20150624《靜思妙蓮華》應機並演三乘權實(第594集)
（法華經•譬喻品第三）
⊙「真如大覺悟宇宙理，三理四相蘊行無常，擬說大法思量機小，不宜用大但以方便，運用三乘權實並演。」
⊙「是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」《法華經譬喻品第三》
⊙「舍利弗！如彼長者雖復身手有力而不用之，但以殷勤方便，勉濟諸子火宅之難，然後各與珍寶大車。」《法華經譬喻品第三》
⊙身手有力而不用：大法擬不得機宜，但以方便，正用三乘，即明應機即實而權。
⊙說權巧智慧得捨諸煩惱，如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂。
⊙佛志弘誓思量拔濟眾生，速離三界。
⊙亦如長者知子根性所好，殷勤之方便，以三車誘出；終各與諸多珍寶、一大白牛之車。
⊙謂如來成無上正覺，具無上勝智，於諸眾中，作獅子吼，轉妙法輪，得大自在，故名無畏不思議。
【證嚴上人開示】
「真如大覺悟宇宙理，三理四相蘊行無常，擬說大法思量機小，不宜用大但以方便，運用三乘權實並演。」
真如大覺悟宇宙理
三理四相蘊行無常
擬說大法思量機小
不宜用大但以方便
運用三乘權實並演
人人本具佛性，佛性大覺那就是與宇宙會合，我們修行最重要就是，要將我們的「真如」能夠清淨，與天體會合，這不是不可能，只要我們用心去體會，體會天下事，四大不調了，大地山河不斷受毀傷了。
在印尼西邊，就是靠近棉蘭那個地方，有一座火山，這座火山高度，有二千多公尺的高度，這座火山已經沉寂了，四百年的時間，都沒有活動。
但是，從二0一0年，這座火山突然間又活起來了，開始又再噴出了火，二0一三年，那就是去年了，還是同樣火山再次爆發，又是再造成了火山岩(石)，融化的(岩)漿，這樣一直往山下洩下來，造成了火山的灰也是這樣，已經很遠的地方，很多住在附近的人都遷了，也是很嚴重、很危險。
但是，在今年二0一四年，在元月十六日這一天，又是再噴得很高、很大的火，一直流下來，火山融掉的(岩)漿，一直一直往山下洩下來，尤其是污染的灰，灰，就這樣一直飄下來，現在已經撤離周圍十公里，這是多麼緊急啊！
在棉蘭的慈濟人開始起動，因為棉蘭到這個火山，還有八十幾公里，不過他們還是趕緊去做關懷，去看到六、七處收容所，收容的人很密集，看到他們其中那個收容所，裡面住六、七百人，卻是才有一個，共用的一間廁所，可以想像出人的擁擠，空間之小，又是人體所使用的衛生等等，是多麼的惡劣。
慈濟人開始運送物資，生活用品等等，去供應給這些避難的人，所以，又再起動了人醫會醫生，去為他們看病，一直開始照顧他們的生活。
又是幾天前，在印尼的北邊，也就是菲律賓的南邊，有了這樣的水災，雨下得那麼大，整座山體全部這樣滑動下來，災難之下，嚴重啊！同樣，雅加達的慈濟人，與軍方專機來載慈濟人、物資，去幫助，你看，光是一個印尼，水、火就不調，同時發生在印尼的國家裡，所以看來，真的是四大不調。
在這個地球上成、住、壞、空，這種地球不斷受破壞了，人類有覺醒嗎？還沒有覺醒，雖然有一群人啟發了愛的行動，哪一個地方有災難，去幫助，比例人口，實在是很少，人口的比例，受災是那麼大，人間菩薩，還沒有與這個人口的比例平行，所以，一定要再不斷來啟發，人人的生活，從自己的生活，從自己做起，要多節省、節約，用好心虔誠祈禱，愛要互相關懷。
大家的心若平靜下來，體會現代，現在這個時代，這種人生貪婪無度，人，人禍頻傳，天地之間災難不斷發生，若能夠靜下心來，好好人人自我反省，所以，佛經一直說我們要懺悔，懺悔不是少數人，說懺悔啊！是要全人類都要，懂得反省，要懺悔。有反省，對自己的生活，才懂得節制，有懺悔，才不會再貪婪無度，這是全人類的事，所以，在「三理」中，就是天地間，成、住、壞、空，現在是在「壞」的時代。
若在人的生理，生、老、病、死，這每天都是這樣在說，每天人人是不是，警愓到生死大事呢？生死大事，是不是只怕死就好了呢？我們要知道，是怎麼造成無常，雖然「四大」是自然的法則，但是現在的生命體也是異常了。
在大陸，我們冬令救濟的當中，發現了這樣的個案，看看母親生下來小女孩，小小的七、八歲，有一天母親在為她洗澡的時候，摸到肚子裡一個硬硬的東西，開始去看醫師檢查，發現到這個孩子，她就是有子宮卵巢的腫瘤，看，才幾歲的孩子，六、七歲的孩子，這是不是很不平常呢？
幾天前也是從馬來西亞，來臺灣求醫就診，正值青春活潑的少女，這樣在十多歲的時間，只是一個腰痠背痛，醫師看了都不知道，後來用推拿，遍體鱗傷，看醫生沒辦法了。
後來，來到臺灣，又經過了大林(慈院) ，這樣用心為她檢查，發現到這個孩子的病，也是來自腫瘤，來到臺灣，已經是全身無法動了，那個痛苦、痛，就如在地獄中一樣，現在的醫療病例，有很多都說罕見病例，這也是叫做異常，何況那種的無常！
不知道是什麼時候，在我們的生命中忽然間發生，雖然是和我們很近，這個生理，我們也無法去了解。
再和我們更近的，那就是心理，生、住、異、滅，看，我們的心理，聽佛法，聽啊！但是，是不是「住」在我們的心裡呢？現在聽，知道了，原來這個物理，地球、天地之間，成、住、壞、空，一旦到「壞」的時候，災難偏多，三大災、三小災，可怕啊！不過，離我們很遠，很快就又忘記了，這種大地的生命體，怎麼會這樣不調，眾生共業，因為眾生造了業，造業、共業，所以製造了污染，製造了破壞，這就是心理。
一念惡生，造了無限量數的惡，所以我們修行、聽法，就是要啟發一念善起，人人生出了這念善，善惡在一念間，要及時造福，及時行善，及時體會人間天地萬物真理，要覺悟，所以，在這「三理四相」，這是包含著多少，我們人間佛法的道理，與我們人間息息相關。
佛陀覺悟之後，本來就是想要說大法，「擬」就是本來的思考，就是要說大法，但是，經過了思量，眾生機小，眾生的根機太小了，所以「不宜用大」，沒辦法用這個大法、大乘法，來和眾生說話，因為聽不懂、體會不到，所以「但以方便」，才用這個方便法，開三乘法，運用三乘法。
人都要求福、要求慧，求財、求名、求利，佛陀也要用這種的法，讓大家知道，你們要知道因果、造福，你要行善、造福，你就可以得福，用這樣來向大家說，這大家都能夠接受，這聲聞來聽，了解了，了解無常、苦、空的道理，我怕了，不要再來人間，所以我要好好修行，聲聞。
