20141017《靜思妙蓮華》方便引入第一義(第416集)
（法華經•方便品第二）
⊙「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」
⊙「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」《法華經 方便品第二》
⊙「知第一寂滅，以方便力故，雖示種種道，其實為佛乘。」《法華經 方便品第二》
⊙知第一寂滅：謂第一義諦，離於言相，深妙之真理，是為第一義，第一寂滅。離一切言辭之相，故云寂滅，亦云言語道斷。
⊙雖示種種道：佛具種種智力，明瞭眾生種種欲樂，是非勝解之智力。謂知處、非處智力，如作善業，定得樂報，名知是處。若作惡業者，欲得受樂報，決無有是處，是名知非處。
⊙其實為佛乘：佛雖說種種法，而實唯為說一切眾生悉皆可成佛之道法。此法不分二乘三乘等，其實唯為說一成佛之法。
【證嚴上人開示】
「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」
心地風光本寂
澄微妙諦理
離言無量義相
空中有妙施權
也就是要告訴大家，我們人人心地風光，本來就是這麼寂靜，心地寂靜的風光，也就是「澄清微妙的諦理」。「離言無量義相」，這個真諦道理，其實本來就是很寂靜，本來就沒有什麼形象，這是真理。常常在說「無為法」，「無為法」就是真諦理，「有為法」是人間有形象，一切的形象，無不都是從無而成有。
道理也是一樣。道理看不到、摸不著，有時候也是想不透徹，所以說「離言無量義相」，這就是道理，不是用言語，有辦法能表達的。其實每一件東西都有，包含著無限量的道理，日常我們接觸得到的、摸得到的，這全都是很多的，物資、資源所合成起來，這叫做因緣會合。道理不離開因緣，因緣一定要會合起來，才有辦法用言語來說，用形象來表達。
道理原來就是無處不有、無處不存在，到處都是道理，每一個時刻都不離開道理。道理在時間、在空間、人與人之間，無不都是充滿了道理。卻是這些道理就是，它的真實相，那就是「寂」，真正的本來就是很寂靜，沒有什麼，所以我們會看不見。本來是這麼清澄微妙，含藏著妙法在其中，所以不是我們三言兩語，或者是長篇大論，有辦法將這個道理，(讓)大家能夠了解。所以，(用)語言要來解釋道理是困難重重。
所以說來，這麼的「清澄微妙諦理」，是「離言無量義相」，不是語言有辦法來解釋。若要解釋，這個道理是「無量義相」，很多很多法，如何來解釋都很難得盡，那個道理的本來的實相。
所以這個相就是已經看得到了，告訴你們這個東西，從哪裡來的，因、緣，因，這個因，還有無量的因素會合；光是這個「因」，還要無量無數的「緣」來合成。所以這「無量義相」，很多很多的道理合成起來，才能夠顯出這個相。
用很多很多的語言來解釋，是不是這個道理，能真正的淋漓盡致，這樣完全解釋清楚呢？難啊！所以叫做「離言無量義相」。若要分析，是「空」啊！天地有成、住、壞、空；人生有生、老、病、死；我們的心理，生、住、異、滅，到最後不都是空、死、滅，都沒有了。何況這生存在人間的東西，哪一件不是成、住、壞、空呢？哪一件東西，不是很多因緣的合成呢？所以，「空中有妙」，但是要顯出道理來，那就要「施權」，用種種的事相來譬喻。
前面我們不就是，一直用很長的時間，佛陀這樣說：「譬喻亦言辭」。佛陀在世時親自教法，那些弟子一直到開始，將要講《法華經》時，就有五千人退席，頂禮而退。這五千人，他們心中還有執著，還無法將「相」的執著打開。
佛陀親自授教，那時候的弟子，還是無法將佛陀所說的法，完全納入心來、完全體解大道，實在是很困難。不過，我們要相信，空中有妙，讓我們能來施權顯實。
