20141114《靜思妙蓮華》大法難投需施權 (第436)
（法華經•方便品第二）
⊙「無始來今為眾生，如慈父母呵護兒，出入濁世險道中。」
⊙「舍利弗當知！我聞聖師子，深淨微妙音，喜稱南無佛。」《法華經方便品第二》
⊙「復作如是念：我出濁惡世，如諸佛所說，我亦隨順行。思惟是事已，即趣波羅奈。」《法華經方便品第二》
⊙復作如是念，我出濁惡世：念隨順根機，眾生心垢五根遂境，意不自守，濁惡之世，大法難投。
⊙如諸佛所說，我亦隨順行：隨順諸佛方便說三。施權設教。此明佛不得不隱實施權，分別說三，實非佛本懷。
⊙思惟是事已，即趣波羅奈：波羅奈即鹿野苑，為五比丘得度處。由此次轉法輪後，遂有佛、法、僧三寶差別之名出現於世。
【證嚴上人開示】
「無始來今為眾生，如慈父母呵護兒，出入濁世險道中。」
無始來今為眾生
如慈父母呵護兒
出入濁世險道中
這是佛陀無始以來，就是為了度眾生來來回回，娑婆世界，就只是為了度眾生、不捨眾生，像慈父、如慈母在疼惜孩子，不肯放棄了孩子，世間的父母不都是這樣？不論孩子怎麼不聽話，當父母的永遠都是不放棄。佛陀就是這樣的心理。
雖然這個五濁惡世人間，就像一條很險的道路，慈悲父還是不斷為子女保護著，所以，子女在哪裡、孩子在哪裡，父親就跟到哪裡去了。
就像佛在世時，有一段時間，佛陀行腳到鄔陀延聚落，那個地方、那個村裡去，很多人都希望來聽佛說法。佛陀在這個聚落中，他想到一個人，這位戰迦羅是一位老婆婆，她的家庭很貧困，夫妻都是在富有人家的家庭，在當奴婢，讓她的心最苦，就是沒有子女。
佛陀知道這位老婢女是心的苦，有一天，他就對阿難說：「阿難，你去度這位戰迦羅。」阿難就奉著佛陀的教示，看到這位戰迦羅在溪邊汲水，要挑水回去。那當中，阿難走近了，就說：「老婆婆，您能給我一些水嗎？」看到阿難，戰迦羅很恭敬，就說：「尊者，您要水？」阿難就說：「不是我要的，是我的釋迦世尊，他需要水。」
聽到了，就很歡喜，說：「我可以將這個水，我親身隨您，到佛的面前來供養嗎？」阿難就說：「好啊！您能親自送水到佛前，當然是很好。」所以她就趕緊將水挑了，就隨著阿難走，到佛陀所止的地方，安住的地方。
到達後，水放下來，用一個瓢捧著水，這樣接近了佛陀。還沒有到達這樣遠遠看到，她的心非常的歡喜，歡喜得很激動，忘記了自己，將水放下，舉起了雙手、展開了雙手，一直到佛的面前，好像要去擁抱著佛，那種的形態，佛身邊的弟子，趕緊向前這樣將她攔住。佛陀就撥開這些弟子，就讓這位婆婆來到他的面前。看到佛陀，(她)高高展開的手，慢慢這樣放下來，就五體投地，將佛陀的腳這樣抱住。
在這當中，佛陀開始，就為這位它婆婆，戰迦羅，說「四諦法」──人生本來是苦，聚集了各種的因緣成了現在的苦報；要脫離這個苦，就要修行於道，所以才能滅除了，宿世以來種種的苦難。好像有所覺悟，就這樣回去，開始就去向她的老先生，請求說：「能讓我出家嗎？」
這位老先生也感覺到：「是啊！人生是苦！一輩子付出的苦力，又再讓一般的人輕視、看不起。妳有這個好的因緣，妳願意，我祝福妳。」就這樣，這位戰迦羅趕緊再來到佛前，向佛陀請求要出家。佛陀歡喜了，就收她入比丘尼的團體去，交給大愛道所領導的比丘尼團，去修行。
那個時候，有人就覺得這位戰迦羅，為什麼會有這個好的因緣呢？佛陀開始就說：「記得嗎？來見佛的那一天，她那麼的激動，那個時候她的心境，就如母親見到孩子一樣，那種的激動。你們可知道，她和我的因緣，五百世以前，她是我的母親。那個時候，她就是很疼這個孩子，這個孩子很有善根，一直就是想要布施、想要聽法、想要出家等等，就是受到這位母親阻礙他。不只是障礙孩子的道業，又再是毀謗，毀謗著三寶，所以她一輩子，這樣生生世世就是在貧賤，尤其是無子，就是這幾世來一直都沒有子嗣。
今生此世，一直一個心願要，思念她的孩子，她若能有一個孩子，她就能滿足，這就是她這輩子的遺憾。不只是這一世，五百世以來，生生世世都是這樣，今生此世，這個時候，正是她能夠接受佛法時，這個時候，就是因緣成熟了，所以我叫阿難去接引她。」
她來到了，看到了所以那種愛子之心，很衝動，抱著佛的腳，那個時候她的心，好像將佛(當成)是她的孩子，都抱在身上一樣，那種的滿足，那種的激動。
這是佛陀的慈悲，好像是慈父、慈母，在護著這些孩子一樣，所以哪怕是五百世以前的因緣，到現在，佛陀還是要度她。這是舉這個例，其實，我們與佛陀，人人都是有緣，我們過去與(佛)，到底是什麼樣的關係、什麼樣的因緣呢？我們見佛、聞法，就是很歡喜！無緣，見了，就會逃避、閃避，聽了，不歡喜，沒有精神聽法，這就是與佛與法還是無緣。有緣就能夠接受、信受奉行。佛陀的慈悲，出入在濁世險道中，無非就是要度化眾生，對眾生這分鍥而不捨的精神，所以我們應該用最恭敬的心。
舍利弗當知
我聞聖師子
深淨微妙音
喜稱南無佛
《法華經方便品第二》
之前昨天說過了，佛陀說：「舍利弗當知」，舍利弗，你要知道。「我聞聖師子」，我過去聽到，諸佛他「深淨微妙音」，佛陀、過去的十方佛，湧現在道場中，所出的深妙音，我從內心的恭敬，「喜稱南無佛」，那個時候，我的心也是以很恭敬的心。
看看佛陀已經是成佛，他還是一樣對過去佛，還是那麼恭敬、皈命的心，何況我們現在，應該身心皈命。所以佛陀他「復作是念」，他用著最虔誠的心，念過去佛，決定入人間度化眾生。
所以：「復作如是念：我出濁惡世，如諸佛所說，我亦隨順行。思惟是事已，即趣波羅奈。」
復作如是念
我出濁惡世
如諸佛所說
我亦隨順行
思惟是事已
即趣波羅奈
《法華經方便品第二》
這段(經)文，前次也類似這個(經)文，已經與大家這樣分析過。
