20140519《靜思妙蓮華》會歸一佛乘(第307集)
⊙隨眾生具本性，普為開佛知見，知見惟一佛乘，更無二乘三乘。
⊙「舍利弗！如此皆為得一佛乘、一切種智故。」《法華經方便品第二》
⊙「舍利弗！十方世界中，尚無二乘，何況有三？」《法華經方便品第二》
⊙尚無二乘，何況有三？法華以前佛為方便說法，不說聲聞緣覺二乘之作佛。
⊙至法華說真實之一乘妙法，如今始說二乘實為一佛乘，無二亦無三。言三世諸佛悉先用方便權教，而後開權顯實以會歸於一佛乘。
【證嚴上人開示】
春、夏、秋、冬，每天都是這樣在生活，卻是四季無聲無息，就這樣在輪轉，所以我們要常常提高警覺，注意天地之間微細的變動，都各具本性，都有它的性存在。
這幾天來，不就是都在講性相嗎？性與相，其實天地萬物，每一件東西都其本性存在，也有其不同的形相。不同的形相，不同的性，但是，這些的性與相，都是要有因緣來會合起來，你將這些因與緣分開了，性相就又不同了。
所以，這種萬物萬象，無數的形象中，都有它無數的性存在。其實，徹底的真性還是一佛乘，就是真理，不離真理的存在。真理，就是如來的本性。我們的真理，人人都是存在，沒有離開。
所以佛陀來人間，「隨眾生具本性」。因為佛陀很相信眾生，人人具有本性，雖然我們有很多的習性，卻是佛陀要讓我們知道，我們人人都有一個共同體的本性，這個共同體的本性就是佛性，如來清淨的佛性。
隨眾生具本性
普為開佛知見
知見惟一佛乘
更無二乘三乘
雖然我們這樣不斷在六道輪迴，習氣不斷在複製，但是佛陀不放棄，所以「普為開佛知見」。「普」就是普遍。佛陀的慈心，不只是對人，他是對六道眾生，無論是惡道、畜生道，佛陀都同樣不放棄，所以才叫做「普為」，真正普遍，普遍於六道間，佛陀都是平等開示佛的知見。
我們眾生要如何才真正能夠，體會到佛知、佛見呢？佛的見解，佛所看的能夠真實相，佛陀的知見就是那麼精，那麼真，那麼普遍。精，就是如琉璃一般清淨無染；真，就是不假，完全非常很真，透徹真實的實相。所以這是佛陀的知見，就是「知見惟一佛乘」。
所以，佛陀向眾生說很多，隨機逗教，權巧方便的道理，其實，無不都是只為一項，就是一佛乘，「更無二乘三乘」。二乘、三乘只不過是為一乘法，來做方便階段，引導眾生，希望眾生普遍全部歸一佛乘。這是佛陀來人間的目標。
我們之前也說過了，佛陀叫喚舍利弗說：「舍利弗！如此皆為得一佛乘、一切種智故。」
舍利弗
如此皆為得
一佛乘
一切種智故
《法華經方便品第二》
因為，佛陀為眾生來種種說法，希望眾生人人能夠體會、瞭解，得到一佛乘，一切種智。
「一切種智」，最近也一直說，就是佛的智慧，要來教導眾生，眾生有種種不同的根機，佛陀為適應眾生，所以說人間法，人間的道理，人間的五戒、天道的十戒，甚至也為眾生說三惡道等等，這種的「道種智」，佛陀是為一般眾生所說。佛陀還有「一切智」，能夠分別正確的道理，讓我們眾生有一條，真正康莊坦闊的道路，菩提大直道，讓我們向這條路走。
所以，再接下來這段(經)文，佛陀還是喚著舍利弗說：「舍利弗！十方世界中，尚無二乘，何況有三？」
舍利弗
十方世界中
尚無二乘
何況有三
《法華經方便品第二》
所說的十方世界中，就是指十方諸佛世界。每一尊佛，為他的世界的眾生，都是會開方便權巧之法，來教育他們，用種種因緣、譬喻言辭來教育。但是，每一尊佛最後還是將，種種權巧方便的教育，到最後還是會全部收集來，開權顯實。將「權」——方便法，會攤開來向大家說：「過去說的這些法，就是適應你們的根機，能接受佛法，相信佛所說法，懂得身體力行。但是，過去這些法不是很究竟，最究竟的法就是希望人人，回歸自己如來智性，人人本具，大家應該要知道。」
不是說現在告訴你們苦，「四諦法」，你們只聽到「四諦法」，人生是苦，六道輪迴，三界還是在無常、煩惱中。不只是這樣而已。有的人再聽，一切因緣，人間苦都是來自因緣，所以我對因緣果報，我怕，所以我不敢再來輪迴。不是只到這樣為止；還是要再進一步。
因為，你既然瞭解因緣果報，聲聞瞭解苦、集、滅、道，這些道理瞭解之後，僅知道不要再去造惡業，但是你們的煩惱都尚未除，還有少分煩惱，還無法回歸真如本性，那分透徹明朗，那個本性還未深徹瞭解。
這是佛陀對他的弟子，還是不斷這樣說，十方世界中，諸佛對他的世界眾生的，施教方法，以及我釋迦牟尼佛，在現在的時代，面對著這麼多的人來說法，同樣還是過去用種種法，現在已經開始「開權」，將權巧方便攤開出來，讓大家知道這不是究竟，還有更究竟之法。所以，不是二乘、三乘，終歸是一大乘之法。這一大乘法就是菩薩法。
佛陀在世，在這期間，他所帶的隨佛出家的僧眾，也還未很清楚。就如有一年，佛陀在結夏安居，剛好在結夏安居之時，僧眾聚集在一起。有一天，阿難走到僧眾中，大家都在論法，就談論到佛陀所說的法，雖然是很好，但是因緣，種種的因緣，到底我們是何因緣，有此福能跟隨在佛的身邊，每天都在聽聞佛陀的法？但是，阿若憍陳如，他們又是什麼因緣，能夠不只遇佛出世，又這麼殊勝，第一次佛陀的說法，能夠接受到，佛陀初轉法輪的因緣，到底這是如何來的？
阿難就想說：「對啊！這應該要趕緊去請教佛陀。」佛陀開始就說：「阿難，問得好。」因緣不可思議！過去無數劫以前，一個國家，國王叫做慈力。這位慈力國王，他身心都是慈善，心慈，視國家所有的眾生，如自己的家屬一樣，疼愛眾生的心，時時都是做利益眾生的事。布施，一切財物布施，眾生心有所疑，慈力王就不斷為國家的人民，將他所瞭解的佛法與大家分享，能夠教導大家「愛語」。
這位慈力王以身作則，提倡國家的人人互相尊重，互相所說的話都是那分關懷，慈言愛語。又再向大家，國家的人民教育，人人互相利益、利行。這是那個時候，慈力王用「四攝法」為他的國家人民施教、施政，利益群生。
這當中，有五位夜叉，這五個夜叉，他們無形中也接受到這位國王，那分的愛。我們知道，夜叉本來就是很凶惡，但是他(們)同樣在無形中，也受到全國人民的「四攝法」，布施，同時利行、愛語，互相佛法的分享。
