20151015《靜思妙蓮華》權教度眾不退菩薩(第675集)
（法華經•譬喻品第三）
⊙「慎思有為法因緣果報，菩提大道同深入經藏，乘宏誓大願入人群中，恆持不退處得六度法。」
⊙「以是方便，為說三乘，令諸眾生，知三界苦，開示演說，出世間道。」《法華經譬喻品第三》
⊙「是諸子等，若心決定，具足三明，及六神通，有得緣覺，不退菩薩。」《法華經譬喻品第三》
⊙是諸子等，若心決定：表明合適子所願。決定者，從苦法忍以上，是真決定，不疑四諦，決定依教奉行，知苦斷集，慕滅修道。
⊙法忍：謂於一切逆順善惡之境而能忍受，安心不動，故名為忍。
⊙三明：宿命明、天眼明、漏盡明。 宿命明：知過去苦，生大厭離。 天眼明：知未來苦，生大厭離。 漏盡明：能作正觀，斷諸煩惱。 以上三者，在阿羅漢叫做三明，在佛叫做三達。
⊙六通：天眼通、天耳通、知他心通、宿命通、身如意通、漏盡通。
⊙天眼通：謂能見六道眾生，及一切世間種種形色，無有障礙。
⊙天耳通：謂能聞六道眾生，苦、樂、憂、喜、語言，及世間種種音聲。
⊙知他心通：謂能知六道眾生心中所念之事。
⊙宿命通：謂能知無量生之受報差別。身如意通：謂身能飛行，山海無礙。漏盡通：漏盡通者，漏即三界見思惑盡。
⊙緣覺兼聲聞，菩薩云不退者。以權教菩薩慈悲度生，心無退屈，故云不退菩薩。
【證嚴上人開示】
「慎思有為法因緣果報，菩提大道同深入經藏，乘宏誓大願入人群中，恆持不退處得六度法。」
慎思有為法
因緣果報
菩提大道同
深入經藏
乘宏誓大願
入人群中
恆持不退處
得六度法
各位，學佛，我們要學在時時要有慎思，好好謹慎、用心，要時時謹慎待人接物。我們所做的想法，影響我們一切的行為，所以我們不論是開口動舌、舉手動步、起心動念，無不都是要慎思。
因為世間都是有為法中，因為我們都還是凡夫，我們還無法透徹無為法的道理。「無為法」那是是真理了，但是，我們現在就是要，好好修行，從「有為法」來起步，才能夠步入了「無為法」，與真理會合在一起，這是我們要努力的。
常常這樣說，「未成佛前，我們先要結好人緣。」我們人間若與人人有好緣，我們每天都能過得很歡喜；我們若與人結不好的緣，會過得很苦惱、煩惱，難免就會起惑造業。所以我們要重視因緣果報，這要很重視，所以，每一天我們要，「慎思有為法」，所造作的一切，我們要很謹慎，因為有「因緣果報」。
修行的方向，那就是「菩提大道同」。因為真理就是涵蓋一切「無為法」，那就是真理了，所有所有的道理都是涵蓋，這就是大覺道，菩提，那就是「覺」，這個「覺」的大道是同一條，「菩提大道同」，這個大覺的道路是一條，所以我們要「深入經藏」。
經藏在哪裡呢？是我們日常生活中，我們起步走，那個時候，就是「經」，你動起手來所造作的，這就是「道」，所以舉手投足無不都是，都是在經典中。我們做得對、做得不對，舉步投足，我們全都在因緣果報中，所以我們要用心。
我們現在已經都發心了，入一實大乘法中，所以叫做「乘宏誓大願」。宏誓的大願，要去哪裡啊？「入人群中」去。學佛，我們就是要入人群，菩薩的道場是在人群中。
所以，我們要，「恆持不退處，得六度法」。入人群，我們自己要有覺悟，眾生剛強，自己自我眾生，我們自己這個「眾生」，我們自己也很剛強，要趕緊設法如何來降伏，我們自己這個剛強、無明、煩惱，我們要如何來降伏它，這就是我們要努力，要修行，我們若降伏了，我們自己的煩惱無明，我們才有辦法，去降伏眾生的無明。所以，我們必定要在人群中，互相來磨練修行，不要讓眾生、讓煩惱，影響到我們這念心，所以我們要修練的是，「恆持不退處」，這樣才能「得六度法」。
「六度法」，知道了：布施、持戒、忍辱、精進、禪定、智慧。這是行菩薩道不可缺少，我們必定要恆持不退處。
就如前面經文這樣說，「以是方便，為說三乘，令諸眾生，知三界苦，開示演說，出世間道。」
以是方便
為說三乘
令諸眾生
知三界苦
開示演說
出世間道
《法華經譬喻品第三》
就是適應眾生根機，要讓大家知道苦。若是不知苦，就不曉得要修行了，所以，佛陀要作種種，「開示演說」，讓眾生懂得想要好樂佛法，追求佛法，曉得要修行，才能夠出這個世間道。
下面接下來再說，「是諸子等，若心決定，具足三明，及六神通，有得緣覺，不退菩薩。」
是諸子等
若心決定
具足三明
及六神通
有得緣覺
不退菩薩
《法華經譬喻品第三》
就是我們要處在不退處，那就是不退，不退菩薩。我們已經發菩薩心了，就是要恆持不退，才能行六度。所以同樣的道理，來，回過頭來看，「是諸子等，若心決定」。就是表明了合適這些孩子所願。這火宅中，長者的孩子在火宅裡，叫他們出來，都不懂得要出來，所以他就為他們設三車，這樣來誘引孩子出來。這也是表達，佛陀如何來人間救濟眾生，要用方便法，設小乘、中乘、大乘等等的方法，這是適應眾生所要祈求的願。
是諸子等
若心決定：
表明合適子所願
決定者
從苦法忍以上
是真決定
所以「決定」是要，決定在我們如何來修行。你是決定羊車？鹿車？大白牛車？選擇大白牛車，我們必定就要有忍。既然先知道是苦，所以我們就要修「法忍」。有苦，我們就要用方法，要忍耐，忍耐在人群中去付出，要法忍，也就是真決定，要下定決心，是真決定。
不疑四諦
決定依教奉行
知苦斷集
慕滅修道
「不疑四諦」。佛從第一次的說法，初轉法輪那時候，「苦集滅道」，這一開頭就是真理。讓我們了解，所以我們一定要深心信受，要依教奉行，所以我們才能「知苦斷集」，才懂得要欣慕這滅除煩惱，滅除種種惑業，要好好修行，修行輕安自在。
曾說過摩訶男，是佛的堂弟，他從皇宮出家，跟隨佛陀修行，他每天都會說：「樂哉，樂哉，很快樂！」每天面對著曠野，他就這樣大呼叫出來！快樂啊、快樂！有人聽到了，比丘誤解了摩訶男他的快樂，所以就去向佛陀說：「佛啊，摩訶男比丘好像，心還耽著在皇宮的享受。」佛陀就跟這位比丘說：「來，將摩訶男叫來。」
摩訶男來了，佛陀就問：「摩訶男，你的心是不是還耽著在皇宮呢？」「沒有啊！佛陀，皇宮很多煩惱，讓人無法理解這種無明。我現在出家了，我天寬地闊，我能很自由自在，所以我每天所感覺到的，很歡喜、很快樂，我已經沒煩惱了，我煩惱放下了。」佛陀就看著這位比丘，說：「有聽到嗎？摩訶男是已經放下煩惱，知苦，斷苦集，所以他現在所欣慕的，是修行的道路。」
這就是修行的開頭，我們人人應該要先知苦、滅除煩惱，我們才能輕安自在。所以，這個法忍，對修行者很重要的。那就是一切逆順、善惡之境界，而能忍受，安心不動，這叫做法忍。
法忍：
謂於一切
逆順善惡之境
而能忍受
安心不動
故名為忍
我們面對的環境，都不離開是逆，逆，就是不順我們的意；或者是樣樣都很順我們的意，我們都要提高警覺。要慎思惟，不是別人讚歎我們，我們就很自大。一歡喜，說不定是魔現境來誘惑我們，我們就跟他去。這我們要很用心，不論是順逆的境界，我們要安定我們的心，恆持不退的心，所以這才有辦法叫做「法忍」。
接下來，「具足三明，及六(神)通。」什麼叫做三明？，就是「宿命明」、「天眼明」、「漏盡明」。
三明：
宿命明
天眼明
漏盡明
宿命明，就是知道過去是苦，生大厭離。過去生我們所造作的一切，到底是帶什麼因來？是苦因，所以惡果，苦啊等等。人生的法則，最後是生離死別。不論怎樣享受，到最後都不離開愛別離，怨憎會等等，求不得的苦，很多啊！所以我們要知道，這是宿命來的，所以要生大厭離。
宿命明：
知過去苦
生大厭離
「天眼明」，就是知未來苦，生大厭離。過去是這樣，也還有未來，這天眼就是看透徹，過去、現在、未來，全都是在因緣果報之中，所以知道過去，也能瞭解未來，所以生大厭離。
天眼明：
知未來苦
生大厭離
再來就是「漏盡明」，「漏盡」，漏盡就是煩惱都盡了，都去除，「能作正觀」。
漏盡明：
能作正觀
斷諸煩惱
煩惱都去除之後，我們就像天眼，看透一切，宿命，我們都了解了，所以因為這樣，我們能正觀，斷諸煩惱，這就是叫做「三明」。
以上三者
在阿羅漢
叫做三明
在佛
叫做三達
其實「三者」，在(阿)羅漢叫做「三明」，若是在佛叫做「三達」，不只是明，又是通達。
三明六通之中，就有「三明」的三項：
六通：
天眼通
天耳通
知他心通
宿命通
身如意通
漏盡通
再看，第一、天眼通。謂能見六道眾生，及一切世間種種形色，無有障礙。
天眼通：
謂能見六道眾生
及一切世間
種種形色
無有障礙
你已經都看通了、看透徹了，還有什麼讓我們有障礙呢？我已經看得很清楚、天下事。
天耳通：
謂能聞六道眾生
苦、樂、
憂、喜、語言
及世間種種音聲
第二、天耳通。那就是「能聞六道眾生，苦、樂、憂、喜、語言」等等。我們世間沒有離開這些，苦啊、快樂啊，我憂愁，我歡喜，世間七情六欲，無不都是這些東西。所以這世間，我們聽說的話，「他說的話，我聽了很合意。」「他說的話，我聽了很不中意。聽到他的聲音，我就起煩惱。」像這樣，光是聽到聲音也會有煩惱。
知他心通：
謂能知
六道眾生心中
所念之事
第三、「知他心通」。謂能知六道眾生心中，所念之事。能夠知道六道眾生，這確實比較困難。不過，修學佛法，有可能嗎？只要你的心能夠回歸真如本性。我們現在應該知道，有生命體，全都有真如本性。佛陀已經通達了：一切眾生都有真如本性。這就是「他心通」。人人都有這念心，想要能成佛；人人都有這念心，要能夠回歸本性。這是共同的一念心。
第四、就是「宿命通」。知道過去、未來的事情、與我們現在。我們未來是什麼呢？前面所說過，今生什麼因、結什麼緣，這樣推測，將來就是得什麼果，這樣的因緣果報。推測過去，知道現在，自然就知道未來，這叫做「宿命通」。
第五、叫做「身如意通」，這叫做「神足通」。那就是，「身能飛行，山海無礙」。辦得到嗎？跟你們說，有啊。幾天前，我們有大陸一群菩薩來到臺灣，去臺中，昨天來到花蓮，你們相信嗎？相信，因為人來到這裡了。他們要翻過山、越過嶺，千山萬水，這樣他們到了，這是不是身飛行山海呢？他們這樣也到了。
佛陀那時候沒有飛機，他也知道人會飛，佛陀那時候有渡船，但是不像現在的大輪船，可是佛就告訴我們，這種能夠乘大乘法，無障礙，能夠飛行自在。
第六、「漏盡通」。也是三明之一，「漏」就是三界的見思惑。我們心靈的三界，這個見思惑完全去除了，去除煩惱了。
宿命通：
謂能知
無量生之受報差別
身如意通：
謂身能飛行
山海無礙
漏盡通：
漏盡通者
漏即三界
見、思惑盡
再接下來，那就是「有得緣覺，不退菩薩」。
緣覺兼聲聞
菩薩云不退者
以權教菩薩
慈悲度生
心無退屈
故云不退菩薩
菩薩就是不退。因為聲聞、緣覺，就是獨善其身，但是大乘菩薩法，他就是發大心、立大願，「菩提大道同，深入經藏」。他不只是聽，他瞭解天體間一切的道理，所以他開始發宏願，發宏誓願，所以要入人群中，菩薩道不退。所以，菩薩就是恆持不退，於六道中度眾生。
「以權教菩薩慈悲度生」，用方便法，慈悲心，與佛一樣，不斷倒駕慈航，與佛有緣、與眾生有緣，所以乘佛教法來度凡夫眾生。這必定就是要發大心，所以「心無退屈」，「故(云) 不退菩薩」。
各位菩薩，修行就是目標在行菩薩道，所以我們必定要時時用心，時時要慎思有為法。法，我們不斷來複製，因緣果報我們都要很清楚。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Employ Provisional Teachings to Deliver All Beings (權教度眾不退菩薩)
Date:October.15. 2015
“Carefully contemplate all conditioned phenomena and the karmic law of cause and effect. Walk the same great Bodhi-path and delve deeply into the sutra treasury. Journey on the great vows to go among the people. Forever remain in a state of non-retreating to attain the Six Paramitas.”
Everyone, in learning the Buddha’s way, we must learn to always carefully contemplate and to be vigilant and mindful. We must always be careful of the way we interact with people and deal with matters. The way we think will affect all of our behaviors, so whether we are speaking, taking action or giving rise to a thought, we must carefully contemplate everything. Because all things in this world are considered conditioned phenomena, and we are all ordinary people, we are unable to penetrate unconditioned Dharma. Unconditioned Dharma consists of true principles. However, if we now want to earnestly engage in spiritual practice, we must begin with conditioned phenomena before we can advance to unconditioned Dharma and be united with true principles. This is where we must put in our efforts.
We constantly say that before we attain Buddhahood, we must first form good affinities with people. If we have good affinities with everyone, we will live happy lives every day. If we form negative affinities with people, we will suffer and be afflicted; inevitably we will give rise delusion and create karma. So, we must place great importance on the karmic law of cause and effect; we must pay close attention to it.
Thus, every day we must “carefully contemplate conditioned phenomena.” With everything that we do, we must be very vigilant, because of the karmic law of cause and effect. The direction of our spiritual practice is toward “the same great Bodhi-path,” because true principles are the unconditioned Dharma that encompasses all things. These are the true principles; all principles are encompassed within. This is the great path to enlightenment.
Bodhi means “enlightenment”. There is only one path to enlightenment, “the same great Bodhi-path”. There is one path to great enlightenment, so we must “delve deeply into the sutra treasury.”
Where do we find this sutra treasury? In our daily living. The first steps that we take are “sutras,” and the things that we work to accomplish are the “path”. Therefore, every single move we make [is part of] the sutra treasury. Whatever we do, right or wrong, every single move we make is subject to the karmic law of cause and effect. So, we must be mindful.
Now that we have formed aspirations to enter the Great Vehicle Dharma of One Reality, we are “journeying on the great vows.” Where will these great vows take us? To “go among the people.”
As Buddhist practitioners, we must go among people. The training ground for Bodhisattvas is found among the people. So, we must “forever remain in a state of non-retreating to attain the Six Paramitas.” As we go among people, we ourselves must awaken. Sentient beings are stubborn, and so are we. We are also sentient beings, so we are very stubborn as well. We must find a way to tame our own stubbornness, ignorance and afflictions. How can we subdue these things? This is why we must work hard and engage in spiritual practice.
Only by taming our own afflicions and ignorance will we be able to help other sentient beings to tame their ignorance. So, we must go among people so that we can test each other's spiritual practice. We must not allow sentient beings or afflictions to affect our resolve. Thus, what we are training to do is " forever remain in a state of non-retreating". Only in this way can we attain the Six Paramitas.
The Six Paramitas, as we know, are giving, upholding precepts, patience, diligence, Samadhi and wisdom. They are essential to walking the Bodhisattva-path. We must forever remain.
As the previous sutra passage states, " Using these skillful means, I taught the Three Vehicles, so that sentient being would know the suffering of the Three Realms. I then revealed and explained the path of transcending the world."
This was responding to sentient beings' capacities. He wanted everyone to recognize suffering. If they did not recognize it, they would not engage in spiritual practice. So, the Buddha had to find many ways to " reveal and explain " so that sentient beings would find joy in the Buddha-Dharma, seek it out and engage in spiritual practice. Then they would be able to transcend this world.
Next, the sutra passage states, " All these children, if they have determinations, will be replete with the Three insights and the Six Spiritual Powers. Some will attain the state of Solitary Realizers, other of non-retreating Bodhisattvas."
If we can remain in a state of non-retreating, then we will be non-retreating Bodhisattvas. Since we have formed Bodhisattva-aspirations, we must persist in them and never retreat, then we can practice the Six Paramitas.
The same principle applies. Now let us review this, " All these children [have] determination is indicating that this suits. This elder's children were in the burning house. He called to them to get out, but they did not; so the elder set up the three kinds of carts to entice them to come out. This also expresses how, to save sentient beings in this world, the Buddha used skillful means and devised the Small, Middle and Great Vehicles and other methods. He did this to suit sentient beings' aspirations.
As these children, if they have determination: This means that it suited their aspirations. Those who are determined and have passed the stage of patience through suffering are those with true detemination.
So, " determination" refers to our decision about how to engage in spiritual practice. Are we determineted to choose the sheep-cart, the deer-cart or the great white ox-cart? If we choose the cart drawn by the great white ox we must have patience. Since we have already recognized suffering, we must then practice " patience ". When we face sufferings, we must find a way to endure and continue giving to others, so we must have patience. This is true resolve; if we make this decision, we have true determination.
Free of doubts about the Four Noble Truths, we are determined to put the teachings into practice. We recognize suffering, eliminate causation, seek cessation and practice the Path.
" Free of doubts about the Four Noble Truth...". The teaching that the Buddha first gave, when He first turned the Dharma-wheel, were the Four Nobble Truths. Fron the beinging He helped us understand the true priciples. So, we must genuinely and faithfully accept them and put them into practice. In this way, we can " recogize sufering and eliminate causation". Then we will be able to understand and appreciate being able to get rid of afflictions and various kinds of delusions and karma. So, we must earnestly engage in spiritual practice to become peaceful and at ease.
We once spoke of Mahanama, the Buddha's cousin. Mahanama left the palace, become a monastic and followed the Buddha in spiritual practice. Every day he said, " What joy! What joy! I'm very happy!" Every day, he shouted out in the open fields, " I'm so happy!"
As bhiksu heard him and misunderstood why Mahanama was happy. So, he told the Boddha, " Venerable Buddha, it seems that Mahanama is still attached to the pleasures of the palace ".
The Buddha then said to the bhiksu, " Tell Mahanama to come see me." When Mahanama came before him, the Buddha asked, " Mahanama, is your mind still lingering on palace life ? "
”No, Venerable Buddha. The place is filled with afflictions, so people cannot understand such delusion. Now, as a monastic, my mind is open. I feel very free and at ease. So every day, I feel joyous and happy. I am already free of afflictions; I have let go of them”.
The Buddha looked at the first bhiksu and said, “Did you hear that? Mahanama has let go of his afflictions. He recognized suffering and eliminated causation so what he appreciated now is engaging in spiritual practice”.
This is the beginning of spiritual practice. We must first recognize suffering and eliminate our afflictions so that we can feel peaceful and at ease.
Next, “patience” is very important for spiritual practitioners. In the face of all kinds of conditions, adverse and favorable, good and evil, if we can endure with unshakable peace of mind, that is called patience.
We often face adverse conditions. Adverse conditions are when things do not go as we wish. Even if everything goes as we wish, we must heighten our vigilance and engage in careful contemplation. When other people compliment us, we can become self-important. When we are happy, maras may be manifesting conditions in order to tempt us, and we may follow them. Thus we must be very mindful. Regardless of favorable or adverse conditions, we must stabilize our minds and remain in the state of non-retreating. Thus we can be said to have “patience”.
Next, “[They are] replete with the Three Insights and the Six Spiritual Powers”. What are the Three Insights? Insight into Previous Lives, Insight of the Heavenly Eye and Insight into Ending All Leaks. Insight into Previous Lives means recognizing past suffering and thus giving rise to a spirit of great renunciation.
With everything we did in our previous lives, what karmic causes have we brought with us? If they are causes of suffering, we encounter negative fruits, suffering and so on. According to the laws of nature, in the end, death forces everyone to part. No matter how we enjoy [life], we cannot escape being parted from those we love, meeting those we hate and not getting what we want; we face much suffering. So, we must understand that all this happens because of our actions in our past lives. Thus we must give rise to a spirit of great renunciation.
In sight of the Heavenly Eye means “recognizing future suffering” and thus “giving rise to a spirit of great renunciation”.
We have talked about the past, but the same principles apply to the future. If we have the Heavenly Eye, we can see clearly into the past, the present and the future. All things follow the law of karma. So, by recognizing the past we gain an understanding of the future. Thus we give rise to a spirit of great renunciation.
Last is insight into Ending All Leaks. The ending of all Leaks means that. The ending of all Leaks means that once we have eliminated all our afflictions, we can “engage in proper contemplation”.
After we have eliminated all of our afflictions, it is as if we have the Heavenly Eye; we can see through everything and understand our previous lives. Therefore, because of this, we can engage in proper contemplation and eliminate all afflictions. This gives us the Three Insights
In fact, the Three Insights when possessed by Arhats are the Three Insights; when possessed by the Buddha, they are called the Three Understanding.
