20150604《靜思妙蓮華》方便教釋權實無妄(第580集)
（法華經•譬喻品第三）
⊙「方便循循就理教釋，隨方就圓權巧導向，簡易逗教其義深遠，其語巧妙終至會道。」
⊙「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」《法華經譬喻品第三》
⊙「世尊！若是長者乃至不與最小一車，猶不虛妄。」《法華經譬喻品第三》
⊙「何以故？是長者先作是意，我以方便令子得出，以是因緣無虛妄也。」《法華經譬喻品第三》
⊙舍利弗，表敬信世尊無虛妄；謂諸子但免火難，何況等與大車，更無虛妄之過。
⊙「終至不與小車，而各更賜一大車等，此述長者本意，若大若小，俱有本心。」
⊙「何以故？是長者先作是意，我以方便令子得出。以是因緣，無虛妄也。」《法華經譬喻品第三》
⊙喻佛今日之正說大乘，無礙於昔日之權說三乘。
【證嚴上人開示】
「方便循循就理教釋，隨方就圓權巧導向，簡易逗教其義深遠，其語巧妙終至會道。」
方便循循就理教釋
隨方就圓權巧導向
簡易逗教其義深遠
其語巧妙終至會道
我們學佛，離不開「方便」。方便，循循善誘，我們還是依就著道理，我們用種種方式來解釋佛法。
人間有比我們更加需要這個法，我們就用「方便」，我們瞭解的，方便的方式，來與他做分享，這叫做「方便循循」。當然，這必定我們要有聽入心，我們要有做到，我們才有辦法讓人看、讓人聽、讓人瞭解。
所以，必定要「隨方就圓」。看眾生的根機是什麼樣，我們是要用方方正正的法？或者是這樣很圓融的道理呢？這還是不離開「方便」，所以「權巧導向」，同樣要設法，如何能夠讓他的根機，能夠接受的法入心，引導他向人間的方向，正確的方向，步步穩當向前進。
當然，道理用很深，真的是聽不懂，也做不到，所以我們就要，「簡易逗教其義深遠」，讓他邊走才邊知道，原來路是這麼平。目標，有一個正確的目標，卻是很遙遠，不過走下來很穩當、歡喜，能夠地向前走。
這必定要「其語巧妙」。那就是聽法之後，入心之後，種種的方法，就以我們的聲音講說，這樣他也是聽久了，總是會感動，感動生信心，從信心去行動，這樣同樣來會合道理。
佛法，真的是需要身體力行。我們常常說「三十七助道品」，前面我們也用「四正勤」、「四如意足」、「四念處」，與大家分享說，就是《法華經》裡面的基礎，它也是需要這個「三十七助道品」。常常說，在共修的時候，最好就是要用，「三十七助道品」，這是平時也可以常常拿來看。
這次菲律賓這個「海燕」，這項事情發生了，所以，全球的慈濟人，開始就動員起來了，急難的救助。從黑暗，尤其是破爛，人沒有一點點的希望，那種瞬時陷入那個，黑暗的地獄中一樣的災區，卻是有一群人間菩薩及時投入，為他們在付出，為他們勸募。
就如宏都拉斯，就如多明尼加，大家若還記得在一九九八年，那個喬治颱風，在中美洲七、八個國家，都受到很大的損壞。那一年，慈濟人在臺灣動員了，物資就是這樣在集合，用愛心仔細整理，加上了這個善款，大家的募集。所以，在這麼多的國家，中美洲，在那個時候一連串的救濟。多明尼加與宏都拉斯、薩爾瓦多，這已經都有種子在那個地方，所以已經看到多明尼加，開始在那個地方帶動。
我們知道當地教育，非常的需要，而且孩子讀書沒有學校，我們那一年就為他們蓋學校。學校在一個垃圾山，我們為他們將那座垃圾山，清除之後，那塊土地變成了教育，「希望工程」（註一）。
老師、校長很用心。每一年到這個十二月時，我們慈濟人在那個地方(拉羅馬那小學)，就會去送一個感恩節的禮物。今年，在這個十二月初，就是在我們這個月初，他們就送蘋果，去送給孩子當禮物，同時，也向老師說了，菲律賓這個大災難，老師就將這個菲律賓的訊息，就告訴孩子，向孩子說：「幫助人的人，比被幫助的人更加有福。天下的人沒有窮到，無法幫助人的人。有錢的人出錢、有力的出力，只要你付出一點點的愛心，這都是在幫助人。」從這樣開始說。
下午這堂的孩子，聽到訊息了，就來，剛始身上有銅板的零錢，就投下捐款。有的很窮，就是拿著玉米粉一包，來向老師說：「老師，我家什麼都沒有，不過，有這包玉米粉。」另外一位，他除了將銅板投下去，又向老師說：「老師，我實在都沒有，我家入麼都沒有，不過，有這包玉米粉，雖然不多，少少的，就是這樣而已。」又有另外一位，他除了將他的銅板投下去，又向老師說：「老師，我還有這包麵，所以請老師替我轉給菲律賓。」類似這種，孩子的家庭雖然是很貧困，「沒有窮到無法幫助人的人」。盡一點心，看到這種的故事，就是讓人很感動。
宏都拉斯也是一樣。在二０一一年，這一年，宏都拉斯一場大風雨的災難，我們為他們陸陸續續蓋房子（註二），這些村民曾受過慈濟的幫助，也已經紛紛投入做志工了。現在知道菲律賓有災難，所以他們大家開始出來呼籲了：要義賣，有什麼東西就捐什麼東西。有的人有衣服，就拿衣服出來捐，有鞋子就拿鞋子出來捐，不論他們家有什麼東西，就是這樣，人人來付出。
有店面的人，同樣也是這樣付出。東西集一集，就做一番的義賣，這場的義賣，雖然東西不是很多，不是很有值錢，不過，那念心真的很有價值。雖然是貧困的國家，卻也是點點滴滴盡心力，「已生善令增長，未生善令速生」，人人起善念。
還有「已生惡令速斷，未生惡令不生」。美國的監獄裡面，不知什麼消息透入了監獄裡面，監獄裡的受刑人，知道菲律賓的災難這麼大，他就在監獄中，去買咖啡，也就是這樣，有一、二十罐的咖啡，用包裹就寄出來，寄出來到我們，(慈濟) 美國的總會，寫了一張簡單的便條紙：「拜託你們替我『義買』，這個錢捐給菲律賓救災難。」
這個訊息，我們接到這個東西，傳出去了，開始愛心的漣漪這樣起來了。有人看到這個東西，用愛買了它，幾百元(美金)買起來。又有一位高居士，他感覺這種在那個沒自由，失去了自由的受刑人，都懂得要捐錢，這麼不方便，寄這個東西出來，所以他很感動，他就說：「這樣我也義買。」一千元，這個義買都是買買愛心。東西還在那裡。
用心輾轉的把我也以」這個義買都是，繼續義賣加州的一所有一位和四套郵票，將到的，慈濟人，再捐出去
所以，正好又有一位，是從馬尼拉，去幫助救災之後，回到美國的濟覺，他親身在那個地方，看到那些困難，他回來到美國時，聽到這個訊息，有這個受刑人這麼有愛心，應該要成就他，所以他也拿出三千元，要來買這個咖啡。又有人以二千元，這樣湊一湊起來，已經超過了六千元。