我們周年慶，大家的精進，要來帶領天下慈濟人，能夠同入靈山會，所以從精舍開始，在誦《無量義經》、《法華經》，靈山會的道場，心的靈山會，就能夠傳上了「雲端」，從「雲端」再(傳)播下來，十幾個國家，一百多個道場，十一萬多人，能夠共同來受持、精進《妙法蓮華經》「無量義」的道理。你們想，這是不是「空中妙有」呢？在這樣的形態裡，就是有這樣的科技，現出了這樣的神通，不就是借重這些，種種的因緣合成，這樣傳送出去呢？
所以我們要知道，「心地風光本寂」，我們本來的心地，如來清淨的本性，本來是這麼的恬寂；它的環境——心靈本地風光，就是這麼的清澄微妙，含藏著這麼無量數的道理在。所以這些道理，「離言」，真的不是用話(語)，能夠說清楚；說得清楚的，還是無法表達出那個法無量的形象。所以，道理實在是難知難解！
我們前面，我們已經一直說下來，佛種是從緣起，尤其是佛陀用四十多年的時間，用種種的權巧方便，只是為了要說「一乘法」，一乘就是《法華經》，就是要教菩薩法，目的就是這樣。所以一切法是常住，但是，我們凡夫不知覺，所以佛陀他現相在人間坐道場，就是要來引導眾生，所以人稱「三界導師」。
所以這「三界導師，四生慈父」出現人間，所以「天人所供養」。這是前面過說的，現在再將它重複一次。因為佛陀來人間，坐在人間的道場，是三界導師、四生慈父，為人間說法，所以經文：「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」
天人所供養
現在十方佛
其數如恆沙
出現於世間
安隱眾生故
亦說如是法
《法華經 方便品第二》
這就是在，描述佛陀出現人間，天人所恭敬，不只是人間，連天都是恭敬，時時而來人間供養。而天人所供養，不只是釋迦牟尼佛。很多的佛，多少？十方無量的佛，其數如恆沙。諸佛來來回回人間，來教導眾生。眾生無明、惡的累積，有無量數的諸佛，已覺悟的人來人間，都希望能夠教育、度化，這些苦難的眾生。只是我們凡夫肉眼，不知道哪一位是佛？其實在人群中，無數諸佛時時在我們的周圍。所以說，「其數如恆沙，出現於世間，安隱眾生故。」這些能夠說善法、教化眾生的人、能覺悟的人，都可以稱為佛。
不是常常跟大家說，我們人人本具佛性，只要你的佛性浮現出來，將佛的真理，我們將它說出去，哪怕是跡佛，短暫覺悟，我們也是浮現我們的佛性。所以，當你浮現了你的佛性，所說的法，無不都是「安隱眾生」，這是前面我們所說的話。
再來，現在，開始說這段(經)文，今天所要講的是：「知第一寂滅。」
知第一寂滅
以方便力故
雖示種種道
其實為佛乘
《法華經 方便品第二》
我們已經知道了，過去的諸佛出現在人間，不論是什麼時間、什麼空間，充滿了很多的覺者在我們人間，來輔導、教化眾生。但是真正我們能和哪一尊佛最有緣，他就現相。大家所認定，釋迦牟尼佛，釋迦牟尼佛，從他的來生人間，一切很完整，與我們娑婆世界有緣。當他覺悟那時候，他了解了，一切法就是這樣，就是這樣，是什麼樣呢？華嚴海會，靜寂清澄，志玄虛漠，那麼寧靜的境界，這是佛的境界。
所以這麼寧靜的境界，那時候覺悟，就是「第一寂滅」，知道法就是這樣。不過，這不是覺悟之後，就能將這個法直接向眾生說明。因為佛陀了解，眾生無明、煩惱重重疊疊，一下子告訴他，這種的心靈境界，沒有人能夠了解；一下子告訴他，世間一切的苦相，就是因為種種、種種，很多無明的源頭所造成。儘管說很多，眾生要捨那個無明都不容易，所以他就要佛陀思考再思考，要用方便的道理，用方便法來循循善誘，慢慢地牽、慢慢地教。
「雖示種種道」，雖然用種種的方便法、都不離開真實道。所以「其實為佛乘」，種種的方便，其實佛陀的目的就是為了，要讓人人回歸本性，能夠成佛的道理。這是我們今天要說的最重要的這段(經0文。
知第一寂滅：
謂第一義諦
離於言相
深妙之真理
是為第一義
第一寂滅
離一切言辭之相
故云寂滅
亦云言語道斷
