【靜思妙蓮華】20140218 - 妙法未圓信力精進 - 第243集 Diligently and Faithfully Pursue Wondrous Dharma

20140218《靜思妙蓮華》妙法未圓信力精進

⊙慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是意所趣？」《法華經方便品第二》
⊙「爾時，舍利弗知四眾心疑，自亦未了，而白佛言：世尊，何因何緣殷勤稱歎諸佛第一方便？」《法華經方便品第二》
⊙四眾心疑：此疑方便。佛所得法甚深難解者，而今世尊何故而作是言？
⊙『諸佛智慧，廣大深遠，成就希有，難解之法。』《法華經方便品第二》

【證嚴上人開示】
慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。

慈心護念持法傳承
妙法未圓應生精懇
信力精進迴向大乘
誠心願力體解大道

就是希望我們人人，體會佛陀慈悲護念一乘妙法，我們應該要更用心聽聞，同時要能持法，聞而修，修而持，所以，法就是要人人用心傳承。

在佛的時代，常隨佛的大眾，雖然常常跟隨在佛的身邊，卻還是無法體會，佛心本懷，所以「妙法未圓」。真正很微妙的法，也就是佛內心所護念，大眾還無法很透徹瞭解，所以「妙法未圓」。這是對大眾的根機而言。

所以我們應該，當初大眾應該要生起精、懇的心，要真正的精心無雜，真正懇切來求法，要認真聽，能聽出佛陀所護念的心聲。所以，叫做「妙法未圓」，還有一點點不是很瞭解。所以更要生起了，精心、懇切，要用心。

所以「信力精進，迴向大乘」。因為佛陀所要說的一乘妙法，那就是大乘了。過去佛陀是對機說法，鋪一條路，讓你們能方便到達了，現在所開啟的這條真實大路。過去是一條的便道，雖然是便道，也能夠到達我們要去的地方，不過，就是還差這一段，這一段大道，歸向到佛的境界的大道，所以，我們要「信力精進」。

「迴向」就是說，我們的心要凝聚，向大乘的道路。所以，誠心願力，才能夠體解大道，大家的心，要抱持真正是虔誠的心願，大信的力量，這樣才能真心體解大道，我們的心與道能契合。

我們前面說過了，「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」

佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》

那是前面的（經）文，說佛所說的解脫的道理，我們好像有得到了，我們的心很平靜，瞭解佛的教法，所以知道一切因緣果報，所以將心很安靜下來。我們以為，這樣就已經得到解脫了。不過，現在佛陀，再度提起法很深妙，說我們大家，聲聞、辟支佛所不能解，還不能夠瞭解，到底是什麼法呢？

這是四眾無法體會，內心的所念。所以這期間，「爾時」，「爾時」就是那個時候，從阿若憍陳如，與千二百五十人，還有求辟支佛、菩薩心的人，全場的人都無法瞭解。以為已經得法了，沒想到還是沒有真切瞭解，佛的心意。在大家的心有生起這樣的念頭，那個時候，叫做「爾時」。

爾時
舍利弗知四眾心疑
自亦未了
而白佛言  世尊
何因何緣殷勤稱歎諸佛
第一方便
《法華經方便品第二》

「舍利弗知四眾心疑」。知道大家心有疑，自己想自己，也還是還沒有很瞭解。所以「舍利弗知四眾心疑，自亦未了」自己還沒有了解。

先來瞭解「舍利弗」。舍利弗是佛十大弟子之一。看，光是佛的常隨眾，就有千二百五十人，卻是佛陀時時在讚歎的，才有十位而已，可見修行能夠真正貼切於佛心，而且能夠瞭解佛法，身體力行，能夠到這樣的水準，不是很容易。

十大弟子，各有優點，目犍連是「神通第一」，舍利弗是「智慧第一」。在所有智慧，歸納於智慧中的弟子，是舍利弗為代表，他是第一，所以他以智慧著稱。又舍利弗雖然很有智慧，卻是也曾經過很久很久以前，才發大心。舍利弗都這樣了，其他的呢？

常說「心寬念純」，我們要依教奉行，這樣要通達諸法才有辦法。所以佛陀說「當生大信力」。你要相信，要有這個力量，願意這樣不怕辛苦，支持下去，這就是要「當生大信力」。

大家，我們慈濟人，不就是人人有信心，很多關關卡卡的困難，都說要克服，那就是使命必達，克服萬難，使命必達。不就是常常聽到這樣說嗎？這就是勇敢的信力，發大心，一定要勇敢，一定要相信法。同時還要有力量，要有勇敢的力量，否則很快就會退失道心。

舍利弗知道四眾心疑。何謂「四眾」？就是佛說法時，大家共同在那裡聽法，有三種的四眾。

第一種，就是發起講經的人。就如在《法華經》中，在座的人，如舍利弗，他為了要瞭解，佛陀到底內心的本懷，佛知、佛見，所保護著的微妙法是什麼？他代替四眾來請法，第一次、第二次、第三次，舍利弗要請三次，佛陀才開始講這部經。所以，舍利弗就是，請佛說《法華經》的發起眾。

我們凡是什麼事情，哪一本經、什麼樣的法，都有人起來請問。請法的人，叫做發起眾。

我們一直說到現在，還在敘述佛陀的心意，還在敘述小根、小智之人，《法華經》尚未開講。現在開始有發起眾，那就是舍利弗，知道四眾心疑，他站起來，請佛講現在《法華經》的開經。那就是舍利弗，叫做「發起眾」。

再來，第二種，就是「當機眾」。當機眾就是常常隨在佛的身邊，所有的法，他們都有聽到，但是，全都是依教奉行，各人得各人的心得，各人修各人的行。已經瞭解佛的教法，但是停滯在心已經寂靜，感覺我現在，都心無煩惱、無掛礙。只停滯在那裡。分段生死雖然是去除，但是變易生死的最後那一關，還沒有過，還未完全透徹。所以，這千二百五十人，也是叫做「當機眾」。

或者是宿植德本，已經開始修行。不一定在千二百人，還有其他的人，很久以來都已經在修行，內修、外行，這個德，已經積了很多功德，也能回歸本源——「人之初，性本善」那個本源；只是還未透徹明瞭。如這樣的人，「緣合時熟」，到了因緣和合，這樣的人「聞即得道」，這種的人，也叫做當機眾。在那個時候，想要聽佛陀再開示說法，一乘妙法的人，也都是叫做當機眾。

第三、是「影響眾」。這影響眾就是他方來助佛宣法，宣揚佛法的菩薩。就如很多八萬菩薩眾，有的是從他方來，或者是已經成佛，來助佛道場。常說，彌勒、文殊、觀音、普賢等等，這全都是來助道場的人。所以他方菩薩到來，這叫做「影響眾」。有這麼多人，他們不是不透徹道理，他們是來影響大家，也來見證佛所說的法是真實法，這都是叫做影響眾。

第四、叫做結緣眾。那就是一般下根機的人，德薄、福淺，這種的人。聽，根本就聽不懂，也發不起大心，不過就說，「結緣啦！佛在講經，我就去聽。」這種不是真心想要修行的人，也不是真心想要來求法的人。

這叫做四眾：發起眾、當機眾、影響眾，以及這種結緣眾。這是第一種類。

第二種就是「出家四眾」。都出家了，就是比丘、比丘尼，還有沙彌、沙彌尼。

還有僧俗四眾。僧就是比丘、丘尼，俗就是優婆塞、婆夷，這樣也是四眾。所以這是第三種的四眾。

這三種四眾在靈鷲山，那期間已經具足在那個道場。心疑，影響眾，是來到此處影響人人，這影響眾如文殊菩薩等等菩薩，他們的心已經無疑，是來影響這個道場，來見證佛所說法的人，所以當然他的心無疑。現在所說的四眾，是在家二眾、出家二眾。這種的四眾，所以這是「疑方便」。

四眾心疑
此疑方便
佛所得法
甚深難解者
而今世尊
何故而作是言

「佛所得法甚深難解者」。以前佛陀這樣告訴我們的法，感覺是很深的法，我們好不容易，我們已經瞭解了。不過，佛陀現在，而今，現在，現在釋迦佛，怎麼又再這樣說，「而作是言」。現在、過去，都已經是難解之法了，我們很用心，很不容易已經都能瞭解了，現在世尊又說：「諸佛智慧，廣大深遠，成就希有，難解之法」。

諸佛智慧
廣大深遠
成就希有
難解之法
《法華經方便品第二》

過去我們以為這麼深的法，我們已經瞭解，現在佛又說諸佛智慧，廣大深遠，所成就的是希有難解之法。這是現在佛所說的，我們真的是無法瞭解。這是大家的心所疑的。

今天所說的甚深，這個深與過去的深，現在這個深，真實甚深這個法，到底意趣真的是難解。前面所說的是「疑過去」，佛陀所說的法，那些方便法是不是真實法？現在佛陀又要說更深的法，到底是我們能夠接受的法嗎？這就是他們的心所疑。

所以「法」，是有那麼深嗎？只是我們的心，還未與法真實接合而已。所以，我們現在要學佛的慈心，佛陀的心護念，我們也要用很珍惜的心來護念。我們現在要聽的法，我們要很珍惜，我們還要再發心「持法傳承」，我們一定要持法來傳承。

「妙法未圓」，我們應該要再生起精勤的心。我們的信力要精進，我們要迴向大乘，人人要啟發我們的大心，不要迴大向小，我們要繼續，大信力要維持下去，所以，誠心願力，才能夠體解大道。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently and Faithfully Pursue Wondrous Dharma (妙法未圓 信力精進)
Date: February.18. 2014

“The Buddha kindly protected the teachings, so we must practice and pass them on. Wondrous Dharma was not completely understood, so we must sincerely seek it. With faith and diligence, we turn toward the Great Vehicle. With sincerity and vows, we comprehend the great path.”

[The Buddha] hopes that we can all realize the wondrous One Vehicle Dharma that He guarded and retained out of compassion. Therefore, we must very mindfully listen to and uphold the Dharma at the same time. We listen, then practice; practice, then uphold. Thus, we must put our hearts into passing on the Dharma. In the Buddha’s time, even those followers who were constantly by His side were still unable to comprehend His original intent. “Wondrous Dharma was not completely understood.” The truly subtle and wondrous Dharma was guarded and retained in the Buddha’s mind because people could not yet penetrate it.
So, “wondrous Dharma was not completely understood” because of people’s [limited] capabilities. Therefore we, as the assembly, must be focused and sincere. With genuine focus, we are not distracted. With genuine sincerity,we seek the Dharma. We must earnestly listen to the teachings He has guarded and retained. “Wondrous Dharma was not completely understood.” Because we still do not understand some of it, we must become even more focused, sincere and mindful. “With faith and diligence, we turn toward the Great Vehicle.” The wondrous One Vehicle Dharma the Buddha was about to expound was the Great Vehicle.
In the past, the Buddha taught according to capabilities to pave a road for us to easily reach the true path He is opening up right now. In the past, He gave us a temporary path. Although it was temporary, it took us to the place we need to reach. But we are still missing this [next] part, this great path that leads to Buddhahood. So, we must have “faith and diligence.” To “turn toward [it]” means we must concentrate on the path toward the Great Vehicle. So, only “with sincerity and vows” can we comprehend the great path. Our minds must hold on to genuinely reverent vows and the power of great faith. Only then can we truly comprehend the great path so that our minds can resonate with it.

Previously, we have discussed, “The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”

This text from the previous passage sates that we seem to have attained the principles of liberation the Buddha taught and have calmed our minds. We understand the Buddha’s teachings, so we know everything is subject to the law of karma, and thus we can quiet our minds. We mistakenly believe that we have already attained liberation.
But now, the Buddha reminds us again that the Dharma is very profound and wondrous.
He says that all of us, Hearers, Pratyekabuddhas, still cannot understand what these teachings are about.These are ideas the fourfold assembly we unable to realize.
So next, “at that time” refers to that moment.From Ajnata Kaudinya to the retinue of 1250, as well as those seeking to be Pratyekabuddhas and Bodhisattvas, none of those in attendance could understand.They thought they had understood the Dharma.
They did not realize that they still lacked true understood the Buddha’s intentions.
When their minds gave rise to these thoughts, that moment was referred to as “at that time”.

