⊙「佛性法身平等，二乘不知究竟，雖明佛智無上，惟忖唯佛獨具，謂小不趣大法。」
⊙「佛告舍利弗，諸佛如來但教化菩薩，諸有所作常為一事，唯以佛之知見示悟眾生。」《法華經 方便品第二》
⊙諸佛如來：唯為一無上義，恆以一切種智，知一切道，知一切種，是名一切種智，即佛之智。
⊙更無餘事：聲聞、辟支佛二乘人不知究竟唯有一佛乘故，不能體解一實大道佛知見故。
【證嚴上人開示】
「佛性法身平等，二乘不知究竟，雖明佛智無上，惟忖唯佛獨具，謂小不趣大法。」
佛性法身平等
二乘不知究竟
雖明佛智無上
惟忖唯佛獨具
謂小不趣大法
這也就是要告訴大家，我們人人都知道佛性是平等，這麼久的時間，我們應該相信，我們學佛的趣向，就是要學成佛道，否則，為什麼我們要學佛呢？我們應該要相信，佛陀告訴我們，「佛性法身平等」。
但是二乘之人，佛世的時代，與佛同世，隨佛出家，近在佛的身邊學佛，二乘之人就不知道究竟的佛法。所以，佛陀當初不斷應機設教，所以大家都以為他是這樣而已，雖然大家都知道，知道佛智無上，但是二乘(人)，他不知道自己的究竟之法，因此，人人都是一個想法，想說，佛有至高無上，本來具有的佛性，這是佛他能夠獨得，這與我們好像離很遠。
我們自己惟忖自己，好像這只是佛能夠成佛，是釋迦牟尼佛，獨具有的佛的本性，這與我好像無關。所以他們都守在小乘，不懂得要趣向佛的大乘法。自己停滯，自己障礙自己，不知道佛陀所要教育的，就是人人都能成佛，以為佛陀永遠就只有一尊佛，其他的人沒有份。這是當初那些二乘，小乘，自己不敢相信自己能夠成佛。
有時候我也會想，就已在佛的身邊，佛陀這樣一直說，怎麼那麼久的時間，大家的信心之門未打開，只停滯在門外在徘徊？明明佛陀將門打開了，大家進來看就對了。這麼多人受佛的教化，也知道這個六道三界是苦不堪，在六道中不斷受盡苦磨，也知道三界不永久，這都知道，所以發心隨佛出家，也希望能夠了斷生死。他們就是停滯在此，所以這叫做二乘。
記得嗎？二乘，聲聞就是從四諦法入門，知道苦、集、滅、道；辟支佛是再進一步，就是十二因緣，瞭解因、緣、果、報。所以，辟支佛、羅漢，他們不敢再去與人攀緣，怕因若種不好，緣若又結不好，所以他們都是守在二乘，這樣不敢再向前前進。這就是不知究竟。不知道其實已經到這裡，應該要再進一步；不是守在自己的門內，應該將心門打開，也能走向外面出去。
我們若只常常守在裡面，顧好自己，外面五濁惡世，三界的火宅也是很不安穩。應該要趕緊打開心門，走入人群，淨化人心，將三界火宅，能夠熄滅三界的火災。這是人人應該本具要有的，這是佛陀的期待，期待人人要力行菩薩道。
入，能夠(行)菩薩道入人群，守住內心，自己的這一念心，瞭解四諦法，清楚十二因緣，究竟佛的真如本性，到這個程度，他能夠進出自如。入人群中，不受人群的污濁所染，他能夠安全出來，同時，不忍世間眾生受苦難，還能發心進去，所以進出自如。這才是真正到佛性法身，真如的本性。佛陀要的，就是要將這些人，都能感化，教育到此程度。
所以下面這段（經）文說：「佛告舍利弗，諸佛如來但教化菩薩，諸有所作常為一事，唯以佛之知見示悟眾生。」
佛告舍利弗
諸佛如來
但教化菩薩
諸有所作常為一事
唯以佛之知見
示悟眾生
《法華經 方便品第二》
這段（經）文看來，就能很瞭解，瞭解佛陀要眾生人人，能瞭解佛性是平等，所以佛陀為一大事來人間，就是只要教菩薩法。所以說，「諸佛如來但教化菩薩」。諸佛，不只是釋迦牟尼佛，十方世界的諸佛，過去、現在的諸佛都是一樣，他的教法唯有就是要教導眾生，人人行菩薩道。
所以「諸有所作常為一事」，所有諸佛所做的事情，來人間的一大事情，就是「唯以佛之知見示悟眾生」，只是要用佛的知見來開示，使令眾生能夠覺悟。
來看，諸佛如來：「唯為一無上義
恆以一切種智，知一切道知一切種，是名一切種智，即佛之智。」
諸佛如來：
唯為一無上義
恆以一切種智
知一切道
知一切種
是名一切種智
即佛之智
「無上」就是至高無上。佛陀來人間，他的目標要向眾生開導說法，唯有，唯為一無上義，這「無上義」，就是至高無上之法，就是說沒有比此法更高的法。就是經文之中，此後會常常看到，「阿耨多羅三藐三菩提」。
「阿耨多羅三藐三菩提」就是叫做無上正等正覺。佛陀來人間，要來開示眾生人人能夠到達，至無上正等正覺，這就是佛陀來人間，要開示眾生的大法。