所以，這五位夜叉有一天，用著很痛苦的態度，來到慈力王的面前，向慈力王恭敬，就這樣說：「大王，國王，你一直都在宣導的是愛。這分的愛，我們有感受到。不過，夜叉就是吸血鬼，我是要修，想要修行，能夠依教奉行。不過我的身體，真的很需要人新鮮的血，這樣不知道要怎麼辦？我是飢餓得如火在燒。」
慈力王見了，不忍心，就說：「身體就是一時間能夠維持，但是，慧命才是最重要的永恆。我能夠解決你一時，生命中的痛苦，軀體的痛苦，但是我希望，你永恆的慧命也要精進。」說完之後，他將他的身體五個地方，用利刀將這個五個地方，讓它出血，這五個地方，自己的身體五處取血，所以讓這五個夜叉能夠見血飽足。
他們的身體滿足了，但是，慈力王就說：「你還是要和我一樣，我發願向佛道精進。生命是有期限，慧命才是長久。我發願生生世世利益眾生，為眾生受苦難，我不求其他，只求成佛。所以，能夠覺悟道理，將來我若是覺悟道理之後，希望你們能夠是第一批，第一梯次，就能來接受我的法。」
佛陀說至此，就向阿難說：「阿難，你知道嗎？那位慈力王不是別人，就是我。那五位夜叉不是別人，是現在阿若憍陳如(等) ，五比丘。」
阿難知道了，但是，「佛陀也說過了，過去身為大魚，五位的漁夫來，初次看到這隻大魚，去告訴大家，讓大家來取魚肉，維持他們的生命。那個因緣呢？」佛陀就說：「這叫做生生世世，不可思議的因緣。」
對啊！那五位夜叉，那五位漁夫，他們好像因緣，都常常結合在一起；好像正值困難之時，佛的過去生都是在，(他們)最苦難之時，佛陀出現了。佛陀修行的過程，就是這樣不斷的因緣。
所以，我們人人，人與人之間互相相處，我們應該要知道，今生此世一起修行，過去生的彼世，過去生世中，不就是這樣嗎？所以因緣常常都是會遇在一起。所以，來接受佛陀的教法，要很深徹，哪怕是吃到他的肉，或者是吸收到他的血，原來那全都是有因緣。
佛陀不只是成就人間的生命，能夠解開，生命最需要的食糧(困乏)，他也能讓眾生長久成長的慧命。這也是種種因緣，因緣就是這樣。所以，人人同樣都是一佛乘，十方世界的諸佛，是這樣在教導眾生，教到最後還是開權顯實，「尚無二乘，何況有三？」但是因緣的真實，這我們要用心去體會。
所以，「尚無二乘，何況有三？」法華以前佛為方便說法，不說聲聞緣覺二乘作佛。
尚無二乘
何況有三
法華以前
佛為方便說法
不說聲聞緣覺
二乘之作佛
那個時候對這些聲聞、緣覺，他沒有告訴他們：「你們原來也能成佛。」他只是讓他們知道，你的根機對「四諦法」能接受，你好好專心去體會「四諦法」；去體會人生的苦如何集來，如何滅掉了苦難，要專心修行於道，將你的無明、煩惱去除。而緣覺，對「十二因緣」，世間一切因緣事相，你有興趣，能夠瞭解，肯接受，你們專心去體會因緣果報觀。這樣讓大家先去用心。
這就是在法華之前，佛陀全都是用方便法適應眾生，都不曾告訴他們：你們原本也會成佛。這是很少說的法。弟子有緣來聞法，但是根機尚未成熟，佛陀還是不說人人能成佛的這個境界。所以，《法華經》以前，不說聲聞、緣覺二乘作佛。但是，現在就要告訴大家，一切眾生皆有佛性，緣覺、聲聞二乘都能成佛。
所以說來，因為佛陀說過的法，流傳下來，我們知道此法之後，其實我們已經很久以前在聽經，就聽到「佛、心、眾生，三無差別」，「人人具有如來清淨的本性」，這開始就說了，應該我們人人都早就知道了。但是佛陀的時代，佛陀在《法華經》以前，只是應眾生的根機來說法，那是佛法的開始。
至法華說真實
之一乘妙法
如今始說二乘
實為一佛乘
無二亦無三
言三世諸佛
悉先用方便權教
而後開權顯實
以會歸於一佛乘
各位菩薩，我們真的是很有幸，也很有福，所以叫做「幸福」，得遇，在這個時代，我們還能聽到佛法。雖然離佛二千多年，不過現在佛法，愈來愈應科學的發達，愈是能夠對照，能夠愈瞭解，天地萬物各有其性，天地萬物行蘊的微妙。只要我們多用心，一理通就萬理徹，哪有二乘、三乘呢？回歸就是一個道理。希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Return to the One Buddha Vehicle (會歸一佛乘)
Date: May. 19. 2014
Spring, summer, fall and winter. We pass the days in the same way while the seasons are soundlessly and unnoticeably changing. So, we must always heighten our awareness to notice the subtle changes in the world and how all things have an intrinsic nature. Over these past few days, I have been talking about nature and appearances. Indeed, all things in the world have an intrinsic nature and also take on different appearances. Different appearances can reflect different natures. But these natures and appearances are created by the convergence of causes and conditions. So, when those causes and conditions separate, the natures and appearances will change.