這種「復作如是念」，這個「復作」就是再重新思考：我來人間修行、成佛，目的不就是為了要度眾生嗎？不能起一念取入涅槃。所以既然要度眾生，就是隨順眾生的根機。眾生的根機有上、中、下，有利根、有中根、有鈍根。所以隨順根機，也就是隨順眾生，這叫做隨他意，順著你的意，說你聽懂的話，讓你解開你內心的疑惑。這就是過去，過去四十多年間，佛陀不就是這樣嗎？
所以「眾生心垢，五根遂境」。眾生的心就是垢穢，無明覆蔽，就是因為五根，五根就是眼、耳、鼻、舌、身，此五根追逐著外面的境界，所以「意不自守」。每一個人的心，就是隨著外面的境界去緣，人家如果向我們說好聽的話，很歡喜、飄飄然欲仙；若是說我們哪裡怎樣的缺點，我們怎樣的不對，聽到了是很生氣，破口大罵、怒目對視。這就是我們耳朵聽的、與眼睛看的，我們的心的感觸等等，這個五根眼、耳、鼻、舌、身，就是緣著外面的境界，我們的身去造作。
復作如是念
我出濁惡世：
念隨順根機
眾生心垢
五根遂境
意不自守
濁惡之世
大法難投
所以這種「五根遂境，意不自守」，就是「濁惡之世，大法難投」。真正佛陀所覺悟到的，這麼廣大無邊際、微妙的道理，哪有辦法這種心垢、「意不自守」這樣的眾生，哪有辦法來接受呢？所以「大法難投」。佛陀也是這樣想，「我出濁惡世」，我既然來到這個濁惡世中，這些眾生，要給他們的法，我就要隨他們的根機來設法。
「如諸佛所說，我亦隨順行」。諸佛，過去的諸佛所說的法，也是隨他意、設方便，循循善誘。這是佛，過去佛也是這樣。
如諸佛所說
我亦隨順行：
隨順諸佛方便說三
施權設教
此明佛不得不
隱實施權
分別說三
實非佛本懷
所以「隨順諸佛方便說三」。就是三乘法，小乘、中乘、大乘。同時就是「施權設教」。這就是要表明「佛不得不隱實施權」，佛陀為了要讓大家聽得懂，所以不得不說小教、施權，應眾生的根機，所以不得不隱實。
其實，真實法，就是直指明心見性。告訴你們：「你和我一樣，我能夠覺悟，你們也能夠覺悟，你們為人人本具佛性。」但是什麼人能理解呢？所以，還要回過頭來，不厭其煩，設小教投眾生的小根機，隨眾生的根機而設教，這叫「隱實」，將這個實教這樣隱下。
施，「施權」，分別說三。哪怕用很多種的方法來譬喻，你要這樣的制度、你要這樣的規格，怎樣來引度他。像我們慈濟的團體這麼大，必定我們要有慈誠、委員，有組、有隊，而且我們必定要有這樣的次序。當然，委員、慈誠，人人是共一法，那就是菩薩法。人人都要親身去接觸到眾生，我們要親身去為大眾付出。去與人接觸，去與事接觸，要身體力行，真的是有接觸到，才真能夠體悟到人生的道理。過去有句話說：「不經一事，不長一智」。你一定要經過這件事情之後，你才知道原來是這樣。
佛陀一直在說苦、集、滅、道。你看到他苦，要知道他「苦」的原因是從哪裡來？從「集」種種的因緣匯集起來，所以有這樣的苦。既然因與緣這樣，能夠這樣匯集，了解道理之後，我們才能常常警惕自己。這個道理，自己要警愓，要好因、好緣，不要去造惡因、惡緣。這修行道上，我們要怎樣能夠成佛，我們必定就是要了解這個惡，現在所受的苦果，是來自因與緣的匯集，這叫做「集」，是因緣匯集。了解之後，我們才能夠自我警惕。
所以，增長我們的智慧，懂得分析什麼叫做苦果？什麼叫做惡緣？就能夠警惕自己。我們付出，就是好因、善因、善緣，這就是我們能夠時時警惕自己，這要用戒、定、慧，保護我們的心。我們的心要能夠自守，因為我們的心，若隨著五根在外面緣境，難免就會因與緣，就又再造。
你是要造福因呢？或者是要造惡因呢？這就要看我們有守戒、定、慧。戒、定、慧若有，自然所種的因，都是福、慧的因，所結的緣，就是福、慧的緣。福慧就是「兩足尊」，福與慧是行菩薩道，體解大道、深入經藏、領導大眾，一切無礙，那就是因為我們有戒、定、慧。
戒、定、慧是來自，入人群去體會之後的體悟，所以「經一事，長一智」，我們要經一事，長一智，必定身體力行在人群中。不是說：「我當組長，我就只去關懷就好了。你有做嗎？你這項要這樣做。」不是這樣，是「我們有做嗎？我們大家應該這樣做。」所以大家要能夠清楚，這也就是我們在人間修行。
所以佛陀最期待的，就是人人能夠接觸到這個法，能夠產生戒、定、慧，了解因緣果報。看到眾生的苦難，我們要發大心，要度眾生，所以佛陀對度眾生的方法，所以「思惟是事已」，去思惟要怎樣度眾生？「即趣波羅奈」，就是波羅奈，就是鹿野苑那個地方，為五比丘說法，所以去度五比丘。
思惟是事已
即趣波羅奈：
波羅奈即鹿野苑
為五比丘得度處
由此次轉法輪後
遂有
佛、法、僧三寶
差別之名出現於世
這五比丘得道的地方，是佛陀初覺悟之後，第一場的說法處，那就是鹿野苑。「由此次轉法輪(後)」，一直到現在有佛、法、僧，在鹿野苑三寶具足。佛既然就說平等了，怎麼佛還是佛、法還是法、僧還是僧？當然，本來佛陀就是直指說：「你們已經是佛了。」不過，心還是凡夫心，充滿了煩惱、無明，這樣還沒覺悟，不能稱「佛」。所以，你要依照這個法去修行，所以叫做「僧」。
我們人人既然發心為佛弟子，應該要「體解大道」，同時要「發無上心」，要好好聽法，我們好好身體力行，在菩提大直道上。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Great Dharma Must Be Skillful Taught (大法難設需施權)
Date: November.14. 2014
“Since Beginningless Time, the Buddha has worked for the sake of sentient beings. Like a kind father or mother who tenderly cares for children, He goes into turbid worlds and dangerous paths.”
