20141127《靜思妙蓮華》說無分別法 (第445集)
（法華經•方便品第二）
⊙「無始古今如是，說法儀式皆同，先隨他意權說，終至暢佛本懷。」
⊙「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」《法華經 方便品第二》
「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」《法華經 方便品第二》
⊙如三世諸佛，說法之儀式：往古來今，如是妙法，如三世諸佛用善巧妙權，譬喻言詞種種說法之儀式。
⊙過現未來三世，諸佛說法之儀式，今佛亦如是；說無分別法者。引同諸佛顯實，實則言語道斷，豈存儀式。
⊙於權實本無分別，唯為鈍根小智，說無分別法。又說法儀式，即是先權後實之法則，妙法必待時而說也。
⊙我今亦如諸佛先三後一之儀式，說無分別之妙法也。
【證嚴上人開示】
「無始古今如是，說法儀式皆同，先隨他意權說，終至暢佛本懷。」
無始古今如是
說法儀式皆同
先隨他意權說
終至暢佛本懷
也就是一直和大家分享「無始古今如是」。天地宇宙、萬物真理，不論我們人生，生生滅滅、來來去去，但是道理永遠都是這樣存在。
不過，時間總是這樣一直過去，眾生的無明，隨著時日不斷地增加，人與人之間，緣愈結愈不好，因愈造愈惡，所以惡因惡緣隨著時日增加。卻是道理，還是同樣不增不減存在。
佛陀為了眾生生生世世，這樣來來回回，只是為了要說法，要讓人人能夠了解。卻是，不論是過去、現在的佛，不得不用這個說法的儀式，佛佛道同，就是同樣的儀式——先權後實。
「先隨他意權說」，先，開始眾生還沒有接觸佛法，用什麼方法能讓他來接觸佛法？接觸之後，能讓他聽得進去、接受得進去？以這樣來權說，所以說「先隨他意權說」，最終，「終至暢佛本懷」。佛陀的目的，鍥而不捨，一定要達到這個目的，讓眾生真正能夠體會到，佛想要說的真實的話。
好像大家會覺得，有那麼困難嗎？困難度很高！哪怕就是很簡單的「四諦法」，相信大家還是沒辦法了解，若是有了解，就不會有人我是非、煩惱多，我們就是都還不了解。
譬如說，佛陀有一個時候在毘舍(離)城裡，在講經時，那一天，阿難就去城裡托缽，在出門時，剛好入城時，看到一群離車族的孩童，這些孩童就是貴族的子弟，在這個曠野的地方，大家到那裡射箭。
阿難從那裡走過去時，停步看，「這些孩子都這麼小，怎麼大家的箭法都那麼準呢？每一支箭都是射中圓圈的裡面？阿難歎為觀止。這樣一路回到精舍時，向佛陀報告，佛陀就向阿難說：「你認為這些孩子，箭箭能夠射入圓洞之中，這樣就認為難得嗎？」阿難說：「是啊！以這樣的年齡能夠將箭射得那麼準，實在不容易。」
佛陀就告訴阿難：「譬喻，譬如我們毛孔的洞，我們髮，頭髮，將它拔起來那個毛孔，一分化為百分的微細，用這麼細小的毛細孔，箭要射進去，困不困難？」阿難說：「這怎麼有可能？」佛陀就說：「是啊！這種這麼微細、微細，要能將箭這樣射進毛細孔進去，真的，這才是真的困難。我們人，要來了解苦諦的道理，就像是非常小毛孔的洞，一分做成百，更微細、更微細，毫芒的洞，像箭要射進那個洞，那麼毫芒微細的洞，那麼困難。就像我們，要去體會苦諦的困難一樣。
苦是如何集成起來的？是為什麼苦在人間，人間還迷在苦中在作樂？在這個苦中之樂還在造業，還是同樣人我是非，還是在那裡怨憎會苦，還是在那裡愛別離苦？這能夠證明還沒有透徹苦的道理。
過去佛的世界，二千多年前，人口二億多，二千多年後的現在，是七十多億的人口。過去人間單純，佛陀就將這個，要透徹「四諦」的道理，那麼的困難，何況二千多年後的現在，已經人間社會複雜的事情是這麼多，眾生共業，已經造了重重疊疊，這麼多的煩惱、無明、惡業。
所以，佛陀光是為了要讓眾生，理解苦、集、滅、道，他要開多少的法門，「隨他語意權說」呢？很不容易！一直到了佛陀知道，時間不能再等了，不是真正眾生都了解了，是佛認為有緣的、該聚集的也已經集中了，時間不能再等了，所以不得不在最後佛陀的晚年，就是老來時，不得不暢演本懷。這要讓大家知道，方便法與真實法的道理，是應眾生的根機。
有時候，說是暢佛本懷，弗陀已經「(今我)喜無畏」，歡喜了、安心了。這是在經文這樣說，相信佛陀到現在還是不安心啦！因為現在眾生，這種無明愈來是愈重，佛陀應該還是憂心忡忡。不過，時間總是這樣而已。
所以前面我們說佛已經喜無畏，開始說一實法。「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」
菩薩聞是法
疑網皆已除
千二百羅漢
悉亦當作佛
《法華經 方便品第二》
這已經要告訴大家，人人本具佛性，雖然「千二百羅漢」，還沒有真實行菩薩道，卻是佛陀就先事先說：人人也是全部都能夠成佛。就像我現在告訴大家，我們人人本具佛性，我們人人的目標，還是同樣菩提大直道，向前走，同樣入如來門、入如來室、坐如來座。這也是在《法華經》<法師品第十>中所說的，所以我們人人，還是一樣能夠成佛。
佛陀二千多年前說「千二百羅漢，悉亦當作佛」，因為這些人已經開啟了心智，相信佛所說，行菩薩道，終至到佛的境界。只要開始，這個信心門一開，向那個目標走去，還是路是平坦能夠到達的。
現在這段(經) 文：「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」
如三世諸佛
說法之儀式
我今亦如是
說無分別法
《法華經 方便品第二》
佛陀說，就像三世諸佛，過去、現在、未來這種往古來今，從過去一直到現在，同樣的道理，「如是妙法」這永遠存在，道理不生不滅，不變不異，全都是一樣。
如三世諸佛
說法之儀式：
往古來今
