20140430《靜思妙蓮華》從諸佛聞法（第294集）
⊙依於一實理，演說真實法。
⊙一切種智：是佛通達諸法總相別相，化道斷惑的智，合一切智及道種智二者，故名一切種智。
⊙一切事物是由因緣和合而生。
⊙「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」《法華經方便品第二》
⊙「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」《法華經方便品第二》
⊙一佛乘：唯一成佛之教法。
⊙法華經方便品曰：「十方佛土中，唯有一乘法。」
⊙從諸佛聞法：謂諸眾生既從諸佛聞法已，又能起正信心，思惟其義，依教修行，甚為希有，是為世間難得之寶。
⊙究竟：謂佛證悟最極清淨妙覺，更無有上，故名究竟位。
⊙一切種智：是佛通達諸法總相別相，化道斷惑的智，合一切智及道種智二者，故名一切種智。
【證嚴上人開示】
「依於一實理，演說真實法。」
依於一實理
演說真實法
佛陀來人間，他覺悟宇宙的真理，所以，佛陀談天說地的道理，無不都是依據一實的道理。所以這就是佛陀來人間，演說的目標，說法，希望人人能夠理解接受，身體力行。
所以，一切的事物都是由因緣會合而生。
一切事物
是由因緣
和合而生
每一天的生活，我們應該要有這樣的覺悟，覺悟一切一切都是由因緣和合。這個因緣還是同樣出自於人心，人心能夠時時心在法中，行在法中，如法、如理，心佛一致，若能夠如此，這就是一切順調，佛心、眾生心就沒有差別。這就是我們「會知」，與佛知見能夠會合起來，我們就能瞭解了，天地一實真理。這是佛陀人間說法的目的。
我們前面，佛陀向舍利弗說：「舍利弗！過去諸佛以無量無數方便」，用很多種、很多種的方便，「種種因緣，譬喻言辭，而為眾生演說諸法」。
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
這已經重複過幾次，向大家說。佛經也是一樣，一直重複來說這樣的意，讓我們大家能夠更加瞭解。
下面這段（經）文，接下來又說：「是法皆為一佛乘故」，這些法都是為了一佛乘，「是諸眾生從諸佛聞法，究竟皆得一切種智。」
是法皆為
一佛乘故
是諸眾生
從諸佛聞法
究竟皆得
一切種智
《法華經方便品第二》
我們要好好聽，來聽諸佛的法。「從諸佛聞法」，我們這些眾生，是從諸佛聞法。諸佛從何來？也是一樣，從眾生殷勤精進修學、成佛，如此再輾轉教育眾生，那就是要讓人人能夠，「究竟皆得一切種智」。
有一時，阿難他就想，佛，到底佛過去一直在說，從無量億劫，佛(從) 諸佛無量億的，諸佛所，聽聞佛法，殷勤精進過來；這是佛陀自己也這樣說。在無量億劫，無量億劫就是無量億數的生，這個生生世世這樣一直在，諸佛的道場殷勤精進過來。
阿難有一天就問佛陀說：「佛陀，到底您從開始最初的發心，是從何時開始？」問得好！雖然，佛陀他說，無量億諸佛所，殷勤精進。無量億諸佛所，到底最最開始之時，如何發心？總有一個開頭吧！
佛陀開始說從前，到底是多久？無法說的多久，有一生在地獄中；他也曾經過地獄。(在)地獄受苦時，看到地獄夜叉，對這些罪人的刑法，既然犯罪，來到地獄中，就是要受盡苦磨，是極苦的折磨。其中，他看到最悲慘的，那就是一輛鐵車，用火燒紅二位犯罪的人，那個獄卒、夜叉，將這個人的皮剝下，剝，不離身軀，將板拉出來，這樣把它綁起來，與人的身軀黏在一起，又再一邊將這個皮，綁在鐵火的車上，這二個人要拖這輛鐵火車走。
身上的痛，血淋淋，那種的痛苦，這個皮黏在肉，要拉著鐵火車，是多麼的痛苦，那種的極苦難堪，痛徹骨髓，那種的痛、哀號！要拉這個輛車，拉不動，夜叉又再以鞭打，這樣其中有一位已經沒辦法了，昏倒了，另外一個，真的孤單的力，要拉這輛車，不可能，苦痛難堪。
其中有一位，本身也是在受苦，看到這樣的情形，去向獄卒要求，就說：「是不是讓這個人，受罪者稍微休息，我願意替他，代替他來拉這輛火燒的鐵車。」獄卒非常發怒，瞋怒，就說：「你本身也是一位受罪者，自身都無法顧，你還能去顧別人？」所以，拿起鞭來就抽打他，打得他就這樣往生，在地獄消失了，在這個瞬間，生到天堂。
這天堂裡，受了天的快樂，但是他的心是悲，悲憫地獄中的眾生。靜靜地想，難道只是地獄的苦嗎？還有餓鬼道的苦，還有畜生道的苦，還有人間的苦，一切苦的源頭，是來自於人間，人心造種種的業，所以就要去受這種種的苦。那個時候，他發一念心，應該要從教育眾生開始，讓眾生能夠用心去體會這個道理，避開苦難，才能夠得到安穩。