然後，緣覺，緣覺，了解了，就是佛不說，我也能知道，我看種種的東西，不必經過分析，我就了解無常，我了解一切皆空的道理，緣覺。
不過，就是獨善其身，佛陀要再開出了接近佛法，真理大乘，那就是要用菩薩法，這就是佛陀要很用心、用力，希望人人除了克服物欲，克服名、利、地位以外，還要再向前前進，付出無所求，大愛，這就是菩薩道。
「運用三乘權實並演」，對小根機的人就說小乘法，對大根機的人就說大乘菩薩法，這是佛陀來人間，這樣殷殷善誘，所以我們學佛，一定要有心去向前精進。
所以前面，前面經文，佛陀開始就說：「是諸眾生未免生老病死、憂悲苦惱」。
是諸眾生
未免生老病死
憂悲苦惱
而為三界火宅所燒
何由能解佛之智慧
《法華經譬喻品第三》
這種的煩惱，就是都在三界中，如火在燒，如人間地獄、心靈的地獄，苦不堪啊！這無法了解，光是為世間事在追求、在煩惱，哪有辦法能夠瞭解佛的智慧呢？
下一段再說這段(經)文，「舍利弗！如彼長者雖復身手有力而不用之，但以殷勤方便，勉濟諸子火宅之難，然後各與珍寶大車。」
舍利弗
如彼長者
雖復身手有力
而不用之
但以殷勤方便
勉濟諸子火宅之難
然後各與珍寶大車
《法華經譬喻品第三》
本來長者可以進去，將一個一個拖出來，「身手有力」，但是這麼多，來不及，所以要用種種殷勤的方法，要教他：「你要避開這個火難，這裡是危險的地方，你要避開，不要再進去。」
我們若常常看到，電視在報導的畫面，那個畫面裡，我們有看到房子在燒了，有的人感覺，我的東西還沒有拿出來，或者是我的親人、我的孩子、我的孫子，還有人還沒有出來。他自己就還不知生死了，還是要再衝進去。
像這樣，光是用力拖著他，說不定就是拖不住。現在拖出來，也不知道下一次，是不是又衝進去呢？像這樣，光是用身手的力量，不夠，必定要「以殷勤方便」，要用道理，一項一項說給他聽，從他所需要的，趕緊先把他誘引出來，再好好讓他選擇。
三車，就是羊車、鹿車、大白牛車，這就是這樣出來之後，讓他看、讓他瞭解。所以，必須先知道法，先控制那個心欲，才有辦法瞭解道理。
身手有力而不用
大法擬不得機宜
但以方便
正用三乘
即明應機即實而權
雖然「身手有力而不用之」，意思就是這個大法，考慮之後，「擬」就是考慮之後，「不得機宜」，這種大法要給他，沒辦法，所以「以方便」，所以才要用方便法，「正用三乘」，開始佛陀就決定就用三乘法。就是明白，讓我們能夠瞭解，這個「應機」，其實是「實」。佛陀的內心，那個放不下的眾生，眾生人人都能成佛，佛陀就是放不下，所以還是要「應機」，還是要適應眾生的根機，最究竟的，就是要大家能夠得法，瞭解道理，這是實法。
所以「但以殷勤方便」，就要用種種的方法，很認真「說權巧智慧」，這樣讓大家懂得「捨諸煩惱」，要種種的方法。
說權巧智慧
得捨諸煩惱
如是種種方便
開化眾生
莫不為令超脫苦輪
得諸法樂
聲聞也是這樣，經過佛陀的善巧方便；緣覺也是這樣，所以讓他能夠在權巧中，運用智慧，讓他懂得「捨諸煩惱」。種種方便法來「開化眾生」，來開示、來化度眾生，無不都是為了要使令眾生，「超脫苦輪」，不要還在六道輪迴；希望人人能夠來去自如，就如諸佛菩薩這樣，來人間度眾生，來去自如。這就是要知道道理之後，才能夠得到法樂。
這是「佛志弘誓思量拔濟眾生」，看能否趕緊離開這個三界火宅，這是諸佛菩薩的悲心。
佛志弘誓
思量拔濟眾生
速離三界
像父親要如何讓孩子，離開那間火宅一樣，所以這樣將他誘引出來，接受了法，然後各與諸子很多的珍寶，一大白牛的車。
亦如長者
知子根性所好
殷勤之方便
以三車誘出
終各與諸多珍寶
一大白牛之車
讓他們瞭解，「羊車、鹿車，太小了。你看，這輛大(牛)車，這麼豐富，有七寶莊嚴這樣的幰蓋，裝飾在這一輛車上，看，這不很豐富、很富有，又有伴，能載人，自己也能到達。」這就是如來成無上的正覺，成就如來無上正覺，「具無上(勝)智」。這是佛陀期待所有的弟子，也是期待全人類，都能夠接受到這個善法。
謂如來成無上正覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
故名無畏不思議
「於諸眾中，作獅子吼」。佛陀來人間說法，眾生已經昏沉、迷茫了，他就要像獅子吼一樣來轉法輪。獅子的聲音，這樣一吼下去，那個山體會震動。所以說，獅子吼就是希望震動人心，用佛法來震動人心，來「轉妙法輪」，讓人人能夠接受到法，「得大自在」，所以叫做「無畏不思議」。
我們都常常說：「很感動，我聽法，也是很感動」。不只是感動，要撼動，很大力的讓我們的心，有震動起來，讓我們的真如能夠大覺悟起來。法，若能夠這樣震撼，深入了這個大覺，才有辦法，突然間與宇宙天體會合，所以佛陀他「作獅子吼」，希望我們能夠真正覺醒。實在我們要時時多慎思，多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Three Vehicles According to Capacity (應機並演三乘權實)
Date:June.24. 2015
“With our [nature of] True Suchness, we can awaken to the truths of the universe. The Three Principles and Four States show the infinitesimal changes of impermanence. Intending to teach the Great Dharma, the Buddha considered people’s limited capacities. As it was not suitable to use the Great Vehicle, He had to use skillful means, and apply the Three Vehicles with provisional and true teachings to explain.”
