20150508《靜思妙蓮華》修學道法出火宅(第561集)
（法華經•譬喻品第三）
⊙「慧命法髓立弘願，不忍沉溺度眾生，明思是非斷煩惱，修學道法出火宅。」
⊙「如此種種，羊車、鹿車、牛車，今在門外，可以遊戲，汝等於此火宅，宜速出來，隨汝所欲，皆當與汝。」《法華經 譬喻品第三》
⊙「爾時，諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經 譬喻品第三》
⊙諸子好樂各適其意，應其心願，喻三乘修學法者，求其所適應好樂之法。
⊙及聞有羊車、鹿車、牛車之可得玩，故皆適其所願。
⊙羊車：形容聲聞乘，只能自度，不能度他。
⊙鹿車：形容緣覺乘，能自度持法，自淨心意。
⊙牛車：形容菩薩乘，不但自度，且能普度眾生，譬喻一大牛車。
⊙「心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經 譬喻品第三》
⊙由是因佛方便之教，隨機受教精進起於力行，得出煩惱火宅。
⊙互相推排，競共馳走：喻發勇猛心，勤精進善行，唯恐落後。
⊙並及時止惡，排斥造諸惡業，以避離三界火宅。
【證嚴上人開示】
「慧命法髓立弘願，不忍沉溺度眾生，明思是非斷煩惱，修學道法出火宅。」
慧命法髓立弘願
不忍沉溺度眾生
明思是非斷煩惱
修學道法出火宅
生命是我們學佛的載道器。有了這個身體，有了這輩子這個生命，有幸聽聞佛法，所以我們要好好把握，利用這個身體在這一生，我們應該，佛法好好吸收，將生命的時間來精進，所得到法髓來活我們的慧命。
人生苦難偏多，凡夫都是沉溺在六道中，雖然我們在人間，卻是人間，我們能夠感覺到有苦、有樂，因為人間是苦樂參半，而且就是這個善惡雜揉，所以它的名稱叫做「五趣雜居地」。佛陀不忍心，眾生在這個五趣雜居，善惡參半，這種的地方實在很危險，不忍心，所以度眾生。為一大事因緣來度眾生，要度眾生是很辛苦，要用盡心思，要教導眾生，要明是非，才有辦法斷煩惱。所以「修學道法」，教我們如何修行，教我們如何選擇道路。
這六條的道路，你是要向哪一條走？人間道。唯有人間道，佛法聽得到，也能夠在人間道修行，選擇修行的道路，也能夠在人間道，身體力行菩薩道，唯有人間才有這樣的機會。所以，既然來得人間，是很不容易，有這個機會，能夠修行、能夠聽法，這樣我們才有機會，脫離了三界火宅。
所以，這幾天一直，已經那位大長者開始在門外，已經布置了，孩子所最希望的東西，那就是設三車。種種羊車、鹿車、牛的車，全都布置在外面，趕緊讓大家：「來，選擇，到底你所愛的是哪一種的車？大家趕緊出來了，離開了火宅，在這個火出來的時候，你們能夠好好選擇，趕緊快出來。」
如此種種
羊車、鹿車、牛車
今在門外
可以遊戲
汝等於此火宅
宜速出來
隨汝所欲皆當與汝
《法華經譬喻品第三》
看到這些(經)文，正好看到緬甸也報回來，一段很感動人的真實事。那就是說，在緬甸的丹茵鎮，在這個小鎮裡，有一間佛寺，在佛寺的外面，排了很多牛車，一、二百輛牛車，慈濟人，一群慈濟人，這樣受到農民的邀請。
雖然被邀請，一群慈濟人，人人也帶著帆布，就是帆布，要給他們，若在割稻的時候，在田裡，他們沒有像我們割稻子之後，屋子外面有大埕，可以曬稻穀，他們沒有。他們原來是稻子割好了，就放在田裡，讓它乾才收。這樣容易，若下雨，在田裡就會浸水。所以，他們就趕緊為他們準備，很大的帆布，就是要讓他們稻子割好了，用帆布鋪上去，隔離土地的水。
所以他們受邀請的當中，也為他們準備這些帆布，同時也準備著(福慧)紅包去。到那個地方，就看到：哇！怎麼這麼多牛車都在這裡？這些農民已經將那個稻穀，一包一包都疊得很整齊，在這間寺院的一個角落裡。原來這是他們已經豐收了，豐收要回饋，捐出來，要交給慈濟人。
聽說，一袋平均起來，差不多是是二十二公斤的稻穀。慈濟人能再將這些稻穀，再去幫助同樣貧困的農民。農民本來都要去向人借，借稻穀，利息很高，借一籮、二籮，就要(稻子)割起來之後，要還人二、三籮，所以每次若是收(割)起來，再還給人，就差不多不夠吃了，所以永遠都是貧。
慈濟人，從二００八年，在緬甸那個大風大雨，(納吉斯颱風)，造成了大災難，從這樣開始展開了救濟的工作。除了及時物資的救濟，同時也考慮，要如何讓他們安生活，大家都是作農，瞭解他們的這個稻種，都是用借的，每一年割下來還給人，就已經剩沒多少，所以我們就決定，捐給他們米、稻種，所以買最好的稻種給他們，而且給他們肥料，同時一直與他們互動。這些農民看到慈濟人，對他們不是一時的幫助，是長久的關懷。
甚至去發放的時候，就是告訴他們，「竹筒歲月」的開始，所以大家將這個法都聽進去了，同時他們開始也懂得，要如何來回饋。這已經經過幾年的時間，都有這樣年年回饋，慈濟還是年年在不同的鄉村，貧困的這個佃農去發放。所以，這一次也是一樣，二百多位的農民，用東西用牛車載來了。
這實在是很歡喜！這不就是法髓嗎？這個法入他們的心，他們在日常生活中，生活雖然不是很好過，卻是願意這樣付出。這已經，大家脫離了，貧困一定就是要讓人幫助，已經脫離了。現在雖然不是很富有，卻也能夠幫助人，這已經是心靈財富入心了，也是法。這就是慧命增長、法入髓，所以能夠活出慧命來。
下面這段(經)文再說，「爾時，諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」
爾時
諸子聞父所說
珍玩之物
適其願故
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經 譬喻品第三》
這段(經)文，也就是說那些孩子，雖然在火宅中，還是沉迷，不知道要趕緊離開，好玩，在那個火宅裡面，不明這個火會傷害人。就像我們人生在這個人間，還貪著那個欲念，不知道欲念是很傷殺人的地方，所以他們人人都還是沉迷不悟。假如有接受到佛法，接受、聽了之後，還有自己自我的執著，還執著在自己所需要。因為這樣，這全都是在這個三界內的眾生。
