20150514《靜思妙蓮華》同入菩薩行門 (第565集)
（法華經•譬喻品第三）
⊙「教行證入大乘法性，是為一乘菩薩行門，戒善修習人天福報，外道邪見非正法門。」
⊙「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」《法華經譬喻品第三》
⊙「舍利弗！爾時長者各賜諸子等一大車。」《法華經譬喻品第三》
⊙父賜與子財物，等量均分，終至各賜一大車。喻：唯一大乘法，即菩薩法，遍攝九法界。
⊙以菩薩地位言，初地以上證不退位，方為真正菩薩。以前則以初發心故，為相似菩薩。
⊙覺有情：謂菩薩從深觀真俗二諦，進而斷見、思習氣與塵沙惑，得法眼淨，成道種智，故名菩薩地。
【證嚴上人開示】
「教行證入大乘法性，是為一乘菩薩行門，戒善修習人天福報，外道邪見非正法門。」
教行證入大乘法性
是為一乘菩薩行門
戒善修習人天福報
外道邪見非正法門
這就是要告訴大家，學佛，我們必定要接受，有教、有行、有證。教，一切的教法，我們必定要去學；學了之後，我們要教；有教，必定要有行。教而無行，這樣就是有教與沒教不是一樣嗎？所以我們必定要身體力行，才是真正將學來的東西，入我們的心，入心之後，所學來的功夫就是自己的。
我們若是能夠學來的方法，我們若是學得很清楚，你都可以將你學來的功夫，再傳教給人。同樣，受的人、教的人，都是發自內心，輾轉相教，學佛，與這樣相同。就像我們在教孩子，孩子是如何成長的，他生下來與人互相的生活，他只是這樣看，父母的行動，他看，他就會學。
從小時幼年，學父母的互相對待，然後到學校，老師的教育、學校的環境等等，從這樣不斷去感受、不斷去體會、不斷成為了，自己那個所學的習──習性。所以說起來，我們環境也是很重要，修行的環境、世俗的環境等等，不同的環境，都是在這個「教」。
看到一則(新聞)，在美國的馬里蘭州，有一位五十多歲的人，他在一場的車禍，傷得非常的嚴重。經過了治療之後，醫生宣布：這個人可能剩二歲的語言功能，醫生就說：可能他就是停滯在這樣的階段，過著一輩子的生活是這樣。
這個人在很年輕的時候，他就有養著鸚鵡，小鳥，有二隻。從他發生車禍之後，治療之後，療養的時間，這二隻小鳥，牠們會輪流來與這個人作伴，而且不斷好像在和他說話，嘰嘰喳喳的聲音，沒有停過。都是定時，時間若到，這小鳥就輪流來。經過了一段時間，忽然間這個人會說一句話，雖然不很清楚，開始二句、三句，不斷發音、聲音，說話慢慢，他清楚了。從這樣開始，十四年後，才恢復可以說話。
這樣過之之後，這個人開始發願，他感恩小鳥，教他恢復說話的功能，他發願要養小鳥，就是鸚鵡；有的人將牠棄養的，他去收養來。有的是流浪的鸚鵡，到底是什麼人養的，不知道？或者是有病、有傷的，他全部都養。他說這就是互相回饋。
看，人類與一切的生物，不都是一樣？所以，佛陀說「四生」，胎生、卵生、濕生、化生，這四種類的生(態)不同，不過生命的本性還是平等。所以，我們學佛，必定要學得以慈悲等觀，所有的生靈都是平等，那分的尊重、感恩與愛，這就是我們的本性。
教育，就是希望，可以回歸我們人人純真的本性。所以，學佛，學而要行，我們學而不行，我們無法去體會到，環境的真實相。環境的真實相，那就是真的道理。佛法就是教我們天地之間，萬物生態的道理。我們都要很透徹了解，這樣必定要靠著我們受教之後，我們要用心體會，用心體會，我們要身體力行，自己去感受、自己去證悟，這叫「教、理、行、證」，這是四項。我們學佛若沒有教，就不知道理；你知道道理，必定要身體力行，身體力行才能夠證悟，法才有辦法入心。
所以，大乘法性入何處呢？入大乘，這個一大乘法，就是菩薩的行門，是菩薩的目標。是菩薩的工具「六度」，這個「六度」，是讓我們從凡夫，離開了無明，登上了那個清淨無染的境界。「六度」就是要從人群中過，這就是菩薩一定要入人群，人群中有種種形形色色，我們的心，若是體會了佛法，自然你能在人群中，而不受污染，從人群中付出，而不受環境障礙，這樣可以經過這個煩惱河，度到彼岸去。這就是大乘法，那就是菩薩唯一的一個門，我們能夠通過這個門，才真正能夠回歸我們的本性來。
修行的過程，佛陀就是開這樣的法門。因為眾生還是在迷悟，迷與悟之間，我們要如何能夠完全體悟呢？佛陀就要從很多方法，除了我們最近都說三乘法，其實還有四乘、五乘，除了聲聞、緣覺、菩薩乘以外，還有人乘、天乘。
人，就是教我們人人如何做人，我們要如何做人？那就是持五戒。我們若能夠持五戒，就不失人身，五戒持得住，我們來世就還能在人道裡。五戒，除了不殺、盜、淫、妄、還有酒。
想，要我們不說謊話，很難。這個要修一個口德，沒那麼容易。尤其是世間這麼的複雜，有時候，真實的話也說不得，有時候也要有善言的妄語，這個人說哪一個人的是非，中傷哪一個人，很不好的壞話。我聽到了，對方來問我：「剛剛這個人是不是如何向你說，說我怎麼壞？」就向他說：「沒有！沒有說 你不好，他還很讚歎你，說幸好你教他。」這就是為了要圓滿人，所以我們方便中的妄語。
殺，不殺。沒有直接殺，有間接的殺嗎？多數的人都有。因為，你愛吃的東西，你沒有親手殺，是你教他殺、助他殺。這同樣是殺業，這個戒也是破了，也無法真正守在「不殺」這個戒。
還有「盜」，「不偷盜人家，可以嗎？」「可以啊！我又不會當小偷，我『手腳很乾淨』。」不過，不義之財，你就是要去取。賺錢，明明我們就這樣的利潤就夠了，你就要將這個品質降低，賣很貴，這樣來賺很多錢。不合理的利潤，這也是不義之財。所以，偷盜，不只是去偷人家的，就是那種不義的這樣取著，這也是在「盜」之中。