Everyone intrinsically has Buddha-nature. With Buddha-nature, He attained great awakening by becoming one with the universe. The most important thing in our spiritual practice is to purify our minds so our nature of True Suchness can become one with the universe. This is not impossible. We just need to mindfully experience this. If we are mindful of what happens in the world, we know the four element are not in balance and the mountains, rivers and land are constantly being damaged.
In the western part of Indonesia near the city of Medan, there is a volcano. This volcano has a height of more than 2000 meters. The volcano had been dormant for 400 years; there had been no activity at all. But starting in 2010, the volcano suddenly became active again and began to spit out fire. In 2013, which was last year, the same volcano erupted again, causing lava, or molten rock, to flow down the mountain. It also released a lot of volcanic ash, which reached faraway places. Many people living close by moved away. This was very serious and very dangerous.
This year, on [February 14,] 2014, the volcano erupted again with immense fire and produced lava that continued flow down the mountain. In addition, the ashes kept floating down. Now people have been evacuated 10km away. This is a very urgent situation. The Tzu Chi volunteers in Medan have begun to mobilize. To go from Medan to this volcano, they have to travel over 80km. However, they rushed there to care for people. They visited the six or seven shelters there and saw how people were crowded together. They saw that in one of the shelters there were 600-700 people but only one bathroom. You can imagine how crowded it was in that small space and how poorly their sanitation and other needs were being met.
Tzu Chi volunteers brought supplies such as basic daily necessities for these people displaced by the disaster. They also mobilized doctors from TIMA (Tzu Chi International Medical Association) to provide medical care. The volunteers continued to provide for their daily needs.
Then a few days ago, in the northern part of Indonesia, which is south of the Philippines, a heavy flood occurred. There was heavy rain, and the whole mountain become a rockslide. This was a major disaster, very severe. Tzu Chi volunteers in Jakarta provided help. Special military planes transported the volunteers and the supplies.
See, in Indonesia alone they suffered from the imbalances of water and fire. Both simultaneously occurred in Indonesia. So, it is obvious that there is an imbalance in the four elements [which is seen in] the cycle of formation, existence, decay and disappearance on Earth. Our planet is continuously being damaged, but have humans awakened? Not yet. Although a group of people have acted out of love to go wherever disasters strike, in order to help, they are a small percentage of the population.The proportion of people affected by the disaster is much greater than the proportion of Living Bodhisattvas who help.So, we must continue to inspire everyone to start making changes in their own lives by cutting back and conserving more, praying reverently with good intentions and caring for each other out of love.
If everyone’s heart can become calm, we will realize that in this current era, people’s boundless and insatiable greed leads to frequent manmade calamities and continuous disasters in this world.
If we can calm our minds, we can earnestly reflect on ourselves.The sutras constantly tell us we must repent.Repentance is not about a few people saying, “I repent.”Every single person must engage in self-reflection and repent.Only by reflecting on our own lives will we develop self-control.Only by repenting will we stop our insatiable greed.This is what all humankind must do.
One of the Three Principles describes how the world undergoes formation, existence, decay and disappearance.Right now we live in an era of “decay”.
As for physiological principles, there is the process of birth, aging, illness and death.
Every day we talk about this, but are people vigilant every day about matters of life and death?When it comes to matters of life and death, is it enough just to fear death?We must understand what leads to impermanence.Although the four elements [of the body] are subject to the laws of nature, recently we have seen many anomalies in human physiology.
We learned about one case while we were conducting our winter relief distribution in China.
The mother’s little girl was around seven years old.
One day, when her mother was giving her a bath, she felt something hard in the girl’s stomach.She took the girl to the doctor and discovered that she had tumors in her uterus and her ovaries.
See, she is only a few years old, only around six or seven.Isn’t this very unusual?
A few days ago, I mentioned a young, vibrant girl from Malaysia who came to Taiwan for diagnosis and treatment.She was in her teens, and her problems started with just back pain.The doctors did not know what was going on.She was treated with massage, but she became bruised all over.There was nothing the doctors could do.
When she came to Taiwan, to Tzu Chi’s Dalin Hospital, they examined her carefully and discovered that her illness was also the result of a tumor.By the time she arrived in Taiwan, she could not move a muscle.The suffering and pain she experienced was like that of hell.
Nowadays, among our medical cases, there are many rare disorders.They are also considered anomalies.
Moreover, life is impermanent.We do not know when something like this will suddenly occur.
Although the body is part of us, we cannot fully grasp its workings.What is even more intimate to us, is the psychological principle of arising, abiding, changing and ceasing.
Consider our minds.We listen to the Dharma, but does it “abide” in our minds?Right now, we hear and understand the principles of matter and how our planet, this world, goes through formation, existence, decay and disappearance.Once it enters the stage of “decay,” disasters will multiply.The three major and three minor calamities are fearsome.
However, if they occur far from us, we will forget them quickly.In this ecosystem of the world, how did things become so imbalanced?Because of the collective karma of sentient beings; every sentient beings creates karma, and all this karma is gathered together.
So, we generate pollution and cause damage.This all comes from our minds.A negative thought that arises can lead us to commit countless evils.So, we engage in spiritual practice and listen to the Dharma to inspire positive thoughts to arise in our minds and in the minds of others.
Good and evil are determined by a single thought.We must promptly benefit others, do good deeds and realize the truths of all things in the world.
We must awaken. The Three Principles and Four Stated encompass so many [truths]. The principles of the Buddha-Dharma in this world are intimately connected with our lives. After the Buddha attained enlightenment, He originally wanted to teach the Great Dharma. “Intending” means, in His original thinking, He wanted to teach the Great Dharma. But, after contemplating this, He realized that sentient beings’ capabilities were too limited, so “it was not suitable to use the Great [Vehicle]”. He could not use the Great Vehicle Dharma in speaking with sentient beings because they could not understand or experience it.
Thus, “He had to use skillful means”. He used skillful means by establishing and making use of the Three Vehicles. Humans seek blessings and wisdom and pursue wealth, recognition and gains. The Buddha had to use these kinds of teachings to help everyone understand, “You must recognize the law of karma. If you do good deeds and benefit everyone, you will indeed attain blessings”. By teaching in this way, everyone could accept what He said.
