⊙善惡之業既作，所成之報難逃；有如是因緣報，即有如是之果。
⊙「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者。」《法華經方便品第二》
⊙三苦：苦苦、壞苦、行苦。
⊙苦苦：是心身受苦時所生之苦。
⊙壞苦：是偶現之樂境失去時所感受的苦。
⊙行苦：是諸行無常遷流不息不得安定的苦。
⊙欲界：三苦俱全。色界：有壞、行二苦。無色界：只有行苦。
⊙涅槃：華譯滅度、寂滅、圓寂、大寂定、無為、安樂、解脫等。
【證嚴上人開示】
「善惡之業既作，所成之報難逃；有如是因緣報，即有如是之果。」
善惡之業既作
所成之報難逃
有如是因緣報
即有如是之果
也就是要告訴大家，善惡之業既然造了，說：過去所造的(惡業)，我現在虔誠一點，過去的業都全部一筆勾消。有可能嗎？
「種瓜得瓜，種稻得稻」，這是一定的道理。所以佛陀不斷在警惕我們，因、緣、果、報，你種什麼因，你一定就是要得什麼樣的果報。不過，若知道了，我們就能趕快警惕，過去的(業)來受，甘願受；未來的，我們要趕快做、我們要甘願做，做得將來我們如意、歡喜受。這就是我們要知道因緣果報。
你現在這麼甘願做，做得感受這麼歡喜，那未來呢？你所造的是善，所得的是法，所以法喜充滿。因緣果報，只是這樣而已，我們要時時自我警惕。
有些人說：「我這輩子也沒有做什麼事，我怎麼這麼苦？這麼多、這麼多不如意的事情？」是啊，你這輩子沒有做，因為你現在所摘的瓜，是你過去已經播下的種子。所以說「所成之報難逃」，過去是這樣造，業已經造了，所以現在所成的報是難逃過。
所以「有如是因緣報」，這是定理。既然是種如是因、緣，必定有這樣的報，所以這就是既定。所以，我們人人在日常生活中，遇到什麼事情，我們要用感恩心來接受，平安過來就好。
若是不平安呢？不平安，我就要耐心度過。不論你平時怎麼樣的付出，一旦遇到不如意的事情，還是要用忍。忍，所以有辦法忍下去，才能精進，繼續走下去。這就是我們學佛，必定要能夠完全瞭解。
所以下面這段(經)文這麼說：「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者」。
告諸聲聞眾
及求緣覺乘
我令脫苦縛
逮得涅槃者
《法華經方便品第二》
說過了聲聞、緣覺，現在就是說，「我令脫苦縛，逮得涅槃者」。釋迦佛已經向聲聞、緣覺，開始跟他們說：雖然你們的修行用心，但是還未到達「一乘實相」的道理，還是在「六凡四聖」之內。雖然斷了分段生死，還有變易生死，還有少分煩惱。像這樣，一定要再向前前進，要到達「一乘實相」的境界。
所以，佛陀自己說：「我令脫苦縛」。因為這些弟子還是在「六凡四聖」之內，所以進一步要完全脫離，那少分無明，要脫離了這個苦縛。所以我現在要說的，大家要用心聽。
所以佛陀開始向五比丘說法，第一講就是第一次的講法，那就是「四諦法」，那是苦；開始要向大家說法的第一句，就是苦。苦的道理(講)給大家聽。
苦，有什麼苦？大概有三苦。這三苦，就是苦苦、壞苦、行苦。
三苦：
苦 苦
壞 苦
行 苦
一、「苦苦」。苦上加苦。來做人已經是苦了，但是，我們又在做人當中，又再造作一些業，造作這個業，就輪迴六道，永遠無法出離，這叫做「苦苦」。做人已經不知道為何來做人，做人又不明白道理，又一直在造業，所以叫做「苦苦」。
苦苦：
是心身受苦時
所生之苦
第二、叫做「壞苦」。這個壞苦，偶現之樂境失去時所感受的苦。
壞苦：
是偶現之樂境
失去時
所感受的苦
人生的失，失去的苦，這叫做「壞苦」。第一，壞了我們做人，本來可以感受佛法，我們能夠依教奉行，一失人身，就萬劫難再，壞了這個人身，要再得到機會，沒那麼容易。因為人道，只是在六道中之一，六分之一的機會。
有的人會覺得，「沒關係，失去人身，我能生天堂，天堂的壽命比較長。」各位，剛才不是跟大家說了，你種什麼因來做人，既然善因的種子都沒有造，福都沒有造，哪有辦法生天堂呢？所以既然生天堂是沒有指望了，做人，又失去做人的道理，那全都失去，所以這也是叫做「壞苦」。
或者是在這輩子得到機會，名利、地位都有，樂極生悲，過去的忽然間失去了，快樂的事情忽然間失去了，這種樂極生悲，這也是叫做「壞苦」。
再來第三、就是「行苦」。「行」是諸行無常，遷流不息，不得安定的苦。
行苦：
是諸行無常
遷流不息
不得安定的苦
我們常說「五蘊皆空」，五蘊中有一個叫做「行蘊」。常常和大家分享，「行蘊」是讓我們不覺不知。我剛剛走出來，走到外面看天空，太陽還沒有出來，繼續往我們的主堂進來，進來坐下來，看到我的面前，已經太陽升上來了，已經超過屋頂了。看，不知不覺，這就是很微細行，運轉，叫做運行。