不殺、不盜，就很不容易了，何況是色欲。這個色欲，就是人，人間的禍根。而喝酒，「戒酒好嗎？」「『改』不好。」這種要戒酒也很困難。所以，這個五戒，不要說很容易，不過，人人若能夠守持五戒，不失人身，來生還是有人身。
天界，那就是十善，教他行十善，這個十善法，意三、口四、身三，這叫做「十戒」，叫做「十善」。
所以，這總是人天乘，所以，佛不只是(教)三乘法，還有五乘。所以說「戒善修習人天報」。我們要戒，就是五戒、十善，這樣好好來修習，自然就能夠到聲聞、緣覺，慢慢發心行菩薩道。就是平時告訴大家，人間路要鋪得平，才有辦法與菩提道來交接，這就是五乘的方法。
若是「外道邪見非正法門」。我們學佛，我們一定要正知、正見，要修正法門。不要一念偏差，我們所修的，那就是差毫釐、失千里。希望大家學佛、學法，學正知、正見、正覺悟，才是真正佛。佛就是覺的意思，所以，我們是要學，一個覺悟之道，而且要是正覺法，不要有一點點的偏差。
這是前面我們在說火宅，要如何引(諸子)出來呢？若是還有摻雜著法門不正，修學若是向外道偏邪，若這樣，這個火宅，就走不出去。因為「非正法門」，就沒有那個門可以出去了。
時諸子等各白父言
父先所許玩好之具
羊車、鹿車、牛車
願時賜與
《法華經譬喻品第三》
前面的(經)文，就是說「諸子」，大家已經出去，出了那個火宅，開始就向長者，向父親要討：「我要的東西，父親現在應該要給我們了。」開始：「這些東西全部要給你們，讓你們自己去選擇。」
下面這段(經)文，「舍利弗！爾時長者各賜諸子等一大車。」
舍利弗
爾時長者
各賜諸子等一大車
《法華經譬喻品第三》
這個「等一大車」，這就是表示給這些孩子的東西，父親要給孩子的東西，這個財物是等量均分，給每個孩子都要一樣多，那就是最多、最大的東西，那就是「一大車」。
父賜與子財物
等量均分
終至各賜一大車
喻：唯一大乘法
即菩薩法
遍攝九法界
他告訴他們，「你這個羊車、鹿車，這個車這麼小。告訴你，這個大車對你的幫助最大，這個大車對你的利益，是最究竟。」所以父親給孩子的東西，原來是這麼多，不是一點點而已，是這麼多。這就是譬喻一大乘法，就是菩薩法。
佛陀誘引大家，要趕緊依教奉行，佛陀的心懷就是一實乘，一實乘法是一個真實的大法，這是佛陀很用心。四十多年前，他因為眾生的根機不整齊，不得不設五乘、三乘來教育，最重要的是會合在一乘，所以這個一乘就是菩薩(乘) ，菩薩地，菩薩的地位。
以菩薩地位言
初地以上證不退位
方為真正菩薩
以前則以初發心故
為相似菩薩
過去不是和大家說過嗎？我們人人都是本具佛性，不過我們沒辦法(回歸)，這個本具的佛性在哪裡呢？我們開始就要好好修行。要修行，菩薩的道路就有初地，以前說過了「十地」。菩薩十地，初地就要先歡喜，聽聞佛法，都要很歡喜。聽法，就是法喜充滿，這種的歡喜心開始，這叫做初地，菩薩從這樣初地開始，一路精進，自然到達十地，就是證不退位。
以前就是發初心，以初心為相，看起來好像發，好像發菩薩心，但是，菩薩心要有功夫。要用什麼功夫呢？雖然聽法很歡喜，但是你要去身體力行。這個初地開始，就要起步走。要走到哪裡呢？走在人群中。所以叫做「覺有情」。
我們的心，接受佛法歡喜，歡喜法入心，佛陀教我們，「無緣大慈，同體大悲」，教我們，我們聽懂、入心，但是，「無緣大慈」，你要去用。如何可以讓人人，人生得到幸福；「同體大悲」，你要去走，要到達你的心與天地一切，四生、眾生合為共同體，那一分平等的愛心。這叫做「同體大悲」。在有情界、眾生類，我們都可以去了解，眾生的「苦、集、滅、道」，不只是對人類的愛，對四生要平等的愛，這叫做覺有情。
覺有情：
謂菩薩
從深觀真俗二諦
進而斷見、思習氣
與塵沙惑
得法眼淨
成道種智
故名菩薩地
這是「菩薩從深觀真俗二諦」，真理與世間一切生活的道理，全都要很透徹。進一步，就要斷掉了「見」的煩惱、「思」的煩惱、「迷惑」的煩惱。塵沙，無量無數的煩惱。在覺有情中，我們同時要不斷斷除煩惱，因為在有情中，你體會很多的道理，所以這叫做斷塵沙煩惱──塵沙惑，這自然就得「法眼淨」，我們所看的一切，與凡夫看的就不同了。
凡夫貪著的愛，我們覺悟之後的人是疼惜，眼睛看到的東西，我們都是疼惜，不是貪為己有。我們要如何來保護它，這種的「法眼淨」，所看的東西、透徹的道理，很清楚，自然你就懂得去愛它、保護它，成「道種智」，這叫做菩薩。我們就可以知道，這條路要如何走，一路走，就沒有障礙。
這就是佛陀為眾生付出。這「一大車」，就是菩薩道。覺有情的道路，佛陀教我們這樣走，我們要用心這樣來接受，若這樣，這條路暢通無阻，我們會很順利走過去。所以我們必定要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Door of Bodhisattva Practice Together (同入菩薩行門)
Date: May.14. 2015
“Through teachings, practice and realization, we enter the Dharma-nature of the Great Vehicle. This is the door to the Bodhisattva-practice of the One Vehicle. Upholding precepts and goodness brings blessings in the human and heaven realms. Heretical teachings and deviant views are not the door to the True Dharma.”
