20150601《靜思妙蓮華》三觀空有行菩提道(第577集)
（法華經•譬喻品第三）
⊙「大慈無量愛無量，大悲無窮廣無邊，一切眾生無非子，恆牽長情深廣緣。」
⊙「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》
⊙「舍利弗！於汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？」《法華經譬喻品第三》
⊙舍利弗！於汝意云何：謂長者見諸子，先於火宅中耽著欲樂，不覺不知，大宅四面俱時火起，為誘子離宅，許三種之車。
⊙今諸子聞適意三車，既至宅外，則各與一大白牛車，是與前許三車有別。
⊙此喻明說無虛妄。是長者先許諸子三車，諸子既出之後，不與羊、鹿車，而等與珍寶大車，這先許三，後與一，寧有虛妄否？
⊙三觀：空觀、假觀、中觀。
⊙空觀：是觀諸法緣生無性，當體即空。
⊙假觀：是觀諸法雖同幻化，但有假相和作用。
⊙中觀：是觀諸法非空亦非假，亦空亦假之中道實理。
⊙大白牛車：喻大乘菩薩以圓融三觀，觀於諸法實相之理，頓破無明煩惱，而成一切種智；如乘大白牛車，至於寶所。
【證嚴上人開示】
「大慈無量愛無量，大悲無窮廣無邊，一切眾生無非子，恆牽長情深廣緣。」
大慈無量愛無量
大悲無窮廣無邊
一切眾生無非子
恆牽長情深廣緣
「大慈無量愛無量」，這是我們學佛最根本要學的，也要用的。法入我們的心，行就要如法行，所以我們大慈、大悲，不能缺少。所以「大悲無窮」，不論土地多大，這個悲心就擴多大，所以是「廣無邊」。
「一切眾生無非子」，我們最近還是在描述著大長者，和這些孩子無法切離，所以「恆牽長情深廣緣」，這個情還是長長久久還牽著。佛陀在無數劫、無數劫以前，開始修行，開始度眾生，一直到現在，我們不知道跟著佛陀，幾生幾世了，隨著佛陀的修行，我們有緣，他來牽我們、來度我們，這一分的情是很長。
常常一句話說「拉長情，擴大愛」，這就是菩薩。我們在學佛的過程中，覺有情，我們要常常和眾生的情，也是要結合著。就像最近，菲律賓(海燕颱風)的大災難，到目前已經有四十幾個國家，為了菲律賓去付出。
每天、每天報回來的訊息，都是讓人感動、讓不捨。就是「以工代賑」，到了將要結束，這個最後段，聖荷西(鎮)這一段，本來我們開始，發動了要「以工代賑」，但是開頭到達才一百多人，這樣要如何清理呢？趕緊，李居士就趕緊，將那些里長邀過來，告訴他們，你趕緊到每家每家，趕緊去叫他們，十五歲以上的人，全都可以來打掃、來賺錢，一天五百元。
里長很用心，趕緊到處去邀人，忽然間來了很多人，第一天，超過了千人開始動工。當然，這也要用智慧方法去帶動。第二天、第三天，開始已經結束了，其中有很多的故事。因為慈濟人在那個地方，和他們互動，提升了他們的希望。讓他們有重振家園的希望，甚至(災民)聽慈濟人說：「『做好事不是有錢人的權利，是有心人的權利。』大家都可以做好事。」也不少人已經投入當志工了。
其中的故事，有一個家庭，他說他就是在討海，捕魚的人，這樣這個颱風忽然間來，損失了六、七個人，到現在還找不到人，這個時候，他萬念俱灰，到底這個人生，要如何再活下去？但是看到慈濟人這麼用心，他發心：只要人活著，還很有用，也可以幫助人。
還有另外一對兄妹，同樣也有親人損失，同樣所有的家園、產業，毀於一旦，都沒有了。(他們)說，一個月的時間，很辛苦在過日子，不知如何過，不知要如何生活。得到慈濟「以工代賑」，拿到這個錢很歡喜，哥哥就說：「趕快來去買魚、買肉。」但是妹妹就說：「我們難道剛剛沒聽到，慈濟人在說，這個愛心是來自全球，愛就是要尊重生命。來自全球的錢，是要讓我們復建家園，我們拿來了，就拿去吃，去買魚肉，這樣不好。」哥哥說：「對啊！應該要很尊重慈濟人，告訴我們的話，好吧！吃得飽就好了，還是買蓋屋頂的材料！」開始，每天都來做工。
像這樣，雖然他們不是有錢，卻是將法聽進去。看到這分「大慈無量、大悲無窮，愛無量廣無邊」，他們將這分的愛心、尊重慈濟人，這樣不就像是一家人呢？這就是佛陀教我們，在天地之間，慈、悲、喜、捨，這是人間不可缺少的。
所以，我們前面的(經)文，佛陀向舍利弗說，本來那位大長者在門外設三車——羊車、鹿車、大牛之車；最後，給每一個孩子，都是用七寶莊嚴的大白牛車？為什麼？
開始說，這位大長者說：「我很有錢，我可以有這些物資，就是給全國的人都還有剩，何況只給我的孩子而已呢？」所以，那時候，那些孩子出離了火宅，大家已經就是，坐著這輛大白牛車。大白牛駕駛著這輛車，在這個康莊大路很平穩地走。這些孩子很歡喜，所得到的實在是，原本不敢要求的，現在所得到的是那麼多。這是前面的大意。
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》
佛陀再叫著舍利弗，說：「舍利弗！於汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？」
舍利弗
於汝意云何
是長者
等與諸子珍寶大車
寧有虛妄不
《法華經譬喻品第三》
這樣是不是有虛忘呢？這段意思就是說，這位長者在這個大宅裡，看到火從大宅四面這樣火起了，他的孩子還貪著這個火宅中，還在那裡耽戀、嬉戲，不知道這大房子，四面已經全都起火了。只好就是設三車來誘引，誘引這些孩子，讓他們看到大宅外面，有他們平時最愛的東西，所以，用這樣來誘引這個孩子，脫離火宅。
舍利弗
於汝意云何：
謂長者見諸子
先於火宅中
耽著欲樂不覺不知
大宅四面俱時火起
為誘子離宅
許三種之車
這就是長者的智慧，在外面種種的車，這麼美，都是用寶物，這樣建設起來的大車。所以，這些孩子聽到，很適意，剛剛好是他們所要的東西，所以很歡喜，出離了大宅。想要的三車，但是，到大宅外面，給他們的一輛車，那就是是最好的大車。
今諸子聞適意三車
既至宅外
則各與一大白牛車
是與前許三車有別