佛陀不忍心，因為眾生還是沉迷在這個欲界、色界、無色界的裡面，雖然沒有貪戀在物質，卻是心靈那個法，所接受的是偏(的)，只偏執在執他所需要的，其實不知道，他所需要的是一個過程。路，是鋪了一條方便道讓他走，真正安全的康莊大路還未到達，不過，就是停滯在，那個方便道上。
所以就要再作思惟，告訴大家：「快出來，快出來，外面還有更好的東西，是你們大家所需要的，快出來。」像這樣，那個時候，「諸子聞父所說，珍玩之物，適其願故」，這當中，知道外面的東西更加好，所以大家趕快要出來，這是他們表示「諸子好樂，各適其意」，正好適應在他的內心，所想要追求的，「應其所願」。所以，大家所看到外面，真是我要的東西，開始出火宅。
諸子好樂各適其意
應其心願
喻三乘修學法者
求其所適應
好樂之法
及聞有
羊車、鹿車、牛車
之可得玩
故皆適其所願
這就是譬喻說「三車」，三種的車，羊車、鹿車、牛車，這樣為他們布置在外面，讓他們眼睛看得到；不只看到父親在喊而已，原來外面真的有排放著，他們所要需要的，能夠坐這些車，到他們所要去的地方。所以他們歡喜，適其願、適其意。所以譬喻三乘修學法的人，他們所要求的，所適應、所好樂的法。
菩薩聽到佛陀說法，瞭解行菩薩道，就能夠立弘願，取這個牛車，他就是好樂，歡喜這個大乘法，能夠自度、度人。這各種各人所需要，或者是緣覺需要的，那就是鹿車；或者是聲聞，就是在那個羊車裡。這都是車，能夠玩、能夠到處隨心所欲，所以用車來譬喻，有這個車子可得、可以玩，「故適其所願」，譬喻這些孩子，「羊車」，羊的車，「形容聲聞乘，只能自度，不能度他。」
羊車
形容聲聞乘
只能自度
不能度他
只能夠度自己，知道「諸惡莫作」，但是還未到達，「眾善奉行」的地方；知道因緣、果報，不知道應該要再如何去體會「十二因緣」，人生來去的道理，還不知道。
鹿車
形容緣覺乘
能自度持法
自淨心意
但是，鹿車，那就是形容緣覺，緣覺乘的人，那就是「自度持法」，他能夠自己度自己，這個法，他能夠很用功，能夠守持他的戒律，所以「自淨其意」，這就是鹿車。獨善其身，他只顧自己，身心清淨，那就是不顧其他。
牛車
形容菩薩乘
不但自度
且能普度眾生
譬喻一大牛車
若是牛車，牛車，是形容菩薩乘。菩薩乘，不但自度，而且能夠兼普度眾生，這是譬喻這個大牛車。
這是用這樣來譬喻法，有大、中、小乘。大，大法，適應，就是利根器的眾生，一聞即悟，瞭解本具佛性。但是要回歸本性，必定要經歷行菩薩道。這就是利根機、上乘的修行者，他能夠體會佛的心懷，所以發心立願度眾生。度眾生的過程，也是在自度自己。所以，自度、度他，行能夠圓滿，這就是牛車。
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經 譬喻品第三》
「心各勇銳」。已經大家知道外面，看到的東西就是我所要的，大家的心開始振作起來，勇銳、振作起來，「互相推排，競相馳走」，大家都要出去，所以「爭出火宅」。這就是表示因為佛的方便教，方便的教法，所以「隨機受教」，隨這些眾生的根機來設教，所以大家適應他的根機了，各人都有他所要求的，所以開始精進。
由是因佛方便之教
隨機受教精進
起於力行
得出煩惱火宅
聲聞，也有聲聞要精進的，緣覺有緣覺要歡喜精進的，菩薩有菩薩所領悟的精進，所以隨機逗教、隨機受用，所以大家已經精進。「起於力行」，身體力行，開始將法入心，行在法中，這樣能夠「得出煩惱火宅」。
這種「互相推排，競相馳走」是譬喻發勇猛心，度同精進善行。勇猛心已經發出來了，開始勤精進，開始起動在我們的力行中，這個勇猛勤精進，這樣起動起來，唯恐落在人後。
互相推排
競共馳走
喻發勇猛心
勤精進善行
唯恐落後
但是羊車、鹿車的，還是要讓他們知道，這只是獨善其身。不過，他們的精進，總是接受佛法，他們能夠慢慢體會之後，他們也有承擔的機會，所以已經「及時止惡」。
並及時止惡
排斥造諸惡業
以避離三界火宅
不論是羊車、鹿車，修小乘行的人，自己懂得要止惡，沒有再行惡。雖然還未很積極去利他，至少他們也已經自利，同時「自淨其意」，不會再糊塗、再墮落。這就是佛陀用方便法，用三種方法，小乘、中乘、大乘等等的方法來教育，這種讓人人能夠，排斥造諸惡業，這不對的事情，就趕緊將它排斥掉，大家要勇猛向善的路走，不好的，就將它排斥掉，好的路，要趕緊勇猛精進，若這樣，才能夠「避離三界火宅」。所以「互相推排」，那就是不好的事情，全部將它推開，我們能夠有一條路向前前進，所以「競相馳走」，向前前進。
所以大家學佛，重在用心，將法要好好接收進來，變成是我們的法，這是佛陀向我們說「人人本具佛性」，道理是永遠存在，在生活周圍中，隨時拿來都是我們的法。這樣，要我們大家時時多用心。
Explanations by Master Cheng-Yan
Subject: We Learn the Teachings of the Path to Escape the Burning House (修學道法出火宅)
Date: May.08. 2015
“With our wisdom-life and Dharma-essence, we make the great vows. Unwilling to let sentient beings flounder, we seek to transform them. We clearly contemplate right and wrong and eliminate afflictions. We learn the teachings of the Path to escape the burning house.”