This tells everyone that as we learn the Buddha’s Way, we must accept it through teachings, practice and realization. We must learn all the teachings that have been given. After learning them, we must teach them to others. Once we have teachings, we must have a practice. If we do not practice what was taught, wouldn’t that be the same as not having been taught at all?
So, we must put the Dharma into practice. This is the only way to truly integrate what we have learned. Once we have taken it to heart, the skills we have mastered will be a part of us. When we clearly understand the methods we have learned, we can take the skills we have mastered and teach them to others. Both the person learning and the person teaching are inspired from deep in their hearts; thus the teachings are passed on. This is what we do as Buddhist practitioners.
Take teaching children, for example. Howe do children grow up? From the time they are born, they live with people. They can learn simply by watching the way their parents behave. In their childhood, they copy the way their parents treat each other. When they begin to attend school, what the teacher teaches, the atmosphere, etc., endlessly gives rise to certain feelings and realizations in them, causing them to endlessly develop certain habitual tendencies. Therefore, our environment is also very important, whether we are talking about our spiritual practice center or mundane surroundings. Regardless of the environment, it is teaching us.
There was a news report from the state of Maryland in the United States about a man who was more than 50 years old. He had been seriously injured in a car crash. After he was treated, the doctor announced that the man would only have the speed capabilities of a two-year-old child. The doctor said that his language skills might be stuck in this stage for the rest of his life.
When this man was very young, he had begun to raise a pair of parrots. Following his accident and after his treatment, these two birds took turns keeping him company. Furthermore, they would talk to him constantly. They never stopped chattering; this was a regular occurrence. When the time came, the birds would switch shifts.
After some period of time passed, the man suddenly uttered a sentence. Although his enunciation was not clear, he began to speak two or three sentences, constantly working on his pronunciation. Gradually, his words became clear. From this beginning, 14 years later, he could speak clearly again.
After all this happened, the man made a vow. He was grateful to these birds for helping him regain his powers of speech, so he made a vow to raise parrots. If parrots were abandoned by their owners, he adopted them. He also came across stray parrots, who knows who had raised them? There were also parrots who were ill or injured. He cared for them all.He said that this was a way of paying them back.See, aren’t humans just like all other living beings?
The Buddha spoke of the four kinds of beings womb-born, egg-born, moisture-born and transformation-born.The four kinds of beings are all different, but their intrinsic nature if the same.So when we learn the Buddha’s Way we must learn to show compassion to all equally.All living beings are equal, [deserving of] respect, gratitude and love; this is our intrinsic nature.
The Buddha taught us in the hope that we can return to our pure, intrinsic nature.Therefore, as we learn the Buddha’s Way, we must put it into practice.If we learn but do not practice, it will not be possible for us to experience the ultimate reality of our environment.The ultimate reality of our environment is the true principles.
The Buddha-Dharma teaches us the principles of all things and living beings in the world.We need to thoroughly understand them, so after we are taught, we must put our hearts into experiencing them.To do so, we must put them into practice, feel them for ourselves and attain our own realization.This is [the cycle of] teachings, principles, practice and realization.These are the four steps.
If we are Buddhist practitioners but lack teachings, we cannot understand the principles.If we understand the principles, we must put them into practice.That is the only way to attain realizations and take the Dharma to heart.This is the Dharma-nature of the Great Vehicle.Where must we enter?Through the Great Vehicle Dharma.
The One Great Vehicle is the door to the Bodhisattva-practice.This is the goal of Bodhisattvas, and the Six Perfections are their tools.
The Six Perfections allow us to transcend our ignorance and the state of ordinary people to ascend to a pure and undefiled state.
The Six Perfections are cultivated among people.This is why Bodhisattvas must interact with people.There are all kinds of people in the world, and if we can realize the Buddha-Dharma, naturally we can interact with them.
If we can give to others without beings hindered by our environment, we can cross the river of afflictions and reach the opposite shore.
This is accomplished with the Great Vehicle Dharma.This is the only door to the Bodhisattva Way, and only by passing through this door can we truly return to our intrinsic nature.
For our spiritual cultivation, the Buddha opened this Dharma-door.
Sentient beings are in a state between delusion and awakening.
How then, can we fully awaken?The Buddha had to give us many methods.Aside from the Three Vehicles we have discussed, there is in fact a fourth and a fifth vehicle.In addition to the Hearer, Solitary Realizer and Bodhisattva Vehicles, there are the Human and Heavenly Being Vehicles.
The Human Vehicle teaches us how to be a good person.How do we behave properly.By upholding the Five Precepts.If we are able to uphold the Five Precepts, we will not lost human form. If we can
abide by them,we can be reborn in the human realm.
Among the Five Precepts, in addition to not killing, stealing, committing sexual misconduct or lying, we cannot drink alcohol.
Think about this, not lying is very difficult.Cultivating virtuous speech is not that easy.
Moreover, this world is so complicated; sometimes we cannot share the truth and we need to tell white lies.When we hear one person speak ill of another, saying very negative and hurtful things, and the target of those words ask us, “Was that person badmouthing me to you?” we would say, “Not at all, he was not speaking ill of you. Furthermore, he was very complimentary of you, saying how lucky he was to have you teach him.”To help preserve harmony, we may skillfully tell lies.
Then there is not killing.Even if we do not directly kill, can we indirectly kill?This is what most people do.Even if you do not personally kill what you eat, you have asked or helped others to do so.This also creates the karma of killing and thus breaks this precept.This is not abiding by the precept of “not killing”.
There is also stealing.“Can you avoid stealing for another person?”
“Yes, I won’t be a thief; I will keep my hands clean.”However, we may have ill-gotten wealth. Out of our desire to make money, even if you are clearly making a nice profit, you may lower the quality of your item and sell at a higher price to make money. If our profit is unreasonably high, that is ill-gotten wealth. Therefore, stealing is not just about robbing another person obtaining wealth by unjust means is also considered stealing.
Refraining from killing and stealing are not easy, not to mention sexual misconduct. Sexual misconduct can lead to all kinds of misfortune.As for drinking alcohol , "Is it easy to quit drinking?" "Very difficult". Abstaining from alcohol is also very hard! So, upholding Five Precepts cannot be considered an easy matter. However, if we can uphold them, we can be reborn as a human our future lifetime.