這，他就問舍利弗：「這樣，你們想，我後來給他們的是這麼大的車，這樣我可有虛妄嗎？有沒有，有說謊嗎？」這個長者本來是(設)三車，最後給他們一大車，這樣可有虛妄嗎？這是要來加強證明，這位長者的不虛妄。
此喻明說無虛妄
是長者
先許諸子三車
諸子既出之後
不與羊、鹿車
而等與珍寶大車
這先許三 後與一
寧有虛妄否
「虛妄」，是不利他人，說了之後不算數，這樣才叫做虛妄。既然要給你，小小的東西，說要給你一、二，其實給你五、六、七、八、九了；不是只給你一、二而已，是給你最多、最大的東西，這是有利益，當然就無虛妄之咎了。這也是一種譬喻，三車就是譬喻「三觀」，三種的法，三觀，就是空觀、假觀、中觀。
三觀：
空觀
假觀
中觀
空觀：
是觀諸法
緣生無性
當體即空
空觀，那就是「觀諸法緣生無性，當體即空」。這也是常常，在告訴大家「真空」。佛陀他設三乘法，小乘、聲聞乘，他就告訴他們說，人生諸法是從緣生，緣更深(究)本無性。這個緣，緣，到底長什麼樣子？你若不去造作，哪有緣？就像大樹，合抱之樹，它有種子，有了種子，若無緣，這顆種子將它放在桌上，一年、三年、十年，這顆種子它還是一顆種子。一顆種子有大地的緣、有空氣、水分的「緣」，合著這個「因」，因與緣會合，這樣成為了合抱之樹。
你將這些(緣)全都分離，那就是「諸法緣生無性」，這是沒有屬於哪一種性，這些要合起來，這樣這個緣才會生，分開了，那就沒有東西、沒有性，所以「當體即空」。所以這個法，「諸法緣生無性」，不是單獨的性，要聚合起來，才有這個體。這些東西分開了，就是「空」，就是沒有，沒有這個東西，這叫做「空觀」。
又一種叫做「假觀」。萬事皆是假，如夢如幻，諸法雖然就是如夢如化，但有「假相和作用」，有這個假相、作用。
假觀：
是觀諸法
雖同幻化
但有假相和作用
你說假、幻，不過，我們生來人間，也要借「假」，來成為「真」。我們在人間要如何活下去？我們當然要有我們生活資源。每天我們要吃飯，吸收了營養，讓我們的身體健康，能夠做事。這雖然說是虛幻，我們借假修真。
天氣這麼冷，我們要穿得暖，我們要用這個布料，來維持我們的身體，保護我們的暖氣。但是，分開之後，這個東西也真的是假，因為這個布的來源是如何來？那就是要種棉花、種瓊麻等等，來做織布的料。
棉花，或者是瓊麻，它都各有它的種子，同樣要借重大地，借重水分，借重空氣，經過農夫這樣耕種、收成，經過工業等等，成為了布類，冷熱不同的布類，這樣仔細織出來，提供給我們做衣服。這些物質將它分析到底，還是虛幻。尤其是世間沒有一項東西，永永遠遠都在。
不過，我們人生必定要「借假修真」，我們就是在這個，很多虛幻假相的物質上，人生短暫，但是我們這樣，借重它的環境來生活，這就是「假觀」，我們就要去瞭解。
而人就是「迷」。一切都是假，但是不斷不斷執著那個欲念——去佔領他人的國土，去佔他人的事業，在彼此之間互相對立，只為了要爭得你的變我的，我要比你更多，就是只為了這樣。所以在這個人間執著，就像在火宅中耽戀、執著，這就是我們人生的迷。
佛陀就是來說一些道理，空啊！一切歸空、一切無常，人間的物質都是一個假相，我們借假來修真，不要受這個假相，誘引我們去造作了，很多無明煩惱，這到頭來自己受盡了苦難。所以，我們要明白，這個「空」與「假」之諦、道理。
我們最重要的就是要「中觀」，「空中妙有、妙有真空」，就是觀諸法「非空亦非假，亦空亦假之中道」，這就是真實的道理。
中觀：
是觀諸法
非空亦非假
亦空亦假之
中道實理
這不是常常在說嗎？雖然我們知道這是「真空」，不過，人間就是要借這個假相，或者是在這個空間，我們要很踏踏實實。所以，羊車、鹿車，就像「空觀」，空諦、或者是假諦，作「空的觀想」，這個道理我們若瞭解，再借這個假來修真。
其實，最真實的就是中道，那就是大白牛車。「空觀」、「假觀」，是修行的過程，最重要的就是在這個「中觀」，就是大白牛車，這是能夠透徹瞭解，「諸法非空亦非假」。我們若沒有瞭解「空」的道理，我們哪有辦法體會到，我們人生原來是執有，執了很多「這是我的」，所以不斷在怨憎會苦、愛別離苦、求不得苦，就是不透徹這個，「空、假」的道理。
佛陀說了「空」、「假」的道理，讓我們瞭解，那個過程我們瞭解了，這是法。最後我們還是穩穩實實，駕駛著白牛往前，行入菩薩道中，所以大白牛車就是菩薩道，大乘菩薩，這就是大白牛車。
大白牛車：
喻大乘菩薩
以圓融三觀
觀於諸法實相之理
頓破無明煩惱
而成一切種智
如乘大白牛車
至於寶所
以圓融這種的「三觀」。非假亦非真，是假亦是真；總而言之，我們取於這個「中觀」，就是「中諦」的道理，那就是「圓融三觀」。唯有菩薩的智慧，才有辦法體會到，才能夠入人群，不受污染、不受染著。
所以「觀於諸法實相之理」。不論是「空觀」、「假觀」，這個諸法「空」與「假」，其中有很奧妙的道理，所以「空」「真空妙有」，這種法，真實相的道理，這樣頓破了無明煩惱，一切的煩惱將它去除，成「一切種智」。這就像在乘大白牛車，到達最真實的寶藏、寶所，就是回歸到如來的本性，真如的本性。
各位菩薩，學佛、修行，必定我們要經過了種種的道理，透徹之後，我們穩定在，我們應該要向前走的道路，那就是菩薩道。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Three Views of Emptiness and Existence (三觀空有行菩提道)
Date: June.01. 2015
“Infinite loving-kindness brings infinite love. Infinite compassion is endless and spreads without bounds. All sentient beings are the Buddha’s children with lasting relationships and deep affinities.”
