20141211《靜思妙蓮華》契合佛心隨宜說法 (第455集)
（法華經•方便品第二）
⊙「自古來今法如是，無量善法施三乘，隨順根機法度心，法契入心曉了法。」
⊙「有慚愧清淨，志求佛道者，當為如是等，廣讚一乘道。」《法華經 方便品第二》
⊙「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」《法華經 方便品第二》
⊙舍利弗智慧當機，當知諸佛法如是，先以萬億方便，然後乃示一乘真實法。
⊙以萬億方便，隨宜而說法：以諸佛應機施教萬億方便，若不能習學如來權實之法，必不曉了開權顯實之說。
⊙如是諸佛方便之教，儘是佛慈愍機緣隨宜而說，而實是為一大乘之菩提大直道。亦即是諸佛本懷之宗旨。
⊙佛以萬億方便，施以妙權諄諄引導，而觀今機已熟，堪受大法，故開權顯實。隨佛修學聞法弟子，宜應曉了諸佛隨宜而說法。
⊙其不習學者，不能曉了此：感嘆眾生頑固，雖見了佛僧，而不肯信受，其不習學者，更不能曉了此。
【證嚴上人開示】
「自古來今法如是，無量善法施三乘，隨順根機法度心，法契入心曉了法。」
自古來今法如是
無量善法施三乘
隨順根機法度心
法契入心曉了法
常常都告訴大家，法永遠不變，道理從開始一直到現在，哪怕是一直到未來都是一樣，天地萬物道理都是一樣。雖然無為法，看不到、摸不到，但是我們的心，若能夠無明一次一次除開，我們的本性清明，就會一直增長現前，感覺法一分一分，就接近了我們的心。
我們人人，就是需要依靠著佛陀無量善法，他要用很多很多的方法，這樣來施教，用三乘——小乘、中乘、大乘，隨順眾生的根機，讓我們用心這樣漸漸體會。這是佛陀的慈悲，一直就是在隨順著眾生。
我們眾生的心意，所需要的是什麼？在這個時代，人的生態，生活的形態，到底眾生的根機怎麼適應？這就是佛陀要用智慧，不忍眾生庸庸碌碌，在這種的五濁惡世中，還是不覺不醒。所以佛陀用悲、用悲心，所以必定要運用智慧，所以叫做悲智雙運。
我們眾生接受法之後，若沒有入心，那就是「無法度」。「無法度」不是沒有道理，(有)道理，但是我們無法了解，佛陀的悲智設法要來度我們，聽了就是又忘記了，從這樣聽，就這樣忘記。為什麼會忘記？習氣。現在聽的法很好，但是，世間的六根塵境，我們的六根和外面的六塵，又是再會合，這個境界轉了我們的心。
我們若既然發心要修行，這點我們就要注意。法收進來，放在我們心靈的位置，我們要銘刻心版。古時候的人若要說「我永遠都記得，我能夠這樣銘刻在心版裡」，不是只放著而已，要將它刻得深進去，這樣法才能入心。
雖然佛陀用權巧方便的法，其實那是真實法。這個道理其實道就是路，佛陀只能為我們說道一個的理；告訴你們東、西、南、北，為我們指對，那麼這條路誰來開？我們自己要開路。
方向對了，我們自己要用功，寸寸荒蕪的路，我們就要寸寸除草。石頭搬開了、草也除了，這條路好走。我們還要再用心去鋪，鋪出了一條平坦的路，所以道，就是覺，菩提道，我們眾生起點來鋪這條人間路。我們要如何做人？如何做事？日常生活中，我們的方向對不對？和我們平時聽來的法合不合？這全都是我們要很注意。我們要做的事情，若與聽來的法有合，這樣就是向覺的道路走。菩提道，就是需要用人間路，來與菩提道接，而我們若接到菩提道，從過去過去無央數劫，不論法多麼古，這個道理到現在都是一樣，那個道理也是能用在我們現在。
其實，經千古不變的道理，但是，我們現在的人，不會去體會。從過去二千多年前，所在編寫經藏的人，(文義)也是很深，幸好這當中都有古德、大師，就是這樣不斷在宣講佛法。時代怎麼變，愈變，現在佛法是愈明，因為佛陀的法，讓我們這樣一直延續下來，到現代科技發達，我們多用心去體會。人間路這樣走過來，到現在對這個科技的發達，去印證佛陀心靈的覺海，愈來是愈明顯、愈接近，所以，鋪路，愈鋪愈是一直會接到菩提道。大道直，原來是這麼的直。
我們就要一步一步，堅定道心。法入我們的心，就像刻在我們的心版裡面，法契入心，就曉了法。我們的心與道理，若這樣契合起來。這個「契」字，不只是合，又是深深印記在內心。就像我們現在的人，要做生意也好，做什麼事情，重要的就是契約，我們來契約一下，寫你和我有什麼合作，合作的條件就是這樣，文字寫下來為憑證，這叫做契約。所以法契入心，這個法與我們的心，這樣印證在永遠，都是這樣，路就是要這樣走。我們發的願就是這樣，要按照這個願去走，所以願、力會合，所有的法在我們的心裡，都是很明朗了，這叫做曉了法。
前面經文說，「有慚愧清淨，志求佛道者，當為如是等，廣讚一乘道。」
有慚愧清淨
志求佛道者
當為如是等
廣讚一乘道
《法華經 方便品第二》
昨天說過了，慚是慚己。我們過去我們學的的深不深？我們過去有比較懈怠，我們有很多不如人的事情，現在開始認就要真、要精進；這樣才是真正懺悔。
否則我們常常聽到「慚愧啊！慚愧」。慚愧之後，就要發露，發露之後就要懺悔，過去不對的習氣要全部去除，現在所接受到的法，我們用很清淨的心，來接受佛的教法，若這樣才是真正志求佛道的人。就像我們想要學佛，道心堅固，在我們現在慈濟人也有不少。
幾天前，馬來西亞的玉蘭往生了。聽了很不捨！今年正好是她入慈濟二十年。一九九三年這樣發現了慈濟，接觸慈濟很歡喜，她就是單身貴族，專心入慈濟來，挑起了馬來西亞，很多的行政工作。甚至，不論是人文、行政、訪視、國際救災，尤其二００六年，一直到(二０)０八年這段時間，來來回回在斯里蘭卡，她帶斯里蘭卡那些同仁，如何去訪視、要如何去付出。她對靜思法脈、慈濟宗門，她一個人堅定了她的信心，她投入在那裡，來來回回。
真的是每一天在那裡在工作，每天就是寫一篇，在斯里蘭卡那個工程的過程，斯里蘭卡那個環境是如何，在那個地方眾生的疾苦，在那個地方有單純「心」願意做慈濟的年輕人……。很多的事情，為我們慈濟在斯里蘭卡，留下了一段很明朗的歷史，也是我們的藏經。