At that time, Sariputra knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”

“Sarputra, [knew] the fourfold assembly’s doubts.”He knew they had doubts because he did not understand either.So, “Sariputra, knowing the fourfold assembly’s doubts and his own lack of understanding” means he had also not attained this knowledge.
First, we must realize that Sariputra was one of the Buddha’s ten great disciples.
Look, the Buddha’s retinue alone numbered 1250 people.But those He constantly praised and affirmed numbered only ten.
Clearly, spiritual practice truly brings us closer to the Buddha-mind and helps us understand the Buddha-Dharma and put it into practice.Achieving this [state of mind] is not very easy.The ten great disciples each had their strengths.Maudgalyayana was foremost in spiritual powers, Sariputra was foremost in wisdom.All the disciples who were considered wise were represented by Sariputra because he was the wisest.
So, he was known for his wisdom.
Though he was very wise, it also took him a very long time to form great aspirations.
If even Sariputra felt this way, what about the others?I often talk about having an “open heart and pure thoughts”.We must uphold and practice the teachings..Only then do we have a way to completely understand all Dharma.
So, the Buddha said, “One must give raise to great Power of Faith.”We must have faith to develop the strength that we need so we are not afraid of hard work and can carry on.
This is why we “give rise to great Power of Faith”.Everyone, as Tzu Chi volunteers, aren’t we all filled with faith?
As we face each challenge, we are determined to overcome them.Thus, we achieve our mission.We overcome all difficulties to achieve our mission.Don’t we often hear people say that?This courage comes from the Power of Faith.
Upon forming great aspirations, we must have courage and faith in the Dharma.At the same time, we must be strong.We must have the strength of courage, otherwise we will lose our spiritual aspirations.Sariputra knew the fourfold assembly had doubts.What is the “fourfold assembly”?
When the Buddha expounded the Dharma, everyone would gather to listen, so there were three different fourfold assemblies.First were thoadopted changesse who initiated teac.In the Lotus Sutra, some in attendance, such as Sariputra, wanted to understand the Buddha’s original intention and His knowledge and views, the subtle and wondrous Dharma He protected.
So, on behalf of the fourfold assembly, he requested teachings once, twice, thrice. Sariputra had to ask three times before the Buddha gave these teachings. So, Sariputra was among the initiators of the Buddha's Lotus teachings. Every sutra and teaching we have been given that address our issues came about because someone raised a question. People who request teachings are called initiators. Our discussions, up until now, have been recounting the Buddha's intent and describing those with limited capabilities and wisdom. We have not yet begun to discuss the Lotus Sutra. We begin now with initiators, such as Sariputra. He knew the fourfold assembly had doubts, so he stood up and asked the Buddha to give what became the opening teachings of the Lotus Sutra. Thus, Sariputra is called an “initiator”.
The second group is “adopters”. This part of the retinue was always by His side, so they had heard all His Dharma. They practiced according to His teachings but each attained individual realizations, and each engaged in solitary spiritual practice. They already understood the Buddha's teachings but stopped [practicing after attaining] the state of tranquility and stillness. They felt that their minds were free of afflictions and hindrances, so they stopped there. Though they eliminated fragmentary samsara, they had not overcome the final stage that of transformational samsara.
So, these 1250 people were “adopters”. Some who had planted virtuous roots in past lives had started practicing but were not among the 1250.There were also other people who had been working on internal cultivation and external practices for a very long time. They had already accumulated many virtues and could return to their original nature, the “human nature [that] is inherently good,” but they had not yet thoroughly understood. For this sort of people when “cause and conditions converge and the time is ripe”, they “hear [teachings] and immediately [awaken]”. They were also called “adopters”. At that time, people who wanted to listen to the Buddha teach the wondrous One Vehicle Dharma were called “adopters”.
The third group were “influencers”. They were Bodhisattvas who came from other places to help the Buddha disseminate the Dharma. Many of the 80,000 Bodhisattvas came from other places or had already attained Buddhahood and came to assist the Buddha at the Dharma-assembly. The often mentioned Maitreya, Manjusri, Guanyin, Samantabhadra and so on, all came to help at the Dharma-assembly. So, Bodhisattvas who came from other places were called “influencers”. Many people came not because they could not grasp the principles, but to influence others and verify the Buddha's teachings as the True Dharma. They are called “influencers”.
The fourth group were “associators”. They were ordinary people with limited capabilities, lacking in virtues and blessings. These people would listen but not understand anything at all, nor could they form aspirations. But they would [associate themselves by saying,] “When the Buddha lectures, I listen”. These people did not sincerely want to practice, nor did they sincerely want to seek the Dharma. This fourfold assembly was comprised of initiators, adopters, influencers and associators. This was the first type [of fourfold assembly].
The second is the fourfold assembly of monastics. There are bhiksus and bhiksunis, as well as novice and nuns. There is also the fourfold assembly of monastics and laypeople. Monastics are bhiksus and bhiksunis; laypeople are upasakas and upasikas. They also made up a fourfold assembly. So, this is third kind.
These three types of fourfold assemblies were all gathered at the Vulture Peak Dharma-assembly. As for the influencers, they came to this assembly to influence everyone. Among them were Bodhisattvas, such as Manjusri, whose heart were already free of doubts. Since they came to influence the assembly, and to verify the Buddha’s teachings, of course they must have had no doubts.
The fourfold assembly I am speaking of now is the one comprised of laypeople and monastics. The one comprised of laypeople and monastics. They were the ones who “doubted skillful means.”

The fourfold assembly had doubts: They doubted skillful means. “The Dhama attained by the Buddha is very profound and difficult to understand. So, why is the World-Honored One now saying this?”

“The Dharmaa attained by the Buddha is very profound and difficult to understand. In the past, when the Buddha gave teachings, they felt it was very profound. Now, after much difficulty, they had finally understand it, so why was the Buddha, Sakyamuni , the World-Honored One, presently talking in this way? “Now [He was] saying this.” In the past, He already gave teachings that were difficult to understand, and after putting in a lot of effort, they had finally understood.

But now the World-Honored One was telling them, “The wisdom of all Buddhas is vast and profound. They have achieved rare and difficult-to-understand Dharma.”

They thought they had already understood the profound teachings. Now the Buddha said, “The wisdom of all Buddhas is vast and profound. The Dharma they have realized is. So, was the Buddha now saying that they cannot really understand it? This is what they were wondering.What He meant by “extremely profound” now was [different from] what He meant by profound in the past. This new teaching was truly extremely profound, and His intent was really difficult to understand. This meant now they “doubted the past teachings.” [They wondered if] the skillful means taught by the Buddha were True Dharma. Now that the Buddha was teaching something even more profound, could they accept these teachings? This was what they doubted.
So, is the “Dharma” really that profound? No, it is just that our minds have not yet truly connected with it. So, we must learn the Buddha’s compassion. He protected [these teachings,] so we must cherish and guard them. These teachings we are about to hear must be cherished, and we must also form aspirations to “practice and pass on [the teachings.]” So, we must “practice and pass them on”. Wondrous Dharma is not completely understood, so we must again give rise to diligence, which is strengthened our Power of Faith. We must turn to the Great Vehicle to inspire great aspirations. We must not turn back to the Small [Vehicle],but continue to sustain our great Power of Faith.
So, only with sincerity and the power of our vows can we thoroughly comprehend the great path. Thus, we must always be mindful.


(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140904 - 不辭勞苦載群生

不辭勞苦載群生 
Bringing Hope and Beauty to Our World Through Giving

缺糧動亂斷來路 
欲得福緣先造福 
災後救援心堅定 
不辭勞苦載群生

高雄氣爆意外發生後，動員千名志工，慈濟志工劉錫興放下自身家業，投入付出超過一個月­，讓他免疫力下降，額頭長出帶狀性皰疹，卻等到任務圓滿，才到醫院就醫。不曾停歇的腳­步，慈濟志工在三峽組裝簡易屋，要讓菲律賓海燕風災受災的民眾，趕緊有一個家。證嚴上­人在志工早會開示，慈濟志工運載群生到彼岸去，這都是菩薩的心，付出無所求，這都是亮­麗的人生。

2013年菲律賓海燕風災，造成許多人家園毀損，受災的民眾到現在還只能住在木板搭建­的臨時屋，五個人要擠在不到三坪的空間，讓人不捨，慈濟志工幾個月來在三峽組裝簡易屋­，不曾停歇，就是要讓菲律賓民眾，趕緊有一個舒適安全的家。

證嚴 上人開示：「這是人間之寶，有這樣的人生願意這樣互相互助，所以這種價值觀不一樣，不­過我們不管是什麼，對的事情，做就對了，付出無所求叫做三輪體空，在佛法修行中，這都­是菩薩最高的境界。」

菩薩所緣緣苦眾生，高雄氣爆意外發生後，慈濟一天最多動員了一千名志工關懷。有不少人­放下自家事業，投入付出的行列，志工「劉錫興」，投入災區超過一個月，身體的疲累讓他­免疫力下降，額頭長出帶狀性皰疹，擴散到眼睛周圍，但他仍滿心歡喜的說，只要看到鄉親­露出笑容，一切都值得了。

證嚴 上人開示：「這一次高雄，人人都是星光燦爛，每一粒都是像黑暗中的星星，天空中的星星­一樣，這一波的高雄，真的實在是很大，多少人心靈都在黑暗中不知未來，他受驚受怕，好­在有一粒粒的星光燦爛，讓人人看到，開闊天空，總是有光明的方向。」

為黑暗的角落帶來光明的希望，證嚴上人讚嘆慈濟志工愛的能量，讓我們看見人間的亮麗之­美。

【靜思妙蓮華】20140217 - 大寂定心真如境界 - 第242集 Great Samadhi Is the State of True Suchness

20140217《靜思妙蓮華》大寂定心真如境界

⊙佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」《法華經方便品第二》
⊙謂佛於一切解脫中知見明瞭，分別無礙，是名解脫義。脫離束縛而得自在，亦即涅槃的別名。
⊙涅槃：寂滅、圓寂、大寂定等，超越時空，真如境界，不生不滅之意。

【證嚴上人開示】
佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。

佛智慧廣大甚深遠
成就希有一乘之法
凡夫難解三乘未及
從昔至今權實隨機

大家應該要瞭解，佛陀的智慧是廣大深遠，成就希有一乘妙法。這麼多天以來，我們一直就是聽，三乘：聲聞、辟支佛、初發心菩薩，都還無法體會到佛陀甚深微妙的本懷。

佛陀的時代，那麼接近佛的身邊，都還無法瞭解，何況我們，離佛二千多年後的現在，要能夠體會佛心，實在是距離還很長。但是，我一再提醒大家，佛陀就是決定這樣告訴我們：「心、佛、眾生三無差別。」認真說來，無論時間離多久，距離離多遠，其實我們的心與佛的心，其實還是貼在一起。

因為人人本具佛性，只是受到後天的社會、人群，不斷將欲念打開，各人的欲念愈來奔馳愈遠，所以，一念偏差，千里的距離那麼遙遠。這也就是要我們，能趕緊及時回歸自性。人人若回歸本性，就是一片虛空透徹。如果人人還是那一念無明，各各隨著業力去奔馳，那就是自己的心遠離了，這種遠離本性的凡夫心，那就離佛很遠了。

所以佛陀，也成就希有一乘之法，只有一項，要讓大家知道、瞭解，讓大家能夠尊重自己，我們的本性，本性就是那麼透徹、明朗。佛陀就只是這個目的，要讓我們人人知道。
「知道了嗎？」
「知道了。」
「知道的境界是如何？」
「我現在才開始在學。」
「要學到什麼時候？」
「不知道。」要達到什麼樣的境界，才真正與佛同等呢？還是迷茫、不知道。所以佛陀就不得不將過去，大家在迷茫中，現在開啟一乘之法。

過去，一條一條的小路，是佛陀適應各人的根機，所開的路。現在開一條很大的道路，既然人人知道本具佛性，我們就要身體力行，身體力行走入這條，一乘之法、康莊的大路。這是佛陀他所成就的智慧，適應眾生根機。

「凡夫難解，三乘未及」。凡夫當然是還無法瞭解，因為三乘都還不及。這條康莊的大路，是佛陀在這個時候，他盡本懷、暢演本懷，要將他內心真實想說的話，讓大家能真正貼近佛心，同樣能開啟宇宙萬法的真理。這一條道路，佛陀已經從內心，開始完全鋪出來了。鋪出這條大路，希望讓人人按照佛陀內心，這條通徹的道路，讓凡夫通徹到佛的道路，這個一乘的大乘，所以，棄三歸一。

雖然修行，聲聞、緣覺、發菩薩心的人，各各有所執著，各各有所懷疑。在這個時候，趕快放棄你的執著，打開了懷疑的心門，要相信，所以人人就要「深生大信力」。這是佛陀開始要講經，就跟大家說，就是要撥除人人這種疑慮，有懷疑的心。

這是佛陀從昔至今，從過去四十多年前，一直一直到現在，是「權實隨機」。隨著根機，小根、小機、小智的人，他就用小法、方便的道理教育他；隨機，根機高的人，他就可以用深而實的法，來教育他。

佛陀都會隨根機而說法，卻是現在忽然間轉變一個方法，從那個小道，小小的路，不斷牽引到現在的康莊大路，所以這時候要說一乘實法。所以下面這段(經)文再說：「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」

佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》

過去佛陀說四聖諦，我們都聽過了，十二緣法，我們也瞭解。我們都以為所說的這些話，我們都瞭解，體會到了。我們都以為這個法，能降伏我們的心，我們的心應該已經到達了，不生滅、寂靜的境界了，我們大家都以為是這樣。所以，什麼叫做解脫義？

