20150320《靜思妙蓮華》譬喻明義智者得解 (第526集)
（法華經•譬喻品第三）
⊙「為同輩請法是懷舊，為四眾請示是化境，今蒙佛授記運大悲，立四弘誓願化福緣。」
⊙「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》
⊙「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經 譬喻品第三》
⊙是諸所說，皆為化菩薩故：舍利弗從因緣入道，體佛心化法入群，皆以種種因緣，譬喻言辭，說菩薩法。再者，重請一大事因緣先三後一之旨故。
⊙為三乘人請法，使令更明了說宿世因緣。譬喻言辭，即前三後一始末根由，故云因緣：是諸所說，皆為化菩薩故。
⊙釋尊成道，數十年為一大事，以種種因緣譬喻：明五濁用釋於權，始末未明，故中下不曉。
⊙以了知之真諦，顯未了知之法。譬者比況，喻者曉訓。託此比彼，寄淺訓深。
【證嚴上人開示】
佛陀為一大事，來人間說法，也希望人人能夠通徹道理。人人要知道，天地之間，是禍？是福？都是從人為，人的一念心，可以為善、造福，人的一念心可以為惡、造業。
這是佛陀來人間一大事因緣，希望人人回歸真如、純真的本性。這就是佛陀希望眾生，人人將法聽得進去，所以一輩子說法四十九年，前四十二年間，所說的那就是方便法，四十二年後的七年間，是法華、涅槃，講了《法華經》之後，終將要示滅、入涅槃了。所以這是佛陀一代時教。
現在在《法華經》，終於千二百五十弟子常隨眾，舍利弗就是智慧第一，在僧團中的領導者，他也已經得到佛陀授記了。舍利弗他還是一樣，這種悲心啟動起來，對他的過去同修行者、未來學佛者，都很關心。所以我們來看這一段：「為同輩請法是懷舊，為四眾請示是化境，今蒙佛授記運大悲，立四弘誓願化福緣。」
為同輩請法是懷舊
為四眾請示是化境
今蒙佛授記運大悲
立四弘誓願化福緣
舍利弗已經得佛授記了，但是他再度請佛為大家說法。再請法是為了同輩，同輩就是和他一起，在修行的這些人，懷舊情，已經這麼多年來，同修、同道。期待人人都能夠與舍利弗一樣，啟開了心的疑問，能夠真正直接接受，佛陀真實道的教化，所以在這個地方，「為同輩請法是懷舊」，就是懷念這個舊的感情。
常常說，我們要記得過去的感情，飲水思源，同修、同道，這分友情，同修行的感情，我得到，也希望人人都能得到。這是舍利弗的請求。
「為四眾請示」，除了同修同行，這些的修行者以外，未來的四眾弟子，有心要修行、有心要出家，有心在家修法的人，希望他們未來，能更瞭解佛陀的用心，希望人人要很快就能接受到。所以這是為，未來的環境世代、四眾來請法。這是舍利弗已經開闊心胸，運大慈。
所以「立四弘誓願化福緣」。因為舍利弗從現在開始，生生世世，長久的時間都入人群中，希望行善、造福，與大家結盡福緣，所以「立四弘誓願化福緣」，這就是舍利弗的心境。
前面的(經)文，「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》
我們昨天說過「我先不言」，就是成佛之後，那個心境很想和大家分享，不過，眾生的根機無法接受，所以因為這樣，他這個法，就這樣收納在本懷裡。所以種種方便、譬喻、言辭，其實還是為，阿耨多羅三藐三菩提。雖然還沒暢演本懷，但是用種種方便法，不就是要引導人人，行菩薩道嗎？這是上面這段經文。
下面下來再說，「是諸所說，皆為化菩薩故。」過去說的，也是為了要教化菩薩，但是「然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
現在，過去所說的，都是為了要化菩薩法。全都是為了要教菩薩，所以舍利弗，今，這個時候，「今當復以譬喻」，我現在開始，同樣還是要用種種的譬喻，更加清楚內涵的道理。「諸有智者，以譬喻得解」，因為有的有智慧的人，就是從譬喻中能瞭解、能開悟。這就是有的人，真的是用譬喻，用事來譬喻，他就能體會道理，這是根機較利的人。
所以舍利弗，他是從因緣入道，不是從譬喻入道，過去只知道權，權就是方便，現在知道「權中有妙」的道理。這個因緣這樣體會了，所以體會了佛心，他「化法入群」，從因緣、譬喻中化成了道理，道理內涵，在譬喻中隱含著真理，所以再譬喻，化法入群。
是諸所說
皆為化菩薩故：
舍利弗從因緣入道
體佛心化法入群
皆以種種因緣
譬喻言辭
說菩薩法
再者
重請一大事因緣
先三後一之旨故
佛陀覺悟之後，就是不離開眾生，入人群中同樣還是將這個真理，化為人間法，人間種種的事物、道理，來用為譬喻佛法，佛法含藏在譬喻中。所以「佛心化法入群，皆以種種因緣、譬喻、言辭」，同樣都用這些種種的因緣，用譬喻的話來講解，所以無不都是「說菩薩法」。
不論是教導眾生行孝不能等、行善也不能等，除了孝養你的父母，又再愛天下眾生，這不就是菩薩法嗎？這就是人倫道理。這是很明顯，講出了種種的因緣果報，也說盡了種種事物的譬喻，無不都是教菩薩法──教人人行善、造福的方法，與眾生結好緣。
所以這就是現在開始「重請」，舍利弗再重請，雖然是知道了，長行文是這樣，偈文也是這樣，那就是「重請一大事因緣，先三後一」，裡面的意思，前面先為三乘人，三乘是小乘、中乘、大乘。
在群眾中根機不同，小乘人就是聲聞，依靠耳根聽法來了解道理；中根器的人，聽法之後，在四季自然的法則，體會天地，這種循環的道理；大乘，是「上求佛法、下化眾生」，除了瞭解人間的道理，除了瞭解人間道理，還瞭解天地萬物的真理，同時還是身體力行入人群中，將這個道理，上求佛法、下化眾生，將這個心顧好、清淨，入人群中不顛倒，不受污染，這種就是大乘菩薩法。這全都是要靠人間的因緣。
就像這次人醫會，其中有一個薩爾瓦多的國家，也是一位醫師，她說，她若是在義診時，或者是門診時，她就是說慈濟的小故事，開始推動「竹筒歲月」。
其中有來接受義診的患者，聽進去了，同樣也是存著竹筒，知道她要回來(臺灣)，託她回來。那一天尋根來到精舍，她將這支竹筒就這樣帶回來，交給常住師父。你們想，萬里送竹筒，這不就是一分情，不分種族、不分國界，這分愛，菩薩的情，拉得那麼長，那麼遠的人，也能體會到這個道理，愛的力量，也是能牽那麼長過來，這叫做因緣。
這個因緣，也是經過了一大事，因為那時候（1998年）的颶風，叫做密契颶風，它就是為薩爾瓦多，中美洲造成了大災難，所以我們那個時候的因緣，去幫助，一直到現在，長情大愛還放在那裡。現在他們回來了，送著這支竹筒，來回饋，這就是人間的一大事。