她也是生命的勇者，一九九七年，就是那年，發現到乳癌。雖然那時候初發生時，心很無法接受。後來，回來臺灣，經過了師父告訴她：「生命是這樣，但是分秒不要空過，我們要歡喜接受，與病毒和平共處。該治療的時候治療，該工作的時候工作，身有病，心不要有病。」她真的契入她的心。
這麼多年的時間，一直就是，為慈濟宗門在鋪路，為靜思法脈一直在傳法。但是已經在六月七日往生了。往生之前，還是同樣不停歇，只要她走得出來，就是走出來；只要她能說話，就是和大家分享。她就說：「趁著我現在最危急的時候，我有話要一直對大家說，哪怕是一分鐘、一秒鐘。」
甚至受她幫助過的照顧戶，也是同樣，一個接一個，一直來。不論是法親，不論是受她幫助的人，她全都是很笑容的臉、輕安自在，病入骨膜（癌細胞轉移到骨頭），她還是句句的話就是希望，人人將法脈要不斷的傳下去，將這條路不斷的鋪出去，生命用到最後一口氣。看到她的過程，實在是讓我很感動，這種「志求佛道者」，這就是真正銘刻，那個心契入這個法。
所以像這樣的人，「當為如是等，廣讚一乘道」。過去，心不離法，帶著法去，還是會再帶著法來，這種銘刻心版的法入心。
來，再說，釋迦佛這段(經)文又再說，「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」
舍利弗當知
諸佛法如是
以萬億方便
隨宜而說法
其不習學者
不能曉了此
《法華經 方便品第二》
釋迦佛，又再喚著舍利弗，也就是要所有聽法的人，大家要知道，諸佛法就是這樣，自古以來這樣的法。
舍利弗智慧當機
當知諸佛法如是
先以萬億方便
然後乃示
一乘真實法
但是眾生無法去體會到，天下宇宙萬物的法，只好佛陀就要用種種，萬億方便，慢慢來指導、來教育我們。
你們看到的，現在我在這裡說話，臺灣，或者是國外，同樣與這個影像的因緣有會合，只要他們一開機下去，不只是在臺灣，在國外，同樣聽師父在說法，現在說的，他們也是聽到。
看，這種的法，是佛法說運用神通，天眼通、天耳通、神足通等等，這不就是佛陀二千五百多年(前) ，已經說出來，這個天下的道理很奧祕，真的是只要你契機，萬法，萬億的法就是一時湧現。不過我們不知道，佛陀就要從頭分析，讓我們聽道理是這樣、這樣……。所以才說方便法也是真理，只是我們人間在鋪路，教我們如何做人，教我們如何鋪路。你沒有鋪這條路，怎麼有辦法接到菩提道呢？
所以，要鋪路的方法，萬億種，這是佛陀的智慧，「以萬億方便，隨宜而說法」。
以萬億方便
隨宜而說法：
以諸佛應機施教
萬億方便
若不能習學
如來權實之法
必不曉了
開權顯實之說
應什麼樣的根機、遇到什麼樣的環境，就境、就機，這個時間，他就來為我們解釋、為我們教育。大家如果要學，都有機會學得到。
「其不習學者」，若是不要學，沒有這個願心，不肯接受，「不能曉了此」，那就不知道了。這是佛陀向舍利弗，智慧(第一)，是當機者，所以佛陀這樣叫舍利弗，那就是代表佛陀來叫醒弟子，認真聽、要了解，要知道諸佛的法就是這樣。首先用很多種的方法，來循循善誘，然後才開始告訴大家：「來，結果應該就是這樣。」這要用種種方法來教導我們，這是諸佛方便的教法。
如是諸佛方便之教
儘是佛慈愍
機緣隨宜而說
而實是為一大乘
之菩提大直道
亦即是
諸佛本懷之宗旨
現在的釋迦佛是這樣，過去的諸佛也是這樣在教育，儘是佛的慈愍，這個機緣，隨著眾生的機緣來講法。其實就只是，為一大乘菩提大直道，說那麼多，無非就是要大家，好好將眾生的人間路開好，能夠直達到菩提道。這就是諸佛本懷的宗旨。以萬億方便法隨宜說，這就是諸佛應機施教，萬億的方便。
佛以萬億方便
施以妙權諄諄引導
而觀今機已熟
堪受大法
故開權顯實
隨佛修學聞法弟子
宜應曉了
諸佛隨宜而說法
世間有多少的形象，佛就用不同的方法，來向大家解釋；眾生有什麼樣的習氣，佛陀就是應眾生的習氣來解說。所以眾生有千萬億的習氣，佛陀就用千萬億的方法，來適應眾生的根機。
所以希望大家要知道，佛就是以這樣的種種方便法，隨佛修學，聞法的弟子，自然這個機，能夠應佛的心。所以，過去佛陀是隨他語意來說，現在眾生能夠直接，聽佛內心的心語，就是真實法。
所以下面再說：「其不習學者，不能曉了此」。
其不習學者
不能曉了此：
感嘆眾生頑固
雖見了佛僧
而不肯信受
其不習學者
更不能曉了此
這是佛陀很感慨，雖然看到根機成熟，不過還有還沒有成熟的人，這是佛陀很感慨，感嘆著眾生頑固。雖然已經見佛了，也在僧眾裡面，不過不肯受學，不肯接受真實法的人，這沒辦法體會得到。
總而言之，學佛，我們就要契合佛心，我們才能真正直通真如本性，回歸在我們的清淨本性裡面。所以希望大家要能夠體會，大菩提道，其實要從我們這一念，慚愧的心開始，我們要體會自古以來，法就是這樣，我們是不是，那最最重要的法有入心嗎？有入心，我們就終身受用。人生，這個法用到還清醒，用到最後，還是叮嚀，有約定，還有來生。若能夠這樣，這個法就是自己的。
各位菩薩，心就要有像這樣，銘刻，「法契入心曉了法」，這樣才是回歸我們真如本性，人人要多用心。
Explanations by Master Cheng-Yan
Subject: Resonate with the Buddha’s Heart (契合佛心隨宜說法)
Date: December.11. 2014
“From ancient times until now, the Dharma has been this way. Out of infinite virtuous Dharma, the Buddha taught the Three Vehicles. According to people’s capabilities, He gave suitable Dharma to transform their minds. When the Dharma resonated with their minds, they would comprehend the Dharma.”
