20150519《靜思妙蓮華》內修淨行外修諸善 (第568集)
（法華經•譬喻品第三）
⊙「富足人生當惜福，有福同享受人敬，黠慧燃燈照菩提，正道妙法無等比。」
⊙「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》
⊙「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」《法華經譬喻品第三》
⊙幰蓋：喻慈、悲、喜、捨四無量心，覆蓋一切。
⊙寶繩交絡：寶繩喻四弘誓願。為不忍眾生苦，必修無生法忍，則內修淨行，斷盡諸惡言「功」，外修諸善滿曰「德」。又德者得也，修功所得，故名功德。不致散失，故有交絡之義。
⊙垂諸華纓：諸華纓喻布施、愛語、同事、利行之四攝法。
⊙一、布施攝：謂若有眾生，樂財則布施財、樂法則布施法，生淨愛之道。
⊙二、愛語攝：謂隨眾生根性而善言慰喻，使因是生大愛之道。
⊙三、同事攝：謂以法眼見眾生根性，隨其所樂而分形示現，使同其所作霑利益，由是受道。
⊙四、利行攝：謂起身口意善行利益眾生，使由此生大愛之道。
⊙重敷婉筵：「婉」，華美姿態；「筵」，鋪地席而坐，喻為安穩之處。
⊙安置丹枕：「丹枕」止息之具，喻赤誠之心，滅受想定；或通指一切禪定言，以三業清淨，因戒生定故有諸禪。以上釋大車。
【證嚴上人開示】
「富足人生當惜福，有福同享受人敬，黠慧燃燈照菩提，正道妙法無等比。」
富足人生當惜福
有福同享受人敬
黠慧燃燈照菩提
正道妙法無等比
人生若能夠知足，就是最富有的人生。這種富有、知足，自然富而有餘，富得有剩餘，那就是因為我們還能夠，幫助別人、造福人群，這就是最富足的人生。假使我們若一直覺得，「不夠啦！我若要幫助人，也要等到我感覺有餘的時候。」人生，什麼時候才有餘？我們若不及時趕緊行善、造福，光為了賺錢，永遠不夠，這樣白白就是浪費了一輩子。而我們若每天能夠為善、造福，造出去的，這就是我們得到的。
有福，我們要和大家同享。光是我一個人富，我一個人有福，周圍的人人都是貧，這樣我們也不會快樂。我們應該要住的地方，「擇不處仁，焉得智」。我們要選擇住的地方，就是要有一個很富有的社區、富有的社會、富有的國家；我們若生在富有國家、富有的社會、富有的家庭，這樣我們才是真有福。這個富有，是什麼的富有？是德，「德潤身，富潤屋」。富就是潤，滋潤著。我們住的周圍環境，所以，住的周圍環境，若人人都是在造善，人人都是在造福，這個環境是最富有，這個國家就是最富強的國家。同樣的，人人造福、人人富而有德，這就是最有福的人生。所以，「有福同享受人敬」，彼此之間有愛、有敬，這不就是最幸福的人生嗎？
除了福以外，還需要智慧，「黠慧燃燈照菩提」。我們人人這個智慧，就像燈火一樣，人人心靈的富有，那就是人間的光明。所以「智慧燃燈」，用我們的智慧、用我們的心，來看世間。就像一支燈火，從這大盞燈火，將它引過來，我們的心地，也光明起來了。千千萬萬人，來引這盞燈過去，千千萬萬人的心燈都亮起來，這不就是整個社會、人間，就全都有行、有福、有德呢？這是佛陀為一大事來人間，引導眾生一條的路，那就是菩提道。
我們要將這個心燈點亮起來，自然我們就看到這條路了，所以說「黠慧燃燈照菩提」。就是這條路，我們照出來了，不是我們自己走而已，還可以讓大家依照這條菩提道，走得很安全，很光明、很安全的路。所以我們要發心，我們要將路鋪得平。
這就是說我們如何來學做人。五戒、十善，還要多聞法，瞭解之後，我們能將我們的心，時時正向、正道，讓我們的心不再受污染。欲念一生，那就是煩惱複製；而若是心很清淨了，瞭解了道理，佛陀還再教我們行六波羅密。
「自利」，我們自己的心，已經覺悟了、瞭解了，道理清楚了；你要趕緊，這個菩提道很直，引導人人走入菩提道來，用你的智慧，引導人人走入正道。這「正道妙法」，走得讓我們很康莊大道，非常安穩，這是最微妙「無等比」。
讓人人都和我們一樣，能夠歡喜接觸佛法，這就是「正道妙法無等比」，這實在是最歡喜的事情，這就是我們要日日用心。
我們前面，好幾天來，一直在描述著那位長者，以及我們的釋迦牟尼佛。釋迦牟尼佛，譬喻「三界導師」、「四生慈父」，三界，完全依靠著，釋迦牟尼佛覺悟之後，這個法，希望能夠保持，人人的心靈自性。用種種的方法，「你喜歡小車、中型的車、大型的車，來，快出來，全部都要給你們。」出來到外面，他就輔導他們：「你看，這輛大車這麼大，不只是一輛空殼的車，而且裡面裝潢得很富麗堂皇，裡面安裝了非常多珍奇的、很好玩的東西。看，你愛什麼樣的車？」希望人人所選擇的，就是這輛最富有、堂皇的大車。
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》
下面這段(經)文，就又再次表達，「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」
又於其上
張設幰蓋
亦以珍奇雜寶
而嚴飾之
寶繩交絡
垂諸華纓
重敷婉筵
安置丹枕
《法華經譬喻品第三》
這段(經)文，要知道這輛大車上面，除了裡面所裝飾的東西，外面也是同樣，「其上」，在這輛車的上面，「張設幰蓋」，就像整輛車將它罩起來，罩子，那個車，掛像以前人說的蚊帳，保護這個環境，不要讓蒼蠅、蚊子進來。但是那是一個譬喻，現在所說的「幰蓋」，那就是很莊嚴。
「幰蓋」就是譬喻慈、悲、喜、捨，四無量心，來覆蓋一切，也就是我們若要平平安安，就像不要被蚊蟲咬到，要保護，和這樣的意思一樣。
幰蓋：
喻慈、悲、喜、捨
四無量心
覆蓋一切
「幰蓋」是我們人人要保護著，保護著我們的心要很健康，健康的心要很美，最美的心，那就是「慈、悲、喜、捨」，這四無量心。
你若有慈心、有悲心，你看人人，你全都愛，慈悲嘛！希望人人幸福、希望人人平安，人人有苦、有難，我們就不忍心。「同體大悲」、「人傷我痛，人苦我悲」，這種別人的幸福，是我的幸福一樣，所以，為既然他的幸福，是我們的幸福，我們應該要創造幸福給人人，這叫做大慈。我們不忍心眾生的苦難，我們不忍心任何一個眾生受苦。他有苦，和我有苦一樣，要如何讓這些人的苦，趕緊去除，拔除了他的苦難，就是拔除我們心的苦難，這叫做慈悲。