「一切種智」就是知一切道。佛陀的智慧，他能夠瞭解道路應該如何走，這是本來的道理。人世間，我們為何在六道輪迴，無法脫離呢？這一切道，就是說眾生，你造什麼法，走什麼樣的路，將來你就到哪一道去。所以「知一切道」，知道你這個人所做的，是何因、何緣？來人間各有家庭的問題，各有人事相處的問題，各有社會的問題，各有各個都不同的問題，發生出來，佛陀都能瞭解。因為你種何因，因為你結何緣，所以你今生得這樣的報，這就是佛陀真正清清明明，如來本性。
這種「一切種智」，也稱為「大圓鏡智」。甚至也「知一切種」，你種什麼因，造什麼業。「一切種」，種類各別，人有人的種類，畜生，畜生的種類，地獄，地獄的種類等等，所受的困難，種種的苦。我們都只瞭解自己而已，別人的苦，我們都無法瞭解。佛陀他就有這分悲心，眾生的境界苦難，如同佛親受，「人傷我痛，人苦我悲」，這是佛的心。
所以，此二項總合，「是名一切種智」。「一切道」、「一切種」，所以合為「一切種智」，如此叫做佛智。
所以說來，佛陀他來人間，就只要教菩薩法，菩薩必定要先瞭解這些事情，他就是要教菩薩。諸佛來人間，就是只為一項事情，「常為一事」，平常，一直就是，為了一項事情而已，所以「唯以佛之知見，示悟眾生」。
更無餘事：
聲聞、辟支佛
二乘人不知究竟
唯有一佛乘故
不能體解一實大道
佛知見故
「更無餘事」，就是一項，沒有其他，所以說更無餘事。那就是「聲聞、辟支佛，二乘人不知究竟，唯有一佛乘」。
二乘就是聲聞、辟支佛。聲聞是以「四諦法」入門，辟支佛是以「十二因緣」入門，所以他們都停滯在，「四諦(法)」、「十二(因)緣」這樣的道理中，所以二乘人就不知究竟「唯有一佛乘」，不知道究竟之法，就是要回歸至唯一的佛乘。
你瞭解苦、集、滅、道，只是一個過程，讓你知道不要再停滯、耽戀於人間，人間的一切都是苦，如何的親愛，到頭來也是生離死別之苦；不要再貪戀於財色酒氣，財色酒氣，造業到頭來也是苦，一場空。這就是要接引入門，讓大家清楚，清楚之後，就是要回歸道理的究竟，人人能夠永遠脫離這個苦，人人永遠不會再顛倒於，財色酒氣之中，就脫離這欲念。這就是佛陀要讓大家，永永遠遠來去自在，不受因緣果報所拖累，這是究竟之法。不過，二乘(人)不知，所以不能體解一實大道，佛之知見。
佛陀就是要示現，讓大家瞭解，我的知見是這樣；用盡心機讓你瞭解，我知道什麼，我的見解是什麼。一點都不藏私。卻是人人還是，無法透徹瞭解。所以我們要知道，佛陀但教化菩薩，佛陀的知見，就只是一項目的，要教化菩薩，教化菩薩與佛的知見能夠平齊。「但教化菩薩」，解釋為如來的意趣，菩薩一定要在人群中，這就要替眾生設教，引導眾生。
佛陀因為眾生的根機，他要發揮「如量智」，來量眾生的根機，能夠堪受的法。所以，或說人天之法，讓人人先種好因、結好緣，暫時離開造業的苦。或者是大家，再深入瞭解，就算是天堂，壽命雖然長，享樂多，但是，還是福盡要再墮落，這不是究竟。所以，瞭解一切都是苦、集，所以「或說聲聞」。有的人根機較高，苦、集、滅、道，你若要斷，行這條道路，你要去瞭解「十二因緣法」，所以這叫做緣覺之法。
「皆為教化，欲令眾生成就菩薩道」。無論是從人天法，或者是聲聞法，或者是緣覺法，隨他們的根機給他們，教育他們，種好善根，開始在這期間說：「你們還未究竟，來，還是要更上一層樓。把過去所執著的全都棄捨，重新再來，將你們的善根鋪上菩薩的道路。」所以，究竟回歸來就是一條菩薩道路。這就是佛陀的慈悲教化，「常為一事」，常常就是為了這件事情，所以因緣出現於世，這樣來化度眾生。
各位菩薩，佛能夠成佛的根機，我們同樣有。我們只要再進一步，不要停滯。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: With The Buddha‘s Knowledge and Views, Sentient Beings Can Awaken (以佛知見示悟眾生)
Date: April. 23. 2014
“We all have the same Buddha-nature and Dharmakaya. Two Vehicle practitioners do not know the ultimate. Though they know that Buddha-wisdom is supreme, they feel that only Buddhas can have it. So, they remain limited, disinclined to [learn] great Dharma.”
