20150722《靜思妙蓮華》方便逗機終歸一乘(第614集)
（法華經•譬喻品第三）
⊙「如來法性圓滿，智慧浩瀚如海，教法等同一法，眾生隨量領受；佛設方便逗機，終歸一乘真實。」
⊙「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」《法華經譬喻品第三》
⊙「舍利弗，以是因緣，當知諸佛方便力故，於一佛乘分別說三。」《法華經譬喻品第三》
⊙舍利弗，以是因緣：佛徵信示教，以是眾生不能盡受之因緣，但為小智開一為三。
⊙法唯一實乘，本無二三，惟眾生雖具有出世無漏種性，而仍有大小差別，故於一佛乘方便說三耳。
【證嚴上人開示】
「如來法性圓滿，智慧浩瀚如海，教法等同一法，眾生隨量領受；佛設方便逗機，終歸一乘真實。」
如來法性圓滿
智慧浩瀚如海
教法等同一法
眾生隨量領受
佛設方便逗機
終歸一乘真實
佛陀已經無始以來修行，所有一切煩惱、無明惑、垢染等等，完全無染著了。甚至，無始以來，諸佛智慧教法，完全啟發了他真如的本性，真如與宇宙天體已經合而為一，所以如來法的法性，那就是最圓滿了。
我們學佛，就是要學得了一切法性圓滿，那就是已經，我們的真如本性體現了。若能夠到真如本性體現，那就是智慧，「智慧浩瀚如海」。
「教法等同一法」。佛陀的教法，其實都是很平等，只有一個法，沒有一、二、三，絕對是平等、是一法。只是我們眾生根機有差別，有的根機很利根，有的根機很鈍根。利根的人，就是利根，利根的人他能夠聞一，瞭解了，「聞一知十」甚至有的人，「一聞千悟」，這不是沒有。這樣的人，同樣就是過去的薰習，已經不知多久多久的以前，他一直不斷地薰習，啟悟了這個道理，這樣帶著這個清淨無染的本性，本性不受染，這樣再來，就是少分煩惱、多分的清淨，所以又再來人間。
就像(靜思書軒)小志工，很懂事。有的是從幼稚園就開始了，穿著一件圍兜兜，就在書軒搬書、擦桌子。他也懂得將書搬到那裡，擺整齊。這麼小的孩子，在「入經藏」時，阿嬤在彩排、在練手語，他坐在旁邊看，看到他也會唱，看，看到他也會比，這樣他也能夠當一個小老師。
我就想：「這麼小的孩子，佛法，他聽得進去！」不只聽得進去，有時候看他們，(大愛臺)舉辦小菩薩的節目，他們能夠琅琅上口，也能夠說話，說法給人聽。這很親切感啊！
有時候會想，這叫做清淨，真如的本性。過去生，已經將煩惱這樣去除了，多分的煩惱去除，尤其是慧命成長，帶來這一生，再來接受到佛法。這條路好像他很熟，這些話好像他常常在說，現在再來人間，有這個因緣，還是依報、正報，在這個家庭，還是繼續這分緣而來。
也有我們花蓮的孩子也是這樣。只要是有假日，他就進來在我們精舍，幫助錄影。看他在拉線，他的師傅（編按：影視組同仁陳友朋）扛著這臺攝影機，這樣一直跑，他就拉著那個線，這樣跟著一直跑。時間若到，他就將帶子趕快，就趕緊送過去給他的師傅。
兩天前，我看他在掌著camera，攝影機，若換人上去說話，這個深淺，是要將它調近一點、或者是要推遠一點，要讓它全景的，或者是讓它是個人的，看他很熟手，這樣鏡頭掌得很穩。等到我要上去說話的時候，我看他跑很快，上舞臺來，趕緊將燈光打開。我說他已經變成燈光師了。不只是攝影師，也是燈光師，今年才是小學四年級而已。
尤其是我們兩天前，我們慈濟小學、幼稚園，同樣有六百多位的孩子，「竹筒回娘家」，要回來將這個竹筒，拿回來給師公。這次就是為了菲律賓，他們在表達，上臺來說話，不論是一年級、二年級，三、五年級的孩子，琅琅上口，就是充滿了慈悲心，也充滿了智慧。甚至也說
『』活動，有是風災，都有人也說媽媽、阿嬤和她，每天人一人一個錢筒，每天放十元，這就是她和阿嬤，和媽媽的相約，互相約定。
又有一位，他就是說看到師伯、師姑，這麼多人為了菲律賓在做義賣，媽媽去買蛋捲，他就想到將這個東西和竹筒，送去平日他們有常常去用餐的，素食館，他說竹筒要去勸募。果然很多人都向他投竹筒，同時他覺得這樣很有信心，他就做一個決定，要如何能夠讓更多人，來幫忙菲律賓，所以他就決定和很多的商店，就向他們說：「這個錢筒能夠救人，菲律賓風災……等等。」果然他有送出五個錢筒，在人家的店面裡，後來去收回來也不少。
甚至，我們的孩子還在分享：「愛心，要平時要繼續，幫助人的事情就是最歡喜的。」所以，他們就組織一個，這高年級就去認養，在那個水源地，那個山地的地方，有老人生活起居不方便，他們會常常去幫助他、去關心，去和老人說話等等。
看到孤老無依的人，送去的飯都沒有吃。為什麼呢？看，這太硬了，老人吃不下去。趕緊就去準備，老人吃得下的東西。又看到他沒有熱水，就大家出錢，這些小同學，大家就出錢去為老人家買熱水器。
你想，這不就是眾生在過去生中，就是帶著那分藏識再來？這一定是過去生接觸了佛法，有好的因緣，此生這個依報共同在這個地方、同一所學校，有這個環境啟發他們的愛心。像這樣，這種的藏識慢慢啟發，就會接近如來法性。
現在佛陀來人間，就是說法，都是用平等的法，大家來接受。教法同一，這個「教法等同一法」，全都平等、同一個法。隨眾生「隨量領受」，看你的根機是什麼樣，你的根機若是很清淨，接受到佛法會更快，體會會較深，所接受的，受用會較廣；而若是根機較鈍的，聽，我就跟著人家聽，有聽就好了。若這樣，根本什麼都沒有聽進去。所以看我們眾生的根機深淺，是利或鈍，所以隨「眾生隨量領受」。
看看這些孩子，年紀雖然小，卻是所接受的應該也很深。所以眾生，不要說年齡是大或是小，其實這個法性都平等，無大小，如來的智識都是平等，永遠都是圓的，全都很平等，不分年齡。所以佛陀設方便，就是逗機，看看你是什麼樣的根機，就怎樣來接受。
所以「終歸一乘真實」。佛陀開頭時開三乘，三乘法，其實任何，不論是聲聞乘、緣覺，同樣裡面含著真如的道理、一實的道理。看看佛陀將入滅的時候，還又交代「四諦法」是根本。所以雖然開頭說，大家聽不懂，只好是開三乘法，以「苦集滅道」為開頭，但是要涅槃那時候還是再叮嚀：這「四諦(法)」、「十二(因」緣」、「六度」，這就是根本的教法。所以說起來，我們佛陀所說的法，「終歸一乘真實」，看我們的根機如何來接受。
