20141222《靜思妙蓮華》迴入一乘圓頓之法 (第462集)
（法華經•譬喻品第三）
⊙「覺證天體宇宙，一乘圓頓之法，中道實相之理，非彼三乘所知。」
⊙「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》
⊙「然我等不解方便，隨宜所說，初聞佛法，遇便信受，思惟取證。」《法華經譬喻品第三》
⊙然我等不解方便，隨宜所說：佛為小機施權設教，聞者契機受法，遇便信受、思惟、取證。
⊙初聞佛法遇便信受、思惟、取證：初遇此方便權說，即歡喜信受求證果位，誤以此為究竟。
⊙不知小乘之外，別有妙理：舍利弗既自感傷，未盡解佛知見。復謂我等常自悔恨，曾同聞佛法。
【證嚴上人開示】
「覺證天體宇宙，一乘圓頓之法，中道實相之理，非彼三乘所知。」
覺證天體宇宙
一乘圓頓之法
中道實相之理
非彼三乘所知
大家應該都能夠，體會字面的意思了。體會到意思，是不是真正我們的心，能夠證悟呢？與此境界會合？「覺證天體宇宙」，這是佛的境界，佛陀的覺悟才有辦法，天體宇宙是這麼遼闊、這麼無邊際的世界道理等等，那種的境界，實在不是凡夫有辦法能去證悟。也不是凡夫就證悟不到，因為我們必須，去除凡夫這個名稱。
為什麼叫做凡夫？就是有無明、惑等等，很多的無明覆蓋了我們的心，所以我們就是凡夫。佛陀就是已經，去除所有的煩惱、惑、無明，完全清淨了，所以他的覺性，就能夠證天體宇宙。所以說來，「心、佛、眾生三無差別」，三無差別，但是還有「三」，因為有眾生、凡夫的名稱，去除了眾生、凡夫，那就是佛，就是「一」。
所以佛陀來人間，就是要讓我們，去除「一、二、三」這種的分別，所以但說「一乘圓頓之法」。一乘就是佛，佛的覺性，希望能夠將這個覺性，完全讓眾生體會了解，所以這是一個很圓滿的覺性。這應該直接說，一點就會通的道理，就是這麼簡單。不過，就是因為，這些無明惑來障礙著，層層、層層的障礙，所以佛陀想要現出了這個，中道實相的道理，所以他一定要再從頭說起，希望眾生從開頭開始，慢慢回歸到行菩薩道，這樣到佛的境界。
但是，這個中道實相的道理，也不是「三乘所知」。聲聞、緣覺，或者發心行菩薩，初覺，初發心的菩薩，知道有那條的道理，知道盡頭是佛的境界，所以他要起步向這個方向走；方向知道了，但是還沒有真正體會到。
就像牛喝水、吃草，有牠的水草(量)，身體的力量，貓、狗喝水的食量，只是牠的力量。所以各自同樣的東西，卻是不一樣的量。佛陀所說的法，都是一樣的法，只是接受的人，是接受多少的量呢？同樣的道理，舍利弗他終於瞭解了，佛陀所說的法，我所吸取的就是的法，「是我等咎，非世尊」。我們前面也說了，「所以者何？若我等，待說所因」，若是我們大家所期待的，那就是無上正等正覺，那就是「成就阿耨多羅三藐三菩提，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》
過去，就是只執著在小乘法而已，若早發大乘心，用這個大乘心的心理，來接受佛的法，若這樣，無上正等正覺，發菩薩心，我們全都有分。這是自己的根機執著在小乘，停在那個地方，現在終於瞭解了。
再接下來這段(經)文說：「然我等不解方便隨宜所說，初聞佛法遇便信受、思惟、取證。』
然我等不解方便
隨宜所說
初聞佛法
遇便信受
思惟取證
《法華經譬喻品第三》
因為本來佛陀所說的法，我們大家若能夠，用這個大量的心來吸收，這樣應該就能夠，得無上正等正覺，能夠度脫。不過，「然我等不解方便隨宜所說」，我們大家還未了解到，佛陀原來是從頭說起，要去除我們種種的煩惱、執著。我們卻是被這個小乘施權，因為佛陀為這些小機的人，設教施權。
所以，「聞」，起初這樣聽到佛法，「聞者契機受法」。聽到的人，與他的根機有接觸的人，小根機的就接觸較淺的法，中根機就會接受到中階層的法。佛陀說同樣的法，只是這些根機體悟不同。所以雖然佛陀是為小乘來施教，應該大、小(乘)都能夠吸收，但是聽，聽的人就是停滯於，小乘去受法。因為小根機的人來接受這個小，較小的法，其實，佛說法，沒有大、小(乘)的分別，是小根、小機的人，聽起來就是這樣。
所以說來，佛陀是說一乘法，權，就是妙權，這個妙是真空妙有。那個圓，圓教的道理，但是我們都只是，用在佛陀就是設權，為小機施權，其實權中有妙。我們應該要體會佛陀的苦心，不過很多人，就只是按照按步去體會，所以「聞者契機(受法)」，契這個小教的機、契這個權教的機，所以「遇便信受、思惟取證」。覺得知道人生是苦，到頭來也是空，所以獨善其身，就是想要獨善其身，證得這個果位，就只是這樣而已。所以叫做「遇便信受」。
然我等不解方便
隨宜所說：
佛為小機施權設教
聞者契機受法
遇便信受
思惟取證
得到法，就開始執著於小乘，在那個位置不再向前進步。
初聞佛法
遇便信受
思惟取證：
初遇此方便權說
即歡喜信受
求證果位
誤以此為究竟
「初聞佛法遇便信受、思惟、取證」。意思是說，最初聽到的時候，這方便權說，即便歡喜，很歡喜，就這樣接受，就這樣取證果位，「誤以為此為究竟」，錯知這樣的法是究竟。
這是舍利弗這群的比丘眾，都是這樣的想法，覺得佛說的，就是去除一切的執著、煩惱。因為人生就是苦，苦是來自於執著、追求愛欲。我將愛欲放棄了，我沒有執著這個世間的名、利，就是到這裡這樣就停下來了，不知道小乘之外，那個法性，小乘以外，那個法性的真理、妙理，就是菩薩所得到，所以「不知小乘之外，別有妙理」。
