20140829《靜思妙蓮華》一乘拔苦入佛道(第381集)
⊙「心性法身常住，覺道諦理無異，因人時地施教，化度人心皈真。」
⊙「是諸世尊等，皆說一乘法，化無量眾生，令入於佛道。」《法華經方便品第二》
⊙是諸世尊等：過現未來諸佛世尊，為眾生而出現人間，憫念眾生沉溺煩惱海，無能救拔。
⊙皆說一乘法：為拔眾生苦，說盡法界之理，圓融周遍，無處不周，故云一乘滿教。
⊙令入於佛道：道即菩提；諸佛以音聲應機談權說實法，眾生聞法入心，勤行入於佛道。
【證嚴上人開示】
心性法身常住
覺道諦理無異
因人時地施教
化度人心皈真
心，「心性法身常住」，我們要相信，人人都是本具佛性，我們的法身是常住。
我們不是常常這樣說嗎？《無量義經》的開頭，「靜寂清澄，志玄虛漠」就是了，就是我們清淨本性的境界。不是如何去創造來的，它本來就有，所以稱為「法性身」。清淨如虛空，靜寂清澄，是不生不滅。既不滅，何需生呢？所以這是一種不生滅的清淨本性，那就是要我們要覺——覺道諦理。
覺道，就是了解，就是菩提道。覺道，就是菩提的道路，我們要好好知道，這條道路是真實(道)，我們要虔誠，我們要精進走在這條菩提道上，我們才能真正體悟，真諦無為的真實理。
諦理，「諦」就是真諦，「理」就是道理，菩提真實的道理都是「無異」。而「法性身」——心性法身，心性本來明明覺覺，原來就是道。就是一念偏差，道的方向偏失了。我們若能回歸我們的心性覺道，法身是諦理，我們若能都很了解，這就是常住，就無異樣了。人人與佛平等，真如清淨本性，這是常住無異樣。
佛陀就是用此道理，以他自己自覺要來覺他，以此道理要來教化。不過我們都是凡夫，不大好教，因為各人有各人不同的習氣。這個習氣各不相同，佛陀就因人、因時、因地如此來教育。
應機逗教，只為一項——希望人人回歸真如本性。只是為了這樣，卻是這麼長久無法算計的時間，無窮盡的源頭，沒有窮盡的未來，就是在此人世間中，在化度眾生，希望人人的心能歸於真如。這(是)佛陀的悲心。
所以我們前面也說過，「如是諸世尊，種種緣譬喻」，以種種因緣來譬喻。因為「過去無數滅度佛」，生、滅，應世間人的時刻，應世間人的時代所需要。過去無數的時間，過去也跟隨過了無數佛來人間，無數佛的入滅，所以說用種種因緣、譬喻，無數方便之力量，如此來演說種種的法相。其實，既是真如，全都是一樣，不過凡夫習氣都不同，所以應機、應世來說法。這是之前所說的。
是諸世尊等
皆說一乘法
化無量眾生
令入於佛道
《法華經方便品第二》
現在再說，「是諸世尊等」，就是過去無數佛，這樣來過了人間，都是隨著那個時代、那個種族的人類生活的差別，等等而施教。不同的方式，卻是同樣為了一乘法，所以「化無量眾生，令入(佛)道」。就如現在，法要傳，不是只用一種語言。以釋迦牟尼佛出生於印度，印度的語言、方言也有很多種。無論用何語言去解釋，相信不同的語言卻是同樣的道理。
就像現在我們每天早上，在早會時，與蘇州連線。蘇州，我們的健康促進中心，有當地人，南京或是蘇州，各地不同的醫生、技術員，他們來與，我們早上(視訊)連線。有時候各種各地方的方言，他們在說話，我就一直要很用心聽，要聽得很清楚也是很困難。
語言不同，但是佛法是相同。所以就是「皆說一乘道」，無論他出生於何處，同樣都是說一乘道，道理皆同。
所以要「化無量眾生」，將此道理，文字除了中華文字之外，若要到美國、英國，不只是語言不通而已，文字也不通；或者是要到非洲，英文也不通。各種世間的地方、國家，都是在語言、文字有障礙。不過，只要通達文字，將法翻譯過去，也是回歸一乘法。
法皆相同。就像要東西能乾淨，一定要用水。水，普天之下到任何的地方都需要有水。水就是在洗滌髒污的東西，水就是在滋養土地，能成長五穀雜糧，全人類、大小乾坤同樣需要的是水。所以「水」譯成種種的文字不同，譯成種種的語言不同，但是水就是水。法，就是譬如水，所以過去諸佛來到人間，所要說的就是人類最需要，這種洗滌人心、調和人心，而且是原來就有的道理，不是新創造出來的道理。
所以「諸佛世尊等，皆說一乘法」，以種種方式來講法。所以「化無量眾生」，只有一法，希望所有所有無量的眾生，都能體會、了解。以我們現在就是要，不斷將法流傳，不同的國家、不同的語系，我們也用盡辦法，要如何將它翻譯過去。
就如今年全球(慈濟人)，回來臺灣受證，同樣就要有個地方，是完全隨時翻譯的人，要了解不同的語系，要同步翻譯，有時候要經過二、三位翻譯，才有辦法了解。無論他是經過幾個人翻譯，還是同樣的法。這就是諸佛世尊來人間，我們現在為了要傳佛法，就要以種種的語言來翻譯。這就是「皆說一乘法」，就是只為此道理，能「化無量眾生，令入(於)佛道」，全都能入佛道，回歸如來清淨的本性。
「是諸世尊等」，是什麼呢？我們好好來了解。
是諸世尊等：
過現未來諸佛世尊
為眾生而出現人間
憫念眾生
沉溺煩惱海
無能救拔
過去、現在、未來諸佛世尊。所說的過去、現在、未來，除了稱大覺者之外，其實人人都是本具自性三寶，我們人人也要，用這念心來看別人。
很多，都是佛——本性佛，但是「在纏如來」。我們現在都是被煩惱，將我們纏住的如來，不過在這麼多芸芸眾生，有過去、有現在、有未來，對佛所說的法，有的有很深的覺悟，有的是粗淺的覺悟。很深的覺悟，他能接近佛陀的道理，菩提道慢慢接近，於諦理中清楚。過去是如此，現在是如此，未來是如此，所以這是稱為「諸世尊」。
現在稱的世尊是已覺悟的世尊，為了眾生出現於人間。因為眾生本來就本具有，卻埋沒掉了。諸佛世尊出現世間，憐憫、憫念眾生如此沉溺於煩惱海中，所以他不怕辛苦，來來回回人間，無非就是要教育眾生。所以這些覺者、大覺者來人間「皆說一乘法」。
皆說一乘法：
為拔眾生苦
說盡法界之理
圓融周遍
無處不周
故云一乘滿教
