⊙法華經唯談：「一乘實相之理，如來以此教化，一切善根成熟。菩薩，令其得解佛知見意趣，故名教菩薩法。」
⊙示悟眾生：開示教法，使之覺悟也。法華經曰：唯以佛之知見示悟眾生。
⊙舍利弗，如來但以一佛乘故，為眾生說法，無有餘乘若二若三。《法華經 方便品第二》
⊙但以一佛乘：唯以佛之知見開悟眾生，是唯一能令人成佛之教法。
⊙今言但以一佛乘故為眾生說法。
⊙無有餘乘若二若三：唯一佛乘，無有二乘或三乘，是純一無雜之一乘。
⊙佛純為一佛乘，而二、三乘非本懷故。
⊙唯令住一乘，諸佛以此大事而教菩薩法。
【證嚴上人開示】
《法華經》完全就是以「一乘實相之理，如來以此教化，一切善根成熟。菩薩，令其得解佛知見意趣，故名教菩薩法。」
法華經唯談：
一乘實相之理
如來以此教化
一切善根成熟
菩薩
令其得解
佛知見意趣
故名教菩薩法
意思就是告訴大家，《法華經》完全就是在講解，一乘實相的道理，如來就是以這一實相之道理，來教化一切眾生，使眾生能夠善根成熟，成熟，能發揮菩薩的精神。這是《法華經》，整部經，七卷二十八品，無不都是教育我們眾生，回歸如來清淨本性，入人群中，而不受人群煩惱污染，進出自如。
佛陀來人間一大事因緣，就是為了要教菩薩法，應該我們都很清楚了。教菩薩法，就是開示教法，使人人能覺悟。你若不靠近菩薩道，我們無法覺悟。
佛陀的覺悟是宇宙之開闊，這麼的開闊無邊際，所以我們要心包太虛，量才能周遍沙界，這就是佛的見解。眾生、凡夫的見解，就是這麼窄，這麼一點點而已，只是在自己接觸的人，愛的、不愛的，愛的就執著那分愛，有這執著的愛，生離死別也是苦；不愛的就是恨，怨憎會苦，這也是苦。滿心煩惱，這就是心門沒有打開。
佛陀一大事因緣，那就是四個字：開、示、悟、入。四個字的第一個字就是「開」，就是要將大家的心門打開，眼界打開，我們的思想打開，一切一切。
前面說過了「如理智」，人人本具，因為佛性人人本具，真如道理，這個智慧我們都有，但我們都不知道。凡夫就是受無明將我們遮蓋著，把心門關住了。佛陀就設法，要如何為我們打開這道心門，如何啟開我們這一層無明。所以「開」，希望我們的心念、見解能夠開闊，心念、見解開闊，那就是到菩薩的境界。
所以，佛陀一大事因緣來人間，就是開、示一一的道理，為我們說清楚。所以他就用「如量智」，看你這個眾生，到底是什麼樣的根機，就給你什麼樣的教法，「歸元無二路」，回歸到菩薩道來。這就是佛陀的「如量智」，佛的知見就是在此，我們能知道嗎？
就如在佛的時代，有一位鬱多羅，年輕人，家庭很貧困，他沒有田地，沒有本錢，但是，一對父母非常年老，體弱多衰，就是二位都是身體很不好。為了照顧父母，他都要向人乞討，三餐要乞討來給父母吃。
他看到佛陀在人間教化眾生，人人聽佛的道理，瞭解要如何布施，如何修行。有一天，他就到佛的面前，恭敬禮拜，請教佛陀，向佛陀說出了他的環境，他說：「我真的是唯一的時間，就是要照顧父母，他們體弱多病，父母的營養，我要照顧，唯一的時間就是向人乞討，乞來給父母吃，維持他們的生命。佛啊！我無法有時間修行。佛啊！我更是無法有餘布施，這樣我要如何造福？」
佛陀就這樣向他開示，佛陀就說：「你現在已經就在造福了。你去向人乞討，為了你所有的時間，在父母的身邊，這樣侍奉他們，恭敬、孝順父母，你就是在修行了。你能不棄嫌父母，你已經是在積德。同樣的道理，你在向每戶家庭乞飯，來給父母吃，大家成就你的孝心，這樣也是化緣。將來你來生就是得大福報。因為你修行，孝順父母，因為你沿門乞求，讓人人知道你的孝，所以讓人隨喜付出，這樣你也是結很大的好緣，所以你來生，富而有餘。同樣，用孝順父母的心，你能布施更多人，這就是叫做行菩薩道。將來你的人生，還是行菩薩道，這條很開闊的道路，是你現在用這分孝來鋪，鋪了你人生未來的菩薩道。」
這是佛陀的時代，這樣的一段故事。看佛陀他的開示，向這位年輕人，肯定他的孝心，解釋讓他知道，這就是開示教法，這叫做「如量智」。佛陀來衡量這個人的力量，就是如此，這念心真的很可貴，用他的優點來安他的心，「對的事情，做就對了」。這種開示教化，使得覺悟，哪怕這麼小的事情，這也是一種教化。
示悟眾生：
開示教法
使之覺悟也
法華經曰
唯以佛之知見
示悟眾生
佛陀唯一，唯一用佛的智慧、知見，來開悟我們眾生。這是佛陀要講《法華經》，還未正式開講前，就開始向大家說，佛「唯以佛知見」，佛的知見要來開示悟入，眾生之知見。
佛的知見，眾生的知見，其實是平等。眾生只是多了一項煩惱，遮蓋了知見。佛陀就是來開、啟開，啟開眾生(除)這種無明，讓眾生知見啟開，與佛的知見就是同等。
所以，這段（經）文這樣說：「舍利弗，如來但以一佛乘故，為眾生說法，無有餘乘若二若三。」