所以說來化菩薩，「皆為化菩薩」，所說的法，無不都是要教化人人，能夠成菩薩。儘管他們在那麼遠的國家，雖然宗教不同，卻是佛性，真如的本性是一，一，人人都有真如本性，只要道理聽進去，菩提道是一條康莊的大路，菩提道一條。
為三乘人請法
使令更明了
說宿世因緣
譬喻言辭
即前三後一
始末根由
故云因緣：
是諸所說
皆為化菩薩故
所以各位菩薩，各位學佛者，人人學佛，應該要用心。過去為三乘人，三乘就是小乘、中乘、大乘。舍利弗知道佛陀過去，為三乘人說法，現在舍利弗，還是為未來的三乘人。那個時候為，小乘、中乘、大乘的人請法，其實也是為未來，我們現在的人請法，希望佛陀能夠更詳細，使令未來的人更能明瞭，希望佛陀這個宿世因緣、譬喻、言辭，能再一一詳細。
所以這就是表達了合利弗，表達了佛陀在《法華經》之前，說三乘法，到了法華會這個時候，開始說一實乘，這個大法。從頭到最後這個法，叫做「始末」。從開始，為阿若憍陳如等五比丘，說四諦法，那個因緣開始，到現在講《法華經》，甚至最後的涅槃，希望這樣前後，佛陀能再敘說這些因緣。所以就是「是諸所說，皆為化菩薩故」，讓大家更知道、更瞭解，佛所說的法，都是為了教菩薩法。
雖然這是我們大家，用心想要瞭解，其實是舍利弗的用心，讓我們未來的人更清楚，請求佛陀再次詳細。所以佛陀也回答舍利弗：知道，知道現在再開始，未來，因為《法華經》未來還有譬喻，很多的因緣在未來，佛陀答應，將來還是用譬喻、言辭，來現出了真實的道理。
釋尊成道
數十年為一大事
以種種因緣譬喻：
明五濁用釋於權
始末未明
故中下不曉
所以釋迦佛成道數十年，就是為了一大事，種種因緣、譬喻，就是要讓我們瞭解五濁。五濁，大家應該瞭解了，這個時候，就是五濁惡世時──見濁、眾生濁、命濁、煩惱濁、劫濁，這是五濁的時代。所以佛陀出現在那個時代，那就是為未來、現在五濁眾生，見解不清淨，造成了煩惱這麼多，會有很多無明種種，造了很多的業。
所以，佛陀不得不用，這樣世間種種人、事、物、天地的道理，來向大家開示、來解釋。所以這「權」就用在始末──在開始到最後，還是同樣要用這些法來說明，要不然，中、下根器無法瞭解。
所以說，為了「了知真諦，顯未了之法」，要用種種譬喻、言辭等等，顯示真諦的道理，才能讓大家瞭解；還沒有瞭解的人能更清楚。
以了知之真諦
顯未了知之法
譬者比況
喻者曉訓
託此比彼
寄淺訓深
還沒瞭解的人，就是要用譬，譬喻，譬者，就是用比較、比喻，什麼叫做長的？什麼叫做短的？為何會長？為何會短？用這個東西來譬(喻)。譬者，就是比。喻者就是曉訓，這樣瞭解嗎？瞭解了。就是要讓大家更了解。
「託此比彼」，因為要說這個法，所以要用這件事來比較。所以「寄淺訓深」，聽起來好像很淺的法，其實是很深的道理；這麼深的道理，其實是這樣的事情，能夠瞭解「諸有智者，以譬喻得解」。
總而言之，希望這個譬喻，用世間有的東西來譬喻，我們看不見的道理，這都叫做因緣譬喻，這樣能瞭解，有智慧的人就能瞭解了。所以，總而言之，有心，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Wide Attain Understanding Through Parables (譬喻明義智者得解)
Date: March.20. 2015
For the sake of the one great cause, the Buddha comes to the world and teaches the Dharma, hoping that everyone can penetrate the principles. We must all understand that whether the world faces disasters or blessings is determined by human behavior. Our mind can lead us to do good deeds that create blessings. Our mind can also lead us to commit unwholesome deeds that create [negative] karma. The Buddha’s one great cause in coming to the world was to teach this. He hopes everyone can return to their pure, intrinsic nature of True Suchness. He hopes that all sentient beings will hear and accept the Dharma, therefore He spent 49 years of His life teaching the Dharma.
In the first 42 years, He taught skillful means. In the last seven years, He gave the Lotus and Nirvana teachings. After teaching the Lotus Sutra, He prepared to enter Parinirvana. These were the teachings of the Buddha’s lifetime. At the Lotus Dharma-assembly, among the 1250 disciples who were always following the Buddha, Sariputra was the foremost in wisdom and the leader of the Sangha. He already received the prediction of Buddhahood from the Buddha. Yet he remained the same; he still exercised compassion. He cared very much about his fellow practitioners and about future Buddhist practitioners. So, let us look at this passage.
