20150602《靜思妙蓮華》五分法身慧命永恆(第578集)
（法華經•譬喻品第三）
⊙「父母所生身命有限，凡夫欲生造煩惱濁，覺性淨化慧命永恆，真如覺性入智慧海。」
⊙「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》
⊙「舍利弗言：不也，世尊，是長者但令諸子得免火難，全其軀命，非為虛妄。」《法華經譬喻品第三》
⊙是長者先許三車者，是為令諸子得免火宅之難，保全其身命，今軀命已全，有何虛妄？故云：非為虛妄。
⊙諸子或疑前言為虛妄。世尊遂借舍利弗之答以釋明之。
⊙喻先權教以全於小乘五分法身，入空慧命，則是已得適意好樂之法。全其軀命免於火難，又濟子重命，豈有虛妄？
⊙五分法身：謂戒、定、慧、解脫、解脫知見。此五者，皆已超出五陰故。
⊙「戒」超色陰。
⊙「定」超受陰。
⊙「慧」超想陰。
⊙「解脫」超行陰。
⊙「解脫知見」超識陰，會真如。
【證嚴上人開示】
「父母所生身命有限，凡夫欲生造煩惱濁，覺性淨化慧命永恆，真如覺性入智慧海。」
父母所生身命有限
凡夫欲生造煩惱濁
覺性淨化慧命永恆
真如覺性入智慧海
每一位來到人間就是父母所生，這個身體的命是有限。我們若是用，父母給我們的身體，隨著人世間一切的物欲，來誘引我們的心，心隨著境界轉，那就是複製著煩惱，不斷在複製，一直開始、結束，結束、開始，不斷這樣就是一直製造下去了，這是濁——不乾淨、污染，不斷製造的污染，這就是我們凡夫。
而我們若懂得難得人身、難聞佛法、難行菩薩道，我們能將這些「難」克服，已經難得的人身，今已得；難聞的佛法，也是今已聞了；難行的菩薩道，有這個因緣會合，我們要好好把握，這由我們自己，運轉我們的身心入佛法中，性淨化，不斷淨化覺性，就慢慢慧命永存。
去掉了煩惱，那就是慧命生。減一分煩惱，就增長一分的慧命，我們若是減一分慧命，就增一分的煩惱，這就像一個天平。所以我們要好好用心，借重這個人身、借重這個人間，能夠聽到佛法，入人群中去體會人生的道理。因為人生的道理是在人群中，智慧現前時，那就是慧命，真如現前，慧命永恆。
「真如覺性入智慧海」。我們的真如覺性，我們若能夠提升起來，很自然的，智慧覺海，不就是與佛同等呢？
佛陀，從我們開始，眾生根機不夠，佛陀就用種種方法，來為我們「牽教」。所以要如何，得到慧命、真如覺性呢？那就是先用出了我們的覺海。先用他的智慧，來啟動我們智慧覺海，這是佛陀他用心。
我們前面，前面我們已經說過了，經文裡面就說：「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》
本來長者，他看到孩子在火宅中，不懂得要出來，他就趕快說：「外面的車有三種車，隨你們所需要，來啊！快出來啊！」這孩子，看到外面所要追求的東西都有，趕快就出來了。
出來到外面，長者告訴孩子：「看，這輛羊車、這輛鹿車，這是這麼簡單，一個人用而已。你看，看這輛牛車，你看，裡面的裝潢得是這麼美，看一看，裡面還能有伴，這輛車子能夠載很多人。尤其是這隻牛，這麼的健康、健壯，色是這麼漂亮，是不是大家趕緊，向這輛大白牛車，往那個方向去吧！」大家看，是啊！那是那麼好的，尤其是行在路上也不孤單。這輛車不只是載自己，還能載很多人，所以大家捨棄了羊車、鹿車，走向大白牛車那個地方去。這是佛陀做一個譬喻。
現在再問：「舍利弗，本來要給他們三種車，後來大家瞭解了，去投向大白牛車，這樣，這位長者是不是有虛妄？有沒有欺騙這些孩子呢？」舍利弗，接下來，就是舍利弗來回答了：「舍利弗言：不也，世尊，是長者但令諸子得免火難，全其軀命，非為虛妄。」經文
舍利弗言
不也 世尊
是長者但令諸子
得免火難
全其軀命
非為虛妄
《法華經譬喻品第三》
舍利弗的回答就說：「不會啊，這怎麼會叫做虛妄呢？世尊，那位長者，他看到孩子在屋子裡，那麼危險，怎麼叫都叫不出來，所以長者的智慧，在門外投其所好，這些孩子平時所需要的是什麼？知子莫若父，無非是要誘引他的孩子，所愛、所要追求的，這樣給他們，但是，長者的用意，就是要保全這些孩子的性命，讓他們能不必受到火的災難。所以「全其軀命」，這就是用權巧的方法，將他們誘引出來，這怎麼會叫做虛妄呢？若是虛妄，就是全都沒有的，無目的、有損害人，這種損害人，這才叫做虛妄。騙人家有，但是到最後，沒有達到人家的目的，這才是叫做欺騙。但是，不只是讓他達到目的，身體也已經平安了，只是身體平安，就沒有虛妄了。這是舍利弗所回答的。
是長者先許三車者
是為令諸子
得免火宅之難
保全其身命
今軀命已全
有何虛妄
故云：非為虛妄
諸子，因為出來的時候，長者一直鼓勵、鼓勵，大家還是去取大白牛車。擔心這些孩子有疑惑，所以佛陀就故意問舍利弗。因為舍利弗是當機者。
諸子或疑
前言為虛妄
世尊遂借
舍利弗之答
以釋明之
所以佛陀在講法，就是以舍利弗為當機，當機者，所以佛陀再問舍利弗，希望舍利弗來代替大家回答。這是因為那位長者，就是要保全孩子的生命，這沒有虛妄。
這是擔心我們眾生，這個法留在現在，若看到這段(經)文，這位長者，是不是有欺騙孩子的嫌疑呢？或者是批評佛，「你要給他大牛車，為什麼你要用羊車、鹿車，這樣騙他們出來呢？」這是擔心後來的人對佛陀，佛所說的話有懷疑，連這一點點懷疑的可能，佛陀都要解釋。
這也就是佛陀他覺悟之後，本來要將他的內心，浩瀚宇宙，萬物物質的總體，那種的覺悟、智慧的覺海，本來要讓大家知道。但是人，小根、小機，無法接受這麼大的法，所以佛陀不得不說三乘法，所以佛陀就要用種種的方法，來投眾生的根機來教育。所以，佛陀細心，考慮到眾生的根性，是不是將來這個譬喻，會惹來未來的人，在爭論、懷疑呢？所以他就這樣問。