前面經文說：「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」
何以故
如來有
無量智慧、力、
無所畏諸法之藏
能與一切眾生
大乘之法
但不盡能受
《法華經譬喻品第三》
雖然人人本具佛性，卻是煩惱將它覆蓋，自己不覺、不知，這種的凡夫，就是稱為「業識」。明明知道不要發脾氣，但是就是忽然間就出來了，所以這個習氣比真如跑更快。我們的真如本性，是人人能與佛同等，悲智具足，不過，還是習氣還壓在上面，所以看到外面的境界，那個習氣，貪、瞋、癡、傲慢、懷疑，這種的習氣，總是在前面，很利、很快就出去。這就是煩惱還將我們纏住，包裹著我們的真如，所以叫做「在纏如來」，也是叫做「如來藏識」，所以我們要趕緊，將我們的煩惱一層一層再去除。
接下來這段(經)文就說：「舍利弗，以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
舍利弗
以是因緣
當知諸佛
方便力故
於一佛乘
分別說三
《法華經譬喻品第三》
佛陀再向舍利弗這樣說。就是因為這樣的因緣，這個因緣是什麼因緣？佛陀刻意再叫舍利弗，就是叫大家要注意聽，有以上說過的等等這些因緣。
舍利弗
以是因緣：
佛徵信示教
以是眾生
不能盡受之因緣
但為小智開一為三
雖然佛(於)開始時設三車，就是因為眾生的根機不整齊，不得不開出了這種方便的法門。所以，這是佛陀「徵信示教」，要向大家說：無虛妄，是真實的心，很誠意對待眾生的教育，為了要讓眾生人人能夠體會，所以無虛妄，真實。
「以是眾生不能盡受之因緣」，這個因緣就是眾生的根機，還未很成熟，根機高低差很多，所以這些因緣就是因為小智，為這個小智「開一為三」。本來是「一」，一實乘的佛法，就只是一項，要讓你們知道我們人人本具佛性，這個佛性與宇宙天體合一。就是這麼簡單的事情。不過，眾生小智，沒辦法瞭解，所以為這些小根、小智的人，所以就要分成三段式，三段，從小、中、大(乘)。
我們學校也是，這是小學的孩子、這是中學的孩子，這是大學。同樣大、中、小(乘)，佛陀二千多年前，對我們眾生適應根機，就是給我們本來是一實法，後來就是依眾生的根機，「開一為三」，本來是一真實法，但是將它分段：聲聞、緣覺、菩薩乘。所以知道，我們要知道，佛，「諸佛方便力故，於一佛乘分別說三」。
法唯一實乘
本無二三
惟眾生雖具有
出世無漏種性
而仍有大小差別
故於一佛乘
方便說三耳
「法唯一實乘，本無二三」。其實諸佛的法就只是一項而已，我們大家應該要相信，就是一項，是平等一實法。那就是這個，要給我們的全都是這麼的平等，所以三車的最後，就是大白牛車。這些就像孩子一樣，就是要分給你們的，全都共同一樣多，同樣。所以「本無二三」，沒有二乘、沒月三乘，只有共同一實法。
所以因為眾生，考慮到眾生，人人雖然就是本具有，出世無漏的種性。「出世」就是真如。我們的真如本性，能夠脫離這個三界，這個真如本性，我是人人本具，人人就很具足，原來就有的智慧。「無漏」，應該真如就不受染著、沒煩惱，「有漏」就是煩惱，「無漏」就是沒煩惱，本來就這麼清淨，沒有染著的煩惱。但是，人人都有這個「種性」，就是有這顆種子在，就是有這個真如本性在，但是，我們眾生就是根機，所以還有大、小差別，就是煩惱埋著，較深的、較淺的，已經浮現的這種的種子在。
所以「故於一佛乘方便說三」。因為這樣，所以，我們的真如本性，那就是有被埋得很深，已經被啟發中，也已經浮現出來，所以，因為這樣分別說三乘。
這是佛陀在《法華經》，一直一直要讓大家趕緊知道，不要再停滯在聲聞，「加減聽」，不要停滯在那種，這樣獨善其身，一定大家要啟發，法要聽入心，啟發我們自己的真如本性，要走入人群去體會人間法。再多的人間，這種的人間中，我們更加體會這種「無常、苦、空、無我」的真理。
若能夠更瞭解「無常、苦、空、無我」的真理，那就是已「真空」體會，體會了「真空」；再更深入，付出而無所求，這種「妙有」。我們不只是自度，體會到「真空」的道理，我們還能夠在「真空」，無所染著這分的真如本性，入人群中去度眾生。所以，法入心之後，體會一切，同時又再能夠普度眾生、救濟眾生。
我們想，學佛一定就是要有這樣的心。不要說，法，有就聽，沒有就算了。不可以。因為「如來法性圓滿」，我們一點都不要讓它缺角了。所以，我們這時候既然知道了，我們要持三無漏法——戒、定、慧。戒能防非、能止惡，我們要心時時就要「思惟修」，要有「靜慮法」，希望大家要很縝密，來保護我們這念心。
所以佛陀在這《法華經》，最大的用意，說出了世間很多的真相，但是要讓大家很瞭解，人人唯一的真如本性。所以因為這樣，大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Returning to the One Vehicle with Skillful Means (方便逗機終歸一)
Date:July.22. 2015
“The Tathagata’s Dharma-nature is perfect. His wisdom is vast like the ocean. All teachings are the same as the One Dharma. Sentient beings accept as much as their capacities can hold. The Buddha established skillful means according to their capacities, but ultimately returned to the True One Vehicle.”
