20150625《靜思妙蓮華》智慧方便權實並用(第595集)
（法華經•譬喻品第三）
⊙「大覺悟法靜思惟，始坐道場寂清澄，誓度眾生同證道，奈何眾生根機鈍，不能以此得法度，難解佛境之知見。」
⊙「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》
⊙「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」《法華經譬喻品第三》
⊙如來有大智力而不用之，即佛智思量：如是大法，眾生機小根淺，擬不得受用，但以方便。
⊙但以智慧方便：是以正用三乘。智慧方便，權實並用，若單說智慧是自受用實法。而智慧與方便並用，明應機即實而權，正顯權從實起。
⊙欲速自求獨善，是二乘病根，欲速則不達，求自得則不大。
⊙因乖萬行，果缺圓融，皆欲速求，不得大乘菩提道，唯滯留於二乘。
⊙如來於三界火宅拔濟眾生，為設機宜；即能知眾生有此三乘之根性，故為說三，不宜速說一乘實法。
⊙使各各求於所契之乘，不復再起顛倒之心，以苦為樂，則庶可速出於三界火宅也。
⊙菩薩乘運六度，上求下化亦稱大乘，今名佛乘者，以頓斷見思習氣，而得成佛故。
【證嚴上人開示】
「大覺悟法靜思惟，始坐道場寂清澄，誓度眾生同證道，奈何眾生根機鈍，不能以此得法度，難解佛境之知見。」
大覺悟法靜思惟
始坐道場寂清澄
誓度眾生同證道
奈何眾生根機鈍
不能以此得法度
難解佛境之知見
「大覺悟法靜思惟」。你若能夠真如與宇宙合而會一，「靜思惟」的剎那間，心完全清淨，清淨下來的心很寂靜，這種寂靜的心境就是大覺悟時的境界。
所以「始坐道場寂清澄」。開始坐定下來的時候，看到明星，一念心與那顆星會而合之，心境忽然完全開闊，在宇宙中這樣契合起來。
幾十年前，還在小木屋的時候，那段時間都在誦念、抄寫《法華經》。有一天在拜佛，心無雜念，空寂的心就順著動作禮拜下去，一起一落之間，正好拜下去，忽然間心境好像很遼闊，無法形容，很光明又很柔軟，在柔軟中的光明。尤其是一個很圓很圓又很大，境界中感覺是很大，卻又感覺剛剛好，正好在面前，很溫暖又很柔亮，來到面前的時候，感覺好像是一張臉。這張臉，自己的內心感覺：「阿難啊！」那種的圓滿、莊嚴，也不是看得很清楚的臉，總是內心的感覺，感覺到阿難在這個圓滿中，光明而柔和的境界。就這樣，那念心完全無法形容的，很輕安自在。
再起身、再頂禮的時候，回歸平常了，就是這樣的頂禮，就是這樣的禮拜。但是，那種的心境，所感覺的就是輕安，就是自在。那種自在輕安的心境，只能以「靜思惟」來描述，非常靜寂清澄的感覺。
佛法要我們將心靜下來，心靜合而為一境。這是應該用心，什麼時候真如會忽然間突破了煩惱，與外面的境界會合時，不論外面什麼樣的環境，一念心能夠保持在境界平等，不光亮、不黑暗；什麼樣的境界來時，就是有希望，但是不求希望；什麼樣的境界來時，雖然危機重重，就是要心持自在。這應該是我們日常生活要學的。
佛陀覺悟之後，那時候的心境就是靜寂清澄。除了靜思惟，又是靜寂清澄的境界，在觀想、思惟中，思考著如何將法度入眾生心，唯一目的就是「誓度眾生同證道」。眾生人人本具佛性，應該要趕緊度他，與佛「同證」大覺悟的境界。
但是，佛陀思惟：奈何啊！無奈！看來眾生的根機鈍劣，若直接將這樣的境界告訴大家，是不是像在說夢話呢？眾生根機鈍，所以「不能以此得法度」，沒辦法用這樣直接的話，說給他知道，讓他得這個法，度入眾生的心。
雖然佛陀已經大覺悟，境界是那麼明朗，法可以說得這麼簡單。但是眾生心就是此路不通，因為五濁重障將我們障礙住，法就輸不進去，所以沒辦法。這是無可奈何！眾生的境界，根機鈍劣，所以「不能以此得法度」，不能得到這個法度入心去，「難解佛境之知見」，無法體解佛心的知見。
所以前面那段經文說，「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》
只能用方便，說那座宅內已經著火了，要趕緊出來。不過，孩子連火起了都不知道，災難四面而來，還不能警惕。所以只好再用其他方法，投其所好，用種種的珍寶來誘引。這是佛陀一直覺得無奈，還要用權巧方便，還要用利益來誘引，這是眾生的毛病。
接著這段經文說，「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」
「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」《法華經譬喻品第三》
佛陀也是要這樣，不只長者對他的孩子要用方法，佛陀對眾生也要用方法。雖然身手有力，但是對這些孩子也是沒辦法；雖然有無所畏，但是也沒辦法直說真實法，因為眾生的根機愚昧，沒辦法接受。所以「如來有大智力而不用之」。
⊙如來有大智力而不用之，即佛智思量：如是大法，眾生機小根淺，擬不得受用，但以方便。
如來雖然有大智力，但是他沒有使用，他就是用智慧來思量：如是大法，眾生機小，根又很淺，所以必須用方便法。
「但以智慧方便」，所以「正用三乘」，正式用三乘法來教育。
⊙但以智慧方便：是以正用三乘。智慧方便，權實並用，若單說智慧是自受用實法。而智慧與方便並用，明應機即實而權，正顯權從實起。
因為智慧方便是權實並用。「實」就是真實法，「權」就是隨眾生根性。佛陀本來只要用真實法，但是眾生的根機接受不到，所以他必定要用三乘。「三乘」就是「智慧方便，權實並用」，要運用他的智慧。
智慧是自利，方便是為眾生。就是保持著自己已經覺悟的智慧，再設種種的方便法來為眾生，這樣智慧與方便並用，希望用自己的真實法來說，適應大家能夠接受的方法來施用。若只是智慧，就是自受用的實法，只說自己想說的，那就是自己的境界，自己受用的法，所以必定要明白眾生的機，再運用方便法，這樣就是實而權。
所說的法是真實法，但是還有一點點「權」。就如要叫孩子吃藥，就告訴孩子：「來，我有糖果。」在藥裡放糖，這樣苦甜、苦甜。或者是，「你都喝下去，就有很甜的糖果給你吃。」這也是要這樣誘引。
所以，苦中放入甘味的東西，苦的是治病，甘的是誘引他吃藥。所以說，眾生的根機要讓他能夠受法，必定要有這樣的方式。「正顯權從實起」，開始是「顯權」，但是真正去做就是真實的。
儘管用智慧方便度眾生，但是眾生的習氣毛病，總是慢慢來；或者「我要趕緊，趕緊，我能得到，我能得救，不要再來人間了。」這種小乘法。
到法華會時，聲聞、獨覺都有想：「我也願意行菩薩道。」但是很怕：「眾生剛強，我會又被他拉走。」所以他不敢向前進。所以佛陀說《法華經》，真正發心的人也不多。這就是「欲速自求獨善」，我自己覺悟就好了，獨善其身。這是修二乘的病根。
⊙欲速自求獨善，是二乘病根，欲速則不達，求自得則不大。
這種的病根，聲聞、緣覺就是想要獨善其身，要趕緊脫離三界六道。不過，「欲速則不達，求自得則不大」。若只求自己得度，就是小小的法而已，沒辦法得大法。
幾天前，小牛（楊凱丞，法號誠愿）從美國寫一封信。他去天文臺參觀，必須爬山。有人就說：「爬山這麼累、那麼高，若是搭直升機去，不是更好」？小牛就想，師公說，小螞蟻爬須彌山。他覺得這座山雖然很陡很高，但是一步一步走，可以看到周圍的風光。若是搭直升機，這樣一飛就到上面了，這些風光都看不到。行菩薩道就是要入人群，人人就如一隻小螞蟻，若是人多，哪怕是整座的須彌山也能轉動過來。