舍利弗
如來但以
一佛乘故
為眾生說法
無有餘乘
若二若三
《法華經 方便品第二)
佛陀只以一佛乘，只用一佛乘，一佛乘，那是實相究竟的真理，也就是如理智、如量智、一切種智、一切道，一切種，一切種智，這就是佛陀他的本性智慧，都是一樣，透徹明瞭佛的知見。佛所見的一切，他就是具備了這種一切種智，而且究竟實相，這是一佛乘的道理。佛陀只為了這件事，「故為眾生說法」，只是為了這樣，來向眾生說法。「無有餘乘若二若三」，只有一佛乘，沒有二乘，沒有三乘。
我們平時說小乘、中乘、大乘；聲聞、辟支弗、菩薩乘，這叫做三乘。其實佛陀就是只為教化菩薩，就是一乘。菩薩已經接近佛的智慧，所以我們人人要成佛，一定要經過菩薩道。
就如剛才那個故事，孝順一對父母，用這念心，將來來看待一切眾生，有餘力，有了財富時，能用這麼恭敬的心，來布施一切眾生，這就是菩薩道。若是聲聞、辟支弗，就只是自修，修我自己而已，雖然愛欲、情仇都已經去除了，不過他是自己侷限一個框，自己為自己修行。因為，三界六道苦不堪，一不小心就要墮落，所以大家怕，還是守在聲聞、緣覺乘裡面。佛陀就說，還要再進步，要到菩薩道。
我們佛教就是以蓮花來譬喻，《法華經》也是以蓮花譬喻。法華，妙法蓮華，「蓮華」就是蓮花的意思，出在污泥而不染；在這五濁惡世，芸芸眾生中，如蓮花，如在污泥中而不受污泥污染。佛陀的(心)意就是要人人，除了自己去除煩惱，同時還要投入人群，去度化眾生，所以佛陀所說的只是一佛乘。前面說教菩薩法，這段說「一佛乘」，「一佛乘」就是行菩薩道。沒有二乘、三乘，就只有「一佛乘」，必定要行在菩薩道中。
但以一佛乘：
唯以佛之知見
開悟眾生
是唯一能令人
成佛之教法
「但以一佛乘」這一句就是，「唯以佛之知見開悟眾生」，這是佛的心懷。好像每天都聽到這句話。是啊！我們每天都聽到這句話。開、示，我們悟、入了沒？每天都在開示，我們是不是有悟入呢？若還未悟入，我們還是要不斷將這句話，真的要再用心。所以，「唯以佛之知見開悟眾生」，是唯一能令成佛之教法」，這就是「一佛乘」。
現在所說的「但以一佛乘故，為眾生說法」。
今言
但以一佛乘故
為眾生說法
所以佛陀，就是只為了「一佛乘」，千經萬論，說那麼多，無非就是要收攝到「一佛乘」。所以說一佛乘，「無有餘乘若二若三」，就是唯一佛乘，無有二乘或三乘，是純一無雜之一乘。，很單純，沒有複雜的事情
無有餘乘若二若三
唯一佛乘
無有二乘或三乘
是純一無雜之一乘
很單純，沒有複雜的事情，所以每天都告訴大家，佛法實在是很單純，只是我們眾生煩惱多，所以雜念多。眾生八萬四千之煩惱，佛陀就要開八萬四千種的法，來應量，應眾生根機來逗教，所以變成複雜了。所以，「佛純為一佛乘」，很單純，只為一佛乘而已，二乘、三乘不是佛的本懷。
佛純為一佛乘
而二、三乘
非本懷故
佛陀不是只說你停止在小乘，你停止在中乘，這樣就好了。不只是聽法，不只是瞭解而已，你還要身體力行。佛陀最重要的，就是要我們人人身體力行，瞭解之後，我們要實行。所以，光是聽，佛說話不只是要給人聽的，佛的教法不只是要讓人瞭解，這不是佛的本懷。
唯令住一乘
諸佛以此大事
而教菩薩法
最重要的「唯令住一乘」，希望人人要心住在一乘道，住在佛乘。意思就是說，我們能回歸本性，清淨本具的佛性。這就是唯一的一項。「唯令住一乘」，就是回歸我們的如來本性，沒有複雜、其他，就是很單純，回歸，回歸回來住於一乘。
總而言之，我們學佛要用深廣的信心，瞭解佛陀來人間的目的，這麼清楚告訴我們，人人本具佛性，我們不要光在外面找。其實要回歸本性，守住一乘，這樣我們才是真學佛者。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Abide in the One Vehicle (唯令住一佛乘)
Date: April. 24. 2014
The Lotus Sutra is all about “the ultimate reality of the One Vehicle. The Tathagata gives these teachings to help bring all roots of goodness to maturity. As for Bodhisattvas, this enables them to understand the intent behind the Buddha’s knowledge and views. So, this is called teaching and Bodhisattvas-path.”