This physical life is our vehicle for learning the Buddha’s Way. With this body and our existence in this lifetime, we are fortunate to have heard the Buddha-Dharma. So, we must earnestly seize this opportunity and make use of this body and this lifetime to earnestly absorb the Buddha-Dharma. We must spend our lifetime diligently practicing. Then the Dharma-essence that we attain will invigorate our wisdom-life.
Life is filled with suffering, and ordinary beings flounder in the Six Realms. Since we have been born in the human realm, in this realm, we will experience both suffering and joy because they coexist in this world. Moreover, good and evil are intermixed. So, the human realm is the place where the Five Destinies coexist.
The Buddha has compassion for sentient beings who live where the Five Destinies coexist and where good and evil are intermixed. This place is indeed very hazardous, so out of His compassion. He came for one great cause, to transform us all. Transforming sentient beings is very hard work. He tried everything He could to teach us to clearly understand right and wrong so that we would be able to eliminate our afflictions.
So, we must “learn the teachings of the Path.” The Buddha teaches us how to practice and how to choose the correct path. Among the six paths to choose from, He tells us which one to follow, the human path, because only in the human realm can we hear the Buddha-Dharma, and it is in this realm that we can put it into practice. When we choose to engage in spiritual practice, the human realm is where we can put the Bodhisattva-path into practice. Only humans have this opportunity. So, we have already attained a human existence, which was not easy. This gives us the chance to hear the Dharma and engage in spiritual practice. This is what gives us the opportunity to escape the burning house of the Three Realms.
Over these past few days we have discussed how the elder had arranged, outside the door, all the things the children would want. Those things were the three carts. Sheep-carts, deer-carts and ox-carts were all arranged outside so that people could immediately come and choose one. “Which cart appeals to you the most?” Thus everyone quickly left the burning house. “When you escape from the fire, you can choose from among these carts. So hurry up and come out.”
“Of these, there are many kinds, sheep-carts, deer-carts and ox-carts, outside the door right now for you to play with. You should quickly leave this burning house; then I will give you whichever you desire.”
When I read this sutra passage, I recall a recent report from Myanmar about a very touching true story. In Thanlyin Township in Myanmar, there is a Buddhist temple. Outside the temple, there were many ox-carts; around one or two hundred ox-carts. A group of Tzu Chi volunteers had been invited there by some of the farmers. Though they were invited as guests, the Tzu Chi volunteers brought tarps with them as gifts for the farmers. When these farmers cut down the rice stalks, they do not have big open areas like we do with which to spread out and dry the rice.They do not have these, so after they cut down the rice stalks they used to leave them in the paddies and wait for them to dry before harvesting them.Then if it rained, the stalks would soak up water.
Therefore, Tzu Chi volunteers quickly prepared large traps for them so that when they finished cutting the stalks, they could put the tarp under the stalks to protect them from the wet ground.
After they were invited, Tzu Chi volunteers prepared these tarps as gifts, along with red envelopes [of blessings and wisdom].When they arrived, they saw [am amazing sight].
“Wow! There are so many ox-carts here!”
The farmers had neatly piled up bags of rice in a corner of the temple.They had already harvested this rice and wanted to give back to Tzu Chi.
I heard that, on average, each bag contained almost 22 kilos of rice.Tzu Chi volunteers could distribute the rice to help farmers who were living in poverty.
Normally, the farmers had to borrow rice seeds, and the interest they had to pay was very high.If they borrowed one or two bushels of seeds, after the harvest they would have to repay the loan with two or three bushels of rice.
Each time, after harvesting the rice and repaying their debts, they would barely have enough to eat.Thus, they were trapped in a cycle of poverty.
Tzu Chi volunteers had been in Myanmar since 2008 when extreme winds and rain created a large-scale natural disaster.That was when our relief efforts began.Besides bringing them timely material assistance, we also considered how we could stabilize their lives.They were all farmers, and we learned that they had to borrow rice seeds for planting.
Every year after the harvest, once they repaid this debt, they would not have much rice left.This is why we decided to donate rive seeds to them.We bought the best rice seeds we could and provided fertilizer as well.At the same time, we continued to interact with them.
The farmers saw that Tzu Chi volunteers provided not only temporary assistance, but ongoing care as well.When we distributed rice seeds to them, we told them about the spirit of the bamboo banks.
Thus the famers absorbed this Dharma and wanted to find a way to give back.Over the last couple of years, these farmers have given back every year so that Tzu Chu volunteers could go to a different village every year to distribute aid to other poor farmers.This happened again this year.
More than 200 farmers brought their harvest in ox-carts.
This is such a wonderful thing.Isn’t this the essence of the Dharma?The Dharma has entered their hearts.
In their daily living, though they do not lead comfortable lives, they are still willing to grieve to others.They have already transcended their state of living in poverty and needing help.Now that they have transcended it, even though they are not very wealthy, they are still able to help others.They have spiritual wealth in their hearts, which is the Dharma.
This is how we can develop our wisdom-life and take the Dharma into our bone marrow.Thus we can live out our wisdom-life.
The next sutra passage states, “At that time, all the children heard their father say the there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.”
This sutra passage contuses to describe these children who, though in the burning house, were still deluded and did not immediately leave.They were having fun in the burning house and did not realize that the fire could harm them.This is similar to people in the world who cling to their objects of desire, not realizing that their desires are very harmful.Thus they remain deluded and unawakened.
Perhaps we have heard the Buddha-Dharma.After hearing and accepting it, we still have attachments and cling to what we think we need.This applies to all sentient beings in the Three Realms.
