20141112《靜思妙蓮華》以方便法入大乘 (第434)
（法華經•方便品第二）
⊙「信己無私弘大愛，真誠大乘施妙權，轉小為大菩薩道。」
⊙「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」《法華經 方便品第二》
⊙少智：不求大法，獨善自利得少為足，謂小乘人，小智樂小法，不求大乘法，而不自信能成佛。
⊙方便是善巧之名，善巧者智之用也。理實無三，是故以方便力，分別說諸果。對實智之稱，達於方便法。
⊙雖復以方便，善巧之法，唯為眾生能了達三乘，乃是一乘實智。故云：但為教菩薩。
【證嚴上人開示】
「信己無私弘大愛，真誠大乘施妙權，轉小為大菩薩道。」
信己無私弘大愛
真誠大乘施妙權
轉小為大菩薩道
佛心，心包太虛，廣大無邊，我們應該要相信，我們的心與佛的心應該是同等、平等。
佛心視天下眾生就如一子般，那麼平等、那麼包容，那麼大的愛。這，我們的心，應該也要學與佛的心，是同樣無私。最重要的，知道我們的心無私，我們就還要再弘揚，希望人人的心，同樣就是無私大愛的心。每天的心都是那麼開朗，那麼歡喜，這就是無私的心，自然就能「弘揚大愛」。
這個大愛要用真誠，真正的誠意。常常告訴大家，修行立「四弘誓願」就要誠正信實，這是我們靜思法脈最根本，人人都要有。所以，我們要真誠，每一天對人、對事，拿出真誠的心。我們若能用真誠的心，心在法中、行在法中，這叫做大乘。
大乘法，那是不斷為天下眾生在作典範、立典範，我們所在做的一切，也就是來影響他人。別人若對我們，沒有什麼樣不好的成見，加上佩服的心，我們和他說話，這就是布施，那個權巧的方法。
因為每一個人的心態不同、每一個人的習氣都不同；我們應該人人都要有這分心，我們看這個人的習氣，這樣會很辛苦，對人、對事會起煩惱，我們若直接說，可能他不會接受。我們要怎樣和他陪伴？要怎樣來影響他？這樣叫做「施妙權」，這樣就是在布施。
勸人轉小為大。有的人心量很窄，他自己要做事情，卻是不希望這個功勞是別人的，一切的一切都擁有自己：「是我做的」；不肯成就別人、提拔別人，不想要提拔人，現在的名詞叫做培養人才，以前叫做「牽成」。這種儘管自己做的事情，天底下絕對沒有一個人，自己能夠成就很大的事情，都要很多人來一起成就。卻是，將這個別人做的，將他壓下來，都認為是我做的，這樣叫做小根、小器、小量的人。若這樣是很辛苦！
我們就為這樣的人也轉他；你可以做，你還要「牽成」;更多人、要再提拔更多人一些，讓人人都有成大器，這樣這也是叫做菩薩。有的不肯將財物布施，看別人在辛苦，他自己想要享受，「苦是別人的事，和我有什麼關係？」這種把所有的物資，有餘都不願意付出，這也是叫做慳貪的小根機的人。像這樣的人都是很難度(化)，那要怎麼辦呢？「真誠大乘施妙法，轉小為大菩薩道」。
唯有這樣，就像佛陀在世時，他的弟子目犍連尊者，在佛的身邊，了解很多道理，相信佛所說的法。想到他的一位小弟，是數一數二的富翁，不過很慳貪。目犍連尊者他想：很可惜！我這位弟弟若是願意發心，以他的財產能夠幫助很多人，能解除了多少受飢受餓的苦難人。
有一天他下定決心，就到他小弟的家去，去見他的小弟，就開始告訴他：「你若是想要永遠，保持著今生、來世都能很富有，我想要教你一個方法。」這位小弟一聽到哥哥來，「他很有修行，他要教我能夠保持著，今生、來世都是能夠富有，這樣我喜歡聽。」目犍連尊者，開始就又向他說：「其實，因緣果報……。」從這個因緣果報，佛陀所說的法，這樣用心(說) 給他聽。
聽得很歡喜的時候，目犍連尊者就說：「這樣你知道嗎？布施，布施是造富的因，布施給人，這就是結好的緣，你有好因、好緣，你來世的物資會很豐富。」小弟聽到後說：「我知道了，我了解我應該怎麼做。」開始決心開他的寶藏，他的倉庫，開始布施了，整個城內，他就是這樣一直布施。
一連串的時間，布施出去很歡喜。他所歡喜的是：「我布施出去，我能夠得到更多進來。」所以每天這樣在布施、每天歡喜，起初是這樣。已經一段時間了，他的心開始起懷疑了，就很不歡喜對目犍連尊者說：「你說我若布施，福會一直來，我的財產會再增加，怎麼沒有啊？我這樣已經布施多少了，我的倉庫已經減掉多少了！」
目犍連尊者就說：「你千萬就不要起懷疑的心心，也不要想說你布施，只是為了要得到你的福。你應該布施出去，看到大家能飽，吃得飽、好過日子，因為這樣而歡喜。來，我帶你到一個地方。」這個時候，目犍連尊者運用神通，將他的小弟帶到一個境界，那就是「自在天」，那是欲界第六天。
在那個地方，看到了，看到一個宮廷，很大很大的宮廷，裡面的裝潢是非常富麗堂皇。走在那個周圍，有池，水非常清澈，走靠近，池水又是很香。又看到的，很多的天女，在那裡地方，到底怎麼都沒有看到，這個宮的主人在裡面呢？就問目犍連。目犍連就說：「不如你自己去問。」
自己就走去問，一位很美的天女就這樣告訴他：「我們這個才已經新完成的宮殿，這個地方，就是我們在等待我們的主人。」「主人是什麼人？」她說是在閻浮提；閻浮提就是我們地球世間，在閻浮提中有釋迦牟尼佛，有一位目犍連尊者，他的小弟樂善好施，做很多好事情，布施很多人，讓人人每一天能夠飽足，能這樣很幸福的在過日子，所以他的功德很大、福很大，將來他會生來這個地方。」
聽到很歡喜，這位目犍連尊者的小弟布施，那個人不就是我嗎？聽了之後，很滿意：「我將來就是這間這麼大、這麼堂皇，這間房子的主人，我擁有這麼多的美女，這是最期待的環境。人間哪有這種環境呢？我來生就能在這個地方。」