如是妙法
如三世諸佛
用善巧妙權
譬喻言詞
種種說法之儀式
就像三世諸佛，同樣都是用善巧妙權。不只是釋迦佛這樣，釋迦佛是依照過去諸佛的說法，次序、方法，這樣分別眾生的根機，施教不一樣的方法。這就像過去三世諸佛。
現在的佛，他依過去的佛，未來的佛，依現在的佛。我們現在在聽的法、我在說的法，是依據釋迦佛，二千多年前所說的，經過了這麼長的時間，古德，古時候的大德，他這樣去體會，將印度文翻譯成我們的中文、翻成了日文等等，總是各種文字，依據了這個道理，去翻譯做文字。
其實，我們現在一直在翻譯。將我們慈濟的法，我們所走過的方法，要如何傳承給全球的人？最近十幾個國家(志工)回來，他們各人的國家，有的法文、有的葡萄牙文、有的泰文、有的印尼文……，很多，很多很多的國家，全都不一樣的文字，這樣在翻譯。
是否翻譯有偏差呢？肯定說，有，會偏差。我們將這個道理，現在我們所知道的，在翻譯的偏差，文字說法、方式不同，是不是真正在佛的本懷，直接這樣敘述出來呢？難啊！
何況說我現在，要將那個意表達出來，我也要再考慮：這個意我表達出來，大家能了解嗎？我要說佛意，不過我會變成了我的意，我的意又再傳給你們，又是你們的意再去傳給別人。但是這樣輾轉相傳，是不是一點都沒偏差呢？是不是像一毛孔分做百毛孔，百分，這樣這麼微細的毫芒，這樣每一項都是那麼準，也是難啊！所以要體會佛法是困難，體會佛的心意更加困難。
所以佛，佛佛道同，應眾生的根機，用施巧妙的權，用盡了善巧妙權，無非就是要讓眾生能夠接受，用譬喻、言辭，種種說法的儀式。所以就說如三世諸佛，說法之儀式，只好就是這樣先前後次序，「我今亦如是，說無分別法」。我釋迦佛也是一樣，所說的，和過去諸佛說的，無分別的道理，就是按照這樣說。過現未來三世諸佛說法之儀式，就是按照這樣，無差別。
過現未來三世
諸佛說法之儀式
今佛亦如是
說無分別法者
引同諸佛顯實
實則言語道斷
豈存儀式
諸佛雖然是說很多權巧的法，用譬喻、言辭來說，但是最終會同，就是顯實，說權無非就是要顯實法。所以在《法華經》開始是開權：將方便法這樣開，就是開、示，開了這扇門，要讓大家透視裡面的，真實奧妙的道理，真實法在裡面。這就是諸佛道同顯實法。
實就是言語道斷，真實法，不是用語言能夠表達出來，講再多的話，都沒辦法表達出那個妙法，千千萬萬億分之一。
就像毫芒孔，我們要射(中) 一支箭，那麼的不容易。同樣的道理，眾生的根機，讓你說再尖、再利，像那支箭，你要能射中毫芒之孔，接近到你的眼睛(也)看不到，那麼細小的孔，要對準能夠射進去，很不容易。這就是我們眾生的根機，要真正去體會那麼微妙，「無上甚深微妙法」那種「無上甚深微妙法」，「百千萬劫難遭遇」，不只是「百千萬劫難遭遇」，尤其是用我們非常微細的心，要去體會那麼微妙的道理，都還困難。
所以用語言，我們平常在說的，很簡單的話，真正要了解這麼簡單的話，有時候就說：「你再說一次給我聽，(看)對不對？」說了(之後)，「這樣不對了。這這麼簡單，而你這樣的解釋，真的差很多呢！來，再一次。」就要重重疊疊，所以你想，這是不是言語道斷呢？真的要能夠，來敘述這個真理不容易，唯有是我們人的心，才有辦法去體會，用我們覺性，我們的覺性，真如的覺性去體會那個道理。
否則，用我們凡夫的知識，就像箭在射毫芒的孔，一樣的意思。
於權實本無分別
唯為鈍根小智
說無分別法
又說法儀式
即是
先權後實之法則
妙法必待時而說也
所以佛陀「於權實本無分別」。權或實的法，本來就沒有分別，會歸就是道理，本來就沒有分別。不過佛陀還是應機，為這些鈍根、小智之人，所以他就要去說很多無分別法，本來是無分別，他就要去設權，用巧妙的方法，讓人能知道人生的苦，知苦才會知道要脫苦。但是知苦，又能知道幾分呢？真辛苦！所以用過去的諸佛說法的儀式。
所以本來這個法是這麼容易，能夠直指明心見性，但是偏偏我們的機鈍，我們的根機很鈍劣，小智，只知道自己，沒辦法知道真道理，所以只知道自己，所以煩惱、計較、怨憎會等等叢生，這就是小智的人，所以佛陀，就要用這麼多先權後實的法則，這個法的方法來施教。「妙法必待時而說(也)」，這要真正說微妙法，就要等待時機。
佛陀真辛苦！所以他說「我今亦如諸佛先三後一之儀式」
我今亦如諸佛
先三後一之儀式
說無分別
之妙法也
這是佛陀先三乘，說三乘，後面就是一實法，這叫做無分別法。
其實三乘和一實法是同樣，只是大家一個共同的方向，來到這個方向，佛陀就要告訴你們，直接向這條路走去。這條是什麼路？就是利他菩薩道，利行，利行菩薩道，所以這種利他，利益的利，利他的菩薩道，這就能夠到達佛境界的道路。
各位，利他其實是利己，你的付出有形，回收無形，增加我們的善因、善緣、善果報，增長我們的智慧，方向正確。這就是菩提大直道。請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Expounding the Non-discriminating Dharma (說無分別法)
Date: November.27. 2014
“From Beginningless Time until now, things have been as such. The way [Buddhas] teach the Dharma is the same. First, They give provisional teachings suitable for people’s dispositions. Ultimately, They freely carry out Their original intent.”
