20150526《靜思妙蓮華》達悟無極之理 (第573集)
（法華經•譬喻品第三）
⊙「心寬等同宇宙體，微妙含識藏乾坤，通達諸法成妙行，捨小取大實行道。」
⊙「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》
⊙喻授與一乘實法，行於平正之中道。喻世長者成就父志，滿足諸子本心所求。
⊙心之發動，遷流於三世，謂之念。如前念，後念，念念等。達悟無極之理，超世妙有，皆受自然真空無極之體。
⊙修行小乘唯求離欲界、於諸色、與無色界等塵念，修學法微薄、不大，故名下劣。佛慈等賜大車。
【證嚴上人開示】
「心寬等同宇宙體，微妙含識藏乾坤，通達諸法成妙行，捨小取大實行道。」
心寬等同宇宙體
微妙含識藏乾坤
通達諸法成妙行
捨小取大實行道
修行不是只要自己獨善其身，我們的心要展，我們的心要寬、要闊，寬廣得如同宇宙體一樣，真的是無邊無際，這種的形態。所以常常和大家說，心要寬、念要純。寬闊純真的心，我們用這樣的心，來對著人、事、物，種種的包容，這樣不就是很開闊的心嗎？修行的心若不開闊，我們沒辦法修出了，佛陀為我們一大事來「開、示」，而我們眾生，心若不開闊，就沒辦法「悟、入」。所以佛陀的「開、示」，眾生應該「悟、入」，要悟出了我們心歸於宇宙天體，這麼開闊，這就是我們要學的。
我們不是要取得鹿車、羊車，我們所要取得是大白牛車，就是十白牛的車。我們不只是自己要走在，這個平坦的菩提大道，我們還要引導人人，還是一樣同道隨從，大家同時到達佛的境界。這就是我們聞法，也要輾轉相傳，轉以法輪，能夠度眾生。
這個度眾生心胸的開闊，但是還要很微細，用種種種種的方法，我們全部能夠適應眾生的根機，這必定就要用，很微細的智慧深入，所以要「微妙含識藏乾坤」。我們要運用我們非常微妙、非常微細那個智、慧。
我們常常說六根，六根、六塵、六識，我們的六根也是很微妙。看我們一個人的身體，具足了六根，眼睛，才是這麼小的眼睛，一點點而已，卻是我現在的視線是這樣看去，我若在外面，這個視線可以，所接觸到的外面的境界，更加開闊。這很微妙吧！我們的眼根若是健全，這個眼的神經，配合著我們的眼根，接觸外面的境界，光是這個眼識就非常的微妙。那個眼神經是長什麼樣子？非常非常的微細。這種這麼微小，妙啊！在我們日常，對環境接觸，就有無限量的微小，而且是妙哉，非常微妙。我們人的身體六根，不就是都這樣嗎？
我們的鼻、鼻根。看，看不見，卻是你的鼻會去聞到，你看不見的東西，是香、是臭。當然香、臭，有它們外面的塵境，卻是有我們自己，每一個人身體上，不同的根與識，有根與識，外面的境，就透過了無形，入了我們的根識來。這個識，你看什麼要什麼，就去取行動、去造作。若這樣，貪念起了，這是從意識，意識起貪念，心的欲念若更多，這個心思作業開始，就會去規畫、佔有等等，這就是造作惡業。
假如我們學佛轉惡為善，同樣外面的境界，同樣我們的根、識，我們的內心看到這個境界，要如何去幫助。就像最近菲律賓，這麼大的災難，看，動員了多少人啊！慈濟人投入了，用那個「微妙含識」，各人共同合和互協一念心，不忍眾生受苦難，看，在二十多天的時間，這樣一直，一片一片、一條一條的道路，將它清掃，。
心機、生機，全都將他啟動起來，土地一片一片清淨了，路一條一條一直通了。這在時候，用時間，二十多天的時間，來將這個空間，變這個污臭掉了的空間，變成了乾淨的地方，這個空間已經慢慢生機盎然了，而且已經經濟復甦，店門開了、路邊攤出來了、結成市集了。
尤其是「希望工程」，雖然是簡易的教室，卻是多麼辛苦！在臺灣，我們已經用很長久的時間，來研究一項，臨時，可以很快就完成，可以讓他們安全、非常舒服，可以用，安身、安心的「希望工程」，這麼多年，終於今年說可以了，這樣不怕風、不怕雨啊！簡單可以讓他們，度過幾年的時間，可以用。
在這個地方研究、發展之後，可以收起來用一個貨櫃，就能夠載很多到達，這樣空間縮小了，到他的地方展開，可以很快就完成安全的教室，終於已經完成了。
一間二十三坪這麼大的空間，它可以一個貨櫃能夠疊十二間。等到貨櫃登陸了，我們的人不論是從空中、又是陸路、又再坐船，這樣很辛苦，也隨這個貨櫃已經到那個災區，打開了，開始馬上搭起來。一天的時間，二間教室搭起來了。雖然頂著很炎熱的太陽，大家汗這樣在流，又一會兒雨這樣在淋，到底身上是雨水呢？是汗水呢？都一樣是水，很熱，淋雨很涼！這些人為什麼要去這樣做呢？那塊土地和我們沒關係，那些人我們不認識他，為什麼，為什麼我們會用那麼多的力？那就是真正的「微妙含識藏乾坤」，那一分的愛心，那分不忍天地間眾生受苦難，這種叫做菩薩心，這種心的寬，等同宇宙體。
天地之間，時間、空間，這都叫做宇宙。甚至它所含藏是，天地物質的總體，這叫做宇宙。這個總體，我們人，人的心識，與這個乾坤總體一樣，只要我們有這念心啟發了，佛陀的「開、示」，我們的「悟、入」，其實我們會轉識成智。我們凡夫就是只有識，這個塵、境、識都是在，這個塵、根、識的當中在接觸，所以多數的人都是，凡夫隨著境界，起了欲念、製造煩惱、彼此對立創造了人間不安全，也污染了天地之間，這全都是意識。
但是，學佛，法入心了，就轉識成智，那就是智慧了，用我們「微妙含識藏乾坤」，展開了我們的智慧，「通達諸法成妙行」。我們若是轉識成智，我們就能夠去拯救，天下苦難眾生，將這麼坎坷的路，走出了一條平坦的路。所以，最近常常告訴大家，人，我們人人鋪好了我們的土地，然後，人間路若鋪平，自然就來和菩薩道接軌。