All of these different things and all of these countless appearances each seem to have a different nature. But actually the ultimate true nature is the One Buddha Vehicle, which is the truth, the existence of the truth. This truth is our Buddha-nature.
This truth exists within all people; it is inseparable from. So, the Buddha comes to the world [to teach] “in accord with the original nature possessed by sentient beings.” The Buddha has great faith that all sentient being have this intrinsic nature. Even though we have many habitual tendencies, He wanted to help us recognize that all of us have the same shared intrinsic nature. This shared intrinsic nature is the Tathagata’s pure Buddha-nature.
In accord with the original nature possessed by sentient beings, the Buddha opened His knowledge and views for all. In His knowledge and views, there is only the One Buddha Vehicle, not two or three vehicles.
Even though we continuously transmigrate in the Six Realms and continuously strengthen our habitual tendencies, the Buddha did not give up on us. So, “the Buddha opened His knowledge and views for all.” “For all” means He did this universally. The Buddha was not only kind to humans, but to all things of the Six Realms. He never gave up on any being, even those in evil realms such as the animal realm. So, He did this “for all”.
He truly [taught] all in the Six Realms universally. He taught everyone His knowledge and views. How can we sentient beings truly realize the Buddha’s knowledge and views, His understanding? The Buddha can see the ultimate reality of everything. That is now refined His knowledge and views are, how true, how universal. “Refined” means that they are as pure and undefiled as crystal. “True” means they are not false. He has a complete, true and thorough understanding of ultimate reality. The Buddha’s knowledge and views are like this. “In His knowledge and views, there is only the One Buddha Vehicle.”
The Buddha taught many provisional principles according to sentient beings’ capabilities.But actually, they all fall under the One Buddha Vehicle “not two or three vehicles”.The Two and Three Vehicle teachings are convenient steps for reaching the One Vehicle Dharma.He guided sentient beings in the hopes that they all would return to the One Buddha Vehicle.This was His goal in coming to this world.
Earlier, we also mentioned that the Buddha called to Sariputra and said, “Sariputra, this is all done so that they may attain the One Buddha Vehicle and all-encompassing wisdom”.
This is because the Buddha gave many teachings in the hopes that everyone could realize and attain the One Buddha Vehicle and all-encompassing wisdom.
All-encompassing wisdom is something which.I have recently discussed quite a bit.
This was the wisdom the Buddha exercised to teach sentient beings’.Because they all had different capabilities, to give them suitable teachings, they Buddha taught worldly Dharma, worldly principles, the Five Precepts of the human realm and the Ten Precepts of the heaven realm.He even spoke of the Three Evil Realms, and so on.
He utilized [Bodhisattva-wisdom] to teach ordinary sentient beings.There is also [Hearer-wisdom], which can identify the right principles, and which gives us sentient beings a truly broad and smooth road, a great, direct Bodhi-path for us to walk on.
In the next passage in the sutra, the Buddha once again called to Sariputra.
“Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”
The worlds of ten directions He spoke of where the worlds of all Buddhas of ten directions.Each Buddha comes into this world for the sentient begins of His land and establishes provisional and skillful means to give them teachings.He teaches with various causes and conditions, with analogies and expressions.But in the end, each Buddha ultimately sets aside these various skillful teachings and brings them all together to open the provisional and reveal the true.
He takes apart the provisional, skillful teachings and opens them wide to tell people, “I gave these teachings in the past to suit your capabilities so you could accept the Buddha-Dharma, have faith in it and put it into practice.But those were not the ultimate teachings.I hope the ultimate teachings will help you all return to the wisdom of your Tathataga-nature.You should know that you intrinsically have this.”
He did not only teach about suffering, of the Four Noble Truths.Most hear about the Four Noble Truths and learn about the truth of suffering in life, and how we remain in cyclic existence in the Six Realms and face impermanence and afflictions, but [the Dharma] is more than that.Some people hear this and realize that all suffering arises from causes and conditions.So, they fear karmic retribution and do not dare go through cyclic existence again.
People cannot just stop here, they must go beyond this understanding.After Hearers understand the law of karma and suffering, causation, cessation and the Path, they only know that they should not create more bad karma.But if they have not eliminated all afflictions, they cannot yet return to the radiance and clarity of their pure Buddha-nature.They have not yet thoroughly understood their intrinsic nature.This is what the Buddha continuously told His disciples.
In the worlds of the ten directions, the methods Buddhas use to teach sentient beings in Their lands and the ways He, Sakyamuni, gives teachings to all those people in His era are the same. They all use various methods first and then begin to “open the provisional”. Buddhas lay these skillful teachings wide open so people know they are not the ultimate teachings. There is an ultimate teaching beyond that, which is not the Two or Three Vehicle teachings. Those eventually lead to the One Vehicle, which is the Bodhisattva-path.
While the Buddha was in the world, the disciples who followed Him did not clearly understand this either. For example, one year the Buddha held a summer retreat where the monastics gathered together. One day, as Ananda walked among the Sangha, everyone was discussing the Dharma. They said that the Buddha’s teaching were great, but they wondered about the causes and conditions that brought them the blessings to be at the Buddha’s side every day, so they would constantly listen to His teachings. They also wondered about the karmic conditions of Ajnata Kaundinya, that not only did he live in the same era as the Buddha, but he also had the exceptional opportunity to be the first to listen to the Buddha teach and was there the first time the Buddha turned the Dharma-wheel. How did this come about? Ananda thought, “This is a good question. I should quickly ask the Buddha”.