「喜」，看到大家幸福，我歡喜。看到別人有所缺乏，我就趕緊「捨」給他，讓他能滿足無缺乏。這叫做慈悲喜捨。
還要再四無量心，大慈無悔，我們付出，一點都不後悔。這大悲無怨，為眾生付出，一點都不埋怨。大喜無憂，我們為眾生付出，不為自己，不會去考慮，我給別人幸福，我是不是……？沒有這樣的考慮，只要人人幸福就對了。我們願意捨，為眾生捨而無求，付出無所求。這叫做慈、悲、喜、捨，也就是四無量心。
付出，我們從我們的內心，源源不絕像湧泉，你如何付出，你就如何富有，這是譬喻這個「幰蓋」，覆蓋了一切、保護一切，保護眾生，必定要慈、悲、喜、捨，還要很開闊的、無量的心，這是表示「幰蓋」。再來就是「寶繩交絡」。寶繩交絡，「寶繩」就譬喻四弘誓願。四弘誓願，那就是不忍，不忍眾生有苦難，這就是我們的四弘誓願。
寶繩交絡：
寶繩 喻四弘誓願
為不忍眾生苦
必修無生法忍
則內修淨行
斷盡諸惡言「功」
外修諸善滿曰「德」
又德者得也
修功所得
故名功德
不致散失
故有交絡之義
「眾生無邊誓願度」，我們要度眾生。「煩惱無盡誓願斷」，我們入眾生群中去，我們不能有煩惱的心，保護我們的心還是清淨。在苦難眾生中，要見苦知福，我們要愈做愈歡喜，這就是要生起不忍的心，不忍眾生有苦難，我們就要修行，修出了那分「無生法忍」。
不論是在世間，這個大環境，或者是人與人之間等等，讓我們很難受，我們也還要忍下去。忍得，不論是，大乾坤的四大不調，或者是小乾坤、人與人之間，心不調和，我們聽到什麼聲音、看到什麼臉色，我們都要忍。所以這叫做「無生忍」。在這個苦難中、煩惱中，我們的心不生不滅、不增不減，就是保持著我們這念心，這叫做「無生法忍」。自然內修就是淨行，我們的內心要修淨行，斷盡諸惡，這樣叫做「功」。
「外修是諸善圓滿」。有很多、很多的善，行一切善、造一切福，在人間所有的善法，我們都很圓滿，這叫做「德」。就是對人都很圓滿，常常說，做人若成功，做事情就成功，自然道理就圓滿。所以，人若做得圓，事就會圓；事若圓，道理就圓，同樣，所以這叫做「德」。人格圓滿就是「德行」。
對內，我們有修行；對外，我們有這樣做，所以「不致散失」。這樣凝聚、完全圓滿，沒有散失掉；內有修、外有行，沒有散失這個「功德」，這叫做「交絡」，叫做「繩寶交絡」，就是一切層層覆覆，裡裡外外用功，身體力行、這內外一致，這樣不散失，叫做「繩寶交絡」。
接下來，再說「垂諸華纓」。那就是「華纓」譬喻布施、愛語、同事、利行，四攝法。
垂諸華纓：
諸華纓
喻布施、愛語、
同事、利行
之四攝法
我們布施，我們富而有餘，所以我們應該要布施。
第一、 布施攝
謂若有眾生
樂財則布施財
樂法則布施法
生淨愛之道
布施，有財施、法施。財施就是身外物，我們都願意給人，或者是無畏施。工作，你做不來，沒關係，我幫你出力一起做。地板這麼大一片，你掃不完，來，我幫你掃。等等，這麼輕微、簡單，我們若願意這樣一直去付出，當然凡事我們都肯去幫忙，這也都叫做「布施」。
愛語。因為你平時，很願意幫忙人，而且說話都很有道理；有人在煩惱，我們就趕快膚慰他；這也就是愛語。有不懂的地方，我們趕緊引導他。這都叫做「愛語」。
第二、愛語攝
謂隨眾生根性
而善言慰喻
使因是生大愛之道
再來就是「同事」。我們天下間，不只是大家在一起，我們有志一同，大家來做一項事情，這全都是叫做同事。有緣在一起，難免就是人、事、物等等，我們若能夠有餘，多幫忙、多引導，我們得到法，多分享，若能夠這樣，同事度。
再來就是「利行」。，利行，我們所做的一切都是利益眾生，這就是我們所修的方向。
第三、利行攝：
謂起身口意善行
利益眾生
使由此生大愛之道
第四、同事攝
謂以法眼
見眾生根性
隨其所樂
而分形示現
使同其所作霑利益
由是受道
所以布施、愛語、同事、利行等等，這都是我們必行之道，也是菩薩道。這樣重敷婉筵。它就是是很華麗的這個裝飾。「筵」就是鋪地，不只是上面裝飾得很美，在地面也鋪得很平坦、很安穩，走起來安穩、坐起來很舒服。這全都叫做「重敷婉筵」，就是這樣鋪得很平坦。
重敷婉筵：
「婉」 華美姿態
「筵」 鋪地席而坐
喻為安穩之處
好好用心，一切都是不捨眾生，讓眾生能夠平安，能夠有一個安身立地的地方。所以「安置丹枕」，就是表示我們所做的一切，除了讓大家有休息的地方，這是一片赤誠的心。
安置丹枕：
丹枕 止息之具
喻赤誠之心
滅受想定
或通指一切禪定言
以三業清淨
因戒生定故有諸禪
以上釋大車
就像修行者，要滅掉受、想定，我們那個心的煩惱若滅掉，我們所接受來的，或者是我們所想的，我們都能夠很穩定，不會因外面的境界誘引，我們就起心動念。我們在穩定中，在這個環境中，也應該像禪定，就是定，這個正思、正見、正道。我們一切的三業(之惡)完全戒除，所產生出來就是戒、定、慧，所以，這就是有禪。
這段(經)文，無不都是希望我們，人人在這個大車裡面，就是行行大乘法，有這麼堂皇、這麼安穩、這麼美的境界，是我們內心的境界，能夠再自度、度人。這叫做大乘法。
這個房子實在是，再裝修起來，是很美，就像這輛車一樣，我們要行在菩薩道中，各位菩薩，法是很微妙，要好好用心，日日精進、時時精進，那就是一念──多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Purity and Goodness (內修淨行外修諸善)
Date: May.19. 2015
“With a life of abundance, we must cherish our blessings. When we have blessings and share with others, we earn respect. We kindle the lamp of wisdom to illuminate Bodhi. The true and wondrous Dharma is incomparable.”