This is telling everyone that we all know Buddha-nature is equal [in everyone]. After such a long period of time, we should believe this. Our destination in learning the Buddha’s teachings is the attainment of Buddhahood. Otherwise, why are we learning the Buddha’s Way? We should believe in what the Buddha tells us, that “We all have the same Buddha-nature and Dharmakaya.” However Two Vehicle practitioners who lived in the Buddha’s time, who followed Him in becoming monastics and stayed by His side to learn from Him, could not realize the ultimate Dharma. The Buddha constantly expounded the Dharma according to capabilities so they thought that was the extent of the Dharma.
Though they all knew that the wisdom of the Buddha is unsurpassed, Two Vehicle practitioners did not know about the ultimate Dharma within themselves. Therefore, they all had the same kind of thinking, that since the Buddha is supreme, unsurpassed, His intrinsic Buddha-nature is something exclusively Buddhas have [Buddha-nature] seems very distant to us. When we consider ourselves, it seems only the Buddha can attain enlightenment and only one such as Sakyamuni Buddha can have intrinsic Buddha-nature; it seems completely unrelated to us.
Thus, these practitioners stayed with the Small Vehicle and were not inclined toward Great Vehicle teachings. They decided to stay in that state; they hindered themselves. They did not understand that the Buddha was teaching that everybody can become a Buddha. They believed there is ever only one Buddha, and no one else can [aspire to that]. So in the beginning, Two Vehicle practitioners did not dare believe they could attain Buddhahood.
Sometimes I wonder, since they had been at Buddha’s side, constantly listening to Him teach for a long time, how could they not have faith? They still hesitated at the threshold. Clearly, the Buddha had opened a door for them, all they had to do was walk in and look. These people had been taught by the Buddha, so they knew that the Six Destinies and Three Realms are unbearable suffering. They also knew that the Six Destinies are filled with endless torment and the Three Realms are not long-lasting. Knowing these facts, they aspired to follow the Buddha and become monastics in hopes of ending their cyclic existence. They stopped at that stage, as Two Vehicle practitioners. Do you remember what the two are?
Hearers entered [the Dharma] through the teachings of the Four Noble Truths, learning the truth of suffering, causation, cessation and the Path.Pratyekabuddhas were a stage about them.Through the Twelve Causes and Conditions, they understood causes, conditions, effects and retributions.Therefore, Pratyekabuddhas and Arhats were afraid of seeking karmic affinities because they were afraid of creating bad causes or forming negative karmic connections.Thus, they remained Two Vehicle practitioners, afraid of moving forward [in their practice].This was because they did not know the ultimate; they did not know that, at this point, they needed to take another step forward.They could not just stay within themselves, they had to open the door to their hearts and walk outside.
If we always guard ourselves and only look after ourselves, all around us the evil world of the Five Turbidity the burning house of the Three Realms will still be very unstable.
So, we must quickly open our hearts and interact with others to purify their minds too.
In this way, we can put out the fire in the burning house of the Three Realms.
This is something we should all do.This is the hope of the Buddha, that we all walk the Bodhisattva-path.
By entering [teachings], we can walk the Bodhisattva-path of working with others while guarding our minds.By understanding the Four Noble Truths, the Twelve Causes and Conditions and the ultimate Buddha-nature of True Suchness, by reechoing this level, we can freely go among people without being defiled by the world’s turbidity and still be able to leave safely.At the same time, we cannot bear to let sentient beings suffer, so we will aspire to go into the world again.When we can freely go in and out of this world, we have truly attained the Buddha’s Dharmakaya and the nature of True Suchness.
What the Buddha wanted to do was to teach us, so we can reach this level.
Therefore, the following passage states that the Buddha told Sariputra, “All Buddhas, the Tathagatas, solely want to teach the Bodhisattva Way.All Their actions are always for the one cause, to reveal all Buddha’s knowledge and views for sentient beings to realize.”
From this passage, we can understand that the Buddha wants sentient beings to realize that Buddha-nature is the same in us all.The Buddha comes to the world for one great cause, to teach the Bodhisattva-path.So, it says, “All Buddhas, Tathagatas, solely want to teach the Bodhisattva Way.”
All Buddhas refers not just to Sakyamuni Buddha, but all Buddhas of the ten directions.
Past and present Buddhas are the same; They all teach sentient beings to walk the Bodhisattva-path.Therefore, “all their actions are always for the one cause”.Everything all Buddhas do is for Their one great cause in this world, which is “to reveal all Buddha’s knowledge and views for sentient beings to realize.”They taught the Buddha’s knowledge and views to enable sentient beings to awaken, which is to.
All Buddhas, the Tathagatas, “come only [to teach] the unsurpassed meaning.With all-encompassing wisdom, they always know all paths and know all causes.This is called all-encompassing wisdom.”
Something unsurpassed is supreme.The goal of the Buddha in coming to this world is to guide sentient beings by teaching the unsurpassed meaning.This “unsurpassed meaning” is supreme Dharma; there is no teaching beyond this one. From here on, in the sutra we often see the term. “Annutara-samyak-sambodhi”. Annutara-samyak-sambodhi means supreme, perfect, universal enlightenment. The Buddha comes to the world to teach sentient beings to reach the state of supreme, perfect, universal enlightenment. This is the great teaching He gave in this world. With “all-encompassing wisdom”, He knows all paths. The Buddha has the wisdom to know how we should walk this road. He knows the fundamental principles behind why we transmigrate in the Six Realms and cannot escape?