When Hearers listen to this teaching, they can understand the principles of impermanence, suffering and emptiness. [They say,] “I’m afraid. I don’t want to come back to the human realm, so I will earnestly engage in spiritual practice”. These are Hearers.
Next, there are Solitary Realizers. Solitary Realizers say, “I understand. Even if the Buddha does not say anything, I can still achieve understanding. By observing various phenomena myself, without analysis from anyone else, I can understand the concept of impermanence. I can understand that all things are empty in nature.” these are Solitary Realizers. However, they only benefit themselves. So, the Buddha taught something closer to the true principles of the Great Vehicle, which is the Bodhisattva Way. This is how the Buddha put great care and effort into teaching, always hoping that people could overcome their desires for material things, for recognition, wealth and status. Then they can advance in their practice. By giving to others without expectations and excercising great love, they walk the Bodhisattva-path.
“He applied the Three Vehicles with provisional and true teachings to explain”. For people with limited capabilities, He taught the Small Vehicle Dharma. For people with great capabilities, He taught the Great Vehicle Bodhisattva Dharma. This was how the Buddha came to this world and patiently guided people. So, as we learn the Buddha’s Way, we must have the resolve to keep advancing.
In the previous sutra passage, the Buddha began to say that “Sentient beings are not yet able to avoid birth, aging, illness and death worry, sadness, suffering and afflictions”.
All these kinds of afflictions are found in the Three Realms and burn like fire. This is like being in a living hell, a spiritual hell. This suffering is unbearable! In this state, they have no way to understand. If they only pursue worldly things and become afflicted over them, how could they possibly understand the Buddha’s wisdom?
Next, we discuss the following passage.“Sariputra, I am just like that elder who had physical strength but did not use it; instead he earnestly used skillful means to endeavor to save his children from the hardship of the burning house and then gave them all precious great carts.”
The elder could have gone inside and physically dragged them out one by one. He had physical strength, but there were so many and not enough time. So, he earnestly used various methods to teach them. “You must avoid the fire. This is a dangerous place. Get away from it and do not go back in”. We often see images like this one news reports. We can see that the house is one fire, but some people feel that they still have something inside. Perhaps a loved one is inside, or their children or grandchildren. Some people have not made it out. Not knowing whether they are still alive, people want to rush back in. if others try to physically restrain them, they may or may not be successful. Even if others drag them away, who knows if they would right away rush toward the house again. It seems that physical strength is not enough, so one must “earnestly [use] skillful means. The elder explained the principles, one by one. After using what they [wanted] to entice them to come out of the house, he then let them choose among the options.
The three carts were the sheep-cart, the deer-cart and the ox-cart. After the children left the house, he showed them the carts to help them understand. First they had to have a way to control their desires so they could then understand the principles.
“He had his physical strength but did not use it. He intended to teach the Great Dharma, but could not find the appropriate circumstances. Thus with skillful means, He used the Three Vehicles. This explains how suitable teachings are true yet provisional”.
“He had his physical strength but did not use it”. This was like how the Buddha considered teaching the Great Dharma. He “intended to”, but after contemplating it, He “could not find the appropriate circumstances”. He could not teach the Great Dharma to others. Thus “He had to use skillful means and apply the Three Vehicles”. The Buddha decided to teach the Three Vehicles because they were clear and could help us understand. These “suitable teachings” are actually “true [Dharma]”.
In His heart, the Buddha would not abandon sentient beings. Every one of us can attain Buddhahood, so the Buddha would not abandon us.
Thus He used “suitable teachings.” He did this by teaching according to our capabilities because He ultimately wanted us to attain the Dharma, to understand the principles. He wanted to teach the True Dharma. “Instead [He ] earnestly used skillful means.” He had to use various methods to earnestly “teach skillfully with wisdom” so everyone could “let go of all afflictions.”This requires various methods.
He taught skillfully with wisdom so they could let go of all afflictions. With all these various skillful means, He taught and transformed sentient beings, all to lead them to transcend the cycle of suffering and attain Dharma-joy.
Hearers were also taught with the Buddha’s skillful means. Solitary Realizers were as well, so they could, from the provisional teachings, exercise their wisdom to be able to “let go of all afflictions.” With various skillful means, “He taught and transformed sentient beings.” He opened and revealed teachings for them with the sole purpose of enabling them to “transcend the cycle of suffering” so they could stop transmigrating in the Six Realms He hoped that everyone could freely come and go, just like how Buddhas and Bodhisattvas freely come and go in this world to transform sentient beings.
Only by understanding the principles can we attain Dharma-joy.
“The Buddha’s resolve was the Great Vows.” “He considered how to save sentient beings, to see if they could quickly escape the burning house of the Three Realms.” This is the compassion of Buddhas and Bodhisattvas, just like the father who wanted his children to leave the burning house. So, he drew them out of the house to accept the teachings and then gave each of them a cart drawn by a great white ox and covered in many treasures.
He helped them understand, “The sheep-cart and deer-cart are too small” “Look at this great ox cart” “It is so magnificent.”“A canopy covered in the Seven Treasures adorns this cart.” “See, it looks so magnificent and luxurious.” “You can have company; it can carry other people as you yourself arrive at your destination.” [The final destination] is the Tathagata’s supreme and perfect enlightenment and His “unsurpassed, extraordinary wisdom.”
The Buddha hoped that His disciples and all humankind could be receptive to this virtuous Dharma.
The Tathagata attained supreme enlightenment and possessed unsurpassed, extraordinary wisdom. In the midst of all sentient beings, He gave the lion’s roar, turned the wondrous Dharma-wheel and attained great freedom. This is His inconceivable power of fearlessness.
“In the midst of all sentient beings, He gave the lion’s roar.” The Buddha expounded the Dharma in this world, but sentient beings were lost and in a stupor.
He had to roar like a lion to turn the Dharma-wheel. A lion’s roar can cause a mountain to vibrate. A lion’s roar can cause a mountain to vibrate. So, it is said He roared like a lion to shake people’s minds [awake]. He used the Buddha-Dharma to rattle their minds. He came to “turn the wondrous Dharma-wheel” to help everyone accept the Dharma and attain great freedom. “This is His inconceivable power of fearlessness.”
We often say, “We feel very moved.” “When I hear the Dharma, I am moved.” We cannot just be moved, we must be rattled. Something so powerful must really rattle our minds so we can awaken our nature of True Suchness. If the Dharma can shake us [awake] and help us achieve profound enlightenment, only then can we suddenly become one with the universe.