大乾坤是這樣，地球公轉、自轉，這麼順暢不停息，不斷一直轉，這是在乾坤的生態。在我們人間，都沒有感覺到，在我們自己，每一分秒在過都沒有感覺。我們的小乾坤，我們自己也不知道。生、老、病、死，也沒有停息，不斷在不覺中過了。這都是叫做「行」，「行蘊」。
所以「行苦」，這是我們要覺悟，「諸行無常」。無論是天地運行，或者是我們內在自身的運行，或者是天地間的萬物，一切無不都是在行蘊中。沒有一樣東西沒有離開無常，樣樣都是在無常遷變，這種遷流變動之中，所以叫做遷流不息。看水這樣流，一直流過，也是這樣遷流不息。所以，人生因為有了行蘊，不得安定，這就是苦。
有些人覺得，生下來，在年輕時，若能時時停留在年輕時，不知道有多好！中年，中年也沒有關係，永遠在中年，這樣我也很滿足。有辦法滿足嗎？根本就沒有辦法，中年還是同樣要過去老年。有些人連(到)老年都沒有辦法，都沒有經過老年的時代。
甚至中年，有些人說不定連中年都無法到，有些人說不定連少年都無法到。所以在幼年，或是生下來，就已經不具足的生命，不知少年、中年、老年的境界，都不知道。這叫做人生。隨著什麼樣的果報來，苦的果報，一輩子就是不堪；樂的果報，會容易使我們沉迷。所以我們要修行，時時提高警覺。
欲界：
三苦俱全
色界：
有壞、行二苦
無色界：
只有行苦
「三苦」在欲界是俱全的。只要你來做人，就是在欲，欲就是貪念。外面的境界，社會就是一定有欲、有希望，這就是社會人間的結構，就是這樣生活，這樣過日子。大家在貪欲中，這樣紛紛擾擾，若是欲念較重的，就造了很多業，所以欲界具足三苦。
欲如何來的呢？就是我看到了，所以，我愛；愛，我就想要去取。隨著欲、無明，再去造作，這是欲界。欲界面對的環境，形形色色，心就起心動念。
若是無色界，無色界就是雜念、妄想，無明還未去除，所以無色界還有行苦。
所以這時候，佛就是要我們趕快脫離苦縛，將我們縛綁住，所以佛陀要讓我們趕快脫離這個苦，所以他希望我們對「一乘實相」要能夠體會。有些聲聞、緣覺，他們已經認為他與佛差不多，取入涅槃。
什麼叫做「涅槃」？涅槃翻譯作滅度，也是寂滅，也是圓寂，也叫做大寂定，也可以叫做無為，或者是安樂，或者是解脫。這些名詞都能夠稱作「涅槃」。
涅槃：
華譯滅度、寂滅、
圓寂、大寂定、
無為、安樂、
解脫等。
這種靜寂清澄，就是叫做「寂滅」。沒有再有其他，因為滅盡了一切煩惱，都沒有其他的業再產生，沒有貪、瞋、癡、慢、疑等等，再去造作其他的業，這些都沒有了，完全熄滅掉了。所以若能夠修到這樣，就是在人間的修行完成。
「大寂定」，也已經入寂定。沒有生滅，這就是無為，不是人能夠去造作的，是自然，很自然。這很自然的無為是什麼呢？也是清淨的本性。所以我們若能夠回歸我們清淨的本性，很明白道理，這樣在我們這個人間，雖然看了很多苦，卻不會污染我們的心。看了很多欲，種種形形色色的東西，都不會動搖我們的心。
我們現在應該要修的就是這樣，無為、無欲、解脫，沒有這些煩惱再來污染我們。我們即時心若清淨，即時就無為安樂。不論世間什麼樣的事情，來到我們的心，我們都能夠善解，就沒有什麼樣的事情來影響我們的心，這樣安樂，這樣叫做解脫。
所以「逮得涅槃者」，「逮得」就是說很快就能夠得到的人，那就是指聲聞、緣覺。他們已經依教奉行，隨佛修行，他們已經用心來看徹人間，瞭解人間的道理。若能夠超越時空真如的境界，這才是真正到達大涅槃，但是現在，已經開始才要到達的人，那就是聲聞、緣覺，這就是佛陀所對機；所要跟大家說的話，就是對聲聞、緣覺，希望他們能夠再進修一步，再精進，那就是「一乘實相」。
各位菩薩，我們大家所要趣向的，就是「一乘實相」的道理。我們若能夠瞭解因緣果報，自然開頭瞭解，一路按照這個法走過來，我們也能夠真正到達寂靜無染的境界。不過，要等到何時呢？我們現在就要好好開始，看能否在圓融寂靜的境界，得到無為安樂解脫的心境。所以我們現在要趕快努力，我們現在就要趕緊用心體會。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Escape Suffering to Attain Joy (脫苦縛得安樂)
Date: January.30. 2014
“Once good or evil actions are committed, the retributions that come to fruition are hard to escape. With such causes and conditions some such retributions, and such effects.”