舍利弗的回答，那就是「權教」。佛陀，因為眾生無法接受佛陀的直接，直指人心見性，無法直接就說：「你的內心，本來就有真如本性，你原來就是佛。」明明就還是凡夫，在顛倒中，你告訴他，你就是佛啊！但是佛的境界是怎麼樣呢？佛的境界絕對不是在顛倒中，佛的境界，心是絕對清淨、無煩惱啊！但是，凡夫明明就是滿心煩惱，明明就是在顛倒中生活。佛陀告訴他，他還是煩惱，無法體會，佛陀不得不用三乘法。所以「喻先權教以全於，小乘五分法身」。
喻先權教以全於
小乘五分法身
入空慧命
則是已得適意
好樂之法
全其軀命免於火難
又濟子重命
豈有虛妄
這個「五分法身」，在《無量義經》，做很詳細的解釋。「五分法身」就是「戒、定、慧、解脫、解脫知見」。這樣叫做「五分法身」。戒、定、慧，這就是我們的法身的慧命，已經是超出了五陰。
五分法身：
謂戒、定、慧、
解脫、解脫知見
此五者
皆已超出五陰故
五陰，就是五蘊，五陰，什麼叫做五蘊？什麼叫做五陰？五陰、五蘊是同一種法，新、舊的翻譯而已。所以就是，「色、受、想、行、識」。
「戒」就是對「色」。若有戒，這個世間所有一切形形色色，都不會來擾動我們的心。我們的凡夫心就是缺戒，看到這個我也愛，看到那個我心也動，所以有了這種迷茫，就失去了這個戒。所以，因為我們學佛，戒能防非止惡，就能夠脫離「色」，所以叫做「戒，超色陰」，這個「戒」能夠超越色陰，也就是色蘊。
戒 超色陰
「蘊」是凝聚的意思。所以這種種的色、種種的欲念，能夠超越過去，這我們要靠的就是「戒」。
定 超受陰
「定」，能超越「受陰」。我們的感受，看到這個東西就無法控制自己，這種的感受，我們豈不知道，有的人他的家很有錢，他也不欠缺東西，不過看到別人的東西，總是禁不住自己。這種的感受，那就是我們失去了定心。我們自己的就是自己的，別人的就是別人的，不能超越，非分的感受。所以我們若有「定」，我們就不會有這個非分的感受，不應該做的，我們去做，這都不對。
慧 超想陰
「慧」就是超越想，超越「想陰」。我們雖然知道，別人的東西，我們不可以拿，不過這個「想」，就是還想入非非。雖然是知道，別人的是別人的，我不可以超越過去，我要定好我的規律，我的戒律，我的戒規，我要好好保守著。不可，連「想」，外面那個「相」，不只是不犯，又再連「心」，都不能放著那個「相」在，所以叫做「慧」。「慧」就是超越這個物質等等的感受，以及外面的形象、煩惱，不入我們的心，這叫做「慧」。
解脫 超行陰
「解脫」就是超越了行，「行陰」。因為「行」就是不知覺中。我們雖然這些的行動，我們都控制住，不過「行」就是不定性，我們還是心裡非常微細的煩惱，還是不斷在產生，所以這個「行」，就像我們人間一切一切的物質，沒有一項不在「行」中。在我們的身上，這個物質的身體，也是一樣不斷在「行」中，從生到死，這段時間，沒有一秒鐘，沒有一念間，不是在「行」中。
這個「行蘊」，就是遷移的意思。就像地球在宇宙間，在太陽系這樣不斷在轉，我們住在這顆地球上，我們不覺知。白天、夜晚，全都沒有離開，就是秒都沒有停，這都是「行蘊」在這個軌道上，必定要非常的準確，它不斷在「行」。
所以這個「行蘊」，在我們的小乾坤還是同樣，所以我們一定要解脫，解脫才有辦法超越「行蘊」，我們要超越生死，我們要超越心的念頭，我們必定要「戒、定、慧」。還要「解脫」，不只是戒、定、慧而已，我們光是控制，這樣不行，我們要完全解脫，解脫到連這個「行蘊」，微細的煩惱，我們都要乾乾淨淨的。所以「行」，「解脫」，就是超越「行蘊」。
解脫知見
超識陰
會真如
「解脫知見」那就是超越了「識」，會真如。「識」，我們「萬般帶不去，唯有業隨身」，這個業就是在「藏識」之中，常常說的「八識」。第八識，我們所造成的業，就是藏在八識，連這個藏在八識裡面，這種這麼的微細，我們也要再超越過它，回歸到第九識，就是「會真如」，那就是一直非常非常的乾淨，淨得真的是與佛同等。
真如之理，你就要將前面那個，「五分法身」，戒、定、慧、解脫、解脫知見，回歸到佛的知見。所以，這就是，要成長「五分法身」，我們若能夠了解，「何以故」為什麼啊？前面我們所解釋的是，佛陀就是用三乘，羊車、鹿車，這樣的安排，就像那位長者，那位長者用的羊車、鹿車，佛陀是出世的覺者，他所應用的是小乘，小乘法，就是聲聞、緣覺，用這樣來誘引大家，能夠到達菩薩道。那輛牛車就是等於菩薩道。
各位，這是佛陀的用心，佛陀疼愛眾生，就像他的孩子一樣。大地眾生，佛陀不只是要保護他們的生命，還要保護他們的慧命，將他的生命能夠轉為慧命。
生命，那就是父母所生，父母所生，那就是有限的生命。父母既然生我們有限的生命，再用這個有限的生命，在造作煩惱，不斷複製這些煩惱，這實在很可惜！所以我們要趕緊把握，把握我們的生命，要開闊、要深化。
凡夫的欲生，我們要常常提高警覺，我們要戒慎虔誠。法譬如水、洗滌垢穢，我們要成長我們的慧命，到那時候才是永恆，我們人人真如的覺性，我們自然就入智慧的覺海來，回歸真如本性來。所以，第八識——所造作的煩惱識，我們要轉過來，成為真如本性，這是要我們要應用在現在。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Everlasting Wisdom-life With Fivefold Dharmakaya (五分法身慧命永恆)
Date:June.02. 2015
“The lifespan of the body given to us by our parents is limited. When ordinary people’s desires arise, they create afflictions and turbidities. By purifying our awakened nature, our wisdom-life can last forever. Our awakened nature of True Suchness will enter the ocean of wisdom.”
