20150605《靜思妙蓮華》一乘大法傳法子(第581集)
（法華經•譬喻品第三）
⊙「世間親情父傳子，有為名相倫理情，世尊大法傳法子，無為實法本真如。」
⊙「世尊，若是長者乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：我以方便令子得出。以是因緣，無虛妄也。」《法華經譬喻品第三》
⊙「何況長者自知財富無量，欲饒益諸子，等與大車。佛告舍利弗：善哉！善哉！如汝所言。」《法華經譬喻品第三》
⊙饒益：謂修菩薩行者於諸有情或以布施，或以愛語，或作利他之行，或與隨類同事，令諸眾生皆得安樂，是為饒益。
【證嚴上人開示】
「世間親情父傳子，有為名相倫理情，世尊大法傳法子，無為實法本真如。」
世間親情父傳子
有為名相倫理情
世尊大法傳法子
無為實法本真如
我們大家最近，一直都聽這段經文，就是「三界導師」、「四生慈父」，大宅長者，諸子迷茫，長者設三車，最後給孩子是大白牛車。好像這麼短的故事，為什麼會有，這麼多的道理在其中呢？
其實，我們人間有多麼大，人有多少！人，每一個人有各人，不同的見解、煩惱。世間有多少，複雜人群、事、情、理，說起來就只是只這幾個字──人、事、情、理，這樣而已；卻是它能夠散發出了，人與人之間這麼複雜的事情。所以佛陀出現人間，無非也就是要讓大家知道，人、情、事、物的道理。
光是在這個火宅之中，我們人的煩惱的譬喻，譬喻火宅之中的複雜，譬喻這些孩子的頑固、貪著等等。這個火宅險象叢生，世間很多很多的危機，很多很多的陷阱，是人如何去設，是如何去埋下了這層層的危機？不離開三界火宅，不離開火宅內這些孩子的懵懂、這些孩子的貪著、這些孩子的頑固，這都不離開，在這個大宅之中的這群人，道理很多。
所以總而言之，「世間親情父傳子」，這是不是很簡單呢？父母，父子情，這是世世代代一直傳下去，世間哪一個父親的事業，不是希望傳給孩子呢？世間哪一個孩子，不就是和父親關係很密切，孩子的生活背景、長大等等？這是這麼簡單，卻是父子之情也是很複雜。
有的父親很疼孩子，為了孩子拚生拚死，不論是富有的父親覺得：我為孩子的產業，我要再拚一點，多，不夠；大，還不夠大。我要為他打基礎，很長、很寬、很大、很多。孩子對父親並不感恩，覺得：父親只知道要賺錢、要賺錢，都不知道父子，真正的感情是什麼。所以反彈了，這種的人生有幸福嗎？
所以，「有為名相」建立在倫理之情。我們世間這種有為的名相，不論你是父親、你是孩子、你是孫子等等，這全都是叫做「有為名相」，但是建立在倫理之情。這個倫理若亂了次序，這個情就變很複雜。這個情來自於事物，又要創事業，那就是為了欲念，創造很多種的行業，這些物質，這樣不是只有一個行業，世間所有的，這是未來有發展的，他就去創造。所以，所創造的物，也是人間的有為法。
器世間的物質，什麼都要做，因為心有欲，所以將這個倫理的情，將種種的名相，不論是人與人的感情的名相，或者是世間、器世間物質，有為的東西，就亂了倫理之情。我們一個人內心所隱藏著，那分的欲，無形、無相，放出去，那就是宇宙之間，蓋天覆地，沒有一個地方，那個欲念不到達的。
所以，這種「有為名相」亂了這個倫理之情，你們想，多麼複雜，多麼的可怕！這念心放出去，那分的欲覆天蓋地。你們想，這三界內，在那個火宅中，那些懵懂中貪著在那個地方，不覺不知火來燒身，像這些懵懂的人，這些孩子，你們想，是不是很複雜的人生呢？本來是這麼簡單，就是一念偏了，全盤的倫理就亂了。有為的名相，亂了很多的人世間事、物、理。
唯有世尊，「世尊大法傳法子，無為實法本真如」。所以佛陀來人間，要將這些人生的親情倫理，再將它重新建立。向我們大家說，人人本具佛性，佛法要入心來，重新開始回歸我們真如的本性。
真如的本性就是在「無為法」，那是永遠常住，這個有條有理，那個條理很直，而且有條不紊，沒有亂掉，這麼的直，所以大直道是菩提。菩提大直道，大直道的菩提，我們迷失了，所以佛陀再來人間，就是「開、示」，為我們指路，這條路你走錯了趕緊回歸，所以要用種種的方法，要如何讓大家能夠認清，人世間，這個生命有多久，所造作的因與緣等等，能夠讓人在這個物欲、親情，看得清楚，要如何回歸到最清淨。這個情、理、法，能夠將這個法讓大家了解，道理清楚，感情就能夠很單純回歸了。
這是佛陀來人間一大事的因緣。那就是世尊的大法，帶來人間傳法子，要來接受法，也要有因緣。譬如美國(加州)從監獄，所送出來的咖啡，二十一罐咖啡，寫一封感情豐富的單，就是說：「我在這裡面，很多事情都很不方便。我寄出這些東西，希望你們可以『義買』，將這個錢救濟菲律賓的災難。」到底為什麼，在監獄裡面的人能知道呢？尤其是遠在美國。
拉斯維加斯，在幾年前開始有一位牧師，這位牧師將《靜思語》，帶進監獄裡面。監獄的人看了《靜思語》，就一直寫信給拉斯維加斯，我們的慈濟聯絡處。從這樣開始，常常接到受刑人的信，每一封信都充滿了故事。
美國慈濟總會，所接到的這個包裹，那就是咖啡。這個包裹來到總會時，讀到那封信，起先一位師姊就說：「很感動，在那個地方還會想到，外面有災難，願意這樣寄這個東西，買東西是那麼不容易，能夠寄出來，我來買。」幾百元買了，義買。大家一直買，買到剩下幾罐，讓我們的慈誠、榮董發現到，紛紛就說：「我用三千元買，不拿東西。」「我用二千元買，不拿東西。」「一千元買，不拿東西。」
我聽到這剩下的咖啡，在那裡義買，已經超過美金萬多元了，還再繼續發心。這種愛，只要讓他知道，道理了解之後，這個道理，他就慢慢地因緣展開了。現在美國很多監獄裡，都有《靜思語》，這是慢慢一直擴展出去，接觸了這個簡單的做人道理，他們就知道，過去是錯了。
這是緣！一點點緣的牽引，說不定會引動很多人，知法、守法、行如法。若這樣，這就是大法。就像與佛陀有緣，接受了佛法。
