20151001《靜思妙蓮華》妙覺中道無量義(第665集)
（法華經•譬喻品第三）
⊙「一切皆無常生滅遷流，生者皆有苦帶業生苦，諸法空無生無有實相，皆非我所有強生主宰。」
⊙「有大白牛，肥壯多力，形體姝好。」《法華經譬喻品第三》
⊙「以駕寶車，多諸儐從，而侍衛之。以是妙車，等賜諸子。」《法華經譬喻品第三》
⊙以駕寶車：寶車則喻一切種智，知諸佛之道，及知一切之眾生因種，乃出世的至寶，修三無漏學，六波羅密所成。
⊙多諸儐從而侍衛之：前導曰儐，後隨曰從。總喻諸波羅密及諸正道法是為一切種智之伴侶。
⊙一切種智：即能生無量義，亦稱為妙覺、中道，能知一切道種差別，故名一切種智。謂自覺、覺他、覺行圓滿，不可思議也。
⊙稱頌珍寶妙車喻慈悲等觀，以是妙車等賜諸子，顯佛於群機周而圓融，於一乘兼濟無私。
【證嚴上人開示】
「一切皆無常生滅遷流，生者皆有苦帶業生苦，諸法空無生無有實相，皆非我所有強生主宰。」
一切皆無常
生滅遷流
生者皆有苦
帶業生苦
諸法空無生
無有實相
皆非我所有
強生主宰
人生啊，其實一切都是無常，都是生滅遷流，這是世間的形態。每一天、每一時刻，我們都在無常中，我們的身體在生滅遷流中。身體是這樣，身體以外的事物也是同樣，一切都是無常。每一天，天地之間，日月星宿都是這樣在大自然界，在宇宙中這樣在輪轉，我們若這個道理看得透徹，自然我們的心就能夠，沒有這些煩惱執著。
我們所有的煩惱就是要占有，而占有都是苦。這種欲念一起，那就是我們造業的起源，所以「生者皆有苦」。因為與生俱來，那就是這念的欲，欲、業，欲來造業，所以「帶業生苦」，人人都是帶業來生。因為我們是凡夫，隨著這個業力，我們來到這個人間，由不得自己白的苦，由不得自己就有「八苦」。這樣八苦，我們每一個人都是由不得自己，因為我們是帶業來。
所以，我們必定要知道，我們到底過去生中，所寫的是什麼劇本？雖然我們是帶來，我們過去生中也有造了福緣，今生此世我們這個因緣會合，聽聞佛法。
我們聽法要入心，所以我們要用心，要不然，我們還有其他，由不得自己。現在聽法，我們自己要好好把握，瞭解佛法指導我們的方向，讓我們知道透徹人生一切無常、生滅遷流。有這個緣來聽到佛法，我們能夠生命的寬度，我們要把握因緣，將這個法能夠再，更普遍、更清楚、更瞭解、更深刻去體會。
我們這幾天，「人援會」（第五屆慈濟國際人道援助研討會），在靜思堂，我們請來很多位專家，不論是氣候變遷的專家，或者是五穀雜糧，大地之間，氣候與糧食是如何的生長，或者是如何的變動？專家就開始來分析，與環保更加密切。
尤其是氣象專家們就說，能讓我們努力的，在這十五年的時間內，還能夠大家用心，趕緊從我們的生活，趕緊改變一下。周圍的環境要趕緊處理。若能夠人人生活的習氣培養好，這在生活中，人類全都懂得自愛，懂得愛大地，這樣可能還有讓氣象變遷、溫室效應，這種能夠緩和下來。這就要看人人，是不是能夠瞭解天地的道理。
眾生共業，光是在生活中，不知覺就造了業了。生活只在享受中，不想伸手、彎腰，去將該整理的環境要整理、該回收的要回收，讓我們生活中要節儉要節儉，在這個十五年內，若沒有趕緊努力。
其實，現在的氣候變遷，已經很密集了，一直一直密集來，一陣一陣的風愈強，一陣一陣的雨愈大，現在地大不調，一次一次的地震愈強烈。所以說起來，我們四大不調，是從我們人類所造作的，所以愈來愈密集。
所以「諸法空無生，無有實相」。其實，一切的法，原來就是無生無滅，但是就是我們人為造作。「無為法」就是無生無滅，那就是其中含著真理；那「有為法」呢？「有為法」就是人為，去將它會合起來。天地之間四季輪轉，這本來就是這樣，但是，我們人類所造作，亂了春天，春天應該是很溫暖，不過二天前，我們還不是看到，墨西哥下冰雹，像在下雪一樣，這個時間應該是春之時，看，這麼異常的氣候，這為什麼呢？其實「諸法空無生」，是人類，將「無為法」，成為「有為法」，所以有為就有相，是人類的作為。「皆非我所有」，就是我們人類是「強生主宰」。這就是人類以為人力定能勝天。「強主宰」，以為我能夠創造一切，我要占有一切，像這樣，我們人類，去將它亂了四季、天體，所以造成了有這個災難。
佛陀用盡了心思來教育我們，用種種方法來譬喻，甚至將這麼簡單的法，告訴我們，讓我們知苦，知道苦，人生是苦，仔細地為我們分析，「集」了種種的業力匯歸來，所以結果是這樣的苦，你要好好斷除你的煩惱，用心修行。佛陀用這樣的方式，循循善誘，小乘、中乘的法，為我們教育，最後還要讓我們明白，就是這大白牛車，裡面有很豐富的道理。
這種的形容、譬喻，要讓我們知道，我們人人有那分的德，我們能夠自己莊嚴自己，人人要懂得自愛。我們人人自己有這個力量，我們有辦法自覺，我們也能夠覺他，應該人人都有這樣的力量。
所以我們昨天已經，所看的(經)文，就是「有大白牛，肥壯多力，形體姝好。」
有大白牛
肥壯多力
形體姝好
《法華經譬喻品第三》
那隻牛的形體是這麼好，這種肥壯又多力，這種形態，已經讓我們知道，我們在佛法中，不只是能利益我們自己，我們還能夠有力去利益他人。這我們應該要能接受。
接下來(經文)再說，「以駕寶車，多諸儐從，而侍衛之。以是妙車，等賜諸子。」
以駕寶車
多諸儐從
而侍衛之
以是妙車
等賜諸子
《法華經譬喻品第三》
這個「以駕寶車」，能將這輛車這樣拉，讓這輛車，能有一個正確的方向，所以需要靠這隻大白牛的力量。所以「寶車」，那就是譬喻一切種智。
以駕寶車：
寶車則喻一切種智
知諸佛之道
及知一切之
眾生因種
乃出世的至寶
修三無漏學
六波羅密所成
一切種智，我們常常說，一切智、道種智、一切種智，這是三智。這「一切種智」，就是「知諸佛之道」，能夠瞭解諸佛的道理。諸佛，不只是釋迦佛，釋迦佛的過去，無量數佛，就是佛佛道同，過去、現在、未來的諸佛，同樣一項道理，那就是如何能將，宇宙萬物之理，完全用種種的方法，從那個「無為法」，真空的道理，再用人世間那個妙有，來為我們譬喻。
就像現在常常向大家譬喻，現在氣候變遷，大三災、小三災，人的生活等等，人禍是從心起，如何來調伏這個人禍，人的心，全都通徹道理了，智慧生了，在我們的生活中，自然人人就於這個軌道裡，生活若按照簡單樸素、安分守己，天蓋之下、地載之下，人間和睦，這樣的人間，不就是回歸在那大自然，回歸這真理軌道？這就是一切種智，包含著一切的道理。
所以，這個人類惹成禍端，諸佛菩薩就是來為我們教育，希望我們人人能夠，像那大白牛車，我們能夠自救，趕緊再救人，所以，我們要趕緊，造福因、種福緣，能夠出世，這個工具，我們這時候要趕緊把握。法，就是我們出世的工具，利用這個法，讓我們能夠瞭解，所以要好好修。修什麼呢？「三無漏學」就是戒、定、慧。這是過去、現在、未來，諸佛統一的教育，所以叫做佛佛道同。除了「三無漏學」，又再「六波羅密」，用這樣當工具來度我們，度過了凡夫的此岸到(聖人)的彼岸去。
其實，一轉念，轉凡為聖無不都是在一念間。「攝心為戒，因戒生定，因定發慧」，這就是叫做「三無漏學」，所以大家還是要很用心。
接下來就說「多諸儐從而侍衛之」。
多諸儐從
而侍衛之：
前導曰儐
後隨曰從
總喻諸波羅密
及諸正道法
是為一切種智
之伴侶
很多儐從，「儐」，就是禮儐，禮儐，就是說車子的前面，若有這樣比較氣派的人，威儀較端正在前面，「從」，就是後面跟著的，前面這樣的禮節，非常莊嚴的隊伍走在前面，在這輛寶車的前面走，後面跟隨著很多人。這就是表示佛法，我們學法，我們也要學得，我們真正要有一個禮節，我們要有一個威儀，這樣的形態，才是叫做有修行！
這個人很有修養，不論是說話、做事都很溫柔，很有次序，光是看他的形態，就會感到心生歡喜，啟發人的道心。所以，「前導曰儐，後隨曰從」，佛法就是一條路，菩提大直道，就是一條路，我們真的要有這樣的威儀。所以就是譬喻，熜之就是譬喻「諸波羅密」，那就是「度彼岸」，度彼岸，我們有「六波羅密」，「十波羅密」，什麼叫做「十波羅密」，知道嗎？除了「六度」，還要「四無量心」，慈、悲、喜、捨，這樣會合起來，叫做「十波羅密」，用這十種方法，度過了凡夫無明惑業的這個此岸。
這種「愛河千尺浪」，是一條很大、很不平靜的波浪，這就是人生的凡夫，凡夫心境的、無明，就是我們要學佛，學到聖人的境域，我們一定要度過，這種波濤、這個大浪。意思就是說，從凡夫要能夠克服煩惱，才有辦法到聖人的境域。所以，要克服煩惱，我們要法入心，然後要身體力行，行「六波羅密」，行「四無量心」，這才是真正我們有辦法，到
正道法去，這就是「正道法」。
⊙一切種智：即能生無量義，亦稱為妙覺、中道，能知一切道種差別，故名一切種智。謂自覺、覺他、覺行圓滿，不可思議也。
因為有這個「一切種智」，(而)瞭解很多道理，所以「一切種智」，就是「能生無量義」。
一切種智：
即能生無量義
亦稱為妙覺、中道
能知一切道種差別
故名一切種智
謂自覺、覺他
覺行圓滿
不可思議也
《法華經》之前的，《無量義經》，那就是因為，有這個「一切種智」，我們才有辦法去體會到，人間多少的疾苦，能夠去體會，修行原來是要去解開人間疾苦，這種種的道理。
《無量義經》的內涵，不就是人間很多的疾苦呢？不就是菩薩入人群中，用種種的方式去救度眾生？所以「一切種智」就是「能生無量義」，而「一切種智」，也能稱為「妙覺」。這個「妙覺」，已經是真如本性。這個妙覺智，這就是讓我們走在中道上。
中道，不偏「有」，不偏「空」。我們能從空，真空，透徹瞭解一切法，那就是空而無常，這一切法「真空」。「有」呢？我們不執「有」，因為一切「有」是「妙有」，因為很多的法合成，合成了這樣「有」為法，造了很多業力。所以菩薩諸佛就是要來，解開眾生的業力，讓要我們能夠知道，已經既然造來了，如何解開它？解開我們無明的欲、解開我們瞋、癡；這種無明的作怪，這就是用佛法。這種「妙有」真的是奧妙，所以，這種「中道」，就是不執「空」，也不執「有」。
「空」透徹「真空」，「有」，瞭解「妙有」，所以，用這種「真空妙有」，「中道」之法來教育我們，利用眾生已經受盡苦難。
菩薩「緣苦眾生」，去練出了我們行菩薩道的心境。這諸佛修行都是要經過了，很多的苦磨過來，菩薩也是一樣，要入那個苦難中，去面對芸芸眾生，施展教育，所以這就是叫做「一切種智」，那就是自覺、覺他、覺行圓滿，不可思議。
所以「以是妙車，等賜諸子」。這位長者用那最豐富的車，來給孩子，就像佛陀用最大乘的法，「真空妙有」合成起來，來教育我們。
這就是稱為「寶車」，那就是譬喻「慈悲等觀」，讓我們大家用慈悲心，看所有的生命都是平等，所以這叫做「以是妙車，等賜諸子」。
稱頌珍寶妙車
喻慈悲等觀
以是妙車等賜諸子
顯佛於群機
周而圓融
於一乘兼濟無私
這是表示佛陀在「群機」，這樣很圓滿。佛陀面對著很多眾生的根機，他用種種的方法，來誘引眾生回歸一大乘，這就是「群機周而圓融」。不論你是小乘、中乘，就是要讓你回歸到大乘，這個圓融，這個法的圓融。讓我們大家瞭解，所以「於一乘兼濟無私」，這就是佛陀對我們的教育。
所以學佛，我們必定要學在這個一念心，我們的心量要放寬，這樣時時多用心。
Explanations by Master Cheng-Yan
Subject: The Middle Way is Replete With Infinite Meanings (福慧眾寶莊校嚴飾)
Date:October.01. 2015
“All is impermanent, arising and ceasing as time flows on. All living beings suffer, bringing their karma to be born into suffering. All phenomena are empty and do not arise; they have no real appearance. None of this belongs to us, yet we try to take control through force.”
In life everything is indeed impermanent arising and ceasing as time flows on. This is the way of the world; in every moment of every day, we are in a state of impermanence. Our bodies constantly undergo arising and ceasing as time flows on. Our body is [impermanent], as are all the things around us; everything is impermanent.
Every day, in this world, we see the movements of the sun, moon and stars as they revolve through the universe. If we can thoroughly understand this truth, then naturally our minds will be free of afflictions and attachments.
All of our afflictions arise from possessiveness; wanting to possess things leads to suffering. Once such a desirous thought arises, it becomes the source of our creating karma.
So, “All living beings suffer” because we are all born with desirous thoughts. With desire, we create karma. Thus, we “bring [our] karma to be born into suffering.” We all bring our karma with us into this life. Because we are unenlightened beings, we follow our karma into this human realm and have no choice but to face suffering. We cannot avoid encountering the Eight Sufferings. When it comes to the Eight Sufferings, we cannot help but face them, because we came bringing karma with us. So, we must recognize what kind of script we wrote in our past lifetimes. Though we came here bringing our karma with us, in the past we also created some positive affinities, so in this life, we now have the karmic conditions to learn the Buddha-Dharma.
When we hear the Dharma, we must take it to heart. So, we must be mindful. Or else, there are still things that are beyond our control. So, as we listen to the Dharma now, we must earnestly seize this opportunity to understand the direction the Dharma points us in. This helps us thoroughly understand that, in life, everything is impermanent and arises and ceases as time flows on. As we have the chance to listen to the Dharma, we can extend the breadth of our lives by seizing this opportunity to expand and clarify our understanding of the Dharma and thus experience it more profoundly.
In these past few days, Tzu Chi International Humanitarian Aid Association has been meeting at the Jing Si Hall. We have invited many speakers, including experts on climate change or on agriculture, to speak about how, in this world, the climate affects the way our crops grow and about what has changed in our weather patterns. The experts have analyzed this and found that we must have better environmental protection.
In particular, the experts on climate change told us what we can work on. In the next 15 years, we must mindfully change our way of living and take care of our environment. If we can all nurture good habitual tendencies, then in our daily living, we will have love for ourselves and have love for the planet. If we can do this, the rate of climate change and the greenhouse effect may be slowed down. This depends on whether we can all understand the laws of nature.
Sentient beings share collective karma; even as we go about our daily living, we create karma without realizing it. We just want to live in comfort and do not want to bend over and use our hands to clean up the environments we should clean, to recycle the things that should be recycled, to conserve the resources we should conserve.
Within the next 15 years, if we do not begin this hard work right away, the problem of climate change will become very serious. [Disasters] will occur more frequently. The winds will grow stronger, and the rains will grow heavier. When the element of earth is out of balance, the earthquakes will grow stronger. We have talked about how the four elements have fallen out of blance as a result of human action. This has caused disasters to become more frequent. Therefore, "All phenomena are empty and do not arise; they have no real appearance".
Indeed, all phenomena are inherenity non-arising and non-ceasing, but humans create all conditioned [phenomena]. Unconditioned Dharma does not arise or cease because it is comprised of true principles. What about conditioned phenoment? Conditioned phenomena are created by human where they bring [causes and conditions] toghther. The turning of the four seasons has always happened in the same way. But the actions we have taken have disrupted the sping weather. Spring should be warm, but two days ago we actually saw a hall strom in Mexico where it looked like snow. Right now, it should be spring. This is very unusal weather; why did this happen? In fact " All phenomena are empty and do not arise". It is humans who have taken unconditioned Dharma and turned it into conditioned phenomena. Anything that is conditioned has an appearance and is manmade. " None of this belongs to us, yet we try to take control by force". This is because we humans believe that we can overcome the forces of nature.
" Take control by force" means that we believe we can create anything and that we want to possess everything. Therefore, in this way, we human beings have distrupted the workings of the seasons and of the plant. This has resulted in many disasters. The Buddha did everything He could think of to teach us. He used different mentions to give us analogies and even used the simplest teachings to help us recongnize and undrtstand suffering. Life is suffering, and He carefully analyzed for us how the accumulation of karma is the " causation" that results in our suffering.
Thus, we must earnestly eliminate our afflictions and mindfully engage in spirtual practice. With these methods, the Buddha patinetly guided us. He used the Small Vehicle and Middle Vehicle in order to teach us. Finally, He wanted to help us understand that there is a cart pulled by a great white ox filled with an abundance of priciples. This kind of description is an analogy to help us understand that we have these virtues within us. We can use them to bring dignity to ourselves. We can all love ourselves; we all have the power to do this.We are able to awaken ourselves and also to awaken others. Everyone has the power to do this.
So, yesterday, the passage we looked at was about how "There were great white oxen, stout, strong powerful and handsome in appearance."
The appearance of the oxen was so wonderful; they were stout, strong and powerful. Their appearance helps us to realize that. In [practicing] the Buddha-Dharma, not only can we benefit ourselves, we also have the power be benefit others. This is something we should be able to accept.
The next passage continues, " They were pulling the precious carts with many escorts and followers who were there to attand and defend them. These wonderful carts were given equally to the children. "
So, They were pulling the precious carts". They were able to pull these carts. Taking these carts in precisely the right direction depend on the strength of these great white oxen. The " precious carts" are a metaphor for all-encompassing wisdom.
They were pulling the precious carts. The precious carts are a metapher for all-encompassing wisdoms, which is the understanding of the path of all Buddhas and of all the caused seeds of sentient beings, and is the most precious world-transcending treasure. By practicing the Three Flawless Studies, the Six Paramitas are fulfilled.
We often speak about Heater-wisdom, Bodhisattva-wisdom and all-encompassing wisdom. These are the Three Kinds of Wisdom. All-encompassing wisdom is " the understanding of the path all Buddhas". With it, we can understand the priciples of all Buddhas. These are held by all Buddhas, not only Sakyamuni. Before Sakyamuni Buddha, there were countless Buddhas, and " All Buddhas share the same path". All Buddhas of the past, present and future want to do the same things, [teach] the truths of all things in the universe by using many different methods. Starting with the unconditioned Dharma, the priciples of true emptiness, the Buddha use our world's wondrous existence as anaiohied to teach us.
In the same way, right now I am using the analogies of climate change, of the three major and minor calamities and of the way we live, etc. Manmade calamities arise from our minds, so we must find a way to bring them under control. When we thoroughly understand principles, wisdom will arise in our minds. Then in our lives, we will naturally follow the right course.
Our living will be simple and plain, and we will be content with what we have. Then everything that lives under the sky and on the land will live in harmony. Then, wouldn’t the world return to its natural state and to the path of true principles? In this way, all-encompassing wisdom contains all the principles. Therefore, because we create these disasters, all Buddhas and Bodhisattvas come to teach us in the hope that we can be like the oxen pulling the cart, saving ourselves while also saving others. So, we must quickly create positive causes and conditions to be able to transcend this world. We must take advantage of the tools we have now.
The Dharma is the tool that helps us transcend the world. Making use of it can help us understand, so we must earnestly engage in spiritual practice. What should we practice? The Three Flawless Studies, which are precepts, Samadhi and wisdom. All Buddhas of the past, present and future have taught us the same thing. So, we say “All Buddhas share the same path”. Besides the Three Flawless Studies, we must also practice the Six Paramitas. With these tools we can deliver ourselves from this shore of unenlightened beings to the other shore.
Actually, when we transform our minds, we can go from unenlightened to awakened in a single thought. “Collecting one’s mind is upholding precepts. From precepts one gives rise to Samadhi, and from Samadhi one exercises wisdom”. These are the Three Flawless Studies. Therefore, everyone must be very mindful.
Next we will discuss the “many escorts and followers who were there to attend and defend them”.
“With many escorts and followers who were there to attend and defend them: An escort is one who guides in front, and followers are those who follow. This is a general analogy for the paramitas and the teachings of the Right Path, which are the companions of all-encompassing wisdom.”
There were many escorts and followers. The “escorts” were ceremonial. If people with a commanding presence walked ahead of the cart, it would be led in a dignified demeanor. “Followers” are those who trailed behind. Proper etiquette was shown by the very dignified procession that preceded the precious cart, and there were also many that followed behind. This demonstrates that when we learn the Buddha-Dharma, we must learn to have a sense of propriety and develop a sense of dignity so that when people see us, they think, “So, this is what spiritual practitioners should be like!” Only with this kind of appearance can we truly be considered advanced in spiritual practice. People like this are spiritually refined. Whether they are speaking or doing things, they are very gentle and orderly. Simply seeing their appearance, other people will feel a sense of happiness and be inspired to form spiritual aspirations.
Therefore, “An escort is one who guides in front, and followers are those who follow”. The Buddha-Dharma is a road. The great and straight Bodhi-path is a road. We must walk with a dignified demeanor. This is an analogy that explains how “all paramitas” will “transport us to the other shore”. To cross to the other shore, we use the Six Paramitas or the Ten Paramitas. What are the Ten Paramitas? Do you know? In addition to the Six Perfections we must also practice the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. When these are combined, they are called the Ten Paramitas.
With these ten different methods, ordinary people can cross over from this shore of ignorance and deluded karma. There are “1000-foot swells in the river of cravings”. On this wide river there are huge, unsettling waves. This is what our minds are like. Our unenlightened minds are filled with ignorance. That is why we must learn the Buddha’s Way, so that we can attain the state of noble beings. We have to cross these huge swells and waves, which means that only if we overcome our afflictions can we reach the state of noble beings.
To overcome our afflictions, we must take the Dharma to heart and then put it into practice. We must practice the Six Paramitas, and we must practice the Four Infinite Minds. That is the only way for us to walk the Right Path. We must follow the teachings of the Right Path. Because we have all-encompassing wisdom, we can understand many truths. So, “all-encompassing wisdom” can “give rise to infinite meanings”.
All-encompassing wisdom: It can give rise to infinite meanings. It is also called wondrous enlightenment, as well as the Middle Way. With it, we know the difference between the seeds of all paths, so it is also called the wisdom of all seeds. Awakening oneself and others and having perfect awakened conduct is inconceivable.
Before the Lotus Sutra, the Buddha taught the Sutra of infinite Meanings. It is because we have “all-encompassing wisdom” that we are able to experience all the suffering in the world and realize that spiritual practice is about relieving all of this suffering.
Aren’t the many truths within the Sutra of Infinite Meanings talking about the many sufferings of the world? Isn’t it about how Bodhisattvas go among people, using various methods to save and transform them?
So, “all-encompassing wisdom” can give rise to infinite meanings.” All-encompassing wisdom is also called “wondrous enlightenment.”
“wondrous enlightenment” is already in our nature of True Suchness. This wisdom of wondrous enlightenment helps us to walk the Middle Way.
The Middle Way is not biased towards “existence” nor towards “emptiness.” From emptiness, true emptiness, we can thoroughly understand that all things are empty in nature and impermanent. Thus all things are in a state of true emptiness. We must not cling to it. All “existence” is “wondrous existence.” When we bring [causes and conditions] together to give rise to conditioned phenomena, we create mush karma.
So, all Buddhas and Bodhisattvas come to help us resolve our karma. They help us understand how, once we have already created it, we must seek to resolve it. We must break free from the desires of ignorance, from our anger and delusions, the troubles caused by ignorance. So, we need to apply the Buddha-Dharma. This “wondrous existence” is wondrously profound.
Therefore, walking the Middle Way amens we are not attached to “emptiness” nor are we attached to “existence”. In “emptiness” we must penetrate “true emptiness.” In “existence” we must know “wondrous existence.” So, “wondrous existence in true emptiness” is what the Dharma of the Middle Way teaches us.
Sentient beings face all kinds of hardship, so “Bodhisattva arise because of suffering sentient beings.” this is how we train to develop the mindset of walking the Bodhisattvas-path. In Their spiritual practice, all Buddhas had to experience mush torment and suffering, and the same is true of Bodhisattvas. They must do amidst suffering and interact with the myriads of sentient beings to give them teachings.
This requires all-encompassing wisdom’ we must awaken ourselves and others and achieve perfect awakened conduce, which is inconceivable. “These wondrous carts were given equally to the children.”
The elder gave these most bountiful carts to the children, just as the Buddha used the Great Vehicle Dharma of both “true emptiness and wondrous existence” put together in order to teach us. This was called the “precious cart,” and it is also a metaphor showing compassion to all equally. He helped us to exercise compassion, to see all living beings as equals. Thus it is said, “These wondrous carts were given equally to the children.”
Praise for the wonderful and precious carts is an analogy for showing compassion to all equally. These wondrous carts were given equally to the children. This shows that the Buddha, faced with differing capabilities, encpmpassed all perfectly and harmoniously, and with the One Vehicle, saved all selflessly.
This shows how the Buddha, when faced with different capabilities, encompassed all perfectly. Faced with the capabilities of many sentient beings, He used various methods to patiently guide us back to the One Great Vehicle. Thus, “Faced with differing capabilities. [He] encompassing all perfectly and harmoniously.”
Even if we practice the Small or Middle Vehicle, He wanted to help us return to the Great Vehicle. The perfect harmony of this Dharma was what He wanted to help us to understand. So, “With the One Vehicle, He saved all selflessly.” This is what the Buddha teaches us.
So, as we learn the Buddha’s Way, we must learn to develop this mindset. We must broaden our hearts and minds, and to do this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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