20141219《靜思妙蓮華》體佛心，發誓願(第461集)
（法華經•譬喻品第三）
⊙「上根利智聞法獲悟，中下之流抱迷未遺，大慈運悲巧智施權。」
⊙「我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」《法華經譬喻品第三》
⊙「所以者何？若我等，待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。」《法華經譬喻品第三》
⊙舍利弗等人求聞一乘法，懇切之心志，衷心表達求一乘實法之趣向！
⊙必以大乘而得度脫：猶言敬待，深信佛為說成就大菩提道之因行，即發四弘願成無上覺之大心也。
⊙誓願：諸佛有總、別願，四弘誓願為總願，一切菩薩初發心時，必發此願。
⊙眾生無邊誓願度，是緣苦諦，而度無邊眾生之願也。
⊙「煩惱無盡誓願斷，是緣集諦，而斷無盡煩惱之願也。」
⊙「法門無量誓願學，是緣道諦，而學無量法門之願也。」
⊙「佛道無上誓願成，是緣滅諦，而成無上佛道之願也。」
【證嚴上人開示】
「上根利智聞法獲悟，中下之流抱迷未遺，大慈運悲巧智施權。」
上根利智聞法獲悟
中下之流抱迷未遺
大慈運悲巧智施權
上根利智的人，他聽法一聞即悟；而若是中下根機的人，還是執著抱迷不遺，儘管同樣在聽法，「知道了」，但是，不肯去身體力行，自己自我障礙，不肯捨去那個迷執。所以沒辦法在「法」進步，永遠都是停留，原地踏步。
佛來人間無非就是希望，人人「體解大道」，很期待，人人無明習氣這樣一下就能夠撥開，而且真如本性即時能夠現前，與大宇宙、大地同一體。這是佛陀對眾生的期待，但是眾生就是根機不整齊，所以佛大慈運悲，(以)漸教，一段一段來教育，漸漸牽引，所以巧智施權，用巧智，權巧方便智慧，這樣來為他施權教。
確實，我們最近一直都瞭解了，佛陀所陀所說的法都是說一樣，從開頭就是三根普被，只是我們根機不同，接受不同。上根機的人，他就能夠一聞頓悟，接受、身體力行，度化眾生。這在佛陀說法的當中，這樣的人也不少，這樣的根機，名稱叫做菩薩，行菩薩道。
而若是還守在看天地四季輪轉，瞭解了佛陀所說的無常、苦、無常住，瞭解了，一直就相信在這個無常、苦、空、(無我)等等，但是，還不瞭解妙有的境界，所以像這樣(聲聞)，依照佛陀的說法，瞭解世間的事物，卻是還沒辦法進步，這就是在他的內心還沒有蠲除掉，還有遺留著這種的迷，還是很多，所以，佛陀永遠就是同樣，用大慈大悲的心，那個大慈悲心，運用他的善巧智慧來教導眾生。
我們若人人都能夠瞭解，在前面那幾段(經)文，舍利弗到了法華會上，他所聽到的法已經歡喜，得未曾有，很踊躍，歡喜，從來未曾有的歡喜。其實，他和大家同聞法音，同樣這樣在聽，為什麼別人能夠心開意解？身體力行，應該我們要能夠體會，佛陀施教，無分大小，不過是根機有差別。如何才是真正成佛之道？成佛之道，莫過於要身體力行。
所以上面的(經)文，舍利弗這樣說；「我等同入法性」。
我等同入法性
云何如來
以小乘法而見濟度
是我等咎
非世尊也
《法華經譬喻品第三》
因為佛陀是這樣的說法、這樣的法音，大家都是同時聽法，佛陀沒有特別對什麼人，就特別說不一樣的法，都是一樣。
「云何如來以小乘法而見濟度」
為何佛說法，那些菩薩為何能夠瞭解，我們為什麼不能瞭解呢？是不是佛陀說法有分別？這是舍利弗心還有疑問，所說的疑問是在過去。
現在這段(經)文，一直在描述著，他過去所不能瞭解的，心中還有疑──難道佛陀是對我們，還用小乘法嗎？對那些已經發心立願，難道有特別給他們大法嗎？這是舍利弗的心態，也是同修者、修小乘行的心態。因為舍利弗智慧第一，僧團智慧的代表者，既是舍利弗問，舍利弗心中有疑，也就是大家要問，也就是大家的心聲的疑。
所以，難道是佛陀，對我們是用小乘法嗎？現在知道了，「是我等咎，非世尊也」。錯不在佛，佛陀原來說法是這麼的平等，同一個法會，同樣的開示，就是體會的人根機不同，所以體會不同。自己如何去體會，那就要說自己了，是我自己沒有去好好體會佛心，佛陀的心意，所以沒辦法是自己的過錯，不是佛「無法度」，是自己無法，沒辦法接受佛的法度入心來。所以「是我等咎，非世尊也」。
前文這樣說，我們現在這段(經)文又接下來再說說，「所以者何？」不是佛的過錯，是我們的過錯，無法接受佛的法度入心來，是自己的過錯。是為什麼呢？「若我等，待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。」
所以者何
若我等待說所因
成就阿耨多羅
三藐三菩提者
必以大乘
而得度脫《法華經譬喻品第三》
說是自己的過錯，為什麼呢？自己，要說自己，若說我們自己，那個時候開始就發這個大心、立這樣大願，有這樣的期待，佛陀所說的法，我們自然就能夠往「成就阿耨多羅三藐三菩提」，若這樣，一定能夠得度。
「阿耨多羅三藐三菩提」，大家應該知道了，那就是無上正等正覺。假如佛陀在說法的時候，我們若是這個方向，用這樣來接受，能夠以無上正等正覺，這個心來接受，就是必定「以大乘而得度脫」。那個時候接受到佛的法，能夠度入自己的心來，自己也能夠得到無上正等正覺。
舍利弗等人
求聞一乘法
懇切之心志
衷心表達求
一乘實法之趣向
舍利弗就是求聞一乘法，那種懇切的心，現在終於瞭解了，舍利弗開始有想要追求，這個一乘法，那種懇切的心。所以說，「(若我等)待說所因，成就阿耨多羅三藐三菩提(者)」。現在舍利弗正是在等待，很懇切地等待，過去我已經失去了機會，佛陀說四十多年的法過去了，我現在已經瞭解了，現在是從內心那種懇切的期待。這種表達懇求一乘實法，現在的心的趣向，就是要往大乘道來求法。若能夠這樣，「必以大乘而得度脫」。
必以大乘