佛陀說至此，就說：「阿難，你要知道，我開始起一念心的最初，那就是那位在地獄中，不忍心眾生受苦，那念的悲心啟發起來，所以從此開始，我發心立願，為一切眾生，代眾生苦，一直到眾生，人人都能接受，能夠回歸，人人本具清淨的佛性，所以為眾生修行。」
這是我們要感恩阿難，他問佛陀那個最最初開始發心，那個境界從何處來？那就是從最苦難中來。他若不是在地獄，看到那麼極苦的眾生、那麼極苦的境界，怎能激發起這念悲憫心？所以，悲心不忍，自然就願力無窮盡。所以，一切都是要因緣，因緣會合，佛法也一樣。
所以，我們聽這麼長的法，差不多都在這裡。佛陀還是以種種因緣、譬喻、言教，不斷地就是只為一實乘，就是佛乘，用種種方法說法。到底我們能夠瞭解多少？佛陀盼望我們能夠體會，能夠「究竟皆得一切種智」。大家若全都能究竟徹底瞭解，那就再也沒有種種習氣了。
我們常常輪迴於六道中，天的習氣，就是享受；阿修羅的習氣，就是容易發怒、驕傲；人的習氣，就是欲念重；畜生的習氣，就是失去了人倫；餓鬼的習氣，就是餓、苦；地獄的習氣，那就是苦不堪，就是這樣一直折磨，會很怕、很恐懼，什麼事情都不敢有信心，怕這樣會受苦，怕這樣……等等。這就是我們眾生，無法得到究竟一切種智，原因在於此。
佛陀的希望，就是我們人人聽法之後，我們能夠理解，理解之後，我們能生信心，生了信心，身體力行。
所以，一佛乘就是唯一成佛的教法。
一佛乘
唯一成佛之教法
這就是佛陀，就是要人人能夠成佛，所以他常常，就是以一佛乘來施教，我們希望人人能夠接受一佛乘。《法華經》中，就是我們現在〈方便品〉也說：「十方佛土中，唯有一乘法。」
法華經方便品曰
十方佛土中
唯有一乘法
這是佛的心願，盼望眾生人人都與他同等，能夠啟悟宇宙真理，「究竟皆得一切種智」。
從諸佛聞法
謂諸眾生
既從諸佛聞法已
又能起正信心
思惟其義依教修行
甚為希有
是為世間難得之寶
「從諸佛聞法」，這段（經）文就是說，「諸眾生既從(諸)佛聞法(已)」。這些人，大家都是已經，從諸佛，不只是釋迦佛而已，應該比釋迦佛，更久更久以前的佛，我們也應該有親近過，過去生同樣，也有聽過諸佛說法。
所以，此處說，「諸眾生既從諸佛聞法」。這麼多的眾生，也曾經過聽諸佛的法之後，若這樣，能夠根機比較好的，就是「又能起正信心」，聽法之後能夠起正信，「思惟其義」，好好去思考。我們常常說「聞、思、修」，法聽完之後，好好思考，「依教修行」，這是「甚為希有」，很少。
大地眾生這麼多，到底有多少人聽諸佛說法之後，能夠起正信之心，到底有多少呢？甚至聽完之後，能夠依教，這樣思惟，依教修行，實在是很少，很稀有，「是(為)世間難得(之寶)」。所以，修行人可貴，其實可貴在此——聽法，聞、思、修，身體力行，好好修行。這樣才是真正讓人能夠，尊重、尊敬。
究竟
謂佛證悟
最極清淨妙覺
更無有上
故名究竟位
「究竟」，「究竟皆得一切種智」。「究竟」是「佛證悟最極清淨妙覺」，這叫做「究竟」。我們修行要到究竟的境界，這個「究竟的境界」，就是我們聽法之後，聞、思、修，身體力行，自己體悟，這叫做「證」；「證悟」，我們自己身體力行，有體悟之後，那個「最極清淨妙覺」就是真如本性，「更無有上」，沒有比這個更高的法，這叫做一乘，一佛乘。這是我們的目標，就是「更無有上」，「故名究竟(位)」。
一切種智
是佛通達諸法
總相別相
化道斷惑的智
合一切智
及道種智二者
故名一切種智
「一切種智」，這是佛已經通達諸法，總相、別相，化道能夠斷惑。這個「道」，我們已經都瞭解，自覺，還能覺他，自己斷了種種的無明惑，還能使人人斷無明惑。這種的智，自覺、覺他的智，叫做「一切種智」。就是「合一切智及道種智」，這二項合起來，名為「一切種智」。
各位，學佛，我們真的要用心。發心就是來自最極苦的地方，我們瞭解苦，這就是一條的道路，這條真理道路，要如何去解開這個苦，成為極樂，從極苦到極樂，從極樂到安穩住。「安穩住」就是剛才所說的「究竟清淨妙覺」，這就是我們人人，能夠回歸真如本性，那個妙覺智，那就是「究竟一切種智」。
各位，學佛要用心，聽(法)要聞、思、修，身體力行，以最虔誠之心，時時接受法入心，法在行中，這就是我們每天，所在進修的目標，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Hearing the Dharma from all Buddhas (從諸佛聞法)
Date: April. 30. 2014
“Based on the principles of One Reality, He proclaims the True Dharma.”
