20130827《靜思妙蓮華》應機逗教演說正法

【證嚴上人開示】
我們學佛修行，必定要抱持正念精進的心，佛在世時，很多人來修行，不分種族也不分階級，佛陀一心就是要提醒，人人本具同等佛性。
彌希羅菴婆羅園
善生出家見佛
深信家法會歸無常
出家學道盡諸煩惱
具足無漏心得解脫
身證無為生死永盡
梵行已立不受後有
佛世時代能夠接受佛法，就是用正念，佛陀在彌希羅菴婆羅園精舍時，來了一位初出家，非常的莊嚴，又是年輕，形態非常的宏偉，他來到佛的面前，恭敬頂禮，在周圍很多修行者，看到這位這麼莊嚴，已經是現出家相，而且是從來未曾見過。
佛陀看到大家，對這位新出家修行者，好像起了好奇，佛陀開始就向大家來介紹，就對大家說：「諸比丘，你知道現在，在我的面前恭敬頂禮，初出家者，這位叫做善生，他就是已經覺悟了，人世間的道理，他深信我所說的法。」
所以他相信，相信，「家法會歸無常」，因為知道在世間家庭，再怎麼幸福，或者是如何的富貴享受，這種的法則，到了最後，還是同樣會歸納於無常，所以他決心。
「出家學道盡諸煩惱」，已經發心出家了，現在他的心中，一點都沒有煩惱，現在他的心裡，「具足無漏心得解脫」，現在已經「無漏」了。
無漏，大家都知道，沒有煩惱了，一個初出家者，能夠完全將心靈的煩惱，全都去除，這種得解脫自在，是多麼不簡單啊！他「身證無為生死永盡」，身證無為就是說他的身心，全都很清淨，無為，就不再起心動念，想要再造作俗情的拖累，所以已經完全去除，所以叫做生死永盡，不再生起欲心欲念，牽掛都沒有了。
所以「梵行已立不受後有」，所以佛陀舉這個例來警愓，也是來向所有的弟子，也是要向大家說，既然出家，心就是要這樣的清淨，這樣才是叫做正信，這樣才是正法。
佛既說正法，那麼我們學佛的人，應該要信受奉行，也是要有正信，所以前面我們說過：
演說正法
初善、中善、後善
其義深遠
其語巧妙
純一無雜
具足清白梵行之相
《法華經序品第一》
這就是佛陀，他一直希望我們人人，都要有清淨無雜染的心，這就是佛陀所要說的法，法譬如水的意思，但是眾生根機，參參差差不整齊，所以佛陀他就要為，這種根機高低不整齊，設種種的方法。
佛陀說法，就要三根普被，不管是上根中根下根機的人，所以他一定要讓人人，都聽得懂，人人能夠發這念心，正信、正念、正行，所以他必定要隨機說法，這是過去的四十多年來，佛陀對所有弟子的根機普被。
為求聲聞者
說應四諦法
度生、老、病、死
究竟涅槃
為求辟支佛者
說應十二因緣法
若是為求聲聞的人，他就要跟他說，「四諦法」，目的是要讓人人能夠了解，生、老、病、死，一直在六道輪迴，不斷不斷煩惱複製，永遠都是苦，都是受盡苦難拖磨。
最初開始一定要從，佛陀的音聲說法去理解，所以要用耳根來聽，聽佛說法才能理解，佛陀就為這種需要聽，聽才能理解的這種聲聞根機，對他們說「四諦法」。
為求聲聞者：
志求解脫
故應其求法之機
為說知苦、斷集、
證滅、修道之法
這「四諦法」，就是為志求解脫，為聲聞者，只是一心想要如何解脫，知道，知道生老病死，很辛苦；也相信，相信在這種生死六道中，煩惱不斷複製，無法能斷除，真的是很辛苦。
到底如何才能夠解脫呢？佛陀為這些人，就應他們的根機來說法，所以，「故應其求法(之機)」，應他祈求的法，那個根那個機來說，讓他知道，知道苦，苦是從哪裡來？就是「集」，集種種的煩惱，所以希望大家，要依照那個方法去修，才能夠證，能夠證到我們真正所要求的，可以體會得到，這個「證」字的意思，是你說的話，我徹底了解，徹底了解之後，我可以放在心裡，可以一生無量，用種種的法來解開，我自己心靈的煩惱。
佛陀說一法，他可以體悟很多的道理，向自己來解釋，像這樣叫做「證」；能夠證悟，才能夠跟著這條路向前走，所以這叫做證滅修道。