謂佛於一切解脫中
知見明瞭
分別無礙
是名解脫義
脫離束縛而得自在
亦即涅槃的別名

解脫義，就是「佛一切解脫中，知見明瞭」，佛所說的法，大家以為：「知道了，我也已經見法了，這個法我有體會到。」叫做見。知見明瞭就是知，體會到了，全都瞭解了。

「分別無礙」，這些道理，我也會說。因為，佛陀還是鼓勵人人，聽了之後應該要和大家分享，所以有很多人，同樣會出去外面，和一切信徒去分享，所以能「分別無礙」，瞭解這些法之後，還能再說給別人聽。我們以為這樣，我們就已經解脫了。這是大家以為自己解脫，所以是執小。

明明自己所瞭解、解脫的，只是在四諦、十二緣中，這些道理的瞭解。大家已經看得開了，知道人生的因緣果報可怕，所以人人懂得修行，這念心很堅定，這樣就以為叫做解脫，其實還沒有。能夠瞭解，能知道因緣果報，現在的心能夠清淨、堅定，還要方向要向對的這條大路，就是要開始到佛境界的地方。還沒有真正透徹瞭解，所以佛陀現在開始，要再說一乘法。

所以說，「我等亦得此法到於涅槃，而今不知是義所趣？」以為自己全都解脫了。涅槃就是寂滅、圓寂、大寂定，這都是稱為涅槃的名詞。

涅槃：
寂滅、圓寂
大寂定等
超越時空
真如境界
不生不滅之意

涅槃，不是代表人死了叫做涅槃。我們死了，凡夫由不得自己，雖然捨棄這輩子，還是「萬般帶不去，唯有業隨身」，業還是牽引著我們，到未來的環境去。這是我們凡夫，還未到達圓寂，還未到達那種大寂定，還未達到。我們若圓寂了，或是寂滅，寂就是心已經沒有變易生死。跟大家分析過了，凡夫在分段生死中，修行者、三乘(聖)人，他才到(已斷)分段生死，在變易生死中，還有少分的無明，尚未完全斷除。

什麼叫做變易呢？我們都知道，心有四相：生、住、異、滅。這是我們的心，我們的心會變異。生起了一念好念，這念好念，他就去行好事，住在行好事、好念之中；境界一來，一轉變，說不定我們這個好事就滅掉了，就產生出惡念。常常跟大家說，人生的價值觀。這個價值觀很快就模糊掉，這全都是由不得自己的凡夫心。

凡夫心還未滅掉，所以還未滅掉的凡夫心，還是隨業輪轉，茫茫渺渺，隨著我們所造的因、緣，去接受未來的苦報，這叫做凡夫的生死。凡夫的「分段生死」，由不得自己。這輩子，這一段，已經盡了、完了，就又再到來生的一段開始，生，這一段的生，說不定惹來很多的苦果，也說不定，到頭來還是死。所以叫做「分段」，一段一段的生死。這是凡夫都由不得自己，這就是還不得寂滅、不得圓寂。

「圓」，就是圓滿的意思。常常說，我們要學會做人，人圓、事圓，我們若做人能夠做得很圓滿，你做事情就能圓滿，人若圓滿、做事圓滿，道理就圓滿了。偏偏我們就是不會做人，做人做得很不圓滿，所以就會有很多的煩惱。

修行，就是要修得能夠，心很平靜，這叫做「寂」。常常說「靜寂清澄」，我們的心的境界，要常常保持在「靜寂清澄」，我們才能「志玄虛漠」。我們所修的法，堅定我們的心志，不受社會的利欲將我們誘引，我們不會跟著社會，這種風塵擾擾，在那裡起煩惱。所以我們要寂，心要寂，滅掉了這些牽引，外面所誘惑的事情，我們就都能夠蠲除、滅掉煩惱，這樣才叫做「寂滅」。

這樣，人才會圓融，我們做事才能隨我們的立志。我們既然立志了，志就要堅定，才會圓滿。所以人圓、事圓、理就圓，這樣叫做「圓」，能夠很平靜，叫做「圓寂」。

我們要怎麼來，我們還要怎麼去，去了之後，還要如何來？諸佛菩薩叫做倒駕慈航來人間，他知道什麼時候要圓滿，離開又再來。佛陀就是在準備了，現在跟大家顯示這一乘道，就是準備將入涅槃，這輩子要結束的時候了。我們現在娑婆世界的教主，還是釋迦牟尼佛，因為釋迦牟尼佛，要不斷倒駕慈航。

前面我們一段時間，一直在分析，彌勒菩薩與文殊菩薩，為了佛陀要講這部經，他們兩位菩薩來開始解釋。將來要成佛的彌勒，來請教(曾經)成佛的、還是諸佛的導師——文殊菩薩，來解釋過去。

所以有未來的佛，有過去的佛，已經在這個道場上要先來鋪路，等於是一個序幕，開始佛陀要講經了，這個道場的開頭。看，這就是倒駕慈航，來幫助釋迦佛，助釋迦佛的道場的菩薩。那就是倒駕慈航來的，不是因緣果報牽來的，不是。

所以，釋迦佛，還是不斷倒駕在人間，所以我們才常常說：「佛心看人，人人是佛」。佛陀說不定，在我們人人的群眾中，這就是倒駕慈航的佛，所以我們要時時用尊重的心。

大寂定，能夠超越時空真如的境界。其實，大寂定的心很開闊，這是一個大覺悟的境界。所以我會常常說，佛陀是宇宙的大覺者，他是超越時空；如來的境界，如來心靈的境界，是超越時空的境界，這就是我們要追求的。

各位，真正要追求的法，我們應該要將我們的心，常常就是要用，很清淨、很虔誠，這分大寂定的心情，來接納佛陀所說的法，我們才能真正體會到，超越時空真如的境界，這才是真正真如本性清淨。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Great Samadhi Is the State of True Suchness (大寂定心真如境界)
Date: February. 17. 2014

“The Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare One Vehicle Dharma. Ordinary people and even Three Vehicle practitioners cannot yet grasp it. From the past until now, He gave provisional or true teachings according to capabilities.”

We must all understand that the Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare and wondrous One Vehicle Dharma. For many days, we have been hearing that even Three Vehicle practitioners, Hearers, Pratyekabuddhas and newly-inspired Bodhisattvas, were not able to comprehend the Buddha’s extremely profound and wondrous original intent. [Even though] they were by the Buddha’s side, they still could not understand Him, let alone us, who live over 2000 years later. So, we still have quite a ways to go to comprehend the Buddha-mind. Yet, I keep reminding everyone that the Buddha had decided to tell us that “[the natures of] the mind, Buddhas and sentient beings are not different.” If we really think about it, regardless of how far apart we are from Him in time or distance, our minds have actually always remained close to His mind because we all intrinsically have Buddha-nature. It is just that we were later influenced by society and people to continuously give rise to desires, which took us farther and farther away.
So, a deviated thought will take us thousands of miles off course. This is why we must promptly return to our original nature. If we can all return to our intrinsic nature, then [our minds] will be vast and clear. If we are still ignorant and driven by karmic forces, then our minds will go far astray. An unenlightened mind that has strayed far from its intrinsic nature is very distant from the Buddha-mind. So, after the Buddha realized the rare One Vehicle Dharma, the one thing He wanted to do was to help us understand and respect ourselves, our intrinsic nature. Our intrinsic nature is very clear and bright. The Buddha only had this one goal, which is to help all of us [learn] this.
“Do you know [of it]?” “Yes, I know.” “What is that state like?” “I am just beginning to figure that out.” “How long will it take?” “I don’t know.” What state do we need to reach so that we can be equal to Buddhas? We are still confused; we do not know. So the Buddha had to take us from our past confusion and show us the One Vehicle Dharma. In the past, various limited paths were established by the Buddha in accordance with each of our capabilities.Since He has now established this great path, and we all know we intrinsically have Buddha-nature, we should put it into practice by walking on the broad path of One Vehicle Dharma.
This is how He taught the wisdom He realized according to sentient beings’ capabilities.
“Ordinary beings and even Three Vehicle practitioners cannot yet grasp it.”Of course, ordinary beings cannot understand it, since even Three Vehicle practitioners cannot.
This broad path was established by the Buddha at the moment when He freely carried out His original intent and expressed what He truly wanted to say.This helped people get close to the Buddha-mind and opened up the true principles of the universe.The Buddha had already finished paving this path that extends from His mind.He hopes we can all follow this clear and smooth path from [the stage of] ordinary beings to Buddhahood.
This is the Great Vehicle, the One Vehicle.So, we should set aside the Three Vehicles and return to the One Vehicle.Although Hearers, Solitary Realizers and newly-inspired Bodhisattvas all have different attachments and doubts, at this time they must let go of their attachments and open their doubtful minds.In order to believe, they must “give rise to great Power of Faith”.This is what the Buddha said to them when He first began to give this teaching to help eliminate their questions and doubts.
From the past until this moment, for over 40 years, the Buddha had continuously given “provisional or true teachings according to capabilities”.To people with limited capabilities and wisdom, He gave limited teachings with skillful means.For those with greater capabilities, He could use profound and true Dharma to teach them.
The Buddha had taught according to capabilities, but now H suddenly changed to another method to continuously guide people from the narrow path to this broad great path.Thus, at this moment He expounded the True Dharma of the One Vehicle.

So, the next passage of the sutra states, “The Buddha spoke of one meaning of liberation , so we obtained this Dharma and thought we had arrived at Nirvana.But now, we do not understand His intention.”

In the past, they listened to the Buddha explain the Four Noble Truths.They had also learned about the Twelve Links of Cyclic Existence.They thought they understood and comprehended all these teachings.They believed this Dharma had trained their minds, that they had already reached a tranquil and still state with no arising and ceasing of thoughts.They all believed this.

Therefore, what is the meaning of liberation?In complete liberation, the Buddha’s knowledge and views are bright and clear, and He can discern all without obstruction.This is the meaning of liberation.It is escaping entanglements, attaining freedom and it is also another name for Nirvana.

Liberation means that, “in complete liberation, the Buddha’s knowledge and views are bright and clear”.They all thought they knew and had seen the Buddha’s teachings.
By realizing His teachings, they had [developed] His views.His knowledge and views were bright and clear as they fully comprehended and realized them.“[They] can discern all without obstruction”.They knew how to teach the Buddha’s principles because He encouraged everyone to share them with others after listening [to His teachings].
Therefore, many of them went out and shared them with all Buddhist practitioners. So, they could “discern all without obstruction”. After understanding these teachings, they could them share them with others. They believed that by doing this, they had already attained liberation. They thought they were already liberated. Thus, they were attached to the Small [Vehicle]. Clearly, they only understood and realized of Four Noble Truths and Twelve Links of Cyclic Existence. They thought they saw things clearly and understood that the law of karma leads to frightening results. Therefore, they engaged in spiritual practice with firm resolve and believed that they had attained liberation but actually they had not. If we understand the law of karma, our minds can be pure and strong. Then we must head toward this great path and begin our journey to the state of Buddhahood. We have not yet really attained thorough understanding, so now the Buddha began to speak of the One Vehicle Dharma.
So, the sutra states, “We obtained this Dharma and thought we had arrived at Nirvana. But now, we no longer know where His meaning is headed”.

They thought they had attained liberation. Nirvana is tranquil extinction, perfect rest and Samadhi of tranquility. These are all names for Nirvana.