The Buddha came to this world and awakened to the truths of the universe. So, when He speaks of principles of the world, they are all based on the principles of One Reality. He comes to the world and gives teachings in the hope that everyone can understand and accept them, then put them into practice.
So, “all things arise from the convergence of causes and conditions.”
In our daily living, we must live with this kind of awareness. We must realize that all things arise thought the convergence of causes and conditions. Causes and conditions likewise all originate in our minds. We must always have the Dharma in our hearts and manifest it in our actions. When we are in line with the Dharma and principles, we are one with the Buddha. If we can do this, everything will be in harmony. The minds of the Buddha and sentient beings are no different. This is our “convergent understanding”. If our minds can converge with the Buddha’s knowledge and views, we will be able to understand the world’s true principles of the One Reality. This is the Buddha’s goal in teaching the Dharma.
Previously, the Buddha said to Sariputra, “Sariputra, all Buddhas of the past, with infinite, countless skillful means,” that is, with many different methods, “with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”
I have already repeated this several times for all of you. Buddhist sutras do the same thing; they are always repeating concepts, so we can better understand them.
The next passage of the text continues to explain that, “These teachings were all for the sake of the One Buddha Vehicle.” These methods all teach the One Buddha Vehicle. “All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”
We must listen well to the teachings of all Buddhas, “hear the teachings from all Buddhas.” We sentient beings hear the Dharma from all Buddhas. Where did these Buddhas come from? They were also once sentient beings who diligently studies and practiced to attain Buddhahood, then in turn came back to teach sentient beings. This is so They could help everyone “ultimately attain all-encompassing wisdom.” At one time, Ananda was thinking about something the Buddha had always said, that for countless billions of kalpas, He had listened to the teachings from countless Buddhas at Their practice centers and then diligently practiced them. This was what the Buddha said about Himself. Countless billions of kalpas translates into countless billions of lifetimes. Life after life, He diligently practiced at the practice centers of all Buddhas. So one day, Ananda asked the Buddha, “Venerable Buddha, when exactly did you form your initial aspiration?”
This was a good question.Though the Buddha said that He diligently practiced at the countless practice centers of all Buddhas, His aspiration must have arisen at some point in time.So, the Buddha began at talk about the past.He could not say exactly how long ago, but during one of His lifetimes He was born in hell.Even the Buddha lived in hell.
As He was suffering in hell, He saw yaksas punishing wrongdoers.Since they had committed wrongdoings, they were subject to extreme torment in hell.The cruelest [punishment] He saw was a fiery, hot iron cart used to punish two wrongdoers.The jailor, a yaksa, flayed their skin and stretched it out while a part of it was still attached to their bodies.One end remained stuck to their bodies and the other end was tied to the flaming iron cart.
Then these two people had to drag the cart.Their bodies were bloodied and in pain.
The agony of having the skin still on their bodies used to pull the flaming iron cart was extremely painful.That excruciating pain was unbearable and hurt down to the bones; they wailed in pain.They did not have the strength to pull the cart, so the yaksa kept whipping them.One of them could not bear it anymore and fainted.For the other to pull the cart all by himself was impossible because the pain was unbearable.
Then one person, who was facing his own punishment, saw this situation and went up to the jailor and asked, “Can you let this person, who is being punished, rest a while?I am willing to take his place and pull this flaming iron cart.”The jailor was extremely enraged and said, “You yourself are being punished.You can’t even take care of yourself; how can you take care of anyone else?”So, he lifted his whip and struck him until he died and vanished from hell.
In an instant, he was born in heaven.In heaven, he enjoyed heavenly pleasures, but his heart was sad, and he felt sympathy for the sentient beings in hell.He calmly thought, “Is hell the only place with suffering?There is also suffering in the hungry ghost and animal realms, as well the human realm.”The source of all suffering is the various karma they created from the working s of their minds.Thus, they must experience various suffering.
At that moment, he developed an aspiration.He wanted to begin by teaching sentient beings, to help them mindfully realize this principle.Only by avoiding suffering can people attain peace and stability.The Buddha stopped at this point and said, “Ananda, you wanted to know the moment I first developed my aspiration?I was that person in hell who could not bear to let sentient beings suffer. After my compassion was awakened, from then on, I aspired and vowed to work for all sentient beings, to take on their suffering until all sentient being can accept [the Dharma] and return to their intrinsic, pure Buddha-nature”.
So, He practiced for the sake of sentient beings. We must be grateful to Ananda for asking the Buddha about His initial aspiration and where that state of mind came from. It came from a place of the worst suffering. If He had not seen those sentient beings endure extreme suffering in hell, how would his compassion have been awakened? So, with His great compassion came inexhaustible strength of will. So, everything requires the convergence of causes and conditions, including the Buddha-Dharma.
We have been listening to teachings for so long, but the basics are found here. The Buddha uses various causes and conditions, analogies and [expressions] to continuously teach the Once Reality, the Buddha Vehicle. He uses many methods to give this teaching. Just how much can we understand? The Buddha hopes we can realize and “ultimately attain all-encompassing wisdom”. If we attain ultimate, full understanding, we will no longer have habitual tendencies.
