20141110《靜思妙蓮華》靜思為忖應機度眾(第432)
（法華經•方便品第二）
⊙「誓度眾生，精細思惟，知眾生機，鑑小施權，慰喻善導，開權顯實。」
⊙「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》
⊙「作是思惟時，十方佛皆現，梵音慰喻我：善哉釋迦文，第一之導師。」《法華經方便品第二》
⊙思惟：靜思惟忖諦理，心不散亂。凡所修習皆是正思惟行，所行願莫不皆於菩提道。
⊙梵王帝釋向世尊頌偈說：過去十方佛，各來此處演妙法，是理實過去一切諸佛道同，諦理圓融無二，故今說：十方佛皆現。
⊙佛之三十二相中有梵音相。一、指佛的聲音；佛的聲音有五種清淨相，即正直、和雅、清徹、清滿、周遍遠聞，為佛三十二相之一。二、指讀經的聲音。
【證嚴上人開示】
「誓度眾生，精細思惟，知眾生機，鑑小施權，慰喻善導，開權顯實。」
誓度眾生
精細思惟
知眾生機
鑑小施權
慰喻善導
開權顯實
眾生能夠聞法歡喜，這是佛的心願，眾生偏偏就是很愚鈍，不過佛陀就是那念心，立誓願要度眾生，所以「誓度眾生，精細思惟」。真的為了要度眾生，佛必定要非常精、非常微細去思惟；先了解這個眾生，他所好樂的是什麼？什麼樣的法他聽得進去，什麼樣的人能夠去度他？這是佛陀慈悲不捨眾生，不斷為眾生來設法，如何對眾生逗教。
所以「知眾生機，鑑小施權」。哪怕眾生的根機非常的微劣，卻是佛陀也希望有因緣，用什麼樣的方法，這種微劣的眾生，佛陀都不要放棄，所以用種種譬喻、善巧方便，來引導他。開權，就是開出了方便的法，雖然是方便法，卻是能夠適應根機。
就像佛陀在世時，給孤獨長者就是很大的護法，有一位老婢女，就是有年齡的奴婢(毘低羅)，她就是在掌管給孤獨長者家庭的物資。給孤獨長者就特別吩咐，只要有出家人到來，不論是健康、或者是有病，他所需要的物資，一定我們要、絕對要提供讓他很充足。
但是這位老婢女，她很不服，覺得，我的主人，實在不懂得愛惜家財，只為了佛陀僧團的生活，就這樣在付出，負擔那麼大！她的心很不服，若看到出家人，她就很生氣，就整個村莊、市鎮，她就去說：「我看到這些出家人，我很不歡喜、很生氣，我要發願，我生生世世都不想看到出家人。」所以，若有出家比丘，來到給孤獨長者的地方，她就避開。這種避開比丘、不見佛，謗佛、謗法、謗僧，像這樣，已經傳了，不只是在小鎮，傳到城內，末利夫人聽到這個消息。
有一天，她就請給孤獨長者的夫人進宮，就說：「妳怎麼不要將她遣離家庭？讓她離開，才不會在那裡謗佛、謗法。」這位給孤獨夫人就說：「佛陀是慈悲，佛陀的慈悲，哪怕是十惡不赦的鴦掘摩羅，佛陀還是用盡辦法去化度他，哪怕最低賤的首陀羅階級的人，佛陀都那麼疼惜他。只要是這個對佛陀不滿意，對佛法毀謗，像這樣的人，我若將她遣離開家庭，佛陀若知道，他心不安，所以我還是要容忍，這位奴婢，還是要容忍。」
「這樣該怎麼辦呢？」末利夫人說：「妳明天是不是叫她進宮來！」給孤獨夫人就這樣準備一些禮物，就叫這位，這位婢女送進宮中裡。這些東西送，送到宮門進去時，突然間看到佛陀已經在宮裡了，那個時候，她就要閃避，但是佛陀已經開始，人一直(走)到了。
她見無路可逃，在那個牆有一個洞，這個洞就是狗洞，狗出入的洞，她看到這個洞就鑽過去，正要鑽進去，去撞到那個門自動關了，過又過不去。佛陀已經一直(走)到了，她隨手就拿了一把扇子，將這把扇子要將自己的臉遮住，不要見佛，卻是不可思議的，那把扇子一展開(就)破掉了，破得整個洞，遮在臉上反而每個洞都有佛，所以這個臉所看到的都是佛。
那個時候，將那把扇子收下來，十隻手指頭，要來遮她的眼，卻是十隻手指頭到眼睛前，覺得這十隻指頭，每一隻都是佛，那種的佛的臉，就是浮現在她的面前。實在很無奈、很生氣，她轉個頭，就這樣離開，回到給孤獨長者的家裡。她進到自己的房間裡，又趕緊去找竹籃，將竹籃用很厚的布，這樣整個封起來，人鑽進裡面。還覺得這樣還不夠，用毯子纏在她的身上。
佛陀知道了，憐憫啊！什麼人能夠去度她呢？想到羅睺羅啊！所以他就叫羅睺羅、阿難，你們設法將這位婢女度出來，因為她這樣是很辛苦，趕緊設法。羅睺羅，大家都知道，他就是比較調皮，而且也很活潑，真的到長者家的家庭的周圍，開始在那裡就說：「哇！現在有聖王出世，完全就是要來除滅這個邪魔的人。」
這位婢女聽進去了，「佛陀就是我心目中的邪魔，現在有聖王出世，專門要來這個城中除邪惡的人，這樣他是我的救星。」趕快就鑽出了竹籠，她眼睛都不敢看，頭低低的，就來了。阿難他就走來，到這位面前，就說：「聖王很欣賞妳，說妳長得很漂亮，希望妳可以再靠近一點。」頭都不敢抬起來，她就說：「我哪有可能？我又老、又醜、又是貧賤。」
阿難就將這位聖王的手，羅睺羅的手中，就拿了一顆摩尼珠，拿來到這位婢女，就是毘低羅的面前。那顆珠很亮，會照人的臉，好像照出來的這個臉。「我怎麼這麼美！」很歡喜，她就抬起頭來，「原來是比丘！我怎麼用這麼歡喜的心？」來看著羅睺羅、看著阿難！
那個時候羅睺羅就告訴她：「妳應該就要好好了解人生的道理，妳今生出生在，這個卑賤的階級中，而且做一位婢女，是不是很辛苦呢？每一天為了佛與比丘，讓妳這麼煩惱，佛陀不忍心，不希望妳每天每天，為了這件事情在苦惱。來，是不是隨我去見佛呢？」這個時候毘低羅婢女，她就乖乖聽羅睺羅，隨著阿難、羅睺羅到佛前去了。
現在看到佛，她也是有一點很畏懼，佛陀見了，開始就用慈悲的心，向著這位毘低羅，殷殷說法。這個時候，毘低羅她的心安下來了，也願意接受佛、比丘，法入心了。那個時候佛陀就開始，向羅睺羅說：「來，你將毘低羅帶去交給大愛道，她的僧團中修法、修行。」
