20140627《靜思妙蓮華》慈巧方便引鈍根（第336集）
⊙「合抱之木始自毫芒，蘊行因緣廣慈宏願。」
⊙「亦說於因緣，譬喻並祇夜，優波提舍經。」《法華經方便品第二》
⊙譬喻：以易了知之法，以顯未能了知之事理。
⊙言譬喻者，為令曉悟所說義理為宗旨。
⊙祇夜：梵語祇夜，華言應頌，又云重頌，或云偈頌。謂應前長行文後重宣其義也。
⊙優波提舍經：華言論義。謂諸佛及弟子講述經典之論義也，及諸菩薩問答辯論諸法之事理經典。
⊙「鈍根樂小法，貪著於生死。」《法華經方便品第二》
⊙鈍根樂小法：一類行人，性多頑鈍，不自精進，於聞思修道，但隨言說，不分邪正，隨以為能得悟道，故名隨信樂小法行。
⊙佛隨機說種種方便小法，而實皆以一乘大法為說究竟。唯鈍根獨樂此小法者，以著於生死之苦惱，故專求解脫於生死，而於佛之甚深妙法不能瞭解，起行大法。因此，佛所以先說小乘涅槃也。
【證嚴上人開示】
「合抱之木始自毫芒，蘊行因緣廣慈宏願。」
合抱之木
始自毫芒
蘊行因緣
廣慈宏願
我們要知道，世間多麼大的樹，都是來自那顆毫芒種子。看一顆毫芒種子，那顆種子能夠發出樹芽，其實種子的內涵功能，不是我們眼睛所看得到。這麼微細，肉眼難以得見，但是它卻能夠蘊行著因緣。因緣也是我們眼睛看不到，那分真正是微妙的道理，但是，這麼微妙的道理，其中就是含藏著「廣慈宏願」。
菩薩行，就是來自這一念因緣，含藏著生生世世曠劫，很長的時間，生生世世還是慈與願，悲與智，悲智就是運行於其中。我們若能覺悟，瞭解因緣之微妙，我們更要再發廣慈之心，立宏大之願。愈是接近道理，這念心愈明確，生生世世，愈是接近，行於菩薩道中，接近於佛的境界，這全都是在此因緣中。
因緣的道理，實在是很廣、很大，所以，佛陀時時說法，都不離開因緣之法。
亦說於因緣
譬喻並祇夜
優波提舍經
《法華經方便品第二》
所以前面的（經）文，「亦說於因緣」。無論是長行文、短偈等等，這都不離開因緣法。又有譬喻，譬喻更是很明顯的因緣。
很多事情不是我們這樣說，人家就聽得懂。我們這樣說，有時候，人家聽不懂。我們人與人之間，要說的話，有時候，人家就聽不懂了，何況是佛陀說深妙的道理，人，要聽懂的人，除非是大根器之人，所以佛陀必定要用種種譬喻。我們也是跟與人家說時，聽不懂，「譬喻」。有時候，有人若跟我說，我們那裡有什麼、什麼問題。我就說：你舉個例。舉個例，比如說…。
佛陀同樣在說給我們聽，看這些人的根器，不是直接說就能直接接受到，我應該要用種種的譬喻，來告訴他。這麼淺的事情，別人又無法體會，只好就用更淺的譬喻，慢慢來誘引，誘引讓他，事能會理。
常常就告訴大家，要圓滿，你要先將人做圓滿。人圓，會做人的人，我們若能常常與人結好緣的人，有好緣在，所以，任何困難之事，只要有投緣，與他溝通一下，「沒問題」。我們若能做一個通情達理，平時沒有與人結惡緣，都是結好緣，這叫做拉長情，擴大愛。我們若能做一個有情、有愛，而且清淨無染的人，就是人圓滿。人圓滿，做事就圓滿；人圓滿、做事圓滿，那就是因為你的道理通達。
譬喻：
以易了知之法
以顯未能了知
之事理
我們遇到何事，就是「以易了知之法，以顯未能了知之事理」。就是說，比較難解決的事情，我們就用比較簡單的方法。這簡單的方法，是在我們的日常生活中，平時就要互相來分享，互相引導，互相人人建立這種，很簡單的道理。做好人，做好我們人應該做的，做好人，做好我們人應該做的，做好我們人對人無私的愛，做好我們人，與人之間建立的感情，這不是很簡單嗎？所以，我們若這樣，這麼簡單的事情就能顯出，還會有多少我們不懂的道理呢？其實只要在平時，這麼簡單，自然道理就會現前。
所以「言譬喻者」，我們常常說譬喻，譬喻是很簡單的方法，「為令曉悟所說義理為宗旨」。
言譬喻者
為令曉悟
所說義理為宗旨。
我們要如何，來引導人人能夠曉悟，「我會。」「我知道。」「這樣告訴你，你知道嗎？」「知道。」「會了嗎？」「會了。」因為他對方法瞭解了，做事情就好做。