The Buddha has, since Beginningless Time, continued to return to the Saha World for the sake of sentient beings. He comes only to transform sentient beings, because He cannot abandon them. Like kind parents who care for their children, He cannot bear to give up on them. Isn’t this what parents in this world are like? No matter how disobedient children are, their parents will never give up on them. The Buddha has the same mindset. Though the evil world of the Five Turbidities is like a dangerous road, [the Buddha is like] a compassionate father who continues to protect the children. So, wherever the children go, the father follows.
For example, during the Buddha’s lifetime, there was a period of time when His travels took Him to the village of Udayana. In that village, the Buddha saw that there were many people who wanted to hear Him teach the Dharma. When the Buddha arrived there, someone came to His mind. This elderly woman’s name was Cankala and she came from a poor family. Both she and her husband were servants of a wealthy family. What pained her the most was that she had no children. The Buddha knew of this pain in her heart.
One day, he told Ananda, “Ananda, go and get Cankala.” Ananda followed the Buddha’s instructions and saw that Cankala was fetching water by the stream and was about to carry it back. Ananda walked up to her and said, “Ma am, can you give me some water?” Seeing Ananda, Cankala was very respectful, “Venerable One, here is your water.” Ananda answered, “It is not for me, but for my teacher Sakyamuni, the World-Honored One.” Hearing this, she was very happy and asked, “May I follow you and personally make this offering of water to the Buddha?” Ananda answered, “Of course! If you can personally bring the water to Him, that would be wonderful!”
So, she quickly picked up the water pail and followed Ananda to the place where the Buddha was resting from His travels. When they arrived, she put the pail down and scooped up some water with a dipper. Even as she approached the Buddha, just seeing Him from afar made her so happy. She was so overcome with motion that she forgot herself, she put down the water and spread her arms as she walked up to the Buddha as if she intended to embrace him. Seeing this, the Buddha’s disciples immediately went forward to stop her. The Buddha waved aside His disciples so that this old woman could come before Him.
Seeing the Buddha, she slowly lowered her outspread arms, fully prostrated before Him and embraced His feet. Then the Buddha began to expound the Four Noble Truths for this old woman, that life is inherently full of suffering, that the accumulation of causes and conditions leads to present retributions of suffering and that to escape this suffering, we must practice the [Eightfold] Path. Only in this way can we eliminate the suffering accumulated in our past lives.
This old woman came to a realization, so she went home with a request for her husband.
“Please let me become a monastic.”The old man also thought, “Indeed, life is full of suffering. Despite working so hard our entire lives, most people still look down on us. Since you have these good karmic conditions and you are willing, I give you my blessings.”
Canakala then hurried back to the Buddha and requested permission to become a monastic.This made the Buddha happy and He accepted her into the group of bhiksunis.
He sent her to Mahaprajapati’s bhiksunis so she could engage in spiritual practice.
At that time, someone asked the Buddha why Cankala had such wonderful causes and conditions.
The Buddha explained, “Do you remember? The day she first came to see me, she was so emotional. Her state of mind was like that of a mother who had found her child. She was very overcome with emotion because of her karmic affinities with me 500 lifetimes ago, she was my mother. She cared for me very deeply. I was a child with a deep root of goodness.I wanted to give to others, to learn the Dharma, to become a monasstic, but my mother stopped me.”
Not only did she hinder his spiritual practice, she also slandered the Three Treasures.
So, for many lifetimes, she remained in a state of poverty and remained childless; she had not had children since that life.In this lifetime, all she wanted was a child.She missed having a child.She felt that if she could only have a child, she would be content.This was the big regret in her life, and not just in this lifetime.For 500 lifetimes, she had suffered in this way.
In this lifetime, she could finally accept the Buddha-Dharma because her causes and conditions had matured.That was why the Buddha sent Ananda to get her.When she saw the Buddha, her maternal love overwhelmed her.When she embraced His feet, she felt the same contentment and excitement as if the Buddha were her child whom she was embracing in her arms.This was the Buddha’s compassion.He is like a kind father or mother caring for their children.So, even if their karmic affinity was from 500 lifetimes ago, the Buddha still wanted to transform her.This is just one example.
Actually, each of us have a karmic connection with the Buddha.What kind of relationship did we have and what kind of karmic conditions did we create with the Buddha in our past lives?When we see the Buddha and listen to the Dharma, we feel very happy.Without that connection, if we saw [the Dharma] we would avoid it.If we heard it, we would feel unhappy and uninterested in listening.That would be because we have no connection with the Buddha and the Dharma.
If we do have a connection, we can faithfully accept and practice the teachings.Out of His compassion, the Buddha returned to this turbid, perilous world solely to transform sentient beings.He persists, and never gives up on us, so we should show Him the utmost reverence.
Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out “Name to all Buddha’s”.
Yesterday, we talked about how the Buddha said, “Sariputra, you should know that when I heard the Noble Lions’s,”.He heard all past Buddhas’, “deep, pure and wondrous voices.”When past Buddhas of the ten directions emerged in the Buddha’s place of enlightenment.Their deep and wondrous voices generated respect in the Buddha’s heart, so He “joyously called out ‘Namo to all Buddhas’”.
At that time, His heart was also filled with reverence.Though He had already attained Buddhahood, the Buddha still had great reverence for and still took refuge with past Buddhas.Therefore, we in particular should take refuge with our body and mind.So, the Buddha “further thought to Himself”.With utmost reverence, He thought of how past Buddhas decided to go into the world to transform sentient beings.
So, “then He further thought to Himself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi”.
We have previously talked about a passage similar to this one.In “Then I further thought to myself, further” means to contemplate again.Didn’t He come to this world, engage in spiritual practice and attain Buddhahood all with the goal of transforming sentient beings? He could not enter Parinivana because of a whim. Since He wanted to transform sentient beings, He had to teach according to their capabilities. Sentient beings’ capabilities are great, average or, limited; they have sharp, average and dull faculties. So, He [teaches] according to capabilities. He adapts to sentient beings; this is teaching according to their disposition. He teaches according to our disposition, with words we can understand, to help us resolve our questions. Isn’t this what the Buddha did for over 40 years? “Sentient beings’ metal defilements lead their Five Roots to pursue external phenomena”. Their minds are covered by defilements and ignorance because of their Five Roots.