要看我們的心，明明知道生老病死，是因為「集」，集一切的煩惱，結果讓我們受盡苦難，無法解脫，現在已經可以聽聞正法，我應該要好好用心，用正信的心，向正確的道路走，這是聲聞的根機。
應四諦法
四皆審諦不虛
苦集世間因果
滅道出世因果
有餘涅槃
究竟令彼欣樂取證
什麼叫做「四諦法」？四諦那就是真理，四種真理，諦，就是審諦的意思，這個道理不是說，你說我信就好了；有啦！有啦！我有信，信到底信真的，還是信假的？信得徹底還是不徹底？你有分析過嗎？
我們聽經也是一樣，要聞、思、修，聽經之後，我們要再好好地思考，思考佛陀所說的這個法，這個道理是不是很正確呢？所以我們聽，要審要很詳細審思，好好來分析，來思考這個道理，審諦不虛，是實在的，我們可以腳踏實地，很穩健很穩很健全地，能夠向前走下去的道路，所以這就是世間因果，苦集，這是世間的因果，我們要好好，好好來審思，去了解，了解苦與集到底是什麼東西。
原來它是世間的因果，世間我們人人都在這個世間裡，我們凡夫不離開世間，世間的俗事，不離開愛恨情仇，貪瞋癡的欲念，這都是在世間的東西，這就是世間的因果，世間都是這些，愛恨情仇，貪瞋癡，名、地位、欲等等不離開，所以才會有這些苦。
大家認真，認真事業做得很成功，但是突然之間，金融風暴到了，一切都泡湯了，雖然很不容易一直爬，爬得很高，官位很高，權利很大，彼此之間互相鬥爭，哇！已經掉下來了，而且被踐踏，這世間常常有的。
或者是家園屋宅田地，嬌妻美妾，讓你這個家庭很興旺，有興就有衰退的時候，所以說來，世間這都是集來的，結果就是苦，苦就是為了集這些種種，所以愛恨情仇，結了很多的因緣果報，這都是在世間裡。
滅、道，就是出世因果，出世因果，要如何滅，滅這些，愛恨情仇的因緣果報呢？這個滅就是洗滌的意思，也是懺悔的意思，也是將我們的心靈，所有的愛恨情仇，或者是這個名欲利等等，都要先去除，這叫做「滅」，滅掉心中一切的煩惱欲念，這些我們徹底了解，要出世，要離開這些苦難，除非你不要再造因造緣。
我們不要去造惡因，不要去結惡緣，我們不要造惡因，不要結惡緣，唯有一項，我們就要先從內心煩惱去除，這叫做「滅」，這種出世因果，我們要在這個修行道路，我們要從心起。
所以若能這樣徹底了解，那就是「有餘涅槃」，「究竟令彼欣樂取證」，在這條道路上，我們知道，有餘涅槃，當然我們還沒有到達，無餘涅槃，最起碼我們能夠有餘(涅槃)，就是凡夫的煩惱還未完全去除。
不過我們已經知道，不要計較，不能再起貪心，不可以啊！不能再起欲念，這個境界現前，我們自己能夠自我控制好，雖然煩惱都還未盡除，不過我們清楚，我們了解，我們盡量要滅掉(煩惱)，不要再造災殃，沒有這麼多的煩惱在內心裡，這樣一路走，就是正道正信，隨著這條路走去，自然就「究竟令彼欣樂取證」，令彼，令彼欣樂取證，這就是佛陀為聲聞所說法。
還有為求辟支佛者。
為求辟支佛者：
無師自悟
出於無佛之世
若聞說十二因緣說
而修入道者
名為緣覺
辟支佛，我們就知道是「獨覺」，獨覺，有的是出生在無佛的時代，或者是還沒有機會，接觸到佛，但是他已經有體悟了，這叫做獨覺。
「獨覺」與「緣覺」是同一類，「緣覺」就是緣著這個境界，他能夠細思能夠審思，這就是比聲聞的根機，更高一層，因為他在這個環境中，就是春夏秋冬，他可以去思考，為什麼生在這個空間裡？為什麼時間不斷地過，如何在這個大乾坤，還有這個春夏秋冬，這樣在輪轉？人生怎麼有生老病死呢？他能夠體會這點，所以這叫做，獨覺，也叫做緣覺，雖然他不用有人去點醒他，你看人生有這麼多苦，你看世間無常，這點他已經在生活中，有去體會到了，所以叫做，獨覺。
為求緣覺，要向他說什麼法？所以這就是佛陀，要向他們分析的十二因緣法，如何來生，如何不斷不斷地輪迴下去，這個小乾坤的生態，要先向他們解釋。