而得度脫：
猶言敬待
深信佛為說
成就大菩提道
之因行
即發四弘願
成無上覺之大心也
也就是說從內心的敬，這種的期待、懇切，是打從內心那分的懇切、那分敬信來等待，所以「深信佛為說，成就大菩提道(之因行)」，那個「因」，現在要如何重新起步。
因，就是種子，人人發大乘心，那個發心就是因。現在希望能夠得，這分大菩提道的因。這個種子有了，要如何讓它成長，菩提種子成就菩提林？這就是舍利弗，和所有的修行弟子的心的期待。
當然，這個因──種子落土，要種種的因緣來會合，種種的因緣會合，必定要行，要實行，這種要發「四弘誓願」，因為這是無上覺的大心。
佛，諸佛菩薩要成佛、行菩薩道，一定要有願，這個願有總願、別願。
誓願：
諸佛有總 別願
四弘誓願為總願
一切菩薩初發心時
必發此願
總願，那就是「四弘誓願」，一切菩薩初發心時，就是開始要發這四個願。
第一大家都常常在背，「眾生無邊誓願度」，這就是「緣苦諦，而度無邊眾生之願也」。
眾生無邊誓願度
是緣苦諦
而度無邊眾生
之願也
不就是常常告訴大家，「菩薩所緣，緣苦眾生」。第二就是煩惱無盡誓願斷，這個煩惱很多很多，我們要如何能夠成佛？一定要立下弘誓願，不要再留著我們的習氣，習氣要一一去除，要不只是去除，要斬斷掉，不要再有。這是「緣集諦」。
煩惱無盡誓願斷
是緣集諦
而斷無盡煩惱
之願也
因為眾生苦，苦是從哪裡來？就是「集」。就是微小的無明集中來，變成了我們的習氣，習氣再不斷複製，那就是成為了無量數的煩惱。所以，我們要行菩薩道，要救度苦難的眾生，我們必定要將我們的習氣斷除。
第三就是，「法門無量誓願學」，法門就是，隨著眾生的煩惱有多少，法門就要有多少，所以這個「緣道諦」，這就是我們叫做學道。
法門無量誓願學
是緣道諦
而學無量法門
之願也
我們在人間要鋪人間路，鋪好人間的路平坦了，自然就能夠接上菩提道。你難到沒有看到，我們所有的建築物外面，都是叫做用連鎖磚？而我常常說，這叫做連鎖的愛。你要鋪好磚能平，地要先打平坦，然後才將這個磚，一塊一塊鋪上去。雨下來，能隨著磚的縫，這樣歸入到地底，回歸到大地。
同樣的意思，我們在修學，我們要知道道理，道諦。法，我們學到了之後，我們知道這個道理，這個道法要如何在人間，法能夠通透，人人能夠接受。人能夠接受到，這個法在這個大自然，能夠讓人人感受得到，這就是道諦。
舉這個道諦，我們就知道在鋪路，要用多少的磚才能夠鋪到，菩提道接起來！所以我們要用恆久心、耐心，發揮我們的智慧，接受法入心，在人群中，這樣步步進行、步步踏實走，學無盡法門的願，那就是道諦。
第四，「佛道無上誓願成」，這是「緣滅諦，而成無上佛道之願也。」
佛道無上誓願成
是緣滅諦
而成無上佛道
之願也
其實，「滅」，是滅掉了我們一切的煩惱。我們若沒有修行，若沒有在人群中，我們沒辦法去體會到道理。比如說苦，很多人都是生活在，很平凡的生活，在「今朝有酒今朝醉」，每天就是這樣喜樂空過時日，他怎麼會知道苦呢？不知道。所以，要發心瞭解人生無常。佛在人間，引導我們人生正確的方向，我們要去體會，所以體會，從苦中人來體會苦的道理。所以慈濟人付出無所求，還要說感恩，因為我們從苦難中的人，去看苦的道理如何來。
現在天天早上，都和大家(志工)早會，聽，聽醫院的志工所看到的，家家有難唸的經，人人身體有無常的道理，這種人間的苦難，一切苦無不都是在，這樣的道場去體會出來。什麼道場？醫院就是一個道場，一個生命接受的道場。這種生、老、病、死，在醫院都看得到，無不都是苦。愛別離、怨憎會、求不得、五蘊熾盛等等的苦，在醫院就像一個道場。我們進去裡面當志工，或者是醫院的同仁，不論是醫師、護士、或者是藥師等等，這都是在裡面，道場之中發揮愛心，去體會佛陀說的「苦」。
這就是一本一本的「大藏經」悉現在前，要讓我們通達智慧，要讓我們瞭解這樣的法門。所以，法門是無量，我們一定要學。一定要在道諦中，去瞭解人間道，才有辦法入菩提道。我們能夠去為人付出，我們能夠得到道理，我們很歡喜。
我們有煩惱嗎？自我警惕，趕緊消滅、去除。這過去所有的習氣、煩惱，看看別人來教育自己，一層一層的煩惱將它去除，自然我們就能夠緣滅諦，而成無上佛道之願。
所以說，「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」，對，這就是「四弘誓願」，它就是從苦、集、滅、道，這樣延伸出來。你們想，佛陀開頭所說苦、集、滅、道，不就是真理嗎？所以，舍利弗他們大家都認為，這是小乘法，其實，你要行大乘，也不能不瞭解這些法。
我們應該要體會佛陀的用慈，大慈運悲，佛陀對我們的教育是多麼用心啊！既然佛陀那麼用心，為我們教育，我們怎能不好好信受奉行呢？我們應該要用感恩心，日日要身體力行，當然也就要多用心！
Explanations by Master Cheng-Yan
Subject: Understand the Buddha’s Mind and Make Vows (體佛心，發誓願)
Date: December.19. 2014
“Those with great capabilities and sharp wisdom hear the Dharma and attain realizations. Those with average and limited capabilities still cling to their delusions. [The Buddha] kindly exercises compassion to give provisional teachings with skillful wisdom.”
