20150525《靜思妙蓮華》實智圓滿化他為溢 (第572集)
（法華經•譬喻品第三）
⊙「六度如量咸成妙行，不達此理萬行徒修，自行此道達理為充，實智圓滿化他為溢。」
⊙「所以者何？是大長者財富無量，種種諸藏悉皆充溢。」《法華經譬喻品第三》
⊙「而作是念：我財物無極，不應以下劣小車與諸子等。」《法華經譬喻品第三》
⊙權智隨意運用名充溢，又藏多皆充溢，無有一法非大乘實法，故云：諸藏悉皆充溢，種種無量。
【證嚴上人開示】
「六度如量咸成妙行，不達此理萬行徒修，自行此道達理為充，實智圓滿化他為溢。」
六度如量咸成妙行
不達此理萬行徒修
自行此道達理為充
實智圓滿化他為溢
「六度如量」，這是我們修行的本分。我們要先瞭解人生疾苦，瞭解之後，我們就會知道，要如何滅掉了這個苦的來源，必定要修行，我們必定要修行，修行於道。我們有緣遇了佛法，我們要好好把握。
這個法，如何修？「六度」：用六種的方法。將這個六度再展開，要應天下眾生無限量的苦難，要用什麼樣的方式，去應眾生苦難？而一一為他們拔苦、解危？要如何讓他們得到安全、平安？這就要「如量」，看這眾生所需要的東西是什麼？是需要多少，才能解開他的苦難？他的根機有多大、有多深，我們就應他的量來付出。
就如佛陀看我們眾生，測度我們眾生的根機，他就應用方法，任何一個人接受到佛法，都能夠體悟，不論是聲聞、緣覺，或者是菩薩的根機，他就開三乘，這都叫做「如量智」，所以叫做「六度如量」的智慧。能夠這樣，就「咸成妙行」。這些事情我們都瞭解了、道理通了，我們走就安全。
若是「不達此理，萬行徒修」。這個道理，這條路我們若不通，你光是一直要修「六度」，我們若無「如量智」，有時候，就這個道理，在那裡一直繞，繞不出來，走不通，花了很多的時間，用了很多的苦力，同樣，我們就是此道不通。所以我們必定要「達」——透徹這個道理，這條路才走得通。
「自行此道達理為充」。我們自己走這條路，我們若是知道這條路的方向，我們的身體力行，就像那白牛駕駛著，裝潢很好的大車，往前前進，不會迷路，也是很平穩向前走，力量很充足，這「自行此道」，自己走在這條路，這條路很安全，體力很足夠。
這樣的道理同樣，所以「實智圓滿化他為溢」。我們必定要真實的智慧要圓滿。「實智圓滿」，我們所瞭解的法很踏實，無虛，很實，自然修福、修慧都很圓滿。自覺之後，必定要去化他，這樣叫做「溢」。很足夠，不只是自己自用很實，來化度他人也很充足。
我們必定道理要充(足)，就像車輪，你必定要充氣，讓它輪子很飽，輪子若充飽，它在路上走，就很好走；氣若漏掉，或者是氣灌不足，這樣車子就不會動了。所以我們要走這條路，我們自己要有元氣，元氣要很充足，這叫做「達理為充」。「實智圓滿」，我們不只是自己的元氣足夠，我們也要去幫助其他的人，讓他們瞭解，要如何道行元氣充足，這就是要度他，這樣才能「化他為溢」。
四諦、十二因緣、六度萬行，我們「如量」，我們什麼時候，必須付出什麼方法，對什麼樣的人、什麼根機，我們必須用什麼東西、法，來引度他，這等等都是因人、因地、因時；這樣的人，在什麼樣的地方、什麼樣的時候，我們要應用什麼方法，這都叫做「如量」。
就像在菲律賓，這個颱風名稱叫做「海燕」，它是一個在地球氣象上，罕見的強烈颱風。這個颱風在十一月八日，從菲律賓的這個島，這樣登陸了，使得在奧莫克與獨魯萬(市)這兩個地方，前後這樣，就是一陣的颱風，就讓它很廣的城市鄉鎮，完全毀滅了。多少人就是這樣往生，現在所知道的，應該是超過六千人。現在又有說，還有在廢墟裡面，光是在瞬間，這個無常，在那個時間、在那個空間，這樣的人生就是毀掉了。那個島上的居民家破了、人亡了，生存的人苦苦哀號，苦啊！
但是人間菩薩道，「六度如量」，大家及時從菲律賓的馬尼拉，當地慈濟人趕緊準備啟程，這樣十三日到達。這次的道路破壞，走來非常的艱難，卻是他們不怕辛苦、不怕危險，為了那個時間、那個空間、那些人間所需要，所以準備了一切，從馬尼拉這樣去了。去那裡所見到，滿目瘡痍，從這樣啟開了救災，一直很多事情，到今天已經是一個月了。
想，這一次救災，光是在奧莫克(市)，現金的救濟，在十一月二十三日這一天，他們從十一月八日，受了災難，空中、陸上交通都斷，到了十一月十三日，人間菩薩踏上這塊土地，在十三日到達了，開始要如何為他們義診，要如何能幫助他們，造名冊等等。經過了二十三日這一天，這些錢準備在船上，經歷了這番的險，很冒險、歷險記，但是「咸成妙行」，達成救災，二十四日那一天開始發放現金，這樣不斷去完成。
這個地方結束了，開始就往最嚴重，經過的道路都是災區，到了最最嚴重那個地方，路已經都不通了，七八小時的車才到達，七八小時的路程，所見的都是災區。你們想，這種的災難面積有多大呢？他們從這樣開始，在獨魯萬(市)這個地方，開始展開了「以工代賑」，一直一直到現在，今天已經滿一個月了。
要經過了去「以工代賑」，光靠人的二隻手還不夠，同樣又在海面上，要再從很遠的地方調借，大卡車、砂石車、推土機、怪手，這又是一段的因緣。很多因緣都是要經過，這種人生的疾苦——苦諦，一切因緣的法，一直身體力行，如量妙行這樣的經過。佛法原來就是在人間，人間所做一切，無不都在如法過程。
菩薩就是這樣，菩薩法入心，行如法，這樣應眾生苦而度化。要應眾生苦度化，要有「如量智」，要悲智雙運。眾生所需要，及時，不論是在時間、空間、人間，全都要發揮這種菩薩如量妙行。這就是我們學佛學在平時，用在及時。