The Buddha has engaged in spiritual practice since Beginningless Time, so there are no afflictions, ignorance, delusions or impurities, etc. that can contaminate His mind. Moreover, since Beginningless Time, all Buddhas’ teachings of wisdom have completely awakened His intrinsic nature of True Suchness so that it is already one with the universe. Therefore, the Dharma-nature of the Tathagata is completely perfect. As we learn the Buddha’s Way, we must learn to [recognize] the perfect Dharma-nature in all things. That means we have already manifested our nature of True Suchness. If we are able to manifest our true nature, that is wisdom.
“His wisdom is vast like the ocean. All teachings are the same as the One Dharma.” The Buddha actually teaches everyone equally. He teaches only the One Dharma; there are no others. He absolutely teaches the same One Dharma. It is just that we sentient beings have varying capabilities. Some people have sharp capabilities while some have dull capabilities. People with sharp capabilities are sharp. They can hear one thing and understand it. Or, “They hear one thing and realize ten.” Some people can even “hear one thing and realize 1000.” These people do exist. People like this must have also learned this in the past. For an unknown number of lifetimes, they have continuously learned and have awakened to these principles. They bring with them a pure and undefiled nature that cannot be contaminated. Every time they come, they reduce the afflictions [that cover it] so they become more pure; thus they are able to return to the human realm.
Take our young volunteers for example; they are very responsible. Some have been volunteering since they were in kindergarten. They wear aprons and help organize books and wipe tables at the Jing Si bookstore. They know how to restock the books and arrange them neatly. One of these children watched the rehearsals of the musical sutra adaptation. While his grandmother practiced sign language, he observed her from the side. Eventually, he could sing along and also perform the sign language. He was even able to help teach others.
Seeing him, I thought, “Even children this young can listen to and accept the Buddha-Dharma.” Not only do they accept it, sometimes when I watch our children’s programs, the teachings flow from their mouths. They can also share the Dharma with people. This is very endearing.
Sometimes I think, this is the pure intrinsic nature of True Suchness. In past lifetimes, this boy had already eliminated his afflictions. After eliminating many of his afflictions, he could develop his wisdom-life. Bringing this with him to his present life, he could accept the Buddha-Dharma. This path seemed very familiar to him. It seemed as if he had said these words before. This time, when he returned to the human realm, he had the causes and conditions, the circumstantial and the direct retributions, to be born to this family to continue his past causes and conditions. There is another child like him in Hualien. On his weekends and holidays, he comes to the Abode and helps with filming. I see him moving the cables.
As his teacher, the cameraman, carries the video camera from place to place, he follows him with the cable in his hands.At the right time, he will quickly grab a blank tape and pass it to his teacher.
Two days ago, I saw him controlling the camera.When a new person went on stage to speak, he could adjust the focus to switch between a close shot and a long shot, between a panoramic shot and a close up.I could tell that he is very experienced and had firm control over the shot.
As I went on stage to speak, I saw him run quickly onto the stage to turn on the lights.He has already become a lighting technician!Not only is he a cameraman, he is also a lighting technician.
He is only in fourth grade this year.Two days ago, more than 600 children from Tzu chi Elementary School and Tzu Chi Kindergarten brought their bamboo banks “home”.
They brought the bamboo banks home to me at the Abode.This time, it was for disaster relief in the Philippines.The children came on stage to speak.Whether they were in first grade or second grade, or third or fifth grade, they all spoke very well.They were filled with compassion as well as wisdom.
One even persuaded her mother and grandmother to adopt bamboo banks of their own and deposit NT$10 every day.This was her arrangement with her grandmother and her mother that they mutually agreed on.
Another child saw the adult volunteers holding fundraisers for the Philippines.When his mother bought cookie rolls from them, he came up with the idea of bringing cookie rolls and bamboo banks to the vegetarian restaurant they usually ate at.
He said he would fundraise with the bamboo bank.Indeed, many people actually donated money.This really boosted his confidence, so he decided to figure out how to give more people the chance to help the Philippines.
He started to go to many stores and tell them, “This bamboo bank can save many lives. It can help the Philippines,” and so on.As a result, five of the stores agreed to adopt bamboo banks, and he collected quite a lot of donations.
These children even shared that we should constantly express our love and that helping people brings the greatest happiness.The older students formed a team that adopted seniors in Shuiyuan, which is in the mountainous area.
Some had difficulties caring for themselves, so these students often helped and cared for them by chatting with them and so on.
They saw that some seniors who lived alone did not eat the food they brought them.Why was that?It was too tough for them to eat.
So, [the students] quickly prepared food that was suitable for seniors. Seeing that a senior did not have hot water, these elementary school students chipped in to buy a water heater for the senior.
Think about this.Doesn’t this show how sentient beings bring their storehouse consciousness from their past life?In a past life, they must have encountered the Buddha-Dharma and created good causes and conditions so that in this life, their circumstantial retributions brought them together at this school where there is an environment that inspires their love.
This is how their storehouse consciousness has gradually awakened and brought them closer to their Buddha-nature.
Then the Buddha expounded the Dharma in the world, He taught the same Dharma to everyone; the teachings were all the same.“All teachings are the same as the One Dharma.”He taught all sentient begins equally with the same Dharma.“Sentient beings accept as much as their capacities can hold.”
What we take in depends on our capabilities.
If our capacities are very pure, we accept the Buddha-Dharma a more quickly, develop a deeper understanding and apply it more widely.
Those with dull capabilities say, “I will just listen along with everyone else. Listening is good enough for me.”If this is what we think, we will not actually learn anything.
This depends on the depth of our understanding, on whether we have sharp or dull capabilities.So, “Sentient begins accept as much as their capacities can hold.”Even though these children are young, they have deeply internalized the teachings.So, whether sentient beings are young or old,their Dharma-natures are all equal.
There are no differences. Our inherent Tathagata-wisdom is impartial and always perfect. It is the same, regardless of age. The Buddha established skillful means suitable for all capacities. How much we accept depends on our capabilities. He “ultimately returned to the True One Vehicle”.
The Buddha began by teachings the Three Vehicles, and actually all of them, even the Hearer and Pratyekabuddha Vehicles, contain the principles of True Suchness, which are the principles of the One Reality. Before entering Parinirvana, the Buddha also reminded us that the Four Noble Truths are the foundation.