不知小乘之外
別有妙理
舍利弗既自感傷
未盡解佛知見
復謂我等常自悔恨
曾同聞佛法
因為這樣，舍利弗現在知道了，不過「自感傷，未盡解佛知見」。人人稱舍利弗，在弟子群中智慧第一，卻是也還在小乘法，還不了解小乘法含藏著妙理，所以他很感慨著自己，還沒有很了解佛的知見。
佛到底他的智慧知道多少？原來是宇宙、天體萬物道理，佛無不知、無不曉。所以這個佛的知見，「一切智」，舍利弗還未通達，所以就說：「我等常自悔恨，曾同聞佛法」。與這些菩薩，發大心的人，原來他們聽的法、我聽的法，從佛說出來都是一樣。但是，他們聽了，心的解釋，和我們自己聽的瞭解，完全不同。
其實，舍利弗，他說「遇便信受」，這句話應該有，他的個人的因緣存在。舍利弗還未遇佛法之前，他也是婆羅門教之一，他所跟隨的師父是婆羅門教的名聞全國的學者。一直到了他的師父病得很重時，他隨侍在他的師父身邊，將要往生之前，他的師父向舍利弗，說出了他最後的心念。
他告訴舍利弗：「人生生死，我還不清楚，到底人來到人間，只為了一項事情，那種的欲念追求？尤其是這個情欲難關，很難得突破。」他就說他過去只有一個問題，一直想，在一個小國，那個國王與他的王妃，二人感情很好，但是生命的無常，那位國王病死了，那位王妃情難捨，所以抱著那個國王，久久都不肯放棄；明明那位國王也是在很痛苦、情難捨的情形下，還是吞下了最後一口氣。還在生的人，痛不欲生，抱著那位國王久久不放，一直到這位國王就是火葬時，這位王妃不顧一切，就是一直說：「我要隨你去！」口中不斷大聲的吶喊：「我要隨你去！」就這樣跳入，在火葬，火在燒的當中，她也跳入火坑去。
這是舍利弗的師父，用很感慨來向舍利弗說，這件事情，一直就在他的心裡。他說：「像這樣，是不是情欲的難關，在生命中難得脫離？我自己也不知道，我到底這個身體，捨這個身體的未來，我又是要往哪裡去呢？那位王妃說要隨她的國王去，是不是也這樣投入火坑，燒掉了她的身，到底她的魂，有與國王在一起嗎？我一直在想這件事情。現在我到了生命如風中的蠟燭，什麼時候會消失掉，我自己不知道。到底未來我要往哪裡去呢？」
所以，在臨終時告訴舍利弗：「我現在還是在迷惑中，你要趕緊圦追求一位，真正能夠讓你解脫，對生命來去，人間最難突破的情欲，你應該要趕緊去追求，什麼才能夠解脫情欲？怎麼樣才能瞭解人生的去來？」這樣話說完，就往生了。舍利弗聽到他的師父這樣說，他的心很迷惑，那時候感覺：我的師父是全國聞名的學者，大家以他為最崇高。為什麼他一直到人生的最後，還無法瞭解呢？只是一個小小的情欲，他還是在心裡這樣長久解不開，尤其是自己要往生時，到底要往哪裡去？同樣不知道，這樣我過去隨著師父，老師所教的，我還有什麼用？
所以在那個當中，很落寞的時候，有一天在路上走，遠遠地看到一位，從來不曾有感覺到這樣的人，這種的威儀，趕緊到比丘的面前，很恭敬問他，問：「這位修行者，您修什麼法呢？您的老師是什麼人？我看您舉止行動，您到底是依什麼法而住呢？」
馬勝比丘就這樣說：「諸法因緣生，諸法因緣滅，我佛大沙門，常作如是說。」你若要問我什麼法在我的心裡？我的心中就是「諸法因緣生，諸法因緣滅」。這個法是我的師父，我佛是覺者，我的師父是位覺者，他出家、他修行，所以「我佛大沙門，常作如是說」，我的心就是住在這個法之中。
舍利弗本來就很有智慧，這位比丘在眼前，這個威儀、行動那麼脫俗，他的師父是一位覺者，應該是我所要依止，我應該要去追求的法。瞭解了，趕緊向馬勝比丘問：「佛現在在哪裡？」
馬勝比丘向他說完，佛所居住的地方，舍利弗很歡喜。目犍連是他最好的朋友，二人約定過，舍利弗與目犍連有約定──我若能夠得到真理，能夠得到明人，我會告訴你；你若有得到這樣的明人，能夠指點我們的方向，若有好的道理，你要和我分享。我們二人是共同要往修行，共同的道理走。所以很歡喜，趕緊回去向目犍連通報。目犍連(有)二百五十位弟子，舍利弗(有)二百五十位的弟子，二人合起來，趕緊將弟子也帶到佛的面前。佛陀為他們一場的說法，所以解釋這個因緣。大家聽了之後，歡喜，從此開始就皈依佛。
所以大家，就是在遇到這個法，他就起了歡喜心，就這樣修這個小乘法，一直要如何放棄了人間的欲，如何求得自己本身，能夠覺悟的這種果位。所以「遇便信受」，應該是這樣。
所以我們要了解，佛陀說法是大家同樣在聽，只是各人的根機不同，聽到後所能接受的法，層次不同。所以，權中有妙理，我們也能夠知道，權與妙都是平等法，所以我們大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Perfect and Immediate One Vehicle Dharma (迴入一乘圓頓之法)
Date: December.22. 2014
“[The Buddha] has realized all things in the universe. He teaches the perfect and immediate One Vehicle Dharma. The ultimate reality of the Middle Path is not something known by Three Vehicle practitioners.”