This passage is saying that the actions of sentient beings lead them down certain paths to end up in certain realms. So, “[He] knows all paths”. He knows the causes and conditions that each of us have created. As humans, we all have problems with our families. We have problems getting along with other people and problems with society. We each different problems, and the Buddha always knows what cause s we planted and what affinities we formed that led to such retributions in this life. This knowledge comes from His pure and clear.
Tathagata-nature, which is also all-encompassing wisdom also know as great perfect mirror wisdom. He also “know all cause,” all the causes and karma we created. “All causes” can fall into many categories. Humans are category. Animals fall into many categories, beings in hell fall into many categories, and so on. As for the difficulties and suffering everyone face, we only understand our own. We cannot understand others’ suffering. Because of the Buddha’s compassion, He can truly feel the suffering of sentient beings as if it is His own.
“When others hurt, we hurt; when they suffer, we suffer”. This is the heart of a Buddha. All-encompassing wisdom is the combination of knowing all paths and all causes. Together these are all-encompassing wisdom. This is Buddha-wisdom.
In the end, the Buddha comes to this world solely to teach the Bodhisattva-path, so Bodhisattvas must first learn these [methods]. He comes to teach the Bodhisattva Way. All Buddhas come to this world to do one thing. All they do is “always for the one cause”. They are always, constantly, working for one thing. They are always, constantly, working for one thing “to reveal all Buddhas’ knowledge and views for sentient beings to realize”.
They are not here for any other matter: Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate which is only possible through the One Vehicle. They do not realize the path of the One Reality the Buddha’s knowledge and views.
“They are not here for any other matter”. Buddhas come to do only one thing, no other. So, They are “not here for any other matter”. “Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate, which is only possible through the One Vehicle”. The Two Vehicles are Hearers, Pratyekabuddhas. Hearers start with the Four Noble Truths Pratyekabuddhas start with the Twelve Causes and Conditions. [However], they stopped after learning the Four Noble Truths or the Twelve Causes and Conditions. [They only know] these principles. So Two Vehicle practitioners do not know the ultimate, “which is only possible through the One Vehicle”. They do not know that the ultimate Dharma is to return to the One Buddha Vehicle.
Understanding the Four Noble Truths is only part of the process. This helps us realize that we cannot stop there and linger in this world. Everything in this world is suffering. No matter how much we love someone, our inevitable parting will cause us suffering. We cannot be obsessed with worldly pleasures.
To obtain these worldly pleasures we create karma, but in the end nothing remains. [So, the Buddha] guides us through this door to help us clearly understand. After we are clear, we need to return to ultimate principles. We can transcend this suffering forever. We will not be confused again by sensual pleasures of wealth, lust and intoxicants, so we can transcend our desires.
The Buddha wants to help us come and go with ease, never hindered by karmic retributions. This is the ultimate Dharma. But To Vehicle practitioners do not know this, so they cannot realize the path of the One Reality the Buddha’s knowledge and views.
The Buddha wants to reveal this to help us understand that His knowledge and views are like this. He is doing everything He can to help us realize what He knows and understands.
He holds back nothing However, we still cannot completely understand. We need to realize that the Buddha [is here to] teach the Bodhisattva Way. He reveals His knowledge and views for only one purpose, to teach the Bodhisattva Way and to teach that Bodhisattvas’ and Buddhas knowledge and views are on par with each other. “[He] solely want to teach the Bodhisattva Way” to explain that this is the Buddha’s intention; Bodhisattvas must live among people and teach and guide sentient beings. Because of sentient beings’ capabilities, the Buddha has to exercise “relative wisdom” to come up with teachings they can accept. He may teach the path to human and heavenly birth, so people first create good causes and affinities avoid the suffering from the creation of karma.Perhaps everyone has already thought more deeply and realized that though we enjoy a longer life and many pleasures in heaven, once we deplete our blessings, we will still fall. This is not the ultimate.
We need to understand that everything is suffering and the causation of suffering. He may teach the path for Hearers. Some people have higher capabilities and know that to follow the Four Noble Truths, to [eliminate] suffering and walk this Path, we must also understand the Twelve Causes and Conditions.These are teachings for Pratyekabuddhas.
“All for the sake of teaching and enabling sentient beings to complete the Bodhisattva-path.” From teachings for the human and heaven realm to teachings for Hearers to teachings for Pratyekabuddhas, all are given according to their capabilities.
They are taught to plant roots of goodness. During this period, the Buddha told them they had not attained the ultimate and need to go up another level and let go of [teachings] they were attached to. They had to start over and pave the Bodhisattva-path with roots of goodness.
So, ultimately these are all part of the same Bodhisattva-path. This is the Buddha’s compassionate teaching. Everything He does is “always for the one cause.” Always, this work is the cause and condition for Him to manifest in the world to teach sentient beings.
