⊙能觀四諦道，得出離生死，至於涅槃樂，名辟支佛乘。
⊙「爾時大眾中，有諸聲聞、漏盡阿羅漢，阿若憍陳如等，千二百人。」《法華經方便品第二》
⊙聲聞乘：即四諦法門，乘之可至阿羅漢果。緣覺乘：即十二因緣法門，乘之可至辟支佛果。
⊙「及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念。」《法華經方便品第二》
⊙「殷勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘。」《法華經譬喻品第二》
【證嚴上人開示】
「能觀四諦道，得出離生死，至於涅槃樂，名辟支佛乘。」
能觀四諦道
得出離生死
至於涅槃樂
名辟支佛乘
我們一直說，聲聞、緣覺。這聲聞、緣覺的道理，我們應該也是要知道。修行，佛陀就是這樣殷勤、循循善誘，對眾生的根機，隨機逗教，對修行者，他很強調，人人要懂得觀四諦法。
四諦法是我們入佛門的基礎，也就是我們要鋪上這條，菩提道路的根本，所以佛陀開頭的說法，苦、集、滅、道。教我們要瞭解，要讓我們提高警覺，我們所有的，開口動舌、舉步動足，無不都是在人、事、物的因緣果報。
我們集了人、事、物，種種的因緣，就牽引在我們生生世世，是福、是惡。這全都是不斷這樣在累積，這苦樂之間，都是大家自己造出來的。造出了苦，那就是我們種很多的惡因，結很多的惡緣，所以才會得到這麼多的苦報。這是一個正確的道理。
我們既會造惡因、結惡緣、得苦果，若這樣，當然佛陀就教我們，如何造福因、結好緣，自然就得福報。這就是佛陀開始，為眾生開導說法的時候，他用四諦法。
一般的在家居士，也要很瞭解，這苦、集、滅、道的道理，何況我們要修行，這條道路的開始起點，方向我們就要正確，我們要更清楚，自己才能夠很瞭解，才將佛陀的教法，再傳給世間所有的人。所以，修行者，對四諦法要很重視、很用心，所以一直要向大家，加強這個觀念，佛陀在世時也一樣。
我們前面這段文開始就說，偈文之後，長行文開頭就說：「爾時大眾中，有諸聲聞、漏盡阿羅漢，阿若憍陳如等，千二百人。」
爾時大眾中
有諸聲聞
漏盡阿羅漢
阿若憍陳如等
千二百人
《法華經方便品第二》
這麼多人，這是一個代表。這些人之中，佛陀所要對機，這次要如何轉小為大，這些對機，就是聲聞、辟支佛等等，已經是很用功在修行，只是一個觀念要轉過來。所以佛陀針對這些，小、中根機人這些人，所說的話、道理，希望大家要認真瞭解。
聲聞也好，辟支佛也好，同樣就是要從「四諦法」很認真瞭解，自然得出離生死。他們認為，我對生死的來、去瞭解，除了四諦法，緣覺，又是十二因緣法。十二因緣法，我們也說過了，這樣一段一段一直到，出生人間、老病死等等，這就是人生命的開頭。這個開頭，由不得自己，開始就和父母的緣就結下去了，經過了愛、受、取等等，這種的接觸，這樣一直來。出生人間，接觸人群，又再繼續複製，複製我們的無明、我們的煩惱，又引起來生(輪迴)。
到底有多少人，有幸能得到佛的道理呢？到底有多少人能聽聞佛法？聽聞佛法之後，又有多少人能將法入心呢？法已經入心的人，已經就不多了，又能再將法行在我們的行動中，在人間種好因、結好緣，不斷行菩薩道的，又有多少人？
所以說來，真正能得遇佛法難，何況身體力行的人更加難。不過，佛陀的時代，隨佛出家的常隨眾，就有一千二百多人，這些人得了聲聞羅漢果，也有得緣覺、辟支佛果的人。
聲聞乘：
即四諦法門
乘之可至阿羅漢果
緣覺乘：
即十二因緣法門
乘之可至辟支佛果
聲聞的羅漢果是從四諦法，認真去依教奉行，自己自我警惕，不要再去集一些俗緣，來牽纏我們又有來生。這是聲聞時時提高警覺，這樣的羅漢。若是緣覺，他又更深入十二因緣觀，一直觀十二因緣，生命的開頭、來去，這是緣覺。所以因為這樣，四諦、十二因緣道，若能常常去觀想，常常去瞭解、用功，自然他們認為，已經得出離生死，這樣就不會再來生死輪迴了。
他們的心能到達寂靜的境界，那就是涅槃樂。「心無罣礙，無罣礙故，無有恐怖」，能夠到達這樣的心境，心不受環境影響，所以叫做涅槃樂。
常常說「無生無滅」，無生什麼呢？無生愛慾、貪戀的心，自然你無生、就無滅，貪慾既無，何必要修呢？所以叫做無生無滅。既然沒有貪慾，就不會來到人間，不會和人間，互相發生爭端，生起煩惱。
我們若不與人爭，人，別人就不會對我們有不利。別人的利益，我們沒有想要去分取，所以，沒有和人結冤，也沒有和人結怨，如這樣就沒有煩惱。出家人不就是這樣嗎？與人無爭，與事無爭，與世無爭，所以遠離顛倒妄想，自然叫做涅槃樂，叫做寂光土。
自己的心常常很清淨、光明，這樣叫做涅槃。這種涅槃，不是死了之後才叫做涅槃，不是。是我們的心，時時都能夠離開生滅，沒有起起落落，心不安的事情。名辟支佛乘，這樣叫做辟支佛乘。
所以我們前面說起，「及發聲聞、辟支佛心」。因為他有千二百人，又有聲聞、緣覺，已經發心。
及發聲聞
辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