I am always sharing with everyone that “from Beginningless Time until now, things have been as such.” Such is the truth of all things in the universe. As we humans go through rebirth, as we leave and return to this world, these truths will always exist. However, as time continues to pass, the ignorance of sentient beings continues to grow each day. If people increasingly create negative karmic connections with each other, they will create increasingly negative causes. In this way, negative causes and conditions increase over time. But the truth remains the same, never more, never less. The Buddha returns to the world, life after life, solely for the purpose of expounding the Dharma so that everyone can understand it. From past Buddhas to the present Buddha, all explained teachings in the same way. All Buddhas share the same path, giving the provisional before the true teachings “First They give provisional teachings suitable for people’s dispositions.” At first, before sentient beings have encountered the Buddha-Dharma, what methods can be used to help them encounter the Dharma? After that, to help them to listen and accept it, [Buddhas] give provisional teachings.
So, “First They give provisional teachings suitable for their minds.” In the end, “ultimately, They freely carry out. Their original intent.” The Buddha never gave up on His goal. He absolutely will achieve His purpose of helping sentient beings realize the true teachings He wants to convey. Some people may think, “Is this really that difficult?” It is extremely difficult. Even for a teaching as simple as the Four Nobel Truths, I think we still do not really understand. If we understood, there would not be so many interpersonal conflicts and afflictions. These arise because of our lack of understanding.
For example, the Buddha spent some time teaching in the city of Vaisali. One day, Ananda went into town to beg for alms. As he was about to enter the city, he saw a group of children of the Licchavi tribe. These children came from prominent families. In an open field, they set up a target. They used it to practice their archery. As Ananda walked by, he stopped and observed. He thought, “These children are so young, how have they become so skilled in archery? Every arrow has struck the center of the target.” Ananda was astonished.
After he returned to the abode, he prostrated to the Buddha and reported that. The Buddha asked Ananda, “So, you think it is very rare for children to be able to strike the target? You think this is difficult?” Ananda answered, “Yes” “For people their age, shooting arrows so accurately is truly uncommon.”
The Buddha then said to Ananda, “Take the follicle of our hair as an example. After we pull out a strand of hair, we can see the follicle. If we reduce it to 1/100 of its size, Would it be difficult to shoot an arrow into such a tiny pore?” Ananda said, “How is it even possible?” The Buddha said, “Indeed, shooting an arrow into such a tiny pore is something that is truly very difficult.”For us to understand the principles behind the truth of suffering is like shooting an arrow into a pore 1/100th the size of a hair follicle, a tiny, microscopic opening.Shooting an arrow into that tiny, microscopic opening is as difficult as trying to realize the truth of suffering.
What is the causation of suffering?Why, with so much suffering in the world, are people so deluded that they still seek pleasure within suffering?By seeking pleasure in suffering, they continue to create karma, remain entangled in interpersonal conflicts, still suffer from meeting those they hate and from being apart from those they love.This proves that they still have not penetrated the principles underlying suffering.
During the Buddha’s lifetime, 2000-plus years ago, the total population was over 20 million.More than 2000 years later, there are more than 7 billion people in the world.
Life was more simple in the past, but as the Buddha described, for people to penetrate the Four Noble Truths was already very difficult.It is even more so for people now, over 2000 years later, when society is filled with so many complications.Because of our collective karma, we already have a lot of affections, ignorance and bad karma.
To help sentient beings understand suffering, causation, cessation and the Path, the Buddha opened many Dharma-doors and gave “provisional teachings suitable for people’s minds.”He did this until He felt that He could wait no longer.Even though they could not fully understand, He felt that those who had the affinity to gather were already at the assembly, and He could wait no longer.
So in His old age, it was time to freely carry out His original intent.This helps us realize that skillful means and True Dharma are both taught according to sentient biengs’ capabilities.As He freely carried out His original intent, the Buddha was “now joyful and without fear”.He was happy and at ease.This is what is in the sutras, but I believe that He was still not at ease.Sentient beings had accumulated more layers of ignorance, so the Buddha was probably still very worried.
However, He only had so much time.Earlier we said that the Buddha, joyfully and without fear, had begun to teach the ultimate truth.
“When Bodhisattvas heard this Dharma, their webs of doubts were eliminated.All 1200 Arhats would also attain Buddhahood.”
This is telling us that we all intrinsically have Buddha-nature.Although “all 1200 Arhats” had not truly walked the Bodhisattva-path, the Buddha said in advance that everyone can attain Buddha hood.
Similarly, I am telling everyone now that we all intrinsically have Buddha-nature.We all share the same goal of advancing on the great, direct Bodhi-path and entering the Tathagata-door, [staying] in the Tathagata-room and sitting on the Tathagata-seat.
This is also stated in the Lotus Sutra.
Therefore, every one of us can attain Buddhahood.Over 2000 years ago, the Buddha said, “All 1200 Arhats would also attain Buddhahood.”Because these people had awakened their wisdom, they believed the Budhda’s teachings, walked the Bodhisattva-path and would eventually attain the state of Budhdahood.As long as they have the faith to open the door and advance toward their goal, the road leading them there will be smooth.
The sutra then states, “As the Buddhas of the Three Periods, spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.”
The Buddha is like Buddhas of the Three Periods, the past, present and the future.
From ancient times until now, they all taught the same truths.The wondrous Dharma [that was taught] will always exist.The truth never arises or ceases,it will never change; it remains the same.
“As the Buddhas of the Three Periods, spoke the Dharma in such a manner: From ancient times until now, this is how wondrous Dharma [is taught]. The Buddhas of the Three Periods used skillful, wondrous teachings, analogies and language, all kinds of manners to teach the Dharma.”
