⊙「佛慈降一乘教，而分別說三乘；欲示眾生佛之知見故，出現於世。」
⊙「譬喻言辭，演說諸法，是法非思量分別之所能解。」《法華經 方便品第二》
⊙「所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？」《法華經 方便品第二》
⊙諸佛出現於世：皆為開示一切眾生本有實相，令其咸得悟入佛之知見，捨此則非如來出世本懷。
⊙眾生有此機感佛名因，佛乘機而應故名為緣，是為出世本意。
⊙「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」《法華經方便品第二》
【證嚴上人開示】
「佛慈降一乘教，而分別說三乘；欲示眾生佛之知見故，出現於世。」
佛慈降一乘教
而分別說三乘
欲示眾生
佛之知見故
出現於世
也就是要與大家分享，佛陀從成佛，要向眾生所說的法，就是一乘教，一乘的教法。那就是無上正等正覺，非常透徹的真理，回歸如來本性的妙法。但是，眾生根機不堪接受，無法受那麼高的法，所以他就將它降低下來，降成了非常普遍，一切眾生都能接受的法，那就是「分別說三乘」。
隨眾生的根機來說教，無非就是「欲示眾生佛之知見」，將佛的知見攤開來，讓大家瞭解——你們看，法是這樣，用這個方法就能回歸本性，佛的知見、眾生知見是平等。但是，這麼簡單的法，不過，我們凡夫還是難。
而平等在哪裡呢？你有你的境界，他有他的境界，我也有我的境界。雖然我本身常常在說，佛陀乃是宇宙大覺者，天下宇宙之間無事不知。但是，我自己每早從書房出來，向講堂來時，就是望向天空，早上的天空到底是什麼天氣呢？就如早上，剛剛站在那裡看，與昨天的天空就不一樣。有時候就會想，到底天是什麼顏色？我自己也感到很迷惑。
同樣稱為雲，卻是不同的顏色；同樣是一片的天空，卻是每一天都不同。所以會想，到底佛陀，宇宙萬物真理那麼透徹；對凡夫也知道，知道佛陀覺悟的境界，那個心靈境界應該是如此如此，但是，回歸到自己本身，真實的環境，站在那裡，自己就會想：為什麼天的顏色會這麼不同？雲千變萬化，其中的道理，天文道理到底如何變形，讓我們所看到的都是不同，它真實的顏色是什麼？所以，色無色，就是真色。
在我們人生，短短的人生，來看天地間人為的事物，感覺起來，每天都一樣。我們若要再透徹來說，其實分秒間都在變動，隨著時間在變動，只是我們不覺知。
就如我們自己的身體，從出生一直到長大，一直到老，到底我們是執著於，我們永遠都一樣嗎？身體是與我們是最近的，我們以為每天都是「我」，每天都一樣，其實，是不同，每一秒鐘都是在新陳代謝，都是在變，都是在生滅，絕對不會永遠都一樣。所以叫做無常。
天地宇宙萬物，從粗至細全都在這「無常」中，不過我們絕對無法瞭解，所以佛陀他就要降下來，讓我們知道——每一天、每一時的東西，花花草草，這個花、草，它從什麼樣的種子，要什麼樣的因緣會合，能夠成長出什麼事情，什麼樣的形象來。告訴我們因緣果報，從一念無明開始，生了貪、瞋、癡，展開了人生，非常複雜的人、事、物。
佛陀就是將一乘的真理，散開來，隨眾生種種的根機，讓我們能夠接受。為了讓眾生，回歸我們清淨無染，如來的真如本性，所以他要出現在這個世間，用種種的方法，降一乘法，說三乘的道理，從小乘、中乘、大乘等等，要來教育我們。
我們前面的（經）文，就這樣說過了：「譬喻言辭，演說諸法，是法非思量分別之所能解。」
譬喻言辭
演說諸法
是法非思量分別
之所能解
《法華經 方便品第二》
這實在是對我們眾生很無奈。不過，佛陀的慈悲，就是眾生難解、難思量，佛陀還是耐著本性，他的慈悲還是要為我們解，希望要解釋得讓人人，回歸諸佛的知見。
我們與諸佛的知見一樣，因為我們還停滯於凡夫的境界，我們用我們的智慧要去思量，真的是難。唯有我們要回歸如來的本性，不解而知，不必解釋就全都知道。所以，我們還是在凡夫。
「所以者何？」到底是如何 ？「諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？」
所以者何
諸佛世尊
唯以一大事因緣故
出現於世
舍利弗
云何名諸佛世尊
唯以一大事因緣故
出現於世
《法華經 方便品第二》
我們昨天已經說過了，佛唯以一大事因緣出現於世。這是再重複，要讓聽的人，大家更加清楚，諸佛出現於世，到底目的何在。
諸佛出現於世：
皆為開示一切眾生
本有實相
令其咸得
悟入佛之知見
捨此
則非如來出世本懷