所以，我們若沒有了達這個道理，「萬行徒修」，光是一直口頭上說：「我在行菩薩道，我在學六度。」一直在學，但是沒有身體力行，這條路只是紙上看地圖。我們必定要用人走出去，才有辦法腳踏實地，到如量境界，去測量該付出的是什麼。所以這個萬行，就是要我們要達，自己要自行道路，才能達理，才能很充足的力量，「實智圓滿」，能夠幫助眾生。
大家在那裡真的很辛苦，問：「會累嗎？你們很累、很辛苦。」「很歡喜，我們要一直做下去。」「難道不回去休息一下嗎？」「我們要撐到最後，有始有終，我們要做到告一段落。」你看，這種的力量豈不是很充足嗎？不只是充足，還是有餘的力量；不只是急難救濟的工作告一段落，還要有中期、長期，又開始在做規畫，這不就是「實智圓滿化他為溢」？這種「達理為充，化他為溢」，這叫做「充溢」，必定要自行此道，才能夠實智圓滿。所以我們身體力行是非常的重要。
所以上面的經文我們也這樣說：「所以者何」，為什麼？允諾三輛車，到最後有這輛大車，大白牛車。「所以者何？是大長者，財富無量，種種諸藏悉皆充溢。」
所以者何
是大長者
財富無量
種種諸藏
悉皆充溢
《法華經譬喻品第三》
要給他們的，就給他們更充足；你要救他，就很徹底地救他，讓他能夠恢復生機，讓他能夠自立起來。這就是有很大的力量能去輔助，這麼大的力量就是要來自，很多很多人的發心。所以，世間的善法，光是單獨是做不起，必定要人間菩薩會合。所以我們若瞭解法，我們應該多轉法輪，更多人來相隨，更多人來出力，所以一手、百手、千手、萬萬手，伸出來，力就大。
所以「種種諸藏」，那是用種種的方法、力量，就是很足夠、很充溢。
「而作是念」。因為有這麼多的力量，要如何來普及？所以時時要用心。這位長者他想：「我財物無極，不應以下劣小車與諸子等。」
而作是念
我財物無極
不應以下劣小車
與諸子等
《法華經譬喻品第三》
雖然用三車誘引，但是羊車、鹿車，只不過是(載)單獨一個人，必定要給他們大白牛車。給他們不只是健壯的體力，還有一輛很裝潢的大車，又能載人，自度度他。這就是這位長者的思考，也是出世覺者，釋迦牟尼佛的智慧。所以「權智隨意運用，名充溢」。
權智隨意運用
名充溢
又藏多皆充溢
無有一法
非大乘實法
故云：
諸藏悉皆充溢
種種無量
權智，就是佛陀，他要將他的境界與大家分享，眾生無法接受，所以他用權巧方便，也能隨意運用，什麼樣的眾生、什麼樣的時間、什麼樣的境界，我應該要給他什麼法，所以這叫做權智。在一位覺者就隨意運用，有這樣的妙法，眾生有這樣的苦難，我們要發揮，什麼樣的智慧、方法，來救度他？這叫做權智。能夠很充足，所以隨意運用，這樣叫做充溢。
又加上了「藏多皆充溢」，他要運用，他自己裡面一定要有東西，裡面若沒東西，要如何運用呢？所以，我們學佛就是要，吸收充分的法，入我們的心。就像佛陀他覺悟之後，宇宙萬物的真理，無一不通，所以在佛陀智慧覺海，非常非常的充足。因為這個法，覺海充足，所以權智就能隨意運用，就是因為他有內藏著豐富的法。
所以，在這每一種的法，「無有一法非大乘實法」，沒有一個法不是大乘法。我們若說四諦、十二因緣，這是不是權巧的法呢？是不是叫做方便法呢？其實，名稱雖然說方便法，不過你沒有這個方便法，無法引度眾生入實法來。
就像你要去救人，你就要先「以工代賑」，因為我們無法替他們清那麼多，我們就請他們當地人，自己趕緊起來，你們趕快清，給你們錢，這是你們的家鄉，給你錢，你趕緊身心的體力拿出來，再在復原你的家鄉，恢復你安全、富有的生活。讓他瞭解了，大家元氣充足，開始身體動起來，心也動，身心體力充足了，這樣他就能去清掃。這就是給他，恢復他的生機的一種方法。他們的商店已經開了，街道已經熱鬧起來了，周圍也乾淨了，這全都是要用方法，來引導他們的力量、元氣。
所以，法不分大小法，只是我們眾生的根機有分別，法都是一樣。所以我們若有智慧，就「無有一法非大乘實法」，沒有一項法，不是大乘法。我們要行菩薩道，你若沒有四諦、沒有十二(因)緣，我們若不通達，我們六度萬行就無法發揮出去。所以，沒有一法不是大乘法。
所以叫做「諸藏悉皆充溢，種種無量」。這就是佛法應用在我們人間，我們學法的人要身體力行，這樣我們內心的法就能充溢，八識田中這個法，轉污染的法，為清淨法，成就我們真如本性，發揮這分智慧覺性，來為眾生引度。這就是我們學佛者，應該有的。所以要請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Transforming Others with Perfect Wisdom (實智圓滿化他為溢)
Date: May.25. 2015
“With the Six Perfections and relative wisdom, we can accomplish wondrous practices. If we do not understand this principle, it is futile to engage in myriad practices. To walk on this path and realize the truth is to be full. To perfect true wisdom and transform others is to be overflowing.”