If we are content with our lives, then we are living a life of great abundance. Feeling this sense of abundance and contentment, we feel like we have enough to give to others. It is because we can help other people and create blessings for this world that we feel like we lead a life of great wealth. If we always feel, “I do not have enough! If I want to help other people, I need to wait until I have enough to spare, when will we ever feel that we have enough?” If we do not immediately do good deeds and benefit others, but instead only focus on making money, we will never feel we have enough. Then, day after day, we will be wasting our lives. If every day, we do good deeds and create blessings, we will reap the benefits of our actions.
We must share our blessings with others. If I am the only person who is rich, if I am the only person who is blessed, and everyone around me is poor, then I will not be happy either. We must [carefully choose] where we live. “If we do not choose to be among the benevolent, how can we attain wisdom?” When we chose where we live, we want to be in a community of abundance, a society of abundance, a country of abundance. If we were born into a country, a society and a family of abundance, that is truly a blessing.
What must they be abundant in? In virtue. “Virtue enriches the body as wealth enriches the house.” Wealth can enrich our surroundings and make them more comfortable. If we live in a place where everyone is doing good deeds and everyone is benefiting others then we are living in a place of great abundance; this kind of country is the richest and most powerful. Everyone will be creating blessings, and everyone will be rich and virtuous. This is how we can live a most blessed life.
So, “When we have blessings and share [them] we earn respect.” When there is love and respect between all of us, aren’t we living a most happy life? In addition to blessings, we also need wisdom. “We kindle the lamp of wisdom to illuminate Bodhi.” The wisdom inside each of us is like a lamp. With our spiritual wealth, we can bring light to the world.
So, we kindle the lamp of wisdom by using our wisdom and our hearts to observe the world. It is as if there is one lamp from which the rest of us can light our lamps so that our hearts and minds can be illuminated. Millions of people can light their lamps from this one. When the lamps in the hearts of millions of people have been kindled, won’t everyone in our society, in our world, be virtuous and act in ways that create blessings? The Buddha came to the world for one great cause, to guide all sentient beings onto this road, which is the Bodhi-path.
When we kindle this flame within our hearts, we will automatically be able to see this road. So, we said, “We kindle the lamp of wisdom to illuminate Bodhi.” We do not illuminate this road so that only we can walk on it; we want to help everyone following this Bodhi-path to walk very safely on this brightly lit and very safe road. Therefore, we must aspire to pave a smooth road. This means we must learn to be a good person, to uphold the Five Precepts and Ten Good Deeds and listen to the Dharma often. After we understand, we must constantly orient our minds toward the Right Path.
We must prevent our minds from becoming defiled.Once a desire arises, our afflictions will multiply.If our minds are pure and we have understood the principles, the Buddha will then teach us how to practice the Six Paramitas.We benefit ourselves when our minds have been awakened and we understand.When the principles are clear to us, we must immediately step onto this Bodhi-path, which is very direct, and quid others to walk this path to enlightenment.With our wisdom, we can quid everyone onto the Right Path.
The “true and wondrous Dharma” helps us to walk this broad path safe and steadily.Thus, it is the most wondrous; it is “incomparable”.It allows everyone to experience what we have, the joy of coming in contact with the Dharma.“The true and wondrous Dharma is incomparable.”It makes us incredibly happy.
So, we need to be mindful of it every day.For the past few days, we have been describing the elder [of the house] and Sakyamuni Buddha.Sakyamuni Buddha is also called the guiding teacher of the Three Realms and the kind father of the four kinds of beings.
The beings of the Three Realms completely rely on the Dharma that Sakyamuni Buddha taught after His awakening, with which He hoped to preserve the true nature in everyone’s minds.He used various methods.
“Whether you like a small cart, a medium-sized cart or a big cart, just come outside and we will give it to you.”Once they were outside, he gave them guidance.“Look, this great cart is so large. It is not just an empty cart; it is ornately and beautifully decorated. Inside are so many rare and unusual objects, along with many fun things. Look at them! What cart would you like?”He hoped that everyone would choose to have the grand and ornate cart.
Sariputra, at that time, the elder gave each child a great cart of equal size.These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung on all four sides with bells.
The following sutra passage contuses by stating, “And on top of each a canopy was erected, which was also decorated with various precious jewels, crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.”
Form this sutra passage, we learn about the top of the cart.In addition to the decorated interior, the outside was the same.
On top of this cart, “a canopy was erected”.It seemed to cover the entire cart.This covering over the cart hung down like a mosquito tent which protected people from their surroundings, by preventing flies and mosquitoes from entering.
But this is an analogy.The canopy being referred to was very magnificent.
So, the canopy is an analogy for loving-kindness, compassion, joy and equanimity, the Four Infinite Minds, which cover everything.
If we want to be safe, that is like wanting to be protected, not wanting to be bitten by bugs.The meaning is similar, so the “canopy” is those things that protect us and keep our minds healthy.
A healthy mind is most beautiful and wonderful.It contains loving-kindness, compassion, joy and equanimity.These are the Four Infinite Minds.If we have loving-kindness and compassion, we will love everyone we see.
Out of compassion, we hope for everyone to be happy peaceful and safe.If people suffer or face difficulties, we cannot bear it.
Having universal compassion, we feel the pain of others as our own.
Similarly, we feel their happiness as our own as well.Therefore, if other people’s happiness brings us happiness, we should create happiness for everyone.This comes out of great loving-kindness.
If we cannot bear to let sentient beings suffer, if we cannot bear for a single being to suffer, if we feel their pain as our own, we will immediately want to help them to eliminate their suffering.By relieving them of their suffering, we are relieving our own suffering.
This comes from our compassion.
Joy comes from feeling happy when we see that other people are happy.If we see that people need something, we immediately give to them out of equanimity so that they can be satisfied and not be lacking.This is what it means to have loving-kindness, compassion, joy and equanimity.
Moreover, with the Four Infinite Minds, we have great loving-kindness without regrets, so when we give of ourselves, we feel no sense of regret at all. We have great compassion without resentment, so when we give to sentient beings we do not feel any kind of complaint. We have great joy without worries, so we give for the sake of others, not for ourselves. We do not think, “I am bringing others happiness, and as for me…” We do not think in this way; we just want everyone to be happy. With equanimity, we are willing to let go and give without expecting anything in return. We give unconditionally. This comes from having loving-kindness, compassion, joy and equanimity. These are the Four Infinite Minds. When we give, from the bottom of our hearts a feeling gushes forth, as if from a spring. The more we give, the more abundant we feel. The canopy is an analogy for this. It covers everything and protects everything. To protect all sentient beings, we must have loving-kindness, compassion, joy and equanimity, and a broad, open and boundless mind. This is symbolized by the canopy.
