20141107《靜思妙蓮華》不捨眾生 應機逗教 (第431)
（法華經•方便品第二）
⊙「眾生頑愚不受教，偏邪向惡難調伏，佛慈不捨設方便，權巧譬喻說三乘。」
⊙「我即自思惟：若但讚佛乘，眾生沒在苦，不能信是法。破法不信故，墜於三惡道。」《法華經方便品第二》
⊙「我寧不說法，疾入於涅槃。尋念過去佛，所行方便力，我今所得道，亦應說三乘。」《法華經方便品第二》
⊙「爾時梵天前白佛言，世尊今日法海已滿，法幢已立，潤濟開導，今正是時。云何欲捨一切眾生，入於涅槃而不說法？」
⊙釋尊既成道已，欲說所覺悟法，度入諸眾生心。即自思惟，是法無能信受者，若我住世，於事無益，不如入於涅槃。
⊙是時如來受梵王請已，即往鹿野苑中，先為憍陳如等五人，轉四諦法輪，及說大小乘種種教法，是名說法相。
⊙尋念過去佛，所行方便力：釋尊尋念過去佛，度眾方法即是方便隨宜，妙權善巧也。
⊙謂如來說布施得大富，說持戒得生天，說忍辱得離諸瞋恚，說精進得具諸功德，說禪定得息諸散亂，說智慧得捨諸煩惱，如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂也。
⊙我今所得道，亦應說三乘：謂如來得道，在摩竭提國菩提樹下成等正覺，傳於其處立塔。上中下根各隨機宜修持三乘法，斷惑證理之智慧，名為道。行三無漏學而啟發此智故云：得道。
【證嚴上人開示】
「眾生頑愚不受教，偏邪向惡難調伏，佛慈不捨設方便，權巧譬喻說三乘。」
眾生頑愚不受教
偏邪向惡難調伏
佛慈不捨設方便
權巧譬喻說三乘
眾生真的是頑愚不受教。佛陀慈悲在人間四十九年說法，用多少的心機，卻是要能接受佛法的人不多啊！甚至接受之後，法是不是能入心呢？法入心之後，能身體力行的又有多少人呢？
佛陀那麼多的弟子中，在經典中總是十大弟子；十大弟子在印度，那麼遼闊，又能幫助佛陀，有多少去弘揚正法呢？何況眾生根機頑愚，即使聽，不能接受不打緊，又是偏邪向惡，有了偏邪、有了向惡，明明是正法，卻是，不只是不接受，還破法、破佛。
看看提婆達多，是佛的弟子，但是心念一轉，貢高驕傲，他心就偏邪向惡了。這種破壞佛教，危害了多少人的，見思聞法的心。但是佛陀，佛慈不捨，佛陀的慈悲，在《法華經》的<提婆達多品>，佛陀又再向提婆達多授記，將來也能夠成佛。
那就是佛陀不捨眾生，透徹了道理，人人本具佛性。佛陀了解了人生因緣果報，每一次受提婆達多的迫害，佛陀不埋怨，只是要如何去調伏他，難啊！佛陀知道這是因、這是緣，所以報得這種的果報，所以佛陀很了解，對這種犯大錯誤的人，佛也是沒有放棄他。
何況佛陀對所有的眾生，都是一樣這樣佛慈不捨。所以他就要想盡辦法，設方便法，要用權巧譬喻，為這些眾生上、中、下的根機，佛法能夠這樣三根普被。我們就能了解佛陀的慈悲。
我們人人要學佛的慈悲，就是像提婆達多，我們也不要埋怨，我們也要想辦法，這樣如何說服他，如何能讓他透徹了解。這也就是我們要學佛陀的心。
但願人人有這個因緣，聽進去，一聞千悟；要不然一聞十悟；再不然一聞一悟，也沒關係，聽懂就好。聽懂，也要法入心，法入心，又再身體力行，從自己身體力行，心地風光就是一聞一悟，開始身體力行，心地風光，邊走邊感覺，邊去體會到。
我們常常聽到說：以前是這樣聽，覺得不錯，後來慈濟人一直邀我，我就和他們一起去做，做了之後也很歡喜，自己就自動：「你們若再要去訪視，或是要去為人打掃家裡，你就跟我說一聲。」開始去了，做得他會很歡喜，那種體悟到人生的苦難，了解了家家都有一本難念的經。那個家庭的人，那本經很難念，卻是我們在這本經外面的人，走入這本經之中。
想想看，佛陀本來就是這樣說，苦是由集來啊！這個家庭、這個人生，就是因為去造作這樣的因，然後結果得了這種的果，不論是身體，不論是家庭的組合，每一個家庭，都有一個起因的結果。我們旁邊的人來看這本經，會合佛法的道理，我們應該了解了。這種身體力行走入了這條路，這叫做菩薩道。
菩薩要成佛，必定要走入人群，會合人群的人、事、物，來增長他的慧命，增長他的智慧。這就是我們學佛，要真正體會佛陀用這麼多心，不捨一切眾生，設種種方便法，這樣應機逗教，上、中、下法，這樣設三乘法。這是佛陀他來人間的慈悲，希望人人接受了佛法，這樣我們人人，心地風光正法永住。
所以，法在人的心，永遠都是正法，正理永遠存在。所以我們必定要將佛陀的正法，我們入心，我們還要入行，走出了這條菩薩道上，好好為佛法來傳布給眾生。
所以前面那段經文說，「我即自思惟」。
我即自思惟：
若但讚佛乘
眾生沒在苦
不能信是法
破法不信故
墜於三惡道
《法華經方便品第二》
因為三七日中，佛陀想要如何將法入人群中去。他也會想：我如果只是讚歎佛乘，就是佛的心靈境界，眾生無法接受，因為眾生還在受煩惱埋沒著。「眾生沒在苦，不能信是法」，無法相信佛陀覺悟之後，那種的心靈境界，不只是沒辦法接受，同時是破法、不信法，所以就「墜於三惡道」，這是我們昨天說的。
今天這段(經)文說：「我寧不說法，疾入於涅槃。尋念過去佛，所行方便力，我今所得道，亦應說三乘。」
我寧不說法
疾入於涅槃
尋念過去佛
所行方便力
我今所得道
亦應說三乘
《法華經方便品第二》
這在三七日中，這個心靈的境界，就是做這樣的思考。前面的念：眾生既然沒辦法接受，這樣我再留在人間做什麼呢？這是佛陀就在那個當中，那種心靈的想法。
釋尊既成道已
欲說所覺悟法
度入諸眾生心
即自思惟
是法無能信受者
若我住世
於事無益
不如入於涅槃
所以那個時候，一個時間很短暫的心念，「即自思惟」，開始想：「這些眾生，法難以入心，哪怕是我從我的內心，掏心肝完全要給眾生，但是眾生沒辦法接受。這樣該怎麼辦？」「是法無能信受者」，這種的法沒人能夠信，沒人能夠接受這種的心靈境界。「若我住世，於事無益」，假使我還住在人間，對這個法要度入眾生的心，眾生沒辦法接受，這樣在這個世間又有什麼用？「不如入(於)涅槃」，不如這樣就停下來。這是佛陀那個短暫的心境，做這樣的心念。
