20150529《靜思妙蓮華》內具妙力外達諸法(第576集)
（法華經•譬喻品第三）
⊙「明本性淨明德，是德性有內外，內則具妙智力，外則諸法博達。」
⊙「今此幼童皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心，各各與之，不宜差別。」《法華經譬喻品第三》
⊙「所以者何？以我此物，周給一國猶尚不匱，何況諸子？是時諸子各乘大車，得未曾有，非本所望。」
⊙所以者何？以我此物周給一國猶尚不匱，何況諸子：喻清淨法性，眾生同具。佛不過唯以眾生本所自具有者，而開示之，令學而時習。是明人性之本具，為不給與，亦不增減之，而今授法指向，而令會歸自然本性，夫何匱乏之有？
⊙佛智大覺，明眾生本具。法性如大海，不說有是非；凡夫賢聖人，平等無高下；唯在心垢滅，取證如反掌。
⊙諸子求牛車者，唯恐不得，今竟已得；始求得羊車、鹿車者，所求甚小，今竟得大，故均出於本望之外。
⊙是時：喻非子無緣者尚充裕有餘，何況是有緣諸子耶。言非子者，且缺正因不同緣。然佛慈普彼，畢竟無偏，況結緣子。
⊙於無緣大慈，即本具真如理，則一切眾生無非佛子也。且以宿昔未結緣者為非子也。
【證嚴上人開示】
「明本性淨明德，是德性有內外，內則具妙智力，外則諸法博達。」
明本性 淨明德
是德性 有內外
內則具妙智力
外則諸法博達
常常說過了，凡夫就是六道不斷在輪迴，煩惱無明不斷複製，所以我們的本性已經深埋了，埋在煩惱中。現在，我們若希望我們的本性現前，必定要下功夫，一層一層不斷地磨、不斷地擦、不斷地洗，要磨、要擦、要洗，不斷下功夫。就像佛陀這樣告訴我們，佛的本身，就已經要經過無量數劫，在無量數佛所，這樣不斷修行，生生世世不斷累積，到最後也是能夠污垢盡去，清明現前，那就是覺悟了。
所以說「是德性有內外」。我們人人這個德性，我們就是要修。自己本身內在具足，本來就有，「內則具妙智力」，我們人人，都是本具這個妙智的力量，只是我們長期以來糊塗了。我們應該很清楚，我們每一個人的德性，這個德你就是要修，要好好經過人群中，要和群合眾。
不論是開口動舌、不論是舉手動足，在人群中為他人設想，幫助別人減輕勞作負擔。我們若能盡一分心，多一分的動作，就可以幫助人少一分的勞作。不一定重災難之時，我們去到苦難人群中，這樣才叫做在行善修福。在我們這個時候，我們就能夠行善」修福了。
現在的菲律賓，這樣(海燕颱風)的災難，現在地球上，已經有四十多個國家慈濟人，為菲律賓這次的災難付出。南半球很熱，在那大太陽下流著汗，衣服濕了，還是一樣，大太陽下，哪怕一個銅板，他們捧著愛心箱，他不論是多少，他們就是這樣向人哈腰鞠躬，這就是造福。向大家祝福：「你能夠啟發了一分的愛心，增長一分心靈的財富。再為你祝福！」
像這樣，雖然他們沒有走到菲律賓，不過是為菲律賓的苦難人，在付出。這就是內心的本性，那分的愛展現在身體上，這樣願意去付出。哪怕是一點點錢，這樣他也是在修行，這種修行累積叫做德。
南半球是這樣，北半球呢？北半球冷啊！同樣，家裡有暖氣，裡面很溫暖，卻是他就要走出屋外，在市集中、街頭巷尾，霜雪在下，同樣捧著愛心箱。有人看到，天氣雖然冷，那個臉色比天氣更冷，真的是很冷漠。慈濟人，人間菩薩，還是掛著笑容，還是彎腰鞠躬，這也是啊！這也是修我們本身的德。是由我們內心的本性，不忍世間眾生受苦難，希望用這分的熱情，來度化冷漠的人生。
有緣的人，看到他們捧著愛心箱，知道了，遠遠的也這樣跑過來，鈔票這樣投下去。多麼溫暖啊！也是同樣一句：「感恩啊！祝福！」讓這分熱情的人，感覺到他的愛心也達到了，歡喜了，皆大歡喜，這叫做法喜。捐的人發揮他的愛心，他很歡喜。所以，這內外都是德性。在內，人人本具的愛心；在外，就要行動、付出，這叫做德。
所以「德性有內外」，「內」在裡面，「具妙智力」。若沒有智慧的人，做不到，而若沒有願意付出的人，根本沒辦法動員，這個菩薩道就是應眾生所需要。及時願意付出，這種外行所修的德，內心本具清淨的佛性，內外的法都很通達。這對內、對外。
看到他們出去幫助救濟人的人，回來了，人人都很歡喜說：「終於回來了。」問他說：「很辛苦？」他很歡喜，他說：「那個簡易屋搭起來之時，看到這些孩子，有地方可以進去裡面讀書，很活潑，老師已經有一個地點，可讓孩子安心讀書。」
這已經用很長久的時間，仔細研究，仔細來組合，一次再一次，不斷用功、不斷思考，不斷用世間的東西，這種有物質造作種種的形態，什麼樣的形態最簡單、最安全、收起來最整齊、要運送出去最有分量，一個貨櫃可以疊多少，可以疊愈多愈好，到達，愈簡單、它愈實用。所以，這過去，要花很長的時間，好幾年，現在已經這樣好了，就要再動員很多人，東西已經完成，正好，因緣，菲律賓所需要，及時運過去。
不是東西過去就好，人也要過去，去到那個地方，大家不惜辛苦，天氣很熱，爬高、爬低，來來回回，為每一間的簡易教室，要鎖上千多顆螺絲。看，這不就是我們內外，裡面有愛心，外面去付出，用很多的心思去設計、去發展出來，所以很多事情必定要內外合一。
所以，前面的(經)文，我們已經說過了，「今此幼童，皆是吾子」。你看他們在那裡做得那麼辛苦，看到那些孩子，可以很天真、很活潑，在那個地方有學校可讀書了，搬著椅子、桌子開始，這「愛無偏黨」啊！別人的孩子，我們的孩子都一樣，盡量我們就是盡心力用最好的。所以「我有如是七寶大車，其數無量」，就是這樣不斷不斷「各各與之」，只要我們做得到的，我們就是這樣一直付出，大概到現在就是這樣來譬喻，佛陀對眾生也是一樣。
今此幼童皆是吾子
愛無偏黨
我有如是七寶大車
其數無量
應當等心
各各與之
不宜差別
《法華經譬喻品第三》
所以下面的(經)文說，「所以者何？以我此物，周給一國猶尚不匱，何況諸子？是時諸子各乘大車，得未曾有，非本所望。」