The Buddha began by saying, “Ananda, that is a good question. The workings of karma are inconceivable. [He went on to say that] many kalpas ago, there was a king named Maitribala. This king’s heart and mind were replete with goodness and loving-kindness, so he treated all sentient beings in his kingdom like part of his family; he truly cherished them. He always did things that benefited hem.
For example, he gave away all his wealth. When people had doubts, he continually shared his understanding of the Buddha-Dharma with them and taught them to practice “loving speech”. King Maitribala set an example for others and encouraged every only to respect each other, to only speak kind and loving words to one another. Then he taught the people in his country to do things that benefited each other.
Thus, at that time, the king utilized the Four All-Embracing Virtues in his teachings and governance to benefit all sentient beings. Among them were five yaksas. Without realizing it, they were recipients of the king’s love and care. We know that yaksas are vicious by nature, but without realizing it, they were influenced by the people’s practice of the Four All-Embracing Virtues, charitable giving, beneficial conduct, and how they shared the Dharma with each other. So one day these five yaksas, in great agony, came before King Maitribala.
They respectfully told him, “Your Majesty, you constantly encourage people to be loving and we have experienced that love. But we yaksas are like vampires. I want to uphold and practice the teachings, but my body really needs fresh human blood. I really don’t know what to do. I’m so hungry I feel like I’m on fire.”
King Maitribala could not beat this, so he said, “The body can only be sustained temporarily. Wisdom-life is more important; it is everlasting. I can help relieve your physical suffering momentarily, but I hope you will diligently nurture your everlasting wisdom-life.”
After he finished speaking, he stabbed his body in five places with a sharp knife and let the wounds bleed. So, there were five places for the yaksas to feed. This satisfied the yaksas’ blood cravings.
Then king Maitribala said. “You have to be like me and vow to diligently walk the path to Buddhahood. Physical life is limited; only wisdom-life is everlasting. I vow to benefit sentient beings, life after life and take on their suffering. I seek nothing else, only to attain Buddhahood and realize true principles. In the future, when I attain enlightenment, I hope you will be the first to receive my teachings.”
At this point in the story, the Buddha said, “Ananda, do you realize that King Maitribala is none other than me? Those five yaksas are none other than Ajnata Kaundinya and rest of the five bhiksus.”
Anada realize this, but the Buddha had also spoken of a past life as a giant fish. When five fisherman first saw this giant fish, they were asked to tell others to come take his flesh to sustain their lives. So, what about those causes and conditions?
The Buddha said, “Lifetime after lifetime, the workings of karma are inconceivable.” Those five yaksas and five fisherman seem to always be brought together by causes and conditions. And when they encountered great difficulties, in the Buddha’s past lives, He would appear in their time of greatest need. As the Buddha engaged in spiritual practice, He was always linked to them by affinities.
Therefore, as we interact with others, we must recognize that to engage in spiritual practice together in this lifetime, we must have done the same in previous lifetimes. Thus our karmic affinities will always bring us together.
So, to receive the Buddha’s teachings takes deep [affinities]. We may have even consumed His flesh or sucked his blood [in the past lives]. There are causes and conditions behind all things. He not only sustains our physical life and gives us the nourishment we need most, but He also helps us to sustain our wisdom-life. This comes from causes and conditions; this is how causes and conditions work.
So, we have the One Buddha Vehicle [within us]. All Buddhas of the ten directions teach sentient beings in the same way. In the end, they all open the provisional to reveal the true. “There are not even two vehicles, much less three.”However, the reality of causes and conditions is something we must mindfully realize.
So, “There are not even two vehicles, much less three. Before giving the Lotus teachings,TheBuddha gave skillful teaching.He did not tell Hearers and Solitary Realizers, the Two Vehicle practitioners, that they can attain Buddhahood.”
When He spoke to Hearers and Solitary Realizers, He did not tell them that they could also attain Buddhahood. He just told them that based on their capabilities, the Four Noble Truths are suitable for them. Thus, they should focus on comprehending them, and realizing the causes of suffering life. He told them to focus on spiritual cultivation, and how to eliminate suffering on eliminating ignorance and afflictions.
Solitary Realizers [are suited to]. The causes and conditions of all phenomena are what they are interested in, can understand, and are receptive to, so they should focus on realizing the law of karma. This is what He first asked them to be mindful of.So, before giving the Lotus teachings, He utilized skillful means that suited them. The Buddha never told them that they also have the potential to be Buddhas. This is a rarely-given teachings. Some had the affinity to listen to the Dharma but did not yet have mature capabilities, so He still could not tell everyone that they could all attain Buddhahood.
Before giving the Lotus teachings, He did not say that Hearers and Solitary Realizers can attain Buddhahood. But at that moment, He was telling everyone that all sentient beings have Buddha-nature and Hearers and Solitary Realizers can also attain Buddhahood.
We know this because the Buddha’s teachings have been passed on. Indeed, we already learned from sutras a long time ago that, “are no different [in their nature]. We all intrinsically have a pure, intrinsic Buddha-nature.
I taught this at the beginning, so we should already know this. But during the time of the Buddha, before giving the Lotus teachings, He only taught according to capabilities. That was how He began His teachings.
At the Lotus Dharma-assembly, He gave true teachings, the wondrous One Vehicle Dharma He began to say that the Two Vehicle Dharma is really the One Vehicle. There are not two or three vehicle. All Buddhas of the Three Periods first give skillful means and provisional teachings. Then They open the provisional to reveal the true and bring all teachings back to the one Buddha Vehicle.
Dear Bodhisattvas, we are really very fortunate and very blessed. At this time, we can still listen to the Buddha-Dharma. Though we live over 2000 years after the Buddha, His teachings are [increasingly verified] by scientific advancements, so we can more deeply realize and understand that all things in the world have their own nature and change in subtle and wondrous ways.