大覺者為了要救拔眾生，所以眾生的苦難，就是佛陀要來說盡法界的道理。說盡法界，那就是要讓大家都知道，人人本具佛性，佛性，真如法性之體就是法界，遍法界，我們人人若是開啟了智慧，盡虛空、遍法界，本性是那麼逍遙自在。
所以我們一直在說，佛陀覺悟，是宇宙大覺者，就是盡虛空、遍法界。但是，我們一直受自我煩惱，將我們拘束住，知道要愛，只是愛自己而已，這種的小愛拘束了我們的大愛。我們若能脫離、自拔小愛，自然這個愛，悲憫的大愛，我們就能展開，展開，盡虛空、遍法界。
就如佛陀悲憫眾生，所有無量數的眾生、六道的眾生，佛陀就是將這個愛，遍滿所有六道眾生、悲憫眾生，所以他要救拔眾生的苦難，說盡法界之理。盡虛空、遍法界的道理，他用種種譬喻、因緣來說法，無不都是要讓大家能了解。
說不定大家會覺得每天都是這樣。對，每天都是這樣，我們到底知道多少？每天我們都要吃飯，每天都在喊餓。同樣的道理，我們要如何才能將此道理，真正充足於我們的內心？每天都是如此，是自得，得這個智慧，盡虛空、遍法界，在我們的生活中不增不減，永遠都是這麼自在。這種的法界的道理是圓融周遍，無處不周。無論哪一個國家，不同的文字，不同的方言，都是同樣的道理，此道理到哪裡都是相同，如水，與大、小乾坤一樣。
所以這稱為「一乘滿教」，完全的教育，此一乘法是完全的教育。大，能涵蓋小；小，就無法去包大。所以我們的性，若是在凡夫，那就是微小，執著於私我的欲愛；若是覺，就打開了私我的欲愛，展開了心靈的境界，那就是遍虛空法界，圓融周遍，無處不在，無處不周。這就是完全脫離了小愛，才能擴大為大愛。
所以「令入於佛道」。佛陀他就是希望，人人打開了私我小欲，那種無明之心開啟，讓人人能夠入佛道，那就是大覺悟。
令入於佛道：
道 即菩提
諸佛以音聲
應機談權說實法
眾生聞法入心
勤行入於佛道
大覺悟的道理，這就是「道」；「道」就是菩提，「菩提」就是覺。所以諸佛以音聲應機談權說實法，這是佛以他的音聲，道理本來就有，只是我們人人不了解，就要以音聲來傳達道理，所以他就要說教。這都是要用時間，用種種的方法談權說實，還是不斷循循善誘，還是不離法與真理。
就如小孩，我們臺灣有一個小孩(涂仁哲)，他在二歲時，這個小孩，就是看到大愛(節目)，那個時候，師公(印順導師)圓寂時，那個畫面，他這樣看到了，就一直哭、一直哭。阿嬤以為他不愛看這臺，趕緊轉臺，不只是哭，更大聲又跳，阿嬤趕緊又轉回來，他就開始雙手合掌。開始每天每天，就是看大愛(節目)。
在二、三歲的時候，一直到四歲入幼稚園時，有一天老師給他吃魚粥，他吃進去就一直吐，就是不吃，吃就一直吐。從此開始，阿嬤認為這個孩子，葷的都不吃，就開始讓他素食了。
每天在看大愛(節目)，有一天，四歲時，告訴阿嬤：「阿嬤，師公上人救人很辛苦，您為什麼不去參加救人呢？」從此開始，阿嬤真的找來了，現在阿嬤已經受證了，她說：「我是孫子度(進來)的。」
可見佛性本具，與生俱來。這是「權」或「實」呢？真的是「實」，每一個人與生俱來的佛性存在。所以佛他來人間，以種種音聲談權說實。眾生若能聞法，有緣，法，聞法入心，能勤行入於佛道，聽懂，能入心，他就能入於佛道。
為一切眾生，用種種方法，只是一種幫助，能夠顯出真實法。真實法是希望人人入如來地，入我們自己本性的如來地，所以希望大家能真切了解。佛法深奧，其實是這麼單純，就是要我們法入心而已，所以要多用心。
Explanations by Master Cheng-Yan
Subject: Relieve Suffering through the One Vehicle (一乘拔苦入佛道)
Date: August. 29. 2014
The Buddha-nature and Dharmakaya are ever-abiding. The path to enlightenment and the true principles do not change. With these, [the Buddha] gave teachings according to the people, time and place to transform and return our minds to true nature.
Within our minds, the “Buddha-nature and Dharmakaya are ever-abiding.” We must trust that we all intrinsically have Buddha-nature and our Dharmakaya is ever-abiding. Don’t we constantly talk about this? The Sutra of Infinite Meanings begins, “With tranquility and clarity, and vows as vast as the endless void.” This describes the state of our pure nature. “Unconditioned Dharma” is not created in any way; it has existed from the beginning. So, it is considered “Dharmakaya”. It is as pure as the endless void, and just as tranquil and clear. It is non-arising and non-ceasing. Since it does not cease, it does not need to arise.