所以各位菩薩，我們修行就要直向菩薩道，我們要直向到佛的境界，所以我們必定要先去了解，法如何來，我們要如何來接受，我們要走哪一條路，心地風光，我們必定要很清楚，所以請大家時時要多用心！

《靜思妙蓮華》
應機逗教演說正法

^上證^下嚴法師20130827開示重點

整理者：陳映月

佛陀之警愓言

•       彌希羅菴婆羅園
•       善生出家見佛
•       深信家法會歸無常
•       出家學道盡諸煩惱
•       具足無漏心得解脫
•       身證無為生死永盡
•       梵行已立不受後有

演說正法純一無雜

•       演說正法
•       初善、中善、後善
•       其義深遠
•       其語巧妙
•       純一無雜
•       具足清白梵行之相
•       《法華經序品第一》

三根普被應機說法

•       為求聲聞者
•       說應四諦法
•       度生、老、病、死
•       究竟涅槃
•       為求辟支佛者
•       說應十二因緣法

求聲聞四諦法

•       為求聲聞者：
•       志求解脫
•       故應其求法之機
•       為說知苦、斷集、證滅、修道之法
•       應四諦法四皆審諦不虛
•       苦集世間因果
•       滅道出世因果
•       有餘涅槃究竟令彼欣樂取證

•       「四諦法」，就是為志求解脫，為聲聞者；如何才能解脫？應他祈求的法，那個根機來說，讓他知道，苦是集種種的煩惱而來。
•       希望大家依法去修，才能證；徹底了解之後，用種種的法來解開心靈的煩惱；這叫做證滅修道。

審諦不虛

•       應四諦法
•       四皆審諦不虛
•       苦集世間因果
•       滅道出世因果
•       有餘涅槃
•       究竟令彼欣樂取證
•       四諦就是四種真理，諦，就是審諦。
•       聽經要聞、思、修，聽經，要詳細審思，這個道理，審諦不虛，是實在的；了解苦與集，是世間的果。

•       滅、道，就是出世因果；如何滅愛恨情仇的因緣果報呢？
•       滅就是洗滌、懺悔的意思，將愛恨情仇、名欲利等等要先去除，這叫做「滅」。
•       若能這樣徹底了解，那就是「有餘涅槃」。
•       雖然煩惱都還未盡除，我們盡量要滅掉(煩惱)，不要再造災殃。

求辟支佛十二因緣法

•       為求辟支佛者：
•       無師自悟
•       出於無佛之世
•       若聞說十二因緣說
•       而修入道者
•       名為緣覺

•       「獨覺」生在無佛的時代，或者是還沒有機會接觸到佛，但是他已經有體悟了。
•       「緣覺」就是緣著這個境界，他能夠細思能夠審思，已經在生活中，能夠體會。

•       佛陀向他們分析十二因緣法。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Expound True Dharma According to Capabilities (應機逗教演說正法)
Date: August. 27 2013

As spiritual practitioners learning Buddha’s Way, we must maintain right thinking and diligence. During the Buddha’s time in this world, many people practiced under Him, regardless of ethnicity or social status. The Buddha’s one intention was to remind us all of our intrinsic Buddha-nature.