修行，我們一定要「捨小取大實行道」，我們要腳踏實地，要好好身體力行。修行，不只是光讀經、瞭解法，我們瞭解法，我們若沒身體力行，同樣起步，就是原地踏步。佛陀要我們不僅是獨善其身，你應該要兼利他人，所以在《法華經》裡，才有有三車的譬喻，譬喻這個三車，羊車、鹿車、大白牛車，這樣將大家誘引出來了。
所以下面這段(經)文說「而作是念」，因為這個大長者有這麼豐富，充滿了一切這麼多的財產，所以他就這樣作念，這樣想：「我財物無極，不應以下劣小車而與諸子。」
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》
為什麼三輛車，怎麼一直鼓勵這些孩子，就要去坐大車呢？這就是一種譬喻，譬喻授與一乘的實法。
喻授與一乘實法
行於平正之中道
喻世長者成就父志
滿足諸子本心所求
為什麼這三輛車，一定要大家選擇這輛大車呢？因為這輛大車「行於平正之中道」，這輛大牛車它能夠在，這個平坦的道路，又這隻牛的筋與力很健壯，這輛這麼大的車拉起來，在這麼寬闊的道路，牠可以走在這個中央向前走，不受障礙。
這就是這位大富長者，他富有財物，要給孩子的東西是，最好、最安全的。那就是譬喻，而且譬喻世間長者成就父志，他身為一個父親，要給孩子那個心願，也要滿足孩子，人人未來所能夠享受，所求很充足。
這是世間的父親對孩子的心願，要給孩子未來所求的，都很充足，世間的父親是這樣，出世的覺者，釋迦牟尼佛，對眾生如一子，同樣希望人人，接觸了佛法的覺道，那就要用心，念念在這個大乘中道，自利利他，自覺覺他，覺行圓滿。所以這個作念，「作是念」，說我的財富無量，就是說我的法很充足。
心之發動
遷流於三世謂之念
如前念，後念
念念等
達悟無極之理
超世妙有
皆受自然真空
無極之體
「念」，就是「心之發動」，這個念是發自我們的內心，能夠遷流，在心裡發動，「遷流於三世」。人人的心念都是這樣，不斷遷流於三世——過去、現在、未來；前面一秒鐘，現在一秒鐘，未來一秒鐘，秒秒相接叫做時間。我們的念頭與這樣相同，就是不停住、不斷這樣在遷流；現在就是已經過去，未來，就是我們的現在，這是不斷不斷，所以我們應該要能夠體會，所以叫做「念」。
這種念，如前念、後念、念念，這叫做心念。我們學佛就是要念念在茲，「念念在茲」就是要專心，每一念要灌注這念心，所以常常會告訴大家「多用心」。我們若能夠多用心，念念灌注、專心，才能夠「達悟無極之理」，我們才能夠到達，體會到無極。
無極就是無邊際，是超世間所妙有的道理，這種無極的道理，就是超越了世間妙有的道理，那就是佛心靈的境界了。佛陀的心靈境界已經超越了，超越了這個宇宙的總體，已經超越了，所有的法，無不納入了佛陀智慧覺海中，這已經完全是超越，所以「皆受自然真空無極之體」，真空，但是還有妙有。
這種的真空，我們這輩子，到底什麼時候是實呢？都是虛幻。過去就過去了，過去的，看我們的這個心念，過去我們心的好念，那就是像菲律賓，那個獨魯萬(市)，原來是一個平安的港口，這個災難(海燕颱風)前的一天，是還那麼繁華的都市，這種無限量的力這樣會合起來，這個天氣的這個氣體會合起來，那個風力之強，這樣就無敵，無法去敵過了，這種天地自然的力量，就將它摧毀掉了。現在又是人力，這種這個微妙含藏智慧，悲智雙運，力量，大家再合起來，又再回復，讓他們重新再來。
這個人力就是那分的愛，愛的力量不是單薄的一個；你若羊車、鹿車，無法發揮力量，要大白牛車，大白牛車，要有這麼多人，有這麼健壯的筋力，要有這麼多微妙的這個智慧、悲心會合起來，放下了自己的事業，會合這個大愛，在那個地方發揮，才能夠看到這麼多人，已經全無希望的人，再度提起了希望、展開了笑容。看到那些孩子，看，這不就是「真空」而「妙有」呢？這是無極，沒辦法用我們人如何去測量它，要來自了我們人人那分的心力，叫做合心和氣的力量。所以，這個念，念念能夠無限量的愛會合起來，這叫做「達悟無極之理」。
所以「修行小乘唯求離欲界」，僅只在這樣獨善其身，與這個無色界，色界、無色界，這些事情全都不關心。因為我們沒有在發揮那個心願，所以因為這樣沒辦法能夠達到，佛陀就是要啟發我們，這個微妙的愛心，將它啟發、讓它擴大，能夠包含天地之間，所以佛陀慈悲，賜給我們人人大白牛車。
修行小乘
唯求離欲界
於諸色、
與無色界等塵念
修學法微薄
不大故名下劣
佛慈等賜大車
這是長者與覺者的心懷，所以我們大家要用心來體會。宇宙萬法真理，我們應該要用心來與它會合。我們要心寬與宇宙同體，我們要微妙含識要藏著乾坤，我們要通達諸法，才能夠成妙行，我們要捨小取大，這樣才是真正身體力行的修行。所以請人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Realization of Unlimited Truths (達悟無極之理)
Date: May.26. 2015
“Our minds must be as broad as the universe. Then wondrous and subtle consciousness can contain the universe. By understanding all Dharma, we fulfill wondrous practices. By letting go of the Small and seeking the Great we can steadily practice the path.”