Like the Buddhas of the Three Periods, the Buddha also used skillful, wondrous teachings. Sakyamuni Buddha was not the only one. He was following the sequence of teachings of past Buddhas. By distinguishing sentient beings’ capabilities, He gave them different teachings. As other Buddhas of the Three Periods did, the present Buddha followed past Buddhas and future Buddhas will follow the present Buddha. The teachings that you are listening to now, the Dharma I am teaching now, is based on what Sakyamuni Buddha taught over 2000 years ago. Over that very long period of time, the virtuous people of the past realized and translated [the teachings] from Sanskrit to Chinese, to Japanese and all kind of different languages. These truths were translated into words in different languages. In fact, we are still translating. How can we take the teachings of Tzu Chi and the methods we have practiced, and share them with people around the world?
Recently, volunteers from over ten countries came back [to Hualien] from their respective countries. Some speak French, some speak Portuguese, some speak Thai, some speak Indonesian. These many countries all speak different languages. So, there is a need for translation. Will translation lead to any different? I can confidently say, “Yes, it will”. When we take the truths we know and translate them, there will be a difference in wording and grammar. Did the Buddha truly and directly describe what He originally intended to teach? That is hard! Furthermore, when I try to express His thoughts right now, I must also consider, “When I try to express His thoughts will people be able to understand it?”
I want to talk about the Buddha’s thoughts, but I may end up talking about my own. I share my thoughts with you, and you share your thoughts with others. But as we pass on these thoughts like this, will there be absolutely no differences? Will it be as precise as [shooting an arrow and hitting] that microscopic pore? Will we [share] each teaching with such precision? That is very difficult! So, realizing the Buddha-Dharma is difficult, and realizing the Buddha’s thoughts even more so.
Thus, all Buddhas share the same path and teach according to sentient beings’ capabilities with skillful means. They give all kinds of provisional teachings for the sole purpose of helping sentient beings accept [the Dharma]. He taught with analogies, expression and various methods. Therefore, as the Buddhas of Three Periods had to teach the Dharma in a certain sequence, “so [does He] likewise now expound the non-discriminating Dharma”. Sakyamuni Buddha also taught the same non-discriminating Dharma as past Buddhas in the same sequence. In the Three Periods, past, present and future, all Buddhas taught in this same manner.
“In the Three Periods, past, present and future, the manner in which all Buddhas teach the Dharma is the manner in which the Buddha now teaches, with non-discriminating Dharma. Like all Buddhas, He reveals the true. The true is beyond language, so what manner could there be?”
Though Buddhas give many provisional teachings with various analogies and metaphors, in the end They all reveal the True Dharma. They teach the provisional solely to reveal True Dharma.
The Lotus teachings began with the opening of provisional and skillful means. Opening this door helps people see and penetrate the true, subtly wondrous principles of the True Dharma behind it. This is how all Buddhas reveal True Dharma.
True Dharma is beyond words. It cannot be expressed through language. No amount of words can express even one-trillionth of this wondrous Dharma. It is as difficult [to understand] as shooting an arrow into one of those tiny, microscopic holes. The same principle applies to sentient beings’ capabilities. No matter if [our minds] are as sharp as an arrow, it is nearly impossible to hit a microscopic hole so tiny we cannot see it with our eyes. Aiming for and hitting a hole that small is not easy. this is [how hard it is] for those of us with ordinary capabilities to truly realize the “supreme, profound, subtle and wondrous Dharma”.
That kind of Dharma “is difficult to encounter in a hundred thousand million eons.” Not only is it difficult to encounter, even when we apply a meticulous, detailed mind to realizing those subtle, intricate truths, that is still every challenging. We try to use plain, everyday words, but it is even [hard to] understand these simple words. Sometimes I says, “Repeat that for me so I can tell if you understanding is correct.” After I hear it, I may say, “That is not correct. It is very simple, but the way you explain it is very far off. Try again.” This happens again and again, so think about it, aren’t these [truths] beyond words? To be able to describe true principles is not easy at all. It can only be experienced by our minds.
We need to apply our awakened nature, our nature of True Suchness, to realize it, if we only apply our unenlightened knowledge, that is like trying to shoot an arrow at a microscopic hole.
There is no inherent difference between the provisional and the true. For those with dull capabilities and limited wisdom, He teaches the same non-discriminating Dharma. The manner in which He teaches is to first teach the provisional and then the true. Thus, He waits for the right time to teach the wondrous Dharma.
“There is no inherent difference between the provisional and the true.” There is no fundamental difference between the provisional and the true. They ultimately lead to the truth; there is no distinction. But the Buddha taught according to capabilities. For those with dull capabilities and limited wisdom, He had to often explain non-discriminating Dharma.
In essence, there is no difference, but He had to come up with skillful ways to help people recognize the suffering in life. Only by recognizing suffering will they want to be liberated from it. But, how much do they know about suffering? This is very hard.
So, He taught in the manner of past Buddhas. The Dharma is fundamentally simple. It can help us understand our minds and realize our nature.
However, our capabilities are dull and our wisdom is limited, so we only understand ourselves, but cannot realize true principles. Sentient beings only focus on themselves, so they become afflicted, take issue with others meet those they hate and so on. This is due to their limited wisdom. So, the Buddha had to teach the provisional and them the true. This was the way He taught the Dharma.
“Thus, He waits for the right time to teach the wondrous Dharma. To truly teach the wondrous Dharma, the Buddha had to judge the timing. [This took a lot of work].
He said, “I teach in the same way as all Buddhas.” First teaching the three, and then the one.
The Buddha first taught the Three Vehicles and then the one True Dharma. This is called non-discriminating Dharma.
The Three Vehicles and True Dharma are the same. They lead everyone in the same direction. So, the Buddha tells us to proceed directly on this road. What is the road? The Bodhisattva-path of benefiting others, the practice of beneficial conduce. So, this path of benefiting others, this Bodhisattva-path, is the direct path toward attaining Buddhahood.