“He requested teachings for his fellow practitioners in fond recollection. He requested guidance for the fourfold assembly to create conditions for transformation. Now receiving the prediction of Buddhahood, he exercised great compassion by making the Four Great Vows to create good karmic connections.”
Sariputra had already received the Buddha’s prediction of Buddhahood, but he still requested teachings for everyone. Thus his request for the Dharma was on behalf of his fellow practitioners. His fellow practitioners were those who had engaged in spiritual cultivation with him.
He made this request in fond recollection of the many years that they had already shared the same spiritual path. He hoped that everyone could be like him and resolve the doubts in their minds so that they could fully and directly accept the Buddha’s teachings about the True Path. Thus Sariputra “requested teachings for fellow practitioners in fond recollection.” He cherished their relationship.
I always say that we must remember our old relationships. As we drink water, we must consider its source. It is the same when thinking about our relationships with those who share our path. With the sentiments between fellow practitioners, when we attain a realization, we hope that everyone else can do the same. This was Sariputra’s request.
“He requested guidance for the fourfold assembly.” In addition to making this request for his fellow practitioners, he also did this for future disciples who will resolve to engage in spiritual practice either as monastics or as laypeople. Sariputra hoped that these people in the future would better understand the great care that the Buddha took in giving teachings and that they would be able to accept them more quickly. So, for the sake of the fourfold assembly in the future, Sariputra requested the teachings. This was how Sariputra felt after he had opened his heart and mind and exercised great loving-kindness.
So, he “made the Four Great Vows to create good karmic connections.” Sariputra, from this Dharma-assembly on, in all his subsequent lifetimes, would go among the people over a long period of time to do good deeds, benefit others and create good karmic connections with all beings.
So, he “made the Four Great Vows to create good karmic connections.”Sariputra, from this Dharma-assembly on, in all his subsequent lifetimes, would go among the people over a long period of time to do good deeds, benefit others and create good karmic connections with all beings.So, he “made the Four Great Vows to create good karmic connections.”This was Sariputra’s mindset.
The previous passage states, “At that time, the Buddha told Sariputra. I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?”
Yesterday we discussed the phrase, “I did not at first talk about it.”The Buddha, after attaining Buddhahood, wanted to share His state of mind with everyone.However, sentient beings did not have the capabilities to accept it. Because of this, He kept the Dharma a in His [mind].
Though He taught with skillful means, analogies and expressions, it was actually [to help them attain].Anuttara-samyak-sambodhi.
Although He had not freely carried out His original intent, didn’t He teach with various skillful means to guide everyone to walk the Bodhisattva-path?This was what the previous passage explained.
The next passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way.”The past [teachings] were given to teach and transform Bodhisattvas, and yet He said, “However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables.”
In the past, everything the Buddha taught was for the sake of teaching the Bodhisattva Way; it was in order to teach Bodhisattvas.Therefore He told Sariputra that now, at this Dharma-assembly, “I shall now make use of analogies again.”
He would continue to make use of analogies to further clarify the underlying principles.“For all those who are wise can attain understanding through parables.”Those who have wisdom can attain understanding and realizations through parables.
For some people, when the workings of the world are taught with analogies and parables, they are able to comprehend the principles.These are people with sharp capabilities.
As for Sariputra, he entered the Path through [teachings about] causes and conditions, not analogies.Before, he only knew the provisional teachings, which were skillful means.Now, he understood that they also contained wondrous principles.
Through these causes and conditions, he attained realizations.
So, Sariputra grasped the Buddha’s intent in “teaching the Dharma among all beings”.From causes and conditions and analogies, the Buddha brought out the principles, the truths contained within.In analogies are hinder true principles.So, the Buddha once again used analogies to teach the Dharma among all beings.
All of these teachings are for the sake of teaching the Bodhisattva Way: Sariputra entered the Path through [teachings about] causes and conditions.He realized the Buddha’s intent in teaching the Dharma among all beings.With all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way.
Furthermore, Sariputra requested, once again, that He explain His one great causes and the reason He had first taught the Three and then the One.
After the Buddha attained enlightenment, He never left sentient beings.He went among them and transformed these true principles into ways of living in the world.He used worldly matters and their principles to draw analogies to the Buddha-Dharma.
The Buddha-Dharma was contained in these analogies.So, this was “the Buddha’s intent in teaching the Dharma among all beings with various causes and conditions, analogies and expressions.”
He used [teachings about] causes and conditions and analogies to help to explain.Every teaching was about the Bodhisattva Way, even when the Buddha taught everyone that they cannot put off being filial to their parents and they also cannot put off doing good deeds.In addition to being filial to our parents, we must love all sentient beings.Isn’t this the Bodhisattva Way?These are the proper ways of treating people.
With these very obvious [examples], the Buddha explained various consequences of the karmic law of cause and effect and drew analogies with various matters, all for the sole purpose of teaching the Bodhisattva Way.He taught everyone how to do good deeds and benefit others and to create good karmic connections with all beings.
So, He now began to do this “once again”.Sariputra requested the teachings again, even though he understood them.This is what the prose, as well as the verse sections, explains.Sariputra requested that “He explain the one great cause and the reason that He first taught the Three and then the One.”
This means that He first taught for the Three Vehicle practitioners. The Three Vehicles are the Small, Middle and Great Vehicles. All sentient beings have different capabilities. Small Vehicle practitioners are Hearers. They depend on their ears to listen to the Dharma and understand principles. Those of average capabilities after hearing the Dharma, are able to realize, through natural processes of the four seasons, the cyclical principles of the world. In addition to understanding worldly principles, Great Vehicle practitioners also understand the true principles of all things and apply them in their interactions with others. With these principles, they “seek the Buddha-Dharma and transform sentient beings”. They take good care of their mind and keep it pure so they can go among people without becoming confused or defiled. This is the Great Vehicle, the Bodhisattva Way. [Perfecting] this takes place through our interactions with other people.
