20150518《靜思妙蓮華》一乘實法樂說無礙 (第567集)
（法華經•譬喻品第三）
⊙「慈悲平等觀，隨眾生根機，雖說妙施權，終說一實法。」
⊙「舍利弗！爾時，長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」《法華經譬喻品第三》
⊙此釋「大車」。大白牛車裝潢高廣，精奇莊嚴。「各賜諸子等一大車」能載人多，喻成佛唯一之教，以唯佛之教法。
⊙其車「高廣」：高廣，喻體、相、用之豎超三際、橫遍十方。真如為體，具智慧慈悲等無量之功德為相，此體相不固定，應於緣而活動為用。
⊙眾寶莊校：以一切智起萬行，萬行成就為萬德，此為眾寶莊校之義。
⊙周匝欄楯：遮外惡而不入，持內善而不失，是周匝欄楯之義。
⊙四面懸鈴：喻四辯才。「鈴」喻振導教化。
⊙四無辯才：法無礙、義無礙、辭無礙、樂說無礙。
一、法無礙：於教法無滯。
二、義無礙：義理而無滯。
三、辭無礙：言辭通達，名為辭無礙。
四、樂說無礙：又云辯說無礙。
【證嚴上人開示】
「慈悲平等觀，隨眾生根機，雖說妙施權，終說一實法。」
慈悲平等觀
隨眾生根機
雖說妙施權
終說一實法
佛心看待一切眾生都是平等，因為眾生都具有佛性，有佛性，就有成佛的可能性；只可惜，眾生就是因為無明，這個無明遮蓋了我們人人，本具的佛性。
佛陀在世的時候，有一次，他就是在人間遊行，教化眾生，來到俱曇彌國那個地方，在為四眾說法，度眾生。這個當中，有一位，他也聽過法，但是他很自大，他感覺：聽法？我懂很多，看這麼多人，法是這樣聽，卻也就是不明道理。這是一位梵志，他認為他讀很多、他懂很多，只是大家愚癡，不懂道理。所以他就在白天、太陽很大，他點了一把火，就拿在手上，在路上走，拿著這支火把，他就說：「天底下的人，人人都是愚癡，不懂道理。」
佛陀那個時候，走到那個地方，聽到大家議論紛紛，佛陀就走近了。這個梵志看到佛，他也是這樣抬頭挺胸，同樣就是這樣在叫：「世間人盲眼，哪怕是在大白天，還是沒看到路，所以我拿這盞燈，要為大家照路。」
佛陀停下來，在他的面前，就問尼：「你這麼懂道理，請問，你可知道有『四明法』？」這位梵志，被他一問「四明(法)」，他反過來問佛：「什麼叫做『四明』？不曾聽過。」佛陀開始對他說：「第一、你是不是有通達天文、地理？天的氣象、大地的道理，你懂或不懂？」「不知道。」「第二、再問你，那個日月，星宿，到底天空為什麼，有這麼多的星宿，這些星的種類，你瞭解嗎？」「不知。」「第三、再問你，問你到底知道治國的方法嗎？」「還是不知。」
這位白天舉著一把火的這個人，就是梵志，他頭垂下來了，這把火放下來了，向佛陀虔誠頂禮，自佛陀說：「我承認，我承認我無知，我還有很多事情，我還不懂，請佛陀慈悲，原諒，開示。」佛陀就向他說：「知道的法一點點而已，不要以為，我已經懂很多了，這是太自大了。這不懂說懂，這才是真正拿著這把火，像盲人，眼睛沒看到的人，拿這把火，只是照別人，自己都照不到、看不見。」這位梵志愈聽，愈是自己很慚愧，也是很懺悔，決心隨佛出家，接受佛陀的教法。這是佛陀在調伏眾生。
佛陀是隨眾生的根機，所以他說種種法，有五乘、有三乘。過去的四十二年，用種種方便法，四十二年後開始就是說大乘法。
所以佛陀雖然說妙施權，「說妙」是佛陀所說的道理，裡面都是含藏著真實法。不論是教我們做人的道理，其實，人做得成，佛就能成，雖然「人乘法」，其實也含藏著，那個微妙的道理存在。
或者是天乘的法，還是同樣，有徹底的愛、無私的愛、付出無所求的愛，不只是將來生天，它也是含藏著菩薩法在內。只是菩薩法除了行善，還要修智慧。所以，智慧就是在入人群中，行善事，沒有執著，而且還要堪得忍耐，人群種種的濁氣、心靈的污染，在行菩薩道的人，他就要保持這念清淨的心。所以佛陀不論「說妙施權」，還是含藏著一實法，一實法就是一乘。
過去我們都說過了，佛陀對弟子的鞭策，有的是執在偏空，有的是執在恆有──以為這輩子做人，下輩子同樣再來做人；這輩子若沒機會修，我下輩子再來修。雖然知道有來生、來世，卻不知道今生此世所造作的因，就是來生來世的果。
你所造作的是，來生還有做人的機會嗎？還要有做人的機會，那就要持五戒。來生想要能有福報，那就要行十善。假如你這輩子，人的本分做不好，這個人倫道理都不懂，這來生就是畜生道。假如這輩子不懂得要行十善，又再行十惡業，這個人的來生就是，地獄道、餓鬼道。三惡道中，看我們這輩子如何做。這是佛陀，他讓眾生都先瞭解這些道理，好好牽引他。
但是，有的人接受了佛法，就是偏頗，一念的偏差，失去的道理，就很遠了；這我們也要很警惕我們自己。我們眾生還是在無明，在這個三界內，還是不斷在造作、起煩惱，這個煩惱就像在火宅中一樣。佛陀希望我們人人能夠去除這種欲念的煩惱，心清淨，所以譬喻這個火宅。
所以前面所說的，佛陀大長者，已經在門外設了三車：「大家快出來，你是要羊車、鹿車或是大白牛車？大家趕緊出來。」孩子都出來了。
舍利弗
爾時長者
各賜諸子等一大車
其車高廣
眾寶莊校
周匝欄楯
四面懸鈴
《法華經譬喻品第三》
此釋大車
大白牛車裝潢高廣
精奇莊嚴
各賜諸子等一大車
能載人多
喻成佛唯一之教
以唯佛之教法
這輛大車，人人要用的應該是這輛大車。你看，「其車高廣」，這輛車這麼大，尤其是車子裡面的裝潢。是這麼好，全都是用珍寶，種種的寶物，將它莊嚴起來，周圍也是裝飾得那麼漂亮，「四面懸鈴」，這輛車子起動的時候，那個鈴鐺的聲音。又再是「精奇莊嚴」，很精緻，裡面都是珍異的寶物。
像這樣，這位長者，到孩子全都出來之後：「不只是給你們羊車、鹿車，你們可以得到這輛大車。因為這輛大車，可以載的人多，裡面，你要裝多少東西，都可以。」這就譬喻如佛在教育我們，「成佛唯一之教」，就是佛這個一乘的實相，就是成佛的教育。這是佛他所要教育我們，希望我們人人能夠成佛。所以要能夠成佛，這輛車就可以裝很多，這也是一種譬喻。
其車高廣：