所以，這就是一個宗旨，你如何教他，我們如何來學，這就是教與學。教的，用很簡單、方便之法；學的，要有心，自然就道理入微，這方法能夠入得很微細。
過去有一位樓居士（樓永譽），花蓮的(藝術家)。那個時候，他刻那個毫芒，一粒米(大)，他能刻出一部心經，二百多字《般若心經》。你想，這個功夫那麼入微，在那粒米之中，那麼大的道理，這種工夫，他用心入微，用心入微，那就是將道理用心去雕刻出來，這是要以宗旨；宗旨就是專心，專心要學會，這麼工巧入微的道理，那就是要有那顆專心。我們學佛也是一樣，要有這顆專心，那就是我們的宗旨。
要如何將此道理，能夠讓我們凡夫回歸，走回這條路，能夠會合道理，入我們的經，入經，經入心，這還是一樣，就是宗旨。這是譬喻。
「譬喻並祇夜」，在經文中。「祇夜」是什麼呢？那是梵語叫做「祇夜」，譯音的，意思是叫做「應頌」，應頌，也能叫做「重頌」。意思就是說，長行文因為很重要，所以再重複。
祇夜：
梵語祇夜
華言應頌
又云重頌
或云偈頌
謂應前長行文
後重宣其義也
就如我們現在說的這段，是偈文。前面的長行文，我們說完了，因為很重要，那個長行文的意思，又重複一次，再讓我們重頌。所以叫做「應頌」，或者是「重頌」，重複再頌，將經文重複再頌，就是用偈(文)。
我們前面所說的「諷頌」，是原本就開始，寫一段一段(偈文)，如作詩，一段一段的，就如我們平時的靜思語，這樣幾句，就是一段道理，那是直接的諷頌、偈頌。
「祇夜」是重複，原來已經是長行文，全都誦過了，擔心我們較忽略經文的重要，所以就再將此偈文重複誦。這是表示這段經文的重要，所以，用譬喻的方法，甚至又再把重要的道理，再讓我們重複(重頌)，所以叫做「譬喻並祇夜」。這樣讓我們更對此經的意義，讓我們更深入我們的心版裡，銘刻於心版，讓我們常常能記得。
有的人說「聽經是功德」。你若不記得，不能受用於內心，不能修身，行動於外，若如此有什麼功德呢？聽經就是要開啟我們迷茫的心，開啟我們能見到人間的道理，增長我們的智慧。這樣用功，讓我們能夠受用，所以，內修外行，才是稱為「功德」。聽經，若不懂得內修，也無法外行，依教奉行，若如此，聽經有什麼用呢？所以，希望我們誦經、聽經，就是要懂道理。
種種方法，為我們譬喻，再讓我們重複瞭解，讓我們記得，這就是「譬喻並祇夜」。這種用心的教法，我們要用感恩心來接受。
接下來「優波提舍經」。「優波提舍經」，我們華言的意思，叫做「論義」，論的意。
優波提舍經：
華言論義
謂諸佛及弟子
講述經典之論義也
及諸菩薩
問答辯論諸法
之事理經典
在這一本經中，其中還包含著很多道理，只在經中還無法很透徹，將意義全都顯現出來，所以就還有「論義」。也就是說，佛對弟子講述的經典之後，弟子還不懂，就互相討論——今天佛陀所說的這個道理，是什麼因緣，怎麼會說出這段道理，這段道理好像在這句話中，還有弦外之音，或者是還有包藏的道理。大家就去討論。所以這是在經典之中，又大家再互相論義。
就如你們有時候讀書之後，大家定時將我讀後的心得，我聽完後的心得，我與大家分享，可能大家聽完之後也會覺得：你有這樣的心得，其實，我也有心得。同一句經文，各人的心得不同，互相拿出來分享，互相拿出來討論，這也算是一種「論義」。
菩薩，或者是菩薩與菩薩的問答，問答之後還能再辯論，是你對，或是我不對等等，還能再互相提出來辯論。同一句話，有種種的論義，這種的論義，愈辯愈明，愈論道理愈豐富，這就是「優波提舍經」。
亦說於因緣
譬喻並祇夜
優波提舍經
鈍根樂小法
貪著於生死
《法華經方便品第二》
再來，「鈍根樂小法」。有一類人就是根機較鈍。大家在聽經，有的人解悟之力就很強，「聞一知十」，這個道理，不是一句就只(懂)一句。道理之中，弦外有音，理中含藏的道理還很多，所以，有的人聽了之後，這句話應該是又包含著什麼道理，所以能夠「聞一知十」。有的人就是百聞不知一法，根機就是不同。