Although He began with [the One Vehicle], people could not understand, so He had to teach the Three Vehicles beginning with the Four Noble Truths. But right before entering Parinirvana, He again reminded us that the Four Noble Truths. He again reminded us that the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Perfections are the most fundamental teachings.
So, we say that the teachings of the Buddha “ultimately return to the True One Vehicle”. How much of it we can accept.
The previous sutra text states, “Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it”.
Though we all intrinsically have Buddha-nature, our afflictions have covered it so we are unaware of it. In ordinary people, this is known as “karmic consciousness”. We know that we should not lose our temper, but sometimes we suddenly erupt in a rage. Our habitual tendencies are activated more quickly than our nature of True Suchness. Our nature of True Suchness is equal to that of the Buddha’s and is replete with both compassion and wisdom. Yet, our habitual tendencies are still on top. So, when we connect with external conditions, our habitual tendencies, greed, anger, ignorance, arrogance and doubt always rush out in front; they are expressed more quickly. This is because our afflictions still bind us and cover our nature of True Suchness. Therefore, we are called Tathagata-in-Bonds; this our Tathagata-garbha consciousness.
[To reveal it,] we must quickly eliminate our afflictions, layer by layer.
The next sutra passage states, “Sariputra, because of these causes and conditions you should know that all Buddha use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three”.
The Buddha said this to Sariputra again [He taught in this way] due to these causes and conditions. What exactly are these causes and conditions? The Buddha purposely called to Sariputra again as a means of getting everyone to pay attention to the causes and conditions. He had mentioned previously.
Sariputra, because of these cause and conditions: The Buddha inspired faith and gave teachings, yet due to sentient beings’ inability to accept all of the Dharma, for those with limited wisdom, He taught the One [Vehicle] as the Three.
In the beginning, the Buddha set up three carts for sentient beings. It is because their capabilities varied that He had to open this Dharma-door of skillful means. The Buddha “inspired faith and gave teachings”. He wanted to tell everyone that there was no falsehood; this was His true intent. He sincerely wanted to teach sentient beings. To help everyone realize [the Dharma], none of His words were false; they were all true. “Yet due to sentient beings’ inability to accept all of the Dharma…”. The reason was that sentient beings’ capabilities were not yet mature and their capabilities varied greatly.
Because of these causes and conditions, for people with limited wisdom. “He taught the One [Vehicle] as Three”. Originally, there was just the One Vehicle, which was to help everyone understand that we all intrinsically have Buddha-nature, and this Buddha-nature is one with the universe. Things are really that simple. However, sentient beings have limited wisdom and could not understand this. For people with limited capabilities and wisdom, the One Vehicle was taught in three stages, as the Small, Middle and Great Vehicles. This is like how our schools are set up. There are elementary schools, middle schools and universities. In the same way, there are the Great, Middle and Small Vehicles. Over 2000 years ago, the Buddha taught according to sentient beings’ capabilities. He originally intended to teach the One Dharma, but based on sentient beings’ capabilities.He originally intended to teach the One Dharma, but based on sentient beings’ capabilities He “taught the One [Vehicle] as the Three.” Originally, there was only one True Dharma. But then He divided it into the stages of the Hearer, Pratyekabuudha and Bodhisattva Vehicles. Therefore, we should understand that. “All Buddhas use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three.”
In the Dharma, there is only the One Vehicle; originally there was not two or three. It is only because all beings, though possessing the world-transcendent , flawless seed-nature, still have differences of great or small capacity that the One Buddha Vehicle was skillfully taught for them to hear as the Three. “In the Dharma, there is only the One Vehicle, originally there was not two or three.”
All Buddhas actually give only one teaching. We should all believe that there is just one, the One Dharma taught equally to all. This means that He gives teachings to everyone equally. The last of the three carts is the cart drawn by the great white ox. This is like how, when giving things to children we need to distribute the same amount to everyone. So, “There was not two or three.”There are no Two Vehicles or Three Vehicles There is only the One Dharma. So, the Buddha had consideration for sentient beings. Everyone inherently has a world - transcendent, flawless seed-nature. “World-transcendent” refers to True Suchness. Our nature of True Suchness can enable us to transcend the Three Realms. The nature of True Suchness is intrinsic to everyone. We are all replete with this wisdom that we have always had. “Flawless” means that our nature of True Suchness cannot be contaminated by afflictions. Having “Leaks” means we have afflictions. Being “flawless” means we are free from them.
Our minds were originally pure and clean, uncontaminated by afflictions. Everyone has this “seed-nature”. Having this seed means we have the nature of True Suchness. But we sentient beings have varying capabilities, some greater, some more limited. These capabilities depend on whether there is a shallow or thick layer of afflictions over these seeds that are gradually surfacing.
So, “The One Buddha Vehicles was skillfully taught for them to hear as the Three.”Though we may have a nature of True Suchness, though we may have a nature of True Suchness, it has been buried deeply. Now it is in the process of beings awakened and has begun to emerge. This was why the Buddha taught the Three Vehicles. In the Lotus Sutra, the Buddha constantly wanted everyone to know that we must not stop at the state of Hearers. We must not engage in “casual listening.” We must not stop at awakening only ourselves. We must be inspired to listen and take the Dharma to heart so that we can awaken our nature of True Suchness and go among people to experience the workings of the world.
The more we go among people, the more we will understand the truths of impermanence, suffering, emptiness and no-self. If we can more deeply understand the truths of impermanence, suffering, emptiness and no-self, then we will realize “true emptiness.”
After we realize “true emptiness,” we can penetrate it more deeply by giving without expectations, thus realizing “wondrous existence.” Then we not only transform ourselves by realizing the principles of “true emptiness, with such a mindset,” we can make use of this nature of True Suchness which cannot be contaminated to go among people and transform them.
So, after taking the Dharma to heart, we can realize everything and, at the same time, widely transform and help sentient beings.
Think about this. As Buddhist practitioners, we need this mindset. We must not think that, “If I have a chance, I’ll listen” “If not, so be it.” This cannot, be our mindset. “The Tathagata’s Dharma-nature is perfect”; we must not let it become even slightly chipped. Since we already understand this, we must practice the Three Flawless Studies of precepts, Samadhi and wisdom.
