20150316《靜思妙蓮華》法在行中得自在(第522集)
（法華經•譬喻品第三）
⊙「學而時習得法樂，法在行中得自在，佛化眾生如日照，自然法則生活中。」
⊙「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙謂菩薩福智權巧方便法，調伏自心，又心離煩惱之繫縛，通達無礙，謂之自在。
⊙「佛言：惡人害賢者，猶仰天而唾，唾不至天，還從己墮；逆風揚塵，塵不至彼，還坌己身，賢不可毀，禍必滅己。」《佛說四十二章經》
⊙又心自在：我執既空，心得自在；法執猶在，未得法自在也。
⊙昔住學地：明昔因，斷惑學而時習修煉治習，故云學地。
⊙「佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙教化：勸化，教人而化惡為善也。
⊙方便品：諸佛如來，但教化菩薩。
⊙「究竟」即決定終極之義。謂能覺了染心之源，究竟終窮，同於本覺，故名究竟覺。
【證嚴上人開示】
「學而時習得法樂，法在行中得自在，佛化眾生如日照，自然法則生活中。」
學而時習得法樂
法在行中得自在
佛化眾生如日照
自然法則生活中
在生活中，每一個時候待人接物，無不都是佛法。只要你將佛法，用在與人接觸中、用在做事的當中，這無論何時都在佛法日常中，這不就是「學而時習」嗎？時時我們的生活，不離開法，這樣對人、做事，還有什麼樣的煩惱呢？這樣是不是會很歡喜呢？若能將佛法用在日常生活中，無不都是輕安自在，所以說「法在行中得自在」。
時時我們心無煩惱、意無掛礙，一切都是如法在行，行中。所說的「行」，是我們日常生活中，分秒不斷在過，我的們心念，前念、後念不斷產生，我們做的事情，事事都是在，時間、空間、人與人之間，一切的行動，這個「三間」合一，這就是一個行蘊，在進行中。若能夠知道，法，時時在心，沒有說什麼事情來障礙我們。所以我們要一切通達，必定生活，法在行中，就是我們的生活中，都是有法。
所以「學而時習得法樂，法在行中得自在」，若能夠這樣，這和佛陀在人間，「佛化眾生如日照，自然法則生活中」。
佛陀來人間，一大事因緣，一個目的，希望人間眾生，全都能夠接受到佛法。就像太陽在空中，它太陽一照，大地皆明。除非就是刻意要遮蓋日光，用一個環境將它封起來，裡面就暗了。像一間房子，哪怕是在太陽下，卻是窗與門全都關閉起來，不也是一樣黑暗嗎？
我們眾生，佛法是那麼無私，佛陀為一大事因緣，無非都希望人人，能夠接觸到佛法，就只是眾生這個緣，將它隔絕。而光線，這個太陽，實在是很普遍，只要你將門打開，陽光就透入，這種的道理是這麼簡單，所以我們應該要用感恩心，打開心門，接受佛法如日光照。
這是自然的法則，地球與太陽(系)之間，有自然的行星這樣在運行，各個有各個的軌道，它是自然的運行，但是，就是利用這個自然的法則，我們人人若能夠瞭解，自然天下道理，有為法，我們有所作為，我們就不會去超越軌道，人間的規矩，人倫的道德，所以「自然法則生活中」。
學而時習，學得法就在我們的身上，在我們的身、心，我們的身心在人間在做事情，不論時間、空間、人與人之間，我們都不離開佛法，這是不知不覺，我就是已經理所當然，應該這樣做，法已經銘刻在我們的心中，這樣做是對的，這叫做德行。
有的人覺得：「我很有修行，我很有學問，我這樣在生活，你怎麼沒有稱讚我？我就會心很不舒服。」學佛就沒有這樣。這是我們自己的本分事，法用在我的日常生活中，這是理所當然，這不是別人知道、不知道，我們必定學得，這就是這麼自然，自然法則在我們的生活中，一切人、事、物、理，這樣能夠會合起來。這就是我們的真修行。
佛法在生活中，菩薩在人群中，若能夠這樣，修行就可以很自在，時時很法喜、很快樂。
就像《法華經》，舍利弗得佛陀授記，他的身心歡喜、踴躍了，不只是舍利弗歡喜，全場的人都歡喜、隨喜功德。這也是在我們的生活中，別人能得到，和我們自己得到一樣，這樣隨喜功德。
所以前面的(經)文，「爾時，舍利弗白佛言。」合利弗剛始講話了：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」
爾時
舍利弗白佛言
世尊
我今無復疑悔
親於佛前
得受阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
舍利弗表達了，他內心那分的歡喜，很自在。因為過去心中還有疑悔，所以心不能自在，現在已經得到佛陀肯定他，佛陀為他授記了，所以他已經心很自在，知道未來，我照這樣去修行，方向不偏差，將來我也能夠得無上正等正覺，就是阿耨多羅三藐三菩提。我已經也是自我有信心、自我也肯定了。
不只是我，下面這段(經)文再說，「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」
是諸千二百
心自在者
昔住學地
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
舍利弗開始這樣說，除了我以外，還有「千二百」，這「千二百人」，他們心自在，他能夠數十年間，跟隨著釋迦牟尼佛，時時都在身邊聽法，隨著佛陀到處弘法，這全部大家修行的心很定。所以「心自在者」，這就是表示不退轉，無障礙，那個心自在就是不退轉，也沒有受到其他障礙。我們凡夫時時都是有障礙，這種自己的貪、瞋、癡，這三項來障礙我們的心。貪，這麼大的力量嗎？其實，在修行，真修行者，他知足常樂，永遠都是很知足，生活在三衣一缽，這樣這麼少欲知足。身體能夠保暖，遮蓋我們的身體以外，就是肚子能飽，這樣就能生活，還有什麼好貪呢？所以無貪就不造業。
瞋。既然是修行了，佛陀的教育，教育得我們的心，已經心包太虛，沒有什麼事情過不去，所以就沒有起煩惱，就不會對人這樣過不去，就發脾氣。