「第一」佛陀已經知道、覺悟，所以「知」就是覺悟。覺悟宇宙間一切的道理，回歸到心靈來，原來就是這麼的寂靜。「寂滅」就是寂靜的意思。一切一切紛紛擾擾的無明，都完全去除了、清了，一片清淨，這也叫做「第一義諦」。第一義，無量義的道理，叫做「第一義諦」。這個道理，「義」就是道理，道理的最真髓，這就是佛陀所要說的教法。不過，這個教法就是要「離言」，這不是這樣一句話，大家都了解。
因為這個真理太深了，會說，依這個字來解釋，可以說，但是能夠透徹入心嗎？入心之後，能做嗎？這都是很奧妙的事情。所以這第一義諦，就是第一寂滅的道理，名詞不同，道理是同，這就是「離一切言辭之相」，所以叫做寂滅。
用說的，直接說的，無效，因為大家聽不進去；聽得進去的，是做不到。這就是叫做「離言」，離一切言辭之相，所以叫做「寂滅」。說也是這樣，原來的凡夫，還是回歸原來的凡夫。要能夠從凡夫一直到佛的境界，這種的寂滅的境界，實在談何容易啊！所以叫做「言語道斷」，說得到的，其實已經不是真道理了。
凡夫，就是一直反覆，沒辦法。所以「以方便力故」，所以佛陀不得不用方便法。就像人在世間中，親近善知識時，善友，就是善知識，聽他所說的善法，歡喜了，自然他能吸收，慢慢地學，一步一步向善的方向走，慢慢發心。這種的慢慢發心，是不是能夠永遠方向不變呢？這還要看我們人的，利、鈍的根機。所以「雖示種種道」，雖然一直開示種種方便，但是不離開那個道理。
雖示種種道：
佛具種種智力
明瞭眾生種種欲樂
是非勝解之智力
謂知處 非處智力
如作善業
定得樂報
名知是處
若作惡業者
欲得受樂報
決無有是處
是名知非處
佛陀就是具備種種的智力，他用種種智慧的力量說法，了解眾生的根機，所歡喜的是什麼法，所以佛陀的智慧，就應眾生的根機來解說，所以叫做「知處、非處的智力」。在這個地方能說嗎？對這個人是不是說這個法呢？常常跟大家說，要知人、知時、知地；因人、因時、因地。要知道，要對這個人說話，這個地方適當嗎？這個時間適當嗎？這就要用種種的智慧，才有辦法這樣拿捏得恰恰好。
「如作善業」，或者是「定得樂報」。若造善業的人，就是能夠得到快樂，這叫做「是處」。你說好的話給他聽，這個人(話能)投機，他聽得進去，去做了，得到，就能有那個心得。若是惡知識牽誘的這樣去了，去造惡，自然就得到惡業，想要得享受，其實心也不安穩。所以，要因人、因地、因時來教育。其實，佛陀所要對眾生，那就是「其實為一乘」，要讓人人回歸本性，人人能立地成佛，不過談何容易。
其實為佛乘：
佛雖說種種法
而實唯為說
一切眾生
悉皆可成佛之道法
此法不分
二乘三乘等
其實唯為說
一成佛之法
佛雖然說種種法，而實唯為說一切眾生都能成佛的道理，其實佛陀就只是為了這個目的；這個法，沒有分二乘、三乘，只是為了一乘而已。
這一乘就是大乘，就是佛乘，希望人人能成佛的法。這就是我們人人，應該要時時用心，我們要知道，道理是普遍存在，但是我們的行為，是不是有適合這個道理？我們了解道理，我們若懂得身體力行，心寬念純，我們能做人人的善友，引導人人來入佛乘，這才是真佛子。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means Lead to the Supreme Meaning (方便引入第一義)
Date: October. 17. 2014
“Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”
This is telling everyone that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state “encompasses clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are.