I always tell everyone that the Dharma never changes. These principles have been the same from the beginning until now and will remain so even on into the future. The principles of all things in the universe also remain the same. Though unconditioned Dharma cannot be seen or touched, if we can continue to eliminate the ignorance in our minds, then the clarity of intrinsic nature will gradually grow and manifest. We will feel the Dharma drawing closer to our hearts. All of us must depend on the Buddha’s infinite virtuous Dharma. He had to devise many ways of giving teachings. With the Three Vehicles, the Small Vehicle, Middle Vehicle and Great Vehicle, He taught according to sentient beings’ capabilities so that we could be mindful and gradually comprehend the Dharma. This shows the Buddha’s compassion; He always adapted to sentient beings. What do the hearts and minds of sentient beings need? To adapt to the way we live in this era and figure out how to suit our capabilities, the Buddha had to exercise His wisdom. He could not bear for sentient beings to be lost in mundane matters of the world of Five Turbidities and remain unawakened.
So, the Buddha exercised His compassion, and thus had to also apply His wisdom; He simultaneously exercised compassion and wisdom. After we sentient beings receive the Dharma, if we do not take it to heart, then “there is no way to transform.” This does not mean the “way” is not there; The principles are still present, but we are unable understand them. With compassion and wisdom, the Buddha devised ways to transform us. We listen but then we forget. After hearing it, we do not retain it. Why do we not hold on to it? Because of our habitual tendencies. The Dharma we have heard is great, but when our six sense organs connect with the six sense objects in our conditions, when they come together, our conditions influence and change our minds. Since we aspire to engage in spiritual practice, we must be very careful about this. When we take the Dharma into our hearts, we must engrave it in our minds.
People in ancient times had a saying, “To forever remember something, I will engrave it on my mind.” They do not just place it there; they carve it in deeply. This is the way to take the Dharma to heart. Although the Buddha taught skillful means, [what He taught was] actually True Dharma. These principles form this path, which is a road. The Buddha can only tell us the principles of the path; He can only point us north, south, east or west, send us in the right direction. Then who will build this road? We have to build this road ourselves. Knowing the right direction, we have to work hard. For every inch of this wild road, we must pull the weeds, inch by inch. Once the rocks and weeds are cleared away, it will be easy to walk this road. We must then put our hearts into paving the road to make it smooth. So, this path leads to enlightenment; it is the Bodhi-path.
We sentient beings must start by paving a road through this world in the way we work with people and matters. In our daily living, are we on the correct course? Are we living in line with the Dharma that we hear? We must pay close attention to all this. If the things that we do are consistent with the Dharma that we hear, then we are walking on the path to awakening, the Bodhi-path.
We need to use this road through the world to connect with the Bodhi-path.The Bodhi-path we can connect with has come from countless eons in the past.No matter how ancient the teachings are, the principles remain the same today.We can still apply those principles today.
Indeed, these ancient principles have not changed.However, people living in this modern era do not try comprehend them.
Over 2000 years ago, people wrote and compiled the sutras and used very profound words.
Fortunately, there were sages and great teachers who unceasingly expounded the Buddha-Dharma.So, as the times changed, the Buddha-Dharma became more illuminated.
Now, the Buddha’s teachings have been passed down to us in this era of advanced modern technology.We must put our hearts into realizing how this path has been walked in the world.With the advanced technology we have today, we can increasingly verify [the truths realized by the Buddha].The more clear they are to us, the closer we draw to them.So, by paving this road, we get closer to connecting with the Bodhi-path.
This great path has always been very direct.We must, step by step, strengthen our aspirations to walk the path.
When we take the Dharma to heart, it is like engraving it on our minds.When we resonate with it, we will understand it because our minds are in harmony with the principles.“Resonance” is more than just meeting something, it is taking it deep into our hearts.Nowadays, when people do business or work on some project, it is very important for them to have a contract.We sign an agreement to describe the terms of our collaboration.These words are written down in an agreement as proof of our resonance.
So, when the Dharma resonates with us, when we take the Dharma to heart, it will be imprinted in us forever.Then we know; this is how to walk this road.The vows we make are also like this; we follow our vows to walk [this path].When our vows converge with our strengths, the Dharma will become very clear in our minds.This is called comprehending the Dharma.
The previous sutra passage states, “Those who are remorseful and pure will resolutely seek the path to Buddhahood. For people such as these. I extensively praise the path of the One Vicle.”
As I said yesterday, part of remorse is being humble.How deep has or previous learning been?
In the past, we may have been lax and in many respects, not measured up to others.Now, we must be earnest and practice diligently.This is a true sign of repentance.We often hear people say, “I feel so remorseful!”If they remorse, they must confess it.
After confessing it, they must repent and eliminate all their negative habitual tendencies.As for the Dharma we are receiving right now, we must accept it with a very pure heart.Only by doing this can we be considered one who has resolved to seek the path to Buddhahood.
Similarly, if we want to learn the Buddha’s Way, we must have firm spiritual aspirations.There are many Tzu Chi volunteers like this.
A few days age, Yulan, a volunteer form Malaysia, passed away.The news made me very sad.This year, she celebrated her 20th year in Tzu Chi.In 1993, she learned about Tzu Chi.Encountering Tzu Chi made her very happy.She remained single and was fully dedicated to Tzu Chi.She took on much of the administrative work for Tzu Chi Malaysia.She worked on everything from humanistic culture and administration to case visits and international disaster relief.
In particular, from 2006 to 2008, she made multiple trips to Sri Lanka.When taught the staff in Sri Lanka how to conduct case visits and give to others.She shared the Jing Si dharma-lineage and the Tzu Chi School of Buddhism.This one woman, firmly establishing her faith, devoted herself and made multiple trips there.Indeed, every day she worked there she would write an account of the construction progress in Sri Lanka, the conditions in that country, the suffering of its people, and the innocent and pure youths there who were willing to volunteer with Tzu Chi.
She described many things vividly, and left us with a clear history of Tzu Chi’s work in Sri Lanka, which has become a part of the Tzu Chi archive. She truly lived courageously. In 1997, she was diagnosed with breast cancer. When she first learned about it, she could not accept it. Later, when she came back to Taiwan, I told her, “This is how life is, but you should not waste a second of it. You need to positively accept things and live in peace with your disease. When you need treatment, focus on being treated. When you need to work, focus on working. Your body may be sick, but you cannot let your mind get sick”. She truly let these words resonate in her heart. During all these years, she was constantly paving a road for the Tzu Chi School of Buddhism and constantly helping to transmit the teachings of the Jing Si Dharma-lineage.