剛剛說的千二百，是佛陀初轉法輪度五比丘，又再有五十位耶舍的朋友，還有一千人是，三迦葉(兄弟)的弟子，還有二百人是舍利弗、目犍連的弟子，這樣總共加起來是，一千二百五十五人。這些人是在五年間，佛陀所度，常隨在佛的身邊，所以才叫做「千二百五十人」。
還有，所以說「及發聲聞、辟支佛心」，除了這千二百五十人以外，還有無量無數，已經發心，聲聞，很用心要聽法的人；還有在聽法之後，他會聞、思、修，再緣世間一切境界來體會，佛陀所說的教法，再更深入，這叫做辟支佛。這是發心的，有很多無數的人。
我們前面就說到「四諦法」，實在是很重要。「四諦法」，若在聲聞乘、辟支佛乘，連菩薩乘都要去瞭解。
在迦葉佛世的時代，有一位小沙彌，跟著一位比丘修行。有一天，小沙彌聽到，外面市集很熱鬧，跟他的師父說：「外面市集，人很熱鬧，我們現在趕快出去向他們托缽，可能我們能不用多久時間，我們的缽就能滿了，我們能滿載而歸。」
師父就告訴他說：「時間還早，還沒到，稍等一下，好好將心照顧好。」
他忍不住，又跑出去看，人那麼多，趕快又跑回來，向師父說：「師父，我們現在可以出去了。」
師父，這位比丘，就再向沙彌說：「等一下，時間還早。」
這位小沙彌已經忍不住了，開始發瞋怒心，罵他的師父：「怎麼這麼固執，早死早好。」就這樣，他就去拿一個缽，匆匆出去了，開始去托缽。
但是一面走的當中，自己一直懊惱，生出了懺悔的心，就這樣又回頭回來了，跪行，用跪著的走，這樣跪到他師父的面前，向師父懺悔。師父沒有責備他，就這樣過去了。
就這樣，這位沙彌，五百世墮落惡道，五百世的時間不斷懺悔。雖然受盡苦難，卻是沒有再去造業，一直自我警惕。所以，五百世過後，這次來生在，舍衛國長者的家庭，一直在意識中知道，生死是苦，生死極苦。所以他才一出生，這麼幼小的時候，他就開口說：「生死極苦。」
但是苦如何來？不知道。之後有這個因緣出家，他的心本來就清淨，很快他就能法入心，所以很快就證阿羅漢果。
辟支佛是三乘中之中乘，不是小乘，他是進階為中乘。聽一切的聲音、看一切的境界，能分析、能覺悟，這叫做辟支佛。所以在《譬喻品》有一段這樣的（經）文：「慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘」。
殷勤精進
求自然慧
樂獨善寂
深知諸法因緣
是名辟支佛乘
《法華經譬喻品第三》
意思就是說，什麼樣的人，能稱為辟支佛(乘)？就是「殷勤精進」，懂得去求自然慧。在大自然的境界中，事事物物都是用心去分析，從佛的口中聽來的法，從聲聞法、瞭解，再從大自然的境界去分析，去覺悟很多的道理。所以他「樂獨善寂」，他獨善其身，愈是瞭解因緣果報，他愈是提高警覺，不敢和人攀緣。這叫做獨覺，也是叫做緣覺，也是叫做辟支佛。
「獨覺」的意思，我修我的行，我不再和別人攀緣。深知諸法因緣者，他能深知諸法的因緣，那就是「示緣覺之義」，已經十二因緣法，都很透徹了、瞭解了，所以他很謹慎。所以「緣覺」的意思，就是已經很瞭解因緣的道理，「十二因緣法」很透徹，這就是辟支佛。
辟支佛就是具足獨覺與聲聞的智慧，才叫做辟支佛。他從佛聞法，瞭解世間的因緣果報觀，所以這樣集中起來，稱做辟支佛。
各位菩薩，人間真的是處處皆是法，無論什麼樣的聲音，用心聽，無不都是在說法中。所以我們要用心，要知道開口動舌無不是業，所以因緣果報，真的我們要時時提高警覺，要多用心。
Explanations by Master Cheng-Yan
Subject: Contemplate the Four Truths, Attain Nirvana-joy (觀四諦道至涅槃樂)
Date: February. 07. 2014
“To contemplate the Four Noble Truths, and thus transcend cyclic existence to attain Nirvana-joy, this is the Pratyekabuddha Vehicle.”
We are constantly discussing the principles behind [the practices of] Pratyekabuddhas and Hearers. We should also know that the Buddha guided their spiritual practice in an attentive and patient manner. He taught all sentient beings according to their capabilities. To spiritual practitioners, He emphasized that they must all contemplate the Four Noble Truths, which are the fundamentals of Buddhism and the foundation for the Bodhi-path we want