20150319《靜思妙蓮華》應機說法正覺無量 (第525集)
（法華經•譬喻品第三）
⊙「眾生根機千差，應機譬喻逗教，方便說事顯理，至正遍覺無量。」
⊙「而今於世尊前，聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」《法華經譬喻品第三》
⊙「爾時，佛告舍利弗：我先不言，諸佛世尊以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」《法華經譬喻品第三》
⊙爾時佛告舍利弗：舍利弗，揚其智解，又讚許舍利弗代聞法眾請法之意。我先不言：太過或不及，所說皆適中道。
⊙諸佛世尊皆為一大事因緣出現世間，說己累世無量億劫前，於無量佛所修種種行、種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。
⊙佛於二乘眾生以種種因緣，說方便法，即是說大乘法；無日不為正等覺而說法。
【證嚴上人開示】
「眾生根機千差，應機譬喻逗教，方便說事顯理，至正遍覺無量。」
眾生根機千差
應機譬喻逗教
方便說事顯理
至正遍覺無量
佛陀的境界是這樣，瞭解天下眾生、人、事、物等等。偏偏我們「眾生根機千差」，不能好好用心，聽佛教法，還是時時複製無明、煩惱，即使現在有心想要學，卻還是還要時間，長久的時間。要用心，方向正確，步步踏實往前走，我們要分寸向前進步。
佛陀不捨眾生，「應機譬喻逗教」。這麼多的眾生，千差萬別的習氣、觀念、見解，佛陀竟然很有耐心來應機，種種譬喻的方法，投眾生的根機，來教育我們。
種種的方便，「說事顯理」，將這件事，顯出了那個道理來。在《法華經》，除了用譬喻、言辭，說因緣果報等等，用人間的事相，來現出道理，道理很深，來解釋事相。這種不斷用方法，這種權巧方便的法，來顯示讓我們瞭解，無不都是希望我們人人，能夠到達「正遍知」，覺悟無量的境界。
佛陀的慈悲，我們應該要時時用心體會。有時候，那個事相，我們看的是這樣，裡面很深的道理，再用很深的道理，要來譬喻這件事，難啊！實在是很困難，對我們凡夫而言。不過佛陀就是要用盡方法，不用這些事，哪有辦法，去體會這個道理呢？提一個故事，大家更清楚。
在印度，佛正法的時代，寺院很多人在修行。佛陀一直一直希望人人要用心，不分年齡、不分階級，佛陀就是，只要你有起心發願，想要修行，佛陀全部收，不限年齡、不限階級，都是讓人人能有修行的機會。
在那當中，有一間精舍，雖然是很簡單，卻也是住了很多僧眾。也是在那個地區也有人知道，僧團用心學法，我若能夠每天，都能來供養出家人，讓他們安心學法，佛法才能普遍人間。
這位優婆夷，那就是一位女眾，雖然很想要，每天都能供養很多，不過力量有限，所以她只能夠，能力所能到的，就是每天要請一位出家人，來家裡接受供養。在這間精舍，就是輪流，若輪到你，你就去接受她的供養。而這位善女人，優婆夷，她就希望，「我若接受一位出家比丘來受供，供養之後，他就會能說法給我聽。」所以這是這樣長久以來，每天都是這樣。
有一天派一位，那就是年紀大了，很有心想要求法。但是自己感覺根機很鈍，佛法聽來，不很瞭解，每天都是很懊惱。但是輪到他要去接受供養了，很擔心，不過在這個法規，精舍的規則，派到我，我一定要去，但是心情很沉重。我到底被供養之後，我要說什麼法給人聽呢？所以要去這位施主的家庭，他頭低低，一步一步慢慢走，心沉重，腳步也很沉重，滿心都是擔心，這件事情要如何應付過去呢。
這位女施主看到出家師父到了，趕快虔誠膜拜、頂禮，趕緊請上座，用菜餚盡心供養。吃飽飯之後，這位善女人很恭敬，就來到這位師父面前，坐在他面前恭敬請法。這位老師父要說什麼呢？頭低低很擔心，就是說：「愚癡無知，缺於智慧，實在非常痛苦！」就是說這些話。
這位女施主聽到，內心很感動，她感覺：果然這位師父很有修行。愚癡無知，眾生不都是這樣嗎？就是因為愚癡無知，所以造成了「十二因緣」。因為這「十二因緣」，一念無明起，三細煩惱生，所以不斷製造煩惱，在六道輪迴不休息。真的是很有修養的師父，我應該除了飯食供養，我要趕快來找價值的東西，來供養師父。
這位善女人趕快離開，要去找價值的東西。這位師父看到善女人離開，趕快三十六計逃而為先，所以趕快離開，跑得很快就回去了。回到精舍，不敢去見師父，趕快進到他的寮房裡。
不過，這位女施主非常恭敬，用這個布料要來供養，說起了這位師父為她開示，「這位老師父的法，實在是很深，不過很淺顯的，讓我能夠瞭解，我滿心法喜，所以我要來供養。」師父聽到了，趕緊叫人請他出來，「老師父，這位初出家的老比丘，你今天用一句這麼簡單的話，就能讓這位女施主，就是善女人，已經瞭解了道理，虔誠供養，你應該接受。」
所以說起來都是因緣。一位是滿心煩惱，很沉重的心，卻是一位真的是，有心想要求法的人，就這樣契機了。所以佛說，一切都是因緣，這個因緣就要應機來啟發。
所以「應機譬喻逗教」。佛陀的時代，佛陀是這樣應機譬喻逗教，我們凡夫普遍，雖然我們還不很瞭解，只要你有心修行，總是轉煩惱為菩提。雖然佛陀在《法華經》，動不動就是「百千萬億劫」，而我們應該把握當下，每一秒鐘無不都是，法在我們身邊，我們若能這樣，就能促長為短。再接下去的《法華經》也有這樣的譬喻。時間總是這樣在過，所以我們要趕緊來了解。前面那段(經)文又是什麼？
而今於世尊前
聞所未聞
皆墮疑惑
善哉世尊
願為四眾
說其因緣
令離疑悔
《法華經譬喻品第三》
前面經文，「今於世尊前」，這是舍利弗的心聲，代替很多人說話，現在大家都在世尊的座下，聽佛說法。
「聞所未聞，皆墮疑惑」。大家聽到的，佛陀過去所說的是方便法，現在一轉就是撥開了方便，說真實法。開始聽的人，忽然間心會起疑，包括舍利弗。所以，描述大家，忽然間聽到人人能成佛，有的人墮疑網：「我辦得到嗎？」這是很多人的心(情)。
所以感恩，「善哉！」感恩，感恩世尊能這樣說過來，讓我能瞭解，我又能再得受佛陀為我授記，這麼多人都隨喜。不過也是很感恩，佛陀還是不斷，要再為四眾說因緣。因為各人的因緣不同，佛陀的慈悲既為我授記，還有很多人，因緣應該也成熟了，所以，相信佛陀，應該還會繼續為大家授記。所以讓人人更清楚，人人有機會接受，斷除了疑悔、生信心，發願接受佛陀的教育。這是前面的大意。