Everyone, by benefiting others, we are actually benefiting ourselves. Through our tangible actions, we receive the intangible gains of accumulating positive causes, positive conditions positive retributions, and of growing our wisdom and heading in the right direction. This is the great, direct Bodhi-path. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「無始古今如是，說法儀式皆同，先隨他意權說，終至暢佛本懷。」
⊙「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」《法華經 方便品第二》
「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」《法華經 方便品第二》
⊙如三世諸佛，說法之儀式：往古來今，如是妙法，如三世諸佛用善巧妙權，譬喻言詞種種說法之儀式。
⊙過現未來三世，諸佛說法之儀式，今佛亦如是；說無分別法者。引同諸佛顯實，實則言語道斷，豈存儀式。
⊙於權實本無分別，唯為鈍根小智，說無分別法。又說法儀式，即是先權後實之法則，妙法必待時而說也。
⊙我今亦如諸佛先三後一之儀式，說無分別之妙法也。
【證嚴上人開示】
「無始古今如是，說法儀式皆同，先隨他意權說，終至暢佛本懷。」
無始古今如是
說法儀式皆同
先隨他意權說
終至暢佛本懷
也就是一直和大家分享「無始古今如是」。天地宇宙、萬物真理，不論我們人生，生生滅滅、來來去去，但是道理永遠都是這樣存在。
不過，時間總是這樣一直過去，眾生的無明，隨著時日不斷地增加，人與人之間，緣愈結愈不好，因愈造愈惡，所以惡因惡緣隨著時日增加。卻是道理，還是同樣不增不減存在。
佛陀為了眾生生生世世，這樣來來回回，只是為了要說法，要讓人人能夠了解。卻是，不論是過去、現在的佛，不得不用這個說法的儀式，佛佛道同，就是同樣的儀式——先權後實。
「先隨他意權說」，先，開始眾生還沒有接觸佛法，用什麼方法能讓他來接觸佛法？接觸之後，能讓他聽得進去、接受得進去？以這樣來權說，所以說「先隨他意權說」，最終，「終至暢佛本懷」。佛陀的目的，鍥而不捨，一定要達到這個目的，讓眾生真正能夠體會到，佛想要說的真實的話。
好像大家會覺得，有那麼困難嗎？困難度很高！哪怕就是很簡單的「四諦法」，相信大家還是沒辦法了解，若是有了解，就不會有人我是非、煩惱多，我們就是都還不了解。
譬如說，佛陀有一個時候在毘舍(離)城裡，在講經時，那一天，阿難就去城裡托缽，在出門時，剛好入城時，看到一群離車族的孩童，這些孩童就是貴族的子弟，在這個曠野的地方，大家到那裡射箭。
阿難從那裡走過去時，停步看，「這些孩子都這麼小，怎麼大家的箭法都那麼準呢？每一支箭都是射中圓圈的裡面？阿難歎為觀止。這樣一路回到精舍時，向佛陀報告，佛陀就向阿難說：「你認為這些孩子，箭箭能夠射入圓洞之中，這樣就認為難得嗎？」阿難說：「是啊！以這樣的年齡能夠將箭射得那麼準，實在不容易。」
佛陀就告訴阿難：「譬喻，譬如我們毛孔的洞，我們髮，頭髮，將它拔起來那個毛孔，一分化為百分的微細，用這麼細小的毛細孔，箭要射進去，困不困難？」阿難說：「這怎麼有可能？」佛陀就說：「是啊！這種這麼微細、微細，要能將箭這樣射進毛細孔進去，真的，這才是真的困難。我們人，要來了解苦諦的道理，就像是非常小毛孔的洞，一分做成百，更微細、更微細，毫芒的洞，像箭要射進那個洞，那麼毫芒微細的洞，那麼困難。就像我們，要去體會苦諦的困難一樣。
苦是如何集成起來的？是為什麼苦在人間，人間還迷在苦中在作樂？在這個苦中之樂還在造業，還是同樣人我是非，還是在那裡怨憎會苦，還是在那裡愛別離苦？這能夠證明還沒有透徹苦的道理。
過去佛的世界，二千多年前，人口二億多，二千多年後的現在，是七十多億的人口。過去人間單純，佛陀就將這個，要透徹「四諦」的道理，那麼的困難，何況二千多年後的現在，已經人間社會複雜的事情是這麼多，眾生共業，已經造了重重疊疊，這麼多的煩惱、無明、惡業。
所以，佛陀光是為了要讓眾生，理解苦、集、滅、道，他要開多少的法門，「隨他語意權說」呢？很不容易！一直到了佛陀知道，時間不能再等了，不是真正眾生都了解了，是佛認為有緣的、該聚集的也已經集中了，時間不能再等了，所以不得不在最後佛陀的晚年，就是老來時，不得不暢演本懷。這要讓大家知道，方便法與真實法的道理，是應眾生的根機。
有時候，說是暢佛本懷，弗陀已經「(今我)喜無畏」，歡喜了、安心了。這是在經文這樣說，相信佛陀到現在還是不安心啦！因為現在眾生，這種無明愈來是愈重，佛陀應該還是憂心忡忡。不過，時間總是這樣而已。
所以前面我們說佛已經喜無畏，開始說一實法。「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」
菩薩聞是法
疑網皆已除
千二百羅漢
悉亦當作佛
《法華經 方便品第二》
這已經要告訴大家，人人本具佛性，雖然「千二百羅漢」，還沒有真實行菩薩道，卻是佛陀就先事先說：人人也是全部都能夠成佛。就像我現在告訴大家，我們人人本具佛性，我們人人的目標，還是同樣菩提大直道，向前走，同樣入如來門、入如來室、坐如來座。這也是在《法華經》<法師品第十>中所說的，所以我們人人，還是一樣能夠成佛。
佛陀二千多年前說「千二百羅漢，悉亦當作佛」，因為這些人已經開啟了心智，相信佛所說，行菩薩道，終至到佛的境界。只要開始，這個信心門一開，向那個目標走去，還是路是平坦能夠到達的。
現在這段(經) 文：「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」