The cart is also “crisscrossed with jeweled ropes”. “Crisscrossed with jeweled ropes” is an analogy for the Four Great Vows. We make the Four Great Vows because we cannot bear for sentient beings to suffer. These are the Four Great Vows.
“Crisscrossed with jeweled ropes: Jeweled ropes are an analogy for the Four Great Vows. Because those with these vows cannot bear for sentient beings to suffer, they must cultivate non-arising patience. Internally cultivating purifying practices and eliminating all evil brings merits. Externally practicing all good deeds brings virtues. Thus, the virtuous attain. What we attain through our spiritual cultivation are called merits and virtues. Not letting them be scattered is the meaning behind being “crisscrossed with ropes”.
“I vow to deliver countless sentient beings”. We want to deliver sentient being. “I vow to eliminate endless afflictions”. When we interact with sentient beings, we cannot have afflictions in our mind. We must protect our mind and keep it pure. When we are among suffering sentient beings. We should become happier the more we are able to help. That comes from being unable to bear for sentient beings to suffer. So, we must engage in spiritual practice and cultivate our “non-arising patience”.
In the world around us, or in our relations, etc., if we face something that is difficult to bear, we have to be patient to endure. We must be patient with everything, from the imbalance of the four elements in the macrocosm of the world to the lack of harmony in the microcosm, in our minds and our interpersonal relationships.
No matter what people say to us or what kinds of looks they give us, we must be patient. We must cultivate “non-arising patience” so that as we face suffering and afflictions, our minds will not go through arising or ceasing, increasing or decreasing. We must maintain our [calm] minds. This is the meaning of “non-arising patience”.
Internally cultivating purifying practices, engaging in practice to purify our minds and putting an end to all evils brings “merits”. External practice is about perfecting all good deeds. There are many kinds of good deeds. By doing all good deeds and creating all blessings, we can perfect all virtuous practices. This bring “virtues”. “This is how we interact harmoniously with others. I often say that if we are successful in conducting ourselves properly, we will be successful in whatever we do and be in harmony with the principles. So, if we are in harmony with people, we will be in harmony with what we do. If we do things harmoniously, we are in harmony with the principles. The meaning is the same; this gives rise to “virtue”. When our character is harmonious, we are virtuous.
Internally, we are cultivating our minds. Externally, we are behaving in this manner. If we do not let [merits and virtues] be scattered, but gather them together, everything will be perfect. We will not lose any of them. With internal cultivation and external practice, we will not lose our merits and virtues. This is the meaning of “crisscrossed”.
“Crisscrossed with jeweled ropes” symbolizes how all these things cross and overlap. We must work on ourselves inside and out and put the teachings into practice so our bodies and minds are united. Then we will not lose anything. This is like being “crisscrossed with jeweled ropes”.
Next, we talk about “draped with flower garlands”. “Flower garlands” is an analogy for charitable giving, loving speech, collaborative work and beneficial conduct, the Four All-Embracing Virtues.”
When we practice charitable giving, we feel that we have enough to spare. Therefore, we should give to others.
1.The virtue of charitable giving. If sentient beings want wealth, give them wealth. If they want Dharma, give them Dharma. This will give rise to the path to pure love.
Giving can be giving of wealth or giving of the Dharma. The giving of wealth is being willing to give other people material things being willing to give other people material things. We can also give fearlessness. “If you cannot finish this work, it is fine. I will help you finish your work.” “This area is so big, you cannot sweep it all. I will help you sweep.” These are small and simple things. If we are wiling to give in this way to help people in all kinds of matters, this is known as charitable giving.
As for loving speech, because we are always willing to help others, and the things we say make sense, when people are afflicted, we immediately go to comfort them. This is loving speech. If there is something people do not understand, we should immediately guide them. We do this with loving speech.
2. The virtue of loving speech. Based on the capabilities of sentient beings, use kind and comforting speech, so that they give rise to the path to great love.
Next is collaborative work. Not only do we live together in this world, we all share the same mission, and we all work to accomplish the same things. All of this is part of collaborative work. We have the affinity to be together, so inevitably, [conflicts] will arise. If we have enough to spare, we can help others and guide them. Once we realize teachings, we should share them widely. By doing this, we can transform others through collaborative work.
Last is beneficial conduct. We want everything we do to benefit sentient beings. This is the direction of our spiritual practice.
3. The virtue of beneficial conduct. With good practices in body, speech and mind, benefit sentient beings and help them give rise to the path to great love.
4. The virtue of collaborative work. With Dharma-eyes, observe sentient beings’ capabilities. According to what they like, manifest an appropriate form to lead them to do beneficial work and thus accept the path.
Charitable giving, loving speech collaborative work and beneficial conduct form the path that we must walk. This is the Bodhisattva-path.
[The cart is also] “spread with elegant mats.” This is a beautiful and elegant decoration. “Mats” are a covering for the floor. Not only is the top of the cart well-decorated, its floor is very smooth and comfortable. It is stable for walking and comfortable for sitting. This is symbolized by “spread with elegant mats.”
[The floor] is covered very smoothly and evenly. The Buddha put His heart into this because He could not abandon sentient beings. He wanted to give them a safe place where they could be at peace. “Set with scarlet pillows” symbolizes how everything that we do is not only to provide a place for people to rest, but also comes out of our deep sincerity
Set with scarlet pillows: Scarlet pillows are a place to rest. This is like using sincerity to eliminate feeling and perception and attain Samadhi It also refers to all meditation. With the purity of the. Threefold Karma, by following precepts we give rise to Samadhi and thus to all meditation. All of this is explaining the great cart.
Like a practitioner who wants to eliminate feeling and perception and attain Samadhi. If we eliminate afflictions from our hearts then no matter what we sense or how we perceive it, we will remain steady and calm. We will not be enticed by external conditions to give rise to the slightest thought. When we are steady and calm, we are in a state of Samadhi.
So, Right Thinking and Right View [lead to] the Right Path. We must eliminate the evils of Threefold Karma to give rise to precepts, Samadhi and wisdom.
Thus we give rise to meditation. This sutra passage is conveying the Buddha’s hope that we will all be in the great carts, practicing the Great Vehicle Dharma. They are so magnificent and peaceful and steady; this is such a wonderful state of mind. When we transform ourselves and others, we are practicing the Great Vehicle Dharma. This house can be beautiful once it has been remodeled, just like this great cart. We must travel on the Bodhisattva-path.