Spiritual practice is not just about only benefiting ourselves; we must expand and broaden our minds. Our minds must be broad and spacious; they must be as vast as the universe. This is truly a boundless and limitless state. So, I often tell everyone that our minds must be broad and our thoughts pure. If our minds are broad and pure, when we interact with people, matters and objects, we can always be accommodating. In this way, aren’t our minds open and spacious?
If we do not engage in spiritual practice with an open and spacious mind, we have no way to achieve the one great cause for which the Buddha came and opened and revealed [the Dharma]. If our minds are not open and spacious, we cannot realize and enter [the Dharma]. So, as the Buddha “open and revealed,” we sentient beings need to “realize and enter”. We must realize how to return our minds to a state that is as spacious as the universe. This is what we need to learn. We should not choose the sheep-cart or deer-cart, out the cart drawn by the great white ox, the ox cart. We do not want to walk the great, smooth Bodhi-path by ourselves. We want to guide other people to follow the same path so we can all reach the state of Buddhahood at the same time. This is way, when we have listened to the Dharma, we must then continue to pass it on. By turning the Dharma-wheel, we can transform sentient beings. When we deliver sentient beings, our minds must not only be open and spacious, but also very meticulous. We can apply various methods to teach according to sentient beings’ capacities. To do so we must enter the teachings with subtle, meticulous wisdom.
“Then wondrous and subtle consciousness can contain the universe.” We must exercise our wondrous, subtle and very meticulous wisdom. We often mention the Six Sense Organs along with the Six Sense Objects and Six Consciousnesses. The Six Sense Organs are very subtle and wondrous.
Look at how the human body is endowed with Six Sense Organs. The eyes are such a small part of the body, but our gaze can take in so much of the world. When I am outside, the external conditions I take in with my eyesight are immensely open and spacious. This is very wondrous! If our eyes are healthy, our optical nerves will work with our eyes to connect with our external conditions. The eye-consciousness alone is very subtle and wondrous.
What does the optical nerve look like? It is very tiny. It is wondrous how incredibly small it is! In our daily living, for us to connect with the environment, there are countless tiny things and many wonderful and delicate processes. Aren’t the Six Sense Organs of the body just like this? Take our nose for example. Something that cannot be seen can still be smelled by our nose. These things we cannot see may smell fragrant or foul. Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness. With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness.With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Due to our consciousnesses, we may want everything we see and initiate action to seize it, which creates [karma].In this case, this desire arises from the mind-consciousness.As our desires grow in number, our minds will begin to scheme up ways to take possession of those objects of desire.This will create negative karma.
If we learn the Buddha’s Way and transformed evil into goodness, when our same sense organs and consciousness encounter the same external conditions, our minds will think of ways to help others.
Recently, in the Philippines, there was such a tremendous disaster.
Look at how many people were mobilized!Tzu Chi volunteers dedicated themselves and utilized “wondrous and subtle consciousness”.Everyone was united harmoniously in mutual love and concerted effort.They could not bear for sentient beings to suffer.
In less than 30 days, they worked nonstop to clear the streets one by one, section by section.These volunteers motivated them, body and mind, to clean the damaged areas, section by section, and clear the streets one by one.This required a lot of time; it took more than 20 days it transform this space from a place that was filthy and foul-smelling into one that was clean.
Gradually, a sense of life has returned to this place, and the economy has revived.Stores have opened, and vendors are back on the streets forming little markets.
Look at Project Hope, in particular.Developing those simple prefabricated classrooms took a lot of hard work.
In Taiwan, we spent a very long time researching a way to quickly erect temporary [structures] that would be safe and very comfortable.They could be used to settle people’s hearts and minds.After many years of effort, this year, we were finally successful.
We developed a structure that could withstand wind and rain, and though simple could be used for several years.After researching and developing them here, we could pack them into shipping containers so many could be shipped at the same time.They can be compressed for shipping and then expanded when they arrive at their destination and immediately become sturdy classrooms.
Finally, we have finished developing them.
Each classroom is about 820 square feet, and each container can hold 12 classrooms.By the time the shipping containers arrived, our volunteers had traveled by air, or by land and then by ship; their journey was arduous.Once the shipping containers arrived, they opened them up and erected the classrooms immediately.
In just one day, they erected two classrooms.Though the sun was blazing hot and sweat poured out of them, there were also moments of rain.Were they covered in rain or sweat?They were simply wet.
It was hot, but the rain cooled them down.Why did these people go there to do this?They had no prior connection with that place.Why did they exert so much effort on their behalf?This is truly an example of how “wondrous and subtle consciousness can contain the universe”.With love in their hearts, they could not bear for sentient beings to suffer.This is the heart of a Bodhisattva.
Their hearts are as encompassing as the universe.Time, space and everything in this world are all part of the universe.The universe contains the entirety of the physical world.That is what we call the universe.Our minds can also be one with the entirety of the universe.
As long as we have this mindset and are inspired to “realize and enter” what the Buddha “opened and revealed,” we can actually turn consciousness into wisdom.As ordinary people, we act from our consciousness.Our consciousnesses interact with our environment when our sense organs connect to sense objects.
So, most people respond to external conditions by giving rise to desires and creating afflictions.They confects with each other make things unsafe and contaminate everything in this world.All this arises from our mind-consciousness.
But when we learn the Buddha’s Way and take the Dharma to heart,we can turn consciousness into wisdom. Thus we develop wisdom. We use “wondrous and subtle consciousness that can contain the universe”. When we unlock our wisdom, “By understanding all Dharma, we fulfill wondrous practices. By turning consciousness into wisdom, we can save all suffering sentient beings. From this rough and uneven path, we can pave a road that is smooth and flat.
