20150721《靜思妙蓮華》入佛法藏發願承擔(第613集)
（法華經•譬喻品第三）
⊙「諸佛菩薩出現世間，闡揚大法化諸眾生，令得無量義利安樂，是為眾生典範之師。」
⊙「如來亦復如是無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。」《法華經譬喻品第三》
⊙「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」《法華經譬喻品第三》
⊙此明如來無有虛妄。無而為有，能許而不能與之，謂虛妄。而今佛既有無量諸法之藏，則非虛矣。
⊙諸法之藏：行權方便入佛法藏，究竟彼岸。受持如來甚深法藏，護佛種性，為眾開法藏，廣施功德寶。
⊙能與一切眾生大乘之法而不悋惜，但因法大機小，佛能盡與，而眾生不能盡受。
⊙就佛施教而言，為以智力施與眾生一大乘法，其實皆為眾生本有之法，唯待佛開示而後能知有，故以為佛與之耳。
⊙又如來法性圓滿，智慧如海，其所教人等同一法，但眾生祗能隨量領受，故曰不盡能受。蓋倘能盡受，則即眾生即佛，亦無受而受矣。
【證嚴上人開示】
「諸佛菩薩出現世間，闡揚大法化諸眾生，令得無量義利安樂，是為眾生典範之師。」
諸佛菩薩出現世間
闡揚大法化諸眾生
令得無量義利安樂
是為眾生典範之師
佛陀以及菩薩來出現人間，就是為一大事，也希望將佛法，能夠覺悟的道理，能夠普遍人間，希望人間，人人有機會接觸佛法。這「闡揚大法」，無非就是要普遍，人人能夠瞭解，希望「令得無量義利安樂」。大家接受了佛法之後，自然啟開了智慧，「一理通，萬理徹」，看事情很清楚，做事很明瞭。若能夠這樣在人群中，自然就能夠，得到人的肯定、的信任，作為人間典範的人生。這不就是我們想要追求的？
佛法不只是清楚，不只是自度，我們還能夠度他人。不過佛法，佛陀不只是要你去付出，他還要你懂自己、認識自己，我們人人要回歸，我們自己的本性。因為，我們有與佛同等的清淨本性，那就是因為，被很多很多所造作的業，那就是無明，因為我們無明造業，這個業將我們遮蓋住，所以我們的真如本性，就是藏在那個裡面，所以在凡夫叫做業識，在這個識的當中，那個深處，有我們清淨的如來本性，所以在凡夫稱為作藏識。
我們若瞭解了，我們要去除，去除了無明、去除了惑，迷惑，對人間的迷。人世間沒有多久的時間，何必就在人間庸庸碌碌呢？對自己，不知道人生多久？對自己，不知道下一刻，我們的生命會變成什麼？對自已什麼不知，卻是一直向外、向外，無窮盡一直去追求，這叫做惑。對自己不知，但是對外面，這個未知數的事情，不斷去追求，這種的惑去造作的業，所以，我們若道理瞭解了，我們自然就能夠防非止惡，我們就很清楚了。
這就是佛陀來人間，要讓大家能瞭解，所以「闡揚大法化諸眾生」，希望讓很多眾生，都能夠瞭解這個道理，無量無數的道理，都能夠清楚，這樣「義利安樂」，大家瞭解道理就是「義」，無量無量的道理全都，這些義理都瞭解了，自然我們什麼都能通，對我們修行那就是很有利，不會去做了錯誤的事情。我們與眾生結大福緣，自然人見了，歡喜、相信、肯定，這樣不就是眾生典範之師嗎？
看到美國回來的訊息，我們慈濟人，瞭解師父常常在說：「要在人群中造福緣，所以佛法應該要走入人群中去。」他們就開始，回歸四五十年前「竹筒歲月」，以及提菜籃子進菜市場（編按：庫菩提諾農夫市場），他們用心去邀請，進菜市場裡，其中有一個果菜農場的菜攤，他瞭解慈濟，他就騰出了，他的菜攤的一個位置，讓慈濟去擺。那就是擺了，大愛環保的東西，又去擺了我們，《慈濟》月刊等等，靜思語捲成了一卷、一卷，小小的「好話卷」。
所以，光是擺在那裡，大家感覺，這個攤子到底是在做什麼？很好奇，我們就開始再跟他說，。很多人就是這樣，願意問：「要如何當志工？我要如何參加？」其中有一位中醫師（吳奇），這樣很用心走近時，被他看到慈濟，就是在人群中這樣做，在世界，全球我們的付出，救災、救苦、救難。他很感動，這樣捐出了二千元的美金，甚至表示他願意投入，能夠多來瞭解。這就是在菜市場裡面。