“Infinite loving-kindness brings infinite love.” For us, as Buddhist practitioners, this is the most fundamental lesson we must learn and apply. After taking the Dharma to heart, we must act in accord with the Dharma. Therefore, we must have great loving-kindness and must have great compassion. Our “infinite compassion is boundless.” However expansive this world is, our compassion will be just as expansive. Thus it “spreads without bounds.” “All sentient beings are the Buddha’s children.” Recently, we have been describing the great elder who of course could not be separated from his children. So, “with lasting relationships and deep affinities” means that this connection is still there after all this time.
The Buddha, countless kalpas ago, started to engage in spiritual practice and transform sentient beings, and He is still doing that. We do not know how many lifetimes we have spent following the Buddha in spiritual practice. Because we have this karmic affinity, He guides us and transforms us. This relationship has lasted for a very long time. We often say that we must “extend our compassion, spread great love.” This is what Bodhisattvas do.
As we learn the Buddha’s Way, we must become awakened sentient beings. We must constantly form and maintain relationships with sentient beings. As a recent example, after the Philippines suffered a great disaster (Typhoon Haiyan), people from more than 40 countries so far have contributed to help them. Every day, the news that they report is very moving and touches our hearts. The “cash for work” program is about to come to an end. This final stage took place in the town of San Jose.
When we were initially launching the “cash for work” program there, fewer than 200 people signed up at first. How could we possibly clear away everything? Mr. [Alfredo] Li immediately gathered neighborhood leaders and told them, “Please go to every household right away and tell them that anyone over 15 can help clean up the debris and make some money, 500 Philippine pesos per day.” The neighborhood leaders made a great effort. Right away, they invited people to come help. Suddenly, many people showed up. On the first day, over 1000 people started working. Of course, mobilizing them took a lot of wisdom and skill. After two or three days, we began to wrap up. But there were many touching stories in this time. The interactions of the Tzu Chi volunteers with survivors raised their hopes and helped them see the potential of rebuilding.
The survivors heard Tzu Chi volunteers say, “Doing good deeds is not the privilege of the rich, it is the right of those with the will. Everyone can do good deeds.” Many disaster survivors became volunteers. One of the stories came from a man who was part of a family of fishermen. When the typhoon suddenly struck, he lost six or seven members of his family; they have still not been found. At that time, he lost all hope. How could he go on with his life? After seeing the dedication of Tzu Chi volunteers, he made a vow, “As long as I am still alive, I can still be very useful and can help others.” There was also a brother and sister who lost many members of their family. Their home and livelihood were destroyed overnight; there was nothing left.
They said that for the past month, they found it hard to survive.They did not know how to get by, how to make a living.After joining the “cash for work” program, they were very happy to receive their wages.
The brother said, “We should go buy some fish and meat.”
But his younger sister said, “We just heard Tzu Chi volunteers say that [these wages] come from the love of people all over the world. Love means having for all living beings. These funds from around the world are given to us to help us rebuild our homes, and using it to buy fish and meat would not be the right thing to do.”
The brother said, “You’re right! We should respect what the Tzu Chi volunteers shared with us. Fine, as long we aren’t hungry, it is good enough. Then we can use the money for roofing materials.”Thus they began to work on rebuilding every day.
Even though they did not have much money, they took the Dharma to heart.Seeing the [volunteers’] infinite loving-kindness, boundless compassion and an “infinite love that knows no boundaries,” they cherished the love shown to them a respected the Tzu Chi volunteers in return.Aren’t they behaving like one big family?This is what the Buddha taught us.
In this world, living-kindness, compassion, joy and equanimity are essential parts of our lives.In the previous sutra text, the Buddha told Sariputra that originally, the elder placed three kinds of carts outside, sheep-carts, deer-carts and ox-carts, but in the end, he gave each child a cart adorned with the Seven Treasures and drawn by a great white ox.
Why?The Buddha explained that the elder said, “I have a lot of money, enough resources to give to every person in this country and still have extra. How could I not give more to my children?”So, after his children left the burning house, they climbed onto the carts drawn by the great white oxen.The great white oxen pulled these carts on the bright and broad path in a very steady manner.These children were very happy.What they received was something they would have never has dreamed of asking for.Now, they had received so much.This is the general idea of the previous text.
Why is this so?With what I have, I could give to a whole country and still not, 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.
The Buddha called to Sariputra again.
“Sariputra!”“What would you say?”“Did this elder, in giving his children these precious great carts, speak any falsehood?”
Was there anything false in what he said?This is talking about what the elder did when he saw flames arise on all sides of this great house.His children were still clinging to being inside, indulging themselves and playing.They did not realized that fire was already burning on all four sides.
This was why he set us the three kinds of carts to draw them out.He showed them that outside this great house were things that they loved.With this method, he enticed the children to leave the burning house.
Sariputra, what would you say?This is discussing how the elder saw his children in the burning house, clinging to desires and sensory pleasures and completely unaware that the great house was burning on all four sides.
The entice the children to leave the house, he promised them three kinds of carts.
This is the elder’s wisdom.The various carts outside were so beautiful; they were made completely out of treasures.
When these children heard about this, they felt these carts suited their desires.These happened to be precisely what they wanted, so they were very happy to leave the great house to get the kinds of carts that they wanted.
But once they were outside the great house, the elder gave them just one kind of cart, the biggest and the best.
Now the children had heard about the three carts which suited their desires.Once they were outside the house, he gave them each a great white ox-cart, different from the three carts he promised before.
This was why the Buddha asked Sariputra, “Think about this. Since I later gave everyone the great cart, was there anything false in what I said?” “Did I lie?” This elder originally set up three kinds of carts, but in the end, he only gave them one kind. So, did he speak a falsehood? The Buddha asked this to prove that there was nothing false in what the elder said.
This explains that the elder did not speak falsely. The elder at first promised his children the three carts. Once his children had come out of the house, he did not give them sheep-or deer-carts, but gave them all precious great carts. First speaking of three, then giving one, is this speaking a falsehood?
