20141204《靜思妙蓮華》一乘真實法(第450集)
（法華經•方便品第二）
⊙「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」
⊙「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」《法華經 方便品第二》
⊙「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」《法華經 方便品第二》
⊙汝等勿有疑，我為諸法王：入道之心誠始自信，切莫於可信人生疑！人而無信不能立，身為人王者，言則不二，佛為諸法王，豈容虛說。
⊙過去施權說方便，三乘應機，終歸一乘。真實但以一乘道廣大法，聞法王說大法，切勿生疑也。
⊙法華會前四十餘年，法藏在佛心，名之為一乘直道，總攝萬途，故言：教化諸菩薩，無聲聞弟子。
⊙無聲聞弟子：謂凡為佛法，皆是一乘，即是教諸菩薩，別無教聲聞之法，亦別無聲聞弟子之名可立。
【證嚴上人開示】
「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」
信為道源之母
佛為第一導師
說世間真實法
法甚微妙入心
我們要接受佛的教法，這個「信」字，是最重要。信，若能入心，啟發了智慧，天地宇宙萬物真理，不就是呈現於我們的腦海中嗎？不就是覺性啟發於我們的本心，真如本性？
佛陀來人間，就是要為了啟發我們的覺性，讓我們能夠了解人人本具佛性。但是，法是很深，要能體會到，很難。超出世的道理太深了，所以佛陀適應我們的根機，就來說給世間人聽得懂的法，所以叫做說世間真實法。
世間人不離開生活，也就是因為在生活中，輾轉起了煩惱。煩惱來自貪念，貪念是來自無明，所以造成了如是因、如是緣、如是果。人懈怠、墮落，這種苦難因緣不斷在循環，所以佛陀就發揮他的智慧，來說世間人要如何糾正，我們的生活、觀念、方向，所以這就是人間導師，法甚微妙，能夠每一項法入我們眾生的心。
真的是人生苦不堪！就如我們在多國董事會，其中就有一位就這樣告訴我：「師父，我要向您懺悔。」他說以前若聽到師父，都一直在稱讚，稱讚印尼他們做得多麼好，人多麼和，合和互協，是如何縮小自己，做得多成功。他說：「老實說，這麼多年來，我的心有一點不服。不服的是感覺我們也做得不錯，我們也很和，為什麼師父會常常在讚歎印尼？」
他說：「這次回來，我已經心服、口也服了，又是非常感動。」他說：「我親身看到，見證到這大群的大企業家，他們能夠那麼和合，整齊的心與力量。他們這樣這一大群人，來到這裡這麼多天，大家也這麼縮小，在生活中，沒有和別人特別(不同)，就是那麼的和，也能屈(就)這麼多天，這麼乖順。一個個都是那個國家的大企業家，他自己的專機來到花蓮，這樣的人竟然在精舍裡面，和大家平坐平行，一起都是同樣，這樣的共同生活，那麼認真精進。」
他說：「我已經見證了，我親眼看到，我能夠很了解，所以我現在從內心很懺悔。從內心的感動，也很佩服。」
這是在董事會之後，大家會後檢討，從內心提出了那分見聞、見證，看了之後、聽了之後，證實了人間菩薩在人群中。這就是我們慈濟宗門，大家都是在，從靜思法脈信受奉行，精神理念，一股的清流先淨化了自己，然後發起大心，在慈濟宗門人間路，走入了人群，能夠將這個心調得，這麼和、這麼合。所以這是在這幾天，互相大家觀摩、體會，那種的見證、感動，啟發他們還要再向前精進。
又另外一個國家的(董事)就說：「看到別人在精進，以為自己做得不錯。不過現在看大家，這個慈善的方法，是這樣無微不至，大家都是這麼用心，普遍在付出。」他說：「我感覺到，感覺到我們還有一塊(地區)，沒有很用心去啟動。」就告訴我，他說他發現到有一個鄉鎮，他說著三十多萬人，這些人是歷史性以來，當然就有一段故事，這些人受政府壓制著，這些人已經是貧了，貧得代代都是貧困，他們也不能出去外面發展。
如何的貧？就說，舉個例子，有一天，他們其中有一位(慈濟)志工，走到裡面去看，有可憐的人想我們去幫助。他就去其中的一戶，他進去就問：「你們的孩子，聽說讀書有問題，想來看看他。」母親說：「還在睡。」這個時間已經十點了，十點多了，他就問：「怎麼這麼晚了還在睡？」那位母親就說：「我們不要吵醒他，他若醒來，就會喊肚子餓，就要給他吃飯。讓他睡，才不用吃飯。你愈早讓他醒來，他愈早肚子餓。」
這到底裡面含著什麼樣的意思呢？一個字，就是貧。窮到沒得吃，不如讓他睡，睡著就忘記餓了。他說這只是所問到的，家庭(其中)一戶，三十多萬人口，在這裡面都是家家這麼貧困。這麼大塊的福田，我們都把它放著荒蕪，沒有去耕耘起來。昨天就向我發願說，他們很想要將這塊(地區) ，趕快去關心、去了解。
在這當中就又再提起了，想到，看到菲律賓那種職訓，職訓辦得很成功，教她(們)做裁縫，能夠改變這樣的人的人生，看了感到
很感動。我就趕緊鼓勵他，說：「對啊！你如果在這個村莊裡，我們為他們辦這種職訓所，辦起來，讓他們有一技之長，讓他們能在這個社會去謀生。」所以看了之後，他覺得：「對！我應該今年的方向，就是朝這條路走。」
每一個國家，每一個國家，都有它的特色，這不是一般人有辦法，想要將這個國家改善、將這個社會如何福利，這樣政府想做就做得到，不是，需要的就是要有方法，肯有人接受了佛法之後，發這個弘願，願意為天下眾生付出，無所求的付出，這種的菩薩道，身體力行走。
這就是我們的世間，世間的真實法。世間有種種的苦難人，都是在我們的一個心念，複製了無量數的煩惱，造成了社會、國家的問題，造成了那種貧窮、困苦。像這樣，這個世間的生活，就需要有這種世間的真實法，如何去投入、如何去輔導，這是很重要。
所以我們要相信佛陀的說法，人人本具佛性，人人各有因緣。我們菩薩在人間，是應人間苦難的因緣，所以我們才有辦法，鋪著這條路來走，這就是要從「信為道源功德母」，只要這個法能夠入心，就能夠產生無量功德。所以，聽法，我們要很歡喜來接受。
所以前面的(經)文，「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」