We are all brought into this world by our parents. The length of our physical life is limited. If we use the body given to us by our parents in pursuit of the many objects of desire in the world that are constantly tempting us, our minds will be led by our external conditions. Thus we reproduce afflictions, so they constantly multiply. They repeatedly arise and cease, cease and then arise. We continue to reproduce them over and over. These are turbidities, the impurities and defilements that we are endlessly reproducing. This is what we ordinary people do. If we recognize how rare it is to be born human, how rare it is to encounter the Buddha-Dharma and how hard it is to walk the Bodhisattva-path, we see that we have overcome many difficulties. We have attained this precious human form and heard the precious Buddha-Dharma. As for the difficult-to-walk Bodhisattva-path, since these causes and conditions have come together, we must earnestly seize this opportunity to direct our mind and body to become immersed in the Buddha-Dharma and [return to] our pure awakened nature.
As we continue to purify our minds, we gradually allow our wisdom-life to last forever. As we eliminate our afflictions, our wisdom-life will grow. With each little bit of afflictions we eliminate, our wisdom-life grows by a little bit. If we lose a certain amount of our wisdom-life, we will increase our afflictions by that same amount. This is an inverse correlation. Therefore, we must be mindful and make use of our time as human beings in this world to listen to the Buddha-Dharma and experience the truths of life by going among people. These truths must be attained by going among the people. When wisdom manifests, we can see our wisdom-life.
By maintaining True Suchness, our wisdom-life can last forever. “Our awakened nature of True Suchness will enter the ocean of wisdom.” If we can awaken our nature of True Suchness, won’t our ocean of wisdom be equal to the Buddha’s? The Buddha, from the very beginning, realized sentient beings have limited capabilities. Therefore, He made use of various methods in order to guide and teach us.
So, how do we attain wisdom-life and the awakened nature of True Suchness? By tapping into our ocean of enlightenment. The Buddha applied His wisdom to awaken our ocean of enlightened wisdom. This was how the Buddha taught us with great care.
As we have already mentioned, the previous sutra passage states, “Sariputra, what would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”
When the elder first saw his children lingering in the burning house without trying to escape, he quickly told them, “There are three kinds of carts outside that can meet your needs. Hurry up! Come out!” These children saw that the things they wanted were outside, so they rushed out without any hesitation. After they all came out, the elder told the children, “Look at the sheep-cart and deer-cart. They are very simple and can only be used to transport one person.
Look at this ox-cart. See how beautifully decorated it is! You can also bring companions with you, as this cart can carry many people. And the ox pulling it is especially healthy and strong. The color of its coat is so beautiful. Why don’t all of you quickly make the decision to choose the cart drawn by the great white ox?”
They all looked at it.Indeed! It was very wonderful.
Moreover, they would not get lonely on the road.This cart would not just carry one person; it could carry many people.
Therefore, everybody abandoned the sheep-carts and deer-carts and headed toward the great ox-cart.This was an analogy made by the Buddha.
He then asked, “Sariputra, [the elder] was originally going to give the children there kinds of carts. After everybody understood [the situation], they chose the one drawn by the great white ox. In this case, did the elder speak a falsehood? Did he deceived these children?”
Sariputra responded in the next sutra passage.
“Sariputra said.No, World-Honored One. This elder only wanted his children to escape from the fire and keep their bodies intact. Thus he did not speak a falsehood.”
Sariputra said, “No, why would that be called a falsehood?. World-Honored One, the elder saw that his children were still in the house and in great danger, and no matter how he yelled, they would not leave. Therefore, in his wisdom, he put what they wanted outside the door.”
What did these children really want?No one knew them better than their father.Simply to entice the children out of the house, he gave them what they craved and pursued.
However, the intention of the elder was to preserve the lives of his children so that they would not be destroyed by the fire.Thus, to “keep their bodies intact” means the elder used skillful means to entice them to come out.So, “How could he be said to have spoken a falsehood?
If he had spoken a falsehood, they would not have gotten anything. If he spoke without purpose and cause harm to people, then he could be said to have spoken a falsehood. If you tell people you have something for them but ultimately give them nothing at all, then that would be considered deceptive. However, he did more than achieve his own aims; he kept his children safe. Since they are safe, there was no falsehood.”This was Sariputra’s answer.
The reason the elder first spoke of three carts was so that all of his children could escape the disaster of the burning house and reserve their lives.Since their bodies remained intact, was there anything false in what he said？Therefore it says, “He did not speak a falsehood.”
After the children came out of the house, with the elder’s continued encouragement, they picked the cart drawn by the great white ox.Concerned that [His disciples] might have doubts, the Buddha purposely asked Sariputra this question.This was because Sariputra was the designated recipient of these teachings.
Because the [Buddha-] children might question that what was said was a falsehood, the World-Honored One followed Sariputra’s answer with further explanation.
When the Buddha was teaching the Dharma, He
considered Sariputra the recipient of these teachings.
The Buddha asked Sariputra this question, hoping Sariputra would answer for everyone.It was because the elder said those things in order to preserve the lives of his children that he therefore did not speak a falsehood.But the Buddha was worried that those of us learning the Dharma in the future, when reading this sutra passage, would wonder, “Was the elder deceiving the children?”
We might also criticize the Buddha, “If He wanted to give them the grit ox-cart, to deceptively lure them out?”
The Buddha was worried that people in the future would doubt Him, would doubt His teachings, so He wanted to explain away any question that might cause them to have the slightest doubt.This was similar to how, after the Buddha had attained enlightenment, He originally wanted to share the entirety of [the truths of] all things in the universe and His ocean of enlightened wisdom with everyone, but people had limited capabilities and could not accept this incredible Dharma.So, He had to teach with the Three Vehicles.
He had to use various methods to teach them according to their capabilities.Thus, the Buddha carefully considered the capacities of sentient beings.Would this analogy cause people in the future to get into debates and develop doubts? Therefore, He asked this question. Sariputra’s answer was that this was “provisional teaching”.