In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.

In the Buddha’s time, those who could accept the Dharma were exercising Right Mindfulness. When the Buddha was in Amra Grove near Vaisali, a man who recently became a monastic came. He was very dignified, and also young. He had an outstanding appearance. When he came before the Buddha, he respectfully prostrated. There were many practitioners present, and they saw that this man was very dignified and already had the appearance of a monastic. Yet, they had not seen him before. The Buddha saw that everyone was curious about this new monastic practitioner. So the Buddha introduced him to everyone, “Bhiksus, the man you see respectfully prostrating before me, this new monastic practitioner, is named Well-Born. He has already realized the principles of this world. He deeply believes my teachings; thus, he believes that ‘worldly phenomena are impermanent’.” This is because he knew that regardless of the joy and wealth enjoyed by different families, according to this principle, in the end, everything is impermanent and returns to nothing. So, he decided to “become a monastic to learn the path and eliminate all afflictions.” Having made the aspiration to become a monastic, now there is not a single affliction in his mind. His present inner state is “without Leaks; his mind achieved liberation.” Now, he is already “without Leaks,” which as everyone knows, is a state free of afflictions.
For a new monastic to completely eliminate his afflictions and [achieve] this kind of liberation and freedom is truly not easy! He “realized the unconditioned [Dharma] and forever ended his cyclic existence.” To have realized unconditioned Dharma means that his body and mind were both very pure. “Unconditioned” means that thoughts will no longer arise to create the burden of unenlightened emotions. So when all of them have been eliminated, one has ended one’s cyclic existence. When desires and needs no longer arise, there are no attachments. Thus, “his pure practices were established so he would have no more rebirths.” Thus, the Buddha used him as an example to remind all His disciples that since they were monastics, their minds had to be this pure.Only then do they have right faith; only then are they [practicing] Right Dharma.
Since the Buddha expounds Right Dharma, we who learn the Buddha’s Way must believe, accept and practice it accordingly.This also requires us to have right faith.So, previously we said,

He expounded Right Dharma, with goodness in the beginning, middle and end.The meaning is deep and profound.The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.

The Buddha is always hoping that each of us will have a pure mind without any defilements.This is what the Buddha wanted to teach, and why the Dharma is like water.But the capabilities of sentient beings are all different and not equal.So for these varying capabilities, the Buddha had to establish all kinds of methods.When the Buddha expounds the Dharma, He had to provide for all three capabilities, superior, average and inferior.He must ensure that everyone can comprehend and develop this aspiration to have right faith, right mindfulness and right action.So, he must teach according to their capabilities.For over 40 years, the Buddha provided for the capabilities of all disciples.

For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.If people sought to be Hearers, He would expound the Four Noble Truths for them.

The goal was to help everyone understand that birth, aging, illness and death continue throughout cyclic existence in the Six Realms, endlessly reproducing afflictions.We will experience suffering forever and endure all kinds of difficulties and hardships.At the very beginning, we attain understanding by hearing the Buddha expound the Dharma.
Thus, we must use our ear-root to hear only be hearing the Dharma can we comprehend it.
For those who needed to her to comprehend, those who had the capabilities of Hearers, the Buddha expounded the Four Noble Truths.

Those who sought to be Hearers wished to find liberation.
So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.