This tells us what happens once good or evil actions are taken. If we committed [evil actions] in the past but more reverently [do good] now, can all our past karma be cancelled? Is this possible? We reap what we sow. This is a definite principle. So, the Buddha continuously reminds us to be vigilant of the law of karma. The cause we plant will definitely yield a certain kind of effect. After we understand this, we must quickly alert ourselves and willingly accept the retribution of our past karma. For the sake of the future, we must be willing to act quickly so that we will be satisfied with our future and will joyfully accept it. Thus we need to understand the law of karma.
Right now you are very willing to do this because doing this makes you happy, but what about the future? Through the good deeds you have done, you have attained the Dharma, so you are filled with Dharma-joy. This is all there is to the law of karma. So, we must always remain vigilant. Some people say, “I’ve never done anything bad in my life, so why do I suffer so much? Why do so many things not go my way?” Yes, you did not do [bad things] in this life. You must know that you are picking melons now because you planted the seeds in the past.
Therefore, “the retributions that come to fruition are hard to escape.” In the past, we acted in this way and created this karma, so the retribution we now face is hard to escape. So, “with such causes and conditions come such retributions.” This is a definite principle. Once we have planted causes and conditions, we will certainly face retributions. This is definite. So, whatever happens to us in our daily living, we must gratefully accept it. We just need to get through it peacefully. What if we do not feel at peace? If we are not at peace, we must patiently endure it.
No matter how much we usually help others, when things do not go our way, we must exercise patience. We have to find a way to be patient, so we can diligently continue on this path. When we learn the Buddha’s Way, this is what we must thoroughly understand.
So as the verses below state, “He told the assembly of Hearers and those who seek the Pratyekabuddha-vehicle, ‘I will enable you to cast off the bonds of suffering and readily achieve Nirvana.”
Earlier, we talked about Hearers and Solitary Realizers. Now the Buddha stated, “’I will enable you to cast off the bonds of suffering and readily achieve Nirvana.’” Sakyamuni Buddha was telling Hearers and Solitary Realizers that, although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle.”Although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle”.They are still in the Six Unenlightened and Four Noble Realms.Although they eliminated fragmentary samsara, they still experience transformational samsara and have the slightest afflictions.Therefore, they must keep progressing to reach the “ultimate reality of the One Vehicle”.
So, the Buddha Himself said, “I will enable you to cast off the bonds.”Because these disciples were still within the Six Unenlightened and Four Noble Realms, the next step was to completely transcend that last bit of ignorance.So, they must cast off those bonds of suffering.Therefore, they must mindfully listen to what He was about to say now.
The Buddha began teaching when He expounding the Dharma to the five bhiksus.The first time He gave teachings,.He taught the Four Noble Truths, which are bout suffering.
The first sentence of Dharma He expounded was about suffering.He taught them the principles of suffering.What kinds of suffering are there?There are generally three kinds.
These three sufferings are the suffering of suffering, the suffering of decay and the suffering of action.
First is the suffering of suffering.We face suffering upon suffering.Being human is already painful enough, but as we live our lives, we create more karma.The karma we create leads us to go through cyclic existence in the Six Realms; we can never escape it.This is the suffering of suffering.We do not know why we became human, and if we do not learn [the right] principles, we will keep creating karma.This leads to suffering of suffering.
The suffering of suffering: the suffering that arises from mental or physical pain.
The second is the suffering of decay.This suffering of decay is the suffering that arises from the loss of a temporary state of happiness.The suffering that comes from loss is the suffering of decay.
Firsts, we lose what we can do as humans.Originally, we could have been touched by the Buddha-Dharma and then practiced it.Once our human form is lost, it may take eons to regain it.Once this body decays, regaining that opportunity is not very easy.The human realm is only one among the six, so there is a one in six chance.Some people think, “Losing human form is not a problem.I can be reborn in heaven.The lifespan in heaven is longer.”
Everyone, didn’t I tell you earlier that the seeds you planted led you to be born human?
If you did not create any good causes or any blessings, how could you be reborn in heaven?
If you do not have the prospect of going to heaven and have [gone against] the principles of being a good person, that also leads to the suffering of decay.Perhaps in this life we had the opportunity to experience fame, wealth and status.Extreme pleasure brings sorrow.If we suddenly lose all the things that made us happy, that great pleasure brings sorrow.That is also the suffering of decay.
The third is the suffering of action.It is suffering that arises from the impermanence of all actions, endless transience and constant change without rest.
