20140822《靜思妙蓮華》誠言不妄信實莫疑（第376集）

20140822《靜思妙蓮華》誠言不妄信實莫疑（第376集）

⊙前權後顯實，施此方便教，巧為五濁誡，誠言不虛妄，信實莫生疑。

【證嚴上人開示】
前權後顯實，施此方便教，巧為五濁誡，誠言不虛妄，信實莫生疑。

感恩啊！佛陀對眾生的耐心，循循善誘，隨機逗教，所以『前權後顯實』，一直到眾生根機差不多了，因緣也是不能再等下去了，佛陀開始『顯實』，將一實法，要向大家宣布，過去的二乘、三乘，全都是『權教』，現在唯有一實相，一實的真理。所以佛陀四十多年來『施此方便教』，四十多年間所教育的，就是眾生所需要什麼，他就以眾生的根機所需而來教育。

『巧為五濁誡』。因為佛陀在兩千多年前那個時候，開始用『方便』來教育眾生，無不都是向眾生說：苦啊！苦的形態是很多種，無量無數，不是在兩千多年前那時候的眾生苦，再累積、累積，不斷累積的未來世界會更苦啊！

這種五濁惡世會愈來愈興盛，眾生，人心道德觀念會愈來愈到枝末，所以叫做『末法』，愈來會愈消失，人倫道德愈來會愈淡掉。所以佛陀兩千多年前開始，就施設此教，要提醒大家：未來的人間，大家要先認知，所以這個時候要及時反省，此時大家要好好準備於未來，提高警覺。希望人人能發心，所以他要教育。

教育，就如小學、中學、大學，希望人人能到助教，甚至是未來的教授。在那個時候，希望能夠人人接受佛法，準備於未來人間可施教，才會在那個時候就開始說菩薩法，去除小乘法，開始要成就菩薩。

菩薩發心、發願，不是一生一世，要生生無量世，不斷不斷地鍛鍊，鍊得未來出現於五濁惡世，救苦眾生。這是佛陀的心願，所以兩千多年前，他這樣用心教育。我們現在已經知道，時代真的是不同了，現在的人心，從家庭、從社會，都已經變動得很多了，所以我們要相信佛陀『誠言不虛妄』，佛陀的話是真誠的。

佛陀對眾生心懷著妙法，就希望這個妙法能及時向眾生宣說，但是一直因緣未成熟。不過，我們要知道，常常說『有為法』不離『無為法』。既然稱為『法』，法就是道理。所以只因眾生著相，需要外在有相、有為的東西，這種的方式來投眾生所需要的教法。其實，既然說『法』，既然說『理』，那就是『無為法』，是真實的道理。

所以，過去的『權教』，還是含藏著『實』，所以權實平施，同時這樣在教育。只是到了最後之時，佛陀把握因緣，要告訴大家：人人要趕緊回歸清淨的本性，不要貪著於外面的『有為法』。所以，他必須『正直捨方便』。過去這些『有為法』——名利種種，形形色色，有所作為，佛陀希望大家要撥開，回歸真實的道理，如此才能真正一心向前前進。

現在希望大家要能知道，一切都是因緣會合，這是真實不虛妄的道理，所以我們要『信實莫生疑』。我們要相信，相信佛陀的教法，不要於佛陀的教法生出了一分的疑念。所以要用心。

我們前面的經文，佛這樣說：『佛子行道已，來世得作佛。我有方便力，開示三乘法。』

所有凡是隨著佛出家，大家這樣隨著佛修行，依教奉行，這叫做行道——親近於佛，接受佛的教育，守佛陀的戒律；這全都是叫做『佛子』。

尤其是菩薩，菩薩是真佛子。因為菩薩是深信不疑，菩薩是身體力行。他能紹隆佛種，能讓佛法更興盛，能將佛法入人群中，讓人人能接受，將此佛法能展轉於人間，使人人見聞利益。看到佛法的莊嚴形態、聽到佛法能教育眾生，入人生的軌道，這都叫做真佛子。像這樣，真佛子隨著佛法的軌道走，『來世得作佛』，來世一定能成佛。