“The Six Perfections and relative wisdom” is the foundation of our spiritual practice. We need to first understand the suffering in life. After we understand it, we will know how to eliminate the sources of suffering, which is by engaging in spiritual practice. Our spiritual practice must follow the Path. We have the conditions to encounter the Dharma, so we must earnestly seize this opportunity.
How do we practice the Dharma? With the Six Perfections. These are six methods we use. We can expand the Six Perfections to cover and respond to the countless suffering of all beings. What kinds of methods can we use in response to the suffering of sentient beings to one by one relieve their sufferings and resolve their difficulties? How can we help them reach peace and safety? This takes “relative wisdom”. We must observe what sentient beings need and how much they need in order to alleviate their suffering. Based on the size and depth of their capabilities, we will give to them accordingly.
For instance, the Buddha assessed the capabilities of sentient beings and then applied methods that allowed anyone who received the Buddha-Dharma to comprehend it and awaken. Whether they had the capabilities of Hearers, Solitary Realizers or Bodhisattvas, He established the Three Vehicles [for them]. This was done with “relative wisdom”. So, “With the Six Perfections and relative wisdom, we can accomplish wondrous practices.” When we understand all the principles, then our practice will be sound.
“If we do not understand this principle, it is futile to engage in myriad practices.” If we cannot connect to this principle, this road, and simply continue to practice the Six Perfections without having relative wisdom, sometimes we can end up going in circles around this principle and cannot find our way. We spend a lot of time and exert a lot of effort, but we still cannot connect to this path. We must understand and penetrate this principle to be able to get somewhere on this path.
“To walk on this path and realize the truth is to be full.” When we walk this path, if we know the course of this road and put the teachings into practice, we are like the white ox pulling the very big and well-decorated cart who can keep moving forward without getting lost and can also proceed smoothly and steadily as he is full of strength. Here, “walking this path” means that as we walk this road we will be safe and have enough strength. The same principles apply.
So, “To perfect true wisdom and transform others is to be overflowing.” We must perfect true wisdom. When we “perfect true wisdom,” we will have a solid understand of the Dharma, not illusory, but real. Then naturally we will perfectly cultivate blessings and wisdom. Once we awaken ourselves, we must go awaken other people. This is to be “overflowing”.
Not only do we truly have enough for ourselves, we also have enough to transform others. We must fully understand the principles the same way we must fill a car tire with air until the tire is sufficiently full. If the tire is fully inflated, the car can travel smoothly on the road.If air is leaking or there is not enough air, the car will not move.
Therefore, if we want to walk this path, we need to have vitality, to be full of vitality.Thus, to “realize the truth is to be full”.When we “perfect true wisdom,” not only will we be full of vitality, we can also assist other people by helping them understand how to be full of vitality for walking the path.This means transforming them.Thus, “To transform others is to be overflowing.”
The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are applied with relative wisdom.Based on the timing, we must do certain things and use certain methods.
For this kind of people with this kind of capabilities, we must use this kind of examples and teachings to attract and guide them.
All this is done according to the people, location and time.
Knowing what kind of method we need to use for a certain person at a certain place and a certain time is called “relative wisdom”.For instance, the Philippines just experienced a typhoon called Haiyan.
A typhoon so strong is very rarely seen in this world.
On November 8, this typhoon made landfall in the central part of the Philippines the central part of the Philippines.As a result, the cities of Ormoc and Tacloban, these two places, were hit one after another.This typhoon left behind a wide swath of villages, towns and cities that were completely destroyed.Many people died.So far, the death toll is over 6000.
Reportedly, some are still buried under the ruins.It happened in an instant.With this impermanence, at that time, in that place, so many people died.The residents on those islands lost their homes and their loved ones.From the survivors came cries of deep sorrow.But at this moment, Living Bodhisattvas practiced “the Six Perfections and relative wisdom”.
Local Tzu Chi volunteers in the Philippines immediately gathered and prepared to set out from Manila and thus arrived in these cities on the 13th.
As the roads were damaged, travel was very difficult.But they were not afraid of the difficulty or the danger.In response to the time, the place and those people’s needs, they made their preparations and departed from Manila.
After arriving, they saw devastation everywhere.Thus they began their disaster relief work.They have [accomplished] many things; a month has already gone by.Think about it for this disaster relief effort, in just the city of Ormoc alone, [it took so much] for cash assistance to arrive on November 23.
Think about this.Disaster struck on November 8; air and ground travel were disrupted.On November 13, our Bodhisattva [-volunteers] set foot on this land.We arrived on that day and began figuring out how to hold a free clinic and how to help these people, by putting together a name list, and so on.
By the day of November 23rd, the money was prepared and loaded on a boat.What followed next was a risky and dangerous journey.
But “we can accomplish wondrous practices”.We were able to successfully provide disaster relief.On the 24th we started disbursing cash.
We continually completed our ongoing missions.After providing assistance to this place, volunteers travelled to the most hard hit areas.Their path took them through many disaster zones.By the time they arrived at the most hard-hit areas, the roads were completely blocked.It took seven to eight hours by car to get there.
In those seven to eight hours, all they saw were disaster areas.
Think about this, how big was the scope of this disaster?
From this point on, in the city of Tacloban we implemented the “cash for work” program.It has been a full month since we started this.[To clean up the city] through the “cash for work” program, human hands were not enough. Again, across the ocean waters we borrowed and transported from far away large trucks, gravel trucks, bull dozes and excavators. There were causes and conditions behind this, too.
Many causes and conditions had to be met. With this extreme suffering, the [Four Noble Truths] and the teachings of karmic causes and effect were continually put into practice. With the wondrous practice of relative wisdom, we realize the Dharma has always been here. Everything we do in the human realm is in accord with the workings of the Dharma. This is what Bodhisattvas are like. They take the Dharma to heart and manifest it in their actions. Thus they transform sentient beings in response to their suffering.