The Buddha feels for them, because sentient beings are lost in the desire, form and formless realms. Even if they are not attached to material things, they may have a bias toward certain teachings. They may be attached to what they think they need without realizing that it is only a part of the process they need to go through. The Buddha paved a path of skillful means for them to walk on. But before they had reached the safe and broad path, they stopped on this path of skillful means.
Thus the Buddha had to think of more methods. He told everyone, “Come out quickly! There is something even better outside. It is what you need, so come out quickly!” Thus the sutra states, “All the children heard their father say, there were precious toys which suited their heart’s desires”. They knew that what was outside was better. Thus they all quickly came out. This showed that, “All the children took joy in what suited their minds”.
These things happened to be what they were looking for. These were “their hearts’ desires”. When everyone saw that what was outside was what they truly wanted, they began leaving the burning house.
“All the children took joy in what suited their minds and their hearts’ desires. This is similar to the Three Vehicle practitioners in how they sought the teachings that suited them and made them happy. They heard that there were sheep-carts, deer-carts and ox-carts for them to play with, which all suited their desires.”
This is the analogy of the three carts. The three kinds of carts, sheep-carts, deer-carts and ox carts had been arranged outside so that the children could see them with their own eyes. More than just hearing what their father said, they could actually see that outside the house, the carts that they wanted were lined up there. They could take these carts and go wherever they wanted to. This made them happy because this suited their minds and their desires. This is an analogy for the Three Vehicle practitioners and how they each sought suitable teachings which delighted them.
When Bodhisattvas hear the Buddha teach the Dharma, they know that, by walking the Bodhisattva-path, they can make great vows. Those who take the ox-cart take joy in the Great Vehicle Dharma and can transform themselves and others. Each kind of cart meets a certain need. What Solitary Realizers need is the deer-cart. What the Hearers need is the sheep-cart. These are all carts, which can be played with and taken wherever they want to go.
So, carts are used as analogies. With these carts, they can attain [what they want]; they can play, “which suited all their desires”.
“The sheep-cart that some children went for is an analogy for the Hearer Vehicle. “They can only transform themselves; they cannot transform others”.
They can only transform themselves. They know to “refrain from evil” but they have not achieved the state of “doing all good deeds”. They understand karmic cause and effect but they do not know how to further realize the Twelve Links of Cyclic Existence. They do not yet understand the principles behind how to come into and leave this world.
“The deer-cart describes the Solitary Realizers can transform themselves and uphold the Dharma.”
They are able to transform themselves and will work hard in their cultivation of the Dharma so they can uphold their precepts. Thus they “can purify their own minds”.
This is the deer-cart. They awaken only themselves. They only care about the purity of their own bodies and minds and do not care about anything else.
“Then there is the ox-cart. The ox-cart describes the Bodhisattva Vehicle. People practicing the Bodhisattva Vehicle not only transform themselves, they can universally deliver sentient beings”. This is the analogy of the great ox-cart. These are analogies for the Dharma, for the Great, Middle and Small Vehicles.
The Great Dharma is suitable for sentient beings with sharp capabilities. Upon hearing a teaching, they can instantly realize that they intrinsically have Buddha-nature. However, to return to their intrinsic nature, they must walk the Bodhisattva-path. They are Great Vehicle practitioners with sharp capabilities. They can realize the Buddha’s intent so they aspire and vow to deliver sentient beings, they are also transforming themselves. By transforming themselves and others they can perfect their conduct. This is the ox-cart.
Their minds became emboldened. They had already seen that the things outside were what they wanted. So, they summoned up their courage and became brave and energized. “Pashing and crowding each other, rushing and racing,” they all wanted to get out. “They competed get out of the burning house.”
This tells us that because of the Buddha’s skillful means, His skillful methods of teaching, they “according to capabilities.” He devised these teachings. Because these teachings suited their capabilities, everyone found what they were looking for and began to diligently practice.
Due to the Buddha’s teaching of skillful means, they accepted the teachings according to their capabilities and diligently advanced. By starting to put them into practice they were able to leave the burning house of afflictions.
Hearers have their practices that they must diligently cultivate. Solitary Realizers have their practices that they happily cultivate. Bodhisattvas have their practices which they have awakened to. So, as the Buddha taught according to capabilities, everyone could apply those teachings. Everyone was diligently advancing and “by starting to put them into practice, by putting teachings into practice, taking the Dharma to heart and manifesting it in their actions, they were able to “leave the burning house of afflictions.”
“Pashing and crowding each other, rushing and racing, rushing and racing,” is an analogy for how theybecame courageous and diligently practiced good deeds.
Once courage arose in their hearts, they began to diligently advance. They began to take action and engage in practice, so they courageously and diligently advanced. Once they started moving, they were only afraid of falling behind. But for people who choose the sheep- or deep-cart, the Buddha still wanted to help them realize that they were only awakening themselves.
Yet they diligently practiced since they had accepted the Dharma. Thus they could slowly attain realizations and still have the opportunity to should this mission. So, they had “promptly stopped committing evil.
They have promptly stopped committing evil and rejected the creation of negative karma to renounce the burning house of the Three Realms.
Whether they chose the sheep- or deep-cart, Small Vehicle practitioners have stopped committing evil; they will not do it again. Though they have not earnestly benefited others, at least they were benefiting themselves and “purifying their own minds.” They will no longer be confused and degenerate again.
This is how the Buddha made use of skillful means, these three methods, the Small, Middle and Great Vehicle Dharma, to teach everyone. These helped everyone reject the creation of negative karma. We must immediately reject wrongdoings and courageously walk the path to doing good. We must reject what is not good and courageously and diligently practice on the path to doing good. This is how we can “escape the burning house of the Three Realms.”
So, this “pushing and crowding each other is about pushing aside all the bad things. Then we will have a clear road to diligently walk on. So, we rush and race to diligently advance.