This is telling everyone that the Lotus Sutra, in its entirely, explains the principles behind the ultimate reality of the One Vehicle. The Tathagata uses these principles to teach and transform all sentient beings and bring their roots of goodness to maturity. Thus they can manifest the Bodhisattva-spirit. The entire Lotus Sutra, all seven volumes and 28 chapters, is meant to teach us sentient beings to return to our pure intrinsic nature.
Then we can go among people, remain undefiled by their afflictions and come and go freely. The Buddha comes to the world for one great cause. He comes to teach the Bodhisattva-path. This should be clear to us by now. He teaches and reveals the Bodhisattva-path to help everyone awaken. Without being on the Bodhisattva-path, we cannot awaken. The Buddha’s enlightened [mind] is as broad as the universe; it is so broad and boundless. Thus, our hearts must encompass the universe, so that we may embrace everything. This is the extent of the Buddha’s views and understanding. The views and understanding of ordinary people are narrow and limited to just those we come into contact with, those we love and those we do not. As for those we love, we become attached to them. This attachment leads to suffering when we are apart in life or separated by death. As for those we do not love, those we hate, meeting with them always brings suffering. We become filled with afflictions because our minds are closed. The Buddha’s one great cause can be summed up with four words, open, reveal, realize and enter. The first of these words is “open,” which is to open our minds, to open our views, to open our thinking, to open everything.
We have previously discussed “ultimate wisdom,” which we all intrinsically have. Because we all intrinsically have Buddha-nature, the wisdom of True Suchness is something we all have, we just do not realize it. We ordinary people are covered by our ignorance, which has closed off our minds. So, the Buddha must find ways to open our minds and clear away this layer of ignorance. So, “open” means He wishes that our minds, views and understanding can be broad and expansive. Attaining this state of mind is attaining the state of Bodhisattvas.
Thus, the Buddha came to this world for one great cause, open and reveal one principle after another and clearly explain them to us.So, He used “relative wisdom” to evaluate sentient beings and determine our capabilities, so He could give us suitable teachings.
“In the end, there is only one path.”Returning to the Bodhisattva-path is something the Buddha taught us with “relative wisdom”.The Buddha’s knowledge and views lie here.
Are we capable of understanding them?
During the Buddha’s time, there was a young man named Uttara, whose family was very poor.He had neither property nor money, and his parents were very old and both were in very poor health.To take care of them, he begged for alms.There times a day he begged for food to feed them.He saw how the Buddha taught sentient beings and how people listened to His teachings and learned to practice giving and to engage in spiritual practice.
One day he came before the Buddha, bowed respectfully and asked for His advice.
He told the Buddha of his circumstances.He said, “I really only have time to take care of my parents.Their health is poor, so I must tend to their nourishment.I only have time to beg for food for my parents, to sustain their lives.Venerable Buddha, I have no time for spiritual cultivation.Venerable Buddha, moreover, I do not have anything extra to give.So, how can I create blessings?”
The Buddha then gave him a teaching.He said, “You are already creating blessings. You have been begging for food. You have devoted all your time to your parents. By serving them, respecting them and being filial, you are already engaging in spiritual practice.By not abandoning your parents, you are already accumulating virtue.Similarly, as you beg for food at each door to feed your parents, people help you fulfill your filial piety so you are also making good connections.You will receive great blessings in the next life because you are filial to your parents and, by begging door to door, you let people know of your filial piety, which inspires them to give joyful.In this way,you are forming great affinities.So in your next life, you will be affluent.With the same dedication you show your parents, you will help many others.This is one way of walking the Bodhisattva-path.In your next life, you will still walk this broad and expansive Bodhisattva-path.With your filial piety, you are now paying your future Bodhisattva-path.”
This story came from the Buddha’s time.Consider how the Buddha’s teaching affirmed the young man’s filial piety and helped him understand.This is how He opened and revealed teachings.This is “relative wisdom”.The Buddha evaluated this person’s ability, and based on that, He found the young man’s heart very precious.So, He highlighted his strengths to bring him peace of mind, so he would continue to do the right thing.
In teaching this way, He brought about an awakening.
Even such minor matters can be opportunities for teaching.
Revealed for sentient beings to realize:
“[The Buddha] opens and reveals teachings to enable them to awaken and attain realizations. The Lotus Sutra states, [All is to] reveal the Buddha’s knowledge and views for sentient beings to realize.”
The Buddha’s only purpose is to, with His wisdom, knowledge and views, awaken us sentient beings. Before officially teaching the Lotus Sutra, the Buddha told everyone He [only wanted to] open and reveal. His knowledge and views for sentient beings to realize the enter their own knowledge and views. The Buddha’s knowledge and views and those of sentient beings are in fact equal. But sentient beings have layers of afflictions that cover their knowledge and views. The Buddha is here to open and brush away the ignorance of sentient beings, so their knowledge and views can be equal to the Buddha’s.