癡，因為修佛法，日光、慧光，時時照耀我們的心，沒有癡暗，沒有癡迷，所以心時時很坦然，所以也沒有癡。佛陀的教法，使我們慧命增長，我們若能夠這樣，哪有什麼事情可障礙我們呢？所以，不退轉、無障礙，這樣叫做自在。
謂菩薩
福智權巧方便法
調伏自心
又心離煩惱之繫縛
通達無礙
謂之自在
就是說，「菩薩福智權巧方便法，調伏自心」。我們若要發菩薩心，我們開始也是要學，我們要轉法輪，將佛陀的法接收，入我們的心，從我們的心，心得，所瞭解的，再轉給眾生。同時，眾生的習氣、煩惱，不會染著我們，就是「離煩惱之繫縛」。
很多的煩惱，不會來染著我們的心，因為我們能夠調伏自心。你要讓我生氣，我不會生氣，我不會拿別人的過錯，來懲罰自己。他的不對，用什麼樣的態度對我們，那是他的事情，我們若不接受，惹不到我們。
就像佛陀在《四十二章經》裡面說，人抓一把沙，要撒向你，但是逆風揚塵，是吹到誰呢？不是前面的人，是你自己撒過去之後，風吹回來，是(撒向)你自己。
佛言：
惡人害賢者
猶仰天而唾
唾不至天
還從己墮
逆風揚塵
塵不至彼
還坌己身
賢不可毀
禍必滅己
《佛說四十二章經》
所以我們必定要學，學菩薩開闊的心，不只是接受佛所教育，也是要教化眾生。眾生的愚鈍，習氣很重，我們也要學佛，將心安撫下來，不要為了一個迷鈍的人，我們對他發脾氣。這個習氣是他的，和我們沒關係，不過我們就是關心他：「你不要有這樣的習氣。」若這樣，這就是我們自調伏，調伏我們自己，但是我們也要用「福智權巧方便法」去度眾生。假使教育不過來，自己要自調伏自己的心，不被他影響了，自己要調伏我們自己。
又再是，心已經離煩惱了，離這個煩惱將我們束縛住。雖然我們入人群，我們還是用佛法來護身，戒、定、慧，這就是在護我們的身，所以「通達無礙」。在這個重重的濁氣中，還是清者自清、明者自明，所以不會受眾生的污濁、煩惱，來污染我們，所以這樣也是叫做自在。
「心得自在」。這是小乘、二乘，聲聞(乘) ，或者是辟支佛，這樣的人，因為他沒有入人群中，他不會去惹煩惱；因為他知道，世間一切都是虛幻，所以他修自己的心清淨，這是小乘自在。
又心自在
我執既空
心得自在
法執猶在
未得法自在也
但是「法執猶在」。對自己的小乘，雖然解脫了，心清淨，卻是要走入人群度眾生，他還很執著，故步自封，不得前進。這還有法執在，所以他們無法打開這個法執，入人群中而自在，所以「未得法自在」。
是小我自在，無法在大法的大我中自在。這就是要得到自在，也不是那麼簡單，我們一定要學會，入濁氣沉沉的地方，我們進去，就如月過雲一樣，雲過了月，這個雲沒有卡在月，我們要學到這樣的程度。所以說，學佛必定要有，這一分心，很開闊。
昔住學地
明昔因
斷惑學而時習
修煉治習
故云學地
所以「昔住學地」。意思就是說，因，過去開始發心學佛，在這當中，那個過去，「斷惑學而時習修煉治習」，不斷修煉要治我們的心，這叫做「學地」。
開始我們學的時候，一定要經過了這段，要如何來斷惑。「惑」，就是無明，無明就是煩惱，三障煩惱，都是因為「惑」開始。所以修行的因，就是要從這樣開始，真正將法執除掉，就要在人群中磨練。因為你要發大心，在人群中，就像在磨練我們的道心一樣，法能夠自在，能夠得法自在，這才是真正學法。
所以說，佛，這是佛陀，「佛常教化」佛陀這樣說：「我法能離生老病死，究竟涅槃。」
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
佛陀真正的法，將他的內心，那個保護著幾十年間(的法)，現在要向大家宣布：老實說，我的法就是這樣，要使人人離生老病死，脫離這個生老病死，終究，最終究竟，就是到寂靜無染大寂光土，「靜寂清澄，志玄虛漠」，到這個境界來。這是佛陀對眾生的教法。
教化 勸化
教人而
化惡為善也
所以「教化」是勸化的意思，就是教人化惡為善。我們開頭就「學而時習」、「自然法則」等等，我們就要在這個自然的法則裡，這個規則，在人倫道理中，所以「行孝不能等、為善不能等」。這就是我們在平常中，就已經在佛法裡了，所以佛陀的教化，就是勸化的意思，轉惡為善。
所以<方便品>裡面說過了，「諸佛如來，但教化菩薩」。意思就是說，諸佛如來教育眾生，只為了一件事情，教育我們人人入人群，行菩薩道，要如何化惡為善。這就是佛陀來人間的目標，讓我們一直到達究竟，究竟，決定這就是最後到究竟涅槃。
方便品：
諸佛如來
但教化菩薩
這個究竟涅槃的境界，又是什麼呢？那就是到達了「能覺了染心之源」。
究竟
即決定終極之義
謂能覺了染心之源
究竟終窮
同於本覺
故名究竟覺
我們的苦，就是有污染心，貪、瞋、癡、慢、疑等等，這些污染心的源頭。我們若知道了，我們才有辦法，到達那個究竟終窮，就是最究竟徹底的地方，那就是回歸我們的本覺，這叫做「究竟覺」。
你若不知道污染的源頭，我們就沒辦法清淨我們的心。所以我們要知道污染的源頭，你必定要入人群中去，去瞭解人群的煩惱，「苦」、「集」從哪裡來，我們才有辦法「滅」，而見「道」。滅盡了一切煩惱污染，我們才真正能夠見道。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Be at Ease by Practicing the Dharma (法在行中得自在)
Date: March.16. 2015
“By learning and always practicing, we attain Dharma-joy. When the Dharma is in our actions, we will be at ease. The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.”