Recently, I have been telling everyone that we must work on smoothing out and flattening the ground within our minds. Then, if we can pave a smooth path in this world, it will automatically connect with the Bodhisattva-path. As we engage in spiritual practice, “By letting go of the Small and seeking the Great we can steadily practice the path”. With feet planted firmly upon the ground, we must earnestly put the Dharma into practice. Spiritual practice is not just about reading sutras and understanding the Dharma. If we understand the Dharma but do not put it into practice, we will always remain at our starting point, just walking in place. The Buddha did not want us to awaken only ourselves. We must also benefit others.
That is why, in the Lotus Sutra, there is the parable of the three carts. The three carts are analogies. The sheep-cart, the deer-cart and the ox-cart were used to entice everyone to come out. So, the next sutra passage states, “Thus he had this thought”. Because the great elder was so wealthy and had so many treasures, he had this thought.
“I have unlimited wealth, I should not give inferior, small carts to all my children”.
As there were three carts, why did the elder encourage his children to pick the great cart? This is an analogy for teaching the True Dharma of the One Vehicle.
“This is like teaching the One Vehicle Dharma, the way to walk on the smooth and straight Middle Way. This is same as the way the elder fulfilled his wish as a father to give his children what they really want.”
Out of these three carts, why did he want them to choose the great cart? It is because the great cart enables them to “walk on the smooth and straight Middle Way”. The ox-cart can travel upon this very smooth and level road. As for the ox, he is powerful and sturdy. When the ox draws this cart along this broad and open road, he can walk down the center without being obstructed. This elder is wealthy and rich with treasures, so he wanted to give his children what was the best and the safest.
This parale is about how the elder is fulfilling his wish as a father. As a father, he wants to grant the wishes of his children and satisfy them. He wants everyone to enjoy themselves and have what they seek. Fathers in this world have this hope to fulfill the wishes of their children. This is what fathers in this world do. The world-transcending Enlightened One, Sakyamuni Buddha, treats all sentient beings as His only son. He likewise hopes everyone can come in contact with the Buddha-Dharma’s path to enlightenment, and in thought after thought, remain on the Middle Way of the Great Vehicle to benefit themselves and others and to awaken themselves and others to thus have perfect awakened conduct.
So, this is the thought that the Buddha had, “My wealth is infinite”. This refers to His wealth of teachings.
“The movement of the mind flows through the Three Periods. This is called a thought, such as a thought before, a thought after, thought after thought, etc. when our thoughts reach the unlimited truth and transcend the world’s wondrous existence, we will naturally receive the ultimate essence of true emptiness.”
So, a thought is the “movement of the mind”. Thoughts arise from our minds and then begin to flow. After being initiated by the mind, they “flow through the Three Periods”. Thoughts in our minds unceasingly arise and endlessly flow through the Three Periods, the past, present and future. The previous second, the current second and the coming second all follow one another; this is how time works. Our thoughts work in the same way; they never stop arising and are constantly flowing. What was present is now in the past and what was the future is now our present. This is never stops.
So, we need to comprehend this. This is the working of our “thoughts”, such as a thought before, a thought after, thought after thought, etc. this is what our thoughts are like. As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful”. Only by always being mindful and in a state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence.
As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful.” Only by always being mindful and in state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence. These unlimited truths transcend the principles of wondrous existence. This is the state of the Buddha mind. The spiritual state of the Buddha has already transcended the entirety of the universe. It has gone far beyond it. All Dharma is encompassed in the Buddha’s ocean of enlightened wisdom, so He has completely transcended all of this. Thus He “naturally receives the ultimate essence of true emptiness.”
There is true emptiness, but within that is wondrous existence. With true emptiness, is there any moment in our lives that is real? Everything is illusory. The past has already passed. How we deal with the past depends on our minds, on whether we have wholesome thoughts. Take the Philippines for example. The city of Tacloban was originally a peaceful port. The day before this terrible disaster struck, the city was flourishing and vibrant. Then limitless [atmospheric] forces converged. Together, those atmospheric forces gave rise to powerful winds which were unparalleled. These natural forces could no be withstood, and they destroyed the whole city. Now everything depends on the people and their wondrous an subtle consciousness to give them the strength to come together, rebuild and start over rebuild and start over. This strength comes from love. The power of love is not flimsy Neither the sheep-cart or deer-cart enable us to exercise our strength, so we need the cart drawn by the great white ox. The ox-cart can transport many people because the ox is so sturdy and strong. People with subtle and wondrous wisdom and compassion came together there. They put aside their own work and brought together this great love, which they manifested through their actions. This was how it was possible for so many people who had lost hope become hopeful again and begin to smile.
Look at those children! See, isn’t this an example of the wondrous existence in true emptiness? This [power] is unlimited. It is impossible for us to measure it. This power comes from our minds; it is the power that comes from working together. So, with our minds, thought after thought, we can gather all this love together. Thus “Our thoughts reach the unlimited truth.”
“Practicing the Small Vehicle is only seeking to transcend the desire realm.” This is about awakening oneself only and disregarding what happens in the form and formless realms. Because we did not form those aspirations, we could not reach that state. The Buddha wanted to awaken this subtle and wondrous love in us, unlock it and expand it so that it can encompass all of heaven and earth. So in His compassion, the Buddha gave us the cart drawn by the great white ox.
Practicing the Small Vehicle is only seeking to transcend the desire realm. It lacks the teachings about the dust-like delusions of the form or formless realms. It is not great, thus it is called inferior. The Buddha compassionately gave the great cart equally to all.