但是，這是佛陀他說，『我有方便力』。因為這些真佛子是過去用心、用法、用愛，漸漸地生生世世教育過來的，也是佛陀生生世世在人間，不斷施展方便之教法。如何能讓人棄惡，如何能讓人生善，這全都是生生世世不知覺中所結的緣。

用種種方法，一直到佛現相人間，修行成佛的此時，他又再『開示三乘法』——開示聲聞、緣覺、菩薩法。現在要將前面聲聞、緣覺，將這兩種法攝受為『一乘』，就是菩薩真實法——自度、度他，自覺、覺他、覺行圓滿。這是佛陀所說，『開示三乘法』。

接下來這段（經）文就說：『一切諸世尊，皆說一乘道。』

⊙『一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。』《法華經方便品第二》

『一切諸世尊』，是過去過去無量數劫的諸佛，出現人間，『皆說一乘道』，全都說『一乘道』。這『一乘道』是真實的道理。前面我們也瞭解過，諸佛『佛佛道同』，在人間無不都是以譬喻、言辭、種種因緣，說法的形態都是一樣，到最後還是要歸納回來一乘道。

接下來再說，『今此諸大乘，皆應除疑惑』。現在此大乘法，完全都是要來除掉大家的疑惑。『諸佛語無異，唯一無二乘。』現在一直要如何來去除我們凡夫眾生，儘管聽法，卻是對生、老、病、死還抱著懷疑。

現在在聽法的人，大部分差不多都是這樣。『過去我很不甘願，我這輩子這樣的付出是為什麼？為什麼呢？』聽法之後，過去是這樣，所以才會惹來了這輩子，人與人之間彼此的恩、怨、仇、恨。『原來是這樣，這樣我知道了，我心開意解了。』但是對自己的未來，未來又會是如何呢？在此生過後，來世又會是如何？還是有疑問。

所以我們就要多聽，無論未來是如何，但是多瞭解，至少如古人說的『讀前世書』。就如昨天說過，三四歲的小孩，才四歲的孩子那分悲心，純真的悲心，知道在馬來西亞離美國很遠，老師這樣告訴她：『那個地方有受災的災民很可憐。』四歲孩子她知道可憐是什麼嗎？不過，她知道，不只是知道而已。

我們大人知道，只不過是『是啊，我知道，但是離我們很遠。』不過小孩子她沒有距離多遠的分別，她不會生起『它離我很遠』，她只是聽到老師說：『他們沒飯可吃，沒房子可住，天氣很冷，沒衣服可穿，很可憐。』她很單純覺得『很可憐』，這內心的可憐，可憐的境界是如何，四歲的孩子怎麼知道呢？在祈禱時，就眼淚累累，一直流著眼淚。

我這兩天一直在想，這麼單純，這麼年幼，竟然能夠一聞能千解，瞭解到那麼遠的地方，那種的悲。我若在這裡要告訴大家，形容那裡是有多麼的悲、多麼的苦，千言萬語無法分析那個苦，讓大家入心，能體會苦。卻是她在那裡，老師只是這樣說而已，那個悲心那麼容易就啟發起來。你們想，這是不是前生就已經受持那分悲心呢？

另外的一位孩子：『我要大聲唱，唱得讓美國那些受災的人聽得到，我在為他們祈禱。』看，這不就是智慧嗎？悲智雙運。兩個孩子，我們能證明，這四五歲，這種毫無疑問的相信。我們要相信佛的道理，不要常常在此起落，有時候信，有時候疑就一直生起。過去我們瞭解了，未來我們也要相信。

所以剛才告訴大家，我們過去生中，說不定是與佛同世。但是，我們的心不堅定，道心不堅定，所以我們還在六道輪迴中。但是現在有幸，我們再來趕緊複習，複習於未來，相信愈複習、愈聽愈清楚。『知道』，名詞很快，卻是真正入心，入心下去才能帶走。

我們若隨便造個惡，起一個惡念，行了惡行，這樣一定這個惡種子就進入。我們若是起一個善念，我們若能再行善法，這樣這種子也會進入。所以，年幼的孩子應該是起好念、行好事，這個好念、好事已經在人群中是很熟了，所以聽到有災難，受災的人，在她的印象中就是苦，苦不堪，悲心就起了。