所以他歡喜了，趕快向目犍連尊者懺悔：「我將來是不是真的，我能到那個地方呢？」目犍連尊者對他的小弟說：「是，但是你絕對不能起疑心，也不可還想要貪很多。貪著，你一生起貪著，這個福就會消失。」「知道，知道，我從現在開始，心不貪著，我也不貪戀這個世間。」從此開始，他就是樂善好施。
像這樣，這就是我們「信己無私弘大愛」，目犍連尊者已經無私了，「真誠大乘施妙權」，用真誠的心去度他的弟弟，這是權巧的方法，但是這對他的小弟，能夠大捨、大喜，這也是造功德，這是轉小為大行菩薩道的方法。
前面的(經)文不就是說，佛陀已經用種種的方法，自己知道所得的法，眾生，一般的眾生沒辦法接受，所以「為諸眾生類，分別說三乘」，這是我們昨天說過的。我們現在就知道，這段(經)文又說：「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」
少智樂小法
不自信作佛
是故以方便
分別說諸果
雖復說三乘
但為教菩薩
《法華經 方便品第二》
這段(經)文，眾生就是這樣少智，只知道目前的事情，眼前的事情，所以他只是樂小法，獨善其身就好了，「不自信作佛」。他認為要作佛哪有那麼容易，成佛沒那麼容勿，我若能求得解脫苦，這樣我就很滿足了。這種小根、小智，不相信自己能夠覺悟，所以「是故以方便」。
因為這些眾生是這樣的根機，所以佛陀就要方便，用方便的方法，「分別說諸果」，所以才有初果、二果、三果、四果，這種種適應眾生的根機，談有說空，種種的方法。雖然佛是應三乘，所以「雖復說三乘，但為教菩薩」，只是應眾生的根機，雖然是名稱說三乘，其實是教菩薩法。
看目犍連尊者，帶他的小弟這樣到，「自在天」，去看他的那個景象，又告訴他：「你千萬不要貪著。」一直付出、付出，不要貪著，這不就是在教他行菩薩道呢？他若能夠不斷、不斷付出，付出到很歡喜而無所求，這已經就是去除煩惱，這就是一種的方法。
所以我們要了解「少智樂小法」。多數的人付出就有所求，這也是少智的人；樂小法就是說，我就是這樣求得一時的福，求得一時脫離苦，這樣就好了，可能這樣的人是很多，沒有想到要能覺悟成佛，這樣的人更多。所以這都叫做小智不求大法，只是「獨善自利，得少為足」，覺得這樣就好了。這叫做小乘的人、小智樂小法的人。
少智
不求大法
獨善自利得少為足
謂小乘人
小智樂小法
不求大乘法
而不自信能成佛
這「不求大乘法」，這就是因為他不相信，他會覺悟，他會成佛，這對自己都沒有信心，哪有辦法信佛的大法呢？所以要對自己先有信心，「信己無私」，才有辦法「弘大愛」。
所以「是故以方便，分別說諸果」，因為這樣的人，都是想要獨善其身，應這些眾生的根。
方便是善巧之名
善巧者智之用也
理實無三
是故以方便力
分別說諸果
對實智之稱
達於方便法
所以「方便是善巧之名」。我們都說方便，其實是善巧，用種種巧妙的方法、善法，怎樣來適應眾生的根。所以，善巧就是運用我們的智慧，這叫做善巧，要運用。
運用這個「理實無三」，運用這個道理，其實道理是一項，沒有三種，只是適應根機而已。同樣在說話，每天說的話也都一樣，但是就看什麼樣的人，在什麼時間，聽到什麼樣的法，起歡喜，願意發心，不然每天說的法都是一樣。所以「理實無三」，道理是一項，老實說沒有三種，道理若三種，那就不算道理。
一大乘的道理就只是一項，一項的道理——就是人人本具佛性，人人都有這樣的智慧，這是真理。所以叫做設方便，道理是一項，只是人的根機不同，所以要設種種善巧的方法，這叫做方便。
為這些人，就要仔細地分別來說諸果。「你若這樣做，將來你能得到這樣的果報。」大家很重視未來的果報，要怎樣讓大家將心靈的煩惱，一次又一次將它去除，破解了無明見解，這是佛陀對弟子的用心，種種方法「分別說諸果」，對實智的人所說的叫做方便，讓人人能夠了解。其實，方便法，將這個實在的智慧，用方便的方法來引導。
「雖復說三乘，但為教菩薩」。雖然名稱是說三乘法，其實是善巧的法，三乘法，我們應該是說善巧的方法，為了只一項、一個目的，為了要讓眾生能夠了達三乘，讓這眾生能夠知道，從這個初果、二果、三果、四果，這個小教，中根、中機，種種的方法，聲聞、緣覺、菩薩，這種三乘的道理。
聲聞就是執著於，初果、二果、三果、四果，這些弟子；獨覺(緣覺)，他雖然知道，但是無法啟開他的大心，心雖然都清淨了，但是不願啟開他的大心，去度眾生，所以他就再為他再說菩薩法。所以這是三乘，其實是一乘實智，所說的三乘，總歸納回來，就是一乘實智，真實的智慧的道理。
雖復以方便
善巧之法
唯為眾生
能了達三乘
乃是一乘實智
故云：
但為教菩薩
「但為教菩薩」，這就是佛陀的慈悲，開種種善巧方便的法門，應世間所需要，有的苦難人，需要有愛心的人去幫助他，但是，人人都有貪念，凡事都是要擁為己有，所以他就要慢慢、慢慢，破除人人貪、瞋、癡的念頭，才能夠啟發愛心，去幫助更多的人。在幫助人當中，體會更多的道理，這是佛陀用方法度眾生，三根普被，普遍在人間，善的道理。
所以我們大家用心學佛，必定要學得「信己無私弘大愛，真誠大乘施妙權」，這個方法我們都要會，同時我們要「轉小為大菩薩道」。這是我們就要多用心。
Explanations by Master Cheng-Yan
Subject: Penetrate the Great Vehicle with Skillful Means (以方便法入大乘)
Date: November.12. 2014
“We must have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings. Turning from the Small Vehicle to the Great, we walk the Bodhisattva-path.”
