20150603《靜思妙蓮華》菩薩離塵遊戲人間(第579集)
（法華經•譬喻品第三）
⊙「菩薩離塵遊戲人間，甘願付出樂此不疲，長養慧命在人群中，覺有情道輕安自在。」
⊙「舍利弗言：不也，世尊！是長者但令諸子免火難，全其軀命，非為虛妄。」《法華經譬喻品第三》
⊙「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」《法華經譬喻品第三》
⊙舍利弗解佛意而答言：長者但為欲免諸子火難，是以應其心所好而許以三車，終全其好樂，彼以求小而得大為樂。
⊙況復以應根機而施權教，行方便智。知一乘真實之法，名為實智。了知三乘權化之法，引導脫離火宅，免受火害之苦。
【證嚴上人開示】
「菩薩離塵遊戲人間，甘願付出樂此不疲，長養慧命在人群中，覺有情道輕安自在。」
菩薩離塵遊戲人間
甘願付出樂此不疲
長養慧命在人群中
覺有情道輕安自在
我們人人學佛、行菩薩道，要先離塵。離塵，那就是要先撥開煩惱、放下煩惱。佛陀一大事因緣來人間，開示說法，無不都是希望，我們人人懂道理，遠離、放下造業，所以要離塵。塵就是煩惱垢穢。
在人間，我們就能夠成菩薩了，只要你心離開了塵垢，我們用很清淨、無私、無染著這念心，遊戲人間。我們在人間有聽了佛法，瞭解三界，這個可怕的欲念，能夠讓我們戒護，所看到的形形色色，我們要懂得知道防非止惡，這不是我的東西，所以不要有非分之想，這種不會受形形色色，將我們誘惑去。再來，就是心要清淨，哪怕是有很多的欲，很多現成人間的樂，我們也不會，想耽著在那個地方。
看，這段經文，已經這麼長久的時間，一直都是繞在，這個「火宅」之中。火宅就是我們的人間，不只是人間，人間所造作的，人間所有一切六根、六塵，對著我們的六識，我們若懂得，在前七識之前，全都杜絕了種種的欲念入心，思想自然就會清淨。思想清淨，自然所造作的一切，在人群中就像在遊戲一樣。我們所造作的，這前面的境界我們了解，人生本來是這樣，我們在人群中出入自在，這種遊戲人間。
就像最近在菲律賓，(海燕颱風賑災)，「以工代賑」已經告一段落了，已經開始在發放，慰問金、救濟金。看到在那個地方受盡苦難，當地的居民，從富有變成了一無所有，從家庭和樂變成到人天永隔。他們是如何過來的呢？
幸好有慈濟，人間人間這一群的菩薩，他們從四方會合，投入這個地方，這樣去為他們付出。有一位阿嬤八十歲了，和孫女，兩個人相依為命。屋頂都飛掉了，裡面的東西呢？同樣是一片的狼籍。已經本來就是苦的人生，加上了這一次的天災，苦不堪啊！完全沒有希望了。
因為慈濟人的出現，給他們及時的物資，他們接到，歡喜啊！尤其是聽到慈濟人那種愛的膚慰，他們感恩啊！重提起了精神，祖孫就這樣相依為命，說：「妳要好好用功讀書，阿嬤要陪妳，看妳長大。」這樣重新振作。
昨天領到錢了，看到，回到家裡，看到是一萬五千元(菲幣)，祖孫就說：「不對，我們才二個人而已，二個人，應該領到的是八千元(菲幣)，他們給錯了，我們七千元(菲幣)，趕快拿回去還他們。」祖孫相牽著，回到我們發放的地點，向我們說：「感恩你們給我錢，不過我多領了七千元(菲幣)，我們才二個人而已，趕緊拿回來還。」慈濟人感動，又陪這二位祖孫，到她們的家裡。
抬頭看，屋頂全沒了，看，裡面的東西，都是損壞的東西。看到幾天前，我們趕緊應急給他們的毯子、米、油等等，草蓆這些東西，她們已經在日常生活開始用了。草蓆鋪在地上，毯子她們在用，看到米她們也打開了，有在煮飯了。慈濟之前給她們的東西，是及時需要的，今天給她們的錢，是要用來維持他們的生活，或是買鋅板來蓋房屋。多領到的錢，她們不貪，問她們為什麼：「就多給你們了，你們怎麼要再拿回來還？」
小女孩，孫女就說：「這不是我們應得的。慈濟人這樣告訴我們，我們要時時感恩。感恩的心就不應該貪，所以我們應該要還。」聽到了，看到，這不就是，我們短暫在那個地方陪伴、在那個地方付出，總是在那個地方教育。