However, she passed away on June 7th. Before she passed, she remained very active. As long as she was able to go outside, she did. As long as she could talk, she shared her experience with others. She said, “During these last critical moments of my life, I want to keep sharing with everyone, even just for one more minute or second. Even the care recipients she assisted also came to visit her, one after another. Whether her visitors were Dharma-relatives, or people she had helped in the past, she greeted them all with a smile, very much at ease, despite being gravely ill. With her every word, she expressed her hope for everyone to help transmit this Dharma-lineage and pave this road through the world. She made full use of her life, up to her last breath. Having observed her journey, I am truly touched by this woman. She “resolutely sought the path to Buddhahood”. She truly resonated with the Dharma and engraved it on her mind.
So, for people like this, “For people such as these, I extensively praise the path of the One Vehicle”. Since her mind never left the Dharma, she took it with her when she passed on and will bring it back when she returns. The Dharma has been deeply engraved on her mind. So,
next, Sakyamuni Buddha continues in the next passage,“telling Sariputra he should know that, the Dharma of all Buddhas is like this. By means of trillions of skillful means, I teach the Dharma that is suitable. But those who do not study it will never come to understand this.”
Sakyamuni Buddha again called out to Sariputra, so everyone who hears the Dharma would know that the Dharma of all Buddhas has been like this from ancient times until now.
“Sariputra, the wise one with suitable capabilities should know that this is how all Buddhas teach the Dharma. First They use trillions of skillful means, then They reveal the True Dharma of the One Vehicle.”
We sentient beings cannot realize the Dharma of all things in the universe, so the Buddha must use trillions of skillful means to slowly guide and teach us. You are able to see me speaking here right now. In other parts of Taiwan and across the world, others have the opportunity to see the same image. Once they turn on the computer, no matter where they are, they can also listen to me teaching the Dharma. They, too, can hear what I am saying right now. You see, this phenomenon is what the Buddha spoke of as spiritual powers. This includes the Power of the Heavenly Eye, of the Heavenly Ear and of Transporting Oneself. He already mentioned something like this over 2000 years ago. The principles of the world are so wondrous. Indeed, with the right capabilities, trillions of principles will be clear to us. However, we lack understanding, so the Buddha had to start from the beginning and explain what the principles are.
Thus He said that skillful means are also true principles, but because we are paving a road in this world, He teaches us how to be good people and how to pave this road. If we do not pave this road, how can we connect to the Bodhi-path? There are trillions of methods for paving a road. This is the Buddha’s wisdom. By means of trillions of skillful means, I teach the Dharma that is suitable”.
“By means of trillions of skillful means, I teach the Dharma that is suitable: All Buddhas, according to capabilities, teach trillions of skillful means. If we do not learn the provisional and true teachings of the Buddha, we will not understand what it means to open the provisional to reveal the true.”
According to people’s capabilities and the conditions they had encountered, at the right place and time, He explained things to everyone and taught them. For those who wanted to learn, they would have the opportunity. “But those who do not study it”, if they do not want to learn or do not have this resolve or cannot accept it, “will never come to understand this”. This is what the Buddha told Sariputra, who as the wisest, was the recipient of the teachings. When He called to Sariputra, He was calling on all His disciples to awaken, to listen earnestly and to thoroughly understand that all Buddhas teach in the same way.
First, they make use of various means to patiently guide people. Only later on do They tell everyone what these teachings ultimately lead to. Doing this requires the use of various methods. These are the skillful teachings of all Buddhas.
These are the skillful teachings all Buddhas taught out of loving-kindness and sympathy according to capabilities and conditions. But these were actually taught for the sake of the one Vehicle, the great direct path to enlightenment. This was what all Buddhas originally intended to teach.
At this time, Sakyamuni Buddha was teaching in the same way that all past Buddhas had. Out of loving-kindness and sympathy, He taught sentient beings according to their capabilities. Actually, He was teaching all this for the sake of the direct path of the One Vehicle. He gave many teachings with the sole purpose of helping everyone build a proper road in this world that would connect directly to the Bodhi-path. This was the original intent of all Buddhas. Trillions of skillful means were suitably taught. All Buddhas taught according to capabilities with trillions of skillful means.
The Buddha, with trillions of skillful means, gave wondrous provisional teachings and guided sentient beings tirelessly. Observing that they had matured in capability and could accept the Great Dharma, He opened the provisional to reveal the true. When disciple who follow the Buddhas in spiritual cultivation and listen to the Dharma are ready to understand, all Buddhas teach them the suitable Dharma.
However many phenomena exist in the world, the Buddha had to use as many methods to explain them to everyone. Whatever habitual tendencies He taught ways to address each one of them. If they had trillions of habitual tendencies, He used trillions of methods to their capabilities.
So, He hoped everyone would understand that He taught with these kinds of skillful means. Those disciples who studied with the Buddha naturally had the capabilities to be able to [resonate with] His mind.
In the past, He had adapted His teachings to them. Now, these sentient beings could directly hear what was in His heart, which was the True Dharma. Next we will discuss how “those who do not study it, will never come to understand this.”
But those who do not study it, will never come to understand this: He lamented the stubbornness od sentient beings. Though they have seen the Buddha and Sangha, they refuse to believe and accept [the Dharma]. Those who do not study it will definitely not be able to understand.
This was what the Buddha lamented. Although some people’s capabilities had matured, there were still those whose had not. This was the Buddha lamented, the stubbornness of sentient beings. Though they had met the Buddha and became part of the Sangha, some still refused to study and still could not accept the True Dharma. They could not realize it.
In conclusion, to learn the Buddha’s Way, we must resonate with His mind so that we can directly reach our nature of True Suchness, which is to return to our pure intrinsic-nature. Therefore, I hope that everyone can experience this great Bodhi-path. Actually, we need to begin by developing a sense of remorse. We must realize that the Dharma has been this way from ancient times until the present. Have we taken the most important things to heart? If we have, they will be useful for the rest of our lives. By applying the Dharma until the end of our lives, we can remain clear-minded. In the end, we can remind others that we have all agreed to continue this work in our future lives. Because He taught us this way. Thus, we have truly internalized the Dharma.