所以，法、佛法，「佛口所生子」，「無為實法本真如」，實在是這個道理原來就是，沒人去創造的，是從本來就是。佛陀開了智慧之後，將本來就是的法，他就這樣為我們描述，說給我們知道，所以叫做「佛口所生子」。所以我們若能夠了解、接受，我們是佛的真法子。我們若是不了解，永遠法不入心，慧命沒有霑到這個法髓，那就是沒辦法慧命成長。
所以這段前面說，「世尊！若是長者乃至不與最小一車，猶不虛妄。」那位長者，外面的三車，這是一種譬喻。舍利弗他回答釋迦佛，就說：「沒有虛妄。」
世尊
若是長者
乃至不與最小一車
猶不虛妄
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
佛是真語者、實語者，真正要給弟子的是，最豐富的大乘，回歸本性真如，人人可成佛的大乘法。本來這是一個設計，設計給大家能夠回歸本性。那個長者，就像那位長者，雖然沒有給孩子羊車、鹿車，但是他給他們的是，一輛大白牛車，這樣不算虛妄。給他們比他們需要的更多，這就是佛法在人間，希望人人都能夠得到，回歸如來本性，清淨解脫。這是佛陀的用意。
下面我們這段經文，還是舍利弗再說，「何況長者自知財富無量，欲饒益諸子，等與大車。佛告舍利弗：善哉！善哉！如汝所言。」
何況長者
自知財富無量
欲饒益諸子
等與大車
佛告舍利弗
善哉善哉
如汝所言
《法華經譬喻品第三》
所說的長者，「長者」是「耆老德高望重」，又「謹行敦厚」非常的謹慎。要稱為「長者」不是那麼容易，就能夠稱為「長者」，「長者」的意思就是年齡夠大，古時候若是六十歲以上，就可以稱為「耆」。「耆老德高望重」，他就是很有德望的人，他平時做事情很謹慎，而且性情很敦厚，就是很老實，信、實、誠、正，這樣的人格者，通稱叫做長者。他要有年齡，他的行為等等，都是這麼的德高望重，這種人稱為「長者」。
過去，長者他給孩子，是誘引孩子出來，這三輛車，最後是給他們一輛車，這已經是出於意外，「本來我就要要求這樣而已，我竟然可以得到這麼大的！」所以有想要求，想要得的，「求小得大」，這應該是喜出望外，已經是很歡喜了！
與我們世間人，說：「我的事業做那麼大，要給孩子。」孩子說：「我何必要父親這樣。我不接，我不要靠他。」若像這樣，財產再多也沒有用。佛法若再好，不願意來接也沒有用。所以說來，要靠緣，而且我們自己本身要做的事情，要很謹慎。所以，這位長者那種德高望重，謹慎做事情，很敦厚的人。這樣的長者，他給他的孩子，就是這麼讓孩子很意外，「我以為可以得到這樣而已，原來可以得到這麼多！」所以這位長者，是用很大的愛去付出。
「欲饒益諸子，等與大車」。長者就是要饒益這些孩子，所以才給他們大白牛車。「饒益」，意思就是說修菩薩行的人，願意想要修菩薩行。這個菩薩行，「於諸有情，或以布施」。什麼叫做菩薩行？就是要「布施」，「布施」或者是「愛語」，要對人講話，要講好的話，對人有幫助、有教育的話；或者是做「利他之行」，所做的事情，都是利益人群的事情；或者是「隨類同事」，或者是和我們一起，做同一件事情的人。這叫做「四攝法」，菩薩的基礎就是這樣。
我們要做為一個菩薩，所有的眾生都需要我們，去給他這個「饒益」，這是菩薩行者不可缺少。
饒益：
謂修菩薩行者
於諸有情
或以布施
或以愛語
或作利他之行
或與隨類同事
令諸眾生皆得安樂
是為饒益
我們全都要為眾生，好好的用我們這分，所得到愛的力量去給大家，讓大家所得到之後能夠安樂。看，在監獄裡面的人，得到這個《靜思語》，雖然是簡單的幾句話，他們將那個簡單的道理入心，他們也能安住心，改變了自己的行為。出來之後，應該就是革面洗心，完全不同，這樣叫做「饒益」。所以，這輛大白牛車，就是要饒益給所有的眾生。
所以佛陀聽舍利弗這樣說，很歡喜，「善哉！善哉！如汝所言。」這是雙重的讚歎。「善哉！善哉！」就是佛陀很歡喜，讚歎他所回答的是很正確。這位長者無虛妄，他的用意是他財富很豐富，疼孩子，要給孩子很充足的東西。就像佛陀愛眾生，如自己的孩子，他希望每一個弟子，全都所能得到的，那就是大法，一乘實法。這是同樣的道理，所以他對舍利弗的回答很歡喜，所以雙重的讚歎。
因為「佛不自說不虛」。佛不會自己說：「我說的話是很實在。」讓別人說：「佛說的話是真語者、實語者、不誑語，佛所說的是對。」經由舍利弗來說，大家會更肯定，所以由舍利弗來回答。回答的，佛陀很滿意。所以大家會對佛陀所說的法，更加敬重、更加信服、更有力量。所以因為這樣就雙重的讚歎，讚歎舍利弗。
舍利弗是以聞法者，所得到、所解的道理，這樣說出來，證明佛陀所說的法不虛妄。所以，這就是我們學佛，應該要重視的。雖然在一個「火宅」的譬喻裡，其實好好用心，每天所面對的人、事、物，豈不全都不離開，三界中的人、事、物嗎？用心，法就是在我們眼前。所以要時時多用心！
Explanations by Master Cheng-Yan
Subject: The Dharma-Children Inherit Great Dharma (一乘大法傳法子)
Date:June.05. 2015
“In the families of this world, fathers pass on their legacy to sons. This relationship is a conditioned phenomenon. The World-Honored One passes on the Great Dharma to Dharma-children. This is the unconditioned Dharma based on True Suchness.”