聞法歡喜讚
乃至發一言
則為已供養
一切三世佛
是人甚希有
過於優曇華
《法華經 方便品第二》
也就是雖然大家能夠聽法，聽得很歡喜，用最歡喜、虔誠來聞法，聽入心、行在菩薩道中，用這樣來供養佛，不過這樣的人很稀有，不多。所以一直告訴大家，人間菩薩要招生，還不夠。所以我們還要再很多用功，要殷勤，互相勉勵。
接下來這段(經)文，就開始又說：「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」
汝等勿有疑
我為諸法王
普告諸大眾
但以一乘道
教化諸菩薩
無聲聞弟子
《法華經 方便品第二》
這段(經)文，就顯示了佛陀說法的平等。佛陀要再告訴大家，在佛法中，不要有疑；你若疑，就無法生起信心。「我為諸法王」，釋迦佛他自己作見證，他自己是已經體會了，宇宙人間等等的真理，所以道理，不只是出世的道理，入世的法，佛陀是很清楚，大家不要懷疑。
汝等勿有疑
我為諸法王：
入道之心
誠始自信
切莫於
可信人生疑
人而無信不能立
身為人王者
言則不二
佛為諸法王
豈容虛說
所以「入道之心誠，始自信」，我們自己真正有發心，要走入這條道路，這個心若有誠意，這樣才有辦法起這念信心。所以，有了信心，佛陀就又再這樣向我們交代，「切莫於可信人生疑」。我們對自己不要疑法，我們還不要疑人。我們自己相信法，我們也要相信人，「天底下沒有我不相信的人」。
我們剛剛說的，其中有一個國家的執行長，他說：「師父，我要懺悔，過去我對印尼，師父常常稱讚，我心不服，我有懷疑，真的他們有辦法那麼縮小嗎？」這就是疑人。現在就要告訴大家，「切莫於可信人生疑」，人人我們都能相信，「天底下沒有我不相信的人」。
所以，「人而無信不能立」，我們做人一定這個「信」字，一定要先「信」建立起來。我們自己要信，對正法要相信；別人也是同樣入於正法中，我們對人也要相信。我們自己相信，對人相信，我們更要做(到) ，我們要讓人相信，所以自信、信他、被信，這是很重要的。
所以「身為人王者言則不二」。所說的「王」，不是一定是國家的領導者，就是一般我們人，願意去付出、願意帶人。就像在開董事會將要結束，讓大家來回應，當場來問，「你在非洲，你是如何來培訓，這群當地的志工？」潘(明水)居士，就起來回答說：「我只有陪，我沒有訓。我只知道如何來陪伴他們、如何來關心他們、愛他們，我從來就不曾，用教訓的方法。」
你看，他送給他們的，是心靈的財富，這就是叫做世間法。就是「陪」，用愛去陪他們，讓他們感動，將他們帶出來，大家對他們就是敬重，這也是叫做人王，在這個人群中能夠領導人的人。像這樣的人，「言(則)不二」，就是要立信。不是對這個人說這樣的話，對那個人說的不一樣；要一樣，還要對人人平等。法，就是一乘法，就是真理，這種的法去帶人。
何況在我們人間，會帶人的人，能讓人尊重的人，他說話就要說一不二，言而有信。何況佛，「佛為諸法之王」，所有的法，我們更要相信，佛陀絕對沒有說虛言，不會說，話說過了，不負責任，做不到，沒有這樣。說過的話就是要負責任，就是法一定人人能夠受用，這就是法王。
所以「普告諸大眾，但以一乘道」。法王就是釋迦佛，自大家將法，真實法，向天下眾生，普遍向大家說「但以一乘道」；所說的，其實是為一乘道，這個一乘道，是人人能夠成佛的道。
過去施權說方便
三乘應機
終歸一乘
真實但以
一乘道廣大法
聞法王說大法
切勿生疑也
過去施權說方便，其實三乘應機，終歸一乘。這個三乘，根機不同的人，慢慢引導他信佛之後，對佛的法能夠不懷疑，這個時候開始「歸於一乘」。實在過去說的也同樣是道理，現在要說的，大家要相信自己，人人都能成佛，這叫做一乘。「以一乘道廣大法」，這個一乘是廣大之法，普遍人間一切，攝受人間一切之法。所以人人「聞法王說大法」，絕對不要有懷疑。
「教化諸菩薩，無聲聞弟子」。其實大家要相信，佛所說的法，只是為了一項，「教化諸菩薩」，希望人人能夠成佛，人人回歸如來真如的本性。所以只有這個道理。過去是因為根機還不成熟，大家沒有自信。現在大家有自信了，所以這個法，就是教菩薩法，沒有聲聞弟子，唯一就是菩薩乘。
法華會前四十餘年
法藏在佛心
名之為一乘直道
總攝萬途
故言：教化諸菩薩
無聲聞弟子
所以《法華經》之前四十多年間，這個法就是人人能夠行菩薩道、回歸真如本性的這個法，隱藏在佛的內心四十多年了。所以這個真實法，現在已經釋放出來，釋放了佛的本懷，普遍在人群，向大家說真實法。讓大家了解，我們人人都能成佛，但是你要身體力行，緣苦眾生，行菩薩法。所以「名為一乘直道」，大菩提道直，只有一條路。「總攝萬途」，就是所有的法將它攝收回來，那就是一乘。一乘的道理來將它放散，就是普被眾生的根機，所以叫做「教化諸菩薩，無聲聞弟子」。
無聲聞弟子：
謂凡為佛法
皆是一乘
即是教諸菩薩
別無教聲聞之法
亦別無聲聞弟子
之名可立
只是菩薩法，就能普被三乘的弟子。這些三乘，上、中、下的根機，將它會合回來，只剩一項，那就是菩薩法。
各位，菩薩道是真實法。我們一直聽，聽到這麼多的國家，全球普遍在這麼多的國家，他們去如何救苦救難，無不都是這念誠意的心，會合佛心，行菩薩道。就只是這個法，他們能夠，適應不同的國家去度化，拔除眾生的苦難，就是只是這個法——菩薩道。
各位，學佛修行，無不都是為一乘法，回歸真如本性。當然，要時時虔誠立信，要多用心。
Explanations by Master Cheng-Yan
Subject: The True Dharma of the One Vehicle (一乘真實法)
Date: December.04. 2014
“Faith is the source of the Path. The Buddha is the foremost guiding teacher. He taught the True Dharma of the world, which is so subtle and wondrous it can enter our minds.”