爾時梵天王出來了，梵天就開始向佛陀這樣說：「世尊今日法海已滿，法幢已立，潤濟開導，今正是時。云何欲捨一切眾生，入於涅槃而不說法？」
爾時梵天前白佛言
世尊今日法海已滿
法幢已立
潤濟開導
今正是時
云何欲捨一切眾生
入於涅槃而不說法
現在您已經成正覺了，今天這個時候，已經「法海已滿」。「法海」就是智慧。宇宙萬物的真理，全部入於佛的腦海之中，所以叫做「法海已滿，法幢已立」。這個時候應該要法幢建立起來之時，這樣來「潤濟開導」，好好讓眾生看得到佛出現在人間，讓眾生聽得到法，引導人走入這個覺道，這個時候正是時候，怎麼能說「欲捨一切眾生，入於涅槃而不說法」呢？
每一尊佛覺悟之後，都會考慮這個法，與芸芸的眾生要如何契合，很難啊！自然就有梵天王浮現出現，來鼓勵。
佛陀現這個心境，也就是要教導我們，佛的時代都會有覺悟之後，也會感覺到這麼困難，不太可能。這是佛陀現這個境界，讓我們後面有話可說，有法可聽。佛陀都會了，何況說我們凡夫，有困難，要有人鼓勵，再接再厲。
上面這段(經)文，我感覺到我們人與人，應該也要這樣，做為人人成長慧命的梵天王。我們若能這樣，見到有人懈怠、退失道心，我們趕緊快來勸導他，這就是對方的梵天王，趕緊再鼓勵他一下。
所以，在佛陀那個時候的道場裡，他的心靈道場，梵天王既然這樣說了。所以「是時」，那個時候，「是時如來受梵王請已」，這是梵天王請佛轉法輪，「即往鹿野苑」，去鹿野苑裡面去度五比丘。「先為憍陳如等五人，轉四諦法輪」這大家都知道了，「及說大小乘種種教法，是名說法相」。
是時
如來受梵王請已
即往鹿野苑中
先為憍陳如等五人
轉四諦法輪
及說大小乘
種種教法
是名說法相
我們前面的(經)文也有說，佛陀三七日思惟，法這麼微妙，眾生如何能夠接受，？好好仔細來觀察，眾生有上、中、下的根機，所以佛陀決定要設方便，這是第二七日。
第三七日(思惟)，什麼樣的人能夠第一次來聽法？後來他考慮了，那就是回到鹿野苑去，去度五個人。所以從四諦法開始，種種的「苦」，是從「集」種種的煩惱而來，「苦、集、滅、道」這樣開始教起。所以「是名說法相」，這是佛陀現相人間說法，八相之一，現相，現八相在人間，至這個時候就是「說法相」。所以這樣，已經佛、法、僧三寶具足。
再來又說，「尋念過去佛，所行方便力」。又好好來思考，現在才開始展開，要如何法入人群。
尋念過去佛
所行方便力：
釋尊尋念過去佛
度眾方法
即是方便隨宜
妙權善巧也
所以釋迦牟尼佛尋念過去佛，過去的佛到底如何說法、如何教導眾生？度眾生的方法，過去諸佛是如何走？所以「即是方便隨宜」，過去的佛也是這樣，隨著眾生的根機，妙權善巧逗教，這是佛設方便法。
謂如來
說布施得大富
說持戒得生天
說忍辱得離諸瞋恚
說精進得具諸功德
說禪定得息諸散亂
說智慧得捨諸煩惱
如是種種方便
開化眾生
莫不為令超脫苦輪
得諸法樂也
也就是說，如來說布施，你若懂得布施就得大富，告訴大家持戒，你若能持戒就生天上，不落三惡道；又再說，你要懂得忍辱，忍辱就能夠離開瞋恚，說精進，精進就是能夠具諸功德，一切的功德，說禪定，那就是能夠得到息諸散亂。我們人的心就是諸散亂，我們若能禪定，心定下來就沒有雜念、煩惱。說智慧，就是得捨諸煩惱。沒有雜念那是定，智慧就是棄捨諸煩惱。有智慧的人，自然煩惱自己想，自己解得開，這叫做智慧。
「如是種種方便，開化眾生」，這些方便無不都是要來開示、教化眾生的方法，以「六度」，用「六度」來勉勵眾生，布施、修福等等，智慧去除煩惱，就要應修智慧，這叫做「六度」。「六度」，度入眾生的心，行菩薩道，這無不都是「令超脫苦輪」，這都是教我們如何離開苦，(不)再沉入煩惱中。我們要脫離煩惱，往前前進，「得諸法樂」，自然大家都得到歡喜、快樂。
所以，「我今所得道，亦應說三乘」。佛陀是想過去的佛，是這樣在教育眾生，我現在，釋迦牟尼佛，我現在得道，同樣要和過去諸佛，度眾生的方法一樣。
我今所得道
亦應說三乘：
謂如來得道
在摩竭提國
菩提樹下成等正覺
傳於其處立塔
上中下根各隨機宜
修持三乘法
斷惑證理之智慧
名為道
行三無漏學
而啟發此智
故云：得道
這就是說如來得道，在摩竭提國菩提樹下，成道之後那個境界，所以上、中、下根，佛陀就開始思考，隨機逗教設三乘法，讓我們凡夫這樣一步一步，去斷除無明惑的煩惱，能夠一步一步證得了智慧，能夠「心輪轉，法輪轉」，再怎麼苦的人生都能過。這是行「三無漏學」。
我們人人要行「三無漏學」，過去也一直告訴大家，戒、定、慧，這叫做「三無漏學」，用這樣來啟發，讓人人能夠得道。佛陀既然已經是得道了，也希望人人一步一步，向前精進，沒有偏差。不論是，「四諦法」、「六度萬行」，一直到達能夠「三無漏學」，若這樣的路走下去，這就是像佛陀，在摩竭提國初開始的覺悟，在那裡轉法輪的境。所以希望大家學佛要堅定，多用心。
Explanations by Master Cheng-Yan
Subject: Do Not Give Up On Sentient Beings (不捨眾生 應機逗教)
Date: November. 07. 2014
“Sentient beings are stubborn and foolish and do not accept teachings. Inclined toward improper and unwholesome thoughts, they are hard to train. The Buddha is kind and will not abandon them, so He established skillful means. He used provisional teachings and analogies to teach the Three Vehicles.”