接下來就說，「爾時，佛告舍利弗：我先不言，諸佛世尊以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」
爾時佛告舍利弗：
我先不言諸佛世尊
以種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
《法華經譬喻品第三》
佛陀回答舍利弗，叫舍利弗的名字，這就是表示，很重視舍利弗所問的，也要讓大家提高聽法的心。「我先不言」，那就是，第一，就是表揚舍利弗，讚歎他自己得了授記，又再代替別人問，代替當場的人再來問，代替當場的人，再从請法，這是佛陀對舍利弗的讚歎。不是自己得到就好，還代替這麼多人來請法。
所以佛陀開始要解釋，「我先不言」。我開始那時候說的話，其實因為眾生，還不能夠很瞭解，我不能說過頭的話，但是也不能說不足的話，過猶不及，說話就是要剛剛好。這個人的根機就是這樣，所以，說他聽得懂的話，知道他有辦法能接受的法。所以，所說的話，就是不偏於「空」、不偏於「有」，現在就是要說中道，是適當。
爾時佛告舍利弗：
舍利弗 揚其智解
又讚許舍利弗
代聞法眾請法之意
我先不言
太過或不及
所說皆適中道
所謂「過頭的話」，就是大家的根機，無法接受的話。無法接受是什麼呢？不能覺悟宇宙萬物之真理。說得那麼多，大家不能接受，所以回過頭來，收起來，放在他的本懷，用種種的事，來解釋道理，這叫做方便法，適應眾生的根機來說話。
就像那位老比丘，滿心都是煩惱，卻是能說出，有心想要求法的人，能夠瞭解，得到法的歡喜，這就是因為應機。所以說來，佛，釋迦佛，他前面說「我先不言」，我開始所說的法，先不說人人都能成佛。
因為這是諸佛來世間，都是一樣，為一大事因緣在世間，所以佛陀來人間都說因緣，這叫做方便法。說他過去如何如何修行，在《本生經》，或者是《本緣經》裡，完全都是在說過去，某位弟子與佛什麼因緣，佛陀本身與過去諸佛，在諸佛的道場，如何修行過來，全都是說諸佛過去修行的因緣，自己本身也是這樣。
所以「諸佛世尊，皆為一大事因緣，出現世間」，不只是釋迦佛而已，所有諸佛，全都為一大事因緣出現人間，說出了累世無量億劫以前，是如何修行過來。
諸佛世尊：
皆為一大事因緣
出現世間
說己累世
無量億劫前
於無量佛所
修種種行、
種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
「於無量佛所，修種種行」。釋迦佛本身在無量佛所，是修種種行，也以種種的因緣來修行，也是經過了很多人、事、物、理的譬喻來接受、瞭解，這都出自於諸佛，那種言辭、方便說法中，所得來，「阿耨多羅三藐三菩提」。諸佛是這樣，現在釋迦佛也是這樣，以種種因緣、譬喻、言辭說法。
佛於二乘眾生
以種種因緣、
說方便法
即是說大乘法
無日不為
正等覺而說法
佛在二乘眾生，用種種因緣、方便。這個二乘，那就是小乘、大乘，在小乘中，同樣具足了，內含著的道理，但是用事說法，用事來說話，這個事裡面就是含著，密切的真理，真精密的真理。
佛陀「無日不為正等覺而說法」。每天、每天，都這樣在說話，雖然面對著小乘──聲聞、緣覺在說話，就是用事含藏著道理，沒有一天不為正等正覺而說法，就是希望人人要能體會，事中所含的真理。
現在是撥開了事，說道理給大家聽，真理是人人本具，清淨無污染的佛性。但是，這樣大家聽懂嗎？所以還聽不懂，佛陀不得不又是要回歸耐心，來向人人耐心說法。所以說起來，眾生的根機千差萬別，應機、譬喻、逗教是佛陀對眾生不棄不離，我們要時時用感恩心。
所以舍利弗說「善哉！世尊」。「善哉」就是感恩、很好；這種感恩、讚歎，都叫做「善哉」。希望佛陀再為大家，一層一層來說，讓大家更清楚，不要有疑心。所以，這個清楚，也要再用方便事相，來顯它的道理，但是一切，無不都是希望人人，能到達那個正遍覺無量。正遍覺無量，就是宇宙萬物的真理，我們的心、智海，與宇宙會合在一起。好像是很開心的話，其實我們也要時時多用心！
Explanations by Master Cheng-Yan
Subject: Teaching Accordingly for Complete Awakening (應機說法正覺無量)
Date: March.19. 2015
“Sentient beings’ capabilities vary widely, so the Buddha taught with analogies according to capabilities. He skillfully explained matters to reveal truths until they reached complete awakening.”
This is the Buddha’s state of mind. He understands all beings in the world, all people, matters and objects and so on. Sadly, “Sentient beings’ capabilities vary widely.” If we sentient beings do not make an effort to mindfully listen to the Buddha’s teachings, we will continue to give rise to more ignorance and afflictions. Even if we now have the resolve and want to learn, it will still take time, a very long time. We have to be mindful, face the right direction and take steady steps forward. Thus we move forward bit by bit.