看，這就是佛陀，對一位這麼的卑賤的，尤其是對佛、法，生出這麼大的毀謗，佛陀還是「鑑小施權」，看這種這麼微小的人物，成見這麼大，這必定要用種種方法，與佛無緣的
，他就叫有緣的人去度他，羅睺羅度這位毘低羅婢女。過去我們聽過阿難度貧婆等等，這就是佛陀「慰喻善導，開權顯實」，運用這個權，其實最後，是最實在的道理來接引他。
我們前次，昨天說的，(經)文裡面就這樣說，因為佛陀看到眾生根機鈍劣，真的是難調難伏。佛陀的法這麼微妙，眾生沒辦法接受，「我寧不說法，」這是佛陀那個時候，初成佛的心境。
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》
但是這當中就有諸天現前了，所以佛陀接受了，要入人間去度眾生，所以「尋念過去佛」，過去的佛用什麼樣的方法，入人群中？過去的諸佛「所行方便力」，所在施教也是用方便的方法，這種的力量來度化眾生。「我今所得道，亦應說三乘。」所以開始展開了，從鹿野苑開始走入人群。
接著再說：「作是思惟(時)」，佛陀已經決定了，這個心要入人群，開始就思惟，「作是思惟(時)，十方佛皆現，梵音慰喻我：善哉釋迦文，第一之導師。」
作是思惟時
十方佛皆現
梵音慰喻我
善哉釋迦文
第一之導師
《法華經方便品第二》
這是佛陀開始思惟，眾生難調難伏，用什麼方法，眾生如何能夠接受？這個當中，「作是思惟(時)」，思惟就是「靜思惟忖諦理」。
思惟：
靜思惟忖諦理
心不散亂
凡所修習
皆是正思惟行
所行願
莫不皆於菩提道
靜思，心情已經很清淨了，靜寂清澄的境界，這種這麼寧靜的心境，如琉璃一樣。開始要來如何分析眾生的根機？要如何去度化，那個分寸，眾生的根機有多大，他就要施大法，眾生的機很小，他就用分寸的小法，所以，上、中、下機，應眾生的所需要。佛陀在思惟中心不散亂，分寸這樣掌握得很好，所以「凡所修習，皆是正思惟(行)」。我們在修行，不可離開這個思惟。有的人凡事很衝動，是對的事情，但是忍耐不住，不是時機，他就很衝動去了，這樣也不對。哪怕是正確的，時機不會好好把握，過度了，也是與不及一樣，過猶不及。所以我們必定要時時，保持著這種正思惟，「所行願，莫不皆是菩提道」。佛陀所思惟的，無不都是為了要一條菩提道，為眾生鋪好了一條平坦的路。
「十方佛皆現」，那就是梵天王、帝釋，全都湧現到這個道場，來向佛陀這樣，說這樣的話，安慰釋迦文。
梵王帝釋
向世尊頌偈說：
過去十方佛
各來此處演妙法
是理實過去一切
諸佛道同
諦理圓融無二
故今說：
十方佛皆現
因為佛陀有一度想要入涅槃，所以這些天人來向佛頌偈，這樣說：「過去十方佛，各來此廣演」，大家都來這個地方，「此處」就是菩提場，就是佛陀的心靈。「此處演妙法」，在這個覺悟之後的心境，開始就要向天下眾生，去廣演佛法。
「是理實過去一切諸佛道同」，這個道理，過去的諸佛，和現在、未來的諸佛，佛佛道同。「諦理圓融無二」，這個道理，現在你所覺悟的，釋迦佛，你現在覺悟的道理，和過去的諸佛的道理都是一樣。「故今」，現在應該要好好說法。所以這個(經)文裡面就說：「十方佛皆現」，這個十方佛現前，就是來向釋迦牟尼佛鼓勵，應該要趕快入人群中，將這個法可以廣布在人間。
所以佛陀，釋迦佛那時候的心境，「梵音慰喻我：善哉釋迦文」，那個時候，所有天人的聲音，就是清淨無染的聲音，來安慰釋迦佛：你現在已經是「第一之導師」。第一之導師就是能夠去廣度眾生的人。
怎樣叫做成佛、圓融呢？因為佛成佛之後，三十二相具足。佛不只是他的形象，他所發出的聲音，令人聽了就是歡喜，令人聽了，就是很攝住人的心，這也是三十二相之一。
佛之三十二相中
有梵音相
一、指佛的聲音
佛的聲音
有五種清淨相
即正直、和雅、
清徹、清滿、
周遍遠聞
為佛三十二相之一
二、指讀經的聲音
這個梵音聲有二種，一、就是佛的音聲，就有五種清淨相，也就是「正直」，正直的聲音很直接，人人都認為佛為他說的法，所以叫做「正直」。甚至「和雅」，那個聲音雖然佛在說我，不過那個聲音是很柔和，聽起來很歡喜。又再「清徹」，每句話都聽得很清楚。又再「清滿」，每一句話都包含了道理，很飽足、很清楚，一句話包含著很大的道理。又再「周遍遠聞」，在近處說的話，聲音不很大，但是很普遍的人，全都聽得到，這我們過去叫做「深遠音」。
這五種的聲音都具足了，這就是佛陀三十二相之一。佛陀就是誦讀的這個經典，佛陀的聲音也是很明朗。
這就是完全在佛陀覺悟之後的心靈境界，下定決心設了很多的方法，這種分寸思惟、忖度，惟忖，這個分寸要如何來來施度給眾生，能夠接受到什麼樣的程度。這也要看我們自己的根機，不過，人人一定要用靜思惟的心，來接受佛陀的教法。大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Engage in Contemplation to Transform Others (靜思為忖應機度眾)
Date: November.10. 2014
“Having vowed to transform sentient beings, the Buddha thought about this in great detail. Knowing the capabilities of sentient beings, for the limited, He gave provisional teachings. With empathetic and wholesome guidance, He opened the provisional to reveal the true.”