在會中，同樣有一類是鈍根。我們開頭在講長行文時，就已經出現了，那種「未得謂得，未證謂證」，增上慢人等等，這一類人就是自以為很棒。但是，又有另外一類，就是自己覺得：我什麼都不知道，我都聽不懂，人家怎麼說，我就是怎麼信。不會去分辨道理的真或偽，都不會去分別。
就如提婆達多，在僧團中將佛陀所說的話，去唆使僧團裡的人，就說：道理是這樣，我的瞭解是這樣，若能這樣，所得到的會再更快，能夠了脫生死。這種邪法，在正法中斷章取義，這樣引出去，開始就去唆使。有的人聽到提婆達多這樣說，他就相信提婆達多。
所以佛陀的僧團時代，同樣有分裂過。這種增上慢，「未得謂得」，所以他脫離僧團，再建立另外一個僧團。
鈍根樂小法：
一類行人
性多頑鈍
不自精進
於聞思修道
但隨言說
不分邪正
隨以為能得悟道
故名
隨信樂小法行
所以，這種鈍根，是非不會分別的這種人，人云亦云，人家如何說，我就如何行。所以「一類行人，性多頑鈍」。你怎麼跟他說，就是有時候，「好啦，你這樣說，我就這樣修。」告訴他：「你這樣不對喔！」「不過，他就是這樣說啊！」就是無法覺醒過來，像這樣的，叫做頑鈍。
「不自精進」，自己不會去分別，對，與不對的道理。「但隨言說，不分邪正」，隨人如何說，就是沒有去分辨是對或不對，這條路有偏或沒偏，光是隨這樣說、這樣做。所以「隨以為能得悟(道)」，以為這條路，有人另外帶我們的這一條路，以為這條路是對的，就隨著人一直走下去。
這種「鈍根樂小法」，這種人叫做，「隨信樂小法(行)」。什麼人如何說，他就隨人怎麼走。這樣一直心不專，沒有一個宗旨，這種「隨信樂小法」，就是鈍根之人。這個根器不利，就是很鈍。
佛陀就是為了這種人，隨機說種種方便小法。像這種鈍根之人，佛陀也不捨將他捨棄，他就隨這種根機，講種種方便的小法，而且實在是要再引導他，回來於一乘大法，最究竟的。所以佛陀對眾生是非常的平等。
就是因為鈍根之人，就是只獨樂小法，這種的人，就是著於生死之苦，光知道「佛陀說生死很苦」，要如何能脫離生死，所以，只是執著於此，不肯再向前前進，隨佛修行。這樣的人也不少。
我獨善其身就好，我為什麼還要再精進？我只要求解脫而已，我不管多少人，我要做多少事情，我就求我自己。這種無法瞭解，能再進一步起行大法，沒辦法。所以因此，佛就要用小法、方便，告訴他們小(乘)的涅槃。就是在分段(生死)中，為他引導，所以說小乘涅槃。這就是佛陀為眾生的教育，實在是用盡心機。
佛隨機
說種種方便小法
而實皆以一乘大法
為說究竟
唯鈍根
獨樂此小法者
以著於生死之苦惱
故專求解脫於生死
而於佛之甚深妙法
不能瞭解
起行大法
因此佛所以先說
小乘涅槃也
可惜我們眾生，多數就是這麼鈍劣。佛陀用「譬喻(並)祇夜，優波提舍經」，偏偏這些「鈍根樂小法」之人，道理入心，不會去好好體會其中的真道理，只執著於自己的獨善其身，貪著於生死中，知道生死是苦，所以只是貪在小法，要如何脫離生死，僅此而已。
所以，我們學法，真的是很微細，如毫芒一樣，很多微妙的因緣在其中，道理都在其中。我們發一個心，廣大慈，立弘願，這也是在種種因緣之中。所以，「鈍根樂小法」，那就是緣還未成熟，但是，他也同樣有與佛同等的，那個真如本性，所以佛陀不放棄。我們應該要時時感恩，要多用心。
Explanations by Master Cheng-Yan
Subject: Skillful Guide Those with Limited Capabilities (善巧方便引鈍根)
Date: June. 27. 2014
“The tree we wrap our arms around originated from a tiny seed. As things change with causes and conditions, our loving-kindness and great vows expand.”