So dear Bodhisattvas, the Dharma is very intricate and wondrous. We must make an effort to be mindful and to diligently practice every day, always with one mindset, to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「富足人生當惜福，有福同享受人敬，黠慧燃燈照菩提，正道妙法無等比。」
⊙「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》
⊙「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」《法華經譬喻品第三》
⊙幰蓋：喻慈、悲、喜、捨四無量心，覆蓋一切。
⊙寶繩交絡：寶繩喻四弘誓願。為不忍眾生苦，必修無生法忍，則內修淨行，斷盡諸惡言「功」，外修諸善滿曰「德」。又德者得也，修功所得，故名功德。不致散失，故有交絡之義。
⊙垂諸華纓：諸華纓喻布施、愛語、同事、利行之四攝法。
⊙一、布施攝：謂若有眾生，樂財則布施財、樂法則布施法，生淨愛之道。
⊙二、愛語攝：謂隨眾生根性而善言慰喻，使因是生大愛之道。
⊙三、同事攝：謂以法眼見眾生根性，隨其所樂而分形示現，使同其所作霑利益，由是受道。
⊙四、利行攝：謂起身口意善行利益眾生，使由此生大愛之道。
⊙重敷婉筵：「婉」，華美姿態；「筵」，鋪地席而坐，喻為安穩之處。
⊙安置丹枕：「丹枕」止息之具，喻赤誠之心，滅受想定；或通指一切禪定言，以三業清淨，因戒生定故有諸禪。以上釋大車。
【證嚴上人開示】
「富足人生當惜福，有福同享受人敬，黠慧燃燈照菩提，正道妙法無等比。」
富足人生當惜福
有福同享受人敬
黠慧燃燈照菩提
正道妙法無等比
人生若能夠知足，就是最富有的人生。這種富有、知足，自然富而有餘，富得有剩餘，那就是因為我們還能夠，幫助別人、造福人群，這就是最富足的人生。假使我們若一直覺得，「不夠啦！我若要幫助人，也要等到我感覺有餘的時候。」人生，什麼時候才有餘？我們若不及時趕緊行善、造福，光為了賺錢，永遠不夠，這樣白白就是浪費了一輩子。而我們若每天能夠為善、造福，造出去的，這就是我們得到的。
有福，我們要和大家同享。光是我一個人富，我一個人有福，周圍的人人都是貧，這樣我們也不會快樂。我們應該要住的地方，「擇不處仁，焉得智」。我們要選擇住的地方，就是要有一個很富有的社區、富有的社會、富有的國家；我們若生在富有國家、富有的社會、富有的家庭，這樣我們才是真有福。這個富有，是什麼的富有？是德，「德潤身，富潤屋」。富就是潤，滋潤著。我們住的周圍環境，所以，住的周圍環境，若人人都是在造善，人人都是在造福，這個環境是最富有，這個國家就是最富強的國家。同樣的，人人造福、人人富而有德，這就是最有福的人生。所以，「有福同享受人敬」，彼此之間有愛、有敬，這不就是最幸福的人生嗎？
除了福以外，還需要智慧，「黠慧燃燈照菩提」。我們人人這個智慧，就像燈火一樣，人人心靈的富有，那就是人間的光明。所以「智慧燃燈」，用我們的智慧、用我們的心，來看世間。就像一支燈火，從這大盞燈火，將它引過來，我們的心地，也光明起來了。千千萬萬人，來引這盞燈過去，千千萬萬人的心燈都亮起來，這不就是整個社會、人間，就全都有行、有福、有德呢？這是佛陀為一大事來人間，引導眾生一條的路，那就是菩提道。
我們要將這個心燈點亮起來，自然我們就看到這條路了，所以說「黠慧燃燈照菩提」。就是這條路，我們照出來了，不是我們自己走而已，還可以讓大家依照這條菩提道，走得很安全，很光明、很安全的路。所以我們要發心，我們要將路鋪得平。
這就是說我們如何來學做人。五戒、十善，還要多聞法，瞭解之後，我們能將我們的心，時時正向、正道，讓我們的心不再受污染。欲念一生，那就是煩惱複製；而若是心很清淨了，瞭解了道理，佛陀還再教我們行六波羅密。
「自利」，我們自己的心，已經覺悟了、瞭解了，道理清楚了；你要趕緊，這個菩提道很直，引導人人走入菩提道來，用你的智慧，引導人人走入正道。這「正道妙法」，走得讓我們很康莊大道，非常安穩，這是最微妙「無等比」。
讓人人都和我們一樣，能夠歡喜接觸佛法，這就是「正道妙法無等比」，這實在是最歡喜的事情，這就是我們要日日用心。
我們前面，好幾天來，一直在描述著那位長者，以及我們的釋迦牟尼佛。釋迦牟尼佛，譬喻「三界導師」、「四生慈父」，三界，完全依靠著，釋迦牟尼佛覺悟之後，這個法，希望能夠保持，人人的心靈自性。用種種的方法，「你喜歡小車、中型的車、大型的車，來，快出來，全部都要給你們。」出來到外面，他就輔導他們：「你看，這輛大車這麼大，不只是一輛空殼的車，而且裡面裝潢得很富麗堂皇，裡面安裝了非常多珍奇的、很好玩的東西。看，你愛什麼樣的車？」希望人人所選擇的，就是這輛最富有、堂皇的大車。
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》
下面這段(經)文，就又再次表達，「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」
又於其上
張設幰蓋
亦以珍奇雜寶
而嚴飾之
寶繩交絡
垂諸華纓
重敷婉筵
安置丹枕
《法華經譬喻品第三》
這段(經)文，要知道這輛大車上面，除了裡面所裝飾的東西，外面也是同樣，「其上」，在這輛車的上面，「張設幰蓋」，就像整輛車將它罩起來，罩子，那個車，掛像以前人說的蚊帳，保護這個環境，不要讓蒼蠅、蚊子進來。但是那是一個譬喻，現在所說的「幰蓋」，那就是很莊嚴。
「幰蓋」就是譬喻慈、悲、喜、捨，四無量心，來覆蓋一切，也就是我們若要平平安安，就像不要被蚊蟲咬到，要保護，和這樣的意思一樣。
幰蓋：
喻慈、悲、喜、捨
四無量心
覆蓋一切
「幰蓋」是我們人人要保護著，保護著我們的心要很健康，健康的心要很美，最美的心，那就是「慈、悲、喜、捨」，這四無量心。
