20150521《靜思妙蓮華》四正勤行平正大道 (第570集)
（法華經•譬喻品第三）
⊙「四正勤，筋力平穩；精進勤，修諸善法；身口意行，正道業；步行平正，四道法。」
⊙四正勤：未生善令速生，已生善令增長；未生惡令不生，已生惡令速斷。
⊙「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風。又多僕從而侍衛之。」《法華經譬喻品第三》
⊙大白牛有大筋力：喻有大智慧為先導，所以一切善法無不成就，一切惡法無不斷除。
⊙行步平正：喻能伏煩惱。具足空有二智，不受滯著，無所偏倚，故曰行步平正。
⊙其疾如風：喻正智通達，直趨佛果，喻大白牛行步平正，其疾如風。
⊙又多僕從而侍衛之：喻佛以法界之理，通因徹果，外持一切染淨有為法，內含一切恆沙性德，是名法界藏。
⊙法界藏無盡功德：根本智含藏善惡種子，生染淨諸法，名根本心，又名如量智。
⊙佛陀起大悲救眾生，所有智體上之功德。轉一切煩惱而成菩提之無盡功德，是為僕從之義。
【證嚴上人開示】
大白牛真是勇健，有筋力，走路很平正，就如「四正勤」。這種「精進勤」，那就是勤修諸善法。
四正勤 筋力平穩
精進勤 修諸善法
身口意行 正道業
步行平正 四道法
我們要勤修諸善法，這個善法從何處來？那就是是身、口、意的行為。我們「身、口、意、行」，必定要保持著在「正道業」，又再「步行平正」，就是「四道法」。修行者應該走的路，就是不離開這「四道法」，那就是「四正勤」。
四正勤：
未生善令速生
已生善令增長
未生惡令不生
已生惡令速斷
我若是念念都是想要幫助人，念念對人、事、物，都將之善解，這樣叫做善念。這對人、事、物，不善解，相反的是惡解，這就是叫做惡念。所以我們要時時自我反省，若是有惡念、惡解，對一個人雖然我們不喜歡，我們要趕緊想辦法，來替對方，善解——這個人很難教，這個人真的習氣很不好。是啊，是這樣，又是要如何呢？想他的優點吧！對方不善解，我們要自己善解。
對人人有善解的心，對事就要有感恩的念。有這樣的人與事，要有善解、感恩，這樣，這念善念，自然就生起來了。
若是「已生善」就是「令增長」。我們已經心中很有善念，但是你有精勤嗎？只是說：「有啦，我有愛心。」愛心，你不要起行動、不要去付出，愛心是沒作用！所以我們必定要勤精進。「已生善」，原來你就已經有善念，你就要讓它趕緊增長起來，這也是要精進，要精勤，真的要用心力。
就像最近聽，在菲律賓(海燕颱風)這麼大的災難。我們在臺灣某一位醫師，醫院問：「你有想要去(義診)嗎？」「我考慮看看。」這位醫生本是也是好醫師，不過，心好，卻是對我們慈濟，人人這樣在行動，他不以為然——好人就好人就行了，何必一定要整群的人，穿著都要一樣，進出的規矩又那麼多；心好就好了，豈有需要這樣？
這次去菲律賓之後，他所穿的是「藍天白雲」。每一個，每一個人，走到哪一個地方，都是受人的恭敬，因為知道你是來幫助我們的，你是慈濟人。所以，人人看到了，都是這樣合掌敬禮。
自己看到那個環境，再看到這樣的人生，又是人在那個環境中，受人人尊敬，所以回來了，聽到他在分享，他說：「過去我是這樣想，現在都改觀了，充滿了感恩，跟著師父走就對了。」是啊！這就是雖然你內心有善念，你一定要行動去付出，這叫做勤精進，也是叫做「正勤」。
而若「未生惡」，我們要很用功，不要生出惡念，千萬就不可。心一念惡起，要再將它壓制下來就不容易，所以我們要時時要注意這一念。這個念頭是高危險的念頭，惡念一起來，就會做出很多，害人不利己的事情。所以我們必定要很正勤，勤修我們這一念心，不要讓它起惡念，這「未生惡令不生」，這就是要勤，要顧好我們這念心。
若是「已生惡令速除」，這也要勤，勤修。將過去錯誤的行動，身、口、意有偏差，現在要趕緊將它快快速除，將它斷掉，不要再讓它惡念生、惡的行為起動，千萬就不要。所以，從我們的內心、行為，無不都是要勤，這叫做「四正勤」。
「四正勤」的意思，就是「未生善令速生，已生善令增長，未生惡令不生，已生惡令速斷」。
四正勤：
未生善令速生
已生善令增長
未生惡令不生
已生惡令速斷
這就是我們內心，要非常潔白清淨，就像那輛大白牛車一樣。
駕以白牛
膚色充潔
形體姝好
有大筋力
行步平正
其疾如風
又多僕從而侍衛之
《法華經譬喻品第三》
這輛車是，一隻牛，大白牛來拉這輛車，所以這隻牛「膚色充潔，形體姝好」，非常莊重，很莊嚴，從皮膚、四肢穩重。我們若有「四正勤」就像是，那隻牛的筋力、腳力很好，很健壯。所以這隻牛，不只是「形體姝好」，又「有大筋力」，是因為牠的筋力足夠，「行步平正」，走路就能非常穩、非常平，所以「其疾如風」，「又多僕從而侍衛之」，腳力若足夠，走路就很平、很順，很好看，又這樣「其疾如風」，還能走得很快，好看，又快速。尤其是後面又會跟著很多人，這個「又多僕從而侍衛之」，有很多人來跟，來隨從、來保護，這個護法自然就多。我們好好修行，自然有形、無形，護法、天龍都是這樣擁護。這隻大白牛「有大筋力」，那就是譬喻「大智慧為先導」。
大白牛有大筋力：
喻有大智慧為先導
所以一切善法
無不成就
一切惡法無不斷除
這頭牛駕車，不只是腳、四肢的力量很好，而且很有智慧，因為牠有大智慧，為牠的前面，在引導，將這輛車的方向，要拉往很正確的道路。不是只這輛車本身，還有後面跟著很多，所以前面的方向若不正確，那就是後面也跟著錯誤。
因為牠有大智慧為前導，所以「一切善法無不成(就)」，所以牠有很大的這個善的法，「一切惡法無不斷除」，這就是叫做智慧。這種有智慧，善不斷增長；有智慧，一切的惡法就是令不生，就是已生也能夠速斷除。所以，這就是「行步平正」，譬喻降伏煩惱，所有的煩惱，都能夠降伏。