To reach the heaven realm we need to practice and teach others practice the Ten Good Deeds. The Ten Good Deeds include three of mind, four of speech and three of the body. These are the Ten Precepts or The Good Deeds. So, these are the Human and Heavenly Being Vehicles.The Buddha did not only teach the Five Vehicles. There are the Five Vehicles.
Thus, " Upholding precepts and goodness brings [blessing] in the human and heaven realms ". To uphold precepts is to learn and practice the Five Precepts and Ten Good Deeds, Then naturally we will reach the state of Hearers and Solitary Realizers, eventually aspiring to walk the Bodhisattva-path.
This is why I always tell everyone, "We must path a smooth road through this world in order to connect with the Bodhi - path in order to connect with the Bodhi - path". This is accomplished through the Five Vehicles. "Heretical teachings and deviant view and not the door to the True Dharma". When we learn we the Buddha's Way we must develop Right Understanding, Right View and cultivate Right Dharma. We must not deviate at all.
In our spiritual practice, the smallest deviation will lead us far off course. I hope that as we learn the Buddha's Way and the Dharma, we will learn Right Understanding, Right View and perfect awaking. That is the only way to attain Buddhahood. "Buddha" means "enlightened". So we must learn the path to enlightenment. Moreover, it must be the Drama of perfect enlightenment; there cannot be the slightest deviation.
Earlier, we talked about the burning house. How could the children be drawn out? If they are mixed up and mistaken about the door to the Dharma, or if they deviate toward a heretical path, then they will not be able to escape the burning house. If they do not follow the Right Dharma, they would find the door that leads outside.
The Children each said to their father, "You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts, Please give them to us now"
The previous passage mentioned that once the children have escaped the burning house, escaped the burning house, they began to plead with their father "Father, you should give us what right now." He said" All this is for you. Choose whatever you want
"The next passage states, "Sariput, at that time, the elder equally gave each child a great cart."
Giving this "great cart" equally shows that when he gave things to the children, he would give them treasure in equal amounts. He gave each child the same thing, the biggest thing he could give them, a "great cart".
The father gave all his children treasures in equal amounts and ultimately gave them a great cart. This means that only the one Great Vehicle, the Bodhisattva teachings, can encompass the nine Dharma realms.
He told them, "The sheep- cart and deer-cart are very small. Let me tell you, the great cart will be most helpful to you. Ultimately, it will benefit you the most ". This father actually gave his children so many things. He did not give them just a few things, but a great number of things. This is an analogy for the Great Vehicle Dharma, which is the Bodhisattva Way.
The Buddha encouraged everyone to quickly practice according to the teachings. He had [safeguarded] the One Reality Vehicle in His mind. The One vehicle Dharma is truly the Great Dharma. This shows the mindfulness of the Buddha. More than 40 years ago, because sentient beings had varying capabilities, He had to devise the Five Vehicles and the Three Vehicles in order to teach them. Most importantly, they converge in the One Vehicle. The One Vehicle is the Bodhisattva Vehicle, the state of Bodhisattvas.
In term of the Bodhisattva grounds, those from the first ground and above, who have realized the non-retreating state, are called true Bodhisattvas. Before this, those who are newly-inspired are called seeming Bodhisattvas.
Haven’t I said this to everyone before? We all intrinsically have Buddha-nature, but we cannot yet return to it. Where is this intrinsic Buddha-nature? At the beginning, we must earnestly engage in spiritual practice. To cultivate the Bodhisattva-path, we start with the first ground.
Previously, we have discussed the Ten Ground of the Bodhisattvas. The first state is about being joyous. When we learn the Buddha-Dharma, we must do so very happily. Then when we listen to the Dharma, we will be filled with Dharma-joy. We start with being joyful; this is the first ground. Bodhisattvas all start with the first ground, then through diligent practice, they will naturally reach the tenth ground and realize the non-retreating state.
Before this, they are newly-inspired. By their appearance, it is apparent that they have formed Bodhisattva-aspirations. But carrying them out requires mastery. How can those skills be mastered? Though they are happy to the Dharma, they also have to put it into practice. From this first ground, they take their initial steps. Where should they go? Among the people this makes them “awakened sentient beings.”
When we accept the Dharma, we feel happy and thus take the dharma to heart. The Buddha taught us to have unconditional loving-kindness and universal compassion. We must understand the teachings and take them to heart. But how do we apply unconditional loving-kindness to help everyone live a blessed life?
We must practice universal compassion until our mind is one with everything in the world and we become one with the four kinds of beings. The love we equally have for everyone is universal compassion. In the world of sentient beings, we will understand how they experience suffering, causation, cessation and the Path.
Not only must we love other humans, we must love the four kinds of beings equally. This is what makes us awakened sentient beings.
Awakened sentient beings: This is what Bodhisattva are. Be deeply contemplating the Two Truth, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas.
Bodhisattvas deeply contemplate the Two Truths, the absolute and the worldly.
They must clearly penetrate all universal truths as well as the principles of living in the world. Their next step is to eliminate the afflictions of views, the afflictions of thinking, and the afflictions which arise from delusions. There are countless, dust-like afflictions. As awakened sentient beings, we must constantly eliminate these afflictions. By interacting with sentient beings, we can experience many principles, this is how we eliminate dust-like afflictions and dust-like delusions. This is how we will obtain pure Dharma-eyes. Then we will look to everything in a completely in a completely different way from ordinary people.
Ordinary people have greedy, clinging love, but after we awaken we instead cherish [all things]. Whatever our eyes see, we will cherish but will not crave as our own. Instead, we will try to protect these things. This comes from having “pure Dharma-eyes.” If we clearly penetrate the principles of everything we see, naturally we will love and protect them. This is how we develop Bodhisattva-wisdom.
We must learn how to walk this path, then we can walk without obstacles. This is what the Buddha gives to all beings.