高廣
喻體、相、用之
豎超三際
橫遍十方
真如為體
具智慧慈悲等
無量之功德為相
此體相不固定
應於緣而活動為用
體、相、用。「體」，這輛車的「體」，是這麼的大，我們看到羊車、鹿車，那種的體態是這麼的小。你若看到大車，那就是牛車，裝潢得那麼好，你看，那輛車可以載多少人呢？這是它的體態，能夠說大、能夠說莊嚴、能夠看到裡面有很多的寶物，這就是它的「相」。這輛大車，它的用途就是可以載人，載很多，裝潢很美，這就是它的「用」，這就是譬喻「真如為體」。
我們人人本具有真如的本性，我們與佛同等的真如本性，我們人人都具足了智慧、慈悲，這是能夠付出，能夠如佛所教修行，那這就是功德相。所做的，內心清淨，外面精進，入人群中付出，這就是具足了，智慧、慈悲、平等，對眾生，一切全都平等，那個心量寛大，包容天地一切萬物，都是平等，這種付出無所求，這就是功德相。
所做的一切，都是內修外行，這叫做「體相」。「體相」就是因為我們要，應應種種的根機不同，小根、小機，就是應用於小法、小量，而若是大根、大機，就要應用於大法、大量，所看的一切都不同，要應機而用。
這輛大車裡面「眾寶莊校」，那就是「一切智」，用這個「一切智起萬行」。我們智慧，我們要具足「一切智」，剛才說過，隨種種的根機不同，去施教，根機不同，我們施教的方式不同，這必定要用「一切智起萬行」。
眾寶莊校：
以一切智起萬行
萬行成就為萬德
此為眾寶莊校之義
常常說「六度萬行」，布施、持戒、忍辱、精進、禪定、智慧。它能夠應萬種，眾生各不同、環境各不同，就應那個環境、應眾生的根機，種種的方法去施，施教、施物等等，這全都是「萬行」，才能夠成就「萬德」。
我們需要法，得到法，而我們有法，我們就可以，用種種的方法，去施捨，我們要慈、悲、喜、捨，所以你就要很充足，你會很歡喜，你能夠去付出；要有充足的智慧，你才有充足的法可以付出，這就是修來的「德」。所以，「萬行成就萬德」，這就是「眾寶莊嚴」的意思。
在這輛大車裡面，所裝潢的東西，都是很豐富，就是表示我們的法也很豐富。所聽來的，聞一知十，或者是聞一知百、知千；知道一項法，就能夠瞭解很多的事情，這都是聞法來成為自己的，這樣，我們就能夠應種種的根機，去付出。，
這「周匝欄楯」，就是周圍這樣將它圍起來，這樣的裝潢來保護著車裡的人，讓外面沒有什麼樣的東西，能傷到裡面的人。這是「遮外惡而不入，持內善而不失」，將裡面顧得好，外面的惡不進來，這叫做周匝欄楯的意思。
周匝欄楯：
遮外惡而不入
持內善而不失
是周匝欄楯之義
「四面懸鈴」，那就是譬喻「四無礙辯才」。所說的法，應眾生的根機，要有四種：
四面懸鈴：四辯才
鈴 喻振導教化
四無辯才：
法無礙
義無礙
辭無礙
樂說無礙
第一種，是「法無礙」。我們要說話，其中要含有法的道裡，所以在教法，就不會有障礙。所以我們要最先瞭解種種法，我們才有辦法去說服人的心、教導人的道理。所以第一「法無礙」，於法不會停滯、能夠很流暢的，能夠這樣不斷，法入眾生的心。
一、 法無礙：
於教法無滯。
二、 義無礙：
義理而無滯。
三、 辭無礙：
言辭通達
名為辭無礙
第二是「義無礙」。其中的義理要齊全，有法，要有通達，人們能夠接受的這個道理。
第三是「辭無礙」。言辭能很通達。道理明明就知道，只是無法用言辭，可以編輯得這個文與說話，說話與這個文、文字，都很美。所以，我們若能夠有言辭無礙，這就是智慧之一。
四、 樂說無礙：
又云辯說無礙
第四是「樂說無礙」。就是要說，我知道的，我就要說。知道，我若不說，感覺很對不起大家。
佛陀常常說，說法，轉法輪，必定要具備這四種：第一是「法無礙」，第二是「義無礙」，第三是「辭無礙」，第四就是「樂說無礙」。我們真正，法要聽很多進去，所以我們才有辦法看到人，將佛陀的教法，再輸送給別人。
我們要說這個法，就在這個時代、在現在，有人、有事、有物、有證，這個「義」，有道理的事情，不是說讓人做不到的事情。要說得條條有道，有一條路可走，有這條路可走，你要說得很好，人、事、物要很圓融的言辭。還要，我們有這麼好的道理，有這樣好的言辭，有這麼充足的法，我們也要很歡喜說，「樂說無礙」，要常常說，這種是「轉法輪」。
各位菩薩，學佛，我們真的要好好用心，要用在慈悲平等的心，隨眾生的根機，看他的大小根機，天下萬物，我們都要能瞭解，佛陀雖然是說人間法，其實是成佛之道，不要去說，這是小乘法，其實，小乘法，佛陀就是要引我們，入大乘的路徑，最終還是成佛之道。所以，一乘實法，這是佛陀的用心，所以我們要時時心存感恩，時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the One Vehicle with Eloquence (一乘實法樂說無礙)
Date: May.18. 2015
“The Buddha has equal compassion for all and adapts to sentient beings’ capabilities. Though He gave wondrous provisional teachings, in the end He taught the Dharma of the One Reality.”
The Buddha treats all sentient beings equally because all sentient beings have Buddha-nature. Having Buddha-nature, they all have the potential to attain Buddhahood. Sadly, sentient beings [are hindered by] ignorance; ignorance has covered our intrinsic Buddha-nature.