As long as we are mindful, by understanding one principle, we understand all. There is no need for two or three vehicles. Ultimately, there is just one truth. I hope you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙隨眾生具本性，普為開佛知見，知見惟一佛乘，更無二乘三乘。
⊙「舍利弗！如此皆為得一佛乘、一切種智故。」《法華經方便品第二》
⊙「舍利弗！十方世界中，尚無二乘，何況有三？」《法華經方便品第二》
⊙尚無二乘，何況有三？法華以前佛為方便說法，不說聲聞緣覺二乘之作佛。
⊙至法華說真實之一乘妙法，如今始說二乘實為一佛乘，無二亦無三。言三世諸佛悉先用方便權教，而後開權顯實以會歸於一佛乘。
【證嚴上人開示】
春、夏、秋、冬，每天都是這樣在生活，卻是四季無聲無息，就這樣在輪轉，所以我們要常常提高警覺，注意天地之間微細的變動，都各具本性，都有它的性存在。
這幾天來，不就是都在講性相嗎？性與相，其實天地萬物，每一件東西都其本性存在，也有其不同的形相。不同的形相，不同的性，但是，這些的性與相，都是要有因緣來會合起來，你將這些因與緣分開了，性相就又不同了。
所以，這種萬物萬象，無數的形象中，都有它無數的性存在。其實，徹底的真性還是一佛乘，就是真理，不離真理的存在。真理，就是如來的本性。我們的真理，人人都是存在，沒有離開。
所以佛陀來人間，「隨眾生具本性」。因為佛陀很相信眾生，人人具有本性，雖然我們有很多的習性，卻是佛陀要讓我們知道，我們人人都有一個共同體的本性，這個共同體的本性就是佛性，如來清淨的佛性。
隨眾生具本性
普為開佛知見
知見惟一佛乘
更無二乘三乘
雖然我們這樣不斷在六道輪迴，習氣不斷在複製，但是佛陀不放棄，所以「普為開佛知見」。「普」就是普遍。佛陀的慈心，不只是對人，他是對六道眾生，無論是惡道、畜生道，佛陀都同樣不放棄，所以才叫做「普為」，真正普遍，普遍於六道間，佛陀都是平等開示佛的知見。
我們眾生要如何才真正能夠，體會到佛知、佛見呢？佛的見解，佛所看的能夠真實相，佛陀的知見就是那麼精，那麼真，那麼普遍。精，就是如琉璃一般清淨無染；真，就是不假，完全非常很真，透徹真實的實相。所以這是佛陀的知見，就是「知見惟一佛乘」。
所以，佛陀向眾生說很多，隨機逗教，權巧方便的道理，其實，無不都是只為一項，就是一佛乘，「更無二乘三乘」。二乘、三乘只不過是為一乘法，來做方便階段，引導眾生，希望眾生普遍全部歸一佛乘。這是佛陀來人間的目標。
我們之前也說過了，佛陀叫喚舍利弗說：「舍利弗！如此皆為得一佛乘、一切種智故。」
舍利弗
如此皆為得
一佛乘
一切種智故
《法華經方便品第二》
因為，佛陀為眾生來種種說法，希望眾生人人能夠體會、瞭解，得到一佛乘，一切種智。
「一切種智」，最近也一直說，就是佛的智慧，要來教導眾生，眾生有種種不同的根機，佛陀為適應眾生，所以說人間法，人間的道理，人間的五戒、天道的十戒，甚至也為眾生說三惡道等等，這種的「道種智」，佛陀是為一般眾生所說。佛陀還有「一切智」，能夠分別正確的道理，讓我們眾生有一條，真正康莊坦闊的道路，菩提大直道，讓我們向這條路走。
所以，再接下來這段(經)文，佛陀還是喚著舍利弗說：「舍利弗！十方世界中，尚無二乘，何況有三？」
舍利弗
十方世界中
尚無二乘
何況有三
《法華經方便品第二》
所說的十方世界中，就是指十方諸佛世界。每一尊佛，為他的世界的眾生，都是會開方便權巧之法，來教育他們，用種種因緣、譬喻言辭來教育。但是，每一尊佛最後還是將，種種權巧方便的教育，到最後還是會全部收集來，開權顯實。將「權」——方便法，會攤開來向大家說：「過去說的這些法，就是適應你們的根機，能接受佛法，相信佛所說法，懂得身體力行。但是，過去這些法不是很究竟，最究竟的法就是希望人人，回歸自己如來智性，人人本具，大家應該要知道。」
不是說現在告訴你們苦，「四諦法」，你們只聽到「四諦法」，人生是苦，六道輪迴，三界還是在無常、煩惱中。不只是這樣而已。有的人再聽，一切因緣，人間苦都是來自因緣，所以我對因緣果報，我怕，所以我不敢再來輪迴。不是只到這樣為止；還是要再進一步。
因為，你既然瞭解因緣果報，聲聞瞭解苦、集、滅、道，這些道理瞭解之後，僅知道不要再去造惡業，但是你們的煩惱都尚未除，還有少分煩惱，還無法回歸真如本性，那分透徹明朗，那個本性還未深徹瞭解。
這是佛陀對他的弟子，還是不斷這樣說，十方世界中，諸佛對他的世界眾生的，施教方法，以及我釋迦牟尼佛，在現在的時代，面對著這麼多的人來說法，同樣還是過去用種種法，現在已經開始「開權」，將權巧方便攤開出來，讓大家知道這不是究竟，還有更究竟之法。所以，不是二乘、三乘，終歸是一大乘之法。這一大乘法就是菩薩法。
佛陀在世，在這期間，他所帶的隨佛出家的僧眾，也還未很清楚。就如有一年，佛陀在結夏安居，剛好在結夏安居之時，僧眾聚集在一起。有一天，阿難走到僧眾中，大家都在論法，就談論到佛陀所說的法，雖然是很好，但是因緣，種種的因緣，到底我們是何因緣，有此福能跟隨在佛的身邊，每天都在聽聞佛陀的法？但是，阿若憍陳如，他們又是什麼因緣，能夠不只遇佛出世，又這麼殊勝，第一次佛陀的說法，能夠接受到，佛陀初轉法輪的因緣，到底這是如何來的？
阿難就想說：「對啊！這應該要趕緊去請教佛陀。」佛陀開始就說：「阿難，問得好。」因緣不可思議！過去無數劫以前，一個國家，國王叫做慈力。這位慈力國王，他身心都是慈善，心慈，視國家所有的眾生，如自己的家屬一樣，疼愛眾生的心，時時都是做利益眾生的事。布施，一切財物布施，眾生心有所疑，慈力王就不斷為國家的人民，將他所瞭解的佛法與大家分享，能夠教導大家「愛語」。
這位慈力王以身作則，提倡國家的人人互相尊重，互相所說的話都是那分關懷，慈言愛語。又再向大家，國家的人民教育，人人互相利益、利行。這是那個時候，慈力王用「四攝法」為他的國家人民施教、施政，利益群生。