The great cart is the Bodhisattva-path, the path of awakened beings. the Buddha taught us to walk this path, so we must mindfully accept this teaching. If we can, our way will be smooth and unobstructed and we will reach our destination. Therefore, 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）
⊙「教行證入大乘法性，是為一乘菩薩行門，戒善修習人天福報，外道邪見非正法門。」
⊙「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」《法華經譬喻品第三》
⊙「舍利弗！爾時長者各賜諸子等一大車。」《法華經譬喻品第三》
⊙父賜與子財物，等量均分，終至各賜一大車。喻：唯一大乘法，即菩薩法，遍攝九法界。
⊙以菩薩地位言，初地以上證不退位，方為真正菩薩。以前則以初發心故，為相似菩薩。
⊙覺有情：謂菩薩從深觀真俗二諦，進而斷見、思習氣與塵沙惑，得法眼淨，成道種智，故名菩薩地。
【證嚴上人開示】
「教行證入大乘法性，是為一乘菩薩行門，戒善修習人天福報，外道邪見非正法門。」
教行證入大乘法性
是為一乘菩薩行門
戒善修習人天福報
外道邪見非正法門
這就是要告訴大家，學佛，我們必定要接受，有教、有行、有證。教，一切的教法，我們必定要去學；學了之後，我們要教；有教，必定要有行。教而無行，這樣就是有教與沒教不是一樣嗎？所以我們必定要身體力行，才是真正將學來的東西，入我們的心，入心之後，所學來的功夫就是自己的。
我們若是能夠學來的方法，我們若是學得很清楚，你都可以將你學來的功夫，再傳教給人。同樣，受的人、教的人，都是發自內心，輾轉相教，學佛，與這樣相同。就像我們在教孩子，孩子是如何成長的，他生下來與人互相的生活，他只是這樣看，父母的行動，他看，他就會學。
從小時幼年，學父母的互相對待，然後到學校，老師的教育、學校的環境等等，從這樣不斷去感受、不斷去體會、不斷成為了，自己那個所學的習──習性。所以說起來，我們環境也是很重要，修行的環境、世俗的環境等等，不同的環境，都是在這個「教」。
看到一則(新聞)，在美國的馬里蘭州，有一位五十多歲的人，他在一場的車禍，傷得非常的嚴重。經過了治療之後，醫生宣布：這個人可能剩二歲的語言功能，醫生就說：可能他就是停滯在這樣的階段，過著一輩子的生活是這樣。
這個人在很年輕的時候，他就有養著鸚鵡，小鳥，有二隻。從他發生車禍之後，治療之後，療養的時間，這二隻小鳥，牠們會輪流來與這個人作伴，而且不斷好像在和他說話，嘰嘰喳喳的聲音，沒有停過。都是定時，時間若到，這小鳥就輪流來。經過了一段時間，忽然間這個人會說一句話，雖然不很清楚，開始二句、三句，不斷發音、聲音，說話慢慢，他清楚了。從這樣開始，十四年後，才恢復可以說話。
這樣過之之後，這個人開始發願，他感恩小鳥，教他恢復說話的功能，他發願要養小鳥，就是鸚鵡；有的人將牠棄養的，他去收養來。有的是流浪的鸚鵡，到底是什麼人養的，不知道？或者是有病、有傷的，他全部都養。他說這就是互相回饋。
看，人類與一切的生物，不都是一樣？所以，佛陀說「四生」，胎生、卵生、濕生、化生，這四種類的生(態)不同，不過生命的本性還是平等。所以，我們學佛，必定要學得以慈悲等觀，所有的生靈都是平等，那分的尊重、感恩與愛，這就是我們的本性。
教育，就是希望，可以回歸我們人人純真的本性。所以，學佛，學而要行，我們學而不行，我們無法去體會到，環境的真實相。環境的真實相，那就是真的道理。佛法就是教我們天地之間，萬物生態的道理。我們都要很透徹了解，這樣必定要靠著我們受教之後，我們要用心體會，用心體會，我們要身體力行，自己去感受、自己去證悟，這叫「教、理、行、證」，這是四項。我們學佛若沒有教，就不知道理；你知道道理，必定要身體力行，身體力行才能夠證悟，法才有辦法入心。
所以，大乘法性入何處呢？入大乘，這個一大乘法，就是菩薩的行門，是菩薩的目標。是菩薩的工具「六度」，這個「六度」，是讓我們從凡夫，離開了無明，登上了那個清淨無染的境界。「六度」就是要從人群中過，這就是菩薩一定要入人群，人群中有種種形形色色，我們的心，若是體會了佛法，自然你能在人群中，而不受污染，從人群中付出，而不受環境障礙，這樣可以經過這個煩惱河，度到彼岸去。這就是大乘法，那就是菩薩唯一的一個門，我們能夠通過這個門，才真正能夠回歸我們的本性來。
修行的過程，佛陀就是開這樣的法門。因為眾生還是在迷悟，迷與悟之間，我們要如何能夠完全體悟呢？佛陀就要從很多方法，除了我們最近都說三乘法，其實還有四乘、五乘，除了聲聞、緣覺、菩薩乘以外，還有人乘、天乘。
人，就是教我們人人如何做人，我們要如何做人？那就是持五戒。我們若能夠持五戒，就不失人身，五戒持得住，我們來世就還能在人道裡。五戒，除了不殺、盜、淫、妄、還有酒。
想，要我們不說謊話，很難。這個要修一個口德，沒那麼容易。尤其是世間這麼的複雜，有時候，真實的話也說不得，有時候也要有善言的妄語，這個人說哪一個人的是非，中傷哪一個人，很不好的壞話。我聽到了，對方來問我：「剛剛這個人是不是如何向你說，說我怎麼壞？」就向他說：「沒有！沒有說 你不好，他還很讚歎你，說幸好你教他。」這就是為了要圓滿人，所以我們方便中的妄語。
殺，不殺。沒有直接殺，有間接的殺嗎？多數的人都有。因為，你愛吃的東西，你沒有親手殺，是你教他殺、助他殺。這同樣是殺業，這個戒也是破了，也無法真正守在「不殺」這個戒。