行步平正：
喻能伏煩惱
具足空有二智
不受滯著
無所偏倚
故曰行步平正
這智慧它是具足了，「空、有」二智。「空」是真空。瞭解了人生一切道理，不必計較，計較到最後，還不是空嗎？這就是「真空」，不過，我們要真正有智慧，因為要知道因緣果報觀，「萬般帶不去，唯有業隨身」。這個業，在我們的身、口、意中，所造作的，它是「有」，「有」什麼呢？有最清淨、如來真如本性，人人本具，這就是「妙有」，這叫做智慧。
世間事不必計較，要很慎重，我們人人本具真如，不要讓真如去受污染，所以我們必定要，善保護我們自己的真如，清淨如大白牛。所以，有了這分的智慧，自然「不受滯著，無所偏倚」，所走的那就是正確的道路，我們不會去受煩惱無明，將我們這個善念、正確的方向停下來。
既然是正確的方向，既然行在菩提道上，我們不應該去受到障礙，這樣去停滯住，不會，我們這一條的善道，非常順暢往前前進，在前進中，不會讓它偏掉，反正這條道路，菩提大直道，所走的路很直，而且很穩向前走，所以叫做「行步平正」。「其疾如風」，走得很快；尤其是走得很平順。
其疾如風：
喻正智通達
直趨佛果
喻大白牛
行步平正
其疾如風
譬喻就是「正智通達，直趨佛果」。我們這樣瞭解了方向，我們的內心清淨無污染，向正確的方向直走，很快就能夠通達，不受種種人間的事物煩惱，來障礙，這也譬喻「大白牛，行步平正，其疾如風」。所以，「又多僕從而侍衛之」。我們若好好走，心中有法，體解大道；我們若能夠「體解大道」，我們才能夠啟發智慧；啟發了智慧，大道正確了，智慧為我們的前導，自然我們就要「統理大眾」，後面就會跟著很多的人。我們將佛陀的教法，我們來入我們的心，然後將這個法，再轉法輪，將這個法，來引導別人。
又多僕從而侍衛之
喻佛以法界之理
通因徹果
外持一切
染淨有為法
內含一切
恆沙性德
是名法界藏
這也是譬喻「法界之理」，這就是法界的道理。什麼叫做法界的道理呢？那就是「通因徹果」，佛法這個「法界藏」，在法界之內隱藏著很多，因、緣、果，種種的道理，所以這個「法界之理，通因徹果」。尤其是外，對外，「外持一切染淨有為法」。一段時間，常和大家說「無為法」，內有「無為法」，外有「有為法」。
「無為法」就是真理，看不到，不過永遠存在。外面一切人、事、物種種，全都是「有為法」，在這個「有為法」有染淨，有染、有淨，這叫做「有為法」。我們人人凡夫無始以來，不斷這個真如本性，受無明煩惱覆蔽了，這叫做染法。很多的煩惱，我們現在要修行，我們就知道了，再來的煩惱及時將它斷除。
所以這個「有為法」就是要，回歸我們的無為妙有的真理來，所以說，內外，「外要持一切染淨有為法，對內呢？「內含一切恆沙性德，是名法界藏」。這就是這些法之中，我們要轉法輪度眾生，我們必定要具足了這樣的智慧，前面用智慧在走，後面度人，人眾無數，這就是我們人人本具的，所以「內含一切恆沙德性」，這叫做「法界藏」。
法的裡面含藏著，無量無盡的功德，只要你法入心，用在這個法，法用在對眾生的利益，廣度眾生，若這樣，這也叫做「根本智」。法界藏也就是根本智，也就是含藏著善惡的種子；這個善惡的種子，你去造惡，那就是惡的種子，歸入第八藏識裡，而我們若是能夠，將這個種子清淨，我們就歸入，清淨無染的第九識裡。
法界藏無盡功德
根本智
含藏善惡種子
生染淨諸法
名根本心
又名如量智
所以說，這個「根本智」就是，含藏善惡的種子，「生染淨諸法」。那個「染」就是無明的法，若被它污染了，也是同樣會行惡。所以我們原來本性是清淨，只是這種的根本煩惱，與我們根本清淨無染的如來性，就是這樣的善惡在那個地方，惡的若很強，善的就被它蓋過了。
所以，修行就是要讓我們，回歸這股的力量，就像大白牛一樣，要將我們的身心清淨，要讓我們智慧為前提，要讓我們這樣四肢的力量很健壯。若能這樣，這就是回歸根本我們的心，回歸我們的「如量智」，「如量智」就是佛陀的智慧。
佛陀的智慧，那就是一大事因緣來人間，他的大悲心就是要救眾生。這就是大悲，也是含藏在這個法界之內，這個「法界藏」之內。
佛陀起大悲救眾生
所有智體上之功德
轉一切煩惱
而成菩提之
無盡功德
是為僕從之義
所以，這個「所有智體上之功德」，我們要不斷用心，向善的方向走，累積累積，那功德就是不斷累積。「轉一切煩惱，成菩提」，就是無量功德，這樣就像是「僕從」的意思。只要我們的智慧提升起來，方向正確，「上求佛道，下化眾生」，來追隨的就很多。
這就是佛陀在用大白牛車，在這大白牛來拉這輛車，在這個菩提道上穩健向前走，那當然就是比羊車、鹿車，好得多了。所以，我們若只獨善其身，只自己一個人(解脫)，這不是佛陀要教育的目的，佛陀要教育我們，我們就要自利兼利他人，自己能夠在平坦的道路走，也能夠帶很多人往平坦的道路，就因趣果，能夠到佛的境界去。所以這要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Smoothly Walk the Path with the Four Right Efforts (四正勤行平正大道)
Date: May.21. 2015
The great white ox is courageous and strong, with powerful muscles and a steady gait. This is like the [steadiness which comes from] practicing the Four Right Efforts. With diligent effort, we cultivate all virtuous Dharma.