所以者何
以我此物周給一國
猶尚不匱
何況諸子
是時諸子
各乘大車
得未曾有
非本所望
《法華經譬喻品第三》
佛陀為眾生說法，小乘者只是求自身獨善其身，沒想到脫離了火宅，發現了有大白牛車，裝潢是這麼好，可以自度，又能夠度人，所以大家開始發大心，要來接受大法。與此道理一樣。
就是因為這樣，「以我此物，周給一國猶尚不匱」，意思就是說，我還有很多很多東西，世間的父親要給孩子的東西，還很多，怎麼會用這樣，一點點的東西來分呢？這就是譬喻著佛陀的智慧，佛陀所得到宇宙之間，所有物質道理的法，都包含在其中。天下，不只是一國，是天下所有，佛陀的法去付出，其實全部能夠讓人人感受得到。
所以者何
以我此物周給一國
猶尚不匱
何況諸子：
喻清淨法性
眾生同具
佛不過唯以
眾生本所自具有者
而開示之
令學而時習
是明人性之本具
為不給與
亦不增減之
而今授法指向
而令會歸自然本性
夫何匱乏之有
法不是在我們自己的範圍內，能夠普及，普及很廣，天下間都能夠做得到。所以這個法，「此物」就是法，我們內外的法，就像剛才說過內、外。我們的愛，德性是在內與外，我們要會合。對外，我們要付出；對內，本具這分愛，無私無染的大愛，這就是已經人人本具了，所以叫做「此物」。這個東西不是只侷限在小範圍。佛陀就開宗明義這樣說，心，只要有心的眾生，與佛的本性都平等。
既然只要有心的眾生，哪一個眾生無心？每一種的眾生都有心。哪一個人無心？每一個人都有心。有心，就有與佛同等的佛性，所以人人本具，所以普天之下人人都有，所以用不完，所以不只是佛的弟子，天下眾生全都本具，所以說「何況諸子」，何況佛陀直接教育的人呢？所以「各乘大車」，受佛陀直接教育，他已經得到了，瞭解道理了，所以，「各乘大車」，大家懂得選擇大白牛車了。
所以「得未曾有」，歡喜啊！不是選擇羊車、鹿車，所選擇的是大白牛車，這樣駕駛著大白牛車，多麼歡喜！平坦的道路，自己能夠到達，能夠載很多人到達，這種的菩薩道在大菩提中，非常安穩向前，這不就是歡喜呢？想不到能夠得到這麼多人，求少得大，這當然就很歡喜了。
這也是譬喻，「清淨法性眾生同具」，清淨的法性大家都有，只要有心的人就有清淨的法性。所以說「佛不過唯以眾生，本所自具有」。人人本來自己所具有的，他只不過為我們「開、示」，讓我們懂得「學而時習」，所以，佛陀這樣告訴我們，我們就要相信，我們就這樣來學，將這個法真正用心，我們來體會。
意思就是「明人性之本具」，「為不給與，亦不增減」，因為我們本來就有了，他就不需要再給我們，我們本來就有了，「在佛不增，在凡不減」，佛陀不比我們多，我們沒有比佛少，我們人人本性與佛同等。只是我們不知，所以要藉重佛法，「今授法指向」，現在為我們教授，給我們方法，這個法，只是很簡單為我們指一下：方向在那裡，不要差毫釐。
所以「而(今)授法指向，而(令) 會歸自然本性」，我們自然按照那個方向，去找出了我們自己的本性來。
下面再說，「佛智大覺」，大覺，非常的明朗。「眾生本具」，這種的大覺明朗，不只是佛有，佛的智，佛智人人本具。
佛智大覺
明眾生本具
法性如大海
不說有是非
凡夫賢聖人
平等無高下
唯在心垢滅
取證如反掌
我們人人本具佛智，就人人本具大覺，不過，我們眾生已經迷了。不過我們要知道，回過頭來知道，全都人人本具，佛陀很瞭解，因為「法性如大海」，我們的智慧、覺性，就如大海一樣。所以佛陀「不說有是非」，到底這些東西是真的嗎？佛陀就說，一切皆空，最後歸零。這法是惡或是善呢？佛就說善、惡，無記，「凡夫賢聖」，你是凡夫，你也是要當賢聖？賢聖原來也是凡夫修成的。所以，總而言之，佛陀對一切眾生，就是「平等無高下」，這是佛陀對我們的說法，一切世間的法都是平等，人性、本性都平等，凡夫、聖人都平等，所以這種全都是平等。
只是一項，心的垢穢。我們的心若是髒了，那就是平平凡凡的凡夫，而你這個垢穢若趕緊將它清洗，磨、擦、洗，這個本性現前。就是因為這個塵垢消滅了，這樣要真正證果豈有困難呢？「取證如反掌」，不困難，所以，我們學佛必定要用心。
諸子求牛車者
唯恐不得
今竟已得
始求得羊車、
鹿車者
所求甚小
今竟得大
故均出於本望之外
「諸子」，人人本具的佛性，人人能夠回歸，所以「駕以白牛」，「諸子求牛車」，本來是鹿車、羊車，卻是得到了大白牛車，所以大家很歡喜。有緣、非緣，同樣能夠聽聞佛法，他就能夠種因。
是時：
喻非子無緣者
尚充裕有餘
何況是有緣諸子耶
言非子者
且缺正因不同緣
然佛慈普彼
畢竟無偏況結緣子
還要再去度人得，這就是「無緣大慈」，也是我們人人本具真如的道理。一切眾生全都是佛子，不論是已成就、當成就、未成就，佛陀都不放棄，不斷不斷來造因緣、播種子，不斷這樣在教育。
於無緣大慈
即本具真如理
則一切眾生
無非佛子也
且以宿昔未結緣者
為非子也
總而言之，天下間所有眾生本具佛性，我們全都清楚了，只要得到善法，能夠自運用，這全都是我們人人能力，所以只要人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Exercise Wondrous Powers to Understand All (內具妙力外達諸法)
Date: May.29. 2015
“We must understand the pure and radiant virtues of our intrinsic nature. This virtuous nature is found inside and out. Inside, it is the wondrous wisdom we possess. Outside, it is all the Dharma we understand and express.”