The eyes, ears, nose, tongue and body, pursue external phenomena, thus, “They cannot safeguard their minds”. Everyone’s mind is trying to connect with external phenomena. If others say things to us that we like, we feel happy, like we are walking on air. If they mention our shortcomings or our mistakes, we may become angry and yell and glare at them. This is what our ears hear, what our eyes see, what our minds feel and so on. This is how the Five Roots, eyes, ears, nose, tongue and body, connect to external conditions and how we physically react.
“Then I further thought to myself, I have come into a turbid, evil world: He gave teachings suitable for capabilities. Sentient beings’ mental defilements lead their Five Roots to pursue external conditions so they cannot safeguard their minds. In an evil and turbid world, it is hard to teach the Great Dharma.”
This is how “the Five Roots pursue external conditions so we cannot safeguard our minds”. So, “in an evil and turbid world, it is hard to teach the Great Dharma”. The Buddha had truly realized such vast, boundless, subtle and wondrous principles. How could those with mental defilements, “who cannot safeguard their minds”, possibly accept them? “It is hard to teach the Great Dharma”.
So, the Buddha also thought, “I have come into a turbid, evil world”. Since He came to this turbid, evil world, in order to teach sentient beings the Dharma, He had to teach according to their capabilities. “As these Buddhas have taught, I should follow accordingly”. The way all past Buddhas taught the Dharma was according to disposition, with skillful means to patiently guide people. This is what past Buddhas did.
“As these Buddhas have taught, I should follow accordingly: Like all Buddhas, He skillfully taught the Three Vehicles, giving and establishing provisional teachings. This clearly shows the Buddha had to hide the true and manifest the provisional by giving three distinct teachings. This was not the Buddha’s original intent.”
Therefore, “Like all Buddhas, He skillfully taught the Three Vehicles”. The Three Vehicles are the Small, Middle and Great Vehicles. At the same time, He gave and established the provisional teachings. This clearly explains that “the Buddha had to hide the true and manifest the provisional”. To ensure that everyone understood, He had to give limited and provisional teachings according to sentient beings’ capabilities. So, He had to conceal the True Dharma.
Actually, True Dharma helps us understand our minds and realize our nature. It is His way of saying, You and I are the same. “If I can attain enlightenment, so can you”. “you all intrinsically have Buddha-nature”. But who can understand this concept? So, He had to go back to the beginning and tirelessly establish limited teachings for limited capabilities. Establishing teachings based on capabilities is called “hiding the true”. By hiding the true teaching, He “gave the provisional” as three distinct teachings. But if there are too many methods, one person may insist on these rules, another may insist on other regulations, so it is hard to guide people. In a large organization like Tzu Chi, we have Faith Corps and Commissioners, groups and teams, and they must operate in an orderly manner. Of course, Commissioners and Faith Corps all share one practice, the Bodhisattva Way. They all personally reach out to sentient beings and personally seek to help them. As they interact with people and deal with matters, they put teachings into practice. Only by doing this can they truly realize the principles of life.
There is an old saying, “Without experience, we cannot grow in wisdom”. Only by experiencing something can we really understand the way it is. The Buddha kept teaching the Four Noble Truths. When we see others suffer, we must understand the cause of their suffering. Their suffering comes from the accumulation of various causes and conditions. Thus they experience suffering. Since [we know] causes and conditions are accumulating like this, after we understand this principle, we can constantly remind ourselves to be vigilant.
This principles tells us to vigilantly from positive causes and conditions and avoid creating negative causes and conditions.As we engage in spiritual practice, in order to attain Buddhahood, we must understand negative [karma]. The effect of suffering we face right now are the result of accumulated causes and conditions. The causation “of suffering is this accumulation.
Only after we understand, can we be vigilant of ourselves. So, by growing our wisdom, we can analyze the effects of suffering and negative karmic conditions. Then we can be vigilant of them. Giving creates good causes, wholesome causes and conditions. Thus we must always remind ourselves to be vigilant. We must practice precepts, Samadhi and wisdom, and protect our minds so that we will be able to safeguard our minds. If our minds connect with external phenomena through the Five Roots, inevitably we will create more causes and conditions.
Will we create blessed causes or will we create negative causes? This depends on whether we practice precepts, Samadhi and wisdom. If we do, the causes we plant will naturally be causes for blessings and wisdom and the conditions we create will be those for blessing and wisdom. Blessings and wisdom are [like two feet]. They are used to walk the Bodhisattva-path. Realizing the great path, entering the sutra treasury and leading all people harmoniously, without obstruction, are all possible because of precepts, Samadhi and wisdom.
Precepts, Samadhi and wisdom come from realizations attained in interacting with others. So, “wisdom comes from experience.” To develop wisdom from our experience, we must practice the Dharma among people. We cannot think, “I am the group leader. All I need to do is say to others. Have you done this? You need to do that.” That is wrong. We need to say, “Have we done this? This is what we need to do.” Then everyone understands this is how we engage in spiritual practice in this world. The Buddah’s greatest hope is for everyone to come in contact with the Dharma and cultivate precepts, Samadhi and wisdom and an understanding of the law of karma.
When we see the suffering of sentient beings, we must form great aspirations to transform them. The Buddha, seeking methods to transform them, “thought upon this matter.” Having contemplated how to transform them, He “went straightaway to Varanasi. Varanasi was where Deer Park was located and where He taught the Dharma to the five bhiksus. So, He went to transform the five bhiksus.
Having thought upon this matter, I went straightaway to Varanasi: Varanasi is where Deer Park was located. There, He helps transform the five bhiksus. After this turning of the Dharma-wheel, the Three Treasures, the Buddha, Dharma and Sangha, appeared as distinct appellations in this world.
The place where the five bhiksus attained the Path was the place the Buddha first expounded the Dharma after He had attained enlightenment. That place was Deer Park. “After this turn of the Dharma-wheel, the Buddha, Sharma and Sangha came to be, and they are still with us today. The Three Treasures became complete at Deer Park. Since the Buddha said they were all equal, why did the Buddha remain the Buddha, the Dharma remain the Dharma and the Sangha remain the Sangha? Originally, the Buddha stated directly, “You are already Buddhas.” However, their minds were still ordinary minds filled with afflictions and ignorance. Because they remained unawakened, they could not be considered Buddhas. So, they had to practice according to the Dharma. This makes them part of the Sangha.