這當中，有五位夜叉，這五個夜叉，他們無形中也接受到這位國王，那分的愛。我們知道，夜叉本來就是很凶惡，但是他(們)同樣在無形中，也受到全國人民的「四攝法」，布施，同時利行、愛語，互相佛法的分享。
所以，這五位夜叉有一天，用著很痛苦的態度，來到慈力王的面前，向慈力王恭敬，就這樣說：「大王，國王，你一直都在宣導的是愛。這分的愛，我們有感受到。不過，夜叉就是吸血鬼，我是要修，想要修行，能夠依教奉行。不過我的身體，真的很需要人新鮮的血，這樣不知道要怎麼辦？我是飢餓得如火在燒。」
慈力王見了，不忍心，就說：「身體就是一時間能夠維持，但是，慧命才是最重要的永恆。我能夠解決你一時，生命中的痛苦，軀體的痛苦，但是我希望，你永恆的慧命也要精進。」說完之後，他將他的身體五個地方，用利刀將這個五個地方，讓它出血，這五個地方，自己的身體五處取血，所以讓這五個夜叉能夠見血飽足。
他們的身體滿足了，但是，慈力王就說：「你還是要和我一樣，我發願向佛道精進。生命是有期限，慧命才是長久。我發願生生世世利益眾生，為眾生受苦難，我不求其他，只求成佛。所以，能夠覺悟道理，將來我若是覺悟道理之後，希望你們能夠是第一批，第一梯次，就能來接受我的法。」
佛陀說至此，就向阿難說：「阿難，你知道嗎？那位慈力王不是別人，就是我。那五位夜叉不是別人，是現在阿若憍陳如(等) ，五比丘。」
阿難知道了，但是，「佛陀也說過了，過去身為大魚，五位的漁夫來，初次看到這隻大魚，去告訴大家，讓大家來取魚肉，維持他們的生命。那個因緣呢？」佛陀就說：「這叫做生生世世，不可思議的因緣。」
對啊！那五位夜叉，那五位漁夫，他們好像因緣，都常常結合在一起；好像正值困難之時，佛的過去生都是在，(他們)最苦難之時，佛陀出現了。佛陀修行的過程，就是這樣不斷的因緣。
所以，我們人人，人與人之間互相相處，我們應該要知道，今生此世一起修行，過去生的彼世，過去生世中，不就是這樣嗎？所以因緣常常都是會遇在一起。所以，來接受佛陀的教法，要很深徹，哪怕是吃到他的肉，或者是吸收到他的血，原來那全都是有因緣。
佛陀不只是成就人間的生命，能夠解開，生命最需要的食糧(困乏)，他也能讓眾生長久成長的慧命。這也是種種因緣，因緣就是這樣。所以，人人同樣都是一佛乘，十方世界的諸佛，是這樣在教導眾生，教到最後還是開權顯實，「尚無二乘，何況有三？」但是因緣的真實，這我們要用心去體會。
所以，「尚無二乘，何況有三？」法華以前佛為方便說法，不說聲聞緣覺二乘作佛。
尚無二乘
何況有三
法華以前
佛為方便說法
不說聲聞緣覺
二乘之作佛
那個時候對這些聲聞、緣覺，他沒有告訴他們：「你們原來也能成佛。」他只是讓他們知道，你的根機對「四諦法」能接受，你好好專心去體會「四諦法」；去體會人生的苦如何集來，如何滅掉了苦難，要專心修行於道，將你的無明、煩惱去除。而緣覺，對「十二因緣」，世間一切因緣事相，你有興趣，能夠瞭解，肯接受，你們專心去體會因緣果報觀。這樣讓大家先去用心。
這就是在法華之前，佛陀全都是用方便法適應眾生，都不曾告訴他們：你們原本也會成佛。這是很少說的法。弟子有緣來聞法，但是根機尚未成熟，佛陀還是不說人人能成佛的這個境界。所以，《法華經》以前，不說聲聞、緣覺二乘作佛。但是，現在就要告訴大家，一切眾生皆有佛性，緣覺、聲聞二乘都能成佛。
所以說來，因為佛陀說過的法，流傳下來，我們知道此法之後，其實我們已經很久以前在聽經，就聽到「佛、心、眾生，三無差別」，「人人具有如來清淨的本性」，這開始就說了，應該我們人人都早就知道了。但是佛陀的時代，佛陀在《法華經》以前，只是應眾生的根機來說法，那是佛法的開始。
至法華說真實
之一乘妙法
如今始說二乘
實為一佛乘
無二亦無三
言三世諸佛
悉先用方便權教
而後開權顯實
以會歸於一佛乘
各位菩薩，我們真的是很有幸，也很有福，所以叫做「幸福」，得遇，在這個時代，我們還能聽到佛法。雖然離佛二千多年，不過現在佛法，愈來愈應科學的發達，愈是能夠對照，能夠愈瞭解，天地萬物各有其性，天地萬物行蘊的微妙。只要我們多用心，一理通就萬理徹，哪有二乘、三乘呢？回歸就是一個道理。希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Return to the One Buddha Vehicle (會歸一佛乘)
Date: May. 19. 2014
Spring, summer, fall and winter. We pass the days in the same way while the seasons are soundlessly and unnoticeably changing. So, we must always heighten our awareness to notice the subtle changes in the world and how all things have an intrinsic nature. Over these past few days, I have been talking about nature and appearances. Indeed, all things in the world have an intrinsic nature and also take on different appearances. Different appearances can reflect different natures. But these natures and appearances are created by the convergence of causes and conditions. So, when those causes and conditions separate, the natures and appearances will change.