Speaking a falsehood means harming others when what we say does not add up. Then we are speaking a falsehood. If I said I was giving you a small present, one or two items, but end up giving you five, six, seven, eight, nine items. I give you more than just one or two, but many things, many great things. This is beneficial to you, so I did not commit the fault of speaking a falsehood. This is also kind of analogy. The three carts are an analogy for the Three Views, three different teachings.
The Three Views are the view of emptiness, the view of illusoriness and the middle views. The view of emptiness is “contemplating all phenomena as arising interdependently, with no nature; thus their essence is empty”.
This is what I often explain to everyone as “true emptiness”. The Buddha established the Three Vehicles. For the Small Vehicle practitioners, the Hearers, He told them that all things arise from karmic conditions. If we [look] deeper into karmic conditions, we see they have no nature. What do karmic conditions actually look like? If we did not create any karma, how would there be any karmic conditions? Take a big tree for example. A thick-trunked tree comes from a small seed. If there is a seed but not the right conditions, if a seed is placed on a desk for one year, three years, ten years, this seed will always remain a seed. A seed requires the conditions of soil, of air and of water to converge with this seed. When this cause converges with conditions, it will grow into a thick-trunked tree.
If we separate all these conditions, we realize “All phenomena arise interdependently with no nature”. This means that phenomena do not have any particular kind of nature. Things are dependent on the convergence of various [conditions] to arise. When conditions disperse, there will be nothing there, no nature.
“Thus their essence is empty”. We must see that “All phenomena arise interdependently with no nature”. There is no independently existing nature; to give rise to this substance. When these causes and conditions disperse, there is just emptiness. There is nothing left. This is the “view of emptiness”.
Next is the “view of illusoriness”. Everything is illusory, like a dream or mirage. Although everything is like a dream or illusion, everything has an illusory appearance and function.
We can say things are illusory and unreal, but living in this world, we must make use of the illusory in order to achieve the “true”. How do we survive in this world? Of course, we need to have certain necessities. Every day we have to eat and absorb the nutrients which make our body healthy so we are able to do things make our body healthy so we are able to do things. Although these things are illusory, we can use them to cultivate the true.
The weather is so cold; we must dress warmly. We need these materials to help keep the warmth within our bodies. But if we break down this material, we can see that its existence is illusory. What are the origins of this material?
Cotton, sisal and so on, were planted to become material for cloth. Cotton and sisal each have their own kind of seed. They also rely soil, water, air and the work farmers do to cultivate and harvest them. After a manufacturing process, they become cloth. Cloth can be weaved to help us keep cool or stay warm. Then this can be made into clothes. But when we keep analyzing these materials, ultimately they are illusory. There is nothing in this world that will last forever.
However, we rely on the illusory to cultivate the true. We depend on many illusory material things. Life is short and temporary, but we depend on the environment we live in. this is the view of illusoriness. This is what we need to understand. But people are deluded. Everything is illusory, but people continue to cling to their desires, so they want to occupy other countries, take over other people’s businesses. People create conflicts and oppose each other, fighting simply so that “Yours is now mine; I must have more than you”.
That is the sole reason. So, clinging to these things in this world is like clinging and lingering in the burning house. This happens because of our delusions.
The Buddha comes to teach us some principles. Emptiness! All things return to emptiness; all things are impermanent. All material things are illusory. It is through the illusory that we cultivate the true. We must not be enticed by illusory things to give rise to so much ignorance and afflictions. In the end, it is we who will suffer.
So, we have to understand the truths of emptiness and illusoriness and their principles.
Most importantly, we must have “the middle view.” There is wondrous existence in emptiness and true emptiness in wondrous existence.”
This means “Contemplating all phenomena as neither empty nor illusory and both empty and illusory, with the true principle of the Middle Way.” These are the true principles.
Don’t I constantly say this? Although we understand “true emptiness, we need to use the illusory appearance of things or the empty space around us, to be grounded and steadfast in our daily living.
The sheep-cart and deer-cart are like the “view of emptiness, the truth of emptiness or truth of illusoriness.” As we engage in contemplation of emptiness, if we can understand this principle, we can use the illusory to cultivate the true.
In fact, the most true thing is the Middle Way, the cart drawn by the great white ox. The “view of emptiness” and “view of illusoriness” are part of the process of spiritual cultivation. The most important is the “middle view,” which is like the cart drawn by the great white ox.This is a thorough understanding of how all phenomena are neither empty nor illusory.”
If not for the principle of emptiness, how would we possibly realize how we have been attached to existence and clinging to many things, thinking, “This is mind.” thus we constantly suffer from parting meeting with those we hate, parting with those we love and not getting what we want. This comes from not thoroughly understanding the principles of emptiness and illusoriness.
The Buddha taught these two principles to help understand this. As we come to understand them, we [internalize these teachings]. In the end, we can still steadily drive the white ox forward and onto the Bodhisattva-path. The great white ox-cart is the Bodhisattva-path; Great Vehicle Bodhisattvas have chosen the cart drawn by the great white ox.
The cart drawn by the great white ox: This is an analogy for the path chosen by Great Vehicle Bodhisattvas who harmonize three views to comtemplate the principles of the ultimate reality of all phenomena thus ending all ignorance and afflictions and achieving all-encompassing wisdom. This is like riding a great white ox-cart to where the treasures are kept.
By harmonizing the Three Views, we understand that everything is neither illusory nor real and both illusory and real. In conclusion, we must take the “middle view,” which is the “truth of the Middle Way.” This is how we “harmonize all three views.”
Only with the wisdom of Bodhisattvas can we realize these principles and go among people without being contaminated.
So, we “contemplate the principles of the ultimate really of all phenomena.” With the views of emptiness and of illusoriness though all things are empty and illusory, they contain many wondrously profound principles. There is “wondrous existence in true emptiness.” This true principle can this true principle can instantly break through ignorance and afflictions.By eliminating all afflictions, we achieve “all-encompassing wisdom.”
This is like riding an Ox-cart to arrive at the place where treasures are kept this is returning to our intrinsic Buddha-nature, our nature of True Suchness.