to pave. So, the Buddha’s opening teachings were on the truth of suffering, its causation, cessation, and the Path to cessation. He taught us to understand them and helped us heighten our vigilance. Every word we say, every action we take, is subject to the law of karma. We amass various karmic conditions as [we interact with] people, matters and things, and this will affect us, lifetime after lifetime. Both positive and negative [conditions] are continuously being accumulated.
Thus, we create our own suffering and joy. If we have created suffering, this was because we planted negative causes and formed many negative conditions that is why we face so many negative retributions. This principle is correct. If we create bad karmic causes and form bad karmic conditions, we reap bitter fruits. Of course, the Buddha then taught us how to create good causes and form good conditions that will naturally yield blessed retributions.
This is why, when the Buddha first gave teachings to sentient beings, He began with the Four Noble Truths. Ordinary lay practitioners must also really understand the principles of the truth of suffering, causation, cessation and the Path. Moreover, as we begin our spiritual practice, we must [choose] the correct starting point and the right course to follow. We must be even clearer, so we can understand the Buddha’s teachings, only then can we pass them on to all people in the world.
Therefore, we spiritual practitioners must really value and be mindful of the Four Noble Truths. So, I keep reinforcing this perspective for you, as the Buddha did in His lifetime.
After the previous section of verses, this section of prose begins with, “At that time in the assembly, there were Hearers, Arhats, who ended all Leaks, 1200 in all.”
This represented the many people [at the assembly]. Among them, the Buddha sought suitable people to turn from the small to the great on this occasion.The suitable people were.Hearers, Pratyekabuddhas and so on.They Had worked hard on their spiritual practice, but they also needed a shift in their perspective.