All of these different things and all of these countless appearances each seem to have a different nature. But actually the ultimate true nature is the One Buddha Vehicle, which is the truth, the existence of the truth. This truth is our Buddha-nature.
This truth exists within all people; it is inseparable from. So, the Buddha comes to the world [to teach] “in accord with the original nature possessed by sentient beings.” The Buddha has great faith that all sentient being have this intrinsic nature. Even though we have many habitual tendencies, He wanted to help us recognize that all of us have the same shared intrinsic nature. This shared intrinsic nature is the Tathagata’s pure Buddha-nature.
In accord with the original nature possessed by sentient beings, the Buddha opened His knowledge and views for all. In His knowledge and views, there is only the One Buddha Vehicle, not two or three vehicles.
Even though we continuously transmigrate in the Six Realms and continuously strengthen our habitual tendencies, the Buddha did not give up on us. So, “the Buddha opened His knowledge and views for all.” “For all” means He did this universally. The Buddha was not only kind to humans, but to all things of the Six Realms. He never gave up on any being, even those in evil realms such as the animal realm. So, He did this “for all”.
He truly [taught] all in the Six Realms universally. He taught everyone His knowledge and views. How can we sentient beings truly realize the Buddha’s knowledge and views, His understanding? The Buddha can see the ultimate reality of everything. That is now refined His knowledge and views are, how true, how universal. “Refined” means that they are as pure and undefiled as crystal. “True” means they are not false. He has a complete, true and thorough understanding of ultimate reality. The Buddha’s knowledge and views are like this. “In His knowledge and views, there is only the One Buddha Vehicle.”
The Buddha taught many provisional principles according to sentient beings’ capabilities.But actually, they all fall under the One Buddha Vehicle “not two or three vehicles”.The Two and Three Vehicle teachings are convenient steps for reaching the One Vehicle Dharma.He guided sentient beings in the hopes that they all would return to the One Buddha Vehicle.This was His goal in coming to this world.
Earlier, we also mentioned that the Buddha called to Sariputra and said, “Sariputra, this is all done so that they may attain the One Buddha Vehicle and all-encompassing wisdom”.
This is because the Buddha gave many teachings in the hopes that everyone could realize and attain the One Buddha Vehicle and all-encompassing wisdom.
All-encompassing wisdom is something which.I have recently discussed quite a bit.
This was the wisdom the Buddha exercised to teach sentient beings’.Because they all had different capabilities, to give them suitable teachings, they Buddha taught worldly Dharma, worldly principles, the Five Precepts of the human realm and the Ten Precepts of the heaven realm.He even spoke of the Three Evil Realms, and so on.
He utilized [Bodhisattva-wisdom] to teach ordinary sentient beings.There is also [Hearer-wisdom], which can identify the right principles, and which gives us sentient beings a truly broad and smooth road, a great, direct Bodhi-path for us to walk on.
In the next passage in the sutra, the Buddha once again called to Sariputra.
“Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”
The worlds of ten directions He spoke of where the worlds of all Buddhas of ten directions.Each Buddha comes into this world for the sentient begins of His land and establishes provisional and skillful means to give them teachings.He teaches with various causes and conditions, with analogies and expressions.But in the end, each Buddha ultimately sets aside these various skillful teachings and brings them all together to open the provisional and reveal the true.
He takes apart the provisional, skillful teachings and opens them wide to tell people, “I gave these teachings in the past to suit your capabilities so you could accept the Buddha-Dharma, have faith in it and put it into practice.But those were not the ultimate teachings.I hope the ultimate teachings will help you all return to the wisdom of your Tathataga-nature.You should know that you intrinsically have this.”
He did not only teach about suffering, of the Four Noble Truths.Most hear about the Four Noble Truths and learn about the truth of suffering in life, and how we remain in cyclic existence in the Six Realms and face impermanence and afflictions, but [the Dharma] is more than that.Some people hear this and realize that all suffering arises from causes and conditions.So, they fear karmic retribution and do not dare go through cyclic existence again.
People cannot just stop here, they must go beyond this understanding.After Hearers understand the law of karma and suffering, causation, cessation and the Path, they only know that they should not create more bad karma.But if they have not eliminated all afflictions, they cannot yet return to the radiance and clarity of their pure Buddha-nature.They have not yet thoroughly understood their intrinsic nature.This is what the Buddha continuously told His disciples.
In the worlds of the ten directions, the methods Buddhas use to teach sentient beings in Their lands and the ways He, Sakyamuni, gives teachings to all those people in His era are the same. They all use various methods first and then begin to “open the provisional”. Buddhas lay these skillful teachings wide open so people know they are not the ultimate teachings. There is an ultimate teaching beyond that, which is not the Two or Three Vehicle teachings. Those eventually lead to the One Vehicle, which is the Bodhisattva-path.
While the Buddha was in the world, the disciples who followed Him did not clearly understand this either. For example, one year the Buddha held a summer retreat where the monastics gathered together. One day, as Ananda walked among the Sangha, everyone was discussing the Dharma. They said that the Buddha’s teaching were great, but they wondered about the causes and conditions that brought them the blessings to be at the Buddha’s side every day, so they would constantly listen to His teachings. They also wondered about the karmic conditions of Ajnata Kaundinya, that not only did he live in the same era as the Buddha, but he also had the exceptional opportunity to be the first to listen to the Buddha teach and was there the first time the Buddha turned the Dharma-wheel. How did this come about? Ananda thought, “This is a good question. I should quickly ask the Buddha”.