Sentient beings are truly stubborn and unwilling to learn. The Buddha, out of His compassion, expounded the Dharma in the world for 49 years. He expended so much effort, but not many people accepted the Buddha-Dharma. Even after they accepted the Dharma, could they take it to heart? Even after they had taken it to heart, how many people could put it into practice? Of the Buddha’s many disciples, the sutras always mention the ten chief ones. In a vast country such as India, how much could these ten chief disciples have helped the Buddha to advance and promote Right Dharma? Moreover, sentient beings are stubborn and foolish. Even if they listened, some could not accept it, or worse, deviated toward improper views. They became inclined to commit evil. Although they clearly heard the Right Dharma, not only did they not accept it, they even slandered the Dharma and harmed the Buddha. Look at Devadatta. He was the Buddha’s disciple, but his mindset changed and he became arrogant, thus he deviated toward evil. This harmed the Buddha’s teachings and harmed the resolve of many people to observe, listen to and contemplate the Dharma.
However, out of His loving-kindness, the Buddha did not give up on him. The Buddha’s compassion is evident in the Chapter on Devadatta in the Lotus Sutra. There, the Buddha gave His blessing and prediction that Devadatta would attain Buddhahood in the future. This shows the Buddha’s compassion for us. He penetrated all principles and realized that we all intrinsically have Buddha-nature. Because He understood the law of karma, every time He was persecuted by Devadatta, the Buddha never complained. He just continued to try to train him, thought it was difficult. The Buddha knew the causes and conditions that led to this kind of karmic retribution, so He understood how a person could commit these serious transgressions. The Buddha did not abandon him, let alone any other sentient beings; He treated them all with kindness and compassion.
So, the Buddha did everything He could, giving provisional teachings and skillful analogies suitable for great, average and limited capacities. Thus, the Buddha-Dharma was applicable to all. From this, we can see the extent of His compassion. We all must His kindness and compassion. If people are like Devadatta, we should not complain about them but instead, we must find a way to persuade them and to help them thoroughly understand. This is why we must emulate the Buddha’s heart.
I hope we can all have this karmic condition to listen to one thing and realize one thousand things. Or if not, to listen to one thing and realize ten. If not that, to listen to one thing and realize one. It does not matter, as long as we understand. After we understand, we must take it to heart. Then we must put in into practice. Upon putting the Dharma into practice, in that state of mind, we understand what we hear. When we begin to put the teachings into practice, our state of mind allows us to experience and comprehend as we take action. We often hear people say, “When I first heard about Tzu Chi’s work, I thought it sounded great.Then Tzu Chi volunteers kept inviting me to join. So, I volunteered to work with them. After helping other people, I felt very happy, so I proactively told them, “If you are conduction home visits or cleaning houses for people, please let me know.””
Once they start, they are happy to do the work.This allows them to realize the suffering in life, and understand that every family has [problems].Those issues are hard for people to resolve.But as an outsider, we can take them as teachings.
Think about this; the Buddha always said that suffering is caused by an accumulation [of karma].People’s families and lives are the way they are because they created certain karmic causes and are now reaping these karmic effects.Everything from their bodies to the makeup of their family is the fruition of their karmic causes.
As we look at the stories of their lives, we should understand how they are all in line with Buddhist principles.
By putting the teachings into practice on this path, we are walking the bodhisattva-path.
In order for Bodhisattvas to attain Buddhahood, they must interact with others and come in contact with people, matters and objects to grow their wisdom-life and increase their wisdom.As we learn the Buddha’s Way, we need to realize the Buddha’s mindfulness.
Out of great compassion for sentient beings.He established many kinds of skillful means to teach according to their capabilities, using great, average and limited teachings known as the Three Vehicles.The Buddha came to this world out of compassion, hoping we can all accept the Buddha-Dharma.
If we can, we will all have a state of mind where Right Dharma always abides.So, the Dharma in people’s minds is always Right Dharma and the true principles exist in us forever.Therefore, we must take the Right Dharma into our minds and manifest it in our actions.By walking the Bodhisattva-path, we spread the Buddha-Dharma to sentient beings.
Therefore, the previous sutra passage began with, “I then thought to myself. Were I to praise only the Buddha Vehicle, beings immersed in suffering would be unable to believe this Dharma. They would slander it out of disbelief and fall into the Three Evil Realms.”
For 21 days, the Buddha thought about how to bring the Dharma to the people.He also thought, “If I were to just praise the Buddha Vehicle, which is a Buddha’s spiritual state, sentient beings would not be able to accept it.”This is because sentient beings are buried under their afflictions.“Beings immersed in suffering would be unable to believe this Dharma.”They could not believe in the spiritual state of the Buddha after He attained enlightenment.
Therefore, not only would they not accept it, they would slander the Dharma out of disbelief.This they would “fall into the Three Evil Realms”.This is what we discussed yesterday.
The passage after that states, “I would rather not teach the Dharma, and quickly enter Parinirvana. Then I recalled that the Buddhas of the past employed the power of skillful means. And as I now have attained the Path, I should also teach the Three Vehicles.”
For these 21 days, this was what the Buddha contemplated in His spiritual state.He first thought, “If sentient beings cannot accept [the Dharma] why should I stay in this world?”That was what the Buddha was thinking at that moment.
After Honorable Sakyamuni attained Buddhahood, He wanted to teach the way to enlightenment to transform the minds of all sentient beings.
Then He began to think, “There are none who can faithfully accept it. If my staying in the world brings no benefits, I might as well enter Parinirvana.”
At that time, a thought quickly flashed in His mind.“I then thought to myself.”He thought about how difficult it was for these sentient beings to take the Dharma to heart.Even if He were to reveal everything that was in His heart to them, sentient beings could not accept it.What then could He do?
“There are none who can faithfully accept it.”No one could believe this kind of Dharma and no one could accept this kind of spiritual state.“My staying in the world brings no benefits.”If He was staying in the world to deliver the Dharma into the hearts of sentient beings but they could not accept it, what was the use of His staying in this world? “I might as well enter Parinirvana”. Wouldn’t it be better to just stop there? This was the thought that flashed through His mind. At that time King Brahma appeared.
King Brahma said to Him, “World-Honored One, today the sea of Dharma has been filled. The banner of the Dharma has been erected. Now is the time to nourish and guide. How could you say that you want to abandon all sentient beings and enter Parinirvana without teaching the Dharma?”