We must know that the biggest trees in the world originated from a tiny seed. Though the seed may look tiny, it can sprout and grow into a seeding. Indeed, the potential of the seed is not visible to our eyes. This [process of change] is also subtle that it is hard to see with the naked eye, but the seed continues to change according to causes and conditions. The causes and conditions are not visible, either. These are truly subtle and wondrous principles, but within [the workings of] these subtle principles, our “loving-kindness and great vows expand”.
The Bodhisattva-practice originates from these causes and conditions, it encompasses many past kalpas and lifetimes, a very long period of time. For lifetime after lifetime, we have accumulated loving-kindness and vows, compassion and wisdom. We exercise compassion and wisdom on this path. If we can awaken to the subtlety and wonder of causes and conditions, then we will aspire to have great loving-kindness and will make great vows. The closer we get to this principle, the clearer and more certain we will be. Lifetimes of practice bring us closer; walking the Bodhisattva-path brings us closer to achieving the state of the Buddha. All this happens because of causes and conditions. The principle of causes and conditions is truly vast and profound. Thus the Buddha’s teachings are always related to causes and conditions.
I also speak of causes and conditions, analogies along with geyas, and the upadesa texts.
In the previous text [the Buddha said], “I also spoke of causes and conditions.” Whether teachings are in prose or in verse form, they are inseparable from causes and conditions. As for analogies, they show causes and conditions even more clearly. There are many things people cannot understand simply by listening to us talk about them. When we say something, sometimes people do not understand. If people cannot even understand one another when they are talking to each other, how can they understand the Buddha’s subtle and wondrous principles? The only people who can understand are those with great capabilities. This is why the Buddha used various analogies. When people do not understand what we say, we also give “analogies”.
If someone were to say to me, “We have such and such problems.” I will say, “Give me an example. Use a specific instance as an example.” The Buddha taught in the same way. When He observed that people’s capabilities could not directly accept [His] teachings, He decided to teach with various analogies. People may not have been able to comprehend even simple matters, so He had to use even simpler examples to guide them toward understanding. I often tell everyone that for things to be harmonious, we must first be in harmony with others and must be good people. If we always create good karmic connections with others, when we face difficulties we can just talk to them and then there will be no problem. We must learn to be fair and reasonable and not create bad karmic connections, only good ones. This is how we extend long-lasting affection and expand our great love.
If we can be affectionate and loving, as well as pure and undefiled, we will be in harmony with others. When we are in harmony with others, we will do things harmoniously. When we are in harmony with people and matters, it is because we have a thorough understanding of the principles.
So when we encounter any situation, we can “use easily understood teachings to reveal matters and principles that cannot yet be known or understood.”
So, for things that are more difficult to resolve, we can apply simpler [teachings].We must constantly share these simple methods with each other in our daily living.We must guide each other and instill these simple principles in each other.To be a good person, we must do the things we should do.We must have selfless love for people, and we must establish good relationships.Isn’t this very simple?
If we can act in this way, won’t these simple [actions] reveal many principles that we cannot yet comprehend?Actually, all we need to do is to regularly practice these teachings, and naturally the principles will manifest.
So, we “often make analogies” because this is a very simple method.It “enables people to realize the meaning of the principles that are given as a direction”.
How can we guide everyone toward awakening?“I can do this.” “I know.”“If I explain it this way, can you understand?”“I understand.”“Can you do it now?”“Yes.”When people understand how to do things, they can do them more easily.So, this is a direction.How can we teach others?How can we learn from others?This is about how we teach and learn.
When those teaching use simple, skillful methods and those learning have the will, then naturally we can deeply penetrate the principles, and learn the tiniest subtleties of these methods.I knew a lay practitioner named Mr. Lo, [who was an artist] in Hualien.