Since we aspire to be Buddha’s disciples, we must “comprehend the great path” and also “bring forth the Bodhi-mind.” We must carefully listen to the Dharma and out it into practice on the great, direct path to enlightenment. 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）
⊙「無始來今為眾生，如慈父母呵護兒，出入濁世險道中。」
⊙「舍利弗當知！我聞聖師子，深淨微妙音，喜稱南無佛。」《法華經方便品第二》
⊙「復作如是念：我出濁惡世，如諸佛所說，我亦隨順行。思惟是事已，即趣波羅奈。」《法華經方便品第二》
⊙復作如是念，我出濁惡世：念隨順根機，眾生心垢五根遂境，意不自守，濁惡之世，大法難投。
⊙如諸佛所說，我亦隨順行：隨順諸佛方便說三。施權設教。此明佛不得不隱實施權，分別說三，實非佛本懷。
⊙思惟是事已，即趣波羅奈：波羅奈即鹿野苑，為五比丘得度處。由此次轉法輪後，遂有佛、法、僧三寶差別之名出現於世。
【證嚴上人開示】
「無始來今為眾生，如慈父母呵護兒，出入濁世險道中。」
無始來今為眾生
如慈父母呵護兒
出入濁世險道中
這是佛陀無始以來，就是為了度眾生來來回回，娑婆世界，就只是為了度眾生、不捨眾生，像慈父、如慈母在疼惜孩子，不肯放棄了孩子，世間的父母不都是這樣？不論孩子怎麼不聽話，當父母的永遠都是不放棄。佛陀就是這樣的心理。
雖然這個五濁惡世人間，就像一條很險的道路，慈悲父還是不斷為子女保護著，所以，子女在哪裡、孩子在哪裡，父親就跟到哪裡去了。
就像佛在世時，有一段時間，佛陀行腳到鄔陀延聚落，那個地方、那個村裡去，很多人都希望來聽佛說法。佛陀在這個聚落中，他想到一個人，這位戰迦羅是一位老婆婆，她的家庭很貧困，夫妻都是在富有人家的家庭，在當奴婢，讓她的心最苦，就是沒有子女。
佛陀知道這位老婢女是心的苦，有一天，他就對阿難說：「阿難，你去度這位戰迦羅。」阿難就奉著佛陀的教示，看到這位戰迦羅在溪邊汲水，要挑水回去。那當中，阿難走近了，就說：「老婆婆，您能給我一些水嗎？」看到阿難，戰迦羅很恭敬，就說：「尊者，您要水？」阿難就說：「不是我要的，是我的釋迦世尊，他需要水。」
聽到了，就很歡喜，說：「我可以將這個水，我親身隨您，到佛的面前來供養嗎？」阿難就說：「好啊！您能親自送水到佛前，當然是很好。」所以她就趕緊將水挑了，就隨著阿難走，到佛陀所止的地方，安住的地方。
到達後，水放下來，用一個瓢捧著水，這樣接近了佛陀。還沒有到達這樣遠遠看到，她的心非常的歡喜，歡喜得很激動，忘記了自己，將水放下，舉起了雙手、展開了雙手，一直到佛的面前，好像要去擁抱著佛，那種的形態，佛身邊的弟子，趕緊向前這樣將她攔住。佛陀就撥開這些弟子，就讓這位婆婆來到他的面前。看到佛陀，(她)高高展開的手，慢慢這樣放下來，就五體投地，將佛陀的腳這樣抱住。
在這當中，佛陀開始，就為這位它婆婆，戰迦羅，說「四諦法」──人生本來是苦，聚集了各種的因緣成了現在的苦報；要脫離這個苦，就要修行於道，所以才能滅除了，宿世以來種種的苦難。好像有所覺悟，就這樣回去，開始就去向她的老先生，請求說：「能讓我出家嗎？」
這位老先生也感覺到：「是啊！人生是苦！一輩子付出的苦力，又再讓一般的人輕視、看不起。妳有這個好的因緣，妳願意，我祝福妳。」就這樣，這位戰迦羅趕緊再來到佛前，向佛陀請求要出家。佛陀歡喜了，就收她入比丘尼的團體去，交給大愛道所領導的比丘尼團，去修行。
那個時候，有人就覺得這位戰迦羅，為什麼會有這個好的因緣呢？佛陀開始就說：「記得嗎？來見佛的那一天，她那麼的激動，那個時候她的心境，就如母親見到孩子一樣，那種的激動。你們可知道，她和我的因緣，五百世以前，她是我的母親。那個時候，她就是很疼這個孩子，這個孩子很有善根，一直就是想要布施、想要聽法、想要出家等等，就是受到這位母親阻礙他。不只是障礙孩子的道業，又再是毀謗，毀謗著三寶，所以她一輩子，這樣生生世世就是在貧賤，尤其是無子，就是這幾世來一直都沒有子嗣。
今生此世，一直一個心願要，思念她的孩子，她若能有一個孩子，她就能滿足，這就是她這輩子的遺憾。不只是這一世，五百世以來，生生世世都是這樣，今生此世，這個時候，正是她能夠接受佛法時，這個時候，就是因緣成熟了，所以我叫阿難去接引她。」
她來到了，看到了所以那種愛子之心，很衝動，抱著佛的腳，那個時候她的心，好像將佛(當成)是她的孩子，都抱在身上一樣，那種的滿足，那種的激動。
這是佛陀的慈悲，好像是慈父、慈母，在護著這些孩子一樣，所以哪怕是五百世以前的因緣，到現在，佛陀還是要度她。這是舉這個例，其實，我們與佛陀，人人都是有緣，我們過去與(佛)，到底是什麼樣的關係、什麼樣的因緣呢？我們見佛、聞法，就是很歡喜！無緣，見了，就會逃避、閃避，聽了，不歡喜，沒有精神聽法，這就是與佛與法還是無緣。有緣就能夠接受、信受奉行。佛陀的慈悲，出入在濁世險道中，無非就是要度化眾生，對眾生這分鍥而不捨的精神，所以我們應該用最恭敬的心。
舍利弗當知
我聞聖師子
深淨微妙音
喜稱南無佛
《法華經方便品第二》
之前昨天說過了，佛陀說：「舍利弗當知」，舍利弗，你要知道。「我聞聖師子」，我過去聽到，諸佛他「深淨微妙音」，佛陀、過去的十方佛，湧現在道場中，所出的深妙音，我從內心的恭敬，「喜稱南無佛」，那個時候，我的心也是以很恭敬的心。
看看佛陀已經是成佛，他還是一樣對過去佛，還是那麼恭敬、皈命的心，何況我們現在，應該身心皈命。所以佛陀他「復作是念」，他用著最虔誠的心，念過去佛，決定入人間度化眾生。
所以：「復作如是念：我出濁惡世，如諸佛所說，我亦隨順行。思惟是事已，即趣波羅奈。」
復作如是念
我出濁惡世
如諸佛所說