「皆為開示一切眾生，本有實相」，佛陀只是為了要來，開示一切眾生。我們芸芸眾生，佛陀的慈悲，對一切的眾生絕對不放棄，不棄不捨眾生，生生世世不斷出現人間，生在我們人群中，就是用種種不同的身態、生態。身體的形態，無論是男、女、老、幼，用他們的身，身體的形態來引導眾生；或者是佛陀他用種種的說法，他的心理，要如何啟眾生機來開示，就是只為了要開示一切眾生，本有實相。
我們人人本具佛性，一切究竟的真理，一乘實相，如來本性人人本具，這是佛陀要來告訴我們。就是希望人人「咸得悟入」，人人都能夠覺悟，能夠入佛的知見。否則，我們看的，「有看到嗎？」「有。」「瞭解嗎？」「瞭解。」「真的嗎？」「可能。」可能，是不是呢？
就如：有看到嗎？有，我看到天空。瞭解嗎？我若要說真實話，不瞭解。因為，昨天看的，今天看的，到底是遠、是近？雲的顏色，天的天空，老實說，要我來說這到底是如何？我無法分析。
不過，佛陀就是要我們——你無法分析，你就要再去用心，「咸得悟入」，全都，全都要能去悟。悟，就是離開迷，離開你不瞭解。你要去用心瞭解，用心去入，入這個事物。「不經一事，不長一智。」說是菩薩道，你若不去身體力行菩薩道，什麼樣的境界叫做菩薩道，你不知道。
我們大家做慈濟，在慈濟的團體中，你若不做，你不知道你做的感受。人生苦難，當你展開一雙手，用憐憫的心去膚慰苦難人，那種的感覺，你才能感受到你那分的愛，是發自你那分至誠無分別的心。
因為，當你去擁抱著苦難人，當他在最無靠、無依的時候，你靠近他，他靠近你，你用那分的愛去膚慰他，那時，你才能瞭解，原來人與人就是這麼親近，原來我們在疼惜他是那麼溫柔，那麼慈悲。那個時候，希望他能拔除苦難，這種的佛心、菩薩心，才真正能體會得到。否則，只說行菩薩道，道理好像，好像很崇高的道理，但是你沒有體會到，給你再崇高的道理，還是不是你的。一定你要去體會，去做到，這樣才叫做悟入，佛的知見。
其實，佛的悲心、慈懷，佛陀不忍眾生如此顛倒、造業，輾轉複製，這個業力使世間愈來災禍愈多，佛陀不忍心。所以佛慈悲懷，佛的慈心，佛的悲懷，這是佛的知見，希望能夠將這慈心、悲懷，教眾生，來教導眾生能夠入這樣的境界。人人若入這樣的境界，你們想，這種的人生，不就是人人很和平嗎？不就是一個很美的境界，人人無苦，是不是人人，都是很清淨的境界嗎？
所以，這就是佛陀，他若捨離開了開示眾生，悟入眾生這個知見，若捨離這件事，那就不是如來出現的本懷。如來出現的本懷，無非為一大事，就是要「開示悟入」——「開示」眾生，能夠「悟入」佛的知見。這是很重要的，所以我們應該要多用心，去體解這分的理念。
眾生有此機
感佛名因
佛乘機而應
故名為緣
是為出世本意
所以再說「眾生有此機感佛名因」。我們眾生絕對有機會，能夠接受佛陀，來為我們度化的這個因。因為我們人人本具佛性，這是因，這是種子，人人本來具有。「佛乘機而應」，隨著根機，所以來感應於人間，所以名為緣。是出世的本意。佛陀就是為眾生，這樣感眾生的因緣。
眾生若無因緣，還是佛不能度。眾生與佛有緣，所以佛陀出現人間。這要製造很久的因緣。所以「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」
諸佛世尊
欲令眾生
開佛知見
使得清淨故
出現於世
《法華經方便品第二》
所以佛陀就是要使一切眾生，欲令一切眾生開佛的知見，使人人能夠清淨，所以因此出現於人間。當你付出，為苦難眾生，要拔除他的苦難，那念心真正接觸到的那個時候，那就是最清淨的心。這無所求的付出，就是最清淨的心。
各位，時間是這麼短暫一直過。佛法是浩瀚無邊際，我們若不用心，常常就是在自己的境界裡，不知不覺。我們的生命中，也是隨著分秒在消逝，也是不知不覺，煩惱隨著時間在增長。若如此，我們的人生就是不斷在複製業。
我們應該把握這個時間，生命一定是不斷在消減，卻是煩惱不一定增長，我們應該慧命增長。精進的人是增長慧命，懈怠的人是增長煩惱，各位修行者，是不是要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Original Intent (佛出世本意)
Date: April. 14. 2014
“[He] kindly simplified One Vehicle teachings and separated them into Three Vehicles. Because He wanted to reveal His knowledge and views to sentient beings, He manifested in this world.”