So, as we learn the Buddha’s Way, it is very important to be mindful. We must earnestly take in the Dharma so that it becomes a part of us. The Buddha told us that everyone intrinsically has Buddha-nature. The Principles are always there in the world around us, so at any time we can take them as our Dharma. 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）
⊙「慧命法髓立弘願，不忍沉溺度眾生，明思是非斷煩惱，修學道法出火宅。」
⊙「如此種種，羊車、鹿車、牛車，今在門外，可以遊戲，汝等於此火宅，宜速出來，隨汝所欲，皆當與汝。」《法華經 譬喻品第三》
⊙「爾時，諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經 譬喻品第三》
⊙諸子好樂各適其意，應其心願，喻三乘修學法者，求其所適應好樂之法。
⊙及聞有羊車、鹿車、牛車之可得玩，故皆適其所願。
⊙羊車：形容聲聞乘，只能自度，不能度他。
⊙鹿車：形容緣覺乘，能自度持法，自淨心意。
⊙牛車：形容菩薩乘，不但自度，且能普度眾生，譬喻一大牛車。
⊙「心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經 譬喻品第三》
⊙由是因佛方便之教，隨機受教精進起於力行，得出煩惱火宅。
⊙互相推排，競共馳走：喻發勇猛心，勤精進善行，唯恐落後。
⊙並及時止惡，排斥造諸惡業，以避離三界火宅。
【證嚴上人開示】
「慧命法髓立弘願，不忍沉溺度眾生，明思是非斷煩惱，修學道法出火宅。」
慧命法髓立弘願
不忍沉溺度眾生
明思是非斷煩惱
修學道法出火宅
生命是我們學佛的載道器。有了這個身體，有了這輩子這個生命，有幸聽聞佛法，所以我們要好好把握，利用這個身體在這一生，我們應該，佛法好好吸收，將生命的時間來精進，所得到法髓來活我們的慧命。
人生苦難偏多，凡夫都是沉溺在六道中，雖然我們在人間，卻是人間，我們能夠感覺到有苦、有樂，因為人間是苦樂參半，而且就是這個善惡雜揉，所以它的名稱叫做「五趣雜居地」。佛陀不忍心，眾生在這個五趣雜居，善惡參半，這種的地方實在很危險，不忍心，所以度眾生。為一大事因緣來度眾生，要度眾生是很辛苦，要用盡心思，要教導眾生，要明是非，才有辦法斷煩惱。所以「修學道法」，教我們如何修行，教我們如何選擇道路。
這六條的道路，你是要向哪一條走？人間道。唯有人間道，佛法聽得到，也能夠在人間道修行，選擇修行的道路，也能夠在人間道，身體力行菩薩道，唯有人間才有這樣的機會。所以，既然來得人間，是很不容易，有這個機會，能夠修行、能夠聽法，這樣我們才有機會，脫離了三界火宅。
所以，這幾天一直，已經那位大長者開始在門外，已經布置了，孩子所最希望的東西，那就是設三車。種種羊車、鹿車、牛的車，全都布置在外面，趕緊讓大家：「來，選擇，到底你所愛的是哪一種的車？大家趕緊出來了，離開了火宅，在這個火出來的時候，你們能夠好好選擇，趕緊快出來。」
如此種種
羊車、鹿車、牛車
今在門外
可以遊戲
汝等於此火宅
宜速出來
隨汝所欲皆當與汝
《法華經譬喻品第三》
看到這些(經)文，正好看到緬甸也報回來，一段很感動人的真實事。那就是說，在緬甸的丹茵鎮，在這個小鎮裡，有一間佛寺，在佛寺的外面，排了很多牛車，一、二百輛牛車，慈濟人，一群慈濟人，這樣受到農民的邀請。
雖然被邀請，一群慈濟人，人人也帶著帆布，就是帆布，要給他們，若在割稻的時候，在田裡，他們沒有像我們割稻子之後，屋子外面有大埕，可以曬稻穀，他們沒有。他們原來是稻子割好了，就放在田裡，讓它乾才收。這樣容易，若下雨，在田裡就會浸水。所以，他們就趕緊為他們準備，很大的帆布，就是要讓他們稻子割好了，用帆布鋪上去，隔離土地的水。
所以他們受邀請的當中，也為他們準備這些帆布，同時也準備著(福慧)紅包去。到那個地方，就看到：哇！怎麼這麼多牛車都在這裡？這些農民已經將那個稻穀，一包一包都疊得很整齊，在這間寺院的一個角落裡。原來這是他們已經豐收了，豐收要回饋，捐出來，要交給慈濟人。
聽說，一袋平均起來，差不多是是二十二公斤的稻穀。慈濟人能再將這些稻穀，再去幫助同樣貧困的農民。農民本來都要去向人借，借稻穀，利息很高，借一籮、二籮，就要(稻子)割起來之後，要還人二、三籮，所以每次若是收(割)起來，再還給人，就差不多不夠吃了，所以永遠都是貧。
慈濟人，從二００八年，在緬甸那個大風大雨，(納吉斯颱風)，造成了大災難，從這樣開始展開了救濟的工作。除了及時物資的救濟，同時也考慮，要如何讓他們安生活，大家都是作農，瞭解他們的這個稻種，都是用借的，每一年割下來還給人，就已經剩沒多少，所以我們就決定，捐給他們米、稻種，所以買最好的稻種給他們，而且給他們肥料，同時一直與他們互動。這些農民看到慈濟人，對他們不是一時的幫助，是長久的關懷。
甚至去發放的時候，就是告訴他們，「竹筒歲月」的開始，所以大家將這個法都聽進去了，同時他們開始也懂得，要如何來回饋。這已經經過幾年的時間，都有這樣年年回饋，慈濟還是年年在不同的鄉村，貧困的這個佃農去發放。所以，這一次也是一樣，二百多位的農民，用東西用牛車載來了。
這實在是很歡喜！這不就是法髓嗎？這個法入他們的心，他們在日常生活中，生活雖然不是很好過，卻是願意這樣付出。這已經，大家脫離了，貧困一定就是要讓人幫助，已經脫離了。現在雖然不是很富有，卻也能夠幫助人，這已經是心靈財富入心了，也是法。這就是慧命增長、法入髓，所以能夠活出慧命來。
下面這段(經)文再說，「爾時，諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」
爾時
諸子聞父所說
珍玩之物
適其願故
