20150507《靜思妙蓮華》佛覺為志自覺度他(第560集)
（法華經•譬喻品第三）
⊙「以佛覺為己心志，以自心為佛慈懷，自覺度他立弘願，縝緻思惟如實智。」
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著，而告之言：汝等所可玩好希有難得，汝若不取後必憂悔。」《法華經 譬喻品第三》
⊙「如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅宜速出來，隨汝所欲皆當與汝。」《法華經 譬喻品第三》
⊙說牛車，牛壯車大可載物量多，所以欣喜喻上根。說羊車、鹿車力均小，所以欣著，喻中、下二根。
⊙佛之本意，唯一實乘，原無有若二、若三之乘，而眾生因欣於三乘之故，不知方便，取證耽著。
⊙如修禪定者，貪於禪味之樂。研教義者，著於勝妙之文字相。
⊙殊不知，此乃如來欲令眾生由是應機受教，令其出於生死，離耽滯於六道。
⊙三車之喻，亦復如是，牛車喻大乘，即求證根本法性，成後得智，以圓成佛果上之一切種智是。
⊙車之體，即後得智也。
⊙二乘眾生，以未證法性故，不能得此車，但已聞牛車之名相，可由是求而得之耳。
【證嚴上人開示】
「以佛覺為己心志，以自心為佛慈懷，自覺度他立弘願，縝緻思惟如實智。」
以佛覺為己心志
以自心為佛慈懷
自覺度他立弘願
縝緻思惟如實智
學佛，不就是我們要「以佛心為己心」，常常都是這樣說。佛心，必定要對人間事，要先有覺悟，我們若對人間事不瞭解，哪有辦法將佛的心，為我們的心呢？
佛陀覺悟的境界，是這麼的靜寂清澄，是在人群中，佛陀沒有什麼是得、什麼是失，只是為一大事因緣──想要將他的境界、他的心得，來和大家分享，啟發大家共同都要瞭解，瞭解我們也有與佛同等的「覺」。這個「覺」，就是和我們人人，也是一樣，所以我們要時時，「以佛覺為己心志」，大家我們要趕快，找我們自己如來的本性，這是我們學佛的心願。
學佛就是想要成佛，所以我們現在是「做中學」，學就要精進，就「學中覺」，必定我們要用這樣的心，在人間精進，這是我們的志願。所以要學的，就是與佛同樣的心，「以自心為佛慈懷」，我們自己的心，我們就要與佛慈悲的心懷一樣。
佛陀是視眾生如一子，看所有的，即使是「四生」，他都將它平等觀，「慈悲等觀」，就是看一切眾生都是等待，將一切的眾生，就是當作一個孩子，所以佛陀的慈懷，天地之間共生息。我們天地之間、人與人之間，何必去分，分你們的種族、我們的種族？同樣，我們人都是在天地萬物，都是在「四生」之一！
所以我們要自覺，不只我們，我們還希望天下人人，都是與佛陀同樣，這種心很遼闊，真正是寂靜清澄、淨如琉璃，那種的境界。所以我們必定要立志、弘願，度盡一切眾生，聽來的法，和大家分享，眾生有苦難，我們必定要用心去付出。
用心，要用到什麼程度？要縝緻思惟。時時都是用很縝密的心，來好好思惟這個「如實智」。「如實智」就是真如本性，人人本具，人人都有真如本性，與佛知、佛覺是一體。我們若是能夠很用細心，佛陀的教法，用心體會，我們沒有做不到、沒有無法將我們的心，與佛心這樣成為一片，同樣那個慈懷，慈悲的心懷看天下一切眾生。
看看現在這個科技，證明了佛陀的智慧。佛教的經典處處就這樣，行菩薩道救眾生，「頭目髓腦悉施人」。這樣聽下來，我們現在(想) 可能嗎？有可能。我們醫療志業，我們有「骨髓資料庫」，我們有「骨骼銀行」，有人願意捐，配對到能適合的，就能夠捐。
在二０一０年，新加坡有一位很年輕的媽媽，孩子正好入小學而已。她在那年忽然間身體不好，去檢查，醫師宣布，讓她震驚。要救她的唯有就是化療、移植，有沒有辦法配對到？這就是她的生命苦衷的開頭。
新加坡，雖然有配對到二個人，卻結果是這二個人不願意捐。讓她的生命，已經有一線的希望，很快的，又掉落到谷底裡面，全家人就是悲，非常的悲痛。
但是，這家醫院就告訴她：還有臺灣，就向臺灣來求援了。臺灣，經過了一段時間，尋尋覓覓，一直找，終於有三個人，能夠配對到，能適合，其中有一位願意捐，生命的希望再提升了。
這種骨髓，人，捐髓的人在臺灣，受髓的人是在新加坡，就這樣隔空有辦法能救人，你們想，這不就是佛陀說，「頭目髓腦悉施人」呢？我們現在，若是有人願意，做最後的器官捐贈，全身都取，連骨骼也取下來放，也皮膚將它取下來放，有需要的人就用得到。不論是心、肝、腎等等，全身都能夠救人。
這是二千多年前佛陀的智慧，那麼的縝緻，很慎密，在二千多年後的現在，科技發達，醫療科技做到了。這我們就能知道，見證佛法是在人間，是與人間生活是這麼的貼切，所以我們應該要用，佛陀覺悟這個心境，來為我們學佛堅定的志向。
總而言之，立弘誓願，還是要我們的心，既然學佛、要非常的精細思惟。「縝緻」就是非常的細密、很縝密的智慧，好好來思惟，這叫做聞、思、修。聞、思、修，我們要好好用心，回歸到我們真如的本性來。這是我們學佛應該要時時用心。
所以前面的經文我們讀過，佛就像「四生慈父」，將所有三界之內，「四生」視為己子。這些孩子已經放蕩、調皮，迷在這種自己所好，不懂得趕緊離開危險的地帶，時間是已經很緊迫了，所以這個父親，就要用種種的方法，門外設著種種珍玩，來誘引這些孩子趕緊來取。「你們若不快出來，會拿不到。不要來不及，拿不到，就會後悔。」這是前面的大意。
父知諸子
先心各有所好
種種珍玩
奇異之物
情必樂著
而告之言
汝等所可玩好
希有難得
汝若不取
後必憂悔
《法華經譬喻品第三》
現在我們再說了，「如此種種」，外面到底是什麼東西？「如此種種」，其中有「羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅宜速出來，隨汝所欲皆當與汝。」
如此種種
羊車、鹿車、牛車
今在門外
可以遊戲
汝等於此火宅
宜速出來
隨汝所欲皆當與汝
《法華經 譬喻品第三》
