20141124《靜思妙蓮華》機熟可度契佛心 (第442)
（法華經•方便品第二）
⊙「學佛法契佛心，念佛入心受教，悲智雙運應機，心佛眾生互融。」
⊙「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法」。《法華經 方便品第二》
⊙「我即作是念：如來所以出，為說佛慧故，今正是其時。」《法華經 方便品第二》
⊙佛智思惟作是念，了了常知，眾生根機受教，能入無盡境界。
⊙如來所以出：如來所以出現於世，昔眾生無明障重、貪念熾盛，無機緣受化，佛慈愍念故施權。適應根機，投其所好樂於受法，直至契入菩提，故如來所以出。
⊙佛慧慈愍，不忍眾生頑愚，不得即說佛慧；中間施權除障。今機發求大，故云：今正是說大乘之時。
【證嚴上人開示】
「學佛法契佛心，念佛入心受教，悲智雙運應機，心佛眾生互融。」
學佛法契佛心
念佛入心受教
悲智雙運應機
心佛眾生互融
這就是要我們大家，我們既然發心，我們既然是學佛，我們必定要，時時佛法契入我們的心來。我們的心與佛的心，互相契合起來，這樣「念佛入心受教」。我們時時念佛，時時心中有佛，心中有佛，必定時時就是應用佛的教法，在我們的行為中，那就是悲智雙運。
我們若能夠悲智雙運，我們自己心體悟佛的道理，我們又能體解眾生的根機，將我們學來的法，能夠再施教來度他人。
所以《地藏經》說「已度、當度、未度」，眾生已受度的人、當受度的人、未受度的人。已受度的人，我們要去度當受度的人；當受度的人與我們有因緣，我們觀機逗教；還有還沒有因緣和我們見面，卻是我們能用法給當機的人、能夠受教的人，他聽了之後歡喜，佛法輾轉相傳，雖然還未能有毋緣見面，但是口口相傳，這也就是應時、應機，這也能夠悲智雙運。
各各有因、各各有緣，各人的因緣互相度化，這樣才是常常告訴大家的，所謂人間菩薩招生。
只要我們學佛法的人，我們要契合佛的心，只要我們心中有佛，心常念佛，佛讓入我們的心，而我們時時沐浴於佛法中，若這樣，我們也要成長我們的悲智。悲智要趕快來運用，今生此世，我們就要趕快受法運用。不要說：「我這一世就是在學，希望來生來世再來度眾生。」不是哦！你這一生有這個因、緣，聽到佛法，今生我們就要趕快佛法入心，很快成熟，這個種子還能夠撒給別人。我們應該要這樣，佛法才能夠不斷不斷地，綿綿相傳。所以「心佛眾生互融」，讓這個佛心與普遍一切的眾生，都能夠會合、融通，這就是我們大家，應該要有的心願。
所以前面的(經)文，佛就說：「咸以恭敬心」，這在過去佛陀，已經用這麼長的時間開權顯實。已經開始說真實法，已經直指人心見性，要告訴大家人人都能夠成佛，你們也是能成佛的人。佛陀知道，
大家的根機成熟了，所以「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法」。
咸以恭敬心
皆來至佛所
曾從諸佛聞
方便所說法
《法華經 方便品第二》
現在大家集合過來，陸陸續續，大家趕快集合，聽佛說真實法。因為過去，四十二年間的三乘教法，這是方便法，四十二年後，現在真正的真實法，從現在開始，「現在」就是法華會這個時候。
所以聞法的人一直來，因為佛講《法華經》，真實法也有七年的時間，所以就是不斷，還來接受佛陀真實法的這些人，，都是很恭敬的心，這些人過去，也是與佛、諸佛有緣，在過去生中都是在聞法的人。所以，說不定我們，不知哪一生世，與佛同世修行過來。那個時候，還是因緣未成熟，所以「方便所說法」，這是上面說過的(經)文。
下面再來這段(經)文這樣說：「我即作是念」因為大家都很虔誠，他們根機也成熟了，所以佛陀這樣說：「我即作是念：如來所以出，為說佛慧故，今正是其時。」
我即作是念
如來所以出
為說佛慧故
今正是其時
《法華經 方便品第二》
現在大家的因緣都成熟了，現在應該要說真實法，正是時候。
常常告訴大家，因人、因時、因地；要與一個人說話，要有適當的時間、適當的地點，因緣都成熟了，我們才能夠向他說話。何況佛法，大法在人間是一大事因緣，眾生的根機還沒成熟，佛陀無法直指人心見性，所以佛陀，就要用這麼長久的時間，等待眾生的根機，較整齊些、成熟了，開始才來說。所以「佛智思惟作是念」，佛陀的智慧，等待四十多年了，他時時都是這樣，在思考、在觀機、在逗教。所以時時佛陀就是思惟。
佛智思惟作是念
了了常知
眾生根機受教
能入無盡境界
我們前面這段，一直在解釋「思惟」，所以「(佛智)思惟作是念，了了常知，眾生根機受教」，佛陀已經都很清清楚楚，「了了」都很了解，一切都很瞭然都知道，視如指掌，所以佛陀對所有所有眾生的根機，非常了解、非常清楚，都能夠知道眾生根機受教，這是佛陀時時都了解，所以叫做「了了常知」，時時都了解。
眾生的根機是不是能夠受教嗎？現在能夠受教，所以「能入無盡境界」。眾生的根機，若能夠接受佛陀所說的教學，從過去的妙權，已經接引到這個地方，道心開始堅固了，這時候佛陀用真實法入眾生心，自然眾生聽法的人能夠了解，「(能)入無盡境界」。
所以「如來所以出現世間」，就是無非就是要引導眾生，人人能夠開佛知、佛的見解，希望眾生的見解與佛相同，同樣，同樣的見，佛陀的見、佛陀的知，知見，是宇宙萬物的法、道理。所以，希望眾生也是一樣，與佛同等的知與見，這種的心靈境界是無窮盡。所以佛陀已經數劫以來，來來回回在人間，所以如來所以出現人間就是為眾生。
如來所以出：
如來所以出現於世
昔眾生無明障重
貪念熾盛
無機緣受化
佛慈愍念故施權
適應根機
投其所好
樂於受法
直至契入菩提
故如來所以出