So, this nature is pure in that it is non-arising an non-ceasing. This is a true principle we must realize. The path to enlightenment is understanding; it is the Bodhi-path. It is the path to attaining Bodhi. We must really understand that this road is the True Path. We need to reverently and diligently walk this Bodhi-path to be able to truly realize the unconditioned true principles of ultimate truth.
Here “true” refers to ultimate truth and “principles” are the workings of things. The true principles of Bodhi “do not change”. The “Dharmakaya” of the mind was originally clear and awakened. We were originally on the Path, but one [ignorant] thought led us astray. So, we have deviated from that course. Now we need to return to the path to enlightenment in our minds. The Dharmakaya is composed of true principles, and if we can really understand them, we will be in this ever-abiding and unchanging state.
We are all equal to the Buddha; we have the same pure intrinsic nature of True Suchness. This is ever-abiding and not changing. The Buddha used this principle and His own realizations to awaken others. With this principle, He taught and transformed. But we are ordinary people, not easy to teach because we have different habitual tendencies. Since we each have different habitual tendencies, the Buddha gave teachings according to the people, time and place. He teaches according to their capabilities for the sole [purpose of] helping them return to their nature of True Suchness. This is the only reason. For a very long and incalculable period of time, which goes back into the past without end and goes into the future without end, He has been in this world, transforming sentient beings and hoping they will all return to True Suchness. This is the compassion of the Buddha.
As we have discussed earlier, “World-Honored Ones such as these utilized various conditions and analogies.” They used causes and conditions as analogies, because “in the past, infinite Buddhas have crossed into extinction.” They were born and then entered extinction according to the needs of the people at the time. [Since Beginningless Time,] He learned from the countless Buddhas who have come into this world and entered extinction. So, it says They used various causes, conditions, analogies and the infinite power of skillful means to explain the various appearances of things. Actually, everything has the same nature of True Suchness, but ordinary people have different habitual tendencies. So, He taught the Dharma according to capabilities and conditions. This is what we discussed earlier.
All of those World-Honored Ones gave teachings of the One Vehicle Dharma to transform countless sentient beings and lead them to the path to Buddhahood.
Let us discuss, “all of those World-Honored Ones”.In the past, countless Buddhas have come to this world.Then based on those times and the way people of that ethnicity lived, They gave Their teachings accordingly.They taught in different ways, but always taught the same One Vehicle Dharma.So, this was to “transform countless sentient beings and lead them to the path to Buddhahood”.
For example, right now, to teach the Dharma, we need to use more than one language.
Sakyamuni Buddha was born in India.There were many languages and dialects in India.
No matter what language was used to explain, I trust that though the language was different, the principles were the same.
For example, right now every morning during our Morning Assembly, we are connected to Suzhou via videoconference.In our Suzhou Preventive Health Center, there are people from Nanjing and Suzhou.These doctors and technicians come from various places, so when they speak to us via satellite, sometimes they speak their own dialect.
When they speak, I have to listen very carefully. It can be quite challenging to understand them clearly.So, the languages are different, but the Buddha-Dharma is the same.This is how Buddhas “gave teachings of the One Vehicle Dharma”.No matter where They were born, They still taught the One Vehicle Dharma, the same principles.
So, to “transform countless sentient beings,” these principles cannot only be [taught or] written in Chinese.If we go to the US or UK, not only would the spoken language be a barrier, writing would be, too.
In Africa, even if we speak English, there may still be a language barrier.Across this world, in many places and countries the spoken and written language may be barriers.
But if we know that particular language and can translate the Dharma, this will still lead us back to the One Vehicle Dharma.
All Dharma [performs the same function].For example, to clean something, we need to use water.Wherever we go in this world, water is a necessity.Water cleanses dirty and filthy things.Water nourishes the land to grow crops.For humans, everything, from our greater environment to our bodies, is all dependent on water.So, “water” can be translated into different written words or into different spoken languages, but water is still water.
The Dharma is like water.When Buddhas came to this world in the past, They wanted to teach what we humans needed most, something that could cleanse and bring harmony to our minds.Furthermore, these principles already exist; they are not newly-created principles.
“All of those World-Honored Ones gave teachings of the One Vehicle Dharma.”They used various methods to teach the Dharma.So, to “transform countless sentient beings,” there is only one Dharma.They hoped countless sentient beings could realize and understand it.Therefore, at this time, we must unceasingly spread the Dharma to different nations and in different languages.We must do everything we can to translate it.
For example, when global Tzu Chi volunteers came to Taiwan to be certified [as Commissioners], we had to have a place for people who could translate whenever needed.They had to speak another language well enough to provide simultaneous interpretation.Sometimes the Dharma had to be translated by two or three translators for people to understand.No matter how many translators it went through, it was still the same Dharma [taught by] all of those World-Honored Ones who came to this world.
Nowadays, is we want to spread the Buddha-Dharma, we must translate it into various languages.This is “giving teachings of One Vehicle Dharma”.
Only these principles can “transform countless sentient beings and lead them to the path to Buddhahood”.We can all enter the path to Buddhahood and return to our pure intrinsic Buddha-nature.Who are “all of those World-Honored ones?” Let us understand Them better.
“All of those World-Honored Ones: All Buddhas, the World-Honored Ones, of the past, present and future manifested in this world for sentient beings. They felt compassion for those who were drowning in the sea of afflictions and could not save themselves.”