This is telling everyone that since the Buddha attained enlightenment, the Dharma He wanted to give sentient beings was the One Vehicle teachings. The One Vehicle teachings are the extremely thorough true principles of supreme, perfect and universal enlightenment. This wondrous Dharma helps sentient beings to return to their Buddha-nature, but sentient beings did not have the capabilities to accept such profound Dharma. Thus, the Buddha simplified it into conventional teachings they could all accept. [He] “separated them into Three Vehicles” and taught according to sentient beings’ capacities. He did this solely to “reveal His knowledge and views to [all] beings.” He laid out His knowledge and views for everyone to understand. He showed them what the Dharma was and how applying those methods would help them return to their intrinsic nature.
[He also taught that] the knowledge and views of the Buddha and sentient beings are equal. Yet such simple Dharma was still hard for us ordinary people to understand. [We still wonder] how we are equal. You have your state of mind; he has his; I also have my own. I often say that the Buddha is the Great Enlightened One of the Universe, the one who knows all things. But, as for me, every morning when I come out of my study to go to the lecture hall, I will look up and wonder [what makes the sky the way it is].
For example, this morning, as I was standing out there, I noticed the sky looked different from yesterday. Sometimes I wonder, “Just what color is the sky?” I am confused by [the way it changes]. All of those things up there are called “clouds,” but they are all different colors. The sky is always above us, but every day it [looks] different. So I would think, “The Buddha had actually penetrated the true principles of all things. He even understood all unenlightened beings.” We know the description of the Buddha’s enlightened state of mind. But when it comes to ourselves and our reality, we may stand there and wonder, “Why does the color of the sky change this way? What are the scientific principles underlying the endless variations of clouds so that we always see something different? What is the true color of the sky?” Ultimately, no such color exists; in realizing this, we have realized its true color.
From the perspective of our very short lives, these matters and objects seem to remain the same from day to day.But if we look deeper, things are actually shifting every second; they change with the passage of time.We are just unaware of these changes.
Take our bodies for example.From birth through maturity to old age, are we attached to always looking the same?Our bodies are the closest things to us, and we think that every day, they are still “us,” that we are still the same.Actually, our bodies change.
Every second, we are metabolizing, [our cells] always changing, arising, and ceasing.
So, we certainly do not remain the same.This is impermanence.
All things in eh universe, from coarse to fine, are all in the state of impermanence, but we definitely cannot understand this.Therefore, the Buddha simplified [the Dharma] to help us understand that in every moment, every day, all things, even things like flowers and grasses, begin from certain kinds of seeds and require causes and conditions to converge in order to develop and produce certain results and appearances.
He explained that, based on the law of karma, when an ignorant thought gives rise to greed, anger and delusion, this leads to complications in all aspects of life.The Buddha took the One Vehicle truths and separated them according to sentient beings’ various capabilities so that we could accept them.
He did this to help us return to our pure and undefiled.Tathagata-nature of True Suchness.So, He had to manifest in this world and apply various methods to simplify the One Vehicle Dharma by teaching the principles of the Three Vehicles.He used the Small, Middle and Great Vehicles to teach us.
We have previously discussed this sutra text, “[With] analogies and verbal expressions, He proclaimed all Dharma.This Dharma cannot be understood through deliberation and discrimination.”
Indeed, He could not do much with sentient beings.But because of His compassion, even though it was hard for sentient beings to understand and contemplate [the teachings,].He still remained patient with us.Out of His compassion, He still wanted to explain the Dharma to us in the hopes that we can all return to our Buddha-knowledge and views.
We [inherently] have the same knowledge and views as all Buddhas.Because we remain in the state of ordinary beings, to contemplate the Dharma with our wisdom is really difficult.Only when we return to our Tathagata-nature can we understand everything without any explanation.So, we are still in [the state of] ordinary beings.
“Why is this?”How could this be?“All Budhdas, World Honored Ones, because of the causes and conditions of Their one great work, manifested in this world.”
The Buddha [cane here] for one great cause.
“Sariputra, what is meant by.All Buddhas, World-Honored Ones because of the causes and conditions of Their one great work, manifested in this world.”
Yesterday, we already talked about how the Buddha came to this world for one great cause.The Buddha repeated Himself, so those who were listening could gain an even clearer understanding.What was the goal of all Buddhas in manifesting in this world?
All Buddhas manifested in this world:
They all came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality, enabling them to completely realize and enter all Buddha’s knowledge and views.“Anything besides this was not the intent of all Buddhas in appearing in this world.”