We often talk about “unconditioned Dharma”. “Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence. Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood.
Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images. There are underlying principles everywhere they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility”.
All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.
So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings” they [contain] so many teachings! Not matter how we try to explain them, we cannot fully describe the ultimate reality of these principles. So, an appearance is something we can see.
I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions”. So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance. Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.”
If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease.Explain these principles?That is very difficult!.
Thus “the appearance of Infinite Meanings is indescribable.”If we analyze them, ultimately they are empty.The world goes through formation, existence, decay and disappearance.Humans go through birth, aging, illness and death.Our thoughts arise, abide, change and cease.Doesn’t everything end in disappearance, death and cessation?Nothing is left.Moreover, of all the things we see in this world, if there anything that does not go through formation, existence, decay and disappearance?
Is there anything that does not arise from the convergence of many causes and conditions?
So, “in emptiness there is wondrous existence”.However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.We have spent a lent time discussing how the Buddha said, “[I used] analogies and expressions.”In the Buddha’s lifetime, He personally taught the Dharma.
His disciples remained with Him until He was about to give the Lotus teachings.Then 5000 if them withdrew.They prostrated and then left.These 5000 people still had attachments in their hearts.They still could not let go of their attachments to “appearances”.The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path.This was truly difficult.
But, we must believe that there is wondrous existence in emptiness.This allows us to give provisional teachings to reveal the true.At our anniversary celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly.Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra.This Vulture Peak assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “could” so that it can be transmitted to other places.
Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings.
Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality.Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?
We must know, “Our wonderful state of mind is inherently tranquil.”Our original state of mind, our pure Tathagata-nature, is serene and tranquil.That state of mind is wonderful, so pure, subtle and intricate, constraining an infinite number of principles.So, these principles are “indescribable”.
Truly, words cannot clearly convey them.Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma.So, the principles are very hard to understand.Previously, we have been saying that the seeds of Buddhahood arise from conditions.In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dhamra.The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way.This is its purpose.
So, all Dharma is ever-abiding, but we ordinary people are not aware of it.Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings.
He is the “guiding teacher of the Three Realms”.So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings, “appeared in the human realm and “receiver offerings from heavenly beings and humans”.We have discussed this before and are now repeating it again.Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings.He taught the Dharma for the human realm.
So, “ Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Gange’s sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma”.
This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans.Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him.Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.There are many Buddhas, infinite Buddhas of ten directions.Numbering as many as the Ganges’ sands, all Buddhas come again and again to this world to teach sentient beings.
Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas.
Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges sands, They manifest within the world to bring peace and stability to sentient beings”. Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.
Don’t I often tell all of you that every one of us intrinsically has Buddhas-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddhas. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings”. This is what we have previously discussed. Now, let us discuss the next passage. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation”.
“Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.”
We already know that all past Buddhas appeared in this human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realms, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha. In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation”.
He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us. He did this to “demonstrate the various paths”. Though He used various kinds of skillful means, they do not deviate from the True Path. [These paths] “actually all lead to the One Vehicle”. In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.
“Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words”.
The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning”. The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning”. “Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words”.
People could not simply understand this from a simple phrase. Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters.
So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances”, so this is a state of cessation. Giving a direct explanation is useless if people cannot take it. Even if they take it in, they cannot act on it. Something like this is “beyond words” and transcends all expressions and appearances. So, this is called “a state of cessation”.
Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.”
What we can convey verbally are not the true principles. Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations.
After gradually forming aspirations will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.
The demonstrate the various path:
The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.
So, the Buddha has many powers of wisdom. He used these carious powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them.
Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time? This require us to apple various kinds of wisdom. Only then we assess the situation correctly.
“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils naturally he will have bad karma. If he wanted to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.
Although the Buddha gave carious teachings, in reality, He was only teaching principles for attaining Buddhahood.
Indeed, that was the Buddha’s only goal. In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.