人家說『萬般帶不去，唯有業隨身。』這個業力隨著我們的身，所以我們現在還是同樣要用心複習，希望我們過去是已經聞法，希望我們過去也是行過大乘道，無論是斷斷續續，還是同樣有播下種子，我們有這個緣。所以我們現在更要瞭解，現代已經是五濁惡世很明顯之時，氣候四大不調，人心不調；心不調和、氣候不調和，所以人間、天地，災禍就會很多。

所以我們必定要知道，在這五濁惡世，佛陀的用心，從無量劫以來，他一直都是在『巧為五濁誡』。用善巧方便，循循善誘，要讓大家知道人生苦難偏多，要時時提高警覺，不要放縱自己，不斷造業。這就是我們應該要相信佛陀的教誡。

所以『諸佛語無異』。現在的釋迦佛、過去的諸佛，還有未來，這種過、現、未來諸佛在人間，所施教的全都是一樣。我們應該要『除疑惑』，不要再有疑惑了。我們的煩惱全都是從見思、塵沙、無明，這三種的根本煩惱所產生出來的疑惑，所以無法接受正教，所以我們必定要很用心。

『諸佛語無異』，不只是釋迦佛，過去的諸佛，說不定在現在，我們大家的前後左右，都有過去的諸佛在你的身邊。諸佛都是慈悲現相在人間，這種倒駕慈航，我們應該要時時，好話要感恩接受。『三人行，必有我師焉。』示現錯誤的，我們要感恩，警惕我們這條路不要走；示現正確方向的，我們要感恩，隨著正確的方向，不要偏差，把握住，馬上要精進行動。

這全都是於人群中。因為佛陀告訴我們，人人本具佛性。何況佛經常常都說『倒駕慈航』，倒駕慈航觀世音菩薩，倒駕慈航彌勒佛，倒駕慈航文殊，倒駕慈航地藏，很多，很多，所有過去的諸佛菩薩不斷都是來人間現身教育。

不要說：『這個人傻傻的。』其實大智若愚，這都是有他的因緣，為眾生的因緣，要用什麼方法來警惕眾生，用什麼方法來教誡眾生。所以，我們對周圍的人人要起感恩、尊重之心。所以我們若看到『諸佛語無異，唯一無二乘』，我們就要時時對人人感恩。

你們想，釋迦佛離我們是兩千多年，其實他說，過去無央數劫的諸佛，其實時間無長短，沒有多長，沒有多短，時時佛都是過、現、未來的佛。常常告訴大家，剛才走進來是過去了；現在在這裡說話是現在，其實，在這裡說話的剛才剎那間，也是叫做過去。

所以我們若是要知道時間要如何解釋，不要想那麼多。知道剎那過去、剎那現在、剎那未來，這種不斷不斷，過去、現在、未來就是不斷這樣在轉。時間過去實在是很短，我們若想過去是那麼的久，其實『過去』是在很短暫。我們把握現在，好好用心於『現在』，這是最重要的。

所以希望我們人人能夠體會『前權後顯實』。前面的『權教』，好讓我們知道佛法是如此，好好修行。修行，不是為了自己，是要為了普天下眾生，這叫做一實相、一實性，也是一實之妙法。這是我們學佛最重要的目標，所以我們要時時多用心。

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: Have Faith in True Teachings (誠信不妄信實莫疑)
Date: August. 22. 2014

First the provisional was revealed, then the true He gave skillful teachings that were particularly suited to the Five Turbidities. [The Buddha’s] honest words are not false. We must believe in and not doubt these true teachings.