As I often say, we unenlightened beings endlessly transmigrate in the Six Realms, constantly reproducing our afflictions and ignorance. So, our intrinsic nature has already been buried under a deep layer of afflictions. If we want to manifest our true nature right now, we must put in a lot of hard work to break down each layer of afflictions, then brush them aside and wash them away. We have to break down, brush aside, then wash. We must constantly put in this hard work.
As the Buddha told us, He Himself spent innumerable kalpas in the presence of countless Buddhas, unceasingly engaging in spiritual practice. In each lifetime, time after time, He built up [His spiritual practice]. In the end, He was able to completely eliminate His impurities so clarity and radiance manifested once again. This was when He became enlightened. “This virtuous nature is found inside and out.”
A virtuous nature is something we must cultivate. We are replete with this in our nature; it is inherently in us. “Inside, it is the wondrous wisdom we possess.” All of us inherently have the power of wondrous wisdom. But for a very long time, we have been confused. We should very clearly understand that we all have this virtuous nature, but this virtue must be cultivated; we must earnestly go among people and interact with them harmoniously. Whether we are opening our mouth to speak, or moving our body to act, we must be considerate of others and help them reduce their burdens and their work. By making an effort to do a little more, we can reduce the amount of work others must do. This does not mean that only in serious disasters can we go among the suffering in order to do good deeds and cultivate blessings.
Here and now, we can do good deeds and cultivate blessings. After the Philippines experienced Typhoon Haiyan, right now across the world, Tzu Chi volunteers in over 40 countries are working to help them through this disaster. It is very hot in the Southern Hemisphere. Volunteers were sweating under the scorching sun. Their clothes were drenched in sweat, but they still stood there with the donation box, even if all they got was coins. No matter how much a person gave, they bowed to each deeply; this is creating blessings.
The volunteers blessed the donors, saying, “You have awakened the love in your heart and increased your spiritual wealth. May blessings be upon you.” In this way, even though they did not go to the Philippines, they are giving of themselves one behalf of the disaster survivors. This is how they express the love in their intrinsic nature through their actions; that is why they are willing to give. Even if they only raise a little money, they are still engaging in spiritual cultivation.
The cumulative effect of this practice is virtue. This is what it is like in the Southern Hemisphere. What about the Northern Hemisphere? The Northern Hemisphere is cold! People there have heaters at home, so it is very warm inside. But the volunteers chose to leave their house and went into the markets and onto the streets. As it snowed, they stood there with a donation box. Even though the weather was cold, some people have them looks that were even colder. Their demeanor was truly icy. Tzu Chi volunteers, these Living Bodhisattvas, continued to smile and bow deeply. This is also [a practice]. This is a way they cultivate virtue.Because of their intrinsic nature, they cannot bear to see sentient beings suffer.They hope to use their warm enthusiasm to transform people’s cold indifference.
People with the affinities see the volunteers hoping the donation boxes and understand.Even though they see the volunteers from after they will run over and deposit some cash.This is so heartwarming.The volunteers also tell them, “Thank you! Bless you!”This allows this enthusiastic person to feel that his love has been received.He is happy; everyone is happy.This is Dharma-joy.
The donor wants to express his love.This makes him very happy.So, virtuous nature is found inside and out.Inside, we are inherently loving.Outwardly, we must act by giving to others.This is how we are virtuous.
“Virtuous nature is found inside and out.” “Inside” it is “the wondrous wisdom we possess”.People without wisdom cannot achieve this, and people who are not willing to give cannot be mobilized.Walking the Bodhisattva-path is about meeting the needs of sentient beings and being willing to give to others right away.With the virtue we cultivate with external actions and our pure intrinsic Buddha-nature, we can thoroughly understand and express all Dharma, inside and out.
So, whether inside or out, when people who went to provide disaster relief in the Philippines came back, all of them very happily said, “I’m finally home.”When we asked, “Was it very tiring?”They happily responded, “After those prefabricated classrooms were erected, we saw that once the kids had a place to learn, they became very lively. The teachers also had a place to help the children to learn in peace.”Designing this took a very long period of careful research and meticulous assembly.We tried this again and again.We constantly thought about it, tested it and used all kinds of materials to create parts of various shapes and sizes.We wanted a structure that was the most simple and the most safe, and could be neatly collapsed.Then we could transport the maximum number.
How many could we stack into one shipping container?
The more the better.When it arrives, the simpler it is, the more practical it will be.So, it took a long time to make this happen, many, many years.After we settled on a design, we had to mobilize many people.After we finished, it happened that we needed to use it in the Philippines, so we shipped it over right away.
Not only did we send the materials, we also sent people [to assemble them].Those volunteers were not afraid of hard work.In the hot weather, they climbed up and down, traveling back and forth to help.Each prefabricated classroom has to be secured with over a thousand screws.
See, isn’t this how we are, inside and out?
With love inside us, we give to others.We expended a lot of thought on designing and developing [this structure].
So, there are many instances where we must be consistent, inside and out.
We have already discussed the previous sutra text,.“Now, these young children are all my children.”See how hard these volunteers worked!See how innocent and lively the children are!Now they have a school they can go to.Once we moved in chairs and desks they began.This is what it is to “love them all impartially”.
We treat other people’s children like our own, and we do everything we can to give them the best.“I have these great carts, covered with the Seven Treasures, countless in number.”
The Buddha never stopped [giving to each of them].As long as it is something we can do, we should keep giving to others.Everything up to this has been an analogy for what the Buddha has done for sentient beings.
Now, these young children are all my children, and I love them all impartially.I have these great carts covered with the Seven Treasures, countless in number.
I should give them to each [child], with an impartial mind, so that they are not treated differently.
The next sutra passage states, “Why is this so? With what I have, I could give to a whole countryman still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.”
When the Buddha taught sentient beings, Small Vehicle practitioners only sought to awaken themselves.They never thought by leaving the burring house they would discover these ox-carts, which were very well-decorated and could be used to deliver themselves and others. Thus everyone formed great aspirations to accept the Great Dharma. The same principle applies here.