This is the mindset of both the elder and the Enlightened One. We must mindfully experience the truths of all things in the universe. We should mindfully become one with them and our minds must be as spacious as the universe. Then this wondrous and subtle consciousness can contain the universe. We must clearly understand all Dharma in order to fulfill wondrous practices. We must let go of the Small and seek the Great. This is the only way to truly put the Dharma into practice. 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）
⊙「心寬等同宇宙體，微妙含識藏乾坤，通達諸法成妙行，捨小取大實行道。」
⊙「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》
⊙喻授與一乘實法，行於平正之中道。喻世長者成就父志，滿足諸子本心所求。
⊙心之發動，遷流於三世，謂之念。如前念，後念，念念等。達悟無極之理，超世妙有，皆受自然真空無極之體。
⊙修行小乘唯求離欲界、於諸色、與無色界等塵念，修學法微薄、不大，故名下劣。佛慈等賜大車。
【證嚴上人開示】
「心寬等同宇宙體，微妙含識藏乾坤，通達諸法成妙行，捨小取大實行道。」
心寬等同宇宙體
微妙含識藏乾坤
通達諸法成妙行
捨小取大實行道
修行不是只要自己獨善其身，我們的心要展，我們的心要寬、要闊，寬廣得如同宇宙體一樣，真的是無邊無際，這種的形態。所以常常和大家說，心要寬、念要純。寬闊純真的心，我們用這樣的心，來對著人、事、物，種種的包容，這樣不就是很開闊的心嗎？修行的心若不開闊，我們沒辦法修出了，佛陀為我們一大事來「開、示」，而我們眾生，心若不開闊，就沒辦法「悟、入」。所以佛陀的「開、示」，眾生應該「悟、入」，要悟出了我們心歸於宇宙天體，這麼開闊，這就是我們要學的。
我們不是要取得鹿車、羊車，我們所要取得是大白牛車，就是十白牛的車。我們不只是自己要走在，這個平坦的菩提大道，我們還要引導人人，還是一樣同道隨從，大家同時到達佛的境界。這就是我們聞法，也要輾轉相傳，轉以法輪，能夠度眾生。
這個度眾生心胸的開闊，但是還要很微細，用種種種種的方法，我們全部能夠適應眾生的根機，這必定就要用，很微細的智慧深入，所以要「微妙含識藏乾坤」。我們要運用我們非常微妙、非常微細那個智、慧。
我們常常說六根，六根、六塵、六識，我們的六根也是很微妙。看我們一個人的身體，具足了六根，眼睛，才是這麼小的眼睛，一點點而已，卻是我現在的視線是這樣看去，我若在外面，這個視線可以，所接觸到的外面的境界，更加開闊。這很微妙吧！我們的眼根若是健全，這個眼的神經，配合著我們的眼根，接觸外面的境界，光是這個眼識就非常的微妙。那個眼神經是長什麼樣子？非常非常的微細。這種這麼微小，妙啊！在我們日常，對環境接觸，就有無限量的微小，而且是妙哉，非常微妙。我們人的身體六根，不就是都這樣嗎？
我們的鼻、鼻根。看，看不見，卻是你的鼻會去聞到，你看不見的東西，是香、是臭。當然香、臭，有它們外面的塵境，卻是有我們自己，每一個人身體上，不同的根與識，有根與識，外面的境，就透過了無形，入了我們的根識來。這個識，你看什麼要什麼，就去取行動、去造作。若這樣，貪念起了，這是從意識，意識起貪念，心的欲念若更多，這個心思作業開始，就會去規畫、佔有等等，這就是造作惡業。
假如我們學佛轉惡為善，同樣外面的境界，同樣我們的根、識，我們的內心看到這個境界，要如何去幫助。就像最近菲律賓，這麼大的災難，看，動員了多少人啊！慈濟人投入了，用那個「微妙含識」，各人共同合和互協一念心，不忍眾生受苦難，看，在二十多天的時間，這樣一直，一片一片、一條一條的道路，將它清掃，。
心機、生機，全都將他啟動起來，土地一片一片清淨了，路一條一條一直通了。這在時候，用時間，二十多天的時間，來將這個空間，變這個污臭掉了的空間，變成了乾淨的地方，這個空間已經慢慢生機盎然了，而且已經經濟復甦，店門開了、路邊攤出來了、結成市集了。
尤其是「希望工程」，雖然是簡易的教室，卻是多麼辛苦！在臺灣，我們已經用很長久的時間，來研究一項，臨時，可以很快就完成，可以讓他們安全、非常舒服，可以用，安身、安心的「希望工程」，這麼多年，終於今年說可以了，這樣不怕風、不怕雨啊！簡單可以讓他們，度過幾年的時間，可以用。
在這個地方研究、發展之後，可以收起來用一個貨櫃，就能夠載很多到達，這樣空間縮小了，到他的地方展開，可以很快就完成安全的教室，終於已經完成了。
一間二十三坪這麼大的空間，它可以一個貨櫃能夠疊十二間。等到貨櫃登陸了，我們的人不論是從空中、又是陸路、又再坐船，這樣很辛苦，也隨這個貨櫃已經到那個災區，打開了，開始馬上搭起來。一天的時間，二間教室搭起來了。雖然頂著很炎熱的太陽，大家汗這樣在流，又一會兒雨這樣在淋，到底身上是雨水呢？是汗水呢？都一樣是水，很熱，淋雨很涼！這些人為什麼要去這樣做呢？那塊土地和我們沒關係，那些人我們不認識他，為什麼，為什麼我們會用那麼多的力？那就是真正的「微妙含識藏乾坤」，那一分的愛心，那分不忍天地間眾生受苦難，這種叫做菩薩心，這種心的寬，等同宇宙體。
天地之間，時間、空間，這都叫做宇宙。甚至它所含藏是，天地物質的總體，這叫做宇宙。這個總體，我們人，人的心識，與這個乾坤總體一樣，只要我們有這念心啟發了，佛陀的「開、示」，我們的「悟、入」，其實我們會轉識成智。我們凡夫就是只有識，這個塵、境、識都是在，這個塵、根、識的當中在接觸，所以多數的人都是，凡夫隨著境界，起了欲念、製造煩惱、彼此對立創造了人間不安全，也污染了天地之間，這全都是意識。