Dear Bodhisattvas, to learn the Buddha’s Way and engage in spiritual practice, we must thoroughly understand carious principles. Once we penetrate them, we will be able to steadfastly advance on the path we need to take, which is the Bodhisattva-path. 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）
⊙「大慈無量愛無量，大悲無窮廣無邊，一切眾生無非子，恆牽長情深廣緣。」
⊙「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》
⊙「舍利弗！於汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？」《法華經譬喻品第三》
⊙舍利弗！於汝意云何：謂長者見諸子，先於火宅中耽著欲樂，不覺不知，大宅四面俱時火起，為誘子離宅，許三種之車。
⊙今諸子聞適意三車，既至宅外，則各與一大白牛車，是與前許三車有別。
⊙此喻明說無虛妄。是長者先許諸子三車，諸子既出之後，不與羊、鹿車，而等與珍寶大車，這先許三，後與一，寧有虛妄否？
⊙三觀：空觀、假觀、中觀。
⊙空觀：是觀諸法緣生無性，當體即空。
⊙假觀：是觀諸法雖同幻化，但有假相和作用。
⊙中觀：是觀諸法非空亦非假，亦空亦假之中道實理。
⊙大白牛車：喻大乘菩薩以圓融三觀，觀於諸法實相之理，頓破無明煩惱，而成一切種智；如乘大白牛車，至於寶所。
【證嚴上人開示】
「大慈無量愛無量，大悲無窮廣無邊，一切眾生無非子，恆牽長情深廣緣。」
大慈無量愛無量
大悲無窮廣無邊
一切眾生無非子
恆牽長情深廣緣
「大慈無量愛無量」，這是我們學佛最根本要學的，也要用的。法入我們的心，行就要如法行，所以我們大慈、大悲，不能缺少。所以「大悲無窮」，不論土地多大，這個悲心就擴多大，所以是「廣無邊」。
「一切眾生無非子」，我們最近還是在描述著大長者，和這些孩子無法切離，所以「恆牽長情深廣緣」，這個情還是長長久久還牽著。佛陀在無數劫、無數劫以前，開始修行，開始度眾生，一直到現在，我們不知道跟著佛陀，幾生幾世了，隨著佛陀的修行，我們有緣，他來牽我們、來度我們，這一分的情是很長。
常常一句話說「拉長情，擴大愛」，這就是菩薩。我們在學佛的過程中，覺有情，我們要常常和眾生的情，也是要結合著。就像最近，菲律賓(海燕颱風)的大災難，到目前已經有四十幾個國家，為了菲律賓去付出。
每天、每天報回來的訊息，都是讓人感動、讓不捨。就是「以工代賑」，到了將要結束，這個最後段，聖荷西(鎮)這一段，本來我們開始，發動了要「以工代賑」，但是開頭到達才一百多人，這樣要如何清理呢？趕緊，李居士就趕緊，將那些里長邀過來，告訴他們，你趕緊到每家每家，趕緊去叫他們，十五歲以上的人，全都可以來打掃、來賺錢，一天五百元。
里長很用心，趕緊到處去邀人，忽然間來了很多人，第一天，超過了千人開始動工。當然，這也要用智慧方法去帶動。第二天、第三天，開始已經結束了，其中有很多的故事。因為慈濟人在那個地方，和他們互動，提升了他們的希望。讓他們有重振家園的希望，甚至(災民)聽慈濟人說：「『做好事不是有錢人的權利，是有心人的權利。』大家都可以做好事。」也不少人已經投入當志工了。
其中的故事，有一個家庭，他說他就是在討海，捕魚的人，這樣這個颱風忽然間來，損失了六、七個人，到現在還找不到人，這個時候，他萬念俱灰，到底這個人生，要如何再活下去？但是看到慈濟人這麼用心，他發心：只要人活著，還很有用，也可以幫助人。
還有另外一對兄妹，同樣也有親人損失，同樣所有的家園、產業，毀於一旦，都沒有了。(他們)說，一個月的時間，很辛苦在過日子，不知如何過，不知要如何生活。得到慈濟「以工代賑」，拿到這個錢很歡喜，哥哥就說：「趕快來去買魚、買肉。」但是妹妹就說：「我們難道剛剛沒聽到，慈濟人在說，這個愛心是來自全球，愛就是要尊重生命。來自全球的錢，是要讓我們復建家園，我們拿來了，就拿去吃，去買魚肉，這樣不好。」哥哥說：「對啊！應該要很尊重慈濟人，告訴我們的話，好吧！吃得飽就好了，還是買蓋屋頂的材料！」開始，每天都來做工。
像這樣，雖然他們不是有錢，卻是將法聽進去。看到這分「大慈無量、大悲無窮，愛無量廣無邊」，他們將這分的愛心、尊重慈濟人，這樣不就像是一家人呢？這就是佛陀教我們，在天地之間，慈、悲、喜、捨，這是人間不可缺少的。
所以，我們前面的(經)文，佛陀向舍利弗說，本來那位大長者在門外設三車——羊車、鹿車、大牛之車；最後，給每一個孩子，都是用七寶莊嚴的大白牛車？為什麼？
開始說，這位大長者說：「我很有錢，我可以有這些物資，就是給全國的人都還有剩，何況只給我的孩子而已呢？」所以，那時候，那些孩子出離了火宅，大家已經就是，坐著這輛大白牛車。大白牛駕駛著這輛車，在這個康莊大路很平穩地走。這些孩子很歡喜，所得到的實在是，原本不敢要求的，現在所得到的是那麼多。這是前面的大意。
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》
佛陀再叫著舍利弗，說：「舍利弗！於汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？」
舍利弗
於汝意云何
是長者
等與諸子珍寶大車
寧有虛妄不
《法華經譬喻品第三》
這樣是不是有虛忘呢？這段意思就是說，這位長者在這個大宅裡，看到火從大宅四面這樣火起了，他的孩子還貪著這個火宅中，還在那裡耽戀、嬉戲，不知道這大房子，四面已經全都起火了。只好就是設三車來誘引，誘引這些孩子，讓他們看到大宅外面，有他們平時最愛的東西，所以，用這樣來誘引這個孩子，脫離火宅。
舍利弗
於汝意云何：
謂長者見諸子
先於火宅中
耽著欲樂不覺不知
大宅四面俱時火起
為誘子離宅
許三種之車