“They call came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality.” The Buddha only came to open and reveal this to all sentient beings. Because of the Buddha’s compassion, He absolutely would not give up on them. He would never abandon or renounce them. Life after life, He manifested in this world, constantly being born among us. He took on various appearances and ways of life. His physical form, whether male or female, old or young, was used to guide sentient beings. He also gave various teachings so that He could create opportunities to open and reveal what was in His heart to all being. His sole purpose in coming was to open and reveal that all sentient beings have [the potential to realize] the ultimate reality. We all intrinsically have Buddha-nature. The ultimate true principles, the ultimate reality of the One Vehicle and the Tathagata-nature are intrinsic to everyone. This is what the Buddha came to tell us, hoping we can “completely realize and enter, that we can all become awakened and enter the Buddha’s knowledge and views. Otherwise, when people ask, “Have you seen it?” “Yes.” “Do you understand?” “I do.” “Really?” “Perhaps”. Does perhaps mean yes? This is like asking, “Have you seen the sky?” “Yes, I have”. “Do you understand?” If I am to speak truthfully, no I do not understand it. [If you ask about] what I saw yesterday and today, whether it is far or near, about the colors of the clouds, the sky, in all honesty, if I was asked to explain how they work, I would be unable to do so.
However, the Buddha wanted us to put in even more effort when we cannot explain something. “Completely realize and enter” means we must attain a complete realization. To realize is to transcend delusion and free ourselves from a lack of understanding. We must mindfully understand and penetrate these matters and objects. The saying “wisdom comes from experience” can also be applied to the Bodhisattva-path. If we do not actually walk the Bodhisattva-path, how can we comprehend that state? We cannot. Here, we are all doing Tzu Chi work. If you are in this organization but do not do the work, you would not know what doing it feels like. Life is filled with suffering. When we open our arms and compassionately care for those who are suffering, only then can we feel the love within us that originates from utmost sincerity and a mind free of discrimination. Because when we embrace those who are suffering at a time when they are most helpless, we draw near them and they come toward us. Only when we comfort them out of love can we understand that people can actually be so close with each other. And as we care for them, we discover that we can be this tender and compassionate. At those times, we hope they can be freed of suffering. Only then can we realize what it is like to have the Buddha-mind and Bodhisattva-heart. Otherwise, we only talk of the Bodhisattva-path as some kind of lofty principle. But if we do not experience this, even when we learn the most lofty principles, we will never internalize them. We must comprehend it through experience, only then can we realize and enter the Buddha’s knowledge and views.
Indeed, because of the Buddha’s loving-kindness and compassion. He could not bear to let sentient beings remain in such a confused state and create karma. This karma endlessly multiplies, which leads to more disasters in the world.He cannot bear this. So, the Buddha’s loving-kindness and compassion are His knowledge and views, He hopes to instill this loving-kindness and compassion in sentient beings, so they can enter this state of mind. If we all had this mindset, imagine, if we all lived like this, wouldn’t we all get along peacefully? Wouldn’t this be a very beautiful world?
Everyone would be free suffering. Wouldn’t we all be in a very pure state? This is the Buddha’s [intent]. If He gave up on teaching sentient beings to realize and enter knowledge and views, that would go against a Tathagata’s original intent for appearing [in this world]. The intention behind a Tathagata’s manifestation is solely to carry out this one great work, to open, reveal, realize and enter. “To open and reveal” His knowledge and views for sentient beings to “realize and enter.” This is very important, so, we must really put our hearts into comprehending this concept.
Sentient beings have this potential to connect to Buddhas; that is the cause Buddhas respond to this potential; that is the condition. This is Their intention for appearing in the world.
“Sentient beings have this potential to connect to Buddhas; that is the cause.” We sentient beings definitely have an opportunity to accept this cause of the Buddha coming to transform us, because we all intrinsically have Buddha-nature. That is also a cause, a seed we have always had “Buddha respond ti this potential.” [Buddhas] come to this world in response this potential. This is the condition. Their intention for appearing in the world.
The Buddha for the sake of sentient beings, in response to such causes and conditions. If sentient beings were not connected to Him, the Buddha would be unable to transform them. Because sentient beings are connected to Him, the Buddha manifests in this world. This karmic condition was created over a long time.
So, “All Buddhas, the World-Honored Ones want to enable sentient beings to be open to the Buddha’s knowledge and views and attain purity. Thus They manifested in this world.”
So, the Buddha wanted to enable all beings to open to the Buddha’s knowledge and views, so they could attain purity. Therefore, He manifested in this world. When we help relieve people’s suffering, when we truly connect with them, that is the purest state of mind. This unconditional giving is the purest state of mind.
Everyone, time is short and continues to pass. The Buddha-Dharma is cast and boundless. If we are not mindful, we will be limited by our own state of mind without realizing it. Our lives grow shorter with every second. Similarly, without our knowledge and awareness, our afflictions increase over time. In this way, during our lives, we are constantly creating karma. We must seize this moment; our physical life will certainly grow shorter, but our afflictions do not have to increase. We need to grow our wisdom-life; a diligent person is one who develops his wisdom-life, while and indolent person grows his afflictions. My fellow spiritual practitioners, shouldn’t we always be more mindful?