The Buddha-mind is all encompassing and boundless, and we must believe that our mind is equal to the Buddha’s mind. The Buddha treats all beings as His only child; this is how impartial, how accommodating and how great His love is. Thus, we must learn to adopt the Buddha’s mindset and be as selfless as He is. Most importantly, in addition to striving to be selfless ourselves, we must also spread this message to all people, in hopes that everyone can also be selfless and filled with great love. Then their hearts can feel open and happy every day. This comes from a selfless mindset. With it, we can naturally “spread great love.” Spreading great love takes genuine sincerity. I always remind everyone that when we make the Four Great Vows as part of our spiritual practice, we must have sincerity, integrity, faith and steadfastness. This is our Jing Si Dharma-lineage’s foundation which all of us must practice. Thus, we must be genuinely sincere.
Every day when we deal with people and matters, we must be genuine and sincere. If we are genuinely sincere, and keep the Dharma be in our hearts and actions, we are practicing the Great Vehicle. [By practicing] the Great Vehicle Dharma, we can be a role model for all sentient beings and everything we do can influence others. If other people do not have any negative preconceptions about us and indeed have admiration for us, then when we talk to them, we are practicing a form of giving. This is a skillful way of teaching. Because everyone’s mindset is different, everyone’s habitual tendencies are different. This is something all of us must be aware of. We can see that someone’s habitual tendencies are making things hard for them, causing them to become afflicted as they deal with people and matters. If we tell them this directly, they may not be able to accept it. How can we be a companion for them? How can we influence them? By “giving wondrous provisional teachings.” This is a form of giving by counseling them to turn from the Small to the Great. Some people’s minds are very narrow. When they do something, they do not want anyone else to take credit. They take all the credit themselves by saying, “I was the one who did this.” They are unwilling to help or promote others. Some people do not want to promote others, what we now call nurturing their talents. In Taiwanese, we used to say “lead to success.” Even if we are working on something ourselves, no one in this world can accomplish any great achievement by themselves; it always requires the efforts of many people. Those who minimize others’ accomplishments and take full credit for things are considered limited in capacity and not accommodating. This is a hard way to live. We also want to transform these people. If we can do this, we can “lead” more people to success. By promoting and developing more people, we can help everyone develop greater capacity. This is also a way of being Bodhisattvas.
Some are unwilling to share their wealth. They see others toil, but they just want to enjoy themselves. [They think,] “What do I care if others are suffering?” Those who are not willing to share any of their material abundance with others are stingy and have limited capabilities. These people are difficult to transform. What can be done? “With the genuine sincerity of the Great Vehicle we give wondrous teachings. Turning from the Small to the Great, we walk the Bodhisattva-path.” This is the only way.
During the Buddha’s lifetime, a disciple named Maudgalyayana practiced by His side.
He understood many principles and had faith in the Buddha’s teachings.He sometimes thought of his younger brother.His brother was one of the richest men, yet was very stingy.Venerable Maudgalyayana thought, “What a pity; if my brother was willing, he could help so many people with his wealth and keep them from the suffering of starvation.”
So, he made up his mind to go to his younger brother’s house and see him.He told him, “If you want to maintain your wealth in this life and in your future lives, I can show you how.”
The younger brother heard his brother and thought, “He is very advanced in spiritual practice and now he is going to teach me how to remain wealthy in this life and future ones. I would be happy to hear this.”
Then Maudgalyayana began to explain to him, “Indeed, the karmic law of cause and effect…”Starting with the karmic law of cause and effect, He mindfully explained the Buddha’s teachings.As the younger brother listened joyfully, Maudgalyayana told him, “Do you understand? It’s about giving. Giving is the cause that creates wealth. When we give to others, we create good affinities. If you have good causes and conditions, in future lives you will have material abundance.”
The younger brother listened and replied, “I understand. I know what I need to do.”
So, he decided to open his treasury and his warehouse and begin to give things away.
All over the city, he continued to give, again and again.Giving made him very happy; what made him happy was the thought that in giving, he would receive much more in return.
So, every day he continued to give.
Every day, he was happy, at least in the beginning.After some time passed, doubts arose in his mind.He unhappily said to Maudgalyayana, “You said if I practiced giving, I would have more blessings and my wealth would increase. Why hasn’t this happened? I have already given so much but my warehouse is emptier, not fuller.”
Maudgalyayana told him, “You absolutely cannot begin to doubt, nor think that the purpose of giving is only to attain blessings. When you give and see that people are well-fed and are living a good life that should make you happy. Come; let me take you to somewhere.”
In that moment, Maudgalyayana his spiritual power to bring his brother to another state, to Great Freedom Heaven, the sixth heaven in the desire heaven.In that state, they saw a massive palace with very luxurious and grand furnishings.As they walked around, they saw a pool with very clear water.As they drew near, they smelled its fragrance and saw many heavenly maidens.However, the master of the palace was nowhere to be seen.
The brother asked Maudgalyayana about this.
Maudgalyayana said, “Why don’t you ask them yourself?”So, he went to ask and a very beautiful heavenly maiden told him, “This palace is just newly constructed. We are here waiting for our master.”“Who is your master?”She replied, “He lives in Jambudvipa.”
Jambudvipa is a name for this world where we live.“In Jambudvipa, their lives Sakyamuni Buddha, [who has a disciple named] Maudgalyayana. His younger brother is benevolent and charitable. He does many good deeds, gives to many people and makes sure that everyone has enough to eat and is living a blessed life. His merits, virtues and blessings are great, so in the future he will be reborn here.”
When the brother heard this, he was overjoyed.“This younger brother of Maudgalyayana who gives so much, isn’t that referring to me?”He felt quite satisfied.“In the future, I will be the master of this massive, opulent palace. I will be surrounded by many beautiful women. This is what I have always wished for. There is nowhere like this in the human realm, but in my next life I will be here.”