大家快出來，你看外面，是要羊拖車、鹿拖車、牛拖車。你看，你們所愛的東西，在外面樣樣都有，趕快，這都是能夠，給你們的東西，裡面危險，出來外面安全，這些東西任由你們大家選擇，用這樣來誘引。
這意思就是說，牛的車，牛與羊與鹿來比，當然，牛就很強壯，因為牛的力大，所以牠要拖的車，當然就很大，牛車就較大。這是譬喻上根智的人，就是菩薩乘，那就是大乘。有的人願意出來，接觸了佛法，選擇的就是大乘法，行菩薩道，入人群中去度眾生，這一定要有力，願意拉大車。
說牛車
牛壯車大
可載物量多
所以欣喜喻上根
說羊車、鹿車
力均小
所以欣著
喻中、下二根
若是說羊車，或者是鹿車，羊車、鹿車，那都是好玩，就是比較小，這就是欣著，譬喻中根、下根這樣的人，就是中乘、小乘。我們前面都說過了，菩薩發大心、立大願，度眾生，若是緣覺、聲聞，那就是獨善其身，就像在選擇鹿車、羊車一樣。
所以現在全都在外面，大家可以去遊戲了，這表示佛陀的本願心意，就是希望大家都能夠脫離三界，離開欲、色、無色(界)。「欲」就是心念的欲；「色」，是外面器世間一切的東西。我們人如果有欲，外面這個器世間，一切種種物質，都是引誘人的煩惱，那就是看不到、摸不著，但是心裡煩惱多多，這就是三界。
佛陀就是希望人人，能夠脫離三界，化欲為愛，化這個欲念的心為無私的大愛。若能這樣，外面的器世間是用來救度眾生，結果付出無所求，是一片清淨的心，這是菩薩清淨的「無色界」，趕緊走出門外來，心懷慈悲，救度眾生，還是再進入去救度，這就是菩薩。
這是佛陀的心懷、本意，唯一實乘，佛陀的心懷、佛陀的本意，就是希望人人，能夠回歸如來的本性。過程中要經過菩薩道、入人群，心能夠保持清淨，無求、無所著，這樣的心境，這樣才有辦法「體解大道」，才有辦法覺悟這個宇宙真理。
這是佛陀希望要教化眾生，人人能夠打開我們的智慧之門，能夠與這個天體宇宙來會合，這種的覺悟，就是一實乘的道理。原來沒有「二」，哪有「三」呢？所以這二乘、三乘，這是佛陀，因為眾生的根機不整齊，所以佛陀必定要用開三乘法，其實佛的本懷只有一實乘，那就是人人回歸如來清淨本性。
佛之本意
唯一實乘
原無有
若二、若三之乘
而眾生
因欣於三乘之故
不知方便
取證耽著
「若二、若三之乘」，是眾生，投眾生的所好，眾生歡喜、欣慕的方向。這樣來開三乘法，大家還不知道，這是方便，方便法，只想貪著在這個緣覺，貪著在證果。
其實，真正的證果，就是要行菩薩道，體會佛的心境慈懷，這才是真正(佛的本懷)，否則大家還不知道這是方便法，「取證貪著」，只想我這樣坐禪，我就能夠覺悟了，我就能夠證果了。哪有那麼容易呢！不過，現在大家說，學佛就是這樣。所以，我們好好用心，隨順佛陀的教法。
「如修禪定者，貪於禪味之樂。」研究教義的人，是貪著在勝妙文字相，這都有貪著。
如修禪定者
貪於禪味之樂
研教義者
著於勝妙
之文字相
「殊不知」，他不知道，不知道此乃是，如來欲令眾生，由是這樣的應根機，所施的教法。
殊不知
此乃如來欲令眾生
由是應機受教
令其出於生死
離耽滯於六道
大家還不知道，這就是還在火宅，不懂得要出來，為了要讓他們能夠出來，所以用種種的方法，希望大家能夠出離生死，不要再貪著、停滯在這個六道輪迴。
三車的譬喻，是用牛車譬喻大乘，求證根本的法性。
三車之喻
亦復如是
牛車喻大乘
即求證根本法性
成後得智
以圓成佛果上之
一切種智是
這樣才是真正根本，我們如來真如的本性。「成後得智」，能夠得到這個後得智，做了之後，我們體會得到的事情，圓成了佛果，這就是一切種智。
我們開始要講的時候，就一直在說「一切種智」，就是佛智，就是我們真如的本性。
車之體
即後得智也
「車之體」，牛很壯，車的體又是很大，這就是叫做「後得智」。因為牛這麼壯，你這輛車能夠裝多少東西下去，能夠負重，這就是證明。
接下來說，「汝等於此火宅，宜速出來，隨汝所欲，皆當與汝」，大家要快出來，這是二乘的眾生。
二乘眾生
以未證法性故
不能得此車
但已聞牛車之名相
可由是求而得之耳
上根機，這個大乘，他已經早就脫離了，因為他要承擔如來的志業，所以他已經脫離了，已經入人群中在救度眾生。還在這裡面貪著，貪著在禪定的境界、貪著在文字，這樣說是在研究，還在貪著在這個地方，自己的範圍的裡面，不想要好好付出，若是這樣，這就是二種類的人，一種是緣覺、一種是聲聞，都是為自己利益。這樣學佛的人，這就是無法去證到，「未證法性」，就是還沒有去體會到。
「不能得此車」。沒有辦法，自己也知道，不想要去拉，那麼重的東西，所以他選擇的是羊車、鹿車，不想要負責任，所以，我自己若能，修得脫離這樣就好，像這樣，這就是無法得到。
這樣的(牛)車，「但已聞牛車之名(相)」。但是他就不願意選擇大乘法，這樣的人很多，就是這樣，所以才求羊車、鹿車。不論你是羊車、鹿車，總是能夠出來就好。佛陀覺得先急救快一點，佛法，好好來接受，接受了佛法，開始就有希望了。現在是緣覺，或者是聲聞，久來他也同樣能夠發心，至少也能夠知道因緣果報，就不會造作惡因、惡緣。
總而言之，佛法奧妙，我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Yourself and Transform Others (佛覺為志自覺度他)
Date: May.07. 2015
“We take the Buddha’s awakened state as our aspiration and keep His loving-kindness in our hearts. We awaken ourselves, transform others and make great vows. We meticulously contemplate the wisdom of suchness.”
