20150923《靜思妙蓮華》法髓傳心長慧命(第659集)
（法華經•譬喻品第三）
⊙「正心念法無量義，第一義諦法為座；心佛合一志求菩提，妙權顯實乘三寶車。」
⊙「而此諸子，貪樂嬉戲，我已救之，令得脫難。是故諸人，我今快樂。」《法華經譬喻品第三》
⊙「爾時諸子，知父安坐，皆詣父所，而白父言：願賜我等，三種寶車。」《法華經譬喻品第三》
⊙諸子出火宅，求索三車，終得大白牛車，稱合父心意。知子得免難，父正安坐於無量義處之座。
⊙父則無憂，故言知父安座。譬如世之父子血統親情，如是諸佛化世，法髓慧命法脈相傳法親緣。
⊙皆詣父所，而白父言：喻身心向佛求精進，親近實乘法，正同今靈山會，四眾圍繞。
⊙大眾咸以恭敬心來至佛所，虔誠請願求法。言「願賜我等三種寶車」，如舍利弗代四眾三請等。
【證嚴上人開示】
「正心念法無量義，第一義諦法為座；心佛合一志求菩提，妙權顯實乘三寶車。」
正心念法無量義
第一義諦法為座
心佛合一志求菩提
妙權顯實乘三寶車
我們的心念正，法就是在我們的生活中；正法在生活中，我們的身心都是在無量義。一念心偏，就是成為凡夫了；心若能調回來，與我們的真如本性會合，那就是無量義。
所有的道理、法，都入我們的心來，這叫做「第一義諦」。我們若能與這個，無量義真理會合，我們就安穩了，就是「法為座」。我們要能夠著，「柔和忍辱衣，諸法空為座」，這是在《法華經》裡面的道理，這是我們人人所要修的，回歸我們自心宅如來，安處在這個如來座，那就是法、真理之座。
時時向大家說，「佛心為己心」，學佛就是要學佛的心。佛心是大慈悲心，佛心是心寬闊，心包太虛，佛陀將普天之下視為一間大宅，這麼多人當作是自己的孩子。所以「心包太虛」，佛陀的心「量周沙界」，這是表示佛心非常的開闊，包含一切，所以我們要學佛的心。
「心佛合一」，就是我們的心與佛的心，合而為一，一定要先發大心、立大願，「志求菩提」。我們要發心、立志，要求「菩提」，「菩提」就是覺，我們要求一個覺悟的道路。
所以「妙權顯實乘三寶車」。妙權，佛陀覺悟時，他的心靈境界一直希望，能與大家來分享，讓大家知道，原來我們人人，都有成佛的本性，成佛那個境界，是多麼輕安自在啊！那就是靜寂清澄的境界，沒有像我們凡夫煩惱重重，大乾坤、小乾坤由不得自己，很多身外的壓迫、很多我們內(在) ，身、心的煩惱。我們若瞭解佛法之後，我們就是輕安自在了，知道我們應該做什麼事，哪怕是很辛苦付出，也覺得很歡喜、很快樂。
看到菲律賓，我們就知道，真的是這幾十年來，就是這樣多種的災難，水災、風災常常有；再者菲律賓苦難人偏多，多少人住在市區裡違章建築，若有一個不小心，電線走火，火一燃，一燒就是好幾百戶，這是常有的事情。還有，有時候，離島的地方有人禍。尤其是在去年（2013），九月間，三寶顏人禍，很大，很大的人禍，人，人心不調和，少數的人起了念心，不規則，一動亂起來，他就是放火燒房子、開槍砲，到底多少人在這槍砲中，這樣往生、受傷等等，二萬多戶家庭無家可歸。
十月間，地不調，(保和島)大地震，多少人的家這樣瞬間毀滅掉了。十一月海燕颱風，就是菲律賓萊特省，整個毀於一旦，其至獨魯萬(市) ，已經發出了訊息，就是整個城市都要棄市了，就是人不能再住了。像這種人間大災難，同一個國家，三個月的時間，三次的大災──人禍、地震、風災，這全都是很大、很強烈。
當那個三寶顏發生人禍時，整個街道都封鎖了，這樣像死城一樣，店面沒人敢開。慈濟人在那個地方，就是趕緊做救濟的工作，煮熱食，讓大家有得吃，每天送物資。
本來我們那裡的負責人，他就回來了，向我在說那裡的情形是這樣，一些孩子的學校被燒掉了，我們在臺灣，開始就準備簡易教室。才規畫好而已，又接到了，就是在十月保和島的地震，馬尼拉的幾位菩薩前去勘災，同時也緊急發放、救濟，之後，回來了，回來說那裡的情形。我們才說規畫：「若這樣，簡易教室也需要，人要住的簡易屋，能讓他們過渡三五年的時間。」
才這樣說完而已，就又接到，那就是海燕(颱風) ，十一月。這一大波是強烈的災難，所以大家趕緊，為了海燕，集中了人人的力量，全都聚集過來，這樣投入海燕這一波，獨魯萬、奧莫克，這一大波的投入救災，所以變成了三寶顏，大家的力量無法再到三寶顏，到底要如何，去為他們完成那些學校，或者是那些人民？已經來不及顧到那裡了；保和島地震過了之後，急難救濟發放之後，我們也還來不及，為他們那裡受災難人，安身之處，我們也來不及再顧到那個地方。