For sentient beings to become joyful upon hearing the teachings was the Buddha’s heartfelt wish. Unfortunately sentient beings are very foolish. Yet the Buddha had the resolve and vowed to transform sentient beings. So, “Having vowed to transform sentient beings, the Buddha taught about this in a great detail.” Truly, in order to transform sentient beings, the Buddha had to be extremely detailed and contemplate things meticulously. The Buddha had to first understand what brought them joy, what kind of Dharma they would listen to and what kind of people could transform them. This shows the Buddha’s compassion. He did not abandon sentient beings. He continued to come up with ways to give them suitable teachings.
So, “knowing the capabilities of sentient beings, for the limited, He gave provisional teachings.” Even if sentient beings’ capabilities were limited, the Buddha hoped He would have the opportunity to apply the methods [that He had developed]. He did not give up even on those with the most limited capabilities. He guided them with many kinds of analogies and skillful means. He opened the provisional teachings, which means He taught skillful means. Though these were skillful means they were suitable for various capabilities.
During the Buddha’s lifetime, Elder Anathapindada was among His great supporters. In his family there was a maid who was quite old. She managed the resources of Elder Anathapindada’s household. Elder Anathapindada gave her the following orders, “Whenever monastics come, whether they are healthy or unwell, we must fully provide them with everything necessary to meet their needs.” However, this elderly maid was unconvinced. She thought, “My master truly does not cherish his wealth. He gives so much to the Buddha’s Sangha; it is a huge burden on him.” She was very unwilling to do what she was asked. Whenever she saw a monastic she became angry. Throughout the whole village, she told people, “Whenever I see these monastics, I become very unhappy, very angry. I vow to never see them again in any of my future lifetimes.”
So, whenever bhiksus came to Elder Anathapindada’s residence, she avoided them. The way she avoided them and the Buddha, and slandered the Buddha, Dharma and Sangha became widely known. These stories spread from small towns to cities. Thus Lady Mallika head about it. One day, she invited Elder Anathapindada’s wife to the palace. Lady Mallika asked, “Why don’t you expel her from your household? Get her to leave so she will not slander the Buddha and the Dharma.”
Elder Anathapindada’s wife replied, “The Buddha is compassionate. Because of His compassion, even with someone like Angulimaliya, who committed unpardonable evils, He still did everything he could to transform him. The Buddha even cherishes and cares for members of the lowest class, the Sudras. If I send away someone simply because she is dissatisfied with the Buddha and slanders the Buddha-Dharma, if I expel her from our household, the Buddha would feel uneasy if He found out. Therefore, I still need to put up with this maid.What else can I do?”
Lady Mallika said, “Ask her to come to here to the palace tomorrow.”Elder Anathapindada’s wife prepared some gifts and asked the maid to deliver them to the palace.When the maid brought the gifts into the palace, she suddenly saw the Buddha was already there.At that moment, she wanted to avoid him, but the Buddha was coming closer.She had nowhere to escape.Then she saw a hole in the wall, which dogs used to enter and exit the grounds.She tried to squeeze herself into the hole.
As she did so, she bumped the door, which closed; thus she was unable to go through.
The Buddha was already next to her, so she picked up a fan to cover her face so she would not see Him, but incredibly, as soon as she opened the fan it tore and became full of holes.Though she used it to cover her face, in each hole was a Buddha; she saw Him through every hole in the fan.Then she put away the fan and tried using her fingers to cover her eyes.But when she raised them to her face, she felt that she saw the Buddha one every one of her fingers.The face of the Buddha appeared before her eyes.
She felt helpless and angry, so she turned around and left.She went back to Elder Anathapindada’s house.Upon returnign to her room, she promptly looked for a large bamboo container.After using a large thick cloth to cover the entire container, she crawled inside.Feeling this was not enough, she wrapped herself in a blanket.
When the Buddha found out, He felt compassion for her.Who could transform her?
He thought of Rahula.He told Rahula and Ananda, “You must find a way to transform this maid. She is suffering greatly right now; quickly find a way to help her.”
As we all know, Rahula was quite mischievous and was very lively.When he arrived at Elder Anathapindada’s house, he loudly announced,.“A noble king has been born to eradicate those who are evil.”When the maid heard this, she thought, “To me, the Buddha is the evil one. Now that a noble king has been born for the sole purpose of eradicating evil, he will be my savior.”Thus she emerged from the container.She still did not dare look, so her head remained bowed as she approached.
Ananda walked over to her and said, “The noble king admires you and says that you are very beautiful. He wishes for you to come closer.”Not daring to lift her head, she said, “How can I? I am old, ugly and of a lower class.” Ananda, from the hand of this noble king, who was actually Rahula, took a main pearl and presented it to this maid, Vikara.The pearl was so shiny that it reflected her face.In this reflection, she felt that she looked very beautiful, and was very happy.Then she raised her head and saw the bhiksus.
[she wondered,] “How could I look upon. Rauhula and Ananda with such happiness?”
At that moment, Rahula told her, “You should really learn the truths of life. In this life you were born into the lowest class and have served as a maid. Isn’t this hard on you? Every day, [thoughts of] the Buddha and bhiksus make you feel such great afflictions. The Buddha cannot bear for you to be troubled by this issue every day. So, why don’t you come see the Buddha with me?”
At that moment, the maid Vikara obediently followed Rahula.She went with him and Amanda to see the Buddha.When she saw the Buddha, she still felt a little intimidated.
Seeing this, the Buddha, out of great compassion earnestly taught the Dharma to Vikara.At that moment, Vikara’s mind became calm and she willingly accepted the Buddha’s and bhiksus’.Dharma into her heart
At that time, the Buddha told Rahula, “Take Vikara to Mahaprajapati to engage in spiritual practice as part of her monastic community.” You see, the Buddha was like this. For this person from a low class, in particular someone who had widely slandered the Buddha and the Dharma, the Buddha still “gave provisional teachings”. Facing a person with such a low status and a strong bias, He had to use many kinds of methods.For those without a karmic connection with Him, the Buddha asked the people they had an affinity with to tranform them, like Rahula and Vikara, or like Ananda and the poor woman, and so on.This is why the Buddha, “with empathetic and wholesome guidance,opened the provisional to reveal the true ”. Though He applied provisional teachings, ultimately He guided people with the most practical principles.