Take our Tzu Chi international Medical Association. (TIMA) Conference for example. This year a doctor [named Patricia] joined from El Salvador. She said that regardless of whether she was treating patients or making outpatient visits; she would tell them stories about Tzu Chi and promote the spirit of the bamboo banks. One of patients at the clinic took the story to heart and began to save small amounts of money in a bamboo bank. When he heard that Patricia was coming to Taiwan, he entrusted her with the donation. The day she came to the Abode, she brought the bamboo bank with her and gave it to the Dharma Masters here.
Think about how far this bamboo bank had traveled. Doesn’t this show that compassion goes beyond ethnicities and nationalities? This love, this compassion of Bodhisattvas, is so far-reaching that a person so far away could also realize this principle. The power of love can connect far away people to us here [in Taiwan]. This is [an example of] causes and conditions. These causes and conditions were the result of a great matter, because of the hurricane at that time, called Hurricane Mitch. In El Salvador and in the rest of Central America, it caused huge damage. So, we had the karmic conditions to help them. From then until now, we have continued to show our great love and compassion to the people there.
Now volunteers have returned and brought back this bamboo bank, which is the sign of a man’s gratitude. This is part of the great cause in the human realm, which is to transform people into Bodhisattvas; everything was “for the sake of teaching the Bodhisattva Way”. He taught the Dharma for the sole purpose of teaching everyone to become Bodhisattvas. Even though people may be far away from us or may be following a different religion, they all still have the same Buddha-nature, the one nature of True Suchness.
Everyone has this same intrinsic nature. As long as we accept the principles, the Bodhi path to enlightenment will be a single, bright and broad path.
“He requested the Dharma for the Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes ad conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One are thus called causes and conditions: all of these teachings are for the sake of teaching the Bodhisattva Way.”
Dear Bodhisattvas and fellow practitioners, in learning the Buddha’s Way, we must be mindful. In the past, the Buddha taught for the sake of the Three Vehicle practitioners the Small, Middle and Great Vehicles. Sariputra knew that, in the past, the Buddha taught the Dharma for their sakes, so now he was requesting the Dharma for the sake of future Three Vehicle practitioners. At the Lotus Assembly, when he requested the Dharma for the Small, Middle and Great Vehicle practitioners, he was, in fact, also doing this for the sake of future practitioners, those of us who are living now. He hoped the Buddha would explain in more detail so that those in the future could better understand. He hoped that the Buddha would explain causes and conditions from past lives, and analogies and expressions, one by one in great detail. This expressed Sariputra’s intent. This was also the Buddha’s intent when He taught the Three Vehicle Dharma before giving the Lotus teachings. All the time of the Lotus Assembly, the Buddha began to teach the One Vehicle, the Great Dharma. Everything from His initial to the final teaching is known as “the complete process”.
In the beginning, for Ajnata Kaundinya and the rest of the five bhiksus, the Buddha taught the Four Noble Truths. Having begun with those causes and conditions, He was now teaching the Lotus Sutra before in the end entering Parinivana. Sariputra hoped that during this process, the Buddha would explain again these causes and conditions.
“All of these teachings are for the sake of teaching the Bodhisattva Way”. He wanted everyone to better understand that the Buddha taught the Dharma for the sake of teaching the Bodhisattva Way. Even though this is something we put out heart into understanding, it was actually Sariputra’s mindfulness that enables us in the future to better understand. He asked the Buddha to explain in further detail, and the Buddha answered his request.
We know that the Buddha began to [explain it again], and in the future the Lotus Sutra still contains many more analogies and teachings of [causes and conditions]. The Buddha agreed to continue to use analogies and expressions to reveal the true principles.
After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause, He drew analogies from various causes and conditions: To teach about the Five Turbidities, He gave provisional teachings. If, from beginning to end, His explanations had not been clear, those with average or limited capabilities would not be able to understand.
After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause. He drew analogies from causes and conditions. He did this to help us understand the Five Turbidities. Everyone should understand the Five Turbidities. We are now living in the evil of Five Turbidities. The turbidity of view, of sentient beings, of life of afflictions and the kalpa of turbidity are present in the era of Five Turbidities.
So, the Buddha appeared at that time in the past, for the sake of sentient beings who will be affected by these turbidities now, in the future. Their views and understanding are impure, so these sentient beings create many afflictions. There is much ignorance in them, so they create much karma.
Therefore, the Buddha had to use various principles of the people, matters and objects of the world to teach and explain to everyone. So, provisional teachings were used throughout the complete process, from the beginning to the end. He still needed to use explain, otherwise, those with average or limited capabilities would not be able to understand.
“Through the truths they understood, He revealed the Dharma they had not understood.” He needed to use various analogies and expressions to reveal the true principles so that everyone who had not understood could gain a better understanding.
Through the truths they understood, He revealed the Dharma they had not understood. A comparison is used as a reference. An example allows one to understand the teaching. Based on one thing, we understand something else. Through something simple, we learn something profound.
These who did not yet understand must [be taught with] analogies. An analogy is both a comparison and an example. “What is long? What is short? What makes it long? What makes it short?” we use analogies to help make these comparisons. Comparisons are used as a reference and examples allow one to understand the teaching. “Do you understand now?” “Yes, I do.”
Analogies help everyone to better understand. “Based on one things, we understand something else.” To explain a particular teaching, we compare it to the workings of a particular thing. “Through something simple, we learn profound. What sounds like a simple teaching is actually a profound principle. Profound principles can actually be found in the workings of things.
All those who are wise can attain understanding through parables.” In summary, [the Buddha] hoped that drawing analogies to things in the world would [help explain] principles we cannot see. These are analogies and [teachings of] causes and conditions. They help us to understand. Those who are wise can understand.