Nirvana does not mean to pass away. We ordinary beings have no control over our death. Once we relinquish this life, “we bring nothing with us, except karma”. Our karma will lead us to our future environment. This is because we ordinary beings have not reached perfect rest, or the Samadhi of tranquility. If we attain perfect rest or tranquil extinction, our minds will no longer go through transformational samsara.
As I have explained before, ordinary beings go through fragmentary samsara, and spiritual practitioners of the Three Vehicles have [eliminated] fragmentary samsara, but they still go through transformational samsara because there are still traces of ignorance that have not been completely eliminated. What does “transformation” mean? We all know our minds go through four states, arising, abiding, changing and ceasing. This is because our minds are constantly changing. When a good thought arises, we do good deeds. We abide in a state of good deeds and thoughts, but when challenges arise, our mindsets change. Perhaps our good deeds will cease, and our minds will give rise to bad thoughts.
I always tell all of you, “Our values in life can easily become obscured”. This is all because we cannot control our unenlightened minds. We have not eliminated our unenlightened minds. Before eliminating this unenlightened mindset, we continue to transmigrate based on our karma. We are led by causes and conditions we created to face retributions of suffering in the future. This is the samsara of ordinary beings, fragmentary samsara. It is beyond our control. When this lifetime, this fragment, is over, we begin our next fragment. Perhaps this next life will be filled with a lot of suffering. No matter what, we always die in the end.
Therefore, our samsara is fragmentary. All this is beyond our control because we have not reached tranquil extinction, our perfect rest. Here, perfect means harmonious. I often say we must learn to be a good person. When we are harmonious in our relationships, we will do things harmoniously.
When our character and actions are harmonious, we are in harmony with the principles.
Unfortunately, we just do not know how to be good people. When we are not harmonious in our interactions, we have a lot of afflictions. We engage in spiritual practice to cultivate a calm mind; this is called “tranquil.” I often talk about “tranquil and clear.” The state of our minds must constantly remain “tranquil and clear,” so our “vows can be as cast as the universe.” The Dharma that we practice strengthens our resolve, so we will not be tempted by world desires. We will no longer be affected by chaos in society and thus give rise to afflictions.
Therefore, our minds must be tranquil so that we can eliminate these external temptations. Then we are in a state of “tranquil extinction.” Then we are in a state of tranquil extinction.” Then, we can be in harmony with others and will act according to our vows.
Since we have made our vows, we must firmly abide by them to live harmoniously. When we are in harmony with people and matters, we will be in harmony with the principles. This state of perfect calm is called “perfect rest.” How do we want to come to this world? How do we want to leave? After we leave, how do we come again? All Buddhas and Bodhisattvas return to this world on the ship of compassion. They know when their work is done, when to leave and when to come again. The Buddha was making His final preparations. He revealed the One Vehicle Path to everyone because His life was ending and He was about ti enter Parinirvana.
The Fundamental Teacher of our Saha World is still Sakyamuni Buddha because He still continuously returns out of compassion. Previously, we spent some time analyzing [the conversation between] Maitreya Bodhisattva and Manjusri Bodhisattva. Because the Buddha wanted to give this teaching, these two Bodhisattvas began to explain. Maitreya, who will be the next Buddha, asked Manjusri, who was once a Buddha and a guiding teacher of all Buddhas, to explain the past.
So, there was a future Buddha and a past Buddha who were paving the way for this Dharma-assembly. This was like a prelude to the Buddha giving teachings at this Dharma-assembly. See, this was how Bodhisattvas returned on the ship of compassion to help Sakyamuni Buddha at this Dharma-assembly.
They returned out of their compassion, not because of their karmic retributions. So, Skyamuni Buddha also continues to return to this world. that is why we constantly say, “When we look at others with a Buddha-mind,” everyone is a Buddha.” Perhaps, the Buddha is among us because. He has returned on the ship of compassion. So, we must be respectful [to others].The Samadhi of tranquility is a state of. True Suchness that transcends time and space.
Indeed, the Samadhi of tranquility is very vast. It is a state of great enlightenment. This is why I constantly say that the Buddha is the Great enlightened One of the universe. He transcends time and space. The state of mind of the Tathagata transcends time and space. This is the state we seek.
Every, to really seek the Dharma, we must always use a mind that is very pure and reverent and in the Samadhi of tranquility to accept everything the Buddha taught. Only then can we truly realize the state of True Suchness that transcends time and space. This is the True Suchness of our intrinsic nature. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140903 - 共善業．惜資源Cherishing Our Resources

共善業．惜資源 
Cherishing Our Resources 

久旱不雨難維生 
又傳疫病擾人間 
珍惜水源大生命 
回收物資勤力行

巴基斯坦民眾走上街頭抗議，不滿長期缺水帶來的種種問題。氣候變遷、森林濫伐，造成嚴­重乾旱，但政府要開挖的新運河，至少四年後能完工。 

證嚴上人開示：「不只是政府的問題，其實也是我們天下人的責任，還是要時時用戒慎虔誠­的心，為天下來祈求，但是要落實在生活裡，愛惜物命、省水、疼惜物命，最重要的，人心­要調適，人與人之間要和平。」

台南慈濟志工王月霜，每天最重要的工作，就是到各個環保站，教志工分類。她是經營塑料­的實業家，瞭解塑膠回收過程，以及對環境的危害。除了身體力行做環保，也向員工倡導惜­福愛物的觀念。 

證嚴上人開示：「我們人人提倡環保回收，這一些東西都可以回收，還可以再製，看大企業­家，她有那麼大的工廠的老闆，老闆娘她都投入，她都是可以這樣身體力行，人人如她，我­想我們可以省很多水。」

聖嬰現象造成中美洲農作物歉收，牲畜缺水死亡，有四個國家250萬人受到影響，證嚴上­人呼籲眾人戒慎虔誠，珍惜資源，唯有人心調和，才能使大乾坤調和。

【靜思妙蓮華】20140214 - 等待因緣而為說法 - 第241集 Waiting for the Causes and Conditions to Teach

⊙佛智難測非可言喻，一真法性非言名相；求法之心至誠懇切，佛陀待機緣熟為說。
⊙今者世尊何故殷勤稱歎方便，四十年所說皆方便權巧之法。我等所證亦方便耶？此疑方便。
⊙佛所得法，甚深難解，有所言說，意趣難知。《法華經方便品第二》
⊙佛說解脫，我亦得到涅槃。即是誤以二乘涅槃為佛之究竟解脫，故不知如來殷勤稱歎之義。
⊙有所言說，意趣難知。一切聲聞、辟支佛所不能及。《法華經方便品第二》
⊙有所言說：佛為應眾生機，三根普被，設諸權巧便法。
⊙謂如來或說過去、現在、未來之法，或說世間、出世間法，悉為化導眾生，乃至恆河沙劫說無窮盡。

【證嚴上人開示】
「佛智難測非可言喻，一真法性非言名相；求法之心至誠懇切，佛陀待機緣熟為說。」

佛智難測非可言喻
一真法性非言名相
求法之心至誠懇切
佛陀待機緣熟為說

我們能夠瞭解，佛陀的智慧是難測，凡夫更是離佛遙遠。我們現在要聽，《法華經》的道理，和過去佛陀隨機說法，權巧方便，到底他的差距有多遠？真的是「非可言喻」，無法用言語來譬喻到底有多遠。

我們要往那麼遠去推測，不如我們回歸本性，一真法性，在我們的內心。我們人人本具佛性，人人都本具有一個真如的本性，「在佛不增，在凡不減」，凡夫與佛有平等的一真法性。

所以，雖然是這樣說，「非言名相」，不是用言語、用名相，能夠拿出來看。還記得嗎？在前面的經文：「是法不可示。」佛所說的法，無法用相、形象，拿出來給大家看。這個法，就是本具在人人的內心，拿出來看不到，但是要用心去體會。

看看現在有多少，國際間的環保人士，都來臺灣要取經，去環保站，眼睛親眼看到，這叫做資源回收。瓶瓶罐罐，或者是紙張、塑膠等等，囤積如山，這麼多人做得這麼歡喜，又能夠聽到老人，八十歲、九十歲，能夠隨手拿起來，就向他們解說。

無論他們是博士、教授，地位多高的人，來到這裡，都是婆婆媽媽、這些老菩薩說經驗，給他們聽。這些國際間的人士，也聽得很有道理，聽得很感動，也說要將這樣的方法，帶回去他們的國家。這叫做法，世間大地，無不是法，世間萬法，無不都是能夠做為我們的老師。

醫師，以病人為師，我們修行者，就是以天地萬法為師。所以天地萬法無不都是，能夠啟發我們的心與性，所以，我們學佛要時時用心。

所以「一真法性，非言名相」，不光只是說說就好，說了之後就有東西給大家看嗎？要去做。天下萬物、形象，無物不是相，無相不是法，到底要拿什麼給大家看，叫做法的相呢？所以，法很難用相來譬喻，唯有就是做了之後的事與物，來代表法，所以大家要用很多心去體會。

我們人人要發心，必須求法的心要至誠懇切，我們要有至誠懇切的心。聽法，或者是學佛修行，若只是形式上的修行，要得到法入心，很困難；不只是不容易而已，是很困難。所以，我們若能將求法的心，加上至誠懇切，無論離佛有多長的時間，佛陀同樣是待機，緣熟為說。

這個法，佛陀的慧命還流傳在人間，只要人間，人人有求法之心，而且是至誠懇切，佛法慧命還是時機成熟，就現相說法。

佛不斷不斷就是這樣現機說法，就是要讓我們瞭解，這個法是這麼深奧，其實是這麼簡單。只是還有三乘之人，三乘、四眾，還是無法體會。所以，佛陀所說法，甚深難解，其實，不是難解，只是我們和佛還有一些距離在。所以剛剛跟大家說，要一直向外求，不如是往內找，找出我們的真如本性。不過，在經文裡就是這樣說：「今者世尊，何故殷勤稱歎方便」。

今者世尊
何故殷勤稱歎方便
四十年所說
皆方便權巧之法
我等所證亦方便耶
此疑方便

因為四眾有疑，為什麼過去四十多年間，佛陀所說的法，為何全都是方便善巧呢？不過我們大家所證的，難道全都是方便法嗎？其實大家一直認為方便法，過去走過來的路，是不是白走了呢？過去所修的行，是不是都是空的呢？是嗎？不是。是真實的，道理是一樣的。

我們大家若能瞭解這樣的道理，我們就知道，佛陀過去所說的法，不是沒有道理的法，是妙權。權，就是方便，善巧方便的法，讓大家更加瞭解這個周圍，最後還是回歸到原點來。

所以，很多人聽佛說：過去是方便法，我現在要回歸說回來說一實相。所以有的人，心會疑，四十二年間，佛陀所說的，都是方便權巧的法嗎？如果是這樣，我們所證的，是不是全都是方便的呢？不是實的？方便就是指不是實的，是方便的，是一種譬喻的解釋，其實，它是實的。

也是這樣，若是沒有好好地（用方便法）帶領過來，大家的內心無明、煩惱、貢高、驕傲，這種的滿心還是煩惱，哪有辦法接受一真實、真如清淨的本性呢？所以，方便法就如水，慢慢地為我們洗，洗得我們的心乾淨，所以，方便法也是法，尤其是善巧方便的法。

不過，大家的內心，還是有這樣的念：「佛所得法，甚深難解，有所言說，意趣難知」。

佛所得法
甚深難解
有所言說
意趣難知
《法華經方便品第二》

因為大家都認為：現在要讓我們瞭解，佛的真如本性的實法，這很深，很難解。佛陀怎麼這樣說呢？「佛所得法，甚深難解」，這是釋迦佛親口向大家說的，我現在要說的一乘實相的法，這是我已經保護四十多年了，我所得到的法是甚深難解。這是佛陀要講這部經之前，先跟大家這樣說。

我們用這麼長的時間，一直告訴大家，釋迦佛的智慧，已經和過去諸佛、無量億劫諸佛的智慧平等，是釋迦佛和過去佛，所瞭解的宇宙萬物實相，完全都通徹了。我們與佛的智慧雖然是平等，不過我們還未通、還未徹，所以，人的心就有這樣的懷疑：到底我到什麼時候，才能夠與佛平等，真正通徹這個道理呢？

所以，佛陀說：「有所言說，意趣難知。」這是在這段經文。佛所得的法很深，佛所要說的法，那個意趣，意義與方向，真的對我們凡夫而言，還是很難以瞭解。

佛說解脫
我亦得到涅槃
即是誤以二乘涅槃
為佛之究竟解脫
故不知
如來殷勤稱歎之義

「佛說解脫，我亦得涅槃。」大家都認為，佛所說的解脫法，我們都接受了，接受之後，我們的心也很寂靜。因為這樣的心念，所以誤以為二乘的涅槃，就是佛的究竟法。這就是我們凡夫，有我慢與我執，人人以為，佛說的話我都瞭解了，我都通徹了，所以我的心都很平靜了，這樣我就已經究竟解脫了。大家都是認為這樣，所以在此停滯住，沒有想要往前再精進。

所以，不知如來殷勤讚歎，這樣一直說：過去我的方便法，未來的真實法。這就是大家不瞭解之處。所以，不瞭解，要知道佛陀，「有所言說，意趣難知。一切聲聞、辟支佛所不能及」。

有所言說
意趣難知
一切聲聞、辟支佛
所不能及
《法華經方便品第二》

佛所說的法，真的是意義，所含的意義很深。即使淺淺的法，簡簡單單的法，要問眾生：「你知道嗎？」
「知道。」
「改變好嗎？」
「慢慢來。」
都是這樣。真的要改也是很困難。為什麼這麼困難呢？是沒有真正知道。透徹的道理沒有入心，光是耳朵聽，自己的習氣還很重，改不過來，這就是凡夫。

修行者呢？修行者也有自我障礙的，叫做「所知障」。我們大家常常聽到，「我知道，知道。」但是知道之後，自己障礙自己，以為這樣我都知道了。

但是，面對佛陀，佛陀跟他說，你過去所修的，才只是一個階段而已，要知道，真正要接近佛的境界，「一乘實相」這個法，就是要再換一條大路，大乘的大路。「意趣難知」，這條大路走下去，到底要走到哪裡呢？這麼大的路。過去走小小的路，走得很習慣，忽然間來到這條康莊大路，這到底要怎麼走，會走到哪裡去呢？不知道。所以這就是心所懷疑。什麼樣的人在懷疑呢？「一切聲聞、辟支佛」。

有所言說：
佛為應眾生機
三根普被
設諸權巧便法

所以「有所言說」，就是佛應眾生機，三根普被。因為佛陀開始說法，四十多年了，上、中、下根機的人，佛陀要一音圓演，同一句話，不同的根機，他都能夠接受到，這叫做三根普被。

還要，如來過去所說、現在所說、未來所說的法，或者是說世間法、出世間法，這全都是要化度眾生。乃至佛陀所說的法，真的是很多，如恆河沙那麼多，無窮無盡。

謂如來或說過去、
現在、未來之法
或說世間、
出世間法
悉為化導眾生
乃至恆河沙劫
說無窮盡

這要從過去所說的法，回歸回來變成一乘、大乘的法，你們想，這聲聞、辟支佛，哪有辦法接受呢？佛陀的智慧那麼寬大，大家覺得，我就守著這樣就好了，我哪有辦法像佛一音圓演，三根普被呢？所以大家懷疑自己的能力。

佛陀一直鼓勵我們，「佛、心、眾生三無差別」，只要我們人人，若能用至誠懇切的心，佛陀絕對永遠就是待機，只要因緣成熟，佛陀就開始說法。但是這個法，每一項法都是真實法。剛才說，一切相無不是法，一切法無不是從真如，我們的內心本性所顯現。你若能夠透徹瞭解，這就是「真如解實相法」，從我們的真如本性那個智慧，來瞭解天地萬物的形象，無不都是法。

所以，修行者以天地萬物為師，醫生是以病人為師。總而言之，我們要多瞭解，人間的法就是佛的真理，人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Waiting for the Causes and Conditions to Teach (等待因緣而為說法)
Date: February. 14. 2014

“The Buddha’s wisdom is inestimable and indescribable. The ultimate reality of our nature cannot be verbalized nor seen. Seek the Dharma with utmost sincerity; the Buddha waits for conditions to mature before He teaches.”