So the elder said, “With what I have, I could give to a whole country and still not be lacking. This means that the elder still had many things. In this world, if a father has so much to give his children, why would he give them only small amounts? This is an analogy for the Buddha’s wisdom, which contains the principles of all the material things in the universe that the Buddha had realized. He shared the Dharma with the entire world, not just with a single country. When He gave these teachings, in fact, everyone could experience them.
“Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children: This is an analogy for the pure Dharma-nature which all sentient beings possess. The Buddha did nothing more than teach what sentient beings already intrinsically possess so that they would learn and practice it. This is indicating that human nature is intrinsic, not given, and does not increase or decrease. With the teachings given now, He indicated the way and led us to return to our nature. So, how could we be lacking what we have?
The Dharma is no confined to our surroundings. It can spread wide and far, it can reach anywhere in the world. So, “What I have” is the Dharma. There is Dharma, inside and out, as we just said. Our love and virtuous nature are found inside and out. We need to unite these. Outside, we give to others. Inside, we inherently have this pure and undefiled great love. This already within each of us, so it is “what [we] have”. This is not only confined to a small place. The Buddha had openly and clearly explained that any sentient being with a mind has the same intrinsic nature as the Buddha. He said any sentient being with a mind, but is there any sentient being without a mind? All sentient beings have a mind, is there anyone without a mind? Everyone has a mind. Having this mind, they have the same Buddha-nature as the Buddha, so they all intrinsically have this. Everyone in the world has this, so it will never run out.
Therefore, it is not just the Buddha’s disciples; all beings in the world intrinsically have this. He said, “to say nothing of my children”, so doesn’t this include the people directly taught by the Buddha? They all “boarded their great carts”. People who were directly taught by the Buddha had already realized the principles had already realized the principles. They all “boarded their great carts”.
All of them chose the great ox-cart. Thus “they obtained what they never had before”. They wer happy. They did not choose the sheep-cart or deer-cart; they chose the cart drawn by the great white ox. Driving the ox-cart made them very happy. They were on an even path and could bring themselves, as well as many other people, to their destination. Walking the Bodhisattva-path, the great Bodhi-path, they can move forward very steadily. Doesn’t this bring happiness?
They never expected to gain so much, though they asked for little, they received a lot, so of course they were very happy. This is also an analogy for “the pure Dharma-nature which all sentient beings possess”. Everyone has this pure Dharma-nature. As long as we have a mind, we have a pure Dharma-nature. Thus it is said, “The Buddha did nothing more than teach what sentient beings already intrinsically possess”. All of us already intrinsically have this; all He did was “open and reveal” it to us so that we would “learn and practice often”. This is what the Buddha told us, so we must believe Him. We must learn to mindfully experience and comprehend the Dharma. “This indicates that human nature is intrinsic. This is not given [to us] and does not increase or decrease”. Because we already have it, He does not need to give it to us. We already have it. “it is no greater in Buddhas and no less in sentient beings”. The Buddha does not have more of this than us, and we do not have less of it than the Buddha. Our intrinsic nature is equal to the Buddha’s, we just do not realize it. Therefore, we rely on the Buddha [to understand].
“With the teachings given now, He indicated the way”. He gave us teachings and methods. But He was just simply pointing out the direction to us so that we do not go astray. So, “With the teachings given now, He indicated the way and led us to return to our nature”. If we go in that direction, we will find our intrinsic nature.
Next we will talk about “the Buddha’s great enlightened wisdom”. This enlightened wisdom is clear and radiant, [clearly] something sentient beings have.This clear and radiant enlightened wisdom,is not just possessed by the Buddha.The Buddha’s wisdom is inherent in everyone.
The Buddha’s great enlightened wisdom is clearly something sentient beings have. The Dharma-nature is like a great ocean. He does not say it is true or not. Unenlightened beings and noble beings are equal; no one is higher or lower. Only by eliminating the afflictions in their minds can they attain realization as easily as if turning over their hand.
We originally have Buddha- wisdom this great enlightened wisdom. However, we have become deluded. Yet we must know that, ultimately, we all intrinsically have this wisdom. The Buddha understands this very well. “Dharma-nature is great like the ocean.” Our wisdom, our enlightened nature, is as vast as the ocean.
So, the Buddha “does not say it is true or not.” Are things actually real? The Buddha said everything is empty in nature. In the end, it returns to nothing. Are these things good or evil? The Buddha said they may be good, evil or indeterminate. As for “unenlightened beings and noble beings, you are an unenlightened being, and you want to become a noble beings. Noble beings were once unenlightened beings.
In conclusion, the way the Buddha treats sentient beings is “equal; no one is higher or lower.” This was the Dharma that He taught us. All things in the world are equal. Everyone’s inherent goodness is equal. Unenlightened and noble beings are equal. Everything is equal.
The only things that differ are our defilements. If our minds are filled with garbage, we are ordinary, unenlightened beings. If we immediately cleanse this filth, by breaking down, brushing away and washing it, our intrinsic nature will manifest, because we have eliminated these defilements. Then would it really be difficult to truly attain realizations? “[They can] attain realizations as if turning over their hand;” it would be easy. So, as we learn the Buddha’s Way, we must always be mindful.
All the children who sought the ox-carts only feared not getting them. Now they indeed attained them. Those who at first sought the sheep- or deer-carts sought what was small, but now they attained what was great. Thus it was beyond what they hoped for.
“All the children” means we can all return to our intrinsic Buddha-nature. To do this, we “ride the white ox.” “All the children sought the ox-carts.” Originally they wanted the sheep-cart, deer-cart, but they received the great ox-cart. So, they were all very happy. Whether they had affinities or not, as long as they listened to the Buddha—Dharma they would be able plant causes.
All the time: Those who were without affinities, had their desires more than fulfilled, not to mention. Those with the affinities! Those without affinities are those lacking the right causes and conditions. But the Buddha compassionately taught all and ultimately formed affinities without bias.
He continued to work to transform others. This is unconditional loving-kindness and our intrinsic nature of True Suchness. All sentient beings are Buddha-children. Whether we have achieved [realizations], are achieving them or have yet to achieve them, the Buddha will never give up on us He constantly created karmic conditions for us, sows seeds and constantly gives teachings.
Unconditional loving-kindness is an inherent principle of True Suchness. This means that all sentient beings are the Buddha’s children. Those in the past and the future who had not formed affinities are still the Buddha’s children.