We are always transmigrating in the Six Realms. The habitual tendency of heavenly beings is to enjoy pleasures. The habitual tendency of asuras is to be quick tempered and arrogant. For humans, it is having many desires. To habitual tendency of animals is losing morality. The habitual tendency of hungry ghosts is to be hungry and in pain. The tendency of those in hell is to face unbearable suffering. Under such constant torment, they are very frightened. They do not dare to have faith in anything for fear that it will lead to suffering and so on. These are the reasons we sentient beings cannot attain ultimate all-encompassing wisdom.
The Buddha’s hope is that after we listen to be the Dharma, we can understand it. Then after we understand it, He hopes we will have faith in it and put it into practice.
So, the One Buddha Vehicle is the only teaching for attaining Buddhahood.
Because the Buddha wants everyone to attain Buddhahood, He always teaches the One Buddha Vehicle. We hope everyone can accept the One Buddha Vehicle.
In the Lotus Sutra, [later] in the Chapter on Skillful Means, it also states, “In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma”.
This comes from the Buddha’s vow, His hope that sentient beings can be His equal and awaken to the truths of the universe, “ultimately attaining all-encompassing wisdom”.
Hearing the teachings from all Buddhas: This refers to how sentient beings, having heard the teachings from all Buddhas, can give rise to right faith. They contemplate the meanings and practice according to these teachings. These people are rare, like precious treasures in this world.
“Hearing the teachings from all Buddhas.” This portion of the sutra states, “These sentient beings [have] heard the teachings from all Buddhas”. So, we have already listened to teachings from all Buddhas, not just Sakyamuni Buddha. It is like that we have drawn near to Buddhas who were around long before Sakyamuni Buddha. In our previous lifetimes, we also listened to all Buddhas teach the Dharma. So, here it stated. “Sentient beings [have ]hear the teachings from all Buddhas. There were many sentient beings who listened to all Buddhas expound the Dharma.Those who have better capabilities “can give rise to right faith” after listening to teachings. Then “they contemplate the meanings.” We often say to “listen, contemplate and practice.” After listening to teachings, we must contemplate, then “practice according to these teachings.” These people are rare. There are so any sentient beings on Earth, exactly how many, after listening to the Buddha’s teachings, can give rise faith? How many? Furthermore, after listening to it. How many can contemplate it and then put it into practice? Very few, indeed. Indeed, this is very rare, and they are “like precious [treasures] in this world.
So, spiritual practitioners are valuable. Their value comes from [their desire to] hear the Dharma, to diligently engage in listening, contemplating and practicing. This is what truly earns the respect of others.
The ultimate refers to how the Buddha’s realization is the utmost pure and wondrous enlightenment, which is unsurpassed. Therefore, it is the ultimate stage.
In “ultimate attain all-encompassing wisdom, “ultimate” described how the Buddha’s realization is.” Therefore, it is the ultimate stage. In “ultimately attain all-encompassing wisdom,” “ultimately” describes how the Buddha’s realization is the utmost pure and wondrous enlightenment. This is “the ultimate.” We engage in practice to reach the ultimate state. This “ultimate state” [is reached] after hearing the Dharma, diligently engaging in listening and actualizing I to experience it and thus attain realizations.
This awakening comes when we put the Dharma into practice and attain realizations. This “utmost pure and wondrous enlightenment” is the nature of True Suchness, “which is unsurpassed.” There is no higher Dharma; this is the One Buddha Vehicle.
Our goal is to [reach this state], “which is unsurpassed.” “Therefore, it is the ultimate stage.”
All-encompassing wisdom: the Buddha fully understands all things, their universal and specific characteristics. The wisdom of knowing the path to transformation and eliminating delusions is the combination of wisdom of Hearers and wisdom of Bodhisattvas.
So, this is all-encompassing wisdom. With all-encompassing wisdom, the Buddha fully understands all things, their universal and specific characteristics and the path to transformation, which can eliminate delusions.
We already understand that this “path” is about awakening ourselves and others. We must have the wisdom to eliminate our various delusions and ignorance and enable others do the same.The kind of wisdom that can awaken the self and others is “all-encompassing wisdom.” “It is combination of [wisdom of Hearers] and [wisdom of Bodhisattvas].” The two combined are “all-encompassing wisdom.”
Everyone, in learning the Buddha’s Way, we really must be mindful. Aspirations come from extreme suffering.When we understand suffering, a path appears. This path of true principles leads us to dissolve suffering and turn it into supreme bliss; we can go from extreme suffering to supreme bliss. With supreme bliss, we abide steadily in the state I mentioned earlier, one of “ultimate, pure and wondrous enlightenment.” Every one of us can return to our intrinsic nature of True Suchness.That wisdom of wondrous enlightenment is the “ultimate all-encompassing wisdom.”
Everyone, in learning the Buddha’s teachings, we must be mindful Upon hearing the Dharma, we must listen, contemplate and practice it; we must put it into action. We must, with utmost reverence, always take the Dharma to heart and manifest it in our actions.