Dear Bodhisattvas, we must also engrave [the Dharma] on our minds. “When the Dharma resonates with our minds, we will comprehend the Dharma.” That is how we return to our Buddha-nature. 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）
⊙「自古來今法如是，無量善法施三乘，隨順根機法度心，法契入心曉了法。」
⊙「有慚愧清淨，志求佛道者，當為如是等，廣讚一乘道。」《法華經 方便品第二》
⊙「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」《法華經 方便品第二》
⊙舍利弗智慧當機，當知諸佛法如是，先以萬億方便，然後乃示一乘真實法。
⊙以萬億方便，隨宜而說法：以諸佛應機施教萬億方便，若不能習學如來權實之法，必不曉了開權顯實之說。
⊙如是諸佛方便之教，儘是佛慈愍機緣隨宜而說，而實是為一大乘之菩提大直道。亦即是諸佛本懷之宗旨。
⊙佛以萬億方便，施以妙權諄諄引導，而觀今機已熟，堪受大法，故開權顯實。隨佛修學聞法弟子，宜應曉了諸佛隨宜而說法。
⊙其不習學者，不能曉了此：感嘆眾生頑固，雖見了佛僧，而不肯信受，其不習學者，更不能曉了此。
【證嚴上人開示】
「自古來今法如是，無量善法施三乘，隨順根機法度心，法契入心曉了法。」
自古來今法如是
無量善法施三乘
隨順根機法度心
法契入心曉了法
常常都告訴大家，法永遠不變，道理從開始一直到現在，哪怕是一直到未來都是一樣，天地萬物道理都是一樣。雖然無為法，看不到、摸不到，但是我們的心，若能夠無明一次一次除開，我們的本性清明，就會一直增長現前，感覺法一分一分，就接近了我們的心。
我們人人，就是需要依靠著佛陀無量善法，他要用很多很多的方法，這樣來施教，用三乘——小乘、中乘、大乘，隨順眾生的根機，讓我們用心這樣漸漸體會。這是佛陀的慈悲，一直就是在隨順著眾生。
我們眾生的心意，所需要的是什麼？在這個時代，人的生態，生活的形態，到底眾生的根機怎麼適應？這就是佛陀要用智慧，不忍眾生庸庸碌碌，在這種的五濁惡世中，還是不覺不醒。所以佛陀用悲、用悲心，所以必定要運用智慧，所以叫做悲智雙運。
我們眾生接受法之後，若沒有入心，那就是「無法度」。「無法度」不是沒有道理，(有)道理，但是我們無法了解，佛陀的悲智設法要來度我們，聽了就是又忘記了，從這樣聽，就這樣忘記。為什麼會忘記？習氣。現在聽的法很好，但是，世間的六根塵境，我們的六根和外面的六塵，又是再會合，這個境界轉了我們的心。
我們若既然發心要修行，這點我們就要注意。法收進來，放在我們心靈的位置，我們要銘刻心版。古時候的人若要說「我永遠都記得，我能夠這樣銘刻在心版裡」，不是只放著而已，要將它刻得深進去，這樣法才能入心。
雖然佛陀用權巧方便的法，其實那是真實法。這個道理其實道就是路，佛陀只能為我們說道一個的理；告訴你們東、西、南、北，為我們指對，那麼這條路誰來開？我們自己要開路。
方向對了，我們自己要用功，寸寸荒蕪的路，我們就要寸寸除草。石頭搬開了、草也除了，這條路好走。我們還要再用心去鋪，鋪出了一條平坦的路，所以道，就是覺，菩提道，我們眾生起點來鋪這條人間路。我們要如何做人？如何做事？日常生活中，我們的方向對不對？和我們平時聽來的法合不合？這全都是我們要很注意。我們要做的事情，若與聽來的法有合，這樣就是向覺的道路走。菩提道，就是需要用人間路，來與菩提道接，而我們若接到菩提道，從過去過去無央數劫，不論法多麼古，這個道理到現在都是一樣，那個道理也是能用在我們現在。
其實，經千古不變的道理，但是，我們現在的人，不會去體會。從過去二千多年前，所在編寫經藏的人，(文義)也是很深，幸好這當中都有古德、大師，就是這樣不斷在宣講佛法。時代怎麼變，愈變，現在佛法是愈明，因為佛陀的法，讓我們這樣一直延續下來，到現代科技發達，我們多用心去體會。人間路這樣走過來，到現在對這個科技的發達，去印證佛陀心靈的覺海，愈來是愈明顯、愈接近，所以，鋪路，愈鋪愈是一直會接到菩提道。大道直，原來是這麼的直。
我們就要一步一步，堅定道心。法入我們的心，就像刻在我們的心版裡面，法契入心，就曉了法。我們的心與道理，若這樣契合起來。這個「契」字，不只是合，又是深深印記在內心。就像我們現在的人，要做生意也好，做什麼事情，重要的就是契約，我們來契約一下，寫你和我有什麼合作，合作的條件就是這樣，文字寫下來為憑證，這叫做契約。所以法契入心，這個法與我們的心，這樣印證在永遠，都是這樣，路就是要這樣走。我們發的願就是這樣，要按照這個願去走，所以願、力會合，所有的法在我們的心裡，都是很明朗了，這叫做曉了法。
前面經文說，「有慚愧清淨，志求佛道者，當為如是等，廣讚一乘道。」
有慚愧清淨
志求佛道者
當為如是等
廣讚一乘道
《法華經 方便品第二》
昨天說過了，慚是慚己。我們過去我們學的的深不深？我們過去有比較懈怠，我們有很多不如人的事情，現在開始認就要真、要精進；這樣才是真正懺悔。
否則我們常常聽到「慚愧啊！慚愧」。慚愧之後，就要發露，發露之後就要懺悔，過去不對的習氣要全部去除，現在所接受到的法，我們用很清淨的心，來接受佛的教法，若這樣才是真正志求佛道的人。就像我們想要學佛，道心堅固，在我們現在慈濟人也有不少。
幾天前，馬來西亞的玉蘭往生了。聽了很不捨！今年正好是她入慈濟二十年。一九九三年這樣發現了慈濟，接觸慈濟很歡喜，她就是單身貴族，專心入慈濟來，挑起了馬來西亞，很多的行政工作。甚至，不論是人文、行政、訪視、國際救災，尤其二００六年，一直到(二０)０八年這段時間，來來回回在斯里蘭卡，她帶斯里蘭卡那些同仁，如何去訪視、要如何去付出。她對靜思法脈、慈濟宗門，她一個人堅定了她的信心，她投入在那裡，來來回回。
