20150506《靜思妙蓮華》菩薩六度去來自在 (第559集)
（法華經•譬喻品第三）
⊙「菩薩人間遊化無礙，淨心意樂利他為上，六度法俱自度度人，凡聖兩岸去來自在。」
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著」《法華經 譬喻品第三》
⊙「六度」譯言為彼岸到。度：為度生死海彼岸到，亦為到涅槃岸之義，其意一。
⊙「而告之言：汝等所可玩好希有難得，汝若不取後必憂悔。」《法華經 譬喻品第三》
⊙對三乘學人，幸親值佛，得由方便引出，否則貪著於三界火宅。不易出離，為可憂之事而悔將無及也。
【證嚴上人開示】
「菩薩人間遊化無礙，淨心意樂利他為上，六度法俱自度度人，凡聖兩岸去來自在。」
菩薩人間遊化無礙
淨心意樂利他為上
六度法俱自度度人
凡聖兩岸去來自在
人間菩薩，菩薩在人間，遊化來去無礙。這不就是很美妙的境界嗎？
我們能夠聞佛法、發大心、行菩薩道，能夠在人間不受障礙，隨我們的心境能夠投入人群，度化、幫忙、救助苦難的眾生，這是能夠無障礙，實在是我們人人應該心所祈求。心要用清淨心，能夠清淨心，時時付出之後，看到對方困難已經解除了，這是我們最歡喜的心，別無他求，所以叫做淨心——很清淨的心，沒有貪求其他。
眾生的快樂、平安，就是菩薩的快樂、菩薩的平安。所以，發菩薩心，時時要抱持這一點──歡喜心、無所求付出。若能夠這樣，名稱叫做「六度」：這個「六度」，布施、持戒、忍辱、精進、禪定、智慧。這就是行菩薩道的六種的條件。
用這六種的條件，就能夠度盡，天下種種眾生的苦難，這名稱上說是在度人、救人，其實，同時也是自度，因為我們大家都還是在凡夫地，我們才需要發菩薩心。我們要學佛、學大覺者的心境，我們必定要從此岸到彼岸去，從凡夫地到聖人的境地。從凡夫心能夠體會聖人的心，這中間那就是一條河，煩惱河，必定要從此岸，度過彼岸去。
所以，菩薩道。若有這六種的條件，那就能夠度──從此岸度到彼岸去，從彼岸再回歸此岸，從此岸再度人到彼岸，來去自如，自在無礙。這就是我們為什麼要發菩薩心，那就是在人間，有這樣來去自如的境界。
就像在佛在世的時候，每年的夏天都要「結夏安居」。這一年，各地的弟子「安居」結束了，從各個叢林全都集中過來，到祇園精舍。來的時候，佛陀看到所有修行的弟子，全都到達了，很歡喜，就問大家：「大家這三個月結夏安居，大家都平安嗎？」異口同聲，回答佛陀：「平安。」
佛陀就又再問：「這三個月的生活有欠缺嗎？」大家還是這樣的回答：「沒有，所有生活的物資，來自於各地護法居士，供應得讓我們很充足。這一切都要感恩佛陀的德，能夠讓我們安心修行，能夠在家居士這樣虔誠地護法。所以我們大家，很感恩佛陀的德，所庇蔭，才能夠讓我們這麼平安。」
阿難看到各地的弟子，都集中過來，佛陀那分的歡喜，聽聽弟子三個月「安居」，這個心得，大家都充滿了感恩，充滿了法的歡喜。此時，阿難感覺，內心就這麼想：佛陀到底過去是與眾生，結什麼緣？怎麼這麼多弟子，對佛陀的感恩、尊重、敬仰，修行者的精進、護法者的悲心，這樣來護法，到底佛陀過去是，發什麼願、修什麼行，能與這麼多眾生，結這麼多的好緣？
忍不住就開始提出來，向佛陀請法，佛陀露著微笑，回答阿難：所有的弟子，大家要仔細聽，這要說的就是過去無央數劫，無法算計以前的時間，從地獄那個時候開始。
地獄的刑具，受罪的人墮地獄，真的是苦不堪。那時候，受獄卒的刑具，一輛火燒紅的鐵車，將人的身體的皮剝下，這樣將皮拉長，綁在鐵車上。二個人用自己的皮當繩子，綁在那個鐵車，叫他們這樣拖，這麼的鐵車，又是火(燒)紅的，而若拖不動，獄卒就用繩索鞭、打，這不論是用棍、用繩索這樣鞭打，很苦啊！
其中有一位，那就是已經撐不住了，就這樣倒下去，另外一位，看到他的同伴已經倒下去了，獄卒還繼續，一直打到讓他站起來，這位是在拖車，另位一位就說：「由我自己一個來吧！我代替他，我能夠多出力量，我能夠代替他。請您慈悲，放過了這位最受苦難的人。」獄卒很惡、又是很毒，就說：「你自身不能保，你還想要保他人。」怒火一衝，棍與繩同時鞭打，這樣，這位還在拖車的，剝皮拖車的人，起了一念的心，這樣讓他的繩子、棍子，同時鞭打，這樣往生了。
這一往生，就生到天堂，在天堂裡看到人間，回顧著在人間所受的一切，所做累積的一切業力，墮落地獄是這麼的苦。所以，從那時候開始發心了，來來回回，願意在六道中，哪一個地方需要因緣，他就要去度。
佛陀說到這裡，就向大眾這樣說，叫著阿難的名字：「阿難，你知道，地獄中那一位自己在受罪，還想要去救別人，被獄卒打死的這個犯罪者，是什麼人，你知道嗎？就是我，釋迦牟尼佛。現在(成佛)，是從地獄那個時代發心，一直到現在，六道中來來回回，去來自在，就是這樣累世行菩薩道。」
這是一段佛陀說起了發心緣起，從最苦難的地獄道開始。「菩薩所緣，緣苦眾生」，佛陀自覺、覺他，自己已經覺悟了，還是要再發心，不忍眾生在人間，所造作的一切業力，後來墮三惡道所受的苦，所以佛陀他提倡「六度」，用這六種的方法。
布施，你要付出，從你看到一切眾生所需要的，你要發心不斷去付出，這就是從開始。那當然布施，還要持戒、還要忍辱、還要精進，才能夠禪定、智慧，這就是要完全，所以在這個「凡聖兩岸去來自在」，用出世的精神，還是不斷(做)入世的志業，來回自在！