This must be the goal we advance toward each day. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙依於一實理，演說真實法。
⊙一切種智：是佛通達諸法總相別相，化道斷惑的智，合一切智及道種智二者，故名一切種智。
⊙一切事物是由因緣和合而生。
⊙「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」《法華經方便品第二》
⊙「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」《法華經方便品第二》
⊙一佛乘：唯一成佛之教法。
⊙法華經方便品曰：「十方佛土中，唯有一乘法。」
⊙從諸佛聞法：謂諸眾生既從諸佛聞法已，又能起正信心，思惟其義，依教修行，甚為希有，是為世間難得之寶。
⊙究竟：謂佛證悟最極清淨妙覺，更無有上，故名究竟位。
⊙一切種智：是佛通達諸法總相別相，化道斷惑的智，合一切智及道種智二者，故名一切種智。
【證嚴上人開示】
「依於一實理，演說真實法。」
依於一實理
演說真實法
佛陀來人間，他覺悟宇宙的真理，所以，佛陀談天說地的道理，無不都是依據一實的道理。所以這就是佛陀來人間，演說的目標，說法，希望人人能夠理解接受，身體力行。
所以，一切的事物都是由因緣會合而生。
一切事物
是由因緣
和合而生
每一天的生活，我們應該要有這樣的覺悟，覺悟一切一切都是由因緣和合。這個因緣還是同樣出自於人心，人心能夠時時心在法中，行在法中，如法、如理，心佛一致，若能夠如此，這就是一切順調，佛心、眾生心就沒有差別。這就是我們「會知」，與佛知見能夠會合起來，我們就能瞭解了，天地一實真理。這是佛陀人間說法的目的。
我們前面，佛陀向舍利弗說：「舍利弗！過去諸佛以無量無數方便」，用很多種、很多種的方便，「種種因緣，譬喻言辭，而為眾生演說諸法」。
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
這已經重複過幾次，向大家說。佛經也是一樣，一直重複來說這樣的意，讓我們大家能夠更加瞭解。
下面這段（經）文，接下來又說：「是法皆為一佛乘故」，這些法都是為了一佛乘，「是諸眾生從諸佛聞法，究竟皆得一切種智。」
是法皆為
一佛乘故
是諸眾生
從諸佛聞法
究竟皆得
一切種智
《法華經方便品第二》
我們要好好聽，來聽諸佛的法。「從諸佛聞法」，我們這些眾生，是從諸佛聞法。諸佛從何來？也是一樣，從眾生殷勤精進修學、成佛，如此再輾轉教育眾生，那就是要讓人人能夠，「究竟皆得一切種智」。
有一時，阿難他就想，佛，到底佛過去一直在說，從無量億劫，佛(從) 諸佛無量億的，諸佛所，聽聞佛法，殷勤精進過來；這是佛陀自己也這樣說。在無量億劫，無量億劫就是無量億數的生，這個生生世世這樣一直在，諸佛的道場殷勤精進過來。
阿難有一天就問佛陀說：「佛陀，到底您從開始最初的發心，是從何時開始？」問得好！雖然，佛陀他說，無量億諸佛所，殷勤精進。無量億諸佛所，到底最最開始之時，如何發心？總有一個開頭吧！
佛陀開始說從前，到底是多久？無法說的多久，有一生在地獄中；他也曾經過地獄。(在)地獄受苦時，看到地獄夜叉，對這些罪人的刑法，既然犯罪，來到地獄中，就是要受盡苦磨，是極苦的折磨。其中，他看到最悲慘的，那就是一輛鐵車，用火燒紅二位犯罪的人，那個獄卒、夜叉，將這個人的皮剝下，剝，不離身軀，將板拉出來，這樣把它綁起來，與人的身軀黏在一起，又再一邊將這個皮，綁在鐵火的車上，這二個人要拖這輛鐵火車走。
身上的痛，血淋淋，那種的痛苦，這個皮黏在肉，要拉著鐵火車，是多麼的痛苦，那種的極苦難堪，痛徹骨髓，那種的痛、哀號！要拉這個輛車，拉不動，夜叉又再以鞭打，這樣其中有一位已經沒辦法了，昏倒了，另外一個，真的孤單的力，要拉這輛車，不可能，苦痛難堪。
其中有一位，本身也是在受苦，看到這樣的情形，去向獄卒要求，就說：「是不是讓這個人，受罪者稍微休息，我願意替他，代替他來拉這輛火燒的鐵車。」獄卒非常發怒，瞋怒，就說：「你本身也是一位受罪者，自身都無法顧，你還能去顧別人？」所以，拿起鞭來就抽打他，打得他就這樣往生，在地獄消失了，在這個瞬間，生到天堂。
這天堂裡，受了天的快樂，但是他的心是悲，悲憫地獄中的眾生。靜靜地想，難道只是地獄的苦嗎？還有餓鬼道的苦，還有畜生道的苦，還有人間的苦，一切苦的源頭，是來自於人間，人心造種種的業，所以就要去受這種種的苦。那個時候，他發一念心，應該要從教育眾生開始，讓眾生能夠用心去體會這個道理，避開苦難，才能夠得到安穩。