Dear Bodhisattvas, Buddhas have the ability to become enlightened, and so do we it is not exclusive to Buddhas. We simply must take the next step; we must not stop here. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛告舍利弗，諸佛如來但教化菩薩，諸有所作常為一事，唯以佛之知見示悟眾生。」《法華經 方便品第二》
⊙諸佛如來：唯為一無上義，恆以一切種智，知一切道，知一切種，是名一切種智，即佛之智。
⊙更無餘事：聲聞、辟支佛二乘人不知究竟唯有一佛乘故，不能體解一實大道佛知見故。
【證嚴上人開示】
「佛性法身平等，二乘不知究竟，雖明佛智無上，惟忖唯佛獨具，謂小不趣大法。」
佛性法身平等
二乘不知究竟
雖明佛智無上
惟忖唯佛獨具
謂小不趣大法
這也就是要告訴大家，我們人人都知道佛性是平等，這麼久的時間，我們應該相信，我們學佛的趣向，就是要學成佛道，否則，為什麼我們要學佛呢？我們應該要相信，佛陀告訴我們，「佛性法身平等」。
但是二乘之人，佛世的時代，與佛同世，隨佛出家，近在佛的身邊學佛，二乘之人就不知道究竟的佛法。所以，佛陀當初不斷應機設教，所以大家都以為他是這樣而已，雖然大家都知道，知道佛智無上，但是二乘(人)，他不知道自己的究竟之法，因此，人人都是一個想法，想說，佛有至高無上，本來具有的佛性，這是佛他能夠獨得，這與我們好像離很遠。
我們自己惟忖自己，好像這只是佛能夠成佛，是釋迦牟尼佛，獨具有的佛的本性，這與我好像無關。所以他們都守在小乘，不懂得要趣向佛的大乘法。自己停滯，自己障礙自己，不知道佛陀所要教育的，就是人人都能成佛，以為佛陀永遠就只有一尊佛，其他的人沒有份。這是當初那些二乘，小乘，自己不敢相信自己能夠成佛。
有時候我也會想，就已在佛的身邊，佛陀這樣一直說，怎麼那麼久的時間，大家的信心之門未打開，只停滯在門外在徘徊？明明佛陀將門打開了，大家進來看就對了。這麼多人受佛的教化，也知道這個六道三界是苦不堪，在六道中不斷受盡苦磨，也知道三界不永久，這都知道，所以發心隨佛出家，也希望能夠了斷生死。他們就是停滯在此，所以這叫做二乘。
記得嗎？二乘，聲聞就是從四諦法入門，知道苦、集、滅、道；辟支佛是再進一步，就是十二因緣，瞭解因、緣、果、報。所以，辟支佛、羅漢，他們不敢再去與人攀緣，怕因若種不好，緣若又結不好，所以他們都是守在二乘，這樣不敢再向前前進。這就是不知究竟。不知道其實已經到這裡，應該要再進一步；不是守在自己的門內，應該將心門打開，也能走向外面出去。
我們若只常常守在裡面，顧好自己，外面五濁惡世，三界的火宅也是很不安穩。應該要趕緊打開心門，走入人群，淨化人心，將三界火宅，能夠熄滅三界的火災。這是人人應該本具要有的，這是佛陀的期待，期待人人要力行菩薩道。
入，能夠(行)菩薩道入人群，守住內心，自己的這一念心，瞭解四諦法，清楚十二因緣，究竟佛的真如本性，到這個程度，他能夠進出自如。入人群中，不受人群的污濁所染，他能夠安全出來，同時，不忍世間眾生受苦難，還能發心進去，所以進出自如。這才是真正到佛性法身，真如的本性。佛陀要的，就是要將這些人，都能感化，教育到此程度。
所以下面這段（經）文說：「佛告舍利弗，諸佛如來但教化菩薩，諸有所作常為一事，唯以佛之知見示悟眾生。」
佛告舍利弗
諸佛如來
但教化菩薩
諸有所作常為一事
唯以佛之知見
示悟眾生
《法華經 方便品第二》
這段（經）文看來，就能很瞭解，瞭解佛陀要眾生人人，能瞭解佛性是平等，所以佛陀為一大事來人間，就是只要教菩薩法。所以說，「諸佛如來但教化菩薩」。諸佛，不只是釋迦牟尼佛，十方世界的諸佛，過去、現在的諸佛都是一樣，他的教法唯有就是要教導眾生，人人行菩薩道。
所以「諸有所作常為一事」，所有諸佛所做的事情，來人間的一大事情，就是「唯以佛之知見示悟眾生」，只是要用佛的知見來開示，使令眾生能夠覺悟。
來看，諸佛如來：「唯為一無上義
恆以一切種智，知一切道知一切種，是名一切種智，即佛之智。」
諸佛如來：
唯為一無上義
恆以一切種智
知一切道
知一切種
是名一切種智
即佛之智
「無上」就是至高無上。佛陀來人間，他的目標要向眾生開導說法，唯有，唯為一無上義，這「無上義」，就是至高無上之法，就是說沒有比此法更高的法。就是經文之中，此後會常常看到，「阿耨多羅三藐三菩提」。
「阿耨多羅三藐三菩提」就是叫做無上正等正覺。佛陀來人間，要來開示眾生人人能夠到達，至無上正等正覺，這就是佛陀來人間，要開示眾生的大法。