We recognize that the Buddha’s wisdom is inestimable. We ordinary people are certainly far behind Him. Right now we are listening to the vast differences between the principles in the Lotus Sutra and the skillful means He taught in the past. Just how different are they? This is indeed “indescribable;” we cannot use language to describe the vast differences between them. So, rather than making vague estimates, we should just return to our intrinsic nature, the ultimate reality of our nature. Within our minds, we all intrinsically have Buddha-nature, an intrinsic nature of True Suchness that is “no greater in Buddhas, no less in sentient beings.” Both ordinary beings and Buddhas have the same ultimate reality in their nature. Though this is what we say, [that true nature] “cannot be verbalized nor seen.” It cannot be described in words or tangibly shown.
Do you still remember? The previous passage stated, “The Dharma cannot be demonstrated.” The Dharma expounded by the Buddha cannot be produced as a material object. This Dharma is inherent in everyone’s mind; it cannot be seen, so we have to mindfully experience it. Look at how so many environmentalists from around the world come to Taiwan nowadays to [learn our methods]. They come to our recycling stations to observe with their own eyes how we reuse and recycle things.
[They see] bottles and cans, papers and plastics, and so on, piled high as a mountain. They see many people working very joyously, and they listen to old folks in their 80s and 90s explain [what happens with] each object there. Whether these visitors have PhDs, are professors or well-known experts, when they come here, they listen to and [learn from] these old Bodhisattvas’ practical experiences. These people from around the world find what they hear makes sense and become very touched. They also say they will take these methods back to their countries. This is the Dharma. It is all around us in this world. Therefore, all things in the world are our teachers.
Doctors treat patients as their teachers. We spiritual practitioners see all things in the world as our teachers. So, all things can inspire our minds and natures. Therefore, as we learn the Buddha’s Way, we must always be mindful. So, “the ultimate reality of our nature cannot be verbalized nor seen.”
“cannot be verbalized nor seen”.We cannot just talk the talk, with nothing to show for it; we must take action.All things in the world have an appearance, and all appearances contain the Dharma.In the end, what can we point to as the appearance of Dharma?Therefore, the Dharma is hard to describe.It can only be expressed by the actions that it has led us to take.
So, we must be very mindful to comprehend it.
We all must have spiritual aspirations and seek the Dharma with utmost sincerity.We must use a heart of utmost sincerity to listen to the Dharma and put it into practice.If our practice is superficial, it will be very difficult for the Dharma to penetrate our hearts.Not only will it not be easy, it will be very difficult.
So, if we seek the Dharma with utmost sincerity, no matter how far apart in time we are from the Buddha, He is still waiting for our capabilities and conditions to mature to teach us.The Buddha’s Dharma, His wisdom-life, is still spreading in this world.As long as people in the world still have the sincere resolve to seek the Dharma, when the conditions are mature, He will manifest to give teachings.The Buddha continuously waits for conditions to manifest and teach.He wants to help us understand that however profound the Dharma is, it is in fact very simple.However, practitioners of the Three Vehicles and fourfold assembly still cannot comprehend it.
So, His teachings are extremely profound and difficult to understand.Actually, they are not difficult to understand, it is just that there is still some distanc betwe the Buddha and us.
Therefore, as I said earlier, rather than always looking outward, we need to look inward to find the True Suchness of our nature.

But the sutra states, “Why now does the World-Honored One repeatedly praise skillful means?For 40 years the teachings He gave were all provisional, skillful means.Is what we have realized also skillful means?”This is the doubt about skillful means.

The fourfold assembly wondered why all of the Buddha’s teachings over the past 40-plus years were skillful means.Did this means that they had only realized skillful means？They wondered if they had walked the path of skillful means in vain.Had the spiritual practice they engaged in [led to nothing]?Had it?No, there was truth in it.
The principles are the same.If we can all understand these principles, we will recognize that the Buddha’s past teachings were still based on the principles.They were wondrous provisional [teachings].Provisional [teachings] are skillful and suitable means that help familiarize people with the surroundings, and eventually take them to their destination.
So, when people heard the Buddha say, “Past [teachings] were skillful means.I will now go back and teach the ultimate truth,” some people were doubtful.In the past 42 years, were all of the Buddha’s teachings skillful means?
If that was the case, then was everything they had realized skillful, not true principles? Skillful refers to something that is not the ultimate, to an explanation based on analogies. Actually, skillful means are true. If we are not carefully guided, our minds will be filled with ignorance, afflictions, arrogance and pride. And if our minds are still completely filled with afflictions, how can we accept the ultimate truth, our pure intrinsic true nature?
Skillful means are just like water; they can slowly cleanse the mind until it is clean. Therefore, skillful means are also Dharma, and they are particularly suited to us. But, everyone still thought,

“The Dharma attained by the Buddha is extremely profound and difficult to understand. As to what He as said, His intent is difficult to know.”

They all believed the Buddha now wanted them to understand the True Dharma of His intrinsic nature of True Suchness, which is very profound and difficult to understand, how would the Buddha explain it? “The Dharma attained by the Buddha is extremely profound and difficult to understand”. Sakyamuni Buddha Himself told everyone this. Now He would teach the One Vehicle Dharma that He had guarded in His mind for over 40 years. The Dharma He attained is extremely profound and difficult to understand. This is what the Buddha told everyone before He gave [the Lotus teachings].
For a long time, I have constantly told all of you that Sakyamuni Buddha’s wisdom was equal to that of past Buddhas from countless kaplas. Sakyamuni Buddha and all past Buddhas thoroughly understood the ultimate reality of all things in the universe. Although we have wisdom equal to all Buddhas, we have not yet achieved full understanding. Therefore, there are doubts in our minds about when exactly we will finally be able to be equal to Buddhas and thoroughly understand Their principles.
So, the Buddha, “[from] what He has said, His intent is difficult to know.” This is the passage we are discussing. The Dharma attained by the Buddha. The intent and direction of the Buddha’s mind, the meaning and course of His teachings, are still truly difficult to understand for us ordinary beings.

“When the Buddha spoke of liberation, I understood it and have attained Nirvana. They mistook the Nirvana of the Two Vehicles for the ultimate liberation of the Buddha. Therefore, they did not know the meaning behind the Tathagata’s earnest praise.”

“When the Buddha spoke of liberation”. They all believed that they had accepted the Buddha’s teachings on liberation. After accepting it, their minds also became very tranquil and still. Because of this belief, they mistakenly thought that the Nirvana of Two Vehicle practitioners was the ultimate teaching of the Buddha. This is because ordinary beings are arrogant and have attachments. They all thought, “I have understood and comprehended everything the Buddha taught, so my mind is already very tranquil, and thus I have already attained ultimate liberation.” They all believed this, so they remained at that stage and did not want to diligently move forward. So, they did not know why the Tathagata earnestly praised and kept talking about how He taught skillful means in the past and was going to give true teachings in the future. This is what people did not understand. Because of their lack of understanding, [we] must recognize that,

“As to what He has said, His intent is difficult to know. None of the Hearers or Pratyekabuddhas could grasp it. ”

The Dharma the Buddha had taught truly had deep and profound meanings, even the simple and superficial teachings. You can ask sentient beings, “Do you know?” “Yes.” “Can you change?”“Eventually.”They are all like this.
Truly, changing is very difficult. Why is it so difficult? Because we do not fully understand and these clear principle have yet to penetrate our minds. If we only listen, we cannot change our deeply-rooted habitual tendencies. This is how we unenlightened beings behave.
What about spiritual practitioners? They also hinder themselves; they have the “hindrance of knowledge.” We often hear people say, “I know, I know.” And after they say, “I know, they hider themselves by thinking they already know everything. But, when they face the Buddha, He tells them, “What you have practiced in the past was only one stage. To truly get close to the state of Buddhahood, [to learn] the ultimate re4ality of One Vehicle,” they must switch to the great path of the Great Vehicle “His intent is difficult to know.
If we keep going on this great path, where will we end up? This is such a great path. In the past, we were on a very narrow path and had become familiar and comfortable with it. Then, suddenly, we are on this broad path; do we know how to walk it or where we are going? We do not know. This is why we have doubts.
What kinds of people have doubt? “Hearers or Pratyekabuddhas.”

As to what He had said, in order to teach according to sentient beings’ capabilities and accommodate practitioners of all three capabilities, the Buddha established skillful means.

So, “what He had said,” is what He taught according to capabilities, to accommodate practitioners of all three capabilities. The Buddha had been giving teachings for over 40 years to those of higher, average and lower capabilities; He had to perfectly teach all of them at once. The same sentience must be accepted by those of different capabilities. This is how He accommodated.

Also, the Dharma expounded by the Tathahata in the past, present and future, the worldly and world-transcending Dharma, was all given for the sake of transforming sentient beings. Thus, the Buddha had to give many teachings, as numerous as the sands of the Ganges River, boundless and endless.

[He] now wanted them to turn from past teachings and return to the Dharma of the One Vehicle, think about it How could Hearers and Pratyekabuddhas accept this? The Buddha’s wisdom was so broad and great. They all thought, “I will just continue to do the same thing. How could I teach with one perfect voice and accommodate all three capabilities like the Buddha did?”
So, everyone doubted their own abilities. The Buddha kept encouraging us that “[the nature of] all Buddhas, “minds and sentient beings do not differ.” As long as each of us are sincere and devoted, the Buddha will wait forever for [the right] conditions. When the karmic conditions mature, he will begin to expound the Dharma. However, every single teaching is True Dharma.
Earlier I said that all phenomena are Dharma. All Dharma is revealed by the True Suchness of our intrinsic nature. If we have thorough understanding, “True Suchness helps us realize ultimate reality. If we use the wisdom of the True Suchness of our intrinsic nature to understand all things in the world, everything is Dharma.Therefore, spiritual practitioners treat all things in the world as teachers, just as a doctor treats patient as their teachers.
In summary, we must better understand that the worldly Dharma is really the Buddha’s true teachings. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140902 - 息災解厄聚福緣 Giving with Love to Help Those in Need

息災解厄聚福緣 
Giving with Love to Help Those in Need 

大愛情牽中南美 
人醫妙手拔病苦 
安身安心慰急難 
息災解厄聚福緣 

慈濟在巴西舉辦義診，為小朋友治療蛀牙。而在瓜地馬拉，也與古巴醫療團合作，為貧病交­迫的民眾拔除苦痛。同樣長期的付出，在巴拉圭，鄉親主動捐出竹筒，醫療之愛善的循環。

證嚴上人開示：「看看，人生苦難偏多，小病積成大病，每一次要義診的時候，總是人多為­患，很多人，所以好在他們都是定期的(義診)，看到了慈濟人在全球，也都在發揮他們的­愛心。」

發揮智慧，秉持慈悲。高雄氣爆，全台慈濟人合和互協，圓滿了安心福富足行動，除了屋損­祝福金，也帶來福富足妙音，播放著法音，傳遞真摯的祝福與關懷。

證嚴上人開示：「裡面句句無不都是時時在為他祝福，道理就是一條路，讓他們平平安安可­以走過的，這也都是讓人很感動，苦既拔已，復為說法，讓人人都能得到這一分法的安心，­這都是感恩。」

送上助學金、祝福金，如同及時雨，安了心，也更有動力，志工還要持續陪伴鄉親，重建之­路向前行。

【靜思妙蓮華】20140219 - 深植大信斷疑契悟 - 第244集 Plant the Root of Great Faith to End Doubts

20140219《靜思妙蓮華》深植大信  斷疑契悟

⊙欲解疑念需至精勤，當深植大信根願力，體解佛智深入法海，究竟大乘真實妙法。
⊙爾時，舍利弗知四眾心疑，自亦未了，而白佛言：世尊，何因何緣殷勤稱歎諸佛第一方便，甚深微妙難解之法？《法華經方便品第二》
⊙我自昔來，未曾從佛聞如是說。今者四眾咸皆有疑，唯願世尊敷演斯事！世尊何故殷勤稱歎甚深微妙難解之法？《法華經方便品第二》
⊙諸佛智慧，甚深無量，其智慧門，難解難入。《法華經方便品第二》
⊙於諸實理猶豫不決之心也，故非契悟諦理不能絕疑。
⊙云何為疑？於諸諦理猶豫為性，能障諸善法為業。謂猶豫者，是令善難生故。