Everyone should be able to comprehend the meaning of these words. After we comprehend the meaning, can our minds truly awaken to it? Can we connect with this state? “[The Buddha] has realized all things in the universe.” This is the state of Buddhahood. Because the Buddha was enlightened, He understood the vastness of the universe and the infinite principles of this boundless world. This state of mind is not something ordinary people are able to realize. However, this does not mean that ordinary people cannot realize it; they just have to transcend the state of ordinary people.
Why are we called ordinary people? Because of our ignorance and delusions. So much ignorance has covered our minds; that makes us ordinary people. The Buddha had already eliminated all of His afflictions, delusions and ignorance. His mind was completely pure, so with His enlightened nature He was able to realize [the truths of] the universe.
So, “the mind, the Buddha and sentient beings are no different [in their nature].” They are no different [in nature], but they are still “three” because there are still sentient beings, who are called ordinary people. Once we set these distinctions aside, there is only the Buddha, only the “one”. So, the Buddha comes to this world to help us eliminate such distinctions of “one,” “two” or “three”.
Thus “He taught the perfect and immediate One Vehicle Dharma.” The One Vehicle [originates in] the Buddha’s enlightened nature. He hoped to help sentient beings completely understand and realize this enlightened nature. So, this is a perfect enlightened nature. He should be able to explain it directly so that people can understand the principles right away. It should be that simple, but the minds of ordinary people are covered by ignorance and delusions; there are layers upon layers of obstacles. So, when the Buddha sought to reveal the ultimate reality of the Middle Path, He had to explain from the beginning, hoping sentient beings could start at the beginning and gradually return to the Bodhisattva-path, eventually reaching the state of Buddhahood.
But the ultimate reality of the Middle Path is not “known by Three Vehicle practitioners,” Hearers, Solitary Realizers or those who have just aspired to walk the Bodhisattva-path, newly-awakened and newly-inspired Bodhisattvas. They may know about the principles of this path and know that it ends at the state of Buddhahood, therefore, they start walking in this direction. They know the course, but they have not truly realized it. Think about cows drinking water and eating grass. The quantity they consume allows them to have a certain amount physical strength. The amount cats and dogs drink and eat only supports their level of physical strength. So, they consume similar things but in different quantities. The Buddha taught the same Dharma to everyone. But how much of it could each person accept?
The same principle applies here. Sariputra finally understood that he had only absorbed a part of the Buddha’s teachings. “It was our fault, not the World-Honored One’s.” As we previously discussed,
“Why is this so? If we had waited for the Buddha to teach,” They were all hoping to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi.Then they “certainly wools have been delivered by the Great Vehicle.”
In the past, they were attached to the Small Vehicle Dharma.If they had formed Great Vehicle aspirations and applied the mindset of the Great Vehicle to accepting the Buddha-Dharma, then they would have felt that supreme, universal and perfect enlightenment and Bodhisattva-aspirations were something they were a part of.
But because of their capabilities, they were attached to the Small Vehicle, so they remained in that state.Now, they finally understood
The next sutra passage states, “But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”
If they could have accepted the Buddha’s teachings with a vast and expansive mind, they could probably have attained supreme, universal and perfect enlightenment and been transformed.“But I and others like me did not understand that skillful means were taught according to what was appropriate.”They did not yet understand that the Buddha started teaching at the beginning to help them eliminate their afflictions and attachments.Instead, they [clung to] Small Vehicle teachings.
The Buddha had devised these provisional teachings for people with limited capabilities.
So, when people first heard the Buddha-Dharma, “the listeners received the Dharma that resonated with them.”Those who heard this Dharma would connect to it according to their capabilities.Those with limited capabilities connected with it on a superficial level.Those with average capabilities connected with it on a moderate level.The Buddha gave the same teachings, but people of varying capabilities achieved various realizations.
So, though the Buddha taught for the sake of Small Vehicle practitioners, both Great and Small Vehicle practitioners could accept these teachings.However, these listeners had stopped at the state of the Small Vehicle.Because they had limited capabilities, they were limited in the teachings they could accept.
Actually, the Buddha did not distinguish between Great and Small Vehicle Dharma.It was people with limited capabilities who seemed to hear it that way.So, the Buddha taught One Vehicle Dharma.Provisional teachings are wondrous.Wondrous refers to the perfect teachings of true emptiness and wondrous existence.
However, we only understand it as a provisional teaching that He gave.For limited people, He taught the provisional.But this also contains the wondrous [Dharma].We should comprehend His painstaking efforts, but many people can only realize the Dharma step by step.
So, “the listeners received the Dharma that resonated with them.”For some, the limited teachings resonated.For some, provisional etchings resonated.So, they “immediately believed and accepted it, thinking [they] had attained realizations”.They realized that life is suffering and that ultimately, it is empty.So, they only practiced for their own sake.
They only sought to benefit themselves and attain the [Small Vehicle] fruit.That is all.
So, they “immediately believed and accepted it”.
But I and others like me did not understand that skillful means were taught according to what was appropriate:The Buddha, for those of limited capabilities, established provisional teachings’.The listeners received the Dharma that resonated with them, so they immediately believed and accepted it, thinking they had attained realizations.
After attaining the Dharma, they became attached to the Small Vehicle and did not progress beyond that state.
“So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”This means that when people first heard the skillful and provisional teachings they were “immediately joyful”.
They were already very happy, so they accepted [that Dharma] and sought to attain that state of fruition, “mistakenly believing it to be the ultimate”.They thought this was the ultimate Dharma.