So, He “roared like a lion, hoping that we could truly awaken.” Indeed, at all times we must contemplate carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「真如大覺悟宇宙理，三理四相蘊行無常，擬說大法思量機小，不宜用大但以方便，運用三乘權實並演。」
⊙「是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」《法華經譬喻品第三》
⊙「舍利弗！如彼長者雖復身手有力而不用之，但以殷勤方便，勉濟諸子火宅之難，然後各與珍寶大車。」《法華經譬喻品第三》
⊙身手有力而不用：大法擬不得機宜，但以方便，正用三乘，即明應機即實而權。
⊙說權巧智慧得捨諸煩惱，如是種種方便，開化眾生，莫不為令超脫苦輪，得諸法樂。
⊙佛志弘誓思量拔濟眾生，速離三界。
⊙亦如長者知子根性所好，殷勤之方便，以三車誘出；終各與諸多珍寶、一大白牛之車。
⊙謂如來成無上正覺，具無上勝智，於諸眾中，作獅子吼，轉妙法輪，得大自在，故名無畏不思議。
【證嚴上人開示】
「真如大覺悟宇宙理，三理四相蘊行無常，擬說大法思量機小，不宜用大但以方便，運用三乘權實並演。」
真如大覺悟宇宙理
三理四相蘊行無常
擬說大法思量機小
不宜用大但以方便
運用三乘權實並演
人人本具佛性，佛性大覺那就是與宇宙會合，我們修行最重要就是，要將我們的「真如」能夠清淨，與天體會合，這不是不可能，只要我們用心去體會，體會天下事，四大不調了，大地山河不斷受毀傷了。
在印尼西邊，就是靠近棉蘭那個地方，有一座火山，這座火山高度，有二千多公尺的高度，這座火山已經沉寂了，四百年的時間，都沒有活動。
但是，從二0一0年，這座火山突然間又活起來了，開始又再噴出了火，二0一三年，那就是去年了，還是同樣火山再次爆發，又是再造成了火山岩(石)，融化的(岩)漿，這樣一直往山下洩下來，造成了火山的灰也是這樣，已經很遠的地方，很多住在附近的人都遷了，也是很嚴重、很危險。
但是，在今年二0一四年，在元月十六日這一天，又是再噴得很高、很大的火，一直流下來，火山融掉的(岩)漿，一直一直往山下洩下來，尤其是污染的灰，灰，就這樣一直飄下來，現在已經撤離周圍十公里，這是多麼緊急啊！
在棉蘭的慈濟人開始起動，因為棉蘭到這個火山，還有八十幾公里，不過他們還是趕緊去做關懷，去看到六、七處收容所，收容的人很密集，看到他們其中那個收容所，裡面住六、七百人，卻是才有一個，共用的一間廁所，可以想像出人的擁擠，空間之小，又是人體所使用的衛生等等，是多麼的惡劣。
慈濟人開始運送物資，生活用品等等，去供應給這些避難的人，所以，又再起動了人醫會醫生，去為他們看病，一直開始照顧他們的生活。
又是幾天前，在印尼的北邊，也就是菲律賓的南邊，有了這樣的水災，雨下得那麼大，整座山體全部這樣滑動下來，災難之下，嚴重啊！同樣，雅加達的慈濟人，與軍方專機來載慈濟人、物資，去幫助，你看，光是一個印尼，水、火就不調，同時發生在印尼的國家裡，所以看來，真的是四大不調。
在這個地球上成、住、壞、空，這種地球不斷受破壞了，人類有覺醒嗎？還沒有覺醒，雖然有一群人啟發了愛的行動，哪一個地方有災難，去幫助，比例人口，實在是很少，人口的比例，受災是那麼大，人間菩薩，還沒有與這個人口的比例平行，所以，一定要再不斷來啟發，人人的生活，從自己的生活，從自己做起，要多節省、節約，用好心虔誠祈禱，愛要互相關懷。
大家的心若平靜下來，體會現代，現在這個時代，這種人生貪婪無度，人，人禍頻傳，天地之間災難不斷發生，若能夠靜下心來，好好人人自我反省，所以，佛經一直說我們要懺悔，懺悔不是少數人，說懺悔啊！是要全人類都要，懂得反省，要懺悔。有反省，對自己的生活，才懂得節制，有懺悔，才不會再貪婪無度，這是全人類的事，所以，在「三理」中，就是天地間，成、住、壞、空，現在是在「壞」的時代。
若在人的生理，生、老、病、死，這每天都是這樣在說，每天人人是不是，警愓到生死大事呢？生死大事，是不是只怕死就好了呢？我們要知道，是怎麼造成無常，雖然「四大」是自然的法則，但是現在的生命體也是異常了。
在大陸，我們冬令救濟的當中，發現了這樣的個案，看看母親生下來小女孩，小小的七、八歲，有一天母親在為她洗澡的時候，摸到肚子裡一個硬硬的東西，開始去看醫師檢查，發現到這個孩子，她就是有子宮卵巢的腫瘤，看，才幾歲的孩子，六、七歲的孩子，這是不是很不平常呢？
幾天前也是從馬來西亞，來臺灣求醫就診，正值青春活潑的少女，這樣在十多歲的時間，只是一個腰痠背痛，醫師看了都不知道，後來用推拿，遍體鱗傷，看醫生沒辦法了。
後來，來到臺灣，又經過了大林(慈院) ，這樣用心為她檢查，發現到這個孩子的病，也是來自腫瘤，來到臺灣，已經是全身無法動了，那個痛苦、痛，就如在地獄中一樣，現在的醫療病例，有很多都說罕見病例，這也是叫做異常，何況那種的無常！
不知道是什麼時候，在我們的生命中忽然間發生，雖然是和我們很近，這個生理，我們也無法去了解。
再和我們更近的，那就是心理，生、住、異、滅，看，我們的心理，聽佛法，聽啊！但是，是不是「住」在我們的心裡呢？現在聽，知道了，原來這個物理，地球、天地之間，成、住、壞、空，一旦到「壞」的時候，災難偏多，三大災、三小災，可怕啊！不過，離我們很遠，很快就又忘記了，這種大地的生命體，怎麼會這樣不調，眾生共業，因為眾生造了業，造業、共業，所以製造了污染，製造了破壞，這就是心理。
一念惡生，造了無限量數的惡，所以我們修行、聽法，就是要啟發一念善起，人人生出了這念善，善惡在一念間，要及時造福，及時行善，及時體會人間天地萬物真理，要覺悟，所以，在這「三理四相」，這是包含著多少，我們人間佛法的道理，與我們人間息息相關。
佛陀覺悟之後，本來就是想要說大法，「擬」就是本來的思考，就是要說大法，但是，經過了思量，眾生機小，眾生的根機太小了，所以「不宜用大」，沒辦法用這個大法、大乘法，來和眾生說話，因為聽不懂、體會不到，所以「但以方便」，才用這個方便法，開三乘法，運用三乘法。