Now that He had attained perfect enlightenment, at that moment, the “Dharma-sea has been filled”. “Dharma-sea” refers to wisdom. The truths of all things in the universe have all been taken into the Buddha’s mind. Therefore, we say “the Dharma-sea has been filled and the banner of the Dharma has been erected”. This is the time when the banner of the Dharma should be erected. “Now is the time to nourish and guide”. He should now help sentient beings see that the Buddha has manifested in the world. He should help them hear the teachings and guide them onto the path to enlightenment. This was precisely the time, so how could the Buddha “want to abandon all sentient beings and enter Parinirvana without teaching the Dharma?”
Every Buddha, upon attaining enlightenment, would consider how to help the Dharma resonate with the multitudes of sentient beings. It is always very difficult. Therefore, King Brahma would appear to provide encouragement. The Buddha manifested this mindset to teach us that, even after attaining enlightenment, the Buddha found things very difficult, seemingly impossible. By manifesting this state, the Buddha gave us something to discuss, something to teach. Even the Buddha felt this way, not to mention unenlightened beings like us. When we face difficulties, we need encouragement so we can continue moving forward. From the previous sutra passage, I feel we should do the same and be each other’s. King Brahma who helps everyone’s wisdom grow. If we see people become indolent and lose their spiritual aspirations, we can quickly counsel and guide them. Thus we act as their King Brahma; we can immediately encourage them.
So, at the time, in the Buddha’s inner place of enlightenment, which was His state of mind, this was what King Brahma said to them. Therefore,
“At this time, the Buddha received this request from King Brahma. King Brahma requested that the Buddha turn the Dharma-wheel, so He immediately went to Deer Park to transform the five bhiksus. For the Five Bhiksus, including Kaundinya, He turned the Dharma-wheel of the Four Truths”.
As we all know, “He taught the Great and Small Vehicle and all kinds of other Dharma. This was the expounding of the Dharma”.
Previous sutra passages have also mentioned that for three weeks, the Buddha contemplated how subtle and wondrous the Dharma was and how sentient beings would be able to accept it. Through careful observation, He saw that they had great, average and limited capabilities. Therefore, He decided to establish skillful means. He decided this during the second week. During the third week of contemplation, He thought about how should be the first to listen to the teachings. After careful consideration, He returned to Deer Park to transform these five people. So, He began by teaching the Four Noble Truths. All kinds of “suffering” have their “causation” in the accumulation of afflictions. Suffering, causation, cessation and the Path were how He began His teachings. “This was the expounding of the Dharma”. Manifesting in the world to teach the Dharma is one of the Buddha’s Eight Aspects. The Buddha manifested Eight Aspects in the world. At this time, He manifested “the expounding of the Dharma”. This is how the three Treasures, Buddha, Dharma and Sangha, became complete.
Next, the passage states, “Then I recalled that the Buddhas of the past employed the power of skillful means”. The Buddha further contemplated how to expound the Dharma and bring it to the people.
“Then I recalled that the Buddhas of the past employed the power of skillful means: Honorable Sakyamuni recalled the way that past Buddhas transformed sentient beings, using skillful and suitable means, which are wondrous and provisional teachings.”
Sakyamuni Buddha recalled how past Buddhas expounded the Dharma, and how They taught and transformed sentient beings. The way They transformed sentient beings in the past was just like this, “using skillful and suitable means”. Past Buddhas also taught according to sentient beings’ capabilities with wondrous provisional and skillful teachings. These are the skillful means Buddhas establish.
“The Buddha explained that giving leads to great wealth, upholding precepts leads to rebirth in heaven, patience leads to transcendence of anger and hate, diligence leads to achievement of merits and virtues, Samadhi leads to the end of discursive thinking, wisdom leads to the letting go of all afflictions. These were the kinds of skillful means He used to teach sentient beings to enable them to escape the wheel of suffering and attain Dharma-joy.”
The Buddha explained that giving leads to great wealth He told us to uphold precepts and by doing so, we can be reborn in heaven and not fall into the Three Evil Realms.
He also told us we need to be patient. Patient helps us transcend anger and hate. Regarding diligence, He said it help us achieve all merits and virtues. As for Samadhi, it leads to the end of our discursive thinking.Our minds are in a state of chaos but if we can maintain Samadhi, we will have no discursive thoughts or afflictions. Then wisdom enables us to let go of afflictions.
Samadhi is having no discursive thoughts and wisdom is releasing all afflictions. People with wisdom can naturally think through and resolve their own afflictions. That is having wisdom.
“These were the kinds of skillful means He used to teach sentient beings.” All these skillful means were ways of teaching sentient beings the Six Perfections. He used the Six Perfections to encourage sentient beings to give to others, cultivate blessings and so on. To have the wisdom to eliminate afflictions, we must cultivate wisdom. These are the Six Perfections. The Six Perfections are delivered to the minds of sentient beings so they can practice the Bodhisattva-path; they are all ways to help sentient beings. They all teach is how to transcend suffering and avoid being submerged in afflictions again. We need to transcend afflictions and move forward so we can “attain Dharma-joy.”
Naturally, we will become happy and joyous. So, I now have attained the Path, I should also teach the Three Vehicles.” The Buddha recalled that this was the way past Buddhas had taught sentient beings. So now that He, Sakyamuni Buddha, had realized the Path, he needed to transform sentient beings with the same methods as past Buddhas.
And as I now have attained the Path, I should also teach the Three Vehicles: The Buddha attained the Path in the kingdom of Magadha and, under the Bodhi-tree, realized perfect enlightenment. Later, stupas were built at this place. According to people’s great, average or limited capabilities, they practiced the Three Vehicles and attained the wisdom to eliminate delusions and realize truths. This is the Path Practicing the Three Flawless Studies to realize this knowledge is called attaining the Path.
After the Buddha attained the Path under the Bodhi-tree in the kingdom of Magadha and realized enlightenment, this was His state of mind. For those of great, average and limited capacities, the Buddha began to contemplate how to teach according to capacities using the Three Vehicles. This allows unenlightened beings to, step by step eliminate afflictions from delusions of ignorance and gradually acquire wisdom. Then we can turn the wheel in our minds, turn the Dharma-wheel, and get past whatever suffering we encounter in life. This comes from practicing the Three Flawless Studies.
We must all practice the Three Flawless Studies. In the past, I have continually told you that precepts, Samadhi and wisdom are called the Three Flawless Studies, which can be used to inspire everybody to attain the Path.