Don’t we learn the Buddha’s Way to take the Buddha’s mind as our own? This is what I often say. To develop a Buddha-mind, we first awaken to the workings of the world. If we do not understand worldly matters, how can we possibly take the Buddha’s mind as our own? The Buddha’s enlightened state is so tranquil and clear. Living among people, the Buddha does not consider gain or loss. He only works for His one great cause, to share His state of mind and His insights with everyone, so that He can inspire everyone to reach the understanding that everyone has the same awakened state as Him. This awakened state is the same in all of us.
So, we must constantly “take the Buddha’s awakened state as our aspiration.” We must quickly find our own Buddha-nature. This is our vow as Buddhist practitioners. We learn the Buddha’s Way because we want to attain Buddhahood. So, now we must “learn by doing”. By being diligent in our learning, we “awaken through learning.” We must have this kind of mindset to diligently advance in our practice. This is our vow.
What we want to learn is to have the same state of mind as the Buddha “and keep His loving-kindness in our hearts.” Our hearts should be compassionate like the Buddha’s. The Buddha considers all beings as His only child. He treat the four kinds of beings impartially. He “shows compassion to all equally” because He sees them all as equals. He treats them all like His children.
So, with His loving-kindness, He coexists harmoniously with all life. In this world, and in our relationships, there is no need to differentiate between different ethnicities. We are all part of the universe, one of the four kinds of beings. So, we have to awaken ourselves. In addition to ourselves, we also hope that everyone in the world can be the same as the Buddha and have a broad and open mind, one that is truly tranquil and clear, and pure like crystal. We want to reach that kind of state. So, we must establish our resolve and make great vows to transform all sentient beings. When we hear the Dharma, we must share it with everyone. When sentient beings are suffering, we must help them mindfully. How mindful must we be? We must engage in meticulous contemplation. At all times we must be very meticulous as we contemplate the wisdom of suchness.
The “wisdom of suchness” is the nature of True Suchness. This is intrinsic to all of us; we all have this nature that is of one essence with the Buddha’s understanding and the Buddha’s enlightened state. If we meticulously examine the Buddha’s teachings and mindfully seek to comprehend them, there is nothing we cannot achieve. We will be able to find a way to merge our minds with the Buddha’s mind and feel the same compassion; we will look at all sentient beings with that same compassion.
Look at how modern technology has verified the Buddha’s wisdom. Throughout the Buddhist sutras, it is said that when those who practice the Bodhisattva-path save sentient beings, their “head, eyes, bone marrow and brain were all given to others.” When we hear this, we may wonder, “Is that possible?” Yes, it is.
As part of our Mission of Medicine, we have a “bone marrow donor registry” and a “bone bank”.People are willing to donate, so, when a match is found, they are able to do so.
In 2010, in Singapore, there was a young mother whose child had just entered elementary school.She suddenly felt unwell, so she went for an exam.The doctor’s diagnosis shocked her.The only thing that could save her was chemotherapy and a bone marrow transplant.But could they find the right match?This was the beginning of her suffering.
In Singapore, although they found two matches, those two people were not willing to donate.She had felt a glimmer of hope, but very quickly her hopes were dashed and her whole family was very sad and indeed despair.But the hospital told her that there was still Taiwan.
So, they sought assistance from Taiwan.In Taiwan, after a period of constant searching, three people were found who were suitable donors.One of them was willing to donate, so her hopes were raised again.
The bone marrow donor was in Taiwan and the recipient was in Singapore, so it was as if her salvation came out of thin air.Think about it, didn’t the Buddha say, “head, eyes, bone marrow and brain were all given to others”?
Now if some of us are willing to donate our organs after we die, the whole body can be of use.Even the bones can be removed and stored. Even the skin can be removed and stored.Then patients who need them can make use of them.
Whether it is the heart, liver, kidney, etc., everything in our body can be used to save others.This is the Buddha’s 2000-year-old wisdom; it is that meticulous and thorough.
After more than 2000 years, in our present time, medical technology is capable of making this happen.From this we can understand that the Buddha-Dharma can be verified in this world.It is intimately related to our lives, so we should take the Buddha’s awakened state as a concrete goal of our learning the Buddha’s Way.
All in all, making the great vows requires a certain state of mind.Since we are learning the Buddha’s Way, we must contemplate it very thoroughly.“Meticulous” means very thorough; we must use very comprehensive wisdom to earnestly contemplate.This we listen, contemplate and practice.
As we listen, contemplate and practice, we must earnestly put our hearts into returning to our pure nature of True Suchness.This is why we must always be mindful as we learn the Buddha’s Way.
After reading the previous sutra passages, the Buddha seems like the “kind father of the four kinds of beings.”
He treats the four kinds of beings in the Three Realms as His own children.These children were undisciplined, mischievous, deluded by the things that they like.They did not quickly leave this dangerous place and time was running out.
So, the father used various methods [to draw them out].
Right outside the door he placed many precious toys to entice them to quickly come and take them.
“If you do not come out quickly, it will be too late for you to get any of this. If you miss out on this, you will regret it.”
This is the general idea of the previous passage.
The father knew his children, that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.
So, he told them, “The toys you like to play with are rare and difficult to obtain. If you do not take them, you will regret it later.”
Now we will talk about, “Of these, there are many kinds.”
There were many kinds of things.There were “sheep-carts, deer-carts and ox-carts outside the door right now, for you to play with. You should quickly leave this burning house; then I will give you whichever you desire.”
“Everyone, hurry up and come out. Look outside, there are sheep-drawn carts, deer-drawn carts, ox-drawn carts. See, all the things you love are right outside. Hurry outside, these are gifts. I want to give you. It is dangerous inside; come out into safety. Then you can choose to take any one of these things”. This was how the father enticed them. This means that when we compare the ox to the sheep and deer, of course, the ox is very strong. Because the ox is strong, the cart he pulls is very large. The ox-cart is bigger. This is like people with great capabilities. This cart is the Bodhisattva-Vehicle, the Great Vehicle.