過去，「昔」，過去。「昔眾生無明障重、貪念熾盛」。眾生為什麼無法心路啟開呢？沒辦法沒辦法通達與佛同等的境界？那就是有障礙。是什麼來障礙？無明。無明的障礙這樣重重，因為這個障礙，就是「貪念熾盛」。貪心一起，八萬障門開，若像這樣還貪念，重重的欲門開那麼大，這樣就沒有機緣可受化。因為這個貪念熾盛，就像心火一樣，你說用水去潑它，若沒有很大量的水，那個烈火難熄。所以眾生的心欲熾盛，就像熱火一樣這種的欲還很重，所以「無機緣受化，佛慈愍念故施權。」「適應根機」，所以投其所好樂而受法。
看眾生你興趣什麼，我就用什麼方法讓你歡喜，將你引度進來。看看我們現在，慈濟在社區、在國際間，用很多、用很多種的方法，所以說人間菩薩很忙碌；常常在辦活動，這些活動無不都是想方法，要如何去改變人的心態？不孝的人，讓他能夠知道感恩父母，不善的人，我們要如何度化他，轉惡為善等等，很多的方法。用唱歌也好、用手語也好，或是用很虔誠，引導人人「入經藏」去演繹。身心入經藏之中，這個經、法入我們的身，在我們的身中再表達出來，又再度化他人。這全都是，「投其所好樂而受法。」
所以「直至契入菩提」。這樣一直把他引導、引導，引導他能夠契入佛心，能夠走入這條大菩提道直，很直的道路，打開障礙的心門，通透佛的道路。這樣所以「故如來所以出」，佛陀所以出現人間，無非就是要用種種方法施教。
所以「為說佛慧故，今正是其時」。為了講佛的法，將佛陀的智慧，我們人人能夠體會。
佛慧慈愍
不忍眾生頑愚
不得即說佛慧
中間施權除障
今機發求大
故云：
今正是說大乘之時。
所以「佛慧慈愍，不忍眾生頑愚」。佛的智慧是慈愍一切眾生，這是佛的智慧，因為眾生受苦難，佛陀才需要啟動他的智慧。所以「不忍眾生」，眾生雖然是頑愚，很頑固、很愚癡，沒辦法「不得即說佛慧」，所以儘管知道，不過佛陀還是不捨，但是無法直接說真實法。
這是四十二年以來，佛陀就是用著、運用他的慈悲，不捨眾生，循循善誘，雖然還在權巧方便法中，還是不斷循循善誘，「中間施權除障」，施這個權，就是要破除眾生的障礙，慢慢這樣一直來，雖然是權巧的法，但是也是將要破除眾生，那種重重的障礙，讓眾生能夠慢慢了解佛法，也知道因緣果報，就能夠慢慢去掉執著，慢慢接受佛的教法。這叫做「施權除障」，除掉了眾生的障礙。
「今機」現在這些人的根機，這些眾生開始發求大乘，機發求大乘，現在的眾生這些根機，已經開始發心了，這個志向也開始大了。，過去我們一直在說，眾生小根、小智，樂小法，就是他的根機還是很幼稚，沒辦法接受大法。現在慢慢地根機成熟了，開始了解佛陀，在讚歎人人可成佛，現在要知道自性佛，用什麼方法來啟發，這是大家想要追求的大法，故云「今正是其時」。眾生開始要了解，這時佛陀正是能夠說法的時候。
各位，學佛真的是，我們要用感恩心，我們自己的心，要懂得如何將自己的心顧好。用什麼方法顧好我們的心？過去就說，我們要戒、定、慧三無漏學，聽法就要受規矩，受規矩就是戒。
就如釋提桓因皈依佛之後，就向佛這樣說：「我要發願，漸進受戒，我先受一條戒。我要受(持)一個心寬闊，若有人來擾亂我，我不會去報復他。」就是說「沒有我不原諒的人」，受這個戒。
有一天，阿修羅故意出現在釋提桓因的面前，要來擾亂他。釋提桓因知道了，他看到阿修羅開始從遠處過來，釋提桓因就出聲說：「阿修羅，止，不可前進。」阿修羅在那裡不能動，就這樣站在那裡。後來，阿修羅就說：「天王，您不就是向佛發願過，您守的戒，若有人來擾亂你，你不想要報復。現在我還沒擾亂你，你就將我定在這個地方，你趕緊放開我。」釋提桓因說：「要放開你，可以，但是你也要立誓。」他說：「立誓？是你向佛立誓，為什麼你要我立誓？」「就是說我若放開你，你要立誓不要再來擾亂我。」
阿修羅就說：「好，我向你立誓，我從今以後，我不會再故意擾亂你。」這樣，釋提桓因放開阿修羅，就來到佛所，內心耿耿於懷，自己感覺，我有沒有破戒？將這個過程說給佛聽。佛陀就說：「釋提桓因，你守戒很好，你是要阿修羅發誓，要阿修羅不要擾亂，這也是一種教育，你並沒有犯戒。」所以這樣，釋提桓因這才開始釋懷，心才放開。
佛陀就向比丘這樣說：「比丘，你們聽聽看，天帝，三十三天之王，他竟然聽了佛法，就能夠發心受戒，哪怕是一戒，真是也是功德無量。守戒就是和阿修羅這樣的互動，他也是很怕犯戒，經過了解釋，釋提桓因心安定下來了。何況說比丘，人人都要學，學像釋提桓因，哪怕是守一戒，他也是那麼堅定的心。」
是啊！這就是佛陀教化眾生，這樣一段一段，眾生漸漸精進。所以，佛陀認為一切眾生的根機，已經認為成熟，「今正是其時」，開始要說大乘之時。
各位菩薩，學佛要漸進，最好還要再進步更多，不要慢慢地來。最重要的，不要再有再犯，這是我們學佛，要如何讓我們的心境，能夠時時保持靜寂清澄，這樣所有的戒也都全守了，不只是守一戒而已。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Right Capabilities for Transformation (機熟可度契佛心)
Date: November.24. 2014
“By learning the Buddha-Dharma, our minds resonate with the Buddha-mind. By being constantly mindful of the Buddha, we take the teachings to heart. The Buddha exercise both compassion and wisdom to [teach] according to capabilities so the mind, Buddha and sentient beings become one.”