所以，我們不要求速，也不要自大，若是只求獨善，「求自得則不大」，就不能得到大法。我們最重要的是能夠接受大法。
「因乖萬行」，就是背離六度萬行。六度萬行，必須投入人群中去付出，用種種的方便法去度盡一切眾生。大家向前走，但是你都不要，就是背離，不願意一起投入。
⊙因乖萬行，果缺圓融，皆欲速求，不得大乘菩提道，唯滯留於二乘。
「因乖萬行，果缺圓融」，就是不夠圓滿。你只曉得要修行，知道「諸惡莫作」，卻缺了「眾善奉行」，所以「皆欲速求，不得大乘菩提道」，得不到，「唯滯留於二乘」。所以，在這個三界火宅，要拔濟眾生，這是我們要學的，很重要。
⊙如來於三界火宅拔濟眾生，為設機宜；即能知眾生有此三乘之根性，故為說三，不宜速說一乘實法。
「如來於三界火宅拔濟眾生，為設機宜」。「機」是眾生的機，「宜」是適合。佛陀為了拔濟眾生，就要細細的設種種方便法來適合眾生的根機。「即能知眾生有此三乘之根性」，因為佛陀已經知道，眾生就是有這三乘的根性，所以為他們說三乘，「不宜速說一實法」，不適合直接說一乘實法。
⊙使各各求於所契之乘，不復再起顛倒之心，以苦為樂，則庶可速出於三界火宅也。
「使各各求於所契之乘」，讓大家各人選擇各人的，選擇契合自己心意的法來修。這個人愛念「阿彌陀佛」，所以佛說《阿彌陀經》；這個人願意修般若行，就為他們說般若法，一切皆空。佛陀真正的本懷就是空中妙有、妙有真空，所以將它收攝為中道，那就是我們要身體力行去接觸，這樣才有辦法瞭解。
西方在哪裡呢？在我們的內心歡喜。西方在哪裡呢？是我們的心自在。西方在哪裡呢？是我們的心能夠輕安。輕安、自在、歡喜。那要如何瞭解呢？在人間，我願意投入在人群中去幫助人。「歡喜嗎？」「很歡喜！想到救人，我很歡喜。」「覺得如何？」「歡喜。」「歡喜是什麼感覺？」「很歡喜。」這種歡喜是無法形容的。
所以，空中妙有，妙有真空，這就是法華的境界，叫做微妙法。我們在這個人間，就能夠得到輕安自在，皆大歡喜這個法。但是眾生沒有辦法，因為不能契合佛的心意，只是用方法，讓他不要再起顛倒心、煩惱心，這樣就能夠趕緊出離三界。
⊙菩薩乘運六度，上求下化亦稱大乘，今名佛乘者，以頓斷見思習氣，而得成佛故。
總而言之，乘，就是運載的意思。三乘法，是佛陀用種種的法，就是能夠讓你運用。羊車、鹿車，讓我們選擇要一個人坐，一個人到達，或者是二個人坐，二個人到達，或者是多人共乘大白牛車，這就是要由我們選擇。希望我們用六度為乘，這叫做菩薩道，能夠出離三界，自度度人，這才是清淨無染的大乘法。所以，菩薩是運行六度，希望大家要時時發大心、立大願，要慎思，多用心。
Explanations by Master Cheng-Yan
Subject: The Provisional and the True are Complementary(智慧方便權實並用)
Date:June.25. 2015
“The Great Enlightened One realized the Dharma in tranquil contemplation. Ever since He sat in the place of enlightenment, His mind has been tranquil and still. He vowed to deliver sentient beings so they could also realize the Path, but sentient beings’ capabilities were dull. They could not be delivered with this Dharma, as it was hard for them to understand the Buddha’s understanding and views.”
If we can attain a great awakening and our nature of True Suchness can become one with the universe, in that instant, our state of mind will be one of “tranquil contemplation.” Our mind will be completely clear. A mind that pure is very tranquil. This tranquil state of mind exists at the moment of great awakening.
“Ever since He sat in the place of enlightenment, His mind has been tranquil and clear.” When He first sat down, He saw the morning star, and His mind and that star became one. At that moment, His mind suddenly and completely opened up and connected with the universe.
Once, I was prostrating to the Buddha. This was several decades ago, when I was still living in the Small hut. As I bowed to the Buddha, my mind was free of discursive thoughts; it was completely empty. My mind just followed my movements as I prostrated, bowing down and then standing back up. Suddenly, as I was bowing down to the ground, my mind seemed to become vast and spacious. I cannot quite put it into words. That state felt very radiant but very gentle. In that gentleness and radiance, there was a sense of it being perfect, complete and vast; this state felt very vast, yet it felt like it was just right. It felt like something which extended far away, but was also immediately present. It felt very warm, also very gentle and radiant.