Yesterday we talked about how the sutra text discussed how the Buddha observed that sentient beings had very limited capabilities and are truly hard to train. The Buddha-Dharma is so subtle and wondrous, but sentient beings are not able to accept it. “I would rather not teach the Dharma”. That was the mentality of the Buddha when He first attained Buddhahood.
[I thought], “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”.
It was at this time that all heavenly beings appeared [to console Him]. Thus the Buddha accepted that He must go into the human realm to transform all sentient beings. “Then I recalled the Buddhas of the past” and the kinds of methods They used to go among people. Past Buddhas “employed the power of skillful means”. They also gave teachings through skillful means and used this power to transform all beings. “And as I now have attained the Path, I should also teach the Three Vehicles”. Thus He began [His teaching]; starting at Deer Park, He went among the people. Next the text states, “As I was contemplating this…”. Once the Buddha had decided to go among people, He started to contemplate.
“As I was contemplating this, the Buddhas of the ten directions all appeared, and with Trahma-voices encouraged me, saying, Well done, Sakyamuni, the foremost guiding teacher.”
This was as the Buddha began to contemplate how sentient beings are difficult to transform. What kind of methods should He use to help them accept the Dharma? At this moment, “[He] was contemplating this”. Contemplating means “calmly thinking about and considering truths”.
“Contemplating; By calmly thinking about and considering truths, our minds will not become scattered; we will constantly be cultivating Right Thinking. Then our practice will not deviate from the Bodhi-path.”
Through calm thinking, our mind has become pure and entered a state of tranquility and clarity. This calm and still state of mind is like crystal. Thus the Buddha started to analyze the capabilities of all sentient beings and the limits of the ways to transform them. For sentient beings with great capabilities, He would teach Great Dharma. For sentient beings with limited capabilities, He used the limited Small [Vehicle] Dharma. He taches according to the capabilities of sentient beings, great, average and limited. As the Buddha was contemplating, His mind was not scattered and He had a good grasp of what would be proper.
So, “We will constantly be cultivating Right Thinking”. As we engage in spiritual cultivation, we cannot avoid contemplation. Some people do things very impulsively. Even when doing the right things, they are not patient. Even if the timing is wrong, they rush into things anyway. This is not proper. Even if it is the right thing to do, they do not seize the right moment; too much [thinking] is just as bad as too little. Therefore we must at all times maintain Right Thinking. “Then our practices will not deviate from the Bodhi-path”. Everything the Buddha thought about was solely for the sake of the Bodhi-path, for paving a smooth path for sentient beings. “The Buddhas of the ten directions all appeared, Brahma Kings, Sovereign Sakras, all appeared at His place of enlightenment. They consoled Sakyamuni with these words. Brahma Kings Soverieign Ssakras, all appeared at His place of enlightenment. They consoled Sakyamuni with these words.
“The kings of Brahma Heaven and Sovereign Sakras spoke to the World-Honored One in verse: The past Buddhas of the ten directions have each come here to teach wondrous Dharma. These principles are the same for all past Buddhas because all Buddhas share the same path. Their truths and principles are one and the same. Therefore it is now said, “The Buddhas of the ten directions all appeared.”
Since the Buddha, for a brief moment, wanted to enter Parinirvana, these heavenly beings came to speak these verses. They said, “The past Buddhas of the ten directions have each come here to teach wondrous Dharma”. They all have come here. “Here” refers to the place of enlightenment which is the mind of the Buddha. He came here “to teach the wondrous Dharma,” His mindset upon attaining enlightenment was to begin widely teaching the Buddha- Dharma to all sentient beings.
“The principles are the same for all past Buddhas, because all Buddhas share the same path.” The principles [are the same]; Buddhas of the past, present and future all share the same path. “Their truths and principles are one and the same.” The principles He had awakened to, the Dharma that Sakyamuni had realized, was the same truth that all past Buddhas had realized. “Now” means this is the time to make the effort to teach the Dharma.
Therefore the sutra states, “The Buddhas of the ten directions all appeared.” The Buddhas of ten directions emerged to give Sakyamuni Buddha some encouragement to quickly go among people and spread the Dharma throughout the world.
So, in the Buddha’s state of mind at that time, [They appeared and with Brahma-voices [They] encouraged him, saying, ‘Well done, Sakyamuni’” At that time the voice of all heavenly beings, which are pure and undefiled voices, comfort Sakyamuni Buddha. He was already the ‘foremost guiding teacher. The foremost guiding teacher is one who can widely transform sentient beings. What is the sign of the perfect attainment of Buddhahood?After attaining Buddhahood the Buddha was replete with 32 Marks. In addition to the Buddha’s appearance, His voice brings people happiness when they hear it. It captivates their minds. This is one of the 32 Marks.
One of the Buddha’s 32Marks is the mark of the Brahma-voice. This refers to, one, the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is direct, melodious, clear, deep and far-reaching. It is one of the Buddha’s 32 Marks. Two, it is the sound of reading sutras.
There are two kinds of Brahma-voice. One refers to the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is a very direct sound, very forthright and direct. People fell the Buddha is teaching directly to them. So, they call His voice “direct.”
It is also “melodious.” Though that voice seems to be talking to them, it is very soft and gentle, and brings them delight. It is also very “clear”. Every single sentence is very well articulated.
Then it is “deep.” Everything He says is filled with truth, is very rich, and very clear. Ech sentence encompasses very great principles.His voice is also “far-reaching.” Though He is not speaking loudly, people from faraway can hear everything He says. We mentioned His “deep, far-reaching tone” before. All these five elements were present. This is one of the 32 Marks of the Buddha.
Whenever the Buddha recited the sutras, His voice was very clear. All this was happening in the Buddha’s mind after He after attained enlightenment. He became determined to come up with many method. He thought and considered this carefully, He thought and considered this carefully, to figure out how He could teach in the proper way. How fully we can embrace it also depends on our capabilities.