「一切種智」就是知一切道。佛陀的智慧，他能夠瞭解道路應該如何走，這是本來的道理。人世間，我們為何在六道輪迴，無法脫離呢？這一切道，就是說眾生，你造什麼法，走什麼樣的路，將來你就到哪一道去。所以「知一切道」，知道你這個人所做的，是何因、何緣？來人間各有家庭的問題，各有人事相處的問題，各有社會的問題，各有各個都不同的問題，發生出來，佛陀都能瞭解。因為你種何因，因為你結何緣，所以你今生得這樣的報，這就是佛陀真正清清明明，如來本性。
這種「一切種智」，也稱為「大圓鏡智」。甚至也「知一切種」，你種什麼因，造什麼業。「一切種」，種類各別，人有人的種類，畜生，畜生的種類，地獄，地獄的種類等等，所受的困難，種種的苦。我們都只瞭解自己而已，別人的苦，我們都無法瞭解。佛陀他就有這分悲心，眾生的境界苦難，如同佛親受，「人傷我痛，人苦我悲」，這是佛的心。
所以，此二項總合，「是名一切種智」。「一切道」、「一切種」，所以合為「一切種智」，如此叫做佛智。
所以說來，佛陀他來人間，就只要教菩薩法，菩薩必定要先瞭解這些事情，他就是要教菩薩。諸佛來人間，就是只為一項事情，「常為一事」，平常，一直就是，為了一項事情而已，所以「唯以佛之知見，示悟眾生」。
更無餘事：
聲聞、辟支佛
二乘人不知究竟
唯有一佛乘故
不能體解一實大道
佛知見故
「更無餘事」，就是一項，沒有其他，所以說更無餘事。那就是「聲聞、辟支佛，二乘人不知究竟，唯有一佛乘」。
二乘就是聲聞、辟支佛。聲聞是以「四諦法」入門，辟支佛是以「十二因緣」入門，所以他們都停滯在，「四諦(法)」、「十二(因)緣」這樣的道理中，所以二乘人就不知究竟「唯有一佛乘」，不知道究竟之法，就是要回歸至唯一的佛乘。
你瞭解苦、集、滅、道，只是一個過程，讓你知道不要再停滯、耽戀於人間，人間的一切都是苦，如何的親愛，到頭來也是生離死別之苦；不要再貪戀於財色酒氣，財色酒氣，造業到頭來也是苦，一場空。這就是要接引入門，讓大家清楚，清楚之後，就是要回歸道理的究竟，人人能夠永遠脫離這個苦，人人永遠不會再顛倒於，財色酒氣之中，就脫離這欲念。這就是佛陀要讓大家，永永遠遠來去自在，不受因緣果報所拖累，這是究竟之法。不過，二乘(人)不知，所以不能體解一實大道，佛之知見。
佛陀就是要示現，讓大家瞭解，我的知見是這樣；用盡心機讓你瞭解，我知道什麼，我的見解是什麼。一點都不藏私。卻是人人還是，無法透徹瞭解。所以我們要知道，佛陀但教化菩薩，佛陀的知見，就只是一項目的，要教化菩薩，教化菩薩與佛的知見能夠平齊。「但教化菩薩」，解釋為如來的意趣，菩薩一定要在人群中，這就要替眾生設教，引導眾生。
佛陀因為眾生的根機，他要發揮「如量智」，來量眾生的根機，能夠堪受的法。所以，或說人天之法，讓人人先種好因、結好緣，暫時離開造業的苦。或者是大家，再深入瞭解，就算是天堂，壽命雖然長，享樂多，但是，還是福盡要再墮落，這不是究竟。所以，瞭解一切都是苦、集，所以「或說聲聞」。有的人根機較高，苦、集、滅、道，你若要斷，行這條道路，你要去瞭解「十二因緣法」，所以這叫做緣覺之法。
「皆為教化，欲令眾生成就菩薩道」。無論是從人天法，或者是聲聞法，或者是緣覺法，隨他們的根機給他們，教育他們，種好善根，開始在這期間說：「你們還未究竟，來，還是要更上一層樓。把過去所執著的全都棄捨，重新再來，將你們的善根鋪上菩薩的道路。」所以，究竟回歸來就是一條菩薩道路。這就是佛陀的慈悲教化，「常為一事」，常常就是為了這件事情，所以因緣出現於世，這樣來化度眾生。
各位菩薩，佛能夠成佛的根機，我們同樣有。我們只要再進一步，不要停滯。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: With The Buddha‘s Knowledge and Views, Sentient Beings Can Awaken (以佛知見示悟眾生)
Date: April. 23. 2014
“We all have the same Buddha-nature and Dharmakaya. Two Vehicle practitioners do not know the ultimate. Though they know that Buddha-wisdom is supreme, they feel that only Buddhas can have it. So, they remain limited, disinclined to [learn] great Dharma.”