With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.
We must endeavor to cultivate virtuous teachings. Where do these virtuous teachings come from? We bring them into being through the behavior of our body, speech and mind. So, “The actions of our body, speech and mind” must always remain “engaged in proper spiritual practice.” Then, “With smooth and steady steps we follow these four teachings of the Path.”
The road spiritual practitioners walk must not deviate from these four teachings of the Path, which are the Four Right Efforts.
The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.
If our every thought is about helping others, if we can be understanding as we deal with people, matters and things, those are thoughts of goodness. If we are not understanding as we deal with people, matters and things, and conversely, take everything personally, those are thoughts of evil. Therefore, we must constantly reflect on ourselves.
If we have thoughts of evil and cannot be understanding, then even if we do not like this person, we should quickly think of some way to be more understanding of their situation. “This person is hard to teach. This person has such bad habitual tendencies!” If this is the case, what should we do? Let us think of his good points! Even if he is not understanding, we still can be. If we are understanding of everyone, we will be grateful for everything that happens. If we encounter these kinds of people and matters, we must be understanding of and grateful for them; then naturally we give rise to thoughts of goodness. If goodness has already arisen, we must nurture it so it will grow. We may be full of thoughts of goodness, but are we making a diligent effort to act on them? If all you do is say, “Yes, I’m very loving,” if that love does not lead you to act, to give to others, then it is not doing anything.
So, we must diligently make the right effort. Goodness that has already arisen means we already have thoughts of goodness. We must nurture them so they will quickly grow. This take diligence and effort, we must truly put our efforts into this.
Recently, we heard that, after Typhoon Haiyan devastated the Philippines, one of our doctors here in Taiwan was asked by the hospital, “Do you want to go participate in the free clinic?” His reply was, “I’ll think about it.” This doctor is very a good doctor. Though he had a good heart, he did not think much of the way Tzu Chi volunteers took action. He thought, “It is enough to just be a good person. Why bother having everyone dress the same way and follow a whole bunch of rules? Having a good heart is enough, why all the fuss?”
Then, when he went to the Philippines, he wore our blue and white uniform. Every single person who wore that uniform, no matter where they went, was respected by the [local] people. This is because they were recognized as people who were there to help, as Tzu Chi volunteers. So, everyone they encountered put their palms together and bowed to them.
He saw for himself what the conditions there were and what kind of lives people led. Moreover, in that place, he was respected by everyone. So after he came back, I heard him share, “In the past, I thought [negatively of the way we did things]. Now, I have changed my view and am filled with gratitude. I am just going to follow Master now.” Indeed, this is why, even if we have thoughts of goodness, we must act on them by giving to others.This is diligent effort and also the [Four] Right Efforts.
As for “evil that has not yet arisen,” we must work hard to not give rise to any thoughts of evil, none at all.If an unwholesome thought arises, suppressing it is not an easy matter.So, we must always pay attention to our minds.
These kinds of thoughts are very dangerous.When these thoughts of evil arise, we will do many things which are harmful to others and not beneficial to us.This is why we must make the right efforts and diligently cultivate our minds so that it will not give rise to thoughts of evil.
Thus we “prevent evil that has not arisen from arising.”
To do this, we must take good care of our hearts.To “quickly eliminate evil that has already arisen,” we need diligent effort and practice.We must make sure our past mistaken behavior, the actions, speech and thoughts that went astray, are now quickly eliminated; we must put an end to them.We must not let more thoughts of evil arise.
It is imperative that we not initiate any kind of evil behavior.
So, with everything from our minds to our behavior, we must put in diligent effort.These are the Four Right Efforts.
The Four Right Efforts are to “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.”
Then our mind will be pure and white and clean, like the great white ox drawing the cart.
Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful.They walked straight and smoothly and swiftly like the wind.And there were many attendants guarding each.
These carts were being pulled by great white oxen.Their “skin [was] completely clean, their figures pleasing”.They were very dignified and magnificent, from their skin to the steadiness of their limbs.
By practicing the Four Right Efforts, we can have the strength of an ox, with powerful and sturdy legs.Not only were the oxen’s figures “pleasing,” their “bodies [were] powerful”.
It is because their bodies were very powerful that their “steps were smooth and steady”.They walked extremely smoothly and steadily.So, they walked “swiftly like the wind”.
“And there were many attendants guarding each.”If our legs are powerful, we can walk smooth and steadily, in a very pleasing manner.We can also walk “swiftly like the wind”.We can walk very fast and in a pleasing manner.
The oxen were also followed by many people.“There were many attendants guarding each.”Many people followed them to serve and protect them.There were many of these Dharma-protectors.
If we earnestly engage in spiritual practice, we will automatically be supported by visible and invisible Dharma-protectors.These great white oxen, “their bodies powerful,” are analogies for great wisdom leading the way.
There were white oxen, their bodies powerful:
This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.
The oxen that pulled these carts not only had powerful legs and strong limbs, they were also very wise.Because the oxen had great wisdom, they were guiding these carts ensuring they followed the right and proper course.This helped not only the carts themselves, but all the people following behind as well.If the cart in the lead is going the wrong way, those behind will follow down the wrong path.
Because oxen with great wisdom lead the way, we “can accomplish all virtuous Dharma”.
The oxen have truly great and virtuous teachings, with which we can “eliminate all evil practices”.This is wisdom.
With wisdom, we will constantly grow in goodness.With wisdom, we will prevent evil from arising.Even if it has already arisen, we can quickly eliminate it.Thus we can “walk straight and smoothly”.
This is an analogy for overcoming afflictions, for being able to overcome all our afflictions.
“They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”
This kind of wisdom is replete with both the wisdom of emptiness and of existence. “Emptiness” is true emptiness. By understanding all the principles of life, we will not take issue over anything. People argue over the tiniest things, but in the end, aren’t they ultimately empty in nature? This is true emptiness. But to truly have wisdom, we must understand the karmic law of cause and effect. We cannot take anything with us when we die, only our karma follows us to our next life. Karma is created by the actions of our body, speech and mind. So, in this “existence”, what is it that has “existence”? Our pure intrinsic Buddha-nature.We all have it; this is “wondrous existence”. This is wisdom. We must avoid talking issue over worldly matters, and we must be very careful of the Buddha-nature we all intrinsically have. We cannot allow this nature of True Suchness to be defiled. So, we must carefully safeguard our nature of true Suchness so that it may remain as pure as the great white ox.
If we have this kind of wisdom, the naturally we “will not get slowed down or veer off to one side”. The path we travel will be the correct one, and afflictions and ignorance will not keep our thoughts of goodness, those heading in the right direction, from being stopped. Since we are on the right course and since we are walking the Bodhi-path, we should ho be stopped by obstacles, not at all. We will advance forward smoothly along this path of goodness, without deviating in the slightest. This road, the great and direct Bodhi-path, is very straight, so we can walk forward steadily. Thus we walk “straight and smoothly”.
“Swiftly like the wind” means they move quickly and their steps were very smooth.
“Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind”.
This is an analogy for how “Right Wisdom directly expedites the attainment of Buddhahood”. Once we know which direction to go in, and our minds are pure and undefiled, when we walk straight down the right course we will quickly reach a state where we are unhindered by afflictions or worldly matters. This is also analogous to the “great white oxen who walk straight and smoothly swiftly like the wind”.
So, “There were many attendants guarding each”. If we earnestly walk, with the Dharma in our hearts, we will “comprehend the great path”. Only by comprehending the great path can we awaken our wisdom. Once we awaken our wisdom and are on the correct path, then wisdom will be our guide, and we can naturally “lead people harmoniously”. Many people will follow us.
We take the Buddha’s teachings into our hearts, then we turn the Dharma-wheel and use this Dharma to guide other people.
“And there were many attendants guarding each: With the truth of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.”
This is also an analogy for the “truth of the Dharma-realm”, all the principles of the Dharma-realm. What are the truths of the Dharma-realm? The “full understanding of cause and effect”. The Buddha-Dharma is “the treasury of the Dharma-realm”. Hidden in the Dharma-realm are the principles of karmic causes, conditions and effects. Therefore, “With the truth of the Dharma-realm the Buddha fully understands cause and effect”, especially regarding external phenomena.
“Outwardly, He deals with all conditioned Dharma, impure and pure”. For a time, we often discussed “unconditioned Dharma”. Internally there is “unconditioned Dharma, and externally there is “conditioned Dharma”. Unconditioned Dharma is true principles. They are unseen, yet they are always there. Everything external, people, matters and objects, are all conditioned Dharma. Conditioned Dharma may be impure or pure. Anything that may be impure or pure is known as “conditioned Dharma”.
Since Beginningless Time, we unenlightened beings have allowed our nature of True Suchness to be covered by ignorance and afflictions. These are impure phenomena. We have many afflictions. Since we are engaging in spiritual practice, we understand this and will eradicate afflictions as soon as they arise. Thus, with conditioned Dharma, we must return to the truth of our unconditioned wondrous existence. So, we speak of inwardly and outwardly. “Outwardly He deals with all conditioned Dharma, impure and pure”. And on the inside? “Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm”.
Amidst all this Dharma, to turn the Dharma-wheel to transform all beings, we must be replete with that kind of wisdom. We use wisdom to guide the way forward, while transforming those following, the countless people behind us. This is something everyone can naturally do.
“Inwardly, He possesses all the countless virtues of His nature.” This is the “treasury of the Dharma-realm,” the Dharma contains infinite and boundless merits.
As long as take the Dharma to heart and apply it, we can use it to benefit sentient beings and widely transform them, this is called fundamental wisdom.
The treasury of the Dharma-realm is also fundamental wisdom, which contains both good and evil seeds good and evil seeds mean that if we commit evils, we create evil seeds, which are stored in the storehouse consciousness. If we are able to purify these seeds, we will return to a pure and undefiled ninth consciousness.
The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.
Therefore, “fundamental wisdom” contains both good and evil seeds and “gives rise to all impure and pure phenomena.” Impurity comes from the workings of ignorance. If we are defiled by ignorance, we will likewise commit evils.
Our intrinsic nature is pure, it is just that these basic afflictions have covered our pure and undefiled Buddha-nature. So, there is both good and evil in this place; if evil is more powerful, it will cover and obscure our goodness.
Spiritual practice helps us regain our strength so we can be like a great white ox. We must purify our body and mind, be guided by our wisdom and strengthen our limbs so they are sturdy. If we can do this, then we return to our fundamental mind, to our Buddha-wisdom. We will return to our “relative wisdom.”
“Relative wisdom” is the wisdom of the Buddha. The Buddha, with His wisdom, came into this world for one great cause. Out of great compassion, He wanted to save sentient beings. This great compassion is also contained within the Dharma-realm, within the “treasury of the Dharma-realm.”
The Buddha gives arise to great compassion to save sentient beings. with all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.
So, this is “all the merits and virtues of His wisdom.” We should always be mindful to keep moving in the direction of goodness and should keep accumulating merits and virtues. “He transforms all afflictions into Bodhi,” which brings infinite merits and virtues. These will be like “attendants.” If we can elevate our wisdom and walk the right course, “seek the path to Buddhahood and transform sentient beings, many people will want to follow us. This was why the Buddha used the ox-cart [as an analogy]. Because this cart is drawn by a great white ox, it can proceed steadily in the Bodhi-path. This is much better than the sheep- or deer-cart.