The Four Noble Truths were [taught] for those who sought liberation.As Hearers, their only goal was liberation.They knew that birth, aging, illness and death were very painful.They also believed that this continued cyclic existence in the Six Realms will endlessly replicate the afflictions that they could not eliminate.This was truly very exhausting.In the end, how could they be liberated?
For them, the Buddha expounded the teaching that suited their capabilities.So, “in response to their seeking n the Dharma,” means He responded to their appeal for Dharma; He taught based on their capabilities and helped them recognize suffering.
Where does suffering come from?Its “causation” is the accumulation of all kinds of afflictions.
So, He hoped that everyone could practice based on this method to realize what they truly seek.
They can experience attainment if they can realize what they truly seek.“To realize” means to thoroughly understand what was spoken.After we thoroughly understand it, it can stay in our minds; there, one can give rise to infinity.Then we can use many methods to resolve the afflictions in our minds.
When the Buddha expounds one teaching, we can comprehend many principles and use them to explain things to ourselves.This is “to realize”.If we can realize and comprehend, then we can follow this path and move forward. This is realizing cessation by practicing the path. This all depends on our minds clearly, we know that birth, aging, illness and death and due to [accumulation of] “causes”. The accumulation of all our afflictions results in endless suffering that we cannot be liberated from. Now that we can hear Right Dharma, we should be very mindful and use right faith to walk on the right path. This is the capability of Hearers.

He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.

What are the Four Noble Truths? The Four Noble Truths are four principles that were examined and found to be true. These principles are not something that we are to just accept after we hear them, saying, “Yes, yes, I believe it”.When we believe something, are we believing something true or something false? Do we have deep faith in it or not? Have we analyzed it? The same applies when we hear teachings. We must listen, contemplate and them practice. After hearing the teachings, we have to carefully contemplate the Dharma expounded by the Buddha to see whether these principles are correct.
So when we listen, we have to carefully and thoroughly contemplate, analyze and think about these principles. They are “true and not false;” they are solid. We can stand on this solid ground and firmly walk forward on this path. So, the causes of suffering are worldly causes and effects. We should carefully contemplate this to understand what suffering and its causes really are.
Actually, they are worldly causes and effects. All of us ordinary people live in this world and cannot live apart from its mundane matters. These mundane matters are inseparable from love, hate, affection and enmity and the desires of greed, anger and ignorance. These are all worldly things, worldly causes and effects. This world is full of greed, anger and ignorance, and desire for fame, status, etc. That is why there is suffering.
People work earnestly to succeed in business, but suddenly, when there is a great financial crisis, everything is ruined. Some people, with great difficulty, are able to climb very high on the social ladder and gain a lot of power, fighting off many contenders. Then they suddenly fall and are even trampled.This is a common occurrence in this world. Or, maybe with a house, yard, and land, a beautiful and wonderful spouse, a family seems very prosperous.
However, prosperity will inevitably decline. To summarize, worldly things are accumulated, resulting in suffering. Suffering is caused by this accumulation. So, love, hate, affection and enmity create many karmic causes and effects. All of this takes place in this world. Cessation and the path of cessation are world-transcending causes and effects. How can we eliminate the karmic causes and effects of love, hate, affection and enmity? Cessation refers to cleansing, which is also the meaning of repentance. It means to first eliminate all the love, hate, affection and enmity or desires for fame and fortune, etc., from our minds. This is the “cessation” of all the afflictions and desires in our minds.
We must understand all of this thoroughly to transcend this world. To transcend these sufferings, we must no longer create negative causes and no longer form negative karmic connections. There is only one way to do so, which is first eliminating afflictions from our mind. This is “cessation.” These are world-transcending causes and effects. On our path of spiritual practice, we must start with our minds. If we can thoroughly understand this, then we will reach “Nirvana with residue, ultimately enabling us to joyfully attain realizations .”
On this path, we know we can attain Nirvana with residue. Of course we have not yet attained the state of Nirvana without residue. At best, we can attain [Nirvana] with residue.We ordinary people have not yet completely eliminated afflictions, but we already know not to take issue, not to become greedy, and to no longer give rise to desires. When we are in this state, we can control ourselves well. Even though afflictions have not yet been eliminated, we clearly know and understand that we have to try to eliminate them, no longer create disaster, and not have so many afflictions in our hearts.If we continue on the road of the right path with right faith, naturally it “enables us to joyfully attain realization”. You will achieve joyful attainment of realization. This is the Dharma the Buddha taught for Hearers.He also taught Pratyekabuddhas.

Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 link of cyclic existence and practiced this path, they were called realizers of conditions.

We know Pratyekabuddhas as “solitary realizers”. Solitary realizers were born in a time without a Buddha, or had no chance to encounter the Buddha. Yet, they had already attained realizations. They are called “solitary realizers,” and also “realizers of conditions”.This means that based on their surroundings, they can analyze and think carefully. This is a level higher than Hearers’ capabilities. Because they are in this environment [and observe the turning of the seasons, they can carefully consider] why they were born into this place and why time passes by unceasingly.
Why is it that in this vast universe, the cycle of spring, summer, fall and winter continues in this way? Why do humans go through birth, aging, illness and death? They can comprehend all this So, “solitary realizers” are also called “realizers of conditions”
They do not need anyone to remind them that life is full of suffering, that the world is impermanent. They have already experienced these truths in their daily living. So, they are called “solitary realizers”. For those who sought to be Pratyekabuddhas, what teachings were they given?
For them, the Buddha explained the Twelve Links of Cyclic Existence: how we are born, how we continue experiencing cyclic existence, and the state of the body, a small microcosm. He first explained this to them.So fellow Bodhisattvas, we engage in spiritual practice to go straight to the Bodhisattva-path, which leads us directly to the state of Buddhahood.
So, we must first understand how the Dharma came to be, how we can accept it, and which path we must follow so that or minds can remain in a wonderful state. We must be very clear on this. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Expound True Dharma According to Capabilities (應機逗教演說正法)
Date: August. 27 2013

As spiritual practitioners learning Buddha’s Way, we must maintain right thinking and diligence. During the Buddha’s time in this world, many people practiced under Him, regardless of ethnicity or social status. The Buddha’s one intention was to remind us all of our intrinsic Buddha-nature.

In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.

In the Buddha’s time, those who could accept the Dharma were exercising Right Mindfulness. When the Buddha was in Amra Grove near Vaisali, a man who recently became a monastic came. He was very dignified, and also young. He had an outstanding appearance. When he came before the Buddha, he respectfully prostrated. There were many practitioners present, and they saw that this man was very dignified and already had the appearance of a monastic. Yet, they had not seen him before. The Buddha saw that everyone was curious about this new monastic practitioner. So the Buddha introduced him to everyone, “Bhiksus, the man you see respectfully prostrating before me, this new monastic practitioner, is named Well-Born. He has already realized the principles of this world. He deeply believes my teachings; thus, he believes that ‘worldly phenomena are impermanent’.” This is because he knew that regardless of the joy and wealth enjoyed by different families, according to this principle, in the end, everything is impermanent and returns to nothing. So, he decided to “become a monastic to learn the path and eliminate all afflictions.” Having made the aspiration to become a monastic, now there is not a single affliction in his mind. His present inner state is “without Leaks; his mind achieved liberation.” Now, he is already “without Leaks,” which as everyone knows, is a state free of afflictions.
For a new monastic to completely eliminate his afflictions and [achieve] this kind of liberation and freedom is truly not easy! He “realized the unconditioned [Dharma] and forever ended his cyclic existence.” To have realized unconditioned Dharma means that his body and mind were both very pure. “Unconditioned” means that thoughts will no longer arise to create the burden of unenlightened emotions. So when all of them have been eliminated, one has ended one’s cyclic existence. When desires and needs no longer arise, there are no attachments. Thus, “his pure practices were established so he would have no more rebirths.” Thus, the Buddha used him as an example to remind all His disciples that since they were monastics, their minds had to be this pure.Only then do they have right faith; only then are they [practicing] Right Dharma.
Since the Buddha expounds Right Dharma, we who learn the Buddha’s Way must believe, accept and practice it accordingly.This also requires us to have right faith.So, previously we said,

He expounded Right Dharma, with goodness in the beginning, middle and end.The meaning is deep and profound.The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.