This is telling everyone that we all know Buddha-nature is equal [in everyone]. After such a long period of time, we should believe this. Our destination in learning the Buddha’s teachings is the attainment of Buddhahood. Otherwise, why are we learning the Buddha’s Way? We should believe in what the Buddha tells us, that “We all have the same Buddha-nature and Dharmakaya.” However Two Vehicle practitioners who lived in the Buddha’s time, who followed Him in becoming monastics and stayed by His side to learn from Him, could not realize the ultimate Dharma. The Buddha constantly expounded the Dharma according to capabilities so they thought that was the extent of the Dharma.
Though they all knew that the wisdom of the Buddha is unsurpassed, Two Vehicle practitioners did not know about the ultimate Dharma within themselves. Therefore, they all had the same kind of thinking, that since the Buddha is supreme, unsurpassed, His intrinsic Buddha-nature is something exclusively Buddhas have [Buddha-nature] seems very distant to us. When we consider ourselves, it seems only the Buddha can attain enlightenment and only one such as Sakyamuni Buddha can have intrinsic Buddha-nature; it seems completely unrelated to us.
Thus, these practitioners stayed with the Small Vehicle and were not inclined toward Great Vehicle teachings. They decided to stay in that state; they hindered themselves. They did not understand that the Buddha was teaching that everybody can become a Buddha. They believed there is ever only one Buddha, and no one else can [aspire to that]. So in the beginning, Two Vehicle practitioners did not dare believe they could attain Buddhahood.
Sometimes I wonder, since they had been at Buddha’s side, constantly listening to Him teach for a long time, how could they not have faith? They still hesitated at the threshold. Clearly, the Buddha had opened a door for them, all they had to do was walk in and look. These people had been taught by the Buddha, so they knew that the Six Destinies and Three Realms are unbearable suffering. They also knew that the Six Destinies are filled with endless torment and the Three Realms are not long-lasting. Knowing these facts, they aspired to follow the Buddha and become monastics in hopes of ending their cyclic existence. They stopped at that stage, as Two Vehicle practitioners. Do you remember what the two are?
Hearers entered [the Dharma] through the teachings of the Four Noble Truths, learning the truth of suffering, causation, cessation and the Path.Pratyekabuddhas were a stage about them.Through the Twelve Causes and Conditions, they understood causes, conditions, effects and retributions.Therefore, Pratyekabuddhas and Arhats were afraid of seeking karmic affinities because they were afraid of creating bad causes or forming negative karmic connections.Thus, they remained Two Vehicle practitioners, afraid of moving forward [in their practice].This was because they did not know the ultimate; they did not know that, at this point, they needed to take another step forward.They could not just stay within themselves, they had to open the door to their hearts and walk outside.
If we always guard ourselves and only look after ourselves, all around us the evil world of the Five Turbidity the burning house of the Three Realms will still be very unstable.
So, we must quickly open our hearts and interact with others to purify their minds too.
In this way, we can put out the fire in the burning house of the Three Realms.
This is something we should all do.This is the hope of the Buddha, that we all walk the Bodhisattva-path.
By entering [teachings], we can walk the Bodhisattva-path of working with others while guarding our minds.By understanding the Four Noble Truths, the Twelve Causes and Conditions and the ultimate Buddha-nature of True Suchness, by reechoing this level, we can freely go among people without being defiled by the world’s turbidity and still be able to leave safely.At the same time, we cannot bear to let sentient beings suffer, so we will aspire to go into the world again.When we can freely go in and out of this world, we have truly attained the Buddha’s Dharmakaya and the nature of True Suchness.
What the Buddha wanted to do was to teach us, so we can reach this level.
Therefore, the following passage states that the Buddha told Sariputra, “All Buddhas, the Tathagatas, solely want to teach the Bodhisattva Way.All Their actions are always for the one cause, to reveal all Buddha’s knowledge and views for sentient beings to realize.”
From this passage, we can understand that the Buddha wants sentient beings to realize that Buddha-nature is the same in us all.The Buddha comes to the world for one great cause, to teach the Bodhisattva-path.So, it says, “All Buddhas, Tathagatas, solely want to teach the Bodhisattva Way.”
All Buddhas refers not just to Sakyamuni Buddha, but all Buddhas of the ten directions.
Past and present Buddhas are the same; They all teach sentient beings to walk the Bodhisattva-path.Therefore, “all their actions are always for the one cause”.Everything all Buddhas do is for Their one great cause in this world, which is “to reveal all Buddha’s knowledge and views for sentient beings to realize.”They taught the Buddha’s knowledge and views to enable sentient beings to awaken, which is to.
All Buddhas, the Tathagatas, “come only [to teach] the unsurpassed meaning.With all-encompassing wisdom, they always know all paths and know all causes.This is called all-encompassing wisdom.”
Something unsurpassed is supreme.The goal of the Buddha in coming to this world is to guide sentient beings by teaching the unsurpassed meaning.This “unsurpassed meaning” is supreme Dharma; there is no teaching beyond this one. From here on, in the sutra we often see the term. “Annutara-samyak-sambodhi”. Annutara-samyak-sambodhi means supreme, perfect, universal enlightenment. The Buddha comes to the world to teach sentient beings to reach the state of supreme, perfect, universal enlightenment. This is the great teaching He gave in this world. With “all-encompassing wisdom”, He knows all paths. The Buddha has the wisdom to know how we should walk this road. He knows the fundamental principles behind why we transmigrate in the Six Realms and cannot escape?