Because sentient beings could not accept the Buddha’s teachings that directly pointed to their minds and true nature, He was not able to fell them directly, “Your mind already has the intrinsic nature of True Suchness”, and you are already a Buddha”. They were clearly still unenlightened beings living in a state of confusion, so He could not tell them, “You are a Buddha”. But what is the state of Buddhahood? It is definitely not a state of confusion. The state of the Buddha is absolutely pure and free of afflictions.
However, the minds of ordinary people are obviously filled with afflictions. Clearly, they were living in state of confusion, so even if the Buddha told them [they were Buddhas], they would still be afflicted and not understand. So, the Buddha had to teach the Three Vehicles. The Buddha “first gave provisional teachings to protect the Fivefold Dharmakaya of Small Vehicle practitioners”.
“This is an analogy for how the Buddha first gave provisional teachings to protect the Fivefold Dharmakaya of Small Vehicle practitioners so they could enter the wisdom-life of emptiness. Thus, they attained the Dharma which suited their desires and made them joyful. Since their bodies were saved from the fire and they had new lives, how could what he said have been false?”
The Fivefold Dharmakaya is explained in detail in the Sutra of Infinite Meanings. The Fivefold Dharmakaya is precepts, Samadhi, wisdom, liberation, liberated understanding and views. This is the Fivefold Dharmakaya.”
With precepts, Samadhi, wisdom, etc., the wisdom-life of our Dharmakaya has already transcended the Five Skandhas.
The Five Skandhas are the Five Aggregates. What are the Five Aggregates? What are the Five Skandhas? They are the same teaching; it is just one of them is an older translation. The five are form, feeling, perception action
and consciousness”. “Precepts” deal with “form”.
By upholding precepts, nothing of any shape or size will be able to disturb our minds. If we ordinary people do not abide by precepts, when we see this thing, we crave it; when we see that thing, our minds are excited. This leads us to become deluded and to lose sight of the precepts. In learning the Buddha’s Way, precepts can guard against wrongs and stop evil so we can transcend “form”.
Therefore, we say “Precepts transcend the aggregate of form”.
With “precepts,” we are able to transcend the skandha of form, which is also the aggregate of form. An “aggregate” is an accumulation. To transcend our desires for various forms, we have to rely on precepts, we have to rely on precepts.
“Samadhi” can help us transcend “feelings”, our sensations.
We may see something and be unable to control ourselves; that is a kind of feeling. We all understand that some people are very rich and lack for nothing, but when they see something other people have, they cannot control themselves. That is the feeling they have. It means they are no longer in a state of Samadhi. Our belongings are ours. Other people’s belongings are theirs. We cannot cross this line, but we have these improper feelings. If we are in a state of Samadhi, we will not have this inappropriate feeling. Doing things that we should not do is wrong.
“Wisdom” transcends “perception”. It transcends “the skandha of perception”.
Though we know we should not take other people’s possessions, due to our “perceptions”, our thoughts still lead us astray. We know that this thing belongs to someone else, and we must not cross the line. We must concentrate on the rules so that we can carefully abide by precepts. We cannot even have this kind of perception about these objects. Not only should we not break the precepts, we must not allow our minds to even focus on this. This takes wisdom. Wisdom is something that transcends our feelings for material things so external forms and afflictions cannot penetrate our minds. This is wisdom.
Then, with liberation, we transcend “action”, the skandha of action.
This kind of [mental] action takes place without our conscious awareness. Even though we can control our physical actions, this “action” means things are constantly changing, such as the very subtle afflictions that continue to arise in our minds. This “action” takes place in all things. There is nothing that does no undergo “action”. When it comes to our physical body, it is constantly undergoing infinitesimal changes. In the time from birth to death, there is not a single second or moment of thought where we are not experiencing “action”.
The “aggregate of action” refers to these constant, infinitesimal changes. For instance, in this universe, our plant is constantly orbiting in our solar system. We live on this planet, yet this is not within our awareness. Day and night are inseparable from this [action], and it never stops, even for a second. These are the infinitesimal changes of Earth; its orbit must be very precise as it constantly experiences this “action.” This “aggregate of action” works the same way in the microcosm of our body. We must become liberated; liberation is the only way to transcend the aggregate of action.
To transcend birth and death and the thoughts in our minds, we must practice precepts, Samadhi and wisdom and then need to seek liberation. We cannot only have precepts, Samadhi, wisdom; it is not enough to merely control ourselves. We must be completely liberated, so liberated that the subtle afflictions [caused by] the aggregate of action will be completely washed away.
To be liberated from “action,” we must transcend the aggregate of action.
“Liberated understanding and views” can help us transcend “consciousness” and understand True Suchness.
As for “consciousness,” “only our karma follow us to the next life.” This karma is stored in our consciousness, the eighth, or storehouse, consciousness. The karma we have created is stored in the eighth consciousness. Whatever is stored in the eighth consciousness, no matter how tiny it is, is what we must work to transcend so we can return to the ninth consciousness, the nature of True Suchness, which is a very pure state it is as pure as the Buddha’s. To realize these principles, we must cultivate the Fivefold Dharmakaya, “precepts, Samadhi, wisdom, liberation, liberated understanding and views.”
We must return to the Buddha’s understanding and views. This is why we must develop the Fivefold Dharmakaya. We must strive to answer the question, “Why is this?” Previously, we explained that the Buddha used the Three Vehicles, setting them up like sheep-carts and deer-carts. This is like the way the elder used sheep-carts and deer-carts.
The Buddha is a world-transcending awakened one. He used the Small Vehicle teachings, which are for Hearers and Solitary .Realizers, to entice everyone to go all the way to the Bodhisattva-path. The ox-cart represents the Bodhisattva-path.
Everyone, this shows the Buddha’s mindfulness. The Buddha loves sentient beings like His own children. The Buddha not only wants to protect the physical life of all sentient beings, He also wants to protect their wisdom-life by helping them use their lives to develop wisdom.
Our physical life is given to us by our parents. After we are born, we live for a limited time. Since our parents gave us this [precious] life, if we only use our limited time in the world to create afflictions and constantly reproduce them, that would be a pity indeed. We must size the time we have right away to expand the breadth and depth of our life.