看，這就是愛，愛的循環、愛的漣漪。佛法，是什麼叫做佛法？佛法，就是啟動人人的愛心，叫做佛法。「諸惡莫作，眾善奉行」，這是佛陀的教法，所以我們學佛，不要輕視「方便法」，「方便」正是真實法。
好的話、好的事情，不斷循環「終至會道」。不論你用什麼方法，到最後真正就與這個道，真理會合。真理，無非就是要教人為善，要教人去掉煩惱。所以，佛陀的教育，「三界導師」、「四生慈父」，他對眾生的教育，視眾生如子，這是佛陀的慈悲。譬喻大宅中的長者，他不忍心孩子受到火的災難，所以用種種方法來誘引孩子：「趕快出來！」
想到沒有辦法，設一個方便法，權巧，外面設三車來誘引。像這樣，到底要說他這樣有沒有欺騙？絕對是沒有。因為，為了要救人，用種種的方法，「趕緊離開，不要在危險的地帶。」種種的言詞來呼喚，沒辦法時，也要用物質來誘引。
所以，我們前面那段(經)文，舍利弗知道佛陀的心意，很用心地回答：「只要是救人，本來用心就是要救人。這些人都已經保全他的身體，沒受火燙傷到，能夠這樣平安出來，這就已經得到很好的東西。」
何以故
若全身命
便為已得玩好之具
況復方便於彼火宅
而拔濟之
《法華經譬喻品第三》
生命最有價值，其他是身外物，所以能夠平安，這就是已經，得到一切「玩好之具」，就已經得到很多的寶了。何況這位長者是已經內心有數，要讓孩子出來，只是誘引他(們) ，出來了，要給的是他們的，是他的全部，給他們，所以這沒有虛妄。
接下來的這段(經)文，就說，「世尊！若是長者乃至不與最小一車，猶不虛妄。」
世尊
若是長者
乃至不與最小一車
猶不虛妄
《法華經譬喻品第三》
世尊，哪怕那位長者為了救孩子，所以用種種的言詞，將他們誘引出來，既然出來到外面，都平安了，哪怕沒有東西給他們，哪怕是小小的一輛車，即使不給他們，也不算是虛妄。因為救他們的身體平安，所以不虛妄。
舍利弗再加強語氣，「何以故？是長者先作是意：我以方便令子得出。」
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
這是長者開始內心這樣的計畫，因為孩子不懂得要出來，所以要用善巧方便的法，將他們誘引出來。這已經「先作是意」，那個內心，已經準備用方法來將他們誘引。是因為這樣，「無虛妄」。
所以這就是表示，舍利弗他這樣的回答，就是表示敬，「敬信世尊無虛妄」。這些孩子不只是保全生命，出來之後，又全都平等，給他們一輛大(白牛)車。用這種這麼大的禮物給他們，這哪有什麼虛妄的過錯呢？沒有。
舍利弗
表敬信世尊無虛妄
謂諸子但免火難
何況等與大車
更無虛妄之過
所以，出來了，「終至不與小，更賜一大車。」
終至不與小車
而各更賜一大車等
此述長者本意
若大若小
俱有本心
出來了，每一個，他就全部賜他們大車。這就是描述長者的本意就是，就是大。本來像佛陀，還是要給我們的是大乘法，但是我們接受不到，佛陀他沒有辦法。要眾生要打開心門，才有辦法讓法引入心來。
火宅危險了，應該要大家趕緊出去，不過煩惱很大，所以他無法出離那個門。這就是表示我們眾生，根機小，沒辦法接受；煩惱大，沒辦法可斷除。尤其是那個貪著很大，不願意出去，才需要用小車，羊車、鹿車，排在外面，是適應煩惱完全未斷除的人。
舍利弗在這個地方，再加強語氣「何以故？是長者作是意，我以方便令子得出。以是因緣，無虛妄也。」因為那位長者說過了，這是原來內心就已經有的計畫。
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
因為那位長者就這樣說過了，所以這是原來內心就已經有，譬喻佛陀「今日之正說大乘無礙，以昔日之權說三乘」。這是證明，今天已經佛陀在會場之中，開始就是要「正說大乘」，「正直捨方便」，「開說第一法」。開始說大乘法。
喻佛今日之
正說大乘
無礙於昔日之
權說三乘
「無礙於昔日之權」，今天開始要說大乘法，大家已經都知道了，過去雖然佛陀設三乘法──聲聞、緣覺、菩薩，我們現在就知道，佛陀開始要說教菩薩道，現在要教菩薩道，無礙過去的聲聞、緣覺的法。聲聞、緣覺，到了現在應該能夠接受菩薩道，舍利弗就是其中之一。
這要給大家看，你看，過去舍利弗，在聲聞、緣覺乘中，現在來到法華會，舍利弗已經開悟了，已經瞭解了，也發大願了，所以他能堪得授記，未來他也能夠成佛。這是在那個場中，法華會上，這樣舍利弗的證明，佛陀絕對沒有虛妄，所以大家要相信佛陀這個教法，是有次序的教法。
所以現在講《法華經》，說大乘法，沒有障礙於過去，現在以大能夠容納小，所以這是過去的權說，現在的實法，這就是像長者，在那個火宅外面設三車，無非是要引導這些，裡面，火宅中，三界內的眾生，能夠脫離三界，去除煩惱，這種種的方便法。
所以，「方便循循就理教釋，隨方就圓權巧導向，簡易逗教，也是其義深遠，其語巧妙終至會道」。這就是現在的大法，不障礙過去的小法，小法應該也要來將救大法。這是佛陀的用意，希望人人回歸自性真如，希望人人能夠與佛同等，覺悟宇宙萬物的真理。這是佛陀的用心，也是長者的用意。所以，我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Teaching Principles with Skillful Means (方便教釋權實無妄)
Date:June.04. 2015
“With skillful means, He patiently taught based on the principles. By adapting to conditions, He guided them with provisional teachings. He taught simply according to capabilities, while the meaning within was profound. His language was skillful, and in the end, led them to understand the path.”