佛陀說至此，就說：「阿難，你要知道，我開始起一念心的最初，那就是那位在地獄中，不忍心眾生受苦，那念的悲心啟發起來，所以從此開始，我發心立願，為一切眾生，代眾生苦，一直到眾生，人人都能接受，能夠回歸，人人本具清淨的佛性，所以為眾生修行。」
這是我們要感恩阿難，他問佛陀那個最最初開始發心，那個境界從何處來？那就是從最苦難中來。他若不是在地獄，看到那麼極苦的眾生、那麼極苦的境界，怎能激發起這念悲憫心？所以，悲心不忍，自然就願力無窮盡。所以，一切都是要因緣，因緣會合，佛法也一樣。
所以，我們聽這麼長的法，差不多都在這裡。佛陀還是以種種因緣、譬喻、言教，不斷地就是只為一實乘，就是佛乘，用種種方法說法。到底我們能夠瞭解多少？佛陀盼望我們能夠體會，能夠「究竟皆得一切種智」。大家若全都能究竟徹底瞭解，那就再也沒有種種習氣了。
我們常常輪迴於六道中，天的習氣，就是享受；阿修羅的習氣，就是容易發怒、驕傲；人的習氣，就是欲念重；畜生的習氣，就是失去了人倫；餓鬼的習氣，就是餓、苦；地獄的習氣，那就是苦不堪，就是這樣一直折磨，會很怕、很恐懼，什麼事情都不敢有信心，怕這樣會受苦，怕這樣……等等。這就是我們眾生，無法得到究竟一切種智，原因在於此。
佛陀的希望，就是我們人人聽法之後，我們能夠理解，理解之後，我們能生信心，生了信心，身體力行。
所以，一佛乘就是唯一成佛的教法。
一佛乘
唯一成佛之教法
這就是佛陀，就是要人人能夠成佛，所以他常常，就是以一佛乘來施教，我們希望人人能夠接受一佛乘。《法華經》中，就是我們現在〈方便品〉也說：「十方佛土中，唯有一乘法。」
法華經方便品曰
十方佛土中
唯有一乘法
這是佛的心願，盼望眾生人人都與他同等，能夠啟悟宇宙真理，「究竟皆得一切種智」。
從諸佛聞法
謂諸眾生
既從諸佛聞法已
又能起正信心
思惟其義依教修行
甚為希有
是為世間難得之寶
「從諸佛聞法」，這段（經）文就是說，「諸眾生既從(諸)佛聞法(已)」。這些人，大家都是已經，從諸佛，不只是釋迦佛而已，應該比釋迦佛，更久更久以前的佛，我們也應該有親近過，過去生同樣，也有聽過諸佛說法。
所以，此處說，「諸眾生既從諸佛聞法」。這麼多的眾生，也曾經過聽諸佛的法之後，若這樣，能夠根機比較好的，就是「又能起正信心」，聽法之後能夠起正信，「思惟其義」，好好去思考。我們常常說「聞、思、修」，法聽完之後，好好思考，「依教修行」，這是「甚為希有」，很少。
大地眾生這麼多，到底有多少人聽諸佛說法之後，能夠起正信之心，到底有多少呢？甚至聽完之後，能夠依教，這樣思惟，依教修行，實在是很少，很稀有，「是(為)世間難得(之寶)」。所以，修行人可貴，其實可貴在此——聽法，聞、思、修，身體力行，好好修行。這樣才是真正讓人能夠，尊重、尊敬。
究竟
謂佛證悟
最極清淨妙覺
更無有上
故名究竟位
「究竟」，「究竟皆得一切種智」。「究竟」是「佛證悟最極清淨妙覺」，這叫做「究竟」。我們修行要到究竟的境界，這個「究竟的境界」，就是我們聽法之後，聞、思、修，身體力行，自己體悟，這叫做「證」；「證悟」，我們自己身體力行，有體悟之後，那個「最極清淨妙覺」就是真如本性，「更無有上」，沒有比這個更高的法，這叫做一乘，一佛乘。這是我們的目標，就是「更無有上」，「故名究竟(位)」。
一切種智
是佛通達諸法
總相別相
化道斷惑的智
合一切智
及道種智二者
故名一切種智
「一切種智」，這是佛已經通達諸法，總相、別相，化道能夠斷惑。這個「道」，我們已經都瞭解，自覺，還能覺他，自己斷了種種的無明惑，還能使人人斷無明惑。這種的智，自覺、覺他的智，叫做「一切種智」。就是「合一切智及道種智」，這二項合起來，名為「一切種智」。
各位，學佛，我們真的要用心。發心就是來自最極苦的地方，我們瞭解苦，這就是一條的道路，這條真理道路，要如何去解開這個苦，成為極樂，從極苦到極樂，從極樂到安穩住。「安穩住」就是剛才所說的「究竟清淨妙覺」，這就是我們人人，能夠回歸真如本性，那個妙覺智，那就是「究竟一切種智」。
各位，學佛要用心，聽(法)要聞、思、修，身體力行，以最虔誠之心，時時接受法入心，法在行中，這就是我們每天，所在進修的目標，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Hearing the Dharma from all Buddhas (從諸佛聞法)
Date: April. 30. 2014
“Based on the principles of One Reality, He proclaims the True Dharma.”