真的是每一天在那裡在工作，每天就是寫一篇，在斯里蘭卡那個工程的過程，斯里蘭卡那個環境是如何，在那個地方眾生的疾苦，在那個地方有單純「心」願意做慈濟的年輕人……。很多的事情，為我們慈濟在斯里蘭卡，留下了一段很明朗的歷史，也是我們的藏經。
她也是生命的勇者，一九九七年，就是那年，發現到乳癌。雖然那時候初發生時，心很無法接受。後來，回來臺灣，經過了師父告訴她：「生命是這樣，但是分秒不要空過，我們要歡喜接受，與病毒和平共處。該治療的時候治療，該工作的時候工作，身有病，心不要有病。」她真的契入她的心。
這麼多年的時間，一直就是，為慈濟宗門在鋪路，為靜思法脈一直在傳法。但是已經在六月七日往生了。往生之前，還是同樣不停歇，只要她走得出來，就是走出來；只要她能說話，就是和大家分享。她就說：「趁著我現在最危急的時候，我有話要一直對大家說，哪怕是一分鐘、一秒鐘。」
甚至受她幫助過的照顧戶，也是同樣，一個接一個，一直來。不論是法親，不論是受她幫助的人，她全都是很笑容的臉、輕安自在，病入骨膜（癌細胞轉移到骨頭），她還是句句的話就是希望，人人將法脈要不斷的傳下去，將這條路不斷的鋪出去，生命用到最後一口氣。看到她的過程，實在是讓我很感動，這種「志求佛道者」，這就是真正銘刻，那個心契入這個法。
所以像這樣的人，「當為如是等，廣讚一乘道」。過去，心不離法，帶著法去，還是會再帶著法來，這種銘刻心版的法入心。
來，再說，釋迦佛這段(經)文又再說，「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」
舍利弗當知
諸佛法如是
以萬億方便
隨宜而說法
其不習學者
不能曉了此
《法華經 方便品第二》
釋迦佛，又再喚著舍利弗，也就是要所有聽法的人，大家要知道，諸佛法就是這樣，自古以來這樣的法。
舍利弗智慧當機
當知諸佛法如是
先以萬億方便
然後乃示
一乘真實法
但是眾生無法去體會到，天下宇宙萬物的法，只好佛陀就要用種種，萬億方便，慢慢來指導、來教育我們。
你們看到的，現在我在這裡說話，臺灣，或者是國外，同樣與這個影像的因緣有會合，只要他們一開機下去，不只是在臺灣，在國外，同樣聽師父在說法，現在說的，他們也是聽到。
看，這種的法，是佛法說運用神通，天眼通、天耳通、神足通等等，這不就是佛陀二千五百多年(前) ，已經說出來，這個天下的道理很奧祕，真的是只要你契機，萬法，萬億的法就是一時湧現。不過我們不知道，佛陀就要從頭分析，讓我們聽道理是這樣、這樣……。所以才說方便法也是真理，只是我們人間在鋪路，教我們如何做人，教我們如何鋪路。你沒有鋪這條路，怎麼有辦法接到菩提道呢？
所以，要鋪路的方法，萬億種，這是佛陀的智慧，「以萬億方便，隨宜而說法」。
以萬億方便
隨宜而說法：
以諸佛應機施教
萬億方便
若不能習學
如來權實之法
必不曉了
開權顯實之說
應什麼樣的根機、遇到什麼樣的環境，就境、就機，這個時間，他就來為我們解釋、為我們教育。大家如果要學，都有機會學得到。
「其不習學者」，若是不要學，沒有這個願心，不肯接受，「不能曉了此」，那就不知道了。這是佛陀向舍利弗，智慧(第一)，是當機者，所以佛陀這樣叫舍利弗，那就是代表佛陀來叫醒弟子，認真聽、要了解，要知道諸佛的法就是這樣。首先用很多種的方法，來循循善誘，然後才開始告訴大家：「來，結果應該就是這樣。」這要用種種方法來教導我們，這是諸佛方便的教法。
如是諸佛方便之教
儘是佛慈愍
機緣隨宜而說
而實是為一大乘
之菩提大直道
亦即是
諸佛本懷之宗旨
現在的釋迦佛是這樣，過去的諸佛也是這樣在教育，儘是佛的慈愍，這個機緣，隨著眾生的機緣來講法。其實就只是，為一大乘菩提大直道，說那麼多，無非就是要大家，好好將眾生的人間路開好，能夠直達到菩提道。這就是諸佛本懷的宗旨。以萬億方便法隨宜說，這就是諸佛應機施教，萬億的方便。
佛以萬億方便
施以妙權諄諄引導
而觀今機已熟
堪受大法
故開權顯實
隨佛修學聞法弟子
宜應曉了
諸佛隨宜而說法
世間有多少的形象，佛就用不同的方法，來向大家解釋；眾生有什麼樣的習氣，佛陀就是應眾生的習氣來解說。所以眾生有千萬億的習氣，佛陀就用千萬億的方法，來適應眾生的根機。
所以希望大家要知道，佛就是以這樣的種種方便法，隨佛修學，聞法的弟子，自然這個機，能夠應佛的心。所以，過去佛陀是隨他語意來說，現在眾生能夠直接，聽佛內心的心語，就是真實法。
所以下面再說：「其不習學者，不能曉了此」。
其不習學者
不能曉了此：
感嘆眾生頑固
雖見了佛僧
而不肯信受
其不習學者
更不能曉了此
這是佛陀很感慨，雖然看到根機成熟，不過還有還沒有成熟的人，這是佛陀很感慨，感嘆著眾生頑固。雖然已經見佛了，也在僧眾裡面，不過不肯受學，不肯接受真實法的人，這沒辦法體會得到。
總而言之，學佛，我們就要契合佛心，我們才能真正直通真如本性，回歸在我們的清淨本性裡面。所以希望大家要能夠體會，大菩提道，其實要從我們這一念，慚愧的心開始，我們要體會自古以來，法就是這樣，我們是不是，那最最重要的法有入心嗎？有入心，我們就終身受用。人生，這個法用到還清醒，用到最後，還是叮嚀，有約定，還有來生。若能夠這樣，這個法就是自己的。
各位菩薩，心就要有像這樣，銘刻，「法契入心曉了法」，這樣才是回歸我們真如本性，人人要多用心。
Explanations by Master Cheng-Yan
Subject: Resonate with the Buddha’s Heart (契合佛心隨宜說法)
Date: December.11. 2014
“From ancient times until now, the Dharma has been this way. Out of infinite virtuous Dharma, the Buddha taught the Three Vehicles. According to people’s capabilities, He gave suitable Dharma to transform their minds. When the Dharma resonated with their minds, they would comprehend the Dharma.”