Recently, we have been repeatedly studying this sutra passage about the guiding teacher of the Three Realms and kind father of the four kinds of beings. The elder of the great house had children who were lost and confused, so he set up three kinds of carts for them, eventually giving them the cart drawn by the great white ox.
This story seems so short. How could it contain so many principles? In fact, the human realm is very vast, and there are so many people! Each person has different views and afflictions. In this world, there are so many complications with people, matters, relationships and principles. We can summarize all this with these words, people, matters, relationships and principles, but from these things are created many complications between people.
So, the Buddha manifested in the world solely to help everyone understand the principles of people, relationships, matters and objects.
[In the parable of] the burning house alone, many of our afflictions are described through analogies to the complications in the house, for instance, the children’s stubbornness, attachments, greed, etc. The burning house is full of dangers. Similarly, in this world, there are many hazards and traps that have been created by people, layers upon layers of hazards buried beneath us. These are all related to the burning house of the Three Realms and to the dazed and confused state of the children in it. These children’s attachments and these children’s stubbornness are all a part of this. There are many principles behind [the interactions of] all these people in the great house.
In summary, “In the families of this world, fathers pass on their legacy to sons.” Isn’t this very simple? The relationship between father and son is passed down from generation to generation. In this world, is there any father who does not wish to pass his business on to his son? In this world, doesn’t every son [hope to] have a close relationship with his father? The son’s family background and growth can be very simple, but the relationship between father and son can be very complicated.
Some fathers love their children dearly and work themselves to death for their sake. Fathers who are wealthy may think, “Because my son will take over this business, I must work harder to build it up. I have a lot, but it’s not enough. I have a big business, but it’s not big enough. I need a lay down a foundation for him which is long, wide, sizable and strong.”
However, the son may not be grateful to his father. He feels, “All my father wants to do is make money. He doesn’t even care about having a genuine father-son relationship.” So, the father’s efforts backfire. Is this kind of life a happy one? Thus, these “conditioned phenomena” give rise to relationships. In this world, there are conditioned phenomena. Father, son, grandson and so on are all labels for “conditioned phenomena”. But they are the basis for our relationships. If propriety is no longer respected in these relationships, parent-children relationships become very complicated.
These relationships are affected by [desires].[Fathers] desire to build up a business.To fulfill expectations and desires, people create many industries in different fields.
Producing new material goods requires more than one industry.With all these things, in order to have future advancements, more industries must be created.
Everything that has been created is conditioned phenomena.In this realm of physical existence, we want to make all kinds of things because of our desires.
Thus, [we disrupt] our relationship and other conditioned phenomena.Whether people’s feelings towards each other or material in the realm of physical existence, all these conditioned phenomena can disrupt our relationships.
The desire hidden within each of our minds has no shape or form, but once it is unleashed, it turns everything in the entire universe upside down.Our desires can extend everywhere.
So, if these conditioned phenomena disrupt the propriety of our relationships, think about how complicated and frightening the effects of that will be.
Once these desires are unleashed, they turn everything upside down.Think about the Three Realms, this burning house; people cling to this place out of confusion, unaware that the fire will burn them.Think about it, don’t these confused children lead very complicated lives?
In the beginning, things were so simple, but when a single thought deviated, it disrupted everything.Conditioned phenomena disrupt so many worldly matters, objects and principles.
The World Honored One was an exception.“The World-Honored One passes on the Great Dharma to Dharma-children.”“This is the unconditioned Dharma based on True Suchness.”
So, the Buddha came to this world to find ways to reestablish these relationships.He explained to us that we all intrinsically have Buddha-nature and we must take the Buddha-Dharma to heart to return to our nature of True Suchness.
Our intrinsic nature of True Sickness is “unconfined Dharma,” it is ever-abiding.Thus it contains the principles; these principles are straightforward and orderly.They are not confusing; they are direct.
So, the great and direct path is Bodhi, the great and direct Bodhi-path.We have lost this great and direct Bodhi-path, so the Buddha returned to the world to “open and reveal” the way for us.
“You are on the wrong path; turn back quickly.”So, He had to teach with various ways to help us clearly recognize that each lifetime is limited and that we have created causes and conditions, etc.
He helped people clearly see the objects of their desires and their relationships, so they can return to the purest state.He explained relationships, principles and things so that everyone can understand the Dharma and be clear about the principles.Then their feelings can become simple and pure again.This is the one great cause for which the Buddha came to the world.He brought the Great Dharma to this world to pass it on to His Dharma-children.
To receive the Dharma, we also need the right causes and conditions.
For instance, an inmate from a US prison donated 21 canisters of coffee.He also wrote a very emotional letter.
He said, “I’m in prison, so many things are very inconvenient for me.I sent these [canisters of coffee] holing you can sell them for charity and use the money for disaster relief in the Philippines.”How would someone in prison know [about this]?He is even in the US, so far away.
A few years ago, there was a pastor in Las Vegas who brought Jing Si Aphorisms with him when he visited prisons.After some inmates read the Jing Si Aphorisms, they wrote to the Tzu Chi Las Vegas service center.
From then on, we often received letters from inmates.
Each letter is filled with stories.
Tzu Chi USA Headquarters received a package with the canisters of coffee. When this package arrived at the headquarters, one of the volunteers who read the letter said, “This is so moving. Even though he is [in prison], he is still thinking about disasters elsewhere and proactively sent this to us. Buying things [in prison] is so difficult. Since he sent this to us, I will buy one”. She bought it for several hundred dollars. May other people bought [the coffee] until there were only a few cans left. When Faith Corps and Honorary Board members learned about this, they said, “I’ll buy it for US$3000” but did not take it, “I’ll buy it for US$2000” but did not take it, “I will buy it for US$1000” but did not take it. I heard that the remaining canisters of coffee being “sold” for charity being “sold” for charity had raised over US$10,000. People were still making donations.
Once someone understands this kind of love, once someone knows the principles, then cause and conditions will develop. Now, inside many prisons in the United States, there are volumes of Jing Si Aphorisms. We are gradually expanding this program so that inmates can encounter these simple principles of how to be a good person. Then they will realize that the way they used to behave was wrong. With a slight karmic affinity, these people can perhaps be inspired and guided to understand, uphold and act according to the Dharma; in this way, these words are Great Dharma.