This tells everyone that since we have formed aspirations to learn the Buddha’s Way, we must always take the Buddha-Dharma to heart so our minds can resonate with the Buddha-mind. “By being constantly mindful of the Buddha, we take the teachings to heart.” When we are always mindful of the Buddha, the Buddha is always in our hearts. When the Buddha is in our hearts, we will constantly apply His teachings in our actions. Thus we exercise both compassion and wisdom. If we can exercise both compassion and wisdom, we can realize the Buddha’s principles. By observing sentient beings’ capabilities, we can take the Dharma we learn and use it to teach and transform others.
In the Earth Treasury Sutra, it mentions, “those who have been, who are being and who have no yet been transformed.” There are people who have been transformed, who are being transformed and who have not yet been transformed. Those of us who have been transformed should transform those in the process of being transformed. When those who are being transformed have a karmic connection with us, we can teach according to their capabilities. There are also those we do not yet have the karmic conditions to meet, but we can teach the Dharma to those with the right capabilities, those who can accept the teachings. They will feel happy after listening and will continue to pass on the Buddha-Dharma. Though we lack the conditions to meet some, they can hear the teachings from other people. They are taught according to time and capacity. This is how we exercise compassion and wisdom.
Each person has his own causes and conditions. People’s karmic connections lead them to transform each other. This is something I continually tell everyone. This is why we recruit Living Bodhisattvas. We Buddhist practitioners should have a mind that resonates with the Buddha’s mind. If we have the Buddha in our hearts, and are always mindful of Him, we will constantly be immersed in the Dharma. This is also how we can grow our compassion and wisdom. We must quickly exercise compassion and wisdom. In this lifetime, we must quickly accept the Dharma and apply it. Do not say, “This lifetime is for me to learn. The next lifetime is for transforming others.” This is not the way.
When we have the causes and conditions to listen to the Dharma in this lifetime, we should quickly take it to heart and bring [these seeds] to maturity. Then we can sow the seeds in others. We should do this so that the Dharma can continue to be passed on without end. “Mind, Buddha and sentient beings become one.” Helping all sentient beings unify themselves with and completely understand the Buddha-mind is our collective aspiration.
So, the previous passage in the sutra states, “All of them, with hearts of reverence…” The Buddha had spent a long time opening the provisional to reveal the true. He had already begun to expound True Dharma to help us understand our minds and true nature, telling everyone we can all attain Buddhahood; we also have the potential to attain Buddhahood. So, the Buddha knew that everyone’s capabilities had matured.
So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”
At this time, everyone gathered together; one after another, they came together to listen to the Buddha expound the True Dharma. For the past 42 years, He had taught the Three Vehicles, which are skillful means 42 years later, [He said] “From now on, I will teach the
Those who wanted to listen to the Dharma kept coming.The Buddha expounded the Lotus Sutra, the True Dharma, for seven years
So, people continued to come to receive the teachings of True Dharma.The people all had deep reverence.These people also had a karmic connection with past Buddhas.
They had listened to the Dharma in past lives.So, perhaps, in some unknown lifetime, we engaged in spiritual practice with the Buddha, but at that time, the karmic conditions were not yet mature, so [we heard] “the skillful teachings of the Dharma.”This was the previous passage we discussed.
Next the sutra states, “Therefore, I had this though.”Because everyone was very reverent, and their capabilities had also matured, the Buddha said, “Therefore, I had this thought. The reason why the Tathagata appears is t teach Buddha-wisdom. And now the time is exactly right.”
Now that everyone’s karmic conditions matured, it was time to expound True Dharma.
The time was right.I often tell everyone to be in accord with the people, time and place.
To talk to someone, we must find the appropriate time and place.Only when karmic conditions are mature can we speak to this person, let alone teach the Dharma, Teaching the Great Dharma in the world is [the Buddha’s] one great cause.If sentient beings capabilities are not mature, He could not directly show them their true nature.
So, the Buddha waited a very long time for sentient beings capabilities to become more uniform and mature before He began to speak.
So, “In contemplating with wisdom, the Buddha had the following thought.”In His wisdom, the Buddha waited for over 40 years.He was constantly thinking, observing capabilities and teaching according to capabilities.So, the Buddha was constantly contemplating.
In contemplating with wisdom, the Buddha had the following thought.He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.
The previous passage explained His contemplation.So, “In contemplating with wisdom, the Buddha had the following thought, He always fully knew when sentient beings had the capabilities to accept teachings.”The Buddha already clearly understood.“He fully knew” and understood everything as clearly as the palm of His hand.So, the Buddha understood the capabilities of all sentient beings perfectly and very clearly.
He knew when they had the capabilities to accept teachings.This was something He always knew.Thus it was said He always “fully knew”.Did sentient beings have the capabilities to accept these teachings?At this time, they did.So, “they could enter the boundless state”.
If sentient beings had the capabilities to accept the Buddha’s teachings, the wondrous provisional teachings of the past would have already guide them to this place and solidified their spiritual aspirations.So now, when the Buddha used True Dharma to penetrate their minds, naturally they could understand it and “could enter the boundless state”.
So, “the reason why the Tathagata appears in this world” is to guide sentient beings to realize the Buddha’s views and understanding.He hoped their views and understanding would be the same as His.He wants us to have the same views.The Buddha’s understanding and views encompass the truths of all things in the universe.So, He hopes sentient beings will also have the same understanding and views as He does.This state of mind is boundless.
Thus, for countless kalpas, the Buddha had constantly returned to this world.The Tathagata appears in this world for the sake of sentient beings.
The reason why the Tathagata appears:The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings.
When [teachings] are suitable for their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi.This is why the Tathagata appears in this world.
“Since the past, sentient beings have faced serious obstructions from ignorance and the raging of their greed.”Why can’t we sentient beings open our minds?We cannot yet reach the Buddha’s state of mind because there is an obstruction. What is obstructing us? Ignorance. The obstructions from ignorance are quite serious. Because of these obstructions, we face the “raging of our greed”.