To accomplish this, they need relative wisdom; they must apply both compassion and wisdom. To meet the needs of sentient beings promptly, regardless of time, space and relationships, we need to exercise the wondrous practices of. Bodhisattvas relative wisdom. Thus, in learning the Buddha-Dharma, we must learn to apply it in a timely manner. If we do not comprehend the principles, “It is futile to engage in myriad practices”.
If all we do is say, “I’m walking the Bodhisattva-path. I’m learning the Six Perfections, if we keep learning but do not practice, then this road is just a line on a map. We must actually walk this road in order to firmly plant our feet on the ground and reach the state of relative wisdom in order to assess the right things to give to others. So, these myriad practices require us to reach a level of understanding. We must walk the path ourselves in order to realize the truth and be full of strength.
By “perfecting true wisdom” we can help all beings. Everyone in the disaster area is working hard. I ask them, “Are you tired? You must very tired; this is tiring work”. [They said,] “We are very happy, and we want to keep going.” “Don’t you want to go home and rest?” “We want to stay here until the end and finish what we started. We need to feel that we have completed our work.” See, aren’t they full of strength? Not only do they have enough, they have a surplus. Not only are they providing emergency relief work, after that phase is complete, they started making mid-and long-range plans. Isn’t this how “To perfect true wisdom and transform others is to be overflowing?”
To realize the truth is to be full; to transform others is to be overflowing. This is to be “full and overflowing”. We must walk this path ourselves to perfect our true wisdom. So, putting the Dharma into practice is very important.
In the previous sutra passage we also discussed, “Why was this so?” He provided three carts, the last of which was the cart drawn by the great white ox.
“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”
If we want give people something, we need to give them enough to meet their needs. If we want to help someone, we should do a thorough job so that we can help them get back on their feet and stand on their own. This requires supplying them with great strength. That great strength comes from many people giving rise to aspirations. So, doing good deeds in this world takes more than just one person; it takes a group of Living Bodhisattvas uniting. Therefore, when we understand the Dharma, we need to frequently turn the Dharma-wheel so that more people can join us and contribute. When we go from one hand, to one hundred, to a thousand, to tens of thousands, when we reach out, our power will be great. So, “all his storehouses” refers to how the elder has various methods and strengths; he is full and overflowing with them.
Thus he had this thought. Because he had considerable power, he wondered how to distribute it to all. So, he had to always be mindful. The elder thought, “I have unlimited wealth, I should not give inferior and small carts to all my children.” Thought he enticed them with three kinds of carts, the sheep-cart and deer-cart could only transport one person.
So, he wanted to provide them with a cart drawn by a great white ox. Not only did he give them an ox of great strength, he also gave them a well-decorated cart. They could use it to transport people, transforming themselves and others. This was the elder’s thinking and the wisdom of Sakyamuni Buddha, the world-transcending awakened one. So, “Provisional wisdom is applied according to intent; thus it is full and overflowing”.
“Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing.There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].
The Buddha wanted to share His state of mind with everyone, but sentient beings could not accept it, so He exercised skillful means, applied according to His intent. The kind of sentient beings, the time and the state of things determined the kind of teaching He gave them. This is provisional wisdom.
An awakened being can apply this. With this wondrous Dharma, when sentient beings are suffering, we will exercise wisdom and find the means to save and transform them. This comes from provisional wisdom. When we are full of wisdom, we can apply it according to our intent. This is to be full and overflowing.
Moreover, “The many storehouses were full and overflowing.” To make use of something, we must already have something inside. If there is nothing inside, how would we have anything to make use of? Therefore, we learn the Buddha’s Way so that we can absorb ample teachings into our minds. The Buddha understood, after His enlightenment, the true principles of all things in the universe. So, the Buddha’s ocean of enlightened wisdom is very, very full. Because He has these teachings and a full ocean of enlightenment, He can exercise provisional wisdom according to His intent. This is possible because there is a wealth of Dharma within Him.
Out of all these teachings, “There is no Dharma which is not this Great Vehicle Dharma.” All teachings are part of the Great Vehicle Dharma. When we speak of the Four Noble Truths and Twelve Links of Cyclic Existence, aren’t we speaking of provisional teachings? Aren’t they skillful means?
They are called skillful means, but without them it is not possible to guide sentient beings into True Dharma. This is like how, to help people, we must first establish a “cash for work” program. Because we are unable to clean up all the debris, we ask the local residents to quickly get selves up. “Clean up all of this and we will pay you. This is your home, and we will pay you to do this. Quickly devote your strength and energy to rebuilding your hometown and restoring your lives to their former abundance.” We help them understand that they are filled with vitality.
If they can get their bodies moving, as well as their minds, they will be full of strength in body and mind. then they will be able to participate in the clean up. This opportunity gave them a chance to restore their vitality.
Their shops have already reopened, and the streets are lively again. Their surroundings are also clean. This was all possible because we had ways of guiding their strength and vitality.
The Dharma is not inherently great or small. It is just that we sentient beings, have different capabilities. The Dharma itself id the same. So, if we have wisdom, “There is no Dharma which is not the True Dharma of the Great Vehivle.”
All Dharma is Great Vehicle Dharma. We must walk the Bodhisattva-path. If we do not understand the Four Noble Truths or the Twelve Links of Cyclic Existence, we cannot actualize the myriad actions of the Six Perfections. So, all Dharma is Great Vehicle Dharma. “All his storehouses full and overflowing with infinite kinds [of treasures].” This is how the Buddha-Dharma should be applied in the human realm. We who learn the Dharma must put it into practice. Then the Dharma in our minds can be full and overflowing.