The Buddha will not abandon sentient beings, “so the Buddha taught with analogies according to capabilities.” There are so many sentient beings with so many different habitual tendencies, ideas and perspectives. But the Buddha actually had the patience to teach according to capabilities, devising various analogies suitable to our understanding. With various skillful means, He explained matters to reveal truths. He revealed the principles behind these matters.
In the Lotus Sutra, in addition to using analogies, expressions, karmic conditions and retributions and so on, He used worldly matters to demonstrate principles, and with profound truths, explained the workings of things. Endlessly, He used different methods, different skillful means, to reveal [truths] for us to understand, all for the sole reason of helping all of us attain “a complete awakening,” which is the state of infinite realizations. We should mindfully experience the Buddha’s compassion [in teaching us].
We see the working of things in a certain way, but there are actually profound principles within. To come up with analogies that explain these matters with profound principles is hard! It is indeed difficult for us ordinary people. But, the Buddha did His best to come up with them. Without using matters as examples, how can we possibly realize these principles?
There is a story that explains this more clearly. In India, during the era of the Right Dharma, many people engaged in spiritual cultivation at monasteries. The Buddha hoped that everyone would be mindful, regardless of age or social class, and so He accepted anyone who had the aspiration and made the vow to be a spiritual practitioner, setting no limits on age or class and giving everyone a chance to engage in spiritual cultivation.
At the time, there was an abode which, although quite simple, still housed many monastics. People in that area understood that, “The Sangha is diligently studying the Dharma. If I make offerings to the monastics every day so they can focus on learning the Dharma, this will allow the Buddha-Dharma to be spread throughout the world.” One of those people was an upasika, which is a female lay practitioner. Although she wished to make many offerings every day, her resources were limited. So, the most she was able to do was to invite one monastic to her house every day to accept her offerings. [The monastics] at the abode took turns going. When it was a person’s turn, that person would go to receive her offerings. As for this good woman, this upasika, her thinking was, “After a bhiksu receives an offering from me, I hope that they will explain the Dharma to me.”This continued for a long time; every day it was like this.
One day, it was an elderly monk’s turn.He had a strong desire to seek the Dharma, but felt that his own capabilities were dull and that he did not understand the Dharma very well.Because of this, every day he felt very troubled.When it was his turn to receive her offerings, he was very worried, but he had no choice but to follow the rules.
“The rule of the abode is that when it is my turn, I have to go, but my heart is heavy. After I receive the offerings, what Dharma can I teach?”So, on his way to the home of the upasika, he hung his head low and walked very slowly.
As his heart was heavy, so was his every step.His heart gradually filled with worry.How should he deal with this situation?When she saw that the monastic had arrived, the upasika quickly prostrated with reverence and invited him to sit and enjoy the offering of food we had prepared.
After he finished eating, the upasika respectfully came to sit before him and reverently requested teachings.What was this elderly monastic going to teach?He looked down, very worried, and said, “Foolishness, ignorance and lack of wisdom bring tremendous suffering, indeed.”That was all he said.
When the upasika heard this, she was much moved.She thought, “Truly, this is a Dharma master who is very advanced in his spiritual practice.Aren’t all sentient beings foolish and ignorant? It is due to their foolishness and ignorance that they create karma and set the Twelve Links of Cyclic Existence in motion.”
Because of the Twelve Links of Cyclic Existence, once ignorant thoughts arise, they produce the three subtle afflictions.This leads to afflictions multiplying endlessly, so we transmigrate in the Six Realms without rest.
“Truly, this Dharma Master is advanced in His spiritual cultivation. In addition to making an offering of food, I must quickly find something of value to present to him as an offering.”
The upasika immediately stood up and left the room so she could look for something valuable.When the Dharma Master saw her leave, he decided to make a break for it.He quickly left and ran back to the abode.
Upon his return, he did not dare see his master and immediately went to his room.Yet, the upasika felt great respect for him and brought some cloth to the abode as an offering.She explained that this monastic helped her.“The Dharma he taught me was truly profound, but he made it easy for me to understand, so my heart is filled with Dharma-joy. This is why I came to make this offering.”
His teacher heard this and quickly sent for the elderly bhiksu who had only recently been ordained as a monastic.
“The simple words that you have spoken today have helped this benefactor, this good woman here. She has already understood the principles, so you should accept her reverent offering.”And so, everything happens because of cause and conditions.
The bhiksu had a heart heavy with afflictions.But the woman was a person who sincerely sought the Dharma, so [his words] resonated with her.Therefore, the Buddha said, “Everything depends on cause and conditions.”With suitable causes and conditions, people can be inspired according to their capability.So, “the Buddha taught with analogies according capabilities.”
During the Buddha’s lifetime, He taught according to capabilities with analogies.For all of us ordinary people, even though we still do not really understand, if we resolve to engage in spiritual practice, we can transform afflictions into Bodhi.Even though the Buddha, in the Lotus Sutra, continually mentioned “trillions of kalpas,” we should seize every present moment.
The Dharma is by our side at every second.If we have this mindset, a long period may seem short to us.In the latter parts of the Lotus Sutra, there are more analogies about this.In summary, time just keeps passing, so let us quickly develop our understanding.What was in the previous sutra passage?
Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion.
Excellent, World-Honored One.
May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets?
This passage begins with, “Now, from the World-Honored One”. These words came from Sariputra’s heart and were spoken on behalf of many people. At that moment, everyone was sitting before the World-Honored One, listening to Him teach the Dharma. “They hear what they never heard before, causing them all to fall into doubt and delusion”.
In the past, they heard the Buddha teaching skillful means. Now, He turned around and set these aside to teach the True Dharma. So, those who listened suddenly had doubts, including Sariputra. This passage describes how, upon hearing that everyone can become a Buddha, some fell into a web of doubts. [They wondered], “Can I really achieve this?” This was the mindset of many people.