So, in summary, if we have the resolve [to understand], we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「為同輩請法是懷舊，為四眾請示是化境，今蒙佛授記運大悲，立四弘誓願化福緣。」
⊙「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》
⊙「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經 譬喻品第三》
⊙是諸所說，皆為化菩薩故：舍利弗從因緣入道，體佛心化法入群，皆以種種因緣，譬喻言辭，說菩薩法。再者，重請一大事因緣先三後一之旨故。
⊙為三乘人請法，使令更明了說宿世因緣。譬喻言辭，即前三後一始末根由，故云因緣：是諸所說，皆為化菩薩故。
⊙釋尊成道，數十年為一大事，以種種因緣譬喻：明五濁用釋於權，始末未明，故中下不曉。
⊙以了知之真諦，顯未了知之法。譬者比況，喻者曉訓。託此比彼，寄淺訓深。
【證嚴上人開示】
佛陀為一大事，來人間說法，也希望人人能夠通徹道理。人人要知道，天地之間，是禍？是福？都是從人為，人的一念心，可以為善、造福，人的一念心可以為惡、造業。
這是佛陀來人間一大事因緣，希望人人回歸真如、純真的本性。這就是佛陀希望眾生，人人將法聽得進去，所以一輩子說法四十九年，前四十二年間，所說的那就是方便法，四十二年後的七年間，是法華、涅槃，講了《法華經》之後，終將要示滅、入涅槃了。所以這是佛陀一代時教。
現在在《法華經》，終於千二百五十弟子常隨眾，舍利弗就是智慧第一，在僧團中的領導者，他也已經得到佛陀授記了。舍利弗他還是一樣，這種悲心啟動起來，對他的過去同修行者、未來學佛者，都很關心。所以我們來看這一段：「為同輩請法是懷舊，為四眾請示是化境，今蒙佛授記運大悲，立四弘誓願化福緣。」
為同輩請法是懷舊
為四眾請示是化境
今蒙佛授記運大悲
立四弘誓願化福緣
舍利弗已經得佛授記了，但是他再度請佛為大家說法。再請法是為了同輩，同輩就是和他一起，在修行的這些人，懷舊情，已經這麼多年來，同修、同道。期待人人都能夠與舍利弗一樣，啟開了心的疑問，能夠真正直接接受，佛陀真實道的教化，所以在這個地方，「為同輩請法是懷舊」，就是懷念這個舊的感情。
常常說，我們要記得過去的感情，飲水思源，同修、同道，這分友情，同修行的感情，我得到，也希望人人都能得到。這是舍利弗的請求。
「為四眾請示」，除了同修同行，這些的修行者以外，未來的四眾弟子，有心要修行、有心要出家，有心在家修法的人，希望他們未來，能更瞭解佛陀的用心，希望人人要很快就能接受到。所以這是為，未來的環境世代、四眾來請法。這是舍利弗已經開闊心胸，運大慈。
所以「立四弘誓願化福緣」。因為舍利弗從現在開始，生生世世，長久的時間都入人群中，希望行善、造福，與大家結盡福緣，所以「立四弘誓願化福緣」，這就是舍利弗的心境。
前面的(經)文，「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》
我們昨天說過「我先不言」，就是成佛之後，那個心境很想和大家分享，不過，眾生的根機無法接受，所以因為這樣，他這個法，就這樣收納在本懷裡。所以種種方便、譬喻、言辭，其實還是為，阿耨多羅三藐三菩提。雖然還沒暢演本懷，但是用種種方便法，不就是要引導人人，行菩薩道嗎？這是上面這段經文。
下面下來再說，「是諸所說，皆為化菩薩故。」過去說的，也是為了要教化菩薩，但是「然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
現在，過去所說的，都是為了要化菩薩法。全都是為了要教菩薩，所以舍利弗，今，這個時候，「今當復以譬喻」，我現在開始，同樣還是要用種種的譬喻，更加清楚內涵的道理。「諸有智者，以譬喻得解」，因為有的有智慧的人，就是從譬喻中能瞭解、能開悟。這就是有的人，真的是用譬喻，用事來譬喻，他就能體會道理，這是根機較利的人。
所以舍利弗，他是從因緣入道，不是從譬喻入道，過去只知道權，權就是方便，現在知道「權中有妙」的道理。這個因緣這樣體會了，所以體會了佛心，他「化法入群」，從因緣、譬喻中化成了道理，道理內涵，在譬喻中隱含著真理，所以再譬喻，化法入群。
是諸所說
皆為化菩薩故：
舍利弗從因緣入道
體佛心化法入群
皆以種種因緣
譬喻言辭
說菩薩法
再者
重請一大事因緣
先三後一之旨故
佛陀覺悟之後，就是不離開眾生，入人群中同樣還是將這個真理，化為人間法，人間種種的事物、道理，來用為譬喻佛法，佛法含藏在譬喻中。所以「佛心化法入群，皆以種種因緣、譬喻、言辭」，同樣都用這些種種的因緣，用譬喻的話來講解，所以無不都是「說菩薩法」。
不論是教導眾生行孝不能等、行善也不能等，除了孝養你的父母，又再愛天下眾生，這不就是菩薩法嗎？這就是人倫道理。這是很明顯，講出了種種的因緣果報，也說盡了種種事物的譬喻，無不都是教菩薩法──教人人行善、造福的方法，與眾生結好緣。
所以這就是現在開始「重請」，舍利弗再重請，雖然是知道了，長行文是這樣，偈文也是這樣，那就是「重請一大事因緣，先三後一」，裡面的意思，前面先為三乘人，三乘是小乘、中乘、大乘。
在群眾中根機不同，小乘人就是聲聞，依靠耳根聽法來了解道理；中根器的人，聽法之後，在四季自然的法則，體會天地，這種循環的道理；大乘，是「上求佛法、下化眾生」，除了瞭解人間的道理，除了瞭解人間道理，還瞭解天地萬物的真理，同時還是身體力行入人群中，將這個道理，上求佛法、下化眾生，將這個心顧好、清淨，入人群中不顛倒，不受污染，這種就是大乘菩薩法。這全都是要靠人間的因緣。
就像這次人醫會，其中有一個薩爾瓦多的國家，也是一位醫師，她說，她若是在義診時，或者是門診時，她就是說慈濟的小故事，開始推動「竹筒歲月」。
其中有來接受義診的患者，聽進去了，同樣也是存著竹筒，知道她要回來(臺灣)，託她回來。那一天尋根來到精舍，她將這支竹筒就這樣帶回來，交給常住師父。你們想，萬里送竹筒，這不就是一分情，不分種族、不分國界，這分愛，菩薩的情，拉得那麼長，那麼遠的人，也能體會到這個道理，愛的力量，也是能牽那麼長過來，這叫做因緣。
這個因緣，也是經過了一大事，因為那時候（1998年）的颶風，叫做密契颶風，它就是為薩爾瓦多，中美洲造成了大災難，所以我們那個時候的因緣，去幫助，一直到現在，長情大愛還放在那裡。現在他們回來了，送著這支竹筒，來回饋，這就是人間的一大事。
