20140721《靜思妙蓮華》終不以小乘度眾生（第352集）
⊙佛法住世恆不滅，法度人間傳大乘，一大事緣化眾生，甘露潤心活慧命。
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經 方便品第二》
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
⊙餘二則非真：況有三、五更非真；謂是一實相也！之所以有二、三乘者，是諸佛出世施教之儀式。
⊙終不以小乘：言小乘者，小根小機所乘之教義，滅小苦與得小利益之教。自利獨善之聲聞緣覺阿羅漢，得小涅槃之法也。
⊙濟度於眾生：眾生久來沈溺生死海，佛以大乘濟渡到於彼岸。經云：終不以小乘濟度眾生。
【證嚴上人開示】
早上向天空看，彷彿之間，好像在遠方(有)一座山。看仔細些，頭腦一轉，對面應該是海，怎麼會有山呢？再看清楚，原來是雲，烏雲。
人生不就是這樣，彷彿之間，好像，類似，但是認清楚，原來是空。所以我們若能知道空的真理，「真空」，不過真空中，卻有這樣的「妙有」存在；認清了「真空」，透徹了「妙有」，人生不就是一片海闊天空！這就是人生。
佛法住世恆不滅
法度人間傳大乘
一大事緣化眾生
甘露潤心活慧命
佛法在人間，「佛法住世恆不滅」。佛法是真理，真理是「妙有」。「妙有」，於「真空」中，顯示出「妙有」，那是永恆，道理恆久不變，無論是多久的時間，真理就是真理。
「法度人間傳大乘」，佛陀將此真理透徹，要讓我們清楚瞭解來度人。從凡夫的煩惱此岸，要將我們度到彼岸，是清淨無染，回歸人人的自性清淨，這就是需要法，道理要在我們心中，度入我們的心。所以「一大事緣化眾生」，佛陀來人間顯示「有為法」，佛陀是人生的，是在這樣的人間長大的，在人間去尋找真理而覺悟的，這就是來人間的一大事緣，都是為了要來化度眾生。所以，法就如甘露潤心，來活我們的慧命，成長我們的慧命。
確實佛法，唯有佛法能夠帶動人心，啟發那分愛心，用方法如何去付出，如何去幫助人；用法去度人間，去傳大乘。
就如泰國，雖然佛教很興盛，同樣是貧富距離很大，近幾年來，泰國開始發現到人心道德觀念，好像一直消退。泰國的總理認為要如何治國，讓這個國家人民的心，能住於道理，要看重人倫道德，好像道德一直將要消退，就派了很多人到不同的國家，去參訪施政的方法，如何來教育人民。
結果已經不知，經過(參訪)了多少國家，後來，來到臺灣，發現了慈濟，所以陸陸續續政府官員，由總理室負責推動來臺灣取經，已經不知來過幾萬人了。其中，鄒文良，他是泰國(叻丕府)的衛生署長。他放下他的身段，縮小他自己，與我們的慈濟人來到我們本會，真的是與大家一起去當志工，沒人知道他是泰國的衛生署長。到了要回去的前一天，才表達出他是衛生署長。
從此開始，他很投入，也已經受證了。受證當中，他手拿著我給的紅包，歲末祝福的紅包，向他解釋紅包上的稻種，那就是我們大林(慈濟)醫院，我們的醫生、院長、各科的醫生，全院的同仁去種的稻，這些稻子與全球的人結緣。他很感動，回去開始他就規劃，他也想要帶動，他們那裡的醫護人員來種稻，所以想了就開始做了。
有一位護士，他們家有一個十二萊的土地，這十二萊的土地就提供出來，由「人醫會」來租這塊地，就這樣開始規劃要種稻。同時，這期間也在規劃，準備要去一個女監獄，全部都是關女眾的一個監獄，裡面有九百多位獄友，這九百多人的監獄，才有一位醫師，所以就規劃去監獄義診。
就利用去監獄義診，他們的規劃，我很佩服，他們向稻種改良所，稻種研究中心，去告訴他們：「我已經有這塊土地，我們有很多醫師、護士要去種田，這個稻種你們能提供嗎？」(研究所)所長說：「當然可以。」(再問)：「要送稻種，是不是(可以)送到監獄？」這位研究所的主任，就依照他們的規劃，就將稻種送到那個監獄，由監獄的受刑人，在那裡送給慈濟人。
我覺得這個主意很好，這也是一個教育。要種田，稻種經由研究所提供，送給監獄這些受刑者，讓這些受刑者(親手布施)，來送給慈濟人，這就是「福種」。讓這些受刑者，也有造個福的機會，讓這些受刑者的內心也感覺到，我們有得到這樣(布施)的福。這就是一種智慧的教育。
他們那一天，就是（二0一二年）八月十三日這一天，開始種田、播種了。泰國若要播種，儀式是很隆重，有鑼鼓，也有陣頭，縣長也有開啟儀式的說話，好隆重的耕作儀式。這是福，用智慧來造福。實在是感覺得到，一點點事情，你若是用心做，就是很莊嚴、很隆重的事情。
所以是「法度人間傳大乘」。過去只是恭敬三寶求福報，現在就是已經將福拓展開來，連監獄中的受刑者，連醫療體系的醫護人員，都同樣走入監獄，監獄的受刑者也送出了，「福種」（稻種）撒在大地，這是用法度人間。
因為他們來臺灣取經，這麼多年的時間的心得，法入心，法起行，於行動中開始造作。看他們在撒稻種，真的是一大事因緣。
很隆重的播種的儀式，很多人都知道醫師在種田了，看看從監獄出來的稻種等等，這樣是一種社會教育，帶動了這樣的風氣。所以「一大事緣化眾生」，這種「甘露潤心」，真的是「活慧命」，啟發了人人智慧的生命，這種的教育，真的是很溫馨。人間，只要一念心，有想要做，不是做不到。
所以我們前面經文說過了，「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經 方便品第二》
其實，道理擺在眼前，這是一個事實——眾生「性本善」，人人想要做，只要一念心開始，能夠福利人群，法，能夠普遍天下，這是事實；道理一定要與事實契合起來。所以「唯此一事實，餘二則非真」。不只是讓大家知道，人生苦難無常，不是只有如此而已；也不是讓大家知道因緣果報。你知道之後，你要身體力行，有錯要改過，有善要趕緊做。這就是佛陀將法歸納，「諸惡莫作，眾善奉行」，行菩薩道的道理。
所以「餘二則非真」。不是只要你獨善其身，是要你去兼利他人，所以不是二乘法，是一大乘法；二乘法非真，真正的法，那就是大乘。所以佛陀「終不以小乘」。從來，從開始一直到最後，就是不希望用小乘法，去濟度眾生，他還是目標放在大乘，來化度眾生。