【證嚴上人開示】
「欲解疑念需至精勤，當深植大信根願力，體解佛智深入法海，究竟大乘真實妙法。」

欲解疑念需至精勤
當深植大信根願力
體解佛智深入法海
究竟大乘真實妙法

也就是要告訴大家，我們若要解開疑念，必定要有至誠精勤之心。「信為道源功德母」，疑是很障礙道心，所以有信就不能有疑，有了疑念，就無法相信真實甚深之妙法。所以，疑就是障礙道，所以我們的內心不能有疑念。

我們若要解開疑，這個疑念，必定要從我們的內心，至精、至誠、至勤，就是用最虔誠、勤修的心念，所以我們必定要，深植大信根願力。我們這個信根，必定要很深、很闊，要鋪開、展開，如此我們才能，將佛陀甚深微妙的道理，入我們的心，我們才能從我們的心，體解佛的智慧。我們若能體解佛陀的智慧，自然我們就能深入法海。

我們若在作三皈依時，不就是有一句「體解大道」。我們要「體解大道」，就是我們要深入佛的智慧海，這就是我們所追求。皈依佛、法、僧三寶，就是為了要「體解大道」；要發無上心，這個無上心就是大信根力的心。

我們若是皈依法，我們就要深入佛陀的智慧海，我們才能真正，將佛陀的教法全都接受，信受入我們的心，我們才能「智慧如海」，這是經藏，這麼多的東西，我們要如何將它吸收進來？唯有「信」，這個大信根力，我們才能吸收佛陀智慧之法。法、多，深如大海，但是我們既入大海，就要吸收甚深廣大的妙法。

這是我們不可空過時間，所以我們要走的，就是究竟大乘真實的妙法，這是我們的一乘法，希望我們人人能夠體會。

前面我們說到人人心中有疑，在那當中，舍利弗也是知道，全場的人，四眾的心境通通有疑念。過去四十多年來跟隨佛陀，佛陀的教育，我們通通接受，現在佛所說的，難知難解，甚深的妙法，到底是什麼呢？心有疑，所以因此，舍利弗來代替大家，要來請(示)佛。

爾時
舍利弗知
四眾心疑
自亦未了
而白佛言
世尊
何因何緣殷勤稱歎
諸佛第一方便
甚深微妙難解之法
《法華經方便品第二》

「而白佛言」，就是代替大家要來向佛請法，所以「白」。「白佛」是一種的恭敬。來向佛這樣說：「世尊，何因何緣，殷勤稱歎諸佛第一方便？」。佛陀怎麼一直在稱歎，稱歎諸佛他第一方便的法。

過去釋迦佛就是用方便法，來教育眾生，隨機。佛陀就是要表達，不只是我用方便法隨機逗教，過去的佛也是如此，還是同樣用方便法來度眾生，這種的法是權巧妙法。佛陀，釋迦佛一直在稱歎，表示引過去諸佛來證明自己，同樣這樣施，施教的方法用方便法，隨機逗教。

所以舍利弗就說：佛陀為何一直稱歎過去諸佛，是第一方便之法，到底這甚深微妙、難解之法，又是什麼法呢？

我自昔來
未曾從佛聞如是說
今者四眾咸皆有疑
唯願世尊敷演斯事
世尊何故殷勤稱歎
甚深微妙難解之法
《法華經方便品第二》

「我自昔來」，未曾從佛聞如是說。在過去都不曾聽過，不曾聽過釋迦佛，讚歎其他過去諸佛的第一方便，甚深微妙難解之法，從來也不曾聽過佛這樣說。

「今者四眾咸皆有疑」。現在我才聽到，其實大家也是與我一樣，都是現在才聽到，釋迦佛這樣在讚歎，稱歎過去佛的方便，甚深難解之法。不只是我有疑，其實大家都同樣有疑。第一次聽到，所以心中無法瞭解，所以「唯願世尊，敷演斯事。」希望世尊您，能在此時，向我們大家公開，很開闊的來為我們開示。

我們來瞭解到底是什麼法呢？「難解之法」，難解，就是難知，難解、難知，悟入也是很困難。既然無法去理解，那就是因為我們還不知道，不知道就不瞭解，就是因為不瞭解，無法去體會佛的知見，所以無法體會佛的知見，所以要悟，要能夠覺悟、體悟，更難。大家的心都是差在這一點，難解、難知，悟入困難，就是差在這裡。

所以，這段(經)文也是這樣說：「諸佛智慧，甚深無量，其智慧門，難解難入」。

諸佛智慧
甚深無量
其智慧門
難解難入
《法華經方便品第二》

我們已經說過了，因為佛陀的智慧很深，這種無量，不只是深，又闊，又是無量的智慧之門，我們還無法打開這一道門，所以，難解、難入。佛陀說開，開、示，就是要開眾生的心門，才能夠讓大家瞭解此道理。

我們眾生凡夫，我們的心門就是關得很緊，我們的真如本性，我們用一道障礙的門，這樣將它障礙住了。佛陀就是要來開啟這道門，讓人人能夠瞭解，在這一道門內，那就是真如的本性。所以佛陀為這樣的一大事，來人間，要來開啟這一道門，叫做「開、示」。讓大家知道，我們人人原本都具有如來智性。但是這道門，佛陀自己本身是開了，但是其他的人，智慧門還未開，所以難解、難入。

這個智慧門，真的是無法瞭解，因為我們大家全都是向外追求，要去看佛陀的那個心門。其實，佛陀是要來為我們開啟我們的心門。所以這就是只差這一點。我們若能反觀自性，自性本來就是如來的本性。但是我們人人，總是一直無法自己反觀自性，只一直向外、向外去追求。

所以，佛陀的智慧門，佛陀自開，佛陀自己瞭解，他自己瞭解之後，知道方法，所以要教我們大家，自開我們的門。但是我們，還不懂如何回歸回來，開我們的心門，所以難解難入。

「四眾咸皆有疑」。舍利弗還是在此處說：因為佛陀說，佛陀的智慧門難解難入，因此大家還是都有疑。

「於諸實理，猶豫不決之心，故非契悟諦理，不能絕疑。」

於諸實理
猶豫不決之心也
故非契悟諦理
不能絕疑

還在那裡猶豫。因為，佛陀告訴我們，人人本具佛性，而我們還無法真切體會，還無法大信力，相信我們自己本身，還是有真如本性。所以於此真實理，諸實的道理，真實的道理中，我們還在我們的門外，在那裡猶豫，還無法下決心說：「對，我與佛一樣。我只要這道門打開了，我的真如本性在其中。」

我這道門是什麼門呢？那就是無明的門、障礙的門。我們這無明、障礙，這道門，我們還無法打開。所以無法打開，就是因為有猶豫不決的心，「故非契悟諦理，不能絕疑」。我們一定要去契悟，佛陀在說，你要相信。要契佛心，必定要有大信力，你真正相信佛，才能去契悟佛的心。

佛心就是諦，真諦的道理。佛陀他的內心所護念的、所保護著的，心心念念，那就是真諦的道理。我們若沒有去體會佛陀，用這分真諦道理，我們若無法契悟，我們就是，這個疑無法去絕，無法去除。所以，我們第一要大信力，大信心，才能夠相信佛的道理；我們相信佛的道理，我們才能將它去除。「絕」就是完全斷絕了疑。

所以要入佛門、契佛理，一定要先斷絕疑心；要斷絕疑心，一定要有大信力；要有大信力，要有大根，要有大根機的人，才能有大信力。若是小乘預流果，就是在小乘，才開始準備要再進階，這樣(初果)以上的人，(以及)菩薩初地以上，這樣的人更要用心斷疑。

在這會中，很多人還有疑，這都是在小乘初發心，要行菩薩道，這樣的人，四眾弟子。所以他們的心還有疑，舍利弗是代替這些人，再來請問佛。

云何為疑
於諸諦理
猶豫為性
能障諸善法為業
謂猶豫者
是令善難生故

「云何為疑？」什麼是疑？「於諸諦理，猶豫為性」，就是這樣無法下決心的人。我們大家若說：「這個人怎麼這樣起起落落？」
「他就是這樣猶豫不決。」如這種猶豫的人，他就是那個性就是這樣的習性，就是無法下決心的人，他會障礙諸善法。

這種疑心，不懂得要決定下(定)信心，這樣的人，他是自我障礙，他會障礙所有的善法。這就是業，就是猶豫。這個善難生，現在要生起一念善法，也很為難。我們一般的人就這樣猶豫不決，善的法，他無法把握當下，恆持剎那，無法這樣下這麼堅定的決心，所以他的心，就在那裡起落不安定，這就是我們的凡夫心。

現在舍利弗就是代替大家，這樣來懇請佛陀，向大家公開，開闊，更開闊向大家開示，讓人人能瞭解，佛陀過去的方便法，與過去諸佛開方便的門，到底如何適應眾生的根機，現在眾生，要如何將過去方便的法，回歸入一乘妙法。所以大家心有疑，請佛慈悲，開啟大家的疑念，要如何讓大家更能相信、瞭解。這也是舍利弗的慈悲，代替大家。他說：「我也還不是很瞭解，大家還有疑。」所以請佛開示。

總而言之，我們要用心聽法，聞、思、修，最重要的，周圍的益友、善友也是很重要，能夠幫助、助益。所以我們要時時多用心。

Explanations by Master Cheng-Yan
Subject: Plant the Root of Great Faith to End Doubts (深植大信 斷疑契悟)
Date: February. 19. 2014

“The resolve doubts, we need to be diligent, deeply plant the great Root of Faith and vows, internalize and understand the Buddha’s wisdom, and deeply penetrate the Dharma-sea to realize the Great Vehicle of the true and wondrous Dharma.”

This is telling everyone that if we wish to resolve doubts, we must have utmost sincerity. “Faith is the source of the Way, mother of merits.” Doubt greatly hinders spiritual aspirations. If we have faith, we will not have doubts. If we have doubts, we will not believe the true and extremely profound wondrous Dharma.
Therefore, doubt obstructs the Way, so we cannot have doubts in our minds. If we want to resolve our doubts, from the bottom of our hearts, we must be focused, reverent and diligent. That is, we must very reverent and diligently practice. Therefore, we must deeply plant the great Root of Faith and vows.
Our Root of Faith must be deep and extensive; it must open up and spread out. Only then will we allow the Buddha’s profound, subtle and wondrous principles to enter our hearts. Then, we can comprehend the Buddha’s wisdom. If we can comprehend the Buddha’s wisdom, naturally we will deeply immerse ourselves in the Dharma-sea. When we take refuge in the Three Treasures, we vow to “comprehend the great path.” To “comprehend the great path,” we must deeply immerse ourselves in the Buddha’s sea of wisdom. This is what we seek when we take refuge in the Three Treasures, the Buddha, Dharma and Sangha. We do this to comprehend the great path and form the supreme aspiration, which is one of great Root and Power of Faith.
When we take refuge in the Dharma, we must deeply immerse ourselves in the Buddha’s sea of wisdom. Only then can we truly accept the Buddha’s teachings completely. Only with faithful acceptance can we have “wisdom like the sea.” The Sutra Treasury contains so much, how can we absorb all of it? Only through “faith”. Only with great Root and Power of Faith can we absorb the Buddha’s teachings of wisdom.
The Dharma is as vast and deep as the sea, and upon entering it, we must absorb extremely profound, vast and wondrous teachings. We cannot waste any time, so [the Path] we walk must be that of the ultimate, true, wondrous Great Vehicle Dharma, which is also called the One Vehicle Dharma. Hopefully, we can all comprehend it. Previously, I said that everyone had doubts. At that time, Sariputra also knew that all who were present, the fourfold assembly, were filled with doubts. “For over 40 years, we have followed the Buddha and fully accepted His teachings.”
“What is this difficult-to-understand and extremely profound, wondrous Dharma He is now teaching?”They had these doubts, so Sariputra stepped forward on their behalf to request teachings from the Buddha.

At that time, Sariputra, Knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful, extremely profound and difficult-to-understand Dharma of all Buddhas? ”

“[He] addressed the Buddha” means he requested the Dharma on their behalf.So, “addressed” is respectful way of asking He stepped toward the Buddha and asked, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”
Why was the Buddha constantly praising the supremely skillful Dharma of all Buddhas?
In the past, Sakyamuni Buddha used skillful means to teach sentient beings according to their capabilities.The Buddha wanted to show that He was not the only one to use skillful means to teach according to capabilities; past Buddha also did the same.
They also used skillful means to transform sentient beings.
These means were provisional teachings. Sakamuni Buddha repeatedly praised them, citing past Buddhas to affirm that, like Them, He also used skillful means to teach according to capabilities.So, Sariputra asked the Buddha why He was praising all Buddhas for their supremely skillful teachings.So, what is this extremely profound, subtle, wondrous and difficult-to-understand Dharma?