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經 譬喻品第三》
這段(經)文，也就是說那些孩子，雖然在火宅中，還是沉迷，不知道要趕緊離開，好玩，在那個火宅裡面，不明這個火會傷害人。就像我們人生在這個人間，還貪著那個欲念，不知道欲念是很傷殺人的地方，所以他們人人都還是沉迷不悟。假如有接受到佛法，接受、聽了之後，還有自己自我的執著，還執著在自己所需要。因為這樣，這全都是在這個三界內的眾生。
佛陀不忍心，因為眾生還是沉迷在這個欲界、色界、無色界的裡面，雖然沒有貪戀在物質，卻是心靈那個法，所接受的是偏(的)，只偏執在執他所需要的，其實不知道，他所需要的是一個過程。路，是鋪了一條方便道讓他走，真正安全的康莊大路還未到達，不過，就是停滯在，那個方便道上。
所以就要再作思惟，告訴大家：「快出來，快出來，外面還有更好的東西，是你們大家所需要的，快出來。」像這樣，那個時候，「諸子聞父所說，珍玩之物，適其願故」，這當中，知道外面的東西更加好，所以大家趕快要出來，這是他們表示「諸子好樂，各適其意」，正好適應在他的內心，所想要追求的，「應其所願」。所以，大家所看到外面，真是我要的東西，開始出火宅。
諸子好樂各適其意
應其心願
喻三乘修學法者
求其所適應
好樂之法
及聞有
羊車、鹿車、牛車
之可得玩
故皆適其所願
這就是譬喻說「三車」，三種的車，羊車、鹿車、牛車，這樣為他們布置在外面，讓他們眼睛看得到；不只看到父親在喊而已，原來外面真的有排放著，他們所要需要的，能夠坐這些車，到他們所要去的地方。所以他們歡喜，適其願、適其意。所以譬喻三乘修學法的人，他們所要求的，所適應、所好樂的法。
菩薩聽到佛陀說法，瞭解行菩薩道，就能夠立弘願，取這個牛車，他就是好樂，歡喜這個大乘法，能夠自度、度人。這各種各人所需要，或者是緣覺需要的，那就是鹿車；或者是聲聞，就是在那個羊車裡。這都是車，能夠玩、能夠到處隨心所欲，所以用車來譬喻，有這個車子可得、可以玩，「故適其所願」，譬喻這些孩子，「羊車」，羊的車，「形容聲聞乘，只能自度，不能度他。」
羊車
形容聲聞乘
只能自度
不能度他
只能夠度自己，知道「諸惡莫作」，但是還未到達，「眾善奉行」的地方；知道因緣、果報，不知道應該要再如何去體會「十二因緣」，人生來去的道理，還不知道。
鹿車
形容緣覺乘
能自度持法
自淨心意
但是，鹿車，那就是形容緣覺，緣覺乘的人，那就是「自度持法」，他能夠自己度自己，這個法，他能夠很用功，能夠守持他的戒律，所以「自淨其意」，這就是鹿車。獨善其身，他只顧自己，身心清淨，那就是不顧其他。
牛車
形容菩薩乘
不但自度
且能普度眾生
譬喻一大牛車
若是牛車，牛車，是形容菩薩乘。菩薩乘，不但自度，而且能夠兼普度眾生，這是譬喻這個大牛車。
這是用這樣來譬喻法，有大、中、小乘。大，大法，適應，就是利根器的眾生，一聞即悟，瞭解本具佛性。但是要回歸本性，必定要經歷行菩薩道。這就是利根機、上乘的修行者，他能夠體會佛的心懷，所以發心立願度眾生。度眾生的過程，也是在自度自己。所以，自度、度他，行能夠圓滿，這就是牛車。
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經 譬喻品第三》
「心各勇銳」。已經大家知道外面，看到的東西就是我所要的，大家的心開始振作起來，勇銳、振作起來，「互相推排，競相馳走」，大家都要出去，所以「爭出火宅」。這就是表示因為佛的方便教，方便的教法，所以「隨機受教」，隨這些眾生的根機來設教，所以大家適應他的根機了，各人都有他所要求的，所以開始精進。
由是因佛方便之教
隨機受教精進
起於力行
得出煩惱火宅
聲聞，也有聲聞要精進的，緣覺有緣覺要歡喜精進的，菩薩有菩薩所領悟的精進，所以隨機逗教、隨機受用，所以大家已經精進。「起於力行」，身體力行，開始將法入心，行在法中，這樣能夠「得出煩惱火宅」。
這種「互相推排，競相馳走」是譬喻發勇猛心，度同精進善行。勇猛心已經發出來了，開始勤精進，開始起動在我們的力行中，這個勇猛勤精進，這樣起動起來，唯恐落在人後。
互相推排
競共馳走
喻發勇猛心
勤精進善行
唯恐落後
但是羊車、鹿車的，還是要讓他們知道，這只是獨善其身。不過，他們的精進，總是接受佛法，他們能夠慢慢體會之後，他們也有承擔的機會，所以已經「及時止惡」。
並及時止惡
排斥造諸惡業
以避離三界火宅
不論是羊車、鹿車，修小乘行的人，自己懂得要止惡，沒有再行惡。雖然還未很積極去利他，至少他們也已經自利，同時「自淨其意」，不會再糊塗、再墮落。這就是佛陀用方便法，用三種方法，小乘、中乘、大乘等等的方法來教育，這種讓人人能夠，排斥造諸惡業，這不對的事情，就趕緊將它排斥掉，大家要勇猛向善的路走，不好的，就將它排斥掉，好的路，要趕緊勇猛精進，若這樣，才能夠「避離三界火宅」。所以「互相推排」，那就是不好的事情，全部將它推開，我們能夠有一條路向前前進，所以「競相馳走」，向前前進。
所以大家學佛，重在用心，將法要好好接收進來，變成是我們的法，這是佛陀向我們說「人人本具佛性」，道理是永遠存在，在生活周圍中，隨時拿來都是我們的法。這樣，要我們大家時時多用心。
Explanations by Master Cheng-Yan
Subject: We Learn the Teachings of the Path to Escape the Burning House (修學道法出火宅)
Date: May.08. 2015
“With our wisdom-life and Dharma-essence, we make the great vows. Unwilling to let sentient beings flounder, we seek to transform them. We clearly contemplate right and wrong and eliminate afflictions. We learn the teachings of the Path to escape the burning house.”