So, [Sariputra] was grateful. “Excellent! I am grateful to the World-Honored One for explaining this and helping me to understand. Then I was also able to receive the prediction of Buddhahood from You, and so many people took joy on my behalf. I am also grateful that the Buddha repeatedly explained causes and conditions for the fourfold assembly. Everyone has different karmic conditions, and since the Buddha compassionately bestowed this prediction upon me, the karmic conditions for many others should also be maturing. So, I believe that the Buddha will subsequently bestow this prediction on others. In this way, he helped everyone to better understand that they have all this opportunity.
They can eliminate doubts, give rise to faith and vow to accept the Buddha’s teachings. This is the general meaning of this passage. The following passage stages,
“At that time, the Buddha told Sariputra, I did not at first talk about it; but don’t all Buddhas, teach the Dharma by means of various causes and conditions, parables, expressions and skillful means all for the sake of Auttara-samyak-sambodhi?”
When the Buddha responded to Sariputra, He called out his name. this indicated that He placed great importance on Sariputra’s question and also wanted to strengthen everyone’s desire to hear the Dharma. He said, “I did not at first talk about it”. He, first and foremost, commended Sariputra for continuing to ask questions on others’ behalf, even after he received his prediction. On behalf of those at the assembly, he asked questions. On behalf of those at the assembly, he again requested the Dharma. The Buddha praised Sariputra for doing this.
He not only looked after himself, he requested teachings on behalf of many others. So, the Buddha began by explaining, “I did not at first talk about it”. When the Buddha first began to teach, because sentient beings could not yet really understand, He could not give teachings that were too [advanced], but He could not give incomplete teachings either. He could not teach too much nor too little, it had to be just right. People’s capabilities were like this, so He had to say things that could be understood and teach the Dharma that could be accepted. Thus, the teachings He gave were not biased towards “emptiness”, nor towards “existence”. This is the Middle Way, which is just right.
“At that time, the Buddha told Sariputra: He called on Sariputra to make known his wisdom and understanding. Then, the Buddha praised Sariputra again for requesting the Dharma on behalf of the Dharma-assembly. I did not at first talk about it: The Dharma should not be too much or too little. He taught what was just right, the Middle Way.”
Teachings that were too advanced were teachings that people did not have the capabilities to understand. What wouldn’t they have understood? The true principles of all things in the universe. If He said too much, people could not accept it. So, He came back and put away those teachings, keeping them in His heart. Instead, he used various matters to explain the principles. These are skillful means, teachings suitable for the listener’s capabilities.
Take the elderly bhiksus, for example. His mind was filled with afflictions, yet he was able to speak in a way that one who sincerely sought the Dharma was able to understand and thus attain Dharma-joy. This was because if suited her capabilities.
This is why Sakyamuni Buddha said, “I did not at first talk about it”. When He first began teaching, He did not tell everyone that they could all attain Buddhahood. All Buddhas have come to the world for the same reason, for the sake of one great cause. So, They all explained the workings of causes and conditions. These are skillful means. The Buddha explained how He had engaged in spiritual practice in past lifetimes.
The Jataka Sutra and the sutras about His disciple’s past lifetimes are all about how, in the past lifetime, such-and-such disciple formed such-and-such karmic connections with Him and how He Himself had engaged in spiritual practice in the presence of all Buddhas. He was explaining the causes and conditions of the spiritual practices of past Buddhas and how His own were the same.
So, “All Buddhas, the World-Honored Ones, for the sake on one great cause, manifested in this world.” Sakyamuni Buddha. All Buddhas, for the sake of one great cause, manifested in this world and explained how, for countless kalpas. They had engaged in spiritual practice.
All Buddhas, the World-Honored Ones: All of them, for the sake of one great cause, manifested in this world and explained what They had done for countless kalpas. In the presence of infinite Buddhas, They learned various kinds of practices, various causes and conditions, analogies, expressions and skillful means, all for the sake of anuttara-samyak-sambodhi.
In the presence of infinite Buddhas, They learned various kinds of practices. Sakyamuni Buddha Himself, in the presence of infinite Buddhas, cultivated various kinds of practices. He also practiced under various kinds of causes and conditions. In addition, through the use of many analogies of the principles of people, matters and things, He was able to accept and understand. This all comes out of what He attained from all Buddhas’ teaching of the Dharma with expressions and skillful means, “Anuttara-samyak-sambodhi.”
All Buddhas had [taught this way], and Sakyamuni Buddha did as well. He taught with various causes and conditions, analogies and expressions.
The Buddha, for the Two Vehicle practitioners, taught with various causes and conditions and skillful means. The Two Vehicles are the Small Vehicle and the Great Vehicle.
The Small Vehicle is also replete with the principles, but the Dharma is taught and explained through matters. Contained within the workings of things are subtle and intricately connected principles.
The Buddha said, “there was not a day that I did not expound teachings for the sake of perfect enlightenment.”
Every day, the Buddha taught in this way. Although addressing Small Vehicle practitioners, Hearers and Solitary Realizers, and teaching truths through matters, there was not a day that He did not expound teachings for the sake of perfect enlightenment, all in the hope that everyone can realize the true principles contained within matters.
At this assembly, He set aside matters and explained true principles to everyone. True principles are inherently in everyone; this is their pure and undefiled Buddha-nature.
But, did everyone understand this? If they did not, the Buddha had tom once again, patiently expound the Dharma to everyone.
In summary, sentient beings’ capabilities vary widely so He taught with analogies according to capabilities. The Buddha would not abandon sentient beings, so we must always be grateful to Him. So Saroputra said, “Excellent, World-Honored One.” “Excellent” expresses his gratitude; he showed his gratitude and praise by saying, “Excellent.” He hoped the Buddha would explain things again, on stage at a time, to help everyone better understand and put an end to their doubts.