The following section of the sutra states, “Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”
The Buddha only utilizes the One Buddha Vehicle, the true principle of ultimate reality. This is also ultimate wisdom and relative wisdom, which are both part of all-encompassing wisdom. Knowledge of all paths, knowledge of all causes and all-encompassing wisdom, are all part of the Buddha’s intrinsic wisdom and can penetrate the Buddha’s knowledge and views. The Buddha sees everything with this all-encompassing wisdom. Then there is also ultimate reality, the principle of the One Buddha Vehicle. This is what the Buddha “give as teachings to sentient beings”. For this sole reason, He comes to teach sentient beings. “There are no other vehicles, not two or three”. There is only One Buddha Vehicle, not two or three.
Ordinarily, we speak of the Small Vehicle, Middle Vehicle and Great Vehicle, Hearer-, Pratyekabudha-and Bodhisattva-vehicle. These are the Three Vehicles. But actually, the Buddha is only teaching the Bodhisattav-path, which is the One Vehicle Bodhisattvas are already close to the level of the Buddha’s wisdom. So, if we are to become Buddhas, we must walk the Bodhisattva-path. As in the story I just told, the mindset of being filial to parents can be eventually be applied to all sentient beings. So, [when the young man] has more time and wealth, he will exercise that same level of respect as he charitably gives to all sentient beings. This is the Bodhisattva-path. In the case of Hearers and Pratyekabuddhas, they only focus on cultivating themselves and though they have alreadyeliminated desires, cravings, passion and enmity, they have limited the scope of their cultivation because they only practice for their own sake. The suffering in the Three Realms and Six Realms is unbearable, and if we are not careful, we will fall into it. So, these people are scared and simply remain Hearers and Pratyekabuddhas. Thus, the Buddha told us we must take the next step and walk the Bodhisattva-path. Buddhist teachings use the lotus as an analogy. The Lotus Sutra also uses the analogy of the wondrous Dharma lotus flower in its title. The lotus flower refers to something that arises from mud yet remains undefiled. In this evil world of the Five Turbidities, among the multitudes of sentient beings, [we must] be like the lotus flowers, untainted by the mud.
The Buddha’s intent is for all of us to not only eliminate our own afflictions but also dedicate ourselves to going among people and teaching them as well. So, He taught only the One Buddha Vehicle. Before, it spoke of teaching the Bodhisattva Way. This section talks about the One Buddha Vehicle, which is walking the Bodhisattva-path.
There are not two or three vehicles, only the One Buddha Vehicle. So, we must walk the Bodhisattva-path.
The Buddha gives only the One Buddha Vehicle: He only wanted ti use the Buddha’s knowledge and views to awaken sentient beings. This is the only teaching that can enable people to attain Buddhahood.
“The Buddha gives only the One Buddha Vehicle” means He only wanted to use the Buddha’s knowledge and views to awaken sentient beings.” This is the Buddha’s intention.
We seem to hear these words every day. Indeed, every day we hear this phrase. He has opened and revealed, but have we realized and entered? Every day [the teachings] are opened and revealed, but have we realized and entered them? If we have not, then we must keep putting our hearts into contemplating these teachings.
So, “He only wanted to use the Buddha’s knowledge and views to awaken sentient beings.” This is the only teaching that can enable people to attain Buddhahood. It is the One Buddha Vehicle.
Next the sutra states, “[He] gives only the One Buddha Vehicle as teachings to sentient beings.”
Therefore, the Buddha just to teach the One Buddha Vehicle, gives many discourses and teachings, all of which can be summed up as [this ultimate teaching].
The One Buddha Vehicle means there are no other vehicles [to Buddhahood], not two or three. There is only the One Buddha Vehicle, there are no two or three [Buddha] vehicle, just the singular pure, undefiled One Vehicle.
This is a simple and uncomplicated matter. So, I tell you every day that the Buddha-Dharma is actually quite simple. But, we sentient beings have many afflictions and many discursive thoughts. Sentient beings have 84,000 afflictions, so the Buddha had to create 84,000 teachings to meet this need and teach according to their capabilities. Therefore, it seems complicated.
But the Buddha purely came to teach the One Buddha Vehicle. He did not originally intend to give the Two or Three Vehicle teachings.
The Buddha does not only want us to stop at the Small or Middle Vehicle. We must not simple listen to or understand the Dharma, we must also put it into practice. What He emphasizes most is putting the Dharma into practice. After we understand it, we must actualize it.
So, we cannot just listen. The Buddha does not speak simply so that people can hear and understand the teachings. This is not His original intent.
[He comes] solely to enable people to abide in the One Vehicle. All Buddhas, for the sake of this great cause, teach the Bodhisattva-path.
Most importantly, He “solely enable people to abide in the One Vehicle.” I hope everyone’s heart abides in the One Vehicle, in the Buddha Vehicle. This means that we can return to our pure intrinsic Buddha-nature.This is the only requirement. “Solely to enable people to abide in the One Vehicle.” We must return to our intrinsic Tathaganta-nature. This is not complicated; there is nothing else; we must simply return to and abide in the One Vehicle. In conclusion, we must study the Buddha’s Way with a deep and strong faith to understand His purpose for coming to the world.