還有「盜」，「不偷盜人家，可以嗎？」「可以啊！我又不會當小偷，我『手腳很乾淨』。」不過，不義之財，你就是要去取。賺錢，明明我們就這樣的利潤就夠了，你就要將這個品質降低，賣很貴，這樣來賺很多錢。不合理的利潤，這也是不義之財。所以，偷盜，不只是去偷人家的，就是那種不義的這樣取著，這也是在「盜」之中。
不殺、不盜，就很不容易了，何況是色欲。這個色欲，就是人，人間的禍根。而喝酒，「戒酒好嗎？」「『改』不好。」這種要戒酒也很困難。所以，這個五戒，不要說很容易，不過，人人若能夠守持五戒，不失人身，來生還是有人身。
天界，那就是十善，教他行十善，這個十善法，意三、口四、身三，這叫做「十戒」，叫做「十善」。
所以，這總是人天乘，所以，佛不只是(教)三乘法，還有五乘。所以說「戒善修習人天報」。我們要戒，就是五戒、十善，這樣好好來修習，自然就能夠到聲聞、緣覺，慢慢發心行菩薩道。就是平時告訴大家，人間路要鋪得平，才有辦法與菩提道來交接，這就是五乘的方法。
若是「外道邪見非正法門」。我們學佛，我們一定要正知、正見，要修正法門。不要一念偏差，我們所修的，那就是差毫釐、失千里。希望大家學佛、學法，學正知、正見、正覺悟，才是真正佛。佛就是覺的意思，所以，我們是要學，一個覺悟之道，而且要是正覺法，不要有一點點的偏差。
這是前面我們在說火宅，要如何引(諸子)出來呢？若是還有摻雜著法門不正，修學若是向外道偏邪，若這樣，這個火宅，就走不出去。因為「非正法門」，就沒有那個門可以出去了。
時諸子等各白父言
父先所許玩好之具
羊車、鹿車、牛車
願時賜與
《法華經譬喻品第三》
前面的(經)文，就是說「諸子」，大家已經出去，出了那個火宅，開始就向長者，向父親要討：「我要的東西，父親現在應該要給我們了。」開始：「這些東西全部要給你們，讓你們自己去選擇。」
下面這段(經)文，「舍利弗！爾時長者各賜諸子等一大車。」
舍利弗
爾時長者
各賜諸子等一大車
《法華經譬喻品第三》
這個「等一大車」，這就是表示給這些孩子的東西，父親要給孩子的東西，這個財物是等量均分，給每個孩子都要一樣多，那就是最多、最大的東西，那就是「一大車」。
父賜與子財物
等量均分
終至各賜一大車
喻：唯一大乘法
即菩薩法
遍攝九法界
他告訴他們，「你這個羊車、鹿車，這個車這麼小。告訴你，這個大車對你的幫助最大，這個大車對你的利益，是最究竟。」所以父親給孩子的東西，原來是這麼多，不是一點點而已，是這麼多。這就是譬喻一大乘法，就是菩薩法。
佛陀誘引大家，要趕緊依教奉行，佛陀的心懷就是一實乘，一實乘法是一個真實的大法，這是佛陀很用心。四十多年前，他因為眾生的根機不整齊，不得不設五乘、三乘來教育，最重要的是會合在一乘，所以這個一乘就是菩薩(乘) ，菩薩地，菩薩的地位。
以菩薩地位言
初地以上證不退位
方為真正菩薩
以前則以初發心故
為相似菩薩
過去不是和大家說過嗎？我們人人都是本具佛性，不過我們沒辦法(回歸)，這個本具的佛性在哪裡呢？我們開始就要好好修行。要修行，菩薩的道路就有初地，以前說過了「十地」。菩薩十地，初地就要先歡喜，聽聞佛法，都要很歡喜。聽法，就是法喜充滿，這種的歡喜心開始，這叫做初地，菩薩從這樣初地開始，一路精進，自然到達十地，就是證不退位。
以前就是發初心，以初心為相，看起來好像發，好像發菩薩心，但是，菩薩心要有功夫。要用什麼功夫呢？雖然聽法很歡喜，但是你要去身體力行。這個初地開始，就要起步走。要走到哪裡呢？走在人群中。所以叫做「覺有情」。
我們的心，接受佛法歡喜，歡喜法入心，佛陀教我們，「無緣大慈，同體大悲」，教我們，我們聽懂、入心，但是，「無緣大慈」，你要去用。如何可以讓人人，人生得到幸福；「同體大悲」，你要去走，要到達你的心與天地一切，四生、眾生合為共同體，那一分平等的愛心。這叫做「同體大悲」。在有情界、眾生類，我們都可以去了解，眾生的「苦、集、滅、道」，不只是對人類的愛，對四生要平等的愛，這叫做覺有情。
覺有情：
謂菩薩
從深觀真俗二諦
進而斷見、思習氣
與塵沙惑
得法眼淨
成道種智
故名菩薩地
這是「菩薩從深觀真俗二諦」，真理與世間一切生活的道理，全都要很透徹。進一步，就要斷掉了「見」的煩惱、「思」的煩惱、「迷惑」的煩惱。塵沙，無量無數的煩惱。在覺有情中，我們同時要不斷斷除煩惱，因為在有情中，你體會很多的道理，所以這叫做斷塵沙煩惱──塵沙惑，這自然就得「法眼淨」，我們所看的一切，與凡夫看的就不同了。
凡夫貪著的愛，我們覺悟之後的人是疼惜，眼睛看到的東西，我們都是疼惜，不是貪為己有。我們要如何來保護它，這種的「法眼淨」，所看的東西、透徹的道理，很清楚，自然你就懂得去愛它、保護它，成「道種智」，這叫做菩薩。我們就可以知道，這條路要如何走，一路走，就沒有障礙。
這就是佛陀為眾生付出。這「一大車」，就是菩薩道。覺有情的道路，佛陀教我們這樣走，我們要用心這樣來接受，若這樣，這條路暢通無阻，我們會很順利走過去。所以我們必定要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Door of Bodhisattva Practice Together (同入菩薩行門)
Date: May.14. 2015
“Through teachings, practice and realization, we enter the Dharma-nature of the Great Vehicle. This is the door to the Bodhisattva-practice of the One Vehicle. Upholding precepts and goodness brings blessings in the human and heaven realms. Heretical teachings and deviant views are not the door to the True Dharma.”