Years ago, on a tiny grain of rice he engraved the Prajnaparamita Heart Sutra, all 200-plus words.
Consider the meticulous skill this required.On that [tiny] grain of rice, he engraved such a profound principle.Mastering this skill takes mindful focus on the subtleties.This means he mindfully carved out the principles.This requires a direction.A direction is something to focus on.We must focus on learning the principle of this subtle and delicate skill; to do it we must be focused.
Learning the Buddha’s Way is the same; we must have this kind of focus.That is our direction.How can this principle help us ordinary people return to the Path?How can we be aligned with the principles to enter the sutras and take them to heart?This is also part of our direction.This is how analogies are used.There are “analogies along with geyas” in the text.
What is a “geya”?Geya is Sanskrit for “corresponding verses,” which can also be called “repeated verses”.
This means that the prose is very important, so [its meaning] needs to be restated.
This is like the passage we are discussing now, which is in verse.We just finished discussing the section in prose. Because it is very important, its meaning is rested in verse.This allows us to chant it again.So, these are “corresponding verses,” or “repeated verses”.When the sections of the sutra are repeated, they are restated in verse.
Previously, we mentioned the word “hymn”.Those were sections of verses composed line by line like poetry.They are also akin to Jing Si Aphorisms, which contain [great] principles in a few lines.They are like hymns or chanted verses.
A “geya” is a restatement.After reciting the long-form prose, there is concern that we may overlook the importance of the text.So, these verses are recited again in order to demonstrate the text’ importance.Thus, [the Buddha] taught through analogies, and even had we repeat the important principles aging [in verse].
So, [He spoke of] “analogies along with geyas”.These help us to engrave the meaning of the text more deeply into our minds so we can always remember it.Some people say, “Learning sutras is a merit.”If we cannot remember something, we cannot take it in and then manifest it in action, so how can that be a merit?We learn sutras to awaken our deluded minds so we can see the principles of this world and develop our wisdom.If we study hard, we can apply [the teachings].Only through both internal cultivation and external practice can we attain “merit”.If learning the sutras does not lead to internal cultivation or external practice of the teachings,then what is the use of listening to the sutras? I hope that when we recite and listen to sutras, we can comprehend the principles. Various methods are taught as analogies and repeated so we understand and remember. This is “analogies along with geyas”. When teachings are given mindfully, we must accept them with gratitude.
Next are upadesa texts. Upadesa texts refers to “discussions of the meaning”. Upadesa texts: It is Sanskrit for “discussions of the meaning. It refers to the discussion between all Buddhas and their disciples after teachings are given, and the texts wherein all Bodhisattvas use questions and answers to discuss the matters and principles of the Dharma.
This sutra contains many principles, but the meaning behind them cannot be thoroughly revealed. So, there are also “discussions of the meaning”. This means that after the Buddha expounded the teachings, the disciples did not understand them, so they engaged in a discussion about the meaning of what the Buddha taught each day. What were the causes and conditions for teaching these principles? The principles seem to be more than what is on paper. There may also be hidden principles. These are the things people discussed. So sutra texts may contain these discussions of the meaning.
Similarly, sometimes when we read a book, we may set a time to share what we have learned with other people. After listening to us, other people may think, “You have this kind of insight?” “Actually, I have some insight too”.
The same line of text will yield different insights. When we share and discuss our realizations, that is also “discussion of the meaning”. Bodhisattvas also ask questions of, and answer, each other. Afterwards, they also engage in debate to determine who is right or wrong, and so on. Each can raise various topics. The same sentence can start many discussions. The more discussions there are, the clearer things become. The principles become more abundant. These are upadesa texts.
I also speak of causes and conditions, analogies along with geyas, and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.
Then there are those with “dull capabilities” who “delight in Small [Vehicle] Dharma”. Some people are not as sharp. When people listen to teachings, some are more capable of realizing them. They can “hear one and understand ten”. Whatever the principle they grasp more than one thing from one teaching. There are many additional principles hidden within a principle. Thus, when some people hear this teaching, they know there are other principles within it. So, they can “hear one and understand ten”. Some people hear 100, but cannot understand one. Their capabilities are just different.
In the assembly, there were also some with dull capabilities. When we were discussing the prose section, these people were mentioned. They “claimed to have attained what they had not and to have realized what they had not”. They were those with overbearing arrogance who thought they were so great. But there was another type who thought, “I don’t know anything. I don’t understand what I hear. I’ll believe whatever other people say”. They could not distinguish whether the principles were true or false.