Since the Buddha had already attained the Path, He also hoped that everybody would, step by step, diligently advance without going astray. Whether they practice the Four Noble Truths, actualize the Six Perfections or achieve the Three Flawless Studies, by continuing on that path, they will become like the Buddha and attain the initial enlightenment He did at Magadha, the state of mind of turning the Dharma-wheel. Thus I hope that everyone, in learning the Buddha’s Way, will be determined and will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「眾生頑愚不受教，偏邪向惡難調伏，佛慈不捨設方便，權巧譬喻說三乘。」
⊙「我即自思惟：若但讚佛乘，眾生沒在苦，不能信是法。破法不信故，墜於三惡道。」《法華經方便品第二》
⊙「我寧不說法，疾入於涅槃。尋念過去佛，所行方便力，我今所得道，亦應說三乘。」《法華經方便品第二》
⊙「爾時梵天前白佛言，世尊今日法海已滿，法幢已立，潤濟開導，今正是時。云何欲捨一切眾生，入於涅槃而不說法？」
⊙釋尊既成道已，欲說所覺悟法，度入諸眾生心。即自思惟，是法無能信受者，若我住世，於事無益，不如入於涅槃。
⊙是時如來受梵王請已，即往鹿野苑中，先為憍陳如等五人，轉四諦法輪，及說大小乘種種教法，是名說法相。
⊙尋念過去佛，所行方便力：釋尊尋念過去佛，度眾方法即是方便隨宜，妙權善巧也。
⊙謂如來說布施得大富，說持戒得生天，說忍辱得離諸瞋恚，說精進得具諸功德，說禪定得息諸散亂，說智慧得捨諸煩惱，如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂也。
⊙我今所得道，亦應說三乘：謂如來得道，在摩竭提國菩提樹下成等正覺，傳於其處立塔。上中下根各隨機宜修持三乘法，斷惑證理之智慧，名為道。行三無漏學而啟發此智故云：得道。
【證嚴上人開示】
「眾生頑愚不受教，偏邪向惡難調伏，佛慈不捨設方便，權巧譬喻說三乘。」
眾生頑愚不受教
偏邪向惡難調伏
佛慈不捨設方便
權巧譬喻說三乘
眾生真的是頑愚不受教。佛陀慈悲在人間四十九年說法，用多少的心機，卻是要能接受佛法的人不多啊！甚至接受之後，法是不是能入心呢？法入心之後，能身體力行的又有多少人呢？
佛陀那麼多的弟子中，在經典中總是十大弟子；十大弟子在印度，那麼遼闊，又能幫助佛陀，有多少去弘揚正法呢？何況眾生根機頑愚，即使聽，不能接受不打緊，又是偏邪向惡，有了偏邪、有了向惡，明明是正法，卻是，不只是不接受，還破法、破佛。
看看提婆達多，是佛的弟子，但是心念一轉，貢高驕傲，他心就偏邪向惡了。這種破壞佛教，危害了多少人的，見思聞法的心。但是佛陀，佛慈不捨，佛陀的慈悲，在《法華經》的<提婆達多品>，佛陀又再向提婆達多授記，將來也能夠成佛。
那就是佛陀不捨眾生，透徹了道理，人人本具佛性。佛陀了解了人生因緣果報，每一次受提婆達多的迫害，佛陀不埋怨，只是要如何去調伏他，難啊！佛陀知道這是因、這是緣，所以報得這種的果報，所以佛陀很了解，對這種犯大錯誤的人，佛也是沒有放棄他。
何況佛陀對所有的眾生，都是一樣這樣佛慈不捨。所以他就要想盡辦法，設方便法，要用權巧譬喻，為這些眾生上、中、下的根機，佛法能夠這樣三根普被。我們就能了解佛陀的慈悲。
我們人人要學佛的慈悲，就是像提婆達多，我們也不要埋怨，我們也要想辦法，這樣如何說服他，如何能讓他透徹了解。這也就是我們要學佛陀的心。
但願人人有這個因緣，聽進去，一聞千悟；要不然一聞十悟；再不然一聞一悟，也沒關係，聽懂就好。聽懂，也要法入心，法入心，又再身體力行，從自己身體力行，心地風光就是一聞一悟，開始身體力行，心地風光，邊走邊感覺，邊去體會到。
我們常常聽到說：以前是這樣聽，覺得不錯，後來慈濟人一直邀我，我就和他們一起去做，做了之後也很歡喜，自己就自動：「你們若再要去訪視，或是要去為人打掃家裡，你就跟我說一聲。」開始去了，做得他會很歡喜，那種體悟到人生的苦難，了解了家家都有一本難念的經。那個家庭的人，那本經很難念，卻是我們在這本經外面的人，走入這本經之中。
想想看，佛陀本來就是這樣說，苦是由集來啊！這個家庭、這個人生，就是因為去造作這樣的因，然後結果得了這種的果，不論是身體，不論是家庭的組合，每一個家庭，都有一個起因的結果。我們旁邊的人來看這本經，會合佛法的道理，我們應該了解了。這種身體力行走入了這條路，這叫做菩薩道。
菩薩要成佛，必定要走入人群，會合人群的人、事、物，來增長他的慧命，增長他的智慧。這就是我們學佛，要真正體會佛陀用這麼多心，不捨一切眾生，設種種方便法，這樣應機逗教，上、中、下法，這樣設三乘法。這是佛陀他來人間的慈悲，希望人人接受了佛法，這樣我們人人，心地風光正法永住。
所以，法在人的心，永遠都是正法，正理永遠存在。所以我們必定要將佛陀的正法，我們入心，我們還要入行，走出了這條菩薩道上，好好為佛法來傳布給眾生。
所以前面那段經文說，「我即自思惟」。
我即自思惟：
若但讚佛乘
眾生沒在苦
不能信是法
破法不信故
墜於三惡道
《法華經方便品第二》
因為三七日中，佛陀想要如何將法入人群中去。他也會想：我如果只是讚歎佛乘，就是佛的心靈境界，眾生無法接受，因為眾生還在受煩惱埋沒著。「眾生沒在苦，不能信是法」，無法相信佛陀覺悟之後，那種的心靈境界，不只是沒辦法接受，同時是破法、不信法，所以就「墜於三惡道」，這是我們昨天說的。
今天這段(經)文說：「我寧不說法，疾入於涅槃。尋念過去佛，所行方便力，我今所得道，亦應說三乘。」
我寧不說法
疾入於涅槃
尋念過去佛
所行方便力
我今所得道
亦應說三乘
《法華經方便品第二》
這在三七日中，這個心靈的境界，就是做這樣的思考。前面的念：眾生既然沒辦法接受，這樣我再留在人間做什麼呢？這是佛陀就在那個當中，那種心靈的想法。