所以我們昨天也已經說過，所以我們「唯此一事實」，那就是，「開顯實相妙理之事業」。這個真理就是要走入人間，人間事的造作，用真理入人間事的造作。「開示佛知見之事業」，人人若要開示悟入佛之知見，佛陀來「開、示」，希望眾生覺悟佛之知見，就是要認清楚人世間，人事造作之道理。這就是要知道佛的知見，也不離人事造作之事業。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
「一事實(者)」，再多了解一些，「實相之妙理」，「事實」，其實是「實相之妙理」，世間做哪一項事情，不是實相之妙理呢？地球具足了種種的因緣道理，所以有人，有動物，有植物等等，山河大地，這也是具足它的物理存在。這個事實，實相，這個事實的形相，同樣有妙理。我們若了解，這叫做佛之知見。很微末的理，同樣有智慧存在，就是《法華經》的妙法。
所以「餘二則非真」，其他不是真實法。只是單獨了解「四諦」，這樣只是知道厭離生死；只是知道一個「十二因緣」，只是知道有因果觀。但是，你不肯去起動，不了解，不了解世間的事相道理的存在。你真正要了解道理，就要在人群中，於事相中，項項行得通。所以常常告訴大家：「事圓，人圓，道理才會圓。」就是這樣。所以「餘二則非真」，我們若是執著於小乘、中乘，不圓融，道理不能透徹。
餘二則非真：
況有三五更非真
謂是一實相也
之所以有二三乘者
是諸佛出世
施教之儀式
所以這個三(乘)，就沒有二(乘)，怎麼會有三(乘)呢？所以更沒有五(乘)等等。如何分析，分出很多的方法，這都不是真實法。(究竟)真實的，是「一實相」，真正的「一實相」，其中的東西(道理)，你要去認清其中的道理，那才是真實。
所以「有二、三乘(者)」，只是要誘引你們大家到大乘，所以只好以此「三乘」，有形相的東西來譬喻，才引導看不到的物理——事物的道理，就是要讓大家通徹。但是，不得不以形相來譬喻，種種譬喻、因緣的言教。所以，為此佛陀出現人間來施教，以種種的方式在人間。
佛陀來人間說法，既然是為一大乘，絕對不是為小乘，所以「終不以小乘」。
開頭時，那就是以種種的方法，適合眾生的根機。但是到現在，佛陀也是在人間，還是有人間的自然法則，所以此時，「終」就是最後，他「不以小乘」，要趕緊將小乘法收回，要大家入大乘法，所以說「終不以小乘」。
終不以小乘：
言小乘者
小根小機
所乘之教義
滅小苦
與得小利益之教
自利獨善之
聲聞緣覺阿羅漢
得小涅槃之法也
「言小乘(者)，小根小機所乘之教義」。告訴大家，這只是滅小苦——人生是苦，我不敢再造苦。若是如此，他自己能守住自己，不再去造業，自己會警惕自己不再犯錯。這只是滅小苦，得小利益的教法，就只是獨善其身。
「自利獨善之聲聞緣覺阿羅漢」。這些都是叫做小乘，所得的是小涅槃之法。就是說自己的心靜寂下來，只在個人而已，所以稱為「小」。
小，所以，「濟度於眾生」，不以小乘法，要告訴大家不要只是獨善其身，現在大家應該開啟你的心門，了解道理之後，應該面向人群行大乘法，所以叫做「濟度眾生」。
濟度於眾生：
眾生久來
沈溺生死海
佛以大乘濟渡
到於彼岸
經云：
終不以小乘
濟度眾生
佛陀不是要用小乘法給大家，是要人人互相去濟度其他人。所以「眾生久來沉溺生死海」，人人，芸芸眾生，「沉溺」不只是人口，還有牲口、動物等等，久遠以來就是沉溺於生死海，由不得自己。所以佛陀用大乘法，來濟度到彼岸，將由不得自己，迷茫、苦難的眾生，從此岸要度到彼岸去，是「以大乘濟渡到於彼岸」。
所以佛陀，在最後講《法華經》時，希望能聽到法的人，要承擔起這分責任，向天下人間傳承大乘法，甚至要身體力行，行於菩薩道上。所以這（段）經文：「終不以小乘，濟度於眾生」，這是佛的心願，也是佛的真實法來教導我們。所以，我們學法就是學佛，學佛就要依教奉行，實行佛陀的教法。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Small Vehicle is not the Ultimate (終不以小乘度眾生)
Date: July. 21. 2014
This morning, when I looked up at the sky, I thought I saw a mountain in the distance. When I looked more carefully and thought about it, I realized that the ocean was there, so how could a mountain be there? When I took a closer look, I saw that they were actually dark clouds. Isn’t this the way life is? We seem to see something, but upon looking more closely we recognize that it is not actually there. So, if we know the true principle of emptiness, “true emptiness,” we know there is “wondrous existence” within it. By clearly recognizing “true emptiness” and understanding “wondrous existence,” won’t we see the limitless potential of our lives? Such is life.
The Buddha-Dharma remains in this world; it is everlasting, never ceasing. The Dharma can transform the world, so the Buddha transmits the Great Vehicle. With the conditions of His one great cause, He transforms sentient beings. Dharma is like nectar that nourishes minds and sustains wisdom-life.