To accept the Buddha’s teachings, having “faith” is very important. When we have faith in our hearts, it will awaken our wisdom. Then the true principles of all things in the universe will manifest in our minds, and the awakened nature within us will be aroused. This is our nature of True Suchness.
The Buddha comes to this world to arouse our awakened nature so we can realize that everyone intrinsically has Buddha-nature. However, the Dharma is very profound and difficult to comprehend. Its transcendent principles are too profound. So, He teaches according to our capabilities by giving us teachings that we can understand. This is how “He teaches the True Dharma of the world.”
Everything has to do with the way people live. As they go about their daily living, they may continue to give rise to afflictions. Afflictions arise from greed and greed arises from ignorance. Thus, we create such causes, such conditions and such effects. People become indolent and degenerate and cycle among these karmic causes of suffering. So, the Buddha exercised His wisdom to teach us how to change our lives, our perspectives and our direction. Thus, He is the guiding teacher for this world who gave subtle and intrinsic teachings which will penetrate each of our minds. Indeed, there is unbearable suffering in life. This is what we heard during our board meeting. One of the participants told me “Master, I must repent before you.” For years he has heard me constantly praise how well volunteers in Indonesia are doing, how harmoniously they work together, how humble and how successful they are. He said, “To be honest, for many years, I couldn’t fully accept this. I felt that [in my country] we have also done well and work together harmoniously. So why were you constantly praising Indonesia?”
He said, “After this trip, I am fully convinced. I was very moved by them.” He said, “With my own eyes, I saw this big group of wealthy businesspeople working together with so much harmony, unity and strength. During the many days they have been here, they have acted so humbly and have never requested any special treatment. They were always very harmonious and quietly accepted everything for so many days. They are so agreeable. All of them are successful businesspeople in their own country. Some even took their own private jets to Hualien. But at the Abode, they are doing what everyone else is doing and following the same way of living. They are so earnest and diligent.” He said, “Now I have witnessed this. After seeing it with my own eyes, I understand. So, from the depth of my heart, I feel repentant. I have been deeply touched and have come to admire [the Indonesian volunteers].”
This came up during our review after the board meeting. From their hearts, people shared what they had heard and seen and witnessed. From what they saw and heard, they verified that there are Living Bodhisattvas among us. In the Tzu Chi School of Buddhism, everyone faithfully accepts and practices the teachings of the Jing Si Dharma-lineage. With these spiritual ideals, this stream of purity, we first purify ourselves, then form great aspirations.The Tzu Chi School of Buddhism is a road of working with others in this world while training our minds to be in unity and harmony with others.So, over these past few days, this is what people have observed in each other and realized.What they witnessed and were moved by has inspired them to keep improving.
A board member from another country told me, “I saw how diligently other people worked. I thought we were doing quite well, but then I saw how other people carried out the Mission of Charity and how meticulous and mindful they are in contributing their efforts.”
He said, “I feel like there is a place where we have not mindfully engaged with our work.”
Then he told me about a town [in his country].Its population was more than 300,000.
Then is a historical background to all this.People in this town have been oppressed by the government.They live in such poverty and have remained poor for generations.They cannot leave to work elsewhere either.How poor are they?
For example, one day, one of the volunteers went there to assess the situation to see if there were people in need that we could help.Walking into one of the houses, he said, “I heard that your child has trouble going to school so I’d like to meet him.”The mother replied, “He is still sleeping.”It was already past 10 in the morning.So, he asked, “It’s so late, why is he still asleep?”The mother answered, “Let’s not wake him. If he wakes up, he will say he’s hungry, then I have to give him food.If I let him sleep, he won’t need to eat. The earlier I wake him, the earlier he get hungry.”
What did this signify?One word, “poverty”.They are so poor that they let the child sleep so that he will not be hungry.He said that this was just one of the households that they visited.In a town of over 300,000 people, every household was equally poor.This was a great field of blessings that they have allowed to lay fallow.They have not cultivated it at all.
So, he vowed to me yesterday that they want to go into this area immediately, to understand the situation and to care for them.Then he also mentioned the vocational training program in the Philippines that has been very successful.They have taught women how to be seamstresses and this really transformed their lives.He was very moved by it.
So, I immediately offered my encouragement, “Absolutely, if you offer this kind of vocational training program there, they will be able to develop a skill that can help them make a living in this society.”So, he decided, “Yes, this will be my course of action this year.”
Each country has its own unique characteristics.Most often when people have an idea about how to improve something in the country or benefit the society somehow, the government will not do whatever they want.No.They need a method in order to do this.
There must be people who will accept the Dharma, make great vows and be willing to give to sentient beings in the world without asking for anything in return.They are putting the Bodhisattva-path into practice.
This is Dharma that can be applied in this world, so it is the True Dharma of the world.
There are many kinds of suffering people.This all comes from a single [ignorant] thought that multiplies into countless afflictions, causing problems for the society and the country and creating conditions of poverty and hardship.For people living this kind of life, the True Dharma of the world is needed to show them how to help and guide others.This is very important.
So, we must have faith in the Buddha’s teaching that all of us intrinsically have Buddha-nature and that we each have our own karmic conditions.[Living] Bodhisattvas arise in this world in response to the world’s suffering.So, we are able to follow the path that has been paved for us.This begins with “faith [as] the source of the Path and the mother of merits and virtues.”
If we can take this Dharma to heart, it will give rise to infinite merits and virtues.So, when we listen to the Dharma, we must accept it joyfully.
The previous sutra passage states, “Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udmbara flower.”
Everyone can hear the Dharma and become very happy. They can listen with joy and utmost reverence, then take it to heart and walk the Bodhisattva-path. This is how they make offerings to the Buddha. But the people who do this are very rare. So, I keep telling everyone, we must keep recruiting Living Bodhisattvas; we need more. So, there is still a lot of work to do; we must be diligent and encourage each other.
In the following passage of the sutra, the Buddha says, “All of you should have no doubts, for I am the Dharma King. I declare to the assembly, I use only the path of the One Vehicle to teach and transform Bodhisattvas. I have no disciples who are Hearers.”