The Buddha came to this world and awakened to the truths of the universe. So, when He speaks of principles of the world, they are all based on the principles of One Reality. He comes to the world and gives teachings in the hope that everyone can understand and accept them, then put them into practice.
So, “all things arise from the convergence of causes and conditions.”
In our daily living, we must live with this kind of awareness. We must realize that all things arise thought the convergence of causes and conditions. Causes and conditions likewise all originate in our minds. We must always have the Dharma in our hearts and manifest it in our actions. When we are in line with the Dharma and principles, we are one with the Buddha. If we can do this, everything will be in harmony. The minds of the Buddha and sentient beings are no different. This is our “convergent understanding”. If our minds can converge with the Buddha’s knowledge and views, we will be able to understand the world’s true principles of the One Reality. This is the Buddha’s goal in teaching the Dharma.
Previously, the Buddha said to Sariputra, “Sariputra, all Buddhas of the past, with infinite, countless skillful means,” that is, with many different methods, “with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”
I have already repeated this several times for all of you. Buddhist sutras do the same thing; they are always repeating concepts, so we can better understand them.
The next passage of the text continues to explain that, “These teachings were all for the sake of the One Buddha Vehicle.” These methods all teach the One Buddha Vehicle. “All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”
We must listen well to the teachings of all Buddhas, “hear the teachings from all Buddhas.” We sentient beings hear the Dharma from all Buddhas. Where did these Buddhas come from? They were also once sentient beings who diligently studies and practiced to attain Buddhahood, then in turn came back to teach sentient beings. This is so They could help everyone “ultimately attain all-encompassing wisdom.” At one time, Ananda was thinking about something the Buddha had always said, that for countless billions of kalpas, He had listened to the teachings from countless Buddhas at Their practice centers and then diligently practiced them. This was what the Buddha said about Himself. Countless billions of kalpas translates into countless billions of lifetimes. Life after life, He diligently practiced at the practice centers of all Buddhas. So one day, Ananda asked the Buddha, “Venerable Buddha, when exactly did you form your initial aspiration?”
This was a good question.Though the Buddha said that He diligently practiced at the countless practice centers of all Buddhas, His aspiration must have arisen at some point in time.So, the Buddha began at talk about the past.He could not say exactly how long ago, but during one of His lifetimes He was born in hell.Even the Buddha lived in hell.
As He was suffering in hell, He saw yaksas punishing wrongdoers.Since they had committed wrongdoings, they were subject to extreme torment in hell.The cruelest [punishment] He saw was a fiery, hot iron cart used to punish two wrongdoers.The jailor, a yaksa, flayed their skin and stretched it out while a part of it was still attached to their bodies.One end remained stuck to their bodies and the other end was tied to the flaming iron cart.
Then these two people had to drag the cart.Their bodies were bloodied and in pain.
The agony of having the skin still on their bodies used to pull the flaming iron cart was extremely painful.That excruciating pain was unbearable and hurt down to the bones; they wailed in pain.They did not have the strength to pull the cart, so the yaksa kept whipping them.One of them could not bear it anymore and fainted.For the other to pull the cart all by himself was impossible because the pain was unbearable.
Then one person, who was facing his own punishment, saw this situation and went up to the jailor and asked, “Can you let this person, who is being punished, rest a while?I am willing to take his place and pull this flaming iron cart.”The jailor was extremely enraged and said, “You yourself are being punished.You can’t even take care of yourself; how can you take care of anyone else?”So, he lifted his whip and struck him until he died and vanished from hell.
In an instant, he was born in heaven.In heaven, he enjoyed heavenly pleasures, but his heart was sad, and he felt sympathy for the sentient beings in hell.He calmly thought, “Is hell the only place with suffering?There is also suffering in the hungry ghost and animal realms, as well the human realm.”The source of all suffering is the various karma they created from the working s of their minds.Thus, they must experience various suffering.
At that moment, he developed an aspiration.He wanted to begin by teaching sentient beings, to help them mindfully realize this principle.Only by avoiding suffering can people attain peace and stability.The Buddha stopped at this point and said, “Ananda, you wanted to know the moment I first developed my aspiration?I was that person in hell who could not bear to let sentient beings suffer. After my compassion was awakened, from then on, I aspired and vowed to work for all sentient beings, to take on their suffering until all sentient being can accept [the Dharma] and return to their intrinsic, pure Buddha-nature”.
So, He practiced for the sake of sentient beings. We must be grateful to Ananda for asking the Buddha about His initial aspiration and where that state of mind came from. It came from a place of the worst suffering. If He had not seen those sentient beings endure extreme suffering in hell, how would his compassion have been awakened? So, with His great compassion came inexhaustible strength of will. So, everything requires the convergence of causes and conditions, including the Buddha-Dharma.
We have been listening to teachings for so long, but the basics are found here. The Buddha uses various causes and conditions, analogies and [expressions] to continuously teach the Once Reality, the Buddha Vehicle. He uses many methods to give this teaching. Just how much can we understand? The Buddha hopes we can realize and “ultimately attain all-encompassing wisdom”. If we attain ultimate, full understanding, we will no longer have habitual tendencies.