When we talk about all Buddhas of the past, present and future, [when we are saying is that], in addition to those called Great Enlightened Ones, we all actually have the Three Treasures in us. We should look at all people with this mindset. We are all Buddhas by nature, but we are “Tathagata-in-bonds”. Currently, we are Tathagatas who have been entangled by afflictions. Of these myriad sentient beings of the past, the present and future with regards to the Dharma that the Buddha taught, some have had very profound realizations, while others have had very simple realizations. For those with profound realizations, they are able to draw near the Buddha’s principles and gradually approach the Bodhi-path. Through true principles they clearly understand. This was the case in the past, it is the case now are this way now and will still be the case in the future. So, they [may become] “World-Honored Ones”. Those we now call World-Honored Ones have already attained enlightenment.
For the sake of sentient beings, They manifest in this world because sentient beings have covered up [their pure intrinsic nature]. All Buddhas, the World-Honored Ones, manifest in this world out of compassion because they see that sentient beings are drowning in the sea of afflictions. So, these Buddhas are not afraid of hard work. They leave and come back to this world, solely for the purpose of teaching sentient beings. This is why all the awakened ones come to this world and “give teachings of the One Vehicle Dharma”.
“[They] gave teachings of the One Vehicle Dharma: To relieve the suffering of sentient beings, They taught the principles that pervade all Dharma-realms, that are harmonious and all-encompassing, that are applicable to all places. This is the complete, One Vehicle doctrine.”
The Great Enlightened One wanted to save sentient beings, so He used their suffering to teach the principles that pervade the Dharma-realms. “Pervading all Dharma-realms” means He wanted all of us to know that we all intrinsically have Buddha-nature. The embodiment of Buddha-nature and the nature of True Suchness is the Dharma-realm; it pervades all Dharma-realms. If we all unlock our wisdom, we can encompass the universe and pervade all Dharma-realms. Our intrinsic nature is just so free and at ease. So, we have always said that the Buddha is the Great Enlightened One of the Universe. Thus He can encompass the universe and pervade all Dharma-realms. But we are always constraining ourselves with our won afflictions. We know how to love, but if we only love ourselves, this limited love will constrain our great love. If we can transcend this limited love, then we will be able to develop and extend compassionate great love so we can encompass the universe.
Take the Buddha’s compassion for the countless sentient beings in the Six Realms. The Buddha spreads His love and compassion across all the beings in the Six Realms. So, to relieve the suffering of sentient beings, He teaches the principles that encompass the universe and pervade all Dharma-realms. He uses various analogies and causes and conditions to teach the Dharma solely to help people understand it. Perhaps people feel that every day is the same. Indeed, every day passes in the same way. How much do we really know? Every day, we need to eat. Every day, we say we are hungry. The same applies to teachings. How can we completely take in these principles so they can fill our minds? Every day is the same; we ourselves must attain the wisdom that can encompass the universe and pervade all Dharma-realms, that does not grown or diminish in our living, and is always free and at ease. The principles of Dharma-realms are harmonious and all-encompassing, applicable to all places. Regardless of the country, language or dialect, the principles are always the same. The principles are the same wherever we go, like water is to our bodies and our environment. Thus, this is known as the “One Vehicle doctrine”. It is a complete teaching.
The One Vehicle Dharma is a complete teaching. The greater can encompass the smaller. The smaller cannot encompass the greater. So, if our nature is still unenlightened, it is very small and we are attached to selfish desires. If we are awakened, we will let go of selfish desires and open up our hearts and minds so we can encompass the universe and all Dharma-realms, be harmonious and all-encompassing in all places. This is how we can completely transcend selfish love, and broaden it into great love.
So, “[This leads them to the path to Buddhahood. The Buddha hoped everyone could eliminate selfish and small desires, open up their ignorant minds, and enter the path to Buddhahood. That is the great awakening.
[This] leads them to the path to Buddhahood: This path is the Bodhi-path. All Buddhas verbally gave provisional or true teachings according to capabilities. Sentient beings who take the Dharma they hear to heart will diligently practice and enter the path to Buddhahood.
The principles that lead to great awakening are the “path.” This “path” is the Bodhi-path; “Bodhi” means awakening. All Buddhas verbally gave provisional or true teachings according to capabilities. The Buddha taught [in the same way]. These principle have always been in us, but we have not been able to understand them. So, He had to verbally teach these principles.This is why He gave teachings. It required time and various methods to teach the provisional and the true. The Buddha continuously and patiently guided us all without departing from the Dharma and true principles.
Take a child for example. In Taiwan, there is a child who watched a Da Ai program when he was two years old. At that time, Master Yin-Shun had just passed away. While the child was watching [the program about Master Yin-Shun], he just kept crying. His grandma thought he did not like the program, so she quickly changed the channel. Not only did he keep crying, he cried even louder and jumped up and down, until his grandma changed the channel back. He then put his palms together. After this, he watched Da Ai programs every day.This began when he was two or three. When he was four, he started kindergarten. One day, his teacher gave him dish porridge. He ate some, but then he spit it out. He just refused to eat it, he kept spitting it out. From then on, his grandma realized this child would not eat meat, so she began to cook him vegetarian food.He kept watching Da Ai programs every day. One day, when he was four, he told grandma, “Grandma, Master is working hard to save people. Why don’t you go and help her save people? His grandmother actually came to join us. Now his grandma has been certified [as a Commissioner]. She says, “I was transformed by my grandson. As we can clearly see, Buddha-nature is something we are born with.
Is this “provisional” or “true”? It is really “true.” Everyone is born with Buddha-nature. So, when the Buddha comes to this world, He uses all kinds of verbal teachings. If sentient beings can hear the Dharma and have the affinity to take it to heart, they can diligently practice the path to Buddhahood.
If they can understand and take it to heart, then they can enter the path to Buddhahood. For all sentient beings, these various methods are simply ways to make it easier to reveal True Dharma. This helps us all enter the state of the Buddha, our intrinsic Buddha-nature.