釋尊既成道已
欲說所覺悟法
度入諸眾生心
即自思惟
是法無能信受者
若我住世
於事無益
不如入於涅槃
所以那個時候，一個時間很短暫的心念，「即自思惟」，開始想：「這些眾生，法難以入心，哪怕是我從我的內心，掏心肝完全要給眾生，但是眾生沒辦法接受。這樣該怎麼辦？」「是法無能信受者」，這種的法沒人能夠信，沒人能夠接受這種的心靈境界。「若我住世，於事無益」，假使我還住在人間，對這個法要度入眾生的心，眾生沒辦法接受，這樣在這個世間又有什麼用？「不如入(於)涅槃」，不如這樣就停下來。這是佛陀那個短暫的心境，做這樣的心念。
爾時梵天王出來了，梵天就開始向佛陀這樣說：「世尊今日法海已滿，法幢已立，潤濟開導，今正是時。云何欲捨一切眾生，入於涅槃而不說法？」
爾時梵天前白佛言
世尊今日法海已滿
法幢已立
潤濟開導
今正是時
云何欲捨一切眾生
入於涅槃而不說法
現在您已經成正覺了，今天這個時候，已經「法海已滿」。「法海」就是智慧。宇宙萬物的真理，全部入於佛的腦海之中，所以叫做「法海已滿，法幢已立」。這個時候應該要法幢建立起來之時，這樣來「潤濟開導」，好好讓眾生看得到佛出現在人間，讓眾生聽得到法，引導人走入這個覺道，這個時候正是時候，怎麼能說「欲捨一切眾生，入於涅槃而不說法」呢？
每一尊佛覺悟之後，都會考慮這個法，與芸芸的眾生要如何契合，很難啊！自然就有梵天王浮現出現，來鼓勵。
佛陀現這個心境，也就是要教導我們，佛的時代都會有覺悟之後，也會感覺到這麼困難，不太可能。這是佛陀現這個境界，讓我們後面有話可說，有法可聽。佛陀都會了，何況說我們凡夫，有困難，要有人鼓勵，再接再厲。
上面這段(經)文，我感覺到我們人與人，應該也要這樣，做為人人成長慧命的梵天王。我們若能這樣，見到有人懈怠、退失道心，我們趕緊快來勸導他，這就是對方的梵天王，趕緊再鼓勵他一下。
所以，在佛陀那個時候的道場裡，他的心靈道場，梵天王既然這樣說了。所以「是時」，那個時候，「是時如來受梵王請已」，這是梵天王請佛轉法輪，「即往鹿野苑」，去鹿野苑裡面去度五比丘。「先為憍陳如等五人，轉四諦法輪」這大家都知道了，「及說大小乘種種教法，是名說法相」。
是時
如來受梵王請已
即往鹿野苑中
先為憍陳如等五人
轉四諦法輪
及說大小乘
種種教法
是名說法相
我們前面的(經)文也有說，佛陀三七日思惟，法這麼微妙，眾生如何能夠接受，？好好仔細來觀察，眾生有上、中、下的根機，所以佛陀決定要設方便，這是第二七日。
第三七日(思惟)，什麼樣的人能夠第一次來聽法？後來他考慮了，那就是回到鹿野苑去，去度五個人。所以從四諦法開始，種種的「苦」，是從「集」種種的煩惱而來，「苦、集、滅、道」這樣開始教起。所以「是名說法相」，這是佛陀現相人間說法，八相之一，現相，現八相在人間，至這個時候就是「說法相」。所以這樣，已經佛、法、僧三寶具足。
再來又說，「尋念過去佛，所行方便力」。又好好來思考，現在才開始展開，要如何法入人群。
尋念過去佛
所行方便力：
釋尊尋念過去佛
度眾方法
即是方便隨宜
妙權善巧也
所以釋迦牟尼佛尋念過去佛，過去的佛到底如何說法、如何教導眾生？度眾生的方法，過去諸佛是如何走？所以「即是方便隨宜」，過去的佛也是這樣，隨著眾生的根機，妙權善巧逗教，這是佛設方便法。
謂如來
說布施得大富
說持戒得生天
說忍辱得離諸瞋恚
說精進得具諸功德
說禪定得息諸散亂
說智慧得捨諸煩惱
如是種種方便
開化眾生
莫不為令超脫苦輪
得諸法樂也
也就是說，如來說布施，你若懂得布施就得大富，告訴大家持戒，你若能持戒就生天上，不落三惡道；又再說，你要懂得忍辱，忍辱就能夠離開瞋恚，說精進，精進就是能夠具諸功德，一切的功德，說禪定，那就是能夠得到息諸散亂。我們人的心就是諸散亂，我們若能禪定，心定下來就沒有雜念、煩惱。說智慧，就是得捨諸煩惱。沒有雜念那是定，智慧就是棄捨諸煩惱。有智慧的人，自然煩惱自己想，自己解得開，這叫做智慧。
「如是種種方便，開化眾生」，這些方便無不都是要來開示、教化眾生的方法，以「六度」，用「六度」來勉勵眾生，布施、修福等等，智慧去除煩惱，就要應修智慧，這叫做「六度」。「六度」，度入眾生的心，行菩薩道，這無不都是「令超脫苦輪」，這都是教我們如何離開苦，(不)再沉入煩惱中。我們要脫離煩惱，往前前進，「得諸法樂」，自然大家都得到歡喜、快樂。
所以，「我今所得道，亦應說三乘」。佛陀是想過去的佛，是這樣在教育眾生，我現在，釋迦牟尼佛，我現在得道，同樣要和過去諸佛，度眾生的方法一樣。
我今所得道
亦應說三乘：
謂如來得道
在摩竭提國
菩提樹下成等正覺
傳於其處立塔
上中下根各隨機宜
修持三乘法
斷惑證理之智慧
名為道
行三無漏學
而啟發此智
故云：得道
這就是說如來得道，在摩竭提國菩提樹下，成道之後那個境界，所以上、中、下根，佛陀就開始思考，隨機逗教設三乘法，讓我們凡夫這樣一步一步，去斷除無明惑的煩惱，能夠一步一步證得了智慧，能夠「心輪轉，法輪轉」，再怎麼苦的人生都能過。這是行「三無漏學」。
我們人人要行「三無漏學」，過去也一直告訴大家，戒、定、慧，這叫做「三無漏學」，用這樣來啟發，讓人人能夠得道。佛陀既然已經是得道了，也希望人人一步一步，向前精進，沒有偏差。不論是，「四諦法」、「六度萬行」，一直到達能夠「三無漏學」，若這樣的路走下去，這就是像佛陀，在摩竭提國初開始的覺悟，在那裡轉法輪的境。所以希望大家學佛要堅定，多用心。
Explanations by Master Cheng-Yan
Subject: Do Not Give Up On Sentient Beings (不捨眾生 應機逗教)
Date: November. 07. 2014
“Sentient beings are stubborn and foolish and do not accept teachings. Inclined toward improper and unwholesome thoughts, they are hard to train. The Buddha is kind and will not abandon them, so He established skillful means. He used provisional teachings and analogies to teach the Three Vehicles.”