These people willingly leave [the burning house], and after they encounter the Buddha-Dharma, they choose the Great Vehicle Dharma. They walk the Bodhisattva-path and go among people to transform sentient beings. They must have the strength and willingness to pull a big cart.
“The ox-cart mentioned is big and the ox is strong. It can carry many things. So, those who appreciate it are likened to those with great capabilities. The sheet-cart and deer-cart are [pulled by animals] with average or weak strength. Those who appreciate them are likened to those with average or limited capabilities.”
As for the sheet-cart or deer-cart, they are used for fun. They are smaller and people who appreciate them are likened to those with average or limited capabilities. These are the Middle Vehicle and Small Vehicle. As we said earlier, Bodhisattvas form great aspirations, establish great vows and transform sentient beings. If one is a Solitary Realizer or Hearer, one will only seek to awaken oneself. This is like picking the deer-cart or sheep-cart. Now, they had all come outside, so everyone could play. This shows that the Buddha’s original vow was to help everyone transcend the Three Realms, the desire, form and formless realms. The desire realm is our desirous thoughts. The form realm is everything in the realm of physical existence. If there are desires in our minds, material objects in our external conditions will entice us and cause afflictions to arise. Thought we cannot see and touch them, these [formless] afflictions fill our minds. These are the Three Realms.
The Buddha hoped that everyone can transcend the Three Realms, turning desire into love and turning selfish desires into selfless great love. If we can do this, we will use the material objects around us to save and transform sentient beings. If we help others without any expectations, our hearts will be pure. This Bodhisattva state of mind is a pure formless realm. They had quickly gone out of the door, but out of their compassion, they wanted to save and deliver sentient beings. So, they went in again to save and deliver them. They are Bodhisattvas.
This was the Buddha’s original intent; He only wanted to teach the true Dharma of the One Vehicle. The Buddha’s original intent was to help everyone return to their intrinsic Tathagata-nature. As part of this process, they must walk the Bodhisattva-path and go among people. They must keep their hearts pure, free of expectations and attachments. Only by developing this state of mind would they be able to “comprehend the great path” and realize the true principles of this universe. This is what the Buddha hoped to teach us, so that we can open the door to our wisdom and be one with the universe.
This kind of awakening reveals the principles of the One Vehicle. Originally, there were not even Two [Vehicles], so how could there be Three Vehicles? We have the Two Vehicles and Three Vehicles because the Buddha observed that sentient beings had varying capabilities. This is why He developed the Three Vehicle teachings.
In the Buddha’s original intent, there is actually just the One Vehicle, that which helps everyone return to their pure intrinsic Buddha-nature.
“The Buddha’s original intent is to teach the true Dharma of the One Vehicle. There was originally no second or third vehicle. But since sentient beings like the Three Vehicles, they do not know they are skillful means and do not progress after attaining realizations.”
“There was originally no second or third vehicle”. They were taught according to sentient beings’ interests. It was according to their preferences and inclinations that the Buddha established the Three Vehicle Dharma.
But people did not understand that these are skillful means. They cling to the state of a Solitary Realizer and to attaining realizations.
In fact, to truly attain realizations, they must practice the Bodhisattva-path and experience the compassion of the Buddha’s mind. Then this is a true realization. But people do not realize that they are practicing skillful means.
They “do not progress after attaining realizations.” They think that just by sitting in meditation, they will be able to awaken and attain realizations. It is not that easy! But nowadays everyone says that this is what Buddhist practitioners should do. So, we have to really be mindful and follow the Buddha’s teachings.
“Those who practice mediation can be greedy for the joy of Samadhi.” Those studying the teachings’ meaning can become attached to the wondrous language.
These are all attachments. “But they did not know” that these are teachings that the Tathagata gave sentient beings in order to teach according to their capabilities.
But they did not know that the Tathagata wanted to enable sentient beings, with these teachings adapted to their abilities, to escape from samsara and no longer wallow in the Six Realms.
People do not understand, so they are still in the burning house and do not try to get out. To help draw these people out, the Buddha used carious skillful means in hopes that everyone can escape samsara and not be attached to or stuck in cyclic existence in the Six Realms.
These three carts are analogies. The ox-cart is an analogy for the Great Vehicle, the quest to realize fundamental Dharma-nature. This is the only one that can help us return to our intrinsic nature of True Suchness and acquire “subsequently attained wisdom.” By attaining this subsequently attained wisdom, the things we comprehend through taking action, we can perfect the fruit of Buddhahood. That is all-encompassing wisdom.
All the beginning of our discussions we constantly mentioned, which is Buddha-wisdom and our intrinsic mature of True Suchness.
As for the cart itself, the ox is very strong so the cart is very large. The cart is like “subsequently attained wisdom.”
Because the ox is so strong, imagine how many things we can fit in the cart. It can indeed carry heavy burdens.
Then the passage continues, “You should quickly leave this burning house; then I will give you whichever you desire.” Everyone must hurry up and get out. This is directed at the Two Vehicle practitioners.
The Two Vehicle practitioners, as they have not yet realized the Dharma-nature, cannot attain this cart. But because they have heard of this ox-cart, they can proceed from this and finally attain it.
People with great capabilities practice the Great Vehicle and are already free. As they want to shoulder the Tathagata’s mission. They have already escaped [the burning house] and go among people to save and transform them. Those who are still inside are still inside are attached to the state of Samadhi and attached to the words. They claim to be studying, but they are still attached to this place and remaining within their own limits. They do not want to earnestly contribute. There are two kinds of people liked this.
Solitary Realizers are one; Hearers are the other. Both practice for their own benefit. Buddhist practitioners like this have “not yet realized the Dharma-nature.” This means they have not yet experienced it. They “cannot attain this cart”; they cannot yet do this. They do not want to pull this heavy burden, so they choose the sheep-cart or deer-cart. Because they do not want a big responsibility. When they engage in spiritual practice, they only care about their own liberation. Therefore, it is impossible for them to attain the ox-cart.
“But because they have heard of this ox-cart…” they have heard about the Great Vehicle, but they are unwilling to practice it. There are many people like this, and they end up choosing the sheep-cart or deer-cart.
Whether they choose the sheep-cart or deep-cart, it is fine as long as they can get out. The Buddha felt that the priority was to get them out right away. Once they make an effort to accept the Buddha-Dharma, there is hope for them. Even if we are solitary Realizers or Hearers, in the long run we can also from [great] aspirations. At least we understand the law of karma and will not create negative cause and conditions.