The Buddha began by saying, “Ananda, that is a good question. The workings of karma are inconceivable. [He went on to say that] many kalpas ago, there was a king named Maitribala. This king’s heart and mind were replete with goodness and loving-kindness, so he treated all sentient beings in his kingdom like part of his family; he truly cherished them. He always did things that benefited hem.
For example, he gave away all his wealth. When people had doubts, he continually shared his understanding of the Buddha-Dharma with them and taught them to practice “loving speech”. King Maitribala set an example for others and encouraged every only to respect each other, to only speak kind and loving words to one another. Then he taught the people in his country to do things that benefited each other.
Thus, at that time, the king utilized the Four All-Embracing Virtues in his teachings and governance to benefit all sentient beings. Among them were five yaksas. Without realizing it, they were recipients of the king’s love and care. We know that yaksas are vicious by nature, but without realizing it, they were influenced by the people’s practice of the Four All-Embracing Virtues, charitable giving, beneficial conduct, and how they shared the Dharma with each other. So one day these five yaksas, in great agony, came before King Maitribala.
They respectfully told him, “Your Majesty, you constantly encourage people to be loving and we have experienced that love. But we yaksas are like vampires. I want to uphold and practice the teachings, but my body really needs fresh human blood. I really don’t know what to do. I’m so hungry I feel like I’m on fire.”
King Maitribala could not beat this, so he said, “The body can only be sustained temporarily. Wisdom-life is more important; it is everlasting. I can help relieve your physical suffering momentarily, but I hope you will diligently nurture your everlasting wisdom-life.”
After he finished speaking, he stabbed his body in five places with a sharp knife and let the wounds bleed. So, there were five places for the yaksas to feed. This satisfied the yaksas’ blood cravings.
Then king Maitribala said. “You have to be like me and vow to diligently walk the path to Buddhahood. Physical life is limited; only wisdom-life is everlasting. I vow to benefit sentient beings, life after life and take on their suffering. I seek nothing else, only to attain Buddhahood and realize true principles. In the future, when I attain enlightenment, I hope you will be the first to receive my teachings.”
At this point in the story, the Buddha said, “Ananda, do you realize that King Maitribala is none other than me? Those five yaksas are none other than Ajnata Kaundinya and rest of the five bhiksus.”
Anada realize this, but the Buddha had also spoken of a past life as a giant fish. When five fisherman first saw this giant fish, they were asked to tell others to come take his flesh to sustain their lives. So, what about those causes and conditions?
The Buddha said, “Lifetime after lifetime, the workings of karma are inconceivable.” Those five yaksas and five fisherman seem to always be brought together by causes and conditions. And when they encountered great difficulties, in the Buddha’s past lives, He would appear in their time of greatest need. As the Buddha engaged in spiritual practice, He was always linked to them by affinities.
Therefore, as we interact with others, we must recognize that to engage in spiritual practice together in this lifetime, we must have done the same in previous lifetimes. Thus our karmic affinities will always bring us together.
So, to receive the Buddha’s teachings takes deep [affinities]. We may have even consumed His flesh or sucked his blood [in the past lives]. There are causes and conditions behind all things. He not only sustains our physical life and gives us the nourishment we need most, but He also helps us to sustain our wisdom-life. This comes from causes and conditions; this is how causes and conditions work.
So, we have the One Buddha Vehicle [within us]. All Buddhas of the ten directions teach sentient beings in the same way. In the end, they all open the provisional to reveal the true. “There are not even two vehicles, much less three.”However, the reality of causes and conditions is something we must mindfully realize.
So, “There are not even two vehicles, much less three. Before giving the Lotus teachings,TheBuddha gave skillful teaching.He did not tell Hearers and Solitary Realizers, the Two Vehicle practitioners, that they can attain Buddhahood.”
When He spoke to Hearers and Solitary Realizers, He did not tell them that they could also attain Buddhahood. He just told them that based on their capabilities, the Four Noble Truths are suitable for them. Thus, they should focus on comprehending them, and realizing the causes of suffering life. He told them to focus on spiritual cultivation, and how to eliminate suffering on eliminating ignorance and afflictions.
Solitary Realizers [are suited to]. The causes and conditions of all phenomena are what they are interested in, can understand, and are receptive to, so they should focus on realizing the law of karma. This is what He first asked them to be mindful of.So, before giving the Lotus teachings, He utilized skillful means that suited them. The Buddha never told them that they also have the potential to be Buddhas. This is a rarely-given teachings. Some had the affinity to listen to the Dharma but did not yet have mature capabilities, so He still could not tell everyone that they could all attain Buddhahood.
Before giving the Lotus teachings, He did not say that Hearers and Solitary Realizers can attain Buddhahood. But at that moment, He was telling everyone that all sentient beings have Buddha-nature and Hearers and Solitary Realizers can also attain Buddhahood.
We know this because the Buddha’s teachings have been passed on. Indeed, we already learned from sutras a long time ago that, “are no different [in their nature]. We all intrinsically have a pure, intrinsic Buddha-nature.
I taught this at the beginning, so we should already know this. But during the time of the Buddha, before giving the Lotus teachings, He only taught according to capabilities. That was how He began His teachings.
At the Lotus Dharma-assembly, He gave true teachings, the wondrous One Vehicle Dharma He began to say that the Two Vehicle Dharma is really the One Vehicle. There are not two or three vehicle. All Buddhas of the Three Periods first give skillful means and provisional teachings. Then They open the provisional to reveal the true and bring all teachings back to the one Buddha Vehicle.
Dear Bodhisattvas, we are really very fortunate and very blessed. At this time, we can still listen to the Buddha-Dharma. Though we live over 2000 years after the Buddha, His teachings are [increasingly verified] by scientific advancements, so we can more deeply realize and understand that all things in the world have their own nature and change in subtle and wondrous ways.
As long as we are mindful, by understanding one principle, we understand all. There is no need for two or three vehicles. Ultimately, there is just one truth. I hope you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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