Precepts can guard against wrongs and stop evil.We must always engage in “the cultivation of contemplation, and we must concentrate on the Dharma.” I hope we will all carefully protect our minds. The Buddha’s main intent in expounding the Lotus Sutra was to reveal the true appearance of many things in the world to help everyone to realize their one and only nature of True Suchness. Because of this, we 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）
⊙「如來法性圓滿，智慧浩瀚如海，教法等同一法，眾生隨量領受；佛設方便逗機，終歸一乘真實。」
⊙「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」《法華經譬喻品第三》
⊙「舍利弗，以是因緣，當知諸佛方便力故，於一佛乘分別說三。」《法華經譬喻品第三》
⊙舍利弗，以是因緣：佛徵信示教，以是眾生不能盡受之因緣，但為小智開一為三。
⊙法唯一實乘，本無二三，惟眾生雖具有出世無漏種性，而仍有大小差別，故於一佛乘方便說三耳。
【證嚴上人開示】
「如來法性圓滿，智慧浩瀚如海，教法等同一法，眾生隨量領受；佛設方便逗機，終歸一乘真實。」
如來法性圓滿
智慧浩瀚如海
教法等同一法
眾生隨量領受
佛設方便逗機
終歸一乘真實
佛陀已經無始以來修行，所有一切煩惱、無明惑、垢染等等，完全無染著了。甚至，無始以來，諸佛智慧教法，完全啟發了他真如的本性，真如與宇宙天體已經合而為一，所以如來法的法性，那就是最圓滿了。
我們學佛，就是要學得了一切法性圓滿，那就是已經，我們的真如本性體現了。若能夠到真如本性體現，那就是智慧，「智慧浩瀚如海」。
「教法等同一法」。佛陀的教法，其實都是很平等，只有一個法，沒有一、二、三，絕對是平等、是一法。只是我們眾生根機有差別，有的根機很利根，有的根機很鈍根。利根的人，就是利根，利根的人他能夠聞一，瞭解了，「聞一知十」甚至有的人，「一聞千悟」，這不是沒有。這樣的人，同樣就是過去的薰習，已經不知多久多久的以前，他一直不斷地薰習，啟悟了這個道理，這樣帶著這個清淨無染的本性，本性不受染，這樣再來，就是少分煩惱、多分的清淨，所以又再來人間。
就像(靜思書軒)小志工，很懂事。有的是從幼稚園就開始了，穿著一件圍兜兜，就在書軒搬書、擦桌子。他也懂得將書搬到那裡，擺整齊。這麼小的孩子，在「入經藏」時，阿嬤在彩排、在練手語，他坐在旁邊看，看到他也會唱，看，看到他也會比，這樣他也能夠當一個小老師。
我就想：「這麼小的孩子，佛法，他聽得進去！」不只聽得進去，有時候看他們，(大愛臺)舉辦小菩薩的節目，他們能夠琅琅上口，也能夠說話，說法給人聽。這很親切感啊！
有時候會想，這叫做清淨，真如的本性。過去生，已經將煩惱這樣去除了，多分的煩惱去除，尤其是慧命成長，帶來這一生，再來接受到佛法。這條路好像他很熟，這些話好像他常常在說，現在再來人間，有這個因緣，還是依報、正報，在這個家庭，還是繼續這分緣而來。
也有我們花蓮的孩子也是這樣。只要是有假日，他就進來在我們精舍，幫助錄影。看他在拉線，他的師傅（編按：影視組同仁陳友朋）扛著這臺攝影機，這樣一直跑，他就拉著那個線，這樣跟著一直跑。時間若到，他就將帶子趕快，就趕緊送過去給他的師傅。
兩天前，我看他在掌著camera，攝影機，若換人上去說話，這個深淺，是要將它調近一點、或者是要推遠一點，要讓它全景的，或者是讓它是個人的，看他很熟手，這樣鏡頭掌得很穩。等到我要上去說話的時候，我看他跑很快，上舞臺來，趕緊將燈光打開。我說他已經變成燈光師了。不只是攝影師，也是燈光師，今年才是小學四年級而已。
尤其是我們兩天前，我們慈濟小學、幼稚園，同樣有六百多位的孩子，「竹筒回娘家」，要回來將這個竹筒，拿回來給師公。這次就是為了菲律賓，他們在表達，上臺來說話，不論是一年級、二年級，三、五年級的孩子，琅琅上口，就是充滿了慈悲心，也充滿了智慧。甚至也說
『』活動，有是風災，都有人也說媽媽、阿嬤和她，每天人一人一個錢筒，每天放十元，這就是她和阿嬤，和媽媽的相約，互相約定。
又有一位，他就是說看到師伯、師姑，這麼多人為了菲律賓在做義賣，媽媽去買蛋捲，他就想到將這個東西和竹筒，送去平日他們有常常去用餐的，素食館，他說竹筒要去勸募。果然很多人都向他投竹筒，同時他覺得這樣很有信心，他就做一個決定，要如何能夠讓更多人，來幫忙菲律賓，所以他就決定和很多的商店，就向他們說：「這個錢筒能夠救人，菲律賓風災……等等。」果然他有送出五個錢筒，在人家的店面裡，後來去收回來也不少。
甚至，我們的孩子還在分享：「愛心，要平時要繼續，幫助人的事情就是最歡喜的。」所以，他們就組織一個，這高年級就去認養，在那個水源地，那個山地的地方，有老人生活起居不方便，他們會常常去幫助他、去關心，去和老人說話等等。
看到孤老無依的人，送去的飯都沒有吃。為什麼呢？看，這太硬了，老人吃不下去。趕緊就去準備，老人吃得下的東西。又看到他沒有熱水，就大家出錢，這些小同學，大家就出錢去為老人家買熱水器。
你想，這不就是眾生在過去生中，就是帶著那分藏識再來？這一定是過去生接觸了佛法，有好的因緣，此生這個依報共同在這個地方、同一所學校，有這個環境啟發他們的愛心。像這樣，這種的藏識慢慢啟發，就會接近如來法性。
現在佛陀來人間，就是說法，都是用平等的法，大家來接受。教法同一，這個「教法等同一法」，全都平等、同一個法。隨眾生「隨量領受」，看你的根機是什麼樣，你的根機若是很清淨，接受到佛法會更快，體會會較深，所接受的，受用會較廣；而若是根機較鈍的，聽，我就跟著人家聽，有聽就好了。若這樣，根本什麼都沒有聽進去。所以看我們眾生的根機深淺，是利或鈍，所以隨「眾生隨量領受」。