這種用身體力行，展開雙手去擁抱他們、去膚(慰)他們、去安慰他們，甚至帶動他們。給他們那種已經慘澹、沒有希望的人生，這個心，這樣將他們輔導起來了，已經將他們，扶助起這念心的希望，人間的方向。
他們提起了精神，充足了力量，用自己的力量，得到「代賑(金)」，用工，用我們的力量，來為自己的鄉里來清掃，得到的錢。其中，有一位先生就這樣說：「第一天得到慈濟人這個錢，教我們錢不要浪費，要為妻、為子付出。」他說：「我第一天拿到的錢，就趕緊買家裡要吃、要用的東西。」買米、買油，好讓他的孩子吃。他說：「在這個時候，雖然五百元用了就過去了，不過他們的話，我永遠會記得。」這是人間的菩薩，從四方八面，用最誠懇的心付出。
幾天前，華人商會的理事長（黃得昌），在視訊的時候，這樣當面告訴我：「我代表著華人十二萬分的感謝，感恩，你們大家願意來到這裡。那幾天，災難過後，有無數的屍體，很臭，很多的動物的屍體，都是很臭，你們竟然來到這個地方，不怕臭這樣付出，又是動員這麼多人，來為我們一起清理，所以我們大家很感恩。」
是啊！人間的菩薩不怕辛苦，那堆那麼臭、那麼髒亂、那麼的亂，竟然大家自掏腰包，不管多麼辛苦的路。你們想，這不就是「菩薩離塵」嗎？「遊戲人間」啊！
與我們毫無關係的人，離我們這麼的遙遠，我們願願這樣去，在那場舞臺，去扮演那分，對不認識的人，將他當作是我們的親人，這種甘願付出。有的人回來之後，再向師父說：「師父，我們能再去嗎？」「那裡不是很辛苦嗎？」「那裡的人很需要我們的力量，我感覺那個地方不能缺我不去。」所以再次再去的人也是有，這種甘願付出，樂此不疲。
這種在人間，苦難的人間，我們願意進入那種，很苦難的地方，這種「樂」，樂此不疲，就是我們用我們的心，真誠的愛。「我願意」，這個「樂」，就是「好樂」。我選擇的是這樣的道路，所以我願意這樣來來回回，「我願意」，這種甘願付出，願意這樣在這個人間中，我不喊累，我不說辛苦。這種樂此不疲，這其實是在長養慧命。我們的慧命就是這樣，這樣成長起來的。
人間的污濁，很多的煩惱濁，造成了人間的苦，所以菩薩就是要入人間人群中，種種種種的煩惱，菩薩並沒有去被污染到，不受污染，所以「菩薩離塵」，已經菩薩的心很清淨、菩薩的心很健康，免疫力很強。
我們這個心念端正，我們入人群，我們不受人群影響我們的心。人群有種種的，每一個人都有一部經，所以在他們的人生中，取得了我們的智慧，這就是菩薩為什麼要入人群。佛陀教育弟子，為什麼一定要人人，行過了菩薩道，才有成佛的機會呢？這就是要讓我們，在人群中去長養慧命。
所以，佛陀他在《法華經》之中，一直一直就是譬喻，一直提出了修行的過程，無不就是在人間，無不就是在苦難中，這樣堅持過來的。這種覺有情很甘願走，所以走得很輕安、很自在。這就是佛法在人間，讓我們要珍惜人間這條路──感恩父母給我們的身體；感恩佛陀，開闢這條正確的道路；感恩眾生，提供給我們生活、養身命，感恩眾生的現相，讓我們成長慧命；這就是要感恩，感恩天、地，這叫做「四重恩」。所以，我們有這個「四重恩」，我們就要好好珍惜這個人身，我們要行菩薩道。
所以，火宅的譬喻，因為它裡面有很多很豐富，時時提高我們的警覺，每一項都是真實法。真實法，我們聽不懂，用火宅來譬喻。
所以，前面的(經)文就說，「舍利弗言：」因為到底長者在屋外，(設)三輛車，結果給他們一輛大車，這，這樣有沒有欺騙呢？佛陀就是以舍利弗來對答，所以叫舍利弗的名字來對答，問：「這樣，這位長者有沒有欺騙呢？」舍利弗的回答，就說：「佛啊，沒有啦！這哪有算是欺騙呢？世尊，那位長者就是要，使他的孩子趕緊離開火宅，能夠保全他的性命，所以用種種方法，外面設三車，將孩子救出來，這樣哪有虛妄呢？」
舍利弗言
不也 世尊
是長者但令諸子