Those with great capabilities and sharp wisdom realize the Dharma right after hearing it. Those with average or limited capabilities still cling to their delusions. Though they may all listen to the Dharma together, some will refuse to put it into practice. People hinder themselves when they are unwilling to let go of their attachments. So, they cannot make progress with the Dharma; they just forever walk in place.
The Buddha comes to this world in the hope that everyone could “comprehend the great path” and that everyone’s ignorance and habitual tendencies could be pushed aside to immediately reveal their nature of True Suchness. In this way, they can become one with the universe. This is the Buddha’s hope for sentient beings. However, sentient beings vary in their capabilities. So, He exercised loving-kindness and compassion. [By means of] gradual teachings, He slowly guided them, step by step. So, with cleverness and wisdom, He taught skillful means. He used His wisdom and His skill; this was how He gave provisional teachings.
Indeed, we have recently been learning about how the Dharma taught by the Buddha is all the same. From the start, He taught for all three capabilities, but because our capabilities are different, we take in different things. Those with great capabilities can hear one teaching and realize it instantly, accepting it and putting it into practice to transform sentient beings. Among those whom the Buddha teaches, there are many people like this. Those with such capabilities are considered Bodhisattvas and walk the Bodhisattva-path. If we only consider the changing of the seasons and realize the impermanence the Buddha taught, we may understand it. We may believe in the concepts of impermanence, suffering, emptiness [and no self]. However, we still do not understand the state of wondrous existence. So, if we are like [Hearers] we may follow on the Buddha’s teachings to understand worldly matters and objects. Yet Hearers still cannot progress on the path. That is because they still have not eliminated the delusions lingering in their minds; there are still so many of them. So, the Buddha has always exercised great loving-kindness and compassion. Out of great compassion, He exercises skillful wisdom in teaching and guiding sentient beings.
We all need to try to understand the previous sutra passages. Sariputra, at the Lotus Dharma-assembly, was very happy because of the Dharma he heard, as he attained something he never had. He felt jubilant and joyous. He had never experienced this happiness before. Actually, he had heard the same Dharma as everyone else, why had others been able to open their minds, understand it and put it into practice? We must understand that in the teachings the Buddha gave, there is no Great or Small [Vehicle]. The difference was in people’s capabilities. What is the true path of Buddhahood? The path to Buddhahood is something that has to be put into practice. So, in the previous sutra passage, Sariputra said, “We all likewise realized the nature of things.”
We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s.
The Buddha taught the Dharma in this way, spoke to everyone in this way.Everyone heard the Dharma at the same time; He did not teach a special Dharma to any one person in particular.The teachings were all the same.“So why did the Tathagta transform us with the Small Vehicle Dharma?”How was it that the Bodhisattvas understood the Dharma taught by the Buddha while others did not?Was it because the Buddha had given them different teachings?Such were the questions in Sarputra’s mind.These questions had come up previously.
This sutra passage continues to describe what he was unable to understand in the past and the doubts that were still in his mind.Was the Buddha still teaching the Small Vehicle Dharma [to them]?Did He only teach the Great Dharma to those who had formed aspirations and vows?This was Sariputra’s frame of mind, which was the same frame of mind that other Small Vehicle Practitioners had Sariputra was the foremost in wisdom, and in the Sangha, he represented wisdom.
The question asked by Sariputra, the doubt he had in his mind, was the same question everyone else wanted to ask and echoed the doubts in their own hearts.“Is the Buddha [still] teaching us the Small Vehicle Dharma?”Now they understood.“The fault was ours, not the World-Honored One’s”.The Buddha was not at fault.He actually taught the Dharma impartially.
At the Dharma-assembly, He gave everyone the same teachings, but because people had different capabilities, they had different realizations.How much they realized depended on them.It was they who did not put in the effort to comprehend the Buddha’s mind, what He had intended to teach them.Being unable to do so was their own fault.It was not the Buddha who lacked the method, it was they who lacked Dharma being unable take the Buddha-Dharma to heart.
So, “The fault was ours, not the World-Honored One’s.”This was in the previous passage.
The next sutra passage states, “Why is this so?”It was not the Buddha’s fault.It was their fault that they could not take the Buddha-Dharma to heart.It was their own fault, but why?
“If we had waited for the Buddha to teach the cause of attaining. Anuttara-samyak-sambodhi, we certainly would have been delivered by the Great Vehicle.”
Why did they say it was their fault?They had to examine themselves.If they had, from the beginning formed these great aspirations and made these great vows, with these kinds of expectations, the Dharma taught by the Buddha would naturally have led them to attain “Anuttara-samyak-sambodhi,” in which case they would have been transformed.
Anuttara-samyak-sambodhi, as we should all know, is supreme, universal and perfect enlightenment.
If, when the Buddha was teaching the Dharma, they had had this inclination, they could have attained supreme, universal and perfect enlightenment.If they had this mindset, then they certainly would have “been delivered by the Great Vehicle”.At that time, if they could have accepted the Dharma and taken it to heart, they could have also attained supreme, universal and perfect enlightenment.
Sariputra asked to hear the One Vehicle Dharma with great earnestness.Now that he finally understood, Sariputra had begun to seek the One Vehicle Dharma with great earnestness.
So, “If we had waited for the Buddha to teach the cause of attaining Anuttara-samyak-sambodhi…”.At this point, Sariputra was waiting earnestly.He had already missed out on opportunities from over 40-plus years of the Buddha’s teachings.
Now that he understood, he earnestly awaited the teachings; he expressed his earnestness in seeking the True Dharma of the One Vehicle.
Now his mind was leading him toward the Great Vehicle path to seek the Dharma.If he could do this, “[he] certainly would have been delivered by the Great Vehicle.”
We certainly would have been delivered by the Great Vehicle:This was like saying they would wait respectfully and have deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment, with is to make the Four Great Vows and from the great aspiration to attain supreme enlightenment.