As greed arises, 80,000 obstructions appear. If we are very greedy and throw open the doors to our desires, we will not have the opportunity to be transformed. When greed is raging, it feels like our hearts are on fire. If we do not use enough water to put it out, we will not be able to extinguish the blazing fire. So, when sentient beings have raging greed, it is like an intense flame. This kind of desire is severe.
“[They] lack the opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings”. “When [teachings] are suitable for these capabilities”, they cater to their liking, so people will happily accept the Dharma. Depending on their interests, the Buddha used methods that would bring joy and draw them in.
Take a look at Tzu Chi now. In local communities and internationally, there are many ways to get involved. So, Living Bodhisattvas are very busy. They constantly organize activities. These activities are aimed at changing people’s attitudes. So, a person who is unfilial can learn to be grateful to his parents, and an unkind person can be transformed into a kind person, and so on. We may do this through singing, sign language or by reverently guiding people to join the musical adaptation with their bodies and minds. When we take the sutras and the Dharma to heart, they will manifest through our actions and can then transform others. These are all ways to “cater to their liking” so “people will happily accept the Dharma”.
Then, they will “directly enter Bodhi”. [The Buddha] will continue to guide them until they can resonate with the Buddha-mind and walk this great bodhi-path. It is very direct path. When we clear away the obstructions in our minds, we can connect to the path to Buddhahood. So, “the reason why the Tathagata appears, why the Buddha appears in this world, is to give teachings using various methods. So, “to teach Buddha-wisdom, now the time is exactly right”. To teach the Buddha-Dharma, He first enabled all of us to realize the Buddha’s wisdom,
“The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle”.
So, “the Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness”. The Buddha’s wisdom enables Him to be kind and compassionate toward all sentient beings. This is His wisdom. Because sentient beings are suffering, the Buddha had to exercise His wisdom. “He could not bear to let sentient beings suffer”. Although sentient beings were very stubborn and foolish and “could not immediately realize Buddha-wisdom”, although He knew this, He still could not abandon them. Yet He was unable to directly teach True Dharma. So for the previous 42 years, the Buddha exercised His compassion to patiently guide them without giving up on them. Though He used provisional skillful means, He still patiently and unceasingly guided them and “gave provisional teachings to remove obstacles”.
He gave provisional teachings to remove sentient beings’ obstacles. He did this very slowly . Though these teachings were provisional, they could still help remove sentient beings’ serious obstacles and enable them to slowly understand the Dharma and the karmic law of cause and effect. Then they could slowly eliminate their attachments and gradually accept the Buddha’s teachings.
So, He “gave provisional teachings” to remove these obstacles. Now, their capabilities were mature and they were inspired to seek the Great Vehicle. At this time, sentient beings had the capabilities to begin forming aspirations and their resolve was beginning to grow greater.
Previously, we have said that sentient beings had limited capabilities and wisdom and delighted in Small [Vehicle] teachings. Their capabilities were still very immature, so they could not accept the Great Dharma. But now their capabilities had gradually matured, so they had begun to understand the Buddha’s praise of everyone’s potential to attain Buddhahood. Now they had to know what method to use to awaken their intrinsic Buddha-nature. This is the Great Dharma everyone wanted to seek.
Thus it is said, “Now the time is exactly right.” Sentient beings now understood that this was the time the Buddha to expound this Dharma.So everyone, when we learn the Buddha’s Way, we must do so with gratitude. We must learn how to take good care of our minds, what methods to use to look after them. As I have said before, we must practice precepts, Samadhi and wisdom, the Three Flawless Studies. After listening to the Dharma we abide by the rules, which are precepts.
When Sakra-devanam Indra took refuge with the Buddha, he said to Him, “I want to vow to take the precepts gradually so I will begin by accepting one precept. I want to have an open heart. If someone troubles me, I will not retaliate against him.”
He was saying, “There’s no one I cannot forgive and thus accepted this precept. One day, an asura deliberately appeared before Sakra-devanam Indra to give him trouble. Sakra-devanam Indra knew this, so when he saw the asura approaching from afar, Sakra-devanam Indra said, “Asura, stop, do not come forward.” The asura could not move from that spot, so he just stood there. Then the asura said, “Heavenly King, didn’t you make a vow in front of the Buddha to uphold the precept that, if someone troubles you, you will not retaliate? Now, I have not even troubled you but you have already frozen me in place. Let me go right now.”
Sakra-devanam Indra said, “I can let you go, but first you also must make a vow. The asura said, :”You made the vow to the Buddha. Why do you want me to make a vow?” “For me to let you go, you need to promise not to trouble me.” So, the asura said, “ Fine, I vow to you that, from now on, I will not deliberately trouble you.”
So, Sakra-devanam Indra released the asura and then came to the place of the Buddha. His mind brooded over this and he wondered, “Did I break the precept?” so, he told the story to the Buddha. The Buddha said, “Sakra-devanam Indra, you upheld the precept. You wanted the asura to make the vow to not trouble you. This s also a way of teaching, so you did not violet the precept.” Sakra-devanam Indra was relieved and was finally at ease.
The Buddha then said to bhiksus, “Bhiksus, you can hear how the Heavenly King of the 33heavens listened to the Dharma and even aspired to uphold the precepts. Even upholding just one precept brings infinite merits and virtues. This led to [fear] in his interaction with the asura. So, he was also afraid of violating precepts. After listening to my explanation, Sakra-devanam Indra’s mind calmed sown. So, all bhiksus and people need to learn to be like Sakra-devanam Indra. Even though he was only uoholding one precept, his resolve was still very firm.” This is how the Buddha taugh sentient beings. He did it step by step, so sentient beings gradually focused and advanced.
Once He felt all sentient beings’ capabilities had matured, now the time is exactly right. He began to expound the Great Vehicle.