He was very happy. He immediately repented to Maudgalyayana. “Will I really be able to go to that place?” Venerable Maudgalyayana said to his brother, “Yes, but you must no have any doubt and you must not be greedy for more. If you remain greedy, your blessings will disappear”. “I know, I understand now. From now on, I will not be greedy nor be attached to this world”. From then on, he became truly kind and charitable.
This is how we must “have faith in “our selflessness and spared great love”. Maudgalyayana was already selfless. “With the genuine sincerity of the Great Vehicle, we give wondrous provisional teachings”. With genuine sincerity, he transformed his younger brother. This is skillful means, but it helped his younger brother practice great equanimity and attain great joy. This also creates merits. This is the Bodhisattva-path of turning form the Small to the Great.
The previous section of the sutra states that the Buddha uses various methods [to teach]. The Dharma He realized could not be accepted by ordinary beings, so “for the sake of all sentient beings. He distinctly teaches the Three Vehicles”. This is what we discussed yesterday, so now we know that the sutra text continues with,
“Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions”. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way”.
This sutra passage discusses how most sentient beings have limited wisdom and only know what is going on in the present, what is right in front of them. So, they only delight in Small [Vehicle] Dharma and seek to awaken only themselves. “They do not believe they can become Buddhas”. They think it cannot be that easy to attain Buddhahood. “If I can just attain liberation from my suffering, I will be satisfied”. Those with limited capacity and wisdom like this do not believe they can attain enlightenment. “That was why I used skillful means”. Because of sentient beings’ capabilities, the Buddha had to use skillful means to “teach the various fruitions with distinctions”. So, there is an initial, second, third and fourth fruit. There are various methods of explaining existence and emptiness suitable for the various capabilities of sentient beings. Though the Buddha taught the Three Vehicles. “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way”. He was teaching according to capabilities. Although He said He taught the Three Vehicles, He was actually teaching the Bodhisattva Way.
As we heard, Maudgalyayana took his younger brother to Great Freedom Heaven and showed him that wonderful environment. He then told him, “You must not greedily cling to things. Do not be greedy. Continue to practice giving”. Wasn’t he teaching him to walk the Bodhisattva-path? If his brother could continue to give until this was done joyfully and without expectations, he would have already eliminated His afflictions. This was one methods.
Thus, we must understand that “Those of limited wisdom delight in Small Dharma”. Most people give with expectations. They are those of limited wisdom who delight in the Small [Vehicle] Dharma and think, “It is enough for me to attain temporary happiness. Having a moment free from suffering is good enough for me”. Perhaps there are many people like this. There are even more people who do not believe that they can attain Buddhahood. So, they are those of limited wisdom who do not seek the Great [Vehicle] Dharma. “They only seek to benefit themselves and are content with small gains”. They feel this is good enough. Thus they are Small Vehicle practitioners who have limited wisdom and delight in the Small [Vehicle] Dharma.
“Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.”
“They do not seek the Great Vehicle Dharma”. This is because they do not believe they can be enlightened and become Buddhas. If they do not even have faith in themselves, how can they have faith in the Great Dharma? So, they must first have faith in themselves, “have faith in [their] selflessness”. Only then can they “spread great love”. “That was why I used skillful means to teach the various fruitions with distinctions”. Because these people only want to awaken themselves, He taught according to their capabilities.
“Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.”
“Skillful is another way of saying wholesome and clever”. What we call skillful means are indeed clever methods and wholesome methods that are suitable for sentient beings’ capabilities.
So, skillful means are exercised with wisdom. We need to use our wisdom. Then wholesome and clever means can be applied. “There is only one true principle, not three”. When we apply [these teachings], we must know there is only one true principle, not three. That is just a way of teaching according to capabilities. When I speak, every day I talk about the same things. But different people may hear the teachings differently at different times and thus become happy and willing to form aspirations. Otherwise, my teachings are the same every day.
So, “there is only one true principle, not three.” Indeed, there is only one principle, not three. If there are three, it is not a true principle. There is only one Great Vehicle principle. This one principle is that we all intrinsically have Buddha-nature and everyone has [Buddha-] wisdom.This is the true principle.
So, this is why He established skillful means; there is only one principle, but people’s capabilities vary, so we must teach with various wholesome and clever methods. Those are skillful means. For these people, the Buddha carefully and distinctly taught about the various fruits. “If you do this, you can attain this fruition.” Everyone has to pay attention to future retributions He tried to help people again and again to eliminate afflictions from their minds and eradicate their ignorant views.This was the care he took with His disciples.
He used different methods “to teach the various fruitions with distinctions.” For those with ultimate wisdom, He told them that these are skillful means that allow everyone to understand [the Dharma]. Actually, skillful means are skillful ways of guiding people with practical wisdom. “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” Though they are called the Three Vehicles, they are actually skillful means.
The Three Vehicles are actually wholesome and clever methods. They really only have one purpose. To help sentient beings understand these Vehicles, to let them know, He stated with the initial, second, third and fourth fruit, these limited teachings for average capacities. He used all kinds of methods. Hearers, Solitary Realizers and Bodhisattvas are the Three Vehicles. The Hearers are attached to the Four Fruits. Disciples who are Solitary Realizers understand [the Dharma] but could not form great aspirations.Though their minds were already pure, they were unwilling to expand their minds to transform sentient beings. So, for their sake, He taught the Bodhisattvas Way. These are the Three Vehicles. Actually, there is just the ultimate wisdom of the One Vehicle.
So, the Three Vehicles ultimately lead back to the ultimate wisdom of the One Vehicle, the principles of true wisdom.
Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle.
Thus it says, “I only did it to teach the Bodhisattva Way.” This is the Buddha’s compassion. He opened various wondrous skillful Dharma-doors according to the needs of this world. Some people who are suffering need kind people to help them. Yet, most of us have greedy thoughts, and want to possess everything for ourselves. Thus, the Buddha must gradually eliminate everyone’s greed, anger and ignorance. Only then can He inspire everyone to be loving and to help even more people.By helping others, we can comprehend even more principles. This is how the Buddha transforms sentient beings. He provides for all three [levels of] capabilities and spreads the principle of kindness in the world.