This sutra passage shows that the Buddha taught the Dharma impartially. He told everyone once again that they should not have any doubts about the Dharma. If they have doubts, they will not have faith. “For I am the Dharma King” is Sakyamuni Buddha verifying that He had already realized the true principles of all things in the world and the universe. So, the Buddha understood not just world-transcending truths but also worldly Dharma very clearly. So, no one should have doubts.
“All of you should have no doubts, for I am the Dharma King: The resolve to enter the Path begins with reverence and faith. We must not have doubts about trustworthy people. Without faith, one cannot establish oneself. Once who is king among people must be truthful in what one says. The Buddha is the Dharma King, thus He will not say anything false.”
So, “The resolve to enter the Path begins with reverence and faith”. We need to truly make aspirations to walk on this path. Only when we are sincere can we give rise to faith. Once we have faith, the Buddha then reminds us. “We must not have doubts about trustworthy people”. We must not doubt the Dharma. We must also not doubt people. If we have faith in the Dharma, we must also have faith in other people. “There is no one in the world I cannot trust”.
As we just mentioned, the CEO from one country said, “Master, I must repent. You always praise Indonesia, but I was not convinced and I had doubts. Could they possible be that humble?” This is doubting other people. Now I want to tell everyone. “We must not have doubts about trustworthy people”. We must have faith in every person. “There is no one in the world I cannot trust”. “Without faith, one cannot establish oneself”.
As a human being, each of us must first establish faith. We must have faith in ourselves and have faith in Right Dharma. As other people also practice the Right Dharma, we must also have faith in them. When we have faith in ourselves and others, we must work to be someone whom people will have faith in. thus, having faith in ourselves and others and being trustworthy are all very important.
“One who is king among people must be truthful in what one says”. Here, “king” may not be referring to the leader of a country. It refers to ordinary people like us who are willing to give and to lead others.
Near the end of the board meeting, we had a question and answer session and people asked, “In Africa, how do you train the local volunteers?” Mr. Michael Pan stood up and said, “I only accompany them, I do not train. I only know how to keep them company, how to give them love and care. I never lecture or instruct.” You see, what they gave to the volunteers was spiritual abundance. This is worldly Dharma. Because they accompanied the local volunteers with love, those people were moved and inspired, and felt great respect for them. So, they are also kings among people.
Those who can lead others are [truthful in what they say]. This establishes faith. We should not say one thing to this person and say something different to another person. We must treat everyone equally. With the Dharma, with the One Vehicle Dharma, with this truth, we can lead people. In this world, those who lead and are respected must be truthful in what they say, let alone the Buddha, the Dharma King.
Thus we must firmly believe the Buddha-Dharma, and that the Buddha never says anything false. He would never say something and then not take responsibility for it or not fulfill it. He would never do this. He takes responsibility for the things He says, so we can be confident in applying those teachings. This makes Him the Dharma King.
So [He said], “I declare to the assembly, I use only the path of the One Vehicle”. Sakyamuni Buddha was the Dharma King who taught the truth Dharma to all sentient beings. He said, “I use only the path of the One Vehicle”. What He taught was actually the path of the One Vehicle, which enables everyone to attain Buddhahood.
“In the past He gave provisional teachings and taught skillful means. The Three Vehicles for different capabilities ultimately lead to the One Vehicle. They are true but the path of the One Vehicle is the way to spread the Great Dharma. When we listen to the Dharma King teach the Great Dharma, we must not give rise to doubts. In the past He gave provisional teachings. In so, “the Three Vehicles for different capabilities ultimately lead to the One Vehicle”.
The Three Vehicles were used to gradually guide people with different capabilities to have faith in the Buddha and not doubt the Buddha-Dharma. This was the way that they ultimately led to the One Vehicle.” Indeed, in the past He also taught true principles. What He taught now was the everyone must believe that they can attain Buddhahood. This is the One Vehicle.
“The path of the One Vehicle is the way to spread the Great Dharma.” The One Vehicle is an extensive teaching. That can provide the world and encompass all things.
So, “when we listen to the Dharma King teach the Great Dharma,” we must not suspicious because “[the Buddha] teaches Bodhisattvas. [He] no disciples who are Hearers.”
Indeed, we must believe the Dharma He taught was all for one reason, to teach Bodhisattvas. He hopes everyone would attain Buddhahood and return to our intrinsic nature of True Suchness. There is only one way to do this, but in the past, people’s capabilities were immature and they did not have faith in themselves. Once they developed this faith, He taught the Bodhisattva Way. He had no disciples who are Hears; there is only the Bodhisattvas Vehicle.
For more than 40 years before the Lotus Dharma-assembly, the Dharma was concealed in the Buddha’s mind. This was the direct path of the One Vehicle, which encompasses tens of thousands of roads. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”
Before the Lotus Sutra, for over 40 years, the Dharma that could teach everyone to walk the Bodhisattva-path and return to their nature of True Suchness was hidden in His mind, for over 40 years. Thus, the True Dharma was now being expounded, He shared His original intent and extensively taught the True Dharma so everyone could understand that they could all attain Buddhahood. But they had to put it into practice, and cultivate the Bodhisattva Way for the sake of suffering sentient beings.
“This was the direct path of the One Vehicle.” There is only one great Bodhi-path which encompasses tens of thousands of roads.” All teachings can be summarized as one teaching, the One Vehicle. When it is taught, the One Vehicle can cover the capabilities of all sentient beings. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”
I have no disciples who are Hearers: Everything considered the Buddha-Dharma is part of the One Vehicle, which is the teaching of the Bodhisattva Way. He did not give teachings specific to Hearers, so He does not have disciples who would be called Hearers.
The Bodhisattva-path alone include the disciples of the Three Vehicles. The great, average and limited capabilities are all covered by this one vehicle, which is the Bodhisattva Way.
Everyone, the Bodhisattva-path is the True Dharma. We keep hearing about how [volunteers] all over the world help those who are suffering. This is all because their sincerity helps them resonate with the Buddha-mind and walk the Bodhisattva-path. With only this Dharma, they can give suitable teachings in different countries to transform sentient beings and relieve their suffering. All they need is the Bodhisattva-path.