Nevertheless, we must use a contemplative mind to accept the Buddha’s teachings. 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）
⊙「誓度眾生，精細思惟，知眾生機，鑑小施權，慰喻善導，開權顯實。」
⊙「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》
⊙「作是思惟時，十方佛皆現，梵音慰喻我：善哉釋迦文，第一之導師。」《法華經方便品第二》
⊙思惟：靜思惟忖諦理，心不散亂。凡所修習皆是正思惟行，所行願莫不皆於菩提道。
⊙梵王帝釋向世尊頌偈說：過去十方佛，各來此處演妙法，是理實過去一切諸佛道同，諦理圓融無二，故今說：十方佛皆現。
⊙佛之三十二相中有梵音相。一、指佛的聲音；佛的聲音有五種清淨相，即正直、和雅、清徹、清滿、周遍遠聞，為佛三十二相之一。二、指讀經的聲音。
【證嚴上人開示】
「誓度眾生，精細思惟，知眾生機，鑑小施權，慰喻善導，開權顯實。」
誓度眾生
精細思惟
知眾生機
鑑小施權
慰喻善導
開權顯實
眾生能夠聞法歡喜，這是佛的心願，眾生偏偏就是很愚鈍，不過佛陀就是那念心，立誓願要度眾生，所以「誓度眾生，精細思惟」。真的為了要度眾生，佛必定要非常精、非常微細去思惟；先了解這個眾生，他所好樂的是什麼？什麼樣的法他聽得進去，什麼樣的人能夠去度他？這是佛陀慈悲不捨眾生，不斷為眾生來設法，如何對眾生逗教。
所以「知眾生機，鑑小施權」。哪怕眾生的根機非常的微劣，卻是佛陀也希望有因緣，用什麼樣的方法，這種微劣的眾生，佛陀都不要放棄，所以用種種譬喻、善巧方便，來引導他。開權，就是開出了方便的法，雖然是方便法，卻是能夠適應根機。
就像佛陀在世時，給孤獨長者就是很大的護法，有一位老婢女，就是有年齡的奴婢(毘低羅)，她就是在掌管給孤獨長者家庭的物資。給孤獨長者就特別吩咐，只要有出家人到來，不論是健康、或者是有病，他所需要的物資，一定我們要、絕對要提供讓他很充足。
但是這位老婢女，她很不服，覺得，我的主人，實在不懂得愛惜家財，只為了佛陀僧團的生活，就這樣在付出，負擔那麼大！她的心很不服，若看到出家人，她就很生氣，就整個村莊、市鎮，她就去說：「我看到這些出家人，我很不歡喜、很生氣，我要發願，我生生世世都不想看到出家人。」所以，若有出家比丘，來到給孤獨長者的地方，她就避開。這種避開比丘、不見佛，謗佛、謗法、謗僧，像這樣，已經傳了，不只是在小鎮，傳到城內，末利夫人聽到這個消息。
有一天，她就請給孤獨長者的夫人進宮，就說：「妳怎麼不要將她遣離家庭？讓她離開，才不會在那裡謗佛、謗法。」這位給孤獨夫人就說：「佛陀是慈悲，佛陀的慈悲，哪怕是十惡不赦的鴦掘摩羅，佛陀還是用盡辦法去化度他，哪怕最低賤的首陀羅階級的人，佛陀都那麼疼惜他。只要是這個對佛陀不滿意，對佛法毀謗，像這樣的人，我若將她遣離開家庭，佛陀若知道，他心不安，所以我還是要容忍，這位奴婢，還是要容忍。」
「這樣該怎麼辦呢？」末利夫人說：「妳明天是不是叫她進宮來！」給孤獨夫人就這樣準備一些禮物，就叫這位，這位婢女送進宮中裡。這些東西送，送到宮門進去時，突然間看到佛陀已經在宮裡了，那個時候，她就要閃避，但是佛陀已經開始，人一直(走)到了。
她見無路可逃，在那個牆有一個洞，這個洞就是狗洞，狗出入的洞，她看到這個洞就鑽過去，正要鑽進去，去撞到那個門自動關了，過又過不去。佛陀已經一直(走)到了，她隨手就拿了一把扇子，將這把扇子要將自己的臉遮住，不要見佛，卻是不可思議的，那把扇子一展開(就)破掉了，破得整個洞，遮在臉上反而每個洞都有佛，所以這個臉所看到的都是佛。
那個時候，將那把扇子收下來，十隻手指頭，要來遮她的眼，卻是十隻手指頭到眼睛前，覺得這十隻指頭，每一隻都是佛，那種的佛的臉，就是浮現在她的面前。實在很無奈、很生氣，她轉個頭，就這樣離開，回到給孤獨長者的家裡。她進到自己的房間裡，又趕緊去找竹籃，將竹籃用很厚的布，這樣整個封起來，人鑽進裡面。還覺得這樣還不夠，用毯子纏在她的身上。
佛陀知道了，憐憫啊！什麼人能夠去度她呢？想到羅睺羅啊！所以他就叫羅睺羅、阿難，你們設法將這位婢女度出來，因為她這樣是很辛苦，趕緊設法。羅睺羅，大家都知道，他就是比較調皮，而且也很活潑，真的到長者家的家庭的周圍，開始在那裡就說：「哇！現在有聖王出世，完全就是要來除滅這個邪魔的人。」
這位婢女聽進去了，「佛陀就是我心目中的邪魔，現在有聖王出世，專門要來這個城中除邪惡的人，這樣他是我的救星。」趕快就鑽出了竹籠，她眼睛都不敢看，頭低低的，就來了。阿難他就走來，到這位面前，就說：「聖王很欣賞妳，說妳長得很漂亮，希望妳可以再靠近一點。」頭都不敢抬起來，她就說：「我哪有可能？我又老、又醜、又是貧賤。」
阿難就將這位聖王的手，羅睺羅的手中，就拿了一顆摩尼珠，拿來到這位婢女，就是毘低羅的面前。那顆珠很亮，會照人的臉，好像照出來的這個臉。「我怎麼這麼美！」很歡喜，她就抬起頭來，「原來是比丘！我怎麼用這麼歡喜的心？」來看著羅睺羅、看著阿難！
那個時候羅睺羅就告訴她：「妳應該就要好好了解人生的道理，妳今生出生在，這個卑賤的階級中，而且做一位婢女，是不是很辛苦呢？每一天為了佛與比丘，讓妳這麼煩惱，佛陀不忍心，不希望妳每天每天，為了這件事情在苦惱。來，是不是隨我去見佛呢？」這個時候毘低羅婢女，她就乖乖聽羅睺羅，隨著阿難、羅睺羅到佛前去了。
現在看到佛，她也是有一點很畏懼，佛陀見了，開始就用慈悲的心，向著這位毘低羅，殷殷說法。這個時候，毘低羅她的心安下來了，也願意接受佛、比丘，法入心了。那個時候佛陀就開始，向羅睺羅說：「來，你將毘低羅帶去交給大愛道，她的僧團中修法、修行。」