We must heighten our vigilance of the desires that arise in us and be disciplined and reverent. The Dharma is like water which washes away our impurities. Only by developing our wisdom-life can it last forever. With our awakened nature of True Suchness, we will naturally enter the ocean of wisdom and return to our nature of True Suchness. We need to turn the afflictions [stored] in the eighth consciousness into our nature of True Suchness. This is why we must apply [the Dharma] right now.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「父母所生身命有限，凡夫欲生造煩惱濁，覺性淨化慧命永恆，真如覺性入智慧海。」
⊙「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》
⊙「舍利弗言：不也，世尊，是長者但令諸子得免火難，全其軀命，非為虛妄。」《法華經譬喻品第三》
⊙是長者先許三車者，是為令諸子得免火宅之難，保全其身命，今軀命已全，有何虛妄？故云：非為虛妄。
⊙諸子或疑前言為虛妄。世尊遂借舍利弗之答以釋明之。
⊙喻先權教以全於小乘五分法身，入空慧命，則是已得適意好樂之法。全其軀命免於火難，又濟子重命，豈有虛妄？
⊙五分法身：謂戒、定、慧、解脫、解脫知見。此五者，皆已超出五陰故。
⊙「戒」超色陰。
⊙「定」超受陰。
⊙「慧」超想陰。
⊙「解脫」超行陰。
⊙「解脫知見」超識陰，會真如。
【證嚴上人開示】
「父母所生身命有限，凡夫欲生造煩惱濁，覺性淨化慧命永恆，真如覺性入智慧海。」
父母所生身命有限
凡夫欲生造煩惱濁
覺性淨化慧命永恆
真如覺性入智慧海
每一位來到人間就是父母所生，這個身體的命是有限。我們若是用，父母給我們的身體，隨著人世間一切的物欲，來誘引我們的心，心隨著境界轉，那就是複製著煩惱，不斷在複製，一直開始、結束，結束、開始，不斷這樣就是一直製造下去了，這是濁——不乾淨、污染，不斷製造的污染，這就是我們凡夫。
而我們若懂得難得人身、難聞佛法、難行菩薩道，我們能將這些「難」克服，已經難得的人身，今已得；難聞的佛法，也是今已聞了；難行的菩薩道，有這個因緣會合，我們要好好把握，這由我們自己，運轉我們的身心入佛法中，性淨化，不斷淨化覺性，就慢慢慧命永存。
去掉了煩惱，那就是慧命生。減一分煩惱，就增長一分的慧命，我們若是減一分慧命，就增一分的煩惱，這就像一個天平。所以我們要好好用心，借重這個人身、借重這個人間，能夠聽到佛法，入人群中去體會人生的道理。因為人生的道理是在人群中，智慧現前時，那就是慧命，真如現前，慧命永恆。
「真如覺性入智慧海」。我們的真如覺性，我們若能夠提升起來，很自然的，智慧覺海，不就是與佛同等呢？
佛陀，從我們開始，眾生根機不夠，佛陀就用種種方法，來為我們「牽教」。所以要如何，得到慧命、真如覺性呢？那就是先用出了我們的覺海。先用他的智慧，來啟動我們智慧覺海，這是佛陀他用心。
我們前面，前面我們已經說過了，經文裡面就說：「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》
本來長者，他看到孩子在火宅中，不懂得要出來，他就趕快說：「外面的車有三種車，隨你們所需要，來啊！快出來啊！」這孩子，看到外面所要追求的東西都有，趕快就出來了。
出來到外面，長者告訴孩子：「看，這輛羊車、這輛鹿車，這是這麼簡單，一個人用而已。你看，看這輛牛車，你看，裡面的裝潢得是這麼美，看一看，裡面還能有伴，這輛車子能夠載很多人。尤其是這隻牛，這麼的健康、健壯，色是這麼漂亮，是不是大家趕緊，向這輛大白牛車，往那個方向去吧！」大家看，是啊！那是那麼好的，尤其是行在路上也不孤單。這輛車不只是載自己，還能載很多人，所以大家捨棄了羊車、鹿車，走向大白牛車那個地方去。這是佛陀做一個譬喻。
現在再問：「舍利弗，本來要給他們三種車，後來大家瞭解了，去投向大白牛車，這樣，這位長者是不是有虛妄？有沒有欺騙這些孩子呢？」舍利弗，接下來，就是舍利弗來回答了：「舍利弗言：不也，世尊，是長者但令諸子得免火難，全其軀命，非為虛妄。」經文
舍利弗言
不也 世尊
是長者但令諸子
得免火難
全其軀命
非為虛妄
《法華經譬喻品第三》
舍利弗的回答就說：「不會啊，這怎麼會叫做虛妄呢？世尊，那位長者，他看到孩子在屋子裡，那麼危險，怎麼叫都叫不出來，所以長者的智慧，在門外投其所好，這些孩子平時所需要的是什麼？知子莫若父，無非是要誘引他的孩子，所愛、所要追求的，這樣給他們，但是，長者的用意，就是要保全這些孩子的性命，讓他們能不必受到火的災難。所以「全其軀命」，這就是用權巧的方法，將他們誘引出來，這怎麼會叫做虛妄呢？若是虛妄，就是全都沒有的，無目的、有損害人，這種損害人，這才叫做虛妄。騙人家有，但是到最後，沒有達到人家的目的，這才是叫做欺騙。但是，不只是讓他達到目的，身體也已經平安了，只是身體平安，就沒有虛妄了。這是舍利弗所回答的。
是長者先許三車者
是為令諸子
得免火宅之難
保全其身命
今軀命已全
有何虛妄
故云：非為虛妄
諸子，因為出來的時候，長者一直鼓勵、鼓勵，大家還是去取大白牛車。擔心這些孩子有疑惑，所以佛陀就故意問舍利弗。因為舍利弗是當機者。
諸子或疑
前言為虛妄
世尊遂借
舍利弗之答
以釋明之
所以佛陀在講法，就是以舍利弗為當機，當機者，所以佛陀再問舍利弗，希望舍利弗來代替大家回答。這是因為那位長者，就是要保全孩子的生命，這沒有虛妄。
這是擔心我們眾生，這個法留在現在，若看到這段(經)文，這位長者，是不是有欺騙孩子的嫌疑呢？或者是批評佛，「你要給他大牛車，為什麼你要用羊車、鹿車，這樣騙他們出來呢？」這是擔心後來的人對佛陀，佛所說的話有懷疑，連這一點點懷疑的可能，佛陀都要解釋。