During the Buddha’s lifetime, He often traveled around to teach sentient beings. One time, He came to the kingdom of Gautami to teach the Dharma to the fourfold assembly and transform sentient beings. At this time, there was a man who had heard the Dharma, but was very full of himself. He thought, “When I listen to the Dharma, I understand so much, but I see many people who, though they have listened to the Dharma, cannot understand the principles.” This man was a Brahmacarin. He believed he had learned so much, understood so much, but he thought everyone else was foolish and was unable to understand the principles.
So, during the day, under the blazing sun, he lit a torch and carried it around. As he walked down the road, he held up this torch. He said, “Everyone in this world is foolish and unable to understand the principles.” At that moment, the Buddha had drawn close to where this man was. Hearing everyone talking, the Buddha came over. When the Brahmacarin saw the Buddha, he lifted his head and puffed out his chest and continued yelling, “People in this world cannot see. Even during the daytime, they still cannot see the road. So, I am holding up this torch to light the way for everyone.”
The Buddha stopped in front of him and said, “Since you understand the principles so well, let me ask you, have you heard of the Four Understandings?” When the Brahmacarin was asked about the Four Understandings, he instead asked the Buddha in return, “What are the Four Understandings? I have never heard of them.”
The Buddha said, “First, let me ask you, do you understand astronomy and geology? Do you understand the workings of the heavens and of the earth?” “No, I do not.”
“Second, let me ask you about the sun, moon and stars. Why are there so many stars in the sky? Do you understand the different kinds of stars?” “No, I do not.”
“Third, let me ask you, do you understand how to govern a country?” “I do not know that either.”
This man who held the torch during the daytime, this Brahmacarin, hung his head low. He put down the torch and reverently prostrated to the Buddha. He told the Buddha, “I admit that I am ignorant. There are still many things I do not know. Please, Buddha, have compassion and forgive me and teach me.” The Buddha told him, “You only understand a small bit of the Dharma. It is wrong to think, ‘I know so much already.’ “That is too egotistic. ” “If you do not understand but think you do, though you are holding the torch, you are the one who cannot see. The torch you hold only illuminates others. You cannot see yourself; you are blind.” The more this Brahmacarin heard, the more he felt remorseful and repentant. So, he decided to follow the Buddha and become a monastic to accept the Buddha’s teachings. This is how the Buddha would train sentient beings.
The Buddha taught according to the capabilities of sentient beings, so He gave various teachings such as the Five Vehicles and the Three Vehicles.For the first 42 years, He taught with various skillful means.After 42 years, He began to teach the Great Vehicle Dharma.
So, [before that,] the Buddha had “given wondrous provisional teachings”. “wondrous” means that all the principles the Buddha taught contained the True Dharma, even when He was just teaching us how to be good people.In fact, if we can succeed at being a good person, that we can attain Buddhahood.Even the teachings of the Human Vehicle contain subtle and wondrous principles.
The Heavenly Being Vehicle is also about developing a love that is complete, selfless and unconditional.This is not just a way to be reborn in heaven; it also contains the Bodhisattva Way.
But to practice the Bodhisattva Way, in addition to doing good deeds, we must also cultivate wisdom.Wisdom comes from interacting with people, doing good deeds while remaining free of attachments.Moreover, we must also patiently withstand the various turbidities that we found among people as well as their mental impurities.People who practice the Bodhisattva-path must maintain a pure mind.
So, even while the Buddha “gave wondrous provisional teachings,” they still contained the Dharma of the One Reality.The Dharma of the One Reality is the One Vehicle.In the past we have talked about how the Buddha challenged His disciples.Some were biased toward emptiness, others were biased toward everlasting existence and thought that being human in this lifetime meant they would be human in their next; so if they did not have the chance to practice in this lifetime, they would do it in the next.
Even if people know there will be a next life, they may not know that the causes they create in this life will bear fruit in their next.With the karma you have created, will you have the chance to be human again in your next life?To have the chance to be human again, we must uphold the Five Precepts.To have blessed retributions in our next life, we must practice the Ten Good Deeds.
If in this lifetime, we do not perform our basic duties as a person and do not even understand basic morals, in our next life, we may be in the animal realm.If a person does not practice the Ten Good Deeds and instead commits the Ten Evils, in his next life he will be in the hell or hungry ghost realm.Whether we end up in the Three Evil Realms or not depends on how we have acted in this life.This is why the Buddha helped all sentient beings to first understand these principles, so that He could more easily guide them.
But some people that accept the Dharma, become biased; if one thought goes astray, they lost sight of the principles and end up far off course.So, we must always remind ourselves to be vigilant.
We sentient beings are still in a state of ignorance.[Trapped] in the Three Realms, we endlessly create karma and afflictions.With these afflictions, it is as if we are in a burning house.
The Buddha hoped we can all eliminate these affliction brought on by desires so that our minds can be pure.This is why He told the parable of the burning house.
As we discussed earlier, the Buddha, the great elder, set up three kinds of carts outside the house.“Everyone, hurry up and come out! Do you want a sheep-cart, deer-cart or a cart pulled by a great ox?. Come out quickly!”Then the children came out.
Sariputra, at that time, the elder equally gave each child a great cart.These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells.
This is explaining that the great cart that was drawn by a great white ox was broad and tall and was exquisitely and wonderfully magnificent.
He equally gave each child a great cart that could carry many people.This is an analogy for the only teaching that can lead people to attain Buddhahood.This is the Buddha’s only teaching.
This large cart is the cart that everyone should use.See, “This cart is tall and broad.”This was such a large cart and the inside of this cart was especially well-decorated.All kinds of jewels and treasures were used to adorn it.Its exterior was beautifully decorated as well.
It was “hung with bells”.Whenever the cart started moving, the sound of the bells could be heard.
Moreover, it was exquisitely and wonderfully magnificent, and filled with rare treasures.When the elder saw that all the children were out, he said, “I do not want to only give you a sheep-cart or a deer-cart; I want you to have this great cart. Because of its size, it can transport many people. You can put as many things in it as you want.” This is an analogy for the “only teaching that can lead people to attain Buddhahood”. This is the ultimate reality of the One Vehicle, the teachings that can help us attain Buddhahood. This is what the Buddha wanted to teach us, hoping that we can all attain Buddhahood.
In order to become Buddhas, we need a cart that can carry a lot. This is an analogy.