“The Buddha-Dharma remains in this world; it is everlasting, never ceasing.” The Buddha-Dharma is true principles. True principles are “wondrous existence” in “true emptiness.” So, the “wondrous existence” that manifests is everlasting. Principles are everlasting and unchanging. Regardless of how much time has passed, true principles will always be true. “The Dharma can transform the world, so the Buddha transmits the Great Vehicle.” The Buddha clearly understands true principles and wants to help us to clearly understand them so we can deliver others from this shore of unenlightened afflictions to the opposite shore, which is pure and undefiled. For us to return to our pure intrinsic nature, we need the Dharma and the principles to be delivered into our minds. Thus, “with the conditions of His one great cause, He transforms sentient beings.” The manifestation of the Buddha in this world is a conditioned phenomenon.
The Buddha was born a human and grew up in this world. Because He sought true principles in this world, He became enlightened. These were the conditions of His one great cause for coming to this world, which is to transform sentient beings. Therefore, the Dharma is like nectar that nourishes our minds and sustains and develops our wisdom-life.
Indeed, only the Buddha-Dharma can inspire people and awaken their love. Then, they will find ways to give, to help others, to transform the world with the Dharma and to transmit the Great Vehicle. Take Thailand, for example. Even though Buddhism has flourished there, the gap between the poor and the rich is very big. In recent years, Thais began to realize that people were losing their sense of morality. The Prime Minister of Thailand believed that the [best] way to govern would be to help ground people’s minds in [moral] principles and help them value ethics. Since a sense of morality seemed to be waning, he sent many people to different countries to study their approach to governance and to educating their citizens. After visiting many countries, they came to Taiwan and discovered Tzu Chi. So, the office of the prime minister sent one group of government officials after another to seek teachings in Taiwan. Tens of thousands of officials have visited. One of them was Chow Boon Liong, the public health minister of Ratchaburi, Thailand. He let go of his status, humbled himself and came to our headquarters with Tzu Chi volunteers. He actually did the same volunteer activities as everyone else.
Nobody knew he was a public health minister; The day before he returned to Thailand, he finally revealed he was a public health minister.Ever since then, he has been very involved and has been certified [as a Commissioner].During the certification [ceremony], he receive a red envelope that I handed out as part of the Year-End Blessing.Someone explained to him that he grains of rice on the red envelope came from the Dalin [Tzu Chi] Hospital.The hospital superintendent, doctors and staff planted the rice to create good affinities with volunteers worldwide.
He was very touched by this, so after he went back he came up with a plan to mobilize their health care professionals to plant rice.Once he thought of this, he made it happen.
The family of a nurse had 19,200 square meters of land and they were willing to lease it to.Tzu Chi International Medical Association （TIMA）.Thus began their plans for planting rice.In the meantime , officials were also planning to visit an all-female prison.
There were over 900 inmates in this prison, but only one doctor.
So, [the ministry] organized a free clinic there.I really admired how they incorporated the free clinic in the prison into their planning.They contacted a rice research center and told [the researchers], “We already have this piece of land.We have many doctors and nurses who will cultivate this land.Can you provide the rice seeds?”
The director of the research center said, “Of course.”They then asked, “Can the rice seeds be delivered to the prison?”The director of the research center followed their plans and sent the rice seeds to the prison.Then the inmates of the prison gave the seeds to Tzu Chi volunteers.I thought this was a great idea.This was also a form of education.
To plant the fields, the seeds were provided by the research center and given to these inmates so they could personally hand them to the Tzu Chi volunteers.These seeds were “seeds of blessings” that gave the inmates an opportunity to benefit others, so they felt that they could also create blessings by giving to others.This is a way to teach wisdom.
On that day, August 13,2012, they began to cultivate the field by sowing seeds.In Thailand, seed-sowing ceremonies can be very grand, with a percussion ensemble and a procession.The head of the county also gave a speech to start off the ceremony.
The ceremony for cultivating the field was so grand.This is a way of creating blessings with wisdom.From this we can truly feel that, even a small task, when completed mindfully, can be very magnificent and grand.
Thus, “Dharma can transform the world, so the Buddha transmitted the Great Vehicle.”
In the past, they only sought blessings by paying respect to the Three Treasures.
Now, they expanded their field of blessings to encompass even the inmates in prison.
Even medical professionals were willing to go into the prison, and inmates from the prison also gave out “seeds of blessings” to be sown in the land.
This is how the Dharma is used to transform the world.Because they came to Taiwan to seek teachings, the experiences accumulated over many years helped them take the Dharma to heart, which then led to action.As we watched them sow the rice seeds, it really felt lied an important occasion.The seed-sowing was a very formal ceremony.
Many heard about how doctors were growing the rice seeds from the prison and so on.
This is the type of social education that can drive social consciousness.
So, “With the conditions of His one great cause.He transforms sentient beings.”This “nectar that nourishes minds” can truly “sustain wisdom-life”.It can unlock the wisdom in everyone’s life.This kind of education is really heartwarming.In this world, as long we have the will, there is nothing we cannot accomplish.
As we mentioned in the previous passage, “In order to teach Buddha-wisdom, all Buddhas appear in this world.There is only this one truth, the Two [Vehicles] are not real.Ultimately They do not use the Small Vehicles to deliver sentient beings”.
These principles are actually right in front of us. This is a truth. Sentient beings are “good by nature”. When we want to do something, that single thought can benefit all people and can spread the Dharma across the world. This is a truth. Principles must be in line with truth. So, “There is only this one truth, the Two [Vehicle] are not real”. He did not merely tell everyone that life is suffering and impermanent. That was not all He also did not merely teach the law of karma; after we learn [the principles], we must put them into practice. If we make mistakes, we must correct them. If we see good deeds, we must promptly do them. Thus, the Buddha summarized the Dharma into “refrain from all evils; do all good deeds”, as the principle of walking the Bodhisattva-path.