If we only seek to awaken ourselves, only one person [is being liberated]. This was not the objective of Buddha’s teaching. The Buddha wanted to teach us so that we can benefit ourselves as well as others. If we are able to walk along a smooth road, then we can lead others to this smooth road, too. The cause will lead to an effect, and we will attain the state of Buddhahood. To achieve this, 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）
⊙「四正勤，筋力平穩；精進勤，修諸善法；身口意行，正道業；步行平正，四道法。」
⊙四正勤：未生善令速生，已生善令增長；未生惡令不生，已生惡令速斷。
⊙「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風。又多僕從而侍衛之。」《法華經譬喻品第三》
⊙大白牛有大筋力：喻有大智慧為先導，所以一切善法無不成就，一切惡法無不斷除。
⊙行步平正：喻能伏煩惱。具足空有二智，不受滯著，無所偏倚，故曰行步平正。
⊙其疾如風：喻正智通達，直趨佛果，喻大白牛行步平正，其疾如風。
⊙又多僕從而侍衛之：喻佛以法界之理，通因徹果，外持一切染淨有為法，內含一切恆沙性德，是名法界藏。
⊙法界藏無盡功德：根本智含藏善惡種子，生染淨諸法，名根本心，又名如量智。
⊙佛陀起大悲救眾生，所有智體上之功德。轉一切煩惱而成菩提之無盡功德，是為僕從之義。
【證嚴上人開示】
大白牛真是勇健，有筋力，走路很平正，就如「四正勤」。這種「精進勤」，那就是勤修諸善法。
四正勤 筋力平穩
精進勤 修諸善法
身口意行 正道業
步行平正 四道法
我們要勤修諸善法，這個善法從何處來？那就是是身、口、意的行為。我們「身、口、意、行」，必定要保持著在「正道業」，又再「步行平正」，就是「四道法」。修行者應該走的路，就是不離開這「四道法」，那就是「四正勤」。
四正勤：
未生善令速生
已生善令增長
未生惡令不生
已生惡令速斷
我若是念念都是想要幫助人，念念對人、事、物，都將之善解，這樣叫做善念。這對人、事、物，不善解，相反的是惡解，這就是叫做惡念。所以我們要時時自我反省，若是有惡念、惡解，對一個人雖然我們不喜歡，我們要趕緊想辦法，來替對方，善解——這個人很難教，這個人真的習氣很不好。是啊，是這樣，又是要如何呢？想他的優點吧！對方不善解，我們要自己善解。
對人人有善解的心，對事就要有感恩的念。有這樣的人與事，要有善解、感恩，這樣，這念善念，自然就生起來了。
若是「已生善」就是「令增長」。我們已經心中很有善念，但是你有精勤嗎？只是說：「有啦，我有愛心。」愛心，你不要起行動、不要去付出，愛心是沒作用！所以我們必定要勤精進。「已生善」，原來你就已經有善念，你就要讓它趕緊增長起來，這也是要精進，要精勤，真的要用心力。
就像最近聽，在菲律賓(海燕颱風)這麼大的災難。我們在臺灣某一位醫師，醫院問：「你有想要去(義診)嗎？」「我考慮看看。」這位醫生本是也是好醫師，不過，心好，卻是對我們慈濟，人人這樣在行動，他不以為然——好人就好人就行了，何必一定要整群的人，穿著都要一樣，進出的規矩又那麼多；心好就好了，豈有需要這樣？
這次去菲律賓之後，他所穿的是「藍天白雲」。每一個，每一個人，走到哪一個地方，都是受人的恭敬，因為知道你是來幫助我們的，你是慈濟人。所以，人人看到了，都是這樣合掌敬禮。
自己看到那個環境，再看到這樣的人生，又是人在那個環境中，受人人尊敬，所以回來了，聽到他在分享，他說：「過去我是這樣想，現在都改觀了，充滿了感恩，跟著師父走就對了。」是啊！這就是雖然你內心有善念，你一定要行動去付出，這叫做勤精進，也是叫做「正勤」。
而若「未生惡」，我們要很用功，不要生出惡念，千萬就不可。心一念惡起，要再將它壓制下來就不容易，所以我們要時時要注意這一念。這個念頭是高危險的念頭，惡念一起來，就會做出很多，害人不利己的事情。所以我們必定要很正勤，勤修我們這一念心，不要讓它起惡念，這「未生惡令不生」，這就是要勤，要顧好我們這念心。
若是「已生惡令速除」，這也要勤，勤修。將過去錯誤的行動，身、口、意有偏差，現在要趕緊將它快快速除，將它斷掉，不要再讓它惡念生、惡的行為起動，千萬就不要。所以，從我們的內心、行為，無不都是要勤，這叫做「四正勤」。
「四正勤」的意思，就是「未生善令速生，已生善令增長，未生惡令不生，已生惡令速斷」。
四正勤：
未生善令速生
已生善令增長
未生惡令不生
已生惡令速斷
這就是我們內心，要非常潔白清淨，就像那輛大白牛車一樣。
駕以白牛
膚色充潔
形體姝好
有大筋力
行步平正
其疾如風
又多僕從而侍衛之
《法華經譬喻品第三》
這輛車是，一隻牛，大白牛來拉這輛車，所以這隻牛「膚色充潔，形體姝好」，非常莊重，很莊嚴，從皮膚、四肢穩重。我們若有「四正勤」就像是，那隻牛的筋力、腳力很好，很健壯。所以這隻牛，不只是「形體姝好」，又「有大筋力」，是因為牠的筋力足夠，「行步平正」，走路就能非常穩、非常平，所以「其疾如風」，「又多僕從而侍衛之」，腳力若足夠，走路就很平、很順，很好看，又這樣「其疾如風」，還能走得很快，好看，又快速。尤其是後面又會跟著很多人，這個「又多僕從而侍衛之」，有很多人來跟，來隨從、來保護，這個護法自然就多。我們好好修行，自然有形、無形，護法、天龍都是這樣擁護。這隻大白牛「有大筋力」，那就是譬喻「大智慧為先導」。
大白牛有大筋力：
喻有大智慧為先導
所以一切善法
無不成就
一切惡法無不斷除