Everyone, to learn and practice the Buddha’s Way is to practice the One Vehicle Dharma and return to our intrinsic nature of True Suchness. So, we must always be reverent, have faith and be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」
⊙「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」《法華經 方便品第二》
⊙「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」《法華經 方便品第二》
⊙汝等勿有疑，我為諸法王：入道之心誠始自信，切莫於可信人生疑！人而無信不能立，身為人王者，言則不二，佛為諸法王，豈容虛說。
⊙過去施權說方便，三乘應機，終歸一乘。真實但以一乘道廣大法，聞法王說大法，切勿生疑也。
⊙法華會前四十餘年，法藏在佛心，名之為一乘直道，總攝萬途，故言：教化諸菩薩，無聲聞弟子。
⊙無聲聞弟子：謂凡為佛法，皆是一乘，即是教諸菩薩，別無教聲聞之法，亦別無聲聞弟子之名可立。
【證嚴上人開示】
「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」
信為道源之母
佛為第一導師
說世間真實法
法甚微妙入心
我們要接受佛的教法，這個「信」字，是最重要。信，若能入心，啟發了智慧，天地宇宙萬物真理，不就是呈現於我們的腦海中嗎？不就是覺性啟發於我們的本心，真如本性？
佛陀來人間，就是要為了啟發我們的覺性，讓我們能夠了解人人本具佛性。但是，法是很深，要能體會到，很難。超出世的道理太深了，所以佛陀適應我們的根機，就來說給世間人聽得懂的法，所以叫做說世間真實法。
世間人不離開生活，也就是因為在生活中，輾轉起了煩惱。煩惱來自貪念，貪念是來自無明，所以造成了如是因、如是緣、如是果。人懈怠、墮落，這種苦難因緣不斷在循環，所以佛陀就發揮他的智慧，來說世間人要如何糾正，我們的生活、觀念、方向，所以這就是人間導師，法甚微妙，能夠每一項法入我們眾生的心。
真的是人生苦不堪！就如我們在多國董事會，其中就有一位就這樣告訴我：「師父，我要向您懺悔。」他說以前若聽到師父，都一直在稱讚，稱讚印尼他們做得多麼好，人多麼和，合和互協，是如何縮小自己，做得多成功。他說：「老實說，這麼多年來，我的心有一點不服。不服的是感覺我們也做得不錯，我們也很和，為什麼師父會常常在讚歎印尼？」
他說：「這次回來，我已經心服、口也服了，又是非常感動。」他說：「我親身看到，見證到這大群的大企業家，他們能夠那麼和合，整齊的心與力量。他們這樣這一大群人，來到這裡這麼多天，大家也這麼縮小，在生活中，沒有和別人特別(不同)，就是那麼的和，也能屈(就)這麼多天，這麼乖順。一個個都是那個國家的大企業家，他自己的專機來到花蓮，這樣的人竟然在精舍裡面，和大家平坐平行，一起都是同樣，這樣的共同生活，那麼認真精進。」
他說：「我已經見證了，我親眼看到，我能夠很了解，所以我現在從內心很懺悔。從內心的感動，也很佩服。」
這是在董事會之後，大家會後檢討，從內心提出了那分見聞、見證，看了之後、聽了之後，證實了人間菩薩在人群中。這就是我們慈濟宗門，大家都是在，從靜思法脈信受奉行，精神理念，一股的清流先淨化了自己，然後發起大心，在慈濟宗門人間路，走入了人群，能夠將這個心調得，這麼和、這麼合。所以這是在這幾天，互相大家觀摩、體會，那種的見證、感動，啟發他們還要再向前精進。
又另外一個國家的(董事)就說：「看到別人在精進，以為自己做得不錯。不過現在看大家，這個慈善的方法，是這樣無微不至，大家都是這麼用心，普遍在付出。」他說：「我感覺到，感覺到我們還有一塊(地區)，沒有很用心去啟動。」就告訴我，他說他發現到有一個鄉鎮，他說著三十多萬人，這些人是歷史性以來，當然就有一段故事，這些人受政府壓制著，這些人已經是貧了，貧得代代都是貧困，他們也不能出去外面發展。
如何的貧？就說，舉個例子，有一天，他們其中有一位(慈濟)志工，走到裡面去看，有可憐的人想我們去幫助。他就去其中的一戶，他進去就問：「你們的孩子，聽說讀書有問題，想來看看他。」母親說：「還在睡。」這個時間已經十點了，十點多了，他就問：「怎麼這麼晚了還在睡？」那位母親就說：「我們不要吵醒他，他若醒來，就會喊肚子餓，就要給他吃飯。讓他睡，才不用吃飯。你愈早讓他醒來，他愈早肚子餓。」
這到底裡面含著什麼樣的意思呢？一個字，就是貧。窮到沒得吃，不如讓他睡，睡著就忘記餓了。他說這只是所問到的，家庭(其中)一戶，三十多萬人口，在這裡面都是家家這麼貧困。這麼大塊的福田，我們都把它放著荒蕪，沒有去耕耘起來。昨天就向我發願說，他們很想要將這塊(地區) ，趕快去關心、去了解。
在這當中就又再提起了，想到，看到菲律賓那種職訓，職訓辦得很成功，教她(們)做裁縫，能夠改變這樣的人的人生，看了感到
很感動。我就趕緊鼓勵他，說：「對啊！你如果在這個村莊裡，我們為他們辦這種職訓所，辦起來，讓他們有一技之長，讓他們能在這個社會去謀生。」所以看了之後，他覺得：「對！我應該今年的方向，就是朝這條路走。」
每一個國家，每一個國家，都有它的特色，這不是一般人有辦法，想要將這個國家改善、將這個社會如何福利，這樣政府想做就做得到，不是，需要的就是要有方法，肯有人接受了佛法之後，發這個弘願，願意為天下眾生付出，無所求的付出，這種的菩薩道，身體力行走。
這就是我們的世間，世間的真實法。世間有種種的苦難人，都是在我們的一個心念，複製了無量數的煩惱，造成了社會、國家的問題，造成了那種貧窮、困苦。像這樣，這個世間的生活，就需要有這種世間的真實法，如何去投入、如何去輔導，這是很重要。
所以我們要相信佛陀的說法，人人本具佛性，人人各有因緣。我們菩薩在人間，是應人間苦難的因緣，所以我們才有辦法，鋪著這條路來走，這就是要從「信為道源功德母」，只要這個法能夠入心，就能夠產生無量功德。所以，聽法，我們要很歡喜來接受。