We must be grateful. The Buddha patiently and gradually guided sentient beings and taught them according to their capabilities. So, “First the provisional was revealed, then the true” until their capabilities were pretty much mature and He could not wait any longer. Then the Buddha began to “reveal the true” by teaching the Dharma of the One Reality. The Two and Three Vehicles taught in the past are provisional teachings. Now, there is only ultimate reality, the truths of the One Reality. For over 40 years, the Buddha “gave skillful teachings.” What He taught over those 40-plus years was what sentient beings needed. He gave teachings based on their capabilities that “were particularly suited to the Five Turbidities.” This is because over 2000 years ago, the Buddha began to use “skillful means” to teach sentient beings, all so that He could explain suffering to them.
Suffering can take countless, innumerable forms. It was not only 2000 years ago that sentient beings suffered. Suffering unceasingly accumulates so [over time] the world experiences even more suffering. This evil world of the Five Turbidities grows worse and worse. Human morals and ethics are increasingly stretched thin. This is the era of Dharma-degeneration. [The Dharma] is gradually disappearing and human morality is gradually weakening. So, starting more than 2000 years ago, the Buddha gave these teachings and reminded us to acknowledge what will happen in the future.
“At this time, you must promptly self-reflect. At this time, you must make preparation for the future by heightening your vigilance.” He hoped we could all form aspirations; this is why He gave teachings. Just as teachings take us from elementary school, to intermediate school, to university, He hoped we can all eventually become a teaching assistant or a professor in the future. At that time, He hoped everyone could accept the Dharma to prepare for the world in the future when they would give teachings.
This is why, at that moment, the Buddha began to teach the Bodhisattva Way. He set aside the Small Vehicle Dharma and began to help people become Bodhisattvas. Bodhisattvas aspire and vow to engage in spiritual practice, not just for one lifetime, but for countless lifetimes. They practice until they can appear in the evil world of Five Turbidities to save suffering sentient beings. This was what the Buddha hoped for.
So, more than 2000 years ago, He began to teach with great care. We already know that this era is truly different [from the past]. What people think about their families and society has already changed a lot. Therefore, we need to believe in the Buddha. “[The Buddha’s] honest words are not false.” He speaks honestly and sincerely. He wants to teach sentient beings the wondrous Dharma is His mind. He hopes He can teach this wondrous Dharma in time. But the karmic conditions were not yet ripe. We must know that He often spoke of “conditioned phenomena,” which is inseparable from “unconditioned Dharma.” What we call “the Dharma” is the principles.
However, since sentient beings are attached to appearances, [the Buddha] had to give [examples] using external appearances and conditioned phenomena. This was the Way He gave teachings that were suitable for their needs. Actually, since we are discussing “the Dharma,” or “the principles,” we are talking about “unconditioned Dharma.” These are the true principles.
So, the provisional teachings of the past still contained true teachings.The provisional and the true were taught simultaneously.But at the very end, the Buddha seized the opportunity to tell everyone they must promptly return to their pure intrinsic nature.
We must no longer be influenced by “conditioned phenomena” and greedily calling to them.So, the Buddha had to “set aside the skillful for direct means”.The “conditioned phenomena” of the past, fame, fortune and all kinds of conditioned things, fame, fortune and all kinds of conditioned things, are what the Buddha hoped we can set aside to return to true principles.Only then can we truly move forward wholeheartedly.
I hope all of you now understand that all things result from the convergence of causes and conditions.This is a principle that is true and not false or illusory.So, “we must believe in” and “not doubt these true teachings”.We must believe in the Buddha’s teachings and not have any doubts about them.To achieve this, we must be mindful.

In the previous passage in the sutra, the Buddha said, “When Buddha-children have walked the Path in a future lifetime they will become Buddhas. I who possess the power of skillful means teach the Dharma of the Three Vehicles.”

Anyone who follows the Buddha to become a monastic and engages in spiritual practice according to [the Dharma] is walking the Path and drawing near the Buddha.People who accept His teachings and abide by His precepts are all called “Buddha-children”.Bodhisattvas, in particular, are truly Buddha-children.Because Bodhisattvas have deep faith and no doubts, they put [the Dharma] into practice and help Buddha-seeds flourish so that the Buddha-Dharma will thrive.They bring the Dharma among the people so everyone can accept it.They present these teachings to the world so everyone who sees or hears it can benefit.They can see the magnificence of the Dharma.Hearing it can teach sentient beings to enter this path [to living properly].
They are true Buddha-children.In this way, true Buddha-children follow the Dharma so “in a future lifetime they will become Buddhas”.They will certainly become Buddhas in the future.
This is as the Buddha said, “I who possess the power of skillful means”.These true Buddha-children are those He has been teaching, with care, with the Dharma and with love, for lifetime after lifetime.So, for many lifetimes in this world, the Buddha has unceasingly taught skilful means so was can renounce evil and give rise to goodness.His karmic connections [with them] are formed unconsciously through these successive lifetimes.
He used various methods until He manifested in this world [as Sakyamuni].Upon attaining Buddhahood, He then “taught the Dharma of the Three Vehicles”.These were teachings for Hearers, Solitary Realizers and Bodhisattvas.Now, at this time, He wanted to consolidate the teachings for Hearers and Solitary Realizers into the One Vehicle, which is the true Bodhisattva Way of transforming oneself and others, awakening oneself and others and cultivating perfect awakened conduct.This was how the Buddha “taught the Dharma of the Three Vehicles.”
“All the World-Honored Ones,” the next passage in the sutra states, “All the world-Honored Ones teach the One Vehicle Dharma.”