這頭牛駕車，不只是腳、四肢的力量很好，而且很有智慧，因為牠有大智慧，為牠的前面，在引導，將這輛車的方向，要拉往很正確的道路。不是只這輛車本身，還有後面跟著很多，所以前面的方向若不正確，那就是後面也跟著錯誤。
因為牠有大智慧為前導，所以「一切善法無不成(就)」，所以牠有很大的這個善的法，「一切惡法無不斷除」，這就是叫做智慧。這種有智慧，善不斷增長；有智慧，一切的惡法就是令不生，就是已生也能夠速斷除。所以，這就是「行步平正」，譬喻降伏煩惱，所有的煩惱，都能夠降伏。
行步平正：
喻能伏煩惱
具足空有二智
不受滯著
無所偏倚
故曰行步平正
這智慧它是具足了，「空、有」二智。「空」是真空。瞭解了人生一切道理，不必計較，計較到最後，還不是空嗎？這就是「真空」，不過，我們要真正有智慧，因為要知道因緣果報觀，「萬般帶不去，唯有業隨身」。這個業，在我們的身、口、意中，所造作的，它是「有」，「有」什麼呢？有最清淨、如來真如本性，人人本具，這就是「妙有」，這叫做智慧。
世間事不必計較，要很慎重，我們人人本具真如，不要讓真如去受污染，所以我們必定要，善保護我們自己的真如，清淨如大白牛。所以，有了這分的智慧，自然「不受滯著，無所偏倚」，所走的那就是正確的道路，我們不會去受煩惱無明，將我們這個善念、正確的方向停下來。
既然是正確的方向，既然行在菩提道上，我們不應該去受到障礙，這樣去停滯住，不會，我們這一條的善道，非常順暢往前前進，在前進中，不會讓它偏掉，反正這條道路，菩提大直道，所走的路很直，而且很穩向前走，所以叫做「行步平正」。「其疾如風」，走得很快；尤其是走得很平順。
其疾如風：
喻正智通達
直趨佛果
喻大白牛
行步平正
其疾如風
譬喻就是「正智通達，直趨佛果」。我們這樣瞭解了方向，我們的內心清淨無污染，向正確的方向直走，很快就能夠通達，不受種種人間的事物煩惱，來障礙，這也譬喻「大白牛，行步平正，其疾如風」。所以，「又多僕從而侍衛之」。我們若好好走，心中有法，體解大道；我們若能夠「體解大道」，我們才能夠啟發智慧；啟發了智慧，大道正確了，智慧為我們的前導，自然我們就要「統理大眾」，後面就會跟著很多的人。我們將佛陀的教法，我們來入我們的心，然後將這個法，再轉法輪，將這個法，來引導別人。
又多僕從而侍衛之
喻佛以法界之理
通因徹果
外持一切
染淨有為法
內含一切
恆沙性德
是名法界藏
這也是譬喻「法界之理」，這就是法界的道理。什麼叫做法界的道理呢？那就是「通因徹果」，佛法這個「法界藏」，在法界之內隱藏著很多，因、緣、果，種種的道理，所以這個「法界之理，通因徹果」。尤其是外，對外，「外持一切染淨有為法」。一段時間，常和大家說「無為法」，內有「無為法」，外有「有為法」。
「無為法」就是真理，看不到，不過永遠存在。外面一切人、事、物種種，全都是「有為法」，在這個「有為法」有染淨，有染、有淨，這叫做「有為法」。我們人人凡夫無始以來，不斷這個真如本性，受無明煩惱覆蔽了，這叫做染法。很多的煩惱，我們現在要修行，我們就知道了，再來的煩惱及時將它斷除。
所以這個「有為法」就是要，回歸我們的無為妙有的真理來，所以說，內外，「外要持一切染淨有為法，對內呢？「內含一切恆沙性德，是名法界藏」。這就是這些法之中，我們要轉法輪度眾生，我們必定要具足了這樣的智慧，前面用智慧在走，後面度人，人眾無數，這就是我們人人本具的，所以「內含一切恆沙德性」，這叫做「法界藏」。
法的裡面含藏著，無量無盡的功德，只要你法入心，用在這個法，法用在對眾生的利益，廣度眾生，若這樣，這也叫做「根本智」。法界藏也就是根本智，也就是含藏著善惡的種子；這個善惡的種子，你去造惡，那就是惡的種子，歸入第八藏識裡，而我們若是能夠，將這個種子清淨，我們就歸入，清淨無染的第九識裡。
法界藏無盡功德
根本智
含藏善惡種子
生染淨諸法
名根本心
又名如量智
所以說，這個「根本智」就是，含藏善惡的種子，「生染淨諸法」。那個「染」就是無明的法，若被它污染了，也是同樣會行惡。所以我們原來本性是清淨，只是這種的根本煩惱，與我們根本清淨無染的如來性，就是這樣的善惡在那個地方，惡的若很強，善的就被它蓋過了。
所以，修行就是要讓我們，回歸這股的力量，就像大白牛一樣，要將我們的身心清淨，要讓我們智慧為前提，要讓我們這樣四肢的力量很健壯。若能這樣，這就是回歸根本我們的心，回歸我們的「如量智」，「如量智」就是佛陀的智慧。
佛陀的智慧，那就是一大事因緣來人間，他的大悲心就是要救眾生。這就是大悲，也是含藏在這個法界之內，這個「法界藏」之內。
佛陀起大悲救眾生
所有智體上之功德
轉一切煩惱
而成菩提之
無盡功德
是為僕從之義
所以，這個「所有智體上之功德」，我們要不斷用心，向善的方向走，累積累積，那功德就是不斷累積。「轉一切煩惱，成菩提」，就是無量功德，這樣就像是「僕從」的意思。只要我們的智慧提升起來，方向正確，「上求佛道，下化眾生」，來追隨的就很多。
這就是佛陀在用大白牛車，在這大白牛來拉這輛車，在這個菩提道上穩健向前走，那當然就是比羊車、鹿車，好得多了。所以，我們若只獨善其身，只自己一個人(解脫)，這不是佛陀要教育的目的，佛陀要教育我們，我們就要自利兼利他人，自己能夠在平坦的道路走，也能夠帶很多人往平坦的道路，就因趣果，能夠到佛的境界去。所以這要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Smoothly Walk the Path with the Four Right Efforts (四正勤行平正大道)
Date: May.21. 2015
The great white ox is courageous and strong, with powerful muscles and a steady gait. This is like the [steadiness which comes from] practicing the Four Right Efforts. With diligent effort, we cultivate all virtuous Dharma.