So,I hope everyone can really understand that the profound Buddha-Dharma is actually very simple. We just need to take the Dharma to heart. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「心性法身常住，覺道諦理無異，因人時地施教，化度人心皈真。」
⊙「是諸世尊等，皆說一乘法，化無量眾生，令入於佛道。」《法華經方便品第二》
⊙是諸世尊等：過現未來諸佛世尊，為眾生而出現人間，憫念眾生沉溺煩惱海，無能救拔。
⊙皆說一乘法：為拔眾生苦，說盡法界之理，圓融周遍，無處不周，故云一乘滿教。
⊙令入於佛道：道即菩提；諸佛以音聲應機談權說實法，眾生聞法入心，勤行入於佛道。
【證嚴上人開示】
心性法身常住
覺道諦理無異
因人時地施教
化度人心皈真
心，「心性法身常住」，我們要相信，人人都是本具佛性，我們的法身是常住。
我們不是常常這樣說嗎？《無量義經》的開頭，「靜寂清澄，志玄虛漠」就是了，就是我們清淨本性的境界。不是如何去創造來的，它本來就有，所以稱為「法性身」。清淨如虛空，靜寂清澄，是不生不滅。既不滅，何需生呢？所以這是一種不生滅的清淨本性，那就是要我們要覺——覺道諦理。
覺道，就是了解，就是菩提道。覺道，就是菩提的道路，我們要好好知道，這條道路是真實(道)，我們要虔誠，我們要精進走在這條菩提道上，我們才能真正體悟，真諦無為的真實理。
諦理，「諦」就是真諦，「理」就是道理，菩提真實的道理都是「無異」。而「法性身」——心性法身，心性本來明明覺覺，原來就是道。就是一念偏差，道的方向偏失了。我們若能回歸我們的心性覺道，法身是諦理，我們若能都很了解，這就是常住，就無異樣了。人人與佛平等，真如清淨本性，這是常住無異樣。
佛陀就是用此道理，以他自己自覺要來覺他，以此道理要來教化。不過我們都是凡夫，不大好教，因為各人有各人不同的習氣。這個習氣各不相同，佛陀就因人、因時、因地如此來教育。
應機逗教，只為一項——希望人人回歸真如本性。只是為了這樣，卻是這麼長久無法算計的時間，無窮盡的源頭，沒有窮盡的未來，就是在此人世間中，在化度眾生，希望人人的心能歸於真如。這(是)佛陀的悲心。
所以我們前面也說過，「如是諸世尊，種種緣譬喻」，以種種因緣來譬喻。因為「過去無數滅度佛」，生、滅，應世間人的時刻，應世間人的時代所需要。過去無數的時間，過去也跟隨過了無數佛來人間，無數佛的入滅，所以說用種種因緣、譬喻，無數方便之力量，如此來演說種種的法相。其實，既是真如，全都是一樣，不過凡夫習氣都不同，所以應機、應世來說法。這是之前所說的。
是諸世尊等
皆說一乘法
化無量眾生
令入於佛道
《法華經方便品第二》
現在再說，「是諸世尊等」，就是過去無數佛，這樣來過了人間，都是隨著那個時代、那個種族的人類生活的差別，等等而施教。不同的方式，卻是同樣為了一乘法，所以「化無量眾生，令入(佛)道」。就如現在，法要傳，不是只用一種語言。以釋迦牟尼佛出生於印度，印度的語言、方言也有很多種。無論用何語言去解釋，相信不同的語言卻是同樣的道理。
就像現在我們每天早上，在早會時，與蘇州連線。蘇州，我們的健康促進中心，有當地人，南京或是蘇州，各地不同的醫生、技術員，他們來與，我們早上(視訊)連線。有時候各種各地方的方言，他們在說話，我就一直要很用心聽，要聽得很清楚也是很困難。
語言不同，但是佛法是相同。所以就是「皆說一乘道」，無論他出生於何處，同樣都是說一乘道，道理皆同。
所以要「化無量眾生」，將此道理，文字除了中華文字之外，若要到美國、英國，不只是語言不通而已，文字也不通；或者是要到非洲，英文也不通。各種世間的地方、國家，都是在語言、文字有障礙。不過，只要通達文字，將法翻譯過去，也是回歸一乘法。
法皆相同。就像要東西能乾淨，一定要用水。水，普天之下到任何的地方都需要有水。水就是在洗滌髒污的東西，水就是在滋養土地，能成長五穀雜糧，全人類、大小乾坤同樣需要的是水。所以「水」譯成種種的文字不同，譯成種種的語言不同，但是水就是水。法，就是譬如水，所以過去諸佛來到人間，所要說的就是人類最需要，這種洗滌人心、調和人心，而且是原來就有的道理，不是新創造出來的道理。
所以「諸佛世尊等，皆說一乘法」，以種種方式來講法。所以「化無量眾生」，只有一法，希望所有所有無量的眾生，都能體會、了解。以我們現在就是要，不斷將法流傳，不同的國家、不同的語系，我們也用盡辦法，要如何將它翻譯過去。
就如今年全球(慈濟人)，回來臺灣受證，同樣就要有個地方，是完全隨時翻譯的人，要了解不同的語系，要同步翻譯，有時候要經過二、三位翻譯，才有辦法了解。無論他是經過幾個人翻譯，還是同樣的法。這就是諸佛世尊來人間，我們現在為了要傳佛法，就要以種種的語言來翻譯。這就是「皆說一乘法」，就是只為此道理，能「化無量眾生，令入(於)佛道」，全都能入佛道，回歸如來清淨的本性。
「是諸世尊等」，是什麼呢？我們好好來了解。
是諸世尊等：
過現未來諸佛世尊
為眾生而出現人間
憫念眾生
沉溺煩惱海
無能救拔
過去、現在、未來諸佛世尊。所說的過去、現在、未來，除了稱大覺者之外，其實人人都是本具自性三寶，我們人人也要，用這念心來看別人。
很多，都是佛——本性佛，但是「在纏如來」。我們現在都是被煩惱，將我們纏住的如來，不過在這麼多芸芸眾生，有過去、有現在、有未來，對佛所說的法，有的有很深的覺悟，有的是粗淺的覺悟。很深的覺悟，他能接近佛陀的道理，菩提道慢慢接近，於諦理中清楚。過去是如此，現在是如此，未來是如此，所以這是稱為「諸世尊」。
現在稱的世尊是已覺悟的世尊，為了眾生出現於人間。因為眾生本來就本具有，卻埋沒掉了。諸佛世尊出現世間，憐憫、憫念眾生如此沉溺於煩惱海中，所以他不怕辛苦，來來回回人間，無非就是要教育眾生。所以這些覺者、大覺者來人間「皆說一乘法」。