“These carts were tall and broad: Tall and broad is an analogy for its essence, appearance and function. It extends throughout the three periods of time and pervades the ten directions. Our essence is True Suchness, and we are replete with wisdom, compassion and so on. Our appearance is one of infinite merits and virtues. Our essence and appearance are unfixed, so we can act in response to conditions to manifest our function.”
“Essence, appearance and function”. “Essence” refers to the body of this cart, which is very large. We can see that the sheep-cart and the deer-cart are very small in size. When we see this great cart, that is the ox-cart, it is very well-decorated. You see, that kind of cart can carry many people! This is due to the large body of the cart. We can say it is great; we can say it is magnificent. We can say it contain many treasures. This is its “appearance”.
The function of this great cart is to transport people. It can carry many and is well-decorated. This is its “function”. These are its essence, appearance and function. This is analogy for how. “Our essence is True Suchness”. We all intrinsically have a nature of True Suchness, a nature equal to that of the Buddha’s. We are all replete with wisdom and compassion, so we can all give to others and practice according to what the Buddha taught. Thus our appearance is one of merits and virtues.
When we act out of a pure heart and diligently go among people to help them, we are replete with wisdom, compassion and a sense of equality. We will treat all sentient beings equally. We will open up our hearts so that we can embrace all things in this world and treat them equally. When we give without expectations, our appearance is one of merits and virtues. Everything we cultivate within, manifests without. This is our “essence and appearance”.
“Essence and appearance” arise in response to various capabilities. For those with limited capabilities, the Buddha gave limited teachings of limited scope. For those with great capabilities, the Buddha gave great teachings of a great scope. Everyone He sees is different, so He makes use of what is appropriate. The interior of this cart is “decorated with all kinds of treasures”. This symbolizes “wisdom of all Dharma”. “Wisdom of all Dharma can initiate myriad actions”. When it comes to wisdom, we must be replete with “wisdom of all Dharma”. As we just discussed, we must give teachings according to capability. People of different capabilities need to be taught in different ways. This requires that “With wisdom of all Dharma, we initiate myriad actions”.
“[It is] decorated with all kinds of treasures: With wisdom of all Dharma, we initiate myriad actions. Myriad actions give rise to myriad virtues. This is the meaning of decorated with all kinds of treasures”.
We constantly say, “Actualize the Six Paramitas in all actions”. Giving, upholding precepts, patience, diligence, Samadhi and wisdom can be utilized in all situations. All sentient beings are different and their surroundings are also different. Taking environment and capabilities into account, we give to others with various methods; we give them teachings, material things, etc. Only with all these “myriad actions” can we give rise to “myriad virtues”. We need the Dharma, and have received it, so once we attain the Dharma, we can then use various methods to give charitably. We want to cultivate loving-kindness, compassion, joy and equanimity. We must feel a sense of abundance in order to be happy and feel that we can give to others. We must have an abundance of wisdom in order to have an abundance of Dharma to share. This is “virtue” that we can cultivate.
So, “Myriad actions give rise to myriad virtues”. This is the meaning of “decorated with all kinds of treasures”. So, inside of this large cart there is an abundance of decorations. This symbolizes how we also have an abundance of Dharma. When we hear one teaching, we realize ten, or we may hear one and realize 100, or 1000. By learning one teaching, we are able to understand many things. This is because we have internalized the Dharma we have heard. Thus, we can give according to various capabilities.
“Surrounded by railings” means that it is enclosed on all sides. This protects the people in the cart so that no external objects will be able to hurt them.
Thus, “The evil outside cannot enter, and the good inside will not be lost. Taking good care of what is inside and preventing outside evil from entering is the meaning of “surrounded by railings”. Then “hung with bells” represents the. Four kinds of Unobstructed Eloquence.
We need four kinds of wisdom to teach according to sentient beings’ capabilities.
Hung with bells: the bells on all four sides are an analogy for the Four kinds of Unobstructed Eloquence. Bells are an analogy for a rousing teaching. The Four kinds of Unobstructed Eloquence: Unobstructed Dharma. Unobstructed Meaning. Unobstructed Language. Unobstructed Joy in Speaking.
First is Unobstructed Dharma. When we speak, what we say must contain the truth of the Dharma. Then we will not face obstacles as we teach. Thus, we must first understand all kinds of Dharma so that we can find a way to influence others and teach them the principles of being a good person.
So first, we must have Unobstructed Dharma. Then we can teach smoothly without interruption; the Dharma will be able to endlessly flow into the minds of sentient beings. Second is Unobstructed Meaning. The meaning in what we say must be complete. We need a complete understanding of the Dharma so people will be able to accept these principles. Third is Unobstructed Language, when our words are understood clearly. We may clearly understand the principles but still be unable to use language in such a way that our writing or speech [is beautifully composed]. The words we say and the words we write should be very beautiful. So, if we can be unobstructed in our language, that is one of the wisdoms. The Fourth is Unobstructed Joy in Speaking. This means we must share; I must share what I understand. If I do not share what I understand, I feel like I would be doing everyone a disservice.
The Buddha always said that to expound the Dharma and turn the Dharma-wheel, we must have these four kinds of wisdom. First is Unobstructed Dharma. Second is Unobstructed Meaning. Third is Unobstructed Language. Fourth is Unobstructed Joy in Speaking. We truly must listen to many teachings and take them in, so that we are then able to transmit the Dharma to whomever we encounter. If we want to teach the Dharma, then in this era, in the present, there are people, matter and objects that confirm it; there are principles in all these things. We are not telling people to do the impossible; we always give them a path in what we say, so there is a path for them to walk. For them to be able to take that path, we must explain teachings clearly. We must speak of people, matters and objects in a very harmonious manner.
Then, when we have such wonderful principles, such wonderful language and such an abundance of Dharma, we must share them joyfully. This is the Unobstructed Joy in Speaking. We need to share constantly; thus we are turning the Dharma-wheel.
Dear Bodhisattvas, as we learn the Buddha’s Way we must make an effort to be mindful and to compassionately treat all as equals and adapt to sentient beings’ capabilities, whether their capabilities are great or limited. We must try to understand everything in the world; although the Buddha taught the Dharma for living in this world, it is actually the path to Buddhahood. We cannot say, “This is [just] Small Vehicle Dharma.” In fact, the Small Vehicle Dharma was used the Buddha as a way of guiding us onto the course laid out by the Great Vehicle. In the end, it is the path to Buddhahood.