The Buddha is always hoping that each of us will have a pure mind without any defilements.This is what the Buddha wanted to teach, and why the Dharma is like water.But the capabilities of sentient beings are all different and not equal.So for these varying capabilities, the Buddha had to establish all kinds of methods.When the Buddha expounds the Dharma, He had to provide for all three capabilities, superior, average and inferior.He must ensure that everyone can comprehend and develop this aspiration to have right faith, right mindfulness and right action.So, he must teach according to their capabilities.For over 40 years, the Buddha provided for the capabilities of all disciples.

For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.If people sought to be Hearers, He would expound the Four Noble Truths for them.

The goal was to help everyone understand that birth, aging, illness and death continue throughout cyclic existence in the Six Realms, endlessly reproducing afflictions.We will experience suffering forever and endure all kinds of difficulties and hardships.At the very beginning, we attain understanding by hearing the Buddha expound the Dharma.
Thus, we must use our ear-root to hear only be hearing the Dharma can we comprehend it.
For those who needed to her to comprehend, those who had the capabilities of Hearers, the Buddha expounded the Four Noble Truths.

Those who sought to be Hearers wished to find liberation.
So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.

The Four Noble Truths were [taught] for those who sought liberation.As Hearers, their only goal was liberation.They knew that birth, aging, illness and death were very painful.They also believed that this continued cyclic existence in the Six Realms will endlessly replicate the afflictions that they could not eliminate.This was truly very exhausting.In the end, how could they be liberated?
For them, the Buddha expounded the teaching that suited their capabilities.So, “in response to their seeking n the Dharma,” means He responded to their appeal for Dharma; He taught based on their capabilities and helped them recognize suffering.
Where does suffering come from?Its “causation” is the accumulation of all kinds of afflictions.
So, He hoped that everyone could practice based on this method to realize what they truly seek.
They can experience attainment if they can realize what they truly seek.“To realize” means to thoroughly understand what was spoken.After we thoroughly understand it, it can stay in our minds; there, one can give rise to infinity.Then we can use many methods to resolve the afflictions in our minds.
When the Buddha expounds one teaching, we can comprehend many principles and use them to explain things to ourselves.This is “to realize”.If we can realize and comprehend, then we can follow this path and move forward. This is realizing cessation by practicing the path. This all depends on our minds clearly, we know that birth, aging, illness and death and due to [accumulation of] “causes”. The accumulation of all our afflictions results in endless suffering that we cannot be liberated from. Now that we can hear Right Dharma, we should be very mindful and use right faith to walk on the right path. This is the capability of Hearers.

He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.