Therefore, as we mindfully learn the Buddha’s Way, we must learn to “have faith in our selflessness and spread great love.” ”With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.”We must all learn to do this. At the same time, “turning from the Small to the Great, we walk the Bodhisattva-path.” Thus every day 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）
⊙「信己無私弘大愛，真誠大乘施妙權，轉小為大菩薩道。」
⊙「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」《法華經 方便品第二》
⊙少智：不求大法，獨善自利得少為足，謂小乘人，小智樂小法，不求大乘法，而不自信能成佛。
⊙方便是善巧之名，善巧者智之用也。理實無三，是故以方便力，分別說諸果。對實智之稱，達於方便法。
⊙雖復以方便，善巧之法，唯為眾生能了達三乘，乃是一乘實智。故云：但為教菩薩。
【證嚴上人開示】
「信己無私弘大愛，真誠大乘施妙權，轉小為大菩薩道。」
信己無私弘大愛
真誠大乘施妙權
轉小為大菩薩道
佛心，心包太虛，廣大無邊，我們應該要相信，我們的心與佛的心應該是同等、平等。
佛心視天下眾生就如一子般，那麼平等、那麼包容，那麼大的愛。這，我們的心，應該也要學與佛的心，是同樣無私。最重要的，知道我們的心無私，我們就還要再弘揚，希望人人的心，同樣就是無私大愛的心。每天的心都是那麼開朗，那麼歡喜，這就是無私的心，自然就能「弘揚大愛」。
這個大愛要用真誠，真正的誠意。常常告訴大家，修行立「四弘誓願」就要誠正信實，這是我們靜思法脈最根本，人人都要有。所以，我們要真誠，每一天對人、對事，拿出真誠的心。我們若能用真誠的心，心在法中、行在法中，這叫做大乘。
大乘法，那是不斷為天下眾生在作典範、立典範，我們所在做的一切，也就是來影響他人。別人若對我們，沒有什麼樣不好的成見，加上佩服的心，我們和他說話，這就是布施，那個權巧的方法。
因為每一個人的心態不同、每一個人的習氣都不同；我們應該人人都要有這分心，我們看這個人的習氣，這樣會很辛苦，對人、對事會起煩惱，我們若直接說，可能他不會接受。我們要怎樣和他陪伴？要怎樣來影響他？這樣叫做「施妙權」，這樣就是在布施。
勸人轉小為大。有的人心量很窄，他自己要做事情，卻是不希望這個功勞是別人的，一切的一切都擁有自己：「是我做的」；不肯成就別人、提拔別人，不想要提拔人，現在的名詞叫做培養人才，以前叫做「牽成」。這種儘管自己做的事情，天底下絕對沒有一個人，自己能夠成就很大的事情，都要很多人來一起成就。卻是，將這個別人做的，將他壓下來，都認為是我做的，這樣叫做小根、小器、小量的人。若這樣是很辛苦！
我們就為這樣的人也轉他；你可以做，你還要「牽成」;更多人、要再提拔更多人一些，讓人人都有成大器，這樣這也是叫做菩薩。有的不肯將財物布施，看別人在辛苦，他自己想要享受，「苦是別人的事，和我有什麼關係？」這種把所有的物資，有餘都不願意付出，這也是叫做慳貪的小根機的人。像這樣的人都是很難度(化)，那要怎麼辦呢？「真誠大乘施妙法，轉小為大菩薩道」。
唯有這樣，就像佛陀在世時，他的弟子目犍連尊者，在佛的身邊，了解很多道理，相信佛所說的法。想到他的一位小弟，是數一數二的富翁，不過很慳貪。目犍連尊者他想：很可惜！我這位弟弟若是願意發心，以他的財產能夠幫助很多人，能解除了多少受飢受餓的苦難人。
有一天他下定決心，就到他小弟的家去，去見他的小弟，就開始告訴他：「你若是想要永遠，保持著今生、來世都能很富有，我想要教你一個方法。」這位小弟一聽到哥哥來，「他很有修行，他要教我能夠保持著，今生、來世都是能夠富有，這樣我喜歡聽。」目犍連尊者，開始就又向他說：「其實，因緣果報……。」從這個因緣果報，佛陀所說的法，這樣用心(說) 給他聽。
聽得很歡喜的時候，目犍連尊者就說：「這樣你知道嗎？布施，布施是造富的因，布施給人，這就是結好的緣，你有好因、好緣，你來世的物資會很豐富。」小弟聽到後說：「我知道了，我了解我應該怎麼做。」開始決心開他的寶藏，他的倉庫，開始布施了，整個城內，他就是這樣一直布施。
一連串的時間，布施出去很歡喜。他所歡喜的是：「我布施出去，我能夠得到更多進來。」所以每天這樣在布施、每天歡喜，起初是這樣。已經一段時間了，他的心開始起懷疑了，就很不歡喜對目犍連尊者說：「你說我若布施，福會一直來，我的財產會再增加，怎麼沒有啊？我這樣已經布施多少了，我的倉庫已經減掉多少了！」
目犍連尊者就說：「你千萬就不要起懷疑的心心，也不要想說你布施，只是為了要得到你的福。你應該布施出去，看到大家能飽，吃得飽、好過日子，因為這樣而歡喜。來，我帶你到一個地方。」這個時候，目犍連尊者運用神通，將他的小弟帶到一個境界，那就是「自在天」，那是欲界第六天。
在那個地方，看到了，看到一個宮廷，很大很大的宮廷，裡面的裝潢是非常富麗堂皇。走在那個周圍，有池，水非常清澈，走靠近，池水又是很香。又看到的，很多的天女，在那裡地方，到底怎麼都沒有看到，這個宮的主人在裡面呢？就問目犍連。目犍連就說：「不如你自己去問。」
自己就走去問，一位很美的天女就這樣告訴他：「我們這個才已經新完成的宮殿，這個地方，就是我們在等待我們的主人。」「主人是什麼人？」她說是在閻浮提；閻浮提就是我們地球世間，在閻浮提中有釋迦牟尼佛，有一位目犍連尊者，他的小弟樂善好施，做很多好事情，布施很多人，讓人人每一天能夠飽足，能這樣很幸福的在過日子，所以他的功德很大、福很大，將來他會生來這個地方。」