如三世諸佛
說法之儀式
我今亦如是
說無分別法
《法華經 方便品第二》
佛陀說，就像三世諸佛，過去、現在、未來這種往古來今，從過去一直到現在，同樣的道理，「如是妙法」這永遠存在，道理不生不滅，不變不異，全都是一樣。
如三世諸佛
說法之儀式：
往古來今
如是妙法
如三世諸佛
用善巧妙權
譬喻言詞
種種說法之儀式
就像三世諸佛，同樣都是用善巧妙權。不只是釋迦佛這樣，釋迦佛是依照過去諸佛的說法，次序、方法，這樣分別眾生的根機，施教不一樣的方法。這就像過去三世諸佛。
現在的佛，他依過去的佛，未來的佛，依現在的佛。我們現在在聽的法、我在說的法，是依據釋迦佛，二千多年前所說的，經過了這麼長的時間，古德，古時候的大德，他這樣去體會，將印度文翻譯成我們的中文、翻成了日文等等，總是各種文字，依據了這個道理，去翻譯做文字。
其實，我們現在一直在翻譯。將我們慈濟的法，我們所走過的方法，要如何傳承給全球的人？最近十幾個國家(志工)回來，他們各人的國家，有的法文、有的葡萄牙文、有的泰文、有的印尼文……，很多，很多很多的國家，全都不一樣的文字，這樣在翻譯。
是否翻譯有偏差呢？肯定說，有，會偏差。我們將這個道理，現在我們所知道的，在翻譯的偏差，文字說法、方式不同，是不是真正在佛的本懷，直接這樣敘述出來呢？難啊！
何況說我現在，要將那個意表達出來，我也要再考慮：這個意我表達出來，大家能了解嗎？我要說佛意，不過我會變成了我的意，我的意又再傳給你們，又是你們的意再去傳給別人。但是這樣輾轉相傳，是不是一點都沒偏差呢？是不是像一毛孔分做百毛孔，百分，這樣這麼微細的毫芒，這樣每一項都是那麼準，也是難啊！所以要體會佛法是困難，體會佛的心意更加困難。
所以佛，佛佛道同，應眾生的根機，用施巧妙的權，用盡了善巧妙權，無非就是要讓眾生能夠接受，用譬喻、言辭，種種說法的儀式。所以就說如三世諸佛，說法之儀式，只好就是這樣先前後次序，「我今亦如是，說無分別法」。我釋迦佛也是一樣，所說的，和過去諸佛說的，無分別的道理，就是按照這樣說。過現未來三世諸佛說法之儀式，就是按照這樣，無差別。
過現未來三世
諸佛說法之儀式
今佛亦如是
說無分別法者
引同諸佛顯實
實則言語道斷
豈存儀式
諸佛雖然是說很多權巧的法，用譬喻、言辭來說，但是最終會同，就是顯實，說權無非就是要顯實法。所以在《法華經》開始是開權：將方便法這樣開，就是開、示，開了這扇門，要讓大家透視裡面的，真實奧妙的道理，真實法在裡面。這就是諸佛道同顯實法。
實就是言語道斷，真實法，不是用語言能夠表達出來，講再多的話，都沒辦法表達出那個妙法，千千萬萬億分之一。
就像毫芒孔，我們要射(中) 一支箭，那麼的不容易。同樣的道理，眾生的根機，讓你說再尖、再利，像那支箭，你要能射中毫芒之孔，接近到你的眼睛(也)看不到，那麼細小的孔，要對準能夠射進去，很不容易。這就是我們眾生的根機，要真正去體會那麼微妙，「無上甚深微妙法」那種「無上甚深微妙法」，「百千萬劫難遭遇」，不只是「百千萬劫難遭遇」，尤其是用我們非常微細的心，要去體會那麼微妙的道理，都還困難。
所以用語言，我們平常在說的，很簡單的話，真正要了解這麼簡單的話，有時候就說：「你再說一次給我聽，(看)對不對？」說了(之後)，「這樣不對了。這這麼簡單，而你這樣的解釋，真的差很多呢！來，再一次。」就要重重疊疊，所以你想，這是不是言語道斷呢？真的要能夠，來敘述這個真理不容易，唯有是我們人的心，才有辦法去體會，用我們覺性，我們的覺性，真如的覺性去體會那個道理。
否則，用我們凡夫的知識，就像箭在射毫芒的孔，一樣的意思。
於權實本無分別
唯為鈍根小智
說無分別法
又說法儀式
即是
先權後實之法則
妙法必待時而說也
所以佛陀「於權實本無分別」。權或實的法，本來就沒有分別，會歸就是道理，本來就沒有分別。不過佛陀還是應機，為這些鈍根、小智之人，所以他就要去說很多無分別法，本來是無分別，他就要去設權，用巧妙的方法，讓人能知道人生的苦，知苦才會知道要脫苦。但是知苦，又能知道幾分呢？真辛苦！所以用過去的諸佛說法的儀式。
所以本來這個法是這麼容易，能夠直指明心見性，但是偏偏我們的機鈍，我們的根機很鈍劣，小智，只知道自己，沒辦法知道真道理，所以只知道自己，所以煩惱、計較、怨憎會等等叢生，這就是小智的人，所以佛陀，就要用這麼多先權後實的法則，這個法的方法來施教。「妙法必待時而說(也)」，這要真正說微妙法，就要等待時機。
佛陀真辛苦！所以他說「我今亦如諸佛先三後一之儀式」
我今亦如諸佛
先三後一之儀式
說無分別
之妙法也
這是佛陀先三乘，說三乘，後面就是一實法，這叫做無分別法。
其實三乘和一實法是同樣，只是大家一個共同的方向，來到這個方向，佛陀就要告訴你們，直接向這條路走去。這條是什麼路？就是利他菩薩道，利行，利行菩薩道，所以這種利他，利益的利，利他的菩薩道，這就能夠到達佛境界的道路。
各位，利他其實是利己，你的付出有形，回收無形，增加我們的善因、善緣、善果報，增長我們的智慧，方向正確。這就是菩提大直道。請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Expounding the Non-discriminating Dharma (說無分別法)
Date: November.27. 2014
“From Beginningless Time until now, things have been as such. The way [Buddhas] teach the Dharma is the same. First, They give provisional teachings suitable for people’s dispositions. Ultimately, They freely carry out Their original intent.”