This is saying he had a deep sense of reverence, a sense of expectation and earnestness. This earnestness came from his heart, as he respectfully and faithfully awaited [teachings]. “They had deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment”. With that cause, they could start walking forward again. Causes are seeds. When people form Great Vehicle aspirations, that aspiration is a cause. Now they hoped to attain the cause for walking the great Bodhi-path.
Once they had this seed, how should they help it to grow, so that these Bodhi-seeds become a Bodhi-forest? This was the hope of Sariputra and all the other disciples. Of course, for this cause or seed to be planted, various causes and conditions had to converge. As various causes and conditions converge, we must take action and engage in actual practice. We must make the Four Great Vows, as they are the aspiration to attain unsurpassed enlightenment. For all Buddhas and Bodhisattvas, to attain Buddhahood and walk the Bodhi-path, they must first make vows. Vows can be universal vows or specific vows.
“To make vows: All Buddhas make both universal and specific vows. The Four Great Vows are universal vows. When all Bodhisattvas first form aspirations, they must make these vows.”
So, the universal vows are the Four Great Vows. When all Bodhisattvas first form aspirations, they begin making these four vows. The first one is, as everyone here has memorized,
“Sentient beings are countless, I vow to deliver them all. By connecting witht the truth of suffering, they vow to deliver countless beings.”
I constantly tell everyone, “Bodhisattvas arise because of suffering sentient beings”.
“Second, we vow to eliminate endless afflictions.” We have many, many afflictions. To be able to attain Buddhahood, we must definitely make the [Four] Great Vows. We cannot allow any habitual tendencies to remain. We must eliminate them, one by one. Not only do we need to eliminate them, we must cut them off and not develop any more. This is “connecting with the truth of causation of suffering”.
“There are endless amounts of afflictions, and I vow to eliminate them all. By connecting with the truth of the causation of suffering, they vow to eliminate an endless number of afflictions”.
All sentient beings are suffering. Where does suffering come from? From “causation”; from the accumulation of subtle ignorance that turns into habitual tendencies. These then continue to multiply and give rise to countless afflictions. So, to walk the Bodhisattva-path and transform suffering sentient beings, we must eliminate our own habitual tendencies.
The third is, “There are infinite Dharma-doors, and I vow to learn them all”. There are as many Dharma-doors as there are afflictions in sentient beings. So, this is “connecting to the truth of the Path”. This is what we call learning the Path.
“There are infinite Dharma-doors, and I vow to learn them all. By connecting to the truth of the Path to the cessation of suffering, they vow to learn infinite Dharma-doors”.
We need to pave a road in this world. If this road is smooth, it can naturally connect to the Bodhi-path. Have you seen that outside of all of our buildings we use interlocking paving blocks? I often refer to them as links of love. To lay them flat, the ground must first be made even and flat. Only then are the blocks laid down, one by one. The rain seeps through the cracks between them and enters the soil to return to the earth. In the same way, as we learn the teachings, we must understand their underlying principles. After we have learned the Dharma, we understand its principles. How can we help people in the world understand and accept the teachings of the Path? When people accept it, they can perceive the Dharma that exists in nature. This is the truth of the Path. With the truth of the Path, we know how man blocks we need so that the road we are paving can connect with the Bodhi-path.
So, we must persistently and patiently exercise our wisdom and take the Dharma to heart. When we are among people, we progress steadily, stop by step. The vow to learn infinite Dharma-doors is the truth of the Path.
Four, “Buddhahood is supreme and I vow to attain it.” This relates to the truth of the cessation of suffering attain supreme Buddhahood.
Actually, “cessation” is the cessation of all our afflictions. If we do not engage in spiritual practice or go among people, we will not be able to realize the principles. Take suffering, for example. Many people are living very ordinary lives．Some live like there is no tomorrow. They indulge in pleasure and live empty lives. How can they recognize suffering? They do not recognize it.
So, we must aspire to understand life’s impermanence. The Buddha comes to this world to guide us in the right direction. We need to realize this ourselves. This realization comes from realizing the truth of suffering by witnessing the suffering of others. Thus, Tzu Chi volunteers give unconditionally and also express their gratitude because they can realize the truths of suffering from people who are suffering.
Every morning, during the morning volunteer assembly, we hear about the things our hospital volunteers have seen. Every family has its own difficulties. Every person’s body subject to impermanence. These are sufferings of the world. All suffering can be realize in these places of spiritual practice. What places of spiritual practice? The hospital is a place for spiritual cultivation. It is where we learn to accept life. Birth, aging, illness and death can all be seen at the hospital. All this is suffering. Parting with those we love, meeting those we hate, unfulfilled desires and the raging Five Aggregates are all kinds of suffering. [This is why] the hospital is a place for spiritual cultivation. People who go there to volunteer, or those who work at the hospital, doctors, nurses and pharmacists, all exercise their love in that place of spiritual cultivation. They experience the “suffering” He spoke of. Each person is a “living sutra” in the Tzu Chi Archive. They help us realize wisdom and understand a particular Dharma-door.
So, Dharma-doors are infinite and we must learn them all. We must understand the workings of this world through the truth of the Path. Only then can we enter the Bodhi-path. Through the act of giving to help others, we can realize principles and thus become very happy. Do we have afflictions? We must be vigilant of ourselves and act quickly to eliminate and remove all past habitual tendencies and afflictions. We learn by observing other people. By eliminating afflictions, layer by layer, naturally we can connect to the truth of the cessation of suffering and make the vow to attain unsurpassed Buddhahood. So, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”
Indeed, these are the Four Great Vows. They are derived from the Four Noble Truths. Think about it. From the very beginning, the Buddha taught about suffering, causation, cessation and the Path. Aren’t these true principles? Sariputra and the others thought this was the Small Vehicle Dharma. Actually, if we to practice the Great Vehicle, we must still understand these truths. We must realize the loving-kindness of the Buddha. He exercised loving-kindness and compassion. The way He teaches us is very mindful.