Similarly, people who have karmic connections with the Buddha can accept the Buddha-Dharma. Because of the Buddha-Dharma. “Dharma-children are born of the Buddha’s mouth. This is the unconditioned Dharma based on True Suchness”. Indeed, these principles have always been this way. They were not created by anyone. They have always been in place, so after the Buddha unlocked His wisdom, He was able to describe to us this Dharma which has always existed for us to understand it.
So, it is said that “Dharma-children are born of the Buddha’s mouth”. If we can understand and accept the Dharma, we are truly the Dharma-children of the Buddha. If we do not understand, we will never take the Dharma to heart and our wisdom-life will not be nourished by the essence of the Dharma. Then our wisdom-life would not be able to grow.
The beginning of this passage states, “World-Honored One, even if this elder did not give even the smallest carts to the children, there was nothing false in what he said”.
This elder and the three kinds of carts outside were analogies. Sariputra answered Sakyamuni Buddha by saying, “There was no falsehood”.
The Buddha spoke the truth, what is real. What He really wanted to give His disciples were the most abundant teachings, the Great Vehicle Dharma which helps everyone return to their pure nature and attain Buddhahood. He had always planned to help everyone return to their intrinsic nature. The Buddha is like the elder in the parable. Although the elder did not give the children sheep-carts and deer-carts, he gave them a cart drawn by a great white ox. This does not count as a falsehood, as he gave them more than what they needed. In the same way, the Buddha taught the Dharma in the human realm in the hope that we can all return to our intrinsic Tathagata-nature and have pure and liberated [minds]. This was the Buddha’s intention.
In the next sutra passage, Sariputra is still speaking.
“Moreover, this elder knew that his wealth was infinite. He wanted to benefit all of his children by equally giving them great carts. The Buddha told Sariputra, Excellent, excellent. It is as you say.”
The “elder” mentioned is an older person of great virtue and prestige” who is also “cautious and genuine”. It is not an easy matter for a person to be considered an “elder”. An “elder” has to first be old enough. In ancient times, someone had to be over 60 to be called an “elder”. “An older person of great virtue and prestige” is someone who is known for having virtue. He does everything very cautiously and is very genuine toward others, which means he is very honest. Faith, steadfastness, sincerity and integrity are part of the character of someone considered an elder. He has to be old enough and behave in a way that is of great virtue and worthy of respect. This kind of person can be considered an “elder”.
In the past, the elder drew his children out of the house by promising them these three kinds of carts. In the end, he only gave them one kind of cart. This was something unexpected. “Originally, I only asked for this much, but I actually received so much more”. They originally wanted [something smaller], but in “seeking something small they got something big”, so they should be pleased beyond expectations. They should be overjoyed.
People in this world say, “I have built up such a big business so that I can leave it to my child”. The child says, “I don’t need this from my father. I don’t want it. I don’t want to rely on him.” If this is the case, it does not matter how wealthy the father is. However wonderful the Buddha-Dharma is, if people are unwilling to accept it, it is of no use. Therefore, this all depends on karmic conditions. Furthermore, when we are doing things, we have to be very cautious, we have to be very cautious. This elder has great virtue and prestige, he does things very cautiously and is a very genuine person. What this elder gave to his children greatly surprised them. “I thought I would only get this much, but actually I got so much more”.
This is because this elder gave with great live. “He wanted to benefit all of this children by equally giving them great carts.” The elder wanted to benefit these children, so he gave them a cart drawn by the great white ox.
“To benefit [others] is something Bodhisattva practitioners want to do. If we are willing to engage in Bodhisattva-practice, we must practice “leading all sentient beings whether through giving [or through other means].”
What is the Bodhisattva-practice? It is cultivated through “charitable giving, charitable giving” or “kind words.” When we speak, we must use good words, helpful words and educational words. Perhaps we can engage in “conduct that benefit others.” Then everything we do will benefit people. Perhaps we can cultivate through engaging in the same kind of work, or working with those who want to do something together.These are the Four All-Embracing Virtues, the foundation for being a Bodhisattva.
To be a Bodhisattva, we must practice the Four All-Embracing Virtues. All sentient beings need us to bring them these “benefits.” This is an essential part of Bodhisattva-practice.
To benefit: This is describing how Bodhisattva-practice, whether through charitable giving, or through kind words, or through conduct that benefits others, or through engaging in the same kind of work, lead all sentient beings to attain peace and joy. This is the meaning of “to benefit.”
To [benefit] all sentient beings, we must earnestly use the power of love to give to everyone. Then, people can attain peace and joy. Look at the inmates in prison who received books of Jing Si Aphorisms. Through only a few simple sentences, they took those simple principles to heart.Thus they were able to stabilize their minds and change their behavior. After they are released, they will likely change their ways and become a completely different person. This is how we “benefit” them.
So, this cart drawn by the great white ox brings benefits to all sentient beings. When the Buddha heard what Sariputra said, He was very happy “Excellent! Excellent! It is as you say.” This is a double praise. “Excellent! Excellent!” means the Buddha very happy, praising him for proper and correct answers. This elder did not say anything false, as his intention was that with his abundant wealth and his love for his children, he would give his children an abundance of things. This is just as the Buddha loves sentient beings as His own children and hopes that every disciple can attain the Great Dharma, the True Dharma of the One Vehicle. The same principles apply here.
So, He was very happy with Sariputra’s answer and praised him twice. This was because “the Buddha would not say that His own words are not false.” The Buddha would not say, “What I say is very true.” He let others say, “The Buddha spoke the truth, what is real. What the Buddha says is right.” If Sariputra said this, everyone would be more convinced.So, He asked Sariputra to answer His question and was very satisfied with his response. This is the reason everyone will regard the Dharma with more respect, have more confidence in it and find it to be more powerful. Because of this, the Buddha praised him doubly.
When Sariputra, as one heard the Dharma, understood and realized the principles, then shared what he learned, this proved that there was nothing false in the Buddha’s teachings.