I always tell everyone that the Dharma never changes. These principles have been the same from the beginning until now and will remain so even on into the future. The principles of all things in the universe also remain the same. Though unconditioned Dharma cannot be seen or touched, if we can continue to eliminate the ignorance in our minds, then the clarity of intrinsic nature will gradually grow and manifest. We will feel the Dharma drawing closer to our hearts. All of us must depend on the Buddha’s infinite virtuous Dharma. He had to devise many ways of giving teachings. With the Three Vehicles, the Small Vehicle, Middle Vehicle and Great Vehicle, He taught according to sentient beings’ capabilities so that we could be mindful and gradually comprehend the Dharma. This shows the Buddha’s compassion; He always adapted to sentient beings. What do the hearts and minds of sentient beings need? To adapt to the way we live in this era and figure out how to suit our capabilities, the Buddha had to exercise His wisdom. He could not bear for sentient beings to be lost in mundane matters of the world of Five Turbidities and remain unawakened.
So, the Buddha exercised His compassion, and thus had to also apply His wisdom; He simultaneously exercised compassion and wisdom. After we sentient beings receive the Dharma, if we do not take it to heart, then “there is no way to transform.” This does not mean the “way” is not there; The principles are still present, but we are unable understand them. With compassion and wisdom, the Buddha devised ways to transform us. We listen but then we forget. After hearing it, we do not retain it. Why do we not hold on to it? Because of our habitual tendencies. The Dharma we have heard is great, but when our six sense organs connect with the six sense objects in our conditions, when they come together, our conditions influence and change our minds. Since we aspire to engage in spiritual practice, we must be very careful about this. When we take the Dharma into our hearts, we must engrave it in our minds.
People in ancient times had a saying, “To forever remember something, I will engrave it on my mind.” They do not just place it there; they carve it in deeply. This is the way to take the Dharma to heart. Although the Buddha taught skillful means, [what He taught was] actually True Dharma. These principles form this path, which is a road. The Buddha can only tell us the principles of the path; He can only point us north, south, east or west, send us in the right direction. Then who will build this road? We have to build this road ourselves. Knowing the right direction, we have to work hard. For every inch of this wild road, we must pull the weeds, inch by inch. Once the rocks and weeds are cleared away, it will be easy to walk this road. We must then put our hearts into paving the road to make it smooth. So, this path leads to enlightenment; it is the Bodhi-path.
We sentient beings must start by paving a road through this world in the way we work with people and matters. In our daily living, are we on the correct course? Are we living in line with the Dharma that we hear? We must pay close attention to all this. If the things that we do are consistent with the Dharma that we hear, then we are walking on the path to awakening, the Bodhi-path.
We need to use this road through the world to connect with the Bodhi-path.The Bodhi-path we can connect with has come from countless eons in the past.No matter how ancient the teachings are, the principles remain the same today.We can still apply those principles today.
Indeed, these ancient principles have not changed.However, people living in this modern era do not try comprehend them.
Over 2000 years ago, people wrote and compiled the sutras and used very profound words.
Fortunately, there were sages and great teachers who unceasingly expounded the Buddha-Dharma.So, as the times changed, the Buddha-Dharma became more illuminated.
Now, the Buddha’s teachings have been passed down to us in this era of advanced modern technology.We must put our hearts into realizing how this path has been walked in the world.With the advanced technology we have today, we can increasingly verify [the truths realized by the Buddha].The more clear they are to us, the closer we draw to them.So, by paving this road, we get closer to connecting with the Bodhi-path.
This great path has always been very direct.We must, step by step, strengthen our aspirations to walk the path.
When we take the Dharma to heart, it is like engraving it on our minds.When we resonate with it, we will understand it because our minds are in harmony with the principles.“Resonance” is more than just meeting something, it is taking it deep into our hearts.Nowadays, when people do business or work on some project, it is very important for them to have a contract.We sign an agreement to describe the terms of our collaboration.These words are written down in an agreement as proof of our resonance.
So, when the Dharma resonates with us, when we take the Dharma to heart, it will be imprinted in us forever.Then we know; this is how to walk this road.The vows we make are also like this; we follow our vows to walk [this path].When our vows converge with our strengths, the Dharma will become very clear in our minds.This is called comprehending the Dharma.
The previous sutra passage states, “Those who are remorseful and pure will resolutely seek the path to Buddhahood. For people such as these. I extensively praise the path of the One Vicle.”
As I said yesterday, part of remorse is being humble.How deep has or previous learning been?
In the past, we may have been lax and in many respects, not measured up to others.Now, we must be earnest and practice diligently.This is a true sign of repentance.We often hear people say, “I feel so remorseful!”If they remorse, they must confess it.
After confessing it, they must repent and eliminate all their negative habitual tendencies.As for the Dharma we are receiving right now, we must accept it with a very pure heart.Only by doing this can we be considered one who has resolved to seek the path to Buddhahood.
Similarly, if we want to learn the Buddha’s Way, we must have firm spiritual aspirations.There are many Tzu Chi volunteers like this.
A few days age, Yulan, a volunteer form Malaysia, passed away.The news made me very sad.This year, she celebrated her 20th year in Tzu Chi.In 1993, she learned about Tzu Chi.Encountering Tzu Chi made her very happy.She remained single and was fully dedicated to Tzu Chi.She took on much of the administrative work for Tzu Chi Malaysia.She worked on everything from humanistic culture and administration to case visits and international disaster relief.
In particular, from 2006 to 2008, she made multiple trips to Sri Lanka.When taught the staff in Sri Lanka how to conduct case visits and give to others.She shared the Jing Si dharma-lineage and the Tzu Chi School of Buddhism.This one woman, firmly establishing her faith, devoted herself and made multiple trips there.Indeed, every day she worked there she would write an account of the construction progress in Sri Lanka, the conditions in that country, the suffering of its people, and the innocent and pure youths there who were willing to volunteer with Tzu Chi.
She described many things vividly, and left us with a clear history of Tzu Chi’s work in Sri Lanka, which has become a part of the Tzu Chi archive. She truly lived courageously. In 1997, she was diagnosed with breast cancer. When she first learned about it, she could not accept it. Later, when she came back to Taiwan, I told her, “This is how life is, but you should not waste a second of it. You need to positively accept things and live in peace with your disease. When you need treatment, focus on being treated. When you need to work, focus on working. Your body may be sick, but you cannot let your mind get sick”. She truly let these words resonate in her heart. During all these years, she was constantly paving a road for the Tzu Chi School of Buddhism and constantly helping to transmit the teachings of the Jing Si Dharma-lineage.