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「譬喻言辭，演說諸法，是法非思量分別之所能解。」《法華經 方便品第二》
⊙「所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？」《法華經 方便品第二》
⊙諸佛出現於世：皆為開示一切眾生本有實相，令其咸得悟入佛之知見，捨此則非如來出世本懷。
⊙眾生有此機感佛名因，佛乘機而應故名為緣，是為出世本意。
⊙「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」《法華經方便品第二》
【證嚴上人開示】
「佛慈降一乘教，而分別說三乘；欲示眾生佛之知見故，出現於世。」
佛慈降一乘教
而分別說三乘
欲示眾生
佛之知見故
出現於世
也就是要與大家分享，佛陀從成佛，要向眾生所說的法，就是一乘教，一乘的教法。那就是無上正等正覺，非常透徹的真理，回歸如來本性的妙法。但是，眾生根機不堪接受，無法受那麼高的法，所以他就將它降低下來，降成了非常普遍，一切眾生都能接受的法，那就是「分別說三乘」。
隨眾生的根機來說教，無非就是「欲示眾生佛之知見」，將佛的知見攤開來，讓大家瞭解——你們看，法是這樣，用這個方法就能回歸本性，佛的知見、眾生知見是平等。但是，這麼簡單的法，不過，我們凡夫還是難。
而平等在哪裡呢？你有你的境界，他有他的境界，我也有我的境界。雖然我本身常常在說，佛陀乃是宇宙大覺者，天下宇宙之間無事不知。但是，我自己每早從書房出來，向講堂來時，就是望向天空，早上的天空到底是什麼天氣呢？就如早上，剛剛站在那裡看，與昨天的天空就不一樣。有時候就會想，到底天是什麼顏色？我自己也感到很迷惑。
同樣稱為雲，卻是不同的顏色；同樣是一片的天空，卻是每一天都不同。所以會想，到底佛陀，宇宙萬物真理那麼透徹；對凡夫也知道，知道佛陀覺悟的境界，那個心靈境界應該是如此如此，但是，回歸到自己本身，真實的環境，站在那裡，自己就會想：為什麼天的顏色會這麼不同？雲千變萬化，其中的道理，天文道理到底如何變形，讓我們所看到的都是不同，它真實的顏色是什麼？所以，色無色，就是真色。
在我們人生，短短的人生，來看天地間人為的事物，感覺起來，每天都一樣。我們若要再透徹來說，其實分秒間都在變動，隨著時間在變動，只是我們不覺知。
就如我們自己的身體，從出生一直到長大，一直到老，到底我們是執著於，我們永遠都一樣嗎？身體是與我們是最近的，我們以為每天都是「我」，每天都一樣，其實，是不同，每一秒鐘都是在新陳代謝，都是在變，都是在生滅，絕對不會永遠都一樣。所以叫做無常。
天地宇宙萬物，從粗至細全都在這「無常」中，不過我們絕對無法瞭解，所以佛陀他就要降下來，讓我們知道——每一天、每一時的東西，花花草草，這個花、草，它從什麼樣的種子，要什麼樣的因緣會合，能夠成長出什麼事情，什麼樣的形象來。告訴我們因緣果報，從一念無明開始，生了貪、瞋、癡，展開了人生，非常複雜的人、事、物。
佛陀就是將一乘的真理，散開來，隨眾生種種的根機，讓我們能夠接受。為了讓眾生，回歸我們清淨無染，如來的真如本性，所以他要出現在這個世間，用種種的方法，降一乘法，說三乘的道理，從小乘、中乘、大乘等等，要來教育我們。
我們前面的（經）文，就這樣說過了：「譬喻言辭，演說諸法，是法非思量分別之所能解。」
譬喻言辭
演說諸法
是法非思量分別
之所能解
《法華經 方便品第二》
這實在是對我們眾生很無奈。不過，佛陀的慈悲，就是眾生難解、難思量，佛陀還是耐著本性，他的慈悲還是要為我們解，希望要解釋得讓人人，回歸諸佛的知見。
我們與諸佛的知見一樣，因為我們還停滯於凡夫的境界，我們用我們的智慧要去思量，真的是難。唯有我們要回歸如來的本性，不解而知，不必解釋就全都知道。所以，我們還是在凡夫。
「所以者何？」到底是如何 ？「諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？」
所以者何
諸佛世尊
唯以一大事因緣故
出現於世
舍利弗
云何名諸佛世尊
唯以一大事因緣故
出現於世
《法華經 方便品第二》
我們昨天已經說過了，佛唯以一大事因緣出現於世。這是再重複，要讓聽的人，大家更加清楚，諸佛出現於世，到底目的何在。
諸佛出現於世：
皆為開示一切眾生
本有實相
令其咸得
悟入佛之知見
捨此
則非如來出世本懷