He clearly tells us that we all intrinsically have Buddha-nature. We must not only seek it externally, we must actually return to our intrinsic nature and remain in the One Vehicle. Only then are we truly Buddhist practitioners. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙示悟眾生：開示教法，使之覺悟也。法華經曰：唯以佛之知見示悟眾生。
⊙舍利弗，如來但以一佛乘故，為眾生說法，無有餘乘若二若三。《法華經 方便品第二》
⊙但以一佛乘：唯以佛之知見開悟眾生，是唯一能令人成佛之教法。
⊙今言但以一佛乘故為眾生說法。
⊙無有餘乘若二若三：唯一佛乘，無有二乘或三乘，是純一無雜之一乘。
⊙佛純為一佛乘，而二、三乘非本懷故。
⊙唯令住一乘，諸佛以此大事而教菩薩法。
【證嚴上人開示】
《法華經》完全就是以「一乘實相之理，如來以此教化，一切善根成熟。菩薩，令其得解佛知見意趣，故名教菩薩法。」
法華經唯談：
一乘實相之理
如來以此教化
一切善根成熟
菩薩
令其得解
佛知見意趣
故名教菩薩法
意思就是告訴大家，《法華經》完全就是在講解，一乘實相的道理，如來就是以這一實相之道理，來教化一切眾生，使眾生能夠善根成熟，成熟，能發揮菩薩的精神。這是《法華經》，整部經，七卷二十八品，無不都是教育我們眾生，回歸如來清淨本性，入人群中，而不受人群煩惱污染，進出自如。
佛陀來人間一大事因緣，就是為了要教菩薩法，應該我們都很清楚了。教菩薩法，就是開示教法，使人人能覺悟。你若不靠近菩薩道，我們無法覺悟。
佛陀的覺悟是宇宙之開闊，這麼的開闊無邊際，所以我們要心包太虛，量才能周遍沙界，這就是佛的見解。眾生、凡夫的見解，就是這麼窄，這麼一點點而已，只是在自己接觸的人，愛的、不愛的，愛的就執著那分愛，有這執著的愛，生離死別也是苦；不愛的就是恨，怨憎會苦，這也是苦。滿心煩惱，這就是心門沒有打開。
佛陀一大事因緣，那就是四個字：開、示、悟、入。四個字的第一個字就是「開」，就是要將大家的心門打開，眼界打開，我們的思想打開，一切一切。
前面說過了「如理智」，人人本具，因為佛性人人本具，真如道理，這個智慧我們都有，但我們都不知道。凡夫就是受無明將我們遮蓋著，把心門關住了。佛陀就設法，要如何為我們打開這道心門，如何啟開我們這一層無明。所以「開」，希望我們的心念、見解能夠開闊，心念、見解開闊，那就是到菩薩的境界。
所以，佛陀一大事因緣來人間，就是開、示一一的道理，為我們說清楚。所以他就用「如量智」，看你這個眾生，到底是什麼樣的根機，就給你什麼樣的教法，「歸元無二路」，回歸到菩薩道來。這就是佛陀的「如量智」，佛的知見就是在此，我們能知道嗎？
就如在佛的時代，有一位鬱多羅，年輕人，家庭很貧困，他沒有田地，沒有本錢，但是，一對父母非常年老，體弱多衰，就是二位都是身體很不好。為了照顧父母，他都要向人乞討，三餐要乞討來給父母吃。
他看到佛陀在人間教化眾生，人人聽佛的道理，瞭解要如何布施，如何修行。有一天，他就到佛的面前，恭敬禮拜，請教佛陀，向佛陀說出了他的環境，他說：「我真的是唯一的時間，就是要照顧父母，他們體弱多病，父母的營養，我要照顧，唯一的時間就是向人乞討，乞來給父母吃，維持他們的生命。佛啊！我無法有時間修行。佛啊！我更是無法有餘布施，這樣我要如何造福？」
佛陀就這樣向他開示，佛陀就說：「你現在已經就在造福了。你去向人乞討，為了你所有的時間，在父母的身邊，這樣侍奉他們，恭敬、孝順父母，你就是在修行了。你能不棄嫌父母，你已經是在積德。同樣的道理，你在向每戶家庭乞飯，來給父母吃，大家成就你的孝心，這樣也是化緣。將來你來生就是得大福報。因為你修行，孝順父母，因為你沿門乞求，讓人人知道你的孝，所以讓人隨喜付出，這樣你也是結很大的好緣，所以你來生，富而有餘。同樣，用孝順父母的心，你能布施更多人，這就是叫做行菩薩道。將來你的人生，還是行菩薩道，這條很開闊的道路，是你現在用這分孝來鋪，鋪了你人生未來的菩薩道。」
這是佛陀的時代，這樣的一段故事。看佛陀他的開示，向這位年輕人，肯定他的孝心，解釋讓他知道，這就是開示教法，這叫做「如量智」。佛陀來衡量這個人的力量，就是如此，這念心真的很可貴，用他的優點來安他的心，「對的事情，做就對了」。這種開示教化，使得覺悟，哪怕這麼小的事情，這也是一種教化。
示悟眾生：
開示教法
使之覺悟也
法華經曰
唯以佛之知見
示悟眾生
佛陀唯一，唯一用佛的智慧、知見，來開悟我們眾生。這是佛陀要講《法華經》，還未正式開講前，就開始向大家說，佛「唯以佛知見」，佛的知見要來開示悟入，眾生之知見。