免火難
全其軀命
非為虛妄
《法華經譬喻品第三》
為什麼？舍利弗加強語氣再說，「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」
何以故
若全身命
便為已得玩好之具
況復方便於彼火宅
而拔濟之
《法華經譬喻品第三》
意思就是說，舍利弗已經瞭解佛陀的心意，是要再讓聽的人更清楚，所以回答的：「這位長者，他為了愛子，所以用方便設三車，誘引孩子離開那個火宅。」應這些孩子所需要，孩子的心，他們所需要的是什麼？「應其心所好」，應他們的心，應他們所想要的東西，所以外面才會設這個三車，所以，最終，給他們一輛最好的東西，給他們最快樂。
舍利弗解佛意
而答言：
長者但為欲免
諸子火難
是以應其心所好
而許以三車
終全其好樂
彼以求小
而得大為樂
其實，那些孩子所要求的，是小的羊車、鹿車，這樣跑出來的。不過，看到這輛的大白牛車，更加歡喜，因為這輛大白牛車，已經裡面的裝潢是無限的價值，尤其是很美，也是很吸引人，又再能有伴，大白牛車當然是最好。所以，能夠「全其軀命」，這個身體沒有受到火所傷，生命還在，這樣已經就很幸福了，應該要很感恩了。
何況「況復以應根機而施權(教)」。將他們叫出來，，這是設方便。這個「方便」，本來是要給他們這麼多，但是他的根機是這樣，所以向他說這個名稱，有羊車，有鹿車。羊拖的車、有鹿拖的車，來！快出來。」其實，已經，這位長者心理已經準備好，要給他們是全部的大牛車，不是那個小車。所以，說小車，是應他們所想要追求的，所以這就是譬喻應根機而施權教。就是譬喻佛陀也是這樣，本來要教導我們的，是給我們行菩薩道，最終是成佛的目標。所以這之前，佛陀是設三乘法，這個三乘——聲聞、緣覺、菩薩乘，其實最後要給我們的，那就是大乘菩薩法。
況復以應根機
而施權教
行方便智
知一乘真實之法
名為實智
了知三乘權化之法
引導脫離火宅
免受火害之苦
這是「知一乘真實之法」。就是說心裡已經就知道了，過去使用的是方便、權巧的智慧，這叫做實智。在實智中施權巧之法，才會設三乘。
所以「了知三乘權化之法」，這佛陀是知道，所以用那個三乘，是一個引導眾生的過渡，這個方便法，是在我們人間不能不用的法，一定要用這個人間法，走入菩薩道，為人群中的苦難，我們去付出。就是人群中的苦難，我們接收來的，就是增長我們的智慧。這是佛陀的用心，用他的智慧來度化眾生。
所以，菩薩一定要離塵垢，要遊戲人間，將它當作遊戲，他人若是對我們如何批評，我們也將之當作是遊戲，只要對的事情，去做就對了。這個正確的方向，就要看我們大家，是不是有覺有情道，有走在這個覺有情的道路上嗎？是不是很甘願去付出？是不是從你最誠意這念心，樂此不疲？是不是我們在人群中，有吸收到法呢？是不是我們在這條路上，走得很輕安、很自在呢？這無不都是，佛陀講《法華經》的目標。在這個「火宅」中，有的有很多讓我們去用心，去探討的真實法，請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Free from Dust, Bodhisattvas Play In This World
(菩薩離塵遊戲人間)
Date:June.03. 2015
“Bodhisattvas free themselves from dust to play effortlessly in the world. They give willingly, take joy in this and never tire. They develop their wisdom-life among people. On the path of awakened sentient beings, they feel free and at ease.”