This tells everyone that as we learn the Buddha’s Way, we must accept it through teachings, practice and realization. We must learn all the teachings that have been given. After learning them, we must teach them to others. Once we have teachings, we must have a practice. If we do not practice what was taught, wouldn’t that be the same as not having been taught at all?
So, we must put the Dharma into practice. This is the only way to truly integrate what we have learned. Once we have taken it to heart, the skills we have mastered will be a part of us. When we clearly understand the methods we have learned, we can take the skills we have mastered and teach them to others. Both the person learning and the person teaching are inspired from deep in their hearts; thus the teachings are passed on. This is what we do as Buddhist practitioners.
Take teaching children, for example. Howe do children grow up? From the time they are born, they live with people. They can learn simply by watching the way their parents behave. In their childhood, they copy the way their parents treat each other. When they begin to attend school, what the teacher teaches, the atmosphere, etc., endlessly gives rise to certain feelings and realizations in them, causing them to endlessly develop certain habitual tendencies. Therefore, our environment is also very important, whether we are talking about our spiritual practice center or mundane surroundings. Regardless of the environment, it is teaching us.
There was a news report from the state of Maryland in the United States about a man who was more than 50 years old. He had been seriously injured in a car crash. After he was treated, the doctor announced that the man would only have the speed capabilities of a two-year-old child. The doctor said that his language skills might be stuck in this stage for the rest of his life.
When this man was very young, he had begun to raise a pair of parrots. Following his accident and after his treatment, these two birds took turns keeping him company. Furthermore, they would talk to him constantly. They never stopped chattering; this was a regular occurrence. When the time came, the birds would switch shifts.
After some period of time passed, the man suddenly uttered a sentence. Although his enunciation was not clear, he began to speak two or three sentences, constantly working on his pronunciation. Gradually, his words became clear. From this beginning, 14 years later, he could speak clearly again.
After all this happened, the man made a vow. He was grateful to these birds for helping him regain his powers of speech, so he made a vow to raise parrots. If parrots were abandoned by their owners, he adopted them. He also came across stray parrots, who knows who had raised them? There were also parrots who were ill or injured. He cared for them all.He said that this was a way of paying them back.See, aren’t humans just like all other living beings?
The Buddha spoke of the four kinds of beings womb-born, egg-born, moisture-born and transformation-born.The four kinds of beings are all different, but their intrinsic nature if the same.So when we learn the Buddha’s Way we must learn to show compassion to all equally.All living beings are equal, [deserving of] respect, gratitude and love; this is our intrinsic nature.
The Buddha taught us in the hope that we can return to our pure, intrinsic nature.Therefore, as we learn the Buddha’s Way, we must put it into practice.If we learn but do not practice, it will not be possible for us to experience the ultimate reality of our environment.The ultimate reality of our environment is the true principles.
The Buddha-Dharma teaches us the principles of all things and living beings in the world.We need to thoroughly understand them, so after we are taught, we must put our hearts into experiencing them.To do so, we must put them into practice, feel them for ourselves and attain our own realization.This is [the cycle of] teachings, principles, practice and realization.These are the four steps.
If we are Buddhist practitioners but lack teachings, we cannot understand the principles.If we understand the principles, we must put them into practice.That is the only way to attain realizations and take the Dharma to heart.This is the Dharma-nature of the Great Vehicle.Where must we enter?Through the Great Vehicle Dharma.
The One Great Vehicle is the door to the Bodhisattva-practice.This is the goal of Bodhisattvas, and the Six Perfections are their tools.
The Six Perfections allow us to transcend our ignorance and the state of ordinary people to ascend to a pure and undefiled state.
The Six Perfections are cultivated among people.This is why Bodhisattvas must interact with people.There are all kinds of people in the world, and if we can realize the Buddha-Dharma, naturally we can interact with them.
If we can give to others without beings hindered by our environment, we can cross the river of afflictions and reach the opposite shore.
This is accomplished with the Great Vehicle Dharma.This is the only door to the Bodhisattva Way, and only by passing through this door can we truly return to our intrinsic nature.
For our spiritual cultivation, the Buddha opened this Dharma-door.
Sentient beings are in a state between delusion and awakening.
How then, can we fully awaken?The Buddha had to give us many methods.Aside from the Three Vehicles we have discussed, there is in fact a fourth and a fifth vehicle.In addition to the Hearer, Solitary Realizer and Bodhisattva Vehicles, there are the Human and Heavenly Being Vehicles.
The Human Vehicle teaches us how to be a good person.How do we behave properly.By upholding the Five Precepts.If we are able to uphold the Five Precepts, we will not lost human form. If we can
abide by them,we can be reborn in the human realm.
Among the Five Precepts, in addition to not killing, stealing, committing sexual misconduct or lying, we cannot drink alcohol.
Think about this, not lying is very difficult.Cultivating virtuous speech is not that easy.
Moreover, this world is so complicated; sometimes we cannot share the truth and we need to tell white lies.When we hear one person speak ill of another, saying very negative and hurtful things, and the target of those words ask us, “Was that person badmouthing me to you?” we would say, “Not at all, he was not speaking ill of you. Furthermore, he was very complimentary of you, saying how lucky he was to have you teach him.”To help preserve harmony, we may skillfully tell lies.
Then there is not killing.Even if we do not directly kill, can we indirectly kill?This is what most people do.Even if you do not personally kill what you eat, you have asked or helped others to do so.This also creates the karma of killing and thus breaks this precept.This is not abiding by the precept of “not killing”.
There is also stealing.“Can you avoid stealing for another person?”
“Yes, I won’t be a thief; I will keep my hands clean.”However, we may have ill-gotten wealth. Out of our desire to make money, even if you are clearly making a nice profit, you may lower the quality of your item and sell at a higher price to make money. If our profit is unreasonably high, that is ill-gotten wealth. Therefore, stealing is not just about robbing another person obtaining wealth by unjust means is also considered stealing.
Refraining from killing and stealing are not easy, not to mention sexual misconduct. Sexual misconduct can lead to all kinds of misfortune.As for drinking alcohol , "Is it easy to quit drinking?" "Very difficult". Abstaining from alcohol is also very hard! So, upholding Five Precepts cannot be considered an easy matter. However, if we can uphold them, we can be reborn as a human our future lifetime.