The Buddha has full understanding, not just insight. So, the Three Insights are included in the Three Insights and Six Spiritual Powers.
The Six Spiritual Powers: The Power of the Heavenly Ear. The Power of Knowing Others’ Minds. The Power of Knowing Past Lives. The Power of Transporting Oneself. The Power of Ending All Leaks.
Let us look again. First is the Power of the Heavenly Eye, “being able to see all beings in the Six Realms along with the various appearances of the world without any hindrances”. Once we have thoroughly understood everything, is there anything that can hinder us? We can then see all things in this world clearly.
Second is the Power of the Heavenly Ear. It means being able to hear all beings in the Six Realms, their sufferings, joys, worries, happiness and speech.
This is what we hear in the world, suffering, joy, worries and happiness. These are all worldly emotions and desires. So, in this world, when we hear people talk, [we think], “What that person said is agreeable to me” or “What that person said is not agreeable to me. Whenever I hear that voice, I feel afflicted”. In this way, just by hearing a voice we will give rise to afflictions.
Third is the Power of Knowing Others’ Minds, “knowing what all beings in the Six Realms are thinking”.
Being able to understand all beings in the Six Realms is indeed more difficult. However, would it be possible if we learn the Buddha’s Way? As long as we can return to our nature of True Suchness! By now we must understand that all living beings all have the natures of True Suchness. The Buddha has completely understood that all beings have the nature of True Suchness. This is the Power of Knowing Others’ Minds. Everyone has the thought of attaining Buddhahood. Everyone has the thought of returning to their intrinsic nature. This is the mindset we share.
Fourth is the Power of Knowing Past Lives. This is being able to know the past and the future as well as the present.
What does our future look like? As I previously said, with the kind of causes and conditions, we can make a prediction of what karmic effects we will face in the future. According to the low of karma, by deducing the past and knowing the present, naturally we can know the future. This is the Power of Knowing Past lives.
Fifth is the Power of Transporting Oneself. It means “flying over mountains and seas without hindrances.”
Can we achieve this?” let me tell you. We can. Several days ago, a group of Bodhisattva [-volunteers] from Mainland China came to Taiwan. They were in Taichung, then they arrived in Hualien yesterday.so you believe that? Yes, because you can see then here. They had to go over mountains and cross the sea and travel a large distance to get here. Isn’t this flying over mountains and seas? This is how they arrived here. During the Buddha’s time, there were no airplanes, but He knew that humans were able to fly. There were boats during the Buddha’s time, though they were not like the ships we have now. The Buddha told us that by journeying on the Great Vehicle Dharma, we can fly freely without hindrances.
Sixth is the Power of Ending All Leaks. It is also one of the Three Insights.
“Leaks” are the delusions of views and thinking found in the Three Realms. Within our minds, if we can completely eliminate our delusions of views and thinking, we will be able to eliminate afflictions.
The Power of Knowing Past Lives: being able to know all karmic retributions over countless lives. The Power of Transporting Oneself: Being able to fly over mountains and seas without hindrances. The Power of Ending All Leaks: being able to end all leaks. Leaks are the delusions of views and thinking found in the Three Realms. ”
Next, “Some will attain the state of Solitary Realizers, others of none-retreating Bodhisattvas.” [Some became] Solitary Realizers or Hearers; the Bodhisattvas were said to be non-retreating. These Bodhisattvas, out of compassion, employ provisional teachings to deliver beings. they will not regress; thus they are called non-retreating Bodhisattvas.
Bodhisattvas are said to be non-retreating. Hearers and Solitary Realizers are focused on awakening themselves. However, those who practice the Bodhisattva Way of the Great Vehicle form great aspirations and make great vows. They “walk the same great Bodhi-path and delve deeply into the sutra treasury.” They not only listen to, but also understand all principles of the universe. So, they make vows, to go among the people and therefore never retreat.
Thus Bodhisattvas remain in a state of non-retreating. They deliver beings in the Six Realms.
“These Bodhisattvas, out of compassion, employ provisional teachings to deliver beings. with skillful means and compassion, like the Buddha they constantly return on the ship of compassion. Having affinities with the Buddha and all beings, they journey on the Buddha’s teachings to transform unenlightened sentient beings. To do this, they must make the great vows, so that “They will not regress; thus they are called non-retreating Bodhisattvas.”
Dear Bodhisattvas, our goal is to walk the Bodhisattva-path. So, we must always be mindful and carefully contemplate all conditioned phenomena and be cautious about what we are replicating; we must clearly understand the law of karma. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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