Dear Bodhisattvas, learning the Buddha’s Way is a gradual process, but it is best to continue to advance further; we cannot take it slowly. Most importantly, we must not continue to violate [precepts]. We learn the Buddha’s Way to help our state on mind continually remain in a state of tranquility and clarity. This shows we are upholding all of the precepts, not only one. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「學佛法契佛心，念佛入心受教，悲智雙運應機，心佛眾生互融。」
⊙「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法」。《法華經 方便品第二》
⊙「我即作是念：如來所以出，為說佛慧故，今正是其時。」《法華經 方便品第二》
⊙佛智思惟作是念，了了常知，眾生根機受教，能入無盡境界。
⊙如來所以出：如來所以出現於世，昔眾生無明障重、貪念熾盛，無機緣受化，佛慈愍念故施權。適應根機，投其所好樂於受法，直至契入菩提，故如來所以出。
⊙佛慧慈愍，不忍眾生頑愚，不得即說佛慧；中間施權除障。今機發求大，故云：今正是說大乘之時。
【證嚴上人開示】
「學佛法契佛心，念佛入心受教，悲智雙運應機，心佛眾生互融。」
學佛法契佛心
念佛入心受教
悲智雙運應機
心佛眾生互融
這就是要我們大家，我們既然發心，我們既然是學佛，我們必定要，時時佛法契入我們的心來。我們的心與佛的心，互相契合起來，這樣「念佛入心受教」。我們時時念佛，時時心中有佛，心中有佛，必定時時就是應用佛的教法，在我們的行為中，那就是悲智雙運。
我們若能夠悲智雙運，我們自己心體悟佛的道理，我們又能體解眾生的根機，將我們學來的法，能夠再施教來度他人。
所以《地藏經》說「已度、當度、未度」，眾生已受度的人、當受度的人、未受度的人。已受度的人，我們要去度當受度的人；當受度的人與我們有因緣，我們觀機逗教；還有還沒有因緣和我們見面，卻是我們能用法給當機的人、能夠受教的人，他聽了之後歡喜，佛法輾轉相傳，雖然還未能有毋緣見面，但是口口相傳，這也就是應時、應機，這也能夠悲智雙運。
各各有因、各各有緣，各人的因緣互相度化，這樣才是常常告訴大家的，所謂人間菩薩招生。
只要我們學佛法的人，我們要契合佛的心，只要我們心中有佛，心常念佛，佛讓入我們的心，而我們時時沐浴於佛法中，若這樣，我們也要成長我們的悲智。悲智要趕快來運用，今生此世，我們就要趕快受法運用。不要說：「我這一世就是在學，希望來生來世再來度眾生。」不是哦！你這一生有這個因、緣，聽到佛法，今生我們就要趕快佛法入心，很快成熟，這個種子還能夠撒給別人。我們應該要這樣，佛法才能夠不斷不斷地，綿綿相傳。所以「心佛眾生互融」，讓這個佛心與普遍一切的眾生，都能夠會合、融通，這就是我們大家，應該要有的心願。
所以前面的(經)文，佛就說：「咸以恭敬心」，這在過去佛陀，已經用這麼長的時間開權顯實。已經開始說真實法，已經直指人心見性，要告訴大家人人都能夠成佛，你們也是能成佛的人。佛陀知道，
大家的根機成熟了，所以「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法」。
咸以恭敬心
皆來至佛所
曾從諸佛聞
方便所說法
《法華經 方便品第二》
現在大家集合過來，陸陸續續，大家趕快集合，聽佛說真實法。因為過去，四十二年間的三乘教法，這是方便法，四十二年後，現在真正的真實法，從現在開始，「現在」就是法華會這個時候。
所以聞法的人一直來，因為佛講《法華經》，真實法也有七年的時間，所以就是不斷，還來接受佛陀真實法的這些人，，都是很恭敬的心，這些人過去，也是與佛、諸佛有緣，在過去生中都是在聞法的人。所以，說不定我們，不知哪一生世，與佛同世修行過來。那個時候，還是因緣未成熟，所以「方便所說法」，這是上面說過的(經)文。
下面再來這段(經)文這樣說：「我即作是念」因為大家都很虔誠，他們根機也成熟了，所以佛陀這樣說：「我即作是念：如來所以出，為說佛慧故，今正是其時。」
我即作是念
如來所以出
為說佛慧故
今正是其時
《法華經 方便品第二》
現在大家的因緣都成熟了，現在應該要說真實法，正是時候。
常常告訴大家，因人、因時、因地；要與一個人說話，要有適當的時間、適當的地點，因緣都成熟了，我們才能夠向他說話。何況佛法，大法在人間是一大事因緣，眾生的根機還沒成熟，佛陀無法直指人心見性，所以佛陀，就要用這麼長久的時間，等待眾生的根機，較整齊些、成熟了，開始才來說。所以「佛智思惟作是念」，佛陀的智慧，等待四十多年了，他時時都是這樣，在思考、在觀機、在逗教。所以時時佛陀就是思惟。
佛智思惟作是念
了了常知
眾生根機受教
能入無盡境界
我們前面這段，一直在解釋「思惟」，所以「(佛智)思惟作是念，了了常知，眾生根機受教」，佛陀已經都很清清楚楚，「了了」都很了解，一切都很瞭然都知道，視如指掌，所以佛陀對所有所有眾生的根機，非常了解、非常清楚，都能夠知道眾生根機受教，這是佛陀時時都了解，所以叫做「了了常知」，時時都了解。
眾生的根機是不是能夠受教嗎？現在能夠受教，所以「能入無盡境界」。眾生的根機，若能夠接受佛陀所說的教學，從過去的妙權，已經接引到這個地方，道心開始堅固了，這時候佛陀用真實法入眾生心，自然眾生聽法的人能夠了解，「(能)入無盡境界」。
所以「如來所以出現世間」，就是無非就是要引導眾生，人人能夠開佛知、佛的見解，希望眾生的見解與佛相同，同樣，同樣的見，佛陀的見、佛陀的知，知見，是宇宙萬物的法、道理。所以，希望眾生也是一樣，與佛同等的知與見，這種的心靈境界是無窮盡。所以佛陀已經數劫以來，來來回回在人間，所以如來所以出現人間就是為眾生。