這就是長者的智慧，在外面種種的車，這麼美，都是用寶物，這樣建設起來的大車。所以，這些孩子聽到，很適意，剛剛好是他們所要的東西，所以很歡喜，出離了大宅。想要的三車，但是，到大宅外面，給他們的一輛車，那就是是最好的大車。
今諸子聞適意三車
既至宅外
則各與一大白牛車
是與前許三車有別
這，他就問舍利弗：「這樣，你們想，我後來給他們的是這麼大的車，這樣我可有虛妄嗎？有沒有，有說謊嗎？」這個長者本來是(設)三車，最後給他們一大車，這樣可有虛妄嗎？這是要來加強證明，這位長者的不虛妄。
此喻明說無虛妄
是長者
先許諸子三車
諸子既出之後
不與羊、鹿車
而等與珍寶大車
這先許三 後與一
寧有虛妄否
「虛妄」，是不利他人，說了之後不算數，這樣才叫做虛妄。既然要給你，小小的東西，說要給你一、二，其實給你五、六、七、八、九了；不是只給你一、二而已，是給你最多、最大的東西，這是有利益，當然就無虛妄之咎了。這也是一種譬喻，三車就是譬喻「三觀」，三種的法，三觀，就是空觀、假觀、中觀。
三觀：
空觀
假觀
中觀
空觀：
是觀諸法
緣生無性
當體即空
空觀，那就是「觀諸法緣生無性，當體即空」。這也是常常，在告訴大家「真空」。佛陀他設三乘法，小乘、聲聞乘，他就告訴他們說，人生諸法是從緣生，緣更深(究)本無性。這個緣，緣，到底長什麼樣子？你若不去造作，哪有緣？就像大樹，合抱之樹，它有種子，有了種子，若無緣，這顆種子將它放在桌上，一年、三年、十年，這顆種子它還是一顆種子。一顆種子有大地的緣、有空氣、水分的「緣」，合著這個「因」，因與緣會合，這樣成為了合抱之樹。
你將這些(緣)全都分離，那就是「諸法緣生無性」，這是沒有屬於哪一種性，這些要合起來，這樣這個緣才會生，分開了，那就沒有東西、沒有性，所以「當體即空」。所以這個法，「諸法緣生無性」，不是單獨的性，要聚合起來，才有這個體。這些東西分開了，就是「空」，就是沒有，沒有這個東西，這叫做「空觀」。
又一種叫做「假觀」。萬事皆是假，如夢如幻，諸法雖然就是如夢如化，但有「假相和作用」，有這個假相、作用。
假觀：
是觀諸法
雖同幻化
但有假相和作用
你說假、幻，不過，我們生來人間，也要借「假」，來成為「真」。我們在人間要如何活下去？我們當然要有我們生活資源。每天我們要吃飯，吸收了營養，讓我們的身體健康，能夠做事。這雖然說是虛幻，我們借假修真。
天氣這麼冷，我們要穿得暖，我們要用這個布料，來維持我們的身體，保護我們的暖氣。但是，分開之後，這個東西也真的是假，因為這個布的來源是如何來？那就是要種棉花、種瓊麻等等，來做織布的料。
棉花，或者是瓊麻，它都各有它的種子，同樣要借重大地，借重水分，借重空氣，經過農夫這樣耕種、收成，經過工業等等，成為了布類，冷熱不同的布類，這樣仔細織出來，提供給我們做衣服。這些物質將它分析到底，還是虛幻。尤其是世間沒有一項東西，永永遠遠都在。
不過，我們人生必定要「借假修真」，我們就是在這個，很多虛幻假相的物質上，人生短暫，但是我們這樣，借重它的環境來生活，這就是「假觀」，我們就要去瞭解。
而人就是「迷」。一切都是假，但是不斷不斷執著那個欲念——去佔領他人的國土，去佔他人的事業，在彼此之間互相對立，只為了要爭得你的變我的，我要比你更多，就是只為了這樣。所以在這個人間執著，就像在火宅中耽戀、執著，這就是我們人生的迷。
佛陀就是來說一些道理，空啊！一切歸空、一切無常，人間的物質都是一個假相，我們借假來修真，不要受這個假相，誘引我們去造作了，很多無明煩惱，這到頭來自己受盡了苦難。所以，我們要明白，這個「空」與「假」之諦、道理。
我們最重要的就是要「中觀」，「空中妙有、妙有真空」，就是觀諸法「非空亦非假，亦空亦假之中道」，這就是真實的道理。
中觀：
是觀諸法
非空亦非假
亦空亦假之
中道實理
這不是常常在說嗎？雖然我們知道這是「真空」，不過，人間就是要借這個假相，或者是在這個空間，我們要很踏踏實實。所以，羊車、鹿車，就像「空觀」，空諦、或者是假諦，作「空的觀想」，這個道理我們若瞭解，再借這個假來修真。
其實，最真實的就是中道，那就是大白牛車。「空觀」、「假觀」，是修行的過程，最重要的就是在這個「中觀」，就是大白牛車，這是能夠透徹瞭解，「諸法非空亦非假」。我們若沒有瞭解「空」的道理，我們哪有辦法體會到，我們人生原來是執有，執了很多「這是我的」，所以不斷在怨憎會苦、愛別離苦、求不得苦，就是不透徹這個，「空、假」的道理。
佛陀說了「空」、「假」的道理，讓我們瞭解，那個過程我們瞭解了，這是法。最後我們還是穩穩實實，駕駛著白牛往前，行入菩薩道中，所以大白牛車就是菩薩道，大乘菩薩，這就是大白牛車。
大白牛車：
喻大乘菩薩
以圓融三觀
觀於諸法實相之理
頓破無明煩惱
而成一切種智
如乘大白牛車
至於寶所
以圓融這種的「三觀」。非假亦非真，是假亦是真；總而言之，我們取於這個「中觀」，就是「中諦」的道理，那就是「圓融三觀」。唯有菩薩的智慧，才有辦法體會到，才能夠入人群，不受污染、不受染著。
所以「觀於諸法實相之理」。不論是「空觀」、「假觀」，這個諸法「空」與「假」，其中有很奧妙的道理，所以「空」「真空妙有」，這種法，真實相的道理，這樣頓破了無明煩惱，一切的煩惱將它去除，成「一切種智」。這就像在乘大白牛車，到達最真實的寶藏、寶所，就是回歸到如來的本性，真如的本性。
各位菩薩，學佛、修行，必定我們要經過了種種的道理，透徹之後，我們穩定在，我們應該要向前走的道路，那就是菩薩道。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Three Views of Emptiness and Existence (三觀空有行菩提道)
Date: June.01. 2015
“Infinite loving-kindness brings infinite love. Infinite compassion is endless and spreads without bounds. All sentient beings are the Buddha’s children with lasting relationships and deep affinities.”