This physical life is our vehicle for learning the Buddha’s Way. With this body and our existence in this lifetime, we are fortunate to have heard the Buddha-Dharma. So, we must earnestly seize this opportunity and make use of this body and this lifetime to earnestly absorb the Buddha-Dharma. We must spend our lifetime diligently practicing. Then the Dharma-essence that we attain will invigorate our wisdom-life.
Life is filled with suffering, and ordinary beings flounder in the Six Realms. Since we have been born in the human realm, in this realm, we will experience both suffering and joy because they coexist in this world. Moreover, good and evil are intermixed. So, the human realm is the place where the Five Destinies coexist.
The Buddha has compassion for sentient beings who live where the Five Destinies coexist and where good and evil are intermixed. This place is indeed very hazardous, so out of His compassion. He came for one great cause, to transform us all. Transforming sentient beings is very hard work. He tried everything He could to teach us to clearly understand right and wrong so that we would be able to eliminate our afflictions.
So, we must “learn the teachings of the Path.” The Buddha teaches us how to practice and how to choose the correct path. Among the six paths to choose from, He tells us which one to follow, the human path, because only in the human realm can we hear the Buddha-Dharma, and it is in this realm that we can put it into practice. When we choose to engage in spiritual practice, the human realm is where we can put the Bodhisattva-path into practice. Only humans have this opportunity. So, we have already attained a human existence, which was not easy. This gives us the chance to hear the Dharma and engage in spiritual practice. This is what gives us the opportunity to escape the burning house of the Three Realms.
Over these past few days we have discussed how the elder had arranged, outside the door, all the things the children would want. Those things were the three carts. Sheep-carts, deer-carts and ox-carts were all arranged outside so that people could immediately come and choose one. “Which cart appeals to you the most?” Thus everyone quickly left the burning house. “When you escape from the fire, you can choose from among these carts. So hurry up and come out.”
“Of these, there are many kinds, sheep-carts, deer-carts and ox-carts, outside the door right now for you to play with. You should quickly leave this burning house; then I will give you whichever you desire.”
When I read this sutra passage, I recall a recent report from Myanmar about a very touching true story. In Thanlyin Township in Myanmar, there is a Buddhist temple. Outside the temple, there were many ox-carts; around one or two hundred ox-carts. A group of Tzu Chi volunteers had been invited there by some of the farmers. Though they were invited as guests, the Tzu Chi volunteers brought tarps with them as gifts for the farmers. When these farmers cut down the rice stalks, they do not have big open areas like we do with which to spread out and dry the rice.They do not have these, so after they cut down the rice stalks they used to leave them in the paddies and wait for them to dry before harvesting them.Then if it rained, the stalks would soak up water.
Therefore, Tzu Chi volunteers quickly prepared large traps for them so that when they finished cutting the stalks, they could put the tarp under the stalks to protect them from the wet ground.
After they were invited, Tzu Chi volunteers prepared these tarps as gifts, along with red envelopes [of blessings and wisdom].When they arrived, they saw [am amazing sight].
“Wow! There are so many ox-carts here!”
The farmers had neatly piled up bags of rice in a corner of the temple.They had already harvested this rice and wanted to give back to Tzu Chi.
I heard that, on average, each bag contained almost 22 kilos of rice.Tzu Chi volunteers could distribute the rice to help farmers who were living in poverty.
Normally, the farmers had to borrow rice seeds, and the interest they had to pay was very high.If they borrowed one or two bushels of seeds, after the harvest they would have to repay the loan with two or three bushels of rice.
Each time, after harvesting the rice and repaying their debts, they would barely have enough to eat.Thus, they were trapped in a cycle of poverty.
Tzu Chi volunteers had been in Myanmar since 2008 when extreme winds and rain created a large-scale natural disaster.That was when our relief efforts began.Besides bringing them timely material assistance, we also considered how we could stabilize their lives.They were all farmers, and we learned that they had to borrow rice seeds for planting.
Every year after the harvest, once they repaid this debt, they would not have much rice left.This is why we decided to donate rive seeds to them.We bought the best rice seeds we could and provided fertilizer as well.At the same time, we continued to interact with them.
The farmers saw that Tzu Chi volunteers provided not only temporary assistance, but ongoing care as well.When we distributed rice seeds to them, we told them about the spirit of the bamboo banks.
Thus the famers absorbed this Dharma and wanted to find a way to give back.Over the last couple of years, these farmers have given back every year so that Tzu Chu volunteers could go to a different village every year to distribute aid to other poor farmers.This happened again this year.
More than 200 farmers brought their harvest in ox-carts.
This is such a wonderful thing.Isn’t this the essence of the Dharma?The Dharma has entered their hearts.
In their daily living, though they do not lead comfortable lives, they are still willing to grieve to others.They have already transcended their state of living in poverty and needing help.Now that they have transcended it, even though they are not very wealthy, they are still able to help others.They have spiritual wealth in their hearts, which is the Dharma.
This is how we can develop our wisdom-life and take the Dharma into our bone marrow.Thus we can live out our wisdom-life.
The next sutra passage states, “At that time, all the children heard their father say the there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.”
This sutra passage contuses to describe these children who, though in the burning house, were still deluded and did not immediately leave.They were having fun in the burning house and did not realize that the fire could harm them.This is similar to people in the world who cling to their objects of desire, not realizing that their desires are very harmful.Thus they remain deluded and unawakened.
Perhaps we have heard the Buddha-Dharma.After hearing and accepting it, we still have attachments and cling to what we think we need.This applies to all sentient beings in the Three Realms.