In the past, I have never heard the Buddha speak in such a way.Presently, the fourfold assembly all have doubts.I only pray that the World-honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.

“In the past, I have never heard the Buddhas speak in such a way.”In the past, he had never praise past Sakyamuni Buddhas praise past Buddhas for using supremely skillful, extremely profound, subtle, wondrous and difficult-to-understand Dharma.He had never heard the Buddha talk about it.“Presently, the fourfold assembly all have doubts.”This was the first time he heard this.
Indeed, this was also the first time everyone else had heard.Sakyamuni praise the skillful, profound and difficult-to-understand.Dharma of past Buddhas.Not only did he have doubts, in fact, so did everyone else.This was their first time hearing this, so they could not understand it.
“I only pray that the World-Honored One can expound upon this subject.”He hoped the World-Honored One would now speak to them very openly.We must understand what kind of teaching this is “Difficult-to-understand Dharma” means it is difficult to know and learn.Realizing and entering it is also very difficult.We cannot comprehend it because we still do not know it.If we do not know it, we cannot understand it.And because we do not understand it, we cannot comprehend His knowledge and views.
If we cannot comprehend it, realizing it would be even more difficult.Their minds all fell short right here; it was difficult to know and learn, to realize and enter.This is where they were lacking.

So, a passage also states, “The wisdom of all Buddhas is extremely profound and far-reaching.This wisdom-door is difficult to understand and enter”.

I have already talked about this. The Buddha’s wisdom is very profound. Not only is it deep and vast, there are infinite wisdom-doors. We still cannot open this wisdom-door, thus it is difficult to understand and enter. When the Buddha said He “opened and revealed,” that meant He wanted to open people’s minds, so they could understand these principles. We ordinary people shut the door to our hearts very tightly. We use this door to close off the True Suchness of our intrinsic nature. The Buddha came to open this door so we can all see that behind this door is the True Suchness of our intrinsic nature. So, the Buddha came to the world for this one great cause, to open this door. Thus, He “opened and revealed” to help us all understand that we originally had the Tathagata’s wisdom. The Buddha has opened this door in Himself, but others have not opened their wisdom-door. So, we find [this Dharma] difficult to understand and enter. This wisdom-door is very difficult to comprehend because we are all looking outward to seek the door in the Buddha’s mind.
Actually, the Buddha has come to open the door in our minds. So, this is where we fall short. If we reflect on our own nature, we can see our intrinsic Tathagata-nature. However, we have all been unable to contemplate our own nature and keep looking outwards. So, the Buddha opened His own wisdom-door, thus He achieved full understanding. After He Himself understood, He knew how to do so. Therefore, He can teach us to open our own doors. But we do not know how to turn inward to open the door in our own minds, so, we find [this Dharma] difficult to understand and enter. “The fourfold assembly all have doubts”. Here, Sariputra was saying that because the Buddha said His wisdom-door was difficult to understand and enter, everyone still had doubts.

“As for true principles, they felt hesitant and uncertain. Therefore, without realizing the Absolute Truth, they could not eliminate their doubts”.

We may be hesitant because the Buddha told us that we all intrinsically have Buddha-nature. However, we have not clearly realized this, so we still do not have great Power of Faith. We still do not believe that we have this intrinsic nature of True Suchness. Therefore, when it comes to seeing these true principles, we still hesitate to open the door. We cannot fully accept that, “Yes, I am the same as the Buddha. I just need to open this door to see my intrinsic nature of True Suchness within”. What is this door made of? It is made of ignorance and obstruction. We are still unable to open this door. We cannot open it because we feel hesitant and indecisive.
“Therefore, without realizing the Absolute Truth, they could not eliminate their doubts”. We must realize what the Buddha told us to believe. To awaken our Buddha-minds, we must have great Power of Faith. Only when we really have faith in the Buddha can we realize the Buddha-mind.
The Buddha-mind holds the principles of Absolute Truth. What the Buddha guards and retains in His mind, what He protects with His every thought, are the principles of Absolute Truth. If we do not comprehend how comprehend the Buddha used these principles of Absolute Truth, then we cannot attain realizations because we cannot end or eliminate our doubts. So, having great Power of Faith is paramount. We must have great faith to be able understand His principles. Only when we have faith we have faith in the Buddha’s principles can we completely eliminate our doubts.
So, to enter the Buddha-door and realize His principles, we must first completely eliminate our doubts. In order to do so, we must great Power of Faith. And, we need great capabilities in order to have great Power of Faith. If we are Small Vehicle stream-enterers, which means we have just, started practicing the Small Vehicle, then we and people beyond the initial fruit or the first Bodhisattva-ground must put even more effort into eliminating doubts.
At this assembly, many people still had doubts. They were Small Vehicle practitioners who had just aspired to walk the Bodhisattva-path, disciples of the fourfold assembly. Therefore, they still had doubts. Sariputra, on their behalf, asked the Buddha these questions.

What are doubts? When it comes to Absolute Truth, people are hesitant by nature. They obstruct virtuous Dharma and create karma. Therefore, those who are hesitant find it hard to give rise to goodness.

“What are doubts?” What does it mean to have doubts?“When it comes to Absolute Truth, people are hesitant by nature.” These are people who are indecisive. We may ask, “Why do they constantly waver like that?” They are just hesitant and indecisive; that is one of their habitual tendencies. But those who are unable to make decisions are hindered [in learning] virtuous Dharma. If they have doubts, they cannot be firm in their faith.
People like this hinder themselves from [learning] all virtuous Dharma, This is karma. By hesitating, they find it difficult to give rise to goodness, they find it difficult to give rise to goodness, to do good deeds. We ordinary people are indecisive like this. When it comes to virtuous Dharma, we find it hard to seize and sustain it forever, and we cannot be resolute in our determination.
Therefore, our minds constantly waver. This is what ordinary minds are like. At this moment, Sariputra, on behalf of everyone, sincerely asked the Buddha to give extensive teachings. He asked the Buddha to more broadly teach and help everyone understand the skillful teachings He gave in the past and how those doors suited the capabilities of sentient beings.How do sentient beings relate the skillful means of the past to the wondrous One Vehicle Dharma? They were all wondering about this, so [Sariputra] appealed to the Buddha’s compassion to resolve their doubts, to help them have faith and understand.This also [showed] Sariputra’s compassion.
On everyone’s behalf, he said, “I still do not understand.” “Everyone still has doubts, so venerable Buddha, please teach us”. In the end, we must mindfully listen to the Dharma Listening, contemplating and practicing are very important. Helpful and virtuous friends are also very important; they can help and benefit us. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【靜思妙蓮華】20140213 - 音聲言教方便力 - 第240集 Verbally Teach Skillful Means

⊙「佛以音聲言教而說法，或說過去及現在未來，或說世間及出世間法，悉為化導眾生而設教。」
⊙「比丘、比丘尼、優婆塞、優婆夷，各作是念」《法華經•方便品第二》
⊙「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」《法華經•方便品第二》
⊙往昔佛慈隨機施權智，而今除權顯實，均為會眾懷疑之念。自嘆不能測佛智；故引三乘四眾弟子各作是念。
⊙今者世尊何故殷勤稱歎方便？四十年所說皆方便權巧之法，我等所證亦方便耶？此疑方便。
⊙謂世間之人於現世中親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。

【證嚴上人開示】
「佛以音聲言教而說法，或說過去及現在未來，或說世間及出世間法，悉為化導眾生而設教。」

佛以音聲言教而說法
或說過去及現在未來
或說世間及出世間法
悉為化導眾生而設教

這是和大家分享說，佛陀就是用音聲來說教。他自己覺悟之後，要與大家分享，那念覺悟之後的心情。

所說的法，就是「或說過去」，過去在經典裡很多有人若問佛：「我現在的苦難，到底是何因緣？」佛陀就會引述過去過去，無央數劫以前的因緣。這是在佛經中，《阿含經》、《本緣經》，很多很多故事，都是引過去來教化現在。所以「或說過去及現在未來」，就是透過聲音，來引導人人將過去的法，把握在現在，教導於未來。

「或說世間及出世間法」。佛陀所說的法，不離世間法，佛法是為了世間而來設教，所以佛陀說盡了世間的法，無論是天文、地理，或者是人心，或者是人倫等等，這就是佛陀所說的世間法。說盡了世間法，無不都是要引導眾生出離世間，所以必定要說出世間法。這是佛陀一生的施教，來人間一大事。

所以我們聽法，不是在聽人間的故事。我們要聽的，就是用什麼方法入世，入世的目的是要做什麼事情。天下事，天下匹夫有責，這也就是我們要如何，入世間負起這個責任，負起了教育的責任。

有的人會覺得，教育，教育跟我有關係嗎？我又不是老師，教育是我的事情嗎？其實，人教人，法是一生一世，不斷地流傳下去，這叫做傳法，也叫做「教」，教育。用我們的身教，身體力行，用我們的身教、言教，做人的典範，這就是叫做傳教，這叫做教育，讓接觸的人，能成長他的智慧。

我們要時時心中有法，心中若有法，我們就能洗滌我們心靈的垢穢。心靈的垢穢若洗乾淨，世間的事情就很清楚，因為我們的心鏡明。心鏡若明，我們看世間的事物，就會很清楚，是非分清楚，我們的言教、身教,就能夠很明朗。所以叫做「說世間法及出世間法」。

佛陀先說世間法，那就是方便法，隨機逗教，隨世間人心所需要。心的無明，心的苦難，人人心中都有迷惑，都有想不開，都有煩惱。這些煩惱，佛陀要對機逗教，去教育他，讓他先去除煩惱，再向前前進。

對他說世間的四諦、十二緣法，讓大家知道、瞭解，世間怎能再如此攀緣下去呢？這個緣不斷一直複製，好緣、惡緣，由不得自己，一直複製無明，一直就是增加，這是無法出離世間。要如何出離？那就是修行於法。這就是出世間法。

出世間法，前面已經一直說過了，聲聞、緣覺、菩薩三乘，三乘法，就是開始向出世間法，在精進中的修行者，這叫做「三乘法」。所以「悉為化導」，無論是聲聞、緣覺，或者是發心要行菩薩道，全都一一為他引導，為眾生而設教。這就是佛陀來人間的目標。

世間苦，苦難偏多。我看到一段人間故事：這位是在內湖的社區，就是家庭比較貧窮，父母常常是為了家庭的生活，而吵架。從她小的時候，父母分離，兄妹就被送到收容院，過著那種如孤兒被收容的生活，心常常很埋怨。

經過了幾年之後，她的母親來帶他們出去，終於有一個家庭了。不過，母親沒有負起，教育子女的責任，常常放著稚齡的孩子，自顧自地出門在外。十三歲那一年，她就出去外面，去替人當小妹等等，一段坎坷的人生。

她就想能不能趕快找到一個，可以依靠的人，早早結婚。沒想到她所要依靠的這個人，一表人才，很有女人緣，所以她常常和先生吵架，換來的是一身被打。所以她很無奈，心非常苦難、折磨。

有一次不小心懷孕了，懷孕之後，早產，女兒出世了，卻是醫師宣布，這個孩子的肚子裡面有畸胎，等於是一種惡性瘤一樣。所以她的心很痛苦，覺得這個罪、這種苦是她的業，傳給她的女兒，女兒替她在受著身的痛苦。所以她的心非常難過，她發願，她要做一切善，來彌補女兒所受的痛苦。

接觸慈濟之後，她很用心，她相信「靜思語」中的這句話：「只要有心，就不困難。」她自己感覺到，她到底有什麼錯誤呢？想到她本身對母親非常埋怨，有一段很長的時間，不要跟母親講話。所以她一直懺悔，不斷懺悔，就投入、精進，而且，慈濟有什麼事情，她一定會投入去做。

不可思議！有一天，她的母親竟然忽然間，出現在她面前，母親向女兒說懺悔，告訴女兒：「過去是媽媽沒有照顧你們，過去媽媽真的是，讓你們受了很多的苦。」那時候，母女倆相擁而泣，女兒也對母親說：「我也有不對。媽媽應該也有很多的苦難，我無法體會媽媽的苦，只是一味地埋怨，這也是我的不對。」所以母女倆彼此體諒。

所以這期間，雖然日子沒有改變很多，不過，在她的內心，已經透徹道理，人間是苦，應該要好好修行。所以法入心了。

這就是人間法，人間就是這樣苦難偏多，瞭解人間的苦難，才懂得要「修行於法」。要修行，就要重視法，要依教奉行，將這個法如水，不斷洗滌我們的內心。這就是我們學法，無論是世間法、出世間法，我們時時真的要用心。

前面的經文是，「比丘、丘尼、優婆塞、優婆夷，各作是念」。

比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經•方便品第二》

因為從(阿若)憍陳如開始，所有大會中的人人，，心都有所疑：佛陀過去所說的法，不就是引導我們已經向佛道走，(向)覺悟的道路走嗎？我們的路走錯了嗎？為什麼現在佛陀，又為我們重新說？