In our daily living, whenever we interact with people and matters, that is the Buddha-Dharma. If we apply Dharma in our interaction with others and in the way we handle matters, the Dharma will always be in our daily living. Then aren’t we “learning and always practicing”? If we lived according to the Dharma, then in interacting with people and matters, what afflictions would we have? Won’t we be very happy? If the Buddha-Dharma is part of our daily living, we will always be happy and at ease.
So, “when the Dharma is in our actions, we will be at ease.” Our hearts will always be free of afflictions, and our minds will be free of hindrances. Our every action will be in accord with the Dharma. When we talk about “action,” we are referring to what happens in our daily living. The minutes and seconds continuously pass, and our thoughts arise uninterruptedly, one after another. Everything we do happens in the contexts of time, space and interpersonal relationships. All actions happen in the intersection of these three contexts. This is the continuous change of the aggregate of action.
If the Dharma always remains in our hearts, there will be nothing that can hinder us. To completely understand everything, the Dharma must be a part of our actions, meaning everything in our lives has Dharma in it. So, “By learning and always practicing, we obtain Dharma-joy. When the Dharma is in our actions, we will be at ease.” By doing this, it is like having the Buddha in the human realm. “The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.” The Buddha came to this world for one great cause, for one goal. He hoped that all sentient beings in the world could accept the Buddha-Dharma. The [Buddha-Dharma] is like the sun in the sky; when the sun shines, everything is clearly illuminated, unless we deliberately shut the sun out. If we seal off an enclosed environment, it will be dark inside. If the sun is shining on a house, but all the doors and windows are closed and covered, won’t it still be dark inside?
The Buddha-Dharma was selflessly given to us. The Buddha is here for one great cause. His only hope is that everyone can come in contact with the Buddha-Dharma. However, some sentient beings have karmic conditions that cut them off from it. The sun’s rays of light, in fact, cover everything. All we need to do is open the door to let them in. This is such a simple principle. Therefore, we must gratefully open the doors to our minds and take in the Dharma, like the illumination of sunlight. This is a law of nature.
In the solar system that we are in, there are other planets that are also orbiting the sun. Each of them has its own orbital path, each is on a natural course. We can make use of this law of nature. If everyone can understand the natural principles of the world, then in the conditioned phenomena of everything that we do, we will not transgress the boundaries of human rules and morals.
So, “The laws of nature are found in our daily living.” We learn and then always practice.We learn to apply the Dharma to our lives, to our bodies and minds.Then the actions of our bodies and minds, regardless of time, space or relationship, will not deviate from the Buddha-Dharma.This will happen without our awareness.
“It is only natural that we should act this way.”The Dharma has already been engraved on our hearts.This is the right things to do.This is virtuous conduct.Some people think to themselves, “I am educated and engage in spiritual practice. I’m living my life this way; why aren’t you praising me? This makes me feel very troubled.”
As practitioners, we should not feel this way.This is simply part of our fundamental duty.Applying the Dharma in our daily living is naturally something we should be doing.It does not matter whether others know or not; we truly must learn to have this be a natural part of our lives.The natural laws are found in our daily living.We can bring people, matters, objects and principles together in harmony.This is how we can truly engage in spiritual practice.
The Buddha-Dharma must be applied in daily living and we must be Bodhisattvas among the people.If we can do this, we will be at ease in our spiritual practice, and we will always be happy and full of Dharma-joy.Similarly, in the Lotus Sutra, when Sariputraa received the Buddha’s prediction for attaining Buddhahood, his body and mind were happy and jubilant.And not only was Sariputra happy, but everyone else at eth assembly was, too.
They all took joy in his merits.This can also happen in our daily living.When other people achieve something, it is as if we have achieved it ourselves.This is how we take joy in others’ merits.
So, the previous sutra passage states, “At that time, Sariputra said to the Buddha…”Sariputra was beginning to speak.
“World-Honored One, I now have no further doubts or regrets, having personally received from You the prediction of attaining. Anuttara-samyak-sambodhi.”
Sariputra expressed the joy in his heart, and the great ease he felt.Because he had doubts and regrets in the past, his mind was not at ease.Now, having attained the Buddha’s affirmation and received this predication from Him, his mind was completely at ease.
“In the future, if I keep practicing this way and do not deviate from this direction, I will be able to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi. I now have this faith in myself, and I have affirmed that I can do this. But, I will not be the only one.”
The following sutra passage states, “The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.”
Sariputra began by saying that aside from him, there were also “1200 people here”.These “1200 people” all had minds that were at ease.For many decades, they followed Sakyamuni Buddha and remained by His said to listen to the teachings.
They also followed Him all over to spread the Dharma.Their resolve to engage in spiritual practice was very firm.So, their “minds were free and at ease”.This shows that they would not turn back or be obstructed.Having a mind that is at ease means that they will not retreat or be affected by any obstacles.
We ordinary people constantly face obstacles.Our own greed, anger and ignorance are three obstacles that hinder our minds.
Is greed really that powerful?Actually, with spiritual practice, true spiritual practitioners are content and always happy.They are always very content to live with simply three robes and an alms bowl.With so few desires, they are content.If they can stay warm, cover up their bodies, and get enough to eat, that is all they need to live.What else would they desire?
If we are free of greed, we do not create karma.As for anger, since we are engaging in spiritual practice, the Buddha taught us to expand our mind so that it is spacious enough to encompass the universe.Then there is nothing that can bother us, so we will not give rise to afflictions or lose our temper when things do not go our way.
As for ignorance, because we practice the Buddha-Dharma, the sunlight and the light of wisdom are always illuminating our minds.Thus we do not have the darkness or delusion cause by ignorance.
If our minds are always calm, they will not give rise to ignorance. The Buddha’s teachings help our wisdom-life grow. So in this way, what can possibly obstruct us? We will not retreat nor be hindered; this is the state of ease.
“Bodhisattvas apply the provisional and skillful means of [cultivating] blessings and wisdom to tame their own minds. Their minds transcend the entanglements of afflictions and reach unobstructed understanding. In this way, they are at ease.”