看，這就是佛陀，對一位這麼的卑賤的，尤其是對佛、法，生出這麼大的毀謗，佛陀還是「鑑小施權」，看這種這麼微小的人物，成見這麼大，這必定要用種種方法，與佛無緣的
，他就叫有緣的人去度他，羅睺羅度這位毘低羅婢女。過去我們聽過阿難度貧婆等等，這就是佛陀「慰喻善導，開權顯實」，運用這個權，其實最後，是最實在的道理來接引他。
我們前次，昨天說的，(經)文裡面就這樣說，因為佛陀看到眾生根機鈍劣，真的是難調難伏。佛陀的法這麼微妙，眾生沒辦法接受，「我寧不說法，」這是佛陀那個時候，初成佛的心境。
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》
但是這當中就有諸天現前了，所以佛陀接受了，要入人間去度眾生，所以「尋念過去佛」，過去的佛用什麼樣的方法，入人群中？過去的諸佛「所行方便力」，所在施教也是用方便的方法，這種的力量來度化眾生。「我今所得道，亦應說三乘。」所以開始展開了，從鹿野苑開始走入人群。
接著再說：「作是思惟(時)」，佛陀已經決定了，這個心要入人群，開始就思惟，「作是思惟(時)，十方佛皆現，梵音慰喻我：善哉釋迦文，第一之導師。」
作是思惟時
十方佛皆現
梵音慰喻我
善哉釋迦文
第一之導師
《法華經方便品第二》
這是佛陀開始思惟，眾生難調難伏，用什麼方法，眾生如何能夠接受？這個當中，「作是思惟(時)」，思惟就是「靜思惟忖諦理」。
思惟：
靜思惟忖諦理
心不散亂
凡所修習
皆是正思惟行
所行願
莫不皆於菩提道
靜思，心情已經很清淨了，靜寂清澄的境界，這種這麼寧靜的心境，如琉璃一樣。開始要來如何分析眾生的根機？要如何去度化，那個分寸，眾生的根機有多大，他就要施大法，眾生的機很小，他就用分寸的小法，所以，上、中、下機，應眾生的所需要。佛陀在思惟中心不散亂，分寸這樣掌握得很好，所以「凡所修習，皆是正思惟(行)」。我們在修行，不可離開這個思惟。有的人凡事很衝動，是對的事情，但是忍耐不住，不是時機，他就很衝動去了，這樣也不對。哪怕是正確的，時機不會好好把握，過度了，也是與不及一樣，過猶不及。所以我們必定要時時，保持著這種正思惟，「所行願，莫不皆是菩提道」。佛陀所思惟的，無不都是為了要一條菩提道，為眾生鋪好了一條平坦的路。
「十方佛皆現」，那就是梵天王、帝釋，全都湧現到這個道場，來向佛陀這樣，說這樣的話，安慰釋迦文。
梵王帝釋
向世尊頌偈說：
過去十方佛
各來此處演妙法
是理實過去一切
諸佛道同
諦理圓融無二
故今說：
十方佛皆現
因為佛陀有一度想要入涅槃，所以這些天人來向佛頌偈，這樣說：「過去十方佛，各來此廣演」，大家都來這個地方，「此處」就是菩提場，就是佛陀的心靈。「此處演妙法」，在這個覺悟之後的心境，開始就要向天下眾生，去廣演佛法。
「是理實過去一切諸佛道同」，這個道理，過去的諸佛，和現在、未來的諸佛，佛佛道同。「諦理圓融無二」，這個道理，現在你所覺悟的，釋迦佛，你現在覺悟的道理，和過去的諸佛的道理都是一樣。「故今」，現在應該要好好說法。所以這個(經)文裡面就說：「十方佛皆現」，這個十方佛現前，就是來向釋迦牟尼佛鼓勵，應該要趕快入人群中，將這個法可以廣布在人間。
所以佛陀，釋迦佛那時候的心境，「梵音慰喻我：善哉釋迦文」，那個時候，所有天人的聲音，就是清淨無染的聲音，來安慰釋迦佛：你現在已經是「第一之導師」。第一之導師就是能夠去廣度眾生的人。
怎樣叫做成佛、圓融呢？因為佛成佛之後，三十二相具足。佛不只是他的形象，他所發出的聲音，令人聽了就是歡喜，令人聽了，就是很攝住人的心，這也是三十二相之一。
佛之三十二相中
有梵音相
一、指佛的聲音
佛的聲音
有五種清淨相
即正直、和雅、
清徹、清滿、
周遍遠聞
為佛三十二相之一
二、指讀經的聲音
這個梵音聲有二種，一、就是佛的音聲，就有五種清淨相，也就是「正直」，正直的聲音很直接，人人都認為佛為他說的法，所以叫做「正直」。甚至「和雅」，那個聲音雖然佛在說我，不過那個聲音是很柔和，聽起來很歡喜。又再「清徹」，每句話都聽得很清楚。又再「清滿」，每一句話都包含了道理，很飽足、很清楚，一句話包含著很大的道理。又再「周遍遠聞」，在近處說的話，聲音不很大，但是很普遍的人，全都聽得到，這我們過去叫做「深遠音」。
這五種的聲音都具足了，這就是佛陀三十二相之一。佛陀就是誦讀的這個經典，佛陀的聲音也是很明朗。
這就是完全在佛陀覺悟之後的心靈境界，下定決心設了很多的方法，這種分寸思惟、忖度，惟忖，這個分寸要如何來來施度給眾生，能夠接受到什麼樣的程度。這也要看我們自己的根機，不過，人人一定要用靜思惟的心，來接受佛陀的教法。大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Engage in Contemplation to Transform Others (靜思為忖應機度眾)
Date: November.10. 2014
“Having vowed to transform sentient beings, the Buddha thought about this in great detail. Knowing the capabilities of sentient beings, for the limited, He gave provisional teachings. With empathetic and wholesome guidance, He opened the provisional to reveal the true.”