皆說一乘法：
為拔眾生苦
說盡法界之理
圓融周遍
無處不周
故云一乘滿教
大覺者為了要救拔眾生，所以眾生的苦難，就是佛陀要來說盡法界的道理。說盡法界，那就是要讓大家都知道，人人本具佛性，佛性，真如法性之體就是法界，遍法界，我們人人若是開啟了智慧，盡虛空、遍法界，本性是那麼逍遙自在。
所以我們一直在說，佛陀覺悟，是宇宙大覺者，就是盡虛空、遍法界。但是，我們一直受自我煩惱，將我們拘束住，知道要愛，只是愛自己而已，這種的小愛拘束了我們的大愛。我們若能脫離、自拔小愛，自然這個愛，悲憫的大愛，我們就能展開，展開，盡虛空、遍法界。
就如佛陀悲憫眾生，所有無量數的眾生、六道的眾生，佛陀就是將這個愛，遍滿所有六道眾生、悲憫眾生，所以他要救拔眾生的苦難，說盡法界之理。盡虛空、遍法界的道理，他用種種譬喻、因緣來說法，無不都是要讓大家能了解。
說不定大家會覺得每天都是這樣。對，每天都是這樣，我們到底知道多少？每天我們都要吃飯，每天都在喊餓。同樣的道理，我們要如何才能將此道理，真正充足於我們的內心？每天都是如此，是自得，得這個智慧，盡虛空、遍法界，在我們的生活中不增不減，永遠都是這麼自在。這種的法界的道理是圓融周遍，無處不周。無論哪一個國家，不同的文字，不同的方言，都是同樣的道理，此道理到哪裡都是相同，如水，與大、小乾坤一樣。
所以這稱為「一乘滿教」，完全的教育，此一乘法是完全的教育。大，能涵蓋小；小，就無法去包大。所以我們的性，若是在凡夫，那就是微小，執著於私我的欲愛；若是覺，就打開了私我的欲愛，展開了心靈的境界，那就是遍虛空法界，圓融周遍，無處不在，無處不周。這就是完全脫離了小愛，才能擴大為大愛。
所以「令入於佛道」。佛陀他就是希望，人人打開了私我小欲，那種無明之心開啟，讓人人能夠入佛道，那就是大覺悟。
令入於佛道：
道 即菩提
諸佛以音聲
應機談權說實法
眾生聞法入心
勤行入於佛道
大覺悟的道理，這就是「道」；「道」就是菩提，「菩提」就是覺。所以諸佛以音聲應機談權說實法，這是佛以他的音聲，道理本來就有，只是我們人人不了解，就要以音聲來傳達道理，所以他就要說教。這都是要用時間，用種種的方法談權說實，還是不斷循循善誘，還是不離法與真理。
就如小孩，我們臺灣有一個小孩(涂仁哲)，他在二歲時，這個小孩，就是看到大愛(節目)，那個時候，師公(印順導師)圓寂時，那個畫面，他這樣看到了，就一直哭、一直哭。阿嬤以為他不愛看這臺，趕緊轉臺，不只是哭，更大聲又跳，阿嬤趕緊又轉回來，他就開始雙手合掌。開始每天每天，就是看大愛(節目)。
在二、三歲的時候，一直到四歲入幼稚園時，有一天老師給他吃魚粥，他吃進去就一直吐，就是不吃，吃就一直吐。從此開始，阿嬤認為這個孩子，葷的都不吃，就開始讓他素食了。
每天在看大愛(節目)，有一天，四歲時，告訴阿嬤：「阿嬤，師公上人救人很辛苦，您為什麼不去參加救人呢？」從此開始，阿嬤真的找來了，現在阿嬤已經受證了，她說：「我是孫子度(進來)的。」
可見佛性本具，與生俱來。這是「權」或「實」呢？真的是「實」，每一個人與生俱來的佛性存在。所以佛他來人間，以種種音聲談權說實。眾生若能聞法，有緣，法，聞法入心，能勤行入於佛道，聽懂，能入心，他就能入於佛道。
為一切眾生，用種種方法，只是一種幫助，能夠顯出真實法。真實法是希望人人入如來地，入我們自己本性的如來地，所以希望大家能真切了解。佛法深奧，其實是這麼單純，就是要我們法入心而已，所以要多用心。
Explanations by Master Cheng-Yan
Subject: Relieve Suffering through the One Vehicle (一乘拔苦入佛道)
Date: August. 29. 2014
The Buddha-nature and Dharmakaya are ever-abiding. The path to enlightenment and the true principles do not change. With these, [the Buddha] gave teachings according to the people, time and place to transform and return our minds to true nature.
Within our minds, the “Buddha-nature and Dharmakaya are ever-abiding.” We must trust that we all intrinsically have Buddha-nature and our Dharmakaya is ever-abiding. Don’t we constantly talk about this? The Sutra of Infinite Meanings begins, “With tranquility and clarity, and vows as vast as the endless void.” This describes the state of our pure nature. “Unconditioned Dharma” is not created in any way; it has existed from the beginning. So, it is considered “Dharmakaya”. It is as pure as the endless void, and just as tranquil and clear. It is non-arising and non-ceasing. Since it does not cease, it does not need to arise.