I am always sharing with everyone that “from Beginningless Time until now, things have been as such.” Such is the truth of all things in the universe. As we humans go through rebirth, as we leave and return to this world, these truths will always exist. However, as time continues to pass, the ignorance of sentient beings continues to grow each day. If people increasingly create negative karmic connections with each other, they will create increasingly negative causes. In this way, negative causes and conditions increase over time. But the truth remains the same, never more, never less. The Buddha returns to the world, life after life, solely for the purpose of expounding the Dharma so that everyone can understand it. From past Buddhas to the present Buddha, all explained teachings in the same way. All Buddhas share the same path, giving the provisional before the true teachings “First They give provisional teachings suitable for people’s dispositions.” At first, before sentient beings have encountered the Buddha-Dharma, what methods can be used to help them encounter the Dharma? After that, to help them to listen and accept it, [Buddhas] give provisional teachings.
So, “First They give provisional teachings suitable for their minds.” In the end, “ultimately, They freely carry out. Their original intent.” The Buddha never gave up on His goal. He absolutely will achieve His purpose of helping sentient beings realize the true teachings He wants to convey. Some people may think, “Is this really that difficult?” It is extremely difficult. Even for a teaching as simple as the Four Nobel Truths, I think we still do not really understand. If we understood, there would not be so many interpersonal conflicts and afflictions. These arise because of our lack of understanding.
For example, the Buddha spent some time teaching in the city of Vaisali. One day, Ananda went into town to beg for alms. As he was about to enter the city, he saw a group of children of the Licchavi tribe. These children came from prominent families. In an open field, they set up a target. They used it to practice their archery. As Ananda walked by, he stopped and observed. He thought, “These children are so young, how have they become so skilled in archery? Every arrow has struck the center of the target.” Ananda was astonished.
After he returned to the abode, he prostrated to the Buddha and reported that. The Buddha asked Ananda, “So, you think it is very rare for children to be able to strike the target? You think this is difficult?” Ananda answered, “Yes” “For people their age, shooting arrows so accurately is truly uncommon.”
The Buddha then said to Ananda, “Take the follicle of our hair as an example. After we pull out a strand of hair, we can see the follicle. If we reduce it to 1/100 of its size, Would it be difficult to shoot an arrow into such a tiny pore?” Ananda said, “How is it even possible?” The Buddha said, “Indeed, shooting an arrow into such a tiny pore is something that is truly very difficult.”For us to understand the principles behind the truth of suffering is like shooting an arrow into a pore 1/100th the size of a hair follicle, a tiny, microscopic opening.Shooting an arrow into that tiny, microscopic opening is as difficult as trying to realize the truth of suffering.
What is the causation of suffering?Why, with so much suffering in the world, are people so deluded that they still seek pleasure within suffering?By seeking pleasure in suffering, they continue to create karma, remain entangled in interpersonal conflicts, still suffer from meeting those they hate and from being apart from those they love.This proves that they still have not penetrated the principles underlying suffering.
During the Buddha’s lifetime, 2000-plus years ago, the total population was over 20 million.More than 2000 years later, there are more than 7 billion people in the world.
Life was more simple in the past, but as the Buddha described, for people to penetrate the Four Noble Truths was already very difficult.It is even more so for people now, over 2000 years later, when society is filled with so many complications.Because of our collective karma, we already have a lot of affections, ignorance and bad karma.
To help sentient beings understand suffering, causation, cessation and the Path, the Buddha opened many Dharma-doors and gave “provisional teachings suitable for people’s minds.”He did this until He felt that He could wait no longer.Even though they could not fully understand, He felt that those who had the affinity to gather were already at the assembly, and He could wait no longer.
So in His old age, it was time to freely carry out His original intent.This helps us realize that skillful means and True Dharma are both taught according to sentient biengs’ capabilities.As He freely carried out His original intent, the Buddha was “now joyful and without fear”.He was happy and at ease.This is what is in the sutras, but I believe that He was still not at ease.Sentient beings had accumulated more layers of ignorance, so the Buddha was probably still very worried.
However, He only had so much time.Earlier we said that the Buddha, joyfully and without fear, had begun to teach the ultimate truth.
“When Bodhisattvas heard this Dharma, their webs of doubts were eliminated.All 1200 Arhats would also attain Buddhahood.”
This is telling us that we all intrinsically have Buddha-nature.Although “all 1200 Arhats” had not truly walked the Bodhisattva-path, the Buddha said in advance that everyone can attain Buddha hood.
Similarly, I am telling everyone now that we all intrinsically have Buddha-nature.We all share the same goal of advancing on the great, direct Bodhi-path and entering the Tathagata-door, [staying] in the Tathagata-room and sitting on the Tathagata-seat.
This is also stated in the Lotus Sutra.
Therefore, every one of us can attain Buddhahood.Over 2000 years ago, the Buddha said, “All 1200 Arhats would also attain Buddhahood.”Because these people had awakened their wisdom, they believed the Budhda’s teachings, walked the Bodhisattva-path and would eventually attain the state of Budhdahood.As long as they have the faith to open the door and advance toward their goal, the road leading them there will be smooth.
The sutra then states, “As the Buddhas of the Three Periods, spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.”
The Buddha is like Buddhas of the Three Periods, the past, present and the future.
From ancient times until now, they all taught the same truths.The wondrous Dharma [that was taught] will always exist.The truth never arises or ceases,it will never change; it remains the same.
“As the Buddhas of the Three Periods, spoke the Dharma in such a manner: From ancient times until now, this is how wondrous Dharma [is taught]. The Buddhas of the Three Periods used skillful, wondrous teachings, analogies and language, all kinds of manners to teach the Dharma.”