As we learn the Buddha’s Way, we must place great importance on this. Through we are discussing the parable of the burning house, if we make and effort to be mindful, then aren’t the people, matters and objects that we face everyday, no different from the people, matters and objects of the Three Realms? If we are mindfulm the Dharma is right before us. 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）
⊙「世間親情父傳子，有為名相倫理情，世尊大法傳法子，無為實法本真如。」
⊙「世尊，若是長者乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：我以方便令子得出。以是因緣，無虛妄也。」《法華經譬喻品第三》
⊙「何況長者自知財富無量，欲饒益諸子，等與大車。佛告舍利弗：善哉！善哉！如汝所言。」《法華經譬喻品第三》
⊙饒益：謂修菩薩行者於諸有情或以布施，或以愛語，或作利他之行，或與隨類同事，令諸眾生皆得安樂，是為饒益。
【證嚴上人開示】
「世間親情父傳子，有為名相倫理情，世尊大法傳法子，無為實法本真如。」
世間親情父傳子
有為名相倫理情
世尊大法傳法子
無為實法本真如
我們大家最近，一直都聽這段經文，就是「三界導師」、「四生慈父」，大宅長者，諸子迷茫，長者設三車，最後給孩子是大白牛車。好像這麼短的故事，為什麼會有，這麼多的道理在其中呢？
其實，我們人間有多麼大，人有多少！人，每一個人有各人，不同的見解、煩惱。世間有多少，複雜人群、事、情、理，說起來就只是只這幾個字──人、事、情、理，這樣而已；卻是它能夠散發出了，人與人之間這麼複雜的事情。所以佛陀出現人間，無非也就是要讓大家知道，人、情、事、物的道理。
光是在這個火宅之中，我們人的煩惱的譬喻，譬喻火宅之中的複雜，譬喻這些孩子的頑固、貪著等等。這個火宅險象叢生，世間很多很多的危機，很多很多的陷阱，是人如何去設，是如何去埋下了這層層的危機？不離開三界火宅，不離開火宅內這些孩子的懵懂、這些孩子的貪著、這些孩子的頑固，這都不離開，在這個大宅之中的這群人，道理很多。
所以總而言之，「世間親情父傳子」，這是不是很簡單呢？父母，父子情，這是世世代代一直傳下去，世間哪一個父親的事業，不是希望傳給孩子呢？世間哪一個孩子，不就是和父親關係很密切，孩子的生活背景、長大等等？這是這麼簡單，卻是父子之情也是很複雜。
有的父親很疼孩子，為了孩子拚生拚死，不論是富有的父親覺得：我為孩子的產業，我要再拚一點，多，不夠；大，還不夠大。我要為他打基礎，很長、很寬、很大、很多。孩子對父親並不感恩，覺得：父親只知道要賺錢、要賺錢，都不知道父子，真正的感情是什麼。所以反彈了，這種的人生有幸福嗎？
所以，「有為名相」建立在倫理之情。我們世間這種有為的名相，不論你是父親、你是孩子、你是孫子等等，這全都是叫做「有為名相」，但是建立在倫理之情。這個倫理若亂了次序，這個情就變很複雜。這個情來自於事物，又要創事業，那就是為了欲念，創造很多種的行業，這些物質，這樣不是只有一個行業，世間所有的，這是未來有發展的，他就去創造。所以，所創造的物，也是人間的有為法。
器世間的物質，什麼都要做，因為心有欲，所以將這個倫理的情，將種種的名相，不論是人與人的感情的名相，或者是世間、器世間物質，有為的東西，就亂了倫理之情。我們一個人內心所隱藏著，那分的欲，無形、無相，放出去，那就是宇宙之間，蓋天覆地，沒有一個地方，那個欲念不到達的。
所以，這種「有為名相」亂了這個倫理之情，你們想，多麼複雜，多麼的可怕！這念心放出去，那分的欲覆天蓋地。你們想，這三界內，在那個火宅中，那些懵懂中貪著在那個地方，不覺不知火來燒身，像這些懵懂的人，這些孩子，你們想，是不是很複雜的人生呢？本來是這麼簡單，就是一念偏了，全盤的倫理就亂了。有為的名相，亂了很多的人世間事、物、理。
唯有世尊，「世尊大法傳法子，無為實法本真如」。所以佛陀來人間，要將這些人生的親情倫理，再將它重新建立。向我們大家說，人人本具佛性，佛法要入心來，重新開始回歸我們真如的本性。
真如的本性就是在「無為法」，那是永遠常住，這個有條有理，那個條理很直，而且有條不紊，沒有亂掉，這麼的直，所以大直道是菩提。菩提大直道，大直道的菩提，我們迷失了，所以佛陀再來人間，就是「開、示」，為我們指路，這條路你走錯了趕緊回歸，所以要用種種的方法，要如何讓大家能夠認清，人世間，這個生命有多久，所造作的因與緣等等，能夠讓人在這個物欲、親情，看得清楚，要如何回歸到最清淨。這個情、理、法，能夠將這個法讓大家了解，道理清楚，感情就能夠很單純回歸了。
這是佛陀來人間一大事的因緣。那就是世尊的大法，帶來人間傳法子，要來接受法，也要有因緣。譬如美國(加州)從監獄，所送出來的咖啡，二十一罐咖啡，寫一封感情豐富的單，就是說：「我在這裡面，很多事情都很不方便。我寄出這些東西，希望你們可以『義買』，將這個錢救濟菲律賓的災難。」到底為什麼，在監獄裡面的人能知道呢？尤其是遠在美國。
拉斯維加斯，在幾年前開始有一位牧師，這位牧師將《靜思語》，帶進監獄裡面。監獄的人看了《靜思語》，就一直寫信給拉斯維加斯，我們的慈濟聯絡處。從這樣開始，常常接到受刑人的信，每一封信都充滿了故事。
美國慈濟總會，所接到的這個包裹，那就是咖啡。這個包裹來到總會時，讀到那封信，起先一位師姊就說：「很感動，在那個地方還會想到，外面有災難，願意這樣寄這個東西，買東西是那麼不容易，能夠寄出來，我來買。」幾百元買了，義買。大家一直買，買到剩下幾罐，讓我們的慈誠、榮董發現到，紛紛就說：「我用三千元買，不拿東西。」「我用二千元買，不拿東西。」「一千元買，不拿東西。」