So, this nature is pure in that it is non-arising an non-ceasing. This is a true principle we must realize. The path to enlightenment is understanding; it is the Bodhi-path. It is the path to attaining Bodhi. We must really understand that this road is the True Path. We need to reverently and diligently walk this Bodhi-path to be able to truly realize the unconditioned true principles of ultimate truth.
Here “true” refers to ultimate truth and “principles” are the workings of things. The true principles of Bodhi “do not change”. The “Dharmakaya” of the mind was originally clear and awakened. We were originally on the Path, but one [ignorant] thought led us astray. So, we have deviated from that course. Now we need to return to the path to enlightenment in our minds. The Dharmakaya is composed of true principles, and if we can really understand them, we will be in this ever-abiding and unchanging state.
We are all equal to the Buddha; we have the same pure intrinsic nature of True Suchness. This is ever-abiding and not changing. The Buddha used this principle and His own realizations to awaken others. With this principle, He taught and transformed. But we are ordinary people, not easy to teach because we have different habitual tendencies. Since we each have different habitual tendencies, the Buddha gave teachings according to the people, time and place. He teaches according to their capabilities for the sole [purpose of] helping them return to their nature of True Suchness. This is the only reason. For a very long and incalculable period of time, which goes back into the past without end and goes into the future without end, He has been in this world, transforming sentient beings and hoping they will all return to True Suchness. This is the compassion of the Buddha.
As we have discussed earlier, “World-Honored Ones such as these utilized various conditions and analogies.” They used causes and conditions as analogies, because “in the past, infinite Buddhas have crossed into extinction.” They were born and then entered extinction according to the needs of the people at the time. [Since Beginningless Time,] He learned from the countless Buddhas who have come into this world and entered extinction. So, it says They used various causes, conditions, analogies and the infinite power of skillful means to explain the various appearances of things. Actually, everything has the same nature of True Suchness, but ordinary people have different habitual tendencies. So, He taught the Dharma according to capabilities and conditions. This is what we discussed earlier.
All of those World-Honored Ones gave teachings of the One Vehicle Dharma to transform countless sentient beings and lead them to the path to Buddhahood.
Let us discuss, “all of those World-Honored Ones”.In the past, countless Buddhas have come to this world.Then based on those times and the way people of that ethnicity lived, They gave Their teachings accordingly.They taught in different ways, but always taught the same One Vehicle Dharma.So, this was to “transform countless sentient beings and lead them to the path to Buddhahood”.
For example, right now, to teach the Dharma, we need to use more than one language.
Sakyamuni Buddha was born in India.There were many languages and dialects in India.
No matter what language was used to explain, I trust that though the language was different, the principles were the same.
For example, right now every morning during our Morning Assembly, we are connected to Suzhou via videoconference.In our Suzhou Preventive Health Center, there are people from Nanjing and Suzhou.These doctors and technicians come from various places, so when they speak to us via satellite, sometimes they speak their own dialect.
When they speak, I have to listen very carefully. It can be quite challenging to understand them clearly.So, the languages are different, but the Buddha-Dharma is the same.This is how Buddhas “gave teachings of the One Vehicle Dharma”.No matter where They were born, They still taught the One Vehicle Dharma, the same principles.
So, to “transform countless sentient beings,” these principles cannot only be [taught or] written in Chinese.If we go to the US or UK, not only would the spoken language be a barrier, writing would be, too.
In Africa, even if we speak English, there may still be a language barrier.Across this world, in many places and countries the spoken and written language may be barriers.
But if we know that particular language and can translate the Dharma, this will still lead us back to the One Vehicle Dharma.
All Dharma [performs the same function].For example, to clean something, we need to use water.Wherever we go in this world, water is a necessity.Water cleanses dirty and filthy things.Water nourishes the land to grow crops.For humans, everything, from our greater environment to our bodies, is all dependent on water.So, “water” can be translated into different written words or into different spoken languages, but water is still water.
The Dharma is like water.When Buddhas came to this world in the past, They wanted to teach what we humans needed most, something that could cleanse and bring harmony to our minds.Furthermore, these principles already exist; they are not newly-created principles.
“All of those World-Honored Ones gave teachings of the One Vehicle Dharma.”They used various methods to teach the Dharma.So, to “transform countless sentient beings,” there is only one Dharma.They hoped countless sentient beings could realize and understand it.Therefore, at this time, we must unceasingly spread the Dharma to different nations and in different languages.We must do everything we can to translate it.
For example, when global Tzu Chi volunteers came to Taiwan to be certified [as Commissioners], we had to have a place for people who could translate whenever needed.They had to speak another language well enough to provide simultaneous interpretation.Sometimes the Dharma had to be translated by two or three translators for people to understand.No matter how many translators it went through, it was still the same Dharma [taught by] all of those World-Honored Ones who came to this world.
Nowadays, is we want to spread the Buddha-Dharma, we must translate it into various languages.This is “giving teachings of One Vehicle Dharma”.
Only these principles can “transform countless sentient beings and lead them to the path to Buddhahood”.We can all enter the path to Buddhahood and return to our pure intrinsic Buddha-nature.Who are “all of those World-Honored ones?” Let us understand Them better.
“All of those World-Honored Ones: All Buddhas, the World-Honored Ones, of the past, present and future manifested in this world for sentient beings. They felt compassion for those who were drowning in the sea of afflictions and could not save themselves.”