As Buddhist practitioners, to walk the Bodhisattva-path we must first free ourselves from dust. We must first brush aside our afflictions and let go of them. The Buddha came to the world for one great cause, to “open and reveal” the Dharma in the hope that we will all understand the principles and keep ourselves from creating karma. So, we must free ourselves from dust, which is the defilements of afflictions. We have the potential to become Bodhisattvas while we are in this world if we can free our minds from dust and defilement. If we have a pure, selfless and undefiled mind, we can play effortlessly through the world. By hearing the Buddha-Dharma in this world, we can understand the Three Realms. Then when our terrifying desires arise, we can protect ourselves with precepts. When we see things of all shapes and sizes, we must guard against wrongs and stop evil. When something does not belong to us, we must not have improper thoughts about it. Then we will not be tempted [into action] by anything. On top of this, we must purify our hearts. Even if there are many objects of desire and the potential for instant pleasure somewhere, we will not want to linger there.
Look at this passage of the sutra text. We have already spent a very long time talking about this “burning house”. The “burning house” is the human realm. It is not just the human realm, but everything we have created. When the Six Roots (sense organs) connect with the Six Dusts (sense objects), that triggers the Six Consciousnesses. If, before anything reaches the seventh consciousness, we can eliminate any kind of desire, our thinking will naturally be pure. If our thinking is pure, then naturally in everything we do we will be able to live as if we are playing in the world. Everything we do will be done with the understanding that this is how life is.
Then we can interact with people with great ease and live with a sense of playfulness. For instance, recently in the Philippines, our “cash for work” program has come to an end. We have now begun distributing cash assistance and relief aid. We have seen people there experiencing all kinds of hardship. Some of these residents went from having a lot to having nothing, from living harmoniously with their families to being separated from them forever. How have these people managed to get by?
Fortunately, there were Tzu Chi’s Bodhisattva[-volunteers], who gathered from all over the world to get involved in the efforts there and contribute to these disaster survivors. There was an 80-year-old grandmother who was left all alone with her granddaughter. Their roof had flown off, and everything in the house was scattered about. Their lives were already difficult to begin with, and after this natural disaster, the suffering was unbearable; everything seemed hopeless. Then Tzu Chi volunteers appeared and gave them the necessities they needed right away. Upon receiving these things, they were so happy. In particular, upon receiving loving comfort from the volunteers, they felt very grateful. Their spirits were raised. The grandmother said to her granddaughter, “You must study hard in school and I will stay by your side and watch you grow up.” Now they have the strength to start anew.Yesterday, after they received relief aid from us, upon their return home, they saw that it was 15,000 Philippine pesos.
They said to each other, “this must be wrong. There are only two of us, so we should only receive 8000 pesos.”
They gave us the wrong amount.“We should return the extra 7000 pesos right away.”Holding hand, grandmother and granddaughter returned to where we were distributing aid.
They said, “Thank you for your monetary assistance, but we received an extra 7000 pesos. There are only two of us, so we want to return it right away.”The Tzu Chi volunteers were very moved and accompanied them back to their home.Looking up, they saw there was no roof.Looking inside, they saw that everything had been completely damaged.
The volunteers could see that the emergency items they received a few of days ago, blankets, rive, oil, grass mats, etc., had already been put to use in their daily living.The grass mats were laid out on the ground, the blankets were being used and the bags of rice had been opened and used in their cooking.
The items provided to them by Tzu Chi were what they had immediately needed.The money that Tzu Chi had provided them with could have been used to sustain their lives or to buy corrugated metal sheets for a new roof, but they were not greedy about the extra money that they had received.
One of the volunteers asked, “You had the excess money in hand; why did you come back to us to return it?”The young girl the granddaughter said, “This is not what we were supposed to receive. Tzu Chi volunteers have told us, We should always be grateful. When we feel grateful, we do not feel greedy, so we felt that we should return it.”
What we have seen and heard during the time we have spent with the survivors there, giving to help them, shows how the volunteers were constantly teaching.
This was done by putting the Dharma into practice, by opening up their arms to embrace the survivors and comfort them.They consoled and were even able to motivate them.To the survivors, life seemed gloomy and hopeless.The volunteers guided and energized them, helping them regain their hopes and move on with their lives.The volunteers raised their spirits and helped them become energized.
By working hard, the survivors earned money from our “cash for work” program.With their labor and their strength, they cleaned up their own neighborhoods and were able to earn money for doing it.
A man who was part of the program said, “The first day I received my wages from the Tzu Chi volunteers they taught me not to waste my money, but to do something for my wife and children.”He said, “With money I received that first day, I immediately bought thins that my family could eat and use.”He bought rice and oil so that his children would have food to eat.