所以說來化菩薩，「皆為化菩薩」，所說的法，無不都是要教化人人，能夠成菩薩。儘管他們在那麼遠的國家，雖然宗教不同，卻是佛性，真如的本性是一，一，人人都有真如本性，只要道理聽進去，菩提道是一條康莊的大路，菩提道一條。
為三乘人請法
使令更明了
說宿世因緣
譬喻言辭
即前三後一
始末根由
故云因緣：
是諸所說
皆為化菩薩故
所以各位菩薩，各位學佛者，人人學佛，應該要用心。過去為三乘人，三乘就是小乘、中乘、大乘。舍利弗知道佛陀過去，為三乘人說法，現在舍利弗，還是為未來的三乘人。那個時候為，小乘、中乘、大乘的人請法，其實也是為未來，我們現在的人請法，希望佛陀能夠更詳細，使令未來的人更能明瞭，希望佛陀這個宿世因緣、譬喻、言辭，能再一一詳細。
所以這就是表達了合利弗，表達了佛陀在《法華經》之前，說三乘法，到了法華會這個時候，開始說一實乘，這個大法。從頭到最後這個法，叫做「始末」。從開始，為阿若憍陳如等五比丘，說四諦法，那個因緣開始，到現在講《法華經》，甚至最後的涅槃，希望這樣前後，佛陀能再敘說這些因緣。所以就是「是諸所說，皆為化菩薩故」，讓大家更知道、更瞭解，佛所說的法，都是為了教菩薩法。
雖然這是我們大家，用心想要瞭解，其實是舍利弗的用心，讓我們未來的人更清楚，請求佛陀再次詳細。所以佛陀也回答舍利弗：知道，知道現在再開始，未來，因為《法華經》未來還有譬喻，很多的因緣在未來，佛陀答應，將來還是用譬喻、言辭，來現出了真實的道理。
釋尊成道
數十年為一大事
以種種因緣譬喻：
明五濁用釋於權
始末未明
故中下不曉
所以釋迦佛成道數十年，就是為了一大事，種種因緣、譬喻，就是要讓我們瞭解五濁。五濁，大家應該瞭解了，這個時候，就是五濁惡世時──見濁、眾生濁、命濁、煩惱濁、劫濁，這是五濁的時代。所以佛陀出現在那個時代，那就是為未來、現在五濁眾生，見解不清淨，造成了煩惱這麼多，會有很多無明種種，造了很多的業。
所以，佛陀不得不用，這樣世間種種人、事、物、天地的道理，來向大家開示、來解釋。所以這「權」就用在始末──在開始到最後，還是同樣要用這些法來說明，要不然，中、下根器無法瞭解。
所以說，為了「了知真諦，顯未了之法」，要用種種譬喻、言辭等等，顯示真諦的道理，才能讓大家瞭解；還沒有瞭解的人能更清楚。
以了知之真諦
顯未了知之法
譬者比況
喻者曉訓
託此比彼
寄淺訓深
還沒瞭解的人，就是要用譬，譬喻，譬者，就是用比較、比喻，什麼叫做長的？什麼叫做短的？為何會長？為何會短？用這個東西來譬(喻)。譬者，就是比。喻者就是曉訓，這樣瞭解嗎？瞭解了。就是要讓大家更了解。
「託此比彼」，因為要說這個法，所以要用這件事來比較。所以「寄淺訓深」，聽起來好像很淺的法，其實是很深的道理；這麼深的道理，其實是這樣的事情，能夠瞭解「諸有智者，以譬喻得解」。
總而言之，希望這個譬喻，用世間有的東西來譬喻，我們看不見的道理，這都叫做因緣譬喻，這樣能瞭解，有智慧的人就能瞭解了。所以，總而言之，有心，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Wide Attain Understanding Through Parables (譬喻明義智者得解)
Date: March.20. 2015
For the sake of the one great cause, the Buddha comes to the world and teaches the Dharma, hoping that everyone can penetrate the principles. We must all understand that whether the world faces disasters or blessings is determined by human behavior. Our mind can lead us to do good deeds that create blessings. Our mind can also lead us to commit unwholesome deeds that create [negative] karma. The Buddha’s one great cause in coming to the world was to teach this. He hopes everyone can return to their pure, intrinsic nature of True Suchness. He hopes that all sentient beings will hear and accept the Dharma, therefore He spent 49 years of His life teaching the Dharma.
In the first 42 years, He taught skillful means. In the last seven years, He gave the Lotus and Nirvana teachings. After teaching the Lotus Sutra, He prepared to enter Parinirvana. These were the teachings of the Buddha’s lifetime. At the Lotus Dharma-assembly, among the 1250 disciples who were always following the Buddha, Sariputra was the foremost in wisdom and the leader of the Sangha. He already received the prediction of Buddhahood from the Buddha. Yet he remained the same; he still exercised compassion. He cared very much about his fellow practitioners and about future Buddhist practitioners. So, let us look at this passage.