Sentient beings are truly stubborn and unwilling to learn. The Buddha, out of His compassion, expounded the Dharma in the world for 49 years. He expended so much effort, but not many people accepted the Buddha-Dharma. Even after they accepted the Dharma, could they take it to heart? Even after they had taken it to heart, how many people could put it into practice? Of the Buddha’s many disciples, the sutras always mention the ten chief ones. In a vast country such as India, how much could these ten chief disciples have helped the Buddha to advance and promote Right Dharma? Moreover, sentient beings are stubborn and foolish. Even if they listened, some could not accept it, or worse, deviated toward improper views. They became inclined to commit evil. Although they clearly heard the Right Dharma, not only did they not accept it, they even slandered the Dharma and harmed the Buddha. Look at Devadatta. He was the Buddha’s disciple, but his mindset changed and he became arrogant, thus he deviated toward evil. This harmed the Buddha’s teachings and harmed the resolve of many people to observe, listen to and contemplate the Dharma.
However, out of His loving-kindness, the Buddha did not give up on him. The Buddha’s compassion is evident in the Chapter on Devadatta in the Lotus Sutra. There, the Buddha gave His blessing and prediction that Devadatta would attain Buddhahood in the future. This shows the Buddha’s compassion for us. He penetrated all principles and realized that we all intrinsically have Buddha-nature. Because He understood the law of karma, every time He was persecuted by Devadatta, the Buddha never complained. He just continued to try to train him, thought it was difficult. The Buddha knew the causes and conditions that led to this kind of karmic retribution, so He understood how a person could commit these serious transgressions. The Buddha did not abandon him, let alone any other sentient beings; He treated them all with kindness and compassion.
So, the Buddha did everything He could, giving provisional teachings and skillful analogies suitable for great, average and limited capacities. Thus, the Buddha-Dharma was applicable to all. From this, we can see the extent of His compassion. We all must His kindness and compassion. If people are like Devadatta, we should not complain about them but instead, we must find a way to persuade them and to help them thoroughly understand. This is why we must emulate the Buddha’s heart.
I hope we can all have this karmic condition to listen to one thing and realize one thousand things. Or if not, to listen to one thing and realize ten. If not that, to listen to one thing and realize one. It does not matter, as long as we understand. After we understand, we must take it to heart. Then we must put in into practice. Upon putting the Dharma into practice, in that state of mind, we understand what we hear. When we begin to put the teachings into practice, our state of mind allows us to experience and comprehend as we take action. We often hear people say, “When I first heard about Tzu Chi’s work, I thought it sounded great.Then Tzu Chi volunteers kept inviting me to join. So, I volunteered to work with them. After helping other people, I felt very happy, so I proactively told them, “If you are conduction home visits or cleaning houses for people, please let me know.””
Once they start, they are happy to do the work.This allows them to realize the suffering in life, and understand that every family has [problems].Those issues are hard for people to resolve.But as an outsider, we can take them as teachings.
Think about this; the Buddha always said that suffering is caused by an accumulation [of karma].People’s families and lives are the way they are because they created certain karmic causes and are now reaping these karmic effects.Everything from their bodies to the makeup of their family is the fruition of their karmic causes.
As we look at the stories of their lives, we should understand how they are all in line with Buddhist principles.
By putting the teachings into practice on this path, we are walking the bodhisattva-path.
In order for Bodhisattvas to attain Buddhahood, they must interact with others and come in contact with people, matters and objects to grow their wisdom-life and increase their wisdom.As we learn the Buddha’s Way, we need to realize the Buddha’s mindfulness.
Out of great compassion for sentient beings.He established many kinds of skillful means to teach according to their capabilities, using great, average and limited teachings known as the Three Vehicles.The Buddha came to this world out of compassion, hoping we can all accept the Buddha-Dharma.
If we can, we will all have a state of mind where Right Dharma always abides.So, the Dharma in people’s minds is always Right Dharma and the true principles exist in us forever.Therefore, we must take the Right Dharma into our minds and manifest it in our actions.By walking the Bodhisattva-path, we spread the Buddha-Dharma to sentient beings.
Therefore, the previous sutra passage began with, “I then thought to myself. Were I to praise only the Buddha Vehicle, beings immersed in suffering would be unable to believe this Dharma. They would slander it out of disbelief and fall into the Three Evil Realms.”
For 21 days, the Buddha thought about how to bring the Dharma to the people.He also thought, “If I were to just praise the Buddha Vehicle, which is a Buddha’s spiritual state, sentient beings would not be able to accept it.”This is because sentient beings are buried under their afflictions.“Beings immersed in suffering would be unable to believe this Dharma.”They could not believe in the spiritual state of the Buddha after He attained enlightenment.
Therefore, not only would they not accept it, they would slander the Dharma out of disbelief.This they would “fall into the Three Evil Realms”.This is what we discussed yesterday.
The passage after that states, “I would rather not teach the Dharma, and quickly enter Parinirvana. Then I recalled that the Buddhas of the past employed the power of skillful means. And as I now have attained the Path, I should also teach the Three Vehicles.”
For these 21 days, this was what the Buddha contemplated in His spiritual state.He first thought, “If sentient beings cannot accept [the Dharma] why should I stay in this world?”That was what the Buddha was thinking at that moment.
After Honorable Sakyamuni attained Buddhahood, He wanted to teach the way to enlightenment to transform the minds of all sentient beings.
Then He began to think, “There are none who can faithfully accept it. If my staying in the world brings no benefits, I might as well enter Parinirvana.”
At that time, a thought quickly flashed in His mind.“I then thought to myself.”He thought about how difficult it was for these sentient beings to take the Dharma to heart.Even if He were to reveal everything that was in His heart to them, sentient beings could not accept it.What then could He do?
“There are none who can faithfully accept it.”No one could believe this kind of Dharma and no one could accept this kind of spiritual state.“My staying in the world brings no benefits.”If He was staying in the world to deliver the Dharma into the hearts of sentient beings but they could not accept it, what was the use of His staying in this world? “I might as well enter Parinirvana”. Wouldn’t it be better to just stop there? This was the thought that flashed through His mind. At that time King Brahma appeared.
King Brahma said to Him, “World-Honored One, today the sea of Dharma has been filled. The banner of the Dharma has been erected. Now is the time to nourish and guide. How could you say that you want to abandon all sentient beings and enter Parinirvana without teaching the Dharma?”