When we purify the impurities in our eighth consciousness, we can return to our pure Buddha-nature. By exercising our wisdom and awakened nature, we can guide sentient beings; this is what we Buddhist practitioners must do. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「六度如量咸成妙行，不達此理萬行徒修，自行此道達理為充，實智圓滿化他為溢。」
⊙「所以者何？是大長者財富無量，種種諸藏悉皆充溢。」《法華經譬喻品第三》
⊙「而作是念：我財物無極，不應以下劣小車與諸子等。」《法華經譬喻品第三》
⊙權智隨意運用名充溢，又藏多皆充溢，無有一法非大乘實法，故云：諸藏悉皆充溢，種種無量。
【證嚴上人開示】
「六度如量咸成妙行，不達此理萬行徒修，自行此道達理為充，實智圓滿化他為溢。」
六度如量咸成妙行
不達此理萬行徒修
自行此道達理為充
實智圓滿化他為溢
「六度如量」，這是我們修行的本分。我們要先瞭解人生疾苦，瞭解之後，我們就會知道，要如何滅掉了這個苦的來源，必定要修行，我們必定要修行，修行於道。我們有緣遇了佛法，我們要好好把握。
這個法，如何修？「六度」：用六種的方法。將這個六度再展開，要應天下眾生無限量的苦難，要用什麼樣的方式，去應眾生苦難？而一一為他們拔苦、解危？要如何讓他們得到安全、平安？這就要「如量」，看這眾生所需要的東西是什麼？是需要多少，才能解開他的苦難？他的根機有多大、有多深，我們就應他的量來付出。
就如佛陀看我們眾生，測度我們眾生的根機，他就應用方法，任何一個人接受到佛法，都能夠體悟，不論是聲聞、緣覺，或者是菩薩的根機，他就開三乘，這都叫做「如量智」，所以叫做「六度如量」的智慧。能夠這樣，就「咸成妙行」。這些事情我們都瞭解了、道理通了，我們走就安全。
若是「不達此理，萬行徒修」。這個道理，這條路我們若不通，你光是一直要修「六度」，我們若無「如量智」，有時候，就這個道理，在那裡一直繞，繞不出來，走不通，花了很多的時間，用了很多的苦力，同樣，我們就是此道不通。所以我們必定要「達」——透徹這個道理，這條路才走得通。
「自行此道達理為充」。我們自己走這條路，我們若是知道這條路的方向，我們的身體力行，就像那白牛駕駛著，裝潢很好的大車，往前前進，不會迷路，也是很平穩向前走，力量很充足，這「自行此道」，自己走在這條路，這條路很安全，體力很足夠。
這樣的道理同樣，所以「實智圓滿化他為溢」。我們必定要真實的智慧要圓滿。「實智圓滿」，我們所瞭解的法很踏實，無虛，很實，自然修福、修慧都很圓滿。自覺之後，必定要去化他，這樣叫做「溢」。很足夠，不只是自己自用很實，來化度他人也很充足。
我們必定道理要充(足)，就像車輪，你必定要充氣，讓它輪子很飽，輪子若充飽，它在路上走，就很好走；氣若漏掉，或者是氣灌不足，這樣車子就不會動了。所以我們要走這條路，我們自己要有元氣，元氣要很充足，這叫做「達理為充」。「實智圓滿」，我們不只是自己的元氣足夠，我們也要去幫助其他的人，讓他們瞭解，要如何道行元氣充足，這就是要度他，這樣才能「化他為溢」。
四諦、十二因緣、六度萬行，我們「如量」，我們什麼時候，必須付出什麼方法，對什麼樣的人、什麼根機，我們必須用什麼東西、法，來引度他，這等等都是因人、因地、因時；這樣的人，在什麼樣的地方、什麼樣的時候，我們要應用什麼方法，這都叫做「如量」。
就像在菲律賓，這個颱風名稱叫做「海燕」，它是一個在地球氣象上，罕見的強烈颱風。這個颱風在十一月八日，從菲律賓的這個島，這樣登陸了，使得在奧莫克與獨魯萬(市)這兩個地方，前後這樣，就是一陣的颱風，就讓它很廣的城市鄉鎮，完全毀滅了。多少人就是這樣往生，現在所知道的，應該是超過六千人。現在又有說，還有在廢墟裡面，光是在瞬間，這個無常，在那個時間、在那個空間，這樣的人生就是毀掉了。那個島上的居民家破了、人亡了，生存的人苦苦哀號，苦啊！
但是人間菩薩道，「六度如量」，大家及時從菲律賓的馬尼拉，當地慈濟人趕緊準備啟程，這樣十三日到達。這次的道路破壞，走來非常的艱難，卻是他們不怕辛苦、不怕危險，為了那個時間、那個空間、那些人間所需要，所以準備了一切，從馬尼拉這樣去了。去那裡所見到，滿目瘡痍，從這樣啟開了救災，一直很多事情，到今天已經是一個月了。
想，這一次救災，光是在奧莫克(市)，現金的救濟，在十一月二十三日這一天，他們從十一月八日，受了災難，空中、陸上交通都斷，到了十一月十三日，人間菩薩踏上這塊土地，在十三日到達了，開始要如何為他們義診，要如何能幫助他們，造名冊等等。經過了二十三日這一天，這些錢準備在船上，經歷了這番的險，很冒險、歷險記，但是「咸成妙行」，達成救災，二十四日那一天開始發放現金，這樣不斷去完成。
這個地方結束了，開始就往最嚴重，經過的道路都是災區，到了最最嚴重那個地方，路已經都不通了，七八小時的車才到達，七八小時的路程，所見的都是災區。你們想，這種的災難面積有多大呢？他們從這樣開始，在獨魯萬(市)這個地方，開始展開了「以工代賑」，一直一直到現在，今天已經滿一個月了。
要經過了去「以工代賑」，光靠人的二隻手還不夠，同樣又在海面上，要再從很遠的地方調借，大卡車、砂石車、推土機、怪手，這又是一段的因緣。很多因緣都是要經過，這種人生的疾苦——苦諦，一切因緣的法，一直身體力行，如量妙行這樣的經過。佛法原來就是在人間，人間所做一切，無不都在如法過程。