聽到很歡喜，這位目犍連尊者的小弟布施，那個人不就是我嗎？聽了之後，很滿意：「我將來就是這間這麼大、這麼堂皇，這間房子的主人，我擁有這麼多的美女，這是最期待的環境。人間哪有這種環境呢？我來生就能在這個地方。」
所以他歡喜了，趕快向目犍連尊者懺悔：「我將來是不是真的，我能到那個地方呢？」目犍連尊者對他的小弟說：「是，但是你絕對不能起疑心，也不可還想要貪很多。貪著，你一生起貪著，這個福就會消失。」「知道，知道，我從現在開始，心不貪著，我也不貪戀這個世間。」從此開始，他就是樂善好施。
像這樣，這就是我們「信己無私弘大愛」，目犍連尊者已經無私了，「真誠大乘施妙權」，用真誠的心去度他的弟弟，這是權巧的方法，但是這對他的小弟，能夠大捨、大喜，這也是造功德，這是轉小為大行菩薩道的方法。
前面的(經)文不就是說，佛陀已經用種種的方法，自己知道所得的法，眾生，一般的眾生沒辦法接受，所以「為諸眾生類，分別說三乘」，這是我們昨天說過的。我們現在就知道，這段(經)文又說：「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」
少智樂小法
不自信作佛
是故以方便
分別說諸果
雖復說三乘
但為教菩薩
《法華經 方便品第二》
這段(經)文，眾生就是這樣少智，只知道目前的事情，眼前的事情，所以他只是樂小法，獨善其身就好了，「不自信作佛」。他認為要作佛哪有那麼容易，成佛沒那麼容勿，我若能求得解脫苦，這樣我就很滿足了。這種小根、小智，不相信自己能夠覺悟，所以「是故以方便」。
因為這些眾生是這樣的根機，所以佛陀就要方便，用方便的方法，「分別說諸果」，所以才有初果、二果、三果、四果，這種種適應眾生的根機，談有說空，種種的方法。雖然佛是應三乘，所以「雖復說三乘，但為教菩薩」，只是應眾生的根機，雖然是名稱說三乘，其實是教菩薩法。
看目犍連尊者，帶他的小弟這樣到，「自在天」，去看他的那個景象，又告訴他：「你千萬不要貪著。」一直付出、付出，不要貪著，這不就是在教他行菩薩道呢？他若能夠不斷、不斷付出，付出到很歡喜而無所求，這已經就是去除煩惱，這就是一種的方法。
所以我們要了解「少智樂小法」。多數的人付出就有所求，這也是少智的人；樂小法就是說，我就是這樣求得一時的福，求得一時脫離苦，這樣就好了，可能這樣的人是很多，沒有想到要能覺悟成佛，這樣的人更多。所以這都叫做小智不求大法，只是「獨善自利，得少為足」，覺得這樣就好了。這叫做小乘的人、小智樂小法的人。
少智
不求大法
獨善自利得少為足
謂小乘人
小智樂小法
不求大乘法
而不自信能成佛
這「不求大乘法」，這就是因為他不相信，他會覺悟，他會成佛，這對自己都沒有信心，哪有辦法信佛的大法呢？所以要對自己先有信心，「信己無私」，才有辦法「弘大愛」。
所以「是故以方便，分別說諸果」，因為這樣的人，都是想要獨善其身，應這些眾生的根。
方便是善巧之名
善巧者智之用也
理實無三
是故以方便力
分別說諸果
對實智之稱
達於方便法
所以「方便是善巧之名」。我們都說方便，其實是善巧，用種種巧妙的方法、善法，怎樣來適應眾生的根。所以，善巧就是運用我們的智慧，這叫做善巧，要運用。
運用這個「理實無三」，運用這個道理，其實道理是一項，沒有三種，只是適應根機而已。同樣在說話，每天說的話也都一樣，但是就看什麼樣的人，在什麼時間，聽到什麼樣的法，起歡喜，願意發心，不然每天說的法都是一樣。所以「理實無三」，道理是一項，老實說沒有三種，道理若三種，那就不算道理。
一大乘的道理就只是一項，一項的道理——就是人人本具佛性，人人都有這樣的智慧，這是真理。所以叫做設方便，道理是一項，只是人的根機不同，所以要設種種善巧的方法，這叫做方便。
為這些人，就要仔細地分別來說諸果。「你若這樣做，將來你能得到這樣的果報。」大家很重視未來的果報，要怎樣讓大家將心靈的煩惱，一次又一次將它去除，破解了無明見解，這是佛陀對弟子的用心，種種方法「分別說諸果」，對實智的人所說的叫做方便，讓人人能夠了解。其實，方便法，將這個實在的智慧，用方便的方法來引導。
「雖復說三乘，但為教菩薩」。雖然名稱是說三乘法，其實是善巧的法，三乘法，我們應該是說善巧的方法，為了只一項、一個目的，為了要讓眾生能夠了達三乘，讓這眾生能夠知道，從這個初果、二果、三果、四果，這個小教，中根、中機，種種的方法，聲聞、緣覺、菩薩，這種三乘的道理。
聲聞就是執著於，初果、二果、三果、四果，這些弟子；獨覺(緣覺)，他雖然知道，但是無法啟開他的大心，心雖然都清淨了，但是不願啟開他的大心，去度眾生，所以他就再為他再說菩薩法。所以這是三乘，其實是一乘實智，所說的三乘，總歸納回來，就是一乘實智，真實的智慧的道理。
雖復以方便
善巧之法
唯為眾生
能了達三乘
乃是一乘實智
故云：
但為教菩薩
「但為教菩薩」，這就是佛陀的慈悲，開種種善巧方便的法門，應世間所需要，有的苦難人，需要有愛心的人去幫助他，但是，人人都有貪念，凡事都是要擁為己有，所以他就要慢慢、慢慢，破除人人貪、瞋、癡的念頭，才能夠啟發愛心，去幫助更多的人。在幫助人當中，體會更多的道理，這是佛陀用方法度眾生，三根普被，普遍在人間，善的道理。
所以我們大家用心學佛，必定要學得「信己無私弘大愛，真誠大乘施妙權」，這個方法我們都要會，同時我們要「轉小為大菩薩道」。這是我們就要多用心。
Explanations by Master Cheng-Yan
Subject: Penetrate the Great Vehicle with Skillful Means (以方便法入大乘)
Date: November.12. 2014
“We must have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings. Turning from the Small Vehicle to the Great, we walk the Bodhisattva-path.”