甚至還有媽媽帶著孩子來，一直問：「我們要如何才能參加？」等等，「竹筒歲月」，瞭解，他們一直說慈濟的源頭，來自這支竹筒，好奇，他們也很多人將竹筒拿回去，我們要如何才能夠，將這個竹筒裡的錢，能夠再捐給慈濟呢？慈濟人就跟他們說：「看是你要來，或是我去，去你們家，或者是來，你們來我們這裡。」說得大家歡喜，交到很多的好朋友。
原來佛法是需要闡揚，需要走入人群，這樣「化諸眾生」。我們若只是要人家來道場拜拜，若這樣，其實大家都很忙了，你們走進去，也不必說什麼宗教，宗教都一樣，一起來，這樣才能夠，「令得無量義利安樂，是為眾生典範之師」。
前面的經文就是這樣說，「如來亦復如是無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。」
如來亦復如是
無有虛妄
初說三乘引導眾生
然後但以大乘
而度脫之《法華經譬喻品第三》
我們佛陀也是一樣，與那位長者一樣，看到孩子在火宅中，不忍心，就是在門外設三車，誘引他的孩子出來，最後就是給他們一輛大車。佛陀也是一樣無虛妄，佛陀的教法，那就是他有很豐富的道理，他能夠來教育眾生，應眾生所需要。所以我們應該能夠依佛教法，我們接受，也這樣去做，同樣做得到。不是虛妄，是真實、是很誠意的付出。
就像菲律賓的保和島，已經地震發生那麼久了，我們去幫助之後，又再想要去幫助他們，但是就是因為獨魯萬那個地方，發生更大的災難，所以大家的力量投入，這時候，經過了三個多月，我們再回去那個，三、四個月前，發生地震的保和島，他們看到，很吃驚：「大家都沒人要來理我們，為什麼你們會再來呢？」我們那時候本來就有要再來，經過了解釋過，我們這時候還是，回歸要如何來幫助他們，我們也是一樣，言無虛妄。
下面這段(經)文再說，「何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。」
何以故
如來有
無量智慧、力、
無所畏諸法之藏
能與一切眾生
大乘之法
但不盡能受
《法華經譬喻品第三》
這是佛陀、如來，雖然他無虛妄之咎。但是，什麼叫做虛妄呢？虛妄，無而為有，能許，答應他，答應之後，後面沒有，這叫做虛妄。
此明如來無有虛妄
無而為有
能許而不能與之
謂虛妄
而今佛
既有無量諸法之藏
則非虛矣
就像在南亞海嘯那段時間，國際間大家都有去，但是我們選擇的是，最貧困、災難最大的地方，很遠，到首都要坐車到那個地方，要六、七個鐘頭。我們去選擇在那麼遙遠的地方，那個地方，人的往生是最多，也是平時最窮困。
看看，現在斯里蘭卡漢班托塔，那個地方，已經成為一個鎮，一個縣鎮，很繁榮。那個地方，已經不只是，那個村莊很旺盛，學校也蓋得很好，我們建的，變成了他們國立的學校，在那個地方也成立了國際港，又有機場，又開高速公路了。
這就是我們有心，那個地方有災，我們有心，我們與他們約定，我們開始建設，這樣完成之後。幾年後現在再回去看，繁榮起來了。這樣說就做得到，這樣叫做無虛妄。而若是沒有那個心，或者是收錢收啊！去建設，做一半，那就是無心，這種叫做「無而為有，能許而不能與之」，這樣才叫做虛妄。我已經有答應了，但是最後我沒給你，這叫做虛妄。
此明如來無有虛妄
無而為有
能許而不能與之
謂虛妄
而今佛
既有無量諸法之藏
則非虛矣
「而今佛既有無量諸法之藏，則非虛妄。」佛陀本來就是有，他本來就是要暢本懷，希望這個方法能夠給人人，人人能接受。因為「諸法之藏」，我們人人都有，如來藏、如來本性，但是被煩惱纏住了。
諸法之藏
行權方便入佛法藏
究竟彼岸
受持如來甚深法藏
護佛種性
為眾開法藏
廣施功德寶
所以佛陀，他就是想方法，怎麼樣讓我們，啟開這些煩惱無明，「行權方便」，讓大家能夠「入佛法藏，究竟彼岸」，從我們凡夫這個地方，到聖人的境地，與佛同樣的地方。所以佛陀就是，為眾生啟開這個法藏，所以才叫做「開、示」，佛陀來「開、示」，我們眾生要「悟、入」，所以「開、示、悟、入」。佛陀既然不斷釋放出了，他成佛的方法，這樣就是不斷在布施，他無所求付出，只有一項，要讓你們知道。