So, I hope you can all earnestly understand the teachings and principles the Buddha used to directly appeal to people with limited and average capabilities.
Both Hearers and Pratyekabuddhas had to begin [their practice] by diligently learning the Four Noble Truths.Then naturally, they transcended cyclic existence.
They thought, “I understand how cyclic existence works.”Aside from the Four Noble Truths, these Realizers of Conditions also [knew] the Twelve Links of Cyclic Existence.We have also previously discussed the Twelve Links of Cyclic Existence, how each stage leads to the next until we are born to this world and then experience e aging, illness and death.The beginning of our life is beyond our control.
Our affinities with our parents were formed in a past life.After going through the stages of “feeling, craving, grasping” and so on, we will keep coming back to be born in this world and encounter people.This causes us to continually replicate our ignorance and afflictions, which leads us to our next rebirth.
How many people are actually fortunate enough to receive the Buddha’s principles?How many people get to listen to His teachings?After listening to the Buddha-Dharma, how many can actually take it into their hearts?Then, out of the very few people who can take the Dharma into their heart, how many people can truly put the Dharma into practice, plant good causes, form good conditions and continue to walk the Bodhisattva-path?Therefore, it is rare for people to encounter the Dharma, not to mention put it into practice.
However, in the Buddha’s time, His monastic retinue numbered some 1200 people.Some of them were Headers who had attained the fruit of Arhatship.
There were also others who had attained the fruit of Pratyekabuddhas.
The Hearer Vehicle:The Four Noble Truths is their vehicle, which allows them to attain the fruit of Arhatship.
The Pratyekabuddha Vehicle:
The 12 Links of Cyclic Existence is their vehicle, which allows them to attainted fruit of Pratyekabuddhas.
The Hearers’ fruit of Arhatship came from earnestly practicing according to the Four Noble Truths.They were very vigilant of not accumulating more worldly connections that would entangle them in subsequent lifetimes.This kind of Hearer, an Arhat, constantly heightened his vigilance.As for Pratyekabuddhas, they delved even deeper into the Twelve Links of Cyclic Existence.They used this framework to always contemplate how life began and proceeded.This was what Pratyekabuddhas did.They believed that if they could constantly contemplate and work to understand the Four Noble Truths and Twelve Links of Cyclic Existence, they would naturally transcend cyclic existence.Then they could stop transmigrating and achieve a tranquil state of mind, which is Nirvana-joy.
“When the mind is without hindrances, there is no fear.”If they can reach this mental state where their minds are no longer influenced by the environment, that is Nirvana-joy.I often mention “non-arising and non-ceasing”.
What is non-arising?Cravings, desires greed greed.Naturally, if we experience no arising.If we had no greed and desires,why would we even need to practice？
This is what “non-arising and non-ceasing”means. If we had no greed and desires,we will not come to this world to create conflicts and afflictions with other people. If we do not content with people, they will not harm us. If we do not want to seize other people’s good fortune, we will not create enmity or resentment.
So, if we can live this way, we will have no afflictions. Isn’t this how monastics live? They have no conflicts with people, over matters or with the world. So, by transcending confusion and delusions, naturally, they can attain Nirvana-joy and be in the Land of Calm Illumination. A state of mind that is always pure and luminous is Nirvana.
Nirvana is not what comes after people die. No, [Nirvana is when] our minds can transcend they cycle of arising and ceasing at all times and avoid things that cause us to waver or be uneasy. [Achieving this practice] is the Pratyekabuddha Vehicle. As we discussed before,
“[There were] those who aspired to be Hearers. The Buddha had a retinue of 1200, including those who aspired to be Hearers and Pratyekabuddhas.”
The 1200 that we just spoke of were the five bhiksus to whom the Buddha first taught, plus the 50 friends of Yasas, the 1000 disciples of the three Kasyapa [brothers] and 200 disciples of Sariputra and Maudgalyayana. Altogether, there were 1255 people. These people, over five years were transformed by the Buddha, and then they followed Him. So, we speak of the “1250 people”.