Therefore, “the Two [Vehicles] are not real”. He did not want us to only awaken ourselves, but also to benefit others. This is not the practice of the Two Vehicles, but of the One Vehicle Dharma. The Two Vehicle Dharma is not the ultimate. The ultimate Dharma is the Great Vehicle Dharma.
So, the Buddha “ultimately did not use the Small Vehicle”. From the beginning until the end, the Buddha never wanted to use the Small Vehicle to save sentient beings. He always aimed to use the Great Vehicle to transform sentient beings. As we mentioned yesterday, There is only this one truth, and that was to “make known ultimate reality and wondrous truths”. With these true principles, we go among others to do work in this world. We use these true principles in the work we do.
“Teaching the Buddha’s knowledge and views is Their work and action”. We must open, reveal, realize and enter. The Buddha’s knowledge and views. The Buddha comes to “open and reveal,” hoping sentient beings can realize His knowledge and views”. Then they can clearly understand the underlying principles of why people do things in the world. We must know the Buddha’s knowledge and views are all about people’s work and action.
“There is only this truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal Buddha-knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views. This is the wondrous Dharma of the Lotus Sutra”.
“The one truth, upon further understanding, is the wondrous truths of ultimate reality”. “The truth” actually reveals “the wondrous truths of ultimate reality”. Doesn’t everything we do in the world follow the wondrous truths of ultimate reality? Earth is replete with causes conditions and principles, so there are people, animals, plants, etc., as well as mountains and rivers. These all adhere to the principles of matter. This is the reality, the ultimate truth. The appearances of this reality also have wondrous truths behind them. If we understand them, we will have the Buddha’s knowledge and views. [Principles that are] very subtle also contain wisdom. This is the wondrous Dharma in the Lotus Sutra. So, “the Two [Vehicles are not real] are not real”. Nothing else is True Dharma. Just understanding the Four Noble Truths will only lead us to renounce life and death. If we only understand “the Twelve Links of Cyclic Existence”, we only know the concept of the law of karma. However, if we do not take action, we will not understand the existence of worldly matters and principles.
If we truly understand the principles, as we interact with people, there will be [no obstacles] in what we do. Therefore, I often tell everyone. “If we are in harmony with people and matters, we are in harmony with the principles”. This is the way it is. Therefore, “the Two [Vehicles] are not real”. If we cling to the Small or Middle Vehicles, we cannot thoroughly understand or be in harmony with the principles.
“The Two [Vehicles] are not real: Any other vehicles are also not real. There is only One Reality. The Two and Three Vehicles only exist because they are ways for Buddhas to give teachings in the world”.
As for the Three Vehicles, if there are not even Two [Vehicles], then how can there be three? So there definitely are not five, and so on. As we study teachings, we may categorize them in other ways, but they are not the ultimate. What is [ultimately] real is “ultimate reality”. We must strive to understand the principles of “ultimate reality,” that is what is real.
Therefore, “the Two or Three Vehicles only exist to guide us to the Great Vehicle. So, [the Buddha] used the Three Vehicles, something tangible, as analogy to guide us to the principles we cannot see. To help us thoroughly understand the principles of matters, He had to use analogies of worldly appearances, many analogies and causes and conditions. Therefore, the Buddha comes to the world to give us teachings by using all kinds of methods.
The Buddha comes to the world to give teachings. He came to teach the Great Vehicles, definitely not the Small Vehicle. He “ultimately does not use the Small Vehicle”. At the beginning, the Buddha used all kinds of means that were suitable for sentient beings’ capabilities. But at this point, He was still in the world and was subject to the natural course of life. Therefore, “ultimate’ means the end [of His life]. [At that moment], and quickly set it aside so everybody could enter the Great Vehicle Dharma. So, He “ultimately does not use the Small Vehicle”.
Ultimately, they do not use the Small Vehicle: The Small Vehicle is the teaching give to those with limited capabilities. It eliminates minor sufferings and brings minor benefit. Those who only seek to awaken themselves, such as Hearers, Solitary Realizers and Arhats, only realize limited teachings of Nirvana.
The Small Vehicle is the teaching given to those with limited capabilities. He told everyone that this only eliminated minor sufferings. “Life is suffering, I dare not create more suffering.” If a person thinks this way, he will prevent himself from creating more karma and be vigilant to not make more mistakes. But this only eliminates minor suffering and brings about limited benefits. Thus they only benefit themselves.“Those who only seek to awaken themselves, such as Hearers, solitary realizers and Arhats, are Small Vehicle practitioners.
They only realize limited teachings of Nirvana. This means they can only still their own minds. since it only affects the individual, it is “small.” So, in order to “deliver sentient beings,” we cannot use Small Vehicle Dharma. This is telling us we cannot only seek to awaken ourselves.We should open the door to our minds. after understand these principles, we should practice the Great Vehicle among people. This is how to “deliver sentient beings.”
To deliver sentient beings: Sentient beings, for a long time, have been drowning in the sea of samsara. The Buddha used the Great Vehicle to deliver them to the opposite shore. The sutra states, Ultimately, they did not use the Small Vehicle: to deliver sentient beings.
The Buddha did not want to [just] teach the Small Vehicle Dharma. Instead, He wanted people to transform each other. So, “sentient beings, for a long time, have been drowning in the sea of samsara.” Multitudes of sentient beings are drowning, and not just humans, but also livestock and other animals.
For a long time, they have been drowning in the sea of samsara and cannot save themselves. So, the Buddha taught the Great Vehicle to deliver them to the opposite shore. He delivers the lost and suffering, sentient beings who cannot help themselves, from this shore to the opposite shore. He taught “the Great Vehicle to deliver them to the opposite shore.”
So, when the Buddha finally expounded the Lotus Sutra, He hoped those who had listened to The Dharma could shoulder the responsibility of transmitting Great Vehicle teachings to people around the world. They must also put the teachings into action and walk the Bodhisattva-path.
This passage stating, “Ultimately, They do not use the Small Vehicle to deliver sentient beings” reflects the Buddha’s vow to teach us the True Dharma.