看看這些孩子，年紀雖然小，卻是所接受的應該也很深。所以眾生，不要說年齡是大或是小，其實這個法性都平等，無大小，如來的智識都是平等，永遠都是圓的，全都很平等，不分年齡。所以佛陀設方便，就是逗機，看看你是什麼樣的根機，就怎樣來接受。
所以「終歸一乘真實」。佛陀開頭時開三乘，三乘法，其實任何，不論是聲聞乘、緣覺，同樣裡面含著真如的道理、一實的道理。看看佛陀將入滅的時候，還又交代「四諦法」是根本。所以雖然開頭說，大家聽不懂，只好是開三乘法，以「苦集滅道」為開頭，但是要涅槃那時候還是再叮嚀：這「四諦(法)」、「十二(因」緣」、「六度」，這就是根本的教法。所以說起來，我們佛陀所說的法，「終歸一乘真實」，看我們的根機如何來接受。
前面經文說：「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」
何以故
如來有
無量智慧、力、
無所畏諸法之藏
能與一切眾生
大乘之法
但不盡能受
《法華經譬喻品第三》
雖然人人本具佛性，卻是煩惱將它覆蓋，自己不覺、不知，這種的凡夫，就是稱為「業識」。明明知道不要發脾氣，但是就是忽然間就出來了，所以這個習氣比真如跑更快。我們的真如本性，是人人能與佛同等，悲智具足，不過，還是習氣還壓在上面，所以看到外面的境界，那個習氣，貪、瞋、癡、傲慢、懷疑，這種的習氣，總是在前面，很利、很快就出去。這就是煩惱還將我們纏住，包裹著我們的真如，所以叫做「在纏如來」，也是叫做「如來藏識」，所以我們要趕緊，將我們的煩惱一層一層再去除。
接下來這段(經)文就說：「舍利弗，以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
舍利弗
以是因緣
當知諸佛
方便力故
於一佛乘
分別說三
《法華經譬喻品第三》
佛陀再向舍利弗這樣說。就是因為這樣的因緣，這個因緣是什麼因緣？佛陀刻意再叫舍利弗，就是叫大家要注意聽，有以上說過的等等這些因緣。
舍利弗
以是因緣：
佛徵信示教
以是眾生
不能盡受之因緣
但為小智開一為三
雖然佛(於)開始時設三車，就是因為眾生的根機不整齊，不得不開出了這種方便的法門。所以，這是佛陀「徵信示教」，要向大家說：無虛妄，是真實的心，很誠意對待眾生的教育，為了要讓眾生人人能夠體會，所以無虛妄，真實。
「以是眾生不能盡受之因緣」，這個因緣就是眾生的根機，還未很成熟，根機高低差很多，所以這些因緣就是因為小智，為這個小智「開一為三」。本來是「一」，一實乘的佛法，就只是一項，要讓你們知道我們人人本具佛性，這個佛性與宇宙天體合一。就是這麼簡單的事情。不過，眾生小智，沒辦法瞭解，所以為這些小根、小智的人，所以就要分成三段式，三段，從小、中、大(乘)。
我們學校也是，這是小學的孩子、這是中學的孩子，這是大學。同樣大、中、小(乘)，佛陀二千多年前，對我們眾生適應根機，就是給我們本來是一實法，後來就是依眾生的根機，「開一為三」，本來是一真實法，但是將它分段：聲聞、緣覺、菩薩乘。所以知道，我們要知道，佛，「諸佛方便力故，於一佛乘分別說三」。
法唯一實乘
本無二三
惟眾生雖具有
出世無漏種性
而仍有大小差別
故於一佛乘
方便說三耳
「法唯一實乘，本無二三」。其實諸佛的法就只是一項而已，我們大家應該要相信，就是一項，是平等一實法。那就是這個，要給我們的全都是這麼的平等，所以三車的最後，就是大白牛車。這些就像孩子一樣，就是要分給你們的，全都共同一樣多，同樣。所以「本無二三」，沒有二乘、沒月三乘，只有共同一實法。
所以因為眾生，考慮到眾生，人人雖然就是本具有，出世無漏的種性。「出世」就是真如。我們的真如本性，能夠脫離這個三界，這個真如本性，我是人人本具，人人就很具足，原來就有的智慧。「無漏」，應該真如就不受染著、沒煩惱，「有漏」就是煩惱，「無漏」就是沒煩惱，本來就這麼清淨，沒有染著的煩惱。但是，人人都有這個「種性」，就是有這顆種子在，就是有這個真如本性在，但是，我們眾生就是根機，所以還有大、小差別，就是煩惱埋著，較深的、較淺的，已經浮現的這種的種子在。
所以「故於一佛乘方便說三」。因為這樣，所以，我們的真如本性，那就是有被埋得很深，已經被啟發中，也已經浮現出來，所以，因為這樣分別說三乘。
這是佛陀在《法華經》，一直一直要讓大家趕緊知道，不要再停滯在聲聞，「加減聽」，不要停滯在那種，這樣獨善其身，一定大家要啟發，法要聽入心，啟發我們自己的真如本性，要走入人群去體會人間法。再多的人間，這種的人間中，我們更加體會這種「無常、苦、空、無我」的真理。
若能夠更瞭解「無常、苦、空、無我」的真理，那就是已「真空」體會，體會了「真空」；再更深入，付出而無所求，這種「妙有」。我們不只是自度，體會到「真空」的道理，我們還能夠在「真空」，無所染著這分的真如本性，入人群中去度眾生。所以，法入心之後，體會一切，同時又再能夠普度眾生、救濟眾生。
我們想，學佛一定就是要有這樣的心。不要說，法，有就聽，沒有就算了。不可以。因為「如來法性圓滿」，我們一點都不要讓它缺角了。所以，我們這時候既然知道了，我們要持三無漏法——戒、定、慧。戒能防非、能止惡，我們要心時時就要「思惟修」，要有「靜慮法」，希望大家要很縝密，來保護我們這念心。
所以佛陀在這《法華經》，最大的用意，說出了世間很多的真相，但是要讓大家很瞭解，人人唯一的真如本性。所以因為這樣，大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Returning to the One Vehicle with Skillful Means (方便逗機終歸一)
Date:July.22. 2015
“The Tathagata’s Dharma-nature is perfect. His wisdom is vast like the ocean. All teachings are the same as the One Dharma. Sentient beings accept as much as their capacities can hold. The Buddha established skillful means according to their capacities, but ultimately returned to the True One Vehicle.”