所以接下來的這段（經）文說：「今者世尊，何故殷勤稱歎方便，而作是言：佛所得法甚深難解」。

今者世尊
何故殷勤稱歎方便
而作是言
佛所得法甚深難解
《法華經•方便品第二》

佛陀現在為何這樣讚歎，很殷勤地讚歎，讚歎過去的方便法是隨機逗教，引導眾生。現在又再這樣說：「佛所得法甚深難解」。現在佛陀為什麼又說這些話呢？所以，大家會疑心。

往昔佛慈
隨機施權智
而今除權顯實
均為會眾懷疑之念
自嘆不能測佛智
故引三乘四眾弟子
各作是念

往昔佛的慈悲，來隨機施教，用方便教法隨順眾生的根機。用權，權就是方便，這種的智慧來教育我們。現在，而今「除權顯實」，現在要將這個權、方便，要將它除掉，告訴大家不要執於此方便法。現在除權顯實，將這個權要除掉它，顯出實在之法，所以叫做除權顯實，要為會眾、要為大家說真實法。

不過，在大會之中，人人心中都懷疑：到底我那個時候，走過來的路錯了嗎？其實，佛陀不是說錯了，不是說過去你們走的路是錯的。我好好地將你們引導過來，希望你們不要執著，不要執著，我到達這樣的路程而已，不是。要開始一條大路讓大家走，這條路才是真正，通徹到佛境界的道路。

今者世尊
何故殷勤稱歎方便
四十年所說
皆方便權巧之法
我等所證亦方便耶
此疑方便

大家還不很瞭解佛的這一念心，所以會眾懷疑，心中還有懷著疑問，這就是疑方便。佛陀的心是懷真實法，眾生的心是懷著疑念，所以在這當中要如何交集起來，讓人人瞭解佛陀，知道佛陀是要施大教。

這就是要向大家證明，過去說的不是錯的法，是大家的根機能夠這樣接受，我用就這樣的方法來教導你們、引導你們，這是過去用這樣的法。現在大家要相信，也是要證實，我們過去所受的(法)是這樣，我們已經為了這個法，也解開了很多的煩惱，但是我們還要再進步，不是我的煩惱去除了，這樣我就都解脫了，還沒有。要走的路還很多，我們要真入佛法。所以說，所證的也是方便法，雖然去除煩惱了，不過我們還是要再努力精進。

謂世間之人
於現世中
親近善友知識
聞其善巧方便說法
遂發菩提之心
是名方便力

世間之人，我們現在的世間，在世間裡，所親近的善友、知識，聞其善巧方便說法，也是同樣能夠發菩提心。我們聽完之後，我是這樣聽到的，只要有心就不困難。剛才這一位，不就是從「靜思語」，聽到這一句這麼簡單，她要懺悔，堅持，她要向前前進。只要有心，就不困難，這樣也是啟發她的菩提心。

所以，佛法不是很深，只要我們的心，真正是契機契理，我們用心向前前進，我們會遇佛法就不困難。佛陀的教法從音聲，我們從耳聞，出於佛內心的慈悲，透過音聲而說法，我們用求道的心來耳聞，好好地聽，將法聽入心，自然我們就能夠體會佛知佛見、佛見，佛的境界。所以學佛，我們要時時多用心。

Explanations by Master Cheng-Yan
Subject: Verbally Teach Skillful Means (音聲言教方便力)
Date: February. 13. 2014

“The Buddha taught the Dharma with His words. Perhaps He spoke of the past, present and future, or worldly and world-transcending Dharma. For the sake of transforming sentient beings, He gave these teachings.”

This tells us that the Buddha gave teachings verbally. After He attained enlightenment, He wanted to share His state of mind at that moment. In His teachings, “perhaps He spoke of the past.” The sutras contain many stories of people asking the Buddha, “What is the reason for my present suffering?” The Buddha would then describe their past lives, their karmic conditions from countless kalpas ago. In Buddhist sutras such as the Agama Sutra and the Jataka Sutra, many stories from the past were used to teach current [practitioners].
So, “He spoke of the past, present and future.” He verbally guided everyone to use teachings of the past to seize the present and [learn] about the future. “Perhaps He spoke of worldly and world-transcending Dharma.” The Dharma that the Buddha taught is inseparable from worldly teachings. The Buddha-Dharma was created for the world, so the Buddha taught exhaustively about the world. Whether about astronomy, geography, psychology, morality and so on, these were all worldly teachings and Buddha gave. He taught all kinds of worldly Dharma solely to guide sentient beings to transcend the world. Therefore, He also had to teach world-transcending Dharma. These were the teachings He gave in His lifetime and the great cause for which He came to this world.
So, when we listen to the teachings, we are not just listening to stories, we are listening for how we should engage with the world. What is our goal when we enter the world? To work on its behalf. We all share responsibility for the world, so we should [learn] how to go into the world and take on this responsibility. We take up responsibility to share the teachings. Some people might think, “What does teaching have to do with me? I am not a teacher, why is it any of my business?” Actually, people teaching each other is how the Dharma has been continuously passed on, lifetime after lifetime. So, passing on the Dharma is called teaching. We can teach by example, by putting [the Dharma] into practice. We can teach through actions and speech and by being a role model for others. This is how we pass on the Dharma. This is how we teach others so that people we encounter can develop their wisdom.
We must always keep the Dharma in our hearts. If the Dharma is in our hearts, then we can cleanse our minds of defilements. Once those defilements are washed away, we will clearly understand worldly matters because the mirror of our mind is clean.If our mirror is clean, we can clearly see everything in the world and clearly discern right from wrong.Then our verbal teachings and physical examples will be clear and apparent.So, the Buddha “spoke of worldly and world-transcending Dharma”.
The Buddha first taught worldly Dharma, which were skillful means given according to people’s capabilities, needs, ignorance and suffering.In every person’s mind, there are delusions, the inability to let go and afflictions.To address their afflictions, the Buddha had to teach according to capabilities in order to help people first eliminate them.He can then continue on to teach them the Four Noble Truths and Twelve Links of Cyclic Existence.This will help everyone understand that they cannot keep grasping at conditions in this way.
Conditions, both positive and negative, continuously multiply.People cannot help but constantly reproduce and accumulate ignorance.Therefore, they cannot transcend this world.
How do they escape?
By practicing the Dharma.[so, they need] world-transcending Dharma, which we have been discussing.Hearers, Solitary Realizers and Bodhisattvas are the practitioners of the Three Vehicles, who diligently cultivate world-transcending Dharma.So, “the Three Vehicle teachings can all be transformative”.From Hearers to Solitary Realizers to those who aspire to walk the Bodhisattva-path, all are guided by Him.Establishing teachings for sentient beings was the Buddha’s goal in coming to the world.There is so much suffering in the world, I [recently heard] a touching story.
A woman lived in Neihu district.When she was young, her family was poor, and her parents often argued over the family’s livelihood.When she was young, her parents separated, and all the children were sent to an orphanage.As an orphan, she was always very resentful.
After several years, their mother came to retrieve them, and finally they were a family again.
But her mother did not fulfill the responsibilities educating her children.She constantly left the young children [at home] and went out on her own.
When she was thirteen, she started doing odd jobs like running errands.This was a difficult period in her life.So, she wanted to quickly find someone she could depend on and get married.
However, the man she married was very attractive and popular with women.She constantly fought with her husband and was physical beaten as a result.So, she felt very helpless; her mind was in great pain and torment.Once, she accidentally got pregnant.Then she gave birth prematurely to a daughter.The doctor declared that the child had an abnormal growth in her stomach, like a malignant tumor.
This new mother felt great pain in her heart.She felt that this was a punishment, and this suffering was a result of her karma being passed on to her daughter, causing her child to suffer in her place.Therefore, she felt terrible and made a vow to do good deeds to make up for her daughter’s suffering.
After becoming involved with Tzu Chi, she was very devoted. She believed in the Jing Si Aphorism, “As long as we have the will, nothing is difficult.” She wondered about the mistakes she had made. She thought of how she resented her mother. For a long time, she had refused to speak to her mother. So, she continuously repented and diligently volunteered. Whenever there was a Tzu Chi activity, she would join in to help out.
Incredibly, one day her mother suddenly appeared before her, asking for her forgiveness. Her mother told her, “In the past, I did not take care of you, and I really caused you a lot of suffering.” At that instant, they embraced each other in tears. She also told her mother, “I was also at fault. You probably suffered a lot. I could not comprehend your suffering, so I just kept complaining. I was wrong to do that.”
So, they truly empathized with each other. So, over time, things changed in this way. Though her life had not changed very much in her mind, she had thoroughly understood the principle that the world is filled with suffering so she must work hard on her spiritual practice. Therefore, the Dharma penetrated her mind. This is how worldly Dharma works.
There is much suffering in the world, and only in understanding the world’s suffering can we strive to “practice teachings”. To engage in spiritual practice, we must value the teachings and put them into practice. We must use the Dharma as water and continuously cleanse our minds with it. This is why, when we learn the Dharma whether it is worldly or world-transcending, we must always be more mindful.

The sutra states, “Bhiksus, bhiksunis, upasakas and upasikas, each had the following thought”.

Starting with Ajnata Kaundinya, everyone at the assembly had these doubts. “Didn’t the Buddha’s past teachings guide us toward the Buddha’s path, the path to enlightenment? Did we take the wrong path? Why is the Buddha now teaching us again?”

Next the sutra states,“Why was the World-Honored One now repeatedly praising skillful means but proclaim that the Dharma attained by Buddhas is extremely profound and difficult to understand?”

Why did the Buddha offer this praise? He repeatedly praised skillful means of the past for being suitable for people’s capabilities and guiding sentient beings. So, why was He now saying, “the Dharma attained by Buddhas is extremely profound and difficult to understand?” Why was the Buddha saying this now? So, everyone had doubts.

“In the past, out of His kindness, the Buddha gave provisional means according to capabilities. Now that He set aside the provisional to reveal the true, the assembly doubted that they could fathom the Buddha’s Wisdom. Therefore,this led this disciples of the Three Vehicles and fourfold assembly to each have the following thought.”

In the past, the compassionate Buddha gave teachings according to capabilities and used skillful means that suited each person. He gave provisional teachings, which are skillful means. This was how He wisely taught us. And now, “He set aside the provisional to reveal the true”. He was about to set aside provisional teachings to tell people not to be attached to skillful mean. Now He was setting aside the provisional to reveal the True Dharma. So, this is “setting aside the provisional to reveal the true.” He wanted to expound the True Dharma to the assembly.
But people there had doubts in their minds. “This road that we have been taking, is it the wrong one?” Actually, the Buddha was not saying that the road they took was wrong He had been carefully guiding them and hoped that they would not be attached to the road that had led them here. [Now,] He was forging a wide path for everyone to walk, and this is the real road that will take us to the state of Buddhahood.

Why now does the World-Honored One repeatedly praise skillful means? For 40 years, He gave teachings of the provisional, skillful means. So, was what they realized also skillful means? Here, they doubted skillful means.

They still did not understand the Buddha’s intent, so they had doubts and questions in their minds. So here, they doubted skillful means. The Buddha’s mind contained True Dharma. Sentient beings’ minds contained doubts. How could the two be reconciled? He wanted to help everyone understand that He was about to give great teachings. He did this to assure everyone that the teachings He gave in the past were not wrong. They had been suitable for their capabilities, so He taught and guided them with these means. These were the teachings He gave in the past. So, now they all had to believe and verify that the teachings they had already accepted helped them resolve many of their afflictions. But, they had to keep moving forward. After we eliminate our afflictions, that does not mean we have been liberated. Not yet. There is still a long road ahead. We must truly penetrate the Buddha’s teachings.
Therefore, what we realized were skillful means. Though we have eliminated afflictions, we must still diligently move forward.

It is said the people in this world, in their present lifetime, drew near to virtuous and spiritual friends. Because they listened to their teachings of skillful means, they developed Bodhicitta. This is the power of skillful means.

In this world, in this present era, we draw near virtuous and spiritual friends and listen to their teachings of skillful means, which can also lead us to develop Bodhicitta. After we listened to [the earlier story], we may realize, as long as she had the will, “nothing was difficult.” The woman we just heard about read this simple phrase in “Jing Si Aphorisms.” Then, she repented and became determined to made diligent progress. “As long as we have the will, nothing is difficult.”
This also inspired her to develop Bodhicitta. So, the Buddha’s teachings are not too difficult. As long as our minds resonate with the principles, and we put our hearts into moving forward, encountering the Buddha-Dharma is not difficult.The Buddha teaches verbally, and we take it in with our ears. Out of His compassion and through His voice, the Buddha expounds the Dharma. When we listen carefully with a mind that seeks the Path [to awakening] and take the teachings into our minds naturally we will realize the Buddha’s knowledge and views and His state of mind. So, as we learn the Buddha’s Way, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140901 - 家戶安心福富足

家戶安心福富足
To Pray for Peace and No More Disasters

氣爆月餘驚稍歇
警消先鋒愛無悔
拔苦予樂遵遺教
家戶安心福富足