All the World-Honored Ones teach the One Vehicle Dharma.Now all those assembled here should resolve all their questions.The teachings of all Buddhas are the same; there is only One Vehicle, not two.

“All the World-Honored Ones” refers to the Buddhas who have appeared in this world for countless numbers of past kalpaks.They “all taught the One Vehicle Dharma”.
This was everything that they taught.The One Vehicle Dharma is the true principles.
As we previously learned, “All Buddhas share the same path.”In this world, They all use analogies, expressions and causes and conditions.The ways They teach the Dharma are the same.In the end, They still must retire to the One Vehicle Dharma.
Next, we will discuss, “now all those assembled here should resolve all their questions”.
Teaching the Great Vehicle Dharma is all about resolving everyone’s questions.“The teachings of all Buddhas are the same; there is only One Vehicle, not two.”After all this , we ordinary people need to continuously eliminate our doubts.
Though we learn the Dharma,we still have questions about birth, aging, illness and death and so on. Most of the people who listen to the Dharma go through this process. “In the past, I was not willing. I did not know why I had to give so much in this lifetime.” They did not know why. After listening to the Dharma teaching that things we did in the past. Led to our present life where in our relationships we are filled with mutual indebtedness, resentment, hate and enmity. They say, “I see! Now I know. I have opened up my mind”. But as for their future, who knows what it will be like. After this life passes, what will their next life be like? They still have many questions [like this]. So, we need to listen to more [teachings]. Regardless of what our futures will be like, we need to learn more. There is an old saying, “well-read from a previous life”.
Take the three-or four-year-old child. I mentioned yesterday as an example. A child of only four had such sincere compassion. She knew Malaysia is very far away from America. Her teacher told her that the disaster victims were in a sad state. Does a four-year-old know what that means? Yes, she does, but she knows more than that. For adults like us, we just say, “Yes, we know [this is happening], but they are really far away from us.” But this small child did not make distinctions based on distance. She did not think, “This is happening far away”. She just heard her teacher say, “They have no food to eat and no shelter in this cold weather, they have no [warm] clothes; this is very said”. She simply felt empathy for them, deep in her heart. How could a four-year-old child really know what things are like there? As she sang the song, “Prayer”, her tears kept falling.
Over these past two days, I have been thinking. She is so young and innocent, but, with a little information, she realized many things. She understood the sadness of people who lived so far away. If, right now, I tell all of you about how sad things are there, how much they suffer, I cannot fully explain it in a way that you can take it to heart and experience that suffering. But at her school, after her teacher briefly explained what happened, her compassion was easily evoked. Don’t you think, in a previous life, she already cultivated this sense of compassion?
Another child said, “I want to sing loudly for the disaster victims in America, the disaster victims in America, so they can all hear me praying for them”. See, isn’t this wisdom? We can witness how these two children are exercising compassion and wisdom. Can you imagine how, at just four, five years old, they have such faith that they are free of doubts? We must believe in the Buddha’s principles and not allow [our faith] to constantly waver, believing sometimes and constantly doubting at other times. We understand the past, so we must have faith in the future.
As I just told everyone, perhaps in our past lives, we were present during the Buddha’s lifetime. However, our spiritual aspirations were not firm, so we still transmigrate within the Six Realms. Right now, we are very fortunate that we can review these teachings to [apply them] in the future. The more we review, the clearer our understanding will be. We can learn terms very quickly, but we must really take them to heart for them to stay with us. If we casually do something unwholesome, have an unwholesome thought or do an unwholesome deed, then those seeds will enter [our minds]. If we have wholesome thoughts and do good deeds, these good seeds will also enter [our minds]. So, these young children had probably given rise to good thoughts and done good deeds. If they have already done this, they are familiar with doing it among people. So, as soon as they hear about disasters and victims of disaster, they have an impression of their tremendous suffering. Thus, that sense of compassion arises in them.