就像我們慈濟，看，過年時，你看多少人來了，既沒有讓他捐香油錢，沒有，我們也沒有給他，投錢的箱子，全都沒有。中午要到了，就是來精舍，所以我們每一天，是這樣好幾百桌。還有，還有結緣品，讓他們能夠帶回去，記得慈濟這道的法門，這條路很好走，不必讓你花錢，可以讓你得到，很豐富，歡喜、快樂。啟發你的心門，希望你能夠接受，也能夠有看到，這麼多愛、願意付出的人，你也能夠，起歡喜心。我們只是為了這樣，無所求在付出，這不就是廣施，「廣施功德寶」。我們無所求，就是一直付出。所以「能與一切眾生，大乘之法，但不盡能受。」眾生，我們這樣給他們，他們有感覺到嗎？而那也要看我們是不是，很誠懇的付出。所以這就是「能與一切眾生，大乘之法而不悋惜」，這樣在付出，我們一點都無所求回報，我們付出很慷慨。
能與一切眾生
大乘之法而不悋惜
但因法大機小
佛能盡與
而眾生不能盡受
所以，「但因法大機小」，我們是這樣這麼開闊的心，無私的大愛這樣一直付出，但是，接受到的人有感覺嗎？說不定不太能感覺到，因為「法大機小」。就佛陀一下子就要說大法，讓大家知道：你們人人本具佛性。但是忽然間接受，所以不得不用三乘法。
小小地聽，聽了之後，清楚嗎？清楚的人他們就入心，預防不要造惡業，清淨我們的本性，像這樣，他就獨善其身，守在自己。但是，若是根機大的，他願意付出。就像美國(慈濟人) ，擺攤子在那裡，他也會去遇到，這樣一開始，捐出了二千元的美金，這位中醫師，還要投入、還要瞭解。像這樣，就是選擇大白牛車了，他願意為人群付出，這就是大法大機。要不然，「大法小機」，那就是吸收不到。有這麼多的清淨水，而你只用一只碗而已，當然很多水也是漏掉了，不堪接受。所以「佛能盡與」，他能夠不斷給我們，「而眾生不能盡受」，就是我們人沒辦法，這樣全部接受起來。
所以「就佛施教」來說，就是「為以智力，施與眾生一大乘法」。
就佛施教而言
為以智力
施與眾生一大乘法
其實皆為眾生
本有之法
唯待佛開示
而後能知有
故以為佛與之耳
佛陀付出、教育、布施給眾生，全都是一大乘法，要讓人人都知道，我們人人有成佛的本能。其實我們人人，本來就是有如來的藏性，所以說，「其實皆為眾生本有之法」。但是，「唯待佛開示而後能知有」，因為我們過去都不知，我們都受了無明將我們覆藏，佛陀就是這樣來啟發我們，讓我們知，知道我們人人，有一個如來藏性，相信我們有，與佛平等的如來本性存在。所以說「以佛與之(耳)」。
又如來法性圓滿
智慧如海
其所教人等同一法
但眾生祗能
隨量領受
故曰不盡能受
蓋倘能盡受
則即眾生即佛
亦無受而受矣
「如來的法性圓滿，智慧如海」。其實，佛是這樣，我們也是同樣有這個智慧，只是我們被煩惱埋藏住了。
所以「其所教人等同一法」。所要教人的，其實只有一個法，那就是大乘法。不過眾生只能夠「隨量領受」，就隨眾生的根機，大根大器者，佛陀說的法就是變成大法；若是小根、小智，佛陀所說的大法，就變成小法了。佛陀就是隨眾生的根機說法，所以這全都是一樣，要讓人人能夠聽，能夠瞭解、能夠成佛，但眾生只是隨那個根器，這樣來領受，「故曰不盡能受」。
經文裡「不盡能受」，佛陀說的大法，不一定大家都能瞭解，所以還要再繼續，才能夠眾生就是佛，其實眾生就是佛，佛也是從眾生開始修，所以佛與眾生是平等。這佛陀的大慈悲，開闊的心胸來教育我們眾生，所以希望我們人人要用心，日日要縝密思惟，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Buddha’s Dharma-Treasury (入佛法藏發願承擔)
Date:July.21. 2015
“All Buddhas and Bodhisattvas come to the world to promote the Great Vehicle Dharma and transform all sentient beings. Thus all attain infinite meanings, benefits, peace and joy. They are sentient beings role models and teachers.”