人都要求福、要求慧，求財、求名、求利，佛陀也要用這種的法，讓大家知道，你們要知道因果、造福，你要行善、造福，你就可以得福，用這樣來向大家說，這大家都能夠接受，這聲聞來聽，了解了，了解無常、苦、空的道理，我怕了，不要再來人間，所以我要好好修行，聲聞。
然後，緣覺，緣覺，了解了，就是佛不說，我也能知道，我看種種的東西，不必經過分析，我就了解無常，我了解一切皆空的道理，緣覺。
不過，就是獨善其身，佛陀要再開出了接近佛法，真理大乘，那就是要用菩薩法，這就是佛陀要很用心、用力，希望人人除了克服物欲，克服名、利、地位以外，還要再向前前進，付出無所求，大愛，這就是菩薩道。
「運用三乘權實並演」，對小根機的人就說小乘法，對大根機的人就說大乘菩薩法，這是佛陀來人間，這樣殷殷善誘，所以我們學佛，一定要有心去向前精進。
所以前面，前面經文，佛陀開始就說：「是諸眾生未免生老病死、憂悲苦惱」。
是諸眾生
未免生老病死
憂悲苦惱
而為三界火宅所燒
何由能解佛之智慧
《法華經譬喻品第三》
這種的煩惱，就是都在三界中，如火在燒，如人間地獄、心靈的地獄，苦不堪啊！這無法了解，光是為世間事在追求、在煩惱，哪有辦法能夠瞭解佛的智慧呢？
下一段再說這段(經)文，「舍利弗！如彼長者雖復身手有力而不用之，但以殷勤方便，勉濟諸子火宅之難，然後各與珍寶大車。」
舍利弗
如彼長者
雖復身手有力
而不用之
但以殷勤方便
勉濟諸子火宅之難
然後各與珍寶大車
《法華經譬喻品第三》
本來長者可以進去，將一個一個拖出來，「身手有力」，但是這麼多，來不及，所以要用種種殷勤的方法，要教他：「你要避開這個火難，這裡是危險的地方，你要避開，不要再進去。」
我們若常常看到，電視在報導的畫面，那個畫面裡，我們有看到房子在燒了，有的人感覺，我的東西還沒有拿出來，或者是我的親人、我的孩子、我的孫子，還有人還沒有出來。他自己就還不知生死了，還是要再衝進去。
像這樣，光是用力拖著他，說不定就是拖不住。現在拖出來，也不知道下一次，是不是又衝進去呢？像這樣，光是用身手的力量，不夠，必定要「以殷勤方便」，要用道理，一項一項說給他聽，從他所需要的，趕緊先把他誘引出來，再好好讓他選擇。
三車，就是羊車、鹿車、大白牛車，這就是這樣出來之後，讓他看、讓他瞭解。所以，必須先知道法，先控制那個心欲，才有辦法瞭解道理。
身手有力而不用
大法擬不得機宜
但以方便
正用三乘
即明應機即實而權
雖然「身手有力而不用之」，意思就是這個大法，考慮之後，「擬」就是考慮之後，「不得機宜」，這種大法要給他，沒辦法，所以「以方便」，所以才要用方便法，「正用三乘」，開始佛陀就決定就用三乘法。就是明白，讓我們能夠瞭解，這個「應機」，其實是「實」。佛陀的內心，那個放不下的眾生，眾生人人都能成佛，佛陀就是放不下，所以還是要「應機」，還是要適應眾生的根機，最究竟的，就是要大家能夠得法，瞭解道理，這是實法。
所以「但以殷勤方便」，就要用種種的方法，很認真「說權巧智慧」，這樣讓大家懂得「捨諸煩惱」，要種種的方法。
說權巧智慧
得捨諸煩惱
如是種種方便
開化眾生
莫不為令超脫苦輪
得諸法樂
聲聞也是這樣，經過佛陀的善巧方便；緣覺也是這樣，所以讓他能夠在權巧中，運用智慧，讓他懂得「捨諸煩惱」。種種方便法來「開化眾生」，來開示、來化度眾生，無不都是為了要使令眾生，「超脫苦輪」，不要還在六道輪迴；希望人人能夠來去自如，就如諸佛菩薩這樣，來人間度眾生，來去自如。這就是要知道道理之後，才能夠得到法樂。
這是「佛志弘誓思量拔濟眾生」，看能否趕緊離開這個三界火宅，這是諸佛菩薩的悲心。
佛志弘誓
思量拔濟眾生
速離三界
像父親要如何讓孩子，離開那間火宅一樣，所以這樣將他誘引出來，接受了法，然後各與諸子很多的珍寶，一大白牛的車。
亦如長者
知子根性所好
殷勤之方便
以三車誘出
終各與諸多珍寶
一大白牛之車
讓他們瞭解，「羊車、鹿車，太小了。你看，這輛大(牛)車，這麼豐富，有七寶莊嚴這樣的幰蓋，裝飾在這一輛車上，看，這不很豐富、很富有，又有伴，能載人，自己也能到達。」這就是如來成無上的正覺，成就如來無上正覺，「具無上(勝)智」。這是佛陀期待所有的弟子，也是期待全人類，都能夠接受到這個善法。
謂如來成無上正覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
故名無畏不思議
「於諸眾中，作獅子吼」。佛陀來人間說法，眾生已經昏沉、迷茫了，他就要像獅子吼一樣來轉法輪。獅子的聲音，這樣一吼下去，那個山體會震動。所以說，獅子吼就是希望震動人心，用佛法來震動人心，來「轉妙法輪」，讓人人能夠接受到法，「得大自在」，所以叫做「無畏不思議」。
我們都常常說：「很感動，我聽法，也是很感動」。不只是感動，要撼動，很大力的讓我們的心，有震動起來，讓我們的真如能夠大覺悟起來。法，若能夠這樣震撼，深入了這個大覺，才有辦法，突然間與宇宙天體會合，所以佛陀他「作獅子吼」，希望我們能夠真正覺醒。實在我們要時時多慎思，多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Three Vehicles According to Capacity (應機並演三乘權實)
Date:June.24. 2015
“With our [nature of] True Suchness, we can awaken to the truths of the universe. The Three Principles and Four States show the infinitesimal changes of impermanence. Intending to teach the Great Dharma, the Buddha considered people’s limited capacities. As it was not suitable to use the Great Vehicle, He had to use skillful means, and apply the Three Vehicles with provisional and true teachings to explain.”