In summary, all sentient beings in the world. We understand this completely. As long as we learn virtuous teachings, we can apply them. We are all capable of doing this as long as we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「明本性淨明德，是德性有內外，內則具妙智力，外則諸法博達。」
⊙「今此幼童皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心，各各與之，不宜差別。」《法華經譬喻品第三》
⊙「所以者何？以我此物，周給一國猶尚不匱，何況諸子？是時諸子各乘大車，得未曾有，非本所望。」
⊙所以者何？以我此物周給一國猶尚不匱，何況諸子：喻清淨法性，眾生同具。佛不過唯以眾生本所自具有者，而開示之，令學而時習。是明人性之本具，為不給與，亦不增減之，而今授法指向，而令會歸自然本性，夫何匱乏之有？
⊙佛智大覺，明眾生本具。法性如大海，不說有是非；凡夫賢聖人，平等無高下；唯在心垢滅，取證如反掌。
⊙諸子求牛車者，唯恐不得，今竟已得；始求得羊車、鹿車者，所求甚小，今竟得大，故均出於本望之外。
⊙是時：喻非子無緣者尚充裕有餘，何況是有緣諸子耶。言非子者，且缺正因不同緣。然佛慈普彼，畢竟無偏，況結緣子。
⊙於無緣大慈，即本具真如理，則一切眾生無非佛子也。且以宿昔未結緣者為非子也。
【證嚴上人開示】
「明本性淨明德，是德性有內外，內則具妙智力，外則諸法博達。」
明本性 淨明德
是德性 有內外
內則具妙智力
外則諸法博達
常常說過了，凡夫就是六道不斷在輪迴，煩惱無明不斷複製，所以我們的本性已經深埋了，埋在煩惱中。現在，我們若希望我們的本性現前，必定要下功夫，一層一層不斷地磨、不斷地擦、不斷地洗，要磨、要擦、要洗，不斷下功夫。就像佛陀這樣告訴我們，佛的本身，就已經要經過無量數劫，在無量數佛所，這樣不斷修行，生生世世不斷累積，到最後也是能夠污垢盡去，清明現前，那就是覺悟了。
所以說「是德性有內外」。我們人人這個德性，我們就是要修。自己本身內在具足，本來就有，「內則具妙智力」，我們人人，都是本具這個妙智的力量，只是我們長期以來糊塗了。我們應該很清楚，我們每一個人的德性，這個德你就是要修，要好好經過人群中，要和群合眾。
不論是開口動舌、不論是舉手動足，在人群中為他人設想，幫助別人減輕勞作負擔。我們若能盡一分心，多一分的動作，就可以幫助人少一分的勞作。不一定重災難之時，我們去到苦難人群中，這樣才叫做在行善修福。在我們這個時候，我們就能夠行善」修福了。
現在的菲律賓，這樣(海燕颱風)的災難，現在地球上，已經有四十多個國家慈濟人，為菲律賓這次的災難付出。南半球很熱，在那大太陽下流著汗，衣服濕了，還是一樣，大太陽下，哪怕一個銅板，他們捧著愛心箱，他不論是多少，他們就是這樣向人哈腰鞠躬，這就是造福。向大家祝福：「你能夠啟發了一分的愛心，增長一分心靈的財富。再為你祝福！」
像這樣，雖然他們沒有走到菲律賓，不過是為菲律賓的苦難人，在付出。這就是內心的本性，那分的愛展現在身體上，這樣願意去付出。哪怕是一點點錢，這樣他也是在修行，這種修行累積叫做德。
南半球是這樣，北半球呢？北半球冷啊！同樣，家裡有暖氣，裡面很溫暖，卻是他就要走出屋外，在市集中、街頭巷尾，霜雪在下，同樣捧著愛心箱。有人看到，天氣雖然冷，那個臉色比天氣更冷，真的是很冷漠。慈濟人，人間菩薩，還是掛著笑容，還是彎腰鞠躬，這也是啊！這也是修我們本身的德。是由我們內心的本性，不忍世間眾生受苦難，希望用這分的熱情，來度化冷漠的人生。
有緣的人，看到他們捧著愛心箱，知道了，遠遠的也這樣跑過來，鈔票這樣投下去。多麼溫暖啊！也是同樣一句：「感恩啊！祝福！」讓這分熱情的人，感覺到他的愛心也達到了，歡喜了，皆大歡喜，這叫做法喜。捐的人發揮他的愛心，他很歡喜。所以，這內外都是德性。在內，人人本具的愛心；在外，就要行動、付出，這叫做德。
所以「德性有內外」，「內」在裡面，「具妙智力」。若沒有智慧的人，做不到，而若沒有願意付出的人，根本沒辦法動員，這個菩薩道就是應眾生所需要。及時願意付出，這種外行所修的德，內心本具清淨的佛性，內外的法都很通達。這對內、對外。
看到他們出去幫助救濟人的人，回來了，人人都很歡喜說：「終於回來了。」問他說：「很辛苦？」他很歡喜，他說：「那個簡易屋搭起來之時，看到這些孩子，有地方可以進去裡面讀書，很活潑，老師已經有一個地點，可讓孩子安心讀書。」
這已經用很長久的時間，仔細研究，仔細來組合，一次再一次，不斷用功、不斷思考，不斷用世間的東西，這種有物質造作種種的形態，什麼樣的形態最簡單、最安全、收起來最整齊、要運送出去最有分量，一個貨櫃可以疊多少，可以疊愈多愈好，到達，愈簡單、它愈實用。所以，這過去，要花很長的時間，好幾年，現在已經這樣好了，就要再動員很多人，東西已經完成，正好，因緣，菲律賓所需要，及時運過去。
不是東西過去就好，人也要過去，去到那個地方，大家不惜辛苦，天氣很熱，爬高、爬低，來來回回，為每一間的簡易教室，要鎖上千多顆螺絲。看，這不就是我們內外，裡面有愛心，外面去付出，用很多的心思去設計、去發展出來，所以很多事情必定要內外合一。
所以，前面的(經)文，我們已經說過了，「今此幼童，皆是吾子」。你看他們在那裡做得那麼辛苦，看到那些孩子，可以很天真、很活潑，在那個地方有學校可讀書了，搬著椅子、桌子開始，這「愛無偏黨」啊！別人的孩子，我們的孩子都一樣，盡量我們就是盡心力用最好的。所以「我有如是七寶大車，其數無量」，就是這樣不斷不斷「各各與之」，只要我們做得到的，我們就是這樣一直付出，大概到現在就是這樣來譬喻，佛陀對眾生也是一樣。
今此幼童皆是吾子
愛無偏黨