前面還是在這樣的(經)文。長者、慈父，不忍心孩子還是，在這個大宅之中，還在那裡不懂得要出來，不懂得要趕緊離開，長者就又要再想辦法，將這些孩子所愛的東西，在屋子外面來設一個，都能誘引孩子可以出來。所以大聲呼喚：「大家趕快出來，你們若不快點，不趕快速出，離開那個火宅，若不趕緊出來，所有的東西，你們就得不到，得不到這些東西，大家就會很後悔。快來啊！快出來！」這些孩子聽到呼喚，又是自己最愛的東西在外面，所以「我要趕快出來。」
父知諸子
先心各有所好
種種珍玩奇異之物
情必樂著
《法華經 譬喻品第三》
這就是表示，修行各有所好，應他們的根機，應他們所需要的。所以前面「四諦法」，先讓大家適合他們的根機，能夠接受，後面的「六度」。「六度」就是彼岸到；度就是「度生死海，彼岸到」，意思就是度過了這個生死海，到彼岸去的意思，也就是到涅槃岸。
六度
譯言為 彼岸到
度：
為度生死海彼岸到
亦為到涅槃岸之義
其意一
涅槃就是寂靜，也叫做寂光土。寂光，那就是非常光明的境界，也就是靜寂清澄的境界，這叫做涅槃岸。也就是我們修行能夠到達，從這個煩惱的心地，一直到達我們的心非常的清淨，沒有受煩惱得失這樣在起伏，這就是最寧靜心的境界。所以，行有度，有六種方法：那就是布施、第二持戒、忍辱、精進、禪定、智慧。
《仁王護國經》也是這樣說，修行要六度、四攝。一切的行要有四攝法，四攝法，應該大家也知道，布施、利行、愛語、同事，這就是四攝法。
其實，我們人與人之間，大家在一起都是「同事」，只要你認識，只要與你一起做事情等等，我們都有機會能夠來度化他們，這就是大家要努力「同事度」。在人間，既然在人間，這樣生活，我們應該見人，我們就要度。所做的事情是要利益眾生，要有很多人結合起來一念心，為天下人去付出，這叫做「利行」。
「愛語」，法從口出。所以我們常常說，「佛口所生子」，法就是從口出。人人學佛，所以時時要講佛所說的法，這個法，留在人間。我們已經將法入我們的心，所以心中有法，開口也是法，那就是勸誘人人，能夠發心立願，這叫做「愛語」。這個「愛語」，我們要不斷布施出去，眾生最需要，現在眾生最需要的，就是法水來滋潤心地，所以這個法水，我們要趕緊「法布施」；能夠布施給所有的眾生，所以需要「六度」、「四攝」一切的行動，這就是我們行菩薩道，很重要的方。
再接下來，就是長者的憂，擔心孩子若不出來，要怎麼辦呢？所以用「種種珍玩之具」來誘引。孩子所需要的是什麼？就像佛陀開出種種法寶，應眾生的根機。
現在急需要，要向大家宣告這項最重要的：所以大家要趕緊及時來取著，要不然是會來不及，所以後面就，「(汝)若不取後必憂悔」，你們若不趕緊出來，不趕緊好好來接受，這個一乘實法，以後就會後悔。這是佛陀對眾生，對在受法、學道的人說的話。
而告之言
汝等所可玩好
希有難得
汝若不取
後必憂悔
《法華經 譬喻品第三》
對三乘學人
幸親值佛
得由方便引出
否則貪著於
三界火宅
不易出離
為可憂之事
而悔將無及也
所以「對三乘學人，幸親值佛」，若是有幸的人，能夠親近、親近佛的時代，很幸運得值佛的時代，所以「得由方便引出」，因為我們能夠得到，與佛同世的時候，聽聞佛法，這個因緣能夠這樣，我們要很歡喜。但是，佛陀為了眾生，開啟了方便的法，循循善誘，要將大家引出來，引出了離開三界。
總是，接觸到佛法，與沒接觸到佛法，那就是不同。接觸到佛法，你是聲聞，你也能夠瞭解佛法因緣果報，有聽到，就會較收斂，就能夠知道因緣果報，雖然還無法，將這個內心完全淨化，不過，因緣果報觀還是有，這叫做聲聞。
若是緣覺，瞭解道理，道理已經都很清楚，世間「無常」、「無我」等等等等，「空」的道理，他都瞭解，只是現在要趕緊再進一步，還要趕緊去體會「妙有」，人人可成佛。
我們若不成佛，不急切的覺悟，若沒有入人群，而不受人群所染著，這樣，這是再更高一層次，我們的心境，才能夠寂靜清澄，要不然，光說，光說：我已清淨，但是，什麼時候，又受到境界來牽連，那又是要再墮落。
我們不如來來去去，境界與我們的生活一起，我們不會受這個境界，影響我們的生活，不會受這個境界，在生活中受到得失、起動念的心，能夠心很穩定，所以叫做禪定，也是叫做智慧。我們若有這個智慧，就不會受其他的環境，來誘引我們，所以學佛應該要好好用心。
大家在火宅中，趕緊出來，有珍奇的寶物，要趕緊出來取──那就是法，最珍貴的一乘實相的道理，那是能夠脫離，這個三界火宅的道路。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Freedom Found in the Six Paramitas (菩薩六度去來自在)
Date: May.06. 2015
“Bodhisattvas in the world play effortlessly without any hindrances. Purifying the mind brings joy; benefiting others is best. By perfecting the Six Paramitas, we can deliver ourselves and others and freely travel between the two shores, those of noble and of ordinary beings.”
Live Bodhisattvas effortlessly play and travel through this world without any hindrances. Isn’t this a very wonderful state? If we are able to listen to the Buddha-Dharma, form aspirations and walk the Bodhisattva-path, nothing in this world can hinder us. Depending on our state of mind, we can go among people to transform, help and save suffering sentient beings. To do all this without hindrances is indeed something we must all pray for.
So, our minds must be pure. If our minds are pure, whenever we give to others and see that their difficulties have been resolved, this will bring us the greatest happiness. We do not ask for anything else. This is why we talk about a pure mind. A pure mind will not greedily expect anything. The happiness and peace of sentient beings bring happiness and peace to Bodhisattvas. So, when we form Bodhisattva-aspirations, we always have to hold on to this mindset, to happy give without expectations. When we do this, it is called actualizing the Six Paramitas. The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are six requirements for walking the Bodhisattva-path. With all of these necessary conditions, we will be able to transform all sentient beings and help end their suffering. Although we say we are transforming or saving others, we are in fact, also transforming ourselves, because we are still in the state of ordinary beings. This is why we must form Bodhisattva-aspirations.
We need to learn the Buddha’s Way to learn the Great Enlightened One’s state of mind. We must travel from this shore to the far shore, to go from the state of ordinary beings to that of noble beings and from having the mind of an unenlightened being to being able to experience the mind of the sages. In between these states lies the river of afflictions. We must cross it to go from this shore to the far shore.
On the Bodhisattva-path, if we have these six necessary conditions, then we will be able to cross from this shore to the other shore and then return to this shore so that we can deliver other people to the far shore; we can travel back and forth freely and unhindered.
This is why we must form Bodhisattva-aspirations. It is possible to experience this state of freedom while living in the human realm. During the Buddha’s lifetime, every summer there was a retreat for the Sangha. One year, after they wrapped up their summer retreat, disciples from all the monasteries traveled to the Jetavana abode. Once the Buddha saw that all His monastic disciples had arrived, He was very happy, so He asked everyone, “During the three months of your summer retreat, have things gone well?”
In unison, they answered Him, “Yes, they have.” The Buddha then asked, “Did you lack anything in those three months?” They all answered, “No, we did not. All our daily necessities were provided by the local lay disciples. They gave us ample support. We are grateful that Your virtue has allowed us to practice in peace and [inspired] the lay disciples to reverently support us.”
So, all of us are very grateful for. Your virtue, because it has safeguarded us so that we can practice in safety.”
Ananda saw how the disciples from all over gathering together had brought the Buddha great happiness as He listened to their experiences from their three-month summer retreat.Everyone was full of gratitude and Dharma-joy.
At that moment, Ananda wondered, “what kind of karmic affinities did the Buddha from with sentient beings in the past? He has so many disciples who feel gratitude, respect and reverence toward Him; the monastics diligently practice and the lay disciples support them out of great compassion. In His past lives, what kind of vows did He make and wha tspiritual practice did He engage in so that He could form so many good affinities with so many sentient beings?”He could not help but raise these questions and asked the Buddha to teach on this.
The Buddha smiled and answered Ananda, “All my disciples, listen carefully. This began countless kalpaks ago, an incalculable number of eons in the past, when I was in hell. In hell, there were many instruments of torture. People who had committed crimes fell into hell and faced truly unbearable suffering. One instrument of torture used by prison guards was an iron cart heated until it was red. They would partially flay a person and stretch out his skin and tie it to the iron cart. Two people would be attached to each iron cart by their skins, and then they would be told to pull it. The iron cart was tremendously heavy and had been heated until it was hot. If they could not pull it, the prison guards would whip them. Whether the guards hit them with a rod or a whip, their suffering was tremendous. Among those being punished this way was one who could not take it anymore. He simply collapsed. The other person saw that his companion had collapsed and that the prison guard was continuing to beat him until he would stand up and continue pulling the cart. So, this other person said, “Let me do it by myself. I can put in more effort and take his place. Please be compassionate and spare this person who is suffering so much.” The prison guard was very fierce and hateful. He said, ‘You cannot even save yourself, yet you want to save this other person. “Out of anger, he hit him with both rod and whip. This person who was still pulling the cart with his flayed skin gave rise to this one thought, causing him to be beaten with both whip and rod at the same time. Thus he passed away. Upon his death, he was born in heaven. From heaven, he saw the human realm. He looked back on everything that he had experienced in the human realm, on all the karma he had accumulated, which led him to fall into hell and experience tremendous suffering. From that moment on, he aspired to willingly go anywhere in the Six Realms; wherever there was a need and sufficient conditions, he would go to transform people.”
The Buddha stopped at this point of the story.Facing the crowd, He called out to Ananda.“Ananda, you know, this person who wanted to save others even as he was being punished, this person who beaten to death by the prison guard, do you know who he was? That was I, Sakyamuni Buddha. From the time I formed that aspiration in hell until this lifetime. I have repeatedly returned to the Six Realms with great ease. This is how I walked the Bodhisattva-path over many lifetimes.”
The Buddha told this story about how.He was inspired to form His aspirations by the tremendous suffering He experienced in hell.
“Bodhisattvas arise because of suffering sentient beings.”
The Buddha enlightened Himself and others.He had already attained enlightenment, but He still renewed His aspirations because.He did not want sentient beings to create karma in the human realm and thus fall into the Three Evil Realms to suffer.So, the Buddha advocated the Six Paramitas, the practice of these six methods.To practice giving, we must give of ourselves.Once we recognize the needs of sentient beings, we devote ourselves to helping them. This is the first step.
In addition to giving, we must uphold precepts, have patience and be diligent so that we can achieve Samadhi and wisdom. We must practice all six. So, in order to “freely travel between the two shores, those of noble and of ordinary beings”, we need to apply a world-transcending spirit as we unceasingly carry out mission in this world traveling freely back and forth.
In the previous sutra passage, the elder, the kind father, could not bear to let his children remain in the great house without knowing they needed to get out, without knowing they needed to leave immediately. So, the elder had to think of a way. He put the children’s favorite things right outside the house to entice them to come out. He yelled loudly, “Everyone hurry and come out”. He said, “If you don’t hurry up, and quickly come out of that burning house, if you don’t come out quickly, you won’t get any of these things. If you don’t get any of it, your will really regret it. So hurry up and come outside!”
The children heard him calling and knew their favorite things were outside, so they thought, “I should hurry up and go out”.
This father knew his children that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.
This represents how people prefer spiritual practices that are suitable for their capabilities that are suited to what they need. So at first, the Four Noble Truths were taught because, with their capabilities, people could accept it.
Later on, the Buddha taught the Six Paramitas, or the Six Perfections, to deliver them to the other shore. To “deliver” means to cross the sea of samsara and reach the other shore. We must cross the sea of samsara and reach the other shore, which is to reach the shore of Nirvana.
This is a state of tranquility and stillness, the land of calm illumination. Calm illumination is a very radiant state. It is also a state of tranquility and clarity. Such is the shore of Nirvana. With our spiritual practice we can go from the mental state of afflictions all the way to a very pure state in which afflictions do not cause our minds to fluctuate. That is a most tranquil state of mind.
So, to cross into that state, there are six methods to use, which are giving, upholding precepts, patience, diligence, Samadhi and wisdom.
The Sutra of the Benevolent King also mentions that we must practice the Six Paramitas and the Four All-Embracing Virtues. Everyone’s practice must include the Four All-Embracing Virtues. Everyone should know that these are charitable giving, beneficial conduct, loving speech and collaborative work. These are the Four All-Embracing Virtues. In fact, the people we interact with are our colleagues in collaborative work. Whenever we meet someone, whenever we work with someone and so on, we have the opportunity to transform them. Therefore we must all work hard to “transform through collaborative work”.
Since we are all living together in this world, we must transform whomever we meet. Then, in all that we do, we must benefit all beings; we need many people to come together with the single resolve of helping everyone. That is called “beneficial conduct”.
What about “loving speech”? This is the Dharma that is spoken. We always say that “Dharma-children are born of the Buddha’s mouth”. The Dharma comes out of the mouth. For everyone to learn the Buddha’s Way, we must constantly talk about the Dharma the Buddha spoke. Then the Dharma will remain in the human realm. We have already taken the Dharma to heart, so if we keep the Dharma in our minds, we speak it whenever we open our mouths.
Then we can persuade people to form aspirations and make vows. That is called “loving speech”.
“Loving speech” is something we must constantly give to others. Nowadays, what sentient beings need the most is to have their minds nourished with Dharma-water. So, Dharma-water is what we need to give them right away. The giving of the Dharma is something we must give to all sentient beings.
So, we need the Six Paramitas and the Four All-Embracing Virtues in all of our actions. They are the key methods for walking the Bodhisattva-path.
Next, we focus on the elder’s worries. He worried that if the children did not come out, what was he supposed to do? So, he used all kinds of precious toys and unusual objects to tempt them. What did the children need? This is similar to how the Buddha developed all kinds of Dharma-treasures according to sentient beings’ capabilities. But eventually there was this urgent need for Him to proclaim this most important teaching and for everyone to come receive it right away. Otherwise, it would be too late.
The next passage states, “If you do not come take them, you will regret it later.” If they did not come out quickly to earnestly receive the Dharma, the True Dharma of the One Vehicle, they would regret it later. This was what the Buddha told sentient beings who were receiving the Dharma and learning the Path.
So [the elder] told them, “The toys you like to play with are rare and difficult to obtain.” “If you do not take them, you will regret it later.” Practitioners of the Three Vehicles who were fortunate enough to draw near the Buddha were lead out by Him with skillful means. Otherwise, their greed and attachment to the burning house of the Three Realms would make it difficult for them to escape. This was worrisome and if nothing was done, it would be too late for regrets.
These “practitioners of the Three Vehicles” were “fortunate enough to draw near the Buddha”. People who are fortunate can live in an era with a Buddha. They are fortunate to encounter Him in His lifetime.
So, “They were led out by Him with skillful means” Because they lived in the same era as the Buddha, Because they lived in the same era as the Buddha, they could hear the Buddha-Dharma from Him. We should be very happy for them that they had the karmic conditions to do this. The Buddha, for the sake of sentient beings, developed skillful means to patiently guide everyone out of the Three Realms.
In conclusion, whether we encounter the Buddha-Dharma or not make a big difference. If we encounter the Dharma, we can be Hearers and can understand the karmic law of cause and effect. Upon hearing it, we will be more restrained because we have understood the law of karma. Although we cannot completely purify our minds, we know the concept of cause and effect. This is the state of Hearers. If we are Solitary Realizers, we already clearly understand the principles that life is impermanent, there is no self and so on. We understand the principle of emptiness, but we still need to go one step further Besides “true emptiness”, we must quickly realize “wondrous existence, that everyone can attain Buddhahood.”
We must seek to attain Buddhahood and feel an urgency to awaken; we must go among people without beings defiled by them. We have to advance to this higher level. Only then can we develop. Otherwise, all we can do is say, “I’m already pure, ” but when we are affect by external conditions, but where we are affected by exterrnal but when we are affectly external conditions, we will degenerate again. It would better to return to this world where we must live with these conditions, so we learn to keep our lives from influenced by external conditions. We must not be affected by the gain and loss we experience in life and thus give rise to [discursive] thoughts. If we keep our minds calm and steady that is the state of Samadhi, which is also one of wisdom.
If we have this kind of wisdom we will not be tempted by other conditions. So, when we learn the Buddha’s Way, everyone in the burning house must quickly come out. There are precious treasures which we must seize right away .This is the Dharma. The most precious principle of the One Vehicle is the path we can take to escape the burning of the Three Reams. So everyone, 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）
⊙「菩薩人間遊化無礙，淨心意樂利他為上，六度法俱自度度人，凡聖兩岸去來自在。」
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著」《法華經 譬喻品第三》
⊙「六度」譯言為彼岸到。度：為度生死海彼岸到，亦為到涅槃岸之義，其意一。
⊙「而告之言：汝等所可玩好希有難得，汝若不取後必憂悔。」《法華經 譬喻品第三》
⊙對三乘學人，幸親值佛，得由方便引出，否則貪著於三界火宅。不易出離，為可憂之事而悔將無及也。
【證嚴上人開示】
「菩薩人間遊化無礙，淨心意樂利他為上，六度法俱自度度人，凡聖兩岸去來自在。」
菩薩人間遊化無礙
淨心意樂利他為上
六度法俱自度度人
凡聖兩岸去來自在
人間菩薩，菩薩在人間，遊化來去無礙。這不就是很美妙的境界嗎？
我們能夠聞佛法、發大心、行菩薩道，能夠在人間不受障礙，隨我們的心境能夠投入人群，度化、幫忙、救助苦難的眾生，這是能夠無障礙，實在是我們人人應該心所祈求。心要用清淨心，能夠清淨心，時時付出之後，看到對方困難已經解除了，這是我們最歡喜的心，別無他求，所以叫做淨心——很清淨的心，沒有貪求其他。
眾生的快樂、平安，就是菩薩的快樂、菩薩的平安。所以，發菩薩心，時時要抱持這一點──歡喜心、無所求付出。若能夠這樣，名稱叫做「六度」：這個「六度」，布施、持戒、忍辱、精進、禪定、智慧。這就是行菩薩道的六種的條件。
用這六種的條件，就能夠度盡，天下種種眾生的苦難，這名稱上說是在度人、救人，其實，同時也是自度，因為我們大家都還是在凡夫地，我們才需要發菩薩心。我們要學佛、學大覺者的心境，我們必定要從此岸到彼岸去，從凡夫地到聖人的境地。從凡夫心能夠體會聖人的心，這中間那就是一條河，煩惱河，必定要從此岸，度過彼岸去。
所以，菩薩道。若有這六種的條件，那就能夠度──從此岸度到彼岸去，從彼岸再回歸此岸，從此岸再度人到彼岸，來去自如，自在無礙。這就是我們為什麼要發菩薩心，那就是在人間，有這樣來去自如的境界。
就像在佛在世的時候，每年的夏天都要「結夏安居」。這一年，各地的弟子「安居」結束了，從各個叢林全都集中過來，到祇園精舍。來的時候，佛陀看到所有修行的弟子，全都到達了，很歡喜，就問大家：「大家這三個月結夏安居，大家都平安嗎？」異口同聲，回答佛陀：「平安。」
佛陀就又再問：「這三個月的生活有欠缺嗎？」大家還是這樣的回答：「沒有，所有生活的物資，來自於各地護法居士，供應得讓我們很充足。這一切都要感恩佛陀的德，能夠讓我們安心修行，能夠在家居士這樣虔誠地護法。所以我們大家，很感恩佛陀的德，所庇蔭，才能夠讓我們這麼平安。」
阿難看到各地的弟子，都集中過來，佛陀那分的歡喜，聽聽弟子三個月「安居」，這個心得，大家都充滿了感恩，充滿了法的歡喜。此時，阿難感覺，內心就這麼想：佛陀到底過去是與眾生，結什麼緣？怎麼這麼多弟子，對佛陀的感恩、尊重、敬仰，修行者的精進、護法者的悲心，這樣來護法，到底佛陀過去是，發什麼願、修什麼行，能與這麼多眾生，結這麼多的好緣？
忍不住就開始提出來，向佛陀請法，佛陀露著微笑，回答阿難：所有的弟子，大家要仔細聽，這要說的就是過去無央數劫，無法算計以前的時間，從地獄那個時候開始。
地獄的刑具，受罪的人墮地獄，真的是苦不堪。那時候，受獄卒的刑具，一輛火燒紅的鐵車，將人的身體的皮剝下，這樣將皮拉長，綁在鐵車上。二個人用自己的皮當繩子，綁在那個鐵車，叫他們這樣拖，這麼的鐵車，又是火(燒)紅的，而若拖不動，獄卒就用繩索鞭、打，這不論是用棍、用繩索這樣鞭打，很苦啊！
其中有一位，那就是已經撐不住了，就這樣倒下去，另外一位，看到他的同伴已經倒下去了，獄卒還繼續，一直打到讓他站起來，這位是在拖車，另位一位就說：「由我自己一個來吧！我代替他，我能夠多出力量，我能夠代替他。請您慈悲，放過了這位最受苦難的人。」獄卒很惡、又是很毒，就說：「你自身不能保，你還想要保他人。」怒火一衝，棍與繩同時鞭打，這樣，這位還在拖車的，剝皮拖車的人，起了一念的心，這樣讓他的繩子、棍子，同時鞭打，這樣往生了。
這一往生，就生到天堂，在天堂裡看到人間，回顧著在人間所受的一切，所做累積的一切業力，墮落地獄是這麼的苦。所以，從那時候開始發心了，來來回回，願意在六道中，哪一個地方需要因緣，他就要去度。
佛陀說到這裡，就向大眾這樣說，叫著阿難的名字：「阿難，你知道，地獄中那一位自己在受罪，還想要去救別人，被獄卒打死的這個犯罪者，是什麼人，你知道嗎？就是我，釋迦牟尼佛。現在(成佛)，是從地獄那個時代發心，一直到現在，六道中來來回回，去來自在，就是這樣累世行菩薩道。」
這是一段佛陀說起了發心緣起，從最苦難的地獄道開始。「菩薩所緣，緣苦眾生」，佛陀自覺、覺他，自己已經覺悟了，還是要再發心，不忍眾生在人間，所造作的一切業力，後來墮三惡道所受的苦，所以佛陀他提倡「六度」，用這六種的方法。
布施，你要付出，從你看到一切眾生所需要的，你要發心不斷去付出，這就是從開始。那當然布施，還要持戒、還要忍辱、還要精進，才能夠禪定、智慧，這就是要完全，所以在這個「凡聖兩岸去來自在」，用出世的精神，還是不斷(做)入世的志業，來回自在！
前面還是在這樣的(經)文。長者、慈父，不忍心孩子還是，在這個大宅之中，還在那裡不懂得要出來，不懂得要趕緊離開，長者就又要再想辦法，將這些孩子所愛的東西，在屋子外面來設一個，都能誘引孩子可以出來。所以大聲呼喚：「大家趕快出來，你們若不快點，不趕快速出，離開那個火宅，若不趕緊出來，所有的東西，你們就得不到，得不到這些東西，大家就會很後悔。快來啊！快出來！」這些孩子聽到呼喚，又是自己最愛的東西在外面，所以「我要趕快出來。」
父知諸子
先心各有所好
種種珍玩奇異之物
情必樂著
《法華經 譬喻品第三》
這就是表示，修行各有所好，應他們的根機，應他們所需要的。所以前面「四諦法」，先讓大家適合他們的根機，能夠接受，後面的「六度」。「六度」就是彼岸到；度就是「度生死海，彼岸到」，意思就是度過了這個生死海，到彼岸去的意思，也就是到涅槃岸。
六度
譯言為 彼岸到
度：
為度生死海彼岸到
亦為到涅槃岸之義
其意一
涅槃就是寂靜，也叫做寂光土。寂光，那就是非常光明的境界，也就是靜寂清澄的境界，這叫做涅槃岸。也就是我們修行能夠到達，從這個煩惱的心地，一直到達我們的心非常的清淨，沒有受煩惱得失這樣在起伏，這就是最寧靜心的境界。所以，行有度，有六種方法：那就是布施、第二持戒、忍辱、精進、禪定、智慧。
《仁王護國經》也是這樣說，修行要六度、四攝。一切的行要有四攝法，四攝法，應該大家也知道，布施、利行、愛語、同事，這就是四攝法。
其實，我們人與人之間，大家在一起都是「同事」，只要你認識，只要與你一起做事情等等，我們都有機會能夠來度化他們，這就是大家要努力「同事度」。在人間，既然在人間，這樣生活，我們應該見人，我們就要度。所做的事情是要利益眾生，要有很多人結合起來一念心，為天下人去付出，這叫做「利行」。
「愛語」，法從口出。所以我們常常說，「佛口所生子」，法就是從口出。人人學佛，所以時時要講佛所說的法，這個法，留在人間。我們已經將法入我們的心，所以心中有法，開口也是法，那就是勸誘人人，能夠發心立願，這叫做「愛語」。這個「愛語」，我們要不斷布施出去，眾生最需要，現在眾生最需要的，就是法水來滋潤心地，所以這個法水，我們要趕緊「法布施」；能夠布施給所有的眾生，所以需要「六度」、「四攝」一切的行動，這就是我們行菩薩道，很重要的方。
再接下來，就是長者的憂，擔心孩子若不出來，要怎麼辦呢？所以用「種種珍玩之具」來誘引。孩子所需要的是什麼？就像佛陀開出種種法寶，應眾生的根機。
現在急需要，要向大家宣告這項最重要的：所以大家要趕緊及時來取著，要不然是會來不及，所以後面就，「(汝)若不取後必憂悔」，你們若不趕緊出來，不趕緊好好來接受，這個一乘實法，以後就會後悔。這是佛陀對眾生，對在受法、學道的人說的話。
而告之言
汝等所可玩好
希有難得
汝若不取
後必憂悔
《法華經 譬喻品第三》
對三乘學人
幸親值佛
得由方便引出
否則貪著於
三界火宅
不易出離
為可憂之事
而悔將無及也
所以「對三乘學人，幸親值佛」，若是有幸的人，能夠親近、親近佛的時代，很幸運得值佛的時代，所以「得由方便引出」，因為我們能夠得到，與佛同世的時候，聽聞佛法，這個因緣能夠這樣，我們要很歡喜。但是，佛陀為了眾生，開啟了方便的法，循循善誘，要將大家引出來，引出了離開三界。
總是，接觸到佛法，與沒接觸到佛法，那就是不同。接觸到佛法，你是聲聞，你也能夠瞭解佛法因緣果報，有聽到，就會較收斂，就能夠知道因緣果報，雖然還無法，將這個內心完全淨化，不過，因緣果報觀還是有，這叫做聲聞。
若是緣覺，瞭解道理，道理已經都很清楚，世間「無常」、「無我」等等等等，「空」的道理，他都瞭解，只是現在要趕緊再進一步，還要趕緊去體會「妙有」，人人可成佛。
我們若不成佛，不急切的覺悟，若沒有入人群，而不受人群所染著，這樣，這是再更高一層次，我們的心境，才能夠寂靜清澄，要不然，光說，光說：我已清淨，但是，什麼時候，又受到境界來牽連，那又是要再墮落。
我們不如來來去去，境界與我們的生活一起，我們不會受這個境界，影響我們的生活，不會受這個境界，在生活中受到得失、起動念的心，能夠心很穩定，所以叫做禪定，也是叫做智慧。我們若有這個智慧，就不會受其他的環境，來誘引我們，所以學佛應該要好好用心。
大家在火宅中，趕緊出來，有珍奇的寶物，要趕緊出來取──那就是法，最珍貴的一乘實相的道理，那是能夠脫離，這個三界火宅的道路。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Freedom Found in the Six Paramitas (菩薩六度去來自在)
Date: May.06. 2015
“Bodhisattvas in the world play effortlessly without any hindrances. Purifying the mind brings joy; benefiting others is best. By perfecting the Six Paramitas, we can deliver ourselves and others and freely travel between the two shores, those of noble and of ordinary beings.”
Live Bodhisattvas effortlessly play and travel through this world without any hindrances. Isn’t this a very wonderful state? If we are able to listen to the Buddha-Dharma, form aspirations and walk the Bodhisattva-path, nothing in this world can hinder us. Depending on our state of mind, we can go among people to transform, help and save suffering sentient beings. To do all this without hindrances is indeed something we must all pray for.
So, our minds must be pure. If our minds are pure, whenever we give to others and see that their difficulties have been resolved, this will bring us the greatest happiness. We do not ask for anything else. This is why we talk about a pure mind. A pure mind will not greedily expect anything. The happiness and peace of sentient beings bring happiness and peace to Bodhisattvas. So, when we form Bodhisattva-aspirations, we always have to hold on to this mindset, to happy give without expectations. When we do this, it is called actualizing the Six Paramitas. The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are six requirements for walking the Bodhisattva-path. With all of these necessary conditions, we will be able to transform all sentient beings and help end their suffering. Although we say we are transforming or saving others, we are in fact, also transforming ourselves, because we are still in the state of ordinary beings. This is why we must form Bodhisattva-aspirations.
We need to learn the Buddha’s Way to learn the Great Enlightened One’s state of mind. We must travel from this shore to the far shore, to go from the state of ordinary beings to that of noble beings and from having the mind of an unenlightened being to being able to experience the mind of the sages. In between these states lies the river of afflictions. We must cross it to go from this shore to the far shore.
On the Bodhisattva-path, if we have these six necessary conditions, then we will be able to cross from this shore to the other shore and then return to this shore so that we can deliver other people to the far shore; we can travel back and forth freely and unhindered.
This is why we must form Bodhisattva-aspirations. It is possible to experience this state of freedom while living in the human realm. During the Buddha’s lifetime, every summer there was a retreat for the Sangha. One year, after they wrapped up their summer retreat, disciples from all the monasteries traveled to the Jetavana abode. Once the Buddha saw that all His monastic disciples had arrived, He was very happy, so He asked everyone, “During the three months of your summer retreat, have things gone well?”
In unison, they answered Him, “Yes, they have.” The Buddha then asked, “Did you lack anything in those three months?” They all answered, “No, we did not. All our daily necessities were provided by the local lay disciples. They gave us ample support. We are grateful that Your virtue has allowed us to practice in peace and [inspired] the lay disciples to reverently support us.”
So, all of us are very grateful for. Your virtue, because it has safeguarded us so that we can practice in safety.”
Ananda saw how the disciples from all over gathering together had brought the Buddha great happiness as He listened to their experiences from their three-month summer retreat.Everyone was full of gratitude and Dharma-joy.
At that moment, Ananda wondered, “what kind of karmic affinities did the Buddha from with sentient beings in the past? He has so many disciples who feel gratitude, respect and reverence toward Him; the monastics diligently practice and the lay disciples support them out of great compassion. In His past lives, what kind of vows did He make and wha tspiritual practice did He engage in so that He could form so many good affinities with so many sentient beings?”He could not help but raise these questions and asked the Buddha to teach on this.
The Buddha smiled and answered Ananda, “All my disciples, listen carefully. This began countless kalpaks ago, an incalculable number of eons in the past, when I was in hell. In hell, there were many instruments of torture. People who had committed crimes fell into hell and faced truly unbearable suffering. One instrument of torture used by prison guards was an iron cart heated until it was red. They would partially flay a person and stretch out his skin and tie it to the iron cart. Two people would be attached to each iron cart by their skins, and then they would be told to pull it. The iron cart was tremendously heavy and had been heated until it was hot. If they could not pull it, the prison guards would whip them. Whether the guards hit them with a rod or a whip, their suffering was tremendous. Among those being punished this way was one who could not take it anymore. He simply collapsed. The other person saw that his companion had collapsed and that the prison guard was continuing to beat him until he would stand up and continue pulling the cart. So, this other person said, “Let me do it by myself. I can put in more effort and take his place. Please be compassionate and spare this person who is suffering so much.” The prison guard was very fierce and hateful. He said, ‘You cannot even save yourself, yet you want to save this other person. “Out of anger, he hit him with both rod and whip. This person who was still pulling the cart with his flayed skin gave rise to this one thought, causing him to be beaten with both whip and rod at the same time. Thus he passed away. Upon his death, he was born in heaven. From heaven, he saw the human realm. He looked back on everything that he had experienced in the human realm, on all the karma he had accumulated, which led him to fall into hell and experience tremendous suffering. From that moment on, he aspired to willingly go anywhere in the Six Realms; wherever there was a need and sufficient conditions, he would go to transform people.”
The Buddha stopped at this point of the story.Facing the crowd, He called out to Ananda.“Ananda, you know, this person who wanted to save others even as he was being punished, this person who beaten to death by the prison guard, do you know who he was? That was I, Sakyamuni Buddha. From the time I formed that aspiration in hell until this lifetime. I have repeatedly returned to the Six Realms with great ease. This is how I walked the Bodhisattva-path over many lifetimes.”
The Buddha told this story about how.He was inspired to form His aspirations by the tremendous suffering He experienced in hell.
“Bodhisattvas arise because of suffering sentient beings.”
The Buddha enlightened Himself and others.He had already attained enlightenment, but He still renewed His aspirations because.He did not want sentient beings to create karma in the human realm and thus fall into the Three Evil Realms to suffer.So, the Buddha advocated the Six Paramitas, the practice of these six methods.To practice giving, we must give of ourselves.Once we recognize the needs of sentient beings, we devote ourselves to helping them. This is the first step.
In addition to giving, we must uphold precepts, have patience and be diligent so that we can achieve Samadhi and wisdom. We must practice all six. So, in order to “freely travel between the two shores, those of noble and of ordinary beings”, we need to apply a world-transcending spirit as we unceasingly carry out mission in this world traveling freely back and forth.
In the previous sutra passage, the elder, the kind father, could not bear to let his children remain in the great house without knowing they needed to get out, without knowing they needed to leave immediately. So, the elder had to think of a way. He put the children’s favorite things right outside the house to entice them to come out. He yelled loudly, “Everyone hurry and come out”. He said, “If you don’t hurry up, and quickly come out of that burning house, if you don’t come out quickly, you won’t get any of these things. If you don’t get any of it, your will really regret it. So hurry up and come outside!”
The children heard him calling and knew their favorite things were outside, so they thought, “I should hurry up and go out”.
This father knew his children that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.
This represents how people prefer spiritual practices that are suitable for their capabilities that are suited to what they need. So at first, the Four Noble Truths were taught because, with their capabilities, people could accept it.
Later on, the Buddha taught the Six Paramitas, or the Six Perfections, to deliver them to the other shore. To “deliver” means to cross the sea of samsara and reach the other shore. We must cross the sea of samsara and reach the other shore, which is to reach the shore of Nirvana.
This is a state of tranquility and stillness, the land of calm illumination. Calm illumination is a very radiant state. It is also a state of tranquility and clarity. Such is the shore of Nirvana. With our spiritual practice we can go from the mental state of afflictions all the way to a very pure state in which afflictions do not cause our minds to fluctuate. That is a most tranquil state of mind.
So, to cross into that state, there are six methods to use, which are giving, upholding precepts, patience, diligence, Samadhi and wisdom.
The Sutra of the Benevolent King also mentions that we must practice the Six Paramitas and the Four All-Embracing Virtues. Everyone’s practice must include the Four All-Embracing Virtues. Everyone should know that these are charitable giving, beneficial conduct, loving speech and collaborative work. These are the Four All-Embracing Virtues. In fact, the people we interact with are our colleagues in collaborative work. Whenever we meet someone, whenever we work with someone and so on, we have the opportunity to transform them. Therefore we must all work hard to “transform through collaborative work”.
Since we are all living together in this world, we must transform whomever we meet. Then, in all that we do, we must benefit all beings; we need many people to come together with the single resolve of helping everyone. That is called “beneficial conduct”.
What about “loving speech”? This is the Dharma that is spoken. We always say that “Dharma-children are born of the Buddha’s mouth”. The Dharma comes out of the mouth. For everyone to learn the Buddha’s Way, we must constantly talk about the Dharma the Buddha spoke. Then the Dharma will remain in the human realm. We have already taken the Dharma to heart, so if we keep the Dharma in our minds, we speak it whenever we open our mouths.
Then we can persuade people to form aspirations and make vows. That is called “loving speech”.
“Loving speech” is something we must constantly give to others. Nowadays, what sentient beings need the most is to have their minds nourished with Dharma-water. So, Dharma-water is what we need to give them right away. The giving of the Dharma is something we must give to all sentient beings.
So, we need the Six Paramitas and the Four All-Embracing Virtues in all of our actions. They are the key methods for walking the Bodhisattva-path.
Next, we focus on the elder’s worries. He worried that if the children did not come out, what was he supposed to do? So, he used all kinds of precious toys and unusual objects to tempt them. What did the children need? This is similar to how the Buddha developed all kinds of Dharma-treasures according to sentient beings’ capabilities. But eventually there was this urgent need for Him to proclaim this most important teaching and for everyone to come receive it right away. Otherwise, it would be too late.
The next passage states, “If you do not come take them, you will regret it later.” If they did not come out quickly to earnestly receive the Dharma, the True Dharma of the One Vehicle, they would regret it later. This was what the Buddha told sentient beings who were receiving the Dharma and learning the Path.
So [the elder] told them, “The toys you like to play with are rare and difficult to obtain.” “If you do not take them, you will regret it later.” Practitioners of the Three Vehicles who were fortunate enough to draw near the Buddha were lead out by Him with skillful means. Otherwise, their greed and attachment to the burning house of the Three Realms would make it difficult for them to escape. This was worrisome and if nothing was done, it would be too late for regrets.
These “practitioners of the Three Vehicles” were “fortunate enough to draw near the Buddha”. People who are fortunate can live in an era with a Buddha. They are fortunate to encounter Him in His lifetime.
So, “They were led out by Him with skillful means” Because they lived in the same era as the Buddha, Because they lived in the same era as the Buddha, they could hear the Buddha-Dharma from Him. We should be very happy for them that they had the karmic conditions to do this. The Buddha, for the sake of sentient beings, developed skillful means to patiently guide everyone out of the Three Realms.
In conclusion, whether we encounter the Buddha-Dharma or not make a big difference. If we encounter the Dharma, we can be Hearers and can understand the karmic law of cause and effect. Upon hearing it, we will be more restrained because we have understood the law of karma. Although we cannot completely purify our minds, we know the concept of cause and effect. This is the state of Hearers. If we are Solitary Realizers, we already clearly understand the principles that life is impermanent, there is no self and so on. We understand the principle of emptiness, but we still need to go one step further Besides “true emptiness”, we must quickly realize “wondrous existence, that everyone can attain Buddhahood.”
We must seek to attain Buddhahood and feel an urgency to awaken; we must go among people without beings defiled by them. We have to advance to this higher level. Only then can we develop. Otherwise, all we can do is say, “I’m already pure, ” but when we are affect by external conditions, but where we are affected by exterrnal but when we are affectly external conditions, we will degenerate again. It would better to return to this world where we must live with these conditions, so we learn to keep our lives from influenced by external conditions. We must not be affected by the gain and loss we experience in life and thus give rise to [discursive] thoughts. If we keep our minds calm and steady that is the state of Samadhi, which is also one of wisdom.
If we have this kind of wisdom we will not be tempted by other conditions. So, when we learn the Buddha’s Way, everyone in the burning house must quickly come out. There are precious treasures which we must seize right away .This is the Dharma. The most precious principle of the One Vehicle is the path we can take to escape the burning of the Three Reams. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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