Since the Buddha put that much care into teaching us, how can we not faithfully accept and practice His teachings? We must, with gratitude, put these teachings into practice every day. Of course, this requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「上根利智聞法獲悟，中下之流抱迷未遺，大慈運悲巧智施權。」
⊙「我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」《法華經譬喻品第三》
⊙「所以者何？若我等，待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。」《法華經譬喻品第三》
⊙舍利弗等人求聞一乘法，懇切之心志，衷心表達求一乘實法之趣向！
⊙必以大乘而得度脫：猶言敬待，深信佛為說成就大菩提道之因行，即發四弘願成無上覺之大心也。
⊙誓願：諸佛有總、別願，四弘誓願為總願，一切菩薩初發心時，必發此願。
⊙眾生無邊誓願度，是緣苦諦，而度無邊眾生之願也。
⊙「煩惱無盡誓願斷，是緣集諦，而斷無盡煩惱之願也。」
⊙「法門無量誓願學，是緣道諦，而學無量法門之願也。」
⊙「佛道無上誓願成，是緣滅諦，而成無上佛道之願也。」
【證嚴上人開示】
「上根利智聞法獲悟，中下之流抱迷未遺，大慈運悲巧智施權。」
上根利智聞法獲悟
中下之流抱迷未遺
大慈運悲巧智施權
上根利智的人，他聽法一聞即悟；而若是中下根機的人，還是執著抱迷不遺，儘管同樣在聽法，「知道了」，但是，不肯去身體力行，自己自我障礙，不肯捨去那個迷執。所以沒辦法在「法」進步，永遠都是停留，原地踏步。
佛來人間無非就是希望，人人「體解大道」，很期待，人人無明習氣這樣一下就能夠撥開，而且真如本性即時能夠現前，與大宇宙、大地同一體。這是佛陀對眾生的期待，但是眾生就是根機不整齊，所以佛大慈運悲，(以)漸教，一段一段來教育，漸漸牽引，所以巧智施權，用巧智，權巧方便智慧，這樣來為他施權教。
確實，我們最近一直都瞭解了，佛陀所陀所說的法都是說一樣，從開頭就是三根普被，只是我們根機不同，接受不同。上根機的人，他就能夠一聞頓悟，接受、身體力行，度化眾生。這在佛陀說法的當中，這樣的人也不少，這樣的根機，名稱叫做菩薩，行菩薩道。
而若是還守在看天地四季輪轉，瞭解了佛陀所說的無常、苦、無常住，瞭解了，一直就相信在這個無常、苦、空、(無我)等等，但是，還不瞭解妙有的境界，所以像這樣(聲聞)，依照佛陀的說法，瞭解世間的事物，卻是還沒辦法進步，這就是在他的內心還沒有蠲除掉，還有遺留著這種的迷，還是很多，所以，佛陀永遠就是同樣，用大慈大悲的心，那個大慈悲心，運用他的善巧智慧來教導眾生。
我們若人人都能夠瞭解，在前面那幾段(經)文，舍利弗到了法華會上，他所聽到的法已經歡喜，得未曾有，很踊躍，歡喜，從來未曾有的歡喜。其實，他和大家同聞法音，同樣這樣在聽，為什麼別人能夠心開意解？身體力行，應該我們要能夠體會，佛陀施教，無分大小，不過是根機有差別。如何才是真正成佛之道？成佛之道，莫過於要身體力行。
所以上面的(經)文，舍利弗這樣說；「我等同入法性」。
我等同入法性
云何如來
以小乘法而見濟度
是我等咎
非世尊也
《法華經譬喻品第三》
因為佛陀是這樣的說法、這樣的法音，大家都是同時聽法，佛陀沒有特別對什麼人，就特別說不一樣的法，都是一樣。
「云何如來以小乘法而見濟度」
為何佛說法，那些菩薩為何能夠瞭解，我們為什麼不能瞭解呢？是不是佛陀說法有分別？這是舍利弗心還有疑問，所說的疑問是在過去。
現在這段(經)文，一直在描述著，他過去所不能瞭解的，心中還有疑──難道佛陀是對我們，還用小乘法嗎？對那些已經發心立願，難道有特別給他們大法嗎？這是舍利弗的心態，也是同修者、修小乘行的心態。因為舍利弗智慧第一，僧團智慧的代表者，既是舍利弗問，舍利弗心中有疑，也就是大家要問，也就是大家的心聲的疑。
所以，難道是佛陀，對我們是用小乘法嗎？現在知道了，「是我等咎，非世尊也」。錯不在佛，佛陀原來說法是這麼的平等，同一個法會，同樣的開示，就是體會的人根機不同，所以體會不同。自己如何去體會，那就要說自己了，是我自己沒有去好好體會佛心，佛陀的心意，所以沒辦法是自己的過錯，不是佛「無法度」，是自己無法，沒辦法接受佛的法度入心來。所以「是我等咎，非世尊也」。
前文這樣說，我們現在這段(經)文又接下來再說說，「所以者何？」不是佛的過錯，是我們的過錯，無法接受佛的法度入心來，是自己的過錯。是為什麼呢？「若我等，待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。」
所以者何
若我等待說所因
成就阿耨多羅
三藐三菩提者
必以大乘
而得度脫《法華經譬喻品第三》
說是自己的過錯，為什麼呢？自己，要說自己，若說我們自己，那個時候開始就發這個大心、立這樣大願，有這樣的期待，佛陀所說的法，我們自然就能夠往「成就阿耨多羅三藐三菩提」，若這樣，一定能夠得度。
「阿耨多羅三藐三菩提」，大家應該知道了，那就是無上正等正覺。假如佛陀在說法的時候，我們若是這個方向，用這樣來接受，能夠以無上正等正覺，這個心來接受，就是必定「以大乘而得度脫」。那個時候接受到佛的法，能夠度入自己的心來，自己也能夠得到無上正等正覺。
舍利弗等人
求聞一乘法
懇切之心志
衷心表達求
一乘實法之趣向