Sariputra and the bhiksus around him all had this type of thinking.They felt that the Buddha had taught them to eliminate all attachments and afflictions because life was suffering and suffering came from attachments and the pursuit of cravings and desires.So, they let go of their cravings and desires; they were no longer attached to fame or gain.But they stopped there.They did not know that in addition to the Small Vehicle, there was also the nature of things.In addition to the Small Vehicle, there were true and wondrous underlying principles.This is what was realized by Bodhisattvas.
So, he did not “[know] that aside from the Small Vehicle, there were other wondrous principles”.
“Not knowing that aside from the Small Vehicle, there were other wondrous principles, Sariputra felt sad that he had not fully understood the Buddha’s understanding and views. He and the others often felt remorse [that they did not achieve the same realizations] as others who had also listened to the Dharma”.
At this point, Sariputra understood all this. But he “felt sad that he had only fully understood the Buddha’s understanding and views”. Everyone said that Sariputra was foremost in wisdom among the Buddha’s disciples. But he was still at the state of the Small Vehicle and did not realize that the Small Vehicle contained wondrous principles. So, he was sad that he had not really understood the Buddha’s understanding and views. With His wisdom, how much did the Buddha really understand? There was nothing in the universe that the Buddha did not know or understand. So, the Buddha’s understanding and views were not something Sariputra could penetrate with his [Hearer-wisdom].
Thus “he and the others always felt remorse, [as they did not achieve the same realizations] as Bodhisattvas and those who formed great aspirations. They had all heard the same teachings from the Buddha, yet. [Bodhisattvas and those who formed aspirations] had a completely different understanding. Actually, when Sariputra said, “We immediately believed and accepted it”, this sentence implied that he had personal causes and conditions for this.
Before Sariputra encountered the Buddha-Dharma, he practiced Brahmanism. The teacher he followed was a widely renowned Brahmin scholar. When his teacher was seriously ill, Sariputra stayed by his aside to attend to him. Before the teacher passed away, he shared his last thoughts with Sariputra. He told Sariputra, “I still do not understand cyclic existence. Do people really come to this world for one reason only, to pursue their desires? The obstacle of lust and affection is especially difficult to break through”. He said that he only had one remaining question that he continued to ponder.
In a small kingdom, a king and his queen had a very loving relationship. However, life is impermanent. The king was dying and the queen did not want to let him go. She held him for a long time and would not let go. Clearly, the king was suffering greatly. He did not want to leave her, but he eventually passed away.
The queen was devastated. She held him for a long time, refusing to let go. When the king was cremated, the queen did not care about anything and just kept saying, “I want to go with you”. Finally she yelled loudly, “I want to go with you”. Then she jumped into the fire. Though the fire was still burning, she jumped into the fire pit. This was what Sariputra’s teacher told him with great sadness. This matter had always been on his mind. He said, “Isn’t the attachment to relationships difficult to overcome in this lifetime?
I also do not know what will happen to this body in the future when I leave it. And where will I go?” “This queen wanted to follow her king. After she jumped into the fire and her body was burned up, did her soul find the king’s soul?”
“I’ve always wondered about this. Now, my life is like a candle in the wind. I do not know when it will be extinguished. In the future, where will I really go?” So, as he was dying, he told Sariputra. “Even now, I’m still confused. You must immediately seek someone who can truly liberate you from [cyclic existence] and the strong attachment to relatinships. You should immediately seek a way to liberate yourself from these attachments and from the rebirth of life”. After he said this, he passed away.
Sariputra, upon hearing his teacher’s words, was very confused. He thought, “My teacher was a such a widely renowned scholar. Everyone respected and admired him. Why could he still could not understand this at the end of his life?” it was only a small issue of being attached to relationships, but he could not resolve it. In particular, when he was dying, he still did not know where he was going”. “I have followed this teacher and his teachings, but what use was it?”
So, while he was feeling very sad, he was walking along one day and saw someone far away He felt he had never seen anyone like this before; he had such dignity! So, he approached this bhiksu and respectfully asked him, “Sir, what Dharma are you aultivating? Who is your teacher? I see that your manner and behavior are completely different from other people.
So, what Dharma do you rely on?” Bhiksu Asvajit said, “All things arise due to causes and conditions. All things cease due to causes and conditions. The Buddha, the great Sramana, always teaches such”. ”If you ask me what Dharma is in my mind, that is my answer. “All things arise due to causes and conditions. All things cease due to causes and conditions. I learned this from my teacher, the Buddha, an enlightened one”. “My teacher is the enlightened one. He is monastic and a spiritual practitioner.So, the Buddha, the great Sramana, always teaches such. Therefore, my mind abides in this Dharma”. Sariputra was very wise to begin with. This bhiksu who was standing here had such a dignified demeanor and behaved in such a refined manner. “His teacher is an enlightened one, so I should follow this enlightened one and seek the Dharma from Him.” As he realized this, he immediately asked Bhiksu Asvajit, “where is the Buddha now?” Bhiksu Asvajit told him where the Buddha was staying. Sariputra was very pleased.
Maudgalyayana was his best friend and the two had an agreement that. “If I arraign the true principles or if I meet a great teacher, I will tell you. If you meet a great teacher who can give us a direction for [our practice] or wholesome principles, you will share it with me. We will engage in spiritual practice together and walk towards the same goal.”
So, he was very happy and quickly reported this to Maudgalyayana. Maudgalyayana had 250 disciples and Sariputra had 250 disciples. The two of them immediately brought their disciples to the Buddha. The Buddha gave them a teaching that explained [the truths of] causes and conditions. After they heard the teachings, they were joyful, so they took refuge with the Buddha.