我有如是七寶大車
其數無量
應當等心
各各與之
不宜差別
《法華經譬喻品第三》
所以下面的(經)文說，「所以者何？以我此物，周給一國猶尚不匱，何況諸子？是時諸子各乘大車，得未曾有，非本所望。」
所以者何
以我此物周給一國
猶尚不匱
何況諸子
是時諸子
各乘大車
得未曾有
非本所望
《法華經譬喻品第三》
佛陀為眾生說法，小乘者只是求自身獨善其身，沒想到脫離了火宅，發現了有大白牛車，裝潢是這麼好，可以自度，又能夠度人，所以大家開始發大心，要來接受大法。與此道理一樣。
就是因為這樣，「以我此物，周給一國猶尚不匱」，意思就是說，我還有很多很多東西，世間的父親要給孩子的東西，還很多，怎麼會用這樣，一點點的東西來分呢？這就是譬喻著佛陀的智慧，佛陀所得到宇宙之間，所有物質道理的法，都包含在其中。天下，不只是一國，是天下所有，佛陀的法去付出，其實全部能夠讓人人感受得到。
所以者何
以我此物周給一國
猶尚不匱
何況諸子：
喻清淨法性
眾生同具
佛不過唯以
眾生本所自具有者
而開示之
令學而時習
是明人性之本具
為不給與
亦不增減之
而今授法指向
而令會歸自然本性
夫何匱乏之有
法不是在我們自己的範圍內，能夠普及，普及很廣，天下間都能夠做得到。所以這個法，「此物」就是法，我們內外的法，就像剛才說過內、外。我們的愛，德性是在內與外，我們要會合。對外，我們要付出；對內，本具這分愛，無私無染的大愛，這就是已經人人本具了，所以叫做「此物」。這個東西不是只侷限在小範圍。佛陀就開宗明義這樣說，心，只要有心的眾生，與佛的本性都平等。
既然只要有心的眾生，哪一個眾生無心？每一種的眾生都有心。哪一個人無心？每一個人都有心。有心，就有與佛同等的佛性，所以人人本具，所以普天之下人人都有，所以用不完，所以不只是佛的弟子，天下眾生全都本具，所以說「何況諸子」，何況佛陀直接教育的人呢？所以「各乘大車」，受佛陀直接教育，他已經得到了，瞭解道理了，所以，「各乘大車」，大家懂得選擇大白牛車了。
所以「得未曾有」，歡喜啊！不是選擇羊車、鹿車，所選擇的是大白牛車，這樣駕駛著大白牛車，多麼歡喜！平坦的道路，自己能夠到達，能夠載很多人到達，這種的菩薩道在大菩提中，非常安穩向前，這不就是歡喜呢？想不到能夠得到這麼多人，求少得大，這當然就很歡喜了。
這也是譬喻，「清淨法性眾生同具」，清淨的法性大家都有，只要有心的人就有清淨的法性。所以說「佛不過唯以眾生，本所自具有」。人人本來自己所具有的，他只不過為我們「開、示」，讓我們懂得「學而時習」，所以，佛陀這樣告訴我們，我們就要相信，我們就這樣來學，將這個法真正用心，我們來體會。
意思就是「明人性之本具」，「為不給與，亦不增減」，因為我們本來就有了，他就不需要再給我們，我們本來就有了，「在佛不增，在凡不減」，佛陀不比我們多，我們沒有比佛少，我們人人本性與佛同等。只是我們不知，所以要藉重佛法，「今授法指向」，現在為我們教授，給我們方法，這個法，只是很簡單為我們指一下：方向在那裡，不要差毫釐。
所以「而(今)授法指向，而(令) 會歸自然本性」，我們自然按照那個方向，去找出了我們自己的本性來。
下面再說，「佛智大覺」，大覺，非常的明朗。「眾生本具」，這種的大覺明朗，不只是佛有，佛的智，佛智人人本具。
佛智大覺
明眾生本具
法性如大海
不說有是非
凡夫賢聖人
平等無高下
唯在心垢滅
取證如反掌
我們人人本具佛智，就人人本具大覺，不過，我們眾生已經迷了。不過我們要知道，回過頭來知道，全都人人本具，佛陀很瞭解，因為「法性如大海」，我們的智慧、覺性，就如大海一樣。所以佛陀「不說有是非」，到底這些東西是真的嗎？佛陀就說，一切皆空，最後歸零。這法是惡或是善呢？佛就說善、惡，無記，「凡夫賢聖」，你是凡夫，你也是要當賢聖？賢聖原來也是凡夫修成的。所以，總而言之，佛陀對一切眾生，就是「平等無高下」，這是佛陀對我們的說法，一切世間的法都是平等，人性、本性都平等，凡夫、聖人都平等，所以這種全都是平等。
只是一項，心的垢穢。我們的心若是髒了，那就是平平凡凡的凡夫，而你這個垢穢若趕緊將它清洗，磨、擦、洗，這個本性現前。就是因為這個塵垢消滅了，這樣要真正證果豈有困難呢？「取證如反掌」，不困難，所以，我們學佛必定要用心。
諸子求牛車者
唯恐不得
今竟已得
始求得羊車、
鹿車者
所求甚小
今竟得大
故均出於本望之外
「諸子」，人人本具的佛性，人人能夠回歸，所以「駕以白牛」，「諸子求牛車」，本來是鹿車、羊車，卻是得到了大白牛車，所以大家很歡喜。有緣、非緣，同樣能夠聽聞佛法，他就能夠種因。
是時：
喻非子無緣者
尚充裕有餘
何況是有緣諸子耶
言非子者
且缺正因不同緣
然佛慈普彼
畢竟無偏況結緣子
還要再去度人得，這就是「無緣大慈」，也是我們人人本具真如的道理。一切眾生全都是佛子，不論是已成就、當成就、未成就，佛陀都不放棄，不斷不斷來造因緣、播種子，不斷這樣在教育。
於無緣大慈
即本具真如理
則一切眾生
無非佛子也
且以宿昔未結緣者
為非子也
總而言之，天下間所有眾生本具佛性，我們全都清楚了，只要得到善法，能夠自運用，這全都是我們人人能力，所以只要人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Exercise Wondrous Powers to Understand All (內具妙力外達諸法)
Date: May.29. 2015
“We must understand the pure and radiant virtues of our intrinsic nature. This virtuous nature is found inside and out. Inside, it is the wondrous wisdom we possess. Outside, it is all the Dharma we understand and express.”