Leaning the Buddha’s Way is inseparable from skillful means. With skillful means, we can patiently guide others. We are still adhering to the principles as we use various methods to explain the Dharma. There are people for whom this Dharma is useful, so we use skillful means to share our understanding with other people in a skillful manner. Thus, “With skillful means, He patiently taught.” Of course, we must take the Dharma to heart and be able to practice it. Only then can we help other people see, listen and understand it. We must also “adapt to conditions.” After observing people’s capabilities, should we give these teachings as strict rules or as principles that are more harmonious? This is also related to “skillful means”.
Thus “[We] guide them with provisional teachings.” We must also devise teachings according to their capabilities so they can take the Dharma to heart and then guide them to move to forward in their lives, heading in the right direction, with steady and sure steps.
Of course, if the principles are too profound, people cannot understand them or put them into practice. Therefore, we must “teach simply according to capabilities, while the meaning within is profound.” They have to be able to walk this road in order to understand how smooth it actually is. If they have a proper goal, though they are still far away from it, their journey will be steady and enjoyable, so they will keep walking forward. Therefore, we must use “language that is skillful.” After hearing the Dharma and taking it to heart, if we speak about it with various methods, those who have been listening a long time will eventually be moved. Being moved, they will give rise to faith. Faith will then lead to action, which will also lead them to realize the principles. So, the Dharma truly must be put into practice.
We often talk of the 37 Practices to Enlightenment. Previously, we discussed the Four Right Efforts, the Four Bases of Fulfilling Power and the Fourfold Mindfulness. As I have shared with everyone, the foundation for practicing the Lotus teachings is also the 37 Practices Enlightenment. I often say that for a group study, it is best to use the 37 Practices to Enlightenment. This is what we should be reviewing constantly.
When Typhoon Haiyan hit the Philippines, Tzu Chi volunteers around the world mobilized. They provided emergency relief starting when things seemed the darkest; everything was in ruins and people did not have even a shred of hope. In an instant, they had been plunged into what felt like the dark depths of hell. A group of Living Bodhisattvas went to help them right away. They contributed and helped by raising funds. This is like what happened in Honduras and the Dominican Republic; you may still remember what happened in 1998 with Hurricane George. A string of seven or eight countries all suffered a great deal of damage. That year, Tzu Chi volunteers in Taiwan mobilized. We gathered all of these material things and meticulously organized everything with love. In addition, we solicited donations. Therefore, it was possible to conduct a series of relief distributions in many of those countries.
The Dominican Republic, Honduras and El Salvador are now all places where the seeds [of Tzu Chi] have been planted.We have seen how in the Dominican Republic, they have begun to mobilize people there.
We understand that education is essential for the local children.When we discovered that the children [we worked with] had no school to attend, we built a school for them right away.The school was built on a mountain of trash.
After we cleaned up and removed all the trash, that piece of land was dedicated to education, as part of “Project Hope”.The teachers and principal are very mindful.
In December of every year, Tzu Chi volunteers deliver a Thanksgiving present to them.This year, at the beginning of December, which was the beginning of this month, they gave apples as gifts to the children.At the same time, they told the teachers about the major disaster in the Philippines.
The teachers then shared this information with the children.They told them “Those who help others are more blessed then those who are being helped. No one on earth is too poor to help other people. Those with money can give money, those who are able can lend a hand. If you can give even a little bit out of love, you will be helping others.”
This is what the teachers shared.When students in the afternoon classes heard this news, they began to donate the change they had on them.There was a very poor student who brought a bag of corn flour.
He told his teacher, “Teacher, I really don’t have anything to give. My family doesn’t have much, but I can give this bag of corn flour. This is not much, but this is all I have.”
There was also another student who, after depositing his loose change, said to his teacher, ”Teacher, I also have this package of noodles, please send it to the Philippines for me.”
Though these children were very poor, “No one on earth is too poor to help other people,” so they did whatever they could.
Hearing stories like this is very moving.Something similar happened in Honduras.In 2011, another major storm struck Honduras.We have been building houses for them since then.These villagers who have received assistance from Tzu Chi have also joined us as volunteers, one by one.After learning of the disaster in the Philippines, everyone there began to call on people to help.They wanted to do a charity sale, so everyone donated whatever they could.Some people had clothing, so they donated clothing.Some had shoes, so they donated shoes.
Whatever they had at home, they were willing to give. Some storeowners also gave in the same way.They collected certain items and then [donated them to] our charity sale.Though we did not have a great many things to sell at this charity sale or things of great value, it was the people’s intentions which made them very valuable.
Although Honduras is a poor country, everything people did added up.
“Nurture any goodness that has already arisen. Quickly give rise to goodness that has not arisen.”Everyone was giving rise to goodness.But we must also “quickly eliminate the evil that has already arisen” and “prevent evil that has not arisen from arising”.I am not sure what kind of information reached the inside of an American prison, but one of the inmates there learned about the major disaster that struck the Philippines, so he bought coffee from the prison commissary.Then he sent somewhere between 10-20 canisters of coffee in a package to Tzu Chi USA Headquarters.He included a simple message.“I hope you can sell them for me and use that money to support the Philippines disaster relief.”
When we shared this story of what we received, his love created a ripple effect.Some people who saw these coffee canisters bought them out of love, for a few hundred [US] dollars.
There was also a man, Mr. Gao, who was very moved by the story of this inmate who had lost his freedom, yet still wanted to donate money to help and sent these coffee canisters in spite of the difficulties.He was very touched and said, “I will buy it out of charity.”He gave US$1000.
People “bought” these canisters as a sign of love; no one actually took them home.
It happened that there was a person who had just come back to the US from Manila after helping with the disaster relief.
Chi Jue had personally gone to the disaster area and seen the hardship people faced. When he returned to the US and heard about this inmate with such a loving heart, he wanted to help his efforts succeed. So, he donated US$3000 to “buy” this coffee. Another person donated US$2000. All together, by this point, more than US$6000 was raised. See, this is love. We see cycles of love and ripples of love. What can be considered the Buddha-Dharma? Teachings that awaken the love in people’s hearts. That is what we call the Buddha-Dharma. “Refrain from all evils; do all good deeds”. This is the teaching of the Buddha.