However, she passed away on June 7th. Before she passed, she remained very active. As long as she was able to go outside, she did. As long as she could talk, she shared her experience with others. She said, “During these last critical moments of my life, I want to keep sharing with everyone, even just for one more minute or second. Even the care recipients she assisted also came to visit her, one after another. Whether her visitors were Dharma-relatives, or people she had helped in the past, she greeted them all with a smile, very much at ease, despite being gravely ill. With her every word, she expressed her hope for everyone to help transmit this Dharma-lineage and pave this road through the world. She made full use of her life, up to her last breath. Having observed her journey, I am truly touched by this woman. She “resolutely sought the path to Buddhahood”. She truly resonated with the Dharma and engraved it on her mind.
So, for people like this, “For people such as these, I extensively praise the path of the One Vehicle”. Since her mind never left the Dharma, she took it with her when she passed on and will bring it back when she returns. The Dharma has been deeply engraved on her mind. So,
next, Sakyamuni Buddha continues in the next passage,“telling Sariputra he should know that, the Dharma of all Buddhas is like this. By means of trillions of skillful means, I teach the Dharma that is suitable. But those who do not study it will never come to understand this.”
Sakyamuni Buddha again called out to Sariputra, so everyone who hears the Dharma would know that the Dharma of all Buddhas has been like this from ancient times until now.
“Sariputra, the wise one with suitable capabilities should know that this is how all Buddhas teach the Dharma. First They use trillions of skillful means, then They reveal the True Dharma of the One Vehicle.”
We sentient beings cannot realize the Dharma of all things in the universe, so the Buddha must use trillions of skillful means to slowly guide and teach us. You are able to see me speaking here right now. In other parts of Taiwan and across the world, others have the opportunity to see the same image. Once they turn on the computer, no matter where they are, they can also listen to me teaching the Dharma. They, too, can hear what I am saying right now. You see, this phenomenon is what the Buddha spoke of as spiritual powers. This includes the Power of the Heavenly Eye, of the Heavenly Ear and of Transporting Oneself. He already mentioned something like this over 2000 years ago. The principles of the world are so wondrous. Indeed, with the right capabilities, trillions of principles will be clear to us. However, we lack understanding, so the Buddha had to start from the beginning and explain what the principles are.
Thus He said that skillful means are also true principles, but because we are paving a road in this world, He teaches us how to be good people and how to pave this road. If we do not pave this road, how can we connect to the Bodhi-path? There are trillions of methods for paving a road. This is the Buddha’s wisdom. By means of trillions of skillful means, I teach the Dharma that is suitable”.
“By means of trillions of skillful means, I teach the Dharma that is suitable: All Buddhas, according to capabilities, teach trillions of skillful means. If we do not learn the provisional and true teachings of the Buddha, we will not understand what it means to open the provisional to reveal the true.”
According to people’s capabilities and the conditions they had encountered, at the right place and time, He explained things to everyone and taught them. For those who wanted to learn, they would have the opportunity. “But those who do not study it”, if they do not want to learn or do not have this resolve or cannot accept it, “will never come to understand this”. This is what the Buddha told Sariputra, who as the wisest, was the recipient of the teachings. When He called to Sariputra, He was calling on all His disciples to awaken, to listen earnestly and to thoroughly understand that all Buddhas teach in the same way.
First, they make use of various means to patiently guide people. Only later on do They tell everyone what these teachings ultimately lead to. Doing this requires the use of various methods. These are the skillful teachings of all Buddhas.
These are the skillful teachings all Buddhas taught out of loving-kindness and sympathy according to capabilities and conditions. But these were actually taught for the sake of the one Vehicle, the great direct path to enlightenment. This was what all Buddhas originally intended to teach.
At this time, Sakyamuni Buddha was teaching in the same way that all past Buddhas had. Out of loving-kindness and sympathy, He taught sentient beings according to their capabilities. Actually, He was teaching all this for the sake of the direct path of the One Vehicle. He gave many teachings with the sole purpose of helping everyone build a proper road in this world that would connect directly to the Bodhi-path. This was the original intent of all Buddhas. Trillions of skillful means were suitably taught. All Buddhas taught according to capabilities with trillions of skillful means.
The Buddha, with trillions of skillful means, gave wondrous provisional teachings and guided sentient beings tirelessly. Observing that they had matured in capability and could accept the Great Dharma, He opened the provisional to reveal the true. When disciple who follow the Buddhas in spiritual cultivation and listen to the Dharma are ready to understand, all Buddhas teach them the suitable Dharma.
However many phenomena exist in the world, the Buddha had to use as many methods to explain them to everyone. Whatever habitual tendencies He taught ways to address each one of them. If they had trillions of habitual tendencies, He used trillions of methods to their capabilities.
So, He hoped everyone would understand that He taught with these kinds of skillful means. Those disciples who studied with the Buddha naturally had the capabilities to be able to [resonate with] His mind.
In the past, He had adapted His teachings to them. Now, these sentient beings could directly hear what was in His heart, which was the True Dharma. Next we will discuss how “those who do not study it, will never come to understand this.”
But those who do not study it, will never come to understand this: He lamented the stubbornness od sentient beings. Though they have seen the Buddha and Sangha, they refuse to believe and accept [the Dharma]. Those who do not study it will definitely not be able to understand.
This was what the Buddha lamented. Although some people’s capabilities had matured, there were still those whose had not. This was the Buddha lamented, the stubbornness of sentient beings. Though they had met the Buddha and became part of the Sangha, some still refused to study and still could not accept the True Dharma. They could not realize it.
In conclusion, to learn the Buddha’s Way, we must resonate with His mind so that we can directly reach our nature of True Suchness, which is to return to our pure intrinsic-nature. Therefore, I hope that everyone can experience this great Bodhi-path. Actually, we need to begin by developing a sense of remorse. We must realize that the Dharma has been this way from ancient times until the present. Have we taken the most important things to heart? If we have, they will be useful for the rest of our lives. By applying the Dharma until the end of our lives, we can remain clear-minded. In the end, we can remind others that we have all agreed to continue this work in our future lives. Because He taught us this way. Thus, we have truly internalized the Dharma.
Dear Bodhisattvas, we must also engrave [the Dharma] on our minds. “When the Dharma resonates with our minds, we will comprehend the Dharma.” That is how we return to our Buddha-nature. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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