Everyone intrinsically has Buddha-nature. With Buddha-nature, He attained great awakening by becoming one with the universe. The most important thing in our spiritual practice is to purify our minds so our nature of True Suchness can become one with the universe. This is not impossible. We just need to mindfully experience this. If we are mindful of what happens in the world, we know the four element are not in balance and the mountains, rivers and land are constantly being damaged.
In the western part of Indonesia near the city of Medan, there is a volcano. This volcano has a height of more than 2000 meters. The volcano had been dormant for 400 years; there had been no activity at all. But starting in 2010, the volcano suddenly became active again and began to spit out fire. In 2013, which was last year, the same volcano erupted again, causing lava, or molten rock, to flow down the mountain. It also released a lot of volcanic ash, which reached faraway places. Many people living close by moved away. This was very serious and very dangerous.
This year, on [February 14,] 2014, the volcano erupted again with immense fire and produced lava that continued flow down the mountain. In addition, the ashes kept floating down. Now people have been evacuated 10km away. This is a very urgent situation. The Tzu Chi volunteers in Medan have begun to mobilize. To go from Medan to this volcano, they have to travel over 80km. However, they rushed there to care for people. They visited the six or seven shelters there and saw how people were crowded together. They saw that in one of the shelters there were 600-700 people but only one bathroom. You can imagine how crowded it was in that small space and how poorly their sanitation and other needs were being met.
Tzu Chi volunteers brought supplies such as basic daily necessities for these people displaced by the disaster. They also mobilized doctors from TIMA (Tzu Chi International Medical Association) to provide medical care. The volunteers continued to provide for their daily needs.
Then a few days ago, in the northern part of Indonesia, which is south of the Philippines, a heavy flood occurred. There was heavy rain, and the whole mountain become a rockslide. This was a major disaster, very severe. Tzu Chi volunteers in Jakarta provided help. Special military planes transported the volunteers and the supplies.
See, in Indonesia alone they suffered from the imbalances of water and fire. Both simultaneously occurred in Indonesia. So, it is obvious that there is an imbalance in the four elements [which is seen in] the cycle of formation, existence, decay and disappearance on Earth. Our planet is continuously being damaged, but have humans awakened? Not yet. Although a group of people have acted out of love to go wherever disasters strike, in order to help, they are a small percentage of the population.The proportion of people affected by the disaster is much greater than the proportion of Living Bodhisattvas who help.So, we must continue to inspire everyone to start making changes in their own lives by cutting back and conserving more, praying reverently with good intentions and caring for each other out of love.
If everyone’s heart can become calm, we will realize that in this current era, people’s boundless and insatiable greed leads to frequent manmade calamities and continuous disasters in this world.
If we can calm our minds, we can earnestly reflect on ourselves.The sutras constantly tell us we must repent.Repentance is not about a few people saying, “I repent.”Every single person must engage in self-reflection and repent.Only by reflecting on our own lives will we develop self-control.Only by repenting will we stop our insatiable greed.This is what all humankind must do.
One of the Three Principles describes how the world undergoes formation, existence, decay and disappearance.Right now we live in an era of “decay”.
As for physiological principles, there is the process of birth, aging, illness and death.
Every day we talk about this, but are people vigilant every day about matters of life and death?When it comes to matters of life and death, is it enough just to fear death?We must understand what leads to impermanence.Although the four elements [of the body] are subject to the laws of nature, recently we have seen many anomalies in human physiology.
We learned about one case while we were conducting our winter relief distribution in China.
The mother’s little girl was around seven years old.
One day, when her mother was giving her a bath, she felt something hard in the girl’s stomach.She took the girl to the doctor and discovered that she had tumors in her uterus and her ovaries.
See, she is only a few years old, only around six or seven.Isn’t this very unusual?
A few days ago, I mentioned a young, vibrant girl from Malaysia who came to Taiwan for diagnosis and treatment.She was in her teens, and her problems started with just back pain.The doctors did not know what was going on.She was treated with massage, but she became bruised all over.There was nothing the doctors could do.
When she came to Taiwan, to Tzu Chi’s Dalin Hospital, they examined her carefully and discovered that her illness was also the result of a tumor.By the time she arrived in Taiwan, she could not move a muscle.The suffering and pain she experienced was like that of hell.
Nowadays, among our medical cases, there are many rare disorders.They are also considered anomalies.
Moreover, life is impermanent.We do not know when something like this will suddenly occur.
Although the body is part of us, we cannot fully grasp its workings.What is even more intimate to us, is the psychological principle of arising, abiding, changing and ceasing.
Consider our minds.We listen to the Dharma, but does it “abide” in our minds?Right now, we hear and understand the principles of matter and how our planet, this world, goes through formation, existence, decay and disappearance.Once it enters the stage of “decay,” disasters will multiply.The three major and three minor calamities are fearsome.
However, if they occur far from us, we will forget them quickly.In this ecosystem of the world, how did things become so imbalanced?Because of the collective karma of sentient beings; every sentient beings creates karma, and all this karma is gathered together.
So, we generate pollution and cause damage.This all comes from our minds.A negative thought that arises can lead us to commit countless evils.So, we engage in spiritual practice and listen to the Dharma to inspire positive thoughts to arise in our minds and in the minds of others.
Good and evil are determined by a single thought.We must promptly benefit others, do good deeds and realize the truths of all things in the world.
We must awaken. The Three Principles and Four Stated encompass so many [truths]. The principles of the Buddha-Dharma in this world are intimately connected with our lives. After the Buddha attained enlightenment, He originally wanted to teach the Great Dharma. “Intending” means, in His original thinking, He wanted to teach the Great Dharma. But, after contemplating this, He realized that sentient beings’ capabilities were too limited, so “it was not suitable to use the Great [Vehicle]”. He could not use the Great Vehicle Dharma in speaking with sentient beings because they could not understand or experience it.
Thus, “He had to use skillful means”. He used skillful means by establishing and making use of the Three Vehicles. Humans seek blessings and wisdom and pursue wealth, recognition and gains. The Buddha had to use these kinds of teachings to help everyone understand, “You must recognize the law of karma. If you do good deeds and benefit everyone, you will indeed attain blessings”. By teaching in this way, everyone could accept what He said.