這也就是佛陀他覺悟之後，本來要將他的內心，浩瀚宇宙，萬物物質的總體，那種的覺悟、智慧的覺海，本來要讓大家知道。但是人，小根、小機，無法接受這麼大的法，所以佛陀不得不說三乘法，所以佛陀就要用種種的方法，來投眾生的根機來教育。所以，佛陀細心，考慮到眾生的根性，是不是將來這個譬喻，會惹來未來的人，在爭論、懷疑呢？所以他就這樣問。
舍利弗的回答，那就是「權教」。佛陀，因為眾生無法接受佛陀的直接，直指人心見性，無法直接就說：「你的內心，本來就有真如本性，你原來就是佛。」明明就還是凡夫，在顛倒中，你告訴他，你就是佛啊！但是佛的境界是怎麼樣呢？佛的境界絕對不是在顛倒中，佛的境界，心是絕對清淨、無煩惱啊！但是，凡夫明明就是滿心煩惱，明明就是在顛倒中生活。佛陀告訴他，他還是煩惱，無法體會，佛陀不得不用三乘法。所以「喻先權教以全於，小乘五分法身」。
喻先權教以全於
小乘五分法身
入空慧命
則是已得適意
好樂之法
全其軀命免於火難
又濟子重命
豈有虛妄
這個「五分法身」，在《無量義經》，做很詳細的解釋。「五分法身」就是「戒、定、慧、解脫、解脫知見」。這樣叫做「五分法身」。戒、定、慧，這就是我們的法身的慧命，已經是超出了五陰。
五分法身：
謂戒、定、慧、
解脫、解脫知見
此五者
皆已超出五陰故
五陰，就是五蘊，五陰，什麼叫做五蘊？什麼叫做五陰？五陰、五蘊是同一種法，新、舊的翻譯而已。所以就是，「色、受、想、行、識」。
「戒」就是對「色」。若有戒，這個世間所有一切形形色色，都不會來擾動我們的心。我們的凡夫心就是缺戒，看到這個我也愛，看到那個我心也動，所以有了這種迷茫，就失去了這個戒。所以，因為我們學佛，戒能防非止惡，就能夠脫離「色」，所以叫做「戒，超色陰」，這個「戒」能夠超越色陰，也就是色蘊。
戒 超色陰
「蘊」是凝聚的意思。所以這種種的色、種種的欲念，能夠超越過去，這我們要靠的就是「戒」。
定 超受陰
「定」，能超越「受陰」。我們的感受，看到這個東西就無法控制自己，這種的感受，我們豈不知道，有的人他的家很有錢，他也不欠缺東西，不過看到別人的東西，總是禁不住自己。這種的感受，那就是我們失去了定心。我們自己的就是自己的，別人的就是別人的，不能超越，非分的感受。所以我們若有「定」，我們就不會有這個非分的感受，不應該做的，我們去做，這都不對。
慧 超想陰
「慧」就是超越想，超越「想陰」。我們雖然知道，別人的東西，我們不可以拿，不過這個「想」，就是還想入非非。雖然是知道，別人的是別人的，我不可以超越過去，我要定好我的規律，我的戒律，我的戒規，我要好好保守著。不可，連「想」，外面那個「相」，不只是不犯，又再連「心」，都不能放著那個「相」在，所以叫做「慧」。「慧」就是超越這個物質等等的感受，以及外面的形象、煩惱，不入我們的心，這叫做「慧」。
解脫 超行陰
「解脫」就是超越了行，「行陰」。因為「行」就是不知覺中。我們雖然這些的行動，我們都控制住，不過「行」就是不定性，我們還是心裡非常微細的煩惱，還是不斷在產生，所以這個「行」，就像我們人間一切一切的物質，沒有一項不在「行」中。在我們的身上，這個物質的身體，也是一樣不斷在「行」中，從生到死，這段時間，沒有一秒鐘，沒有一念間，不是在「行」中。
這個「行蘊」，就是遷移的意思。就像地球在宇宙間，在太陽系這樣不斷在轉，我們住在這顆地球上，我們不覺知。白天、夜晚，全都沒有離開，就是秒都沒有停，這都是「行蘊」在這個軌道上，必定要非常的準確，它不斷在「行」。
所以這個「行蘊」，在我們的小乾坤還是同樣，所以我們一定要解脫，解脫才有辦法超越「行蘊」，我們要超越生死，我們要超越心的念頭，我們必定要「戒、定、慧」。還要「解脫」，不只是戒、定、慧而已，我們光是控制，這樣不行，我們要完全解脫，解脫到連這個「行蘊」，微細的煩惱，我們都要乾乾淨淨的。所以「行」，「解脫」，就是超越「行蘊」。
解脫知見
超識陰
會真如
「解脫知見」那就是超越了「識」，會真如。「識」，我們「萬般帶不去，唯有業隨身」，這個業就是在「藏識」之中，常常說的「八識」。第八識，我們所造成的業，就是藏在八識，連這個藏在八識裡面，這種這麼的微細，我們也要再超越過它，回歸到第九識，就是「會真如」，那就是一直非常非常的乾淨，淨得真的是與佛同等。
真如之理，你就要將前面那個，「五分法身」，戒、定、慧、解脫、解脫知見，回歸到佛的知見。所以，這就是，要成長「五分法身」，我們若能夠了解，「何以故」為什麼啊？前面我們所解釋的是，佛陀就是用三乘，羊車、鹿車，這樣的安排，就像那位長者，那位長者用的羊車、鹿車，佛陀是出世的覺者，他所應用的是小乘，小乘法，就是聲聞、緣覺，用這樣來誘引大家，能夠到達菩薩道。那輛牛車就是等於菩薩道。
各位，這是佛陀的用心，佛陀疼愛眾生，就像他的孩子一樣。大地眾生，佛陀不只是要保護他們的生命，還要保護他們的慧命，將他的生命能夠轉為慧命。
生命，那就是父母所生，父母所生，那就是有限的生命。父母既然生我們有限的生命，再用這個有限的生命，在造作煩惱，不斷複製這些煩惱，這實在很可惜！所以我們要趕緊把握，把握我們的生命，要開闊、要深化。
凡夫的欲生，我們要常常提高警覺，我們要戒慎虔誠。法譬如水、洗滌垢穢，我們要成長我們的慧命，到那時候才是永恆，我們人人真如的覺性，我們自然就入智慧的覺海來，回歸真如本性來。所以，第八識——所造作的煩惱識，我們要轉過來，成為真如本性，這是要我們要應用在現在。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Everlasting Wisdom-life With Fivefold Dharmakaya (五分法身慧命永恆)
Date:June.02. 2015
“The lifespan of the body given to us by our parents is limited. When ordinary people’s desires arise, they create afflictions and turbidities. By purifying our awakened nature, our wisdom-life can last forever. Our awakened nature of True Suchness will enter the ocean of wisdom.”