When I was in this state,I sensed a person’s face. In my heart, I felt this was Ananda! This was because, at the time I was reciting and copying the Lotus Sutra, I felt a sense of perfecting and dignity. Though I could not see that face in great detail, I had a feeling in my heart that Ananda was in this state of perfection, this radiant yet gentle state. This state of mind cannot be fully described, but I felt very peaceful and at ease.
I stood up and then I prostrated again, and everything went back to normal. I kept on bowing like this, prostrating on the floor in this manner, but my state of mind was one of peace and great ease.
That peaceful and free state of mind can be said to be one of “tranquil contemplation,” a feeling of incredible tranquility and clarity. The Buddha-Dharma teaches us to calm our minds in this way so we are in a state of oneness. By being mindful, there will be a moment when our nature of True Suchness will suddenly break through our afflictions to come together with our external conditions. No matter what happens in our surroundings, we can keep our mind in a balanced state, not too bright and not in the dark. No matter what challenges come our way, we will have hopes, but not cling to expectations. No matter what challenges come our way, though there may be many dangers, our minds can remain at ease. This is what we must learn to do in daily living.
After the Buddha attained enlightenment, at that time, His mind was very clear.Along with His tranquil contemplation, His minds was also in a very clear state.
In this way, He thought about how to deliver the Dharma into sentient beings’ minds.As He visualized and contemplated how to do this, the one thing He [maintained] was His “vow to deliver sentient beings”.
He had already vowed to deliver sentient beings “so they could also realized the Path”.
Sentient beings intrinsically have Buddha-nature, so He wanted to quickly deliver them.Then they could also realize it, and, together with Him, be able to experience the same state.
If everyone could experience this same state, their minds would no long be tempted by desires for the Six Since Objects in their surroundings.
But as the Buddha contemplated how to do this, He realized He could not.Sentient beings’ capabilities are dull and limited.If He described this state to everyone, wouldn’t that be like describing a dream?Sentient begins’ capabilities are dull, “so they could not be delivered with this Dharma”.It was impossible for Him to directly deliver the Dharma that had He awakened to into the minds of sentient beings.
The Buddha had attained this great awakening; His state of mind was so clear and the Dharma so straightforward to Him, but the way was blocked.
The Five Hindrances, “the Three Obstryctions and all afflictions” have blocked us so that the Dharma cannot enter our minds.Thus it was not possible.
This is something the Buddha could not help.
So, “They could not be delivered with this Dharma.”
This is what sentient beings are like; their capabilities are dull, so they are unable to take the Dharma to heart.This was because “it was hard for them to understand the Budhda’s understanding and views”.
Regardless of what they did, sentient begins were unable to understand the Budhda’s understanding and views.
The previous sutra passage stated, “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 bunging house.”
The elder could only teach with skillful means.He told his children the house was already on fire and that they had to get out immediately.But the children were still unaware of the fire and could not yet realize that they were surrounded by disasters on all sides.
So, he had to use other means that suited their liking.
Thus he used various treasures to lure them out.
The Buddha felt there was not much He could do, except to teach with skillful means and entice them with advantages.This is due to the shortcomings of sentient beings.
The following sutra passage states.So, “The Tathagata is just like this. I have powers and fearlessness, but do not apply them. Instead I use wisdom and skillful means in the burning house of the Three Realms to save sentient beings. Thus I teach the Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles.”
The Buddha is just like the elder.The elder was not the only one who had to deal with his children in skillful ways.The Buddha had to do the same with sentient beings.Although He was physically very strong, that was of no use in dealing with these children.Although He had fearlessness, He still could not directly teach the True Dharma.
This was because sentient beings were foolish and would not be able to accept it.
So, “The Tathagata has the powers of great wisdom but did not use them.”
Though He has the powers of great wisdom, He did not exercise them.He applied His wisdom to contemplating; this is the Great Dharma, and sentient beings’ capabilities are limited, so He had to teach with skillful means.
“Instead I use wisdom and skillful means.”
So, in fact, “He taught with the Three Vehicles.”
With wisdom and skillful means, He formally taught with the Three Vehicles.
Instead I use wisdom and skillful means; He formally taught with the Three Vehicles, with wisdom and skillful means, with both the provisional and the true.
If He only taught wisdom, that would be True Dharma that only He could understand and apply.
But wisdom and skillful means use together can convey suitable teachings that are both true and provisional, thus revealing the provisional, which arises from the true.
Wisdom and skillful means use both the provisional and the true.They are both provisional and true.
“True” refers to the True Dharma and “provisional” refers to what is suitable for sentient beings’ capacities.
Originally, the Buddha just wanted to teach the True Dharma, but with their [limited] capabilities, sentient beings could not accept it, so He had to teach with the Three Vehicles. Teaching the Three Vehicles was done “with wisdom and skillful means, with both the provisional and the true”. Ha had to apply His wisdom. Applying wisdom was for His own benefit. He already completely understood this state and could maintain His own state. He had awakened, so He would maintain this state and His wisdom.
To this, He added skillful means. Skillful means are for the sake of sentient beings. Thus, He preserved His own wisdom and also established various skillful means for the sake of sentient beings. By applying both wisdom and skillful means. By applying both wisdom and skillful means, the Buddha hoped to used True Dharma to speak in a way that other people could accept and apply.
This was why He applied. If He only applied wisdom, He would be teaching True Dharma that only He could apply. If He only directed the teachings at Himself and only shared what He wanted to share, He would be the only one to find them applicable. These teachings could only be applied by Him.
So, He had to also use skillful means. With skillful means and an understanding of sentient beings’ capabilities, the teachings would be both true and provisional. The Dharma He taught was the True Dharma, but it was still a little bit “provisional”.
This is like getting children to take medicine. We tell children, “Come, I have candy”. Sometimes we mix sugar with the medicine so it tastes bitter and sweet. Perhaps we say, “If you drink the medicine, I have some very sweet candy for you”. These are ways of enticing them to take medicine. So, we have to mix some sweet into the bitter. The bitter medicine can cure them, the sweet entices them to take the medicine.
For sentient beings to accept the Dharma with their capabilities, it must be done like this, “revealing the provisional which arises from the true”. With this method, we begin by “revealing the provisional”, but what we actually practice is the True Dharma. Though the Buddha taught with wisdom and skillful means, sentient beings always have these problems of habitual tendencies. Some will take it slow, while others think “I want to act quickly so I can attain this and be saved”. They no longer want to be in the human realm. They are Small Vehicle practitioners. Hearers and Solitary Realizers think, “I am willing to walk the Bodhisattva-path”.
They came to the Lotus Dharma-assembly, but they were still scared. “Sentient beings are unyielding; they will pull me off course again. So, they were afraid to move forward. As the Buddha taught the Lotus Sutra, not many people truly formed aspirations; they only sought to quickly awaken themselves.
“Wanting to quickly attain one’s own liberation” means as long as they awaken they are happy; they only want to benefit themselves. This is the root of the problem for Small Vehicle practitioners. The root of the problem for Hearers and Solitary Realizers is that they just want to awaken themselves. They are just trying to quickly escape the Three Realms and the Six Destinies. But if we try to go too fast, we may not get there. If we [only] seek our own attainment, we cannot attain greatness.
If we only seek our own [deliverance], the results will be limited. We will not be able to attain the Great Dharma.
A couple of days ago, I received Christopher Yang’s letter from America. He was visiting an observatory, which involved hiking up a mountain. Someone said, “Climbing a mountain is so tiring; it is so high.Wouldn’t it be better to take a helicopter?” But Christopher immediately thought of my story about ants climbing Mt. Sumeru. He felt that, although this mountain is very steep and very high, by climbing it one step at a time, one could see the surrounding scenery. If someone went up by helicopter, he would immediately arrive at the top and would not have enjoyed the landscape.
This is like going among people to walk the Bodhisattva-path. Each of us is like a small ant, but if there are many of us, we can be powerful enough to move Mt. Sumeru we can be powerful enough to move Mt. Sumeru. So, we must not desire quick results nor think too highly of ourselves.
The most important thing is to be able to accept the Great Dharma. That is most important. If we only seek the Small [Vehicle] Dharma, “In seeking our own attainment, we cannot attain [the Great Vehicle]”. We only attain limited teachings and not the great teachings. This is because we go against the myriad practices. We must actualize the Six Perfections in myriad actions. The myriad practices of the Six Paramitas, or the Six Perfections, are ways to go among people to benefit them. We must use various skillful means to transform all the sentient beings. If we do not even want to do this, then as everyone keeps moving forward, we will go in the opposite direction.
“Going against” is going the opposite way because we do not want to be with other people.
Because we go against the myriad practices, we lack perfection in the results attained;” our spiritual practice is not complete. If we engage in spiritual practice by refraining from all evil, but do not “do all good deeds, we are “seeking quick attainment” and thus “do not attain the Bodhi-path of the Great Vehicle” we “just remain in the Two Vehicles.”
Relieving the suffering of sentient beings in the burning house of the Three Realms is what we must learn; this is very important. “In the burning house of the Three Realms, the Tathagata saves sentient beings by creating methods that suit their abilities.”
In the burning house of the Three Realms, the Tathagata saves sentient beings by creating methods that suit their abilities. He knows that sentient beings have natures that are suited to these Three Vehicles, thus He teaches all three. It would not be suitable to immediately teach the True Dharma of the One Vehicle.
The Buddha meticulously devised methods to teach according to various capabilities. They were suitable for sentient beings, “Abilities” refers the sentient beings’ capabilities. To “suit” is to match He devised various methods that matched their capabilities. “He knows sentient beings have natures that are suited to these Three Vehicles.”
Because the Buddha already understood their capabilities, He taught them the Three Vehicles.
“It would not be suitable to immediately teach the True Dharma of the One Vehicle. ” He could not just directly teach the True Dharma. So, “He let them each seek the vehicle that resonated with them.” He let them each choose the Dharma that resonated with them to put into practice.
He let them each seek the vehicle that resonated with them, so that they would not again give rise to distorted thinking, mistaking suffering for joy. Thus they could quickly get out of the burning house of the Three Realms.
Some people enjoy chanting “Amitabha Buddha,” so the Buddha taught the Amitabha Buddha Sutra. Other people are willing to cultivate the practices of the Prajna sutras, so He expounded the Prajna teachings for them, that everything is empty in nature. What the Buddha originally intended to teach was that there is wondrous existence in emptiness and emptiness in wondrous existence.
We must bring these together to form the Middle Way. We must put this into practice to experience it; this is the only way for us to understand. Where is the western pure land? It is in the joy in our hearts. Where is the western pure land? It is in the sense of ease in our hearts. Where is the western pure land? It is in the peace in our hearts. It is when we feel peaceful. At ease and joyful. How do we achieve this in the human realm? By willingly going among the people and devoting ourselves to helping them. “Does that make you happy?” “Very happy.” “Knowing I can help someone, I’m very happy.” “How do you feel?” “Happy.” “What does happiness feel like? “Very joyful.” This kind of happiness cannot be easily described. There is wondrous existence in emptiness and true emptiness in wondrous existence; this is the state taught in the Lotus Sutra. This is subtle and wondrous Dharma.
By practicing in the human realm, we can become peaceful, at ease and very happy. But sentient beings cannot attain this state as they cannot yet resonate with what was in the Buddha’s mind.
“So they would not again means the Buddha found ways to help them not give rise to distorted thinking and afflictions again or “mistake suffering for joy.” Then they can quickly escape the Three Realms.
Bodhisattvas take the vehicle of the Six Paramitas. Seeking the teachings while transforming others is the Great Vehicle, which we now call the Buddha vehicle. By immediately cutting off the habitual tendencies of views and thinking, we can attain Buddhahood.
In conclusion, the Three Vehicles are means of conveyance. The Three Vehicles are carious teachings of the Buddha for us to ride on and be transported, like the sheep-carts and deer-carts. Do we want to go to our destination by ourselves? Perhaps we will travel with many people. This is for us to choose. He hopes that we use the Six Perfections as vehicles [of spiritual practice]. This is the Bodhisattva-path that can help us transcend the Three Realms.
If we transform ourselves and others, we are truly practicing the pure and undefiled Great Vehicle Dharma. So, Bodhisattvas exercise the Six Perfections. I hope everyone can always form great aspirations, establish great vows, think 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）
⊙「大覺悟法靜思惟，始坐道場寂清澄，誓度眾生同證道，奈何眾生根機鈍，不能以此得法度，難解佛境之知見。」
⊙「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》
⊙「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」《法華經譬喻品第三》
⊙如來有大智力而不用之，即佛智思量：如是大法，眾生機小根淺，擬不得受用，但以方便。
⊙但以智慧方便：是以正用三乘。智慧方便，權實並用，若單說智慧是自受用實法。而智慧與方便並用，明應機即實而權，正顯權從實起。
⊙欲速自求獨善，是二乘病根，欲速則不達，求自得則不大。
⊙因乖萬行，果缺圓融，皆欲速求，不得大乘菩提道，唯滯留於二乘。
⊙如來於三界火宅拔濟眾生，為設機宜；即能知眾生有此三乘之根性，故為說三，不宜速說一乘實法。
⊙使各各求於所契之乘，不復再起顛倒之心，以苦為樂，則庶可速出於三界火宅也。
⊙菩薩乘運六度，上求下化亦稱大乘，今名佛乘者，以頓斷見思習氣，而得成佛故。
【證嚴上人開示】
「大覺悟法靜思惟，始坐道場寂清澄，誓度眾生同證道，奈何眾生根機鈍，不能以此得法度，難解佛境之知見。」
大覺悟法靜思惟
始坐道場寂清澄
誓度眾生同證道
奈何眾生根機鈍
不能以此得法度
難解佛境之知見
「大覺悟法靜思惟」。你若能夠真如與宇宙合而會一，「靜思惟」的剎那間，心完全清淨，清淨下來的心很寂靜，這種寂靜的心境就是大覺悟時的境界。
所以「始坐道場寂清澄」。開始坐定下來的時候，看到明星，一念心與那顆星會而合之，心境忽然完全開闊，在宇宙中這樣契合起來。
幾十年前，還在小木屋的時候，那段時間都在誦念、抄寫《法華經》。有一天在拜佛，心無雜念，空寂的心就順著動作禮拜下去，一起一落之間，正好拜下去，忽然間心境好像很遼闊，無法形容，很光明又很柔軟，在柔軟中的光明。尤其是一個很圓很圓又很大，境界中感覺是很大，卻又感覺剛剛好，正好在面前，很溫暖又很柔亮，來到面前的時候，感覺好像是一張臉。這張臉，自己的內心感覺：「阿難啊！」那種的圓滿、莊嚴，也不是看得很清楚的臉，總是內心的感覺，感覺到阿難在這個圓滿中，光明而柔和的境界。就這樣，那念心完全無法形容的，很輕安自在。
再起身、再頂禮的時候，回歸平常了，就是這樣的頂禮，就是這樣的禮拜。但是，那種的心境，所感覺的就是輕安，就是自在。那種自在輕安的心境，只能以「靜思惟」來描述，非常靜寂清澄的感覺。
佛法要我們將心靜下來，心靜合而為一境。這是應該用心，什麼時候真如會忽然間突破了煩惱，與外面的境界會合時，不論外面什麼樣的環境，一念心能夠保持在境界平等，不光亮、不黑暗；什麼樣的境界來時，就是有希望，但是不求希望；什麼樣的境界來時，雖然危機重重，就是要心持自在。這應該是我們日常生活要學的。
佛陀覺悟之後，那時候的心境就是靜寂清澄。除了靜思惟，又是靜寂清澄的境界，在觀想、思惟中，思考著如何將法度入眾生心，唯一目的就是「誓度眾生同證道」。眾生人人本具佛性，應該要趕緊度他，與佛「同證」大覺悟的境界。
但是，佛陀思惟：奈何啊！無奈！看來眾生的根機鈍劣，若直接將這樣的境界告訴大家，是不是像在說夢話呢？眾生根機鈍，所以「不能以此得法度」，沒辦法用這樣直接的話，說給他知道，讓他得這個法，度入眾生的心。
雖然佛陀已經大覺悟，境界是那麼明朗，法可以說得這麼簡單。但是眾生心就是此路不通，因為五濁重障將我們障礙住，法就輸不進去，所以沒辦法。這是無可奈何！眾生的境界，根機鈍劣，所以「不能以此得法度」，不能得到這個法度入心去，「難解佛境之知見」，無法體解佛心的知見。
所以前面那段經文說，「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》
只能用方便，說那座宅內已經著火了，要趕緊出來。不過，孩子連火起了都不知道，災難四面而來，還不能警惕。所以只好再用其他方法，投其所好，用種種的珍寶來誘引。這是佛陀一直覺得無奈，還要用權巧方便，還要用利益來誘引，這是眾生的毛病。
接著這段經文說，「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」
「如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘聲聞、辟支佛、佛乘。」《法華經譬喻品第三》
佛陀也是要這樣，不只長者對他的孩子要用方法，佛陀對眾生也要用方法。雖然身手有力，但是對這些孩子也是沒辦法；雖然有無所畏，但是也沒辦法直說真實法，因為眾生的根機愚昧，沒辦法接受。所以「如來有大智力而不用之」。
⊙如來有大智力而不用之，即佛智思量：如是大法，眾生機小根淺，擬不得受用，但以方便。
如來雖然有大智力，但是他沒有使用，他就是用智慧來思量：如是大法，眾生機小，根又很淺，所以必須用方便法。
「但以智慧方便」，所以「正用三乘」，正式用三乘法來教育。
⊙但以智慧方便：是以正用三乘。智慧方便，權實並用，若單說智慧是自受用實法。而智慧與方便並用，明應機即實而權，正顯權從實起。
因為智慧方便是權實並用。「實」就是真實法，「權」就是隨眾生根性。佛陀本來只要用真實法，但是眾生的根機接受不到，所以他必定要用三乘。「三乘」就是「智慧方便，權實並用」，要運用他的智慧。
智慧是自利，方便是為眾生。就是保持著自己已經覺悟的智慧，再設種種的方便法來為眾生，這樣智慧與方便並用，希望用自己的真實法來說，適應大家能夠接受的方法來施用。若只是智慧，就是自受用的實法，只說自己想說的，那就是自己的境界，自己受用的法，所以必定要明白眾生的機，再運用方便法，這樣就是實而權。
所說的法是真實法，但是還有一點點「權」。就如要叫孩子吃藥，就告訴孩子：「來，我有糖果。」在藥裡放糖，這樣苦甜、苦甜。或者是，「你都喝下去，就有很甜的糖果給你吃。」這也是要這樣誘引。
所以，苦中放入甘味的東西，苦的是治病，甘的是誘引他吃藥。所以說，眾生的根機要讓他能夠受法，必定要有這樣的方式。「正顯權從實起」，開始是「顯權」，但是真正去做就是真實的。
儘管用智慧方便度眾生，但是眾生的習氣毛病，總是慢慢來；或者「我要趕緊，趕緊，我能得到，我能得救，不要再來人間了。」這種小乘法。
到法華會時，聲聞、獨覺都有想：「我也願意行菩薩道。」但是很怕：「眾生剛強，我會又被他拉走。」所以他不敢向前進。所以佛陀說《法華經》，真正發心的人也不多。這就是「欲速自求獨善」，我自己覺悟就好了，獨善其身。這是修二乘的病根。
⊙欲速自求獨善，是二乘病根，欲速則不達，求自得則不大。
這種的病根，聲聞、緣覺就是想要獨善其身，要趕緊脫離三界六道。不過，「欲速則不達，求自得則不大」。若只求自己得度，就是小小的法而已，沒辦法得大法。
幾天前，小牛（楊凱丞，法號誠愿）從美國寫一封信。他去天文臺參觀，必須爬山。有人就說：「爬山這麼累、那麼高，若是搭直升機去，不是更好」？小牛就想，師公說，小螞蟻爬須彌山。他覺得這座山雖然很陡很高，但是一步一步走，可以看到周圍的風光。若是搭直升機，這樣一飛就到上面了，這些風光都看不到。行菩薩道就是要入人群，人人就如一隻小螞蟻，若是人多，哪怕是整座的須彌山也能轉動過來。
所以，我們不要求速，也不要自大，若是只求獨善，「求自得則不大」，就不能得到大法。我們最重要的是能夠接受大法。
「因乖萬行」，就是背離六度萬行。六度萬行，必須投入人群中去付出，用種種的方便法去度盡一切眾生。大家向前走，但是你都不要，就是背離，不願意一起投入。
⊙因乖萬行，果缺圓融，皆欲速求，不得大乘菩提道，唯滯留於二乘。
「因乖萬行，果缺圓融」，就是不夠圓滿。你只曉得要修行，知道「諸惡莫作」，卻缺了「眾善奉行」，所以「皆欲速求，不得大乘菩提道」，得不到，「唯滯留於二乘」。所以，在這個三界火宅，要拔濟眾生，這是我們要學的，很重要。
⊙如來於三界火宅拔濟眾生，為設機宜；即能知眾生有此三乘之根性，故為說三，不宜速說一乘實法。
「如來於三界火宅拔濟眾生，為設機宜」。「機」是眾生的機，「宜」是適合。佛陀為了拔濟眾生，就要細細的設種種方便法來適合眾生的根機。「即能知眾生有此三乘之根性」，因為佛陀已經知道，眾生就是有這三乘的根性，所以為他們說三乘，「不宜速說一實法」，不適合直接說一乘實法。
⊙使各各求於所契之乘，不復再起顛倒之心，以苦為樂，則庶可速出於三界火宅也。
「使各各求於所契之乘」，讓大家各人選擇各人的，選擇契合自己心意的法來修。這個人愛念「阿彌陀佛」，所以佛說《阿彌陀經》；這個人願意修般若行，就為他們說般若法，一切皆空。佛陀真正的本懷就是空中妙有、妙有真空，所以將它收攝為中道，那就是我們要身體力行去接觸，這樣才有辦法瞭解。
西方在哪裡呢？在我們的內心歡喜。西方在哪裡呢？是我們的心自在。西方在哪裡呢？是我們的心能夠輕安。輕安、自在、歡喜。那要如何瞭解呢？在人間，我願意投入在人群中去幫助人。「歡喜嗎？」「很歡喜！想到救人，我很歡喜。」「覺得如何？」「歡喜。」「歡喜是什麼感覺？」「很歡喜。」這種歡喜是無法形容的。
所以，空中妙有，妙有真空，這就是法華的境界，叫做微妙法。我們在這個人間，就能夠得到輕安自在，皆大歡喜這個法。但是眾生沒有辦法，因為不能契合佛的心意，只是用方法，讓他不要再起顛倒心、煩惱心，這樣就能夠趕緊出離三界。
⊙菩薩乘運六度，上求下化亦稱大乘，今名佛乘者，以頓斷見思習氣，而得成佛故。
總而言之，乘，就是運載的意思。三乘法，是佛陀用種種的法，就是能夠讓你運用。羊車、鹿車，讓我們選擇要一個人坐，一個人到達，或者是二個人坐，二個人到達，或者是多人共乘大白牛車，這就是要由我們選擇。希望我們用六度為乘，這叫做菩薩道，能夠出離三界，自度度人，這才是清淨無染的大乘法。所以，菩薩是運行六度，希望大家要時時發大心、立大願，要慎思，多用心。
Explanations by Master Cheng-Yan
Subject: The Provisional and the True are Complementary(智慧方便權實並用)
Date:June.25. 2015
“The Great Enlightened One realized the Dharma in tranquil contemplation. Ever since He sat in the place of enlightenment, His mind has been tranquil and still. He vowed to deliver sentient beings so they could also realize the Path, but sentient beings’ capabilities were dull. They could not be delivered with this Dharma, as it was hard for them to understand the Buddha’s understanding and views.”
If we can attain a great awakening and our nature of True Suchness can become one with the universe, in that instant, our state of mind will be one of “tranquil contemplation.” Our mind will be completely clear. A mind that pure is very tranquil. This tranquil state of mind exists at the moment of great awakening.
“Ever since He sat in the place of enlightenment, His mind has been tranquil and clear.” When He first sat down, He saw the morning star, and His mind and that star became one. At that moment, His mind suddenly and completely opened up and connected with the universe.
Once, I was prostrating to the Buddha. This was several decades ago, when I was still living in the Small hut. As I bowed to the Buddha, my mind was free of discursive thoughts; it was completely empty. My mind just followed my movements as I prostrated, bowing down and then standing back up. Suddenly, as I was bowing down to the ground, my mind seemed to become vast and spacious. I cannot quite put it into words. That state felt very radiant but very gentle. In that gentleness and radiance, there was a sense of it being perfect, complete and vast; this state felt very vast, yet it felt like it was just right. It felt like something which extended far away, but was also immediately present. It felt very warm, also very gentle and radiant.
When I was in this state,I sensed a person’s face. In my heart, I felt this was Ananda! This was because, at the time I was reciting and copying the Lotus Sutra, I felt a sense of perfecting and dignity. Though I could not see that face in great detail, I had a feeling in my heart that Ananda was in this state of perfection, this radiant yet gentle state. This state of mind cannot be fully described, but I felt very peaceful and at ease.
I stood up and then I prostrated again, and everything went back to normal. I kept on bowing like this, prostrating on the floor in this manner, but my state of mind was one of peace and great ease.
That peaceful and free state of mind can be said to be one of “tranquil contemplation,” a feeling of incredible tranquility and clarity. The Buddha-Dharma teaches us to calm our minds in this way so we are in a state of oneness. By being mindful, there will be a moment when our nature of True Suchness will suddenly break through our afflictions to come together with our external conditions. No matter what happens in our surroundings, we can keep our mind in a balanced state, not too bright and not in the dark. No matter what challenges come our way, we will have hopes, but not cling to expectations. No matter what challenges come our way, though there may be many dangers, our minds can remain at ease. This is what we must learn to do in daily living.
After the Buddha attained enlightenment, at that time, His mind was very clear.Along with His tranquil contemplation, His minds was also in a very clear state.
In this way, He thought about how to deliver the Dharma into sentient beings’ minds.As He visualized and contemplated how to do this, the one thing He [maintained] was His “vow to deliver sentient beings”.
He had already vowed to deliver sentient beings “so they could also realized the Path”.
Sentient beings intrinsically have Buddha-nature, so He wanted to quickly deliver them.Then they could also realize it, and, together with Him, be able to experience the same state.
If everyone could experience this same state, their minds would no long be tempted by desires for the Six Since Objects in their surroundings.
But as the Buddha contemplated how to do this, He realized He could not.Sentient beings’ capabilities are dull and limited.If He described this state to everyone, wouldn’t that be like describing a dream?Sentient begins’ capabilities are dull, “so they could not be delivered with this Dharma”.It was impossible for Him to directly deliver the Dharma that had He awakened to into the minds of sentient beings.
The Buddha had attained this great awakening; His state of mind was so clear and the Dharma so straightforward to Him, but the way was blocked.
The Five Hindrances, “the Three Obstryctions and all afflictions” have blocked us so that the Dharma cannot enter our minds.Thus it was not possible.
This is something the Buddha could not help.
So, “They could not be delivered with this Dharma.”
This is what sentient beings are like; their capabilities are dull, so they are unable to take the Dharma to heart.This was because “it was hard for them to understand the Budhda’s understanding and views”.
Regardless of what they did, sentient begins were unable to understand the Budhda’s understanding and views.
The previous sutra passage stated, “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 bunging house.”
The elder could only teach with skillful means.He told his children the house was already on fire and that they had to get out immediately.But the children were still unaware of the fire and could not yet realize that they were surrounded by disasters on all sides.
So, he had to use other means that suited their liking.
Thus he used various treasures to lure them out.
The Buddha felt there was not much He could do, except to teach with skillful means and entice them with advantages.This is due to the shortcomings of sentient beings.
The following sutra passage states.So, “The Tathagata is just like this. I have powers and fearlessness, but do not apply them. Instead I use wisdom and skillful means in the burning house of the Three Realms to save sentient beings. Thus I teach the Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles.”
The Buddha is just like the elder.The elder was not the only one who had to deal with his children in skillful ways.The Buddha had to do the same with sentient beings.Although He was physically very strong, that was of no use in dealing with these children.Although He had fearlessness, He still could not directly teach the True Dharma.
This was because sentient beings were foolish and would not be able to accept it.
So, “The Tathagata has the powers of great wisdom but did not use them.”
Though He has the powers of great wisdom, He did not exercise them.He applied His wisdom to contemplating; this is the Great Dharma, and sentient beings’ capabilities are limited, so He had to teach with skillful means.
“Instead I use wisdom and skillful means.”
So, in fact, “He taught with the Three Vehicles.”
With wisdom and skillful means, He formally taught with the Three Vehicles.
Instead I use wisdom and skillful means; He formally taught with the Three Vehicles, with wisdom and skillful means, with both the provisional and the true.
If He only taught wisdom, that would be True Dharma that only He could understand and apply.
But wisdom and skillful means use together can convey suitable teachings that are both true and provisional, thus revealing the provisional, which arises from the true.
Wisdom and skillful means use both the provisional and the true.They are both provisional and true.
“True” refers to the True Dharma and “provisional” refers to what is suitable for sentient beings’ capacities.
Originally, the Buddha just wanted to teach the True Dharma, but with their [limited] capabilities, sentient beings could not accept it, so He had to teach with the Three Vehicles. Teaching the Three Vehicles was done “with wisdom and skillful means, with both the provisional and the true”. Ha had to apply His wisdom. Applying wisdom was for His own benefit. He already completely understood this state and could maintain His own state. He had awakened, so He would maintain this state and His wisdom.
To this, He added skillful means. Skillful means are for the sake of sentient beings. Thus, He preserved His own wisdom and also established various skillful means for the sake of sentient beings. By applying both wisdom and skillful means. By applying both wisdom and skillful means, the Buddha hoped to used True Dharma to speak in a way that other people could accept and apply.
This was why He applied. If He only applied wisdom, He would be teaching True Dharma that only He could apply. If He only directed the teachings at Himself and only shared what He wanted to share, He would be the only one to find them applicable. These teachings could only be applied by Him.
So, He had to also use skillful means. With skillful means and an understanding of sentient beings’ capabilities, the teachings would be both true and provisional. The Dharma He taught was the True Dharma, but it was still a little bit “provisional”.
This is like getting children to take medicine. We tell children, “Come, I have candy”. Sometimes we mix sugar with the medicine so it tastes bitter and sweet. Perhaps we say, “If you drink the medicine, I have some very sweet candy for you”. These are ways of enticing them to take medicine. So, we have to mix some sweet into the bitter. The bitter medicine can cure them, the sweet entices them to take the medicine.
For sentient beings to accept the Dharma with their capabilities, it must be done like this, “revealing the provisional which arises from the true”. With this method, we begin by “revealing the provisional”, but what we actually practice is the True Dharma. Though the Buddha taught with wisdom and skillful means, sentient beings always have these problems of habitual tendencies. Some will take it slow, while others think “I want to act quickly so I can attain this and be saved”. They no longer want to be in the human realm. They are Small Vehicle practitioners. Hearers and Solitary Realizers think, “I am willing to walk the Bodhisattva-path”.
They came to the Lotus Dharma-assembly, but they were still scared. “Sentient beings are unyielding; they will pull me off course again. So, they were afraid to move forward. As the Buddha taught the Lotus Sutra, not many people truly formed aspirations; they only sought to quickly awaken themselves.
“Wanting to quickly attain one’s own liberation” means as long as they awaken they are happy; they only want to benefit themselves. This is the root of the problem for Small Vehicle practitioners. The root of the problem for Hearers and Solitary Realizers is that they just want to awaken themselves. They are just trying to quickly escape the Three Realms and the Six Destinies. But if we try to go too fast, we may not get there. If we [only] seek our own attainment, we cannot attain greatness.
If we only seek our own [deliverance], the results will be limited. We will not be able to attain the Great Dharma.
A couple of days ago, I received Christopher Yang’s letter from America. He was visiting an observatory, which involved hiking up a mountain. Someone said, “Climbing a mountain is so tiring; it is so high.Wouldn’t it be better to take a helicopter?” But Christopher immediately thought of my story about ants climbing Mt. Sumeru. He felt that, although this mountain is very steep and very high, by climbing it one step at a time, one could see the surrounding scenery. If someone went up by helicopter, he would immediately arrive at the top and would not have enjoyed the landscape.
This is like going among people to walk the Bodhisattva-path. Each of us is like a small ant, but if there are many of us, we can be powerful enough to move Mt. Sumeru we can be powerful enough to move Mt. Sumeru. So, we must not desire quick results nor think too highly of ourselves.
The most important thing is to be able to accept the Great Dharma. That is most important. If we only seek the Small [Vehicle] Dharma, “In seeking our own attainment, we cannot attain [the Great Vehicle]”. We only attain limited teachings and not the great teachings. This is because we go against the myriad practices. We must actualize the Six Perfections in myriad actions. The myriad practices of the Six Paramitas, or the Six Perfections, are ways to go among people to benefit them. We must use various skillful means to transform all the sentient beings. If we do not even want to do this, then as everyone keeps moving forward, we will go in the opposite direction.
“Going against” is going the opposite way because we do not want to be with other people.
Because we go against the myriad practices, we lack perfection in the results attained;” our spiritual practice is not complete. If we engage in spiritual practice by refraining from all evil, but do not “do all good deeds, we are “seeking quick attainment” and thus “do not attain the Bodhi-path of the Great Vehicle” we “just remain in the Two Vehicles.”
Relieving the suffering of sentient beings in the burning house of the Three Realms is what we must learn; this is very important. “In the burning house of the Three Realms, the Tathagata saves sentient beings by creating methods that suit their abilities.”
In the burning house of the Three Realms, the Tathagata saves sentient beings by creating methods that suit their abilities. He knows that sentient beings have natures that are suited to these Three Vehicles, thus He teaches all three. It would not be suitable to immediately teach the True Dharma of the One Vehicle.
The Buddha meticulously devised methods to teach according to various capabilities. They were suitable for sentient beings, “Abilities” refers the sentient beings’ capabilities. To “suit” is to match He devised various methods that matched their capabilities. “He knows sentient beings have natures that are suited to these Three Vehicles.”
Because the Buddha already understood their capabilities, He taught them the Three Vehicles.
“It would not be suitable to immediately teach the True Dharma of the One Vehicle. ” He could not just directly teach the True Dharma. So, “He let them each seek the vehicle that resonated with them.” He let them each choose the Dharma that resonated with them to put into practice.
He let them each seek the vehicle that resonated with them, so that they would not again give rise to distorted thinking, mistaking suffering for joy. Thus they could quickly get out of the burning house of the Three Realms.
Some people enjoy chanting “Amitabha Buddha,” so the Buddha taught the Amitabha Buddha Sutra. Other people are willing to cultivate the practices of the Prajna sutras, so He expounded the Prajna teachings for them, that everything is empty in nature. What the Buddha originally intended to teach was that there is wondrous existence in emptiness and emptiness in wondrous existence.
We must bring these together to form the Middle Way. We must put this into practice to experience it; this is the only way for us to understand. Where is the western pure land? It is in the joy in our hearts. Where is the western pure land? It is in the sense of ease in our hearts. Where is the western pure land? It is in the peace in our hearts. It is when we feel peaceful. At ease and joyful. How do we achieve this in the human realm? By willingly going among the people and devoting ourselves to helping them. “Does that make you happy?” “Very happy.” “Knowing I can help someone, I’m very happy.” “How do you feel?” “Happy.” “What does happiness feel like? “Very joyful.” This kind of happiness cannot be easily described. There is wondrous existence in emptiness and true emptiness in wondrous existence; this is the state taught in the Lotus Sutra. This is subtle and wondrous Dharma.
By practicing in the human realm, we can become peaceful, at ease and very happy. But sentient beings cannot attain this state as they cannot yet resonate with what was in the Buddha’s mind.
“So they would not again means the Buddha found ways to help them not give rise to distorted thinking and afflictions again or “mistake suffering for joy.” Then they can quickly escape the Three Realms.
Bodhisattvas take the vehicle of the Six Paramitas. Seeking the teachings while transforming others is the Great Vehicle, which we now call the Buddha vehicle. By immediately cutting off the habitual tendencies of views and thinking, we can attain Buddhahood.
In conclusion, the Three Vehicles are means of conveyance. The Three Vehicles are carious teachings of the Buddha for us to ride on and be transported, like the sheep-carts and deer-carts. Do we want to go to our destination by ourselves? Perhaps we will travel with many people. This is for us to choose. He hopes that we use the Six Perfections as vehicles [of spiritual practice]. This is the Bodhisattva-path that can help us transcend the Three Realms.
If we transform ourselves and others, we are truly practicing the pure and undefiled Great Vehicle Dharma. So, Bodhisattvas exercise the Six Perfections. I hope everyone can always form great aspirations, establish great vows, think carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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