The Buddha feels for them, because sentient beings are lost in the desire, form and formless realms. Even if they are not attached to material things, they may have a bias toward certain teachings. They may be attached to what they think they need without realizing that it is only a part of the process they need to go through. The Buddha paved a path of skillful means for them to walk on. But before they had reached the safe and broad path, they stopped on this path of skillful means.
Thus the Buddha had to think of more methods. He told everyone, “Come out quickly! There is something even better outside. It is what you need, so come out quickly!” Thus the sutra states, “All the children heard their father say, there were precious toys which suited their heart’s desires”. They knew that what was outside was better. Thus they all quickly came out. This showed that, “All the children took joy in what suited their minds”.
These things happened to be what they were looking for. These were “their hearts’ desires”. When everyone saw that what was outside was what they truly wanted, they began leaving the burning house.
“All the children took joy in what suited their minds and their hearts’ desires. This is similar to the Three Vehicle practitioners in how they sought the teachings that suited them and made them happy. They heard that there were sheep-carts, deer-carts and ox-carts for them to play with, which all suited their desires.”
This is the analogy of the three carts. The three kinds of carts, sheep-carts, deer-carts and ox carts had been arranged outside so that the children could see them with their own eyes. More than just hearing what their father said, they could actually see that outside the house, the carts that they wanted were lined up there. They could take these carts and go wherever they wanted to. This made them happy because this suited their minds and their desires. This is an analogy for the Three Vehicle practitioners and how they each sought suitable teachings which delighted them.
When Bodhisattvas hear the Buddha teach the Dharma, they know that, by walking the Bodhisattva-path, they can make great vows. Those who take the ox-cart take joy in the Great Vehicle Dharma and can transform themselves and others. Each kind of cart meets a certain need. What Solitary Realizers need is the deer-cart. What the Hearers need is the sheep-cart. These are all carts, which can be played with and taken wherever they want to go.
So, carts are used as analogies. With these carts, they can attain [what they want]; they can play, “which suited all their desires”.
“The sheep-cart that some children went for is an analogy for the Hearer Vehicle. “They can only transform themselves; they cannot transform others”.
They can only transform themselves. They know to “refrain from evil” but they have not achieved the state of “doing all good deeds”. They understand karmic cause and effect but they do not know how to further realize the Twelve Links of Cyclic Existence. They do not yet understand the principles behind how to come into and leave this world.
“The deer-cart describes the Solitary Realizers can transform themselves and uphold the Dharma.”
They are able to transform themselves and will work hard in their cultivation of the Dharma so they can uphold their precepts. Thus they “can purify their own minds”.
This is the deer-cart. They awaken only themselves. They only care about the purity of their own bodies and minds and do not care about anything else.
“Then there is the ox-cart. The ox-cart describes the Bodhisattva Vehicle. People practicing the Bodhisattva Vehicle not only transform themselves, they can universally deliver sentient beings”. This is the analogy of the great ox-cart. These are analogies for the Dharma, for the Great, Middle and Small Vehicles.
The Great Dharma is suitable for sentient beings with sharp capabilities. Upon hearing a teaching, they can instantly realize that they intrinsically have Buddha-nature. However, to return to their intrinsic nature, they must walk the Bodhisattva-path. They are Great Vehicle practitioners with sharp capabilities. They can realize the Buddha’s intent so they aspire and vow to deliver sentient beings, they are also transforming themselves. By transforming themselves and others they can perfect their conduct. This is the ox-cart.
Their minds became emboldened. They had already seen that the things outside were what they wanted. So, they summoned up their courage and became brave and energized. “Pashing and crowding each other, rushing and racing,” they all wanted to get out. “They competed get out of the burning house.”
This tells us that because of the Buddha’s skillful means, His skillful methods of teaching, they “according to capabilities.” He devised these teachings. Because these teachings suited their capabilities, everyone found what they were looking for and began to diligently practice.
Due to the Buddha’s teaching of skillful means, they accepted the teachings according to their capabilities and diligently advanced. By starting to put them into practice they were able to leave the burning house of afflictions.
Hearers have their practices that they must diligently cultivate. Solitary Realizers have their practices that they happily cultivate. Bodhisattvas have their practices which they have awakened to. So, as the Buddha taught according to capabilities, everyone could apply those teachings. Everyone was diligently advancing and “by starting to put them into practice, by putting teachings into practice, taking the Dharma to heart and manifesting it in their actions, they were able to “leave the burning house of afflictions.”
“Pashing and crowding each other, rushing and racing, rushing and racing,” is an analogy for how theybecame courageous and diligently practiced good deeds.
Once courage arose in their hearts, they began to diligently advance. They began to take action and engage in practice, so they courageously and diligently advanced. Once they started moving, they were only afraid of falling behind. But for people who choose the sheep- or deep-cart, the Buddha still wanted to help them realize that they were only awakening themselves.
Yet they diligently practiced since they had accepted the Dharma. Thus they could slowly attain realizations and still have the opportunity to should this mission. So, they had “promptly stopped committing evil.
They have promptly stopped committing evil and rejected the creation of negative karma to renounce the burning house of the Three Realms.
Whether they chose the sheep- or deep-cart, Small Vehicle practitioners have stopped committing evil; they will not do it again. Though they have not earnestly benefited others, at least they were benefiting themselves and “purifying their own minds.” They will no longer be confused and degenerate again.
This is how the Buddha made use of skillful means, these three methods, the Small, Middle and Great Vehicle Dharma, to teach everyone. These helped everyone reject the creation of negative karma. We must immediately reject wrongdoings and courageously walk the path to doing good. We must reject what is not good and courageously and diligently practice on the path to doing good. This is how we can “escape the burning house of the Three Realms.”
So, this “pushing and crowding each other is about pushing aside all the bad things. Then we will have a clear road to diligently walk on. So, we rush and race to diligently advance.
So, as we learn the Buddha’s Way, it is very important to be mindful. We must earnestly take in the Dharma so that it becomes a part of us. The Buddha told us that everyone intrinsically has Buddha-nature. The Principles are always there in the world around us, so at any time we can take them as our Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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