So everyone, when Sariputra encountered this Dharma, he became very happy, and thus began to cultivate the Small Vehicle Dharma. He wanted to let go of worldly desires and find a way to realize the state of fruition of his own awakening. So, he “immediately believed and accepted it.” This was probably what happened. So, we must understand that everyone hears the same Buddha-dharma. However, people’s capabilities are different, so they hear and accept it at different levels. In provisional teachings. We can also understand that provisional teachings and wondrous principles are the same. Therefore, all of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「覺證天體宇宙，一乘圓頓之法，中道實相之理，非彼三乘所知。」
⊙「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》
⊙「然我等不解方便，隨宜所說，初聞佛法，遇便信受，思惟取證。」《法華經譬喻品第三》
⊙然我等不解方便，隨宜所說：佛為小機施權設教，聞者契機受法，遇便信受、思惟、取證。
⊙初聞佛法遇便信受、思惟、取證：初遇此方便權說，即歡喜信受求證果位，誤以此為究竟。
⊙不知小乘之外，別有妙理：舍利弗既自感傷，未盡解佛知見。復謂我等常自悔恨，曾同聞佛法。
【證嚴上人開示】
「覺證天體宇宙，一乘圓頓之法，中道實相之理，非彼三乘所知。」
覺證天體宇宙
一乘圓頓之法
中道實相之理
非彼三乘所知
大家應該都能夠，體會字面的意思了。體會到意思，是不是真正我們的心，能夠證悟呢？與此境界會合？「覺證天體宇宙」，這是佛的境界，佛陀的覺悟才有辦法，天體宇宙是這麼遼闊、這麼無邊際的世界道理等等，那種的境界，實在不是凡夫有辦法能去證悟。也不是凡夫就證悟不到，因為我們必須，去除凡夫這個名稱。
為什麼叫做凡夫？就是有無明、惑等等，很多的無明覆蓋了我們的心，所以我們就是凡夫。佛陀就是已經，去除所有的煩惱、惑、無明，完全清淨了，所以他的覺性，就能夠證天體宇宙。所以說來，「心、佛、眾生三無差別」，三無差別，但是還有「三」，因為有眾生、凡夫的名稱，去除了眾生、凡夫，那就是佛，就是「一」。
所以佛陀來人間，就是要讓我們，去除「一、二、三」這種的分別，所以但說「一乘圓頓之法」。一乘就是佛，佛的覺性，希望能夠將這個覺性，完全讓眾生體會了解，所以這是一個很圓滿的覺性。這應該直接說，一點就會通的道理，就是這麼簡單。不過，就是因為，這些無明惑來障礙著，層層、層層的障礙，所以佛陀想要現出了這個，中道實相的道理，所以他一定要再從頭說起，希望眾生從開頭開始，慢慢回歸到行菩薩道，這樣到佛的境界。
但是，這個中道實相的道理，也不是「三乘所知」。聲聞、緣覺，或者發心行菩薩，初覺，初發心的菩薩，知道有那條的道理，知道盡頭是佛的境界，所以他要起步向這個方向走；方向知道了，但是還沒有真正體會到。
就像牛喝水、吃草，有牠的水草(量)，身體的力量，貓、狗喝水的食量，只是牠的力量。所以各自同樣的東西，卻是不一樣的量。佛陀所說的法，都是一樣的法，只是接受的人，是接受多少的量呢？同樣的道理，舍利弗他終於瞭解了，佛陀所說的法，我所吸取的就是的法，「是我等咎，非世尊」。我們前面也說了，「所以者何？若我等，待說所因」，若是我們大家所期待的，那就是無上正等正覺，那就是「成就阿耨多羅三藐三菩提，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》
過去，就是只執著在小乘法而已，若早發大乘心，用這個大乘心的心理，來接受佛的法，若這樣，無上正等正覺，發菩薩心，我們全都有分。這是自己的根機執著在小乘，停在那個地方，現在終於瞭解了。
再接下來這段(經)文說：「然我等不解方便隨宜所說，初聞佛法遇便信受、思惟、取證。』
然我等不解方便
隨宜所說
初聞佛法
遇便信受
思惟取證
《法華經譬喻品第三》
因為本來佛陀所說的法，我們大家若能夠，用這個大量的心來吸收，這樣應該就能夠，得無上正等正覺，能夠度脫。不過，「然我等不解方便隨宜所說」，我們大家還未了解到，佛陀原來是從頭說起，要去除我們種種的煩惱、執著。我們卻是被這個小乘施權，因為佛陀為這些小機的人，設教施權。
所以，「聞」，起初這樣聽到佛法，「聞者契機受法」。聽到的人，與他的根機有接觸的人，小根機的就接觸較淺的法，中根機就會接受到中階層的法。佛陀說同樣的法，只是這些根機體悟不同。所以雖然佛陀是為小乘來施教，應該大、小(乘)都能夠吸收，但是聽，聽的人就是停滯於，小乘去受法。因為小根機的人來接受這個小，較小的法，其實，佛說法，沒有大、小(乘)的分別，是小根、小機的人，聽起來就是這樣。
所以說來，佛陀是說一乘法，權，就是妙權，這個妙是真空妙有。那個圓，圓教的道理，但是我們都只是，用在佛陀就是設權，為小機施權，其實權中有妙。我們應該要體會佛陀的苦心，不過很多人，就只是按照按步去體會，所以「聞者契機(受法)」，契這個小教的機、契這個權教的機，所以「遇便信受、思惟取證」。覺得知道人生是苦，到頭來也是空，所以獨善其身，就是想要獨善其身，證得這個果位，就只是這樣而已。所以叫做「遇便信受」。