“[There were also] those who aspired to become Hearers and Pratyekabuddhas”. Besides these 1250 people, there were countless, innumerable Hearers, who had already formed aspirations and mindfully listened to the Dharma.
In addition, after hearing the Dharma, they would listen, contemplate and practice it. Those who would also connect it with phenomena in the world to penetrate the Buddha’s teachings more deeply were called Pratyekabuddhas. There were countless people with such resolve. We mentioned previously that the Four Noble Truths are truly very important. [They are principles that] Hearers, Pratyekabuddhas, and even Bodhisattvas, must understand.
In Kasyapa Buddha’s time, there was a novice monk who followed a bhiksu in spiritual practice. One day, the young novice heard a commotion in the market outside and told his master, “Out in the market, things are bustling about. We should go out right now and ask for alms. Most likely it will not take long for us to fill our alms bowls. Then we can return fully laden.”
His master told him: “It is still early, the time has not yet come. Wait a while and remain mindful.”He could not bear it, so he ran outside again. Seeing so many people, he quickly ran back in and told his master, “Master, we can go out now.”
His master, this bhiksu, told the novice, “Wait a moment, it is still too early.”
But the novice could not bear it any longer, so he became angry and resentful and cursed his master, saying, “How can you be so stubborn? Just die!” Then he grabbed his alms bowl and rushed outside to beg for alms.
But as he walked, he felt troubled and very unhappy. He became very repentant, so he turned around and made his way home on his knees. Thus, he knelt in front of his master and expressed his remorse. His master did not reproach him and just let it pass. Because of this incident, the novice fell into the evil destinies for 500 lifetimes, during which he experienced all kinds of suffering. Although he suffered extensively, he did not create more karma. He constantly reminded himself to be vigilant. After those 500 lifetimes, he was born into the family of a Sravasti elder. Within his consciousness, the idea remained that samsara, cyclic existence, is immense suffering. Therefore, soon after he was born, he said, “Samsara is immense suffering.” Yet he did not know how suffering came about.
Later, he had the chance to become a monastic [with Sakuyamuni Buddha]. His mind was inherently pure, so he could quickly take the Dharma to heart. Thus, he quickly attained the fruit of Arhatship.
Pratyekabuddhas [practice] the Middle Vehicle, one level above the Small Vehicle. Upon hearing all sounds and seeing all phenomena, they could analyze them and attain realizations. This is what Pratyekabuddhas do.
So, the Chapter on Parables contains the following section of text, “With sincerity and diligence, they seek wisdom in nature, joyfully awake themselves to attain Nirvana and penetrate causes and conditions of all things. This is the Pratyekabuddhas Vehicle.”
This tells us that those who deserve to be called Pratyekabuddhas must be :since and diligent” and strive to seek wisdom in nature. They mindfully analyze all natural phenomena they encounter. From Buddha’s words; they learn the teachings for Hearers and understand them. Then by analyzing natural phenomena, they realize many principles. So, they “joyfully awaken themselves to attain Nirvana.” They seek to awaken only themselves.
The more they understand the law of karma, the more they heighten their vigilance. They dare not create affinities with others, so they are called Solitary Realizers, Realizers of Conditions or Pratyekabuddhas.
The engage in their own practices and avoid creating any further karmic affinities. They can penetrate the causes and conditions of all things. This “reveals the meaning of solitary realization. They already have a thorough understanding of the Twelve Links of Cyclic Existence, so they are very vigilant. So, Realizers of Conditions already understand the principles of causes and conditions, the Twelve Links of Cyclic Existence. They are Pratyekabuddhas, those who are replete with the wisdom of both Hearers and Solitary Realizers. Thus, they are called Pratyekabuddhas. They listened to the Buddha teach and understood the law of karma. So, all these factors combined make them Pratyekabuddhas.
Fellow Bodhisattvas, indeed there is Dharma in all places no matter what kind of sound we hear, when we listen mindfully, everything is a teaching. Therefore, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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