So , the True Dharma of the One Vehicle is what the Buddha put His heart into. Therefore, we must always be grateful and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「慈悲平等觀，隨眾生根機，雖說妙施權，終說一實法。」
⊙「舍利弗！爾時，長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」《法華經譬喻品第三》
⊙此釋「大車」。大白牛車裝潢高廣，精奇莊嚴。「各賜諸子等一大車」能載人多，喻成佛唯一之教，以唯佛之教法。
⊙其車「高廣」：高廣，喻體、相、用之豎超三際、橫遍十方。真如為體，具智慧慈悲等無量之功德為相，此體相不固定，應於緣而活動為用。
⊙眾寶莊校：以一切智起萬行，萬行成就為萬德，此為眾寶莊校之義。
⊙周匝欄楯：遮外惡而不入，持內善而不失，是周匝欄楯之義。
⊙四面懸鈴：喻四辯才。「鈴」喻振導教化。
⊙四無辯才：法無礙、義無礙、辭無礙、樂說無礙。
一、法無礙：於教法無滯。
二、義無礙：義理而無滯。
三、辭無礙：言辭通達，名為辭無礙。
四、樂說無礙：又云辯說無礙。
【證嚴上人開示】
「慈悲平等觀，隨眾生根機，雖說妙施權，終說一實法。」
慈悲平等觀
隨眾生根機
雖說妙施權
終說一實法
佛心看待一切眾生都是平等，因為眾生都具有佛性，有佛性，就有成佛的可能性；只可惜，眾生就是因為無明，這個無明遮蓋了我們人人，本具的佛性。
佛陀在世的時候，有一次，他就是在人間遊行，教化眾生，來到俱曇彌國那個地方，在為四眾說法，度眾生。這個當中，有一位，他也聽過法，但是他很自大，他感覺：聽法？我懂很多，看這麼多人，法是這樣聽，卻也就是不明道理。這是一位梵志，他認為他讀很多、他懂很多，只是大家愚癡，不懂道理。所以他就在白天、太陽很大，他點了一把火，就拿在手上，在路上走，拿著這支火把，他就說：「天底下的人，人人都是愚癡，不懂道理。」
佛陀那個時候，走到那個地方，聽到大家議論紛紛，佛陀就走近了。這個梵志看到佛，他也是這樣抬頭挺胸，同樣就是這樣在叫：「世間人盲眼，哪怕是在大白天，還是沒看到路，所以我拿這盞燈，要為大家照路。」
佛陀停下來，在他的面前，就問尼：「你這麼懂道理，請問，你可知道有『四明法』？」這位梵志，被他一問「四明(法)」，他反過來問佛：「什麼叫做『四明』？不曾聽過。」佛陀開始對他說：「第一、你是不是有通達天文、地理？天的氣象、大地的道理，你懂或不懂？」「不知道。」「第二、再問你，那個日月，星宿，到底天空為什麼，有這麼多的星宿，這些星的種類，你瞭解嗎？」「不知。」「第三、再問你，問你到底知道治國的方法嗎？」「還是不知。」
這位白天舉著一把火的這個人，就是梵志，他頭垂下來了，這把火放下來了，向佛陀虔誠頂禮，自佛陀說：「我承認，我承認我無知，我還有很多事情，我還不懂，請佛陀慈悲，原諒，開示。」佛陀就向他說：「知道的法一點點而已，不要以為，我已經懂很多了，這是太自大了。這不懂說懂，這才是真正拿著這把火，像盲人，眼睛沒看到的人，拿這把火，只是照別人，自己都照不到、看不見。」這位梵志愈聽，愈是自己很慚愧，也是很懺悔，決心隨佛出家，接受佛陀的教法。這是佛陀在調伏眾生。
佛陀是隨眾生的根機，所以他說種種法，有五乘、有三乘。過去的四十二年，用種種方便法，四十二年後開始就是說大乘法。
所以佛陀雖然說妙施權，「說妙」是佛陀所說的道理，裡面都是含藏著真實法。不論是教我們做人的道理，其實，人做得成，佛就能成，雖然「人乘法」，其實也含藏著，那個微妙的道理存在。
或者是天乘的法，還是同樣，有徹底的愛、無私的愛、付出無所求的愛，不只是將來生天，它也是含藏著菩薩法在內。只是菩薩法除了行善，還要修智慧。所以，智慧就是在入人群中，行善事，沒有執著，而且還要堪得忍耐，人群種種的濁氣、心靈的污染，在行菩薩道的人，他就要保持這念清淨的心。所以佛陀不論「說妙施權」，還是含藏著一實法，一實法就是一乘。
過去我們都說過了，佛陀對弟子的鞭策，有的是執在偏空，有的是執在恆有──以為這輩子做人，下輩子同樣再來做人；這輩子若沒機會修，我下輩子再來修。雖然知道有來生、來世，卻不知道今生此世所造作的因，就是來生來世的果。
你所造作的是，來生還有做人的機會嗎？還要有做人的機會，那就要持五戒。來生想要能有福報，那就要行十善。假如你這輩子，人的本分做不好，這個人倫道理都不懂，這來生就是畜生道。假如這輩子不懂得要行十善，又再行十惡業，這個人的來生就是，地獄道、餓鬼道。三惡道中，看我們這輩子如何做。這是佛陀，他讓眾生都先瞭解這些道理，好好牽引他。
但是，有的人接受了佛法，就是偏頗，一念的偏差，失去的道理，就很遠了；這我們也要很警惕我們自己。我們眾生還是在無明，在這個三界內，還是不斷在造作、起煩惱，這個煩惱就像在火宅中一樣。佛陀希望我們人人能夠去除這種欲念的煩惱，心清淨，所以譬喻這個火宅。
所以前面所說的，佛陀大長者，已經在門外設了三車：「大家快出來，你是要羊車、鹿車或是大白牛車？大家趕緊出來。」孩子都出來了。
舍利弗
爾時長者
各賜諸子等一大車
其車高廣
眾寶莊校
周匝欄楯
四面懸鈴
《法華經譬喻品第三》
此釋大車
大白牛車裝潢高廣
精奇莊嚴
各賜諸子等一大車
能載人多
喻成佛唯一之教
以唯佛之教法
這輛大車，人人要用的應該是這輛大車。你看，「其車高廣」，這輛車這麼大，尤其是車子裡面的裝潢。是這麼好，全都是用珍寶，種種的寶物，將它莊嚴起來，周圍也是裝飾得那麼漂亮，「四面懸鈴」，這輛車子起動的時候，那個鈴鐺的聲音。又再是「精奇莊嚴」，很精緻，裡面都是珍異的寶物。
像這樣，這位長者，到孩子全都出來之後：「不只是給你們羊車、鹿車，你們可以得到這輛大車。因為這輛大車，可以載的人多，裡面，你要裝多少東西，都可以。」這就譬喻如佛在教育我們，「成佛唯一之教」，就是佛這個一乘的實相，就是成佛的教育。這是佛他所要教育我們，希望我們人人能夠成佛。所以要能夠成佛，這輛車就可以裝很多，這也是一種譬喻。