菩薩就是這樣，菩薩法入心，行如法，這樣應眾生苦而度化。要應眾生苦度化，要有「如量智」，要悲智雙運。眾生所需要，及時，不論是在時間、空間、人間，全都要發揮這種菩薩如量妙行。這就是我們學佛學在平時，用在及時。
所以，我們若沒有了達這個道理，「萬行徒修」，光是一直口頭上說：「我在行菩薩道，我在學六度。」一直在學，但是沒有身體力行，這條路只是紙上看地圖。我們必定要用人走出去，才有辦法腳踏實地，到如量境界，去測量該付出的是什麼。所以這個萬行，就是要我們要達，自己要自行道路，才能達理，才能很充足的力量，「實智圓滿」，能夠幫助眾生。
大家在那裡真的很辛苦，問：「會累嗎？你們很累、很辛苦。」「很歡喜，我們要一直做下去。」「難道不回去休息一下嗎？」「我們要撐到最後，有始有終，我們要做到告一段落。」你看，這種的力量豈不是很充足嗎？不只是充足，還是有餘的力量；不只是急難救濟的工作告一段落，還要有中期、長期，又開始在做規畫，這不就是「實智圓滿化他為溢」？這種「達理為充，化他為溢」，這叫做「充溢」，必定要自行此道，才能夠實智圓滿。所以我們身體力行是非常的重要。
所以上面的經文我們也這樣說：「所以者何」，為什麼？允諾三輛車，到最後有這輛大車，大白牛車。「所以者何？是大長者，財富無量，種種諸藏悉皆充溢。」
所以者何
是大長者
財富無量
種種諸藏
悉皆充溢
《法華經譬喻品第三》
要給他們的，就給他們更充足；你要救他，就很徹底地救他，讓他能夠恢復生機，讓他能夠自立起來。這就是有很大的力量能去輔助，這麼大的力量就是要來自，很多很多人的發心。所以，世間的善法，光是單獨是做不起，必定要人間菩薩會合。所以我們若瞭解法，我們應該多轉法輪，更多人來相隨，更多人來出力，所以一手、百手、千手、萬萬手，伸出來，力就大。
所以「種種諸藏」，那是用種種的方法、力量，就是很足夠、很充溢。
「而作是念」。因為有這麼多的力量，要如何來普及？所以時時要用心。這位長者他想：「我財物無極，不應以下劣小車與諸子等。」
而作是念
我財物無極
不應以下劣小車
與諸子等
《法華經譬喻品第三》
雖然用三車誘引，但是羊車、鹿車，只不過是(載)單獨一個人，必定要給他們大白牛車。給他們不只是健壯的體力，還有一輛很裝潢的大車，又能載人，自度度他。這就是這位長者的思考，也是出世覺者，釋迦牟尼佛的智慧。所以「權智隨意運用，名充溢」。
權智隨意運用
名充溢
又藏多皆充溢
無有一法
非大乘實法
故云：
諸藏悉皆充溢
種種無量
權智，就是佛陀，他要將他的境界與大家分享，眾生無法接受，所以他用權巧方便，也能隨意運用，什麼樣的眾生、什麼樣的時間、什麼樣的境界，我應該要給他什麼法，所以這叫做權智。在一位覺者就隨意運用，有這樣的妙法，眾生有這樣的苦難，我們要發揮，什麼樣的智慧、方法，來救度他？這叫做權智。能夠很充足，所以隨意運用，這樣叫做充溢。
又加上了「藏多皆充溢」，他要運用，他自己裡面一定要有東西，裡面若沒東西，要如何運用呢？所以，我們學佛就是要，吸收充分的法，入我們的心。就像佛陀他覺悟之後，宇宙萬物的真理，無一不通，所以在佛陀智慧覺海，非常非常的充足。因為這個法，覺海充足，所以權智就能隨意運用，就是因為他有內藏著豐富的法。
所以，在這每一種的法，「無有一法非大乘實法」，沒有一個法不是大乘法。我們若說四諦、十二因緣，這是不是權巧的法呢？是不是叫做方便法呢？其實，名稱雖然說方便法，不過你沒有這個方便法，無法引度眾生入實法來。
就像你要去救人，你就要先「以工代賑」，因為我們無法替他們清那麼多，我們就請他們當地人，自己趕緊起來，你們趕快清，給你們錢，這是你們的家鄉，給你錢，你趕緊身心的體力拿出來，再在復原你的家鄉，恢復你安全、富有的生活。讓他瞭解了，大家元氣充足，開始身體動起來，心也動，身心體力充足了，這樣他就能去清掃。這就是給他，恢復他的生機的一種方法。他們的商店已經開了，街道已經熱鬧起來了，周圍也乾淨了，這全都是要用方法，來引導他們的力量、元氣。
所以，法不分大小法，只是我們眾生的根機有分別，法都是一樣。所以我們若有智慧，就「無有一法非大乘實法」，沒有一項法，不是大乘法。我們要行菩薩道，你若沒有四諦、沒有十二(因)緣，我們若不通達，我們六度萬行就無法發揮出去。所以，沒有一法不是大乘法。
所以叫做「諸藏悉皆充溢，種種無量」。這就是佛法應用在我們人間，我們學法的人要身體力行，這樣我們內心的法就能充溢，八識田中這個法，轉污染的法，為清淨法，成就我們真如本性，發揮這分智慧覺性，來為眾生引度。這就是我們學佛者，應該有的。所以要請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Transforming Others with Perfect Wisdom (實智圓滿化他為溢)
Date: May.25. 2015
“With the Six Perfections and relative wisdom, we can accomplish wondrous practices. If we do not understand this principle, it is futile to engage in myriad practices. To walk on this path and realize the truth is to be full. To perfect true wisdom and transform others is to be overflowing.”