We are all brought into this world by our parents. The length of our physical life is limited. If we use the body given to us by our parents in pursuit of the many objects of desire in the world that are constantly tempting us, our minds will be led by our external conditions. Thus we reproduce afflictions, so they constantly multiply. They repeatedly arise and cease, cease and then arise. We continue to reproduce them over and over. These are turbidities, the impurities and defilements that we are endlessly reproducing. This is what we ordinary people do. If we recognize how rare it is to be born human, how rare it is to encounter the Buddha-Dharma and how hard it is to walk the Bodhisattva-path, we see that we have overcome many difficulties. We have attained this precious human form and heard the precious Buddha-Dharma. As for the difficult-to-walk Bodhisattva-path, since these causes and conditions have come together, we must earnestly seize this opportunity to direct our mind and body to become immersed in the Buddha-Dharma and [return to] our pure awakened nature.
As we continue to purify our minds, we gradually allow our wisdom-life to last forever. As we eliminate our afflictions, our wisdom-life will grow. With each little bit of afflictions we eliminate, our wisdom-life grows by a little bit. If we lose a certain amount of our wisdom-life, we will increase our afflictions by that same amount. This is an inverse correlation. Therefore, we must be mindful and make use of our time as human beings in this world to listen to the Buddha-Dharma and experience the truths of life by going among people. These truths must be attained by going among the people. When wisdom manifests, we can see our wisdom-life.
By maintaining True Suchness, our wisdom-life can last forever. “Our awakened nature of True Suchness will enter the ocean of wisdom.” If we can awaken our nature of True Suchness, won’t our ocean of wisdom be equal to the Buddha’s? The Buddha, from the very beginning, realized sentient beings have limited capabilities. Therefore, He made use of various methods in order to guide and teach us.
So, how do we attain wisdom-life and the awakened nature of True Suchness? By tapping into our ocean of enlightenment. The Buddha applied His wisdom to awaken our ocean of enlightened wisdom. This was how the Buddha taught us with great care.
As we have already mentioned, the previous sutra passage states, “Sariputra, what would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”
When the elder first saw his children lingering in the burning house without trying to escape, he quickly told them, “There are three kinds of carts outside that can meet your needs. Hurry up! Come out!” These children saw that the things they wanted were outside, so they rushed out without any hesitation. After they all came out, the elder told the children, “Look at the sheep-cart and deer-cart. They are very simple and can only be used to transport one person.
Look at this ox-cart. See how beautifully decorated it is! You can also bring companions with you, as this cart can carry many people. And the ox pulling it is especially healthy and strong. The color of its coat is so beautiful. Why don’t all of you quickly make the decision to choose the cart drawn by the great white ox?”
They all looked at it.Indeed! It was very wonderful.
Moreover, they would not get lonely on the road.This cart would not just carry one person; it could carry many people.
Therefore, everybody abandoned the sheep-carts and deer-carts and headed toward the great ox-cart.This was an analogy made by the Buddha.
He then asked, “Sariputra, [the elder] was originally going to give the children there kinds of carts. After everybody understood [the situation], they chose the one drawn by the great white ox. In this case, did the elder speak a falsehood? Did he deceived these children?”
Sariputra responded in the next sutra passage.
“Sariputra said.No, World-Honored One. This elder only wanted his children to escape from the fire and keep their bodies intact. Thus he did not speak a falsehood.”
Sariputra said, “No, why would that be called a falsehood?. World-Honored One, the elder saw that his children were still in the house and in great danger, and no matter how he yelled, they would not leave. Therefore, in his wisdom, he put what they wanted outside the door.”
What did these children really want?No one knew them better than their father.Simply to entice the children out of the house, he gave them what they craved and pursued.
However, the intention of the elder was to preserve the lives of his children so that they would not be destroyed by the fire.Thus, to “keep their bodies intact” means the elder used skillful means to entice them to come out.So, “How could he be said to have spoken a falsehood?
If he had spoken a falsehood, they would not have gotten anything. If he spoke without purpose and cause harm to people, then he could be said to have spoken a falsehood. If you tell people you have something for them but ultimately give them nothing at all, then that would be considered deceptive. However, he did more than achieve his own aims; he kept his children safe. Since they are safe, there was no falsehood.”This was Sariputra’s answer.
The reason the elder first spoke of three carts was so that all of his children could escape the disaster of the burning house and reserve their lives.Since their bodies remained intact, was there anything false in what he said？Therefore it says, “He did not speak a falsehood.”
After the children came out of the house, with the elder’s continued encouragement, they picked the cart drawn by the great white ox.Concerned that [His disciples] might have doubts, the Buddha purposely asked Sariputra this question.This was because Sariputra was the designated recipient of these teachings.
Because the [Buddha-] children might question that what was said was a falsehood, the World-Honored One followed Sariputra’s answer with further explanation.
When the Buddha was teaching the Dharma, He
considered Sariputra the recipient of these teachings.
The Buddha asked Sariputra this question, hoping Sariputra would answer for everyone.It was because the elder said those things in order to preserve the lives of his children that he therefore did not speak a falsehood.But the Buddha was worried that those of us learning the Dharma in the future, when reading this sutra passage, would wonder, “Was the elder deceiving the children?”
We might also criticize the Buddha, “If He wanted to give them the grit ox-cart, to deceptively lure them out?”
The Buddha was worried that people in the future would doubt Him, would doubt His teachings, so He wanted to explain away any question that might cause them to have the slightest doubt.This was similar to how, after the Buddha had attained enlightenment, He originally wanted to share the entirety of [the truths of] all things in the universe and His ocean of enlightened wisdom with everyone, but people had limited capabilities and could not accept this incredible Dharma.So, He had to teach with the Three Vehicles.
He had to use various methods to teach them according to their capabilities.Thus, the Buddha carefully considered the capacities of sentient beings.Would this analogy cause people in the future to get into debates and develop doubts? Therefore, He asked this question. Sariputra’s answer was that this was “provisional teaching”.