All Buddhas and Bodhisattvas appear in the world for one great cause, the hope that the Buddha-Dharma, the principles of enlightenment, can be spread throughout the world. They hope everyone in this world will have the chance to encounter the Buddha-Dharma. “To promote the Great Vehicle Dharma” means to help the teachings become universal so that everyone can understand them. They hope that “all attain infinite meanings, benefits, peace and joy.”
Once we have all accepted the Buddha-Dharma, naturally our wisdom will be awakened. “By grasping one truth, we understand all truths.” When we clearly perceive what is happening, we understand exactly what we need to do. If we can interact with people with this clarity, then we will naturally be able to gain others’ affirmation and trust and live a life that sets an example for this world. Isn’t this what we are seeking to do?
We must not only understand the Buddha-Dharma and not only transform ourselves, but also transform other people. However, with the Buddha-Dharma, the Buddha not only tells us to give to others, He also wants us to recognize ourselves. We must all return to our intrinsic nature because we have the same pure nature as the Buddha. But [it is obscured by] all the karma we created, which comes from our ignorance.
Because we created karma out of ignorance, karma has covered [our nature]. So, our intrinsic nature of True Suchness is hidden underneath all that karma. Thus, we unenlightened beings have what is called “karmic consciousness”. Deep within this karmic consciousness lies our pure, intrinsic Tathagata-nature. So, for ordinary people, this is called storehouse consciousness.
If we understand this, then we know we must eliminate our ignorance and delusion. We are confused by worldly delusions. With so little time in this world, why would we lose ourselves in mundane matters? We do not know how long we will live. We do not know how our lives may change in the next moment. We do not know ourselves at all, but we keep looking outward, endlessly searching outside of ourselves. This is delusion.
We do not know ourselves and yet we constantly pursue the unpredictable matters that are external to us. This delusion leads us to create karma. If we understand this principle, we can guard against wrongs and stop evil. We will clearly know what we need to do. This is what the Buddha came to the world to help everyone understand.
So, He “promoted the Great Vehicle teachings and transformed all sentient beings.” He hoped to help many sentient beings understand these principles, to become clear on countless principles so they could attain “meanings, benefits, peace and joy.” If everyone understands the principles, then everyone understand “meanings”. If we understand infinite principles and infinite meanings, then naturally we can understand anything. This is very beneficial to our spiritual practice and can keep us from making mistakes.
If we form good affinities with sentient beings, naturally the sight of us will inspire happiness, faith and approval. Then won’t we be role models and teachers?
In a recent update from the United States, I saw how Tzu Chi volunteers took to heart what I often say about creating good affinities with others and sharing the Buddha-Dharma among people. They were able to return to the spirit of the bamboo banks from 40-50 years ago and to how [we spread the Dharma] in the markets.
In one case, they went to a farmer’s market to earnestly [introduce people to Tzu Chi].
One of the vendors was a farmer who, upon learning about Tzu Chi [work], made space in his booth for made space in his booth for Tzu Chi volunteers to set up.They displayed our eco-friendly Da Ai Technology products.
They also laid out issues of Tzu Chi Monthly and so on.
They furthermore wrote Jing Si Aphorisms on tiny slips of paper and rolled them up as gifts.Simply by setting up all these things, passersby wondered, “What’s going on at this booth?”They were very curious.
Then the volunteers would explain.Many people stopped in this way.They were inspired to ask, “How can I become a volunteer? How can I participate?”Among them was a Chinese medicine doctor.After he approached us to find out more, he saw what Tzu Chi has done for people and how we have given to people around the world to provide disaster relief and to help the suffering.He was very moved, so he donated US$2000 and even said that he was willing to volunteer in order to understand more about Tzu Chi.
This all happened at a farmer’s market.
Even mothers would bring their children over and ask, “How can we participate?”
Volunteers shared the spirit of the bamboo banks, telling people that Tzu Chi originated from these bamboo banks.