然我等不解方便
隨宜所說：
佛為小機施權設教
聞者契機受法
遇便信受
思惟取證
得到法，就開始執著於小乘，在那個位置不再向前進步。
初聞佛法
遇便信受
思惟取證：
初遇此方便權說
即歡喜信受
求證果位
誤以此為究竟
「初聞佛法遇便信受、思惟、取證」。意思是說，最初聽到的時候，這方便權說，即便歡喜，很歡喜，就這樣接受，就這樣取證果位，「誤以為此為究竟」，錯知這樣的法是究竟。
這是舍利弗這群的比丘眾，都是這樣的想法，覺得佛說的，就是去除一切的執著、煩惱。因為人生就是苦，苦是來自於執著、追求愛欲。我將愛欲放棄了，我沒有執著這個世間的名、利，就是到這裡這樣就停下來了，不知道小乘之外，那個法性，小乘以外，那個法性的真理、妙理，就是菩薩所得到，所以「不知小乘之外，別有妙理」。
不知小乘之外
別有妙理
舍利弗既自感傷
未盡解佛知見
復謂我等常自悔恨
曾同聞佛法
因為這樣，舍利弗現在知道了，不過「自感傷，未盡解佛知見」。人人稱舍利弗，在弟子群中智慧第一，卻是也還在小乘法，還不了解小乘法含藏著妙理，所以他很感慨著自己，還沒有很了解佛的知見。
佛到底他的智慧知道多少？原來是宇宙、天體萬物道理，佛無不知、無不曉。所以這個佛的知見，「一切智」，舍利弗還未通達，所以就說：「我等常自悔恨，曾同聞佛法」。與這些菩薩，發大心的人，原來他們聽的法、我聽的法，從佛說出來都是一樣。但是，他們聽了，心的解釋，和我們自己聽的瞭解，完全不同。
其實，舍利弗，他說「遇便信受」，這句話應該有，他的個人的因緣存在。舍利弗還未遇佛法之前，他也是婆羅門教之一，他所跟隨的師父是婆羅門教的名聞全國的學者。一直到了他的師父病得很重時，他隨侍在他的師父身邊，將要往生之前，他的師父向舍利弗，說出了他最後的心念。
他告訴舍利弗：「人生生死，我還不清楚，到底人來到人間，只為了一項事情，那種的欲念追求？尤其是這個情欲難關，很難得突破。」他就說他過去只有一個問題，一直想，在一個小國，那個國王與他的王妃，二人感情很好，但是生命的無常，那位國王病死了，那位王妃情難捨，所以抱著那個國王，久久都不肯放棄；明明那位國王也是在很痛苦、情難捨的情形下，還是吞下了最後一口氣。還在生的人，痛不欲生，抱著那位國王久久不放，一直到這位國王就是火葬時，這位王妃不顧一切，就是一直說：「我要隨你去！」口中不斷大聲的吶喊：「我要隨你去！」就這樣跳入，在火葬，火在燒的當中，她也跳入火坑去。
這是舍利弗的師父，用很感慨來向舍利弗說，這件事情，一直就在他的心裡。他說：「像這樣，是不是情欲的難關，在生命中難得脫離？我自己也不知道，我到底這個身體，捨這個身體的未來，我又是要往哪裡去呢？那位王妃說要隨她的國王去，是不是也這樣投入火坑，燒掉了她的身，到底她的魂，有與國王在一起嗎？我一直在想這件事情。現在我到了生命如風中的蠟燭，什麼時候會消失掉，我自己不知道。到底未來我要往哪裡去呢？」
所以，在臨終時告訴舍利弗：「我現在還是在迷惑中，你要趕緊圦追求一位，真正能夠讓你解脫，對生命來去，人間最難突破的情欲，你應該要趕緊去追求，什麼才能夠解脫情欲？怎麼樣才能瞭解人生的去來？」這樣話說完，就往生了。舍利弗聽到他的師父這樣說，他的心很迷惑，那時候感覺：我的師父是全國聞名的學者，大家以他為最崇高。為什麼他一直到人生的最後，還無法瞭解呢？只是一個小小的情欲，他還是在心裡這樣長久解不開，尤其是自己要往生時，到底要往哪裡去？同樣不知道，這樣我過去隨著師父，老師所教的，我還有什麼用？
所以在那個當中，很落寞的時候，有一天在路上走，遠遠地看到一位，從來不曾有感覺到這樣的人，這種的威儀，趕緊到比丘的面前，很恭敬問他，問：「這位修行者，您修什麼法呢？您的老師是什麼人？我看您舉止行動，您到底是依什麼法而住呢？」
馬勝比丘就這樣說：「諸法因緣生，諸法因緣滅，我佛大沙門，常作如是說。」你若要問我什麼法在我的心裡？我的心中就是「諸法因緣生，諸法因緣滅」。這個法是我的師父，我佛是覺者，我的師父是位覺者，他出家、他修行，所以「我佛大沙門，常作如是說」，我的心就是住在這個法之中。
舍利弗本來就很有智慧，這位比丘在眼前，這個威儀、行動那麼脫俗，他的師父是一位覺者，應該是我所要依止，我應該要去追求的法。瞭解了，趕緊向馬勝比丘問：「佛現在在哪裡？」
馬勝比丘向他說完，佛所居住的地方，舍利弗很歡喜。目犍連是他最好的朋友，二人約定過，舍利弗與目犍連有約定──我若能夠得到真理，能夠得到明人，我會告訴你；你若有得到這樣的明人，能夠指點我們的方向，若有好的道理，你要和我分享。我們二人是共同要往修行，共同的道理走。所以很歡喜，趕緊回去向目犍連通報。目犍連(有)二百五十位弟子，舍利弗(有)二百五十位的弟子，二人合起來，趕緊將弟子也帶到佛的面前。佛陀為他們一場的說法，所以解釋這個因緣。大家聽了之後，歡喜，從此開始就皈依佛。
所以大家，就是在遇到這個法，他就起了歡喜心，就這樣修這個小乘法，一直要如何放棄了人間的欲，如何求得自己本身，能夠覺悟的這種果位。所以「遇便信受」，應該是這樣。
所以我們要了解，佛陀說法是大家同樣在聽，只是各人的根機不同，聽到後所能接受的法，層次不同。所以，權中有妙理，我們也能夠知道，權與妙都是平等法，所以我們大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Perfect and Immediate One Vehicle Dharma (迴入一乘圓頓之法)
Date: December.22. 2014
“[The Buddha] has realized all things in the universe. He teaches the perfect and immediate One Vehicle Dharma. The ultimate reality of the Middle Path is not something known by Three Vehicle practitioners.”