Take Devadatta for example. He used the Buddha’s words to stir up members of the Sangha by saying, “This is my understanding of the principles. If you follow me, you can more quickly transcend life and death”. With these deviant teachings, he would take the Right Dharma out of context, and began to incite others to follow him. Some people, upon hearing what Devadatta said, believed him. So, during the Buddha’s lifetime, the Sangha experienced a division. He had such overbearing arrogance and “claimed to have attained what he had not”, so he left the Buddha’s Sangha to establish his own.
“Those with dull capabilities delight in Small [Vehicle] Dharma: This type of practitioners tend to be stubborn and dull-witted and are not proactively diligent. Though they listen to , contemplate and practice teachings, they go along with what others say without distinguishing the deviant from the correct, believing they can attain realizations regardless. Thus, they happily believe everything and practice Small Vehicle Dharma”.
So, those with dull capabilities, cannot discern right from wrong. They say what other people say, and do whatever other people tell them to do. So “this type of practitioners tend to be stubborn and dull-witted in nature”. What can we say to them? These people may say, “Ok, I will do what you say”. But if we say, “No, this is not right”. They will say, “But this is what that person said”. They cannot be awakened. People like this are stubborn and dull-witted. They “are not proactively diligent”. They cannot differentiate for themselves what is right and what is wrong. “They go along with what others say without distinguishing the deviant from the correct”. They do what others people say without discerning right from wrong, and without judging whether the path has deviated or not. They just do what other people say.
In doing this, they “believe they can attain realization regardless. They believe that the path that other people are leading them on is the correct path and thus keep following them. People with “dull capabilities delight in Small [Vehicle] Dharma. These people “happily believe everything and practice Small [Vehicle] Dharma.” Whatever people say, they do. They are constantly unable to focus because they have no direction. Those who “happy believe everything and practice Small [Vehicle] Dharma have dull capabilities.” Their capabilities are not sharp; they are very dull.
The Buddha, for the sake of these people, taught various skillful means. The Buddha could not bear to abandon even those with dull capabilities so He taught them suitable Small Vehicle Dharma. He actually did so to guide them back to the ultimate One Vehicle Dharma. So, the Buddha treated all sentient beings equally. Because these people with dull capabilities only delight in small Vehicle Dharma, they cling to sufferings of samsara. They only know that “the Buddha said samsara is suffering, so they tried to transcend it.
That are attached to doing this, and refuse to progress further. There were many like this following the Buddha. They sought only to awaken themselves. “Why do I need to keep diligently practicing?” I only seek to be liberated I don’t care about other people. The things that I do are only for my own [liberation]. They cannot understand, so they not advance to practicing great Dharma.
Therefore, the Buddha must use skillful means to teach them about the Small Vehicle Nirvana and guide them through fragmentary samsara. So, He taught the Small Vehicle Nirvana. These were the Buddha’s exhaustive efforts to educate sentient beings.
The Buddha, according to capabilities, gives all kinds of skillful limited teachings. The true teaching is the great One Vehicle Dharma, which describes the ultimate. But those with dull capabilities enjoy the Small [Vehicle] Dharma cling to the afflictions of samsara.So,they only seek to be liberated from samsara. As for the Buddha’s extremely profound and wondrous Dharma, they cannot understand it, and they cannot begin to practice the great Dharma. Therefore, the Buddha first taught the Small Vehicle Nirvana.
Unfortunately, as sentient beings, the majority of us have dull capabilities. The Buddha used “analogues along with geuas and upadesa texts, but those with “dull capabilities” who delight in Small [Vehicle] Dharma would not really try to comprehend the truths contained within. They were only focused on awakening themselves because they were attached to [ending] samsara. They knew that samsara is suffering, so they were attached to Small [Vehicle] Dharma and the ways to transcend samsara, nothing more. So, we learn the Dharma, which is really small and fine, like a tiny seed. It contains many subtle and wondrous causes and conditions and principles. When we aspire to expand our loving-kindness and make great vows, that is also a result of causes and conditions.
For those with “dull capabilities” who “delight in Small [Vehicle] Dharma”, their karmic conditions have not yet matured. But they still have the same intrinsic nature of True Suchness as the Buddha, so the Buddha will not abandon them. So, we must always be grateful and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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