其車高廣：
高廣
喻體、相、用之
豎超三際
橫遍十方
真如為體
具智慧慈悲等
無量之功德為相
此體相不固定
應於緣而活動為用
體、相、用。「體」，這輛車的「體」，是這麼的大，我們看到羊車、鹿車，那種的體態是這麼的小。你若看到大車，那就是牛車，裝潢得那麼好，你看，那輛車可以載多少人呢？這是它的體態，能夠說大、能夠說莊嚴、能夠看到裡面有很多的寶物，這就是它的「相」。這輛大車，它的用途就是可以載人，載很多，裝潢很美，這就是它的「用」，這就是譬喻「真如為體」。
我們人人本具有真如的本性，我們與佛同等的真如本性，我們人人都具足了智慧、慈悲，這是能夠付出，能夠如佛所教修行，那這就是功德相。所做的，內心清淨，外面精進，入人群中付出，這就是具足了，智慧、慈悲、平等，對眾生，一切全都平等，那個心量寛大，包容天地一切萬物，都是平等，這種付出無所求，這就是功德相。
所做的一切，都是內修外行，這叫做「體相」。「體相」就是因為我們要，應應種種的根機不同，小根、小機，就是應用於小法、小量，而若是大根、大機，就要應用於大法、大量，所看的一切都不同，要應機而用。
這輛大車裡面「眾寶莊校」，那就是「一切智」，用這個「一切智起萬行」。我們智慧，我們要具足「一切智」，剛才說過，隨種種的根機不同，去施教，根機不同，我們施教的方式不同，這必定要用「一切智起萬行」。
眾寶莊校：
以一切智起萬行
萬行成就為萬德
此為眾寶莊校之義
常常說「六度萬行」，布施、持戒、忍辱、精進、禪定、智慧。它能夠應萬種，眾生各不同、環境各不同，就應那個環境、應眾生的根機，種種的方法去施，施教、施物等等，這全都是「萬行」，才能夠成就「萬德」。
我們需要法，得到法，而我們有法，我們就可以，用種種的方法，去施捨，我們要慈、悲、喜、捨，所以你就要很充足，你會很歡喜，你能夠去付出；要有充足的智慧，你才有充足的法可以付出，這就是修來的「德」。所以，「萬行成就萬德」，這就是「眾寶莊嚴」的意思。
在這輛大車裡面，所裝潢的東西，都是很豐富，就是表示我們的法也很豐富。所聽來的，聞一知十，或者是聞一知百、知千；知道一項法，就能夠瞭解很多的事情，這都是聞法來成為自己的，這樣，我們就能夠應種種的根機，去付出。，
這「周匝欄楯」，就是周圍這樣將它圍起來，這樣的裝潢來保護著車裡的人，讓外面沒有什麼樣的東西，能傷到裡面的人。這是「遮外惡而不入，持內善而不失」，將裡面顧得好，外面的惡不進來，這叫做周匝欄楯的意思。
周匝欄楯：
遮外惡而不入
持內善而不失
是周匝欄楯之義
「四面懸鈴」，那就是譬喻「四無礙辯才」。所說的法，應眾生的根機，要有四種：
四面懸鈴：四辯才
鈴 喻振導教化
四無辯才：
法無礙
義無礙
辭無礙
樂說無礙
第一種，是「法無礙」。我們要說話，其中要含有法的道裡，所以在教法，就不會有障礙。所以我們要最先瞭解種種法，我們才有辦法去說服人的心、教導人的道理。所以第一「法無礙」，於法不會停滯、能夠很流暢的，能夠這樣不斷，法入眾生的心。
一、 法無礙：
於教法無滯。
二、 義無礙：
義理而無滯。
三、 辭無礙：
言辭通達
名為辭無礙
第二是「義無礙」。其中的義理要齊全，有法，要有通達，人們能夠接受的這個道理。
第三是「辭無礙」。言辭能很通達。道理明明就知道，只是無法用言辭，可以編輯得這個文與說話，說話與這個文、文字，都很美。所以，我們若能夠有言辭無礙，這就是智慧之一。
四、 樂說無礙：
又云辯說無礙
第四是「樂說無礙」。就是要說，我知道的，我就要說。知道，我若不說，感覺很對不起大家。
佛陀常常說，說法，轉法輪，必定要具備這四種：第一是「法無礙」，第二是「義無礙」，第三是「辭無礙」，第四就是「樂說無礙」。我們真正，法要聽很多進去，所以我們才有辦法看到人，將佛陀的教法，再輸送給別人。
我們要說這個法，就在這個時代、在現在，有人、有事、有物、有證，這個「義」，有道理的事情，不是說讓人做不到的事情。要說得條條有道，有一條路可走，有這條路可走，你要說得很好，人、事、物要很圓融的言辭。還要，我們有這麼好的道理，有這樣好的言辭，有這麼充足的法，我們也要很歡喜說，「樂說無礙」，要常常說，這種是「轉法輪」。
各位菩薩，學佛，我們真的要好好用心，要用在慈悲平等的心，隨眾生的根機，看他的大小根機，天下萬物，我們都要能瞭解，佛陀雖然是說人間法，其實是成佛之道，不要去說，這是小乘法，其實，小乘法，佛陀就是要引我們，入大乘的路徑，最終還是成佛之道。所以，一乘實法，這是佛陀的用心，所以我們要時時心存感恩，時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the One Vehicle with Eloquence (一乘實法樂說無礙)
Date: May.18. 2015
“The Buddha has equal compassion for all and adapts to sentient beings’ capabilities. Though He gave wondrous provisional teachings, in the end He taught the Dharma of the One Reality.”
The Buddha treats all sentient beings equally because all sentient beings have Buddha-nature. Having Buddha-nature, they all have the potential to attain Buddhahood. Sadly, sentient beings [are hindered by] ignorance; ignorance has covered our intrinsic Buddha-nature.