佛的知見，眾生的知見，其實是平等。眾生只是多了一項煩惱，遮蓋了知見。佛陀就是來開、啟開，啟開眾生(除)這種無明，讓眾生知見啟開，與佛的知見就是同等。
所以，這段（經）文這樣說：「舍利弗，如來但以一佛乘故，為眾生說法，無有餘乘若二若三。」
舍利弗
如來但以
一佛乘故
為眾生說法
無有餘乘
若二若三
《法華經 方便品第二)
佛陀只以一佛乘，只用一佛乘，一佛乘，那是實相究竟的真理，也就是如理智、如量智、一切種智、一切道，一切種，一切種智，這就是佛陀他的本性智慧，都是一樣，透徹明瞭佛的知見。佛所見的一切，他就是具備了這種一切種智，而且究竟實相，這是一佛乘的道理。佛陀只為了這件事，「故為眾生說法」，只是為了這樣，來向眾生說法。「無有餘乘若二若三」，只有一佛乘，沒有二乘，沒有三乘。
我們平時說小乘、中乘、大乘；聲聞、辟支弗、菩薩乘，這叫做三乘。其實佛陀就是只為教化菩薩，就是一乘。菩薩已經接近佛的智慧，所以我們人人要成佛，一定要經過菩薩道。
就如剛才那個故事，孝順一對父母，用這念心，將來來看待一切眾生，有餘力，有了財富時，能用這麼恭敬的心，來布施一切眾生，這就是菩薩道。若是聲聞、辟支弗，就只是自修，修我自己而已，雖然愛欲、情仇都已經去除了，不過他是自己侷限一個框，自己為自己修行。因為，三界六道苦不堪，一不小心就要墮落，所以大家怕，還是守在聲聞、緣覺乘裡面。佛陀就說，還要再進步，要到菩薩道。
我們佛教就是以蓮花來譬喻，《法華經》也是以蓮花譬喻。法華，妙法蓮華，「蓮華」就是蓮花的意思，出在污泥而不染；在這五濁惡世，芸芸眾生中，如蓮花，如在污泥中而不受污泥污染。佛陀的(心)意就是要人人，除了自己去除煩惱，同時還要投入人群，去度化眾生，所以佛陀所說的只是一佛乘。前面說教菩薩法，這段說「一佛乘」，「一佛乘」就是行菩薩道。沒有二乘、三乘，就只有「一佛乘」，必定要行在菩薩道中。
但以一佛乘：
唯以佛之知見
開悟眾生
是唯一能令人
成佛之教法
「但以一佛乘」這一句就是，「唯以佛之知見開悟眾生」，這是佛的心懷。好像每天都聽到這句話。是啊！我們每天都聽到這句話。開、示，我們悟、入了沒？每天都在開示，我們是不是有悟入呢？若還未悟入，我們還是要不斷將這句話，真的要再用心。所以，「唯以佛之知見開悟眾生」，是唯一能令成佛之教法」，這就是「一佛乘」。
現在所說的「但以一佛乘故，為眾生說法」。
今言
但以一佛乘故
為眾生說法
所以佛陀，就是只為了「一佛乘」，千經萬論，說那麼多，無非就是要收攝到「一佛乘」。所以說一佛乘，「無有餘乘若二若三」，就是唯一佛乘，無有二乘或三乘，是純一無雜之一乘。，很單純，沒有複雜的事情
無有餘乘若二若三
唯一佛乘
無有二乘或三乘
是純一無雜之一乘
很單純，沒有複雜的事情，所以每天都告訴大家，佛法實在是很單純，只是我們眾生煩惱多，所以雜念多。眾生八萬四千之煩惱，佛陀就要開八萬四千種的法，來應量，應眾生根機來逗教，所以變成複雜了。所以，「佛純為一佛乘」，很單純，只為一佛乘而已，二乘、三乘不是佛的本懷。
佛純為一佛乘
而二、三乘
非本懷故
佛陀不是只說你停止在小乘，你停止在中乘，這樣就好了。不只是聽法，不只是瞭解而已，你還要身體力行。佛陀最重要的，就是要我們人人身體力行，瞭解之後，我們要實行。所以，光是聽，佛說話不只是要給人聽的，佛的教法不只是要讓人瞭解，這不是佛的本懷。
唯令住一乘
諸佛以此大事
而教菩薩法
最重要的「唯令住一乘」，希望人人要心住在一乘道，住在佛乘。意思就是說，我們能回歸本性，清淨本具的佛性。這就是唯一的一項。「唯令住一乘」，就是回歸我們的如來本性，沒有複雜、其他，就是很單純，回歸，回歸回來住於一乘。
總而言之，我們學佛要用深廣的信心，瞭解佛陀來人間的目的，這麼清楚告訴我們，人人本具佛性，我們不要光在外面找。其實要回歸本性，守住一乘，這樣我們才是真學佛者。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Abide in the One Vehicle (唯令住一佛乘)
Date: April. 24. 2014
The Lotus Sutra is all about “the ultimate reality of the One Vehicle. The Tathagata gives these teachings to help bring all roots of goodness to maturity. As for Bodhisattvas, this enables them to understand the intent behind the Buddha’s knowledge and views. So, this is called teaching and Bodhisattvas-path.”
This is telling everyone that the Lotus Sutra, in its entirely, explains the principles behind the ultimate reality of the One Vehicle. The Tathagata uses these principles to teach and transform all sentient beings and bring their roots of goodness to maturity. Thus they can manifest the Bodhisattva-spirit. The entire Lotus Sutra, all seven volumes and 28 chapters, is meant to teach us sentient beings to return to our pure intrinsic nature.
Then we can go among people, remain undefiled by their afflictions and come and go freely. The Buddha comes to the world for one great cause. He comes to teach the Bodhisattva-path. This should be clear to us by now. He teaches and reveals the Bodhisattva-path to help everyone awaken. Without being on the Bodhisattva-path, we cannot awaken. The Buddha’s enlightened [mind] is as broad as the universe; it is so broad and boundless. Thus, our hearts must encompass the universe, so that we may embrace everything. This is the extent of the Buddha’s views and understanding. The views and understanding of ordinary people are narrow and limited to just those we come into contact with, those we love and those we do not. As for those we love, we become attached to them. This attachment leads to suffering when we are apart in life or separated by death. As for those we do not love, those we hate, meeting with them always brings suffering. We become filled with afflictions because our minds are closed. The Buddha’s one great cause can be summed up with four words, open, reveal, realize and enter. The first of these words is “open,” which is to open our minds, to open our views, to open our thinking, to open everything.
We have previously discussed “ultimate wisdom,” which we all intrinsically have. Because we all intrinsically have Buddha-nature, the wisdom of True Suchness is something we all have, we just do not realize it. We ordinary people are covered by our ignorance, which has closed off our minds. So, the Buddha must find ways to open our minds and clear away this layer of ignorance. So, “open” means He wishes that our minds, views and understanding can be broad and expansive. Attaining this state of mind is attaining the state of Bodhisattvas.
Thus, the Buddha came to this world for one great cause, open and reveal one principle after another and clearly explain them to us.So, He used “relative wisdom” to evaluate sentient beings and determine our capabilities, so He could give us suitable teachings.
“In the end, there is only one path.”Returning to the Bodhisattva-path is something the Buddha taught us with “relative wisdom”.The Buddha’s knowledge and views lie here.
Are we capable of understanding them?
During the Buddha’s time, there was a young man named Uttara, whose family was very poor.He had neither property nor money, and his parents were very old and both were in very poor health.To take care of them, he begged for alms.There times a day he begged for food to feed them.He saw how the Buddha taught sentient beings and how people listened to His teachings and learned to practice giving and to engage in spiritual practice.
One day he came before the Buddha, bowed respectfully and asked for His advice.
He told the Buddha of his circumstances.He said, “I really only have time to take care of my parents.Their health is poor, so I must tend to their nourishment.I only have time to beg for food for my parents, to sustain their lives.Venerable Buddha, I have no time for spiritual cultivation.Venerable Buddha, moreover, I do not have anything extra to give.So, how can I create blessings?”
The Buddha then gave him a teaching.He said, “You are already creating blessings. You have been begging for food. You have devoted all your time to your parents. By serving them, respecting them and being filial, you are already engaging in spiritual practice.By not abandoning your parents, you are already accumulating virtue.Similarly, as you beg for food at each door to feed your parents, people help you fulfill your filial piety so you are also making good connections.You will receive great blessings in the next life because you are filial to your parents and, by begging door to door, you let people know of your filial piety, which inspires them to give joyful.In this way,you are forming great affinities.So in your next life, you will be affluent.With the same dedication you show your parents, you will help many others.This is one way of walking the Bodhisattva-path.In your next life, you will still walk this broad and expansive Bodhisattva-path.With your filial piety, you are now paying your future Bodhisattva-path.”
This story came from the Buddha’s time.Consider how the Buddha’s teaching affirmed the young man’s filial piety and helped him understand.This is how He opened and revealed teachings.This is “relative wisdom”.The Buddha evaluated this person’s ability, and based on that, He found the young man’s heart very precious.So, He highlighted his strengths to bring him peace of mind, so he would continue to do the right thing.
In teaching this way, He brought about an awakening.
Even such minor matters can be opportunities for teaching.
Revealed for sentient beings to realize:
“[The Buddha] opens and reveals teachings to enable them to awaken and attain realizations. The Lotus Sutra states, [All is to] reveal the Buddha’s knowledge and views for sentient beings to realize.”
The Buddha’s only purpose is to, with His wisdom, knowledge and views, awaken us sentient beings. Before officially teaching the Lotus Sutra, the Buddha told everyone He [only wanted to] open and reveal. His knowledge and views for sentient beings to realize the enter their own knowledge and views. The Buddha’s knowledge and views and those of sentient beings are in fact equal. But sentient beings have layers of afflictions that cover their knowledge and views. The Buddha is here to open and brush away the ignorance of sentient beings, so their knowledge and views can be equal to the Buddha’s.