我聽到這剩下的咖啡，在那裡義買，已經超過美金萬多元了，還再繼續發心。這種愛，只要讓他知道，道理了解之後，這個道理，他就慢慢地因緣展開了。現在美國很多監獄裡，都有《靜思語》，這是慢慢一直擴展出去，接觸了這個簡單的做人道理，他們就知道，過去是錯了。
這是緣！一點點緣的牽引，說不定會引動很多人，知法、守法、行如法。若這樣，這就是大法。就像與佛陀有緣，接受了佛法。
所以，法、佛法，「佛口所生子」，「無為實法本真如」，實在是這個道理原來就是，沒人去創造的，是從本來就是。佛陀開了智慧之後，將本來就是的法，他就這樣為我們描述，說給我們知道，所以叫做「佛口所生子」。所以我們若能夠了解、接受，我們是佛的真法子。我們若是不了解，永遠法不入心，慧命沒有霑到這個法髓，那就是沒辦法慧命成長。
所以這段前面說，「世尊！若是長者乃至不與最小一車，猶不虛妄。」那位長者，外面的三車，這是一種譬喻。舍利弗他回答釋迦佛，就說：「沒有虛妄。」
世尊
若是長者
乃至不與最小一車
猶不虛妄
何以故
是長者先作是意
我以方便令子得出
以是因緣
無虛妄也
《法華經譬喻品第三》
佛是真語者、實語者，真正要給弟子的是，最豐富的大乘，回歸本性真如，人人可成佛的大乘法。本來這是一個設計，設計給大家能夠回歸本性。那個長者，就像那位長者，雖然沒有給孩子羊車、鹿車，但是他給他們的是，一輛大白牛車，這樣不算虛妄。給他們比他們需要的更多，這就是佛法在人間，希望人人都能夠得到，回歸如來本性，清淨解脫。這是佛陀的用意。
下面我們這段經文，還是舍利弗再說，「何況長者自知財富無量，欲饒益諸子，等與大車。佛告舍利弗：善哉！善哉！如汝所言。」
何況長者
自知財富無量
欲饒益諸子
等與大車
佛告舍利弗
善哉善哉
如汝所言
《法華經譬喻品第三》
所說的長者，「長者」是「耆老德高望重」，又「謹行敦厚」非常的謹慎。要稱為「長者」不是那麼容易，就能夠稱為「長者」，「長者」的意思就是年齡夠大，古時候若是六十歲以上，就可以稱為「耆」。「耆老德高望重」，他就是很有德望的人，他平時做事情很謹慎，而且性情很敦厚，就是很老實，信、實、誠、正，這樣的人格者，通稱叫做長者。他要有年齡，他的行為等等，都是這麼的德高望重，這種人稱為「長者」。
過去，長者他給孩子，是誘引孩子出來，這三輛車，最後是給他們一輛車，這已經是出於意外，「本來我就要要求這樣而已，我竟然可以得到這麼大的！」所以有想要求，想要得的，「求小得大」，這應該是喜出望外，已經是很歡喜了！
與我們世間人，說：「我的事業做那麼大，要給孩子。」孩子說：「我何必要父親這樣。我不接，我不要靠他。」若像這樣，財產再多也沒有用。佛法若再好，不願意來接也沒有用。所以說來，要靠緣，而且我們自己本身要做的事情，要很謹慎。所以，這位長者那種德高望重，謹慎做事情，很敦厚的人。這樣的長者，他給他的孩子，就是這麼讓孩子很意外，「我以為可以得到這樣而已，原來可以得到這麼多！」所以這位長者，是用很大的愛去付出。
「欲饒益諸子，等與大車」。長者就是要饒益這些孩子，所以才給他們大白牛車。「饒益」，意思就是說修菩薩行的人，願意想要修菩薩行。這個菩薩行，「於諸有情，或以布施」。什麼叫做菩薩行？就是要「布施」，「布施」或者是「愛語」，要對人講話，要講好的話，對人有幫助、有教育的話；或者是做「利他之行」，所做的事情，都是利益人群的事情；或者是「隨類同事」，或者是和我們一起，做同一件事情的人。這叫做「四攝法」，菩薩的基礎就是這樣。
我們要做為一個菩薩，所有的眾生都需要我們，去給他這個「饒益」，這是菩薩行者不可缺少。
饒益：
謂修菩薩行者
於諸有情
或以布施
或以愛語
或作利他之行
或與隨類同事
令諸眾生皆得安樂
是為饒益
我們全都要為眾生，好好的用我們這分，所得到愛的力量去給大家，讓大家所得到之後能夠安樂。看，在監獄裡面的人，得到這個《靜思語》，雖然是簡單的幾句話，他們將那個簡單的道理入心，他們也能安住心，改變了自己的行為。出來之後，應該就是革面洗心，完全不同，這樣叫做「饒益」。所以，這輛大白牛車，就是要饒益給所有的眾生。
所以佛陀聽舍利弗這樣說，很歡喜，「善哉！善哉！如汝所言。」這是雙重的讚歎。「善哉！善哉！」就是佛陀很歡喜，讚歎他所回答的是很正確。這位長者無虛妄，他的用意是他財富很豐富，疼孩子，要給孩子很充足的東西。就像佛陀愛眾生，如自己的孩子，他希望每一個弟子，全都所能得到的，那就是大法，一乘實法。這是同樣的道理，所以他對舍利弗的回答很歡喜，所以雙重的讚歎。
因為「佛不自說不虛」。佛不會自己說：「我說的話是很實在。」讓別人說：「佛說的話是真語者、實語者、不誑語，佛所說的是對。」經由舍利弗來說，大家會更肯定，所以由舍利弗來回答。回答的，佛陀很滿意。所以大家會對佛陀所說的法，更加敬重、更加信服、更有力量。所以因為這樣就雙重的讚歎，讚歎舍利弗。
舍利弗是以聞法者，所得到、所解的道理，這樣說出來，證明佛陀所說的法不虛妄。所以，這就是我們學佛，應該要重視的。雖然在一個「火宅」的譬喻裡，其實好好用心，每天所面對的人、事、物，豈不全都不離開，三界中的人、事、物嗎？用心，法就是在我們眼前。所以要時時多用心！
Explanations by Master Cheng-Yan
Subject: The Dharma-Children Inherit Great Dharma (一乘大法傳法子)
Date:June.05. 2015
“In the families of this world, fathers pass on their legacy to sons. This relationship is a conditioned phenomenon. The World-Honored One passes on the Great Dharma to Dharma-children. This is the unconditioned Dharma based on True Suchness.”