The One Vehicle is the Great Vehicle, will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」
⊙「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」《法華經 方便品第二》
⊙「知第一寂滅，以方便力故，雖示種種道，其實為佛乘。」《法華經 方便品第二》
⊙知第一寂滅：謂第一義諦，離於言相，深妙之真理，是為第一義，第一寂滅。離一切言辭之相，故云寂滅，亦云言語道斷。
⊙雖示種種道：佛具種種智力，明瞭眾生種種欲樂，是非勝解之智力。謂知處、非處智力，如作善業，定得樂報，名知是處。若作惡業者，欲得受樂報，決無有是處，是名知非處。
⊙其實為佛乘：佛雖說種種法，而實唯為說一切眾生悉皆可成佛之道法。此法不分二乘三乘等，其實唯為說一成佛之法。
【證嚴上人開示】
「心地風光本寂，澄微妙諦理，離言無量義相，空中有妙施權。」
心地風光本寂
澄微妙諦理
離言無量義相
空中有妙施權
也就是要告訴大家，我們人人心地風光，本來就是這麼寂靜，心地寂靜的風光，也就是「澄清微妙的諦理」。「離言無量義相」，這個真諦道理，其實本來就是很寂靜，本來就沒有什麼形象，這是真理。常常在說「無為法」，「無為法」就是真諦理，「有為法」是人間有形象，一切的形象，無不都是從無而成有。
道理也是一樣。道理看不到、摸不著，有時候也是想不透徹，所以說「離言無量義相」，這就是道理，不是用言語，有辦法能表達的。其實每一件東西都有，包含著無限量的道理，日常我們接觸得到的、摸得到的，這全都是很多的，物資、資源所合成起來，這叫做因緣會合。道理不離開因緣，因緣一定要會合起來，才有辦法用言語來說，用形象來表達。
道理原來就是無處不有、無處不存在，到處都是道理，每一個時刻都不離開道理。道理在時間、在空間、人與人之間，無不都是充滿了道理。卻是這些道理就是，它的真實相，那就是「寂」，真正的本來就是很寂靜，沒有什麼，所以我們會看不見。本來是這麼清澄微妙，含藏著妙法在其中，所以不是我們三言兩語，或者是長篇大論，有辦法將這個道理，(讓)大家能夠了解。所以，(用)語言要來解釋道理是困難重重。
所以說來，這麼的「清澄微妙諦理」，是「離言無量義相」，不是語言有辦法來解釋。若要解釋，這個道理是「無量義相」，很多很多法，如何來解釋都很難得盡，那個道理的本來的實相。
所以這個相就是已經看得到了，告訴你們這個東西，從哪裡來的，因、緣，因，這個因，還有無量的因素會合；光是這個「因」，還要無量無數的「緣」來合成。所以這「無量義相」，很多很多的道理合成起來，才能夠顯出這個相。
用很多很多的語言來解釋，是不是這個道理，能真正的淋漓盡致，這樣完全解釋清楚呢？難啊！所以叫做「離言無量義相」。若要分析，是「空」啊！天地有成、住、壞、空；人生有生、老、病、死；我們的心理，生、住、異、滅，到最後不都是空、死、滅，都沒有了。何況這生存在人間的東西，哪一件不是成、住、壞、空呢？哪一件東西，不是很多因緣的合成呢？所以，「空中有妙」，但是要顯出道理來，那就要「施權」，用種種的事相來譬喻。
前面我們不就是，一直用很長的時間，佛陀這樣說：「譬喻亦言辭」。佛陀在世時親自教法，那些弟子一直到開始，將要講《法華經》時，就有五千人退席，頂禮而退。這五千人，他們心中還有執著，還無法將「相」的執著打開。
佛陀親自授教，那時候的弟子，還是無法將佛陀所說的法，完全納入心來、完全體解大道，實在是很困難。不過，我們要相信，空中有妙，讓我們能來施權顯實。