So, when we learn the Buddha’s Way, we must not look down on “skillful means”, for they are the True Dharma. Good words and good deeds will create an endless cycle and “in the end lead them to understand the path”. No matter what methods we use, in the end, we can come together with the path and the true principles. True principles invariably teach people to do good and to eliminate their afflictions. The Buddha’s teachings make Him “the guiding teacher of the Three Realms” and “the kind father of the four kinds of beings”. In His approach to teaching sentient beings, He views them as His children. This is the compassion of the Buddha.
He is the same as the elder of the great house who could not bear to see his children burned by a fire and thus used various methods to draw them out. “Come out quickly!” When all else failed, he came up with a skillful way to do this. He set up three kinds of carts outside to draw them out. By doing this, was he deceiving them? Certainly not. It was to save them that he used various methods to convey to them that they should “leave quickly and not remain in that dangerous place”. After the various things he said to them did not work, he enticed them to come out with material goods.
So, in the previous sutra passage, Sariputra understood the Buddha’s intent, so he replied to His question with great care “He did this to save people, that was his original intention. These people were able to preserve their lives and be unharmed by the fire. They could emerge safely. This is a benefit they have already received.”
“What is the reason? He protected their bodies and lives and each attained something that brought them joy. Furthermore, he used skillful means to rescue them from the burning house”.
Life is the most valuable thing. Nothing else is as valuable. So, being safe is already like attaining “something that brought them joy”. They had already attained something vary valuable. The elder had planned from the beginning to show them a few things that would entice them to come out. Then once they came out, he was going to give them all that he had. So, there was nothing false in what He said. The next sutra passage states,
“World-Honored One, even if this elder did not give even the smallest carts to the children, there was nothing false in what He said”
“World-Honored One, in order to save the children, the elder said various things to draw them outside. Since they have all emerged safely, even if he did not give them anything, even if he did not give them the smallest cart, what he said would still not be considered false”. He did this to save them and keep them safe, so what he said was not false. Sariputra emphatically said again,
“What is the reason? This elder first had this thought, I will use skillful means to lead my children out. These were the causes and conditions, so he spoke no falsehood”.
This was the elder’s plan from the beginning. Because the children did not want to come out, he had to use skillful means to draw them outside. The elder already “first had this thought”. In his heart, he was already prepared to entice them to come out by various means. Therefore, there was nothing false in what he said. The way Sariputra answered the question demonstrated his respect.
He respected and believed that the World-Honored One had not said anything false. Not only did the children emerge with their lives intact, once they came out, they were all given an ox-cart. He gave them such a great gift; how could that be false or wrong? It could not.
“Sariputra respectfully expressed his belief that the World-Honored One had not said anything false. He only wanted His children to escape the fire. By further giving them all great carts equally, he did not commit the fault of speaking a falsehood.”
After they came out. “In the end he did not give the smaller carts, but equally gave each a great cart”.
“In the end he did not give the smaller carts, but equally gave each a great cart; this describes the elder’s original intent. But the small and great carts were part of his original intent.”
After they came out, he gave everyone a great cart. This describes how the elder’s original intent was to give them the great cart. Similarly, the Buddha originally wanted to teach us the Great Vehicle Dharma, but we were unable to accept it. Thus, the Buddha had to find a way to get sentient beings to open their minds so they could take in the Dharma.
The burning house was dangerous. Everyone needed to quickly make their escape. However, they had so many afflictions that they could not leave through the door. This shows how we sentient beings cannot accept the teachings because they are too great our greed and attachments are immense. So, we are unwilling to leave. This is why the smaller carts were needed. The sheep-cart and the deer-cart were placed outside for people who had not yet eliminated their afflictions.
Sariputra emphatically restated, “What is the reason? This elder first had this thought, I will use skillful means to lead my children out. These were the causes and conditions, so he spoke no falsehood.”
Because the elder had spoken this way, this was what originally in his heart. This is an analogy for how “the Great Vehicle that the Buddha is formally teaching now does not conflict with the Three Vehicles that were skillful taught in the past.”
This verifies that the Buddha would, at this Dharma-assembly, begin to “formally teach the Great Vehicle.” “Setting aside the skillful for the direct He began to teach the supreme Dharma.” He began to teach the Great Vehicle Dharma.
This an analogy for how the Great Vehicle that the Buddha is formally teaching now does not conflict with the Three Vehicles that were skillfully taught in the past.
[It] does not conflict with the Three Vehicles that were skillfully taught in the past.” Now He was going to teach the Great Vehicle. We already know that, in the past, the Buddha had established the Three Vehicles for Hearers, Solitary Realizers and Bodhisattvas. We also know that now the Buddha wanted to teach the Bodhisattva-path. The Bodhisattva-path He was going to teach did not conflict with the teachings for Hearers and Solitary Realizers.
These Hearers and Solitary Realizers should be able to accept the Bodhisattva-path now, for Sariputra was one of them.This was intended for everyone to see. You see, in the past, Sariputra was among the Hearers and Solitary Realizers. Now, having come to the Lotus Dharma-assembly, he had begun to attain realizations. After gaining understanding he made great vows, so he was worthy of receiving this prediction that he would attain Buddhahood in the future. It was at the Lotus Dharma-assembly that Sariputra received this confirmation. So, there is no falsehood in what the Buddha said.
We must believe that the Buddha’s teachings are very organized and sequential. This was why teaching the Lotus Sutra and the Great Vehicle Dharma did not conflict with what He had taught in the past now the great could encompass the small; this refers the past provisional teachings and the True Dharma He was now teaching.
This is also like why the elder set up the three kinds of carts outside the burning house; it was for the sole purpose of guiding the sentient beings inside the burning house of the Three Realms to transcend these Three Realms and eliminate afflictions; He did this with various methods.
So, “With skillful means, He patiently taught cased on the principles. By adapting to conditions, He guided them with provisional teachings. He taught simply according to capabilities, while the meaning within was profound. His language was skillful, and in the end, led them to understand the path. The Great [Vehicle] Dharma He now taught does not conflict with the Small [Vehicle] Dharma that He had taught in the past.