He said, “Even though once I spent these 500 pesos they are gone, the volunteers words will stay with me forever.”
This is the effect of Living Bodhisattvas who come from all over the world to give with utmost sincerity.
A few days ago, the president of the Filipino-Chinese Chamber of Commerce was on a video conference with me when he said, “One behalf of the Chinese people here, I want to express our tremendous gratitude. Thank you all for being willing to come here. Those few days after the disaster first struck, there was a terrible smell from all the corpses. The animal carcasses also gave off a stench. Yet despite the foul odor so many volunteers have come here to help out. They have also mobilized so many people to join the cleanup efforts. So, we are all very grateful.”
Indeed!Living Bodhisattvas are not afraid of hard work.
[The disaster area] was smelly, filthy and also very chaotic.But people spent their own money to get there and were undeterred by the difficulty of the journey.Think about it, aren’t they like Bodhisattvas who have freed themselves from dust?They are playing effortlessly through the world!Those affected had no prior connection with us, and they lived so far away.Yet, Tzu Chi volunteers were willing to go there and do their part.They treated strangers as part of their family and willing gave of themselves.
One of the volunteers who just returned asked me, Master, can I go back again?“[I said,] “Isn’t it very tiring to be there?”“The people there really need our help, and I feel like I have to go.”So, there were volunteers who kept going back.They give willingly, take joy in this and never tire.
In this world of suffering and hardship, when we willingly go into these situations, we take joy in this and never tire. From the bottom of our hearts, with genuine love, we say, “I am willing”. Then we can experience this joy from taking action. Once we have chosen this kind of path, we are willing to go repeatedly to help. “I am willing” implies an eagerness to give and to keep helping others in this world without complaining about being tired or how hard it is. When we take joy in this and never tire, we are indeed growing our wisdom-life.
This is how our wisdom-life develops and matures. This world is filled with impurities, and the turbidity of afflictions creates much suffering in this world. So, Bodhisattvas must go among people. Though people have myriad afflictions, Bodhisttvas do not become defiled by them. They remain uncontaminated, so “Bodhisattvas free themselves from dust”. Their minds are already pure. Bodhisattvas minds are very healthy, as if they have a strong immune system. If our state of mind is proper and correct, we can go among people without being affected by them.
There are so many kinds of people. Every person is a sutra [for us to read]. By learning about their lives, we attain more wisdom. This is why Bodhisattvas go among the people. When the Buddha taught His disciples, why did He insist that they all walk the Bodhisattva-path in order to attain Buddhahood? This is because by going among people our wisdom-life will grow.
The Buddha, in the Lotus Sutra, constantly taught with analogies. He constantly mentioned that spiritual practice always takes place in the human realm and always requires us to remain strong in the face of suffering and hardship. By willingly walking the Bodhisattva-path, we can travel in peace and with great ease. This is how the Buddha-Dharma helps us cherish being born as a human. We are grateful for the body our parents gave us. We are grateful to the Buddha for opening up the right path for us. We are grateful to sentient beings for enabling us to sustain our physical life, and we are grateful for the appearances they manifest that help our wisdom-life grow. We are also grateful for the heavens and earth. This is the Fourfold Grace.
Because of the Fourfold Grace in our lives, we must cherish the body we have and use it to walk the Bodhisattva-path. The parable of the burning house contains an abundance of teachings, which constantly remind us to be vigilant. Every one of them is True Dharma. Because we cannot understand True Dharma, the Buddha used the analogy of the burning house.
The previous passage starts with “Sariputra said”. The elder had set up three kinds of carts outside the house but ended up giving them the great cart. Was he thus being deceptive? The Buddha asked Sariputra to answer this question. He called upon Sariputra to answer, asking him. “By doing this, was the elder being deceptive?”
Sariputra answered, “Venerable Buddha, not at all! How could this be considered deceptive? World-Honored One, the elder wanted to quickly get his children out of the burning house in order to preserve their lives, so he used various methods to achieve that. By setting up the three kinds of carts, he saved their lives. How could what he said have been false?” “Why?” Sariputra responded in an emphatic tone,
“What is the reason? He protected their bodies and lives and each attained something that brought them joy. Furthermore, he used skillful means to rescue them from the burning house”.