“Infinite loving-kindness brings infinite love.” For us, as Buddhist practitioners, this is the most fundamental lesson we must learn and apply. After taking the Dharma to heart, we must act in accord with the Dharma. Therefore, we must have great loving-kindness and must have great compassion. Our “infinite compassion is boundless.” However expansive this world is, our compassion will be just as expansive. Thus it “spreads without bounds.” “All sentient beings are the Buddha’s children.” Recently, we have been describing the great elder who of course could not be separated from his children. So, “with lasting relationships and deep affinities” means that this connection is still there after all this time.
The Buddha, countless kalpas ago, started to engage in spiritual practice and transform sentient beings, and He is still doing that. We do not know how many lifetimes we have spent following the Buddha in spiritual practice. Because we have this karmic affinity, He guides us and transforms us. This relationship has lasted for a very long time. We often say that we must “extend our compassion, spread great love.” This is what Bodhisattvas do.
As we learn the Buddha’s Way, we must become awakened sentient beings. We must constantly form and maintain relationships with sentient beings. As a recent example, after the Philippines suffered a great disaster (Typhoon Haiyan), people from more than 40 countries so far have contributed to help them. Every day, the news that they report is very moving and touches our hearts. The “cash for work” program is about to come to an end. This final stage took place in the town of San Jose.
When we were initially launching the “cash for work” program there, fewer than 200 people signed up at first. How could we possibly clear away everything? Mr. [Alfredo] Li immediately gathered neighborhood leaders and told them, “Please go to every household right away and tell them that anyone over 15 can help clean up the debris and make some money, 500 Philippine pesos per day.” The neighborhood leaders made a great effort. Right away, they invited people to come help. Suddenly, many people showed up. On the first day, over 1000 people started working. Of course, mobilizing them took a lot of wisdom and skill. After two or three days, we began to wrap up. But there were many touching stories in this time. The interactions of the Tzu Chi volunteers with survivors raised their hopes and helped them see the potential of rebuilding.
The survivors heard Tzu Chi volunteers say, “Doing good deeds is not the privilege of the rich, it is the right of those with the will. Everyone can do good deeds.” Many disaster survivors became volunteers. One of the stories came from a man who was part of a family of fishermen. When the typhoon suddenly struck, he lost six or seven members of his family; they have still not been found. At that time, he lost all hope. How could he go on with his life? After seeing the dedication of Tzu Chi volunteers, he made a vow, “As long as I am still alive, I can still be very useful and can help others.” There was also a brother and sister who lost many members of their family. Their home and livelihood were destroyed overnight; there was nothing left.
They said that for the past month, they found it hard to survive.They did not know how to get by, how to make a living.After joining the “cash for work” program, they were very happy to receive their wages.
The brother said, “We should go buy some fish and meat.”
But his younger sister said, “We just heard Tzu Chi volunteers say that [these wages] come from the love of people all over the world. Love means having for all living beings. These funds from around the world are given to us to help us rebuild our homes, and using it to buy fish and meat would not be the right thing to do.”
The brother said, “You’re right! We should respect what the Tzu Chi volunteers shared with us. Fine, as long we aren’t hungry, it is good enough. Then we can use the money for roofing materials.”Thus they began to work on rebuilding every day.
Even though they did not have much money, they took the Dharma to heart.Seeing the [volunteers’] infinite loving-kindness, boundless compassion and an “infinite love that knows no boundaries,” they cherished the love shown to them a respected the Tzu Chi volunteers in return.Aren’t they behaving like one big family?This is what the Buddha taught us.
In this world, living-kindness, compassion, joy and equanimity are essential parts of our lives.In the previous sutra text, the Buddha told Sariputra that originally, the elder placed three kinds of carts outside, sheep-carts, deer-carts and ox-carts, but in the end, he gave each child a cart adorned with the Seven Treasures and drawn by a great white ox.
Why?The Buddha explained that the elder said, “I have a lot of money, enough resources to give to every person in this country and still have extra. How could I not give more to my children?”So, after his children left the burning house, they climbed onto the carts drawn by the great white oxen.The great white oxen pulled these carts on the bright and broad path in a very steady manner.These children were very happy.What they received was something they would have never has dreamed of asking for.Now, they had received so much.This is the general idea of the previous text.
Why is this so?With what I have, I could give to a whole country and still not, 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.
The Buddha called to Sariputra again.
“Sariputra!”“What would you say?”“Did this elder, in giving his children these precious great carts, speak any falsehood?”
Was there anything false in what he said?This is talking about what the elder did when he saw flames arise on all sides of this great house.His children were still clinging to being inside, indulging themselves and playing.They did not realized that fire was already burning on all four sides.
This was why he set us the three kinds of carts to draw them out.He showed them that outside this great house were things that they loved.With this method, he enticed the children to leave the burning house.
Sariputra, what would you say?This is discussing how the elder saw his children in the burning house, clinging to desires and sensory pleasures and completely unaware that the great house was burning on all four sides.
The entice the children to leave the house, he promised them three kinds of carts.
This is the elder’s wisdom.The various carts outside were so beautiful; they were made completely out of treasures.
When these children heard about this, they felt these carts suited their desires.These happened to be precisely what they wanted, so they were very happy to leave the great house to get the kinds of carts that they wanted.
But once they were outside the great house, the elder gave them just one kind of cart, the biggest and the best.
Now the children had heard about the three carts which suited their desires.Once they were outside the house, he gave them each a great white ox-cart, different from the three carts he promised before.
This was why the Buddha asked Sariputra, “Think about this. Since I later gave everyone the great cart, was there anything false in what I said?” “Did I lie?” This elder originally set up three kinds of carts, but in the end, he only gave them one kind. So, did he speak a falsehood? The Buddha asked this to prove that there was nothing false in what the elder said.
This explains that the elder did not speak falsely. The elder at first promised his children the three carts. Once his children had come out of the house, he did not give them sheep-or deer-carts, but gave them all precious great carts. First speaking of three, then giving one, is this speaking a falsehood?