你若有慈心、有悲心，你看人人，你全都愛，慈悲嘛！希望人人幸福、希望人人平安，人人有苦、有難，我們就不忍心。「同體大悲」、「人傷我痛，人苦我悲」，這種別人的幸福，是我的幸福一樣，所以，為既然他的幸福，是我們的幸福，我們應該要創造幸福給人人，這叫做大慈。我們不忍心眾生的苦難，我們不忍心任何一個眾生受苦。他有苦，和我有苦一樣，要如何讓這些人的苦，趕緊去除，拔除了他的苦難，就是拔除我們心的苦難，這叫做慈悲。
「喜」，看到大家幸福，我歡喜。看到別人有所缺乏，我就趕緊「捨」給他，讓他能滿足無缺乏。這叫做慈悲喜捨。
還要再四無量心，大慈無悔，我們付出，一點都不後悔。這大悲無怨，為眾生付出，一點都不埋怨。大喜無憂，我們為眾生付出，不為自己，不會去考慮，我給別人幸福，我是不是……？沒有這樣的考慮，只要人人幸福就對了。我們願意捨，為眾生捨而無求，付出無所求。這叫做慈、悲、喜、捨，也就是四無量心。
付出，我們從我們的內心，源源不絕像湧泉，你如何付出，你就如何富有，這是譬喻這個「幰蓋」，覆蓋了一切、保護一切，保護眾生，必定要慈、悲、喜、捨，還要很開闊的、無量的心，這是表示「幰蓋」。再來就是「寶繩交絡」。寶繩交絡，「寶繩」就譬喻四弘誓願。四弘誓願，那就是不忍，不忍眾生有苦難，這就是我們的四弘誓願。
寶繩交絡：
寶繩 喻四弘誓願
為不忍眾生苦
必修無生法忍
則內修淨行
斷盡諸惡言「功」
外修諸善滿曰「德」
又德者得也
修功所得
故名功德
不致散失
故有交絡之義
「眾生無邊誓願度」，我們要度眾生。「煩惱無盡誓願斷」，我們入眾生群中去，我們不能有煩惱的心，保護我們的心還是清淨。在苦難眾生中，要見苦知福，我們要愈做愈歡喜，這就是要生起不忍的心，不忍眾生有苦難，我們就要修行，修出了那分「無生法忍」。
不論是在世間，這個大環境，或者是人與人之間等等，讓我們很難受，我們也還要忍下去。忍得，不論是，大乾坤的四大不調，或者是小乾坤、人與人之間，心不調和，我們聽到什麼聲音、看到什麼臉色，我們都要忍。所以這叫做「無生忍」。在這個苦難中、煩惱中，我們的心不生不滅、不增不減，就是保持著我們這念心，這叫做「無生法忍」。自然內修就是淨行，我們的內心要修淨行，斷盡諸惡，這樣叫做「功」。
「外修是諸善圓滿」。有很多、很多的善，行一切善、造一切福，在人間所有的善法，我們都很圓滿，這叫做「德」。就是對人都很圓滿，常常說，做人若成功，做事情就成功，自然道理就圓滿。所以，人若做得圓，事就會圓；事若圓，道理就圓，同樣，所以這叫做「德」。人格圓滿就是「德行」。
對內，我們有修行；對外，我們有這樣做，所以「不致散失」。這樣凝聚、完全圓滿，沒有散失掉；內有修、外有行，沒有散失這個「功德」，這叫做「交絡」，叫做「繩寶交絡」，就是一切層層覆覆，裡裡外外用功，身體力行、這內外一致，這樣不散失，叫做「繩寶交絡」。
接下來，再說「垂諸華纓」。那就是「華纓」譬喻布施、愛語、同事、利行，四攝法。
垂諸華纓：
諸華纓
喻布施、愛語、
同事、利行
之四攝法
我們布施，我們富而有餘，所以我們應該要布施。
第一、 布施攝
謂若有眾生
樂財則布施財
樂法則布施法
生淨愛之道
布施，有財施、法施。財施就是身外物，我們都願意給人，或者是無畏施。工作，你做不來，沒關係，我幫你出力一起做。地板這麼大一片，你掃不完，來，我幫你掃。等等，這麼輕微、簡單，我們若願意這樣一直去付出，當然凡事我們都肯去幫忙，這也都叫做「布施」。
愛語。因為你平時，很願意幫忙人，而且說話都很有道理；有人在煩惱，我們就趕快膚慰他；這也就是愛語。有不懂的地方，我們趕緊引導他。這都叫做「愛語」。
第二、愛語攝
謂隨眾生根性
而善言慰喻
使因是生大愛之道
再來就是「同事」。我們天下間，不只是大家在一起，我們有志一同，大家來做一項事情，這全都是叫做同事。有緣在一起，難免就是人、事、物等等，我們若能夠有餘，多幫忙、多引導，我們得到法，多分享，若能夠這樣，同事度。
再來就是「利行」。，利行，我們所做的一切都是利益眾生，這就是我們所修的方向。
第三、利行攝：
謂起身口意善行
利益眾生
使由此生大愛之道
第四、同事攝
謂以法眼
見眾生根性
隨其所樂
而分形示現
使同其所作霑利益
由是受道
所以布施、愛語、同事、利行等等，這都是我們必行之道，也是菩薩道。這樣重敷婉筵。它就是是很華麗的這個裝飾。「筵」就是鋪地，不只是上面裝飾得很美，在地面也鋪得很平坦、很安穩，走起來安穩、坐起來很舒服。這全都叫做「重敷婉筵」，就是這樣鋪得很平坦。
重敷婉筵：
「婉」 華美姿態
「筵」 鋪地席而坐
喻為安穩之處
好好用心，一切都是不捨眾生，讓眾生能夠平安，能夠有一個安身立地的地方。所以「安置丹枕」，就是表示我們所做的一切，除了讓大家有休息的地方，這是一片赤誠的心。
安置丹枕：
丹枕 止息之具
喻赤誠之心
滅受想定
或通指一切禪定言
以三業清淨
因戒生定故有諸禪
以上釋大車
就像修行者，要滅掉受、想定，我們那個心的煩惱若滅掉，我們所接受來的，或者是我們所想的，我們都能夠很穩定，不會因外面的境界誘引，我們就起心動念。我們在穩定中，在這個環境中，也應該像禪定，就是定，這個正思、正見、正道。我們一切的三業(之惡)完全戒除，所產生出來就是戒、定、慧，所以，這就是有禪。
這段(經)文，無不都是希望我們，人人在這個大車裡面，就是行行大乘法，有這麼堂皇、這麼安穩、這麼美的境界，是我們內心的境界，能夠再自度、度人。這叫做大乘法。
這個房子實在是，再裝修起來，是很美，就像這輛車一樣，我們要行在菩薩道中，各位菩薩，法是很微妙，要好好用心，日日精進、時時精進，那就是一念──多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Purity and Goodness (內修淨行外修諸善)
Date: May.19. 2015
“With a life of abundance, we must cherish our blessings. When we have blessings and share with others, we earn respect. We kindle the lamp of wisdom to illuminate Bodhi. The true and wondrous Dharma is incomparable.”