我們周年慶，大家的精進，要來帶領天下慈濟人，能夠同入靈山會，所以從精舍開始，在誦《無量義經》、《法華經》，靈山會的道場，心的靈山會，就能夠傳上了「雲端」，從「雲端」再(傳)播下來，十幾個國家，一百多個道場，十一萬多人，能夠共同來受持、精進《妙法蓮華經》「無量義」的道理。你們想，這是不是「空中妙有」呢？在這樣的形態裡，就是有這樣的科技，現出了這樣的神通，不就是借重這些，種種的因緣合成，這樣傳送出去呢？
所以我們要知道，「心地風光本寂」，我們本來的心地，如來清淨的本性，本來是這麼的恬寂；它的環境——心靈本地風光，就是這麼的清澄微妙，含藏著這麼無量數的道理在。所以這些道理，「離言」，真的不是用話(語)，能夠說清楚；說得清楚的，還是無法表達出那個法無量的形象。所以，道理實在是難知難解！
我們前面，我們已經一直說下來，佛種是從緣起，尤其是佛陀用四十多年的時間，用種種的權巧方便，只是為了要說「一乘法」，一乘就是《法華經》，就是要教菩薩法，目的就是這樣。所以一切法是常住，但是，我們凡夫不知覺，所以佛陀他現相在人間坐道場，就是要來引導眾生，所以人稱「三界導師」。
所以這「三界導師，四生慈父」出現人間，所以「天人所供養」。這是前面過說的，現在再將它重複一次。因為佛陀來人間，坐在人間的道場，是三界導師、四生慈父，為人間說法，所以經文：「天人所供養。現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」
天人所供養
現在十方佛
其數如恆沙
出現於世間
安隱眾生故
亦說如是法
《法華經 方便品第二》
這就是在，描述佛陀出現人間，天人所恭敬，不只是人間，連天都是恭敬，時時而來人間供養。而天人所供養，不只是釋迦牟尼佛。很多的佛，多少？十方無量的佛，其數如恆沙。諸佛來來回回人間，來教導眾生。眾生無明、惡的累積，有無量數的諸佛，已覺悟的人來人間，都希望能夠教育、度化，這些苦難的眾生。只是我們凡夫肉眼，不知道哪一位是佛？其實在人群中，無數諸佛時時在我們的周圍。所以說，「其數如恆沙，出現於世間，安隱眾生故。」這些能夠說善法、教化眾生的人、能覺悟的人，都可以稱為佛。
不是常常跟大家說，我們人人本具佛性，只要你的佛性浮現出來，將佛的真理，我們將它說出去，哪怕是跡佛，短暫覺悟，我們也是浮現我們的佛性。所以，當你浮現了你的佛性，所說的法，無不都是「安隱眾生」，這是前面我們所說的話。
再來，現在，開始說這段(經)文，今天所要講的是：「知第一寂滅。」
知第一寂滅
以方便力故
雖示種種道
其實為佛乘
《法華經 方便品第二》
我們已經知道了，過去的諸佛出現在人間，不論是什麼時間、什麼空間，充滿了很多的覺者在我們人間，來輔導、教化眾生。但是真正我們能和哪一尊佛最有緣，他就現相。大家所認定，釋迦牟尼佛，釋迦牟尼佛，從他的來生人間，一切很完整，與我們娑婆世界有緣。當他覺悟那時候，他了解了，一切法就是這樣，就是這樣，是什麼樣呢？華嚴海會，靜寂清澄，志玄虛漠，那麼寧靜的境界，這是佛的境界。
所以這麼寧靜的境界，那時候覺悟，就是「第一寂滅」，知道法就是這樣。不過，這不是覺悟之後，就能將這個法直接向眾生說明。因為佛陀了解，眾生無明、煩惱重重疊疊，一下子告訴他，這種的心靈境界，沒有人能夠了解；一下子告訴他，世間一切的苦相，就是因為種種、種種，很多無明的源頭所造成。儘管說很多，眾生要捨那個無明都不容易，所以他就要佛陀思考再思考，要用方便的道理，用方便法來循循善誘，慢慢地牽、慢慢地教。
「雖示種種道」，雖然用種種的方便法、都不離開真實道。所以「其實為佛乘」，種種的方便，其實佛陀的目的就是為了，要讓人人回歸本性，能夠成佛的道理。這是我們今天要說的最重要的這段(經0文。
知第一寂滅：
謂第一義諦
離於言相
深妙之真理
是為第一義
第一寂滅
離一切言辭之相
故云寂滅
亦云言語道斷