Out of curiosity, many people took these bamboo banks home.”“How can we donate the money we deposit in these bamboo banks to Tzu Chi?”
The volunteers told them, “You can either bring it to us or we can come to your home. Or, you can bring it [to our office].”As they talked they were all happy and formed many new friendships.This is why we must spread the Buddha-Dharma and go among people to interact with them.This is how we “transform all sentient beings”.
If we only wanted people to go pray at a temple, people are very busy.But when we go among people, what we say goes beyond religion.
All religions lead to the same place.Only by coming together can we attain.“Infinite meanings, benefits, peace and joy” and be “sentient beings’ role models and teachers”.
The previous sutra passage states, “The Tathagata is also just like this, There was nothing false in what He said He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them.”
The Buddha is just like the elder who saw his children in the burning house and could not bear to let them suffer, so he put three kinds of carts outside the door to drew the children out of the house.
In the end, He gave them all great carts.
The Buddha likewise did not speak any falsehood.
The Dharma He teaches contains an abundance of principles.He is able to teach sentient beings according to their needs.
So, we should be able to follow the Buddha’s teachings.When we accept them, we must act on them; We can achieve the same things.This is not falsehood; it is true.
We give with great sincerity.
For example, on the island of Bohol, an earthquake struck some time ago.After providing initial assistance, we wanted to go back and help them again.But then Tacloban was struck by an even more serious disaster, so we focused our efforts there.After three months of helping Tacloban, we returned to the island of Bohol, which had suffered an earthquake around three or four months earlier.When people there saw us, they were surprised.
“People have stopped paying attention to us. Why have you come back to help us?”
We said, “We always intended to come back.”
Then we explained what happened and how we had come back there to see how we could help them.Like the Buddha, we did not speak any falsehood.
The next sutra passage states, “Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.”
Although the Buddha, the Tathagata, was not guilty of speaking any falsehood, what exactly does it mean to speak a falsehood?
Pertending there was something when there was not, making promises but not delivering on them.These are examples of speaking a falsehood.
This is explaining why the Tathagata had not spoken any falsehood.
Pretending there was something when there was not and promising but being unable to deliver are examples of speaking a falsehood.But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.
Consider what happened after the South Asian Tsunami. Relief workers came from all over the world, so we chose to go to the poorest, most widely devastated area. It was very far away.
To get there from the capital by car took around six to seven hours. The place we chose was far away. That place suffered from many fatalities, and the people there were already very poor. Look at what Hambantota in Sri Lanka is like today. That place has become a town, a really flourishing township. Not only is it a thriving place, their school is also very well built. This school we built became a public school. Hambantota is now an international port. It has an airport and is linked to the highway. This all started because of our commitment. After the disaster happened, we aspired to help them, so we pledged our assistance and started the construction. After everything was complete, we returned several years later to visit them and saw how they had prospered. We did what we promised, so we did not speak any falsehood.
If people do not have this resolve [to help], or if they collect money for construction but never complete the project, which shows they did not have the will, then this is
“Pretending there was something when there was not and promising but being unable to deliver”. This is speaking a falsehood. If I have already promised you something but did not live up to my promise, then that we speaking a falsehood. “But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood”.
The Buddha had always intended to freely express His original [teachings]. He hoped to give everyone these teachings, and He hoped that everyone could accept them, since “the treasures of the Dharma” are found within all of us. We all have an intrinsic Tathagata-garbha, but it is bound by our afflictions.
The treasures of all Dharma: By practicing provisional and skillful teachings we can enter the Buddha’s Dharma-treasury, the ultimate state of the far shore. Upholding the Tathagata ’s profound treasures of the Dharma protects the Buddha-seed of our nature. For sentient beings, He opens up the Dharma-treasury, extensively giving precious merits and virtues.
Thus, He thought of various methods to help us brush aside these afflictions and ignorance. “Provisional and skillful teachings” help us “enter the Buddha’s Dharma-treasury”. “The ultimate state of the far shore” is the state of noble beings we want to reach from our state as unenlightened beings. This is the state of the Buddha. The Buddha has opened up the Dharma-treasury for the sake of sentient beings, so we say He came to “open and reveal”.
The Buddha “open and revealed” [the Dharma] so we sentient beings must “realize and enter” it. Thus we say “open, reveal, realize and enter”. By endlessly sharing with everyone His methods for attaining Buddhahood, He was continuously giving to us.