To bring clarity, the Buddha skillfully used appearances of things to reveal their underlying principles. Everything He did was in the hope that everyone could attain boundless and complete awakening. We attain boundless and complete awakening when the truths of all things in the universe converge with our minds and our ocean of wisdom. It seems we are very happy to talk about this, but we must still always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「眾生根機千差，應機譬喻逗教，方便說事顯理，至正遍覺無量。」
⊙「而今於世尊前，聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」《法華經譬喻品第三》
⊙「爾時，佛告舍利弗：我先不言，諸佛世尊以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」《法華經譬喻品第三》
⊙爾時佛告舍利弗：舍利弗，揚其智解，又讚許舍利弗代聞法眾請法之意。我先不言：太過或不及，所說皆適中道。
⊙諸佛世尊皆為一大事因緣出現世間，說己累世無量億劫前，於無量佛所修種種行、種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。
⊙佛於二乘眾生以種種因緣，說方便法，即是說大乘法；無日不為正等覺而說法。
【證嚴上人開示】
「眾生根機千差，應機譬喻逗教，方便說事顯理，至正遍覺無量。」
眾生根機千差
應機譬喻逗教
方便說事顯理
至正遍覺無量
佛陀的境界是這樣，瞭解天下眾生、人、事、物等等。偏偏我們「眾生根機千差」，不能好好用心，聽佛教法，還是時時複製無明、煩惱，即使現在有心想要學，卻還是還要時間，長久的時間。要用心，方向正確，步步踏實往前走，我們要分寸向前進步。
佛陀不捨眾生，「應機譬喻逗教」。這麼多的眾生，千差萬別的習氣、觀念、見解，佛陀竟然很有耐心來應機，種種譬喻的方法，投眾生的根機，來教育我們。
種種的方便，「說事顯理」，將這件事，顯出了那個道理來。在《法華經》，除了用譬喻、言辭，說因緣果報等等，用人間的事相，來現出道理，道理很深，來解釋事相。這種不斷用方法，這種權巧方便的法，來顯示讓我們瞭解，無不都是希望我們人人，能夠到達「正遍知」，覺悟無量的境界。
佛陀的慈悲，我們應該要時時用心體會。有時候，那個事相，我們看的是這樣，裡面很深的道理，再用很深的道理，要來譬喻這件事，難啊！實在是很困難，對我們凡夫而言。不過佛陀就是要用盡方法，不用這些事，哪有辦法，去體會這個道理呢？提一個故事，大家更清楚。
在印度，佛正法的時代，寺院很多人在修行。佛陀一直一直希望人人要用心，不分年齡、不分階級，佛陀就是，只要你有起心發願，想要修行，佛陀全部收，不限年齡、不限階級，都是讓人人能有修行的機會。
在那當中，有一間精舍，雖然是很簡單，卻也是住了很多僧眾。也是在那個地區也有人知道，僧團用心學法，我若能夠每天，都能來供養出家人，讓他們安心學法，佛法才能普遍人間。
這位優婆夷，那就是一位女眾，雖然很想要，每天都能供養很多，不過力量有限，所以她只能夠，能力所能到的，就是每天要請一位出家人，來家裡接受供養。在這間精舍，就是輪流，若輪到你，你就去接受她的供養。而這位善女人，優婆夷，她就希望，「我若接受一位出家比丘來受供，供養之後，他就會能說法給我聽。」所以這是這樣長久以來，每天都是這樣。
有一天派一位，那就是年紀大了，很有心想要求法。但是自己感覺根機很鈍，佛法聽來，不很瞭解，每天都是很懊惱。但是輪到他要去接受供養了，很擔心，不過在這個法規，精舍的規則，派到我，我一定要去，但是心情很沉重。我到底被供養之後，我要說什麼法給人聽呢？所以要去這位施主的家庭，他頭低低，一步一步慢慢走，心沉重，腳步也很沉重，滿心都是擔心，這件事情要如何應付過去呢。
這位女施主看到出家師父到了，趕快虔誠膜拜、頂禮，趕緊請上座，用菜餚盡心供養。吃飽飯之後，這位善女人很恭敬，就來到這位師父面前，坐在他面前恭敬請法。這位老師父要說什麼呢？頭低低很擔心，就是說：「愚癡無知，缺於智慧，實在非常痛苦！」就是說這些話。
這位女施主聽到，內心很感動，她感覺：果然這位師父很有修行。愚癡無知，眾生不都是這樣嗎？就是因為愚癡無知，所以造成了「十二因緣」。因為這「十二因緣」，一念無明起，三細煩惱生，所以不斷製造煩惱，在六道輪迴不休息。真的是很有修養的師父，我應該除了飯食供養，我要趕快來找價值的東西，來供養師父。
這位善女人趕快離開，要去找價值的東西。這位師父看到善女人離開，趕快三十六計逃而為先，所以趕快離開，跑得很快就回去了。回到精舍，不敢去見師父，趕快進到他的寮房裡。
不過，這位女施主非常恭敬，用這個布料要來供養，說起了這位師父為她開示，「這位老師父的法，實在是很深，不過很淺顯的，讓我能夠瞭解，我滿心法喜，所以我要來供養。」師父聽到了，趕緊叫人請他出來，「老師父，這位初出家的老比丘，你今天用一句這麼簡單的話，就能讓這位女施主，就是善女人，已經瞭解了道理，虔誠供養，你應該接受。」
所以說起來都是因緣。一位是滿心煩惱，很沉重的心，卻是一位真的是，有心想要求法的人，就這樣契機了。所以佛說，一切都是因緣，這個因緣就要應機來啟發。
所以「應機譬喻逗教」。佛陀的時代，佛陀是這樣應機譬喻逗教，我們凡夫普遍，雖然我們還不很瞭解，只要你有心修行，總是轉煩惱為菩提。雖然佛陀在《法華經》，動不動就是「百千萬億劫」，而我們應該把握當下，每一秒鐘無不都是，法在我們身邊，我們若能這樣，就能促長為短。再接下去的《法華經》也有這樣的譬喻。時間總是這樣在過，所以我們要趕緊來了解。前面那段(經)文又是什麼？
而今於世尊前
聞所未聞
皆墮疑惑
善哉世尊
願為四眾
說其因緣
令離疑悔
《法華經譬喻品第三》
前面經文，「今於世尊前」，這是舍利弗的心聲，代替很多人說話，現在大家都在世尊的座下，聽佛說法。