Recently, we have been repeatedly studying this sutra passage about the guiding teacher of the Three Realms and kind father of the four kinds of beings. The elder of the great house had children who were lost and confused, so he set up three kinds of carts for them, eventually giving them the cart drawn by the great white ox.
This story seems so short. How could it contain so many principles? In fact, the human realm is very vast, and there are so many people! Each person has different views and afflictions. In this world, there are so many complications with people, matters, relationships and principles. We can summarize all this with these words, people, matters, relationships and principles, but from these things are created many complications between people.
So, the Buddha manifested in the world solely to help everyone understand the principles of people, relationships, matters and objects.
[In the parable of] the burning house alone, many of our afflictions are described through analogies to the complications in the house, for instance, the children’s stubbornness, attachments, greed, etc. The burning house is full of dangers. Similarly, in this world, there are many hazards and traps that have been created by people, layers upon layers of hazards buried beneath us. These are all related to the burning house of the Three Realms and to the dazed and confused state of the children in it. These children’s attachments and these children’s stubbornness are all a part of this. There are many principles behind [the interactions of] all these people in the great house.
In summary, “In the families of this world, fathers pass on their legacy to sons.” Isn’t this very simple? The relationship between father and son is passed down from generation to generation. In this world, is there any father who does not wish to pass his business on to his son? In this world, doesn’t every son [hope to] have a close relationship with his father? The son’s family background and growth can be very simple, but the relationship between father and son can be very complicated.
Some fathers love their children dearly and work themselves to death for their sake. Fathers who are wealthy may think, “Because my son will take over this business, I must work harder to build it up. I have a lot, but it’s not enough. I have a big business, but it’s not big enough. I need a lay down a foundation for him which is long, wide, sizable and strong.”
However, the son may not be grateful to his father. He feels, “All my father wants to do is make money. He doesn’t even care about having a genuine father-son relationship.” So, the father’s efforts backfire. Is this kind of life a happy one? Thus, these “conditioned phenomena” give rise to relationships. In this world, there are conditioned phenomena. Father, son, grandson and so on are all labels for “conditioned phenomena”. But they are the basis for our relationships. If propriety is no longer respected in these relationships, parent-children relationships become very complicated.
These relationships are affected by [desires].[Fathers] desire to build up a business.To fulfill expectations and desires, people create many industries in different fields.
Producing new material goods requires more than one industry.With all these things, in order to have future advancements, more industries must be created.
Everything that has been created is conditioned phenomena.In this realm of physical existence, we want to make all kinds of things because of our desires.
Thus, [we disrupt] our relationship and other conditioned phenomena.Whether people’s feelings towards each other or material in the realm of physical existence, all these conditioned phenomena can disrupt our relationships.
The desire hidden within each of our minds has no shape or form, but once it is unleashed, it turns everything in the entire universe upside down.Our desires can extend everywhere.
So, if these conditioned phenomena disrupt the propriety of our relationships, think about how complicated and frightening the effects of that will be.
Once these desires are unleashed, they turn everything upside down.Think about the Three Realms, this burning house; people cling to this place out of confusion, unaware that the fire will burn them.Think about it, don’t these confused children lead very complicated lives?
In the beginning, things were so simple, but when a single thought deviated, it disrupted everything.Conditioned phenomena disrupt so many worldly matters, objects and principles.
The World Honored One was an exception.“The World-Honored One passes on the Great Dharma to Dharma-children.”“This is the unconditioned Dharma based on True Suchness.”
So, the Buddha came to this world to find ways to reestablish these relationships.He explained to us that we all intrinsically have Buddha-nature and we must take the Buddha-Dharma to heart to return to our nature of True Suchness.
Our intrinsic nature of True Sickness is “unconfined Dharma,” it is ever-abiding.Thus it contains the principles; these principles are straightforward and orderly.They are not confusing; they are direct.
So, the great and direct path is Bodhi, the great and direct Bodhi-path.We have lost this great and direct Bodhi-path, so the Buddha returned to the world to “open and reveal” the way for us.
“You are on the wrong path; turn back quickly.”So, He had to teach with various ways to help us clearly recognize that each lifetime is limited and that we have created causes and conditions, etc.
He helped people clearly see the objects of their desires and their relationships, so they can return to the purest state.He explained relationships, principles and things so that everyone can understand the Dharma and be clear about the principles.Then their feelings can become simple and pure again.This is the one great cause for which the Buddha came to the world.He brought the Great Dharma to this world to pass it on to His Dharma-children.
To receive the Dharma, we also need the right causes and conditions.
For instance, an inmate from a US prison donated 21 canisters of coffee.He also wrote a very emotional letter.
He said, “I’m in prison, so many things are very inconvenient for me.I sent these [canisters of coffee] holing you can sell them for charity and use the money for disaster relief in the Philippines.”How would someone in prison know [about this]?He is even in the US, so far away.
A few years ago, there was a pastor in Las Vegas who brought Jing Si Aphorisms with him when he visited prisons.After some inmates read the Jing Si Aphorisms, they wrote to the Tzu Chi Las Vegas service center.
From then on, we often received letters from inmates.
Each letter is filled with stories.
Tzu Chi USA Headquarters received a package with the canisters of coffee. When this package arrived at the headquarters, one of the volunteers who read the letter said, “This is so moving. Even though he is [in prison], he is still thinking about disasters elsewhere and proactively sent this to us. Buying things [in prison] is so difficult. Since he sent this to us, I will buy one”. She bought it for several hundred dollars. May other people bought [the coffee] until there were only a few cans left. When Faith Corps and Honorary Board members learned about this, they said, “I’ll buy it for US$3000” but did not take it, “I’ll buy it for US$2000” but did not take it, “I will buy it for US$1000” but did not take it. I heard that the remaining canisters of coffee being “sold” for charity being “sold” for charity had raised over US$10,000. People were still making donations.
Once someone understands this kind of love, once someone knows the principles, then cause and conditions will develop. Now, inside many prisons in the United States, there are volumes of Jing Si Aphorisms. We are gradually expanding this program so that inmates can encounter these simple principles of how to be a good person. Then they will realize that the way they used to behave was wrong. With a slight karmic affinity, these people can perhaps be inspired and guided to understand, uphold and act according to the Dharma; in this way, these words are Great Dharma.