Everyone should be able to comprehend the meaning of these words. After we comprehend the meaning, can our minds truly awaken to it? Can we connect with this state? “[The Buddha] has realized all things in the universe.” This is the state of Buddhahood. Because the Buddha was enlightened, He understood the vastness of the universe and the infinite principles of this boundless world. This state of mind is not something ordinary people are able to realize. However, this does not mean that ordinary people cannot realize it; they just have to transcend the state of ordinary people.
Why are we called ordinary people? Because of our ignorance and delusions. So much ignorance has covered our minds; that makes us ordinary people. The Buddha had already eliminated all of His afflictions, delusions and ignorance. His mind was completely pure, so with His enlightened nature He was able to realize [the truths of] the universe.
So, “the mind, the Buddha and sentient beings are no different [in their nature].” They are no different [in nature], but they are still “three” because there are still sentient beings, who are called ordinary people. Once we set these distinctions aside, there is only the Buddha, only the “one”. So, the Buddha comes to this world to help us eliminate such distinctions of “one,” “two” or “three”.
Thus “He taught the perfect and immediate One Vehicle Dharma.” The One Vehicle [originates in] the Buddha’s enlightened nature. He hoped to help sentient beings completely understand and realize this enlightened nature. So, this is a perfect enlightened nature. He should be able to explain it directly so that people can understand the principles right away. It should be that simple, but the minds of ordinary people are covered by ignorance and delusions; there are layers upon layers of obstacles. So, when the Buddha sought to reveal the ultimate reality of the Middle Path, He had to explain from the beginning, hoping sentient beings could start at the beginning and gradually return to the Bodhisattva-path, eventually reaching the state of Buddhahood.
But the ultimate reality of the Middle Path is not “known by Three Vehicle practitioners,” Hearers, Solitary Realizers or those who have just aspired to walk the Bodhisattva-path, newly-awakened and newly-inspired Bodhisattvas. They may know about the principles of this path and know that it ends at the state of Buddhahood, therefore, they start walking in this direction. They know the course, but they have not truly realized it. Think about cows drinking water and eating grass. The quantity they consume allows them to have a certain amount physical strength. The amount cats and dogs drink and eat only supports their level of physical strength. So, they consume similar things but in different quantities. The Buddha taught the same Dharma to everyone. But how much of it could each person accept?
The same principle applies here. Sariputra finally understood that he had only absorbed a part of the Buddha’s teachings. “It was our fault, not the World-Honored One’s.” As we previously discussed,
“Why is this so? If we had waited for the Buddha to teach,” They were all hoping to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi.Then they “certainly wools have been delivered by the Great Vehicle.”
In the past, they were attached to the Small Vehicle Dharma.If they had formed Great Vehicle aspirations and applied the mindset of the Great Vehicle to accepting the Buddha-Dharma, then they would have felt that supreme, universal and perfect enlightenment and Bodhisattva-aspirations were something they were a part of.
But because of their capabilities, they were attached to the Small Vehicle, so they remained in that state.Now, they finally understood
The next sutra passage states, “But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”
If they could have accepted the Buddha’s teachings with a vast and expansive mind, they could probably have attained supreme, universal and perfect enlightenment and been transformed.“But I and others like me did not understand that skillful means were taught according to what was appropriate.”They did not yet understand that the Buddha started teaching at the beginning to help them eliminate their afflictions and attachments.Instead, they [clung to] Small Vehicle teachings.
The Buddha had devised these provisional teachings for people with limited capabilities.
So, when people first heard the Buddha-Dharma, “the listeners received the Dharma that resonated with them.”Those who heard this Dharma would connect to it according to their capabilities.Those with limited capabilities connected with it on a superficial level.Those with average capabilities connected with it on a moderate level.The Buddha gave the same teachings, but people of varying capabilities achieved various realizations.
So, though the Buddha taught for the sake of Small Vehicle practitioners, both Great and Small Vehicle practitioners could accept these teachings.However, these listeners had stopped at the state of the Small Vehicle.Because they had limited capabilities, they were limited in the teachings they could accept.
Actually, the Buddha did not distinguish between Great and Small Vehicle Dharma.It was people with limited capabilities who seemed to hear it that way.So, the Buddha taught One Vehicle Dharma.Provisional teachings are wondrous.Wondrous refers to the perfect teachings of true emptiness and wondrous existence.
However, we only understand it as a provisional teaching that He gave.For limited people, He taught the provisional.But this also contains the wondrous [Dharma].We should comprehend His painstaking efforts, but many people can only realize the Dharma step by step.
So, “the listeners received the Dharma that resonated with them.”For some, the limited teachings resonated.For some, provisional etchings resonated.So, they “immediately believed and accepted it, thinking [they] had attained realizations”.They realized that life is suffering and that ultimately, it is empty.So, they only practiced for their own sake.
They only sought to benefit themselves and attain the [Small Vehicle] fruit.That is all.
So, they “immediately believed and accepted it”.
But I and others like me did not understand that skillful means were taught according to what was appropriate:The Buddha, for those of limited capabilities, established provisional teachings’.The listeners received the Dharma that resonated with them, so they immediately believed and accepted it, thinking they had attained realizations.
After attaining the Dharma, they became attached to the Small Vehicle and did not progress beyond that state.
“So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”This means that when people first heard the skillful and provisional teachings they were “immediately joyful”.
They were already very happy, so they accepted [that Dharma] and sought to attain that state of fruition, “mistakenly believing it to be the ultimate”.They thought this was the ultimate Dharma.
Sariputra and the bhiksus around him all had this type of thinking.They felt that the Buddha had taught them to eliminate all attachments and afflictions because life was suffering and suffering came from attachments and the pursuit of cravings and desires.So, they let go of their cravings and desires; they were no longer attached to fame or gain.But they stopped there.They did not know that in addition to the Small Vehicle, there was also the nature of things.In addition to the Small Vehicle, there were true and wondrous underlying principles.This is what was realized by Bodhisattvas.