During the Buddha’s lifetime, He often traveled around to teach sentient beings. One time, He came to the kingdom of Gautami to teach the Dharma to the fourfold assembly and transform sentient beings. At this time, there was a man who had heard the Dharma, but was very full of himself. He thought, “When I listen to the Dharma, I understand so much, but I see many people who, though they have listened to the Dharma, cannot understand the principles.” This man was a Brahmacarin. He believed he had learned so much, understood so much, but he thought everyone else was foolish and was unable to understand the principles.
So, during the day, under the blazing sun, he lit a torch and carried it around. As he walked down the road, he held up this torch. He said, “Everyone in this world is foolish and unable to understand the principles.” At that moment, the Buddha had drawn close to where this man was. Hearing everyone talking, the Buddha came over. When the Brahmacarin saw the Buddha, he lifted his head and puffed out his chest and continued yelling, “People in this world cannot see. Even during the daytime, they still cannot see the road. So, I am holding up this torch to light the way for everyone.”
The Buddha stopped in front of him and said, “Since you understand the principles so well, let me ask you, have you heard of the Four Understandings?” When the Brahmacarin was asked about the Four Understandings, he instead asked the Buddha in return, “What are the Four Understandings? I have never heard of them.”
The Buddha said, “First, let me ask you, do you understand astronomy and geology? Do you understand the workings of the heavens and of the earth?” “No, I do not.”
“Second, let me ask you about the sun, moon and stars. Why are there so many stars in the sky? Do you understand the different kinds of stars?” “No, I do not.”
“Third, let me ask you, do you understand how to govern a country?” “I do not know that either.”
This man who held the torch during the daytime, this Brahmacarin, hung his head low. He put down the torch and reverently prostrated to the Buddha. He told the Buddha, “I admit that I am ignorant. There are still many things I do not know. Please, Buddha, have compassion and forgive me and teach me.” The Buddha told him, “You only understand a small bit of the Dharma. It is wrong to think, ‘I know so much already.’ “That is too egotistic. ” “If you do not understand but think you do, though you are holding the torch, you are the one who cannot see. The torch you hold only illuminates others. You cannot see yourself; you are blind.” The more this Brahmacarin heard, the more he felt remorseful and repentant. So, he decided to follow the Buddha and become a monastic to accept the Buddha’s teachings. This is how the Buddha would train sentient beings.
The Buddha taught according to the capabilities of sentient beings, so He gave various teachings such as the Five Vehicles and the Three Vehicles.For the first 42 years, He taught with various skillful means.After 42 years, He began to teach the Great Vehicle Dharma.
So, [before that,] the Buddha had “given wondrous provisional teachings”. “wondrous” means that all the principles the Buddha taught contained the True Dharma, even when He was just teaching us how to be good people.In fact, if we can succeed at being a good person, that we can attain Buddhahood.Even the teachings of the Human Vehicle contain subtle and wondrous principles.
The Heavenly Being Vehicle is also about developing a love that is complete, selfless and unconditional.This is not just a way to be reborn in heaven; it also contains the Bodhisattva Way.
But to practice the Bodhisattva Way, in addition to doing good deeds, we must also cultivate wisdom.Wisdom comes from interacting with people, doing good deeds while remaining free of attachments.Moreover, we must also patiently withstand the various turbidities that we found among people as well as their mental impurities.People who practice the Bodhisattva-path must maintain a pure mind.
So, even while the Buddha “gave wondrous provisional teachings,” they still contained the Dharma of the One Reality.The Dharma of the One Reality is the One Vehicle.In the past we have talked about how the Buddha challenged His disciples.Some were biased toward emptiness, others were biased toward everlasting existence and thought that being human in this lifetime meant they would be human in their next; so if they did not have the chance to practice in this lifetime, they would do it in the next.
Even if people know there will be a next life, they may not know that the causes they create in this life will bear fruit in their next.With the karma you have created, will you have the chance to be human again in your next life?To have the chance to be human again, we must uphold the Five Precepts.To have blessed retributions in our next life, we must practice the Ten Good Deeds.
If in this lifetime, we do not perform our basic duties as a person and do not even understand basic morals, in our next life, we may be in the animal realm.If a person does not practice the Ten Good Deeds and instead commits the Ten Evils, in his next life he will be in the hell or hungry ghost realm.Whether we end up in the Three Evil Realms or not depends on how we have acted in this life.This is why the Buddha helped all sentient beings to first understand these principles, so that He could more easily guide them.
But some people that accept the Dharma, become biased; if one thought goes astray, they lost sight of the principles and end up far off course.So, we must always remind ourselves to be vigilant.
We sentient beings are still in a state of ignorance.[Trapped] in the Three Realms, we endlessly create karma and afflictions.With these afflictions, it is as if we are in a burning house.
The Buddha hoped we can all eliminate these affliction brought on by desires so that our minds can be pure.This is why He told the parable of the burning house.
As we discussed earlier, the Buddha, the great elder, set up three kinds of carts outside the house.“Everyone, hurry up and come out! Do you want a sheep-cart, deer-cart or a cart pulled by a great ox?. Come out quickly!”Then the children came out.
Sariputra, at that time, the elder equally gave each child a great cart.These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells.
This is explaining that the great cart that was drawn by a great white ox was broad and tall and was exquisitely and wonderfully magnificent.
He equally gave each child a great cart that could carry many people.This is an analogy for the only teaching that can lead people to attain Buddhahood.This is the Buddha’s only teaching.
This large cart is the cart that everyone should use.See, “This cart is tall and broad.”This was such a large cart and the inside of this cart was especially well-decorated.All kinds of jewels and treasures were used to adorn it.Its exterior was beautifully decorated as well.
It was “hung with bells”.Whenever the cart started moving, the sound of the bells could be heard.
Moreover, it was exquisitely and wonderfully magnificent, and filled with rare treasures.When the elder saw that all the children were out, he said, “I do not want to only give you a sheep-cart or a deer-cart; I want you to have this great cart. Because of its size, it can transport many people. You can put as many things in it as you want.” This is an analogy for the “only teaching that can lead people to attain Buddhahood”. This is the ultimate reality of the One Vehicle, the teachings that can help us attain Buddhahood. This is what the Buddha wanted to teach us, hoping that we can all attain Buddhahood.
In order to become Buddhas, we need a cart that can carry a lot. This is an analogy.