「聞所未聞，皆墮疑惑」。大家聽到的，佛陀過去所說的是方便法，現在一轉就是撥開了方便，說真實法。開始聽的人，忽然間心會起疑，包括舍利弗。所以，描述大家，忽然間聽到人人能成佛，有的人墮疑網：「我辦得到嗎？」這是很多人的心(情)。
所以感恩，「善哉！」感恩，感恩世尊能這樣說過來，讓我能瞭解，我又能再得受佛陀為我授記，這麼多人都隨喜。不過也是很感恩，佛陀還是不斷，要再為四眾說因緣。因為各人的因緣不同，佛陀的慈悲既為我授記，還有很多人，因緣應該也成熟了，所以，相信佛陀，應該還會繼續為大家授記。所以讓人人更清楚，人人有機會接受，斷除了疑悔、生信心，發願接受佛陀的教育。這是前面的大意。
接下來就說，「爾時，佛告舍利弗：我先不言，諸佛世尊以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」
爾時佛告舍利弗：
我先不言諸佛世尊
以種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
《法華經譬喻品第三》
佛陀回答舍利弗，叫舍利弗的名字，這就是表示，很重視舍利弗所問的，也要讓大家提高聽法的心。「我先不言」，那就是，第一，就是表揚舍利弗，讚歎他自己得了授記，又再代替別人問，代替當場的人再來問，代替當場的人，再从請法，這是佛陀對舍利弗的讚歎。不是自己得到就好，還代替這麼多人來請法。
所以佛陀開始要解釋，「我先不言」。我開始那時候說的話，其實因為眾生，還不能夠很瞭解，我不能說過頭的話，但是也不能說不足的話，過猶不及，說話就是要剛剛好。這個人的根機就是這樣，所以，說他聽得懂的話，知道他有辦法能接受的法。所以，所說的話，就是不偏於「空」、不偏於「有」，現在就是要說中道，是適當。
爾時佛告舍利弗：
舍利弗 揚其智解
又讚許舍利弗
代聞法眾請法之意
我先不言
太過或不及
所說皆適中道
所謂「過頭的話」，就是大家的根機，無法接受的話。無法接受是什麼呢？不能覺悟宇宙萬物之真理。說得那麼多，大家不能接受，所以回過頭來，收起來，放在他的本懷，用種種的事，來解釋道理，這叫做方便法，適應眾生的根機來說話。
就像那位老比丘，滿心都是煩惱，卻是能說出，有心想要求法的人，能夠瞭解，得到法的歡喜，這就是因為應機。所以說來，佛，釋迦佛，他前面說「我先不言」，我開始所說的法，先不說人人都能成佛。
因為這是諸佛來世間，都是一樣，為一大事因緣在世間，所以佛陀來人間都說因緣，這叫做方便法。說他過去如何如何修行，在《本生經》，或者是《本緣經》裡，完全都是在說過去，某位弟子與佛什麼因緣，佛陀本身與過去諸佛，在諸佛的道場，如何修行過來，全都是說諸佛過去修行的因緣，自己本身也是這樣。
所以「諸佛世尊，皆為一大事因緣，出現世間」，不只是釋迦佛而已，所有諸佛，全都為一大事因緣出現人間，說出了累世無量億劫以前，是如何修行過來。
諸佛世尊：
皆為一大事因緣
出現世間
說己累世
無量億劫前
於無量佛所
修種種行、
種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
「於無量佛所，修種種行」。釋迦佛本身在無量佛所，是修種種行，也以種種的因緣來修行，也是經過了很多人、事、物、理的譬喻來接受、瞭解，這都出自於諸佛，那種言辭、方便說法中，所得來，「阿耨多羅三藐三菩提」。諸佛是這樣，現在釋迦佛也是這樣，以種種因緣、譬喻、言辭說法。
佛於二乘眾生
以種種因緣、
說方便法
即是說大乘法
無日不為
正等覺而說法
佛在二乘眾生，用種種因緣、方便。這個二乘，那就是小乘、大乘，在小乘中，同樣具足了，內含著的道理，但是用事說法，用事來說話，這個事裡面就是含著，密切的真理，真精密的真理。
佛陀「無日不為正等覺而說法」。每天、每天，都這樣在說話，雖然面對著小乘──聲聞、緣覺在說話，就是用事含藏著道理，沒有一天不為正等正覺而說法，就是希望人人要能體會，事中所含的真理。
現在是撥開了事，說道理給大家聽，真理是人人本具，清淨無污染的佛性。但是，這樣大家聽懂嗎？所以還聽不懂，佛陀不得不又是要回歸耐心，來向人人耐心說法。所以說起來，眾生的根機千差萬別，應機、譬喻、逗教是佛陀對眾生不棄不離，我們要時時用感恩心。
所以舍利弗說「善哉！世尊」。「善哉」就是感恩、很好；這種感恩、讚歎，都叫做「善哉」。希望佛陀再為大家，一層一層來說，讓大家更清楚，不要有疑心。所以，這個清楚，也要再用方便事相，來顯它的道理，但是一切，無不都是希望人人，能到達那個正遍覺無量。正遍覺無量，就是宇宙萬物的真理，我們的心、智海，與宇宙會合在一起。好像是很開心的話，其實我們也要時時多用心！
Explanations by Master Cheng-Yan
Subject: Teaching Accordingly for Complete Awakening (應機說法正覺無量)
Date: March.19. 2015
“Sentient beings’ capabilities vary widely, so the Buddha taught with analogies according to capabilities. He skillfully explained matters to reveal truths until they reached complete awakening.”
This is the Buddha’s state of mind. He understands all beings in the world, all people, matters and objects and so on. Sadly, “Sentient beings’ capabilities vary widely.” If we sentient beings do not make an effort to mindfully listen to the Buddha’s teachings, we will continue to give rise to more ignorance and afflictions. Even if we now have the resolve and want to learn, it will still take time, a very long time. We have to be mindful, face the right direction and take steady steps forward. Thus we move forward bit by bit.