Similarly, people who have karmic connections with the Buddha can accept the Buddha-Dharma. Because of the Buddha-Dharma. “Dharma-children are born of the Buddha’s mouth. This is the unconditioned Dharma based on True Suchness”. Indeed, these principles have always been this way. They were not created by anyone. They have always been in place, so after the Buddha unlocked His wisdom, He was able to describe to us this Dharma which has always existed for us to understand it.
So, it is said that “Dharma-children are born of the Buddha’s mouth”. If we can understand and accept the Dharma, we are truly the Dharma-children of the Buddha. If we do not understand, we will never take the Dharma to heart and our wisdom-life will not be nourished by the essence of the Dharma. Then our wisdom-life would not be able to grow.
The beginning of this passage states, “World-Honored One, even if this elder did not give even the smallest carts to the children, there was nothing false in what he said”.
This elder and the three kinds of carts outside were analogies. Sariputra answered Sakyamuni Buddha by saying, “There was no falsehood”.
The Buddha spoke the truth, what is real. What He really wanted to give His disciples were the most abundant teachings, the Great Vehicle Dharma which helps everyone return to their pure nature and attain Buddhahood. He had always planned to help everyone return to their intrinsic nature. The Buddha is like the elder in the parable. Although the elder did not give the children sheep-carts and deer-carts, he gave them a cart drawn by a great white ox. This does not count as a falsehood, as he gave them more than what they needed. In the same way, the Buddha taught the Dharma in the human realm in the hope that we can all return to our intrinsic Tathagata-nature and have pure and liberated [minds]. This was the Buddha’s intention.
In the next sutra passage, Sariputra is still speaking.
“Moreover, this elder knew that his wealth was infinite. He wanted to benefit all of his children by equally giving them great carts. The Buddha told Sariputra, Excellent, excellent. It is as you say.”
The “elder” mentioned is an older person of great virtue and prestige” who is also “cautious and genuine”. It is not an easy matter for a person to be considered an “elder”. An “elder” has to first be old enough. In ancient times, someone had to be over 60 to be called an “elder”. “An older person of great virtue and prestige” is someone who is known for having virtue. He does everything very cautiously and is very genuine toward others, which means he is very honest. Faith, steadfastness, sincerity and integrity are part of the character of someone considered an elder. He has to be old enough and behave in a way that is of great virtue and worthy of respect. This kind of person can be considered an “elder”.
In the past, the elder drew his children out of the house by promising them these three kinds of carts. In the end, he only gave them one kind of cart. This was something unexpected. “Originally, I only asked for this much, but I actually received so much more”. They originally wanted [something smaller], but in “seeking something small they got something big”, so they should be pleased beyond expectations. They should be overjoyed.
People in this world say, “I have built up such a big business so that I can leave it to my child”. The child says, “I don’t need this from my father. I don’t want it. I don’t want to rely on him.” If this is the case, it does not matter how wealthy the father is. However wonderful the Buddha-Dharma is, if people are unwilling to accept it, it is of no use. Therefore, this all depends on karmic conditions. Furthermore, when we are doing things, we have to be very cautious, we have to be very cautious. This elder has great virtue and prestige, he does things very cautiously and is a very genuine person. What this elder gave to his children greatly surprised them. “I thought I would only get this much, but actually I got so much more”.
This is because this elder gave with great live. “He wanted to benefit all of this children by equally giving them great carts.” The elder wanted to benefit these children, so he gave them a cart drawn by the great white ox.
“To benefit [others] is something Bodhisattva practitioners want to do. If we are willing to engage in Bodhisattva-practice, we must practice “leading all sentient beings whether through giving [or through other means].”
What is the Bodhisattva-practice? It is cultivated through “charitable giving, charitable giving” or “kind words.” When we speak, we must use good words, helpful words and educational words. Perhaps we can engage in “conduct that benefit others.” Then everything we do will benefit people. Perhaps we can cultivate through engaging in the same kind of work, or working with those who want to do something together.These are the Four All-Embracing Virtues, the foundation for being a Bodhisattva.
To be a Bodhisattva, we must practice the Four All-Embracing Virtues. All sentient beings need us to bring them these “benefits.” This is an essential part of Bodhisattva-practice.
To benefit: This is describing how Bodhisattva-practice, whether through charitable giving, or through kind words, or through conduct that benefits others, or through engaging in the same kind of work, lead all sentient beings to attain peace and joy. This is the meaning of “to benefit.”
To [benefit] all sentient beings, we must earnestly use the power of love to give to everyone. Then, people can attain peace and joy. Look at the inmates in prison who received books of Jing Si Aphorisms. Through only a few simple sentences, they took those simple principles to heart.Thus they were able to stabilize their minds and change their behavior. After they are released, they will likely change their ways and become a completely different person. This is how we “benefit” them.
So, this cart drawn by the great white ox brings benefits to all sentient beings. When the Buddha heard what Sariputra said, He was very happy “Excellent! Excellent! It is as you say.” This is a double praise. “Excellent! Excellent!” means the Buddha very happy, praising him for proper and correct answers. This elder did not say anything false, as his intention was that with his abundant wealth and his love for his children, he would give his children an abundance of things. This is just as the Buddha loves sentient beings as His own children and hopes that every disciple can attain the Great Dharma, the True Dharma of the One Vehicle. The same principles apply here.
So, He was very happy with Sariputra’s answer and praised him twice. This was because “the Buddha would not say that His own words are not false.” The Buddha would not say, “What I say is very true.” He let others say, “The Buddha spoke the truth, what is real. What the Buddha says is right.” If Sariputra said this, everyone would be more convinced.So, He asked Sariputra to answer His question and was very satisfied with his response. This is the reason everyone will regard the Dharma with more respect, have more confidence in it and find it to be more powerful. Because of this, the Buddha praised him doubly.
When Sariputra, as one heard the Dharma, understood and realized the principles, then shared what he learned, this proved that there was nothing false in the Buddha’s teachings.
As we learn the Buddha’s Way, we must place great importance on this. Through we are discussing the parable of the burning house, if we make and effort to be mindful, then aren’t the people, matters and objects that we face everyday, no different from the people, matters and objects of the Three Realms? If we are mindfulm the Dharma is right before us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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