但是，學佛，法入心了，就轉識成智，那就是智慧了，用我們「微妙含識藏乾坤」，展開了我們的智慧，「通達諸法成妙行」。我們若是轉識成智，我們就能夠去拯救，天下苦難眾生，將這麼坎坷的路，走出了一條平坦的路。所以，最近常常告訴大家，人，我們人人鋪好了我們的土地，然後，人間路若鋪平，自然就來和菩薩道接軌。
修行，我們一定要「捨小取大實行道」，我們要腳踏實地，要好好身體力行。修行，不只是光讀經、瞭解法，我們瞭解法，我們若沒身體力行，同樣起步，就是原地踏步。佛陀要我們不僅是獨善其身，你應該要兼利他人，所以在《法華經》裡，才有有三車的譬喻，譬喻這個三車，羊車、鹿車、大白牛車，這樣將大家誘引出來了。
所以下面這段(經)文說「而作是念」，因為這個大長者有這麼豐富，充滿了一切這麼多的財產，所以他就這樣作念，這樣想：「我財物無極，不應以下劣小車而與諸子。」
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》
為什麼三輛車，怎麼一直鼓勵這些孩子，就要去坐大車呢？這就是一種譬喻，譬喻授與一乘的實法。
喻授與一乘實法
行於平正之中道
喻世長者成就父志
滿足諸子本心所求
為什麼這三輛車，一定要大家選擇這輛大車呢？因為這輛大車「行於平正之中道」，這輛大牛車它能夠在，這個平坦的道路，又這隻牛的筋與力很健壯，這輛這麼大的車拉起來，在這麼寬闊的道路，牠可以走在這個中央向前走，不受障礙。
這就是這位大富長者，他富有財物，要給孩子的東西是，最好、最安全的。那就是譬喻，而且譬喻世間長者成就父志，他身為一個父親，要給孩子那個心願，也要滿足孩子，人人未來所能夠享受，所求很充足。
這是世間的父親對孩子的心願，要給孩子未來所求的，都很充足，世間的父親是這樣，出世的覺者，釋迦牟尼佛，對眾生如一子，同樣希望人人，接觸了佛法的覺道，那就要用心，念念在這個大乘中道，自利利他，自覺覺他，覺行圓滿。所以這個作念，「作是念」，說我的財富無量，就是說我的法很充足。
心之發動
遷流於三世謂之念
如前念，後念
念念等
達悟無極之理
超世妙有
皆受自然真空
無極之體
「念」，就是「心之發動」，這個念是發自我們的內心，能夠遷流，在心裡發動，「遷流於三世」。人人的心念都是這樣，不斷遷流於三世——過去、現在、未來；前面一秒鐘，現在一秒鐘，未來一秒鐘，秒秒相接叫做時間。我們的念頭與這樣相同，就是不停住、不斷這樣在遷流；現在就是已經過去，未來，就是我們的現在，這是不斷不斷，所以我們應該要能夠體會，所以叫做「念」。
這種念，如前念、後念、念念，這叫做心念。我們學佛就是要念念在茲，「念念在茲」就是要專心，每一念要灌注這念心，所以常常會告訴大家「多用心」。我們若能夠多用心，念念灌注、專心，才能夠「達悟無極之理」，我們才能夠到達，體會到無極。
無極就是無邊際，是超世間所妙有的道理，這種無極的道理，就是超越了世間妙有的道理，那就是佛心靈的境界了。佛陀的心靈境界已經超越了，超越了這個宇宙的總體，已經超越了，所有的法，無不納入了佛陀智慧覺海中，這已經完全是超越，所以「皆受自然真空無極之體」，真空，但是還有妙有。
這種的真空，我們這輩子，到底什麼時候是實呢？都是虛幻。過去就過去了，過去的，看我們的這個心念，過去我們心的好念，那就是像菲律賓，那個獨魯萬(市)，原來是一個平安的港口，這個災難(海燕颱風)前的一天，是還那麼繁華的都市，這種無限量的力這樣會合起來，這個天氣的這個氣體會合起來，那個風力之強，這樣就無敵，無法去敵過了，這種天地自然的力量，就將它摧毀掉了。現在又是人力，這種這個微妙含藏智慧，悲智雙運，力量，大家再合起來，又再回復，讓他們重新再來。
這個人力就是那分的愛，愛的力量不是單薄的一個；你若羊車、鹿車，無法發揮力量，要大白牛車，大白牛車，要有這麼多人，有這麼健壯的筋力，要有這麼多微妙的這個智慧、悲心會合起來，放下了自己的事業，會合這個大愛，在那個地方發揮，才能夠看到這麼多人，已經全無希望的人，再度提起了希望、展開了笑容。看到那些孩子，看，這不就是「真空」而「妙有」呢？這是無極，沒辦法用我們人如何去測量它，要來自了我們人人那分的心力，叫做合心和氣的力量。所以，這個念，念念能夠無限量的愛會合起來，這叫做「達悟無極之理」。
所以「修行小乘唯求離欲界」，僅只在這樣獨善其身，與這個無色界，色界、無色界，這些事情全都不關心。因為我們沒有在發揮那個心願，所以因為這樣沒辦法能夠達到，佛陀就是要啟發我們，這個微妙的愛心，將它啟發、讓它擴大，能夠包含天地之間，所以佛陀慈悲，賜給我們人人大白牛車。
修行小乘
唯求離欲界
於諸色、
與無色界等塵念
修學法微薄
不大故名下劣
佛慈等賜大車
這是長者與覺者的心懷，所以我們大家要用心來體會。宇宙萬法真理，我們應該要用心來與它會合。我們要心寬與宇宙同體，我們要微妙含識要藏著乾坤，我們要通達諸法，才能夠成妙行，我們要捨小取大，這樣才是真正身體力行的修行。所以請人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Realization of Unlimited Truths (達悟無極之理)
Date: May.26. 2015
“Our minds must be as broad as the universe. Then wondrous and subtle consciousness can contain the universe. By understanding all Dharma, we fulfill wondrous practices. By letting go of the Small and seeking the Great we can steadily practice the path.”