This states, “Bodhisattvas apply the provisional, skillful means of [cultivating] blessings and wisdom to tame their own minds.” If we want to form Bodhisattva-aspirations, we must begin by learning. If we want to turn the Dharma-wheel, we accept the Buddha-Dharma into our hearts, then with our minds, we share our realizations ad understanding with other people. At the same time, sentient beings’ habitual tendencies and afflictions will not defile us. Thus our minds will “transcend the entanglements of afflictions”. The many afflictions we encounter will not defile our minds. This is because we have tamed our own minds. Even if you want to make me angry, I will not get angry. I will not punish myself with other people’s mistakes. If they are wrong in the way that they treat us, that is their problem. If we do not let it in, we will not be provoked.
Like the Buddha said in the Sutra of 42 Sections, if someone grabs a handful of sand and throws it at you, but he is throwing dust against the wind, who does it hit? It does not hit the person ahead, but rather the person who originally threw it but rather the person who originally threw it.
“The Buddha said: An evil person who harms a sage is like one who spits towards the sky. The spit does not reach the sky, but falls back on the person. When one flings dust against the wind, the dust does not reach others but is blown back on oneself. The sage cannot be harmed, so the ruin will destroy the doer. The Sutra of the 42 Sections.”
Therefore, we must learn to develop the open and spacious mind of a Bodhisattva. We must not only accept the Buddha’s teachings, but also use them to teach and transform others. Some sentient beings may be foolish or dull, with severe habitual tendencies. We must also be like the Buddha and calm our minds. We must avoid losing our temper with someone who is deluded. These habitual tendencies are theirs; they have nothing to do with us. But we care about these people, so we say, “Get rid of these kinds of habitual tendencies”. By doing this, we are taming ourselves.
Not only do we train ourselves. We must also apply “the provisional and skillful means of [cultivating] blessings and wisdom” in order to transform sentient beings. If we cannot teach others, we must tame our own minds, so as not to be influenced by them.
We must train our own minds, then we can transcend afflictions and free ourselves from their entanglements. Though we want to go among people, we must still protect ourselves with the Buddha-Dharma. Precepts, Samadhi and wisdom can help us protect ourselves. Thus we “reach unobstructed understanding”. In this severely turbid atmosphere, those who are pure have purified themselves, and those who are clear found their own clarity. The turbidities and afflictions of other people will not defile them. This is also being free and at ease.
“In this way, their minds are free and at ease”. They are Small Vehicle, Two Vehicle practitioners, such as Hearers or Pratyekabuddhas. People like that, since they do not go among people, will not attract afflictions. Because they know that everything in the world is inherently illusory, they cultivate the purity of their minds. This is the freedom of Small Vehicle practitioners.
“Their mind is free: When they are no longer attached to the self, their mind is free and at ease. But they are still attached to their concepts of the Dharma. They have not yet become at ease with the Dharma.”
“But they are still attached to their concepts of the Dharma”. Although with the Small Vehicle they were liberated and had purified their minds, they stubbornly refused to go among the people to transform them. They stopped there and could not move forward because of this attachment to the Dharma. So, they could not let go of this attachment to go among people with a sense of freedom. Thus they had “not yet become at ease with the Dharma”.
They were at ease with the limited “self” but could not feel at ease with the greater self of the Great Dharma. This is why obtaining freedom is not so simple. We absolutely must learn to go into places with severe turbidities. When we do, it will be like clouds passing by the moon; as the cloud passes, it is not caught on the moon. We must learn to achieve this state. This is why we say, to learn the Buddha’s Way, we must have an open and spacious mind.
“In the past, they were at the stage of learning”. This means that, in the past, the cause they planted was their aspiration to learn the Buddha’s Way. During that time, “they learned and always practiced to end delusions”. They constantly trained to treat their minds. This was “the stage of learning”.
When we first begin to learn, we all must go through this stage of learning to put an end to our delusions. Delusion is ignorance, and ignorance is affliction. The afflictions of the three obstacles all begin with delusion. The seeds of our spiritual practice have to start from this. To truly eliminate our attachment to the Dharma, we must train ourselves among people. If we form great aspirations, we must interact with others to polish and hoe our spiritual aspirations. Only by becoming at ease with the Dharma are we truly learning it. So, we talk about the Buddha.
“The Buddha constantly taught and transformed them by saying, My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana”.
The true Dharma of the Buddha had been safeguarded in His mind for decades. He was now proclaiming it to everyone. “Honestly speaking, this is what my Dharma can do. It can free everyone from birth, aging, illness and death.” After being liberated from this cyclic existence, one will ultimately reach the tranquil and undefiled land of calm illumination, tranquil and clear, with vows as vast the universe. That is the state we can reach. This is what the Buddha taught sentient beings.
Therefore, “to teach and transform means to counsel which is to teach people to transform evil into goodness.
Which begin “by learning and always practicing, [discovering] “the laws of nature” and so on. We must [go along with] the laws of nature, abide by these natural moral guidelines. So, we cannot wait to be filial or do good deeds. This is the way that we are already practicing the Buddha-Dharma. The Buddha’s teachings also counsel people to transform evil into goodness.
In the Chapter on Skillful Means, we talked about how. “All Buddhas, the Tathahatas, only teach the Bodhisattva Way.”
This means that, in the past, all Buddhas, the Tathagatas, only want to teach sentient beings one thing, to go among people, practice the Bodhisattva-path and transform evil into goodness. This was the Buddha ‘s goal for coming to the world. He wanted to help us all arrive at the ultimate, to arrive at the ultimate state of Nirvana.
What is this ultimate state of Nirvana? It is a state where we can “completely awaken to the source of the defiled mind.
He wanted to help us all arrive at the ultimate. “Ultimate” means to the very end. To completely awaken to the source of the defiled mind is to attain the ultimate realization. This is the same as intrinsic enlightenment. Thus it is called ultimate enlightenment.
Our suffering begins in our defiled minds, in greed, anger, ignorance, doubt, etc. only by understanding the source of these defilements of the mind will we have a way to reach that ultimate end, which is that ultimate state. That is returning to our intrinsic enlightenment; it is known as the ultimate enlightenment. If we do not know the source of these defilements, we will have no way to purify our minds.
To understand the source of these defilements, we must go among people to understand their afflictions and the truths of “suffering” and “causation.” Only then can we reach “cessation” and see the “Path.” By eliminating all afflictions and defilements, we will truly see the Path.