This passage is saying that the actions of sentient beings lead them down certain paths to end up in certain realms. So, “[He] knows all paths”. He knows the causes and conditions that each of us have created. As humans, we all have problems with our families. We have problems getting along with other people and problems with society. We each different problems, and the Buddha always knows what cause s we planted and what affinities we formed that led to such retributions in this life. This knowledge comes from His pure and clear.
Tathagata-nature, which is also all-encompassing wisdom also know as great perfect mirror wisdom. He also “know all cause,” all the causes and karma we created. “All causes” can fall into many categories. Humans are category. Animals fall into many categories, beings in hell fall into many categories, and so on. As for the difficulties and suffering everyone face, we only understand our own. We cannot understand others’ suffering. Because of the Buddha’s compassion, He can truly feel the suffering of sentient beings as if it is His own.
“When others hurt, we hurt; when they suffer, we suffer”. This is the heart of a Buddha. All-encompassing wisdom is the combination of knowing all paths and all causes. Together these are all-encompassing wisdom. This is Buddha-wisdom.
In the end, the Buddha comes to this world solely to teach the Bodhisattva-path, so Bodhisattvas must first learn these [methods]. He comes to teach the Bodhisattva Way. All Buddhas come to this world to do one thing. All they do is “always for the one cause”. They are always, constantly, working for one thing. They are always, constantly, working for one thing “to reveal all Buddhas’ knowledge and views for sentient beings to realize”.
They are not here for any other matter: Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate which is only possible through the One Vehicle. They do not realize the path of the One Reality the Buddha’s knowledge and views.
“They are not here for any other matter”. Buddhas come to do only one thing, no other. So, They are “not here for any other matter”. “Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate, which is only possible through the One Vehicle”. The Two Vehicles are Hearers, Pratyekabuddhas. Hearers start with the Four Noble Truths Pratyekabuddhas start with the Twelve Causes and Conditions. [However], they stopped after learning the Four Noble Truths or the Twelve Causes and Conditions. [They only know] these principles. So Two Vehicle practitioners do not know the ultimate, “which is only possible through the One Vehicle”. They do not know that the ultimate Dharma is to return to the One Buddha Vehicle.
Understanding the Four Noble Truths is only part of the process. This helps us realize that we cannot stop there and linger in this world. Everything in this world is suffering. No matter how much we love someone, our inevitable parting will cause us suffering. We cannot be obsessed with worldly pleasures.
To obtain these worldly pleasures we create karma, but in the end nothing remains. [So, the Buddha] guides us through this door to help us clearly understand. After we are clear, we need to return to ultimate principles. We can transcend this suffering forever. We will not be confused again by sensual pleasures of wealth, lust and intoxicants, so we can transcend our desires.
The Buddha wants to help us come and go with ease, never hindered by karmic retributions. This is the ultimate Dharma. But To Vehicle practitioners do not know this, so they cannot realize the path of the One Reality the Buddha’s knowledge and views.
The Buddha wants to reveal this to help us understand that His knowledge and views are like this. He is doing everything He can to help us realize what He knows and understands.
He holds back nothing However, we still cannot completely understand. We need to realize that the Buddha [is here to] teach the Bodhisattva Way. He reveals His knowledge and views for only one purpose, to teach the Bodhisattva Way and to teach that Bodhisattvas’ and Buddhas knowledge and views are on par with each other. “[He] solely want to teach the Bodhisattva Way” to explain that this is the Buddha’s intention; Bodhisattvas must live among people and teach and guide sentient beings. Because of sentient beings’ capabilities, the Buddha has to exercise “relative wisdom” to come up with teachings they can accept. He may teach the path to human and heavenly birth, so people first create good causes and affinities avoid the suffering from the creation of karma.Perhaps everyone has already thought more deeply and realized that though we enjoy a longer life and many pleasures in heaven, once we deplete our blessings, we will still fall. This is not the ultimate.
We need to understand that everything is suffering and the causation of suffering. He may teach the path for Hearers. Some people have higher capabilities and know that to follow the Four Noble Truths, to [eliminate] suffering and walk this Path, we must also understand the Twelve Causes and Conditions.These are teachings for Pratyekabuddhas.
“All for the sake of teaching and enabling sentient beings to complete the Bodhisattva-path.” From teachings for the human and heaven realm to teachings for Hearers to teachings for Pratyekabuddhas, all are given according to their capabilities.
They are taught to plant roots of goodness. During this period, the Buddha told them they had not attained the ultimate and need to go up another level and let go of [teachings] they were attached to. They had to start over and pave the Bodhisattva-path with roots of goodness.
So, ultimately these are all part of the same Bodhisattva-path. This is the Buddha’s compassionate teaching. Everything He does is “always for the one cause.” Always, this work is the cause and condition for Him to manifest in the world to teach sentient beings.
Dear Bodhisattvas, Buddhas have the ability to become enlightened, and so do we it is not exclusive to Buddhas. We simply must take the next step; we must not stop here. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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