So, he did not “[know] that aside from the Small Vehicle, there were other wondrous principles”.
“Not knowing that aside from the Small Vehicle, there were other wondrous principles, Sariputra felt sad that he had not fully understood the Buddha’s understanding and views. He and the others often felt remorse [that they did not achieve the same realizations] as others who had also listened to the Dharma”.
At this point, Sariputra understood all this. But he “felt sad that he had only fully understood the Buddha’s understanding and views”. Everyone said that Sariputra was foremost in wisdom among the Buddha’s disciples. But he was still at the state of the Small Vehicle and did not realize that the Small Vehicle contained wondrous principles. So, he was sad that he had not really understood the Buddha’s understanding and views. With His wisdom, how much did the Buddha really understand? There was nothing in the universe that the Buddha did not know or understand. So, the Buddha’s understanding and views were not something Sariputra could penetrate with his [Hearer-wisdom].
Thus “he and the others always felt remorse, [as they did not achieve the same realizations] as Bodhisattvas and those who formed great aspirations. They had all heard the same teachings from the Buddha, yet. [Bodhisattvas and those who formed aspirations] had a completely different understanding. Actually, when Sariputra said, “We immediately believed and accepted it”, this sentence implied that he had personal causes and conditions for this.
Before Sariputra encountered the Buddha-Dharma, he practiced Brahmanism. The teacher he followed was a widely renowned Brahmin scholar. When his teacher was seriously ill, Sariputra stayed by his aside to attend to him. Before the teacher passed away, he shared his last thoughts with Sariputra. He told Sariputra, “I still do not understand cyclic existence. Do people really come to this world for one reason only, to pursue their desires? The obstacle of lust and affection is especially difficult to break through”. He said that he only had one remaining question that he continued to ponder.
In a small kingdom, a king and his queen had a very loving relationship. However, life is impermanent. The king was dying and the queen did not want to let him go. She held him for a long time and would not let go. Clearly, the king was suffering greatly. He did not want to leave her, but he eventually passed away.
The queen was devastated. She held him for a long time, refusing to let go. When the king was cremated, the queen did not care about anything and just kept saying, “I want to go with you”. Finally she yelled loudly, “I want to go with you”. Then she jumped into the fire. Though the fire was still burning, she jumped into the fire pit. This was what Sariputra’s teacher told him with great sadness. This matter had always been on his mind. He said, “Isn’t the attachment to relationships difficult to overcome in this lifetime?
I also do not know what will happen to this body in the future when I leave it. And where will I go?” “This queen wanted to follow her king. After she jumped into the fire and her body was burned up, did her soul find the king’s soul?”
“I’ve always wondered about this. Now, my life is like a candle in the wind. I do not know when it will be extinguished. In the future, where will I really go?” So, as he was dying, he told Sariputra. “Even now, I’m still confused. You must immediately seek someone who can truly liberate you from [cyclic existence] and the strong attachment to relatinships. You should immediately seek a way to liberate yourself from these attachments and from the rebirth of life”. After he said this, he passed away.
Sariputra, upon hearing his teacher’s words, was very confused. He thought, “My teacher was a such a widely renowned scholar. Everyone respected and admired him. Why could he still could not understand this at the end of his life?” it was only a small issue of being attached to relationships, but he could not resolve it. In particular, when he was dying, he still did not know where he was going”. “I have followed this teacher and his teachings, but what use was it?”
So, while he was feeling very sad, he was walking along one day and saw someone far away He felt he had never seen anyone like this before; he had such dignity! So, he approached this bhiksu and respectfully asked him, “Sir, what Dharma are you aultivating? Who is your teacher? I see that your manner and behavior are completely different from other people.
So, what Dharma do you rely on?” Bhiksu Asvajit said, “All things arise due to causes and conditions. All things cease due to causes and conditions. The Buddha, the great Sramana, always teaches such”. ”If you ask me what Dharma is in my mind, that is my answer. “All things arise due to causes and conditions. All things cease due to causes and conditions. I learned this from my teacher, the Buddha, an enlightened one”. “My teacher is the enlightened one. He is monastic and a spiritual practitioner.So, the Buddha, the great Sramana, always teaches such. Therefore, my mind abides in this Dharma”. Sariputra was very wise to begin with. This bhiksu who was standing here had such a dignified demeanor and behaved in such a refined manner. “His teacher is an enlightened one, so I should follow this enlightened one and seek the Dharma from Him.” As he realized this, he immediately asked Bhiksu Asvajit, “where is the Buddha now?” Bhiksu Asvajit told him where the Buddha was staying. Sariputra was very pleased.
Maudgalyayana was his best friend and the two had an agreement that. “If I arraign the true principles or if I meet a great teacher, I will tell you. If you meet a great teacher who can give us a direction for [our practice] or wholesome principles, you will share it with me. We will engage in spiritual practice together and walk towards the same goal.”
So, he was very happy and quickly reported this to Maudgalyayana. Maudgalyayana had 250 disciples and Sariputra had 250 disciples. The two of them immediately brought their disciples to the Buddha. The Buddha gave them a teaching that explained [the truths of] causes and conditions. After they heard the teachings, they were joyful, so they took refuge with the Buddha.
So everyone, when Sariputra encountered this Dharma, he became very happy, and thus began to cultivate the Small Vehicle Dharma. He wanted to let go of worldly desires and find a way to realize the state of fruition of his own awakening. So, he “immediately believed and accepted it.” This was probably what happened. So, we must understand that everyone hears the same Buddha-dharma. However, people’s capabilities are different, so they hear and accept it at different levels. In provisional teachings. We can also understand that provisional teachings and wondrous principles are the same. Therefore, all of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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