The Buddha will not abandon sentient beings, “so the Buddha taught with analogies according to capabilities.” There are so many sentient beings with so many different habitual tendencies, ideas and perspectives. But the Buddha actually had the patience to teach according to capabilities, devising various analogies suitable to our understanding. With various skillful means, He explained matters to reveal truths. He revealed the principles behind these matters.
In the Lotus Sutra, in addition to using analogies, expressions, karmic conditions and retributions and so on, He used worldly matters to demonstrate principles, and with profound truths, explained the workings of things. Endlessly, He used different methods, different skillful means, to reveal [truths] for us to understand, all for the sole reason of helping all of us attain “a complete awakening,” which is the state of infinite realizations. We should mindfully experience the Buddha’s compassion [in teaching us].
We see the working of things in a certain way, but there are actually profound principles within. To come up with analogies that explain these matters with profound principles is hard! It is indeed difficult for us ordinary people. But, the Buddha did His best to come up with them. Without using matters as examples, how can we possibly realize these principles?
There is a story that explains this more clearly. In India, during the era of the Right Dharma, many people engaged in spiritual cultivation at monasteries. The Buddha hoped that everyone would be mindful, regardless of age or social class, and so He accepted anyone who had the aspiration and made the vow to be a spiritual practitioner, setting no limits on age or class and giving everyone a chance to engage in spiritual cultivation.
At the time, there was an abode which, although quite simple, still housed many monastics. People in that area understood that, “The Sangha is diligently studying the Dharma. If I make offerings to the monastics every day so they can focus on learning the Dharma, this will allow the Buddha-Dharma to be spread throughout the world.” One of those people was an upasika, which is a female lay practitioner. Although she wished to make many offerings every day, her resources were limited. So, the most she was able to do was to invite one monastic to her house every day to accept her offerings. [The monastics] at the abode took turns going. When it was a person’s turn, that person would go to receive her offerings. As for this good woman, this upasika, her thinking was, “After a bhiksu receives an offering from me, I hope that they will explain the Dharma to me.”This continued for a long time; every day it was like this.
One day, it was an elderly monk’s turn.He had a strong desire to seek the Dharma, but felt that his own capabilities were dull and that he did not understand the Dharma very well.Because of this, every day he felt very troubled.When it was his turn to receive her offerings, he was very worried, but he had no choice but to follow the rules.
“The rule of the abode is that when it is my turn, I have to go, but my heart is heavy. After I receive the offerings, what Dharma can I teach?”So, on his way to the home of the upasika, he hung his head low and walked very slowly.
As his heart was heavy, so was his every step.His heart gradually filled with worry.How should he deal with this situation?When she saw that the monastic had arrived, the upasika quickly prostrated with reverence and invited him to sit and enjoy the offering of food we had prepared.
After he finished eating, the upasika respectfully came to sit before him and reverently requested teachings.What was this elderly monastic going to teach?He looked down, very worried, and said, “Foolishness, ignorance and lack of wisdom bring tremendous suffering, indeed.”That was all he said.
When the upasika heard this, she was much moved.She thought, “Truly, this is a Dharma master who is very advanced in his spiritual practice.Aren’t all sentient beings foolish and ignorant? It is due to their foolishness and ignorance that they create karma and set the Twelve Links of Cyclic Existence in motion.”
Because of the Twelve Links of Cyclic Existence, once ignorant thoughts arise, they produce the three subtle afflictions.This leads to afflictions multiplying endlessly, so we transmigrate in the Six Realms without rest.
“Truly, this Dharma Master is advanced in His spiritual cultivation. In addition to making an offering of food, I must quickly find something of value to present to him as an offering.”
The upasika immediately stood up and left the room so she could look for something valuable.When the Dharma Master saw her leave, he decided to make a break for it.He quickly left and ran back to the abode.
Upon his return, he did not dare see his master and immediately went to his room.Yet, the upasika felt great respect for him and brought some cloth to the abode as an offering.She explained that this monastic helped her.“The Dharma he taught me was truly profound, but he made it easy for me to understand, so my heart is filled with Dharma-joy. This is why I came to make this offering.”
His teacher heard this and quickly sent for the elderly bhiksu who had only recently been ordained as a monastic.
“The simple words that you have spoken today have helped this benefactor, this good woman here. She has already understood the principles, so you should accept her reverent offering.”And so, everything happens because of cause and conditions.
The bhiksu had a heart heavy with afflictions.But the woman was a person who sincerely sought the Dharma, so [his words] resonated with her.Therefore, the Buddha said, “Everything depends on cause and conditions.”With suitable causes and conditions, people can be inspired according to their capability.So, “the Buddha taught with analogies according capabilities.”
During the Buddha’s lifetime, He taught according to capabilities with analogies.For all of us ordinary people, even though we still do not really understand, if we resolve to engage in spiritual practice, we can transform afflictions into Bodhi.Even though the Buddha, in the Lotus Sutra, continually mentioned “trillions of kalpas,” we should seize every present moment.
The Dharma is by our side at every second.If we have this mindset, a long period may seem short to us.In the latter parts of the Lotus Sutra, there are more analogies about this.In summary, time just keeps passing, so let us quickly develop our understanding.What was in the previous sutra passage?
Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion.
Excellent, World-Honored One.
May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets?
This passage begins with, “Now, from the World-Honored One”. These words came from Sariputra’s heart and were spoken on behalf of many people. At that moment, everyone was sitting before the World-Honored One, listening to Him teach the Dharma. “They hear what they never heard before, causing them all to fall into doubt and delusion”.
In the past, they heard the Buddha teaching skillful means. Now, He turned around and set these aside to teach the True Dharma. So, those who listened suddenly had doubts, including Sariputra. This passage describes how, upon hearing that everyone can become a Buddha, some fell into a web of doubts. [They wondered], “Can I really achieve this?” This was the mindset of many people.