The Small Vehicle Dharma also leads ultimately to the Great Vehicle Dharma. This was the Buddha’s intention. He hoped everyone would return to their nature of True Suchness and be equal to the Buddha in realizing the true principles of all things in the universe. This was what the Buddha intended, as well as the intent if the elder. So, 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）
⊙「方便循循就理教釋，隨方就圓權巧導向，簡易逗教其義深遠，其語巧妙終至會道。」
⊙「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」《法華經譬喻品第三》
⊙「世尊！若是長者乃至不與最小一車，猶不虛妄。」《法華經譬喻品第三》
⊙「何以故？是長者先作是意，我以方便令子得出，以是因緣無虛妄也。」《法華經譬喻品第三》
⊙舍利弗，表敬信世尊無虛妄；謂諸子但免火難，何況等與大車，更無虛妄之過。
⊙「終至不與小車，而各更賜一大車等，此述長者本意，若大若小，俱有本心。」
⊙「何以故？是長者先作是意，我以方便令子得出。以是因緣，無虛妄也。」《法華經譬喻品第三》
⊙喻佛今日之正說大乘，無礙於昔日之權說三乘。
【證嚴上人開示】
「方便循循就理教釋，隨方就圓權巧導向，簡易逗教其義深遠，其語巧妙終至會道。」
方便循循就理教釋
隨方就圓權巧導向
簡易逗教其義深遠
其語巧妙終至會道
我們學佛，離不開「方便」。方便，循循善誘，我們還是依就著道理，我們用種種方式來解釋佛法。
人間有比我們更加需要這個法，我們就用「方便」，我們瞭解的，方便的方式，來與他做分享，這叫做「方便循循」。當然，這必定我們要有聽入心，我們要有做到，我們才有辦法讓人看、讓人聽、讓人瞭解。
所以，必定要「隨方就圓」。看眾生的根機是什麼樣，我們是要用方方正正的法？或者是這樣很圓融的道理呢？這還是不離開「方便」，所以「權巧導向」，同樣要設法，如何能夠讓他的根機，能夠接受的法入心，引導他向人間的方向，正確的方向，步步穩當向前進。
當然，道理用很深，真的是聽不懂，也做不到，所以我們就要，「簡易逗教其義深遠」，讓他邊走才邊知道，原來路是這麼平。目標，有一個正確的目標，卻是很遙遠，不過走下來很穩當、歡喜，能夠地向前走。
這必定要「其語巧妙」。那就是聽法之後，入心之後，種種的方法，就以我們的聲音講說，這樣他也是聽久了，總是會感動，感動生信心，從信心去行動，這樣同樣來會合道理。
佛法，真的是需要身體力行。我們常常說「三十七助道品」，前面我們也用「四正勤」、「四如意足」、「四念處」，與大家分享說，就是《法華經》裡面的基礎，它也是需要這個「三十七助道品」。常常說，在共修的時候，最好就是要用，「三十七助道品」，這是平時也可以常常拿來看。
這次菲律賓這個「海燕」，這項事情發生了，所以，全球的慈濟人，開始就動員起來了，急難的救助。從黑暗，尤其是破爛，人沒有一點點的希望，那種瞬時陷入那個，黑暗的地獄中一樣的災區，卻是有一群人間菩薩及時投入，為他們在付出，為他們勸募。
就如宏都拉斯，就如多明尼加，大家若還記得在一九九八年，那個喬治颱風，在中美洲七、八個國家，都受到很大的損壞。那一年，慈濟人在臺灣動員了，物資就是這樣在集合，用愛心仔細整理，加上了這個善款，大家的募集。所以，在這麼多的國家，中美洲，在那個時候一連串的救濟。多明尼加與宏都拉斯、薩爾瓦多，這已經都有種子在那個地方，所以已經看到多明尼加，開始在那個地方帶動。
我們知道當地教育，非常的需要，而且孩子讀書沒有學校，我們那一年就為他們蓋學校。學校在一個垃圾山，我們為他們將那座垃圾山，清除之後，那塊土地變成了教育，「希望工程」（註一）。
老師、校長很用心。每一年到這個十二月時，我們慈濟人在那個地方(拉羅馬那小學)，就會去送一個感恩節的禮物。今年，在這個十二月初，就是在我們這個月初，他們就送蘋果，去送給孩子當禮物，同時，也向老師說了，菲律賓這個大災難，老師就將這個菲律賓的訊息，就告訴孩子，向孩子說：「幫助人的人，比被幫助的人更加有福。天下的人沒有窮到，無法幫助人的人。有錢的人出錢、有力的出力，只要你付出一點點的愛心，這都是在幫助人。」從這樣開始說。
下午這堂的孩子，聽到訊息了，就來，剛始身上有銅板的零錢，就投下捐款。有的很窮，就是拿著玉米粉一包，來向老師說：「老師，我家什麼都沒有，不過，有這包玉米粉。」另外一位，他除了將銅板投下去，又向老師說：「老師，我實在都沒有，我家入麼都沒有，不過，有這包玉米粉，雖然不多，少少的，就是這樣而已。」又有另外一位，他除了將他的銅板投下去，又向老師說：「老師，我還有這包麵，所以請老師替我轉給菲律賓。」類似這種，孩子的家庭雖然是很貧困，「沒有窮到無法幫助人的人」。盡一點心，看到這種的故事，就是讓人很感動。
宏都拉斯也是一樣。在二０一一年，這一年，宏都拉斯一場大風雨的災難，我們為他們陸陸續續蓋房子（註二），這些村民曾受過慈濟的幫助，也已經紛紛投入做志工了。現在知道菲律賓有災難，所以他們大家開始出來呼籲了：要義賣，有什麼東西就捐什麼東西。有的人有衣服，就拿衣服出來捐，有鞋子就拿鞋子出來捐，不論他們家有什麼東西，就是這樣，人人來付出。
有店面的人，同樣也是這樣付出。東西集一集，就做一番的義賣，這場的義賣，雖然東西不是很多，不是很有值錢，不過，那念心真的很有價值。雖然是貧困的國家，卻也是點點滴滴盡心力，「已生善令增長，未生善令速生」，人人起善念。
還有「已生惡令速斷，未生惡令不生」。美國的監獄裡面，不知什麼消息透入了監獄裡面，監獄裡的受刑人，知道菲律賓的災難這麼大，他就在監獄中，去買咖啡，也就是這樣，有一、二十罐的咖啡，用包裹就寄出來，寄出來到我們，(慈濟) 美國的總會，寫了一張簡單的便條紙：「拜託你們替我『義買』，這個錢捐給菲律賓救災難。」
這個訊息，我們接到這個東西，傳出去了，開始愛心的漣漪這樣起來了。有人看到這個東西，用愛買了它，幾百元(美金)買起來。又有一位高居士，他感覺這種在那個沒自由，失去了自由的受刑人，都懂得要捐錢，這麼不方便，寄這個東西出來，所以他很感動，他就說：「這樣我也義買。」一千元，這個義買都是買買愛心。東西還在那裡。