Spiritual practice is not just about only benefiting ourselves; we must expand and broaden our minds. Our minds must be broad and spacious; they must be as vast as the universe. This is truly a boundless and limitless state. So, I often tell everyone that our minds must be broad and our thoughts pure. If our minds are broad and pure, when we interact with people, matters and objects, we can always be accommodating. In this way, aren’t our minds open and spacious?
If we do not engage in spiritual practice with an open and spacious mind, we have no way to achieve the one great cause for which the Buddha came and opened and revealed [the Dharma]. If our minds are not open and spacious, we cannot realize and enter [the Dharma]. So, as the Buddha “open and revealed,” we sentient beings need to “realize and enter”. We must realize how to return our minds to a state that is as spacious as the universe. This is what we need to learn. We should not choose the sheep-cart or deer-cart, out the cart drawn by the great white ox, the ox cart. We do not want to walk the great, smooth Bodhi-path by ourselves. We want to guide other people to follow the same path so we can all reach the state of Buddhahood at the same time. This is way, when we have listened to the Dharma, we must then continue to pass it on. By turning the Dharma-wheel, we can transform sentient beings. When we deliver sentient beings, our minds must not only be open and spacious, but also very meticulous. We can apply various methods to teach according to sentient beings’ capacities. To do so we must enter the teachings with subtle, meticulous wisdom.
“Then wondrous and subtle consciousness can contain the universe.” We must exercise our wondrous, subtle and very meticulous wisdom. We often mention the Six Sense Organs along with the Six Sense Objects and Six Consciousnesses. The Six Sense Organs are very subtle and wondrous.
Look at how the human body is endowed with Six Sense Organs. The eyes are such a small part of the body, but our gaze can take in so much of the world. When I am outside, the external conditions I take in with my eyesight are immensely open and spacious. This is very wondrous! If our eyes are healthy, our optical nerves will work with our eyes to connect with our external conditions. The eye-consciousness alone is very subtle and wondrous.
What does the optical nerve look like? It is very tiny. It is wondrous how incredibly small it is! In our daily living, for us to connect with the environment, there are countless tiny things and many wonderful and delicate processes. Aren’t the Six Sense Organs of the body just like this? Take our nose for example. Something that cannot be seen can still be smelled by our nose. These things we cannot see may smell fragrant or foul. Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness. With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness.With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Due to our consciousnesses, we may want everything we see and initiate action to seize it, which creates [karma].In this case, this desire arises from the mind-consciousness.As our desires grow in number, our minds will begin to scheme up ways to take possession of those objects of desire.This will create negative karma.
If we learn the Buddha’s Way and transformed evil into goodness, when our same sense organs and consciousness encounter the same external conditions, our minds will think of ways to help others.
Recently, in the Philippines, there was such a tremendous disaster.
Look at how many people were mobilized!Tzu Chi volunteers dedicated themselves and utilized “wondrous and subtle consciousness”.Everyone was united harmoniously in mutual love and concerted effort.They could not bear for sentient beings to suffer.
In less than 30 days, they worked nonstop to clear the streets one by one, section by section.These volunteers motivated them, body and mind, to clean the damaged areas, section by section, and clear the streets one by one.This required a lot of time; it took more than 20 days it transform this space from a place that was filthy and foul-smelling into one that was clean.
Gradually, a sense of life has returned to this place, and the economy has revived.Stores have opened, and vendors are back on the streets forming little markets.
Look at Project Hope, in particular.Developing those simple prefabricated classrooms took a lot of hard work.
In Taiwan, we spent a very long time researching a way to quickly erect temporary [structures] that would be safe and very comfortable.They could be used to settle people’s hearts and minds.After many years of effort, this year, we were finally successful.
We developed a structure that could withstand wind and rain, and though simple could be used for several years.After researching and developing them here, we could pack them into shipping containers so many could be shipped at the same time.They can be compressed for shipping and then expanded when they arrive at their destination and immediately become sturdy classrooms.
Finally, we have finished developing them.
Each classroom is about 820 square feet, and each container can hold 12 classrooms.By the time the shipping containers arrived, our volunteers had traveled by air, or by land and then by ship; their journey was arduous.Once the shipping containers arrived, they opened them up and erected the classrooms immediately.
In just one day, they erected two classrooms.Though the sun was blazing hot and sweat poured out of them, there were also moments of rain.Were they covered in rain or sweat?They were simply wet.
It was hot, but the rain cooled them down.Why did these people go there to do this?They had no prior connection with that place.Why did they exert so much effort on their behalf?This is truly an example of how “wondrous and subtle consciousness can contain the universe”.With love in their hearts, they could not bear for sentient beings to suffer.This is the heart of a Bodhisattva.
Their hearts are as encompassing as the universe.Time, space and everything in this world are all part of the universe.The universe contains the entirety of the physical world.That is what we call the universe.Our minds can also be one with the entirety of the universe.
As long as we have this mindset and are inspired to “realize and enter” what the Buddha “opened and revealed,” we can actually turn consciousness into wisdom.As ordinary people, we act from our consciousness.Our consciousnesses interact with our environment when our sense organs connect to sense objects.
So, most people respond to external conditions by giving rise to desires and creating afflictions.They confects with each other make things unsafe and contaminate everything in this world.All this arises from our mind-consciousness.
But when we learn the Buddha’s Way and take the Dharma to heart,we can turn consciousness into wisdom. Thus we develop wisdom. We use “wondrous and subtle consciousness that can contain the universe”. When we unlock our wisdom, “By understanding all Dharma, we fulfill wondrous practices. By turning consciousness into wisdom, we can save all suffering sentient beings. From this rough and uneven path, we can pave a road that is smooth and flat.