Because sentient beings could not accept the Buddha’s teachings that directly pointed to their minds and true nature, He was not able to fell them directly, “Your mind already has the intrinsic nature of True Suchness”, and you are already a Buddha”. They were clearly still unenlightened beings living in a state of confusion, so He could not tell them, “You are a Buddha”. But what is the state of Buddhahood? It is definitely not a state of confusion. The state of the Buddha is absolutely pure and free of afflictions.
However, the minds of ordinary people are obviously filled with afflictions. Clearly, they were living in state of confusion, so even if the Buddha told them [they were Buddhas], they would still be afflicted and not understand. So, the Buddha had to teach the Three Vehicles. The Buddha “first gave provisional teachings to protect the Fivefold Dharmakaya of Small Vehicle practitioners”.
“This is an analogy for how the Buddha first gave provisional teachings to protect the Fivefold Dharmakaya of Small Vehicle practitioners so they could enter the wisdom-life of emptiness. Thus, they attained the Dharma which suited their desires and made them joyful. Since their bodies were saved from the fire and they had new lives, how could what he said have been false?”
The Fivefold Dharmakaya is explained in detail in the Sutra of Infinite Meanings. The Fivefold Dharmakaya is precepts, Samadhi, wisdom, liberation, liberated understanding and views. This is the Fivefold Dharmakaya.”
With precepts, Samadhi, wisdom, etc., the wisdom-life of our Dharmakaya has already transcended the Five Skandhas.
The Five Skandhas are the Five Aggregates. What are the Five Aggregates? What are the Five Skandhas? They are the same teaching; it is just one of them is an older translation. The five are form, feeling, perception action
and consciousness”. “Precepts” deal with “form”.
By upholding precepts, nothing of any shape or size will be able to disturb our minds. If we ordinary people do not abide by precepts, when we see this thing, we crave it; when we see that thing, our minds are excited. This leads us to become deluded and to lose sight of the precepts. In learning the Buddha’s Way, precepts can guard against wrongs and stop evil so we can transcend “form”.
Therefore, we say “Precepts transcend the aggregate of form”.
With “precepts,” we are able to transcend the skandha of form, which is also the aggregate of form. An “aggregate” is an accumulation. To transcend our desires for various forms, we have to rely on precepts, we have to rely on precepts.
“Samadhi” can help us transcend “feelings”, our sensations.
We may see something and be unable to control ourselves; that is a kind of feeling. We all understand that some people are very rich and lack for nothing, but when they see something other people have, they cannot control themselves. That is the feeling they have. It means they are no longer in a state of Samadhi. Our belongings are ours. Other people’s belongings are theirs. We cannot cross this line, but we have these improper feelings. If we are in a state of Samadhi, we will not have this inappropriate feeling. Doing things that we should not do is wrong.
“Wisdom” transcends “perception”. It transcends “the skandha of perception”.
Though we know we should not take other people’s possessions, due to our “perceptions”, our thoughts still lead us astray. We know that this thing belongs to someone else, and we must not cross the line. We must concentrate on the rules so that we can carefully abide by precepts. We cannot even have this kind of perception about these objects. Not only should we not break the precepts, we must not allow our minds to even focus on this. This takes wisdom. Wisdom is something that transcends our feelings for material things so external forms and afflictions cannot penetrate our minds. This is wisdom.
Then, with liberation, we transcend “action”, the skandha of action.
This kind of [mental] action takes place without our conscious awareness. Even though we can control our physical actions, this “action” means things are constantly changing, such as the very subtle afflictions that continue to arise in our minds. This “action” takes place in all things. There is nothing that does no undergo “action”. When it comes to our physical body, it is constantly undergoing infinitesimal changes. In the time from birth to death, there is not a single second or moment of thought where we are not experiencing “action”.
The “aggregate of action” refers to these constant, infinitesimal changes. For instance, in this universe, our plant is constantly orbiting in our solar system. We live on this planet, yet this is not within our awareness. Day and night are inseparable from this [action], and it never stops, even for a second. These are the infinitesimal changes of Earth; its orbit must be very precise as it constantly experiences this “action.” This “aggregate of action” works the same way in the microcosm of our body. We must become liberated; liberation is the only way to transcend the aggregate of action.
To transcend birth and death and the thoughts in our minds, we must practice precepts, Samadhi and wisdom and then need to seek liberation. We cannot only have precepts, Samadhi, wisdom; it is not enough to merely control ourselves. We must be completely liberated, so liberated that the subtle afflictions [caused by] the aggregate of action will be completely washed away.
To be liberated from “action,” we must transcend the aggregate of action.
“Liberated understanding and views” can help us transcend “consciousness” and understand True Suchness.
As for “consciousness,” “only our karma follow us to the next life.” This karma is stored in our consciousness, the eighth, or storehouse, consciousness. The karma we have created is stored in the eighth consciousness. Whatever is stored in the eighth consciousness, no matter how tiny it is, is what we must work to transcend so we can return to the ninth consciousness, the nature of True Suchness, which is a very pure state it is as pure as the Buddha’s. To realize these principles, we must cultivate the Fivefold Dharmakaya, “precepts, Samadhi, wisdom, liberation, liberated understanding and views.”
We must return to the Buddha’s understanding and views. This is why we must develop the Fivefold Dharmakaya. We must strive to answer the question, “Why is this?” Previously, we explained that the Buddha used the Three Vehicles, setting them up like sheep-carts and deer-carts. This is like the way the elder used sheep-carts and deer-carts.
The Buddha is a world-transcending awakened one. He used the Small Vehicle teachings, which are for Hearers and Solitary .Realizers, to entice everyone to go all the way to the Bodhisattva-path. The ox-cart represents the Bodhisattva-path.
Everyone, this shows the Buddha’s mindfulness. The Buddha loves sentient beings like His own children. The Buddha not only wants to protect the physical life of all sentient beings, He also wants to protect their wisdom-life by helping them use their lives to develop wisdom.
Our physical life is given to us by our parents. After we are born, we live for a limited time. Since our parents gave us this [precious] life, if we only use our limited time in the world to create afflictions and constantly reproduce them, that would be a pity indeed. We must size the time we have right away to expand the breadth and depth of our life.
We must heighten our vigilance of the desires that arise in us and be disciplined and reverent. The Dharma is like water which washes away our impurities. Only by developing our wisdom-life can it last forever. With our awakened nature of True Suchness, we will naturally enter the ocean of wisdom and return to our nature of True Suchness. We need to turn the afflictions [stored] in the eighth consciousness into our nature of True Suchness. This is why we must apply [the Dharma] right now.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment