20150428《靜思妙蓮華》無漏三學共一心 (第553集)
（法華經•譬喻品第三）
⊙「修學法度有情人，淨意自在菩提願，明心三慧四諦法，無漏三學共一心。」
⊙「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」《法華經譬喻品第三》
⊙但東西走戲，視父而已：喻眾生但自取生死，輪迴於三界，於佛所說毫無覺悟也。
⊙前云大火四面起，今云此舍已為所燒，前云苦痛切己。
⊙今必為所焚，危及喪命，我及諸子必為所焚。喻佛以大乘度化以保慧命。
【證嚴上人開示】
「修學法度有情人，淨意自在菩提願，明心三慧四諦法，無漏三學共一心。」
修學法度有情人
淨意自在菩提願
明心三慧四諦法
無漏三學共一心
我們大家都發心要學佛，佛法入心，我們還要發心度有情人。不是只要自利，我們還要兼利他人；不只是要自度，我們還要再普度眾生，這是我們學法的目標。
我們要度人，要首先「淨意自在」，我們的意念要先清淨，修行無不都是為了淨除煩惱。凡夫，苦啊！苦在煩惱，苦在無明，苦在情欲大，這都使我們的心，蒙蔽了煩惱，不得自在。所以觀世音菩薩，又一個名稱叫做「觀自在」。是啊！要觀，將我們的心意清淨，就像一面鏡子，外面的環境都現照在我們的心，瞭解了，一切的，景物清楚了，但是與這面鏡子，一點都不受污染，這就是「淨意自在」。這個清淨心，分別外面的境界，而不受污染，這叫做大圓鏡的智慧。
我們除了心要清淨，要自在。自在於何處呢？菩提。我們要發菩提願，這就是求覺道。修學佛法就要有這樣，首先要去除煩惱，將心自在，在菩提道中。
我們若能這樣，用心，就是「明心三慧四諦法」，我們的心自然非常明，「三慧四諦」，我們昨天說過了，「三慧」就是聞、思、修，聽經，要用耳根來聽，用心聽，用心，就是法從耳根，入我們的心來，這就是聞。聞，聽經之後，我們還要再「思」，好好考慮看看，現在說過的法，是不是有道理呢？有道、有理，若這樣有一條路可走，有方向的正確，經過了思考，我們就要起行，那就是「修」。所以聞、思、修，我們在聽法不能缺少的，這叫做「三慧」。
「三慧」還有「四諦法」。「四諦法」，可以說我們每天都在說，人生苦啊！人生苦難偏多，從生下來那一刻開始，一直到老來，這中間過程，這都是苦的過程。有的人感受不到，因為他渾然不知自己在苦中，還再種苦因，不斷在結惡緣，他自己也是都不知，一輩子，這樣紛紛擾擾過一輩子，一直到老、病、死。這人生，苦在自己不覺而不知，只是怨天尤人，這種的都是糊塗、迷茫的眾生。
我們很有幸，我們能夠聽到佛法，知道人生是「苦」，苦的來源那就是因為「集」，「集」了種種種種的因緣，讓我們有「苦」的感受。所以這個「集」，就是在造業的過程，不知不覺會造很多。不知覺中，從外面的境界，引起了我們的意，我們的意境去緣外面的境界，惹入了煩惱；有了煩惱，就去造作，造作之後，結果種子就入我們的第八識。外面的物質，「生不帶來，死不帶去」，但是這個種子就是，隨著我們生生世世走。我們所有的財產、物質，同樣也是沒有帶去，也是萬般帶不去，唯有什麼呢？業隨身了。
對啊！業就是在第八識的種子。這第八識的種子，帶著過去我們所聚集的一切，這樣在這個種子裡面，帶來今生此世，好的人，很愛，可以每天每天這樣，可以作伴在一起，這是我愛的人。偏偏人生無常，「愛別離苦」。另外一種的，我不愛，不過就是這個因與緣牽來，偏偏每一天都是要在一起，關係很深。就不愛，見到就是心煩、生氣，不過這種「怨憎會苦」，這由不得自己，那就是過去所集來的因與緣。「五蘊熾盛」，又是在我們的內心，在製造煩惱，這等等，不斷綿綿密密，這樣在循迴、輪轉，這是「集」苦，因為這樣「集」來的。
「知道了。」現在已經學佛了，「知道了」。常常看「草根菩提」，環保志工，每天、每天都有，聽到很多老菩薩的人生，過去的經歷很辛苦，後來，聽法之後：「師父就是這樣說，甘願還，打八折，所以讓他，不要與他計較，這樣反而較和平相處。」
瞭解因果之後，我們要用寬大的心去包容，讓一步海闊天空，那個因與緣，就較離開一些，就沒有又再那裡在纏綿，又再一直纏下去。所以還完了，債也會盡。若是邊借、邊還，還是再繼續借，這樣欠債，要還債，永遠債都還不完。
所以，我們學佛之後，我們瞭解法，過去這種恩恩怨怨，我們清楚、瞭解了，所以，付出，不求回報，也時時說感恩。有接觸到的，我們就要行善，我們就要造福，我們就要和他結好緣，這就是要「滅」苦的方法。所以「苦、集、滅、道」，我們要修行於「道」，這條路叫做菩薩道。這四項是我們修行的基礎。
我們還需要的，就是「三無漏學共一心」。我們要「三無漏學」，「三無漏」就是法入心來，沒有讓它漏失掉。共在「三學」，「三學」是什麼？戒、定、慧。
是啊，我們要瞭解法之後，我們要時時將我們的心，將我們的身，身心照顧好，做人的規則、軌道，要走得對，所以要戒。這個戒，我們的心能定，才不會心亂、意亂，這個「心猴野馬」，這樣隨著境界亂衝。所以我們若有戒，自然我們的心就會定，方向會正確，所以我們必須要戒、定、慧，心若定下來，我們自然就有智慧。
所以，「三學共一心」，其實，戒、定、慧共在一心，若這樣，自然我們的心寬、念純，我們的心不會受外面，那個無明的境界污染到我們。所以我們要，不去惹火、不去引風，除非就是要好好修行，在戒、定、慧，這是很重要的。
最近一直就是在講，「三界火宅」，所以前面的(經)文，經文說，不知道什麼是火？
亦復不知何者是火
何者為舍
云何為失
但東西走戲
視父而已
《法華經譬喻品第三》
我們剛剛說過，一輩子這樣在造作一切、複製一切的業，都不知不覺，就像這樣。在這個火宅裡，火一直逼近來，不知道什麼是火，還在那裡玩火。
「何者為舍？」到底我們處境在哪裡呢？「云何為失？」為什麼我們會失去了一切？我們本來與佛平等的智慧，與佛同等如來清淨本性，怎麼落得現在是凡夫，凡夫就是受這麼多的苦難，到底是為何？「云何為失？」所以不知道這個境界的險難，不知道我們到底是為何，會在這個火宅中，還是渾然不知。
「但東西走戲，視父而已」。這些是學法的人，這是譬喻已經有聽法了，但是還是還未很清楚，有學佛的人，聽法的人，都還沒有很清楚人生何來？去何所處？已經學佛的人，也還是不很體會佛的心意，佛陀所教法，何況凡夫「四生」呢？
昨天說過了，所有的眾生不曾聽到法，沒有學佛過，他哪裡會知道什麼呢？所以，我們現在要好好來體會，不要再「東西走戲，視父而已」。不只是看佛，不只是「我拜佛，佛就會保佑我」，不是這樣。我們要體會佛心、要入佛道理。所以這段經文，也是一種譬喻。
但東西走戲
視父而已：
喻眾生
但自取生死
輪迴於三界
於佛所說
毫無覺悟也
「眾生但自取生死，輪迴三界」。我們光是一直在這個三界中，這樣紛紛擾擾，不知所以然，在六道中輪迴。六道，不離三界，三界就像一個火宅，這我們都是不知不覺。「於佛所說毫無覺悟」，佛所說的道理，我們還未很清楚、很瞭解，不知道我們平時在造作、生活，都是同樣還在輪迴中。這就是學佛，我們若只是聽，沒有去體會，不能身體力行，這樣永遠、永遠，就是在三界火宅中。
前面這樣說「大火四面起」，前面，這個大火從四面，同時這樣起火了。
前云大火四面起
今云此舍已為所燒
前云苦痛切己
每次若說到這個地方，那個腦海中，就會浮到很遠的地方，世間這個火，常常都會聽到美國森林大火，現在又常常聽到澳洲，百多個森林同時在起火，已經燒掉了不少人住的房子。
經典所寫的，佛陀所說的，三界之內是一大火宅，這是經典的描述，佛陀的智慧，講未來的世間。未來，就是我們現在的世間，我們現在已經聽到，不論是歐洲、美洲、澳洲、亞洲，都是很多的這個災難，四大已經不調了。
所以現在又說「此舍已為所燒」，這個地方已經火從四面起了。地、水、火、風不調，已經在天地之間，造成了很多的災難，這個「苦痛切己」。前面的經文，「四面火起」，「苦痛切己」，這種災難一直一直，這樣聚集來的時候，所以住在裡面的人，苦啊！
現在的人間，不只是大乾坤有形的災難，每天都看到很多世界國家，都已經異常，都是很文明的國家，發生這種人類那種不調和，這就是現在整個社會，人人的心態不調，所以「瞋火怒風」，都是從內心起，所以這種「苦痛切己」。所以，人若再這樣的人心不調，再這樣下去，真的是全面就會被，所焚。
今必為所焚
危及喪命
我及諸子必為所焚
喻佛以大乘度化
以保慧命
這樣的時代，一定會被火燒到，不只是遠遠看火，火已經逼近了。「危及喪命」，這個火若燒到我們身來，這個喪命，我們法若不好好修，我們的慧命也會喪掉。所以說長者，大長者，其實是釋迦佛就這樣說，「我及諸子必為所焚」，這是眾生若有苦，佛就會不安。所以，譬喻佛以大乘法，來化度，教化來度化，希望人人能夠保得慧命。
世間眾生共業，這既成的共業，很無奈。但是，佛陀不放棄，用大乘法來度化，希望眾生能夠保存著慧命。生命的損失，那是共業了，但是人人的慧命一定要保存。
所以不要只是在那個地方遊戲，互相之間不懂得，要趕緊隨佛說法而修行。只是這樣聽，耳朵聽，但是背道而行，像這樣會起了很多，那個業上加業，苦上加苦，自然就是隨著這個善惡，墮落在這個沉迷中，這種升沉，為善就升，為惡就再降。這種「有啊，我有在行善」，但是心中沒有法，很快就被人誘引去了，還是習氣難斷。雖然有在造善，不過習氣難斷。
所以善惡之間，就在那裡浮沉，這樣實在是，無法出離這個三界火宅，所以，我們要時時用心，慧命一定要保住。在現在這個世間，不只是保住慧命，我們還要成長慧命，我們必定「修學法度有情人」。我們要自己自修，我們還要趕緊再度他人。我們的心意要清淨，我們要在菩提道上。我們要「明心三慧四諦法」，我們更需要「戒、定、慧」，要共在一心，我們才有辦法脫離這個火宅。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice The Three Flawless Studies Together (無漏三學共一心)
Date: April.28. 2015
“Practice and learn the Dharma to transform sentient beings. With the freedom of a pure mind, we make Bodhi-vows. With clear minds, we realize the Three Wisdoms and the Four Noble Truths, and practice the Three Flawless Studies together.”
We have all aspired to learn the Buddha’s Way and to take the Buddha-Dharma to heart. We must also aspire to save other people. We do not merely benefit ourselves, but also benefit others. We do not want only to transform ourselves, but also to widely transform sentient beings. This is our goal in learning the Dharma.
In order to transform others, we must first develop “the freedom of a pure mind.” First, we must purify our minds, so we engage in spiritual practice for the sole purpose of cleansing ourselves of all afflictions. Ordinary people suffer greatly. We suffer from afflictions, ignorance and having many desires. This causes our minds to be deceived by afflictions so we cannot attain freedom.
So, Guanyin Bodhisattva is also known by another name, “Contemplating Freedom.” Indeed, we must engage in contemplation and cleanse our mind so that it is like a mirror. When our surroundings are reflected in our minds, everything we see can be clearly understood. But like the surface of a mirror, our minds must not be covered by any kind of taint. This is “the freedom of a pure mind.” A pure mind can discern external conditions without becoming defiled by them. This is the “great perfect mirror wisdom.” Along with purifying our minds, we must feel free. How can we achieve this sense of ease? By vowing to attain Bodhi, that is, to seek enlightenment.
As we learn and practice the Buddha-Dharma, first we must eliminate our afflictions and free our minds to walk the Bodhi-path. If we can achieve this, then “with clear minds we realize the Three Wisdoms and the Four Noble Truths.” Then naturally our minds will be clear. The Three Wisdom and Four Noble Truths were discussed yesterday. The Three Wisdoms are wisdom from listening, contemplating and practicing. As we listen to the teachings, we listen with our ears and also with our hearts and minds. When we are mindful, the Dharma enters our ears and then our minds. This is [wisdom from] listening.
After listening to the teachings, we must then contemplate them. We must earnestly consider, “Does the teaching that was just given make sense or not?” If these teachings contain a path and make sense, then they give us a road that we can walk and help us face the right direction. Once we have contemplated these teachings, we must begin to take action. This is [wisdom from] practice.
Therefore, listening, contemplating and practicing are essential when we hear the teachings. These are the Three Wisdoms. In addition to the Three Wisdoms, there are also the Four Noble Truths. The Four Noble Truths is something that we discuss every day. Life is suffering! There is much suffering in life. Form the moment we are born until we grow old, the entire process is full of suffering. Some people do not feel it. They have no idea they are experiencing suffering, so they continue to plant more causes of suffering and create negative karmic connections. They themselves do not recognize all the troubles that they have faced in their lives, the way their lives have passed, until they grow old, get sick and die. In life, they suffer from their own unawareness and unknowing, yet they blame it on the heavens or on others.
They are confused and deluded sentient beings.
We are very fortunate that we are able to hear the Buddha-Dharma and know that life is “suffering”.The “causation” of suffering is accumulation.By accumulating many causes and conditions, we have the experience of suffering.So, this accumulation comes from the process of creating karma.Without beings aware of it, we create much karma.We are unaware that external phenomena entice our minds to make a connection with our external conditions, which gives rise to afflictions.These afflictions lead us to act.After we act, the results of our actions becomes seeds in our eighth consciousness.
The material things around us were not brought with us at birth nor do we take them with us when we die, but theses seeds [of karma] follow us lifetime after lifetime.None of our wealth or possessions, can be brought with us; we cannot take anything with us when we die.Except for what?Except for our karma.
Indeed!Karma is the seeds in our eighth consciousness.
The seeds in the eighth consciousness are what we have accumulated over our [previous] lifetimes.All that karma is brought to the present lifetime in these seeds.We love the good people around us.We could spend every single day with them.These are the people that we love, but sadly, life is impermanent, and we “suffer from parting with those we love”.
There is another kind of person, those we dislike.However, causes and conditions bring us together with them.We may have to see each other every day and work closely together.When we see people we dislike, we feel annoyed and angry.But this “suffering from meeting those we hate” is not always within our control.This is a result of the causes and conditions that we accumulated in the past.
Meanwhile, with “the raging Five Aggregates” in our minds we will replicate our afflictions; all of these things continue on endlessly.This is the cycle we are caught in.This is the “causation” of suffering; it originates from what we accumulate.
We understand this.Since we have learned the Buddha’s teachings, we understand.
I always watch “Grassroots Bodhi,” a show about our recycling volunteers.It is on every day.We can hear about the lives of many elderly Bodhisattva-volunteers.In the past they experienced many hardships.After listening to the teachings, [they share,].“Master Cheng Yen says, When we willing repay [karmic debts], we get 20 percent off.”“So, I let him have it his way; I won’t get upset with him. Now we can truly get along harmoniously.”
After awe understand the law of karma, we must open up our minds to be accommodating.We take a step back to see the bigger picture and distance ourselves from our karmic causes and conditions so that we do not remain entangled by them.Then we will eventually pay off our [karmic] debt.
If we keep borrowing money as we pay our debts, or if we just keep borrowing money, we will continue to incur more debt and will never be able to pay it back.
After we learn the Buddha’s teachings and understand the Dharma, we will comprehend clearly these cycles of kindness and resentment.So, when we give to others, we do not ask for anything in return and we constantly express our gratitude to them.
Whomever we encounter, we should do something good for them, benefit them and create good karmic connections with them.This leads to the “cessation” of suffering.Knowing the truth of suffering, causation, cessation and the Path, we must practice the Path, which is the Bodhisattva-path.
These four [truths] are the foundation for our spiritual practice.We must also “practice the Three Flawless Studies together”.We must cultivate the Three Flawless Studies so that when we take the Dharma to heart, none of it will leak out.We must practice all three Flawless Studies.
What are the Three Flawless Studies?Precepts, Samadhi and wisdom.
Indeed, once we understand the Dharma, we must constantly take good care of our bodies and our minds.
We must follow the rules of beings a good person and walk the correct course through life.This is following precepts.
With precepts, we can attain a state of Samadhi so that we will not be constantly confused or have wild and unruly minds that are constantly disturbed by external conditions.
Thus, if we abide by the precepts, our minds will naturally be in a state of Samadhi, and our course will be correct.
So, we need precepts, Samadhi and wisdom.
If our minds are in a state of Samadhi, we will naturally grow in wisdom. So, we “practice the Three Flawless Studies together”. Indeed, if precepts, Samadhi and wisdom are all in our minds, our minds will be open, our thoughts will be pure. We will not be defiled by the ignorance in the world around us.
Therefore, to avoid stoking the fires or attracting the winds [of ignorance], we must earnestly engage in spiritual practice and abide in precepts, Samadhi and wisdom. This is very important.
Recently we have been talking about the “burning house of the Three Realms”. So, in the previous passage, the sutra says people did not understand what fire was.
“Moreover, they did not know what fire was, what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
As we just discussed, over our lifetime we create and reproduce karma all without being aware of it; in the same way, within this burning house, the fire was creeping ever closer. Yet house inside did not understand what fire was and continued to play with it. [They did not understand] “what the house was”. Just what kind of state are we actually in? [They did not understand] “what the danger was”. How did we lose all that we had?
We originally had wisdom equal to the Buddha’s and the same pure intrinsic Tathagata-nature. How did we then become unenlightened beings? As unenlightened beings, we face so much suffering how did this happen? This is [not knowing] “what the danger was”. We are unaware of our perilous situation and how we came to be in this burning house. We do not have a clue. “They just ran about as they played and merely looked at their father”. They were Buddhist practitioners; this is an analogy for people who have already heard the Dharma, but have not yet clearly understood it. Some practitioners who have heard the Dharma still do not clearly understand how they came to this life and where will they go [after they die]. These people who have learned the Buddha’s Way still have not realized the Buddha’s intention or the teachings that He gave, not to mention ordinary people and the four kinds of beings.
As we discussed yesterday, if sentient beings have not heard the Dharma or learned the Buddha’s Way, how much can they understand? So, we must now mindfully experience the Dharma; we cannot continue to “just run about as [we] play and merely look at [our] father”. We cannot just look at the Buddha. We cannot just pray to the Buddha and expect to be protected by Him. That is not what we are doing; we want to realize the Buddha-mind and penetrate the principles He taught. Thus, this passage is also an analogy.
“They just ran about as they played and merely looked at their father: This is an analogy for sentient beings who cling to their cyclic existence and transmigration in the Three Realms. As for what the Buddha said, they are completely unaware of it”.
“Sentient beings cling to their cyclic existence and transmigration in the Three Realms”. We simply remain within the Three Realms; we are constantly troubled but unaware of the reason behind it. We transmigrate within the Six Realms, and the Six Realms are inseparable from the Three Realms. The Three Realms are like a burning house; this is what we are unaware of. “As for what the Buddha said, they are completely unaware of it”. We still do not really understand the principles that the Buddha taught and are unaware that what we are doing in our lives keeps us trapped in cyclic existence. As Buddhist practitioners, if we listen but do not seek to experience the truth and put the Dharma into practice, we will forever remain in the burning house of the Three Realms.
The previous passage mentions that “the great fire arose from all four sides”. These flames arose from all sides at the same time.
“Earlier it was said that the great fire arose from all four sides. Now it is said that the house is being burned. Earlier it was said that suffering and pain threatened them.”
Whenever I read this passage, my mind goes to faraway places, to fires around the world. I often hear about forest fires in the United States. Recently I have also heard about massive fires in Australia, hundreds of fires burning at the same time. Many people’s houses have already burned down. According to the sutras and what the Buddha said, the Three Realms are like a burning house. This is a description found in the sutras. The Buddha, in His wisdom, described the world that would exist in His future, which is our present. We have all heard of disasters which seem to be continually arising in. Europe, the Americas, Australia and Asia. The four elements are already out of balance.
This passage also states, “This house is already being burned”. Flames are leaping up on all four sides. Earth, water, fire and air are not in balance, resulting in many disasters in this world. So, “Suffering and pain threaten them”.
The previous sutra text mentioned, the fire arising from all four sides and how suffering and pain threaten them. As these disasters become more concentrated, the people living in those areas suffer greatly.
In the world today, there are not only environmental disasters that can be seen. Every day, looking at new from around the world, we see these kinds of unusual conditions. In many developed countries, we see discord among the people. All across society today, people’s minds are also not in balance.
So, “fires of anger and winds of rage arise in people’s minds and cause.” “suffering and pain [to] threaten them.” Therefore, if people’s minds continue to be in a state of imbalance, everything will be consumed in the blaze.
Now they are likely to be burned and in danger of losing their lives. “My sons and I shall certainly be burned.” This is an analogy for why the Buddha used the Great Vehicle to transform and save their wisdom-life.
“Now they are likely to be burned” In this era, people will certainly get burned. They are not just watching a distant fire; it is already pressing in on them, so they are “in danger of losing their lives.” If the fire reaches us, we will lose our lives. If the fire reaches us, we will lose our lives. If we do not earnestly practice the Dharma, we will lose our wisdom-life as well.
So, the elder in this parable actually refers to Sakyamuni Buddha, He said, “My sons and I shall certainly be burned.” This shows that when sentient beings suffer, the Buddha is not at ease. This parable is about why the Buddha transforms with the Great Vehicle Dharma With teachings, He transforms everyone in the hope that they can save their wisdom-life. Sentient beings crate collective karma. Not much can be done about karma that has already been formed. But the Buddha will not give up. He uses the Great Dharma to transform them, hoping that they can preserve their wisdom-life. We may lose our physical life due to collective karma, but we must protect our wisdom-life. We cannot just keep playing in the burning house and not understand that we must immediately put the Buddha’s teachings into practice.
We cannot listen to the Dharma, yet go the opposite way. Acting in this way will give rise to karma upon karma and suffering upon suffering. Naturally, as our minds fluctuate between good and evil, we fall into a state of delusion. We constantly experience ups and downs.
When we do good we ascend, with evil we fall. Some say, “I’m doing good deeds, yet if the Dharma is not in their hearts.” They will quickly be tempted to stray by others Habitual tendencies are still hard to eliminate. Though they are doing good deeds, habitual tendencies are hard to eliminate. So, we rise and fall between goodness and evil. This is why we cannot escape this burning house of the Three Realms.
So, we must always be mindful. We must preserve our wisdom-life Right now, in this world, not only must we preserve our wisdom-life, we must help it grow as well. We must “learn and practice the Dharma to transform sentient beings.” We must cultivate ourselves and quickly transform others. We must purify our minds and walk the Bodhisattva-path. We must, “with clear minds, learn the Three Wisdoms and Four Noble Truths.” We need to have precepts, Samadhi and wisdom in our minds in order to escape this burning house. Therefore, we 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）
⊙「修學法度有情人，淨意自在菩提願，明心三慧四諦法，無漏三學共一心。」
⊙「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」《法華經譬喻品第三》
⊙但東西走戲，視父而已：喻眾生但自取生死，輪迴於三界，於佛所說毫無覺悟也。
⊙前云大火四面起，今云此舍已為所燒，前云苦痛切己。
⊙今必為所焚，危及喪命，我及諸子必為所焚。喻佛以大乘度化以保慧命。
【證嚴上人開示】
「修學法度有情人，淨意自在菩提願，明心三慧四諦法，無漏三學共一心。」
修學法度有情人
淨意自在菩提願
明心三慧四諦法
無漏三學共一心
我們大家都發心要學佛，佛法入心，我們還要發心度有情人。不是只要自利，我們還要兼利他人；不只是要自度，我們還要再普度眾生，這是我們學法的目標。
我們要度人，要首先「淨意自在」，我們的意念要先清淨，修行無不都是為了淨除煩惱。凡夫，苦啊！苦在煩惱，苦在無明，苦在情欲大，這都使我們的心，蒙蔽了煩惱，不得自在。所以觀世音菩薩，又一個名稱叫做「觀自在」。是啊！要觀，將我們的心意清淨，就像一面鏡子，外面的環境都現照在我們的心，瞭解了，一切的，景物清楚了，但是與這面鏡子，一點都不受污染，這就是「淨意自在」。這個清淨心，分別外面的境界，而不受污染，這叫做大圓鏡的智慧。
我們除了心要清淨，要自在。自在於何處呢？菩提。我們要發菩提願，這就是求覺道。修學佛法就要有這樣，首先要去除煩惱，將心自在，在菩提道中。
我們若能這樣，用心，就是「明心三慧四諦法」，我們的心自然非常明，「三慧四諦」，我們昨天說過了，「三慧」就是聞、思、修，聽經，要用耳根來聽，用心聽，用心，就是法從耳根，入我們的心來，這就是聞。聞，聽經之後，我們還要再「思」，好好考慮看看，現在說過的法，是不是有道理呢？有道、有理，若這樣有一條路可走，有方向的正確，經過了思考，我們就要起行，那就是「修」。所以聞、思、修，我們在聽法不能缺少的，這叫做「三慧」。
「三慧」還有「四諦法」。「四諦法」，可以說我們每天都在說，人生苦啊！人生苦難偏多，從生下來那一刻開始，一直到老來，這中間過程，這都是苦的過程。有的人感受不到，因為他渾然不知自己在苦中，還再種苦因，不斷在結惡緣，他自己也是都不知，一輩子，這樣紛紛擾擾過一輩子，一直到老、病、死。這人生，苦在自己不覺而不知，只是怨天尤人，這種的都是糊塗、迷茫的眾生。
我們很有幸，我們能夠聽到佛法，知道人生是「苦」，苦的來源那就是因為「集」，「集」了種種種種的因緣，讓我們有「苦」的感受。所以這個「集」，就是在造業的過程，不知不覺會造很多。不知覺中，從外面的境界，引起了我們的意，我們的意境去緣外面的境界，惹入了煩惱；有了煩惱，就去造作，造作之後，結果種子就入我們的第八識。外面的物質，「生不帶來，死不帶去」，但是這個種子就是，隨著我們生生世世走。我們所有的財產、物質，同樣也是沒有帶去，也是萬般帶不去，唯有什麼呢？業隨身了。
對啊！業就是在第八識的種子。這第八識的種子，帶著過去我們所聚集的一切，這樣在這個種子裡面，帶來今生此世，好的人，很愛，可以每天每天這樣，可以作伴在一起，這是我愛的人。偏偏人生無常，「愛別離苦」。另外一種的，我不愛，不過就是這個因與緣牽來，偏偏每一天都是要在一起，關係很深。就不愛，見到就是心煩、生氣，不過這種「怨憎會苦」，這由不得自己，那就是過去所集來的因與緣。「五蘊熾盛」，又是在我們的內心，在製造煩惱，這等等，不斷綿綿密密，這樣在循迴、輪轉，這是「集」苦，因為這樣「集」來的。
「知道了。」現在已經學佛了，「知道了」。常常看「草根菩提」，環保志工，每天、每天都有，聽到很多老菩薩的人生，過去的經歷很辛苦，後來，聽法之後：「師父就是這樣說，甘願還，打八折，所以讓他，不要與他計較，這樣反而較和平相處。」
瞭解因果之後，我們要用寬大的心去包容，讓一步海闊天空，那個因與緣，就較離開一些，就沒有又再那裡在纏綿，又再一直纏下去。所以還完了，債也會盡。若是邊借、邊還，還是再繼續借，這樣欠債，要還債，永遠債都還不完。
所以，我們學佛之後，我們瞭解法，過去這種恩恩怨怨，我們清楚、瞭解了，所以，付出，不求回報，也時時說感恩。有接觸到的，我們就要行善，我們就要造福，我們就要和他結好緣，這就是要「滅」苦的方法。所以「苦、集、滅、道」，我們要修行於「道」，這條路叫做菩薩道。這四項是我們修行的基礎。
我們還需要的，就是「三無漏學共一心」。我們要「三無漏學」，「三無漏」就是法入心來，沒有讓它漏失掉。共在「三學」，「三學」是什麼？戒、定、慧。
是啊，我們要瞭解法之後，我們要時時將我們的心，將我們的身，身心照顧好，做人的規則、軌道，要走得對，所以要戒。這個戒，我們的心能定，才不會心亂、意亂，這個「心猴野馬」，這樣隨著境界亂衝。所以我們若有戒，自然我們的心就會定，方向會正確，所以我們必須要戒、定、慧，心若定下來，我們自然就有智慧。
所以，「三學共一心」，其實，戒、定、慧共在一心，若這樣，自然我們的心寬、念純，我們的心不會受外面，那個無明的境界污染到我們。所以我們要，不去惹火、不去引風，除非就是要好好修行，在戒、定、慧，這是很重要的。
最近一直就是在講，「三界火宅」，所以前面的(經)文，經文說，不知道什麼是火？
亦復不知何者是火
何者為舍
云何為失
但東西走戲
視父而已
《法華經譬喻品第三》
我們剛剛說過，一輩子這樣在造作一切、複製一切的業，都不知不覺，就像這樣。在這個火宅裡，火一直逼近來，不知道什麼是火，還在那裡玩火。
「何者為舍？」到底我們處境在哪裡呢？「云何為失？」為什麼我們會失去了一切？我們本來與佛平等的智慧，與佛同等如來清淨本性，怎麼落得現在是凡夫，凡夫就是受這麼多的苦難，到底是為何？「云何為失？」所以不知道這個境界的險難，不知道我們到底是為何，會在這個火宅中，還是渾然不知。
「但東西走戲，視父而已」。這些是學法的人，這是譬喻已經有聽法了，但是還是還未很清楚，有學佛的人，聽法的人，都還沒有很清楚人生何來？去何所處？已經學佛的人，也還是不很體會佛的心意，佛陀所教法，何況凡夫「四生」呢？
昨天說過了，所有的眾生不曾聽到法，沒有學佛過，他哪裡會知道什麼呢？所以，我們現在要好好來體會，不要再「東西走戲，視父而已」。不只是看佛，不只是「我拜佛，佛就會保佑我」，不是這樣。我們要體會佛心、要入佛道理。所以這段經文，也是一種譬喻。
但東西走戲
視父而已：
喻眾生
但自取生死
輪迴於三界
於佛所說
毫無覺悟也
「眾生但自取生死，輪迴三界」。我們光是一直在這個三界中，這樣紛紛擾擾，不知所以然，在六道中輪迴。六道，不離三界，三界就像一個火宅，這我們都是不知不覺。「於佛所說毫無覺悟」，佛所說的道理，我們還未很清楚、很瞭解，不知道我們平時在造作、生活，都是同樣還在輪迴中。這就是學佛，我們若只是聽，沒有去體會，不能身體力行，這樣永遠、永遠，就是在三界火宅中。
前面這樣說「大火四面起」，前面，這個大火從四面，同時這樣起火了。
前云大火四面起
今云此舍已為所燒
前云苦痛切己
每次若說到這個地方，那個腦海中，就會浮到很遠的地方，世間這個火，常常都會聽到美國森林大火，現在又常常聽到澳洲，百多個森林同時在起火，已經燒掉了不少人住的房子。
經典所寫的，佛陀所說的，三界之內是一大火宅，這是經典的描述，佛陀的智慧，講未來的世間。未來，就是我們現在的世間，我們現在已經聽到，不論是歐洲、美洲、澳洲、亞洲，都是很多的這個災難，四大已經不調了。
所以現在又說「此舍已為所燒」，這個地方已經火從四面起了。地、水、火、風不調，已經在天地之間，造成了很多的災難，這個「苦痛切己」。前面的經文，「四面火起」，「苦痛切己」，這種災難一直一直，這樣聚集來的時候，所以住在裡面的人，苦啊！
現在的人間，不只是大乾坤有形的災難，每天都看到很多世界國家，都已經異常，都是很文明的國家，發生這種人類那種不調和，這就是現在整個社會，人人的心態不調，所以「瞋火怒風」，都是從內心起，所以這種「苦痛切己」。所以，人若再這樣的人心不調，再這樣下去，真的是全面就會被，所焚。
今必為所焚
危及喪命
我及諸子必為所焚
喻佛以大乘度化
以保慧命
這樣的時代，一定會被火燒到，不只是遠遠看火，火已經逼近了。「危及喪命」，這個火若燒到我們身來，這個喪命，我們法若不好好修，我們的慧命也會喪掉。所以說長者，大長者，其實是釋迦佛就這樣說，「我及諸子必為所焚」，這是眾生若有苦，佛就會不安。所以，譬喻佛以大乘法，來化度，教化來度化，希望人人能夠保得慧命。
世間眾生共業，這既成的共業，很無奈。但是，佛陀不放棄，用大乘法來度化，希望眾生能夠保存著慧命。生命的損失，那是共業了，但是人人的慧命一定要保存。
所以不要只是在那個地方遊戲，互相之間不懂得，要趕緊隨佛說法而修行。只是這樣聽，耳朵聽，但是背道而行，像這樣會起了很多，那個業上加業，苦上加苦，自然就是隨著這個善惡，墮落在這個沉迷中，這種升沉，為善就升，為惡就再降。這種「有啊，我有在行善」，但是心中沒有法，很快就被人誘引去了，還是習氣難斷。雖然有在造善，不過習氣難斷。
所以善惡之間，就在那裡浮沉，這樣實在是，無法出離這個三界火宅，所以，我們要時時用心，慧命一定要保住。在現在這個世間，不只是保住慧命，我們還要成長慧命，我們必定「修學法度有情人」。我們要自己自修，我們還要趕緊再度他人。我們的心意要清淨，我們要在菩提道上。我們要「明心三慧四諦法」，我們更需要「戒、定、慧」，要共在一心，我們才有辦法脫離這個火宅。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice The Three Flawless Studies Together (無漏三學共一心)
Date: April.28. 2015
“Practice and learn the Dharma to transform sentient beings. With the freedom of a pure mind, we make Bodhi-vows. With clear minds, we realize the Three Wisdoms and the Four Noble Truths, and practice the Three Flawless Studies together.”
We have all aspired to learn the Buddha’s Way and to take the Buddha-Dharma to heart. We must also aspire to save other people. We do not merely benefit ourselves, but also benefit others. We do not want only to transform ourselves, but also to widely transform sentient beings. This is our goal in learning the Dharma.
In order to transform others, we must first develop “the freedom of a pure mind.” First, we must purify our minds, so we engage in spiritual practice for the sole purpose of cleansing ourselves of all afflictions. Ordinary people suffer greatly. We suffer from afflictions, ignorance and having many desires. This causes our minds to be deceived by afflictions so we cannot attain freedom.
So, Guanyin Bodhisattva is also known by another name, “Contemplating Freedom.” Indeed, we must engage in contemplation and cleanse our mind so that it is like a mirror. When our surroundings are reflected in our minds, everything we see can be clearly understood. But like the surface of a mirror, our minds must not be covered by any kind of taint. This is “the freedom of a pure mind.” A pure mind can discern external conditions without becoming defiled by them. This is the “great perfect mirror wisdom.” Along with purifying our minds, we must feel free. How can we achieve this sense of ease? By vowing to attain Bodhi, that is, to seek enlightenment.
As we learn and practice the Buddha-Dharma, first we must eliminate our afflictions and free our minds to walk the Bodhi-path. If we can achieve this, then “with clear minds we realize the Three Wisdoms and the Four Noble Truths.” Then naturally our minds will be clear. The Three Wisdom and Four Noble Truths were discussed yesterday. The Three Wisdoms are wisdom from listening, contemplating and practicing. As we listen to the teachings, we listen with our ears and also with our hearts and minds. When we are mindful, the Dharma enters our ears and then our minds. This is [wisdom from] listening.
After listening to the teachings, we must then contemplate them. We must earnestly consider, “Does the teaching that was just given make sense or not?” If these teachings contain a path and make sense, then they give us a road that we can walk and help us face the right direction. Once we have contemplated these teachings, we must begin to take action. This is [wisdom from] practice.
Therefore, listening, contemplating and practicing are essential when we hear the teachings. These are the Three Wisdoms. In addition to the Three Wisdoms, there are also the Four Noble Truths. The Four Noble Truths is something that we discuss every day. Life is suffering! There is much suffering in life. Form the moment we are born until we grow old, the entire process is full of suffering. Some people do not feel it. They have no idea they are experiencing suffering, so they continue to plant more causes of suffering and create negative karmic connections. They themselves do not recognize all the troubles that they have faced in their lives, the way their lives have passed, until they grow old, get sick and die. In life, they suffer from their own unawareness and unknowing, yet they blame it on the heavens or on others.
They are confused and deluded sentient beings.
We are very fortunate that we are able to hear the Buddha-Dharma and know that life is “suffering”.The “causation” of suffering is accumulation.By accumulating many causes and conditions, we have the experience of suffering.So, this accumulation comes from the process of creating karma.Without beings aware of it, we create much karma.We are unaware that external phenomena entice our minds to make a connection with our external conditions, which gives rise to afflictions.These afflictions lead us to act.After we act, the results of our actions becomes seeds in our eighth consciousness.
The material things around us were not brought with us at birth nor do we take them with us when we die, but theses seeds [of karma] follow us lifetime after lifetime.None of our wealth or possessions, can be brought with us; we cannot take anything with us when we die.Except for what?Except for our karma.
Indeed!Karma is the seeds in our eighth consciousness.
The seeds in the eighth consciousness are what we have accumulated over our [previous] lifetimes.All that karma is brought to the present lifetime in these seeds.We love the good people around us.We could spend every single day with them.These are the people that we love, but sadly, life is impermanent, and we “suffer from parting with those we love”.
There is another kind of person, those we dislike.However, causes and conditions bring us together with them.We may have to see each other every day and work closely together.When we see people we dislike, we feel annoyed and angry.But this “suffering from meeting those we hate” is not always within our control.This is a result of the causes and conditions that we accumulated in the past.
Meanwhile, with “the raging Five Aggregates” in our minds we will replicate our afflictions; all of these things continue on endlessly.This is the cycle we are caught in.This is the “causation” of suffering; it originates from what we accumulate.
We understand this.Since we have learned the Buddha’s teachings, we understand.
I always watch “Grassroots Bodhi,” a show about our recycling volunteers.It is on every day.We can hear about the lives of many elderly Bodhisattva-volunteers.In the past they experienced many hardships.After listening to the teachings, [they share,].“Master Cheng Yen says, When we willing repay [karmic debts], we get 20 percent off.”“So, I let him have it his way; I won’t get upset with him. Now we can truly get along harmoniously.”
After awe understand the law of karma, we must open up our minds to be accommodating.We take a step back to see the bigger picture and distance ourselves from our karmic causes and conditions so that we do not remain entangled by them.Then we will eventually pay off our [karmic] debt.
If we keep borrowing money as we pay our debts, or if we just keep borrowing money, we will continue to incur more debt and will never be able to pay it back.
After we learn the Buddha’s teachings and understand the Dharma, we will comprehend clearly these cycles of kindness and resentment.So, when we give to others, we do not ask for anything in return and we constantly express our gratitude to them.
Whomever we encounter, we should do something good for them, benefit them and create good karmic connections with them.This leads to the “cessation” of suffering.Knowing the truth of suffering, causation, cessation and the Path, we must practice the Path, which is the Bodhisattva-path.
These four [truths] are the foundation for our spiritual practice.We must also “practice the Three Flawless Studies together”.We must cultivate the Three Flawless Studies so that when we take the Dharma to heart, none of it will leak out.We must practice all three Flawless Studies.
What are the Three Flawless Studies?Precepts, Samadhi and wisdom.
Indeed, once we understand the Dharma, we must constantly take good care of our bodies and our minds.
We must follow the rules of beings a good person and walk the correct course through life.This is following precepts.
With precepts, we can attain a state of Samadhi so that we will not be constantly confused or have wild and unruly minds that are constantly disturbed by external conditions.
Thus, if we abide by the precepts, our minds will naturally be in a state of Samadhi, and our course will be correct.
So, we need precepts, Samadhi and wisdom.
If our minds are in a state of Samadhi, we will naturally grow in wisdom. So, we “practice the Three Flawless Studies together”. Indeed, if precepts, Samadhi and wisdom are all in our minds, our minds will be open, our thoughts will be pure. We will not be defiled by the ignorance in the world around us.
Therefore, to avoid stoking the fires or attracting the winds [of ignorance], we must earnestly engage in spiritual practice and abide in precepts, Samadhi and wisdom. This is very important.
Recently we have been talking about the “burning house of the Three Realms”. So, in the previous passage, the sutra says people did not understand what fire was.
“Moreover, they did not know what fire was, what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
As we just discussed, over our lifetime we create and reproduce karma all without being aware of it; in the same way, within this burning house, the fire was creeping ever closer. Yet house inside did not understand what fire was and continued to play with it. [They did not understand] “what the house was”. Just what kind of state are we actually in? [They did not understand] “what the danger was”. How did we lose all that we had?
We originally had wisdom equal to the Buddha’s and the same pure intrinsic Tathagata-nature. How did we then become unenlightened beings? As unenlightened beings, we face so much suffering how did this happen? This is [not knowing] “what the danger was”. We are unaware of our perilous situation and how we came to be in this burning house. We do not have a clue. “They just ran about as they played and merely looked at their father”. They were Buddhist practitioners; this is an analogy for people who have already heard the Dharma, but have not yet clearly understood it. Some practitioners who have heard the Dharma still do not clearly understand how they came to this life and where will they go [after they die]. These people who have learned the Buddha’s Way still have not realized the Buddha’s intention or the teachings that He gave, not to mention ordinary people and the four kinds of beings.
As we discussed yesterday, if sentient beings have not heard the Dharma or learned the Buddha’s Way, how much can they understand? So, we must now mindfully experience the Dharma; we cannot continue to “just run about as [we] play and merely look at [our] father”. We cannot just look at the Buddha. We cannot just pray to the Buddha and expect to be protected by Him. That is not what we are doing; we want to realize the Buddha-mind and penetrate the principles He taught. Thus, this passage is also an analogy.
“They just ran about as they played and merely looked at their father: This is an analogy for sentient beings who cling to their cyclic existence and transmigration in the Three Realms. As for what the Buddha said, they are completely unaware of it”.
“Sentient beings cling to their cyclic existence and transmigration in the Three Realms”. We simply remain within the Three Realms; we are constantly troubled but unaware of the reason behind it. We transmigrate within the Six Realms, and the Six Realms are inseparable from the Three Realms. The Three Realms are like a burning house; this is what we are unaware of. “As for what the Buddha said, they are completely unaware of it”. We still do not really understand the principles that the Buddha taught and are unaware that what we are doing in our lives keeps us trapped in cyclic existence. As Buddhist practitioners, if we listen but do not seek to experience the truth and put the Dharma into practice, we will forever remain in the burning house of the Three Realms.
The previous passage mentions that “the great fire arose from all four sides”. These flames arose from all sides at the same time.
“Earlier it was said that the great fire arose from all four sides. Now it is said that the house is being burned. Earlier it was said that suffering and pain threatened them.”
Whenever I read this passage, my mind goes to faraway places, to fires around the world. I often hear about forest fires in the United States. Recently I have also heard about massive fires in Australia, hundreds of fires burning at the same time. Many people’s houses have already burned down. According to the sutras and what the Buddha said, the Three Realms are like a burning house. This is a description found in the sutras. The Buddha, in His wisdom, described the world that would exist in His future, which is our present. We have all heard of disasters which seem to be continually arising in. Europe, the Americas, Australia and Asia. The four elements are already out of balance.
This passage also states, “This house is already being burned”. Flames are leaping up on all four sides. Earth, water, fire and air are not in balance, resulting in many disasters in this world. So, “Suffering and pain threaten them”.
The previous sutra text mentioned, the fire arising from all four sides and how suffering and pain threaten them. As these disasters become more concentrated, the people living in those areas suffer greatly.
In the world today, there are not only environmental disasters that can be seen. Every day, looking at new from around the world, we see these kinds of unusual conditions. In many developed countries, we see discord among the people. All across society today, people’s minds are also not in balance.
So, “fires of anger and winds of rage arise in people’s minds and cause.” “suffering and pain [to] threaten them.” Therefore, if people’s minds continue to be in a state of imbalance, everything will be consumed in the blaze.
Now they are likely to be burned and in danger of losing their lives. “My sons and I shall certainly be burned.” This is an analogy for why the Buddha used the Great Vehicle to transform and save their wisdom-life.
“Now they are likely to be burned” In this era, people will certainly get burned. They are not just watching a distant fire; it is already pressing in on them, so they are “in danger of losing their lives.” If the fire reaches us, we will lose our lives. If the fire reaches us, we will lose our lives. If we do not earnestly practice the Dharma, we will lose our wisdom-life as well.
So, the elder in this parable actually refers to Sakyamuni Buddha, He said, “My sons and I shall certainly be burned.” This shows that when sentient beings suffer, the Buddha is not at ease. This parable is about why the Buddha transforms with the Great Vehicle Dharma With teachings, He transforms everyone in the hope that they can save their wisdom-life. Sentient beings crate collective karma. Not much can be done about karma that has already been formed. But the Buddha will not give up. He uses the Great Dharma to transform them, hoping that they can preserve their wisdom-life. We may lose our physical life due to collective karma, but we must protect our wisdom-life. We cannot just keep playing in the burning house and not understand that we must immediately put the Buddha’s teachings into practice.
We cannot listen to the Dharma, yet go the opposite way. Acting in this way will give rise to karma upon karma and suffering upon suffering. Naturally, as our minds fluctuate between good and evil, we fall into a state of delusion. We constantly experience ups and downs.
When we do good we ascend, with evil we fall. Some say, “I’m doing good deeds, yet if the Dharma is not in their hearts.” They will quickly be tempted to stray by others Habitual tendencies are still hard to eliminate. Though they are doing good deeds, habitual tendencies are hard to eliminate. So, we rise and fall between goodness and evil. This is why we cannot escape this burning house of the Three Realms.
So, we must always be mindful. We must preserve our wisdom-life Right now, in this world, not only must we preserve our wisdom-life, we must help it grow as well. We must “learn and practice the Dharma to transform sentient beings.” We must cultivate ourselves and quickly transform others. We must purify our minds and walk the Bodhisattva-path. We must, “with clear minds, learn the Three Wisdoms and Four Noble Truths.” We need to have precepts, Samadhi and wisdom in our minds in order to escape this burning house. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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