For sentient beings to become joyful upon hearing the teachings was the Buddha’s heartfelt wish. Unfortunately sentient beings are very foolish. Yet the Buddha had the resolve and vowed to transform sentient beings. So, “Having vowed to transform sentient beings, the Buddha taught about this in a great detail.” Truly, in order to transform sentient beings, the Buddha had to be extremely detailed and contemplate things meticulously. The Buddha had to first understand what brought them joy, what kind of Dharma they would listen to and what kind of people could transform them. This shows the Buddha’s compassion. He did not abandon sentient beings. He continued to come up with ways to give them suitable teachings.
So, “knowing the capabilities of sentient beings, for the limited, He gave provisional teachings.” Even if sentient beings’ capabilities were limited, the Buddha hoped He would have the opportunity to apply the methods [that He had developed]. He did not give up even on those with the most limited capabilities. He guided them with many kinds of analogies and skillful means. He opened the provisional teachings, which means He taught skillful means. Though these were skillful means they were suitable for various capabilities.
During the Buddha’s lifetime, Elder Anathapindada was among His great supporters. In his family there was a maid who was quite old. She managed the resources of Elder Anathapindada’s household. Elder Anathapindada gave her the following orders, “Whenever monastics come, whether they are healthy or unwell, we must fully provide them with everything necessary to meet their needs.” However, this elderly maid was unconvinced. She thought, “My master truly does not cherish his wealth. He gives so much to the Buddha’s Sangha; it is a huge burden on him.” She was very unwilling to do what she was asked. Whenever she saw a monastic she became angry. Throughout the whole village, she told people, “Whenever I see these monastics, I become very unhappy, very angry. I vow to never see them again in any of my future lifetimes.”
So, whenever bhiksus came to Elder Anathapindada’s residence, she avoided them. The way she avoided them and the Buddha, and slandered the Buddha, Dharma and Sangha became widely known. These stories spread from small towns to cities. Thus Lady Mallika head about it. One day, she invited Elder Anathapindada’s wife to the palace. Lady Mallika asked, “Why don’t you expel her from your household? Get her to leave so she will not slander the Buddha and the Dharma.”
Elder Anathapindada’s wife replied, “The Buddha is compassionate. Because of His compassion, even with someone like Angulimaliya, who committed unpardonable evils, He still did everything he could to transform him. The Buddha even cherishes and cares for members of the lowest class, the Sudras. If I send away someone simply because she is dissatisfied with the Buddha and slanders the Buddha-Dharma, if I expel her from our household, the Buddha would feel uneasy if He found out. Therefore, I still need to put up with this maid.What else can I do?”
Lady Mallika said, “Ask her to come to here to the palace tomorrow.”Elder Anathapindada’s wife prepared some gifts and asked the maid to deliver them to the palace.When the maid brought the gifts into the palace, she suddenly saw the Buddha was already there.At that moment, she wanted to avoid him, but the Buddha was coming closer.She had nowhere to escape.Then she saw a hole in the wall, which dogs used to enter and exit the grounds.She tried to squeeze herself into the hole.
As she did so, she bumped the door, which closed; thus she was unable to go through.
The Buddha was already next to her, so she picked up a fan to cover her face so she would not see Him, but incredibly, as soon as she opened the fan it tore and became full of holes.Though she used it to cover her face, in each hole was a Buddha; she saw Him through every hole in the fan.Then she put away the fan and tried using her fingers to cover her eyes.But when she raised them to her face, she felt that she saw the Buddha one every one of her fingers.The face of the Buddha appeared before her eyes.
She felt helpless and angry, so she turned around and left.She went back to Elder Anathapindada’s house.Upon returnign to her room, she promptly looked for a large bamboo container.After using a large thick cloth to cover the entire container, she crawled inside.Feeling this was not enough, she wrapped herself in a blanket.
When the Buddha found out, He felt compassion for her.Who could transform her?
He thought of Rahula.He told Rahula and Ananda, “You must find a way to transform this maid. She is suffering greatly right now; quickly find a way to help her.”
As we all know, Rahula was quite mischievous and was very lively.When he arrived at Elder Anathapindada’s house, he loudly announced,.“A noble king has been born to eradicate those who are evil.”When the maid heard this, she thought, “To me, the Buddha is the evil one. Now that a noble king has been born for the sole purpose of eradicating evil, he will be my savior.”Thus she emerged from the container.She still did not dare look, so her head remained bowed as she approached.
Ananda walked over to her and said, “The noble king admires you and says that you are very beautiful. He wishes for you to come closer.”Not daring to lift her head, she said, “How can I? I am old, ugly and of a lower class.” Ananda, from the hand of this noble king, who was actually Rahula, took a main pearl and presented it to this maid, Vikara.The pearl was so shiny that it reflected her face.In this reflection, she felt that she looked very beautiful, and was very happy.Then she raised her head and saw the bhiksus.
[she wondered,] “How could I look upon. Rauhula and Ananda with such happiness?”
At that moment, Rahula told her, “You should really learn the truths of life. In this life you were born into the lowest class and have served as a maid. Isn’t this hard on you? Every day, [thoughts of] the Buddha and bhiksus make you feel such great afflictions. The Buddha cannot bear for you to be troubled by this issue every day. So, why don’t you come see the Buddha with me?”
At that moment, the maid Vikara obediently followed Rahula.She went with him and Amanda to see the Buddha.When she saw the Buddha, she still felt a little intimidated.
Seeing this, the Buddha, out of great compassion earnestly taught the Dharma to Vikara.At that moment, Vikara’s mind became calm and she willingly accepted the Buddha’s and bhiksus’.Dharma into her heart
At that time, the Buddha told Rahula, “Take Vikara to Mahaprajapati to engage in spiritual practice as part of her monastic community.” You see, the Buddha was like this. For this person from a low class, in particular someone who had widely slandered the Buddha and the Dharma, the Buddha still “gave provisional teachings”. Facing a person with such a low status and a strong bias, He had to use many kinds of methods.For those without a karmic connection with Him, the Buddha asked the people they had an affinity with to tranform them, like Rahula and Vikara, or like Ananda and the poor woman, and so on.This is why the Buddha, “with empathetic and wholesome guidance,opened the provisional to reveal the true ”. Though He applied provisional teachings, ultimately He guided people with the most practical principles.