He expected nothing in return for Himself. His only goal was to help everyone understand. This is like what we do in Tzu Chi. Around Chinese New Year, many people came to visit the Abode in Hualien. They were not asked to make offering nor did we pass around a donation box. We did none of this. At noontime, they would come to the Abode. So every day, we set up hundreds of tables to share a meal with them. We also gave them mementos to take with them as they returned home, so that they will remember the Tzu Chi path. This path is easy to walk on. They do not have to spend any money to attain abundance, joy and happiness. We inspire them to open up their minds in the hope that they can accept [the teachings]. Here, they can also see people with hearts filled with love, who are willing to give to others. This can also make them happy. This is why we give without expectations. This is “extensive giving, extensively giving precious merits and virtues”. We do this without any expectations. We just continue to give.
“He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it”. When we give to sentient beings in this way, do they feel anything? It depends whether we are giving with great sincerity. So, “He can give all sentient beings the Great Vehicle Dharma without holding anything back”.
If we can give like this, without asking for anything in return, we are giving very generously.
He can give all sentient beings the Great Vehicle Dharma without holding anything back. But as the Dharma is great and their capacities are limited, the Buddha can give all of it, but sentient beings cannot accept all of it.
“But as the Dharma is great and their capacities are limited…” We keep giving to others with an expansive mind and selfless great love. But, do the people who receive our help feel it? Perhaps they do not really feel it, because “the Dharma is great but their capacities are limited.”
If the Buddha taught the Great Dharma right away to help everyone understand that they all intrinsically have Buddha-nature, they would not be able to immediately accept it. Therefore, He had to teach the Three Vehicles. After people heard these limited teachings, could they clearly understand them? People who clearly understood took them to heart. This prevented them from creating karma and helped purify they intrinsic nature. People like this focus on practicing for their own benefit.
However, those with greater capabilities are willing to give to others. When the Tzu Chi volunteers in the United States. When the Tzu Chi volunteers in the United States set up a table at that booth, they encountered that doctor who immediately donated US$2000. This Chinese medicine doctor also wanted to join us to learn more. People like this choose the cart drawn by the great white ox. They are willing to give to other people. This is Great Dharma meeting great capabilities.
If “the Dharma is great but their capacities are limited, they will be unable to absorb the teachings.” There is so much clean water, but if we scoop up only one bowl’s worth, we will lose the rest of it because we did not have the capacity to accept it.
Thus, “The Buddha can give all of it, He is able to continuously teach the Dharma, but sentient beings cannot accept all of it.” This means that we are unable to take in all of it. Then, “As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings.”
As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it.
What the Buddha gives and teaches to sentient beings is all the One Great Vehicle. He wants to help everyone understand that we all have the potential to attain Buddhahood. In fact, we all intrinsically have the Tathagata-garbha nature. So, it is said, “Actually, this Dharma is one that sentient beings intrinsically have.” However, “[We] await the Buddha to open and reveal it before we know we possess it.”
Because in the past we were unaware that we have been covered by our ignorance, the Buddha came to awaken us, to help us understand that we all have a Tathagata-garbha nature and believe that we have a Tathagata-nature equal to the Buddha’s. “We say that the Buddha gives it.”
The Tathagata’s Dharma-nature is perfect and His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it beings given.
The Tathagata’s Dharma-nature is perfect and His wisdom is like the ocean. Indeed, this is what the Buddha is like, and we also have the same wisdom He does. It is just that we have been covered by afflictions. So, “He teaches everyone the same Dharma.” What He teaches everyone is the same Dharma, What He teaches everyone is the same Dharma, the Great Vehicle Dharma. However, sentient beings can only accept certain amounts of it He teaches according to their capabilities. Those with great capabilities were taught the Great Vehicle Dharma. For those with limited wisdom and capabilities, the Great Vehicle Dharma a He taught turned into Small Vehicle Dharma instead. The Buddha teaches according to sentient beings’ capabilities.
He teaches the same Dharma so that everyone can listen to it, understand it and attain Buddhahood. However, sentient beings can only accept as much as their capabilities allow thus, they cannot accept it all. The sutra states, “They cannot accept it all.” The Great [Vehicle] Dharma the Buddha taught may not necessarily be understood by everyone.
Therefore, He continues teaching so all sentient beings will attain Buddhahood. Actually, all sentient beings are Buddhas. The Buddha also started as an ordinary being. Therefore, we are equal to the Buddha. With His great compassion and expansive heart and mind, He taught us. So, I hope that everyone will be mindful and contemplate carefully every day. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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