如來所以出：
如來所以出現於世
昔眾生無明障重
貪念熾盛
無機緣受化
佛慈愍念故施權
適應根機
投其所好
樂於受法
直至契入菩提
故如來所以出
過去，「昔」，過去。「昔眾生無明障重、貪念熾盛」。眾生為什麼無法心路啟開呢？沒辦法沒辦法通達與佛同等的境界？那就是有障礙。是什麼來障礙？無明。無明的障礙這樣重重，因為這個障礙，就是「貪念熾盛」。貪心一起，八萬障門開，若像這樣還貪念，重重的欲門開那麼大，這樣就沒有機緣可受化。因為這個貪念熾盛，就像心火一樣，你說用水去潑它，若沒有很大量的水，那個烈火難熄。所以眾生的心欲熾盛，就像熱火一樣這種的欲還很重，所以「無機緣受化，佛慈愍念故施權。」「適應根機」，所以投其所好樂而受法。
看眾生你興趣什麼，我就用什麼方法讓你歡喜，將你引度進來。看看我們現在，慈濟在社區、在國際間，用很多、用很多種的方法，所以說人間菩薩很忙碌；常常在辦活動，這些活動無不都是想方法，要如何去改變人的心態？不孝的人，讓他能夠知道感恩父母，不善的人，我們要如何度化他，轉惡為善等等，很多的方法。用唱歌也好、用手語也好，或是用很虔誠，引導人人「入經藏」去演繹。身心入經藏之中，這個經、法入我們的身，在我們的身中再表達出來，又再度化他人。這全都是，「投其所好樂而受法。」
所以「直至契入菩提」。這樣一直把他引導、引導，引導他能夠契入佛心，能夠走入這條大菩提道直，很直的道路，打開障礙的心門，通透佛的道路。這樣所以「故如來所以出」，佛陀所以出現人間，無非就是要用種種方法施教。
所以「為說佛慧故，今正是其時」。為了講佛的法，將佛陀的智慧，我們人人能夠體會。
佛慧慈愍
不忍眾生頑愚
不得即說佛慧
中間施權除障
今機發求大
故云：
今正是說大乘之時。
所以「佛慧慈愍，不忍眾生頑愚」。佛的智慧是慈愍一切眾生，這是佛的智慧，因為眾生受苦難，佛陀才需要啟動他的智慧。所以「不忍眾生」，眾生雖然是頑愚，很頑固、很愚癡，沒辦法「不得即說佛慧」，所以儘管知道，不過佛陀還是不捨，但是無法直接說真實法。
這是四十二年以來，佛陀就是用著、運用他的慈悲，不捨眾生，循循善誘，雖然還在權巧方便法中，還是不斷循循善誘，「中間施權除障」，施這個權，就是要破除眾生的障礙，慢慢這樣一直來，雖然是權巧的法，但是也是將要破除眾生，那種重重的障礙，讓眾生能夠慢慢了解佛法，也知道因緣果報，就能夠慢慢去掉執著，慢慢接受佛的教法。這叫做「施權除障」，除掉了眾生的障礙。
「今機」現在這些人的根機，這些眾生開始發求大乘，機發求大乘，現在的眾生這些根機，已經開始發心了，這個志向也開始大了。，過去我們一直在說，眾生小根、小智，樂小法，就是他的根機還是很幼稚，沒辦法接受大法。現在慢慢地根機成熟了，開始了解佛陀，在讚歎人人可成佛，現在要知道自性佛，用什麼方法來啟發，這是大家想要追求的大法，故云「今正是其時」。眾生開始要了解，這時佛陀正是能夠說法的時候。
各位，學佛真的是，我們要用感恩心，我們自己的心，要懂得如何將自己的心顧好。用什麼方法顧好我們的心？過去就說，我們要戒、定、慧三無漏學，聽法就要受規矩，受規矩就是戒。
就如釋提桓因皈依佛之後，就向佛這樣說：「我要發願，漸進受戒，我先受一條戒。我要受(持)一個心寬闊，若有人來擾亂我，我不會去報復他。」就是說「沒有我不原諒的人」，受這個戒。
有一天，阿修羅故意出現在釋提桓因的面前，要來擾亂他。釋提桓因知道了，他看到阿修羅開始從遠處過來，釋提桓因就出聲說：「阿修羅，止，不可前進。」阿修羅在那裡不能動，就這樣站在那裡。後來，阿修羅就說：「天王，您不就是向佛發願過，您守的戒，若有人來擾亂你，你不想要報復。現在我還沒擾亂你，你就將我定在這個地方，你趕緊放開我。」釋提桓因說：「要放開你，可以，但是你也要立誓。」他說：「立誓？是你向佛立誓，為什麼你要我立誓？」「就是說我若放開你，你要立誓不要再來擾亂我。」
阿修羅就說：「好，我向你立誓，我從今以後，我不會再故意擾亂你。」這樣，釋提桓因放開阿修羅，就來到佛所，內心耿耿於懷，自己感覺，我有沒有破戒？將這個過程說給佛聽。佛陀就說：「釋提桓因，你守戒很好，你是要阿修羅發誓，要阿修羅不要擾亂，這也是一種教育，你並沒有犯戒。」所以這樣，釋提桓因這才開始釋懷，心才放開。
佛陀就向比丘這樣說：「比丘，你們聽聽看，天帝，三十三天之王，他竟然聽了佛法，就能夠發心受戒，哪怕是一戒，真是也是功德無量。守戒就是和阿修羅這樣的互動，他也是很怕犯戒，經過了解釋，釋提桓因心安定下來了。何況說比丘，人人都要學，學像釋提桓因，哪怕是守一戒，他也是那麼堅定的心。」
是啊！這就是佛陀教化眾生，這樣一段一段，眾生漸漸精進。所以，佛陀認為一切眾生的根機，已經認為成熟，「今正是其時」，開始要說大乘之時。
各位菩薩，學佛要漸進，最好還要再進步更多，不要慢慢地來。最重要的，不要再有再犯，這是我們學佛，要如何讓我們的心境，能夠時時保持靜寂清澄，這樣所有的戒也都全守了，不只是守一戒而已。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Right Capabilities for Transformation (機熟可度契佛心)
Date: November.24. 2014
“By learning the Buddha-Dharma, our minds resonate with the Buddha-mind. By being constantly mindful of the Buddha, we take the teachings to heart. The Buddha exercise both compassion and wisdom to [teach] according to capabilities so the mind, Buddha and sentient beings become one.”