To reach the heaven realm we need to practice and teach others practice the Ten Good Deeds. The Ten Good Deeds include three of mind, four of speech and three of the body. These are the Ten Precepts or The Good Deeds. So, these are the Human and Heavenly Being Vehicles.The Buddha did not only teach the Five Vehicles. There are the Five Vehicles.
Thus, " Upholding precepts and goodness brings [blessing] in the human and heaven realms ". To uphold precepts is to learn and practice the Five Precepts and Ten Good Deeds, Then naturally we will reach the state of Hearers and Solitary Realizers, eventually aspiring to walk the Bodhisattva-path.
This is why I always tell everyone, "We must path a smooth road through this world in order to connect with the Bodhi - path in order to connect with the Bodhi - path". This is accomplished through the Five Vehicles. "Heretical teachings and deviant view and not the door to the True Dharma". When we learn we the Buddha's Way we must develop Right Understanding, Right View and cultivate Right Dharma. We must not deviate at all.
In our spiritual practice, the smallest deviation will lead us far off course. I hope that as we learn the Buddha's Way and the Dharma, we will learn Right Understanding, Right View and perfect awaking. That is the only way to attain Buddhahood. "Buddha" means "enlightened". So we must learn the path to enlightenment. Moreover, it must be the Drama of perfect enlightenment; there cannot be the slightest deviation.
Earlier, we talked about the burning house. How could the children be drawn out? If they are mixed up and mistaken about the door to the Dharma, or if they deviate toward a heretical path, then they will not be able to escape the burning house. If they do not follow the Right Dharma, they would find the door that leads outside.
The Children each said to their father, "You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts, Please give them to us now"
The previous passage mentioned that once the children have escaped the burning house, escaped the burning house, they began to plead with their father "Father, you should give us what right now." He said" All this is for you. Choose whatever you want
"The next passage states, "Sariput, at that time, the elder equally gave each child a great cart."
Giving this "great cart" equally shows that when he gave things to the children, he would give them treasure in equal amounts. He gave each child the same thing, the biggest thing he could give them, a "great cart".
The father gave all his children treasures in equal amounts and ultimately gave them a great cart. This means that only the one Great Vehicle, the Bodhisattva teachings, can encompass the nine Dharma realms.
He told them, "The sheep- cart and deer-cart are very small. Let me tell you, the great cart will be most helpful to you. Ultimately, it will benefit you the most ". This father actually gave his children so many things. He did not give them just a few things, but a great number of things. This is an analogy for the Great Vehicle Dharma, which is the Bodhisattva Way.
The Buddha encouraged everyone to quickly practice according to the teachings. He had [safeguarded] the One Reality Vehicle in His mind. The One vehicle Dharma is truly the Great Dharma. This shows the mindfulness of the Buddha. More than 40 years ago, because sentient beings had varying capabilities, He had to devise the Five Vehicles and the Three Vehicles in order to teach them. Most importantly, they converge in the One Vehicle. The One Vehicle is the Bodhisattva Vehicle, the state of Bodhisattvas.
In term of the Bodhisattva grounds, those from the first ground and above, who have realized the non-retreating state, are called true Bodhisattvas. Before this, those who are newly-inspired are called seeming Bodhisattvas.
Haven’t I said this to everyone before? We all intrinsically have Buddha-nature, but we cannot yet return to it. Where is this intrinsic Buddha-nature? At the beginning, we must earnestly engage in spiritual practice. To cultivate the Bodhisattva-path, we start with the first ground.
Previously, we have discussed the Ten Ground of the Bodhisattvas. The first state is about being joyous. When we learn the Buddha-Dharma, we must do so very happily. Then when we listen to the Dharma, we will be filled with Dharma-joy. We start with being joyful; this is the first ground. Bodhisattvas all start with the first ground, then through diligent practice, they will naturally reach the tenth ground and realize the non-retreating state.
Before this, they are newly-inspired. By their appearance, it is apparent that they have formed Bodhisattva-aspirations. But carrying them out requires mastery. How can those skills be mastered? Though they are happy to the Dharma, they also have to put it into practice. From this first ground, they take their initial steps. Where should they go? Among the people this makes them “awakened sentient beings.”
When we accept the Dharma, we feel happy and thus take the dharma to heart. The Buddha taught us to have unconditional loving-kindness and universal compassion. We must understand the teachings and take them to heart. But how do we apply unconditional loving-kindness to help everyone live a blessed life?
We must practice universal compassion until our mind is one with everything in the world and we become one with the four kinds of beings. The love we equally have for everyone is universal compassion. In the world of sentient beings, we will understand how they experience suffering, causation, cessation and the Path.
Not only must we love other humans, we must love the four kinds of beings equally. This is what makes us awakened sentient beings.
Awakened sentient beings: This is what Bodhisattva are. Be deeply contemplating the Two Truth, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas.
Bodhisattvas deeply contemplate the Two Truths, the absolute and the worldly.
They must clearly penetrate all universal truths as well as the principles of living in the world. Their next step is to eliminate the afflictions of views, the afflictions of thinking, and the afflictions which arise from delusions. There are countless, dust-like afflictions. As awakened sentient beings, we must constantly eliminate these afflictions. By interacting with sentient beings, we can experience many principles, this is how we eliminate dust-like afflictions and dust-like delusions. This is how we will obtain pure Dharma-eyes. Then we will look to everything in a completely in a completely different way from ordinary people.
Ordinary people have greedy, clinging love, but after we awaken we instead cherish [all things]. Whatever our eyes see, we will cherish but will not crave as our own. Instead, we will try to protect these things. This comes from having “pure Dharma-eyes.” If we clearly penetrate the principles of everything we see, naturally we will love and protect them. This is how we develop Bodhisattva-wisdom.
We must learn how to walk this path, then we can walk without obstacles. This is what the Buddha gives to all beings.
The great cart is the Bodhisattva-path, the path of awakened beings. the Buddha taught us to walk this path, so we must mindfully accept this teaching. If we can, our way will be smooth and unobstructed and we will reach our destination. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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