舍利弗就是求聞一乘法，那種懇切的心，現在終於瞭解了，舍利弗開始有想要追求，這個一乘法，那種懇切的心。所以說，「(若我等)待說所因，成就阿耨多羅三藐三菩提(者)」。現在舍利弗正是在等待，很懇切地等待，過去我已經失去了機會，佛陀說四十多年的法過去了，我現在已經瞭解了，現在是從內心那種懇切的期待。這種表達懇求一乘實法，現在的心的趣向，就是要往大乘道來求法。若能夠這樣，「必以大乘而得度脫」。
必以大乘
而得度脫：
猶言敬待
深信佛為說
成就大菩提道
之因行
即發四弘願
成無上覺之大心也
也就是說從內心的敬，這種的期待、懇切，是打從內心那分的懇切、那分敬信來等待，所以「深信佛為說，成就大菩提道(之因行)」，那個「因」，現在要如何重新起步。
因，就是種子，人人發大乘心，那個發心就是因。現在希望能夠得，這分大菩提道的因。這個種子有了，要如何讓它成長，菩提種子成就菩提林？這就是舍利弗，和所有的修行弟子的心的期待。
當然，這個因──種子落土，要種種的因緣來會合，種種的因緣會合，必定要行，要實行，這種要發「四弘誓願」，因為這是無上覺的大心。
佛，諸佛菩薩要成佛、行菩薩道，一定要有願，這個願有總願、別願。
誓願：
諸佛有總 別願
四弘誓願為總願
一切菩薩初發心時
必發此願
總願，那就是「四弘誓願」，一切菩薩初發心時，就是開始要發這四個願。
第一大家都常常在背，「眾生無邊誓願度」，這就是「緣苦諦，而度無邊眾生之願也」。
眾生無邊誓願度
是緣苦諦
而度無邊眾生
之願也
不就是常常告訴大家，「菩薩所緣，緣苦眾生」。第二就是煩惱無盡誓願斷，這個煩惱很多很多，我們要如何能夠成佛？一定要立下弘誓願，不要再留著我們的習氣，習氣要一一去除，要不只是去除，要斬斷掉，不要再有。這是「緣集諦」。
煩惱無盡誓願斷
是緣集諦
而斷無盡煩惱
之願也
因為眾生苦，苦是從哪裡來？就是「集」。就是微小的無明集中來，變成了我們的習氣，習氣再不斷複製，那就是成為了無量數的煩惱。所以，我們要行菩薩道，要救度苦難的眾生，我們必定要將我們的習氣斷除。
第三就是，「法門無量誓願學」，法門就是，隨著眾生的煩惱有多少，法門就要有多少，所以這個「緣道諦」，這就是我們叫做學道。
法門無量誓願學
是緣道諦
而學無量法門
之願也
我們在人間要鋪人間路，鋪好人間的路平坦了，自然就能夠接上菩提道。你難到沒有看到，我們所有的建築物外面，都是叫做用連鎖磚？而我常常說，這叫做連鎖的愛。你要鋪好磚能平，地要先打平坦，然後才將這個磚，一塊一塊鋪上去。雨下來，能隨著磚的縫，這樣歸入到地底，回歸到大地。
同樣的意思，我們在修學，我們要知道道理，道諦。法，我們學到了之後，我們知道這個道理，這個道法要如何在人間，法能夠通透，人人能夠接受。人能夠接受到，這個法在這個大自然，能夠讓人人感受得到，這就是道諦。
舉這個道諦，我們就知道在鋪路，要用多少的磚才能夠鋪到，菩提道接起來！所以我們要用恆久心、耐心，發揮我們的智慧，接受法入心，在人群中，這樣步步進行、步步踏實走，學無盡法門的願，那就是道諦。
第四，「佛道無上誓願成」，這是「緣滅諦，而成無上佛道之願也。」
佛道無上誓願成
是緣滅諦
而成無上佛道
之願也
其實，「滅」，是滅掉了我們一切的煩惱。我們若沒有修行，若沒有在人群中，我們沒辦法去體會到道理。比如說苦，很多人都是生活在，很平凡的生活，在「今朝有酒今朝醉」，每天就是這樣喜樂空過時日，他怎麼會知道苦呢？不知道。所以，要發心瞭解人生無常。佛在人間，引導我們人生正確的方向，我們要去體會，所以體會，從苦中人來體會苦的道理。所以慈濟人付出無所求，還要說感恩，因為我們從苦難中的人，去看苦的道理如何來。
現在天天早上，都和大家(志工)早會，聽，聽醫院的志工所看到的，家家有難唸的經，人人身體有無常的道理，這種人間的苦難，一切苦無不都是在，這樣的道場去體會出來。什麼道場？醫院就是一個道場，一個生命接受的道場。這種生、老、病、死，在醫院都看得到，無不都是苦。愛別離、怨憎會、求不得、五蘊熾盛等等的苦，在醫院就像一個道場。我們進去裡面當志工，或者是醫院的同仁，不論是醫師、護士、或者是藥師等等，這都是在裡面，道場之中發揮愛心，去體會佛陀說的「苦」。
這就是一本一本的「大藏經」悉現在前，要讓我們通達智慧，要讓我們瞭解這樣的法門。所以，法門是無量，我們一定要學。一定要在道諦中，去瞭解人間道，才有辦法入菩提道。我們能夠去為人付出，我們能夠得到道理，我們很歡喜。
我們有煩惱嗎？自我警惕，趕緊消滅、去除。這過去所有的習氣、煩惱，看看別人來教育自己，一層一層的煩惱將它去除，自然我們就能夠緣滅諦，而成無上佛道之願。
所以說，「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」，對，這就是「四弘誓願」，它就是從苦、集、滅、道，這樣延伸出來。你們想，佛陀開頭所說苦、集、滅、道，不就是真理嗎？所以，舍利弗他們大家都認為，這是小乘法，其實，你要行大乘，也不能不瞭解這些法。
我們應該要體會佛陀的用慈，大慈運悲，佛陀對我們的教育是多麼用心啊！既然佛陀那麼用心，為我們教育，我們怎能不好好信受奉行呢？我們應該要用感恩心，日日要身體力行，當然也就要多用心！
Explanations by Master Cheng-Yan
Subject: Understand the Buddha’s Mind and Make Vows (體佛心，發誓願)
Date: December.19. 2014
“Those with great capabilities and sharp wisdom hear the Dharma and attain realizations. Those with average and limited capabilities still cling to their delusions. [The Buddha] kindly exercises compassion to give provisional teachings with skillful wisdom.”