This tells everyone that since we have formed aspirations to learn the Buddha’s Way, we must always take the Buddha-Dharma to heart so our minds can resonate with the Buddha-mind. “By being constantly mindful of the Buddha, we take the teachings to heart.” When we are always mindful of the Buddha, the Buddha is always in our hearts. When the Buddha is in our hearts, we will constantly apply His teachings in our actions. Thus we exercise both compassion and wisdom. If we can exercise both compassion and wisdom, we can realize the Buddha’s principles. By observing sentient beings’ capabilities, we can take the Dharma we learn and use it to teach and transform others.
In the Earth Treasury Sutra, it mentions, “those who have been, who are being and who have no yet been transformed.” There are people who have been transformed, who are being transformed and who have not yet been transformed. Those of us who have been transformed should transform those in the process of being transformed. When those who are being transformed have a karmic connection with us, we can teach according to their capabilities. There are also those we do not yet have the karmic conditions to meet, but we can teach the Dharma to those with the right capabilities, those who can accept the teachings. They will feel happy after listening and will continue to pass on the Buddha-Dharma. Though we lack the conditions to meet some, they can hear the teachings from other people. They are taught according to time and capacity. This is how we exercise compassion and wisdom.
Each person has his own causes and conditions. People’s karmic connections lead them to transform each other. This is something I continually tell everyone. This is why we recruit Living Bodhisattvas. We Buddhist practitioners should have a mind that resonates with the Buddha’s mind. If we have the Buddha in our hearts, and are always mindful of Him, we will constantly be immersed in the Dharma. This is also how we can grow our compassion and wisdom. We must quickly exercise compassion and wisdom. In this lifetime, we must quickly accept the Dharma and apply it. Do not say, “This lifetime is for me to learn. The next lifetime is for transforming others.” This is not the way.
When we have the causes and conditions to listen to the Dharma in this lifetime, we should quickly take it to heart and bring [these seeds] to maturity. Then we can sow the seeds in others. We should do this so that the Dharma can continue to be passed on without end. “Mind, Buddha and sentient beings become one.” Helping all sentient beings unify themselves with and completely understand the Buddha-mind is our collective aspiration.
So, the previous passage in the sutra states, “All of them, with hearts of reverence…” The Buddha had spent a long time opening the provisional to reveal the true. He had already begun to expound True Dharma to help us understand our minds and true nature, telling everyone we can all attain Buddhahood; we also have the potential to attain Buddhahood. So, the Buddha knew that everyone’s capabilities had matured.
So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”
At this time, everyone gathered together; one after another, they came together to listen to the Buddha expound the True Dharma. For the past 42 years, He had taught the Three Vehicles, which are skillful means 42 years later, [He said] “From now on, I will teach the
Those who wanted to listen to the Dharma kept coming.The Buddha expounded the Lotus Sutra, the True Dharma, for seven years
So, people continued to come to receive the teachings of True Dharma.The people all had deep reverence.These people also had a karmic connection with past Buddhas.
They had listened to the Dharma in past lives.So, perhaps, in some unknown lifetime, we engaged in spiritual practice with the Buddha, but at that time, the karmic conditions were not yet mature, so [we heard] “the skillful teachings of the Dharma.”This was the previous passage we discussed.
Next the sutra states, “Therefore, I had this though.”Because everyone was very reverent, and their capabilities had also matured, the Buddha said, “Therefore, I had this thought. The reason why the Tathagata appears is t teach Buddha-wisdom. And now the time is exactly right.”
Now that everyone’s karmic conditions matured, it was time to expound True Dharma.
The time was right.I often tell everyone to be in accord with the people, time and place.
To talk to someone, we must find the appropriate time and place.Only when karmic conditions are mature can we speak to this person, let alone teach the Dharma, Teaching the Great Dharma in the world is [the Buddha’s] one great cause.If sentient beings capabilities are not mature, He could not directly show them their true nature.
So, the Buddha waited a very long time for sentient beings capabilities to become more uniform and mature before He began to speak.
So, “In contemplating with wisdom, the Buddha had the following thought.”In His wisdom, the Buddha waited for over 40 years.He was constantly thinking, observing capabilities and teaching according to capabilities.So, the Buddha was constantly contemplating.
In contemplating with wisdom, the Buddha had the following thought.He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.
The previous passage explained His contemplation.So, “In contemplating with wisdom, the Buddha had the following thought, He always fully knew when sentient beings had the capabilities to accept teachings.”The Buddha already clearly understood.“He fully knew” and understood everything as clearly as the palm of His hand.So, the Buddha understood the capabilities of all sentient beings perfectly and very clearly.
He knew when they had the capabilities to accept teachings.This was something He always knew.Thus it was said He always “fully knew”.Did sentient beings have the capabilities to accept these teachings?At this time, they did.So, “they could enter the boundless state”.
If sentient beings had the capabilities to accept the Buddha’s teachings, the wondrous provisional teachings of the past would have already guide them to this place and solidified their spiritual aspirations.So now, when the Buddha used True Dharma to penetrate their minds, naturally they could understand it and “could enter the boundless state”.
So, “the reason why the Tathagata appears in this world” is to guide sentient beings to realize the Buddha’s views and understanding.He hoped their views and understanding would be the same as His.He wants us to have the same views.The Buddha’s understanding and views encompass the truths of all things in the universe.So, He hopes sentient beings will also have the same understanding and views as He does.This state of mind is boundless.
Thus, for countless kalpas, the Buddha had constantly returned to this world.The Tathagata appears in this world for the sake of sentient beings.
The reason why the Tathagata appears:The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings.
When [teachings] are suitable for their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi.This is why the Tathagata appears in this world.
“Since the past, sentient beings have faced serious obstructions from ignorance and the raging of their greed.”Why can’t we sentient beings open our minds?We cannot yet reach the Buddha’s state of mind because there is an obstruction. What is obstructing us? Ignorance. The obstructions from ignorance are quite serious. Because of these obstructions, we face the “raging of our greed”.