我亦隨順行
思惟是事已
即趣波羅奈
《法華經方便品第二》
這段(經)文，前次也類似這個(經)文，已經與大家這樣分析過。
這種「復作如是念」，這個「復作」就是再重新思考：我來人間修行、成佛，目的不就是為了要度眾生嗎？不能起一念取入涅槃。所以既然要度眾生，就是隨順眾生的根機。眾生的根機有上、中、下，有利根、有中根、有鈍根。所以隨順根機，也就是隨順眾生，這叫做隨他意，順著你的意，說你聽懂的話，讓你解開你內心的疑惑。這就是過去，過去四十多年間，佛陀不就是這樣嗎？
所以「眾生心垢，五根遂境」。眾生的心就是垢穢，無明覆蔽，就是因為五根，五根就是眼、耳、鼻、舌、身，此五根追逐著外面的境界，所以「意不自守」。每一個人的心，就是隨著外面的境界去緣，人家如果向我們說好聽的話，很歡喜、飄飄然欲仙；若是說我們哪裡怎樣的缺點，我們怎樣的不對，聽到了是很生氣，破口大罵、怒目對視。這就是我們耳朵聽的、與眼睛看的，我們的心的感觸等等，這個五根眼、耳、鼻、舌、身，就是緣著外面的境界，我們的身去造作。
復作如是念
我出濁惡世：
念隨順根機
眾生心垢
五根遂境
意不自守
濁惡之世
大法難投
所以這種「五根遂境，意不自守」，就是「濁惡之世，大法難投」。真正佛陀所覺悟到的，這麼廣大無邊際、微妙的道理，哪有辦法這種心垢、「意不自守」這樣的眾生，哪有辦法來接受呢？所以「大法難投」。佛陀也是這樣想，「我出濁惡世」，我既然來到這個濁惡世中，這些眾生，要給他們的法，我就要隨他們的根機來設法。
「如諸佛所說，我亦隨順行」。諸佛，過去的諸佛所說的法，也是隨他意、設方便，循循善誘。這是佛，過去佛也是這樣。
如諸佛所說
我亦隨順行：
隨順諸佛方便說三
施權設教
此明佛不得不
隱實施權
分別說三
實非佛本懷
所以「隨順諸佛方便說三」。就是三乘法，小乘、中乘、大乘。同時就是「施權設教」。這就是要表明「佛不得不隱實施權」，佛陀為了要讓大家聽得懂，所以不得不說小教、施權，應眾生的根機，所以不得不隱實。
其實，真實法，就是直指明心見性。告訴你們：「你和我一樣，我能夠覺悟，你們也能夠覺悟，你們為人人本具佛性。」但是什麼人能理解呢？所以，還要回過頭來，不厭其煩，設小教投眾生的小根機，隨眾生的根機而設教，這叫「隱實」，將這個實教這樣隱下。
施，「施權」，分別說三。哪怕用很多種的方法來譬喻，你要這樣的制度、你要這樣的規格，怎樣來引度他。像我們慈濟的團體這麼大，必定我們要有慈誠、委員，有組、有隊，而且我們必定要有這樣的次序。當然，委員、慈誠，人人是共一法，那就是菩薩法。人人都要親身去接觸到眾生，我們要親身去為大眾付出。去與人接觸，去與事接觸，要身體力行，真的是有接觸到，才真能夠體悟到人生的道理。過去有句話說：「不經一事，不長一智」。你一定要經過這件事情之後，你才知道原來是這樣。
佛陀一直在說苦、集、滅、道。你看到他苦，要知道他「苦」的原因是從哪裡來？從「集」種種的因緣匯集起來，所以有這樣的苦。既然因與緣這樣，能夠這樣匯集，了解道理之後，我們才能常常警惕自己。這個道理，自己要警愓，要好因、好緣，不要去造惡因、惡緣。這修行道上，我們要怎樣能夠成佛，我們必定就是要了解這個惡，現在所受的苦果，是來自因與緣的匯集，這叫做「集」，是因緣匯集。了解之後，我們才能夠自我警惕。
所以，增長我們的智慧，懂得分析什麼叫做苦果？什麼叫做惡緣？就能夠警惕自己。我們付出，就是好因、善因、善緣，這就是我們能夠時時警惕自己，這要用戒、定、慧，保護我們的心。我們的心要能夠自守，因為我們的心，若隨著五根在外面緣境，難免就會因與緣，就又再造。
你是要造福因呢？或者是要造惡因呢？這就要看我們有守戒、定、慧。戒、定、慧若有，自然所種的因，都是福、慧的因，所結的緣，就是福、慧的緣。福慧就是「兩足尊」，福與慧是行菩薩道，體解大道、深入經藏、領導大眾，一切無礙，那就是因為我們有戒、定、慧。
戒、定、慧是來自，入人群去體會之後的體悟，所以「經一事，長一智」，我們要經一事，長一智，必定身體力行在人群中。不是說：「我當組長，我就只去關懷就好了。你有做嗎？你這項要這樣做。」不是這樣，是「我們有做嗎？我們大家應該這樣做。」所以大家要能夠清楚，這也就是我們在人間修行。
所以佛陀最期待的，就是人人能夠接觸到這個法，能夠產生戒、定、慧，了解因緣果報。看到眾生的苦難，我們要發大心，要度眾生，所以佛陀對度眾生的方法，所以「思惟是事已」，去思惟要怎樣度眾生？「即趣波羅奈」，就是波羅奈，就是鹿野苑那個地方，為五比丘說法，所以去度五比丘。
思惟是事已
即趣波羅奈：
波羅奈即鹿野苑
為五比丘得度處
由此次轉法輪後
遂有
佛、法、僧三寶
差別之名出現於世
這五比丘得道的地方，是佛陀初覺悟之後，第一場的說法處，那就是鹿野苑。「由此次轉法輪(後)」，一直到現在有佛、法、僧，在鹿野苑三寶具足。佛既然就說平等了，怎麼佛還是佛、法還是法、僧還是僧？當然，本來佛陀就是直指說：「你們已經是佛了。」不過，心還是凡夫心，充滿了煩惱、無明，這樣還沒覺悟，不能稱「佛」。所以，你要依照這個法去修行，所以叫做「僧」。
我們人人既然發心為佛弟子，應該要「體解大道」，同時要「發無上心」，要好好聽法，我們好好身體力行，在菩提大直道上。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Great Dharma Must Be Skillful Taught (大法難設需施權)
Date: November.14. 2014
“Since Beginningless Time, the Buddha has worked for the sake of sentient beings. Like a kind father or mother who tenderly cares for children, He goes into turbid worlds and dangerous paths.”
