by Tzu Chi.He also talked about how he speaks to his field and how his life has improved over the past few years.
U Thein Tun had collected the photos taken in the past four or five years of Tzu Chi volunteers visiting his home.The photos were given to him by volunteers and he put them on the wall.He showed these photos to the children and told them stories at the same time.He is truly wise.
On this visit, our volunteers brought with them other kinds of seeds.The seeds were for water spinach, eggplant and……Anyways, there were three or four different kinds.U Thein Tun said, “Actually, I have planted vegetables. I have piece of land for growing vegetables.”He led the children to his vegetable garden.He taught these children how to loosen the soil.So, boys learned to plow the soil and the girls learned to sow the seeds.
U Thein Tun taught them, “When you sow the seeds, you need to say kind words to them.”He wanted them to recite aphorisms and speak kind words.While sowing seeds in the vegetable garden, he seized the chance to teach them the Dharma.
As they loosen the earth, they must speak kind words.As they plant seeds, they must also speak kind words.They must constantly think about good things.When a 9th grade student shared his experience, he said, “When we shop for groceries in the market, we simply hand over money and receive vegetables in exchange. I never knew it took so much hard work to grow what we eat. After loosening the soil and sowing the seeds, farmer must also pull weeds and irrigate the land.”
The boy also said, “If I had not come here, I would not know how hard farmers work.”
Indeed, this is wisdom, and shows how we sentient beings are ignorant.As ignorant sentient beings we enjoy many conveniences in life and take them for granted. When we buy things with money, we may not cherish them.
Tzu Chi volunteers are Living Bodhisattvas. We not only help those who are in immediate need, we must also determine their particular long-term needs to sustain their livelihood for the long run. To help their lives in the long run, not only do we give them seeds to cultivate, we must also give them virtuous teachings. The virtuous Dharma, Jing Si Aphorisms, are on U Their Tun’s mind every day, so he applies the virtuous Dharma to his farming, and every year has a good harvest. He showed confidence and decisiveness; knowing the possibility of drought, he immediately planted upland rice and had another plentiful harvest.
Tzu Chi volunteers are teachings the children by showing them how hard farmers work, so they can understand the working of things. This helps them realize that things in their lives do not come easily. This is how Living Bodhisattvas teach sentient beings with various methods. Therefore, this is wisdom.
“Wisdom is like the sun and moon”. Like the sun during the day, it helps us see the workings of all living beings. It is also is like the moon at night, whose light helps us to see things in the darkness. This is how wisdom is like the sun and moon. Aside from the sun and moon, what else to we need to survive in this world? “Compassion is like the land”. The land can nurture all roots of goodness. This is compassion.
Compassion and great love are wholesome causes and conditions. With compassion and great love, Tzu Chi and Myanmar have already fostered deeply rooted, positive karmic conditions. This is how “Compassion is like the land and great love creates wholesome karmic conditions”. The karmic conditions of compassion and great love have already come to fruition in this land.
Why do we do all this? “For Buddha’s teachings, for sentient beings”. We hope this virtuous Dharma, these virtuous teachings, spread throughout the world to all sentient beings. Then everybody can live peacefully and grow in wisdom at the same time.
So, “to teach the truth, wondrous provisional teachings are given”. We must make the best use of the Buddha-Dharma in this world. In different times and places, we may need to establish different methods, but they all come back to the truth, to the True Dharma. Not only do we bring others peace and stability, we also help them to accept and apply the Dharma.
If people can accept the Dharma and apply it in this world, the virtuous Dharma will remain in their hearts. By spreading the seeds of kindness, everyone’s wisdom will grow. As the sutra states, “Now, I do this as well”. Sakyamuni Buddha said, “I do this as well”. In the past, He used various methods to transform and bring peace to sentient beings. He opened various Dharma-doors for them. All of these were aimed at delivering the Buddha-Dharma to their hearts and minds. Once at peace, the enter the path to Buddhahood.
“Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood”.
The Buddha then said,
“Thought he power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”
This is the Buddha’s wisdom. Wisdom is discerning like the sun and impartial like the moon. So, He has “discerning wisdom”. In the past, we have often said this He also has “impartial wisdom”. Being able to discern all phenomena in the world comes from having wisdom.
“Through the power of wisdom:
Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.”
We should see everyone and everything impartially. All living beings are equal. If we can live in harmony with all beings, this world will be at its most peaceful and we will be living in a pure land. As I have often said in the past, “Show compassion to all equally”. We should show compassion to all in the world equally, without drawing distinctions. “[He knows] sentient beings’ natures and desires”. The Buddha uses skillful means and the power of His wisdom to ascertain the capabilities of sentient beings. Only the Buddha can understand whether they have the faculties to accept very profound Buddha-Dharma. He turns profound Dharma into ordinary, worldly, virtuous Dharma in order to teach sentient beings. This is the power of wisdom that can “ascertain the faculties of sentient beings”. Their capabilities are affected by their various natures and desires, which are habits formed in their past lives.
I know sentient beings’ natures and desires:
The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught then the truth through wondrous provisional means by establishing methods to teach the Dharma.
Since beginningless Times, we have been continuously influenced by greed, desire and so on. We may have good causes and conditions that lead us to encounter the Buddha-Dharma. But among these virtuous teachings, we need to be discerning and take joy in our choice. What do we want to believe in? Which Dharma do we want to learn? Since Beginningless Time, people’s karma has been good, evil or indeterminate.
We have the good intention to learn Right Dharma but we each go in a different direction. Some people want to focus on chanting. Some want to focus on sitting in meditation. There are so many variations. Thus people’s pursuits are based on their individual habitual tendencies.
Therefore the Buddha, based on sentient beings’ disposition and what it is they seek, gives them suitable teachings. These are known as their nature and desire. Sentient beings habitually pursue these things, so the Buddha used these methods to teach them. However, His ultimate goal was still “to teach then the truth through wondrous provisional means,” which is ultimately the Great Vehicle Dharma.
Therefore, this is “teaching all Dharma with skillful means.” Skillful means are wondrous and provisional methods.
By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ condition and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.
Therefore, we always teach according to sentient beings’ conditions and their experiences. Whether the Buddha was, [He could teach] the Buddha-Dharma so it suited all beings. Whatever the conditions of that place, whatever phenomena they had experienced, the Buddha-Dharma was able to reach them all through these skillful means.
So He taught according to capabilities and used various methods to first bring peace to their minds. This is teaching with skillful means.
After sentient beings obtained the Buddha- Dharma, they were all very happy. This is because the Buddha taught according to the needs of sentient beings. Thus, they heard what they wished to hear and learned the Dharma they needed the most. So, the Buddha’s teaching were happily accepted by sentient beings.
Therefore the Buddha, gave teachings they would accept joyfully and matched their intentions and matched their intentions and wishes. This benefited them and made them happy. This was how He patiently guided sentient beings. He gradually led them into Great Vehicle wisdom so they all felt great joy.
I enable them to become joyful:
The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teaching that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.
Everyone, this is how we learn the Buddha’s Way. When we listen to the Dharma, we must listen joyful. However, we cannot only be joyful. We must also apply the teachings to our interpersonal relationship so they bring us great happiness. We have just heard the story about Myanmar. Through helping them was a difficult process, when we listen to their sharing, we feel very joyful. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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