“These carts were tall and broad: Tall and broad is an analogy for its essence, appearance and function. It extends throughout the three periods of time and pervades the ten directions. Our essence is True Suchness, and we are replete with wisdom, compassion and so on. Our appearance is one of infinite merits and virtues. Our essence and appearance are unfixed, so we can act in response to conditions to manifest our function.”
“Essence, appearance and function”. “Essence” refers to the body of this cart, which is very large. We can see that the sheep-cart and the deer-cart are very small in size. When we see this great cart, that is the ox-cart, it is very well-decorated. You see, that kind of cart can carry many people! This is due to the large body of the cart. We can say it is great; we can say it is magnificent. We can say it contain many treasures. This is its “appearance”.
The function of this great cart is to transport people. It can carry many and is well-decorated. This is its “function”. These are its essence, appearance and function. This is analogy for how. “Our essence is True Suchness”. We all intrinsically have a nature of True Suchness, a nature equal to that of the Buddha’s. We are all replete with wisdom and compassion, so we can all give to others and practice according to what the Buddha taught. Thus our appearance is one of merits and virtues.
When we act out of a pure heart and diligently go among people to help them, we are replete with wisdom, compassion and a sense of equality. We will treat all sentient beings equally. We will open up our hearts so that we can embrace all things in this world and treat them equally. When we give without expectations, our appearance is one of merits and virtues. Everything we cultivate within, manifests without. This is our “essence and appearance”.
“Essence and appearance” arise in response to various capabilities. For those with limited capabilities, the Buddha gave limited teachings of limited scope. For those with great capabilities, the Buddha gave great teachings of a great scope. Everyone He sees is different, so He makes use of what is appropriate. The interior of this cart is “decorated with all kinds of treasures”. This symbolizes “wisdom of all Dharma”. “Wisdom of all Dharma can initiate myriad actions”. When it comes to wisdom, we must be replete with “wisdom of all Dharma”. As we just discussed, we must give teachings according to capability. People of different capabilities need to be taught in different ways. This requires that “With wisdom of all Dharma, we initiate myriad actions”.
“[It is] decorated with all kinds of treasures: With wisdom of all Dharma, we initiate myriad actions. Myriad actions give rise to myriad virtues. This is the meaning of decorated with all kinds of treasures”.
We constantly say, “Actualize the Six Paramitas in all actions”. Giving, upholding precepts, patience, diligence, Samadhi and wisdom can be utilized in all situations. All sentient beings are different and their surroundings are also different. Taking environment and capabilities into account, we give to others with various methods; we give them teachings, material things, etc. Only with all these “myriad actions” can we give rise to “myriad virtues”. We need the Dharma, and have received it, so once we attain the Dharma, we can then use various methods to give charitably. We want to cultivate loving-kindness, compassion, joy and equanimity. We must feel a sense of abundance in order to be happy and feel that we can give to others. We must have an abundance of wisdom in order to have an abundance of Dharma to share. This is “virtue” that we can cultivate.
So, “Myriad actions give rise to myriad virtues”. This is the meaning of “decorated with all kinds of treasures”. So, inside of this large cart there is an abundance of decorations. This symbolizes how we also have an abundance of Dharma. When we hear one teaching, we realize ten, or we may hear one and realize 100, or 1000. By learning one teaching, we are able to understand many things. This is because we have internalized the Dharma we have heard. Thus, we can give according to various capabilities.
“Surrounded by railings” means that it is enclosed on all sides. This protects the people in the cart so that no external objects will be able to hurt them.
Thus, “The evil outside cannot enter, and the good inside will not be lost. Taking good care of what is inside and preventing outside evil from entering is the meaning of “surrounded by railings”. Then “hung with bells” represents the. Four kinds of Unobstructed Eloquence.
We need four kinds of wisdom to teach according to sentient beings’ capabilities.
Hung with bells: the bells on all four sides are an analogy for the Four kinds of Unobstructed Eloquence. Bells are an analogy for a rousing teaching. The Four kinds of Unobstructed Eloquence: Unobstructed Dharma. Unobstructed Meaning. Unobstructed Language. Unobstructed Joy in Speaking.
First is Unobstructed Dharma. When we speak, what we say must contain the truth of the Dharma. Then we will not face obstacles as we teach. Thus, we must first understand all kinds of Dharma so that we can find a way to influence others and teach them the principles of being a good person.
So first, we must have Unobstructed Dharma. Then we can teach smoothly without interruption; the Dharma will be able to endlessly flow into the minds of sentient beings. Second is Unobstructed Meaning. The meaning in what we say must be complete. We need a complete understanding of the Dharma so people will be able to accept these principles. Third is Unobstructed Language, when our words are understood clearly. We may clearly understand the principles but still be unable to use language in such a way that our writing or speech [is beautifully composed]. The words we say and the words we write should be very beautiful. So, if we can be unobstructed in our language, that is one of the wisdoms. The Fourth is Unobstructed Joy in Speaking. This means we must share; I must share what I understand. If I do not share what I understand, I feel like I would be doing everyone a disservice.
The Buddha always said that to expound the Dharma and turn the Dharma-wheel, we must have these four kinds of wisdom. First is Unobstructed Dharma. Second is Unobstructed Meaning. Third is Unobstructed Language. Fourth is Unobstructed Joy in Speaking. We truly must listen to many teachings and take them in, so that we are then able to transmit the Dharma to whomever we encounter. If we want to teach the Dharma, then in this era, in the present, there are people, matter and objects that confirm it; there are principles in all these things. We are not telling people to do the impossible; we always give them a path in what we say, so there is a path for them to walk. For them to be able to take that path, we must explain teachings clearly. We must speak of people, matters and objects in a very harmonious manner.
Then, when we have such wonderful principles, such wonderful language and such an abundance of Dharma, we must share them joyfully. This is the Unobstructed Joy in Speaking. We need to share constantly; thus we are turning the Dharma-wheel.
Dear Bodhisattvas, as we learn the Buddha’s Way we must make an effort to be mindful and to compassionately treat all as equals and adapt to sentient beings’ capabilities, whether their capabilities are great or limited. We must try to understand everything in the world; although the Buddha taught the Dharma for living in this world, it is actually the path to Buddhahood. We cannot say, “This is [just] Small Vehicle Dharma.” In fact, the Small Vehicle Dharma was used the Buddha as a way of guiding us onto the course laid out by the Great Vehicle. In the end, it is the path to Buddhahood.
So , the True Dharma of the One Vehicle is what the Buddha put His heart into. Therefore, 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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