“He requested teachings for his fellow practitioners in fond recollection. He requested guidance for the fourfold assembly to create conditions for transformation. Now receiving the prediction of Buddhahood, he exercised great compassion by making the Four Great Vows to create good karmic connections.”
Sariputra had already received the Buddha’s prediction of Buddhahood, but he still requested teachings for everyone. Thus his request for the Dharma was on behalf of his fellow practitioners. His fellow practitioners were those who had engaged in spiritual cultivation with him.
He made this request in fond recollection of the many years that they had already shared the same spiritual path. He hoped that everyone could be like him and resolve the doubts in their minds so that they could fully and directly accept the Buddha’s teachings about the True Path. Thus Sariputra “requested teachings for fellow practitioners in fond recollection.” He cherished their relationship.
I always say that we must remember our old relationships. As we drink water, we must consider its source. It is the same when thinking about our relationships with those who share our path. With the sentiments between fellow practitioners, when we attain a realization, we hope that everyone else can do the same. This was Sariputra’s request.
“He requested guidance for the fourfold assembly.” In addition to making this request for his fellow practitioners, he also did this for future disciples who will resolve to engage in spiritual practice either as monastics or as laypeople. Sariputra hoped that these people in the future would better understand the great care that the Buddha took in giving teachings and that they would be able to accept them more quickly. So, for the sake of the fourfold assembly in the future, Sariputra requested the teachings. This was how Sariputra felt after he had opened his heart and mind and exercised great loving-kindness.
So, he “made the Four Great Vows to create good karmic connections.” Sariputra, from this Dharma-assembly on, in all his subsequent lifetimes, would go among the people over a long period of time to do good deeds, benefit others and create good karmic connections with all beings.
So, he “made the Four Great Vows to create good karmic connections.”Sariputra, from this Dharma-assembly on, in all his subsequent lifetimes, would go among the people over a long period of time to do good deeds, benefit others and create good karmic connections with all beings.So, he “made the Four Great Vows to create good karmic connections.”This was Sariputra’s mindset.
The previous passage states, “At that time, the Buddha told Sariputra. I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?”
Yesterday we discussed the phrase, “I did not at first talk about it.”The Buddha, after attaining Buddhahood, wanted to share His state of mind with everyone.However, sentient beings did not have the capabilities to accept it. Because of this, He kept the Dharma a in His [mind].
Though He taught with skillful means, analogies and expressions, it was actually [to help them attain].Anuttara-samyak-sambodhi.
Although He had not freely carried out His original intent, didn’t He teach with various skillful means to guide everyone to walk the Bodhisattva-path?This was what the previous passage explained.
The next passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way.”The past [teachings] were given to teach and transform Bodhisattvas, and yet He said, “However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables.”
In the past, everything the Buddha taught was for the sake of teaching the Bodhisattva Way; it was in order to teach Bodhisattvas.Therefore He told Sariputra that now, at this Dharma-assembly, “I shall now make use of analogies again.”
He would continue to make use of analogies to further clarify the underlying principles.“For all those who are wise can attain understanding through parables.”Those who have wisdom can attain understanding and realizations through parables.
For some people, when the workings of the world are taught with analogies and parables, they are able to comprehend the principles.These are people with sharp capabilities.
As for Sariputra, he entered the Path through [teachings about] causes and conditions, not analogies.Before, he only knew the provisional teachings, which were skillful means.Now, he understood that they also contained wondrous principles.
Through these causes and conditions, he attained realizations.
So, Sariputra grasped the Buddha’s intent in “teaching the Dharma among all beings”.From causes and conditions and analogies, the Buddha brought out the principles, the truths contained within.In analogies are hinder true principles.So, the Buddha once again used analogies to teach the Dharma among all beings.
All of these teachings are for the sake of teaching the Bodhisattva Way: Sariputra entered the Path through [teachings about] causes and conditions.He realized the Buddha’s intent in teaching the Dharma among all beings.With all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way.
Furthermore, Sariputra requested, once again, that He explain His one great causes and the reason He had first taught the Three and then the One.
After the Buddha attained enlightenment, He never left sentient beings.He went among them and transformed these true principles into ways of living in the world.He used worldly matters and their principles to draw analogies to the Buddha-Dharma.
The Buddha-Dharma was contained in these analogies.So, this was “the Buddha’s intent in teaching the Dharma among all beings with various causes and conditions, analogies and expressions.”
He used [teachings about] causes and conditions and analogies to help to explain.Every teaching was about the Bodhisattva Way, even when the Buddha taught everyone that they cannot put off being filial to their parents and they also cannot put off doing good deeds.In addition to being filial to our parents, we must love all sentient beings.Isn’t this the Bodhisattva Way?These are the proper ways of treating people.
With these very obvious [examples], the Buddha explained various consequences of the karmic law of cause and effect and drew analogies with various matters, all for the sole purpose of teaching the Bodhisattva Way.He taught everyone how to do good deeds and benefit others and to create good karmic connections with all beings.
So, He now began to do this “once again”.Sariputra requested the teachings again, even though he understood them.This is what the prose, as well as the verse sections, explains.Sariputra requested that “He explain the one great cause and the reason that He first taught the Three and then the One.”
This means that He first taught for the Three Vehicle practitioners. The Three Vehicles are the Small, Middle and Great Vehicles. All sentient beings have different capabilities. Small Vehicle practitioners are Hearers. They depend on their ears to listen to the Dharma and understand principles. Those of average capabilities after hearing the Dharma, are able to realize, through natural processes of the four seasons, the cyclical principles of the world. In addition to understanding worldly principles, Great Vehicle practitioners also understand the true principles of all things and apply them in their interactions with others. With these principles, they “seek the Buddha-Dharma and transform sentient beings”. They take good care of their mind and keep it pure so they can go among people without becoming confused or defiled. This is the Great Vehicle, the Bodhisattva Way. [Perfecting] this takes place through our interactions with other people.