So, when we learn the Dharma, we are learning the Buddha’s Way. In order to learn the Buddha’s teachings, we must follow and put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛法住世恆不滅，法度人間傳大乘，一大事緣化眾生，甘露潤心活慧命。
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經 方便品第二》
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
⊙餘二則非真：況有三、五更非真；謂是一實相也！之所以有二、三乘者，是諸佛出世施教之儀式。
⊙終不以小乘：言小乘者，小根小機所乘之教義，滅小苦與得小利益之教。自利獨善之聲聞緣覺阿羅漢，得小涅槃之法也。
⊙濟度於眾生：眾生久來沈溺生死海，佛以大乘濟渡到於彼岸。經云：終不以小乘濟度眾生。
【證嚴上人開示】
早上向天空看，彷彿之間，好像在遠方(有)一座山。看仔細些，頭腦一轉，對面應該是海，怎麼會有山呢？再看清楚，原來是雲，烏雲。
人生不就是這樣，彷彿之間，好像，類似，但是認清楚，原來是空。所以我們若能知道空的真理，「真空」，不過真空中，卻有這樣的「妙有」存在；認清了「真空」，透徹了「妙有」，人生不就是一片海闊天空！這就是人生。
佛法住世恆不滅
法度人間傳大乘
一大事緣化眾生
甘露潤心活慧命
佛法在人間，「佛法住世恆不滅」。佛法是真理，真理是「妙有」。「妙有」，於「真空」中，顯示出「妙有」，那是永恆，道理恆久不變，無論是多久的時間，真理就是真理。
「法度人間傳大乘」，佛陀將此真理透徹，要讓我們清楚瞭解來度人。從凡夫的煩惱此岸，要將我們度到彼岸，是清淨無染，回歸人人的自性清淨，這就是需要法，道理要在我們心中，度入我們的心。所以「一大事緣化眾生」，佛陀來人間顯示「有為法」，佛陀是人生的，是在這樣的人間長大的，在人間去尋找真理而覺悟的，這就是來人間的一大事緣，都是為了要來化度眾生。所以，法就如甘露潤心，來活我們的慧命，成長我們的慧命。
確實佛法，唯有佛法能夠帶動人心，啟發那分愛心，用方法如何去付出，如何去幫助人；用法去度人間，去傳大乘。
就如泰國，雖然佛教很興盛，同樣是貧富距離很大，近幾年來，泰國開始發現到人心道德觀念，好像一直消退。泰國的總理認為要如何治國，讓這個國家人民的心，能住於道理，要看重人倫道德，好像道德一直將要消退，就派了很多人到不同的國家，去參訪施政的方法，如何來教育人民。
結果已經不知，經過(參訪)了多少國家，後來，來到臺灣，發現了慈濟，所以陸陸續續政府官員，由總理室負責推動來臺灣取經，已經不知來過幾萬人了。其中，鄒文良，他是泰國(叻丕府)的衛生署長。他放下他的身段，縮小他自己，與我們的慈濟人來到我們本會，真的是與大家一起去當志工，沒人知道他是泰國的衛生署長。到了要回去的前一天，才表達出他是衛生署長。
從此開始，他很投入，也已經受證了。受證當中，他手拿著我給的紅包，歲末祝福的紅包，向他解釋紅包上的稻種，那就是我們大林(慈濟)醫院，我們的醫生、院長、各科的醫生，全院的同仁去種的稻，這些稻子與全球的人結緣。他很感動，回去開始他就規劃，他也想要帶動，他們那裡的醫護人員來種稻，所以想了就開始做了。
有一位護士，他們家有一個十二萊的土地，這十二萊的土地就提供出來，由「人醫會」來租這塊地，就這樣開始規劃要種稻。同時，這期間也在規劃，準備要去一個女監獄，全部都是關女眾的一個監獄，裡面有九百多位獄友，這九百多人的監獄，才有一位醫師，所以就規劃去監獄義診。
就利用去監獄義診，他們的規劃，我很佩服，他們向稻種改良所，稻種研究中心，去告訴他們：「我已經有這塊土地，我們有很多醫師、護士要去種田，這個稻種你們能提供嗎？」(研究所)所長說：「當然可以。」(再問)：「要送稻種，是不是(可以)送到監獄？」這位研究所的主任，就依照他們的規劃，就將稻種送到那個監獄，由監獄的受刑人，在那裡送給慈濟人。
我覺得這個主意很好，這也是一個教育。要種田，稻種經由研究所提供，送給監獄這些受刑者，讓這些受刑者(親手布施)，來送給慈濟人，這就是「福種」。讓這些受刑者，也有造個福的機會，讓這些受刑者的內心也感覺到，我們有得到這樣(布施)的福。這就是一種智慧的教育。
他們那一天，就是（二0一二年）八月十三日這一天，開始種田、播種了。泰國若要播種，儀式是很隆重，有鑼鼓，也有陣頭，縣長也有開啟儀式的說話，好隆重的耕作儀式。這是福，用智慧來造福。實在是感覺得到，一點點事情，你若是用心做，就是很莊嚴、很隆重的事情。
所以是「法度人間傳大乘」。過去只是恭敬三寶求福報，現在就是已經將福拓展開來，連監獄中的受刑者，連醫療體系的醫護人員，都同樣走入監獄，監獄的受刑者也送出了，「福種」（稻種）撒在大地，這是用法度人間。
因為他們來臺灣取經，這麼多年的時間的心得，法入心，法起行，於行動中開始造作。看他們在撒稻種，真的是一大事因緣。
很隆重的播種的儀式，很多人都知道醫師在種田了，看看從監獄出來的稻種等等，這樣是一種社會教育，帶動了這樣的風氣。所以「一大事緣化眾生」，這種「甘露潤心」，真的是「活慧命」，啟發了人人智慧的生命，這種的教育，真的是很溫馨。人間，只要一念心，有想要做，不是做不到。
所以我們前面經文說過了，「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經 方便品第二》
其實，道理擺在眼前，這是一個事實——眾生「性本善」，人人想要做，只要一念心開始，能夠福利人群，法，能夠普遍天下，這是事實；道理一定要與事實契合起來。所以「唯此一事實，餘二則非真」。不只是讓大家知道，人生苦難無常，不是只有如此而已；也不是讓大家知道因緣果報。你知道之後，你要身體力行，有錯要改過，有善要趕緊做。這就是佛陀將法歸納，「諸惡莫作，眾善奉行」，行菩薩道的道理。
所以「餘二則非真」。不是只要你獨善其身，是要你去兼利他人，所以不是二乘法，是一大乘法；二乘法非真，真正的法，那就是大乘。所以佛陀「終不以小乘」。從來，從開始一直到最後，就是不希望用小乘法，去濟度眾生，他還是目標放在大乘，來化度眾生。