If we are content with our lives, then we are living a life of great abundance. Feeling this sense of abundance and contentment, we feel like we have enough to give to others. It is because we can help other people and create blessings for this world that we feel like we lead a life of great wealth. If we always feel, “I do not have enough! If I want to help other people, I need to wait until I have enough to spare, when will we ever feel that we have enough?” If we do not immediately do good deeds and benefit others, but instead only focus on making money, we will never feel we have enough. Then, day after day, we will be wasting our lives. If every day, we do good deeds and create blessings, we will reap the benefits of our actions.
We must share our blessings with others. If I am the only person who is rich, if I am the only person who is blessed, and everyone around me is poor, then I will not be happy either. We must [carefully choose] where we live. “If we do not choose to be among the benevolent, how can we attain wisdom?” When we chose where we live, we want to be in a community of abundance, a society of abundance, a country of abundance. If we were born into a country, a society and a family of abundance, that is truly a blessing.
What must they be abundant in? In virtue. “Virtue enriches the body as wealth enriches the house.” Wealth can enrich our surroundings and make them more comfortable. If we live in a place where everyone is doing good deeds and everyone is benefiting others then we are living in a place of great abundance; this kind of country is the richest and most powerful. Everyone will be creating blessings, and everyone will be rich and virtuous. This is how we can live a most blessed life.
So, “When we have blessings and share [them] we earn respect.” When there is love and respect between all of us, aren’t we living a most happy life? In addition to blessings, we also need wisdom. “We kindle the lamp of wisdom to illuminate Bodhi.” The wisdom inside each of us is like a lamp. With our spiritual wealth, we can bring light to the world.
So, we kindle the lamp of wisdom by using our wisdom and our hearts to observe the world. It is as if there is one lamp from which the rest of us can light our lamps so that our hearts and minds can be illuminated. Millions of people can light their lamps from this one. When the lamps in the hearts of millions of people have been kindled, won’t everyone in our society, in our world, be virtuous and act in ways that create blessings? The Buddha came to the world for one great cause, to guide all sentient beings onto this road, which is the Bodhi-path.
When we kindle this flame within our hearts, we will automatically be able to see this road. So, we said, “We kindle the lamp of wisdom to illuminate Bodhi.” We do not illuminate this road so that only we can walk on it; we want to help everyone following this Bodhi-path to walk very safely on this brightly lit and very safe road. Therefore, we must aspire to pave a smooth road. This means we must learn to be a good person, to uphold the Five Precepts and Ten Good Deeds and listen to the Dharma often. After we understand, we must constantly orient our minds toward the Right Path.
We must prevent our minds from becoming defiled.Once a desire arises, our afflictions will multiply.If our minds are pure and we have understood the principles, the Buddha will then teach us how to practice the Six Paramitas.We benefit ourselves when our minds have been awakened and we understand.When the principles are clear to us, we must immediately step onto this Bodhi-path, which is very direct, and quid others to walk this path to enlightenment.With our wisdom, we can quid everyone onto the Right Path.
The “true and wondrous Dharma” helps us to walk this broad path safe and steadily.Thus, it is the most wondrous; it is “incomparable”.It allows everyone to experience what we have, the joy of coming in contact with the Dharma.“The true and wondrous Dharma is incomparable.”It makes us incredibly happy.
So, we need to be mindful of it every day.For the past few days, we have been describing the elder [of the house] and Sakyamuni Buddha.Sakyamuni Buddha is also called the guiding teacher of the Three Realms and the kind father of the four kinds of beings.
The beings of the Three Realms completely rely on the Dharma that Sakyamuni Buddha taught after His awakening, with which He hoped to preserve the true nature in everyone’s minds.He used various methods.
“Whether you like a small cart, a medium-sized cart or a big cart, just come outside and we will give it to you.”Once they were outside, he gave them guidance.“Look, this great cart is so large. It is not just an empty cart; it is ornately and beautifully decorated. Inside are so many rare and unusual objects, along with many fun things. Look at them! What cart would you like?”He hoped that everyone would choose to have the grand and ornate cart.
Sariputra, at that time, the elder gave each child a great cart of equal size.These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung on all four sides with bells.
The following sutra passage contuses by stating, “And on top of each a canopy was erected, which was also decorated with various precious jewels, crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.”
Form this sutra passage, we learn about the top of the cart.In addition to the decorated interior, the outside was the same.
On top of this cart, “a canopy was erected”.It seemed to cover the entire cart.This covering over the cart hung down like a mosquito tent which protected people from their surroundings, by preventing flies and mosquitoes from entering.
But this is an analogy.The canopy being referred to was very magnificent.
So, the canopy is an analogy for loving-kindness, compassion, joy and equanimity, the Four Infinite Minds, which cover everything.
If we want to be safe, that is like wanting to be protected, not wanting to be bitten by bugs.The meaning is similar, so the “canopy” is those things that protect us and keep our minds healthy.
A healthy mind is most beautiful and wonderful.It contains loving-kindness, compassion, joy and equanimity.These are the Four Infinite Minds.If we have loving-kindness and compassion, we will love everyone we see.
Out of compassion, we hope for everyone to be happy peaceful and safe.If people suffer or face difficulties, we cannot bear it.
Having universal compassion, we feel the pain of others as our own.
Similarly, we feel their happiness as our own as well.Therefore, if other people’s happiness brings us happiness, we should create happiness for everyone.This comes out of great loving-kindness.
If we cannot bear to let sentient beings suffer, if we cannot bear for a single being to suffer, if we feel their pain as our own, we will immediately want to help them to eliminate their suffering.By relieving them of their suffering, we are relieving our own suffering.
This comes from our compassion.
Joy comes from feeling happy when we see that other people are happy.If we see that people need something, we immediately give to them out of equanimity so that they can be satisfied and not be lacking.This is what it means to have loving-kindness, compassion, joy and equanimity.
Moreover, with the Four Infinite Minds, we have great loving-kindness without regrets, so when we give of ourselves, we feel no sense of regret at all. We have great compassion without resentment, so when we give to sentient beings we do not feel any kind of complaint. We have great joy without worries, so we give for the sake of others, not for ourselves. We do not think, “I am bringing others happiness, and as for me…” We do not think in this way; we just want everyone to be happy. With equanimity, we are willing to let go and give without expecting anything in return. We give unconditionally. This comes from having loving-kindness, compassion, joy and equanimity. These are the Four Infinite Minds. When we give, from the bottom of our hearts a feeling gushes forth, as if from a spring. The more we give, the more abundant we feel. The canopy is an analogy for this. It covers everything and protects everything. To protect all sentient beings, we must have loving-kindness, compassion, joy and equanimity, and a broad, open and boundless mind. This is symbolized by the canopy.