「第一」佛陀已經知道、覺悟，所以「知」就是覺悟。覺悟宇宙間一切的道理，回歸到心靈來，原來就是這麼的寂靜。「寂滅」就是寂靜的意思。一切一切紛紛擾擾的無明，都完全去除了、清了，一片清淨，這也叫做「第一義諦」。第一義，無量義的道理，叫做「第一義諦」。這個道理，「義」就是道理，道理的最真髓，這就是佛陀所要說的教法。不過，這個教法就是要「離言」，這不是這樣一句話，大家都了解。
因為這個真理太深了，會說，依這個字來解釋，可以說，但是能夠透徹入心嗎？入心之後，能做嗎？這都是很奧妙的事情。所以這第一義諦，就是第一寂滅的道理，名詞不同，道理是同，這就是「離一切言辭之相」，所以叫做寂滅。
用說的，直接說的，無效，因為大家聽不進去；聽得進去的，是做不到。這就是叫做「離言」，離一切言辭之相，所以叫做「寂滅」。說也是這樣，原來的凡夫，還是回歸原來的凡夫。要能夠從凡夫一直到佛的境界，這種的寂滅的境界，實在談何容易啊！所以叫做「言語道斷」，說得到的，其實已經不是真道理了。
凡夫，就是一直反覆，沒辦法。所以「以方便力故」，所以佛陀不得不用方便法。就像人在世間中，親近善知識時，善友，就是善知識，聽他所說的善法，歡喜了，自然他能吸收，慢慢地學，一步一步向善的方向走，慢慢發心。這種的慢慢發心，是不是能夠永遠方向不變呢？這還要看我們人的，利、鈍的根機。所以「雖示種種道」，雖然一直開示種種方便，但是不離開那個道理。
雖示種種道：
佛具種種智力
明瞭眾生種種欲樂
是非勝解之智力
謂知處 非處智力
如作善業
定得樂報
名知是處
若作惡業者
欲得受樂報
決無有是處
是名知非處
佛陀就是具備種種的智力，他用種種智慧的力量說法，了解眾生的根機，所歡喜的是什麼法，所以佛陀的智慧，就應眾生的根機來解說，所以叫做「知處、非處的智力」。在這個地方能說嗎？對這個人是不是說這個法呢？常常跟大家說，要知人、知時、知地；因人、因時、因地。要知道，要對這個人說話，這個地方適當嗎？這個時間適當嗎？這就要用種種的智慧，才有辦法這樣拿捏得恰恰好。
「如作善業」，或者是「定得樂報」。若造善業的人，就是能夠得到快樂，這叫做「是處」。你說好的話給他聽，這個人(話能)投機，他聽得進去，去做了，得到，就能有那個心得。若是惡知識牽誘的這樣去了，去造惡，自然就得到惡業，想要得享受，其實心也不安穩。所以，要因人、因地、因時來教育。其實，佛陀所要對眾生，那就是「其實為一乘」，要讓人人回歸本性，人人能立地成佛，不過談何容易。
其實為佛乘：
佛雖說種種法
而實唯為說
一切眾生
悉皆可成佛之道法
此法不分
二乘三乘等
其實唯為說
一成佛之法
佛雖然說種種法，而實唯為說一切眾生都能成佛的道理，其實佛陀就只是為了這個目的；這個法，沒有分二乘、三乘，只是為了一乘而已。
這一乘就是大乘，就是佛乘，希望人人能成佛的法。這就是我們人人，應該要時時用心，我們要知道，道理是普遍存在，但是我們的行為，是不是有適合這個道理？我們了解道理，我們若懂得身體力行，心寬念純，我們能做人人的善友，引導人人來入佛乘，這才是真佛子。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Means Lead to the Supreme Meaning (方便引入第一義)
Date: October. 17. 2014
“Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”
This is telling everyone that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state “encompasses clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are.