With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.
We must endeavor to cultivate virtuous teachings. Where do these virtuous teachings come from? We bring them into being through the behavior of our body, speech and mind. So, “The actions of our body, speech and mind” must always remain “engaged in proper spiritual practice.” Then, “With smooth and steady steps we follow these four teachings of the Path.”
The road spiritual practitioners walk must not deviate from these four teachings of the Path, which are the Four Right Efforts.
The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.
If our every thought is about helping others, if we can be understanding as we deal with people, matters and things, those are thoughts of goodness. If we are not understanding as we deal with people, matters and things, and conversely, take everything personally, those are thoughts of evil. Therefore, we must constantly reflect on ourselves.
If we have thoughts of evil and cannot be understanding, then even if we do not like this person, we should quickly think of some way to be more understanding of their situation. “This person is hard to teach. This person has such bad habitual tendencies!” If this is the case, what should we do? Let us think of his good points! Even if he is not understanding, we still can be. If we are understanding of everyone, we will be grateful for everything that happens. If we encounter these kinds of people and matters, we must be understanding of and grateful for them; then naturally we give rise to thoughts of goodness. If goodness has already arisen, we must nurture it so it will grow. We may be full of thoughts of goodness, but are we making a diligent effort to act on them? If all you do is say, “Yes, I’m very loving,” if that love does not lead you to act, to give to others, then it is not doing anything.
So, we must diligently make the right effort. Goodness that has already arisen means we already have thoughts of goodness. We must nurture them so they will quickly grow. This take diligence and effort, we must truly put our efforts into this.
Recently, we heard that, after Typhoon Haiyan devastated the Philippines, one of our doctors here in Taiwan was asked by the hospital, “Do you want to go participate in the free clinic?” His reply was, “I’ll think about it.” This doctor is very a good doctor. Though he had a good heart, he did not think much of the way Tzu Chi volunteers took action. He thought, “It is enough to just be a good person. Why bother having everyone dress the same way and follow a whole bunch of rules? Having a good heart is enough, why all the fuss?”
Then, when he went to the Philippines, he wore our blue and white uniform. Every single person who wore that uniform, no matter where they went, was respected by the [local] people. This is because they were recognized as people who were there to help, as Tzu Chi volunteers. So, everyone they encountered put their palms together and bowed to them.
He saw for himself what the conditions there were and what kind of lives people led. Moreover, in that place, he was respected by everyone. So after he came back, I heard him share, “In the past, I thought [negatively of the way we did things]. Now, I have changed my view and am filled with gratitude. I am just going to follow Master now.” Indeed, this is why, even if we have thoughts of goodness, we must act on them by giving to others.This is diligent effort and also the [Four] Right Efforts.
As for “evil that has not yet arisen,” we must work hard to not give rise to any thoughts of evil, none at all.If an unwholesome thought arises, suppressing it is not an easy matter.So, we must always pay attention to our minds.
These kinds of thoughts are very dangerous.When these thoughts of evil arise, we will do many things which are harmful to others and not beneficial to us.This is why we must make the right efforts and diligently cultivate our minds so that it will not give rise to thoughts of evil.
Thus we “prevent evil that has not arisen from arising.”
To do this, we must take good care of our hearts.To “quickly eliminate evil that has already arisen,” we need diligent effort and practice.We must make sure our past mistaken behavior, the actions, speech and thoughts that went astray, are now quickly eliminated; we must put an end to them.We must not let more thoughts of evil arise.
It is imperative that we not initiate any kind of evil behavior.
So, with everything from our minds to our behavior, we must put in diligent effort.These are the Four Right Efforts.
The Four Right Efforts are to “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.”
Then our mind will be pure and white and clean, like the great white ox drawing the cart.
Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful.They walked straight and smoothly and swiftly like the wind.And there were many attendants guarding each.
These carts were being pulled by great white oxen.Their “skin [was] completely clean, their figures pleasing”.They were very dignified and magnificent, from their skin to the steadiness of their limbs.
By practicing the Four Right Efforts, we can have the strength of an ox, with powerful and sturdy legs.Not only were the oxen’s figures “pleasing,” their “bodies [were] powerful”.
It is because their bodies were very powerful that their “steps were smooth and steady”.They walked extremely smoothly and steadily.So, they walked “swiftly like the wind”.
“And there were many attendants guarding each.”If our legs are powerful, we can walk smooth and steadily, in a very pleasing manner.We can also walk “swiftly like the wind”.We can walk very fast and in a pleasing manner.
The oxen were also followed by many people.“There were many attendants guarding each.”Many people followed them to serve and protect them.There were many of these Dharma-protectors.
If we earnestly engage in spiritual practice, we will automatically be supported by visible and invisible Dharma-protectors.These great white oxen, “their bodies powerful,” are analogies for great wisdom leading the way.
There were white oxen, their bodies powerful:
This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.
The oxen that pulled these carts not only had powerful legs and strong limbs, they were also very wise.Because the oxen had great wisdom, they were guiding these carts ensuring they followed the right and proper course.This helped not only the carts themselves, but all the people following behind as well.If the cart in the lead is going the wrong way, those behind will follow down the wrong path.
Because oxen with great wisdom lead the way, we “can accomplish all virtuous Dharma”.
The oxen have truly great and virtuous teachings, with which we can “eliminate all evil practices”.This is wisdom.
With wisdom, we will constantly grow in goodness.With wisdom, we will prevent evil from arising.Even if it has already arisen, we can quickly eliminate it.Thus we can “walk straight and smoothly”.
This is an analogy for overcoming afflictions, for being able to overcome all our afflictions.