Those with great capabilities and sharp wisdom realize the Dharma right after hearing it. Those with average or limited capabilities still cling to their delusions. Though they may all listen to the Dharma together, some will refuse to put it into practice. People hinder themselves when they are unwilling to let go of their attachments. So, they cannot make progress with the Dharma; they just forever walk in place.
The Buddha comes to this world in the hope that everyone could “comprehend the great path” and that everyone’s ignorance and habitual tendencies could be pushed aside to immediately reveal their nature of True Suchness. In this way, they can become one with the universe. This is the Buddha’s hope for sentient beings. However, sentient beings vary in their capabilities. So, He exercised loving-kindness and compassion. [By means of] gradual teachings, He slowly guided them, step by step. So, with cleverness and wisdom, He taught skillful means. He used His wisdom and His skill; this was how He gave provisional teachings.
Indeed, we have recently been learning about how the Dharma taught by the Buddha is all the same. From the start, He taught for all three capabilities, but because our capabilities are different, we take in different things. Those with great capabilities can hear one teaching and realize it instantly, accepting it and putting it into practice to transform sentient beings. Among those whom the Buddha teaches, there are many people like this. Those with such capabilities are considered Bodhisattvas and walk the Bodhisattva-path. If we only consider the changing of the seasons and realize the impermanence the Buddha taught, we may understand it. We may believe in the concepts of impermanence, suffering, emptiness [and no self]. However, we still do not understand the state of wondrous existence. So, if we are like [Hearers] we may follow on the Buddha’s teachings to understand worldly matters and objects. Yet Hearers still cannot progress on the path. That is because they still have not eliminated the delusions lingering in their minds; there are still so many of them. So, the Buddha has always exercised great loving-kindness and compassion. Out of great compassion, He exercises skillful wisdom in teaching and guiding sentient beings.
We all need to try to understand the previous sutra passages. Sariputra, at the Lotus Dharma-assembly, was very happy because of the Dharma he heard, as he attained something he never had. He felt jubilant and joyous. He had never experienced this happiness before. Actually, he had heard the same Dharma as everyone else, why had others been able to open their minds, understand it and put it into practice? We must understand that in the teachings the Buddha gave, there is no Great or Small [Vehicle]. The difference was in people’s capabilities. What is the true path of Buddhahood? The path to Buddhahood is something that has to be put into practice. So, in the previous sutra passage, Sariputra said, “We all likewise realized the nature of things.”
We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s.
The Buddha taught the Dharma in this way, spoke to everyone in this way.Everyone heard the Dharma at the same time; He did not teach a special Dharma to any one person in particular.The teachings were all the same.“So why did the Tathagta transform us with the Small Vehicle Dharma?”How was it that the Bodhisattvas understood the Dharma taught by the Buddha while others did not?Was it because the Buddha had given them different teachings?Such were the questions in Sarputra’s mind.These questions had come up previously.
This sutra passage continues to describe what he was unable to understand in the past and the doubts that were still in his mind.Was the Buddha still teaching the Small Vehicle Dharma [to them]?Did He only teach the Great Dharma to those who had formed aspirations and vows?This was Sariputra’s frame of mind, which was the same frame of mind that other Small Vehicle Practitioners had Sariputra was the foremost in wisdom, and in the Sangha, he represented wisdom.
The question asked by Sariputra, the doubt he had in his mind, was the same question everyone else wanted to ask and echoed the doubts in their own hearts.“Is the Buddha [still] teaching us the Small Vehicle Dharma?”Now they understood.“The fault was ours, not the World-Honored One’s”.The Buddha was not at fault.He actually taught the Dharma impartially.
At the Dharma-assembly, He gave everyone the same teachings, but because people had different capabilities, they had different realizations.How much they realized depended on them.It was they who did not put in the effort to comprehend the Buddha’s mind, what He had intended to teach them.Being unable to do so was their own fault.It was not the Buddha who lacked the method, it was they who lacked Dharma being unable take the Buddha-Dharma to heart.
So, “The fault was ours, not the World-Honored One’s.”This was in the previous passage.
The next sutra passage states, “Why is this so?”It was not the Buddha’s fault.It was their fault that they could not take the Buddha-Dharma to heart.It was their own fault, but why?
“If we had waited for the Buddha to teach the cause of attaining. Anuttara-samyak-sambodhi, we certainly would have been delivered by the Great Vehicle.”
Why did they say it was their fault?They had to examine themselves.If they had, from the beginning formed these great aspirations and made these great vows, with these kinds of expectations, the Dharma taught by the Buddha would naturally have led them to attain “Anuttara-samyak-sambodhi,” in which case they would have been transformed.
Anuttara-samyak-sambodhi, as we should all know, is supreme, universal and perfect enlightenment.
If, when the Buddha was teaching the Dharma, they had had this inclination, they could have attained supreme, universal and perfect enlightenment.If they had this mindset, then they certainly would have “been delivered by the Great Vehicle”.At that time, if they could have accepted the Dharma and taken it to heart, they could have also attained supreme, universal and perfect enlightenment.
Sariputra asked to hear the One Vehicle Dharma with great earnestness.Now that he finally understood, Sariputra had begun to seek the One Vehicle Dharma with great earnestness.
So, “If we had waited for the Buddha to teach the cause of attaining Anuttara-samyak-sambodhi…”.At this point, Sariputra was waiting earnestly.He had already missed out on opportunities from over 40-plus years of the Buddha’s teachings.
Now that he understood, he earnestly awaited the teachings; he expressed his earnestness in seeking the True Dharma of the One Vehicle.
Now his mind was leading him toward the Great Vehicle path to seek the Dharma.If he could do this, “[he] certainly would have been delivered by the Great Vehicle.”
We certainly would have been delivered by the Great Vehicle:This was like saying they would wait respectfully and have deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment, with is to make the Four Great Vows and from the great aspiration to attain supreme enlightenment.