這一波真的是慘不忍睹！所以，這群菩薩，他們也這樣向我發願：「這個獨魯萬(市) ，若還沒有乾淨、他們還未恢復生機，我們就不回到馬尼拉。」所以他們三十多天的時間，包括這樣整個一望無際的災區，他們能「以工代賑」，有多少聲音的壓迫，讓他們的精神，也是一種負擔很大。再者那種境界又臭又亂，他們要這樣立足在那個地方，我們想，這不是普通人做得到的。
所以昨天偉嵩說，四十幾個國家(地區)，為菲律賓募心募款，為菲律賓付出。十三個國家(地區)的慈濟人，這樣投入在那個環境中，輪流去為他們打氣、撐腰，去幫助他們。他還是滿滿的感恩。
菲律賓這一大群菩薩，他們合心，他們分工。國英，他所負責的，那就是要如何找很大的機械，要如何來幫助人力，所以「慈航」在那個大海上，一艘一艘的大船，裡面所載著的是重機械、那大卡車，還有推土機、怪手，從外島(調度)，楊居士國英，他就去調度這些東西。
還有，錢要從哪裡來呢？要知道，這些錢，現金一二億，第一批要去的，菲律賓治安很不好，海上的海盜也很多，這些錢要過去，茫茫大海，那也是很擔心。總而言之，錢要送到，要給奧莫克(市)，第一批能夠接受到，我們的現金發放，物資發放，用說的比較快，那過程實在是(危機)很大。
過了一段時間，獨魯萬(市)已經穩定下來，開始我們又要擔心了，三寶顏、保和島，我們既然說要幫助他們，我們不能不幫助，開始分工。他們馬上再去保和島，還有就是三寶顏，我們的東西準備好了，雖然獨魯萬(市) 已經將三寶顏的簡易教室先用了，我們臺灣還是趕工，再運過去了，將它組裝起來，三寶顏，自己自力更生，女人當男人用，老師、學生、家長大家動員，這種在三個月內，這三個地方發生大災難，你看，他們是如何，合心、和氣、互愛、協力，那種分工合作。
所以現在的菲律賓，是三個地方平行在付出。這種「眾生無邊誓願度」，「煩惱無盡誓願斷」，在那個地方，奧莫克市長（愛德華．寇迪拉。EdwardCodilla）事後，過年的時候來花蓮過年，夫妻發大願，過去喝酒、抽菸的習氣，來這裡戒掉了，同時也要素食。他說，他現在說輕安自在。
所以「妙權顯實乘三寶車」，真的我們人人心正念法無量義，「第一義諦法為座」，大家都有共同一個法。「心佛合一志求菩提，妙權顯實乘三寶車」，這種人間世界，成就我們的道心。
所以上面(的經文)，「此諸子等，貪樂嬉戲，我已救之，令得脫難。是故諸人，我今快樂。」
而此諸子
貪樂嬉戲
我已救之
令得脫難
是故諸人
我今快樂
《法華經譬喻品第三》
因為佛法已經入眾生的心了。「令得解脫」，知道人生的苦難，我們投入救濟苦難人，所以是佛陀最歡喜的。不只是佛陀歡喜，師父也很歡喜。弟子聽話，投入人群中去付出，不受人群的煩惱，來動搖我們的心，這實在是無污染。
再接下來，「爾時諸子，知父安坐，皆詣父所，而白父言：願賜我等，三種寶車。」
爾時諸子
知父安坐
皆詣父所
而白父言
願賜我等
三種寶車
《法華經譬喻品第三》
孩子全都出火宅了，所以孩子就向父親說：「您要給我們的三車，是長什麼樣子？」父親就跟他們說：「羊車、鹿車、大白牛車。」
我們還在這個地方，所以大家要清楚，我們慈濟的幼兒園，有那孩子，幼兒園的，同樣和父母來聽經，師父在說「羊車、鹿車、大白牛車」，孩子聽進去了。老師在作業，發給他們的作業，他就寫、畫圖，畫一個圖，那就是畫一輛轎車，一個人，一輛轎車，手指轎車，又畫一個師公，就又畫一個圓圈，一輛車子，在那個地方，那裡寫的是「轎車」，師公說：「NO！」那是六歲的孩子。
連那個孩子幼稚的心，他也入了，知道不要坐轎車，而是要更大型的車，不要污染，不要動不動就要坐車。他就對老師這樣說：「這樣是污染。師公說不好，所以『NO』。」這就是連孩子這麼小，在這「三車」的法，也入了他們的心。所以「終得大白牛車」，我們已經得大乘法了。
諸子出火宅
求索三車
終得大白牛車
稱合父心意
知子得免難
父正安坐於
無量義處之座
所以稱合佛心，佛的心知道這些孩子，父親的心知道孩子平安了，佛的心知道弟子法入心了，這個時候那就是「正安坐於無量義處之座」，這樣安心了，大家都平安了。世間的父親看孩子平安，出世間的慈父，知道弟子法入心了，這樣心安了，坐下來了，這就是表示心安，安在這個法——無量義處，父就沒有憂慮了。父親看孩子平安，就不必再擔心了。
父則無憂
故言知父安座
譬如世之父子
血統親情
如是諸佛化世
法髓慧命
法脈相傳法親緣
所以孩子知道父親已經安心了，「知父安坐」，知道父親安心，已經坐下來了。這就是譬喻世間的父親，就是和孩子有血統的親情，就譬喻諸佛，諸佛來人間化度世間，救度眾生，這就是心髓，就是法髓，這種法髓慧命的法脈，所以相傳。
佛陀來人間無數會次，時間是很長，過去無數劫以前，這樣在求道，無非就是投入人群中在救濟。這是生生世世，佛陀來人間，這種就是要傳慧命，將這個法的真髓傳給眾生。眾生能夠接受到這個法脈，這樣綿延相傳，這就是「法親緣」。世俗是血統緣，出世的慈父是法親緣。所以，大家已經接受到佛法了，方向共一了，所以「皆詣父所，而白父言」。
皆詣父所
而白父言：
喻身心向佛求精進
親近實乘法
正同今靈山會
四眾圍繞
到佛的面前，來向佛請法，就是向佛求精進，親近那個實乘法。現在愈來愈接近佛心了，就是要愈瞭解真實的法。真實的法，不是為自己，聲聞、緣覺獨善其身，是要兼利他人，這叫做實乘法。
這像現在，二千多年前的靈山會，也像我們現在，我們在人間，因為我們法脈相傳，我們承著佛陀的法脈慧命，到現代來，現在的五濁惡世，能夠菩薩群，同時湧現在這個時候，投入人群中。我們為教富而濟貧，苦難中的眾生，身體力行，我們投入去幫忙，這不就是與這樣一樣嗎？
所以，佛陀他給我們的法，我們就要用心來求。「願賜我等，三種寶車」，希望我們人人都能夠有，妙權實智來救度眾生。這是我們人人的心願。
大眾咸以恭敬心
來至佛所
虔誠請願求法
言願賜我等
三種寶車
如舍利弗
代四眾三請等
所以「三種寶車」，就是像舍利弗，不斷代替四眾在求法。那麼，法說到那個地方，我們有機會做到這樣的體會，這就是我們現在，最好修行的道場，最高的靈山會。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Transmit Dharma-essence to Nurture Wisdom-life (法髓傳心長慧命)
Date:September.23. 2015
“Be mindful of the Dharma with proper thoughts to realize [the state of] infinite meanings. This is the truth of the supreme meaning; with it, the Dharma is our throne. To unite our mind with the Buddha’s, we must resolve to seek Bodhi. Wondrous provisional teachings reveal the truth as we journey in the three precious carts.”
If our thoughts are proper, then the Dharma will be in our daily living. When Right Dharma is in our lives, our body and mind will be in the state of infinite meanings. When our minds deviate, we become unenlightened beings. If we can adjust our minds so we become one with our nature of True Suchness, we will be in the state of infinite meanings. Then all of the principles and teachings will be taken into our hearts. This is the “truth of the supreme meaning.”
If we can be one with these infinite true principles, we will have achieved peace and stability; then the Dharma will be our throne. We must achieve a state where “Gentleness and patience are the clothing,” and “The emptiness of all phenomena is the throne.” These principles are stated in the Lotus Sutra. This is what we are trying to achieve through our spiritual practice. We want to return to our inner spiritual home and be peacefully seated on the Tathagata-throne, the throne of the Dharma, of true principles.
I always say to everyone, “Take the Buddha-mind as your own mind.” We learn the Buddha’s Way so that our mind will be like the Buddha’s. The Buddha’s mind is one of great compassion. The Buddha’s mind is expansive and accepting; it encompasses the universe. The Buddha viewed the universe as one great house, and all of the people in it as His children. So, His mind “encompasses the universe.”
The Buddha’s mind also embraces the boundless worlds within [the universe]. This means it is so open and spacious that it can encompass all things. Thus we must develop a mind like the Buddha’s.
“To unite our mind with the Buddha’s” means to have our mind become one with the Buddha’s mind. To do this, we must first form great aspirations and make great vows. “We must resolve to seek Bodhi.” We must aspire and vow to seek Bodhi.
“Bodhi” means awakening. We must seek the path to awakening. “Wondrous provisional teachings reveal the truth as we journey in the three precious carts.” After the Buddha attained enlightenment, He hoped that He could share that awakened spiritual state with everyone so that we might all know that we have always had a pure nature that enables us to attain Buddhahood. The state of Buddhahood is very peaceful and free. It is a state of tranquility and clarity, unlike the unenlightened state that we are in, which is filled with afflictions.
We have no control over the macrocosm of the world or microcosm of our lives. We face many external pressures, as well as many internal ones, all caused by afflictions of the body and mind. By understanding the Buddha-Dharma, we will become peaceful and free because we will know what we must do. Even if we have to work hard to give to others, we will still feel very joyful and happy.
Looking at the Philippines, we recognize that in these past few decades there have been many disasters there. The Philippines is prone to floods and typhoons. Furthermore, there are many suffering people there. So many people squat illegally in buildings. If people are careless and there is an accident with electrical wires, a single spark can burn down hundreds of houses. These are very common occurrences.
Also, at times, manmade calamities occur on the outlying islands.Look at what happened last September in Zamboanga.That was a major manmade calamity.People’s minds were in discord; a few people had the idea to rebel and instigate an uprising.They burned down houses and shot at people.There is no telling how many people were killed or injured during the firefight.More than 20,000 families lost their homes.
In October, the earth element was out of balance; there was a large earthquake.Many people’s homes were destroyed in an instant.
In November, Typhoon Haiyan struck the province of Leyte in the Philippines.It caused a great amount of devastation overnight, to the point that the city of Tacloban announced that the entire city had to be abandoned.This meant that the entire city was uninhabitable.These major disasters in our world occurred in one country in the span of three months.
These three major disasters, a rebel uprising, an earthquake and a typhoon, were all quite powerful and devastating.
During the uprising in Zamboanga all the streets were sealed off.It was like a ghost town.No one dared to open their stores.
Tzu Chi volunteers went there and immediately carried out relief work, cooking hot meals for people to eat and delivering supplies daily.When [Yang Weishun], the volunteer in charge, came to the Abode, he described the situation there to me.Some schools had been burned down.Here in Taiwan, we had begun to [manufacture] prefabricated classrooms for them.
Soon after we made arrangements to do this, we received word of the earthquake in October on the island of Bohol.Several Bodhisattvas from Manila went to assess the disaster and, at the same time, to distribute emergency relief.After completing this, they came to the Abode and described the situation to me.
As we made plans, we decided, “In this case, they need prefabricated classrooms too. We also have temporary shelters that people can live in for three to five years.”
Soon after we made these plans, we received the news about Typhoon Haiyan.This devastating disaster struck in November.So we quickly turned our focus to Haiyan, marshaling all of our manpower to provide large-scale disaster relief in Taclobn and Ormoc.
This was a major disaster relief effort.
So, at that time, we were unable to send people to Zamboanga.We could not find a way to rebuild their schools or take care of the people there.We did not have the time to focus on them.After the earthquake in Bohol, though we provided emergency disaster relief, we did not have time to set up shelters for the disaster survivors.We did not have time to take care of things there.
This typhoon had caused appalling devastation.So, a group of Living Bodhisattvas went there.They vowed to me, “Not until the city of Tacloban is clean, not until the people are revitalized, will we return to Manila.”So, for more than 30 days, in this vast area of devastation, they implemented the “cash for work” program.
People from other groups were criticizing them, which added to the mental burden that they were already carrying.Moreover, though the place was messy and smelly, they actually stayed right there.Think about it; this is not something that normal people can do.
Yesterday Alfredo
told us that volunteers from more than 40 countries had fundraised for the Philippines and gave of themselves to help.
Tzu Chi Volunteers from 13 countries went to the disaster area and took turns boosting morale and bolstering their manpower to help the volunteers from the Philippines.Thus he was filled with gratitude.
All the Bodhisattvas from the Philippines worked as one and shared the work among themselves.Henry [Yunez] was the one responsible for acquiring the heavy equipment necessary for supplementing the human labor.Thus a “ship of compassion” set sail on the ocean.In fact, he arranged for ship after ship carrying heavy equipment including large trucks, bulldozers and excavators to be dispatched from the outlying islands. Henry Yunez was the one responsible for arranging this. And ere would the money come from? You must realize that we are talking about around 100-200 million dollars(NT) cash for the first batch. Public safety in the Philippines is not good, and there are many pirates on the seas, yet this money had to cross the ocean to get [to the disaster area]. This part of the trip was very worrisome as well. In summary, transporting the money to the city of Ormoc for the first round of cash and relief goods distributions was easier said than done. It was a massive undertaking. After some time had passed, the situation in Tacloban stabilized, so we began to worry about Zamboanga and Bohol.
Since we had said that we would help them, we could not go back on our word. So, we divided up the work further, and a group immediately left for Bohol. This still left Zamboanga. Everything had been prepared and was ready. Although the prefabricated classrooms for Zamboanga had already been used in Tacloban, we sped up production in Taiwan, so that we were able to ship them over to be assembled. The Zamboanga erected them themselves. Women and men did the same work, and teachers, students and parents all mobilized. Within a period of three months, major disasters had occurred in these three places. See how the volunteers worked together in unity, harmony, mutual love and concerted effort. They worked together while distributing the work. At present in the Philippines, volunteers are working in three places at the same time.
They have “vowed to deliver countless sentient beings” and “vowed to eliminate endless afflictions”. After we helped the people of Ormoc, their mayor came and celebrated Chinese New Year in Hualien. Here, he and his wife made great vows. They vowed to quit their habits of drinking and smoking, in addition to that, they became vegetarians.
He said, “Here, I feel so peaceful and at ease. Wondrous provisional teachings reveal the truth as we journey in the three precious carts”. We should all be mindful of the Dharma with proper thoughts to realize infinite meaning “with it, the Dharma is our throne”. We all share this same Dharma. “To unite our mind with the Buddha’s, “we must resolve to seek Bodhi. Wondrous provisional teachings revel the truth as we journey in the three precious carts”.
Living in this world helps us to develop our spiritual aspirations. The previous passage states that the elder told all the children, “[You] still clung to your playing. But now I have already saved you”.
Yet you children still clung to your playing. But now I have already saved you and helped you to escape disaster. This is why, everyone, I am now happy.
This is because sentient beings had already taken the Buddha-Dharma to heart. Having attained liberation and understood the sufferings of life, we can devote ourselves to relieving suffering. This is what brings the Buddha the most joy.Not only does this bring the Buddha joy, it also makes me very happy. These disciples have listened to what was taught and dedicated themselves to working among people, while not allowing the afflictions of others to shake their resolve. Indeed, they remain undefiled.
The following passage states, “At this time, all the children, knowing that their father was seated peacefully, came to where their father was and said to him. We pray you will now grant us the three kinds of precious carts”.
All of the children had exited the burning house. Then they turned to their father and said, “What are these kinds of carts that you want to give us?” The father said to them, “A sheep-cart, a deer-cart, a great white ox-cart”. We are still discussing this. I want everyone to clearly understand this. In the Tzu Chi kindergarten [in Hualien], the children and their parents listen to the teachings together. They hear me talk about the “sheep-cart, deer-cart and great white ox-cart”. After the children heard this teaching, their teachers gave them and assignment [ to assess their understanding]. He wrote, “Draw a picture”. One drew a picture of a sedan. In his picture was also a person pointing at the sedan. He drew a picture of me. Then he drew a circle with a car inside of it. Above it he wrote “sedan” and, “Master says, ‘No’”. This was drawn by a six-year-old in Taiwan. This concept even penetrated this child’s young mind. He knew we should not ride in the sedan, but in an even bigger vehicle. He also knew that to avoid generating pollution, we should not drive all the time.
He told his teacher, “This creates pollution. Master says that is a bad thing”. So, he wrote, “No”. Even children as young as this one have taken the teachings about the three carts into their hearts.
“They ultimately attained the great white ox-cart”. We have already attained the Great Vehicle Dharma.
The children had come out of the burning house seeking the three carts and ultimately attained the great white ox-cart in accord with their father’s wishes. Knowing that the children had avoided disaster, the father sat peacefully upright upon the throne of infinite meaning.
Thus, they were in accord with the Buddha’s wishes. The Buddha knew that His children [had escaped]. The father knew in his heart that his children were safe. The Buddha knew in His heart that His disciples had taken the Dharma to heart. That was the moment that He sat peacefully upright upon the throne of infinite meaning His mind was at peace now that everyone was safe. When fathers of this world see that their children are safe, and when the kind father who transcends the world knows that His disciples have taken the Dharma to heart, they can feel at peace and sit down. Sitting means that their minds are at peace and that they are abiding in the Dharma, the [Samadhi] of infinite meanings.
So, the father was no longer worried. Once he saw that the children were safe, he no longer had to worry.
The father was not worried, so it says their father was seated peacefully. Father and their children in this world share blood and family relationships. In the same way, all Buddhas transform the world with the essence of Dharma and wisdom-life, so the Dharma-lineage is transmitted through Dharma-family connections.
The children knew their father was at peace. “Knowing that their father was seated peacefully means they knew that their father was at peace, because he had already sat down.” Fathers and their children in this world share blood and family relationships. This is an analogy for all Buddhas, who come to transform this world and save and deliver sentient beings. This is the essence of Their mind and the Dharma-essence. This lineage of Dharma-essence and wisdom-life is transmitted and passed down.
The Buddha has come into the world countless times. Over a very long period of time, over a period of countless kalpas, the Buddha has sought the Path for the sole purpose of going among people to save them. Life after life, the Buddha has come to the world in order to share His wisdom-life and share the true essence of the Dharma with everyone. Sentient beings who become part of this Dharma-lineage can then transmit it uninterruptedly. This is a “Dharma-family connection.”
In this world we talk about blood relations.With the world-transcending kind father, we share a Dharma-family connection. Once we have all accepted the Buddha-Dharma, we will all be headed in the same direction. Thus, “All came to where their father was, and said to him…”
All came to where their father was and said to him: This is an analogy for diligently seeking the Buddha with body and mind and drawing near the True Vehicle. It is just like the Vulture Peak Assembly, when the fourfold assembly circled all around.
They came before the Buddha to request the Dharma. They asked Him for ways to advance toward and draw near the True Vehicle. The closer we draw to the Buddha’s mind, the more we will understand the True Dharma. When it comes to True Dharma, it is not just about benefiting ourselves Unlike Hearers of Solitary Realizers, who practice to benefit only themselves, we must benefit others.
Thus we are journeying on the True Vehicle. What happened at the Vulture Peak Assembly over 2000 years ago is like what is happening now in the world because we are transmitting the Dharma-lineage. We have inherited the Buddha’s wisdom-life and Dharma-lineage and at this time, in this evil world of Five Turbidities, this group of Bodhisattvas are all manifesting at the same time.
They dedicate themselves to helping others, to saving the poor while teaching the rich. When they see suffering beings, they put the Dharma into practice by helping them Isn’t this like what happened at that assembly? The Buddha wanted to give us this Dharma, so we must mindfully seek it.
“We pray you will now grant us the three kinds of precious carts.” I hope that everyone will have the wondrous provisional and true wisdom to save and deliver sentient beings. This must be our aspiration.
The assembly responded with great respect and came to where the Buddha was, reverently requesting the Dharma. Saying, “We pray you will now grant us the three kinds of precious carts” is like when Sariputra represented the fourfold assembly by requesting the Dharma three times.
They asked for “the three kinds of precious carts.” This is just like when Sariputra requested the Dharma on behalf of the fourfold assembly. When the Dharma was taught up to this point, we gained the chance to experience and realize it. This is the best way for us to engage in spiritual practice, such like beings at the Vulture Peak Assembly. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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