「皆為開示一切眾生，本有實相」，佛陀只是為了要來，開示一切眾生。我們芸芸眾生，佛陀的慈悲，對一切的眾生絕對不放棄，不棄不捨眾生，生生世世不斷出現人間，生在我們人群中，就是用種種不同的身態、生態。身體的形態，無論是男、女、老、幼，用他們的身，身體的形態來引導眾生；或者是佛陀他用種種的說法，他的心理，要如何啟眾生機來開示，就是只為了要開示一切眾生，本有實相。
我們人人本具佛性，一切究竟的真理，一乘實相，如來本性人人本具，這是佛陀要來告訴我們。就是希望人人「咸得悟入」，人人都能夠覺悟，能夠入佛的知見。否則，我們看的，「有看到嗎？」「有。」「瞭解嗎？」「瞭解。」「真的嗎？」「可能。」可能，是不是呢？
就如：有看到嗎？有，我看到天空。瞭解嗎？我若要說真實話，不瞭解。因為，昨天看的，今天看的，到底是遠、是近？雲的顏色，天的天空，老實說，要我來說這到底是如何？我無法分析。
不過，佛陀就是要我們——你無法分析，你就要再去用心，「咸得悟入」，全都，全都要能去悟。悟，就是離開迷，離開你不瞭解。你要去用心瞭解，用心去入，入這個事物。「不經一事，不長一智。」說是菩薩道，你若不去身體力行菩薩道，什麼樣的境界叫做菩薩道，你不知道。
我們大家做慈濟，在慈濟的團體中，你若不做，你不知道你做的感受。人生苦難，當你展開一雙手，用憐憫的心去膚慰苦難人，那種的感覺，你才能感受到你那分的愛，是發自你那分至誠無分別的心。
因為，當你去擁抱著苦難人，當他在最無靠、無依的時候，你靠近他，他靠近你，你用那分的愛去膚慰他，那時，你才能瞭解，原來人與人就是這麼親近，原來我們在疼惜他是那麼溫柔，那麼慈悲。那個時候，希望他能拔除苦難，這種的佛心、菩薩心，才真正能體會得到。否則，只說行菩薩道，道理好像，好像很崇高的道理，但是你沒有體會到，給你再崇高的道理，還是不是你的。一定你要去體會，去做到，這樣才叫做悟入，佛的知見。
其實，佛的悲心、慈懷，佛陀不忍眾生如此顛倒、造業，輾轉複製，這個業力使世間愈來災禍愈多，佛陀不忍心。所以佛慈悲懷，佛的慈心，佛的悲懷，這是佛的知見，希望能夠將這慈心、悲懷，教眾生，來教導眾生能夠入這樣的境界。人人若入這樣的境界，你們想，這種的人生，不就是人人很和平嗎？不就是一個很美的境界，人人無苦，是不是人人，都是很清淨的境界嗎？
所以，這就是佛陀，他若捨離開了開示眾生，悟入眾生這個知見，若捨離這件事，那就不是如來出現的本懷。如來出現的本懷，無非為一大事，就是要「開示悟入」——「開示」眾生，能夠「悟入」佛的知見。這是很重要的，所以我們應該要多用心，去體解這分的理念。
眾生有此機
感佛名因
佛乘機而應
故名為緣
是為出世本意
所以再說「眾生有此機感佛名因」。我們眾生絕對有機會，能夠接受佛陀，來為我們度化的這個因。因為我們人人本具佛性，這是因，這是種子，人人本來具有。「佛乘機而應」，隨著根機，所以來感應於人間，所以名為緣。是出世的本意。佛陀就是為眾生，這樣感眾生的因緣。
眾生若無因緣，還是佛不能度。眾生與佛有緣，所以佛陀出現人間。這要製造很久的因緣。所以「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」
諸佛世尊
欲令眾生
開佛知見
使得清淨故
出現於世
《法華經方便品第二》
所以佛陀就是要使一切眾生，欲令一切眾生開佛的知見，使人人能夠清淨，所以因此出現於人間。當你付出，為苦難眾生，要拔除他的苦難，那念心真正接觸到的那個時候，那就是最清淨的心。這無所求的付出，就是最清淨的心。
各位，時間是這麼短暫一直過。佛法是浩瀚無邊際，我們若不用心，常常就是在自己的境界裡，不知不覺。我們的生命中，也是隨著分秒在消逝，也是不知不覺，煩惱隨著時間在增長。若如此，我們的人生就是不斷在複製業。
我們應該把握這個時間，生命一定是不斷在消減，卻是煩惱不一定增長，我們應該慧命增長。精進的人是增長慧命，懈怠的人是增長煩惱，各位修行者，是不是要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Original Intent (佛出世本意)
Date: April. 14. 2014
“[He] kindly simplified One Vehicle teachings and separated them into Three Vehicles. Because He wanted to reveal His knowledge and views to sentient beings, He manifested in this world.”