The Buddha has engaged in spiritual practice since Beginningless Time, so there are no afflictions, ignorance, delusions or impurities, etc. that can contaminate His mind. Moreover, since Beginningless Time, all Buddhas’ teachings of wisdom have completely awakened His intrinsic nature of True Suchness so that it is already one with the universe. Therefore, the Dharma-nature of the Tathagata is completely perfect. As we learn the Buddha’s Way, we must learn to [recognize] the perfect Dharma-nature in all things. That means we have already manifested our nature of True Suchness. If we are able to manifest our true nature, that is wisdom.
“His wisdom is vast like the ocean. All teachings are the same as the One Dharma.” The Buddha actually teaches everyone equally. He teaches only the One Dharma; there are no others. He absolutely teaches the same One Dharma. It is just that we sentient beings have varying capabilities. Some people have sharp capabilities while some have dull capabilities. People with sharp capabilities are sharp. They can hear one thing and understand it. Or, “They hear one thing and realize ten.” Some people can even “hear one thing and realize 1000.” These people do exist. People like this must have also learned this in the past. For an unknown number of lifetimes, they have continuously learned and have awakened to these principles. They bring with them a pure and undefiled nature that cannot be contaminated. Every time they come, they reduce the afflictions [that cover it] so they become more pure; thus they are able to return to the human realm.
Take our young volunteers for example; they are very responsible. Some have been volunteering since they were in kindergarten. They wear aprons and help organize books and wipe tables at the Jing Si bookstore. They know how to restock the books and arrange them neatly. One of these children watched the rehearsals of the musical sutra adaptation. While his grandmother practiced sign language, he observed her from the side. Eventually, he could sing along and also perform the sign language. He was even able to help teach others.
Seeing him, I thought, “Even children this young can listen to and accept the Buddha-Dharma.” Not only do they accept it, sometimes when I watch our children’s programs, the teachings flow from their mouths. They can also share the Dharma with people. This is very endearing.
Sometimes I think, this is the pure intrinsic nature of True Suchness. In past lifetimes, this boy had already eliminated his afflictions. After eliminating many of his afflictions, he could develop his wisdom-life. Bringing this with him to his present life, he could accept the Buddha-Dharma. This path seemed very familiar to him. It seemed as if he had said these words before. This time, when he returned to the human realm, he had the causes and conditions, the circumstantial and the direct retributions, to be born to this family to continue his past causes and conditions. There is another child like him in Hualien. On his weekends and holidays, he comes to the Abode and helps with filming. I see him moving the cables.
As his teacher, the cameraman, carries the video camera from place to place, he follows him with the cable in his hands.At the right time, he will quickly grab a blank tape and pass it to his teacher.
Two days ago, I saw him controlling the camera.When a new person went on stage to speak, he could adjust the focus to switch between a close shot and a long shot, between a panoramic shot and a close up.I could tell that he is very experienced and had firm control over the shot.
As I went on stage to speak, I saw him run quickly onto the stage to turn on the lights.He has already become a lighting technician!Not only is he a cameraman, he is also a lighting technician.
He is only in fourth grade this year.Two days ago, more than 600 children from Tzu chi Elementary School and Tzu Chi Kindergarten brought their bamboo banks “home”.
They brought the bamboo banks home to me at the Abode.This time, it was for disaster relief in the Philippines.The children came on stage to speak.Whether they were in first grade or second grade, or third or fifth grade, they all spoke very well.They were filled with compassion as well as wisdom.
One even persuaded her mother and grandmother to adopt bamboo banks of their own and deposit NT$10 every day.This was her arrangement with her grandmother and her mother that they mutually agreed on.
Another child saw the adult volunteers holding fundraisers for the Philippines.When his mother bought cookie rolls from them, he came up with the idea of bringing cookie rolls and bamboo banks to the vegetarian restaurant they usually ate at.
He said he would fundraise with the bamboo bank.Indeed, many people actually donated money.This really boosted his confidence, so he decided to figure out how to give more people the chance to help the Philippines.
He started to go to many stores and tell them, “This bamboo bank can save many lives. It can help the Philippines,” and so on.As a result, five of the stores agreed to adopt bamboo banks, and he collected quite a lot of donations.
These children even shared that we should constantly express our love and that helping people brings the greatest happiness.The older students formed a team that adopted seniors in Shuiyuan, which is in the mountainous area.
Some had difficulties caring for themselves, so these students often helped and cared for them by chatting with them and so on.
They saw that some seniors who lived alone did not eat the food they brought them.Why was that?It was too tough for them to eat.
So, [the students] quickly prepared food that was suitable for seniors. Seeing that a senior did not have hot water, these elementary school students chipped in to buy a water heater for the senior.
Think about this.Doesn’t this show how sentient beings bring their storehouse consciousness from their past life?In a past life, they must have encountered the Buddha-Dharma and created good causes and conditions so that in this life, their circumstantial retributions brought them together at this school where there is an environment that inspires their love.
This is how their storehouse consciousness has gradually awakened and brought them closer to their Buddha-nature.
Then the Buddha expounded the Dharma in the world, He taught the same Dharma to everyone; the teachings were all the same.“All teachings are the same as the One Dharma.”He taught all sentient begins equally with the same Dharma.“Sentient beings accept as much as their capacities can hold.”
What we take in depends on our capabilities.
If our capacities are very pure, we accept the Buddha-Dharma a more quickly, develop a deeper understanding and apply it more widely.
Those with dull capabilities say, “I will just listen along with everyone else. Listening is good enough for me.”If this is what we think, we will not actually learn anything.
This depends on the depth of our understanding, on whether we have sharp or dull capabilities.So, “Sentient begins accept as much as their capacities can hold.”Even though these children are young, they have deeply internalized the teachings.So, whether sentient beings are young or old,their Dharma-natures are all equal.
There are no differences. Our inherent Tathagata-wisdom is impartial and always perfect. It is the same, regardless of age. The Buddha established skillful means suitable for all capacities. How much we accept depends on our capabilities. He “ultimately returned to the True One Vehicle”.
The Buddha began by teachings the Three Vehicles, and actually all of them, even the Hearer and Pratyekabuddha Vehicles, contain the principles of True Suchness, which are the principles of the One Reality. Before entering Parinirvana, the Buddha also reminded us that the Four Noble Truths are the foundation.
Although He began with [the One Vehicle], people could not understand, so He had to teach the Three Vehicles beginning with the Four Noble Truths. But right before entering Parinirvana, He again reminded us that the Four Noble Truths. He again reminded us that the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Perfections are the most fundamental teachings.