用心輾轉的把我也以」這個義買都是，繼續義賣加州的一所有一位和四套郵票，將到的，慈濟人，再捐出去
所以，正好又有一位，是從馬尼拉，去幫助救災之後，回到美國的濟覺，他親身在那個地方，看到那些困難，他回來到美國時，聽到這個訊息，有這個受刑人這麼有愛心，應該要成就他，所以他也拿出三千元，要來買這個咖啡。又有人以二千元，這樣湊一湊起來，已經超過了六千元。
看，這就是愛，愛的循環、愛的漣漪。佛法，是什麼叫做佛法？佛法，就是啟動人人的愛心，叫做佛法。「諸惡莫作，眾善奉行」，這是佛陀的教法，所以我們學佛，不要輕視「方便法」，「方便」正是真實法。
好的話、好的事情，不斷循環「終至會道」。不論你用什麼方法，到最後真正就與這個道，真理會合。真理，無非就是要教人為善，要教人去掉煩惱。所以，佛陀的教育，「三界導師」、「四生慈父」，他對眾生的教育，視眾生如子，這是佛陀的慈悲。譬喻大宅中的長者，他不忍心孩子受到火的災難，所以用種種方法來誘引孩子：「趕快出來！」
想到沒有辦法，設一個方便法，權巧，外面設三車來誘引。像這樣，到底要說他這樣有沒有欺騙？絕對是沒有。因為，為了要救人，用種種的方法，「趕緊離開，不要在危險的地帶。」種種的言詞來呼喚，沒辦法時，也要用物質來誘引。
所以，我們前面那段(經)文，舍利弗知道佛陀的心意，很用心地回答：「只要是救人，本來用心就是要救人。這些人都已經保全他的身體，沒受火燙傷到，能夠這樣平安出來，這就已經得到很好的東西。」
何以故
若全身命
便為已得玩好之具
況復方便於彼火宅
而拔濟之
《法華經譬喻品第三》
生命最有價值，其他是身外物，所以能夠平安，這就是已經，得到一切「玩好之具」，就已經得到很多的寶了。何況這位長者是已經內心有數，要讓孩子出來，只是誘引他(們) ，出來了，要給的是他們的，是他的全部，給他們，所以這沒有虛妄。
接下來的這段(經)文，就說，「世尊！若是長者乃至不與最小一車，猶不虛妄。」
世尊
若是長者
乃至不與最小一車
猶不虛妄
《法華經譬喻品第三》
世尊，哪怕那位長者為了救孩子，所以用種種的言詞，將他們誘引出來，既然出來到外面，都平安了，哪怕沒有東西給他們，哪怕是小小的一輛車，即使不給他們，也不算是虛妄。因為救他們的身體平安，所以不虛妄。
舍利弗再加強語氣，「何以故？是長者先作是意：我以方便令子得出。」
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
這是長者開始內心這樣的計畫，因為孩子不懂得要出來，所以要用善巧方便的法，將他們誘引出來。這已經「先作是意」，那個內心，已經準備用方法來將他們誘引。是因為這樣，「無虛妄」。
所以這就是表示，舍利弗他這樣的回答，就是表示敬，「敬信世尊無虛妄」。這些孩子不只是保全生命，出來之後，又全都平等，給他們一輛大(白牛)車。用這種這麼大的禮物給他們，這哪有什麼虛妄的過錯呢？沒有。
舍利弗
表敬信世尊無虛妄
謂諸子但免火難
何況等與大車
更無虛妄之過
所以，出來了，「終至不與小，更賜一大車。」
終至不與小車
而各更賜一大車等
此述長者本意
若大若小
俱有本心
出來了，每一個，他就全部賜他們大車。這就是描述長者的本意就是，就是大。本來像佛陀，還是要給我們的是大乘法，但是我們接受不到，佛陀他沒有辦法。要眾生要打開心門，才有辦法讓法引入心來。
火宅危險了，應該要大家趕緊出去，不過煩惱很大，所以他無法出離那個門。這就是表示我們眾生，根機小，沒辦法接受；煩惱大，沒辦法可斷除。尤其是那個貪著很大，不願意出去，才需要用小車，羊車、鹿車，排在外面，是適應煩惱完全未斷除的人。
舍利弗在這個地方，再加強語氣「何以故？是長者作是意，我以方便令子得出。以是因緣，無虛妄也。」因為那位長者說過了，這是原來內心就已經有的計畫。
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
因為那位長者就這樣說過了，所以這是原來內心就已經有，譬喻佛陀「今日之正說大乘無礙，以昔日之權說三乘」。這是證明，今天已經佛陀在會場之中，開始就是要「正說大乘」，「正直捨方便」，「開說第一法」。開始說大乘法。
喻佛今日之
正說大乘
無礙於昔日之
權說三乘
「無礙於昔日之權」，今天開始要說大乘法，大家已經都知道了，過去雖然佛陀設三乘法──聲聞、緣覺、菩薩，我們現在就知道，佛陀開始要說教菩薩道，現在要教菩薩道，無礙過去的聲聞、緣覺的法。聲聞、緣覺，到了現在應該能夠接受菩薩道，舍利弗就是其中之一。
這要給大家看，你看，過去舍利弗，在聲聞、緣覺乘中，現在來到法華會，舍利弗已經開悟了，已經瞭解了，也發大願了，所以他能堪得授記，未來他也能夠成佛。這是在那個場中，法華會上，這樣舍利弗的證明，佛陀絕對沒有虛妄，所以大家要相信佛陀這個教法，是有次序的教法。
所以現在講《法華經》，說大乘法，沒有障礙於過去，現在以大能夠容納小，所以這是過去的權說，現在的實法，這就是像長者，在那個火宅外面設三車，無非是要引導這些，裡面，火宅中，三界內的眾生，能夠脫離三界，去除煩惱，這種種的方便法。
所以，「方便循循就理教釋，隨方就圓權巧導向，簡易逗教，也是其義深遠，其語巧妙終至會道」。這就是現在的大法，不障礙過去的小法，小法應該也要來將救大法。這是佛陀的用意，希望人人回歸自性真如，希望人人能夠與佛同等，覺悟宇宙萬物的真理。這是佛陀的用心，也是長者的用意。所以，我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Teaching Principles with Skillful Means (方便教釋權實無妄)
Date:June.04. 2015
“With skillful means, He patiently taught based on the principles. By adapting to conditions, He guided them with provisional teachings. He taught simply according to capabilities, while the meaning within was profound. His language was skillful, and in the end, led them to understand the path.”