Now that He had attained perfect enlightenment, at that moment, the “Dharma-sea has been filled”. “Dharma-sea” refers to wisdom. The truths of all things in the universe have all been taken into the Buddha’s mind. Therefore, we say “the Dharma-sea has been filled and the banner of the Dharma has been erected”. This is the time when the banner of the Dharma should be erected. “Now is the time to nourish and guide”. He should now help sentient beings see that the Buddha has manifested in the world. He should help them hear the teachings and guide them onto the path to enlightenment. This was precisely the time, so how could the Buddha “want to abandon all sentient beings and enter Parinirvana without teaching the Dharma?”
Every Buddha, upon attaining enlightenment, would consider how to help the Dharma resonate with the multitudes of sentient beings. It is always very difficult. Therefore, King Brahma would appear to provide encouragement. The Buddha manifested this mindset to teach us that, even after attaining enlightenment, the Buddha found things very difficult, seemingly impossible. By manifesting this state, the Buddha gave us something to discuss, something to teach. Even the Buddha felt this way, not to mention unenlightened beings like us. When we face difficulties, we need encouragement so we can continue moving forward. From the previous sutra passage, I feel we should do the same and be each other’s. King Brahma who helps everyone’s wisdom grow. If we see people become indolent and lose their spiritual aspirations, we can quickly counsel and guide them. Thus we act as their King Brahma; we can immediately encourage them.
So, at the time, in the Buddha’s inner place of enlightenment, which was His state of mind, this was what King Brahma said to them. Therefore,
“At this time, the Buddha received this request from King Brahma. King Brahma requested that the Buddha turn the Dharma-wheel, so He immediately went to Deer Park to transform the five bhiksus. For the Five Bhiksus, including Kaundinya, He turned the Dharma-wheel of the Four Truths”.
As we all know, “He taught the Great and Small Vehicle and all kinds of other Dharma. This was the expounding of the Dharma”.
Previous sutra passages have also mentioned that for three weeks, the Buddha contemplated how subtle and wondrous the Dharma was and how sentient beings would be able to accept it. Through careful observation, He saw that they had great, average and limited capabilities. Therefore, He decided to establish skillful means. He decided this during the second week. During the third week of contemplation, He thought about how should be the first to listen to the teachings. After careful consideration, He returned to Deer Park to transform these five people. So, He began by teaching the Four Noble Truths. All kinds of “suffering” have their “causation” in the accumulation of afflictions. Suffering, causation, cessation and the Path were how He began His teachings. “This was the expounding of the Dharma”. Manifesting in the world to teach the Dharma is one of the Buddha’s Eight Aspects. The Buddha manifested Eight Aspects in the world. At this time, He manifested “the expounding of the Dharma”. This is how the three Treasures, Buddha, Dharma and Sangha, became complete.
Next, the passage states, “Then I recalled that the Buddhas of the past employed the power of skillful means”. The Buddha further contemplated how to expound the Dharma and bring it to the people.
“Then I recalled that the Buddhas of the past employed the power of skillful means: Honorable Sakyamuni recalled the way that past Buddhas transformed sentient beings, using skillful and suitable means, which are wondrous and provisional teachings.”
Sakyamuni Buddha recalled how past Buddhas expounded the Dharma, and how They taught and transformed sentient beings. The way They transformed sentient beings in the past was just like this, “using skillful and suitable means”. Past Buddhas also taught according to sentient beings’ capabilities with wondrous provisional and skillful teachings. These are the skillful means Buddhas establish.
“The Buddha explained that giving leads to great wealth, upholding precepts leads to rebirth in heaven, patience leads to transcendence of anger and hate, diligence leads to achievement of merits and virtues, Samadhi leads to the end of discursive thinking, wisdom leads to the letting go of all afflictions. These were the kinds of skillful means He used to teach sentient beings to enable them to escape the wheel of suffering and attain Dharma-joy.”
The Buddha explained that giving leads to great wealth He told us to uphold precepts and by doing so, we can be reborn in heaven and not fall into the Three Evil Realms.
He also told us we need to be patient. Patient helps us transcend anger and hate. Regarding diligence, He said it help us achieve all merits and virtues. As for Samadhi, it leads to the end of our discursive thinking.Our minds are in a state of chaos but if we can maintain Samadhi, we will have no discursive thoughts or afflictions. Then wisdom enables us to let go of afflictions.
Samadhi is having no discursive thoughts and wisdom is releasing all afflictions. People with wisdom can naturally think through and resolve their own afflictions. That is having wisdom.
“These were the kinds of skillful means He used to teach sentient beings.” All these skillful means were ways of teaching sentient beings the Six Perfections. He used the Six Perfections to encourage sentient beings to give to others, cultivate blessings and so on. To have the wisdom to eliminate afflictions, we must cultivate wisdom. These are the Six Perfections. The Six Perfections are delivered to the minds of sentient beings so they can practice the Bodhisattva-path; they are all ways to help sentient beings. They all teach is how to transcend suffering and avoid being submerged in afflictions again. We need to transcend afflictions and move forward so we can “attain Dharma-joy.”
Naturally, we will become happy and joyous. So, I now have attained the Path, I should also teach the Three Vehicles.” The Buddha recalled that this was the way past Buddhas had taught sentient beings. So now that He, Sakyamuni Buddha, had realized the Path, he needed to transform sentient beings with the same methods as past Buddhas.
And as I now have attained the Path, I should also teach the Three Vehicles: The Buddha attained the Path in the kingdom of Magadha and, under the Bodhi-tree, realized perfect enlightenment. Later, stupas were built at this place. According to people’s great, average or limited capabilities, they practiced the Three Vehicles and attained the wisdom to eliminate delusions and realize truths. This is the Path Practicing the Three Flawless Studies to realize this knowledge is called attaining the Path.
After the Buddha attained the Path under the Bodhi-tree in the kingdom of Magadha and realized enlightenment, this was His state of mind. For those of great, average and limited capacities, the Buddha began to contemplate how to teach according to capacities using the Three Vehicles. This allows unenlightened beings to, step by step eliminate afflictions from delusions of ignorance and gradually acquire wisdom. Then we can turn the wheel in our minds, turn the Dharma-wheel, and get past whatever suffering we encounter in life. This comes from practicing the Three Flawless Studies.
We must all practice the Three Flawless Studies. In the past, I have continually told you that precepts, Samadhi and wisdom are called the Three Flawless Studies, which can be used to inspire everybody to attain the Path.
Since the Buddha had already attained the Path, He also hoped that everybody would, step by step, diligently advance without going astray. Whether they practice the Four Noble Truths, actualize the Six Perfections or achieve the Three Flawless Studies, by continuing on that path, they will become like the Buddha and attain the initial enlightenment He did at Magadha, the state of mind of turning the Dharma-wheel. Thus I hope that everyone, in learning the Buddha’s Way, will be determined and will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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