This is telling everyone that since the Buddha attained enlightenment, the Dharma He wanted to give sentient beings was the One Vehicle teachings. The One Vehicle teachings are the extremely thorough true principles of supreme, perfect and universal enlightenment. This wondrous Dharma helps sentient beings to return to their Buddha-nature, but sentient beings did not have the capabilities to accept such profound Dharma. Thus, the Buddha simplified it into conventional teachings they could all accept. [He] “separated them into Three Vehicles” and taught according to sentient beings’ capacities. He did this solely to “reveal His knowledge and views to [all] beings.” He laid out His knowledge and views for everyone to understand. He showed them what the Dharma was and how applying those methods would help them return to their intrinsic nature.
[He also taught that] the knowledge and views of the Buddha and sentient beings are equal. Yet such simple Dharma was still hard for us ordinary people to understand. [We still wonder] how we are equal. You have your state of mind; he has his; I also have my own. I often say that the Buddha is the Great Enlightened One of the Universe, the one who knows all things. But, as for me, every morning when I come out of my study to go to the lecture hall, I will look up and wonder [what makes the sky the way it is].
For example, this morning, as I was standing out there, I noticed the sky looked different from yesterday. Sometimes I wonder, “Just what color is the sky?” I am confused by [the way it changes]. All of those things up there are called “clouds,” but they are all different colors. The sky is always above us, but every day it [looks] different. So I would think, “The Buddha had actually penetrated the true principles of all things. He even understood all unenlightened beings.” We know the description of the Buddha’s enlightened state of mind. But when it comes to ourselves and our reality, we may stand there and wonder, “Why does the color of the sky change this way? What are the scientific principles underlying the endless variations of clouds so that we always see something different? What is the true color of the sky?” Ultimately, no such color exists; in realizing this, we have realized its true color.
From the perspective of our very short lives, these matters and objects seem to remain the same from day to day.But if we look deeper, things are actually shifting every second; they change with the passage of time.We are just unaware of these changes.
Take our bodies for example.From birth through maturity to old age, are we attached to always looking the same?Our bodies are the closest things to us, and we think that every day, they are still “us,” that we are still the same.Actually, our bodies change.
Every second, we are metabolizing, [our cells] always changing, arising, and ceasing.
So, we certainly do not remain the same.This is impermanence.
All things in eh universe, from coarse to fine, are all in the state of impermanence, but we definitely cannot understand this.Therefore, the Buddha simplified [the Dharma] to help us understand that in every moment, every day, all things, even things like flowers and grasses, begin from certain kinds of seeds and require causes and conditions to converge in order to develop and produce certain results and appearances.
He explained that, based on the law of karma, when an ignorant thought gives rise to greed, anger and delusion, this leads to complications in all aspects of life.The Buddha took the One Vehicle truths and separated them according to sentient beings’ various capabilities so that we could accept them.
He did this to help us return to our pure and undefiled.Tathagata-nature of True Suchness.So, He had to manifest in this world and apply various methods to simplify the One Vehicle Dharma by teaching the principles of the Three Vehicles.He used the Small, Middle and Great Vehicles to teach us.
We have previously discussed this sutra text, “[With] analogies and verbal expressions, He proclaimed all Dharma.This Dharma cannot be understood through deliberation and discrimination.”
Indeed, He could not do much with sentient beings.But because of His compassion, even though it was hard for sentient beings to understand and contemplate [the teachings,].He still remained patient with us.Out of His compassion, He still wanted to explain the Dharma to us in the hopes that we can all return to our Buddha-knowledge and views.
We [inherently] have the same knowledge and views as all Buddhas.Because we remain in the state of ordinary beings, to contemplate the Dharma with our wisdom is really difficult.Only when we return to our Tathagata-nature can we understand everything without any explanation.So, we are still in [the state of] ordinary beings.
“Why is this?”How could this be?“All Budhdas, World Honored Ones, because of the causes and conditions of Their one great work, manifested in this world.”
The Buddha [cane here] for one great cause.
“Sariputra, what is meant by.All Buddhas, World-Honored Ones because of the causes and conditions of Their one great work, manifested in this world.”
Yesterday, we already talked about how the Buddha came to this world for one great cause.The Buddha repeated Himself, so those who were listening could gain an even clearer understanding.What was the goal of all Buddhas in manifesting in this world?
All Buddhas manifested in this world:
They all came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality, enabling them to completely realize and enter all Buddha’s knowledge and views.“Anything besides this was not the intent of all Buddhas in appearing in this world.”