So, we say that the teachings of the Buddha “ultimately return to the True One Vehicle”. How much of it we can accept.
The previous sutra text states, “Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it”.
Though we all intrinsically have Buddha-nature, our afflictions have covered it so we are unaware of it. In ordinary people, this is known as “karmic consciousness”. We know that we should not lose our temper, but sometimes we suddenly erupt in a rage. Our habitual tendencies are activated more quickly than our nature of True Suchness. Our nature of True Suchness is equal to that of the Buddha’s and is replete with both compassion and wisdom. Yet, our habitual tendencies are still on top. So, when we connect with external conditions, our habitual tendencies, greed, anger, ignorance, arrogance and doubt always rush out in front; they are expressed more quickly. This is because our afflictions still bind us and cover our nature of True Suchness. Therefore, we are called Tathagata-in-Bonds; this our Tathagata-garbha consciousness.
[To reveal it,] we must quickly eliminate our afflictions, layer by layer.
The next sutra passage states, “Sariputra, because of these causes and conditions you should know that all Buddha use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three”.
The Buddha said this to Sariputra again [He taught in this way] due to these causes and conditions. What exactly are these causes and conditions? The Buddha purposely called to Sariputra again as a means of getting everyone to pay attention to the causes and conditions. He had mentioned previously.
Sariputra, because of these cause and conditions: The Buddha inspired faith and gave teachings, yet due to sentient beings’ inability to accept all of the Dharma, for those with limited wisdom, He taught the One [Vehicle] as the Three.
In the beginning, the Buddha set up three carts for sentient beings. It is because their capabilities varied that He had to open this Dharma-door of skillful means. The Buddha “inspired faith and gave teachings”. He wanted to tell everyone that there was no falsehood; this was His true intent. He sincerely wanted to teach sentient beings. To help everyone realize [the Dharma], none of His words were false; they were all true. “Yet due to sentient beings’ inability to accept all of the Dharma…”. The reason was that sentient beings’ capabilities were not yet mature and their capabilities varied greatly.
Because of these causes and conditions, for people with limited wisdom. “He taught the One [Vehicle] as Three”. Originally, there was just the One Vehicle, which was to help everyone understand that we all intrinsically have Buddha-nature, and this Buddha-nature is one with the universe. Things are really that simple. However, sentient beings have limited wisdom and could not understand this. For people with limited capabilities and wisdom, the One Vehicle was taught in three stages, as the Small, Middle and Great Vehicles. This is like how our schools are set up. There are elementary schools, middle schools and universities. In the same way, there are the Great, Middle and Small Vehicles. Over 2000 years ago, the Buddha taught according to sentient beings’ capabilities. He originally intended to teach the One Dharma, but based on sentient beings’ capabilities.He originally intended to teach the One Dharma, but based on sentient beings’ capabilities He “taught the One [Vehicle] as the Three.” Originally, there was only one True Dharma. But then He divided it into the stages of the Hearer, Pratyekabuudha and Bodhisattva Vehicles. Therefore, we should understand that. “All Buddhas use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three.”
In the Dharma, there is only the One Vehicle; originally there was not two or three. It is only because all beings, though possessing the world-transcendent , flawless seed-nature, still have differences of great or small capacity that the One Buddha Vehicle was skillfully taught for them to hear as the Three. “In the Dharma, there is only the One Vehicle, originally there was not two or three.”
All Buddhas actually give only one teaching. We should all believe that there is just one, the One Dharma taught equally to all. This means that He gives teachings to everyone equally. The last of the three carts is the cart drawn by the great white ox. This is like how, when giving things to children we need to distribute the same amount to everyone. So, “There was not two or three.”There are no Two Vehicles or Three Vehicles There is only the One Dharma. So, the Buddha had consideration for sentient beings. Everyone inherently has a world - transcendent, flawless seed-nature. “World-transcendent” refers to True Suchness. Our nature of True Suchness can enable us to transcend the Three Realms. The nature of True Suchness is intrinsic to everyone. We are all replete with this wisdom that we have always had. “Flawless” means that our nature of True Suchness cannot be contaminated by afflictions. Having “Leaks” means we have afflictions. Being “flawless” means we are free from them.
Our minds were originally pure and clean, uncontaminated by afflictions. Everyone has this “seed-nature”. Having this seed means we have the nature of True Suchness. But we sentient beings have varying capabilities, some greater, some more limited. These capabilities depend on whether there is a shallow or thick layer of afflictions over these seeds that are gradually surfacing.
So, “The One Buddha Vehicles was skillfully taught for them to hear as the Three.”Though we may have a nature of True Suchness, though we may have a nature of True Suchness, it has been buried deeply. Now it is in the process of beings awakened and has begun to emerge. This was why the Buddha taught the Three Vehicles. In the Lotus Sutra, the Buddha constantly wanted everyone to know that we must not stop at the state of Hearers. We must not engage in “casual listening.” We must not stop at awakening only ourselves. We must be inspired to listen and take the Dharma to heart so that we can awaken our nature of True Suchness and go among people to experience the workings of the world.
The more we go among people, the more we will understand the truths of impermanence, suffering, emptiness and no-self. If we can more deeply understand the truths of impermanence, suffering, emptiness and no-self, then we will realize “true emptiness.”
After we realize “true emptiness,” we can penetrate it more deeply by giving without expectations, thus realizing “wondrous existence.” Then we not only transform ourselves by realizing the principles of “true emptiness, with such a mindset,” we can make use of this nature of True Suchness which cannot be contaminated to go among people and transform them.
So, after taking the Dharma to heart, we can realize everything and, at the same time, widely transform and help sentient beings.
Think about this. As Buddhist practitioners, we need this mindset. We must not think that, “If I have a chance, I’ll listen” “If not, so be it.” This cannot, be our mindset. “The Tathagata’s Dharma-nature is perfect”; we must not let it become even slightly chipped. Since we already understand this, we must practice the Three Flawless Studies of precepts, Samadhi and wisdom.
Precepts can guard against wrongs and stop evil.We must always engage in “the cultivation of contemplation, and we must concentrate on the Dharma.” I hope we will all carefully protect our minds. The Buddha’s main intent in expounding the Lotus Sutra was to reveal the true appearance of many things in the world to help everyone to realize their one and only nature of True Suchness. Because of this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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