In summary, the Buddha-Dharma is wondrous, so 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）
⊙「以佛覺為己心志，以自心為佛慈懷，自覺度他立弘願，縝緻思惟如實智。」
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著，而告之言：汝等所可玩好希有難得，汝若不取後必憂悔。」《法華經 譬喻品第三》
⊙「如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅宜速出來，隨汝所欲皆當與汝。」《法華經 譬喻品第三》
⊙說牛車，牛壯車大可載物量多，所以欣喜喻上根。說羊車、鹿車力均小，所以欣著，喻中、下二根。
⊙佛之本意，唯一實乘，原無有若二、若三之乘，而眾生因欣於三乘之故，不知方便，取證耽著。
⊙如修禪定者，貪於禪味之樂。研教義者，著於勝妙之文字相。
⊙殊不知，此乃如來欲令眾生由是應機受教，令其出於生死，離耽滯於六道。
⊙三車之喻，亦復如是，牛車喻大乘，即求證根本法性，成後得智，以圓成佛果上之一切種智是。
⊙車之體，即後得智也。
⊙二乘眾生，以未證法性故，不能得此車，但已聞牛車之名相，可由是求而得之耳。
【證嚴上人開示】
「以佛覺為己心志，以自心為佛慈懷，自覺度他立弘願，縝緻思惟如實智。」
以佛覺為己心志
以自心為佛慈懷
自覺度他立弘願
縝緻思惟如實智
學佛，不就是我們要「以佛心為己心」，常常都是這樣說。佛心，必定要對人間事，要先有覺悟，我們若對人間事不瞭解，哪有辦法將佛的心，為我們的心呢？
佛陀覺悟的境界，是這麼的靜寂清澄，是在人群中，佛陀沒有什麼是得、什麼是失，只是為一大事因緣──想要將他的境界、他的心得，來和大家分享，啟發大家共同都要瞭解，瞭解我們也有與佛同等的「覺」。這個「覺」，就是和我們人人，也是一樣，所以我們要時時，「以佛覺為己心志」，大家我們要趕快，找我們自己如來的本性，這是我們學佛的心願。
學佛就是想要成佛，所以我們現在是「做中學」，學就要精進，就「學中覺」，必定我們要用這樣的心，在人間精進，這是我們的志願。所以要學的，就是與佛同樣的心，「以自心為佛慈懷」，我們自己的心，我們就要與佛慈悲的心懷一樣。
佛陀是視眾生如一子，看所有的，即使是「四生」，他都將它平等觀，「慈悲等觀」，就是看一切眾生都是等待，將一切的眾生，就是當作一個孩子，所以佛陀的慈懷，天地之間共生息。我們天地之間、人與人之間，何必去分，分你們的種族、我們的種族？同樣，我們人都是在天地萬物，都是在「四生」之一！
所以我們要自覺，不只我們，我們還希望天下人人，都是與佛陀同樣，這種心很遼闊，真正是寂靜清澄、淨如琉璃，那種的境界。所以我們必定要立志、弘願，度盡一切眾生，聽來的法，和大家分享，眾生有苦難，我們必定要用心去付出。
用心，要用到什麼程度？要縝緻思惟。時時都是用很縝密的心，來好好思惟這個「如實智」。「如實智」就是真如本性，人人本具，人人都有真如本性，與佛知、佛覺是一體。我們若是能夠很用細心，佛陀的教法，用心體會，我們沒有做不到、沒有無法將我們的心，與佛心這樣成為一片，同樣那個慈懷，慈悲的心懷看天下一切眾生。
看看現在這個科技，證明了佛陀的智慧。佛教的經典處處就這樣，行菩薩道救眾生，「頭目髓腦悉施人」。這樣聽下來，我們現在(想) 可能嗎？有可能。我們醫療志業，我們有「骨髓資料庫」，我們有「骨骼銀行」，有人願意捐，配對到能適合的，就能夠捐。
在二０一０年，新加坡有一位很年輕的媽媽，孩子正好入小學而已。她在那年忽然間身體不好，去檢查，醫師宣布，讓她震驚。要救她的唯有就是化療、移植，有沒有辦法配對到？這就是她的生命苦衷的開頭。
新加坡，雖然有配對到二個人，卻結果是這二個人不願意捐。讓她的生命，已經有一線的希望，很快的，又掉落到谷底裡面，全家人就是悲，非常的悲痛。
但是，這家醫院就告訴她：還有臺灣，就向臺灣來求援了。臺灣，經過了一段時間，尋尋覓覓，一直找，終於有三個人，能夠配對到，能適合，其中有一位願意捐，生命的希望再提升了。
這種骨髓，人，捐髓的人在臺灣，受髓的人是在新加坡，就這樣隔空有辦法能救人，你們想，這不就是佛陀說，「頭目髓腦悉施人」呢？我們現在，若是有人願意，做最後的器官捐贈，全身都取，連骨骼也取下來放，也皮膚將它取下來放，有需要的人就用得到。不論是心、肝、腎等等，全身都能夠救人。
這是二千多年前佛陀的智慧，那麼的縝緻，很慎密，在二千多年後的現在，科技發達，醫療科技做到了。這我們就能知道，見證佛法是在人間，是與人間生活是這麼的貼切，所以我們應該要用，佛陀覺悟這個心境，來為我們學佛堅定的志向。
總而言之，立弘誓願，還是要我們的心，既然學佛、要非常的精細思惟。「縝緻」就是非常的細密、很縝密的智慧，好好來思惟，這叫做聞、思、修。聞、思、修，我們要好好用心，回歸到我們真如的本性來。這是我們學佛應該要時時用心。
所以前面的經文我們讀過，佛就像「四生慈父」，將所有三界之內，「四生」視為己子。這些孩子已經放蕩、調皮，迷在這種自己所好，不懂得趕緊離開危險的地帶，時間是已經很緊迫了，所以這個父親，就要用種種的方法，門外設著種種珍玩，來誘引這些孩子趕緊來取。「你們若不快出來，會拿不到。不要來不及，拿不到，就會後悔。」這是前面的大意。
父知諸子
先心各有所好
種種珍玩
奇異之物
情必樂著
而告之言
汝等所可玩好
希有難得
汝若不取
後必憂悔
《法華經譬喻品第三》
現在我們再說了，「如此種種」，外面到底是什麼東西？「如此種種」，其中有「羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅宜速出來，隨汝所欲皆當與汝。」
如此種種
羊車、鹿車、牛車
今在門外
可以遊戲