When Hearers listen to this teaching, they can understand the principles of impermanence, suffering and emptiness. [They say,] “I’m afraid. I don’t want to come back to the human realm, so I will earnestly engage in spiritual practice”. These are Hearers.
Next, there are Solitary Realizers. Solitary Realizers say, “I understand. Even if the Buddha does not say anything, I can still achieve understanding. By observing various phenomena myself, without analysis from anyone else, I can understand the concept of impermanence. I can understand that all things are empty in nature.” these are Solitary Realizers. However, they only benefit themselves. So, the Buddha taught something closer to the true principles of the Great Vehicle, which is the Bodhisattva Way. This is how the Buddha put great care and effort into teaching, always hoping that people could overcome their desires for material things, for recognition, wealth and status. Then they can advance in their practice. By giving to others without expectations and excercising great love, they walk the Bodhisattva-path.
“He applied the Three Vehicles with provisional and true teachings to explain”. For people with limited capabilities, He taught the Small Vehicle Dharma. For people with great capabilities, He taught the Great Vehicle Bodhisattva Dharma. This was how the Buddha came to this world and patiently guided people. So, as we learn the Buddha’s Way, we must have the resolve to keep advancing.
In the previous sutra passage, the Buddha began to say that “Sentient beings are not yet able to avoid birth, aging, illness and death worry, sadness, suffering and afflictions”.
All these kinds of afflictions are found in the Three Realms and burn like fire. This is like being in a living hell, a spiritual hell. This suffering is unbearable! In this state, they have no way to understand. If they only pursue worldly things and become afflicted over them, how could they possibly understand the Buddha’s wisdom?
Next, we discuss the following passage.“Sariputra, I am just like that elder who had physical strength but did not use it; instead he earnestly used skillful means to endeavor to save his children from the hardship of the burning house and then gave them all precious great carts.”
The elder could have gone inside and physically dragged them out one by one. He had physical strength, but there were so many and not enough time. So, he earnestly used various methods to teach them. “You must avoid the fire. This is a dangerous place. Get away from it and do not go back in”. We often see images like this one news reports. We can see that the house is one fire, but some people feel that they still have something inside. Perhaps a loved one is inside, or their children or grandchildren. Some people have not made it out. Not knowing whether they are still alive, people want to rush back in. if others try to physically restrain them, they may or may not be successful. Even if others drag them away, who knows if they would right away rush toward the house again. It seems that physical strength is not enough, so one must “earnestly [use] skillful means. The elder explained the principles, one by one. After using what they [wanted] to entice them to come out of the house, he then let them choose among the options.
The three carts were the sheep-cart, the deer-cart and the ox-cart. After the children left the house, he showed them the carts to help them understand. First they had to have a way to control their desires so they could then understand the principles.
“He had his physical strength but did not use it. He intended to teach the Great Dharma, but could not find the appropriate circumstances. Thus with skillful means, He used the Three Vehicles. This explains how suitable teachings are true yet provisional”.
“He had his physical strength but did not use it”. This was like how the Buddha considered teaching the Great Dharma. He “intended to”, but after contemplating it, He “could not find the appropriate circumstances”. He could not teach the Great Dharma to others. Thus “He had to use skillful means and apply the Three Vehicles”. The Buddha decided to teach the Three Vehicles because they were clear and could help us understand. These “suitable teachings” are actually “true [Dharma]”.
In His heart, the Buddha would not abandon sentient beings. Every one of us can attain Buddhahood, so the Buddha would not abandon us.
Thus He used “suitable teachings.” He did this by teaching according to our capabilities because He ultimately wanted us to attain the Dharma, to understand the principles. He wanted to teach the True Dharma. “Instead [He ] earnestly used skillful means.” He had to use various methods to earnestly “teach skillfully with wisdom” so everyone could “let go of all afflictions.”This requires various methods.
He taught skillfully with wisdom so they could let go of all afflictions. With all these various skillful means, He taught and transformed sentient beings, all to lead them to transcend the cycle of suffering and attain Dharma-joy.
Hearers were also taught with the Buddha’s skillful means. Solitary Realizers were as well, so they could, from the provisional teachings, exercise their wisdom to be able to “let go of all afflictions.” With various skillful means, “He taught and transformed sentient beings.” He opened and revealed teachings for them with the sole purpose of enabling them to “transcend the cycle of suffering” so they could stop transmigrating in the Six Realms He hoped that everyone could freely come and go, just like how Buddhas and Bodhisattvas freely come and go in this world to transform sentient beings.
Only by understanding the principles can we attain Dharma-joy.
“The Buddha’s resolve was the Great Vows.” “He considered how to save sentient beings, to see if they could quickly escape the burning house of the Three Realms.” This is the compassion of Buddhas and Bodhisattvas, just like the father who wanted his children to leave the burning house. So, he drew them out of the house to accept the teachings and then gave each of them a cart drawn by a great white ox and covered in many treasures.
He helped them understand, “The sheep-cart and deer-cart are too small” “Look at this great ox cart” “It is so magnificent.”“A canopy covered in the Seven Treasures adorns this cart.” “See, it looks so magnificent and luxurious.” “You can have company; it can carry other people as you yourself arrive at your destination.” [The final destination] is the Tathagata’s supreme and perfect enlightenment and His “unsurpassed, extraordinary wisdom.”
The Buddha hoped that His disciples and all humankind could be receptive to this virtuous Dharma.
The Tathagata attained supreme enlightenment and possessed unsurpassed, extraordinary wisdom. In the midst of all sentient beings, He gave the lion’s roar, turned the wondrous Dharma-wheel and attained great freedom. This is His inconceivable power of fearlessness.
“In the midst of all sentient beings, He gave the lion’s roar.” The Buddha expounded the Dharma in this world, but sentient beings were lost and in a stupor.
He had to roar like a lion to turn the Dharma-wheel. A lion’s roar can cause a mountain to vibrate. A lion’s roar can cause a mountain to vibrate. So, it is said He roared like a lion to shake people’s minds [awake]. He used the Buddha-Dharma to rattle their minds. He came to “turn the wondrous Dharma-wheel” to help everyone accept the Dharma and attain great freedom. “This is His inconceivable power of fearlessness.”
We often say, “We feel very moved.” “When I hear the Dharma, I am moved.” We cannot just be moved, we must be rattled. Something so powerful must really rattle our minds so we can awaken our nature of True Suchness. If the Dharma can shake us [awake] and help us achieve profound enlightenment, only then can we suddenly become one with the universe.
So, He “roared like a lion, hoping that we could truly awaken.” Indeed, at all times we must contemplate carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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