Speaking a falsehood means harming others when what we say does not add up. Then we are speaking a falsehood. If I said I was giving you a small present, one or two items, but end up giving you five, six, seven, eight, nine items. I give you more than just one or two, but many things, many great things. This is beneficial to you, so I did not commit the fault of speaking a falsehood. This is also kind of analogy. The three carts are an analogy for the Three Views, three different teachings.
The Three Views are the view of emptiness, the view of illusoriness and the middle views. The view of emptiness is “contemplating all phenomena as arising interdependently, with no nature; thus their essence is empty”.
This is what I often explain to everyone as “true emptiness”. The Buddha established the Three Vehicles. For the Small Vehicle practitioners, the Hearers, He told them that all things arise from karmic conditions. If we [look] deeper into karmic conditions, we see they have no nature. What do karmic conditions actually look like? If we did not create any karma, how would there be any karmic conditions? Take a big tree for example. A thick-trunked tree comes from a small seed. If there is a seed but not the right conditions, if a seed is placed on a desk for one year, three years, ten years, this seed will always remain a seed. A seed requires the conditions of soil, of air and of water to converge with this seed. When this cause converges with conditions, it will grow into a thick-trunked tree.
If we separate all these conditions, we realize “All phenomena arise interdependently with no nature”. This means that phenomena do not have any particular kind of nature. Things are dependent on the convergence of various [conditions] to arise. When conditions disperse, there will be nothing there, no nature.
“Thus their essence is empty”. We must see that “All phenomena arise interdependently with no nature”. There is no independently existing nature; to give rise to this substance. When these causes and conditions disperse, there is just emptiness. There is nothing left. This is the “view of emptiness”.
Next is the “view of illusoriness”. Everything is illusory, like a dream or mirage. Although everything is like a dream or illusion, everything has an illusory appearance and function.
We can say things are illusory and unreal, but living in this world, we must make use of the illusory in order to achieve the “true”. How do we survive in this world? Of course, we need to have certain necessities. Every day we have to eat and absorb the nutrients which make our body healthy so we are able to do things make our body healthy so we are able to do things. Although these things are illusory, we can use them to cultivate the true.
The weather is so cold; we must dress warmly. We need these materials to help keep the warmth within our bodies. But if we break down this material, we can see that its existence is illusory. What are the origins of this material?
Cotton, sisal and so on, were planted to become material for cloth. Cotton and sisal each have their own kind of seed. They also rely soil, water, air and the work farmers do to cultivate and harvest them. After a manufacturing process, they become cloth. Cloth can be weaved to help us keep cool or stay warm. Then this can be made into clothes. But when we keep analyzing these materials, ultimately they are illusory. There is nothing in this world that will last forever.
However, we rely on the illusory to cultivate the true. We depend on many illusory material things. Life is short and temporary, but we depend on the environment we live in. this is the view of illusoriness. This is what we need to understand. But people are deluded. Everything is illusory, but people continue to cling to their desires, so they want to occupy other countries, take over other people’s businesses. People create conflicts and oppose each other, fighting simply so that “Yours is now mine; I must have more than you”.
That is the sole reason. So, clinging to these things in this world is like clinging and lingering in the burning house. This happens because of our delusions.
The Buddha comes to teach us some principles. Emptiness! All things return to emptiness; all things are impermanent. All material things are illusory. It is through the illusory that we cultivate the true. We must not be enticed by illusory things to give rise to so much ignorance and afflictions. In the end, it is we who will suffer.
So, we have to understand the truths of emptiness and illusoriness and their principles.
Most importantly, we must have “the middle view.” There is wondrous existence in emptiness and true emptiness in wondrous existence.”
This means “Contemplating all phenomena as neither empty nor illusory and both empty and illusory, with the true principle of the Middle Way.” These are the true principles.
Don’t I constantly say this? Although we understand “true emptiness, we need to use the illusory appearance of things or the empty space around us, to be grounded and steadfast in our daily living.
The sheep-cart and deer-cart are like the “view of emptiness, the truth of emptiness or truth of illusoriness.” As we engage in contemplation of emptiness, if we can understand this principle, we can use the illusory to cultivate the true.
In fact, the most true thing is the Middle Way, the cart drawn by the great white ox. The “view of emptiness” and “view of illusoriness” are part of the process of spiritual cultivation. The most important is the “middle view,” which is like the cart drawn by the great white ox.This is a thorough understanding of how all phenomena are neither empty nor illusory.”
If not for the principle of emptiness, how would we possibly realize how we have been attached to existence and clinging to many things, thinking, “This is mind.” thus we constantly suffer from parting meeting with those we hate, parting with those we love and not getting what we want. This comes from not thoroughly understanding the principles of emptiness and illusoriness.
The Buddha taught these two principles to help understand this. As we come to understand them, we [internalize these teachings]. In the end, we can still steadily drive the white ox forward and onto the Bodhisattva-path. The great white ox-cart is the Bodhisattva-path; Great Vehicle Bodhisattvas have chosen the cart drawn by the great white ox.
The cart drawn by the great white ox: This is an analogy for the path chosen by Great Vehicle Bodhisattvas who harmonize three views to comtemplate the principles of the ultimate reality of all phenomena thus ending all ignorance and afflictions and achieving all-encompassing wisdom. This is like riding a great white ox-cart to where the treasures are kept.
By harmonizing the Three Views, we understand that everything is neither illusory nor real and both illusory and real. In conclusion, we must take the “middle view,” which is the “truth of the Middle Way.” This is how we “harmonize all three views.”
Only with the wisdom of Bodhisattvas can we realize these principles and go among people without being contaminated.
So, we “contemplate the principles of the ultimate really of all phenomena.” With the views of emptiness and of illusoriness though all things are empty and illusory, they contain many wondrously profound principles. There is “wondrous existence in true emptiness.” This true principle can this true principle can instantly break through ignorance and afflictions.By eliminating all afflictions, we achieve “all-encompassing wisdom.”
This is like riding an Ox-cart to arrive at the place where treasures are kept this is returning to our intrinsic Buddha-nature, our nature of True Suchness.
Dear Bodhisattvas, to learn the Buddha’s Way and engage in spiritual practice, we must thoroughly understand carious principles. Once we penetrate them, we will be able to steadfastly advance on the path we need to take, which is the Bodhisattva-path. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment