20150728《靜思妙蓮華》五乘六法正遍等覺(第618集)
（法華經•譬喻品第三）
⊙「佛教眾生應機，五乘六法；入五道順根宜，施三乘法；乘大菩提，悲心行菩薩道；發無上大乘心，正遍等覺。」
⊙「牆壁圮坼，泥塗阤落，覆苫亂墜，椽梠差脫，周障屈曲，雜穢充遍。」《法華經譬喻品第三》
⊙「有五百人，止住其中。」《法華經譬喻品第三》
⊙三乘根性，為五道所攝，兼得入住出。
⊙菩薩階位十地中，每地皆分為三位，發心入其地位，歡喜住居其地位，法雲出其地位。當出其地位後，又再進入於後一地之中。
⊙五百人喻五乘。使令各到其果地之教法，名為乘。
⊙有一乘乃至五乘之別。
⊙五乘有六種：人乘、天乘、聲聞乘、緣覺乘、菩薩乘、佛乘。
第一、「人乘」，乘五戒之行法而生於人間。
第二、「天乘」，乘十善之行法而生於天上。
第三、「聲聞乘」，乘四諦之行法而到阿羅漢果。
第四、「緣覺乘」，乘十二因緣之行法而到辟支佛果。
第五、「菩薩乘」，乘六度之行法。
第六、「佛乘」，上至佛果，一實大法。
【證嚴上人開示】
「佛教眾生應機，五乘六法；入五道順根宜，施三乘法；乘大菩提，悲心行菩薩道；發無上大乘心，正遍等覺。」
佛教眾生應機
五乘六法
入五道順根宜
施三乘法
乘大菩提
悲心行菩薩道
發無上大乘心
正遍等覺
眾生的根機不整齊，佛陀必定要應機施教，所以他以五乘六法，又再入五道來順根宜。
「五道」大家知道了，天、人、地獄、餓鬼、畜生，這種的「道」。我們凡夫就是這樣在五道輪轉，卻是眾生皆有佛性。佛陀不只是在人間，他這五道中來回，無非就是希望每一道眾生，有因緣能夠回歸到人道，接觸佛法，開始就施三乘法，最終的選擇，那就是乘大乘菩提，在人群中，起慈悲心，發心立願，行在菩薩道上。這是佛陀最大的盼望。
所以我們要發無上大乘心，不只是行菩薩道而已，菩薩道的目標就是要到，無上正等正覺，就是成佛了。佛陀在五道裡是乘願而來，就像人間很多地方，任何一個地方有了苦難，人間的菩薩就及時，那個地方去救度。
就像我們目前，臺灣有一個人醫會，一、二十人，去到約旦，我們都知道，約旦，是一個心量開闊，很多的難民，常常都會來到約旦受庇護，而自古以來也有很多貝都因人，也是來到那個地方，世居在約旦，世代都很貧困，我們就好幾年前，看到他們的醫療設備差，就送給他幾部牙科的器具。五年了，已經有故障，所以這次有這個機會，去到約旦，一個目標就是義診，另外一個目標，能夠幫助他們，將這些儀器重新維修過。
看到醫師在義診，要義診之前就抱著很恭敬的心，先去看地方，然後將那個環境這樣整理過，排置得很整齊。同時，看到他們，在接病人進來時，像這種特殊教育的孩子，這實在是在為他們治牙齒，看牙齒，實在是很不容易，動作等等都不方便，但是這群醫師卻是有方法，能夠讓他們乖乖地張開嘴，能讓他們聽話，那種柔言細語。
當地有一位醫師（阿米德Ameed），看了很震撼，他說，從來不曾見過，這樣這麼用心，醫師與病人這樣在互動。這種關係，他說第一次(見到)。他說：「同樣我也是牙醫，我在為人看病，我並沒有很快樂，可能我是為了賺錢來看病，所以不快樂。看到你們大家沒有賺錢，這樣在付出，能夠做得那麼快樂，我今天同樣也沒有賺錢，但是我今天看了很多位，按照你們這樣的方式，我做得很歡喜，我很快樂。」他說這是過去他所沒有的，不曾有的感覺。
志工菩薩在約旦，雖然要發展，將這個愛的種子落地在約旦，並沒有那麼容易。他有他的國家的法規，我們能做的範圍總是有限。這次他們已經在這種，貝都因人的困難地方，開始在施設義診，有外科、內科，最多的是牙科。所以，看到我們的醫師，用這樣的愛付出，這次(約旦)人醫會那些志工，他們真的是很震撼。
佛陀來人間，就像這些菩薩，那個地方有困難，所以這樣去。同樣的道理，來去是出自我們的心願，決定要去那個地方，去幫忙苦難人。很長的路，很長的時間，這樣撥開了很多的困難去幫助。所以要告訴大家，佛陀不是因為業，帶業而來，不是，他是發大心、立弘誓願，為三界眾生之導師、而且是四生慈父，這分的心情，這樣不斷駕慈航，來三界中度眾生。
所以，佛陀是應眾生的根機，「乘五乘」，教我們五乘六法，入這個五道來順眾生的根宜，施三乘法。希望我們人人就是要乘大菩提，啟發我們的悲心，再行菩薩道。這是佛陀的期待。但願人人在菩薩道中，目標就是要到達無上正等正覺，與佛同等，回歸我們人人的真如本性。我們若沒有，回歸我們人人真如本性，我們就無法與佛同等，啟悟宇宙萬物的真理，所以我們必定要向前精進。
前面的(經)文，那就是描述三界火宅敗壞的形象，這種的描述，一間房子，譬喻我們人的身體。
昨天就說過了，人人要「觀身不淨，觀受是苦，觀心無常，觀法無我」。我們若人人懂得，知道我們的身心，身體有物質的三十六物，有三十六物不清淨，加上了我們的心，這個欲念、無明、惑等等，這間房子，身體有形的，也不斷敗壞了，還是這種的污濁，不斷複製、增加，這就是人生的愚癡。
所以，用三界火宅，其實譬喻我們的身心，看得到的「牆壁圮坼，泥塗阤落，覆苫亂墜，椽梠差脫，周障屈曲，雜穢充遍」，很骯髒的環境，但是我們人人就是這樣，執著在那個地方。
牆壁圮坼
泥塗阤落
覆苫亂墜
椽梠差脫
周障屈曲
雜穢充遍
《法華經譬喻品第三》
下面再接下來說，「有五百人，止住其中。」
有五百人
止住其中
《法華經譬喻品第三》
這「五百人」是要表達什麼呢？我們要用心體會。佛陀來人間，就是為了要施教眾生，施教眾生就用「三乘」，慢慢誘引他，讓他發心能夠要修行。進入了發心的階段，那就是三乘根性。都是在五道所攝，在這個五道裡面用這三乘法。所以說「為五道所攝，兼得入住出」。
三乘根性
為五道所攝
兼得入住出
「入」、「住」、「出」這三個字，那就是人人要發心修菩薩道。我們要修菩薩道，就要進入菩薩的階位，過去曾向大家說過「十地」，從歡喜地開始，所以要入、住、出，這就是菩薩階位，「十地」中，每一地都入定要有這三位 。
菩薩階位十地中
每地皆分為三位
發心入其地位
歡喜住居其地位
法雲出其地位
當出其地位後
又再進入於
後一地之中
第一，要先發心，發心來接受菩薩道。將我們的心從無明開始，發心就是要除去無明，先發心，先啟發歡喜，「歡喜」入住在菩薩地。我們一直，一地一地向上，這樣不斷登入，一直到達「善慧」，我們的心就是充滿了善念悲心、善念。一直到智慧開啟了，像「法雲」一樣，這樣進出無礙。這種的地位，這就是菩薩地位，所以「當出其地位之後」，就要再進入，到了最後的一地，那才是真正登「十地」。
所以，我們要進出無礙，「法雲地」就是進出無礙。菩薩要與佛要接近那個心，不斷倒駕慈航入人群中，不斷善慧、法雲，在人間來度眾生。這就是「三乘」，「三乘法」就是火宅外的三車。從開始如何聽法、如何除無明，然後如何發心入菩薩地，這一段一段，要接近了無上大乘的方法。
現在來說「五百人」，就是譬喻「五乘」五項。
五百人喻五乘
使令各到其果地
之教法
名為乘
從此岸到彼岸，看我們要用什麼工具?這叫做「乘」，乘就是乘載的意思。竹筏是一個載一個人，小船可能一艘載四、五個人，大船可能一艘船，幾百人、幾千人都能夠載。這看我們乘什麼乘，所以，目的就是要到達，從這個地方到那個地方，所以「各到其果(地)」，看你是乘什麼船。
有一乘
乃至五乘之別
「有一乘乃至五乘之別」。看是要用一項，用五項，佛陀應眾生的根機，所以，其中五乘有六種，雖然是五乘，我們將它分成六種。
五乘有六種：
人乘、天乘、
聲聞乘、
緣覺乘、
菩薩乘、佛乘
第一、人乘
乘五戒之行法
而生於人間
第一、那就是「人乘」，人，人，我們就要守五戒行法，我們要守五戒，這種的方法生在人間。
第二、「天乘」
乘十善之行法
而生於天上
第二、就是「天乘」，你要守十善法，你若能行十善，守十善法，你就能乘福生天上。
第三、叫做「聲聞乘」，那就是好樂佛法，願意來接受佛法、聽法。就像現在，已經很多人很願意來聽法，就像這個時候，已經有幾個國家，多少個道場，同在這個時候，國外有時差，但是無秒差，他們也是這樣，一起與我們，在這裡(視訊連線)聽法。
乘著這科技，能夠將現在我們精舍的，影像、音聲，傳到他們那個地方去。我剛才在說的約旦，約旦，這個時候，(慈濟人)也是同樣在聽法，說到他們，相信他們都有聽到。他們在做，人還沒回來，我就知道他們在那裡，開始第一天在做什麼、第二天做什麼，我也會知道。這就是現在科技發達，乘著現代的科技，我們用聲音，大家接收，聽得到。
昨天，也是我們大愛臺的，主管、(同仁)都回來，因為是志策會，人文志策會。聽他們回來說，去馬來西亞走一趟，去為他們上課，要如何「三合一」。
我們去的人歡喜，是看到他們殷勤認真，又很虔誠，也說大家都很聽師父的話，很精進。聽他們在描述當地，那分「晨鐘起，薰法香」，那種的精進，真的讓我安心。一個聲音能夠，讓這麼普遍的人聽得到。
第三、聲聞乘
乘四諦之行法
而到阿羅漢果
這是聲聞乘，「乘四諦之行法而到阿羅漢果」。更瞭解佛法開頭要告訴我們，人間苦、集、滅、道，我們要再進入，「觀身不淨，觀受是苦，觀心無常，觀法無我」。將三界譬喻火宅，火宅譬喻我們的身心，人生原來是這樣，讓我們更瞭解。佛陀的時代，叫做「到阿羅漢果」。阿羅漢就是去除煩惱。
第四是「緣覺乘」。
第四、緣覺乘
乘十二因緣之行法
而到辟支佛果
緣覺，就是用十二因緣法，讓他們能知道，我們的身體是如何來的？原來我們有依、正二報，我們依這個緣，地方的緣，這是我們的依報。正報，就是帶著，過去生的善、惡業，來受(生)。要來這個緣，與父母會合那時候，就是乘著一念的無明，無明一起，所以緣了十二種的因緣。這「十二因緣行」，那就是能夠到達辟支佛果。能知道如何去除無明，要如何顧守好我們的心，在人間因緣果報能夠很清楚，這叫做「緣覺」。瞭解道理之後，但是他的心就是，守在獨善其身，所以這是緣覺乘。
第五、菩薩乘
乘六度之行法
第五，就是「菩薩乘」，不只是聽聞佛法，還能去除煩惱，瞭解人生的因緣果報，之後開始發大心，那就是行菩薩道。菩薩道就是六度萬行，這樣進出在人群中，救濟眾生，一直到佛乘，那個目標就是要到佛的境界。
第六、佛乘
上至佛果
一實大法
第六，「佛乘」，佛陀已經成佛，要教我們人人，如何從菩薩道中再進階，一直到佛乘，那就是果。就是我們的真，與宇宙天體合而為一，一實大法。這就是六種的法，五乘六法，就是到佛的境界。
各位，學佛，我們一定要學在，我們真正體會佛陀的心，佛陀的本懷。來人間很辛苦，適應眾生的根機，這樣一一為我們教育，啟發我們大乘菩提悲心、行菩薩道，我們才能接近到，無上正等正覺的境界。這人人做得到，但是人人必定要縝密慎思量，要多用心。
Explanations by Master Cheng-Yan
Subject: Reach Supreme and Complete Awakening with The Five Vehicles and Six Teachings (五乘六法正遍等覺)
Date:July.28. 2015
“The Buddha teaches according to capabilities with the Five Vehicles and Six Teachings. He goes among the Five Destinies, suiting the capacities of all beings by giving the Three Vehicle teachings. On the vehicle of Great Bodhi, we travel the Bodhisattva-path with compassion, and by giving rise to Great Vehicle aspirations, we can reach supreme and complete awakening.”
Because sentient beings had varying capabilities, He had to teach accordingly. So, with the Five Vehicles and Six Teachings, He went among the Five Destinies to give suitable teachings to all beings.
Everyone knows that the Five Destinies are the heaven, human, hell, hungry ghost and animal destinies. We ordinary people transmigrate in the Five Destinies. But all sentient beings have Buddha-nature, so the Buddha did not just go to the human world. He traveled among the Five Destinies solely in the hope that sentient beings in every realm would have the karmic conditions to return to the human realm and come in contact with the Buddha-Dharma.
So, at first He taught the Three Vehicles, but our ultimate choice in the end is to take the Great Vehicle of Bodhi and go among the people with a heart of compassion, aspiring and vowing to walk the Bodhisattva-path. This was the Buddha’s greatest hope.
So, we should form the ultimate Great Vehicle aspirations and not just walk the Bodhisattva-path. The goal of the Bodhisattva-path is to reach supreme, universal and perfect enlightenment, which is to attain Buddhahood. The Buddha came to the Five Destinies with the power of His vows. This can be seen in many places in this world. If any place is suffering from disaster, Living Bodhisattva will immediately go there to save and transform people.
For example, recently, a group of doctors in Tzu Chi International Medical Association (TIMA), about 10 or 20 people, traveled from Taiwan to Jordan. We all know that [the people of] Jordan have big hearts. Many refugees are fleeing to Jordan for protection. And, since ancient times, many Bedouins have also arrived and permanently settled there. They have been poor for generations. Many years ago, we saw that their medical equipment was in bad shape. So, we sent them several sets of dental equipment. Now five years later, they have malfunctioned. So, this gave us the opportunity to go to Jordan. One of their goals was to hold a free clinic. Another goal was to help repair their dental equipment.
I saw that the doctors from Taiwan, before holding the free clinic, had great respect in their hearts. They first went to the location and cleaned up and organized the place; everything was laid out neatly.
We also saw how they treated patients, especially those children with special needs. Indeed, working on their teeth and doing a checkup on them was not an easy matter. Often they did not move as they were told. But these dentists still had a way to convince them to obediently open their mouths and follow directions. They spoke to them softly and gently. A local dentist was shocked when he saw this. He said, “I’ve never seen this kind of mindfulness when dentists interact with patients.” This was the first time he had seen such a connection.
“I’m also a dentist. When I treat patients, I don’t feel very happy.” Maybe it’s because I do this to make money that I don’t feel happy. I see that these people are doing this for free and [simply] giving to others, so they do their work so joyfully. Today, I didn’t make money either. But after I observed many of you in action, by doing things the way you did them, I also worked very joyfully.”
He said that this was something he had never felt before [about his work].Though the Bodhisattva-volunteers in Jordan want to expand their work and recruit more volunteers in Jordan, it is not an easy matter.There are laws and regulations in Jordan that limit the scope of what we can do.
This time, in the poor areas where Bedouins live, TIMA volunteers held a free clinic with surgeons, internal medicine doctors and mostly dentists.After seeing our doctors give to others with [selfless] love, the TIMA volunteers in Jordan were deeply moved.
The Buddha came to the human realm in the same way these Bodhisattva[-volunteers] go to places that are facing great difficulties.
The principle is the same.
They decide to go to these places because of their vows, in order to help the suffering.Over the long road, over a long time, we have to overcome many difficulties to help.
I want to tell everyone that the Buddha did not come to this world because of His karma; He did not bring His karma.He is here because of His great aspirations and great vows to be the guiding teacher of the Three Realms and the kind fatter of the four kinds of beings.With such a mindset, He constantly sailed the ship of compassion back to deliver sentient beings in the Three Realms.
Then according to sentient beings’ capabilities, the Buddha used the Five Vehicles.He gave us the Five Vehicles and Six Teachings.He entered the Five Destinies to suit the capacities of all beings.Thus, He taught the Three Vehicles in the hope that we will take the vehicle of great Bodhi and awaken our compassion to then walk the Bodhisattva-path.
This was the Buddha’s hope.
He hope that, on the Bodhisattva-path, our goal will be to attain supreme, universal and perfect enlightenment and to be equal to the Buddha by returning to our nature of True Suchness.
If we do not return to the nature of True Suchness we all have, we will never be equal to the Buddha and awaken to the true principles of all things of the universe.So, we must move forward diligently.
The previous sutra passage explained how the burning house of the Three Realms is in a state physical deterioration.This description of a house is an analogy for the human body.
Yesterday, we said that everyone should “contemplate the body as impure, contemplate all feelings as suffering, contemplate the minds as impermanent” and.Every one of us must understand our body and mind.In our body there are 36 elements, 36 kinds of impurities.
In addition to those, in our minds there are desires, delusions, ignorance, etc..This house, like our tangible body, is constantly deteriorating, and its contaminants are endlessly reproduced and accumulating.This is due to people’s foolishness.
So, the burning house, of the Three Realms is in fact an analogy for our body and mind.
Visibly, “The walls were creaked and collapsed, the plaster was peeling and the straw roof was scattered messily. The rafters and poles were crumbling; the surrounding fences were all bent and various filthy things were everywhere.”
This is a very filthy environment, but every one of us affected to this place.
The next passage states, There were 500 people living inside.
What do these “500 people” represent?We must comprehend this mindfully.
The Buddha came to the human realm in order to teach sentient beings.To teach them, He used the Three Vehicles to gradually entice them to form aspirations and engage in spiritual practice.Thus they enter the stage of forming aspirations.
“The aptitudes of the Three Vehicles practitioners are all encompassed within the Five Destinies. ’’Thus the Three Vehicles are taught in the Five Destinies.So, “They are encompassed in the Five Destinies and enable all the ‘enter, abide and exit’. “
“Enter. Abide and exit ” mean that we have aspired to practice the Bodhisattva-path.
If we want to practice the Bodhisattva-path,we must enter the stages of Bodhisattva-practice. In the past, I have discussed the Ten Grounds. Starting from the ground of joy, we must enter, abide and exit. To go through the states of Bodhisattva-practice, the Ten Grounds, we must [enter, abide and exit] each ground.
The stages of Bodhisattva-practice are Ten Grounds. Each ground is divided into three states: we aspire to “enter” each ground, then we joyously “abide” within the ground, and finally like a Dharma-cloud we “exit” the ground. After we exit one ground,we enter the following ground.
First, we must form aspirations and resolve to accept the Bodhisattva-path. We begin by dealing with the ignorance in our minds; this [initial] aspiration is to eliminate it. By forming this aspiration, we awaken joy. We feel “joy” when we enter and abide in this Bodhisattva ground. Then we proceed forward, one ground after another, continuing to enter them until we finally reach “excellent wisdom”. Then, our minds will be filled with kind thoughts and compassion, and we can eventually awaken our wisdom so that we are in the state of Dharma-clouds; we can move about freely without hindrances at that stage. These stages are the Bodhisattva grounds.
So, “After we exit one ground, we enter into the next, eventually reaching the final stage. Then we have truly ascended the Ten Grounds. We want to move about unhindered; “the ground of Dharma-cloud” is where we do so. To get closer to the Buddha’s mind, Bodhisattvas endlessly sail the ship of compassion to go among people and apply the states of excellent wisdom and Dharma-cloud to deliver sentient beings in this world. They do this by using the Three Vehicles. The ”Three Vehicles” are the three carts outside the burning house.
From how to listen to the Dharma and eliminate ignorance, to how to form aspirations to enter Bodhisattva grounds, they teach us, step by step, how to get closer to the methods of the supreme Great Vehicle.
Now we will talk about “the 500 people,” which is an analogy for the Five Vehicles. The 500 people is an analogy for the 5 Vehicles. These teachings allow each to reach their particular attainment. Thus they are called vehicles.
To get from this shore to the other shore, what kinds of tools do we want to use? This tools are considered “vehicles”. A vehicle is something that can transport us. A bamboo raft can only carry one person. A small boat may carry four to five people. However, a large boat may carry hundreds or thousands of people. We can choose which vehicle to take.
Our goal is to reach another place from this place, and “these teachings allow each to reach their particular attainment”. We decide what kind of boat we want to take The One Vehicle can also be divided into the Five Vehicle.
Do we want to use the One or the Five Vehicle? The Buddha adapts to sentient beings’ capabilities so the Five Vehicles have six kinds of teachings. Although we call them the Five Vehicles, we can divide them into six kinds of teachings.
The Five Vehicles have six kinds of teachings: The Human Vehicle, the Heavenly Being Vehicle, the Hearer Vehicle, the Solitary Realizer Vehicle, the Bodhisattva Vehicle and the Buddha Vehicle.
First is the Human Vehicle. As humans, we must practice upholding the Five Precepts. We must uphold the Five Precepts. With this method we can be born as humans.
Second is the Heavenly Being Vehicle. We must uphold the Ten Good Deeds. If we can practice and uphold the Ten Good Deeds, then we can follow the resulting blessings to be born in the heaven realm.
Third is the Hearer Vehicle. This is taking delight in the Buddha-Dharma and being willing to listen to it and accept it. Right now many people are willing to listen to the Dharma. For instance, at this moment, people are also listening to me at Tzu Chi offices in many countries. They can hear me right now; despite the time difference, they are with us right now. In the same way, they are listening with us to the Dharma [through live broadcast]. By making use of technology, we can transmit the video and audio of what is happening at the Abode to other places around the world.
I was just talking about Jordan. At this moment, in Jordan Tzu Chi volunteers are also listening. I just spoke of them, and I am sure they heard me. They still have work to do, so they have not yet returned. I know what they have been doing over there. I know what they did on the first day and on the second day. I know all this. Nowadays the technology is so advanced. With today’s technology, we can transmit sound so that everyone can receive and hear it.
With today’s technology, we can transmit sound so that everyone can receive and hear it. Yesterday, the managers and staff of Da Ai TV Station returned to the Abode for the Humanistic Culture Mission planning meeting. They told me that during their trip to Malaysia, they trained the documentation volunteers. The staff who went were happy because they saw how earnest and sincere the volunteers were. They said those volunteers followed my teachings and diligently practiced. As I heard them describe how the Malaysian volunteers woke up early in the morning for group study, their diligence truly put my mind at ease.
The voice of one person can be heard by so many people in so many places.
This is the Hearer Vehicle. “It is practice of the Four Noble Truths to reach the fruit of Arhatship” which helps us to better understand what the Buddha-Dharma first explained.
In life there is suffering, causation, cessation and the Path we must then “contemplate the body as impure, contemplate the mind as impermanent” and “contemplate all things as beings without a self.”
The Three Realms are an analogy for the burning house, and the burning house is an analogy for our body and mind. This helps us better understand what life is like During the Buddha’s lifetime, people wanted “to reach the fruit of Arhatship.” Arhats have eliminated their afflictions.
Fourth is the Solitary Realizer Vehicle 4. The Solitary Realizer Vehicle It is the practice of the Twelve Link of Cyclic Existence to reach the fruit of becoming a Pratyekabuddha.
For Solitary Realizers, the Buddha taught the Twelve Links of Cyclic Existence to help them understand how they came to have this body. In fact, we face two kinds of retributions, circumstantial and direct retributions. We follow our karmic affinities to a place. This is our circumstantial retribution. Our direct retribution comes from the good and bad karma we brought from our past lives. The karmic conditions that brought us here, that brought us to these parents, came via a thought of ignorance. Once ignorance arises, it sets off twelve causes and conditions.
The practice of the Twelve Link of Cyclic Existence enables us to reach the fruit of becoming a Pratyekabuddha. We reach it by understanding how to eliminate ignorance, how to take good care of our minds and how to clearly understand the law of karma. This makes us Solitary Realizers.
We may understand the principles, but we are focused on awakening ourselves. So, this is the Solitary Realizer Vehicle.
Fifth is the Bodhisattva Vehicle 5. The Bodhisattva Vehicle It is the practice of the Six Paramitas.
Not only should we listen to the Buddha-Dharma, eliminate afflictions and understand the karmic causes and effects at work in our lives, we must then form great aspirations, which means to walk the Bodhisattva-path. [Walking] the Bodhisattva-path is actualizing the Six Paramitas.
In all actions, to go among people to help them until we reach the Buddha Vehicle. Thus our goal is to attain the state of Buddhahood.
[Six is] the Buddha Vehicle. The Buddha already attained enlightenment, so He wanted to teach everyone how to advance through the Bodhisattva-path to finally reach the Buddha Vehicle; that is the fruition.
That is when our nature of Suchness is one with the universe. This is the One True Great Vehicle Dharma.
These are the six kinds of teachings. The Five Vehicles and Six Teachings lead us to the state of Buddhahood. Everyone, as Buddhist practitioners, we must learn to comprehend the Buddha’s mind. Because of the Buddha’s original intent, He worked hard in the human realm to teach according to sentient beings capabilities. He gave the teachings, one by one, to awaken our Great Vehicle [aspirations] and our compassion of great Bodhi to walk the Bodhisattva-path, so that we can approach the state of supreme and complete awakening. Everyone can attain this state, but we must think carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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