The Buddha-mind is all encompassing and boundless, and we must believe that our mind is equal to the Buddha’s mind. The Buddha treats all beings as His only child; this is how impartial, how accommodating and how great His love is. Thus, we must learn to adopt the Buddha’s mindset and be as selfless as He is. Most importantly, in addition to striving to be selfless ourselves, we must also spread this message to all people, in hopes that everyone can also be selfless and filled with great love. Then their hearts can feel open and happy every day. This comes from a selfless mindset. With it, we can naturally “spread great love.” Spreading great love takes genuine sincerity. I always remind everyone that when we make the Four Great Vows as part of our spiritual practice, we must have sincerity, integrity, faith and steadfastness. This is our Jing Si Dharma-lineage’s foundation which all of us must practice. Thus, we must be genuinely sincere.
Every day when we deal with people and matters, we must be genuine and sincere. If we are genuinely sincere, and keep the Dharma be in our hearts and actions, we are practicing the Great Vehicle. [By practicing] the Great Vehicle Dharma, we can be a role model for all sentient beings and everything we do can influence others. If other people do not have any negative preconceptions about us and indeed have admiration for us, then when we talk to them, we are practicing a form of giving. This is a skillful way of teaching. Because everyone’s mindset is different, everyone’s habitual tendencies are different. This is something all of us must be aware of. We can see that someone’s habitual tendencies are making things hard for them, causing them to become afflicted as they deal with people and matters. If we tell them this directly, they may not be able to accept it. How can we be a companion for them? How can we influence them? By “giving wondrous provisional teachings.” This is a form of giving by counseling them to turn from the Small to the Great. Some people’s minds are very narrow. When they do something, they do not want anyone else to take credit. They take all the credit themselves by saying, “I was the one who did this.” They are unwilling to help or promote others. Some people do not want to promote others, what we now call nurturing their talents. In Taiwanese, we used to say “lead to success.” Even if we are working on something ourselves, no one in this world can accomplish any great achievement by themselves; it always requires the efforts of many people. Those who minimize others’ accomplishments and take full credit for things are considered limited in capacity and not accommodating. This is a hard way to live. We also want to transform these people. If we can do this, we can “lead” more people to success. By promoting and developing more people, we can help everyone develop greater capacity. This is also a way of being Bodhisattvas.
Some are unwilling to share their wealth. They see others toil, but they just want to enjoy themselves. [They think,] “What do I care if others are suffering?” Those who are not willing to share any of their material abundance with others are stingy and have limited capabilities. These people are difficult to transform. What can be done? “With the genuine sincerity of the Great Vehicle we give wondrous teachings. Turning from the Small to the Great, we walk the Bodhisattva-path.” This is the only way.
During the Buddha’s lifetime, a disciple named Maudgalyayana practiced by His side.
He understood many principles and had faith in the Buddha’s teachings.He sometimes thought of his younger brother.His brother was one of the richest men, yet was very stingy.Venerable Maudgalyayana thought, “What a pity; if my brother was willing, he could help so many people with his wealth and keep them from the suffering of starvation.”
So, he made up his mind to go to his younger brother’s house and see him.He told him, “If you want to maintain your wealth in this life and in your future lives, I can show you how.”
The younger brother heard his brother and thought, “He is very advanced in spiritual practice and now he is going to teach me how to remain wealthy in this life and future ones. I would be happy to hear this.”
Then Maudgalyayana began to explain to him, “Indeed, the karmic law of cause and effect…”Starting with the karmic law of cause and effect, He mindfully explained the Buddha’s teachings.As the younger brother listened joyfully, Maudgalyayana told him, “Do you understand? It’s about giving. Giving is the cause that creates wealth. When we give to others, we create good affinities. If you have good causes and conditions, in future lives you will have material abundance.”
The younger brother listened and replied, “I understand. I know what I need to do.”
So, he decided to open his treasury and his warehouse and begin to give things away.
All over the city, he continued to give, again and again.Giving made him very happy; what made him happy was the thought that in giving, he would receive much more in return.
So, every day he continued to give.
Every day, he was happy, at least in the beginning.After some time passed, doubts arose in his mind.He unhappily said to Maudgalyayana, “You said if I practiced giving, I would have more blessings and my wealth would increase. Why hasn’t this happened? I have already given so much but my warehouse is emptier, not fuller.”
Maudgalyayana told him, “You absolutely cannot begin to doubt, nor think that the purpose of giving is only to attain blessings. When you give and see that people are well-fed and are living a good life that should make you happy. Come; let me take you to somewhere.”
In that moment, Maudgalyayana his spiritual power to bring his brother to another state, to Great Freedom Heaven, the sixth heaven in the desire heaven.In that state, they saw a massive palace with very luxurious and grand furnishings.As they walked around, they saw a pool with very clear water.As they drew near, they smelled its fragrance and saw many heavenly maidens.However, the master of the palace was nowhere to be seen.
The brother asked Maudgalyayana about this.
Maudgalyayana said, “Why don’t you ask them yourself?”So, he went to ask and a very beautiful heavenly maiden told him, “This palace is just newly constructed. We are here waiting for our master.”“Who is your master?”She replied, “He lives in Jambudvipa.”
Jambudvipa is a name for this world where we live.“In Jambudvipa, their lives Sakyamuni Buddha, [who has a disciple named] Maudgalyayana. His younger brother is benevolent and charitable. He does many good deeds, gives to many people and makes sure that everyone has enough to eat and is living a blessed life. His merits, virtues and blessings are great, so in the future he will be reborn here.”
When the brother heard this, he was overjoyed.“This younger brother of Maudgalyayana who gives so much, isn’t that referring to me?”He felt quite satisfied.“In the future, I will be the master of this massive, opulent palace. I will be surrounded by many beautiful women. This is what I have always wished for. There is nowhere like this in the human realm, but in my next life I will be here.”
He was very happy. He immediately repented to Maudgalyayana. “Will I really be able to go to that place?” Venerable Maudgalyayana said to his brother, “Yes, but you must no have any doubt and you must not be greedy for more. If you remain greedy, your blessings will disappear”. “I know, I understand now. From now on, I will not be greedy nor be attached to this world”. From then on, he became truly kind and charitable.