Leaning the Buddha’s Way is inseparable from skillful means. With skillful means, we can patiently guide others. We are still adhering to the principles as we use various methods to explain the Dharma. There are people for whom this Dharma is useful, so we use skillful means to share our understanding with other people in a skillful manner. Thus, “With skillful means, He patiently taught.” Of course, we must take the Dharma to heart and be able to practice it. Only then can we help other people see, listen and understand it. We must also “adapt to conditions.” After observing people’s capabilities, should we give these teachings as strict rules or as principles that are more harmonious? This is also related to “skillful means”.
Thus “[We] guide them with provisional teachings.” We must also devise teachings according to their capabilities so they can take the Dharma to heart and then guide them to move to forward in their lives, heading in the right direction, with steady and sure steps.
Of course, if the principles are too profound, people cannot understand them or put them into practice. Therefore, we must “teach simply according to capabilities, while the meaning within is profound.” They have to be able to walk this road in order to understand how smooth it actually is. If they have a proper goal, though they are still far away from it, their journey will be steady and enjoyable, so they will keep walking forward. Therefore, we must use “language that is skillful.” After hearing the Dharma and taking it to heart, if we speak about it with various methods, those who have been listening a long time will eventually be moved. Being moved, they will give rise to faith. Faith will then lead to action, which will also lead them to realize the principles. So, the Dharma truly must be put into practice.
We often talk of the 37 Practices to Enlightenment. Previously, we discussed the Four Right Efforts, the Four Bases of Fulfilling Power and the Fourfold Mindfulness. As I have shared with everyone, the foundation for practicing the Lotus teachings is also the 37 Practices Enlightenment. I often say that for a group study, it is best to use the 37 Practices to Enlightenment. This is what we should be reviewing constantly.
When Typhoon Haiyan hit the Philippines, Tzu Chi volunteers around the world mobilized. They provided emergency relief starting when things seemed the darkest; everything was in ruins and people did not have even a shred of hope. In an instant, they had been plunged into what felt like the dark depths of hell. A group of Living Bodhisattvas went to help them right away. They contributed and helped by raising funds. This is like what happened in Honduras and the Dominican Republic; you may still remember what happened in 1998 with Hurricane George. A string of seven or eight countries all suffered a great deal of damage. That year, Tzu Chi volunteers in Taiwan mobilized. We gathered all of these material things and meticulously organized everything with love. In addition, we solicited donations. Therefore, it was possible to conduct a series of relief distributions in many of those countries.
The Dominican Republic, Honduras and El Salvador are now all places where the seeds [of Tzu Chi] have been planted.We have seen how in the Dominican Republic, they have begun to mobilize people there.
We understand that education is essential for the local children.When we discovered that the children [we worked with] had no school to attend, we built a school for them right away.The school was built on a mountain of trash.
After we cleaned up and removed all the trash, that piece of land was dedicated to education, as part of “Project Hope”.The teachers and principal are very mindful.
In December of every year, Tzu Chi volunteers deliver a Thanksgiving present to them.This year, at the beginning of December, which was the beginning of this month, they gave apples as gifts to the children.At the same time, they told the teachers about the major disaster in the Philippines.
The teachers then shared this information with the children.They told them “Those who help others are more blessed then those who are being helped. No one on earth is too poor to help other people. Those with money can give money, those who are able can lend a hand. If you can give even a little bit out of love, you will be helping others.”
This is what the teachers shared.When students in the afternoon classes heard this news, they began to donate the change they had on them.There was a very poor student who brought a bag of corn flour.
He told his teacher, “Teacher, I really don’t have anything to give. My family doesn’t have much, but I can give this bag of corn flour. This is not much, but this is all I have.”
There was also another student who, after depositing his loose change, said to his teacher, ”Teacher, I also have this package of noodles, please send it to the Philippines for me.”
Though these children were very poor, “No one on earth is too poor to help other people,” so they did whatever they could.
Hearing stories like this is very moving.Something similar happened in Honduras.In 2011, another major storm struck Honduras.We have been building houses for them since then.These villagers who have received assistance from Tzu Chi have also joined us as volunteers, one by one.After learning of the disaster in the Philippines, everyone there began to call on people to help.They wanted to do a charity sale, so everyone donated whatever they could.Some people had clothing, so they donated clothing.Some had shoes, so they donated shoes.
Whatever they had at home, they were willing to give. Some storeowners also gave in the same way.They collected certain items and then [donated them to] our charity sale.Though we did not have a great many things to sell at this charity sale or things of great value, it was the people’s intentions which made them very valuable.
Although Honduras is a poor country, everything people did added up.
“Nurture any goodness that has already arisen. Quickly give rise to goodness that has not arisen.”Everyone was giving rise to goodness.But we must also “quickly eliminate the evil that has already arisen” and “prevent evil that has not arisen from arising”.I am not sure what kind of information reached the inside of an American prison, but one of the inmates there learned about the major disaster that struck the Philippines, so he bought coffee from the prison commissary.Then he sent somewhere between 10-20 canisters of coffee in a package to Tzu Chi USA Headquarters.He included a simple message.“I hope you can sell them for me and use that money to support the Philippines disaster relief.”
When we shared this story of what we received, his love created a ripple effect.Some people who saw these coffee canisters bought them out of love, for a few hundred [US] dollars.
There was also a man, Mr. Gao, who was very moved by the story of this inmate who had lost his freedom, yet still wanted to donate money to help and sent these coffee canisters in spite of the difficulties.He was very touched and said, “I will buy it out of charity.”He gave US$1000.
People “bought” these canisters as a sign of love; no one actually took them home.
It happened that there was a person who had just come back to the US from Manila after helping with the disaster relief.
Chi Jue had personally gone to the disaster area and seen the hardship people faced. When he returned to the US and heard about this inmate with such a loving heart, he wanted to help his efforts succeed. So, he donated US$3000 to “buy” this coffee. Another person donated US$2000. All together, by this point, more than US$6000 was raised. See, this is love. We see cycles of love and ripples of love. What can be considered the Buddha-Dharma? Teachings that awaken the love in people’s hearts. That is what we call the Buddha-Dharma. “Refrain from all evils; do all good deeds”. This is the teaching of the Buddha.