The Buddha has, since Beginningless Time, continued to return to the Saha World for the sake of sentient beings. He comes only to transform sentient beings, because He cannot abandon them. Like kind parents who care for their children, He cannot bear to give up on them. Isn’t this what parents in this world are like? No matter how disobedient children are, their parents will never give up on them. The Buddha has the same mindset. Though the evil world of the Five Turbidities is like a dangerous road, [the Buddha is like] a compassionate father who continues to protect the children. So, wherever the children go, the father follows.
For example, during the Buddha’s lifetime, there was a period of time when His travels took Him to the village of Udayana. In that village, the Buddha saw that there were many people who wanted to hear Him teach the Dharma. When the Buddha arrived there, someone came to His mind. This elderly woman’s name was Cankala and she came from a poor family. Both she and her husband were servants of a wealthy family. What pained her the most was that she had no children. The Buddha knew of this pain in her heart.
One day, he told Ananda, “Ananda, go and get Cankala.” Ananda followed the Buddha’s instructions and saw that Cankala was fetching water by the stream and was about to carry it back. Ananda walked up to her and said, “Ma am, can you give me some water?” Seeing Ananda, Cankala was very respectful, “Venerable One, here is your water.” Ananda answered, “It is not for me, but for my teacher Sakyamuni, the World-Honored One.” Hearing this, she was very happy and asked, “May I follow you and personally make this offering of water to the Buddha?” Ananda answered, “Of course! If you can personally bring the water to Him, that would be wonderful!”
So, she quickly picked up the water pail and followed Ananda to the place where the Buddha was resting from His travels. When they arrived, she put the pail down and scooped up some water with a dipper. Even as she approached the Buddha, just seeing Him from afar made her so happy. She was so overcome with motion that she forgot herself, she put down the water and spread her arms as she walked up to the Buddha as if she intended to embrace him. Seeing this, the Buddha’s disciples immediately went forward to stop her. The Buddha waved aside His disciples so that this old woman could come before Him.
Seeing the Buddha, she slowly lowered her outspread arms, fully prostrated before Him and embraced His feet. Then the Buddha began to expound the Four Noble Truths for this old woman, that life is inherently full of suffering, that the accumulation of causes and conditions leads to present retributions of suffering and that to escape this suffering, we must practice the [Eightfold] Path. Only in this way can we eliminate the suffering accumulated in our past lives.
This old woman came to a realization, so she went home with a request for her husband.
“Please let me become a monastic.”The old man also thought, “Indeed, life is full of suffering. Despite working so hard our entire lives, most people still look down on us. Since you have these good karmic conditions and you are willing, I give you my blessings.”
Canakala then hurried back to the Buddha and requested permission to become a monastic.This made the Buddha happy and He accepted her into the group of bhiksunis.
He sent her to Mahaprajapati’s bhiksunis so she could engage in spiritual practice.
At that time, someone asked the Buddha why Cankala had such wonderful causes and conditions.
The Buddha explained, “Do you remember? The day she first came to see me, she was so emotional. Her state of mind was like that of a mother who had found her child. She was very overcome with emotion because of her karmic affinities with me 500 lifetimes ago, she was my mother. She cared for me very deeply. I was a child with a deep root of goodness.I wanted to give to others, to learn the Dharma, to become a monasstic, but my mother stopped me.”
Not only did she hinder his spiritual practice, she also slandered the Three Treasures.
So, for many lifetimes, she remained in a state of poverty and remained childless; she had not had children since that life.In this lifetime, all she wanted was a child.She missed having a child.She felt that if she could only have a child, she would be content.This was the big regret in her life, and not just in this lifetime.For 500 lifetimes, she had suffered in this way.
In this lifetime, she could finally accept the Buddha-Dharma because her causes and conditions had matured.That was why the Buddha sent Ananda to get her.When she saw the Buddha, her maternal love overwhelmed her.When she embraced His feet, she felt the same contentment and excitement as if the Buddha were her child whom she was embracing in her arms.This was the Buddha’s compassion.He is like a kind father or mother caring for their children.So, even if their karmic affinity was from 500 lifetimes ago, the Buddha still wanted to transform her.This is just one example.
Actually, each of us have a karmic connection with the Buddha.What kind of relationship did we have and what kind of karmic conditions did we create with the Buddha in our past lives?When we see the Buddha and listen to the Dharma, we feel very happy.Without that connection, if we saw [the Dharma] we would avoid it.If we heard it, we would feel unhappy and uninterested in listening.That would be because we have no connection with the Buddha and the Dharma.
If we do have a connection, we can faithfully accept and practice the teachings.Out of His compassion, the Buddha returned to this turbid, perilous world solely to transform sentient beings.He persists, and never gives up on us, so we should show Him the utmost reverence.
Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out “Name to all Buddha’s”.
Yesterday, we talked about how the Buddha said, “Sariputra, you should know that when I heard the Noble Lions’s,”.He heard all past Buddhas’, “deep, pure and wondrous voices.”When past Buddhas of the ten directions emerged in the Buddha’s place of enlightenment.Their deep and wondrous voices generated respect in the Buddha’s heart, so He “joyously called out ‘Namo to all Buddhas’”.
At that time, His heart was also filled with reverence.Though He had already attained Buddhahood, the Buddha still had great reverence for and still took refuge with past Buddhas.Therefore, we in particular should take refuge with our body and mind.So, the Buddha “further thought to Himself”.With utmost reverence, He thought of how past Buddhas decided to go into the world to transform sentient beings.
So, “then He further thought to Himself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi”.
We have previously talked about a passage similar to this one.In “Then I further thought to myself, further” means to contemplate again.Didn’t He come to this world, engage in spiritual practice and attain Buddhahood all with the goal of transforming sentient beings? He could not enter Parinivana because of a whim. Since He wanted to transform sentient beings, He had to teach according to their capabilities. Sentient beings’ capabilities are great, average or, limited; they have sharp, average and dull faculties. So, He [teaches] according to capabilities. He adapts to sentient beings; this is teaching according to their disposition. He teaches according to our disposition, with words we can understand, to help us resolve our questions. Isn’t this what the Buddha did for over 40 years? “Sentient beings’ metal defilements lead their Five Roots to pursue external phenomena”. Their minds are covered by defilements and ignorance because of their Five Roots.