Like the Buddhas of the Three Periods, the Buddha also used skillful, wondrous teachings. Sakyamuni Buddha was not the only one. He was following the sequence of teachings of past Buddhas. By distinguishing sentient beings’ capabilities, He gave them different teachings. As other Buddhas of the Three Periods did, the present Buddha followed past Buddhas and future Buddhas will follow the present Buddha. The teachings that you are listening to now, the Dharma I am teaching now, is based on what Sakyamuni Buddha taught over 2000 years ago. Over that very long period of time, the virtuous people of the past realized and translated [the teachings] from Sanskrit to Chinese, to Japanese and all kind of different languages. These truths were translated into words in different languages. In fact, we are still translating. How can we take the teachings of Tzu Chi and the methods we have practiced, and share them with people around the world?
Recently, volunteers from over ten countries came back [to Hualien] from their respective countries. Some speak French, some speak Portuguese, some speak Thai, some speak Indonesian. These many countries all speak different languages. So, there is a need for translation. Will translation lead to any different? I can confidently say, “Yes, it will”. When we take the truths we know and translate them, there will be a difference in wording and grammar. Did the Buddha truly and directly describe what He originally intended to teach? That is hard! Furthermore, when I try to express His thoughts right now, I must also consider, “When I try to express His thoughts will people be able to understand it?”
I want to talk about the Buddha’s thoughts, but I may end up talking about my own. I share my thoughts with you, and you share your thoughts with others. But as we pass on these thoughts like this, will there be absolutely no differences? Will it be as precise as [shooting an arrow and hitting] that microscopic pore? Will we [share] each teaching with such precision? That is very difficult! So, realizing the Buddha-Dharma is difficult, and realizing the Buddha’s thoughts even more so.
Thus, all Buddhas share the same path and teach according to sentient beings’ capabilities with skillful means. They give all kinds of provisional teachings for the sole purpose of helping sentient beings accept [the Dharma]. He taught with analogies, expression and various methods. Therefore, as the Buddhas of Three Periods had to teach the Dharma in a certain sequence, “so [does He] likewise now expound the non-discriminating Dharma”. Sakyamuni Buddha also taught the same non-discriminating Dharma as past Buddhas in the same sequence. In the Three Periods, past, present and future, all Buddhas taught in this same manner.
“In the Three Periods, past, present and future, the manner in which all Buddhas teach the Dharma is the manner in which the Buddha now teaches, with non-discriminating Dharma. Like all Buddhas, He reveals the true. The true is beyond language, so what manner could there be?”
Though Buddhas give many provisional teachings with various analogies and metaphors, in the end They all reveal the True Dharma. They teach the provisional solely to reveal True Dharma.
The Lotus teachings began with the opening of provisional and skillful means. Opening this door helps people see and penetrate the true, subtly wondrous principles of the True Dharma behind it. This is how all Buddhas reveal True Dharma.
True Dharma is beyond words. It cannot be expressed through language. No amount of words can express even one-trillionth of this wondrous Dharma. It is as difficult [to understand] as shooting an arrow into one of those tiny, microscopic holes. The same principle applies to sentient beings’ capabilities. No matter if [our minds] are as sharp as an arrow, it is nearly impossible to hit a microscopic hole so tiny we cannot see it with our eyes. Aiming for and hitting a hole that small is not easy. this is [how hard it is] for those of us with ordinary capabilities to truly realize the “supreme, profound, subtle and wondrous Dharma”.
That kind of Dharma “is difficult to encounter in a hundred thousand million eons.” Not only is it difficult to encounter, even when we apply a meticulous, detailed mind to realizing those subtle, intricate truths, that is still every challenging. We try to use plain, everyday words, but it is even [hard to] understand these simple words. Sometimes I says, “Repeat that for me so I can tell if you understanding is correct.” After I hear it, I may say, “That is not correct. It is very simple, but the way you explain it is very far off. Try again.” This happens again and again, so think about it, aren’t these [truths] beyond words? To be able to describe true principles is not easy at all. It can only be experienced by our minds.
We need to apply our awakened nature, our nature of True Suchness, to realize it, if we only apply our unenlightened knowledge, that is like trying to shoot an arrow at a microscopic hole.
There is no inherent difference between the provisional and the true. For those with dull capabilities and limited wisdom, He teaches the same non-discriminating Dharma. The manner in which He teaches is to first teach the provisional and then the true. Thus, He waits for the right time to teach the wondrous Dharma.
“There is no inherent difference between the provisional and the true.” There is no fundamental difference between the provisional and the true. They ultimately lead to the truth; there is no distinction. But the Buddha taught according to capabilities. For those with dull capabilities and limited wisdom, He had to often explain non-discriminating Dharma.
In essence, there is no difference, but He had to come up with skillful ways to help people recognize the suffering in life. Only by recognizing suffering will they want to be liberated from it. But, how much do they know about suffering? This is very hard.
So, He taught in the manner of past Buddhas. The Dharma is fundamentally simple. It can help us understand our minds and realize our nature.
However, our capabilities are dull and our wisdom is limited, so we only understand ourselves, but cannot realize true principles. Sentient beings only focus on themselves, so they become afflicted, take issue with others meet those they hate and so on. This is due to their limited wisdom. So, the Buddha had to teach the provisional and them the true. This was the way He taught the Dharma.
“Thus, He waits for the right time to teach the wondrous Dharma. To truly teach the wondrous Dharma, the Buddha had to judge the timing. [This took a lot of work].
He said, “I teach in the same way as all Buddhas.” First teaching the three, and then the one.
The Buddha first taught the Three Vehicles and then the one True Dharma. This is called non-discriminating Dharma.
The Three Vehicles and True Dharma are the same. They lead everyone in the same direction. So, the Buddha tells us to proceed directly on this road. What is the road? The Bodhisattva-path of benefiting others, the practice of beneficial conduce. So, this path of benefiting others, this Bodhisattva-path, is the direct path toward attaining Buddhahood.
Everyone, by benefiting others, we are actually benefiting ourselves. Through our tangible actions, we receive the intangible gains of accumulating positive causes, positive conditions positive retributions, and of growing our wisdom and heading in the right direction. This is the great, direct Bodhi-path. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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