Take our Tzu Chi international Medical Association. (TIMA) Conference for example. This year a doctor [named Patricia] joined from El Salvador. She said that regardless of whether she was treating patients or making outpatient visits; she would tell them stories about Tzu Chi and promote the spirit of the bamboo banks. One of patients at the clinic took the story to heart and began to save small amounts of money in a bamboo bank. When he heard that Patricia was coming to Taiwan, he entrusted her with the donation. The day she came to the Abode, she brought the bamboo bank with her and gave it to the Dharma Masters here.
Think about how far this bamboo bank had traveled. Doesn’t this show that compassion goes beyond ethnicities and nationalities? This love, this compassion of Bodhisattvas, is so far-reaching that a person so far away could also realize this principle. The power of love can connect far away people to us here [in Taiwan]. This is [an example of] causes and conditions. These causes and conditions were the result of a great matter, because of the hurricane at that time, called Hurricane Mitch. In El Salvador and in the rest of Central America, it caused huge damage. So, we had the karmic conditions to help them. From then until now, we have continued to show our great love and compassion to the people there.
Now volunteers have returned and brought back this bamboo bank, which is the sign of a man’s gratitude. This is part of the great cause in the human realm, which is to transform people into Bodhisattvas; everything was “for the sake of teaching the Bodhisattva Way”. He taught the Dharma for the sole purpose of teaching everyone to become Bodhisattvas. Even though people may be far away from us or may be following a different religion, they all still have the same Buddha-nature, the one nature of True Suchness.
Everyone has this same intrinsic nature. As long as we accept the principles, the Bodhi path to enlightenment will be a single, bright and broad path.
“He requested the Dharma for the Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes ad conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One are thus called causes and conditions: all of these teachings are for the sake of teaching the Bodhisattva Way.”
Dear Bodhisattvas and fellow practitioners, in learning the Buddha’s Way, we must be mindful. In the past, the Buddha taught for the sake of the Three Vehicle practitioners the Small, Middle and Great Vehicles. Sariputra knew that, in the past, the Buddha taught the Dharma for their sakes, so now he was requesting the Dharma for the sake of future Three Vehicle practitioners. At the Lotus Assembly, when he requested the Dharma for the Small, Middle and Great Vehicle practitioners, he was, in fact, also doing this for the sake of future practitioners, those of us who are living now. He hoped the Buddha would explain in more detail so that those in the future could better understand. He hoped that the Buddha would explain causes and conditions from past lives, and analogies and expressions, one by one in great detail. This expressed Sariputra’s intent. This was also the Buddha’s intent when He taught the Three Vehicle Dharma before giving the Lotus teachings. All the time of the Lotus Assembly, the Buddha began to teach the One Vehicle, the Great Dharma. Everything from His initial to the final teaching is known as “the complete process”.
In the beginning, for Ajnata Kaundinya and the rest of the five bhiksus, the Buddha taught the Four Noble Truths. Having begun with those causes and conditions, He was now teaching the Lotus Sutra before in the end entering Parinivana. Sariputra hoped that during this process, the Buddha would explain again these causes and conditions.
“All of these teachings are for the sake of teaching the Bodhisattva Way”. He wanted everyone to better understand that the Buddha taught the Dharma for the sake of teaching the Bodhisattva Way. Even though this is something we put out heart into understanding, it was actually Sariputra’s mindfulness that enables us in the future to better understand. He asked the Buddha to explain in further detail, and the Buddha answered his request.
We know that the Buddha began to [explain it again], and in the future the Lotus Sutra still contains many more analogies and teachings of [causes and conditions]. The Buddha agreed to continue to use analogies and expressions to reveal the true principles.
After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause, He drew analogies from various causes and conditions: To teach about the Five Turbidities, He gave provisional teachings. If, from beginning to end, His explanations had not been clear, those with average or limited capabilities would not be able to understand.
After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause. He drew analogies from causes and conditions. He did this to help us understand the Five Turbidities. Everyone should understand the Five Turbidities. We are now living in the evil of Five Turbidities. The turbidity of view, of sentient beings, of life of afflictions and the kalpa of turbidity are present in the era of Five Turbidities.
So, the Buddha appeared at that time in the past, for the sake of sentient beings who will be affected by these turbidities now, in the future. Their views and understanding are impure, so these sentient beings create many afflictions. There is much ignorance in them, so they create much karma.
Therefore, the Buddha had to use various principles of the people, matters and objects of the world to teach and explain to everyone. So, provisional teachings were used throughout the complete process, from the beginning to the end. He still needed to use explain, otherwise, those with average or limited capabilities would not be able to understand.
“Through the truths they understood, He revealed the Dharma they had not understood.” He needed to use various analogies and expressions to reveal the true principles so that everyone who had not understood could gain a better understanding.
Through the truths they understood, He revealed the Dharma they had not understood. A comparison is used as a reference. An example allows one to understand the teaching. Based on one thing, we understand something else. Through something simple, we learn something profound.
These who did not yet understand must [be taught with] analogies. An analogy is both a comparison and an example. “What is long? What is short? What makes it long? What makes it short?” we use analogies to help make these comparisons. Comparisons are used as a reference and examples allow one to understand the teaching. “Do you understand now?” “Yes, I do.”
Analogies help everyone to better understand. “Based on one things, we understand something else.” To explain a particular teaching, we compare it to the workings of a particular thing. “Through something simple, we learn profound. What sounds like a simple teaching is actually a profound principle. Profound principles can actually be found in the workings of things.
All those who are wise can attain understanding through parables.” In summary, [the Buddha] hoped that drawing analogies to things in the world would [help explain] principles we cannot see. These are analogies and [teachings of] causes and conditions. They help us to understand. Those who are wise can understand.
So, in summary, if we have the resolve [to understand], we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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