“The Six Perfections and relative wisdom” is the foundation of our spiritual practice. We need to first understand the suffering in life. After we understand it, we will know how to eliminate the sources of suffering, which is by engaging in spiritual practice. Our spiritual practice must follow the Path. We have the conditions to encounter the Dharma, so we must earnestly seize this opportunity.
How do we practice the Dharma? With the Six Perfections. These are six methods we use. We can expand the Six Perfections to cover and respond to the countless suffering of all beings. What kinds of methods can we use in response to the suffering of sentient beings to one by one relieve their sufferings and resolve their difficulties? How can we help them reach peace and safety? This takes “relative wisdom”. We must observe what sentient beings need and how much they need in order to alleviate their suffering. Based on the size and depth of their capabilities, we will give to them accordingly.
For instance, the Buddha assessed the capabilities of sentient beings and then applied methods that allowed anyone who received the Buddha-Dharma to comprehend it and awaken. Whether they had the capabilities of Hearers, Solitary Realizers or Bodhisattvas, He established the Three Vehicles [for them]. This was done with “relative wisdom”. So, “With the Six Perfections and relative wisdom, we can accomplish wondrous practices.” When we understand all the principles, then our practice will be sound.
“If we do not understand this principle, it is futile to engage in myriad practices.” If we cannot connect to this principle, this road, and simply continue to practice the Six Perfections without having relative wisdom, sometimes we can end up going in circles around this principle and cannot find our way. We spend a lot of time and exert a lot of effort, but we still cannot connect to this path. We must understand and penetrate this principle to be able to get somewhere on this path.
“To walk on this path and realize the truth is to be full.” When we walk this path, if we know the course of this road and put the teachings into practice, we are like the white ox pulling the very big and well-decorated cart who can keep moving forward without getting lost and can also proceed smoothly and steadily as he is full of strength. Here, “walking this path” means that as we walk this road we will be safe and have enough strength. The same principles apply.
So, “To perfect true wisdom and transform others is to be overflowing.” We must perfect true wisdom. When we “perfect true wisdom,” we will have a solid understand of the Dharma, not illusory, but real. Then naturally we will perfectly cultivate blessings and wisdom. Once we awaken ourselves, we must go awaken other people. This is to be “overflowing”.
Not only do we truly have enough for ourselves, we also have enough to transform others. We must fully understand the principles the same way we must fill a car tire with air until the tire is sufficiently full. If the tire is fully inflated, the car can travel smoothly on the road.If air is leaking or there is not enough air, the car will not move.
Therefore, if we want to walk this path, we need to have vitality, to be full of vitality.Thus, to “realize the truth is to be full”.When we “perfect true wisdom,” not only will we be full of vitality, we can also assist other people by helping them understand how to be full of vitality for walking the path.This means transforming them.Thus, “To transform others is to be overflowing.”
The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are applied with relative wisdom.Based on the timing, we must do certain things and use certain methods.
For this kind of people with this kind of capabilities, we must use this kind of examples and teachings to attract and guide them.
All this is done according to the people, location and time.
Knowing what kind of method we need to use for a certain person at a certain place and a certain time is called “relative wisdom”.For instance, the Philippines just experienced a typhoon called Haiyan.
A typhoon so strong is very rarely seen in this world.
On November 8, this typhoon made landfall in the central part of the Philippines the central part of the Philippines.As a result, the cities of Ormoc and Tacloban, these two places, were hit one after another.This typhoon left behind a wide swath of villages, towns and cities that were completely destroyed.Many people died.So far, the death toll is over 6000.
Reportedly, some are still buried under the ruins.It happened in an instant.With this impermanence, at that time, in that place, so many people died.The residents on those islands lost their homes and their loved ones.From the survivors came cries of deep sorrow.But at this moment, Living Bodhisattvas practiced “the Six Perfections and relative wisdom”.
Local Tzu Chi volunteers in the Philippines immediately gathered and prepared to set out from Manila and thus arrived in these cities on the 13th.
As the roads were damaged, travel was very difficult.But they were not afraid of the difficulty or the danger.In response to the time, the place and those people’s needs, they made their preparations and departed from Manila.
After arriving, they saw devastation everywhere.Thus they began their disaster relief work.They have [accomplished] many things; a month has already gone by.Think about it for this disaster relief effort, in just the city of Ormoc alone, [it took so much] for cash assistance to arrive on November 23.
Think about this.Disaster struck on November 8; air and ground travel were disrupted.On November 13, our Bodhisattva [-volunteers] set foot on this land.We arrived on that day and began figuring out how to hold a free clinic and how to help these people, by putting together a name list, and so on.
By the day of November 23rd, the money was prepared and loaded on a boat.What followed next was a risky and dangerous journey.
But “we can accomplish wondrous practices”.We were able to successfully provide disaster relief.On the 24th we started disbursing cash.
We continually completed our ongoing missions.After providing assistance to this place, volunteers travelled to the most hard hit areas.Their path took them through many disaster zones.By the time they arrived at the most hard-hit areas, the roads were completely blocked.It took seven to eight hours by car to get there.
In those seven to eight hours, all they saw were disaster areas.
Think about this, how big was the scope of this disaster?
From this point on, in the city of Tacloban we implemented the “cash for work” program.It has been a full month since we started this.[To clean up the city] through the “cash for work” program, human hands were not enough. Again, across the ocean waters we borrowed and transported from far away large trucks, gravel trucks, bull dozes and excavators. There were causes and conditions behind this, too.
Many causes and conditions had to be met. With this extreme suffering, the [Four Noble Truths] and the teachings of karmic causes and effect were continually put into practice. With the wondrous practice of relative wisdom, we realize the Dharma has always been here. Everything we do in the human realm is in accord with the workings of the Dharma. This is what Bodhisattvas are like. They take the Dharma to heart and manifest it in their actions. Thus they transform sentient beings in response to their suffering.