Yesterday we talked about how the sutra text discussed how the Buddha observed that sentient beings had very limited capabilities and are truly hard to train. The Buddha-Dharma is so subtle and wondrous, but sentient beings are not able to accept it. “I would rather not teach the Dharma”. That was the mentality of the Buddha when He first attained Buddhahood.
[I thought], “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”.
It was at this time that all heavenly beings appeared [to console Him]. Thus the Buddha accepted that He must go into the human realm to transform all sentient beings. “Then I recalled the Buddhas of the past” and the kinds of methods They used to go among people. Past Buddhas “employed the power of skillful means”. They also gave teachings through skillful means and used this power to transform all beings. “And as I now have attained the Path, I should also teach the Three Vehicles”. Thus He began [His teaching]; starting at Deer Park, He went among the people. Next the text states, “As I was contemplating this…”. Once the Buddha had decided to go among people, He started to contemplate.
“As I was contemplating this, the Buddhas of the ten directions all appeared, and with Trahma-voices encouraged me, saying, Well done, Sakyamuni, the foremost guiding teacher.”
This was as the Buddha began to contemplate how sentient beings are difficult to transform. What kind of methods should He use to help them accept the Dharma? At this moment, “[He] was contemplating this”. Contemplating means “calmly thinking about and considering truths”.
“Contemplating; By calmly thinking about and considering truths, our minds will not become scattered; we will constantly be cultivating Right Thinking. Then our practice will not deviate from the Bodhi-path.”
Through calm thinking, our mind has become pure and entered a state of tranquility and clarity. This calm and still state of mind is like crystal. Thus the Buddha started to analyze the capabilities of all sentient beings and the limits of the ways to transform them. For sentient beings with great capabilities, He would teach Great Dharma. For sentient beings with limited capabilities, He used the limited Small [Vehicle] Dharma. He taches according to the capabilities of sentient beings, great, average and limited. As the Buddha was contemplating, His mind was not scattered and He had a good grasp of what would be proper.
So, “We will constantly be cultivating Right Thinking”. As we engage in spiritual cultivation, we cannot avoid contemplation. Some people do things very impulsively. Even when doing the right things, they are not patient. Even if the timing is wrong, they rush into things anyway. This is not proper. Even if it is the right thing to do, they do not seize the right moment; too much [thinking] is just as bad as too little. Therefore we must at all times maintain Right Thinking. “Then our practices will not deviate from the Bodhi-path”. Everything the Buddha thought about was solely for the sake of the Bodhi-path, for paving a smooth path for sentient beings. “The Buddhas of the ten directions all appeared, Brahma Kings, Sovereign Sakras, all appeared at His place of enlightenment. They consoled Sakyamuni with these words. Brahma Kings Soverieign Ssakras, all appeared at His place of enlightenment. They consoled Sakyamuni with these words.
“The kings of Brahma Heaven and Sovereign Sakras spoke to the World-Honored One in verse: The past Buddhas of the ten directions have each come here to teach wondrous Dharma. These principles are the same for all past Buddhas because all Buddhas share the same path. Their truths and principles are one and the same. Therefore it is now said, “The Buddhas of the ten directions all appeared.”
Since the Buddha, for a brief moment, wanted to enter Parinirvana, these heavenly beings came to speak these verses. They said, “The past Buddhas of the ten directions have each come here to teach wondrous Dharma”. They all have come here. “Here” refers to the place of enlightenment which is the mind of the Buddha. He came here “to teach the wondrous Dharma,” His mindset upon attaining enlightenment was to begin widely teaching the Buddha- Dharma to all sentient beings.
“The principles are the same for all past Buddhas, because all Buddhas share the same path.” The principles [are the same]; Buddhas of the past, present and future all share the same path. “Their truths and principles are one and the same.” The principles He had awakened to, the Dharma that Sakyamuni had realized, was the same truth that all past Buddhas had realized. “Now” means this is the time to make the effort to teach the Dharma.
Therefore the sutra states, “The Buddhas of the ten directions all appeared.” The Buddhas of ten directions emerged to give Sakyamuni Buddha some encouragement to quickly go among people and spread the Dharma throughout the world.
So, in the Buddha’s state of mind at that time, [They appeared and with Brahma-voices [They] encouraged him, saying, ‘Well done, Sakyamuni’” At that time the voice of all heavenly beings, which are pure and undefiled voices, comfort Sakyamuni Buddha. He was already the ‘foremost guiding teacher. The foremost guiding teacher is one who can widely transform sentient beings. What is the sign of the perfect attainment of Buddhahood?After attaining Buddhahood the Buddha was replete with 32 Marks. In addition to the Buddha’s appearance, His voice brings people happiness when they hear it. It captivates their minds. This is one of the 32 Marks.
One of the Buddha’s 32Marks is the mark of the Brahma-voice. This refers to, one, the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is direct, melodious, clear, deep and far-reaching. It is one of the Buddha’s 32 Marks. Two, it is the sound of reading sutras.
There are two kinds of Brahma-voice. One refers to the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is a very direct sound, very forthright and direct. People fell the Buddha is teaching directly to them. So, they call His voice “direct.”
It is also “melodious.” Though that voice seems to be talking to them, it is very soft and gentle, and brings them delight. It is also very “clear”. Every single sentence is very well articulated.
Then it is “deep.” Everything He says is filled with truth, is very rich, and very clear. Ech sentence encompasses very great principles.His voice is also “far-reaching.” Though He is not speaking loudly, people from faraway can hear everything He says. We mentioned His “deep, far-reaching tone” before. All these five elements were present. This is one of the 32 Marks of the Buddha.
Whenever the Buddha recited the sutras, His voice was very clear. All this was happening in the Buddha’s mind after He after attained enlightenment. He became determined to come up with many method. He thought and considered this carefully, He thought and considered this carefully, to figure out how He could teach in the proper way. How fully we can embrace it also depends on our capabilities.
Nevertheless, we must use a contemplative mind to accept the Buddha’s teachings. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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