As I often say, we unenlightened beings endlessly transmigrate in the Six Realms, constantly reproducing our afflictions and ignorance. So, our intrinsic nature has already been buried under a deep layer of afflictions. If we want to manifest our true nature right now, we must put in a lot of hard work to break down each layer of afflictions, then brush them aside and wash them away. We have to break down, brush aside, then wash. We must constantly put in this hard work.
As the Buddha told us, He Himself spent innumerable kalpas in the presence of countless Buddhas, unceasingly engaging in spiritual practice. In each lifetime, time after time, He built up [His spiritual practice]. In the end, He was able to completely eliminate His impurities so clarity and radiance manifested once again. This was when He became enlightened. “This virtuous nature is found inside and out.”
A virtuous nature is something we must cultivate. We are replete with this in our nature; it is inherently in us. “Inside, it is the wondrous wisdom we possess.” All of us inherently have the power of wondrous wisdom. But for a very long time, we have been confused. We should very clearly understand that we all have this virtuous nature, but this virtue must be cultivated; we must earnestly go among people and interact with them harmoniously. Whether we are opening our mouth to speak, or moving our body to act, we must be considerate of others and help them reduce their burdens and their work. By making an effort to do a little more, we can reduce the amount of work others must do. This does not mean that only in serious disasters can we go among the suffering in order to do good deeds and cultivate blessings.
Here and now, we can do good deeds and cultivate blessings. After the Philippines experienced Typhoon Haiyan, right now across the world, Tzu Chi volunteers in over 40 countries are working to help them through this disaster. It is very hot in the Southern Hemisphere. Volunteers were sweating under the scorching sun. Their clothes were drenched in sweat, but they still stood there with the donation box, even if all they got was coins. No matter how much a person gave, they bowed to each deeply; this is creating blessings.
The volunteers blessed the donors, saying, “You have awakened the love in your heart and increased your spiritual wealth. May blessings be upon you.” In this way, even though they did not go to the Philippines, they are giving of themselves one behalf of the disaster survivors. This is how they express the love in their intrinsic nature through their actions; that is why they are willing to give. Even if they only raise a little money, they are still engaging in spiritual cultivation.
The cumulative effect of this practice is virtue. This is what it is like in the Southern Hemisphere. What about the Northern Hemisphere? The Northern Hemisphere is cold! People there have heaters at home, so it is very warm inside. But the volunteers chose to leave their house and went into the markets and onto the streets. As it snowed, they stood there with a donation box. Even though the weather was cold, some people have them looks that were even colder. Their demeanor was truly icy. Tzu Chi volunteers, these Living Bodhisattvas, continued to smile and bow deeply. This is also [a practice]. This is a way they cultivate virtue.Because of their intrinsic nature, they cannot bear to see sentient beings suffer.They hope to use their warm enthusiasm to transform people’s cold indifference.
People with the affinities see the volunteers hoping the donation boxes and understand.Even though they see the volunteers from after they will run over and deposit some cash.This is so heartwarming.The volunteers also tell them, “Thank you! Bless you!”This allows this enthusiastic person to feel that his love has been received.He is happy; everyone is happy.This is Dharma-joy.
The donor wants to express his love.This makes him very happy.So, virtuous nature is found inside and out.Inside, we are inherently loving.Outwardly, we must act by giving to others.This is how we are virtuous.
“Virtuous nature is found inside and out.” “Inside” it is “the wondrous wisdom we possess”.People without wisdom cannot achieve this, and people who are not willing to give cannot be mobilized.Walking the Bodhisattva-path is about meeting the needs of sentient beings and being willing to give to others right away.With the virtue we cultivate with external actions and our pure intrinsic Buddha-nature, we can thoroughly understand and express all Dharma, inside and out.
So, whether inside or out, when people who went to provide disaster relief in the Philippines came back, all of them very happily said, “I’m finally home.”When we asked, “Was it very tiring?”They happily responded, “After those prefabricated classrooms were erected, we saw that once the kids had a place to learn, they became very lively. The teachers also had a place to help the children to learn in peace.”Designing this took a very long period of careful research and meticulous assembly.We tried this again and again.We constantly thought about it, tested it and used all kinds of materials to create parts of various shapes and sizes.We wanted a structure that was the most simple and the most safe, and could be neatly collapsed.Then we could transport the maximum number.
How many could we stack into one shipping container?
The more the better.When it arrives, the simpler it is, the more practical it will be.So, it took a long time to make this happen, many, many years.After we settled on a design, we had to mobilize many people.After we finished, it happened that we needed to use it in the Philippines, so we shipped it over right away.
Not only did we send the materials, we also sent people [to assemble them].Those volunteers were not afraid of hard work.In the hot weather, they climbed up and down, traveling back and forth to help.Each prefabricated classroom has to be secured with over a thousand screws.
See, isn’t this how we are, inside and out?
With love inside us, we give to others.We expended a lot of thought on designing and developing [this structure].
So, there are many instances where we must be consistent, inside and out.
We have already discussed the previous sutra text,.“Now, these young children are all my children.”See how hard these volunteers worked!See how innocent and lively the children are!Now they have a school they can go to.Once we moved in chairs and desks they began.This is what it is to “love them all impartially”.
We treat other people’s children like our own, and we do everything we can to give them the best.“I have these great carts, covered with the Seven Treasures, countless in number.”
The Buddha never stopped [giving to each of them].As long as it is something we can do, we should keep giving to others.Everything up to this has been an analogy for what the Buddha has done for sentient beings.
Now, these young children are all my children, and I love them all impartially.I have these great carts covered with the Seven Treasures, countless in number.
I should give them to each [child], with an impartial mind, so that they are not treated differently.
The next sutra passage states, “Why is this so? With what I have, I could give to a whole countryman still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.”
When the Buddha taught sentient beings, Small Vehicle practitioners only sought to awaken themselves.They never thought by leaving the burring house they would discover these ox-carts, which were very well-decorated and could be used to deliver themselves and others. Thus everyone formed great aspirations to accept the Great Dharma. The same principle applies here.