Therefore, all of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「學而時習得法樂，法在行中得自在，佛化眾生如日照，自然法則生活中。」
⊙「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙謂菩薩福智權巧方便法，調伏自心，又心離煩惱之繫縛，通達無礙，謂之自在。
⊙「佛言：惡人害賢者，猶仰天而唾，唾不至天，還從己墮；逆風揚塵，塵不至彼，還坌己身，賢不可毀，禍必滅己。」《佛說四十二章經》
⊙又心自在：我執既空，心得自在；法執猶在，未得法自在也。
⊙昔住學地：明昔因，斷惑學而時習修煉治習，故云學地。
⊙「佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙教化：勸化，教人而化惡為善也。
⊙方便品：諸佛如來，但教化菩薩。
⊙「究竟」即決定終極之義。謂能覺了染心之源，究竟終窮，同於本覺，故名究竟覺。
【證嚴上人開示】
「學而時習得法樂，法在行中得自在，佛化眾生如日照，自然法則生活中。」
學而時習得法樂
法在行中得自在
佛化眾生如日照
自然法則生活中
在生活中，每一個時候待人接物，無不都是佛法。只要你將佛法，用在與人接觸中、用在做事的當中，這無論何時都在佛法日常中，這不就是「學而時習」嗎？時時我們的生活，不離開法，這樣對人、做事，還有什麼樣的煩惱呢？這樣是不是會很歡喜呢？若能將佛法用在日常生活中，無不都是輕安自在，所以說「法在行中得自在」。
時時我們心無煩惱、意無掛礙，一切都是如法在行，行中。所說的「行」，是我們日常生活中，分秒不斷在過，我的們心念，前念、後念不斷產生，我們做的事情，事事都是在，時間、空間、人與人之間，一切的行動，這個「三間」合一，這就是一個行蘊，在進行中。若能夠知道，法，時時在心，沒有說什麼事情來障礙我們。所以我們要一切通達，必定生活，法在行中，就是我們的生活中，都是有法。
所以「學而時習得法樂，法在行中得自在」，若能夠這樣，這和佛陀在人間，「佛化眾生如日照，自然法則生活中」。
佛陀來人間，一大事因緣，一個目的，希望人間眾生，全都能夠接受到佛法。就像太陽在空中，它太陽一照，大地皆明。除非就是刻意要遮蓋日光，用一個環境將它封起來，裡面就暗了。像一間房子，哪怕是在太陽下，卻是窗與門全都關閉起來，不也是一樣黑暗嗎？
我們眾生，佛法是那麼無私，佛陀為一大事因緣，無非都希望人人，能夠接觸到佛法，就只是眾生這個緣，將它隔絕。而光線，這個太陽，實在是很普遍，只要你將門打開，陽光就透入，這種的道理是這麼簡單，所以我們應該要用感恩心，打開心門，接受佛法如日光照。
這是自然的法則，地球與太陽(系)之間，有自然的行星這樣在運行，各個有各個的軌道，它是自然的運行，但是，就是利用這個自然的法則，我們人人若能夠瞭解，自然天下道理，有為法，我們有所作為，我們就不會去超越軌道，人間的規矩，人倫的道德，所以「自然法則生活中」。
學而時習，學得法就在我們的身上，在我們的身、心，我們的身心在人間在做事情，不論時間、空間、人與人之間，我們都不離開佛法，這是不知不覺，我就是已經理所當然，應該這樣做，法已經銘刻在我們的心中，這樣做是對的，這叫做德行。
有的人覺得：「我很有修行，我很有學問，我這樣在生活，你怎麼沒有稱讚我？我就會心很不舒服。」學佛就沒有這樣。這是我們自己的本分事，法用在我的日常生活中，這是理所當然，這不是別人知道、不知道，我們必定學得，這就是這麼自然，自然法則在我們的生活中，一切人、事、物、理，這樣能夠會合起來。這就是我們的真修行。
佛法在生活中，菩薩在人群中，若能夠這樣，修行就可以很自在，時時很法喜、很快樂。
就像《法華經》，舍利弗得佛陀授記，他的身心歡喜、踴躍了，不只是舍利弗歡喜，全場的人都歡喜、隨喜功德。這也是在我們的生活中，別人能得到，和我們自己得到一樣，這樣隨喜功德。
所以前面的(經)文，「爾時，舍利弗白佛言。」合利弗剛始講話了：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」
爾時
舍利弗白佛言
世尊
我今無復疑悔
親於佛前
得受阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
舍利弗表達了，他內心那分的歡喜，很自在。因為過去心中還有疑悔，所以心不能自在，現在已經得到佛陀肯定他，佛陀為他授記了，所以他已經心很自在，知道未來，我照這樣去修行，方向不偏差，將來我也能夠得無上正等正覺，就是阿耨多羅三藐三菩提。我已經也是自我有信心、自我也肯定了。
不只是我，下面這段(經)文再說，「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」
是諸千二百
心自在者
昔住學地
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
舍利弗開始這樣說，除了我以外，還有「千二百」，這「千二百人」，他們心自在，他能夠數十年間，跟隨著釋迦牟尼佛，時時都在身邊聽法，隨著佛陀到處弘法，這全部大家修行的心很定。所以「心自在者」，這就是表示不退轉，無障礙，那個心自在就是不退轉，也沒有受到其他障礙。我們凡夫時時都是有障礙，這種自己的貪、瞋、癡，這三項來障礙我們的心。貪，這麼大的力量嗎？其實，在修行，真修行者，他知足常樂，永遠都是很知足，生活在三衣一缽，這樣這麼少欲知足。身體能夠保暖，遮蓋我們的身體以外，就是肚子能飽，這樣就能生活，還有什麼好貪呢？所以無貪就不造業。
瞋。既然是修行了，佛陀的教育，教育得我們的心，已經心包太虛，沒有什麼事情過不去，所以就沒有起煩惱，就不會對人這樣過不去，就發脾氣。
癡，因為修佛法，日光、慧光，時時照耀我們的心，沒有癡暗，沒有癡迷，所以心時時很坦然，所以也沒有癡。佛陀的教法，使我們慧命增長，我們若能夠這樣，哪有什麼事情可障礙我們呢？所以，不退轉、無障礙，這樣叫做自在。
謂菩薩
福智權巧方便法
調伏自心
又心離煩惱之繫縛
通達無礙
謂之自在
就是說，「菩薩福智權巧方便法，調伏自心」。我們若要發菩薩心，我們開始也是要學，我們要轉法輪，將佛陀的法接收，入我們的心，從我們的心，心得，所瞭解的，再轉給眾生。同時，眾生的習氣、煩惱，不會染著我們，就是「離煩惱之繫縛」。
很多的煩惱，不會來染著我們的心，因為我們能夠調伏自心。你要讓我生氣，我不會生氣，我不會拿別人的過錯，來懲罰自己。他的不對，用什麼樣的態度對我們，那是他的事情，我們若不接受，惹不到我們。
就像佛陀在《四十二章經》裡面說，人抓一把沙，要撒向你，但是逆風揚塵，是吹到誰呢？不是前面的人，是你自己撒過去之後，風吹回來，是(撒向)你自己。
佛言：
惡人害賢者
猶仰天而唾
唾不至天
還從己墮
逆風揚塵
塵不至彼
還坌己身
賢不可毀
禍必滅己
《佛說四十二章經》
所以我們必定要學，學菩薩開闊的心，不只是接受佛所教育，也是要教化眾生。眾生的愚鈍，習氣很重，我們也要學佛，將心安撫下來，不要為了一個迷鈍的人，我們對他發脾氣。這個習氣是他的，和我們沒關係，不過我們就是關心他：「你不要有這樣的習氣。」若這樣，這就是我們自調伏，調伏我們自己，但是我們也要用「福智權巧方便法」去度眾生。假使教育不過來，自己要自調伏自己的心，不被他影響了，自己要調伏我們自己。
又再是，心已經離煩惱了，離這個煩惱將我們束縛住。雖然我們入人群，我們還是用佛法來護身，戒、定、慧，這就是在護我們的身，所以「通達無礙」。在這個重重的濁氣中，還是清者自清、明者自明，所以不會受眾生的污濁、煩惱，來污染我們，所以這樣也是叫做自在。
「心得自在」。這是小乘、二乘，聲聞(乘) ，或者是辟支佛，這樣的人，因為他沒有入人群中，他不會去惹煩惱；因為他知道，世間一切都是虛幻，所以他修自己的心清淨，這是小乘自在。
又心自在
我執既空
心得自在
法執猶在
未得法自在也
但是「法執猶在」。對自己的小乘，雖然解脫了，心清淨，卻是要走入人群度眾生，他還很執著，故步自封，不得前進。這還有法執在，所以他們無法打開這個法執，入人群中而自在，所以「未得法自在」。
是小我自在，無法在大法的大我中自在。這就是要得到自在，也不是那麼簡單，我們一定要學會，入濁氣沉沉的地方，我們進去，就如月過雲一樣，雲過了月，這個雲沒有卡在月，我們要學到這樣的程度。所以說，學佛必定要有，這一分心，很開闊。
昔住學地
明昔因
斷惑學而時習
修煉治習
故云學地
所以「昔住學地」。意思就是說，因，過去開始發心學佛，在這當中，那個過去，「斷惑學而時習修煉治習」，不斷修煉要治我們的心，這叫做「學地」。
開始我們學的時候，一定要經過了這段，要如何來斷惑。「惑」，就是無明，無明就是煩惱，三障煩惱，都是因為「惑」開始。所以修行的因，就是要從這樣開始，真正將法執除掉，就要在人群中磨練。因為你要發大心，在人群中，就像在磨練我們的道心一樣，法能夠自在，能夠得法自在，這才是真正學法。
所以說，佛，這是佛陀，「佛常教化」佛陀這樣說：「我法能離生老病死，究竟涅槃。」
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
佛陀真正的法，將他的內心，那個保護著幾十年間(的法)，現在要向大家宣布：老實說，我的法就是這樣，要使人人離生老病死，脫離這個生老病死，終究，最終究竟，就是到寂靜無染大寂光土，「靜寂清澄，志玄虛漠」，到這個境界來。這是佛陀對眾生的教法。
教化 勸化
教人而
化惡為善也
所以「教化」是勸化的意思，就是教人化惡為善。我們開頭就「學而時習」、「自然法則」等等，我們就要在這個自然的法則裡，這個規則，在人倫道理中，所以「行孝不能等、為善不能等」。這就是我們在平常中，就已經在佛法裡了，所以佛陀的教化，就是勸化的意思，轉惡為善。
所以<方便品>裡面說過了，「諸佛如來，但教化菩薩」。意思就是說，諸佛如來教育眾生，只為了一件事情，教育我們人人入人群，行菩薩道，要如何化惡為善。這就是佛陀來人間的目標，讓我們一直到達究竟，究竟，決定這就是最後到究竟涅槃。
方便品：
諸佛如來
但教化菩薩
這個究竟涅槃的境界，又是什麼呢？那就是到達了「能覺了染心之源」。
究竟
即決定終極之義
謂能覺了染心之源
究竟終窮
同於本覺
故名究竟覺
我們的苦，就是有污染心，貪、瞋、癡、慢、疑等等，這些污染心的源頭。我們若知道了，我們才有辦法，到達那個究竟終窮，就是最究竟徹底的地方，那就是回歸我們的本覺，這叫做「究竟覺」。
你若不知道污染的源頭，我們就沒辦法清淨我們的心。所以我們要知道污染的源頭，你必定要入人群中去，去瞭解人群的煩惱，「苦」、「集」從哪裡來，我們才有辦法「滅」，而見「道」。滅盡了一切煩惱污染，我們才真正能夠見道。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Be at Ease by Practicing the Dharma (法在行中得自在)
Date: March.16. 2015
“By learning and always practicing, we attain Dharma-joy. When the Dharma is in our actions, we will be at ease. The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.”
In our daily living, whenever we interact with people and matters, that is the Buddha-Dharma. If we apply Dharma in our interaction with others and in the way we handle matters, the Dharma will always be in our daily living. Then aren’t we “learning and always practicing”? If we lived according to the Dharma, then in interacting with people and matters, what afflictions would we have? Won’t we be very happy? If the Buddha-Dharma is part of our daily living, we will always be happy and at ease.