We often talk about “unconditioned Dharma”. “Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence. Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood.
Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images. There are underlying principles everywhere they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility”.
All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.
So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings” they [contain] so many teachings! Not matter how we try to explain them, we cannot fully describe the ultimate reality of these principles. So, an appearance is something we can see.
I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions”. So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance. Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.”
If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease.Explain these principles?That is very difficult!.
Thus “the appearance of Infinite Meanings is indescribable.”If we analyze them, ultimately they are empty.The world goes through formation, existence, decay and disappearance.Humans go through birth, aging, illness and death.Our thoughts arise, abide, change and cease.Doesn’t everything end in disappearance, death and cessation?Nothing is left.Moreover, of all the things we see in this world, if there anything that does not go through formation, existence, decay and disappearance?
Is there anything that does not arise from the convergence of many causes and conditions?
So, “in emptiness there is wondrous existence”.However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.We have spent a lent time discussing how the Buddha said, “[I used] analogies and expressions.”In the Buddha’s lifetime, He personally taught the Dharma.
His disciples remained with Him until He was about to give the Lotus teachings.Then 5000 if them withdrew.They prostrated and then left.These 5000 people still had attachments in their hearts.They still could not let go of their attachments to “appearances”.The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path.This was truly difficult.
But, we must believe that there is wondrous existence in emptiness.This allows us to give provisional teachings to reveal the true.At our anniversary celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly.Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra.This Vulture Peak assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “could” so that it can be transmitted to other places.
Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings.
Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality.Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?
We must know, “Our wonderful state of mind is inherently tranquil.”Our original state of mind, our pure Tathagata-nature, is serene and tranquil.That state of mind is wonderful, so pure, subtle and intricate, constraining an infinite number of principles.So, these principles are “indescribable”.
Truly, words cannot clearly convey them.Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma.So, the principles are very hard to understand.Previously, we have been saying that the seeds of Buddhahood arise from conditions.In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dhamra.The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way.This is its purpose.
So, all Dharma is ever-abiding, but we ordinary people are not aware of it.Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings.
He is the “guiding teacher of the Three Realms”.So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings, “appeared in the human realm and “receiver offerings from heavenly beings and humans”.We have discussed this before and are now repeating it again.Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings.He taught the Dharma for the human realm.
So, “ Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Gange’s sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma”.
This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans.Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him.Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.There are many Buddhas, infinite Buddhas of ten directions.Numbering as many as the Ganges’ sands, all Buddhas come again and again to this world to teach sentient beings.
Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas.
Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges sands, They manifest within the world to bring peace and stability to sentient beings”. Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.
Don’t I often tell all of you that every one of us intrinsically has Buddhas-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddhas. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings”. This is what we have previously discussed. Now, let us discuss the next passage. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation”.
“Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.”
We already know that all past Buddhas appeared in this human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realms, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha. In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation”.
He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us. He did this to “demonstrate the various paths”. Though He used various kinds of skillful means, they do not deviate from the True Path. [These paths] “actually all lead to the One Vehicle”. In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.
“Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words”.
The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning”. The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning”. “Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words”.
People could not simply understand this from a simple phrase. Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters.
So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances”, so this is a state of cessation. Giving a direct explanation is useless if people cannot take it. Even if they take it in, they cannot act on it. Something like this is “beyond words” and transcends all expressions and appearances. So, this is called “a state of cessation”.
Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.”
What we can convey verbally are not the true principles. Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations.
After gradually forming aspirations will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.
The demonstrate the various path:
The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.
So, the Buddha has many powers of wisdom. He used these carious powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them.
Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time? This require us to apple various kinds of wisdom. Only then we assess the situation correctly.
“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils naturally he will have bad karma. If he wanted to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.
Although the Buddha gave carious teachings, in reality, He was only teaching principles for attaining Buddhahood.
Indeed, that was the Buddha’s only goal. In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.
The One Vehicle is the Great Vehicle, will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment