20150715《靜思妙蓮華》如來滅度等與大乘 (第609集)
（法華經•譬喻品第三）
⊙「菩薩乘大法度諸有情，悲智無畏力運憐愍心，隨順眾生依正報業，利益安樂住無畏處。」
⊙「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」《法華經譬喻品第三》
⊙「如來爾時便作是念：我有無量無邊智慧、力、無畏等諸佛法藏。」《法華經譬喻品第三》
⊙如來作是念，我財物無極，不應以下劣小車與諸子。
⊙智慧力：信受正法，身心猛利，能修梵行。
⊙智是分別智，分明一切事相。慧是平等慧，瞭解一切事理，亦即世間事相。理性通達無礙，是謂智慧力。
⊙佛於大眾中說法泰然無畏之德。
⊙佛之法藏既多，眾生又是佛子，所以以平等賜與。
⊙「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」《法華經譬喻品第三》
⊙如來滅度，謂法性圓滿，無不成就，法性常寂，無一切生滅之相，是即如來之常、樂、我、淨也。
⊙以如來滅度而滅度之，是即等與大乘。
【證嚴上人開示】
「菩薩乘大法度諸有情，悲智無畏力運憐愍心，隨順眾生依正報業，利益安樂住無畏處。」
菩薩乘大法
度諸有情
悲智無畏力
運憐愍心
隨順眾生依正報業
利益安樂住無畏處
菩薩發大心、立大願，就是接受佛陀的教育，那就是選擇大白牛車──自度度他，大乘法。他就是一個目標——「度諸有情」，這是菩薩的心願。
菩薩的心願就是「悲智無畏力」，所以「運憐愍心」。從這個發心開始，所學的是大乘法，大乘法就是培養，這分慈悲、智慧的心，這是菩薩的心願，悲智雙運。在這個當中，既發這念心，就是要身體力行，而要身體力行，就要有無畏力、要有毅力、要有勇氣。這就是菩薩的願力，所以化能夠運用這個憐愍心。憐愍心人人都有，不過一般的人，憐愍心，受到煩惱、利欲，所埋覆住，知道那個人可憐，但是和我沒有關係。但是，菩薩已經悲智啟動了，他就提起了那分無畏的力量，來運作我們這念的憐愍心。
要如何這些諸有情，也是能夠被度，也能夠自度，還能夠度他人，要用什麼方法？所以菩薩悲智運用，就要「隨順眾生」，眾生要接受教育，必定要有因、有緣。要用什麼樣的因緣來接引呢？那就是先隨順。隨順眾生的根機來施教，也需要隨順眾生的因緣。眾生的因緣不出於依報、正報，這個依報、正報，那就是眾生過去生中所造作的業，依循著他的緣，所以投生在任何一個地方。
就像我們現在，看到、聽到的真實人生。;在去年（2013年），那就是海燕颱風，是在十一月八日發生在菲律賓，是一個超強大的大颱風。國際間的慈濟人啟動募心募款，南非也是其中的一個國家。
南非，有一個叫做慈青的志工日（編按：坦畢沙本土慈青志工日），當地的慈青，(每月)固定的一個星期天，他們就是集合起來，投入做志工。平時的志工(服務) ，他們會是跟著這些菩薩去訪貧，跟著這群當地的志工，這樣去幫助貧病苦難人。
這次，他們就是啟動了，募心、募款，不只是慈青，同時他們也呼籲，現在還在復健中的感恩戶，大家也願意，哪怕是坐著輪椅，慈青這樣推著輪椅，同樣上街頭，開始，集合起來近百人，這近百人願意這樣投入，為菲律賓救災募款，這樣分成二隊，一隊也都有四、五十人，所以，大家用著很歡喜的心情，邊走邊唱歌，很快樂，捧著那個愛心箱，看到人就說開始向他們說，菲律賓海燕風災的情形，也就是要向大家募款。
在南非不曾遇過颱風，我們志工，就用畫面、相片等等，就這樣耐心去向大家說明。用很虔誠的心，在路邊舉行一個虔誠祈禱，為菲律賓祈禱，為天下祈禱，很虔誠。這就是他們開始起動，在那個貧困的社區，（編按：坦畢沙，約堡北方最大的黑人社區），在那個地方，虔誠身心的準備、啟動。那個畫面真的是很美。
其中，有一位年輕的太太，自己又走過來：「前次我有捐，今天看到你們出來，我很歡喜。不過，我現在身上都沒有錢，不然我捐我這個孩子。」一個孩子，五歲。
我們志工就說，「嚇一跳，妳捐孩子給我要做什麼？」她說：「我就捐給你，和你們一起去募款。」原來就是孩子，要跟著志工去募款。就這樣，這個孩子開始加入了，從這樣小小的孩子，也一直響應過來，這個隊伍就變成除了慈青、除了社區志工以外，還有一群很可愛，四、五歲，五、六歲，六、七歲這樣的孩子，就這樣一直跟來、跟來，跟成一大群，邊走邊跳舞，邊走邊唱歌。
看到有的在街道上的人，開車過來，遠遠地看到這群人，他們會停下來問：「你們在做什麼？」他們開始就向他們說，為菲律賓(風災)勸募，大家都掏出錢來捐錢。甚至也還有人車子開過頭了，又倒車、倒車回來，同樣，錢拿出來，還是捐了。讓人感覺到很有希望，「我沒有錢可以付出，但是我用虔誠的心，為他們祝福，為他們祈禱。」這種真的是發揮到募心、募款，所以人人都有這分的愛心，雖然是貧困，卻是，卻是也有這麼溫馨的畫面。
他們這些年輕人，其中有二位是我們臺灣的慈青，他們感覺到這次的勸募，讓他們體會到「信己無私，信人有愛」，所以他們大家，提高了這分的士氣。這不就是「隨順眾生依正報業」嗎？你看，他們雖然是臺灣孩子，出生於臺灣的父母，竟然會跑到南非，在南非，將慈濟的精神，發展到那個地方。在南非那裡的人，真的是很貧困，他們依報在那裡，正報也在那裡，但是有這個因緣，接觸到人間的菩薩，這樣慈濟的志工，在那個地方帶動，他們付出了，他們的身與虔誠的心，在那個地方，發揮救人的工作，同時他們也願意，為天下眾生的苦難去付出。所以不論皮膚是什麼顏色，心都是一樣，人人本具佛性，同樣他們也有這個佛性。
所以人人都有這分愛，所以這分「利益安樂」他們的付出，很快樂，住無畏處，「信己無私，信人有愛」。，這就是「住無畏處」。有這念的信心，自然做得很利益安樂，能夠利益苦難的眾生，對自己也很安樂，而且心住在無畏處，這就是智慧，悲智雙運。
所以，前面(經文)說，「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」
如來亦復如是
為一切眾生之父
若見無量億千眾生
以佛教門
出三界苦
怖畏險道
得涅槃樂
《法華經譬喻品第三》
在這個佛的教門，他能夠出三界的苦難。因為煩惱、無明去除了，就不用怕。在這條路走起來，就是安穩自在，「得涅槃樂」，走在菩提道上，我們的身心寂然，但是悲智雙運，所以無畏。
下面這段(經)文再說：「如來爾時便作是念：我有無量無邊智慧、力、無畏等諸佛法藏。」
如來爾時
便作是念
我有無量無邊
智慧、力、無畏等
諸佛法藏
《法華經譬喻品第三》
佛陀自己自稱，那時候內心就這樣做這個念頭：我也有無量無邊，智慧、力、無畏等等，諸佛的法藏，這也是很豐富。如來這樣心念，我的財富很多，「不應以下劣小車與諸子。」
如來作是念
我財物無極
不應以下劣小車
與諸子
就像那位長者一樣，長者就是如來，我也還是有很多財富，「無極」就是無量數，不應該用小小的車給孩子，應該要完全給他們，那個完全的大車、很豐富的財物。所說的財物就是法藏，這個智慧的法，希望人人都有。
「智慧力」，智慧力就是能夠「信受正法，身心猛利，能修梵行」。
智慧力
信受正法
身心猛利
能修梵行
這就是智慧啟發起來，有這個智慧的力量，他就能發揮那個「信」，能相信佛所說的法。常常說「信為道源功德母」，能夠「長養一切諸善根。」我們若有信，信若能深入，我們這個善根，就如樹的樹根，在地下，我們若能夠吸收到上面的因緣，就是陽光、雨水、空氣等等，它在地底的根，自然就會愈伸愈長，愈深入地底愈深。這就是要有信，信就是培養我們的善根。
所以說「身心猛利，能修梵行」。「梵行」那就是清淨行。我們若有信心，自然我們能夠接受佛的教法，我們能夠接受佛的教法，我們的慧命成長，我們能夠身體力行，我們能夠心不斷開闊，去除無明，我們的慧力就伸展愈廣。
智
是分別智
分明一切事相。
慧 是平等慧
瞭解一切事理
亦即世間事相
理性通達無礙
是謂智慧力
所以「智」就是分別智，能夠分明一切事相，是非分清楚。「慧」是平等慧，能夠瞭解一切事理，也就是世間的事相，全都能夠瞭解，這種「理性通達無礙」，這叫做慧力。
慧，是一切平等慧。而若「智」，就有分別了；到了「慧」，那就是一切平等，要平等，必定要培養慈悲心，因為我們的悲心啟發，對人生人、事、物、理，才能夠平等。所以，前面的「智」，來分別一切，後面的「慧」，啟發慈悲，對人間才能夠視同平等，才能夠發揮那分無量大愛。
所以「無畏等諸佛法藏」，這就是我們智慧發揮，悲智啟動，自然無畏，種種諸佛的法藏，我們就能夠深入，不只是深入，我們自己也能夠發揮在大眾中。
佛於大眾中說法
泰然無畏之德
學佛，佛就是已經具足了，無畏的力量，所以他能夠在大眾中說法，泰然無畏，那個德已經圓滿了。
而我們現在也就是要學佛，希望我們將佛的教法收進來，很清楚，我們也能夠處群入眾，我們也能向大家說法。
佛之法藏既多
眾生又是佛子
所以以平等賜與
佛的法藏很多，眾生又是佛子，所以佛陀是平等，來完全獻出給眾生，這就是慈悲。
佛陀的智慧，加上他的慈悲，視眾生如一子，那就是「四生慈父」。這樣說起來，我們大家都是佛子，所以天下之間無不都是一家人，所以我們要用平等心，彼此感恩、互相尊重，佛法要在人群中
所以下面再說：「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」
是諸眾生
皆是我子
等與大乘
不令有人獨得滅度
皆以如來滅度
而滅度之
《法華經譬喻品第三》
看，多麼的平等啊！佛陀他說：「這些眾生都是我的孩子，所以我應該平等，給人人平等一輛大車。」沒有偏心，沒有說只有一個人，或者是少數人獨得，他希望用無私的心，將他所瞭解的法，完全要教導眾生，所以能夠眾生與佛共同平等，這是何等的偉大啊！
所以「如來滅度」，就是「法性圓滿」，滅度就是「法性圓滿」。
如來滅度
謂法性圓滿
無不成就
法性常寂
無一切生滅之相
是即如來之
常、樂、我、淨也
我們的真如本性啟用起來，已經能夠體會這個人間的道理。如何能出世的方法，與宇宙會合在一起，這是如來他已經是「滅」，滅盡了一切煩惱，去來自如，稱為如來；運如來智，入人群中，而來人間。所以，如來是已經滅度了，但是他去來自如，這是因為「法性圓滿，無不成就」，都完全成就，法性也是常寂，法性永遠都是沒有起落，是這麼寂靜清澄，那個境界是「無一切生滅之相」。這就是如來的，常、樂、我、淨。
如來是「常」，永恆的。佛性也是永恆。如來雖然是現在人間，才八十年而已，但是，以如來的法性，已經是「常」。無始以來，他已經解脫人間的苦難，他運用在法樂的當中。
我們昨天說「四諦樂」，我們現在修學，若能夠四項的道理都瞭解，自然我們也能夠輕安自在。何況說佛陀，天地宇宙萬物的法，在他的心裡，所以「常、樂、我、淨」。
「我」是大我，與宇宙天體合而為一，是真理的大我，所以永遠都是清淨，就像虛空一樣。雖然現在常常說，說污染空氣，不是污染天空，是空氣污染。天、宇宙，任何都污染不到它，所以，佛陀的心，已經與宇宙天體合而為一，所以他是「常、樂、我、淨」，所以，「如來滅度，而滅度之」。
以如來滅度
而滅度之
是即等與大乘
這是佛陀希望眾生，人人都和他一樣，與佛陀一樣能夠到達那分，真正將煩惱、無明完全滅，能夠渡過凡夫而到聖人的境域，和佛陀與宇宙天體合而會一。若這樣，我們也能夠得到「常、樂、我、淨」，我們的心已經開闊，「心包太虛，量周沙界」，還有什麼好煩惱呢？所以這就是讓我們，「等與大乘」，就是給我們眾生，人人都是平等的大乘法。
所以，我們現在要學的，就是「菩薩乘大法度諸有情」，我們要發這樣的願，才能夠「利益安樂住無畏處」。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: All Are Equally Given the Vehicle to Nirvana (如來滅度等與大乘)
Date:July.15. 2015
“Bodhisattvas practice the Great Dharma to transform all sentient beings. With compassion, wisdom, fearlessness and powers they exercise their sympathy. They adapt to sentient beings circumstantial and direct retributions. They benefit others, bring them peace and joy and abide in the state of fearlessness.”
Bodhisattvas form great aspirations and make great vows. By accepting the Buddha’s teachings, they have chosen the cart drawn by the white ox and the Great Vehicle Dharma of transforming themselves and others. They have only one goal, “to transform all sentient beings.” This is the vow of Bodhisattvas. Their vows come from “compassion, wisdom, fearlessness and powers,” so they “exercise their sympathy.” Once they form this aspiration, what they learn is the Great Vehicle Dharma. The Great Vehicle Dharma nurtures the compassion and wisdom in their hearts. This is the vow of Bodhisattvas, to exercise both compassion and wisdom.
As part of this process, since they have formed this aspiration, they must put it into practice. Putting it into practice requires fearlessness and powers, perseverance and courage. This is the power of a Bodhisattva’s vow, which allows them to exercise their sympathy.
Everyone possesses sympathy, but the sympathy of the average person is buried under their afflictions and desires. We may feel sad for someone, but think we are not connected to them. However, Bodhisattvas have already awakened their wisdom and compassion, so they can put their power of fearlessness toward exercising their sympathy.
With what methods can they enable sentient beings to be transformed, transform themselves and also transform others? What methods can be used? Bodhisattvas exercise compassion and wisdom to “adapt to sentient beings.”
For sentient beings to accept teachings, there must be [the right] causes and conditions. What are the causes and conditions that can be used to draw them in? First, we must adapt to [their capabilities]; we must give teachings to sentient beings according to their capabilities and adapt to their causes and conditions as well. Their causes and conditions are none other than their circumstantial and direct retributions. These circumstantial and direct retributions come from karma they created in past lifetimes. They follow their karmic affinities to whatever place they will be born in.
Nowadays, we can see and hear real-life examples of this. Last year (2013), Typhoon Haiyan struck. This was an incredibly powerful storm that hit the Philippines on November 8. Tzu Chi volunteers all over the world began fundraising and gathering love.
South Africa was one of these countries, and they also have a “Tzu Ching Volunteer Day”. Local Tzu Ching (collegiate volunteers) established certain Sundays as days for gathering together and dedicating themselves to volunteer activities. Normally on these days, they would follow Bodhisattva[-volunteers] to visit the poor. They would go along with the local volunteers to help poor, sick and suffering people.
This time, however, they mobilized themselves to gather goodwill and fundraise. This was not limited to the collegiate volunteers. They also recruited people in physical rehab whom they had been helping. Those aid recipients were willing to pitch in, even those in wheelchairs. The Tzu Ching pushed them in their wheelchairs onto the streets to help fundraise. At the start, there were nearly 100 people there, all of whom were there to join the fundraising to send disaster relief to the Philippines.
These volunteers were divided into two teams, each comprising of 40 of 50 people.Everyone was so full of joy.They sang as they walked and were very happy.Holding the donation box in their arms, whenever they met someone, they talked about the situation on the Philippines after Typhoon Haiyan and asked them for donations.
South Africa has never experienced a typhoon, so our volunteers used photos, videos, etc., to patiently explain it to everyone.With a deep sense of reverence, they held a prayer ceremony next to the road to pray for the Philippines and the world.This is how they began this activity in that poor community, they reverently prepared themselves mentally and physically before they began fundraising.It was quite a beautiful scene to behold.
As this happened, a young wife walked toward our volunteers and said, “I donated last time and when I see you again today, I am so happy. However, I have no money on me, so I’m willing to donate my child.”Her child was five years old.
Startled, our volunteers asked, “If you donate him, what shall we do with him?”
She said, “I donate him to you to help with your fundraising.”And so, this child followed the volunteers to ask for donations.
After this child had joined them, many other young children followed suit.So, the procession included not only Tzu Chings and not only the local volunteers, but also a group of adorable children, all of them, four, five, six or seven years old.They kept joining the procession until there was a big group of them, all singing and dancing as they walked.
Some people on the streets driving by in cars, upon seeing this group of people from far away, stopped to ask, “What are you doing?”The volunteers then explained, “We’re raising money to help the Philippines. ”Everyone pulled out their wallets to donate.Even people who had driven past reversed their cars [to see what was happening].They likewise made donations.
Stories like these truly give us hope.
“I have no money to give, but I will, with great reverence, wish them well and pray for them.”
In this way, the volunteers did indeed raise funds and inspire love.Everyone has love in their hearts.Though they were too poor to give, they created this very heart-warming scene.
Among the young people who went there were two Tzu Chi collegiate volunteers from Taiwan.
They felt that this fundraiser helped them realize the truth of “having faith in their own selflessness and having faith in other people’s love.”This gave them a boost in their morale.
Isn’t this how they “adapt to sentient beings circumstantial or direct retributions”?
See, though they are Taiwanese children born to Taiwanese parents, they went to South Africa to spread the spirit of Tzu Chi in that country.Many people in South Africa live in deep poverty.Their circumstantial retribution is there, as is their direct retribution.But they had the causes and conditions to come in contact with Living Bodhisattvas, with Tzu Chi volunteers who mobilized them [to help others].
As they gave to others with their actions and their reverence, they manifested an ability to save others locally.
At the same time, they were also willing to give to all those suffering around the world.
Regardless of the color of their skin, they have the same heart; they all intrinsically have Buddha-nature.They all have the same Buddha-nature, so they all have this love in their hearts.
This is how “They benefit others, bringing them peace and joy.”Giving to others makes them very happy, so, “They have faith in their own selflessness and faith in other people’s love.”
Thus they “abide in the state of fearlessness”.
With this kind of faith, naturally we can benefit others, bringing peace and joy.If we can benefit suffering sentient beings, we can also bring ourselves peace and joy.Furthermore, our minds will abide in this state of fearlessness.
This is wisdom; we must exercise both compassion and wisdom.
The previous sutra passage states, “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”
Through the door of the Buddha’s teachings, people can leave the Three Realms’ suffering.
Once they have eliminated their afflictions and ignorance, they have nothing to fear.They can walk this path peacefully and with ease “and attain the joy of Nirvana”.
When we walk the Bodhi-path, our body and mind become calm. Because we exercise both compassion and wisdom, we can be fearless.
The next passage states, “The Tathagata, at that time, had his thought, I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddha”.
The Buddha was referring to Himself, to how He had this thought at that time, “I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas”. These [treasures] were so abundant.
This led the Tathagata to think that, with so much wealth, “I should not give inferior carts to my children”.
This was just like the elder. The elder is an analogy for the Tathagata, who also has an abundance of wealth. “Inexhaustible” means his wealth is boundless. [Therefore, he thought] he should not give such small carts to his children. Instead, he should give them all great carts which contain an abundance of treasures. This wealth is the treasure of the Dharma, the teachings of wisdom that He hopes everyone will receive.
Therefore, “with the power of wisdom”, we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices”.
This is what happens when our wisdom is unlocked. This what happens when our wisdom is unlocked. With this power of wisdom, one can indeed exercise “faith” and believe in the Buddha’s teachings. I often say, “Faith is the source of the Way, mother of merits”. It can “nurture all roots of goodness”. If we can develop deep faith, our roots of goodness will extend deeply like those of a tree. Then if we can absorb the karmic conditions aboveground, like sunlight, rainwater, air, etc., these roots beneath the ground will naturally extend outward and dig more deeply into the soil. This requires faith; faith fosters our roots of goodness.
“With a fierceness in our thoughts and actions we can cultivate purifying practices”. Purifying practices are cleansing. If we have, naturally we will be able to accept the Buddha’s teachings. When we accept the teachings, our wisdom-life will grow. If we can put the teachings into practice, we can continue to open up and broaden our minds and eliminate ignorance. This is how the power of our wisdom expands.
“Wisdom” includes discerning wisdom, with which we can clearly discern the appearances of all things and clearly distinguish right from wrong. What about the other kind of wisdom? There is also “impartial wisdom”, with which we “can understand the principles of all things”. This means we can comprehend the appearances of all worldly matters. “Being able to connect without obstruction to the principles and natures of things” is called “impartial wisdom”.
This is “impartial wisdom”. Discerning wisdom helps us make distinctions. With impartial wisdom, we treat everything equally. To achieve this state of equality, we must nourish our compassion. Only when we awaken our compassion can we treat all people, matters, objects and principles impartially.
First, we distinguish everything with “discerning wisdom”. Next, we awaken our compassion with “impartial wisdom”. Only then can we regard everything impartially and exercise the great love that is within us.
So, “Fearlessness and so on [are] the Dharma-treasures of all Buddhas”. By exercising our wisdom, we set in motion compassion and wisdom and are naturally fearless. Then we can deeply penetrate the Dharma-treasures of all Buddhas. Not only can we penetrate them, we can also apply them among sentient beings.
We learn to be like the Buddha, who is replete with the power of fearlessness. Thus, He can teach the Dharma among the people with composure and fearlessness; these virtues are already perfect.
Right now, we are learning to be like the Buddha. I hope we will accept the Buddha’s teachings, clearly understand them, then go among people to expound the Dharma to others.
The Buddha’s Dharma-treasures are numerous, and all sentient beings are Buddha-children. Therefore He impartially offers this knowledge to all sentient beings. This is compassion.
With his wisdom and compassion, He views all sentient beings as His only child, so He is “the kind father of the four kinds of beings”. Therefore, as we are all Buddha-children, everyone on earth is part of one family. We must view everyone equally and practice mutual gratitude and respect. The Buddha-Dharma is found among the people.
So, the next passage states, “All these sentient beings are my children.” “I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”
See how impartial He is! The Buddha said, “All of these sentient beings are my children, so I should impartially give them all equally great carts.” He showed no favoritism. He was not giving the cart to just one person or to a small group of individuals. He hoped to selflessly teach the truths that He understood fully to all sentient beings, so that they might all become equal to Him. What an amazing [aspiration]!
So, “The Tathagata’s Nirvana is the perfect Dharma-nature”.
The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.
When we awaken our intrinsic nature of True Suchness, we can realize the working of the world and the methods for transcending it and being one with the universe. The Tathagata has already attained “cessation.” Having put an end to all afflictions, He freely comes and goes in this world. He is called the “Thus Come One”. He exercises Tathagata-wisdom to interact with people in this world. So, He has already attained Nirvana, yet He freely comes and goes in this world.This is because “[His Nirvana] is the perfect Dharma-nature, which He attains completely.” He has attained it completely. The Dharma-nature is permanently tranquil It will always be free of fluctuations. This state is so tranquil and clear; it “has no appearances of arising and ceasing.” This is the Tathagata’s “permanence, joy, greater self and purity.”
The Tathagata is permanent, or everlasting, as is the Buddha-nature. Although the Tathagata manifested in the world for only about 80 years, the Tathagata’s Dharma-nature has always been permanent. Since Beginningless Time, He has been liberated from the sufferings of this world and works from within a state of Dharma-joy.
Yesterday we discussed the “joy of the Four Noble Truths.” As we learn and practice the teachings, if we can understand these four principles, we can naturally be peaceful and at ease. This is to say nothing of the Buddha, who has understood the principles of all things in the universe; they are all contained within His mind. This is “permanence, joy, self and purity.”
“Self” refers to the greater self, which is one with the universe. This is the greater self of true principles, so it will always be pure, like the endless void [of the universe].
Although we often discuss pollution in the sky, it is not the sky that is polluted, but the air Neither the sky nor the universe can be contaminated. The Buddha’s mind has already become one with the universe, so He understands “permanence, joy, greater self and purity.”
So, “I hope them all cross into extinction with the Tathagata’s Nirvana.”
I help them all cross into extinction with the Tatagata’s Nirvana, so I give them the Great Vehicle equally.
The Buddha hoped that sentient beings could all be like Him, that they could attain a state in which they have completely eliminated their afflictions and are able to cross from the state of unenlightened beings to that of noble beings. If we can be united with the universe like He is, we can also experience “permanence, joy, greater self and purity.” Our mind will be open and expansive; “Our mind encompasses the universe and embraces the boundless worlds within it.” Then what is there to feel afflicted about?
Therefore, we are all “[give] the Great Vehicle equally.” We humans and all sentient beings receive the Great Vehicle equally. So, this is what we must learn now. “Bodhisattvas practice the Great Dharma to transform all sentient beings.” We must make this kind of vow in order to “benefit others, bring them peace and joy and abide in the state of fearlessness.” So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「菩薩乘大法度諸有情，悲智無畏力運憐愍心，隨順眾生依正報業，利益安樂住無畏處。」
⊙「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」《法華經譬喻品第三》
⊙「如來爾時便作是念：我有無量無邊智慧、力、無畏等諸佛法藏。」《法華經譬喻品第三》
⊙如來作是念，我財物無極，不應以下劣小車與諸子。
⊙智慧力：信受正法，身心猛利，能修梵行。
⊙智是分別智，分明一切事相。慧是平等慧，瞭解一切事理，亦即世間事相。理性通達無礙，是謂智慧力。
⊙佛於大眾中說法泰然無畏之德。
⊙佛之法藏既多，眾生又是佛子，所以以平等賜與。
⊙「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」《法華經譬喻品第三》
⊙如來滅度，謂法性圓滿，無不成就，法性常寂，無一切生滅之相，是即如來之常、樂、我、淨也。
⊙以如來滅度而滅度之，是即等與大乘。
【證嚴上人開示】
「菩薩乘大法度諸有情，悲智無畏力運憐愍心，隨順眾生依正報業，利益安樂住無畏處。」
菩薩乘大法
度諸有情
悲智無畏力
運憐愍心
隨順眾生依正報業
利益安樂住無畏處
菩薩發大心、立大願，就是接受佛陀的教育，那就是選擇大白牛車──自度度他，大乘法。他就是一個目標——「度諸有情」，這是菩薩的心願。
菩薩的心願就是「悲智無畏力」，所以「運憐愍心」。從這個發心開始，所學的是大乘法，大乘法就是培養，這分慈悲、智慧的心，這是菩薩的心願，悲智雙運。在這個當中，既發這念心，就是要身體力行，而要身體力行，就要有無畏力、要有毅力、要有勇氣。這就是菩薩的願力，所以化能夠運用這個憐愍心。憐愍心人人都有，不過一般的人，憐愍心，受到煩惱、利欲，所埋覆住，知道那個人可憐，但是和我沒有關係。但是，菩薩已經悲智啟動了，他就提起了那分無畏的力量，來運作我們這念的憐愍心。
要如何這些諸有情，也是能夠被度，也能夠自度，還能夠度他人，要用什麼方法？所以菩薩悲智運用，就要「隨順眾生」，眾生要接受教育，必定要有因、有緣。要用什麼樣的因緣來接引呢？那就是先隨順。隨順眾生的根機來施教，也需要隨順眾生的因緣。眾生的因緣不出於依報、正報，這個依報、正報，那就是眾生過去生中所造作的業，依循著他的緣，所以投生在任何一個地方。
就像我們現在，看到、聽到的真實人生。;在去年（2013年），那就是海燕颱風，是在十一月八日發生在菲律賓，是一個超強大的大颱風。國際間的慈濟人啟動募心募款，南非也是其中的一個國家。
南非，有一個叫做慈青的志工日（編按：坦畢沙本土慈青志工日），當地的慈青，(每月)固定的一個星期天，他們就是集合起來，投入做志工。平時的志工(服務) ，他們會是跟著這些菩薩去訪貧，跟著這群當地的志工，這樣去幫助貧病苦難人。
這次，他們就是啟動了，募心、募款，不只是慈青，同時他們也呼籲，現在還在復健中的感恩戶，大家也願意，哪怕是坐著輪椅，慈青這樣推著輪椅，同樣上街頭，開始，集合起來近百人，這近百人願意這樣投入，為菲律賓救災募款，這樣分成二隊，一隊也都有四、五十人，所以，大家用著很歡喜的心情，邊走邊唱歌，很快樂，捧著那個愛心箱，看到人就說開始向他們說，菲律賓海燕風災的情形，也就是要向大家募款。
在南非不曾遇過颱風，我們志工，就用畫面、相片等等，就這樣耐心去向大家說明。用很虔誠的心，在路邊舉行一個虔誠祈禱，為菲律賓祈禱，為天下祈禱，很虔誠。這就是他們開始起動，在那個貧困的社區，（編按：坦畢沙，約堡北方最大的黑人社區），在那個地方，虔誠身心的準備、啟動。那個畫面真的是很美。
其中，有一位年輕的太太，自己又走過來：「前次我有捐，今天看到你們出來，我很歡喜。不過，我現在身上都沒有錢，不然我捐我這個孩子。」一個孩子，五歲。
我們志工就說，「嚇一跳，妳捐孩子給我要做什麼？」她說：「我就捐給你，和你們一起去募款。」原來就是孩子，要跟著志工去募款。就這樣，這個孩子開始加入了，從這樣小小的孩子，也一直響應過來，這個隊伍就變成除了慈青、除了社區志工以外，還有一群很可愛，四、五歲，五、六歲，六、七歲這樣的孩子，就這樣一直跟來、跟來，跟成一大群，邊走邊跳舞，邊走邊唱歌。
看到有的在街道上的人，開車過來，遠遠地看到這群人，他們會停下來問：「你們在做什麼？」他們開始就向他們說，為菲律賓(風災)勸募，大家都掏出錢來捐錢。甚至也還有人車子開過頭了，又倒車、倒車回來，同樣，錢拿出來，還是捐了。讓人感覺到很有希望，「我沒有錢可以付出，但是我用虔誠的心，為他們祝福，為他們祈禱。」這種真的是發揮到募心、募款，所以人人都有這分的愛心，雖然是貧困，卻是，卻是也有這麼溫馨的畫面。
他們這些年輕人，其中有二位是我們臺灣的慈青，他們感覺到這次的勸募，讓他們體會到「信己無私，信人有愛」，所以他們大家，提高了這分的士氣。這不就是「隨順眾生依正報業」嗎？你看，他們雖然是臺灣孩子，出生於臺灣的父母，竟然會跑到南非，在南非，將慈濟的精神，發展到那個地方。在南非那裡的人，真的是很貧困，他們依報在那裡，正報也在那裡，但是有這個因緣，接觸到人間的菩薩，這樣慈濟的志工，在那個地方帶動，他們付出了，他們的身與虔誠的心，在那個地方，發揮救人的工作，同時他們也願意，為天下眾生的苦難去付出。所以不論皮膚是什麼顏色，心都是一樣，人人本具佛性，同樣他們也有這個佛性。
所以人人都有這分愛，所以這分「利益安樂」他們的付出，很快樂，住無畏處，「信己無私，信人有愛」。，這就是「住無畏處」。有這念的信心，自然做得很利益安樂，能夠利益苦難的眾生，對自己也很安樂，而且心住在無畏處，這就是智慧，悲智雙運。
所以，前面(經文)說，「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」
如來亦復如是
為一切眾生之父
若見無量億千眾生
以佛教門
出三界苦
怖畏險道
得涅槃樂
《法華經譬喻品第三》
在這個佛的教門，他能夠出三界的苦難。因為煩惱、無明去除了，就不用怕。在這條路走起來，就是安穩自在，「得涅槃樂」，走在菩提道上，我們的身心寂然，但是悲智雙運，所以無畏。
下面這段(經)文再說：「如來爾時便作是念：我有無量無邊智慧、力、無畏等諸佛法藏。」
如來爾時
便作是念
我有無量無邊
智慧、力、無畏等
諸佛法藏
《法華經譬喻品第三》
佛陀自己自稱，那時候內心就這樣做這個念頭：我也有無量無邊，智慧、力、無畏等等，諸佛的法藏，這也是很豐富。如來這樣心念，我的財富很多，「不應以下劣小車與諸子。」
如來作是念
我財物無極
不應以下劣小車
與諸子
就像那位長者一樣，長者就是如來，我也還是有很多財富，「無極」就是無量數，不應該用小小的車給孩子，應該要完全給他們，那個完全的大車、很豐富的財物。所說的財物就是法藏，這個智慧的法，希望人人都有。
「智慧力」，智慧力就是能夠「信受正法，身心猛利，能修梵行」。
智慧力
信受正法
身心猛利
能修梵行
這就是智慧啟發起來，有這個智慧的力量，他就能發揮那個「信」，能相信佛所說的法。常常說「信為道源功德母」，能夠「長養一切諸善根。」我們若有信，信若能深入，我們這個善根，就如樹的樹根，在地下，我們若能夠吸收到上面的因緣，就是陽光、雨水、空氣等等，它在地底的根，自然就會愈伸愈長，愈深入地底愈深。這就是要有信，信就是培養我們的善根。
所以說「身心猛利，能修梵行」。「梵行」那就是清淨行。我們若有信心，自然我們能夠接受佛的教法，我們能夠接受佛的教法，我們的慧命成長，我們能夠身體力行，我們能夠心不斷開闊，去除無明，我們的慧力就伸展愈廣。
智
是分別智
分明一切事相。
慧 是平等慧
瞭解一切事理
亦即世間事相
理性通達無礙
是謂智慧力
所以「智」就是分別智，能夠分明一切事相，是非分清楚。「慧」是平等慧，能夠瞭解一切事理，也就是世間的事相，全都能夠瞭解，這種「理性通達無礙」，這叫做慧力。
慧，是一切平等慧。而若「智」，就有分別了；到了「慧」，那就是一切平等，要平等，必定要培養慈悲心，因為我們的悲心啟發，對人生人、事、物、理，才能夠平等。所以，前面的「智」，來分別一切，後面的「慧」，啟發慈悲，對人間才能夠視同平等，才能夠發揮那分無量大愛。
所以「無畏等諸佛法藏」，這就是我們智慧發揮，悲智啟動，自然無畏，種種諸佛的法藏，我們就能夠深入，不只是深入，我們自己也能夠發揮在大眾中。
佛於大眾中說法
泰然無畏之德
學佛，佛就是已經具足了，無畏的力量，所以他能夠在大眾中說法，泰然無畏，那個德已經圓滿了。
而我們現在也就是要學佛，希望我們將佛的教法收進來，很清楚，我們也能夠處群入眾，我們也能向大家說法。
佛之法藏既多
眾生又是佛子
所以以平等賜與
佛的法藏很多，眾生又是佛子，所以佛陀是平等，來完全獻出給眾生，這就是慈悲。
佛陀的智慧，加上他的慈悲，視眾生如一子，那就是「四生慈父」。這樣說起來，我們大家都是佛子，所以天下之間無不都是一家人，所以我們要用平等心，彼此感恩、互相尊重，佛法要在人群中
所以下面再說：「是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。」
是諸眾生
皆是我子
等與大乘
不令有人獨得滅度
皆以如來滅度
而滅度之
《法華經譬喻品第三》
看，多麼的平等啊！佛陀他說：「這些眾生都是我的孩子，所以我應該平等，給人人平等一輛大車。」沒有偏心，沒有說只有一個人，或者是少數人獨得，他希望用無私的心，將他所瞭解的法，完全要教導眾生，所以能夠眾生與佛共同平等，這是何等的偉大啊！
所以「如來滅度」，就是「法性圓滿」，滅度就是「法性圓滿」。
如來滅度
謂法性圓滿
無不成就
法性常寂
無一切生滅之相
是即如來之
常、樂、我、淨也
我們的真如本性啟用起來，已經能夠體會這個人間的道理。如何能出世的方法，與宇宙會合在一起，這是如來他已經是「滅」，滅盡了一切煩惱，去來自如，稱為如來；運如來智，入人群中，而來人間。所以，如來是已經滅度了，但是他去來自如，這是因為「法性圓滿，無不成就」，都完全成就，法性也是常寂，法性永遠都是沒有起落，是這麼寂靜清澄，那個境界是「無一切生滅之相」。這就是如來的，常、樂、我、淨。
如來是「常」，永恆的。佛性也是永恆。如來雖然是現在人間，才八十年而已，但是，以如來的法性，已經是「常」。無始以來，他已經解脫人間的苦難，他運用在法樂的當中。
我們昨天說「四諦樂」，我們現在修學，若能夠四項的道理都瞭解，自然我們也能夠輕安自在。何況說佛陀，天地宇宙萬物的法，在他的心裡，所以「常、樂、我、淨」。
「我」是大我，與宇宙天體合而為一，是真理的大我，所以永遠都是清淨，就像虛空一樣。雖然現在常常說，說污染空氣，不是污染天空，是空氣污染。天、宇宙，任何都污染不到它，所以，佛陀的心，已經與宇宙天體合而為一，所以他是「常、樂、我、淨」，所以，「如來滅度，而滅度之」。
以如來滅度
而滅度之
是即等與大乘
這是佛陀希望眾生，人人都和他一樣，與佛陀一樣能夠到達那分，真正將煩惱、無明完全滅，能夠渡過凡夫而到聖人的境域，和佛陀與宇宙天體合而會一。若這樣，我們也能夠得到「常、樂、我、淨」，我們的心已經開闊，「心包太虛，量周沙界」，還有什麼好煩惱呢？所以這就是讓我們，「等與大乘」，就是給我們眾生，人人都是平等的大乘法。
所以，我們現在要學的，就是「菩薩乘大法度諸有情」，我們要發這樣的願，才能夠「利益安樂住無畏處」。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: All Are Equally Given the Vehicle to Nirvana (如來滅度等與大乘)
Date:July.15. 2015
“Bodhisattvas practice the Great Dharma to transform all sentient beings. With compassion, wisdom, fearlessness and powers they exercise their sympathy. They adapt to sentient beings circumstantial and direct retributions. They benefit others, bring them peace and joy and abide in the state of fearlessness.”
Bodhisattvas form great aspirations and make great vows. By accepting the Buddha’s teachings, they have chosen the cart drawn by the white ox and the Great Vehicle Dharma of transforming themselves and others. They have only one goal, “to transform all sentient beings.” This is the vow of Bodhisattvas. Their vows come from “compassion, wisdom, fearlessness and powers,” so they “exercise their sympathy.” Once they form this aspiration, what they learn is the Great Vehicle Dharma. The Great Vehicle Dharma nurtures the compassion and wisdom in their hearts. This is the vow of Bodhisattvas, to exercise both compassion and wisdom.
As part of this process, since they have formed this aspiration, they must put it into practice. Putting it into practice requires fearlessness and powers, perseverance and courage. This is the power of a Bodhisattva’s vow, which allows them to exercise their sympathy.
Everyone possesses sympathy, but the sympathy of the average person is buried under their afflictions and desires. We may feel sad for someone, but think we are not connected to them. However, Bodhisattvas have already awakened their wisdom and compassion, so they can put their power of fearlessness toward exercising their sympathy.
With what methods can they enable sentient beings to be transformed, transform themselves and also transform others? What methods can be used? Bodhisattvas exercise compassion and wisdom to “adapt to sentient beings.”
For sentient beings to accept teachings, there must be [the right] causes and conditions. What are the causes and conditions that can be used to draw them in? First, we must adapt to [their capabilities]; we must give teachings to sentient beings according to their capabilities and adapt to their causes and conditions as well. Their causes and conditions are none other than their circumstantial and direct retributions. These circumstantial and direct retributions come from karma they created in past lifetimes. They follow their karmic affinities to whatever place they will be born in.
Nowadays, we can see and hear real-life examples of this. Last year (2013), Typhoon Haiyan struck. This was an incredibly powerful storm that hit the Philippines on November 8. Tzu Chi volunteers all over the world began fundraising and gathering love.
South Africa was one of these countries, and they also have a “Tzu Ching Volunteer Day”. Local Tzu Ching (collegiate volunteers) established certain Sundays as days for gathering together and dedicating themselves to volunteer activities. Normally on these days, they would follow Bodhisattva[-volunteers] to visit the poor. They would go along with the local volunteers to help poor, sick and suffering people.
This time, however, they mobilized themselves to gather goodwill and fundraise. This was not limited to the collegiate volunteers. They also recruited people in physical rehab whom they had been helping. Those aid recipients were willing to pitch in, even those in wheelchairs. The Tzu Ching pushed them in their wheelchairs onto the streets to help fundraise. At the start, there were nearly 100 people there, all of whom were there to join the fundraising to send disaster relief to the Philippines.
These volunteers were divided into two teams, each comprising of 40 of 50 people.Everyone was so full of joy.They sang as they walked and were very happy.Holding the donation box in their arms, whenever they met someone, they talked about the situation on the Philippines after Typhoon Haiyan and asked them for donations.
South Africa has never experienced a typhoon, so our volunteers used photos, videos, etc., to patiently explain it to everyone.With a deep sense of reverence, they held a prayer ceremony next to the road to pray for the Philippines and the world.This is how they began this activity in that poor community, they reverently prepared themselves mentally and physically before they began fundraising.It was quite a beautiful scene to behold.
As this happened, a young wife walked toward our volunteers and said, “I donated last time and when I see you again today, I am so happy. However, I have no money on me, so I’m willing to donate my child.”Her child was five years old.
Startled, our volunteers asked, “If you donate him, what shall we do with him?”
She said, “I donate him to you to help with your fundraising.”And so, this child followed the volunteers to ask for donations.
After this child had joined them, many other young children followed suit.So, the procession included not only Tzu Chings and not only the local volunteers, but also a group of adorable children, all of them, four, five, six or seven years old.They kept joining the procession until there was a big group of them, all singing and dancing as they walked.
Some people on the streets driving by in cars, upon seeing this group of people from far away, stopped to ask, “What are you doing?”The volunteers then explained, “We’re raising money to help the Philippines. ”Everyone pulled out their wallets to donate.Even people who had driven past reversed their cars [to see what was happening].They likewise made donations.
Stories like these truly give us hope.
“I have no money to give, but I will, with great reverence, wish them well and pray for them.”
In this way, the volunteers did indeed raise funds and inspire love.Everyone has love in their hearts.Though they were too poor to give, they created this very heart-warming scene.
Among the young people who went there were two Tzu Chi collegiate volunteers from Taiwan.
They felt that this fundraiser helped them realize the truth of “having faith in their own selflessness and having faith in other people’s love.”This gave them a boost in their morale.
Isn’t this how they “adapt to sentient beings circumstantial or direct retributions”?
See, though they are Taiwanese children born to Taiwanese parents, they went to South Africa to spread the spirit of Tzu Chi in that country.Many people in South Africa live in deep poverty.Their circumstantial retribution is there, as is their direct retribution.But they had the causes and conditions to come in contact with Living Bodhisattvas, with Tzu Chi volunteers who mobilized them [to help others].
As they gave to others with their actions and their reverence, they manifested an ability to save others locally.
At the same time, they were also willing to give to all those suffering around the world.
Regardless of the color of their skin, they have the same heart; they all intrinsically have Buddha-nature.They all have the same Buddha-nature, so they all have this love in their hearts.
This is how “They benefit others, bringing them peace and joy.”Giving to others makes them very happy, so, “They have faith in their own selflessness and faith in other people’s love.”
Thus they “abide in the state of fearlessness”.
With this kind of faith, naturally we can benefit others, bringing peace and joy.If we can benefit suffering sentient beings, we can also bring ourselves peace and joy.Furthermore, our minds will abide in this state of fearlessness.
This is wisdom; we must exercise both compassion and wisdom.
The previous sutra passage states, “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”
Through the door of the Buddha’s teachings, people can leave the Three Realms’ suffering.
Once they have eliminated their afflictions and ignorance, they have nothing to fear.They can walk this path peacefully and with ease “and attain the joy of Nirvana”.
When we walk the Bodhi-path, our body and mind become calm. Because we exercise both compassion and wisdom, we can be fearless.
The next passage states, “The Tathagata, at that time, had his thought, I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddha”.
The Buddha was referring to Himself, to how He had this thought at that time, “I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas”. These [treasures] were so abundant.
This led the Tathagata to think that, with so much wealth, “I should not give inferior carts to my children”.
This was just like the elder. The elder is an analogy for the Tathagata, who also has an abundance of wealth. “Inexhaustible” means his wealth is boundless. [Therefore, he thought] he should not give such small carts to his children. Instead, he should give them all great carts which contain an abundance of treasures. This wealth is the treasure of the Dharma, the teachings of wisdom that He hopes everyone will receive.
Therefore, “with the power of wisdom”, we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices”.
This is what happens when our wisdom is unlocked. This what happens when our wisdom is unlocked. With this power of wisdom, one can indeed exercise “faith” and believe in the Buddha’s teachings. I often say, “Faith is the source of the Way, mother of merits”. It can “nurture all roots of goodness”. If we can develop deep faith, our roots of goodness will extend deeply like those of a tree. Then if we can absorb the karmic conditions aboveground, like sunlight, rainwater, air, etc., these roots beneath the ground will naturally extend outward and dig more deeply into the soil. This requires faith; faith fosters our roots of goodness.
“With a fierceness in our thoughts and actions we can cultivate purifying practices”. Purifying practices are cleansing. If we have, naturally we will be able to accept the Buddha’s teachings. When we accept the teachings, our wisdom-life will grow. If we can put the teachings into practice, we can continue to open up and broaden our minds and eliminate ignorance. This is how the power of our wisdom expands.
“Wisdom” includes discerning wisdom, with which we can clearly discern the appearances of all things and clearly distinguish right from wrong. What about the other kind of wisdom? There is also “impartial wisdom”, with which we “can understand the principles of all things”. This means we can comprehend the appearances of all worldly matters. “Being able to connect without obstruction to the principles and natures of things” is called “impartial wisdom”.
This is “impartial wisdom”. Discerning wisdom helps us make distinctions. With impartial wisdom, we treat everything equally. To achieve this state of equality, we must nourish our compassion. Only when we awaken our compassion can we treat all people, matters, objects and principles impartially.
First, we distinguish everything with “discerning wisdom”. Next, we awaken our compassion with “impartial wisdom”. Only then can we regard everything impartially and exercise the great love that is within us.
So, “Fearlessness and so on [are] the Dharma-treasures of all Buddhas”. By exercising our wisdom, we set in motion compassion and wisdom and are naturally fearless. Then we can deeply penetrate the Dharma-treasures of all Buddhas. Not only can we penetrate them, we can also apply them among sentient beings.
We learn to be like the Buddha, who is replete with the power of fearlessness. Thus, He can teach the Dharma among the people with composure and fearlessness; these virtues are already perfect.
Right now, we are learning to be like the Buddha. I hope we will accept the Buddha’s teachings, clearly understand them, then go among people to expound the Dharma to others.
The Buddha’s Dharma-treasures are numerous, and all sentient beings are Buddha-children. Therefore He impartially offers this knowledge to all sentient beings. This is compassion.
With his wisdom and compassion, He views all sentient beings as His only child, so He is “the kind father of the four kinds of beings”. Therefore, as we are all Buddha-children, everyone on earth is part of one family. We must view everyone equally and practice mutual gratitude and respect. The Buddha-Dharma is found among the people.
So, the next passage states, “All these sentient beings are my children.” “I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”
See how impartial He is! The Buddha said, “All of these sentient beings are my children, so I should impartially give them all equally great carts.” He showed no favoritism. He was not giving the cart to just one person or to a small group of individuals. He hoped to selflessly teach the truths that He understood fully to all sentient beings, so that they might all become equal to Him. What an amazing [aspiration]!
So, “The Tathagata’s Nirvana is the perfect Dharma-nature”.
The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.
When we awaken our intrinsic nature of True Suchness, we can realize the working of the world and the methods for transcending it and being one with the universe. The Tathagata has already attained “cessation.” Having put an end to all afflictions, He freely comes and goes in this world. He is called the “Thus Come One”. He exercises Tathagata-wisdom to interact with people in this world. So, He has already attained Nirvana, yet He freely comes and goes in this world.This is because “[His Nirvana] is the perfect Dharma-nature, which He attains completely.” He has attained it completely. The Dharma-nature is permanently tranquil It will always be free of fluctuations. This state is so tranquil and clear; it “has no appearances of arising and ceasing.” This is the Tathagata’s “permanence, joy, greater self and purity.”
The Tathagata is permanent, or everlasting, as is the Buddha-nature. Although the Tathagata manifested in the world for only about 80 years, the Tathagata’s Dharma-nature has always been permanent. Since Beginningless Time, He has been liberated from the sufferings of this world and works from within a state of Dharma-joy.
Yesterday we discussed the “joy of the Four Noble Truths.” As we learn and practice the teachings, if we can understand these four principles, we can naturally be peaceful and at ease. This is to say nothing of the Buddha, who has understood the principles of all things in the universe; they are all contained within His mind. This is “permanence, joy, self and purity.”
“Self” refers to the greater self, which is one with the universe. This is the greater self of true principles, so it will always be pure, like the endless void [of the universe].
Although we often discuss pollution in the sky, it is not the sky that is polluted, but the air Neither the sky nor the universe can be contaminated. The Buddha’s mind has already become one with the universe, so He understands “permanence, joy, greater self and purity.”
So, “I hope them all cross into extinction with the Tathagata’s Nirvana.”
I help them all cross into extinction with the Tatagata’s Nirvana, so I give them the Great Vehicle equally.
The Buddha hoped that sentient beings could all be like Him, that they could attain a state in which they have completely eliminated their afflictions and are able to cross from the state of unenlightened beings to that of noble beings. If we can be united with the universe like He is, we can also experience “permanence, joy, greater self and purity.” Our mind will be open and expansive; “Our mind encompasses the universe and embraces the boundless worlds within it.” Then what is there to feel afflicted about?
Therefore, we are all “[give] the Great Vehicle equally.” We humans and all sentient beings receive the Great Vehicle equally. So, this is what we must learn now. “Bodhisattvas practice the Great Dharma to transform all sentient beings.” We must make this kind of vow in order to “benefit others, bring them peace and joy and abide in the state of fearlessness.” So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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