We often say, “The Five Aggregates are all empty.”Among them is the aggregate of action.I often tell all of you that we are unaware of the aggregate of action.As I just walked out, I looked at the sky. The sun had not come out yet. Then I continued into our main hall and sat down. In front of me, I see that sun has already risen above the rooftop. See, this happened while I was unaware. It is the result of very subtle actions, rotations. This is how the universe [the macrocosm] works. The Earth revolves and rotates very smoothly and without pause. It continuously rotates. This is the way the universe works.
As humans, we do not feel it. We cannot feel the passing of each second. In the microcosm of our body, we are also unaware of the ceaseless process of birth, aging, illness, death. [This cycle happens] without our awareness. This is the aggregate of action. So, this is the suffering of action. Therefore, we must comprehend “the suffering that arises from the impermanence of all actions.”
Whether we are talking about instability in the planet or in our bodies all things in the world go through the aggregate of action. Nothing can escape impermanence; everything is in a state of constant flux. Thus it is endlessly transient.
Look at the way water keeps flowing; it is also endlessly changing. Because of the aggregate of action in our lives, everything is constantly changing without rest, which leads to suffering. Some people, when they are young, feel that life would be great if they could always remain young. When they reach middle age, they thing staying at middle age would be very satisfactory, too. Can we ever be satisfied? There is no way for this to happen. Middle-aged people eventually grow old. But some people do not live to an old age. Some may not live to middle age, or even through their teenage years. Some die as a child or as an infant from congenital problems. They never know youth, middle age, old age. This is what life is like.
We are born according to our karma; retributions of suffering will make our lives unbearable and retributions of happiness will easily cause us to become lost. Therefore, we must engage in spiritual practice and constantly heighten our vigilance.
The desire realm: contains all three sufferings.
The form realm: contains the suffering of decay and of action.
The formless realm: only contains the suffering of action.
The desire realm contains all three sufferings. If we are human, we are in the desire realm. Desire is a craving for external phenomena. In society, there has to be desire and hope; this is how society is set up. This is how we live, how we pass our days. Everyone is troubled by their greed. Those with strong desires create a lot of karma. So, the desire realm is replete with the Three Sufferings.
Where do desires come from? When we see something, we crave it. Then we want to grasp it. Following desire and ignorance, we create more karma. This is the desire realm, which is filled with all kinds of tangible things that cause the mind to give rise to thoughts.
When we are in the formless realm, our thoughts may go anywhere, [giving rise to] discursive thoughts and delusions. Because we have not yet eliminated ignorance, there is still the suffering of actions in the formless realm. So at this moment, the Buddha wants us to quickly cast off the bonds of suffering that entangle us.
So, the Buddha wants to quickly transcend this suffering. Therefore, He hopes that we can realize the ultimate reality of the One Vehicle. Some Hearers and Solitary Realizers believe they are almost the same as the Buddha and have obtained Nirvana.
What is Nirvana? Nirvana means “crossing into extinction,” as well as “perfect stillness,” “perfect rest” and “perfect tranquility.” It is also called an “unconditioned” states or a state of “peace and joy” or a state of “liberation.” All these terms can be used to describe Nirvana.
This tranquility and clarity is called “perfect stillness. There is nothing left because after all afflictions have been eliminated, no more karma will be created. Without greed, anger, ignorance, pride and doubt, we will not create more karma. These are all gone, completely eliminated.
So, if we can achieve this state, we have completed our spiritual cultivation in this world. “Perfect tranquility” comes after we enter Parinirvana. A state without arising and ceasing is unconditioned. It cannot be created. It is natural very natural.
What is this natural unconditioned state? It is our pure intrinsic nature. So, if we can return to our pure intrinsic nature, we can clearly understand all principles. Then even when we see a lot of suffering in this world, it will not defile our minds. Then even if we see many various kinds of objects of desires nothing can cause our minds to waver. Right now, we must cultivate a mind that is unconditioned, free of desires, and liberated, with no more afflictions to defile us again. If our minds are pure, they are instantly unconditioned, peaceful and joyful.
No matter what happens in the world, when it reaches our heart, we can be more understanding. Then nothing will affect our minds. This peace and joy is called liberation. This is what it means to “readily achieve Nirvana.” “Readily achieve” refers to people who can attain it very quickly. This refers to Hearers and Solitary Realizers because they were already practicing according to the Buddha’s teachings. They had already mindfully, thoroughly observed the world and understand its principles. To be able to transcend time and space to a state of True Suchness is what it means to truly achieve Parinirvana.
Those who were just arriving at that stage were Hearers and Solitary Realizers. So, the Buddha directed teachings at them. He spoke in the hopes that Hearers and Solitary Realizers could take the next step in their practice and be more diligent. Then they could reach the ultimate reality of the One Vehicle.
Fellow Bodhisattvas, what we all want to strive for is the ultimate reality of the One Vehicle. If we can comprehend the law of karma, naturally we will realize that if we keep walking according to this Dharma, we will indeed reach a tranquil, still and undefiled state.
But how long will it take? We should really start now and see if, in this perfectly tranquil state, we can attain the unconditioned state of peace, joy and liberation. So, we must hurry and work hard. Now, we must quickly and mindfully attain realizations. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者。」《法華經方便品第二》
⊙三苦：苦苦、壞苦、行苦。
⊙苦苦：是心身受苦時所生之苦。
⊙壞苦：是偶現之樂境失去時所感受的苦。
⊙行苦：是諸行無常遷流不息不得安定的苦。
⊙欲界：三苦俱全。色界：有壞、行二苦。無色界：只有行苦。
⊙涅槃：華譯滅度、寂滅、圓寂、大寂定、無為、安樂、解脫等。
【證嚴上人開示】
「善惡之業既作，所成之報難逃；有如是因緣報，即有如是之果。」
善惡之業既作
所成之報難逃
有如是因緣報
即有如是之果
也就是要告訴大家，善惡之業既然造了，說：過去所造的(惡業)，我現在虔誠一點，過去的業都全部一筆勾消。有可能嗎？
「種瓜得瓜，種稻得稻」，這是一定的道理。所以佛陀不斷在警惕我們，因、緣、果、報，你種什麼因，你一定就是要得什麼樣的果報。不過，若知道了，我們就能趕快警惕，過去的(業)來受，甘願受；未來的，我們要趕快做、我們要甘願做，做得將來我們如意、歡喜受。這就是我們要知道因緣果報。
你現在這麼甘願做，做得感受這麼歡喜，那未來呢？你所造的是善，所得的是法，所以法喜充滿。因緣果報，只是這樣而已，我們要時時自我警惕。
有些人說：「我這輩子也沒有做什麼事，我怎麼這麼苦？這麼多、這麼多不如意的事情？」是啊，你這輩子沒有做，因為你現在所摘的瓜，是你過去已經播下的種子。所以說「所成之報難逃」，過去是這樣造，業已經造了，所以現在所成的報是難逃過。
所以「有如是因緣報」，這是定理。既然是種如是因、緣，必定有這樣的報，所以這就是既定。所以，我們人人在日常生活中，遇到什麼事情，我們要用感恩心來接受，平安過來就好。
若是不平安呢？不平安，我就要耐心度過。不論你平時怎麼樣的付出，一旦遇到不如意的事情，還是要用忍。忍，所以有辦法忍下去，才能精進，繼續走下去。這就是我們學佛，必定要能夠完全瞭解。
所以下面這段(經)文這麼說：「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者」。
告諸聲聞眾
及求緣覺乘
我令脫苦縛
逮得涅槃者
《法華經方便品第二》
說過了聲聞、緣覺，現在就是說，「我令脫苦縛，逮得涅槃者」。釋迦佛已經向聲聞、緣覺，開始跟他們說：雖然你們的修行用心，但是還未到達「一乘實相」的道理，還是在「六凡四聖」之內。雖然斷了分段生死，還有變易生死，還有少分煩惱。像這樣，一定要再向前前進，要到達「一乘實相」的境界。
所以，佛陀自己說：「我令脫苦縛」。因為這些弟子還是在「六凡四聖」之內，所以進一步要完全脫離，那少分無明，要脫離了這個苦縛。所以我現在要說的，大家要用心聽。
所以佛陀開始向五比丘說法，第一講就是第一次的講法，那就是「四諦法」，那是苦；開始要向大家說法的第一句，就是苦。苦的道理(講)給大家聽。
苦，有什麼苦？大概有三苦。這三苦，就是苦苦、壞苦、行苦。
三苦：
苦 苦
壞 苦
行 苦
一、「苦苦」。苦上加苦。來做人已經是苦了，但是，我們又在做人當中，又再造作一些業，造作這個業，就輪迴六道，永遠無法出離，這叫做「苦苦」。做人已經不知道為何來做人，做人又不明白道理，又一直在造業，所以叫做「苦苦」。
苦苦：
是心身受苦時
所生之苦
第二、叫做「壞苦」。這個壞苦，偶現之樂境失去時所感受的苦。
壞苦：
是偶現之樂境
失去時
所感受的苦
人生的失，失去的苦，這叫做「壞苦」。第一，壞了我們做人，本來可以感受佛法，我們能夠依教奉行，一失人身，就萬劫難再，壞了這個人身，要再得到機會，沒那麼容易。因為人道，只是在六道中之一，六分之一的機會。
有的人會覺得，「沒關係，失去人身，我能生天堂，天堂的壽命比較長。」各位，剛才不是跟大家說了，你種什麼因來做人，既然善因的種子都沒有造，福都沒有造，哪有辦法生天堂呢？所以既然生天堂是沒有指望了，做人，又失去做人的道理，那全都失去，所以這也是叫做「壞苦」。
或者是在這輩子得到機會，名利、地位都有，樂極生悲，過去的忽然間失去了，快樂的事情忽然間失去了，這種樂極生悲，這也是叫做「壞苦」。
再來第三、就是「行苦」。「行」是諸行無常，遷流不息，不得安定的苦。
行苦：
是諸行無常
遷流不息
不得安定的苦
我們常說「五蘊皆空」，五蘊中有一個叫做「行蘊」。常常和大家分享，「行蘊」是讓我們不覺不知。我剛剛走出來，走到外面看天空，太陽還沒有出來，繼續往我們的主堂進來，進來坐下來，看到我的面前，已經太陽升上來了，已經超過屋頂了。看，不知不覺，這就是很微細行，運轉，叫做運行。
大乾坤是這樣，地球公轉、自轉，這麼順暢不停息，不斷一直轉，這是在乾坤的生態。在我們人間，都沒有感覺到，在我們自己，每一分秒在過都沒有感覺。我們的小乾坤，我們自己也不知道。生、老、病、死，也沒有停息，不斷在不覺中過了。這都是叫做「行」，「行蘊」。
所以「行苦」，這是我們要覺悟，「諸行無常」。無論是天地運行，或者是我們內在自身的運行，或者是天地間的萬物，一切無不都是在行蘊中。沒有一樣東西沒有離開無常，樣樣都是在無常遷變，這種遷流變動之中，所以叫做遷流不息。看水這樣流，一直流過，也是這樣遷流不息。所以，人生因為有了行蘊，不得安定，這就是苦。
有些人覺得，生下來，在年輕時，若能時時停留在年輕時，不知道有多好！中年，中年也沒有關係，永遠在中年，這樣我也很滿足。有辦法滿足嗎？根本就沒有辦法，中年還是同樣要過去老年。有些人連(到)老年都沒有辦法，都沒有經過老年的時代。
甚至中年，有些人說不定連中年都無法到，有些人說不定連少年都無法到。所以在幼年，或是生下來，就已經不具足的生命，不知少年、中年、老年的境界，都不知道。這叫做人生。隨著什麼樣的果報來，苦的果報，一輩子就是不堪；樂的果報，會容易使我們沉迷。所以我們要修行，時時提高警覺。
欲界：
三苦俱全
色界：
有壞、行二苦
無色界：
只有行苦
「三苦」在欲界是俱全的。只要你來做人，就是在欲，欲就是貪念。外面的境界，社會就是一定有欲、有希望，這就是社會人間的結構，就是這樣生活，這樣過日子。大家在貪欲中，這樣紛紛擾擾，若是欲念較重的，就造了很多業，所以欲界具足三苦。
欲如何來的呢？就是我看到了，所以，我愛；愛，我就想要去取。隨著欲、無明，再去造作，這是欲界。欲界面對的環境，形形色色，心就起心動念。
若是無色界，無色界就是雜念、妄想，無明還未去除，所以無色界還有行苦。
所以這時候，佛就是要我們趕快脫離苦縛，將我們縛綁住，所以佛陀要讓我們趕快脫離這個苦，所以他希望我們對「一乘實相」要能夠體會。有些聲聞、緣覺，他們已經認為他與佛差不多，取入涅槃。
什麼叫做「涅槃」？涅槃翻譯作滅度，也是寂滅，也是圓寂，也叫做大寂定，也可以叫做無為，或者是安樂，或者是解脫。這些名詞都能夠稱作「涅槃」。
涅槃：
華譯滅度、寂滅、
圓寂、大寂定、
無為、安樂、
解脫等。
這種靜寂清澄，就是叫做「寂滅」。沒有再有其他，因為滅盡了一切煩惱，都沒有其他的業再產生，沒有貪、瞋、癡、慢、疑等等，再去造作其他的業，這些都沒有了，完全熄滅掉了。所以若能夠修到這樣，就是在人間的修行完成。
「大寂定」，也已經入寂定。沒有生滅，這就是無為，不是人能夠去造作的，是自然，很自然。這很自然的無為是什麼呢？也是清淨的本性。所以我們若能夠回歸我們清淨的本性，很明白道理，這樣在我們這個人間，雖然看了很多苦，卻不會污染我們的心。看了很多欲，種種形形色色的東西，都不會動搖我們的心。
我們現在應該要修的就是這樣，無為、無欲、解脫，沒有這些煩惱再來污染我們。我們即時心若清淨，即時就無為安樂。不論世間什麼樣的事情，來到我們的心，我們都能夠善解，就沒有什麼樣的事情來影響我們的心，這樣安樂，這樣叫做解脫。
所以「逮得涅槃者」，「逮得」就是說很快就能夠得到的人，那就是指聲聞、緣覺。他們已經依教奉行，隨佛修行，他們已經用心來看徹人間，瞭解人間的道理。若能夠超越時空真如的境界，這才是真正到達大涅槃，但是現在，已經開始才要到達的人，那就是聲聞、緣覺，這就是佛陀所對機；所要跟大家說的話，就是對聲聞、緣覺，希望他們能夠再進修一步，再精進，那就是「一乘實相」。
各位菩薩，我們大家所要趣向的，就是「一乘實相」的道理。我們若能夠瞭解因緣果報，自然開頭瞭解，一路按照這個法走過來，我們也能夠真正到達寂靜無染的境界。不過，要等到何時呢？我們現在就要好好開始，看能否在圓融寂靜的境界，得到無為安樂解脫的心境。所以我們現在要趕快努力，我們現在就要趕緊用心體會。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Escape Suffering to Attain Joy (脫苦縛得安樂)
Date: January.30. 2014
“Once good or evil actions are committed, the retributions that come to fruition are hard to escape. With such causes and conditions some such retributions, and such effects.”
This tells us what happens once good or evil actions are taken. If we committed [evil actions] in the past but more reverently [do good] now, can all our past karma be cancelled? Is this possible? We reap what we sow. This is a definite principle. So, the Buddha continuously reminds us to be vigilant of the law of karma. The cause we plant will definitely yield a certain kind of effect. After we understand this, we must quickly alert ourselves and willingly accept the retribution of our past karma. For the sake of the future, we must be willing to act quickly so that we will be satisfied with our future and will joyfully accept it. Thus we need to understand the law of karma.
Right now you are very willing to do this because doing this makes you happy, but what about the future? Through the good deeds you have done, you have attained the Dharma, so you are filled with Dharma-joy. This is all there is to the law of karma. So, we must always remain vigilant. Some people say, “I’ve never done anything bad in my life, so why do I suffer so much? Why do so many things not go my way?” Yes, you did not do [bad things] in this life. You must know that you are picking melons now because you planted the seeds in the past.
Therefore, “the retributions that come to fruition are hard to escape.” In the past, we acted in this way and created this karma, so the retribution we now face is hard to escape. So, “with such causes and conditions come such retributions.” This is a definite principle. Once we have planted causes and conditions, we will certainly face retributions. This is definite. So, whatever happens to us in our daily living, we must gratefully accept it. We just need to get through it peacefully. What if we do not feel at peace? If we are not at peace, we must patiently endure it.
No matter how much we usually help others, when things do not go our way, we must exercise patience. We have to find a way to be patient, so we can diligently continue on this path. When we learn the Buddha’s Way, this is what we must thoroughly understand.
So as the verses below state, “He told the assembly of Hearers and those who seek the Pratyekabuddha-vehicle, ‘I will enable you to cast off the bonds of suffering and readily achieve Nirvana.”
Earlier, we talked about Hearers and Solitary Realizers. Now the Buddha stated, “’I will enable you to cast off the bonds of suffering and readily achieve Nirvana.’” Sakyamuni Buddha was telling Hearers and Solitary Realizers that, although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle.”Although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle”.They are still in the Six Unenlightened and Four Noble Realms.Although they eliminated fragmentary samsara, they still experience transformational samsara and have the slightest afflictions.Therefore, they must keep progressing to reach the “ultimate reality of the One Vehicle”.
So, the Buddha Himself said, “I will enable you to cast off the bonds.”Because these disciples were still within the Six Unenlightened and Four Noble Realms, the next step was to completely transcend that last bit of ignorance.So, they must cast off those bonds of suffering.Therefore, they must mindfully listen to what He was about to say now.
The Buddha began teaching when He expounding the Dharma to the five bhiksus.The first time He gave teachings,.He taught the Four Noble Truths, which are bout suffering.
The first sentence of Dharma He expounded was about suffering.He taught them the principles of suffering.What kinds of suffering are there?There are generally three kinds.
These three sufferings are the suffering of suffering, the suffering of decay and the suffering of action.
First is the suffering of suffering.We face suffering upon suffering.Being human is already painful enough, but as we live our lives, we create more karma.The karma we create leads us to go through cyclic existence in the Six Realms; we can never escape it.This is the suffering of suffering.We do not know why we became human, and if we do not learn [the right] principles, we will keep creating karma.This leads to suffering of suffering.
The suffering of suffering: the suffering that arises from mental or physical pain.
The second is the suffering of decay.This suffering of decay is the suffering that arises from the loss of a temporary state of happiness.The suffering that comes from loss is the suffering of decay.
Firsts, we lose what we can do as humans.Originally, we could have been touched by the Buddha-Dharma and then practiced it.Once our human form is lost, it may take eons to regain it.Once this body decays, regaining that opportunity is not very easy.The human realm is only one among the six, so there is a one in six chance.Some people think, “Losing human form is not a problem.I can be reborn in heaven.The lifespan in heaven is longer.”
Everyone, didn’t I tell you earlier that the seeds you planted led you to be born human?
If you did not create any good causes or any blessings, how could you be reborn in heaven?
If you do not have the prospect of going to heaven and have [gone against] the principles of being a good person, that also leads to the suffering of decay.Perhaps in this life we had the opportunity to experience fame, wealth and status.Extreme pleasure brings sorrow.If we suddenly lose all the things that made us happy, that great pleasure brings sorrow.That is also the suffering of decay.
The third is the suffering of action.It is suffering that arises from the impermanence of all actions, endless transience and constant change without rest.
We often say, “The Five Aggregates are all empty.”Among them is the aggregate of action.I often tell all of you that we are unaware of the aggregate of action.As I just walked out, I looked at the sky. The sun had not come out yet. Then I continued into our main hall and sat down. In front of me, I see that sun has already risen above the rooftop. See, this happened while I was unaware. It is the result of very subtle actions, rotations. This is how the universe [the macrocosm] works. The Earth revolves and rotates very smoothly and without pause. It continuously rotates. This is the way the universe works.
As humans, we do not feel it. We cannot feel the passing of each second. In the microcosm of our body, we are also unaware of the ceaseless process of birth, aging, illness, death. [This cycle happens] without our awareness. This is the aggregate of action. So, this is the suffering of action. Therefore, we must comprehend “the suffering that arises from the impermanence of all actions.”
Whether we are talking about instability in the planet or in our bodies all things in the world go through the aggregate of action. Nothing can escape impermanence; everything is in a state of constant flux. Thus it is endlessly transient.
Look at the way water keeps flowing; it is also endlessly changing. Because of the aggregate of action in our lives, everything is constantly changing without rest, which leads to suffering. Some people, when they are young, feel that life would be great if they could always remain young. When they reach middle age, they thing staying at middle age would be very satisfactory, too. Can we ever be satisfied? There is no way for this to happen. Middle-aged people eventually grow old. But some people do not live to an old age. Some may not live to middle age, or even through their teenage years. Some die as a child or as an infant from congenital problems. They never know youth, middle age, old age. This is what life is like.
We are born according to our karma; retributions of suffering will make our lives unbearable and retributions of happiness will easily cause us to become lost. Therefore, we must engage in spiritual practice and constantly heighten our vigilance.
The desire realm: contains all three sufferings.
The form realm: contains the suffering of decay and of action.
The formless realm: only contains the suffering of action.
The desire realm contains all three sufferings. If we are human, we are in the desire realm. Desire is a craving for external phenomena. In society, there has to be desire and hope; this is how society is set up. This is how we live, how we pass our days. Everyone is troubled by their greed. Those with strong desires create a lot of karma. So, the desire realm is replete with the Three Sufferings.
Where do desires come from? When we see something, we crave it. Then we want to grasp it. Following desire and ignorance, we create more karma. This is the desire realm, which is filled with all kinds of tangible things that cause the mind to give rise to thoughts.
When we are in the formless realm, our thoughts may go anywhere, [giving rise to] discursive thoughts and delusions. Because we have not yet eliminated ignorance, there is still the suffering of actions in the formless realm. So at this moment, the Buddha wants us to quickly cast off the bonds of suffering that entangle us.
So, the Buddha wants to quickly transcend this suffering. Therefore, He hopes that we can realize the ultimate reality of the One Vehicle. Some Hearers and Solitary Realizers believe they are almost the same as the Buddha and have obtained Nirvana.
What is Nirvana? Nirvana means “crossing into extinction,” as well as “perfect stillness,” “perfect rest” and “perfect tranquility.” It is also called an “unconditioned” states or a state of “peace and joy” or a state of “liberation.” All these terms can be used to describe Nirvana.
This tranquility and clarity is called “perfect stillness. There is nothing left because after all afflictions have been eliminated, no more karma will be created. Without greed, anger, ignorance, pride and doubt, we will not create more karma. These are all gone, completely eliminated.
So, if we can achieve this state, we have completed our spiritual cultivation in this world. “Perfect tranquility” comes after we enter Parinirvana. A state without arising and ceasing is unconditioned. It cannot be created. It is natural very natural.
What is this natural unconditioned state? It is our pure intrinsic nature. So, if we can return to our pure intrinsic nature, we can clearly understand all principles. Then even when we see a lot of suffering in this world, it will not defile our minds. Then even if we see many various kinds of objects of desires nothing can cause our minds to waver. Right now, we must cultivate a mind that is unconditioned, free of desires, and liberated, with no more afflictions to defile us again. If our minds are pure, they are instantly unconditioned, peaceful and joyful.
No matter what happens in the world, when it reaches our heart, we can be more understanding. Then nothing will affect our minds. This peace and joy is called liberation. This is what it means to “readily achieve Nirvana.” “Readily achieve” refers to people who can attain it very quickly. This refers to Hearers and Solitary Realizers because they were already practicing according to the Buddha’s teachings. They had already mindfully, thoroughly observed the world and understand its principles. To be able to transcend time and space to a state of True Suchness is what it means to truly achieve Parinirvana.
Those who were just arriving at that stage were Hearers and Solitary Realizers. So, the Buddha directed teachings at them. He spoke in the hopes that Hearers and Solitary Realizers could take the next step in their practice and be more diligent. Then they could reach the ultimate reality of the One Vehicle.
Fellow Bodhisattvas, what we all want to strive for is the ultimate reality of the One Vehicle. If we can comprehend the law of karma, naturally we will realize that if we keep walking according to this Dharma, we will indeed reach a tranquil, still and undefiled state.
But how long will it take? We should really start now and see if, in this perfectly tranquil state, we can attain the unconditioned state of peace, joy and liberation. So, we must hurry and work hard. Now, we must quickly and mindfully attain realizations. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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