To accomplish this, they need relative wisdom; they must apply both compassion and wisdom. To meet the needs of sentient beings promptly, regardless of time, space and relationships, we need to exercise the wondrous practices of. Bodhisattvas relative wisdom. Thus, in learning the Buddha-Dharma, we must learn to apply it in a timely manner. If we do not comprehend the principles, “It is futile to engage in myriad practices”.
If all we do is say, “I’m walking the Bodhisattva-path. I’m learning the Six Perfections, if we keep learning but do not practice, then this road is just a line on a map. We must actually walk this road in order to firmly plant our feet on the ground and reach the state of relative wisdom in order to assess the right things to give to others. So, these myriad practices require us to reach a level of understanding. We must walk the path ourselves in order to realize the truth and be full of strength.
By “perfecting true wisdom” we can help all beings. Everyone in the disaster area is working hard. I ask them, “Are you tired? You must very tired; this is tiring work”. [They said,] “We are very happy, and we want to keep going.” “Don’t you want to go home and rest?” “We want to stay here until the end and finish what we started. We need to feel that we have completed our work.” See, aren’t they full of strength? Not only do they have enough, they have a surplus. Not only are they providing emergency relief work, after that phase is complete, they started making mid-and long-range plans. Isn’t this how “To perfect true wisdom and transform others is to be overflowing?”
To realize the truth is to be full; to transform others is to be overflowing. This is to be “full and overflowing”. We must walk this path ourselves to perfect our true wisdom. So, putting the Dharma into practice is very important.
In the previous sutra passage we also discussed, “Why was this so?” He provided three carts, the last of which was the cart drawn by the great white ox.
“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”
If we want give people something, we need to give them enough to meet their needs. If we want to help someone, we should do a thorough job so that we can help them get back on their feet and stand on their own. This requires supplying them with great strength. That great strength comes from many people giving rise to aspirations. So, doing good deeds in this world takes more than just one person; it takes a group of Living Bodhisattvas uniting. Therefore, when we understand the Dharma, we need to frequently turn the Dharma-wheel so that more people can join us and contribute. When we go from one hand, to one hundred, to a thousand, to tens of thousands, when we reach out, our power will be great. So, “all his storehouses” refers to how the elder has various methods and strengths; he is full and overflowing with them.
Thus he had this thought. Because he had considerable power, he wondered how to distribute it to all. So, he had to always be mindful. The elder thought, “I have unlimited wealth, I should not give inferior and small carts to all my children.” Thought he enticed them with three kinds of carts, the sheep-cart and deer-cart could only transport one person.
So, he wanted to provide them with a cart drawn by a great white ox. Not only did he give them an ox of great strength, he also gave them a well-decorated cart. They could use it to transport people, transforming themselves and others. This was the elder’s thinking and the wisdom of Sakyamuni Buddha, the world-transcending awakened one. So, “Provisional wisdom is applied according to intent; thus it is full and overflowing”.
“Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing.There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].
The Buddha wanted to share His state of mind with everyone, but sentient beings could not accept it, so He exercised skillful means, applied according to His intent. The kind of sentient beings, the time and the state of things determined the kind of teaching He gave them. This is provisional wisdom.
An awakened being can apply this. With this wondrous Dharma, when sentient beings are suffering, we will exercise wisdom and find the means to save and transform them. This comes from provisional wisdom. When we are full of wisdom, we can apply it according to our intent. This is to be full and overflowing.
Moreover, “The many storehouses were full and overflowing.” To make use of something, we must already have something inside. If there is nothing inside, how would we have anything to make use of? Therefore, we learn the Buddha’s Way so that we can absorb ample teachings into our minds. The Buddha understood, after His enlightenment, the true principles of all things in the universe. So, the Buddha’s ocean of enlightened wisdom is very, very full. Because He has these teachings and a full ocean of enlightenment, He can exercise provisional wisdom according to His intent. This is possible because there is a wealth of Dharma within Him.
Out of all these teachings, “There is no Dharma which is not this Great Vehicle Dharma.” All teachings are part of the Great Vehicle Dharma. When we speak of the Four Noble Truths and Twelve Links of Cyclic Existence, aren’t we speaking of provisional teachings? Aren’t they skillful means?
They are called skillful means, but without them it is not possible to guide sentient beings into True Dharma. This is like how, to help people, we must first establish a “cash for work” program. Because we are unable to clean up all the debris, we ask the local residents to quickly get selves up. “Clean up all of this and we will pay you. This is your home, and we will pay you to do this. Quickly devote your strength and energy to rebuilding your hometown and restoring your lives to their former abundance.” We help them understand that they are filled with vitality.
If they can get their bodies moving, as well as their minds, they will be full of strength in body and mind. then they will be able to participate in the clean up. This opportunity gave them a chance to restore their vitality.
Their shops have already reopened, and the streets are lively again. Their surroundings are also clean. This was all possible because we had ways of guiding their strength and vitality.
The Dharma is not inherently great or small. It is just that we sentient beings, have different capabilities. The Dharma itself id the same. So, if we have wisdom, “There is no Dharma which is not the True Dharma of the Great Vehivle.”
All Dharma is Great Vehicle Dharma. We must walk the Bodhisattva-path. If we do not understand the Four Noble Truths or the Twelve Links of Cyclic Existence, we cannot actualize the myriad actions of the Six Perfections. So, all Dharma is Great Vehicle Dharma. “All his storehouses full and overflowing with infinite kinds [of treasures].” This is how the Buddha-Dharma should be applied in the human realm. We who learn the Dharma must put it into practice. Then the Dharma in our minds can be full and overflowing.
When we purify the impurities in our eighth consciousness, we can return to our pure Buddha-nature. By exercising our wisdom and awakened nature, we can guide sentient beings; this is what we Buddhist practitioners must do. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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