所以前面的(經)文，「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」
聞法歡喜讚
乃至發一言
則為已供養
一切三世佛
是人甚希有
過於優曇華
《法華經 方便品第二》
也就是雖然大家能夠聽法，聽得很歡喜，用最歡喜、虔誠來聞法，聽入心、行在菩薩道中，用這樣來供養佛，不過這樣的人很稀有，不多。所以一直告訴大家，人間菩薩要招生，還不夠。所以我們還要再很多用功，要殷勤，互相勉勵。
接下來這段(經)文，就開始又說：「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」
汝等勿有疑
我為諸法王
普告諸大眾
但以一乘道
教化諸菩薩
無聲聞弟子
《法華經 方便品第二》
這段(經)文，就顯示了佛陀說法的平等。佛陀要再告訴大家，在佛法中，不要有疑；你若疑，就無法生起信心。「我為諸法王」，釋迦佛他自己作見證，他自己是已經體會了，宇宙人間等等的真理，所以道理，不只是出世的道理，入世的法，佛陀是很清楚，大家不要懷疑。
汝等勿有疑
我為諸法王：
入道之心
誠始自信
切莫於
可信人生疑
人而無信不能立
身為人王者
言則不二
佛為諸法王
豈容虛說
所以「入道之心誠，始自信」，我們自己真正有發心，要走入這條道路，這個心若有誠意，這樣才有辦法起這念信心。所以，有了信心，佛陀就又再這樣向我們交代，「切莫於可信人生疑」。我們對自己不要疑法，我們還不要疑人。我們自己相信法，我們也要相信人，「天底下沒有我不相信的人」。
我們剛剛說的，其中有一個國家的執行長，他說：「師父，我要懺悔，過去我對印尼，師父常常稱讚，我心不服，我有懷疑，真的他們有辦法那麼縮小嗎？」這就是疑人。現在就要告訴大家，「切莫於可信人生疑」，人人我們都能相信，「天底下沒有我不相信的人」。
所以，「人而無信不能立」，我們做人一定這個「信」字，一定要先「信」建立起來。我們自己要信，對正法要相信；別人也是同樣入於正法中，我們對人也要相信。我們自己相信，對人相信，我們更要做(到) ，我們要讓人相信，所以自信、信他、被信，這是很重要的。
所以「身為人王者言則不二」。所說的「王」，不是一定是國家的領導者，就是一般我們人，願意去付出、願意帶人。就像在開董事會將要結束，讓大家來回應，當場來問，「你在非洲，你是如何來培訓，這群當地的志工？」潘(明水)居士，就起來回答說：「我只有陪，我沒有訓。我只知道如何來陪伴他們、如何來關心他們、愛他們，我從來就不曾，用教訓的方法。」
你看，他送給他們的，是心靈的財富，這就是叫做世間法。就是「陪」，用愛去陪他們，讓他們感動，將他們帶出來，大家對他們就是敬重，這也是叫做人王，在這個人群中能夠領導人的人。像這樣的人，「言(則)不二」，就是要立信。不是對這個人說這樣的話，對那個人說的不一樣；要一樣，還要對人人平等。法，就是一乘法，就是真理，這種的法去帶人。
何況在我們人間，會帶人的人，能讓人尊重的人，他說話就要說一不二，言而有信。何況佛，「佛為諸法之王」，所有的法，我們更要相信，佛陀絕對沒有說虛言，不會說，話說過了，不負責任，做不到，沒有這樣。說過的話就是要負責任，就是法一定人人能夠受用，這就是法王。
所以「普告諸大眾，但以一乘道」。法王就是釋迦佛，自大家將法，真實法，向天下眾生，普遍向大家說「但以一乘道」；所說的，其實是為一乘道，這個一乘道，是人人能夠成佛的道。
過去施權說方便
三乘應機
終歸一乘
真實但以
一乘道廣大法
聞法王說大法
切勿生疑也
過去施權說方便，其實三乘應機，終歸一乘。這個三乘，根機不同的人，慢慢引導他信佛之後，對佛的法能夠不懷疑，這個時候開始「歸於一乘」。實在過去說的也同樣是道理，現在要說的，大家要相信自己，人人都能成佛，這叫做一乘。「以一乘道廣大法」，這個一乘是廣大之法，普遍人間一切，攝受人間一切之法。所以人人「聞法王說大法」，絕對不要有懷疑。
「教化諸菩薩，無聲聞弟子」。其實大家要相信，佛所說的法，只是為了一項，「教化諸菩薩」，希望人人能夠成佛，人人回歸如來真如的本性。所以只有這個道理。過去是因為根機還不成熟，大家沒有自信。現在大家有自信了，所以這個法，就是教菩薩法，沒有聲聞弟子，唯一就是菩薩乘。
法華會前四十餘年
法藏在佛心
名之為一乘直道
總攝萬途
故言：教化諸菩薩
無聲聞弟子
所以《法華經》之前四十多年間，這個法就是人人能夠行菩薩道、回歸真如本性的這個法，隱藏在佛的內心四十多年了。所以這個真實法，現在已經釋放出來，釋放了佛的本懷，普遍在人群，向大家說真實法。讓大家了解，我們人人都能成佛，但是你要身體力行，緣苦眾生，行菩薩法。所以「名為一乘直道」，大菩提道直，只有一條路。「總攝萬途」，就是所有的法將它攝收回來，那就是一乘。一乘的道理來將它放散，就是普被眾生的根機，所以叫做「教化諸菩薩，無聲聞弟子」。
無聲聞弟子：
謂凡為佛法
皆是一乘
即是教諸菩薩
別無教聲聞之法
亦別無聲聞弟子
之名可立
只是菩薩法，就能普被三乘的弟子。這些三乘，上、中、下的根機，將它會合回來，只剩一項，那就是菩薩法。
各位，菩薩道是真實法。我們一直聽，聽到這麼多的國家，全球普遍在這麼多的國家，他們去如何救苦救難，無不都是這念誠意的心，會合佛心，行菩薩道。就只是這個法，他們能夠，適應不同的國家去度化，拔除眾生的苦難，就是只是這個法——菩薩道。
各位，學佛修行，無不都是為一乘法，回歸真如本性。當然，要時時虔誠立信，要多用心。
Explanations by Master Cheng-Yan
Subject: The True Dharma of the One Vehicle (一乘真實法)
Date: December.04. 2014
“Faith is the source of the Path. The Buddha is the foremost guiding teacher. He taught the True Dharma of the world, which is so subtle and wondrous it can enter our minds.”