所以我們昨天也已經說過，所以我們「唯此一事實」，那就是，「開顯實相妙理之事業」。這個真理就是要走入人間，人間事的造作，用真理入人間事的造作。「開示佛知見之事業」，人人若要開示悟入佛之知見，佛陀來「開、示」，希望眾生覺悟佛之知見，就是要認清楚人世間，人事造作之道理。這就是要知道佛的知見，也不離人事造作之事業。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
「一事實(者)」，再多了解一些，「實相之妙理」，「事實」，其實是「實相之妙理」，世間做哪一項事情，不是實相之妙理呢？地球具足了種種的因緣道理，所以有人，有動物，有植物等等，山河大地，這也是具足它的物理存在。這個事實，實相，這個事實的形相，同樣有妙理。我們若了解，這叫做佛之知見。很微末的理，同樣有智慧存在，就是《法華經》的妙法。
所以「餘二則非真」，其他不是真實法。只是單獨了解「四諦」，這樣只是知道厭離生死；只是知道一個「十二因緣」，只是知道有因果觀。但是，你不肯去起動，不了解，不了解世間的事相道理的存在。你真正要了解道理，就要在人群中，於事相中，項項行得通。所以常常告訴大家：「事圓，人圓，道理才會圓。」就是這樣。所以「餘二則非真」，我們若是執著於小乘、中乘，不圓融，道理不能透徹。
餘二則非真：
況有三五更非真
謂是一實相也
之所以有二三乘者
是諸佛出世
施教之儀式
所以這個三(乘)，就沒有二(乘)，怎麼會有三(乘)呢？所以更沒有五(乘)等等。如何分析，分出很多的方法，這都不是真實法。(究竟)真實的，是「一實相」，真正的「一實相」，其中的東西(道理)，你要去認清其中的道理，那才是真實。
所以「有二、三乘(者)」，只是要誘引你們大家到大乘，所以只好以此「三乘」，有形相的東西來譬喻，才引導看不到的物理——事物的道理，就是要讓大家通徹。但是，不得不以形相來譬喻，種種譬喻、因緣的言教。所以，為此佛陀出現人間來施教，以種種的方式在人間。
佛陀來人間說法，既然是為一大乘，絕對不是為小乘，所以「終不以小乘」。
開頭時，那就是以種種的方法，適合眾生的根機。但是到現在，佛陀也是在人間，還是有人間的自然法則，所以此時，「終」就是最後，他「不以小乘」，要趕緊將小乘法收回，要大家入大乘法，所以說「終不以小乘」。
終不以小乘：
言小乘者
小根小機
所乘之教義
滅小苦
與得小利益之教
自利獨善之
聲聞緣覺阿羅漢
得小涅槃之法也
「言小乘(者)，小根小機所乘之教義」。告訴大家，這只是滅小苦——人生是苦，我不敢再造苦。若是如此，他自己能守住自己，不再去造業，自己會警惕自己不再犯錯。這只是滅小苦，得小利益的教法，就只是獨善其身。
「自利獨善之聲聞緣覺阿羅漢」。這些都是叫做小乘，所得的是小涅槃之法。就是說自己的心靜寂下來，只在個人而已，所以稱為「小」。
小，所以，「濟度於眾生」，不以小乘法，要告訴大家不要只是獨善其身，現在大家應該開啟你的心門，了解道理之後，應該面向人群行大乘法，所以叫做「濟度眾生」。
濟度於眾生：
眾生久來
沈溺生死海
佛以大乘濟渡
到於彼岸
經云：
終不以小乘
濟度眾生
佛陀不是要用小乘法給大家，是要人人互相去濟度其他人。所以「眾生久來沉溺生死海」，人人，芸芸眾生，「沉溺」不只是人口，還有牲口、動物等等，久遠以來就是沉溺於生死海，由不得自己。所以佛陀用大乘法，來濟度到彼岸，將由不得自己，迷茫、苦難的眾生，從此岸要度到彼岸去，是「以大乘濟渡到於彼岸」。
所以佛陀，在最後講《法華經》時，希望能聽到法的人，要承擔起這分責任，向天下人間傳承大乘法，甚至要身體力行，行於菩薩道上。所以這（段）經文：「終不以小乘，濟度於眾生」，這是佛的心願，也是佛的真實法來教導我們。所以，我們學法就是學佛，學佛就要依教奉行，實行佛陀的教法。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Small Vehicle is not the Ultimate (終不以小乘度眾生)
Date: July. 21. 2014
This morning, when I looked up at the sky, I thought I saw a mountain in the distance. When I looked more carefully and thought about it, I realized that the ocean was there, so how could a mountain be there? When I took a closer look, I saw that they were actually dark clouds. Isn’t this the way life is? We seem to see something, but upon looking more closely we recognize that it is not actually there. So, if we know the true principle of emptiness, “true emptiness,” we know there is “wondrous existence” within it. By clearly recognizing “true emptiness” and understanding “wondrous existence,” won’t we see the limitless potential of our lives? Such is life.
The Buddha-Dharma remains in this world; it is everlasting, never ceasing. The Dharma can transform the world, so the Buddha transmits the Great Vehicle. With the conditions of His one great cause, He transforms sentient beings. Dharma is like nectar that nourishes minds and sustains wisdom-life.
“The Buddha-Dharma remains in this world; it is everlasting, never ceasing.” The Buddha-Dharma is true principles. True principles are “wondrous existence” in “true emptiness.” So, the “wondrous existence” that manifests is everlasting. Principles are everlasting and unchanging. Regardless of how much time has passed, true principles will always be true. “The Dharma can transform the world, so the Buddha transmits the Great Vehicle.” The Buddha clearly understands true principles and wants to help us to clearly understand them so we can deliver others from this shore of unenlightened afflictions to the opposite shore, which is pure and undefiled. For us to return to our pure intrinsic nature, we need the Dharma and the principles to be delivered into our minds. Thus, “with the conditions of His one great cause, He transforms sentient beings.” The manifestation of the Buddha in this world is a conditioned phenomenon.
The Buddha was born a human and grew up in this world. Because He sought true principles in this world, He became enlightened. These were the conditions of His one great cause for coming to this world, which is to transform sentient beings. Therefore, the Dharma is like nectar that nourishes our minds and sustains and develops our wisdom-life.
Indeed, only the Buddha-Dharma can inspire people and awaken their love. Then, they will find ways to give, to help others, to transform the world with the Dharma and to transmit the Great Vehicle. Take Thailand, for example. Even though Buddhism has flourished there, the gap between the poor and the rich is very big. In recent years, Thais began to realize that people were losing their sense of morality. The Prime Minister of Thailand believed that the [best] way to govern would be to help ground people’s minds in [moral] principles and help them value ethics. Since a sense of morality seemed to be waning, he sent many people to different countries to study their approach to governance and to educating their citizens. After visiting many countries, they came to Taiwan and discovered Tzu Chi. So, the office of the prime minister sent one group of government officials after another to seek teachings in Taiwan. Tens of thousands of officials have visited. One of them was Chow Boon Liong, the public health minister of Ratchaburi, Thailand. He let go of his status, humbled himself and came to our headquarters with Tzu Chi volunteers. He actually did the same volunteer activities as everyone else.
Nobody knew he was a public health minister; The day before he returned to Thailand, he finally revealed he was a public health minister.Ever since then, he has been very involved and has been certified [as a Commissioner].During the certification [ceremony], he receive a red envelope that I handed out as part of the Year-End Blessing.Someone explained to him that he grains of rice on the red envelope came from the Dalin [Tzu Chi] Hospital.The hospital superintendent, doctors and staff planted the rice to create good affinities with volunteers worldwide.
He was very touched by this, so after he went back he came up with a plan to mobilize their health care professionals to plant rice.Once he thought of this, he made it happen.
The family of a nurse had 19,200 square meters of land and they were willing to lease it to.Tzu Chi International Medical Association （TIMA）.Thus began their plans for planting rice.In the meantime , officials were also planning to visit an all-female prison.
There were over 900 inmates in this prison, but only one doctor.
So, [the ministry] organized a free clinic there.I really admired how they incorporated the free clinic in the prison into their planning.They contacted a rice research center and told [the researchers], “We already have this piece of land.We have many doctors and nurses who will cultivate this land.Can you provide the rice seeds?”
The director of the research center said, “Of course.”They then asked, “Can the rice seeds be delivered to the prison?”The director of the research center followed their plans and sent the rice seeds to the prison.Then the inmates of the prison gave the seeds to Tzu Chi volunteers.I thought this was a great idea.This was also a form of education.
To plant the fields, the seeds were provided by the research center and given to these inmates so they could personally hand them to the Tzu Chi volunteers.These seeds were “seeds of blessings” that gave the inmates an opportunity to benefit others, so they felt that they could also create blessings by giving to others.This is a way to teach wisdom.
On that day, August 13,2012, they began to cultivate the field by sowing seeds.In Thailand, seed-sowing ceremonies can be very grand, with a percussion ensemble and a procession.The head of the county also gave a speech to start off the ceremony.
The ceremony for cultivating the field was so grand.This is a way of creating blessings with wisdom.From this we can truly feel that, even a small task, when completed mindfully, can be very magnificent and grand.
Thus, “Dharma can transform the world, so the Buddha transmitted the Great Vehicle.”
In the past, they only sought blessings by paying respect to the Three Treasures.
Now, they expanded their field of blessings to encompass even the inmates in prison.
Even medical professionals were willing to go into the prison, and inmates from the prison also gave out “seeds of blessings” to be sown in the land.
This is how the Dharma is used to transform the world.Because they came to Taiwan to seek teachings, the experiences accumulated over many years helped them take the Dharma to heart, which then led to action.As we watched them sow the rice seeds, it really felt lied an important occasion.The seed-sowing was a very formal ceremony.
Many heard about how doctors were growing the rice seeds from the prison and so on.
This is the type of social education that can drive social consciousness.
So, “With the conditions of His one great cause.He transforms sentient beings.”This “nectar that nourishes minds” can truly “sustain wisdom-life”.It can unlock the wisdom in everyone’s life.This kind of education is really heartwarming.In this world, as long we have the will, there is nothing we cannot accomplish.
As we mentioned in the previous passage, “In order to teach Buddha-wisdom, all Buddhas appear in this world.There is only this one truth, the Two [Vehicles] are not real.Ultimately They do not use the Small Vehicles to deliver sentient beings”.
These principles are actually right in front of us. This is a truth. Sentient beings are “good by nature”. When we want to do something, that single thought can benefit all people and can spread the Dharma across the world. This is a truth. Principles must be in line with truth. So, “There is only this one truth, the Two [Vehicle] are not real”. He did not merely tell everyone that life is suffering and impermanent. That was not all He also did not merely teach the law of karma; after we learn [the principles], we must put them into practice. If we make mistakes, we must correct them. If we see good deeds, we must promptly do them. Thus, the Buddha summarized the Dharma into “refrain from all evils; do all good deeds”, as the principle of walking the Bodhisattva-path.
Therefore, “the Two [Vehicles] are not real”. He did not want us to only awaken ourselves, but also to benefit others. This is not the practice of the Two Vehicles, but of the One Vehicle Dharma. The Two Vehicle Dharma is not the ultimate. The ultimate Dharma is the Great Vehicle Dharma.
So, the Buddha “ultimately did not use the Small Vehicle”. From the beginning until the end, the Buddha never wanted to use the Small Vehicle to save sentient beings. He always aimed to use the Great Vehicle to transform sentient beings. As we mentioned yesterday, There is only this one truth, and that was to “make known ultimate reality and wondrous truths”. With these true principles, we go among others to do work in this world. We use these true principles in the work we do.
“Teaching the Buddha’s knowledge and views is Their work and action”. We must open, reveal, realize and enter. The Buddha’s knowledge and views. The Buddha comes to “open and reveal,” hoping sentient beings can realize His knowledge and views”. Then they can clearly understand the underlying principles of why people do things in the world. We must know the Buddha’s knowledge and views are all about people’s work and action.
“There is only this truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal Buddha-knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views. This is the wondrous Dharma of the Lotus Sutra”.
“The one truth, upon further understanding, is the wondrous truths of ultimate reality”. “The truth” actually reveals “the wondrous truths of ultimate reality”. Doesn’t everything we do in the world follow the wondrous truths of ultimate reality? Earth is replete with causes conditions and principles, so there are people, animals, plants, etc., as well as mountains and rivers. These all adhere to the principles of matter. This is the reality, the ultimate truth. The appearances of this reality also have wondrous truths behind them. If we understand them, we will have the Buddha’s knowledge and views. [Principles that are] very subtle also contain wisdom. This is the wondrous Dharma in the Lotus Sutra. So, “the Two [Vehicles are not real] are not real”. Nothing else is True Dharma. Just understanding the Four Noble Truths will only lead us to renounce life and death. If we only understand “the Twelve Links of Cyclic Existence”, we only know the concept of the law of karma. However, if we do not take action, we will not understand the existence of worldly matters and principles.
If we truly understand the principles, as we interact with people, there will be [no obstacles] in what we do. Therefore, I often tell everyone. “If we are in harmony with people and matters, we are in harmony with the principles”. This is the way it is. Therefore, “the Two [Vehicles] are not real”. If we cling to the Small or Middle Vehicles, we cannot thoroughly understand or be in harmony with the principles.
“The Two [Vehicles] are not real: Any other vehicles are also not real. There is only One Reality. The Two and Three Vehicles only exist because they are ways for Buddhas to give teachings in the world”.
As for the Three Vehicles, if there are not even Two [Vehicles], then how can there be three? So there definitely are not five, and so on. As we study teachings, we may categorize them in other ways, but they are not the ultimate. What is [ultimately] real is “ultimate reality”. We must strive to understand the principles of “ultimate reality,” that is what is real.
Therefore, “the Two or Three Vehicles only exist to guide us to the Great Vehicle. So, [the Buddha] used the Three Vehicles, something tangible, as analogy to guide us to the principles we cannot see. To help us thoroughly understand the principles of matters, He had to use analogies of worldly appearances, many analogies and causes and conditions. Therefore, the Buddha comes to the world to give us teachings by using all kinds of methods.
The Buddha comes to the world to give teachings. He came to teach the Great Vehicles, definitely not the Small Vehicle. He “ultimately does not use the Small Vehicle”. At the beginning, the Buddha used all kinds of means that were suitable for sentient beings’ capabilities. But at this point, He was still in the world and was subject to the natural course of life. Therefore, “ultimate’ means the end [of His life]. [At that moment], and quickly set it aside so everybody could enter the Great Vehicle Dharma. So, He “ultimately does not use the Small Vehicle”.
Ultimately, they do not use the Small Vehicle: The Small Vehicle is the teaching give to those with limited capabilities. It eliminates minor sufferings and brings minor benefit. Those who only seek to awaken themselves, such as Hearers, Solitary Realizers and Arhats, only realize limited teachings of Nirvana.
The Small Vehicle is the teaching given to those with limited capabilities. He told everyone that this only eliminated minor sufferings. “Life is suffering, I dare not create more suffering.” If a person thinks this way, he will prevent himself from creating more karma and be vigilant to not make more mistakes. But this only eliminates minor suffering and brings about limited benefits. Thus they only benefit themselves.“Those who only seek to awaken themselves, such as Hearers, solitary realizers and Arhats, are Small Vehicle practitioners.
They only realize limited teachings of Nirvana. This means they can only still their own minds. since it only affects the individual, it is “small.” So, in order to “deliver sentient beings,” we cannot use Small Vehicle Dharma. This is telling us we cannot only seek to awaken ourselves.We should open the door to our minds. after understand these principles, we should practice the Great Vehicle among people. This is how to “deliver sentient beings.”
To deliver sentient beings: Sentient beings, for a long time, have been drowning in the sea of samsara. The Buddha used the Great Vehicle to deliver them to the opposite shore. The sutra states, Ultimately, they did not use the Small Vehicle: to deliver sentient beings.
The Buddha did not want to [just] teach the Small Vehicle Dharma. Instead, He wanted people to transform each other. So, “sentient beings, for a long time, have been drowning in the sea of samsara.” Multitudes of sentient beings are drowning, and not just humans, but also livestock and other animals.
For a long time, they have been drowning in the sea of samsara and cannot save themselves. So, the Buddha taught the Great Vehicle to deliver them to the opposite shore. He delivers the lost and suffering, sentient beings who cannot help themselves, from this shore to the opposite shore. He taught “the Great Vehicle to deliver them to the opposite shore.”
So, when the Buddha finally expounded the Lotus Sutra, He hoped those who had listened to The Dharma could shoulder the responsibility of transmitting Great Vehicle teachings to people around the world. They must also put the teachings into action and walk the Bodhisattva-path.
This passage stating, “Ultimately, They do not use the Small Vehicle to deliver sentient beings” reflects the Buddha’s vow to teach us the True Dharma.
So, when we learn the Dharma, we are learning the Buddha’s Way. In order to learn the Buddha’s teachings, we must follow and put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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