There is a saying, “After we die, we cannot take anything with us except for karma”. These karmic forces follow us. So, we must mindfully views [the teachings] now and hope that in a past, we have already heard the Dharma and practice the Great Vehicle. Even if we did not do this continuously, we have still sow the seeds and created this karmic condition. We must further understand that, in this era, we live in an evil world of Five Turbidities. This is very obvious. The weather, and the four elements, are not in balance. As for people’s minds, they are not in harmony. If neither minds nor the weather are in harmony, there will be many disasters in the world.
Thus, we must now understand the Buddha’s mindfulness in [teaching] in this evil world of the Turbidities. For countless eons, what He tell us “suitable for the Five Turbidities, using skillful means to patiently guiding people. He wants us to recognize that life is filled with suffering, so we must constantly heighten our vigilance.
We must not indulge ourselves and ceaselessly create more karma. This is why we must believe in the Buddha’s teachings. “The teachings of all Buddhas are the same.” As for Sakyamuni and all Buddhas of the past and in the future, these past, present and future Buddhas. All appeared in the world and gave the same teachings. We must “resolve our questions.” We should no longer have doubts. All of our afflictions arise from delusions of views and thinking, dust-like delusions and delusions of ignorance. These three kinds of fundamental afflictions give rise to doubts and questions that prevent us from accepting the proper teachings.Thus, we must be very mindful.
“The teachings of all Buddhas are the same.” It is not just Sakyamuni Buddha or past Buddhas. Perhaps, all around us, there are many Buddhas from the past. All Buddhas come to the world out of compassion; they steer the ship f compassion back here. We must, at all times, accept good teachings with gratitude.
“In a group of three, I will find my teacher.” When others show us the wrong way of behaving, we must be grateful to them for reminding us not to walk that path. when others show us the proper course, we must be grateful to them and follow the right path without deviation. We must seize the moment and immediately engage in diligent practice. This must be done through interacting with people.
The Buddha has told us that we are intrinsically have Buddha-nature. Moreover, Buddhist sutras constantly talks about “returning on the ship of compassion.” Guan Yin Bodhisattva returns out of compassion. Maitreya Buddha returns out of compassion. Manjusri Bodhisattva returns out of compassion. Earth Treasury Bodhisattva and any others also returns out of compassion. All past Buddhas and Bodhisattvas repeatedly come to this world to teach by example. We cannot say, “This person looks dumb.” Actually, those with great wisdom many appear foolish. Each person has his or her own causes, conditions and affinities with sentient beings. How can we help sentient beings be more aware? How can we teach and guide sentient beings?
Toward everyone around us, we must feel a sense of gratitude and respect. So, if we can see how “the teachings of all Buddhas are the same” and “there is only One Vehicle, not two, we will be grateful to every person. Think about how Sakyamuni Buddha lived more than 2000 years ago. Although He said there were Buddhas throughout countless past eons, that past is actually neither long nor short. All Buddhas are past, present and future Buddhas.
As I often tell all of you, the moment I walked in just now is the past. As I am talking, this is the present. But actually, the words I have just spoken are now in the past, if we want to know how to explain time, we should not overthink it. The past is a moment, the present is a moment and the future is moment. Past, present and future are unceasing. Time continuously changes. The past is actually a very short period of time. We always think of the past as very long, but actually, the past is very short.
We should seize the present and be mindful of this moment. This is most important. So, I hope we can all “first the provisional, then the true.” The provisional teachings that come first help us understand the workings of the Buddha-Dharma. We must diligently engage in spiritual practice, but for the sake of all sentient beings. This is the appearance and nature of One Reality. It is also the wondrous Dharma of One Reality. This is our most important goal in learning the Buddha’s Way. Therefore, we must always be mindful.

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