To accept the Buddha’s teachings, having “faith” is very important. When we have faith in our hearts, it will awaken our wisdom. Then the true principles of all things in the universe will manifest in our minds, and the awakened nature within us will be aroused. This is our nature of True Suchness.
The Buddha comes to this world to arouse our awakened nature so we can realize that everyone intrinsically has Buddha-nature. However, the Dharma is very profound and difficult to comprehend. Its transcendent principles are too profound. So, He teaches according to our capabilities by giving us teachings that we can understand. This is how “He teaches the True Dharma of the world.”
Everything has to do with the way people live. As they go about their daily living, they may continue to give rise to afflictions. Afflictions arise from greed and greed arises from ignorance. Thus, we create such causes, such conditions and such effects. People become indolent and degenerate and cycle among these karmic causes of suffering. So, the Buddha exercised His wisdom to teach us how to change our lives, our perspectives and our direction. Thus, He is the guiding teacher for this world who gave subtle and intrinsic teachings which will penetrate each of our minds. Indeed, there is unbearable suffering in life. This is what we heard during our board meeting. One of the participants told me “Master, I must repent before you.” For years he has heard me constantly praise how well volunteers in Indonesia are doing, how harmoniously they work together, how humble and how successful they are. He said, “To be honest, for many years, I couldn’t fully accept this. I felt that [in my country] we have also done well and work together harmoniously. So why were you constantly praising Indonesia?”
He said, “After this trip, I am fully convinced. I was very moved by them.” He said, “With my own eyes, I saw this big group of wealthy businesspeople working together with so much harmony, unity and strength. During the many days they have been here, they have acted so humbly and have never requested any special treatment. They were always very harmonious and quietly accepted everything for so many days. They are so agreeable. All of them are successful businesspeople in their own country. Some even took their own private jets to Hualien. But at the Abode, they are doing what everyone else is doing and following the same way of living. They are so earnest and diligent.” He said, “Now I have witnessed this. After seeing it with my own eyes, I understand. So, from the depth of my heart, I feel repentant. I have been deeply touched and have come to admire [the Indonesian volunteers].”
This came up during our review after the board meeting. From their hearts, people shared what they had heard and seen and witnessed. From what they saw and heard, they verified that there are Living Bodhisattvas among us. In the Tzu Chi School of Buddhism, everyone faithfully accepts and practices the teachings of the Jing Si Dharma-lineage. With these spiritual ideals, this stream of purity, we first purify ourselves, then form great aspirations.The Tzu Chi School of Buddhism is a road of working with others in this world while training our minds to be in unity and harmony with others.So, over these past few days, this is what people have observed in each other and realized.What they witnessed and were moved by has inspired them to keep improving.
A board member from another country told me, “I saw how diligently other people worked. I thought we were doing quite well, but then I saw how other people carried out the Mission of Charity and how meticulous and mindful they are in contributing their efforts.”
He said, “I feel like there is a place where we have not mindfully engaged with our work.”
Then he told me about a town [in his country].Its population was more than 300,000.
Then is a historical background to all this.People in this town have been oppressed by the government.They live in such poverty and have remained poor for generations.They cannot leave to work elsewhere either.How poor are they?
For example, one day, one of the volunteers went there to assess the situation to see if there were people in need that we could help.Walking into one of the houses, he said, “I heard that your child has trouble going to school so I’d like to meet him.”The mother replied, “He is still sleeping.”It was already past 10 in the morning.So, he asked, “It’s so late, why is he still asleep?”The mother answered, “Let’s not wake him. If he wakes up, he will say he’s hungry, then I have to give him food.If I let him sleep, he won’t need to eat. The earlier I wake him, the earlier he get hungry.”
What did this signify?One word, “poverty”.They are so poor that they let the child sleep so that he will not be hungry.He said that this was just one of the households that they visited.In a town of over 300,000 people, every household was equally poor.This was a great field of blessings that they have allowed to lay fallow.They have not cultivated it at all.
So, he vowed to me yesterday that they want to go into this area immediately, to understand the situation and to care for them.Then he also mentioned the vocational training program in the Philippines that has been very successful.They have taught women how to be seamstresses and this really transformed their lives.He was very moved by it.
So, I immediately offered my encouragement, “Absolutely, if you offer this kind of vocational training program there, they will be able to develop a skill that can help them make a living in this society.”So, he decided, “Yes, this will be my course of action this year.”
Each country has its own unique characteristics.Most often when people have an idea about how to improve something in the country or benefit the society somehow, the government will not do whatever they want.No.They need a method in order to do this.
There must be people who will accept the Dharma, make great vows and be willing to give to sentient beings in the world without asking for anything in return.They are putting the Bodhisattva-path into practice.
This is Dharma that can be applied in this world, so it is the True Dharma of the world.
There are many kinds of suffering people.This all comes from a single [ignorant] thought that multiplies into countless afflictions, causing problems for the society and the country and creating conditions of poverty and hardship.For people living this kind of life, the True Dharma of the world is needed to show them how to help and guide others.This is very important.
So, we must have faith in the Buddha’s teaching that all of us intrinsically have Buddha-nature and that we each have our own karmic conditions.[Living] Bodhisattvas arise in this world in response to the world’s suffering.So, we are able to follow the path that has been paved for us.This begins with “faith [as] the source of the Path and the mother of merits and virtues.”
If we can take this Dharma to heart, it will give rise to infinite merits and virtues.So, when we listen to the Dharma, we must accept it joyfully.
The previous sutra passage states, “Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udmbara flower.”
Everyone can hear the Dharma and become very happy. They can listen with joy and utmost reverence, then take it to heart and walk the Bodhisattva-path. This is how they make offerings to the Buddha. But the people who do this are very rare. So, I keep telling everyone, we must keep recruiting Living Bodhisattvas; we need more. So, there is still a lot of work to do; we must be diligent and encourage each other.
In the following passage of the sutra, the Buddha says, “All of you should have no doubts, for I am the Dharma King. I declare to the assembly, I use only the path of the One Vehicle to teach and transform Bodhisattvas. I have no disciples who are Hearers.”