This is saying he had a deep sense of reverence, a sense of expectation and earnestness. This earnestness came from his heart, as he respectfully and faithfully awaited [teachings]. “They had deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment”. With that cause, they could start walking forward again. Causes are seeds. When people form Great Vehicle aspirations, that aspiration is a cause. Now they hoped to attain the cause for walking the great Bodhi-path.
Once they had this seed, how should they help it to grow, so that these Bodhi-seeds become a Bodhi-forest? This was the hope of Sariputra and all the other disciples. Of course, for this cause or seed to be planted, various causes and conditions had to converge. As various causes and conditions converge, we must take action and engage in actual practice. We must make the Four Great Vows, as they are the aspiration to attain unsurpassed enlightenment. For all Buddhas and Bodhisattvas, to attain Buddhahood and walk the Bodhi-path, they must first make vows. Vows can be universal vows or specific vows.
“To make vows: All Buddhas make both universal and specific vows. The Four Great Vows are universal vows. When all Bodhisattvas first form aspirations, they must make these vows.”
So, the universal vows are the Four Great Vows. When all Bodhisattvas first form aspirations, they begin making these four vows. The first one is, as everyone here has memorized,
“Sentient beings are countless, I vow to deliver them all. By connecting witht the truth of suffering, they vow to deliver countless beings.”
I constantly tell everyone, “Bodhisattvas arise because of suffering sentient beings”.
“Second, we vow to eliminate endless afflictions.” We have many, many afflictions. To be able to attain Buddhahood, we must definitely make the [Four] Great Vows. We cannot allow any habitual tendencies to remain. We must eliminate them, one by one. Not only do we need to eliminate them, we must cut them off and not develop any more. This is “connecting with the truth of causation of suffering”.
“There are endless amounts of afflictions, and I vow to eliminate them all. By connecting with the truth of the causation of suffering, they vow to eliminate an endless number of afflictions”.
All sentient beings are suffering. Where does suffering come from? From “causation”; from the accumulation of subtle ignorance that turns into habitual tendencies. These then continue to multiply and give rise to countless afflictions. So, to walk the Bodhisattva-path and transform suffering sentient beings, we must eliminate our own habitual tendencies.
The third is, “There are infinite Dharma-doors, and I vow to learn them all”. There are as many Dharma-doors as there are afflictions in sentient beings. So, this is “connecting to the truth of the Path”. This is what we call learning the Path.
“There are infinite Dharma-doors, and I vow to learn them all. By connecting to the truth of the Path to the cessation of suffering, they vow to learn infinite Dharma-doors”.
We need to pave a road in this world. If this road is smooth, it can naturally connect to the Bodhi-path. Have you seen that outside of all of our buildings we use interlocking paving blocks? I often refer to them as links of love. To lay them flat, the ground must first be made even and flat. Only then are the blocks laid down, one by one. The rain seeps through the cracks between them and enters the soil to return to the earth. In the same way, as we learn the teachings, we must understand their underlying principles. After we have learned the Dharma, we understand its principles. How can we help people in the world understand and accept the teachings of the Path? When people accept it, they can perceive the Dharma that exists in nature. This is the truth of the Path. With the truth of the Path, we know how man blocks we need so that the road we are paving can connect with the Bodhi-path.
So, we must persistently and patiently exercise our wisdom and take the Dharma to heart. When we are among people, we progress steadily, stop by step. The vow to learn infinite Dharma-doors is the truth of the Path.
Four, “Buddhahood is supreme and I vow to attain it.” This relates to the truth of the cessation of suffering attain supreme Buddhahood.
Actually, “cessation” is the cessation of all our afflictions. If we do not engage in spiritual practice or go among people, we will not be able to realize the principles. Take suffering, for example. Many people are living very ordinary lives．Some live like there is no tomorrow. They indulge in pleasure and live empty lives. How can they recognize suffering? They do not recognize it.
So, we must aspire to understand life’s impermanence. The Buddha comes to this world to guide us in the right direction. We need to realize this ourselves. This realization comes from realizing the truth of suffering by witnessing the suffering of others. Thus, Tzu Chi volunteers give unconditionally and also express their gratitude because they can realize the truths of suffering from people who are suffering.
Every morning, during the morning volunteer assembly, we hear about the things our hospital volunteers have seen. Every family has its own difficulties. Every person’s body subject to impermanence. These are sufferings of the world. All suffering can be realize in these places of spiritual practice. What places of spiritual practice? The hospital is a place for spiritual cultivation. It is where we learn to accept life. Birth, aging, illness and death can all be seen at the hospital. All this is suffering. Parting with those we love, meeting those we hate, unfulfilled desires and the raging Five Aggregates are all kinds of suffering. [This is why] the hospital is a place for spiritual cultivation. People who go there to volunteer, or those who work at the hospital, doctors, nurses and pharmacists, all exercise their love in that place of spiritual cultivation. They experience the “suffering” He spoke of. Each person is a “living sutra” in the Tzu Chi Archive. They help us realize wisdom and understand a particular Dharma-door.
So, Dharma-doors are infinite and we must learn them all. We must understand the workings of this world through the truth of the Path. Only then can we enter the Bodhi-path. Through the act of giving to help others, we can realize principles and thus become very happy. Do we have afflictions? We must be vigilant of ourselves and act quickly to eliminate and remove all past habitual tendencies and afflictions. We learn by observing other people. By eliminating afflictions, layer by layer, naturally we can connect to the truth of the cessation of suffering and make the vow to attain unsurpassed Buddhahood. So, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”
Indeed, these are the Four Great Vows. They are derived from the Four Noble Truths. Think about it. From the very beginning, the Buddha taught about suffering, causation, cessation and the Path. Aren’t these true principles? Sariputra and the others thought this was the Small Vehicle Dharma. Actually, if we to practice the Great Vehicle, we must still understand these truths. We must realize the loving-kindness of the Buddha. He exercised loving-kindness and compassion. The way He teaches us is very mindful.
Since the Buddha put that much care into teaching us, how can we not faithfully accept and practice His teachings? We must, with gratitude, put these teachings into practice every day. Of course, this requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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