When we talk about all Buddhas of the past, present and future, [when we are saying is that], in addition to those called Great Enlightened Ones, we all actually have the Three Treasures in us. We should look at all people with this mindset. We are all Buddhas by nature, but we are “Tathagata-in-bonds”. Currently, we are Tathagatas who have been entangled by afflictions. Of these myriad sentient beings of the past, the present and future with regards to the Dharma that the Buddha taught, some have had very profound realizations, while others have had very simple realizations. For those with profound realizations, they are able to draw near the Buddha’s principles and gradually approach the Bodhi-path. Through true principles they clearly understand. This was the case in the past, it is the case now are this way now and will still be the case in the future. So, they [may become] “World-Honored Ones”. Those we now call World-Honored Ones have already attained enlightenment.
For the sake of sentient beings, They manifest in this world because sentient beings have covered up [their pure intrinsic nature]. All Buddhas, the World-Honored Ones, manifest in this world out of compassion because they see that sentient beings are drowning in the sea of afflictions. So, these Buddhas are not afraid of hard work. They leave and come back to this world, solely for the purpose of teaching sentient beings. This is why all the awakened ones come to this world and “give teachings of the One Vehicle Dharma”.
“[They] gave teachings of the One Vehicle Dharma: To relieve the suffering of sentient beings, They taught the principles that pervade all Dharma-realms, that are harmonious and all-encompassing, that are applicable to all places. This is the complete, One Vehicle doctrine.”
The Great Enlightened One wanted to save sentient beings, so He used their suffering to teach the principles that pervade the Dharma-realms. “Pervading all Dharma-realms” means He wanted all of us to know that we all intrinsically have Buddha-nature. The embodiment of Buddha-nature and the nature of True Suchness is the Dharma-realm; it pervades all Dharma-realms. If we all unlock our wisdom, we can encompass the universe and pervade all Dharma-realms. Our intrinsic nature is just so free and at ease. So, we have always said that the Buddha is the Great Enlightened One of the Universe. Thus He can encompass the universe and pervade all Dharma-realms. But we are always constraining ourselves with our won afflictions. We know how to love, but if we only love ourselves, this limited love will constrain our great love. If we can transcend this limited love, then we will be able to develop and extend compassionate great love so we can encompass the universe.
Take the Buddha’s compassion for the countless sentient beings in the Six Realms. The Buddha spreads His love and compassion across all the beings in the Six Realms. So, to relieve the suffering of sentient beings, He teaches the principles that encompass the universe and pervade all Dharma-realms. He uses various analogies and causes and conditions to teach the Dharma solely to help people understand it. Perhaps people feel that every day is the same. Indeed, every day passes in the same way. How much do we really know? Every day, we need to eat. Every day, we say we are hungry. The same applies to teachings. How can we completely take in these principles so they can fill our minds? Every day is the same; we ourselves must attain the wisdom that can encompass the universe and pervade all Dharma-realms, that does not grown or diminish in our living, and is always free and at ease. The principles of Dharma-realms are harmonious and all-encompassing, applicable to all places. Regardless of the country, language or dialect, the principles are always the same. The principles are the same wherever we go, like water is to our bodies and our environment. Thus, this is known as the “One Vehicle doctrine”. It is a complete teaching.
The One Vehicle Dharma is a complete teaching. The greater can encompass the smaller. The smaller cannot encompass the greater. So, if our nature is still unenlightened, it is very small and we are attached to selfish desires. If we are awakened, we will let go of selfish desires and open up our hearts and minds so we can encompass the universe and all Dharma-realms, be harmonious and all-encompassing in all places. This is how we can completely transcend selfish love, and broaden it into great love.
So, “[This leads them to the path to Buddhahood. The Buddha hoped everyone could eliminate selfish and small desires, open up their ignorant minds, and enter the path to Buddhahood. That is the great awakening.
[This] leads them to the path to Buddhahood: This path is the Bodhi-path. All Buddhas verbally gave provisional or true teachings according to capabilities. Sentient beings who take the Dharma they hear to heart will diligently practice and enter the path to Buddhahood.
The principles that lead to great awakening are the “path.” This “path” is the Bodhi-path; “Bodhi” means awakening. All Buddhas verbally gave provisional or true teachings according to capabilities. The Buddha taught [in the same way]. These principle have always been in us, but we have not been able to understand them. So, He had to verbally teach these principles.This is why He gave teachings. It required time and various methods to teach the provisional and the true. The Buddha continuously and patiently guided us all without departing from the Dharma and true principles.
Take a child for example. In Taiwan, there is a child who watched a Da Ai program when he was two years old. At that time, Master Yin-Shun had just passed away. While the child was watching [the program about Master Yin-Shun], he just kept crying. His grandma thought he did not like the program, so she quickly changed the channel. Not only did he keep crying, he cried even louder and jumped up and down, until his grandma changed the channel back. He then put his palms together. After this, he watched Da Ai programs every day.This began when he was two or three. When he was four, he started kindergarten. One day, his teacher gave him dish porridge. He ate some, but then he spit it out. He just refused to eat it, he kept spitting it out. From then on, his grandma realized this child would not eat meat, so she began to cook him vegetarian food.He kept watching Da Ai programs every day. One day, when he was four, he told grandma, “Grandma, Master is working hard to save people. Why don’t you go and help her save people? His grandmother actually came to join us. Now his grandma has been certified [as a Commissioner]. She says, “I was transformed by my grandson. As we can clearly see, Buddha-nature is something we are born with.
Is this “provisional” or “true”? It is really “true.” Everyone is born with Buddha-nature. So, when the Buddha comes to this world, He uses all kinds of verbal teachings. If sentient beings can hear the Dharma and have the affinity to take it to heart, they can diligently practice the path to Buddhahood.
If they can understand and take it to heart, then they can enter the path to Buddhahood. For all sentient beings, these various methods are simply ways to make it easier to reveal True Dharma. This helps us all enter the state of the Buddha, our intrinsic Buddha-nature.
So,I hope everyone can really understand that the profound Buddha-Dharma is actually very simple. We just need to take the Dharma to heart. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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