This sutra passage shows that the Buddha taught the Dharma impartially. He told everyone once again that they should not have any doubts about the Dharma. If they have doubts, they will not have faith. “For I am the Dharma King” is Sakyamuni Buddha verifying that He had already realized the true principles of all things in the world and the universe. So, the Buddha understood not just world-transcending truths but also worldly Dharma very clearly. So, no one should have doubts.
“All of you should have no doubts, for I am the Dharma King: The resolve to enter the Path begins with reverence and faith. We must not have doubts about trustworthy people. Without faith, one cannot establish oneself. Once who is king among people must be truthful in what one says. The Buddha is the Dharma King, thus He will not say anything false.”
So, “The resolve to enter the Path begins with reverence and faith”. We need to truly make aspirations to walk on this path. Only when we are sincere can we give rise to faith. Once we have faith, the Buddha then reminds us. “We must not have doubts about trustworthy people”. We must not doubt the Dharma. We must also not doubt people. If we have faith in the Dharma, we must also have faith in other people. “There is no one in the world I cannot trust”.
As we just mentioned, the CEO from one country said, “Master, I must repent. You always praise Indonesia, but I was not convinced and I had doubts. Could they possible be that humble?” This is doubting other people. Now I want to tell everyone. “We must not have doubts about trustworthy people”. We must have faith in every person. “There is no one in the world I cannot trust”. “Without faith, one cannot establish oneself”.
As a human being, each of us must first establish faith. We must have faith in ourselves and have faith in Right Dharma. As other people also practice the Right Dharma, we must also have faith in them. When we have faith in ourselves and others, we must work to be someone whom people will have faith in. thus, having faith in ourselves and others and being trustworthy are all very important.
“One who is king among people must be truthful in what one says”. Here, “king” may not be referring to the leader of a country. It refers to ordinary people like us who are willing to give and to lead others.
Near the end of the board meeting, we had a question and answer session and people asked, “In Africa, how do you train the local volunteers?” Mr. Michael Pan stood up and said, “I only accompany them, I do not train. I only know how to keep them company, how to give them love and care. I never lecture or instruct.” You see, what they gave to the volunteers was spiritual abundance. This is worldly Dharma. Because they accompanied the local volunteers with love, those people were moved and inspired, and felt great respect for them. So, they are also kings among people.
Those who can lead others are [truthful in what they say]. This establishes faith. We should not say one thing to this person and say something different to another person. We must treat everyone equally. With the Dharma, with the One Vehicle Dharma, with this truth, we can lead people. In this world, those who lead and are respected must be truthful in what they say, let alone the Buddha, the Dharma King.
Thus we must firmly believe the Buddha-Dharma, and that the Buddha never says anything false. He would never say something and then not take responsibility for it or not fulfill it. He would never do this. He takes responsibility for the things He says, so we can be confident in applying those teachings. This makes Him the Dharma King.
So [He said], “I declare to the assembly, I use only the path of the One Vehicle”. Sakyamuni Buddha was the Dharma King who taught the truth Dharma to all sentient beings. He said, “I use only the path of the One Vehicle”. What He taught was actually the path of the One Vehicle, which enables everyone to attain Buddhahood.
“In the past He gave provisional teachings and taught skillful means. The Three Vehicles for different capabilities ultimately lead to the One Vehicle. They are true but the path of the One Vehicle is the way to spread the Great Dharma. When we listen to the Dharma King teach the Great Dharma, we must not give rise to doubts. In the past He gave provisional teachings. In so, “the Three Vehicles for different capabilities ultimately lead to the One Vehicle”.
The Three Vehicles were used to gradually guide people with different capabilities to have faith in the Buddha and not doubt the Buddha-Dharma. This was the way that they ultimately led to the One Vehicle.” Indeed, in the past He also taught true principles. What He taught now was the everyone must believe that they can attain Buddhahood. This is the One Vehicle.
“The path of the One Vehicle is the way to spread the Great Dharma.” The One Vehicle is an extensive teaching. That can provide the world and encompass all things.
So, “when we listen to the Dharma King teach the Great Dharma,” we must not suspicious because “[the Buddha] teaches Bodhisattvas. [He] no disciples who are Hearers.”
Indeed, we must believe the Dharma He taught was all for one reason, to teach Bodhisattvas. He hopes everyone would attain Buddhahood and return to our intrinsic nature of True Suchness. There is only one way to do this, but in the past, people’s capabilities were immature and they did not have faith in themselves. Once they developed this faith, He taught the Bodhisattva Way. He had no disciples who are Hears; there is only the Bodhisattvas Vehicle.
For more than 40 years before the Lotus Dharma-assembly, the Dharma was concealed in the Buddha’s mind. This was the direct path of the One Vehicle, which encompasses tens of thousands of roads. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”
Before the Lotus Sutra, for over 40 years, the Dharma that could teach everyone to walk the Bodhisattva-path and return to their nature of True Suchness was hidden in His mind, for over 40 years. Thus, the True Dharma was now being expounded, He shared His original intent and extensively taught the True Dharma so everyone could understand that they could all attain Buddhahood. But they had to put it into practice, and cultivate the Bodhisattva Way for the sake of suffering sentient beings.
“This was the direct path of the One Vehicle.” There is only one great Bodhi-path which encompasses tens of thousands of roads.” All teachings can be summarized as one teaching, the One Vehicle. When it is taught, the One Vehicle can cover the capabilities of all sentient beings. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”
I have no disciples who are Hearers: Everything considered the Buddha-Dharma is part of the One Vehicle, which is the teaching of the Bodhisattva Way. He did not give teachings specific to Hearers, so He does not have disciples who would be called Hearers.
The Bodhisattva-path alone include the disciples of the Three Vehicles. The great, average and limited capabilities are all covered by this one vehicle, which is the Bodhisattva Way.
Everyone, the Bodhisattva-path is the True Dharma. We keep hearing about how [volunteers] all over the world help those who are suffering. This is all because their sincerity helps them resonate with the Buddha-mind and walk the Bodhisattva-path. With only this Dharma, they can give suitable teachings in different countries to transform sentient beings and relieve their suffering. All they need is the Bodhisattva-path.
Everyone, to learn and practice the Buddha’s Way is to practice the One Vehicle Dharma and return to our intrinsic nature of True Suchness. So, we must always be reverent, have faith and be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