汝等於此火宅
宜速出來
隨汝所欲皆當與汝
《法華經 譬喻品第三》
大家快出來，你看外面，是要羊拖車、鹿拖車、牛拖車。你看，你們所愛的東西，在外面樣樣都有，趕快，這都是能夠，給你們的東西，裡面危險，出來外面安全，這些東西任由你們大家選擇，用這樣來誘引。
這意思就是說，牛的車，牛與羊與鹿來比，當然，牛就很強壯，因為牛的力大，所以牠要拖的車，當然就很大，牛車就較大。這是譬喻上根智的人，就是菩薩乘，那就是大乘。有的人願意出來，接觸了佛法，選擇的就是大乘法，行菩薩道，入人群中去度眾生，這一定要有力，願意拉大車。
說牛車
牛壯車大
可載物量多
所以欣喜喻上根
說羊車、鹿車
力均小
所以欣著
喻中、下二根
若是說羊車，或者是鹿車，羊車、鹿車，那都是好玩，就是比較小，這就是欣著，譬喻中根、下根這樣的人，就是中乘、小乘。我們前面都說過了，菩薩發大心、立大願，度眾生，若是緣覺、聲聞，那就是獨善其身，就像在選擇鹿車、羊車一樣。
所以現在全都在外面，大家可以去遊戲了，這表示佛陀的本願心意，就是希望大家都能夠脫離三界，離開欲、色、無色(界)。「欲」就是心念的欲；「色」，是外面器世間一切的東西。我們人如果有欲，外面這個器世間，一切種種物質，都是引誘人的煩惱，那就是看不到、摸不著，但是心裡煩惱多多，這就是三界。
佛陀就是希望人人，能夠脫離三界，化欲為愛，化這個欲念的心為無私的大愛。若能這樣，外面的器世間是用來救度眾生，結果付出無所求，是一片清淨的心，這是菩薩清淨的「無色界」，趕緊走出門外來，心懷慈悲，救度眾生，還是再進入去救度，這就是菩薩。
這是佛陀的心懷、本意，唯一實乘，佛陀的心懷、佛陀的本意，就是希望人人，能夠回歸如來的本性。過程中要經過菩薩道、入人群，心能夠保持清淨，無求、無所著，這樣的心境，這樣才有辦法「體解大道」，才有辦法覺悟這個宇宙真理。
這是佛陀希望要教化眾生，人人能夠打開我們的智慧之門，能夠與這個天體宇宙來會合，這種的覺悟，就是一實乘的道理。原來沒有「二」，哪有「三」呢？所以這二乘、三乘，這是佛陀，因為眾生的根機不整齊，所以佛陀必定要用開三乘法，其實佛的本懷只有一實乘，那就是人人回歸如來清淨本性。
佛之本意
唯一實乘
原無有
若二、若三之乘
而眾生
因欣於三乘之故
不知方便
取證耽著
「若二、若三之乘」，是眾生，投眾生的所好，眾生歡喜、欣慕的方向。這樣來開三乘法，大家還不知道，這是方便，方便法，只想貪著在這個緣覺，貪著在證果。
其實，真正的證果，就是要行菩薩道，體會佛的心境慈懷，這才是真正(佛的本懷)，否則大家還不知道這是方便法，「取證貪著」，只想我這樣坐禪，我就能夠覺悟了，我就能夠證果了。哪有那麼容易呢！不過，現在大家說，學佛就是這樣。所以，我們好好用心，隨順佛陀的教法。
「如修禪定者，貪於禪味之樂。」研究教義的人，是貪著在勝妙文字相，這都有貪著。
如修禪定者
貪於禪味之樂
研教義者
著於勝妙
之文字相
「殊不知」，他不知道，不知道此乃是，如來欲令眾生，由是這樣的應根機，所施的教法。
殊不知
此乃如來欲令眾生
由是應機受教
令其出於生死
離耽滯於六道
大家還不知道，這就是還在火宅，不懂得要出來，為了要讓他們能夠出來，所以用種種的方法，希望大家能夠出離生死，不要再貪著、停滯在這個六道輪迴。
三車的譬喻，是用牛車譬喻大乘，求證根本的法性。
三車之喻
亦復如是
牛車喻大乘
即求證根本法性
成後得智
以圓成佛果上之
一切種智是
這樣才是真正根本，我們如來真如的本性。「成後得智」，能夠得到這個後得智，做了之後，我們體會得到的事情，圓成了佛果，這就是一切種智。
我們開始要講的時候，就一直在說「一切種智」，就是佛智，就是我們真如的本性。
車之體
即後得智也
「車之體」，牛很壯，車的體又是很大，這就是叫做「後得智」。因為牛這麼壯，你這輛車能夠裝多少東西下去，能夠負重，這就是證明。
接下來說，「汝等於此火宅，宜速出來，隨汝所欲，皆當與汝」，大家要快出來，這是二乘的眾生。
二乘眾生
以未證法性故
不能得此車
但已聞牛車之名相
可由是求而得之耳
上根機，這個大乘，他已經早就脫離了，因為他要承擔如來的志業，所以他已經脫離了，已經入人群中在救度眾生。還在這裡面貪著，貪著在禪定的境界、貪著在文字，這樣說是在研究，還在貪著在這個地方，自己的範圍的裡面，不想要好好付出，若是這樣，這就是二種類的人，一種是緣覺、一種是聲聞，都是為自己利益。這樣學佛的人，這就是無法去證到，「未證法性」，就是還沒有去體會到。
「不能得此車」。沒有辦法，自己也知道，不想要去拉，那麼重的東西，所以他選擇的是羊車、鹿車，不想要負責任，所以，我自己若能，修得脫離這樣就好，像這樣，這就是無法得到。
這樣的(牛)車，「但已聞牛車之名(相)」。但是他就不願意選擇大乘法，這樣的人很多，就是這樣，所以才求羊車、鹿車。不論你是羊車、鹿車，總是能夠出來就好。佛陀覺得先急救快一點，佛法，好好來接受，接受了佛法，開始就有希望了。現在是緣覺，或者是聲聞，久來他也同樣能夠發心，至少也能夠知道因緣果報，就不會造作惡因、惡緣。
總而言之，佛法奧妙，我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Yourself and Transform Others (佛覺為志自覺度他)
Date: May.07. 2015
“We take the Buddha’s awakened state as our aspiration and keep His loving-kindness in our hearts. We awaken ourselves, transform others and make great vows. We meticulously contemplate the wisdom of suchness.”