“They call came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality.” The Buddha only came to open and reveal this to all sentient beings. Because of the Buddha’s compassion, He absolutely would not give up on them. He would never abandon or renounce them. Life after life, He manifested in this world, constantly being born among us. He took on various appearances and ways of life. His physical form, whether male or female, old or young, was used to guide sentient beings. He also gave various teachings so that He could create opportunities to open and reveal what was in His heart to all being. His sole purpose in coming was to open and reveal that all sentient beings have [the potential to realize] the ultimate reality. We all intrinsically have Buddha-nature. The ultimate true principles, the ultimate reality of the One Vehicle and the Tathagata-nature are intrinsic to everyone. This is what the Buddha came to tell us, hoping we can “completely realize and enter, that we can all become awakened and enter the Buddha’s knowledge and views. Otherwise, when people ask, “Have you seen it?” “Yes.” “Do you understand?” “I do.” “Really?” “Perhaps”. Does perhaps mean yes? This is like asking, “Have you seen the sky?” “Yes, I have”. “Do you understand?” If I am to speak truthfully, no I do not understand it. [If you ask about] what I saw yesterday and today, whether it is far or near, about the colors of the clouds, the sky, in all honesty, if I was asked to explain how they work, I would be unable to do so.
However, the Buddha wanted us to put in even more effort when we cannot explain something. “Completely realize and enter” means we must attain a complete realization. To realize is to transcend delusion and free ourselves from a lack of understanding. We must mindfully understand and penetrate these matters and objects. The saying “wisdom comes from experience” can also be applied to the Bodhisattva-path. If we do not actually walk the Bodhisattva-path, how can we comprehend that state? We cannot. Here, we are all doing Tzu Chi work. If you are in this organization but do not do the work, you would not know what doing it feels like. Life is filled with suffering. When we open our arms and compassionately care for those who are suffering, only then can we feel the love within us that originates from utmost sincerity and a mind free of discrimination. Because when we embrace those who are suffering at a time when they are most helpless, we draw near them and they come toward us. Only when we comfort them out of love can we understand that people can actually be so close with each other. And as we care for them, we discover that we can be this tender and compassionate. At those times, we hope they can be freed of suffering. Only then can we realize what it is like to have the Buddha-mind and Bodhisattva-heart. Otherwise, we only talk of the Bodhisattva-path as some kind of lofty principle. But if we do not experience this, even when we learn the most lofty principles, we will never internalize them. We must comprehend it through experience, only then can we realize and enter the Buddha’s knowledge and views.
Indeed, because of the Buddha’s loving-kindness and compassion. He could not bear to let sentient beings remain in such a confused state and create karma. This karma endlessly multiplies, which leads to more disasters in the world.He cannot bear this. So, the Buddha’s loving-kindness and compassion are His knowledge and views, He hopes to instill this loving-kindness and compassion in sentient beings, so they can enter this state of mind. If we all had this mindset, imagine, if we all lived like this, wouldn’t we all get along peacefully? Wouldn’t this be a very beautiful world?
Everyone would be free suffering. Wouldn’t we all be in a very pure state? This is the Buddha’s [intent]. If He gave up on teaching sentient beings to realize and enter knowledge and views, that would go against a Tathagata’s original intent for appearing [in this world]. The intention behind a Tathagata’s manifestation is solely to carry out this one great work, to open, reveal, realize and enter. “To open and reveal” His knowledge and views for sentient beings to “realize and enter.” This is very important, so, we must really put our hearts into comprehending this concept.
Sentient beings have this potential to connect to Buddhas; that is the cause Buddhas respond to this potential; that is the condition. This is Their intention for appearing in the world.
“Sentient beings have this potential to connect to Buddhas; that is the cause.” We sentient beings definitely have an opportunity to accept this cause of the Buddha coming to transform us, because we all intrinsically have Buddha-nature. That is also a cause, a seed we have always had “Buddha respond ti this potential.” [Buddhas] come to this world in response this potential. This is the condition. Their intention for appearing in the world.
The Buddha for the sake of sentient beings, in response to such causes and conditions. If sentient beings were not connected to Him, the Buddha would be unable to transform them. Because sentient beings are connected to Him, the Buddha manifests in this world. This karmic condition was created over a long time.
So, “All Buddhas, the World-Honored Ones want to enable sentient beings to be open to the Buddha’s knowledge and views and attain purity. Thus They manifested in this world.”
So, the Buddha wanted to enable all beings to open to the Buddha’s knowledge and views, so they could attain purity. Therefore, He manifested in this world. When we help relieve people’s suffering, when we truly connect with them, that is the purest state of mind. This unconditional giving is the purest state of mind.
Everyone, time is short and continues to pass. The Buddha-Dharma is cast and boundless. If we are not mindful, we will be limited by our own state of mind without realizing it. Our lives grow shorter with every second. Similarly, without our knowledge and awareness, our afflictions increase over time. In this way, during our lives, we are constantly creating karma. We must seize this moment; our physical life will certainly grow shorter, but our afflictions do not have to increase. We need to grow our wisdom-life; a diligent person is one who develops his wisdom-life, while and indolent person grows his afflictions. My fellow spiritual practitioners, shouldn’t we always be more mindful?
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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