So, when we learn the Buddha’s Way, we must not look down on “skillful means”, for they are the True Dharma. Good words and good deeds will create an endless cycle and “in the end lead them to understand the path”. No matter what methods we use, in the end, we can come together with the path and the true principles. True principles invariably teach people to do good and to eliminate their afflictions. The Buddha’s teachings make Him “the guiding teacher of the Three Realms” and “the kind father of the four kinds of beings”. In His approach to teaching sentient beings, He views them as His children. This is the compassion of the Buddha.
He is the same as the elder of the great house who could not bear to see his children burned by a fire and thus used various methods to draw them out. “Come out quickly!” When all else failed, he came up with a skillful way to do this. He set up three kinds of carts outside to draw them out. By doing this, was he deceiving them? Certainly not. It was to save them that he used various methods to convey to them that they should “leave quickly and not remain in that dangerous place”. After the various things he said to them did not work, he enticed them to come out with material goods.
So, in the previous sutra passage, Sariputra understood the Buddha’s intent, so he replied to His question with great care “He did this to save people, that was his original intention. These people were able to preserve their lives and be unharmed by the fire. They could emerge safely. This is a benefit they have already received.”
“What is the reason? He protected their bodies and lives and each attained something that brought them joy. Furthermore, he used skillful means to rescue them from the burning house”.
Life is the most valuable thing. Nothing else is as valuable. So, being safe is already like attaining “something that brought them joy”. They had already attained something vary valuable. The elder had planned from the beginning to show them a few things that would entice them to come out. Then once they came out, he was going to give them all that he had. So, there was nothing false in what He said. The next sutra passage states,
“World-Honored One, even if this elder did not give even the smallest carts to the children, there was nothing false in what He said”
“World-Honored One, in order to save the children, the elder said various things to draw them outside. Since they have all emerged safely, even if he did not give them anything, even if he did not give them the smallest cart, what he said would still not be considered false”. He did this to save them and keep them safe, so what he said was not false. Sariputra emphatically said again,
“What is the reason? This elder first had this thought, I will use skillful means to lead my children out. These were the causes and conditions, so he spoke no falsehood”.
This was the elder’s plan from the beginning. Because the children did not want to come out, he had to use skillful means to draw them outside. The elder already “first had this thought”. In his heart, he was already prepared to entice them to come out by various means. Therefore, there was nothing false in what he said. The way Sariputra answered the question demonstrated his respect.
He respected and believed that the World-Honored One had not said anything false. Not only did the children emerge with their lives intact, once they came out, they were all given an ox-cart. He gave them such a great gift; how could that be false or wrong? It could not.
“Sariputra respectfully expressed his belief that the World-Honored One had not said anything false. He only wanted His children to escape the fire. By further giving them all great carts equally, he did not commit the fault of speaking a falsehood.”
After they came out. “In the end he did not give the smaller carts, but equally gave each a great cart”.
“In the end he did not give the smaller carts, but equally gave each a great cart; this describes the elder’s original intent. But the small and great carts were part of his original intent.”
After they came out, he gave everyone a great cart. This describes how the elder’s original intent was to give them the great cart. Similarly, the Buddha originally wanted to teach us the Great Vehicle Dharma, but we were unable to accept it. Thus, the Buddha had to find a way to get sentient beings to open their minds so they could take in the Dharma.
The burning house was dangerous. Everyone needed to quickly make their escape. However, they had so many afflictions that they could not leave through the door. This shows how we sentient beings cannot accept the teachings because they are too great our greed and attachments are immense. So, we are unwilling to leave. This is why the smaller carts were needed. The sheep-cart and the deer-cart were placed outside for people who had not yet eliminated their afflictions.
Sariputra emphatically restated, “What is the reason? This elder first had this thought, I will use skillful means to lead my children out. These were the causes and conditions, so he spoke no falsehood.”
Because the elder had spoken this way, this was what originally in his heart. This is an analogy for how “the Great Vehicle that the Buddha is formally teaching now does not conflict with the Three Vehicles that were skillful taught in the past.”
This verifies that the Buddha would, at this Dharma-assembly, begin to “formally teach the Great Vehicle.” “Setting aside the skillful for the direct He began to teach the supreme Dharma.” He began to teach the Great Vehicle Dharma.
This an analogy for how the Great Vehicle that the Buddha is formally teaching now does not conflict with the Three Vehicles that were skillfully taught in the past.
[It] does not conflict with the Three Vehicles that were skillfully taught in the past.” Now He was going to teach the Great Vehicle. We already know that, in the past, the Buddha had established the Three Vehicles for Hearers, Solitary Realizers and Bodhisattvas. We also know that now the Buddha wanted to teach the Bodhisattva-path. The Bodhisattva-path He was going to teach did not conflict with the teachings for Hearers and Solitary Realizers.
These Hearers and Solitary Realizers should be able to accept the Bodhisattva-path now, for Sariputra was one of them.This was intended for everyone to see. You see, in the past, Sariputra was among the Hearers and Solitary Realizers. Now, having come to the Lotus Dharma-assembly, he had begun to attain realizations. After gaining understanding he made great vows, so he was worthy of receiving this prediction that he would attain Buddhahood in the future. It was at the Lotus Dharma-assembly that Sariputra received this confirmation. So, there is no falsehood in what the Buddha said.
We must believe that the Buddha’s teachings are very organized and sequential. This was why teaching the Lotus Sutra and the Great Vehicle Dharma did not conflict with what He had taught in the past now the great could encompass the small; this refers the past provisional teachings and the True Dharma He was now teaching.
This is also like why the elder set up the three kinds of carts outside the burning house; it was for the sole purpose of guiding the sentient beings inside the burning house of the Three Realms to transcend these Three Realms and eliminate afflictions; He did this with various methods.
So, “With skillful means, He patiently taught cased on the principles. By adapting to conditions, He guided them with provisional teachings. He taught simply according to capabilities, while the meaning within was profound. His language was skillful, and in the end, led them to understand the path. The Great [Vehicle] Dharma He now taught does not conflict with the Small [Vehicle] Dharma that He had taught in the past.
The Small Vehicle Dharma also leads ultimately to the Great Vehicle Dharma. This was the Buddha’s intention. He hoped everyone would return to their nature of True Suchness and be equal to the Buddha in realizing the true principles of all things in the universe. This was what the Buddha intended, as well as the intent if the elder. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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