Don’t we learn the Buddha’s Way to take the Buddha’s mind as our own? This is what I often say. To develop a Buddha-mind, we first awaken to the workings of the world. If we do not understand worldly matters, how can we possibly take the Buddha’s mind as our own? The Buddha’s enlightened state is so tranquil and clear. Living among people, the Buddha does not consider gain or loss. He only works for His one great cause, to share His state of mind and His insights with everyone, so that He can inspire everyone to reach the understanding that everyone has the same awakened state as Him. This awakened state is the same in all of us.
So, we must constantly “take the Buddha’s awakened state as our aspiration.” We must quickly find our own Buddha-nature. This is our vow as Buddhist practitioners. We learn the Buddha’s Way because we want to attain Buddhahood. So, now we must “learn by doing”. By being diligent in our learning, we “awaken through learning.” We must have this kind of mindset to diligently advance in our practice. This is our vow.
What we want to learn is to have the same state of mind as the Buddha “and keep His loving-kindness in our hearts.” Our hearts should be compassionate like the Buddha’s. The Buddha considers all beings as His only child. He treat the four kinds of beings impartially. He “shows compassion to all equally” because He sees them all as equals. He treats them all like His children.
So, with His loving-kindness, He coexists harmoniously with all life. In this world, and in our relationships, there is no need to differentiate between different ethnicities. We are all part of the universe, one of the four kinds of beings. So, we have to awaken ourselves. In addition to ourselves, we also hope that everyone in the world can be the same as the Buddha and have a broad and open mind, one that is truly tranquil and clear, and pure like crystal. We want to reach that kind of state. So, we must establish our resolve and make great vows to transform all sentient beings. When we hear the Dharma, we must share it with everyone. When sentient beings are suffering, we must help them mindfully. How mindful must we be? We must engage in meticulous contemplation. At all times we must be very meticulous as we contemplate the wisdom of suchness.
The “wisdom of suchness” is the nature of True Suchness. This is intrinsic to all of us; we all have this nature that is of one essence with the Buddha’s understanding and the Buddha’s enlightened state. If we meticulously examine the Buddha’s teachings and mindfully seek to comprehend them, there is nothing we cannot achieve. We will be able to find a way to merge our minds with the Buddha’s mind and feel the same compassion; we will look at all sentient beings with that same compassion.
Look at how modern technology has verified the Buddha’s wisdom. Throughout the Buddhist sutras, it is said that when those who practice the Bodhisattva-path save sentient beings, their “head, eyes, bone marrow and brain were all given to others.” When we hear this, we may wonder, “Is that possible?” Yes, it is.
As part of our Mission of Medicine, we have a “bone marrow donor registry” and a “bone bank”.People are willing to donate, so, when a match is found, they are able to do so.
In 2010, in Singapore, there was a young mother whose child had just entered elementary school.She suddenly felt unwell, so she went for an exam.The doctor’s diagnosis shocked her.The only thing that could save her was chemotherapy and a bone marrow transplant.But could they find the right match?This was the beginning of her suffering.
In Singapore, although they found two matches, those two people were not willing to donate.She had felt a glimmer of hope, but very quickly her hopes were dashed and her whole family was very sad and indeed despair.But the hospital told her that there was still Taiwan.
So, they sought assistance from Taiwan.In Taiwan, after a period of constant searching, three people were found who were suitable donors.One of them was willing to donate, so her hopes were raised again.
The bone marrow donor was in Taiwan and the recipient was in Singapore, so it was as if her salvation came out of thin air.Think about it, didn’t the Buddha say, “head, eyes, bone marrow and brain were all given to others”?
Now if some of us are willing to donate our organs after we die, the whole body can be of use.Even the bones can be removed and stored. Even the skin can be removed and stored.Then patients who need them can make use of them.
Whether it is the heart, liver, kidney, etc., everything in our body can be used to save others.This is the Buddha’s 2000-year-old wisdom; it is that meticulous and thorough.
After more than 2000 years, in our present time, medical technology is capable of making this happen.From this we can understand that the Buddha-Dharma can be verified in this world.It is intimately related to our lives, so we should take the Buddha’s awakened state as a concrete goal of our learning the Buddha’s Way.
All in all, making the great vows requires a certain state of mind.Since we are learning the Buddha’s Way, we must contemplate it very thoroughly.“Meticulous” means very thorough; we must use very comprehensive wisdom to earnestly contemplate.This we listen, contemplate and practice.
As we listen, contemplate and practice, we must earnestly put our hearts into returning to our pure nature of True Suchness.This is why we must always be mindful as we learn the Buddha’s Way.
After reading the previous sutra passages, the Buddha seems like the “kind father of the four kinds of beings.”
He treats the four kinds of beings in the Three Realms as His own children.These children were undisciplined, mischievous, deluded by the things that they like.They did not quickly leave this dangerous place and time was running out.
So, the father used various methods [to draw them out].
Right outside the door he placed many precious toys to entice them to quickly come and take them.
“If you do not come out quickly, it will be too late for you to get any of this. If you miss out on this, you will regret it.”
This is the general idea of the previous passage.
The father knew his children, that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.
So, he told them, “The toys you like to play with are rare and difficult to obtain. If you do not take them, you will regret it later.”
Now we will talk about, “Of these, there are many kinds.”
There were many kinds of things.There were “sheep-carts, deer-carts and ox-carts outside the door right now, for you to play with. You should quickly leave this burning house; then I will give you whichever you desire.”
“Everyone, hurry up and come out. Look outside, there are sheep-drawn carts, deer-drawn carts, ox-drawn carts. See, all the things you love are right outside. Hurry outside, these are gifts. I want to give you. It is dangerous inside; come out into safety. Then you can choose to take any one of these things”. This was how the father enticed them. This means that when we compare the ox to the sheep and deer, of course, the ox is very strong. Because the ox is strong, the cart he pulls is very large. The ox-cart is bigger. This is like people with great capabilities. This cart is the Bodhisattva-Vehicle, the Great Vehicle.
These people willingly leave [the burning house], and after they encounter the Buddha-Dharma, they choose the Great Vehicle Dharma. They walk the Bodhisattva-path and go among people to transform sentient beings. They must have the strength and willingness to pull a big cart.