As greed arises, 80,000 obstructions appear. If we are very greedy and throw open the doors to our desires, we will not have the opportunity to be transformed. When greed is raging, it feels like our hearts are on fire. If we do not use enough water to put it out, we will not be able to extinguish the blazing fire. So, when sentient beings have raging greed, it is like an intense flame. This kind of desire is severe.
“[They] lack the opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings”. “When [teachings] are suitable for these capabilities”, they cater to their liking, so people will happily accept the Dharma. Depending on their interests, the Buddha used methods that would bring joy and draw them in.
Take a look at Tzu Chi now. In local communities and internationally, there are many ways to get involved. So, Living Bodhisattvas are very busy. They constantly organize activities. These activities are aimed at changing people’s attitudes. So, a person who is unfilial can learn to be grateful to his parents, and an unkind person can be transformed into a kind person, and so on. We may do this through singing, sign language or by reverently guiding people to join the musical adaptation with their bodies and minds. When we take the sutras and the Dharma to heart, they will manifest through our actions and can then transform others. These are all ways to “cater to their liking” so “people will happily accept the Dharma”.
Then, they will “directly enter Bodhi”. [The Buddha] will continue to guide them until they can resonate with the Buddha-mind and walk this great bodhi-path. It is very direct path. When we clear away the obstructions in our minds, we can connect to the path to Buddhahood. So, “the reason why the Tathagata appears, why the Buddha appears in this world, is to give teachings using various methods. So, “to teach Buddha-wisdom, now the time is exactly right”. To teach the Buddha-Dharma, He first enabled all of us to realize the Buddha’s wisdom,
“The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle”.
So, “the Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness”. The Buddha’s wisdom enables Him to be kind and compassionate toward all sentient beings. This is His wisdom. Because sentient beings are suffering, the Buddha had to exercise His wisdom. “He could not bear to let sentient beings suffer”. Although sentient beings were very stubborn and foolish and “could not immediately realize Buddha-wisdom”, although He knew this, He still could not abandon them. Yet He was unable to directly teach True Dharma. So for the previous 42 years, the Buddha exercised His compassion to patiently guide them without giving up on them. Though He used provisional skillful means, He still patiently and unceasingly guided them and “gave provisional teachings to remove obstacles”.
He gave provisional teachings to remove sentient beings’ obstacles. He did this very slowly . Though these teachings were provisional, they could still help remove sentient beings’ serious obstacles and enable them to slowly understand the Dharma and the karmic law of cause and effect. Then they could slowly eliminate their attachments and gradually accept the Buddha’s teachings.
So, He “gave provisional teachings” to remove these obstacles. Now, their capabilities were mature and they were inspired to seek the Great Vehicle. At this time, sentient beings had the capabilities to begin forming aspirations and their resolve was beginning to grow greater.
Previously, we have said that sentient beings had limited capabilities and wisdom and delighted in Small [Vehicle] teachings. Their capabilities were still very immature, so they could not accept the Great Dharma. But now their capabilities had gradually matured, so they had begun to understand the Buddha’s praise of everyone’s potential to attain Buddhahood. Now they had to know what method to use to awaken their intrinsic Buddha-nature. This is the Great Dharma everyone wanted to seek.
Thus it is said, “Now the time is exactly right.” Sentient beings now understood that this was the time the Buddha to expound this Dharma.So everyone, when we learn the Buddha’s Way, we must do so with gratitude. We must learn how to take good care of our minds, what methods to use to look after them. As I have said before, we must practice precepts, Samadhi and wisdom, the Three Flawless Studies. After listening to the Dharma we abide by the rules, which are precepts.
When Sakra-devanam Indra took refuge with the Buddha, he said to Him, “I want to vow to take the precepts gradually so I will begin by accepting one precept. I want to have an open heart. If someone troubles me, I will not retaliate against him.”
He was saying, “There’s no one I cannot forgive and thus accepted this precept. One day, an asura deliberately appeared before Sakra-devanam Indra to give him trouble. Sakra-devanam Indra knew this, so when he saw the asura approaching from afar, Sakra-devanam Indra said, “Asura, stop, do not come forward.” The asura could not move from that spot, so he just stood there. Then the asura said, “Heavenly King, didn’t you make a vow in front of the Buddha to uphold the precept that, if someone troubles you, you will not retaliate? Now, I have not even troubled you but you have already frozen me in place. Let me go right now.”
Sakra-devanam Indra said, “I can let you go, but first you also must make a vow. The asura said, :”You made the vow to the Buddha. Why do you want me to make a vow?” “For me to let you go, you need to promise not to trouble me.” So, the asura said, “ Fine, I vow to you that, from now on, I will not deliberately trouble you.”
So, Sakra-devanam Indra released the asura and then came to the place of the Buddha. His mind brooded over this and he wondered, “Did I break the precept?” so, he told the story to the Buddha. The Buddha said, “Sakra-devanam Indra, you upheld the precept. You wanted the asura to make the vow to not trouble you. This s also a way of teaching, so you did not violet the precept.” Sakra-devanam Indra was relieved and was finally at ease.
The Buddha then said to bhiksus, “Bhiksus, you can hear how the Heavenly King of the 33heavens listened to the Dharma and even aspired to uphold the precepts. Even upholding just one precept brings infinite merits and virtues. This led to [fear] in his interaction with the asura. So, he was also afraid of violating precepts. After listening to my explanation, Sakra-devanam Indra’s mind calmed sown. So, all bhiksus and people need to learn to be like Sakra-devanam Indra. Even though he was only uoholding one precept, his resolve was still very firm.” This is how the Buddha taugh sentient beings. He did it step by step, so sentient beings gradually focused and advanced.
Once He felt all sentient beings’ capabilities had matured, now the time is exactly right. He began to expound the Great Vehicle.
Dear Bodhisattvas, learning the Buddha’s Way is a gradual process, but it is best to continue to advance further; we cannot take it slowly. Most importantly, we must not continue to violate [precepts]. We learn the Buddha’s Way to help our state on mind continually remain in a state of tranquility and clarity. This shows we are upholding all of the precepts, not only one. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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