We are always transmigrating in the Six Realms. The habitual tendency of heavenly beings is to enjoy pleasures. The habitual tendency of asuras is to be quick tempered and arrogant. For humans, it is having many desires. To habitual tendency of animals is losing morality. The habitual tendency of hungry ghosts is to be hungry and in pain. The tendency of those in hell is to face unbearable suffering. Under such constant torment, they are very frightened. They do not dare to have faith in anything for fear that it will lead to suffering and so on. These are the reasons we sentient beings cannot attain ultimate all-encompassing wisdom.
The Buddha’s hope is that after we listen to be the Dharma, we can understand it. Then after we understand it, He hopes we will have faith in it and put it into practice.
So, the One Buddha Vehicle is the only teaching for attaining Buddhahood.
Because the Buddha wants everyone to attain Buddhahood, He always teaches the One Buddha Vehicle. We hope everyone can accept the One Buddha Vehicle.
In the Lotus Sutra, [later] in the Chapter on Skillful Means, it also states, “In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma”.
This comes from the Buddha’s vow, His hope that sentient beings can be His equal and awaken to the truths of the universe, “ultimately attaining all-encompassing wisdom”.
Hearing the teachings from all Buddhas: This refers to how sentient beings, having heard the teachings from all Buddhas, can give rise to right faith. They contemplate the meanings and practice according to these teachings. These people are rare, like precious treasures in this world.
“Hearing the teachings from all Buddhas.” This portion of the sutra states, “These sentient beings [have] heard the teachings from all Buddhas”. So, we have already listened to teachings from all Buddhas, not just Sakyamuni Buddha. It is like that we have drawn near to Buddhas who were around long before Sakyamuni Buddha. In our previous lifetimes, we also listened to all Buddhas teach the Dharma. So, here it stated. “Sentient beings [have ]hear the teachings from all Buddhas. There were many sentient beings who listened to all Buddhas expound the Dharma.Those who have better capabilities “can give rise to right faith” after listening to teachings. Then “they contemplate the meanings.” We often say to “listen, contemplate and practice.” After listening to teachings, we must contemplate, then “practice according to these teachings.” These people are rare. There are so any sentient beings on Earth, exactly how many, after listening to the Buddha’s teachings, can give rise faith? How many? Furthermore, after listening to it. How many can contemplate it and then put it into practice? Very few, indeed. Indeed, this is very rare, and they are “like precious [treasures] in this world.
So, spiritual practitioners are valuable. Their value comes from [their desire to] hear the Dharma, to diligently engage in listening, contemplating and practicing. This is what truly earns the respect of others.
The ultimate refers to how the Buddha’s realization is the utmost pure and wondrous enlightenment, which is unsurpassed. Therefore, it is the ultimate stage.
In “ultimate attain all-encompassing wisdom, “ultimate” described how the Buddha’s realization is.” Therefore, it is the ultimate stage. In “ultimately attain all-encompassing wisdom,” “ultimately” describes how the Buddha’s realization is the utmost pure and wondrous enlightenment. This is “the ultimate.” We engage in practice to reach the ultimate state. This “ultimate state” [is reached] after hearing the Dharma, diligently engaging in listening and actualizing I to experience it and thus attain realizations.
This awakening comes when we put the Dharma into practice and attain realizations. This “utmost pure and wondrous enlightenment” is the nature of True Suchness, “which is unsurpassed.” There is no higher Dharma; this is the One Buddha Vehicle.
Our goal is to [reach this state], “which is unsurpassed.” “Therefore, it is the ultimate stage.”
All-encompassing wisdom: the Buddha fully understands all things, their universal and specific characteristics. The wisdom of knowing the path to transformation and eliminating delusions is the combination of wisdom of Hearers and wisdom of Bodhisattvas.
So, this is all-encompassing wisdom. With all-encompassing wisdom, the Buddha fully understands all things, their universal and specific characteristics and the path to transformation, which can eliminate delusions.
We already understand that this “path” is about awakening ourselves and others. We must have the wisdom to eliminate our various delusions and ignorance and enable others do the same.The kind of wisdom that can awaken the self and others is “all-encompassing wisdom.” “It is combination of [wisdom of Hearers] and [wisdom of Bodhisattvas].” The two combined are “all-encompassing wisdom.”
Everyone, in learning the Buddha’s Way, we really must be mindful. Aspirations come from extreme suffering.When we understand suffering, a path appears. This path of true principles leads us to dissolve suffering and turn it into supreme bliss; we can go from extreme suffering to supreme bliss. With supreme bliss, we abide steadily in the state I mentioned earlier, one of “ultimate, pure and wondrous enlightenment.” Every one of us can return to our intrinsic nature of True Suchness.That wisdom of wondrous enlightenment is the “ultimate all-encompassing wisdom.”
Everyone, in learning the Buddha’s teachings, we must be mindful Upon hearing the Dharma, we must listen, contemplate and practice it; we must put it into action. We must, with utmost reverence, always take the Dharma to heart and manifest it in our actions.
This must be the goal we advance toward each day. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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