“They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”
This kind of wisdom is replete with both the wisdom of emptiness and of existence. “Emptiness” is true emptiness. By understanding all the principles of life, we will not take issue over anything. People argue over the tiniest things, but in the end, aren’t they ultimately empty in nature? This is true emptiness. But to truly have wisdom, we must understand the karmic law of cause and effect. We cannot take anything with us when we die, only our karma follows us to our next life. Karma is created by the actions of our body, speech and mind. So, in this “existence”, what is it that has “existence”? Our pure intrinsic Buddha-nature.We all have it; this is “wondrous existence”. This is wisdom. We must avoid talking issue over worldly matters, and we must be very careful of the Buddha-nature we all intrinsically have. We cannot allow this nature of True Suchness to be defiled. So, we must carefully safeguard our nature of true Suchness so that it may remain as pure as the great white ox.
If we have this kind of wisdom, the naturally we “will not get slowed down or veer off to one side”. The path we travel will be the correct one, and afflictions and ignorance will not keep our thoughts of goodness, those heading in the right direction, from being stopped. Since we are on the right course and since we are walking the Bodhi-path, we should ho be stopped by obstacles, not at all. We will advance forward smoothly along this path of goodness, without deviating in the slightest. This road, the great and direct Bodhi-path, is very straight, so we can walk forward steadily. Thus we walk “straight and smoothly”.
“Swiftly like the wind” means they move quickly and their steps were very smooth.
“Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind”.
This is an analogy for how “Right Wisdom directly expedites the attainment of Buddhahood”. Once we know which direction to go in, and our minds are pure and undefiled, when we walk straight down the right course we will quickly reach a state where we are unhindered by afflictions or worldly matters. This is also analogous to the “great white oxen who walk straight and smoothly swiftly like the wind”.
So, “There were many attendants guarding each”. If we earnestly walk, with the Dharma in our hearts, we will “comprehend the great path”. Only by comprehending the great path can we awaken our wisdom. Once we awaken our wisdom and are on the correct path, then wisdom will be our guide, and we can naturally “lead people harmoniously”. Many people will follow us.
We take the Buddha’s teachings into our hearts, then we turn the Dharma-wheel and use this Dharma to guide other people.
“And there were many attendants guarding each: With the truth of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.”
This is also an analogy for the “truth of the Dharma-realm”, all the principles of the Dharma-realm. What are the truths of the Dharma-realm? The “full understanding of cause and effect”. The Buddha-Dharma is “the treasury of the Dharma-realm”. Hidden in the Dharma-realm are the principles of karmic causes, conditions and effects. Therefore, “With the truth of the Dharma-realm the Buddha fully understands cause and effect”, especially regarding external phenomena.
“Outwardly, He deals with all conditioned Dharma, impure and pure”. For a time, we often discussed “unconditioned Dharma”. Internally there is “unconditioned Dharma, and externally there is “conditioned Dharma”. Unconditioned Dharma is true principles. They are unseen, yet they are always there. Everything external, people, matters and objects, are all conditioned Dharma. Conditioned Dharma may be impure or pure. Anything that may be impure or pure is known as “conditioned Dharma”.
Since Beginningless Time, we unenlightened beings have allowed our nature of True Suchness to be covered by ignorance and afflictions. These are impure phenomena. We have many afflictions. Since we are engaging in spiritual practice, we understand this and will eradicate afflictions as soon as they arise. Thus, with conditioned Dharma, we must return to the truth of our unconditioned wondrous existence. So, we speak of inwardly and outwardly. “Outwardly He deals with all conditioned Dharma, impure and pure”. And on the inside? “Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm”.
Amidst all this Dharma, to turn the Dharma-wheel to transform all beings, we must be replete with that kind of wisdom. We use wisdom to guide the way forward, while transforming those following, the countless people behind us. This is something everyone can naturally do.
“Inwardly, He possesses all the countless virtues of His nature.” This is the “treasury of the Dharma-realm,” the Dharma contains infinite and boundless merits.
As long as take the Dharma to heart and apply it, we can use it to benefit sentient beings and widely transform them, this is called fundamental wisdom.
The treasury of the Dharma-realm is also fundamental wisdom, which contains both good and evil seeds good and evil seeds mean that if we commit evils, we create evil seeds, which are stored in the storehouse consciousness. If we are able to purify these seeds, we will return to a pure and undefiled ninth consciousness.
The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.
Therefore, “fundamental wisdom” contains both good and evil seeds and “gives rise to all impure and pure phenomena.” Impurity comes from the workings of ignorance. If we are defiled by ignorance, we will likewise commit evils.
Our intrinsic nature is pure, it is just that these basic afflictions have covered our pure and undefiled Buddha-nature. So, there is both good and evil in this place; if evil is more powerful, it will cover and obscure our goodness.
Spiritual practice helps us regain our strength so we can be like a great white ox. We must purify our body and mind, be guided by our wisdom and strengthen our limbs so they are sturdy. If we can do this, then we return to our fundamental mind, to our Buddha-wisdom. We will return to our “relative wisdom.”
“Relative wisdom” is the wisdom of the Buddha. The Buddha, with His wisdom, came into this world for one great cause. Out of great compassion, He wanted to save sentient beings. This great compassion is also contained within the Dharma-realm, within the “treasury of the Dharma-realm.”
The Buddha gives arise to great compassion to save sentient beings. with all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.
So, this is “all the merits and virtues of His wisdom.” We should always be mindful to keep moving in the direction of goodness and should keep accumulating merits and virtues. “He transforms all afflictions into Bodhi,” which brings infinite merits and virtues. These will be like “attendants.” If we can elevate our wisdom and walk the right course, “seek the path to Buddhahood and transform sentient beings, many people will want to follow us. This was why the Buddha used the ox-cart [as an analogy]. Because this cart is drawn by a great white ox, it can proceed steadily in the Bodhi-path. This is much better than the sheep- or deer-cart.
If we only seek to awaken ourselves, only one person [is being liberated]. This was not the objective of Buddha’s teaching. The Buddha wanted to teach us so that we can benefit ourselves as well as others. If we are able to walk along a smooth road, then we can lead others to this smooth road, too. The cause will lead to an effect, and we will attain the state of Buddhahood. To achieve this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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