So, [Sariputra] was grateful. “Excellent! I am grateful to the World-Honored One for explaining this and helping me to understand. Then I was also able to receive the prediction of Buddhahood from You, and so many people took joy on my behalf. I am also grateful that the Buddha repeatedly explained causes and conditions for the fourfold assembly. Everyone has different karmic conditions, and since the Buddha compassionately bestowed this prediction upon me, the karmic conditions for many others should also be maturing. So, I believe that the Buddha will subsequently bestow this prediction on others. In this way, he helped everyone to better understand that they have all this opportunity.
They can eliminate doubts, give rise to faith and vow to accept the Buddha’s teachings. This is the general meaning of this passage. The following passage stages,
“At that time, the Buddha told Sariputra, I did not at first talk about it; but don’t all Buddhas, teach the Dharma by means of various causes and conditions, parables, expressions and skillful means all for the sake of Auttara-samyak-sambodhi?”
When the Buddha responded to Sariputra, He called out his name. this indicated that He placed great importance on Sariputra’s question and also wanted to strengthen everyone’s desire to hear the Dharma. He said, “I did not at first talk about it”. He, first and foremost, commended Sariputra for continuing to ask questions on others’ behalf, even after he received his prediction. On behalf of those at the assembly, he asked questions. On behalf of those at the assembly, he again requested the Dharma. The Buddha praised Sariputra for doing this.
He not only looked after himself, he requested teachings on behalf of many others. So, the Buddha began by explaining, “I did not at first talk about it”. When the Buddha first began to teach, because sentient beings could not yet really understand, He could not give teachings that were too [advanced], but He could not give incomplete teachings either. He could not teach too much nor too little, it had to be just right. People’s capabilities were like this, so He had to say things that could be understood and teach the Dharma that could be accepted. Thus, the teachings He gave were not biased towards “emptiness”, nor towards “existence”. This is the Middle Way, which is just right.
“At that time, the Buddha told Sariputra: He called on Sariputra to make known his wisdom and understanding. Then, the Buddha praised Sariputra again for requesting the Dharma on behalf of the Dharma-assembly. I did not at first talk about it: The Dharma should not be too much or too little. He taught what was just right, the Middle Way.”
Teachings that were too advanced were teachings that people did not have the capabilities to understand. What wouldn’t they have understood? The true principles of all things in the universe. If He said too much, people could not accept it. So, He came back and put away those teachings, keeping them in His heart. Instead, he used various matters to explain the principles. These are skillful means, teachings suitable for the listener’s capabilities.
Take the elderly bhiksus, for example. His mind was filled with afflictions, yet he was able to speak in a way that one who sincerely sought the Dharma was able to understand and thus attain Dharma-joy. This was because if suited her capabilities.
This is why Sakyamuni Buddha said, “I did not at first talk about it”. When He first began teaching, He did not tell everyone that they could all attain Buddhahood. All Buddhas have come to the world for the same reason, for the sake of one great cause. So, They all explained the workings of causes and conditions. These are skillful means. The Buddha explained how He had engaged in spiritual practice in past lifetimes.
The Jataka Sutra and the sutras about His disciple’s past lifetimes are all about how, in the past lifetime, such-and-such disciple formed such-and-such karmic connections with Him and how He Himself had engaged in spiritual practice in the presence of all Buddhas. He was explaining the causes and conditions of the spiritual practices of past Buddhas and how His own were the same.
So, “All Buddhas, the World-Honored Ones, for the sake on one great cause, manifested in this world.” Sakyamuni Buddha. All Buddhas, for the sake of one great cause, manifested in this world and explained how, for countless kalpas. They had engaged in spiritual practice.
All Buddhas, the World-Honored Ones: All of them, for the sake of one great cause, manifested in this world and explained what They had done for countless kalpas. In the presence of infinite Buddhas, They learned various kinds of practices, various causes and conditions, analogies, expressions and skillful means, all for the sake of anuttara-samyak-sambodhi.
In the presence of infinite Buddhas, They learned various kinds of practices. Sakyamuni Buddha Himself, in the presence of infinite Buddhas, cultivated various kinds of practices. He also practiced under various kinds of causes and conditions. In addition, through the use of many analogies of the principles of people, matters and things, He was able to accept and understand. This all comes out of what He attained from all Buddhas’ teaching of the Dharma with expressions and skillful means, “Anuttara-samyak-sambodhi.”
All Buddhas had [taught this way], and Sakyamuni Buddha did as well. He taught with various causes and conditions, analogies and expressions.
The Buddha, for the Two Vehicle practitioners, taught with various causes and conditions and skillful means. The Two Vehicles are the Small Vehicle and the Great Vehicle.
The Small Vehicle is also replete with the principles, but the Dharma is taught and explained through matters. Contained within the workings of things are subtle and intricately connected principles.
The Buddha said, “there was not a day that I did not expound teachings for the sake of perfect enlightenment.”
Every day, the Buddha taught in this way. Although addressing Small Vehicle practitioners, Hearers and Solitary Realizers, and teaching truths through matters, there was not a day that He did not expound teachings for the sake of perfect enlightenment, all in the hope that everyone can realize the true principles contained within matters.
At this assembly, He set aside matters and explained true principles to everyone. True principles are inherently in everyone; this is their pure and undefiled Buddha-nature.
But, did everyone understand this? If they did not, the Buddha had tom once again, patiently expound the Dharma to everyone.
In summary, sentient beings’ capabilities vary widely so He taught with analogies according to capabilities. The Buddha would not abandon sentient beings, so we must always be grateful to Him. So Saroputra said, “Excellent, World-Honored One.” “Excellent” expresses his gratitude; he showed his gratitude and praise by saying, “Excellent.” He hoped the Buddha would explain things again, on stage at a time, to help everyone better understand and put an end to their doubts.
To bring clarity, the Buddha skillfully used appearances of things to reveal their underlying principles. Everything He did was in the hope that everyone could attain boundless and complete awakening. We attain boundless and complete awakening when the truths of all things in the universe converge with our minds and our ocean of wisdom. It seems we are very happy to talk about this, but we must still always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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