So the elder said, “With what I have, I could give to a whole country and still not be lacking. This means that the elder still had many things. In this world, if a father has so much to give his children, why would he give them only small amounts? This is an analogy for the Buddha’s wisdom, which contains the principles of all the material things in the universe that the Buddha had realized. He shared the Dharma with the entire world, not just with a single country. When He gave these teachings, in fact, everyone could experience them.
“Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children: This is an analogy for the pure Dharma-nature which all sentient beings possess. The Buddha did nothing more than teach what sentient beings already intrinsically possess so that they would learn and practice it. This is indicating that human nature is intrinsic, not given, and does not increase or decrease. With the teachings given now, He indicated the way and led us to return to our nature. So, how could we be lacking what we have?
The Dharma is no confined to our surroundings. It can spread wide and far, it can reach anywhere in the world. So, “What I have” is the Dharma. There is Dharma, inside and out, as we just said. Our love and virtuous nature are found inside and out. We need to unite these. Outside, we give to others. Inside, we inherently have this pure and undefiled great love. This already within each of us, so it is “what [we] have”. This is not only confined to a small place. The Buddha had openly and clearly explained that any sentient being with a mind has the same intrinsic nature as the Buddha. He said any sentient being with a mind, but is there any sentient being without a mind? All sentient beings have a mind, is there anyone without a mind? Everyone has a mind. Having this mind, they have the same Buddha-nature as the Buddha, so they all intrinsically have this. Everyone in the world has this, so it will never run out.
Therefore, it is not just the Buddha’s disciples; all beings in the world intrinsically have this. He said, “to say nothing of my children”, so doesn’t this include the people directly taught by the Buddha? They all “boarded their great carts”. People who were directly taught by the Buddha had already realized the principles had already realized the principles. They all “boarded their great carts”.
All of them chose the great ox-cart. Thus “they obtained what they never had before”. They wer happy. They did not choose the sheep-cart or deer-cart; they chose the cart drawn by the great white ox. Driving the ox-cart made them very happy. They were on an even path and could bring themselves, as well as many other people, to their destination. Walking the Bodhisattva-path, the great Bodhi-path, they can move forward very steadily. Doesn’t this bring happiness?
They never expected to gain so much, though they asked for little, they received a lot, so of course they were very happy. This is also an analogy for “the pure Dharma-nature which all sentient beings possess”. Everyone has this pure Dharma-nature. As long as we have a mind, we have a pure Dharma-nature. Thus it is said, “The Buddha did nothing more than teach what sentient beings already intrinsically possess”. All of us already intrinsically have this; all He did was “open and reveal” it to us so that we would “learn and practice often”. This is what the Buddha told us, so we must believe Him. We must learn to mindfully experience and comprehend the Dharma. “This indicates that human nature is intrinsic. This is not given [to us] and does not increase or decrease”. Because we already have it, He does not need to give it to us. We already have it. “it is no greater in Buddhas and no less in sentient beings”. The Buddha does not have more of this than us, and we do not have less of it than the Buddha. Our intrinsic nature is equal to the Buddha’s, we just do not realize it. Therefore, we rely on the Buddha [to understand].
“With the teachings given now, He indicated the way”. He gave us teachings and methods. But He was just simply pointing out the direction to us so that we do not go astray. So, “With the teachings given now, He indicated the way and led us to return to our nature”. If we go in that direction, we will find our intrinsic nature.
Next we will talk about “the Buddha’s great enlightened wisdom”. This enlightened wisdom is clear and radiant, [clearly] something sentient beings have.This clear and radiant enlightened wisdom,is not just possessed by the Buddha.The Buddha’s wisdom is inherent in everyone.
The Buddha’s great enlightened wisdom is clearly something sentient beings have. The Dharma-nature is like a great ocean. He does not say it is true or not. Unenlightened beings and noble beings are equal; no one is higher or lower. Only by eliminating the afflictions in their minds can they attain realization as easily as if turning over their hand.
We originally have Buddha- wisdom this great enlightened wisdom. However, we have become deluded. Yet we must know that, ultimately, we all intrinsically have this wisdom. The Buddha understands this very well. “Dharma-nature is great like the ocean.” Our wisdom, our enlightened nature, is as vast as the ocean.
So, the Buddha “does not say it is true or not.” Are things actually real? The Buddha said everything is empty in nature. In the end, it returns to nothing. Are these things good or evil? The Buddha said they may be good, evil or indeterminate. As for “unenlightened beings and noble beings, you are an unenlightened being, and you want to become a noble beings. Noble beings were once unenlightened beings.
In conclusion, the way the Buddha treats sentient beings is “equal; no one is higher or lower.” This was the Dharma that He taught us. All things in the world are equal. Everyone’s inherent goodness is equal. Unenlightened and noble beings are equal. Everything is equal.
The only things that differ are our defilements. If our minds are filled with garbage, we are ordinary, unenlightened beings. If we immediately cleanse this filth, by breaking down, brushing away and washing it, our intrinsic nature will manifest, because we have eliminated these defilements. Then would it really be difficult to truly attain realizations? “[They can] attain realizations as if turning over their hand;” it would be easy. So, as we learn the Buddha’s Way, we must always be mindful.
All the children who sought the ox-carts only feared not getting them. Now they indeed attained them. Those who at first sought the sheep- or deer-carts sought what was small, but now they attained what was great. Thus it was beyond what they hoped for.
“All the children” means we can all return to our intrinsic Buddha-nature. To do this, we “ride the white ox.” “All the children sought the ox-carts.” Originally they wanted the sheep-cart, deer-cart, but they received the great ox-cart. So, they were all very happy. Whether they had affinities or not, as long as they listened to the Buddha—Dharma they would be able plant causes.
All the time: Those who were without affinities, had their desires more than fulfilled, not to mention. Those with the affinities! Those without affinities are those lacking the right causes and conditions. But the Buddha compassionately taught all and ultimately formed affinities without bias.
He continued to work to transform others. This is unconditional loving-kindness and our intrinsic nature of True Suchness. All sentient beings are Buddha-children. Whether we have achieved [realizations], are achieving them or have yet to achieve them, the Buddha will never give up on us He constantly created karmic conditions for us, sows seeds and constantly gives teachings.
Unconditional loving-kindness is an inherent principle of True Suchness. This means that all sentient beings are the Buddha’s children. Those in the past and the future who had not formed affinities are still the Buddha’s children.
In summary, all sentient beings in the world. We understand this completely. As long as we learn virtuous teachings, we can apply them. We are all capable of doing this as long as we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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