So, “when the Dharma is in our actions, we will be at ease.” Our hearts will always be free of afflictions, and our minds will be free of hindrances. Our every action will be in accord with the Dharma. When we talk about “action,” we are referring to what happens in our daily living. The minutes and seconds continuously pass, and our thoughts arise uninterruptedly, one after another. Everything we do happens in the contexts of time, space and interpersonal relationships. All actions happen in the intersection of these three contexts. This is the continuous change of the aggregate of action.
If the Dharma always remains in our hearts, there will be nothing that can hinder us. To completely understand everything, the Dharma must be a part of our actions, meaning everything in our lives has Dharma in it. So, “By learning and always practicing, we obtain Dharma-joy. When the Dharma is in our actions, we will be at ease.” By doing this, it is like having the Buddha in the human realm. “The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.” The Buddha came to this world for one great cause, for one goal. He hoped that all sentient beings in the world could accept the Buddha-Dharma. The [Buddha-Dharma] is like the sun in the sky; when the sun shines, everything is clearly illuminated, unless we deliberately shut the sun out. If we seal off an enclosed environment, it will be dark inside. If the sun is shining on a house, but all the doors and windows are closed and covered, won’t it still be dark inside?
The Buddha-Dharma was selflessly given to us. The Buddha is here for one great cause. His only hope is that everyone can come in contact with the Buddha-Dharma. However, some sentient beings have karmic conditions that cut them off from it. The sun’s rays of light, in fact, cover everything. All we need to do is open the door to let them in. This is such a simple principle. Therefore, we must gratefully open the doors to our minds and take in the Dharma, like the illumination of sunlight. This is a law of nature.
In the solar system that we are in, there are other planets that are also orbiting the sun. Each of them has its own orbital path, each is on a natural course. We can make use of this law of nature. If everyone can understand the natural principles of the world, then in the conditioned phenomena of everything that we do, we will not transgress the boundaries of human rules and morals.
So, “The laws of nature are found in our daily living.” We learn and then always practice.We learn to apply the Dharma to our lives, to our bodies and minds.Then the actions of our bodies and minds, regardless of time, space or relationship, will not deviate from the Buddha-Dharma.This will happen without our awareness.
“It is only natural that we should act this way.”The Dharma has already been engraved on our hearts.This is the right things to do.This is virtuous conduct.Some people think to themselves, “I am educated and engage in spiritual practice. I’m living my life this way; why aren’t you praising me? This makes me feel very troubled.”
As practitioners, we should not feel this way.This is simply part of our fundamental duty.Applying the Dharma in our daily living is naturally something we should be doing.It does not matter whether others know or not; we truly must learn to have this be a natural part of our lives.The natural laws are found in our daily living.We can bring people, matters, objects and principles together in harmony.This is how we can truly engage in spiritual practice.
The Buddha-Dharma must be applied in daily living and we must be Bodhisattvas among the people.If we can do this, we will be at ease in our spiritual practice, and we will always be happy and full of Dharma-joy.Similarly, in the Lotus Sutra, when Sariputraa received the Buddha’s prediction for attaining Buddhahood, his body and mind were happy and jubilant.And not only was Sariputra happy, but everyone else at eth assembly was, too.
They all took joy in his merits.This can also happen in our daily living.When other people achieve something, it is as if we have achieved it ourselves.This is how we take joy in others’ merits.
So, the previous sutra passage states, “At that time, Sariputra said to the Buddha…”Sariputra was beginning to speak.
“World-Honored One, I now have no further doubts or regrets, having personally received from You the prediction of attaining. Anuttara-samyak-sambodhi.”
Sariputra expressed the joy in his heart, and the great ease he felt.Because he had doubts and regrets in the past, his mind was not at ease.Now, having attained the Buddha’s affirmation and received this predication from Him, his mind was completely at ease.
“In the future, if I keep practicing this way and do not deviate from this direction, I will be able to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi. I now have this faith in myself, and I have affirmed that I can do this. But, I will not be the only one.”
The following sutra passage states, “The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.”
Sariputra began by saying that aside from him, there were also “1200 people here”.These “1200 people” all had minds that were at ease.For many decades, they followed Sakyamuni Buddha and remained by His said to listen to the teachings.
They also followed Him all over to spread the Dharma.Their resolve to engage in spiritual practice was very firm.So, their “minds were free and at ease”.This shows that they would not turn back or be obstructed.Having a mind that is at ease means that they will not retreat or be affected by any obstacles.
We ordinary people constantly face obstacles.Our own greed, anger and ignorance are three obstacles that hinder our minds.
Is greed really that powerful?Actually, with spiritual practice, true spiritual practitioners are content and always happy.They are always very content to live with simply three robes and an alms bowl.With so few desires, they are content.If they can stay warm, cover up their bodies, and get enough to eat, that is all they need to live.What else would they desire?
If we are free of greed, we do not create karma.As for anger, since we are engaging in spiritual practice, the Buddha taught us to expand our mind so that it is spacious enough to encompass the universe.Then there is nothing that can bother us, so we will not give rise to afflictions or lose our temper when things do not go our way.
As for ignorance, because we practice the Buddha-Dharma, the sunlight and the light of wisdom are always illuminating our minds.Thus we do not have the darkness or delusion cause by ignorance.
If our minds are always calm, they will not give rise to ignorance. The Buddha’s teachings help our wisdom-life grow. So in this way, what can possibly obstruct us? We will not retreat nor be hindered; this is the state of ease.
“Bodhisattvas apply the provisional and skillful means of [cultivating] blessings and wisdom to tame their own minds. Their minds transcend the entanglements of afflictions and reach unobstructed understanding. In this way, they are at ease.”
This states, “Bodhisattvas apply the provisional, skillful means of [cultivating] blessings and wisdom to tame their own minds.” If we want to form Bodhisattva-aspirations, we must begin by learning. If we want to turn the Dharma-wheel, we accept the Buddha-Dharma into our hearts, then with our minds, we share our realizations ad understanding with other people. At the same time, sentient beings’ habitual tendencies and afflictions will not defile us. Thus our minds will “transcend the entanglements of afflictions”. The many afflictions we encounter will not defile our minds. This is because we have tamed our own minds. Even if you want to make me angry, I will not get angry. I will not punish myself with other people’s mistakes. If they are wrong in the way that they treat us, that is their problem. If we do not let it in, we will not be provoked.
Like the Buddha said in the Sutra of 42 Sections, if someone grabs a handful of sand and throws it at you, but he is throwing dust against the wind, who does it hit? It does not hit the person ahead, but rather the person who originally threw it but rather the person who originally threw it.
“The Buddha said: An evil person who harms a sage is like one who spits towards the sky. The spit does not reach the sky, but falls back on the person. When one flings dust against the wind, the dust does not reach others but is blown back on oneself. The sage cannot be harmed, so the ruin will destroy the doer. The Sutra of the 42 Sections.”
Therefore, we must learn to develop the open and spacious mind of a Bodhisattva. We must not only accept the Buddha’s teachings, but also use them to teach and transform others. Some sentient beings may be foolish or dull, with severe habitual tendencies. We must also be like the Buddha and calm our minds. We must avoid losing our temper with someone who is deluded. These habitual tendencies are theirs; they have nothing to do with us. But we care about these people, so we say, “Get rid of these kinds of habitual tendencies”. By doing this, we are taming ourselves.
Not only do we train ourselves. We must also apply “the provisional and skillful means of [cultivating] blessings and wisdom” in order to transform sentient beings. If we cannot teach others, we must tame our own minds, so as not to be influenced by them.
We must train our own minds, then we can transcend afflictions and free ourselves from their entanglements. Though we want to go among people, we must still protect ourselves with the Buddha-Dharma. Precepts, Samadhi and wisdom can help us protect ourselves. Thus we “reach unobstructed understanding”. In this severely turbid atmosphere, those who are pure have purified themselves, and those who are clear found their own clarity. The turbidities and afflictions of other people will not defile them. This is also being free and at ease.
“In this way, their minds are free and at ease”. They are Small Vehicle, Two Vehicle practitioners, such as Hearers or Pratyekabuddhas. People like that, since they do not go among people, will not attract afflictions. Because they know that everything in the world is inherently illusory, they cultivate the purity of their minds. This is the freedom of Small Vehicle practitioners.
“Their mind is free: When they are no longer attached to the self, their mind is free and at ease. But they are still attached to their concepts of the Dharma. They have not yet become at ease with the Dharma.”
“But they are still attached to their concepts of the Dharma”. Although with the Small Vehicle they were liberated and had purified their minds, they stubbornly refused to go among the people to transform them. They stopped there and could not move forward because of this attachment to the Dharma. So, they could not let go of this attachment to go among people with a sense of freedom. Thus they had “not yet become at ease with the Dharma”.
They were at ease with the limited “self” but could not feel at ease with the greater self of the Great Dharma. This is why obtaining freedom is not so simple. We absolutely must learn to go into places with severe turbidities. When we do, it will be like clouds passing by the moon; as the cloud passes, it is not caught on the moon. We must learn to achieve this state. This is why we say, to learn the Buddha’s Way, we must have an open and spacious mind.
“In the past, they were at the stage of learning”. This means that, in the past, the cause they planted was their aspiration to learn the Buddha’s Way. During that time, “they learned and always practiced to end delusions”. They constantly trained to treat their minds. This was “the stage of learning”.
When we first begin to learn, we all must go through this stage of learning to put an end to our delusions. Delusion is ignorance, and ignorance is affliction. The afflictions of the three obstacles all begin with delusion. The seeds of our spiritual practice have to start from this. To truly eliminate our attachment to the Dharma, we must train ourselves among people. If we form great aspirations, we must interact with others to polish and hoe our spiritual aspirations. Only by becoming at ease with the Dharma are we truly learning it. So, we talk about the Buddha.
“The Buddha constantly taught and transformed them by saying, My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana”.
The true Dharma of the Buddha had been safeguarded in His mind for decades. He was now proclaiming it to everyone. “Honestly speaking, this is what my Dharma can do. It can free everyone from birth, aging, illness and death.” After being liberated from this cyclic existence, one will ultimately reach the tranquil and undefiled land of calm illumination, tranquil and clear, with vows as vast the universe. That is the state we can reach. This is what the Buddha taught sentient beings.
Therefore, “to teach and transform means to counsel which is to teach people to transform evil into goodness.
Which begin “by learning and always practicing, [discovering] “the laws of nature” and so on. We must [go along with] the laws of nature, abide by these natural moral guidelines. So, we cannot wait to be filial or do good deeds. This is the way that we are already practicing the Buddha-Dharma. The Buddha’s teachings also counsel people to transform evil into goodness.
In the Chapter on Skillful Means, we talked about how. “All Buddhas, the Tathahatas, only teach the Bodhisattva Way.”
This means that, in the past, all Buddhas, the Tathagatas, only want to teach sentient beings one thing, to go among people, practice the Bodhisattva-path and transform evil into goodness. This was the Buddha ‘s goal for coming to the world. He wanted to help us all arrive at the ultimate, to arrive at the ultimate state of Nirvana.
What is this ultimate state of Nirvana? It is a state where we can “completely awaken to the source of the defiled mind.
He wanted to help us all arrive at the ultimate. “Ultimate” means to the very end. To completely awaken to the source of the defiled mind is to attain the ultimate realization. This is the same as intrinsic enlightenment. Thus it is called ultimate enlightenment.
Our suffering begins in our defiled minds, in greed, anger, ignorance, doubt, etc. only by understanding the source of these defilements of the mind will we have a way to reach that ultimate end, which is that ultimate state. That is returning to our intrinsic enlightenment; it is known as the ultimate enlightenment. If we do not know the source of these defilements, we will have no way to purify our minds.
To understand the source of these defilements, we must go among people to understand their afflictions and the truths of “suffering” and “causation.” Only then can we reach “cessation” and see the “Path.” By eliminating all afflictions and defilements, we will truly see the Path.
Therefore, all of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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