The cart is also “crisscrossed with jeweled ropes”. “Crisscrossed with jeweled ropes” is an analogy for the Four Great Vows. We make the Four Great Vows because we cannot bear for sentient beings to suffer. These are the Four Great Vows.
“Crisscrossed with jeweled ropes: Jeweled ropes are an analogy for the Four Great Vows. Because those with these vows cannot bear for sentient beings to suffer, they must cultivate non-arising patience. Internally cultivating purifying practices and eliminating all evil brings merits. Externally practicing all good deeds brings virtues. Thus, the virtuous attain. What we attain through our spiritual cultivation are called merits and virtues. Not letting them be scattered is the meaning behind being “crisscrossed with ropes”.
“I vow to deliver countless sentient beings”. We want to deliver sentient being. “I vow to eliminate endless afflictions”. When we interact with sentient beings, we cannot have afflictions in our mind. We must protect our mind and keep it pure. When we are among suffering sentient beings. We should become happier the more we are able to help. That comes from being unable to bear for sentient beings to suffer. So, we must engage in spiritual practice and cultivate our “non-arising patience”.
In the world around us, or in our relations, etc., if we face something that is difficult to bear, we have to be patient to endure. We must be patient with everything, from the imbalance of the four elements in the macrocosm of the world to the lack of harmony in the microcosm, in our minds and our interpersonal relationships.
No matter what people say to us or what kinds of looks they give us, we must be patient. We must cultivate “non-arising patience” so that as we face suffering and afflictions, our minds will not go through arising or ceasing, increasing or decreasing. We must maintain our [calm] minds. This is the meaning of “non-arising patience”.
Internally cultivating purifying practices, engaging in practice to purify our minds and putting an end to all evils brings “merits”. External practice is about perfecting all good deeds. There are many kinds of good deeds. By doing all good deeds and creating all blessings, we can perfect all virtuous practices. This bring “virtues”. “This is how we interact harmoniously with others. I often say that if we are successful in conducting ourselves properly, we will be successful in whatever we do and be in harmony with the principles. So, if we are in harmony with people, we will be in harmony with what we do. If we do things harmoniously, we are in harmony with the principles. The meaning is the same; this gives rise to “virtue”. When our character is harmonious, we are virtuous.
Internally, we are cultivating our minds. Externally, we are behaving in this manner. If we do not let [merits and virtues] be scattered, but gather them together, everything will be perfect. We will not lose any of them. With internal cultivation and external practice, we will not lose our merits and virtues. This is the meaning of “crisscrossed”.
“Crisscrossed with jeweled ropes” symbolizes how all these things cross and overlap. We must work on ourselves inside and out and put the teachings into practice so our bodies and minds are united. Then we will not lose anything. This is like being “crisscrossed with jeweled ropes”.
Next, we talk about “draped with flower garlands”. “Flower garlands” is an analogy for charitable giving, loving speech, collaborative work and beneficial conduct, the Four All-Embracing Virtues.”
When we practice charitable giving, we feel that we have enough to spare. Therefore, we should give to others.
1.The virtue of charitable giving. If sentient beings want wealth, give them wealth. If they want Dharma, give them Dharma. This will give rise to the path to pure love.
Giving can be giving of wealth or giving of the Dharma. The giving of wealth is being willing to give other people material things being willing to give other people material things. We can also give fearlessness. “If you cannot finish this work, it is fine. I will help you finish your work.” “This area is so big, you cannot sweep it all. I will help you sweep.” These are small and simple things. If we are wiling to give in this way to help people in all kinds of matters, this is known as charitable giving.
As for loving speech, because we are always willing to help others, and the things we say make sense, when people are afflicted, we immediately go to comfort them. This is loving speech. If there is something people do not understand, we should immediately guide them. We do this with loving speech.
2. The virtue of loving speech. Based on the capabilities of sentient beings, use kind and comforting speech, so that they give rise to the path to great love.
Next is collaborative work. Not only do we live together in this world, we all share the same mission, and we all work to accomplish the same things. All of this is part of collaborative work. We have the affinity to be together, so inevitably, [conflicts] will arise. If we have enough to spare, we can help others and guide them. Once we realize teachings, we should share them widely. By doing this, we can transform others through collaborative work.
Last is beneficial conduct. We want everything we do to benefit sentient beings. This is the direction of our spiritual practice.
3. The virtue of beneficial conduct. With good practices in body, speech and mind, benefit sentient beings and help them give rise to the path to great love.
4. The virtue of collaborative work. With Dharma-eyes, observe sentient beings’ capabilities. According to what they like, manifest an appropriate form to lead them to do beneficial work and thus accept the path.
Charitable giving, loving speech collaborative work and beneficial conduct form the path that we must walk. This is the Bodhisattva-path.
[The cart is also] “spread with elegant mats.” This is a beautiful and elegant decoration. “Mats” are a covering for the floor. Not only is the top of the cart well-decorated, its floor is very smooth and comfortable. It is stable for walking and comfortable for sitting. This is symbolized by “spread with elegant mats.”
[The floor] is covered very smoothly and evenly. The Buddha put His heart into this because He could not abandon sentient beings. He wanted to give them a safe place where they could be at peace. “Set with scarlet pillows” symbolizes how everything that we do is not only to provide a place for people to rest, but also comes out of our deep sincerity
Set with scarlet pillows: Scarlet pillows are a place to rest. This is like using sincerity to eliminate feeling and perception and attain Samadhi It also refers to all meditation. With the purity of the. Threefold Karma, by following precepts we give rise to Samadhi and thus to all meditation. All of this is explaining the great cart.
Like a practitioner who wants to eliminate feeling and perception and attain Samadhi. If we eliminate afflictions from our hearts then no matter what we sense or how we perceive it, we will remain steady and calm. We will not be enticed by external conditions to give rise to the slightest thought. When we are steady and calm, we are in a state of Samadhi.
So, Right Thinking and Right View [lead to] the Right Path. We must eliminate the evils of Threefold Karma to give rise to precepts, Samadhi and wisdom.
Thus we give rise to meditation. This sutra passage is conveying the Buddha’s hope that we will all be in the great carts, practicing the Great Vehicle Dharma. They are so magnificent and peaceful and steady; this is such a wonderful state of mind. When we transform ourselves and others, we are practicing the Great Vehicle Dharma. This house can be beautiful once it has been remodeled, just like this great cart. We must travel on the Bodhisattva-path.
So dear Bodhisattvas, the Dharma is very intricate and wondrous. We must make an effort to be mindful and to diligently practice every day, always with one mindset, to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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