What are the Four Noble Truths? The Four Noble Truths are four principles that were examined and found to be true. These principles are not something that we are to just accept after we hear them, saying, “Yes, yes, I believe it”.When we believe something, are we believing something true or something false? Do we have deep faith in it or not? Have we analyzed it? The same applies when we hear teachings. We must listen, contemplate and them practice. After hearing the teachings, we have to carefully contemplate the Dharma expounded by the Buddha to see whether these principles are correct.
So when we listen, we have to carefully and thoroughly contemplate, analyze and think about these principles. They are “true and not false;” they are solid. We can stand on this solid ground and firmly walk forward on this path. So, the causes of suffering are worldly causes and effects. We should carefully contemplate this to understand what suffering and its causes really are.
Actually, they are worldly causes and effects. All of us ordinary people live in this world and cannot live apart from its mundane matters. These mundane matters are inseparable from love, hate, affection and enmity and the desires of greed, anger and ignorance. These are all worldly things, worldly causes and effects. This world is full of greed, anger and ignorance, and desire for fame, status, etc. That is why there is suffering.
People work earnestly to succeed in business, but suddenly, when there is a great financial crisis, everything is ruined. Some people, with great difficulty, are able to climb very high on the social ladder and gain a lot of power, fighting off many contenders. Then they suddenly fall and are even trampled.This is a common occurrence in this world. Or, maybe with a house, yard, and land, a beautiful and wonderful spouse, a family seems very prosperous.
However, prosperity will inevitably decline. To summarize, worldly things are accumulated, resulting in suffering. Suffering is caused by this accumulation. So, love, hate, affection and enmity create many karmic causes and effects. All of this takes place in this world. Cessation and the path of cessation are world-transcending causes and effects. How can we eliminate the karmic causes and effects of love, hate, affection and enmity? Cessation refers to cleansing, which is also the meaning of repentance. It means to first eliminate all the love, hate, affection and enmity or desires for fame and fortune, etc., from our minds. This is the “cessation” of all the afflictions and desires in our minds.
We must understand all of this thoroughly to transcend this world. To transcend these sufferings, we must no longer create negative causes and no longer form negative karmic connections. There is only one way to do so, which is first eliminating afflictions from our mind. This is “cessation.” These are world-transcending causes and effects. On our path of spiritual practice, we must start with our minds. If we can thoroughly understand this, then we will reach “Nirvana with residue, ultimately enabling us to joyfully attain realizations .”
On this path, we know we can attain Nirvana with residue. Of course we have not yet attained the state of Nirvana without residue. At best, we can attain [Nirvana] with residue.We ordinary people have not yet completely eliminated afflictions, but we already know not to take issue, not to become greedy, and to no longer give rise to desires. When we are in this state, we can control ourselves well. Even though afflictions have not yet been eliminated, we clearly know and understand that we have to try to eliminate them, no longer create disaster, and not have so many afflictions in our hearts.If we continue on the road of the right path with right faith, naturally it “enables us to joyfully attain realization”. You will achieve joyful attainment of realization. This is the Dharma the Buddha taught for Hearers.He also taught Pratyekabuddhas.

Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 link of cyclic existence and practiced this path, they were called realizers of conditions.

We know Pratyekabuddhas as “solitary realizers”. Solitary realizers were born in a time without a Buddha, or had no chance to encounter the Buddha. Yet, they had already attained realizations. They are called “solitary realizers,” and also “realizers of conditions”.This means that based on their surroundings, they can analyze and think carefully. This is a level higher than Hearers’ capabilities. Because they are in this environment [and observe the turning of the seasons, they can carefully consider] why they were born into this place and why time passes by unceasingly.
Why is it that in this vast universe, the cycle of spring, summer, fall and winter continues in this way? Why do humans go through birth, aging, illness and death? They can comprehend all this So, “solitary realizers” are also called “realizers of conditions”
They do not need anyone to remind them that life is full of suffering, that the world is impermanent. They have already experienced these truths in their daily living. So, they are called “solitary realizers”. For those who sought to be Pratyekabuddhas, what teachings were they given?
For them, the Buddha explained the Twelve Links of Cyclic Existence: how we are born, how we continue experiencing cyclic existence, and the state of the body, a small microcosm. He first explained this to them.So fellow Bodhisattvas, we engage in spiritual practice to go straight to the Bodhisattva-path, which leads us directly to the state of Buddhahood.
So, we must first understand how the Dharma came to be, how we can accept it, and which path we must follow so that or minds can remain in a wonderful state. We must be very clear on this. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)

(馬)濟勖心得分享:

正法應機逗教說
三根普被皆受教

佛陀數順機緣說，希望所有弟子 (不論下根、中根、上根)
都能受教、得法，再應各自根機來開悟。

苦集世間因 : 從世間因果裡知苦，並且斷集 (了解煩惱而斷除)
滅道出世果 : 在出世因果中證滅，同時修道 (滅掉煩惱而悟道)

修行，要直向菩薩道，直入佛境界；
了解法從何來，如何接受，非常清楚自己的方向。

出世 : 脱离世間困擾誘惑，達到靜心修行境界。

20130827《靜思妙蓮華》應機逗教 演說正法

20130827《靜思妙蓮華》應機逗教演說正法