The following section of the sutra states, “Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”
The Buddha only utilizes the One Buddha Vehicle, the true principle of ultimate reality. This is also ultimate wisdom and relative wisdom, which are both part of all-encompassing wisdom. Knowledge of all paths, knowledge of all causes and all-encompassing wisdom, are all part of the Buddha’s intrinsic wisdom and can penetrate the Buddha’s knowledge and views. The Buddha sees everything with this all-encompassing wisdom. Then there is also ultimate reality, the principle of the One Buddha Vehicle. This is what the Buddha “give as teachings to sentient beings”. For this sole reason, He comes to teach sentient beings. “There are no other vehicles, not two or three”. There is only One Buddha Vehicle, not two or three.
Ordinarily, we speak of the Small Vehicle, Middle Vehicle and Great Vehicle, Hearer-, Pratyekabudha-and Bodhisattva-vehicle. These are the Three Vehicles. But actually, the Buddha is only teaching the Bodhisattav-path, which is the One Vehicle Bodhisattvas are already close to the level of the Buddha’s wisdom. So, if we are to become Buddhas, we must walk the Bodhisattva-path. As in the story I just told, the mindset of being filial to parents can be eventually be applied to all sentient beings. So, [when the young man] has more time and wealth, he will exercise that same level of respect as he charitably gives to all sentient beings. This is the Bodhisattva-path. In the case of Hearers and Pratyekabuddhas, they only focus on cultivating themselves and though they have alreadyeliminated desires, cravings, passion and enmity, they have limited the scope of their cultivation because they only practice for their own sake. The suffering in the Three Realms and Six Realms is unbearable, and if we are not careful, we will fall into it. So, these people are scared and simply remain Hearers and Pratyekabuddhas. Thus, the Buddha told us we must take the next step and walk the Bodhisattva-path. Buddhist teachings use the lotus as an analogy. The Lotus Sutra also uses the analogy of the wondrous Dharma lotus flower in its title. The lotus flower refers to something that arises from mud yet remains undefiled. In this evil world of the Five Turbidities, among the multitudes of sentient beings, [we must] be like the lotus flowers, untainted by the mud.
The Buddha’s intent is for all of us to not only eliminate our own afflictions but also dedicate ourselves to going among people and teaching them as well. So, He taught only the One Buddha Vehicle. Before, it spoke of teaching the Bodhisattva Way. This section talks about the One Buddha Vehicle, which is walking the Bodhisattva-path.
There are not two or three vehicles, only the One Buddha Vehicle. So, we must walk the Bodhisattva-path.
The Buddha gives only the One Buddha Vehicle: He only wanted ti use the Buddha’s knowledge and views to awaken sentient beings. This is the only teaching that can enable people to attain Buddhahood.
“The Buddha gives only the One Buddha Vehicle” means He only wanted to use the Buddha’s knowledge and views to awaken sentient beings.” This is the Buddha’s intention.
We seem to hear these words every day. Indeed, every day we hear this phrase. He has opened and revealed, but have we realized and entered? Every day [the teachings] are opened and revealed, but have we realized and entered them? If we have not, then we must keep putting our hearts into contemplating these teachings.
So, “He only wanted to use the Buddha’s knowledge and views to awaken sentient beings.” This is the only teaching that can enable people to attain Buddhahood. It is the One Buddha Vehicle.
Next the sutra states, “[He] gives only the One Buddha Vehicle as teachings to sentient beings.”
Therefore, the Buddha just to teach the One Buddha Vehicle, gives many discourses and teachings, all of which can be summed up as [this ultimate teaching].
The One Buddha Vehicle means there are no other vehicles [to Buddhahood], not two or three. There is only the One Buddha Vehicle, there are no two or three [Buddha] vehicle, just the singular pure, undefiled One Vehicle.
This is a simple and uncomplicated matter. So, I tell you every day that the Buddha-Dharma is actually quite simple. But, we sentient beings have many afflictions and many discursive thoughts. Sentient beings have 84,000 afflictions, so the Buddha had to create 84,000 teachings to meet this need and teach according to their capabilities. Therefore, it seems complicated.
But the Buddha purely came to teach the One Buddha Vehicle. He did not originally intend to give the Two or Three Vehicle teachings.
The Buddha does not only want us to stop at the Small or Middle Vehicle. We must not simple listen to or understand the Dharma, we must also put it into practice. What He emphasizes most is putting the Dharma into practice. After we understand it, we must actualize it.
So, we cannot just listen. The Buddha does not speak simply so that people can hear and understand the teachings. This is not His original intent.
[He comes] solely to enable people to abide in the One Vehicle. All Buddhas, for the sake of this great cause, teach the Bodhisattva-path.
Most importantly, He “solely enable people to abide in the One Vehicle.” I hope everyone’s heart abides in the One Vehicle, in the Buddha Vehicle. This means that we can return to our pure intrinsic Buddha-nature.This is the only requirement. “Solely to enable people to abide in the One Vehicle.” We must return to our intrinsic Tathaganta-nature. This is not complicated; there is nothing else; we must simply return to and abide in the One Vehicle. In conclusion, we must study the Buddha’s Way with a deep and strong faith to understand His purpose for coming to the world.
He clearly tells us that we all intrinsically have Buddha-nature. We must not only seek it externally, we must actually return to our intrinsic nature and remain in the One Vehicle. Only then are we truly Buddhist practitioners. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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