The eyes, ears, nose, tongue and body, pursue external phenomena, thus, “They cannot safeguard their minds”. Everyone’s mind is trying to connect with external phenomena. If others say things to us that we like, we feel happy, like we are walking on air. If they mention our shortcomings or our mistakes, we may become angry and yell and glare at them. This is what our ears hear, what our eyes see, what our minds feel and so on. This is how the Five Roots, eyes, ears, nose, tongue and body, connect to external conditions and how we physically react.
“Then I further thought to myself, I have come into a turbid, evil world: He gave teachings suitable for capabilities. Sentient beings’ mental defilements lead their Five Roots to pursue external conditions so they cannot safeguard their minds. In an evil and turbid world, it is hard to teach the Great Dharma.”
This is how “the Five Roots pursue external conditions so we cannot safeguard our minds”. So, “in an evil and turbid world, it is hard to teach the Great Dharma”. The Buddha had truly realized such vast, boundless, subtle and wondrous principles. How could those with mental defilements, “who cannot safeguard their minds”, possibly accept them? “It is hard to teach the Great Dharma”.
So, the Buddha also thought, “I have come into a turbid, evil world”. Since He came to this turbid, evil world, in order to teach sentient beings the Dharma, He had to teach according to their capabilities. “As these Buddhas have taught, I should follow accordingly”. The way all past Buddhas taught the Dharma was according to disposition, with skillful means to patiently guide people. This is what past Buddhas did.
“As these Buddhas have taught, I should follow accordingly: Like all Buddhas, He skillfully taught the Three Vehicles, giving and establishing provisional teachings. This clearly shows the Buddha had to hide the true and manifest the provisional by giving three distinct teachings. This was not the Buddha’s original intent.”
Therefore, “Like all Buddhas, He skillfully taught the Three Vehicles”. The Three Vehicles are the Small, Middle and Great Vehicles. At the same time, He gave and established the provisional teachings. This clearly explains that “the Buddha had to hide the true and manifest the provisional”. To ensure that everyone understood, He had to give limited and provisional teachings according to sentient beings’ capabilities. So, He had to conceal the True Dharma.
Actually, True Dharma helps us understand our minds and realize our nature. It is His way of saying, You and I are the same. “If I can attain enlightenment, so can you”. “you all intrinsically have Buddha-nature”. But who can understand this concept? So, He had to go back to the beginning and tirelessly establish limited teachings for limited capabilities. Establishing teachings based on capabilities is called “hiding the true”. By hiding the true teaching, He “gave the provisional” as three distinct teachings. But if there are too many methods, one person may insist on these rules, another may insist on other regulations, so it is hard to guide people. In a large organization like Tzu Chi, we have Faith Corps and Commissioners, groups and teams, and they must operate in an orderly manner. Of course, Commissioners and Faith Corps all share one practice, the Bodhisattva Way. They all personally reach out to sentient beings and personally seek to help them. As they interact with people and deal with matters, they put teachings into practice. Only by doing this can they truly realize the principles of life.
There is an old saying, “Without experience, we cannot grow in wisdom”. Only by experiencing something can we really understand the way it is. The Buddha kept teaching the Four Noble Truths. When we see others suffer, we must understand the cause of their suffering. Their suffering comes from the accumulation of various causes and conditions. Thus they experience suffering. Since [we know] causes and conditions are accumulating like this, after we understand this principle, we can constantly remind ourselves to be vigilant.
This principles tells us to vigilantly from positive causes and conditions and avoid creating negative causes and conditions.As we engage in spiritual practice, in order to attain Buddhahood, we must understand negative [karma]. The effect of suffering we face right now are the result of accumulated causes and conditions. The causation “of suffering is this accumulation.
Only after we understand, can we be vigilant of ourselves. So, by growing our wisdom, we can analyze the effects of suffering and negative karmic conditions. Then we can be vigilant of them. Giving creates good causes, wholesome causes and conditions. Thus we must always remind ourselves to be vigilant. We must practice precepts, Samadhi and wisdom, and protect our minds so that we will be able to safeguard our minds. If our minds connect with external phenomena through the Five Roots, inevitably we will create more causes and conditions.
Will we create blessed causes or will we create negative causes? This depends on whether we practice precepts, Samadhi and wisdom. If we do, the causes we plant will naturally be causes for blessings and wisdom and the conditions we create will be those for blessing and wisdom. Blessings and wisdom are [like two feet]. They are used to walk the Bodhisattva-path. Realizing the great path, entering the sutra treasury and leading all people harmoniously, without obstruction, are all possible because of precepts, Samadhi and wisdom.
Precepts, Samadhi and wisdom come from realizations attained in interacting with others. So, “wisdom comes from experience.” To develop wisdom from our experience, we must practice the Dharma among people. We cannot think, “I am the group leader. All I need to do is say to others. Have you done this? You need to do that.” That is wrong. We need to say, “Have we done this? This is what we need to do.” Then everyone understands this is how we engage in spiritual practice in this world. The Buddah’s greatest hope is for everyone to come in contact with the Dharma and cultivate precepts, Samadhi and wisdom and an understanding of the law of karma.
When we see the suffering of sentient beings, we must form great aspirations to transform them. The Buddha, seeking methods to transform them, “thought upon this matter.” Having contemplated how to transform them, He “went straightaway to Varanasi. Varanasi was where Deer Park was located and where He taught the Dharma to the five bhiksus. So, He went to transform the five bhiksus.
Having thought upon this matter, I went straightaway to Varanasi: Varanasi is where Deer Park was located. There, He helps transform the five bhiksus. After this turning of the Dharma-wheel, the Three Treasures, the Buddha, Dharma and Sangha, appeared as distinct appellations in this world.
The place where the five bhiksus attained the Path was the place the Buddha first expounded the Dharma after He had attained enlightenment. That place was Deer Park. “After this turn of the Dharma-wheel, the Buddha, Sharma and Sangha came to be, and they are still with us today. The Three Treasures became complete at Deer Park. Since the Buddha said they were all equal, why did the Buddha remain the Buddha, the Dharma remain the Dharma and the Sangha remain the Sangha? Originally, the Buddha stated directly, “You are already Buddhas.” However, their minds were still ordinary minds filled with afflictions and ignorance. Because they remained unawakened, they could not be considered Buddhas. So, they had to practice according to the Dharma. This makes them part of the Sangha.
Since we aspire to be Buddha’s disciples, we must “comprehend the great path” and also “bring forth the Bodhi-mind.” We must carefully listen to the Dharma and out it into practice on the great, direct path to enlightenment. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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