This is how we must “have faith in “our selflessness and spared great love”. Maudgalyayana was already selfless. “With the genuine sincerity of the Great Vehicle, we give wondrous provisional teachings”. With genuine sincerity, he transformed his younger brother. This is skillful means, but it helped his younger brother practice great equanimity and attain great joy. This also creates merits. This is the Bodhisattva-path of turning form the Small to the Great.
The previous section of the sutra states that the Buddha uses various methods [to teach]. The Dharma He realized could not be accepted by ordinary beings, so “for the sake of all sentient beings. He distinctly teaches the Three Vehicles”. This is what we discussed yesterday, so now we know that the sutra text continues with,
“Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions”. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way”.
This sutra passage discusses how most sentient beings have limited wisdom and only know what is going on in the present, what is right in front of them. So, they only delight in Small [Vehicle] Dharma and seek to awaken only themselves. “They do not believe they can become Buddhas”. They think it cannot be that easy to attain Buddhahood. “If I can just attain liberation from my suffering, I will be satisfied”. Those with limited capacity and wisdom like this do not believe they can attain enlightenment. “That was why I used skillful means”. Because of sentient beings’ capabilities, the Buddha had to use skillful means to “teach the various fruitions with distinctions”. So, there is an initial, second, third and fourth fruit. There are various methods of explaining existence and emptiness suitable for the various capabilities of sentient beings. Though the Buddha taught the Three Vehicles. “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way”. He was teaching according to capabilities. Although He said He taught the Three Vehicles, He was actually teaching the Bodhisattva Way.
As we heard, Maudgalyayana took his younger brother to Great Freedom Heaven and showed him that wonderful environment. He then told him, “You must not greedily cling to things. Do not be greedy. Continue to practice giving”. Wasn’t he teaching him to walk the Bodhisattva-path? If his brother could continue to give until this was done joyfully and without expectations, he would have already eliminated His afflictions. This was one methods.
Thus, we must understand that “Those of limited wisdom delight in Small Dharma”. Most people give with expectations. They are those of limited wisdom who delight in the Small [Vehicle] Dharma and think, “It is enough for me to attain temporary happiness. Having a moment free from suffering is good enough for me”. Perhaps there are many people like this. There are even more people who do not believe that they can attain Buddhahood. So, they are those of limited wisdom who do not seek the Great [Vehicle] Dharma. “They only seek to benefit themselves and are content with small gains”. They feel this is good enough. Thus they are Small Vehicle practitioners who have limited wisdom and delight in the Small [Vehicle] Dharma.
“Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.”
“They do not seek the Great Vehicle Dharma”. This is because they do not believe they can be enlightened and become Buddhas. If they do not even have faith in themselves, how can they have faith in the Great Dharma? So, they must first have faith in themselves, “have faith in [their] selflessness”. Only then can they “spread great love”. “That was why I used skillful means to teach the various fruitions with distinctions”. Because these people only want to awaken themselves, He taught according to their capabilities.
“Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.”
“Skillful is another way of saying wholesome and clever”. What we call skillful means are indeed clever methods and wholesome methods that are suitable for sentient beings’ capabilities.
So, skillful means are exercised with wisdom. We need to use our wisdom. Then wholesome and clever means can be applied. “There is only one true principle, not three”. When we apply [these teachings], we must know there is only one true principle, not three. That is just a way of teaching according to capabilities. When I speak, every day I talk about the same things. But different people may hear the teachings differently at different times and thus become happy and willing to form aspirations. Otherwise, my teachings are the same every day.
So, “there is only one true principle, not three.” Indeed, there is only one principle, not three. If there are three, it is not a true principle. There is only one Great Vehicle principle. This one principle is that we all intrinsically have Buddha-nature and everyone has [Buddha-] wisdom.This is the true principle.
So, this is why He established skillful means; there is only one principle, but people’s capabilities vary, so we must teach with various wholesome and clever methods. Those are skillful means. For these people, the Buddha carefully and distinctly taught about the various fruits. “If you do this, you can attain this fruition.” Everyone has to pay attention to future retributions He tried to help people again and again to eliminate afflictions from their minds and eradicate their ignorant views.This was the care he took with His disciples.
He used different methods “to teach the various fruitions with distinctions.” For those with ultimate wisdom, He told them that these are skillful means that allow everyone to understand [the Dharma]. Actually, skillful means are skillful ways of guiding people with practical wisdom. “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” Though they are called the Three Vehicles, they are actually skillful means.
The Three Vehicles are actually wholesome and clever methods. They really only have one purpose. To help sentient beings understand these Vehicles, to let them know, He stated with the initial, second, third and fourth fruit, these limited teachings for average capacities. He used all kinds of methods. Hearers, Solitary Realizers and Bodhisattvas are the Three Vehicles. The Hearers are attached to the Four Fruits. Disciples who are Solitary Realizers understand [the Dharma] but could not form great aspirations.Though their minds were already pure, they were unwilling to expand their minds to transform sentient beings. So, for their sake, He taught the Bodhisattvas Way. These are the Three Vehicles. Actually, there is just the ultimate wisdom of the One Vehicle.
So, the Three Vehicles ultimately lead back to the ultimate wisdom of the One Vehicle, the principles of true wisdom.
Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle.
Thus it says, “I only did it to teach the Bodhisattva Way.” This is the Buddha’s compassion. He opened various wondrous skillful Dharma-doors according to the needs of this world. Some people who are suffering need kind people to help them. Yet, most of us have greedy thoughts, and want to possess everything for ourselves. Thus, the Buddha must gradually eliminate everyone’s greed, anger and ignorance. Only then can He inspire everyone to be loving and to help even more people.By helping others, we can comprehend even more principles. This is how the Buddha transforms sentient beings. He provides for all three [levels of] capabilities and spreads the principle of kindness in the world.
Therefore, as we mindfully learn the Buddha’s Way, we must learn to “have faith in our selflessness and spread great love.” ”With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.”We must all learn to do this. At the same time, “turning from the Small to the Great, we walk the Bodhisattva-path.” Thus every day we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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