Recently, I have been telling everyone that we must work on smoothing out and flattening the ground within our minds. Then, if we can pave a smooth path in this world, it will automatically connect with the Bodhisattva-path. As we engage in spiritual practice, “By letting go of the Small and seeking the Great we can steadily practice the path”. With feet planted firmly upon the ground, we must earnestly put the Dharma into practice. Spiritual practice is not just about reading sutras and understanding the Dharma. If we understand the Dharma but do not put it into practice, we will always remain at our starting point, just walking in place. The Buddha did not want us to awaken only ourselves. We must also benefit others.
That is why, in the Lotus Sutra, there is the parable of the three carts. The three carts are analogies. The sheep-cart, the deer-cart and the ox-cart were used to entice everyone to come out. So, the next sutra passage states, “Thus he had this thought”. Because the great elder was so wealthy and had so many treasures, he had this thought.
“I have unlimited wealth, I should not give inferior, small carts to all my children”.
As there were three carts, why did the elder encourage his children to pick the great cart? This is an analogy for teaching the True Dharma of the One Vehicle.
“This is like teaching the One Vehicle Dharma, the way to walk on the smooth and straight Middle Way. This is same as the way the elder fulfilled his wish as a father to give his children what they really want.”
Out of these three carts, why did he want them to choose the great cart? It is because the great cart enables them to “walk on the smooth and straight Middle Way”. The ox-cart can travel upon this very smooth and level road. As for the ox, he is powerful and sturdy. When the ox draws this cart along this broad and open road, he can walk down the center without being obstructed. This elder is wealthy and rich with treasures, so he wanted to give his children what was the best and the safest.
This parale is about how the elder is fulfilling his wish as a father. As a father, he wants to grant the wishes of his children and satisfy them. He wants everyone to enjoy themselves and have what they seek. Fathers in this world have this hope to fulfill the wishes of their children. This is what fathers in this world do. The world-transcending Enlightened One, Sakyamuni Buddha, treats all sentient beings as His only son. He likewise hopes everyone can come in contact with the Buddha-Dharma’s path to enlightenment, and in thought after thought, remain on the Middle Way of the Great Vehicle to benefit themselves and others and to awaken themselves and others to thus have perfect awakened conduct.
So, this is the thought that the Buddha had, “My wealth is infinite”. This refers to His wealth of teachings.
“The movement of the mind flows through the Three Periods. This is called a thought, such as a thought before, a thought after, thought after thought, etc. when our thoughts reach the unlimited truth and transcend the world’s wondrous existence, we will naturally receive the ultimate essence of true emptiness.”
So, a thought is the “movement of the mind”. Thoughts arise from our minds and then begin to flow. After being initiated by the mind, they “flow through the Three Periods”. Thoughts in our minds unceasingly arise and endlessly flow through the Three Periods, the past, present and future. The previous second, the current second and the coming second all follow one another; this is how time works. Our thoughts work in the same way; they never stop arising and are constantly flowing. What was present is now in the past and what was the future is now our present. This is never stops.
So, we need to comprehend this. This is the working of our “thoughts”, such as a thought before, a thought after, thought after thought, etc. this is what our thoughts are like. As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful”. Only by always being mindful and in a state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence.
As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful.” Only by always being mindful and in state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence. These unlimited truths transcend the principles of wondrous existence. This is the state of the Buddha mind. The spiritual state of the Buddha has already transcended the entirety of the universe. It has gone far beyond it. All Dharma is encompassed in the Buddha’s ocean of enlightened wisdom, so He has completely transcended all of this. Thus He “naturally receives the ultimate essence of true emptiness.”
There is true emptiness, but within that is wondrous existence. With true emptiness, is there any moment in our lives that is real? Everything is illusory. The past has already passed. How we deal with the past depends on our minds, on whether we have wholesome thoughts. Take the Philippines for example. The city of Tacloban was originally a peaceful port. The day before this terrible disaster struck, the city was flourishing and vibrant. Then limitless [atmospheric] forces converged. Together, those atmospheric forces gave rise to powerful winds which were unparalleled. These natural forces could no be withstood, and they destroyed the whole city. Now everything depends on the people and their wondrous an subtle consciousness to give them the strength to come together, rebuild and start over rebuild and start over. This strength comes from love. The power of love is not flimsy Neither the sheep-cart or deer-cart enable us to exercise our strength, so we need the cart drawn by the great white ox. The ox-cart can transport many people because the ox is so sturdy and strong. People with subtle and wondrous wisdom and compassion came together there. They put aside their own work and brought together this great love, which they manifested through their actions. This was how it was possible for so many people who had lost hope become hopeful again and begin to smile.
Look at those children! See, isn’t this an example of the wondrous existence in true emptiness? This [power] is unlimited. It is impossible for us to measure it. This power comes from our minds; it is the power that comes from working together. So, with our minds, thought after thought, we can gather all this love together. Thus “Our thoughts reach the unlimited truth.”
“Practicing the Small Vehicle is only seeking to transcend the desire realm.” This is about awakening oneself only and disregarding what happens in the form and formless realms. Because we did not form those aspirations, we could not reach that state. The Buddha wanted to awaken this subtle and wondrous love in us, unlock it and expand it so that it can encompass all of heaven and earth. So in His compassion, the Buddha gave us the cart drawn by the great white ox.
Practicing the Small Vehicle is only seeking to transcend the desire realm. It lacks the teachings about the dust-like delusions of the form or formless realms. It is not great, thus it is called inferior. The Buddha compassionately gave the great cart equally to all.
This is the mindset of both the elder and the Enlightened One. We must mindfully experience the truths of all things in the universe. We should mindfully become one with them and our minds must be as spacious as the universe. Then this wondrous and subtle consciousness can contain the universe. We must clearly understand all Dharma in order to fulfill wondrous practices. We must let go of the Small and seek the Great. This is the only way to truly put the Dharma into practice. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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