“The ox-cart mentioned is big and the ox is strong. It can carry many things. So, those who appreciate it are likened to those with great capabilities. The sheet-cart and deer-cart are [pulled by animals] with average or weak strength. Those who appreciate them are likened to those with average or limited capabilities.”
As for the sheet-cart or deer-cart, they are used for fun. They are smaller and people who appreciate them are likened to those with average or limited capabilities. These are the Middle Vehicle and Small Vehicle. As we said earlier, Bodhisattvas form great aspirations, establish great vows and transform sentient beings. If one is a Solitary Realizer or Hearer, one will only seek to awaken oneself. This is like picking the deer-cart or sheep-cart. Now, they had all come outside, so everyone could play. This shows that the Buddha’s original vow was to help everyone transcend the Three Realms, the desire, form and formless realms. The desire realm is our desirous thoughts. The form realm is everything in the realm of physical existence. If there are desires in our minds, material objects in our external conditions will entice us and cause afflictions to arise. Thought we cannot see and touch them, these [formless] afflictions fill our minds. These are the Three Realms.
The Buddha hoped that everyone can transcend the Three Realms, turning desire into love and turning selfish desires into selfless great love. If we can do this, we will use the material objects around us to save and transform sentient beings. If we help others without any expectations, our hearts will be pure. This Bodhisattva state of mind is a pure formless realm. They had quickly gone out of the door, but out of their compassion, they wanted to save and deliver sentient beings. So, they went in again to save and deliver them. They are Bodhisattvas.
This was the Buddha’s original intent; He only wanted to teach the true Dharma of the One Vehicle. The Buddha’s original intent was to help everyone return to their intrinsic Tathagata-nature. As part of this process, they must walk the Bodhisattva-path and go among people. They must keep their hearts pure, free of expectations and attachments. Only by developing this state of mind would they be able to “comprehend the great path” and realize the true principles of this universe. This is what the Buddha hoped to teach us, so that we can open the door to our wisdom and be one with the universe.
This kind of awakening reveals the principles of the One Vehicle. Originally, there were not even Two [Vehicles], so how could there be Three Vehicles? We have the Two Vehicles and Three Vehicles because the Buddha observed that sentient beings had varying capabilities. This is why He developed the Three Vehicle teachings.
In the Buddha’s original intent, there is actually just the One Vehicle, that which helps everyone return to their pure intrinsic Buddha-nature.
“The Buddha’s original intent is to teach the true Dharma of the One Vehicle. There was originally no second or third vehicle. But since sentient beings like the Three Vehicles, they do not know they are skillful means and do not progress after attaining realizations.”
“There was originally no second or third vehicle”. They were taught according to sentient beings’ interests. It was according to their preferences and inclinations that the Buddha established the Three Vehicle Dharma.
But people did not understand that these are skillful means. They cling to the state of a Solitary Realizer and to attaining realizations.
In fact, to truly attain realizations, they must practice the Bodhisattva-path and experience the compassion of the Buddha’s mind. Then this is a true realization. But people do not realize that they are practicing skillful means.
They “do not progress after attaining realizations.” They think that just by sitting in meditation, they will be able to awaken and attain realizations. It is not that easy! But nowadays everyone says that this is what Buddhist practitioners should do. So, we have to really be mindful and follow the Buddha’s teachings.
“Those who practice mediation can be greedy for the joy of Samadhi.” Those studying the teachings’ meaning can become attached to the wondrous language.
These are all attachments. “But they did not know” that these are teachings that the Tathagata gave sentient beings in order to teach according to their capabilities.
But they did not know that the Tathagata wanted to enable sentient beings, with these teachings adapted to their abilities, to escape from samsara and no longer wallow in the Six Realms.
People do not understand, so they are still in the burning house and do not try to get out. To help draw these people out, the Buddha used carious skillful means in hopes that everyone can escape samsara and not be attached to or stuck in cyclic existence in the Six Realms.
These three carts are analogies. The ox-cart is an analogy for the Great Vehicle, the quest to realize fundamental Dharma-nature. This is the only one that can help us return to our intrinsic nature of True Suchness and acquire “subsequently attained wisdom.” By attaining this subsequently attained wisdom, the things we comprehend through taking action, we can perfect the fruit of Buddhahood. That is all-encompassing wisdom.
All the beginning of our discussions we constantly mentioned, which is Buddha-wisdom and our intrinsic mature of True Suchness.
As for the cart itself, the ox is very strong so the cart is very large. The cart is like “subsequently attained wisdom.”
Because the ox is so strong, imagine how many things we can fit in the cart. It can indeed carry heavy burdens.
Then the passage continues, “You should quickly leave this burning house; then I will give you whichever you desire.” Everyone must hurry up and get out. This is directed at the Two Vehicle practitioners.
The Two Vehicle practitioners, as they have not yet realized the Dharma-nature, cannot attain this cart. But because they have heard of this ox-cart, they can proceed from this and finally attain it.
People with great capabilities practice the Great Vehicle and are already free. As they want to shoulder the Tathagata’s mission. They have already escaped [the burning house] and go among people to save and transform them. Those who are still inside are still inside are attached to the state of Samadhi and attached to the words. They claim to be studying, but they are still attached to this place and remaining within their own limits. They do not want to earnestly contribute. There are two kinds of people liked this.
Solitary Realizers are one; Hearers are the other. Both practice for their own benefit. Buddhist practitioners like this have “not yet realized the Dharma-nature.” This means they have not yet experienced it. They “cannot attain this cart”; they cannot yet do this. They do not want to pull this heavy burden, so they choose the sheep-cart or deer-cart. Because they do not want a big responsibility. When they engage in spiritual practice, they only care about their own liberation. Therefore, it is impossible for them to attain the ox-cart.
“But because they have heard of this ox-cart…” they have heard about the Great Vehicle, but they are unwilling to practice it. There are many people like this, and they end up choosing the sheep-cart or deer-cart.
Whether they choose the sheep-cart or deep-cart, it is fine as long as they can get out. The Buddha felt that the priority was to get them out right away. Once they make an effort to accept the Buddha-Dharma, there is hope for them. Even if we are solitary Realizers or Hearers, in the long run we can also from [great] aspirations. At least we understand the law of karma and will not create negative cause and conditions.
In summary, the Buddha-Dharma is wondrous, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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