This shows that Sariputra already understood the Buddha’s intent, that He wished to help the listeners develop an even clearer understanding. Therefore, Sariputra answered by saying, “This elder, out of love for his children, skillfully set up the three kinds of carts to entice his children to leave the burning house”. He was acting according to their needs. Knowing what the children felt they needed and “in accordance with what they each desired, he gave them the things they wanted”. That was why he set up these three kinds of carts.
In the end, he gave them the cart that was the best and would make them most happy.
“Sariputra understood the Buddha’s intent and thus answered: “The elder only wanted to help all his children to escape the fire. Thus he promised them the three carts in accordance with what they each desired so they each could get what made them happy. Those who had sought the small, instead attained the great and were joyful”.
Actually, what the children wanted were the smaller sheep-carts and deer-carts. That is why they ran outside. However, when they saw the cart drawn by the great white ox, they felt even happier.This was because this ox-cart had already been decorated with priceless treasures.It was particularly beautiful and attractive. Moreover, they could travel with companions. So, of course the ox-cart was the best option.Thus He was able to “keep their bodies intact.”
If their bodies were not damaged by the fire, they would still have their lives. This in itself makes them very fortunate and is something they should be grateful for. Moreover, “the Buddha gave provisional teachings in accord with capabilities.” To get them to come out, He devised skillful means. He used skillful means because even though. He wanted to give them so much, their capabilities were limited. So, He said things like, “There are sheep-carts and deer –carts, carts drawn by sheep and carts drawn by deer.” “Hurry up and come out.”
In fact, the elder was already mentally prepared to give them the great ox-cart, not the small carts. He mentioned the small carts because that was what they though they wanted. This is an analogy for how the Buddha gave provisional teachings in accordance with people’s capabilities. This is an analogy for how the Buddha taught He originally wanted dot guide us to walk the Bodhisattva-path so we could ultimately attain the goal of becoming a Buddha.
But beforehand, the Buddha had to devise the Three Vehicles.The Three Vehicles are the Hearer, Solitary Realizer and Bodhisattva Vehicles. In face, He ultimately wanted to teach us the Great Vehicle, the Bodhisattva Way.
Furthermore, according to their capabilities, the Buddha gave provisional teachings understanding by exercising His skillful wisdom.Understanding the One Vehicle’s True Dharma is true wisdom. Understanding the provisional teachings of the Three Vehicles lead to escape the buring house and be liberate from the suffering of the fire.
“Understanding the One Vehicle’s True Dharma means that we already understand in our hearts” that what the Buddha used in the past was skillful means and provisional wisdom. This understanding is true wisdom. Out of true wisdom, the Buddha gave provisional teachings; this was why He established the Three Vehicles. Thus we “understand the provisional teachings of the Three Vehicles.” The Buddha knew [our capabilities], so He used the Three Vehicles as a guide to help us along the way. These skillful means are absolutely essential teachings in this world.
We must use these way of living in this world to enter the Bodhisattva-path. For the sake of those who are suffering, we give of ourselves. By taking on the suffering in this world, we can develop our wisdom. This demonstrates how mindful the Buddha was; He applied His wisdom to transform all beings. So, Bodhisattva must free themselves from dust and impurities.
Playing effortlessly in this world, they see [life] as a game. No matter how others criticize us, we must also treat it as part of the game. When something is the right thing to do, we must do it. Whether we are on the right course depends on whether we are on the path of awakened beings. Are we walking the Bodhisattva-path? Are we willingly giving to others? Are we giving our of genuine sincerity so we take joy in this and never tire? Have we absorbed the Dharma by interacting with other people? Are we walking this road with a sense of peace and great ease?
All of this is a part of the Buddha’s goal in giving the Lotus teachings. In this [parable of the] burning house, there is much True Dharma for us to mindfully delve into. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「菩薩離塵遊戲人間，甘願付出樂此不疲，長養慧命在人群中，覺有情道輕安自在。」
⊙「舍利弗言：不也，世尊！是長者但令諸子免火難，全其軀命，非為虛妄。」《法華經譬喻品第三》
⊙「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」《法華經譬喻品第三》
⊙舍利弗解佛意而答言：長者但為欲免諸子火難，是以應其心所好而許以三車，終全其好樂，彼以求小而得大為樂。
⊙況復以應根機而施權教，行方便智。知一乘真實之法，名為實智。了知三乘權化之法，引導脫離火宅，免受火害之苦。
【證嚴上人開示】
「菩薩離塵遊戲人間，甘願付出樂此不疲，長養慧命在人群中，覺有情道輕安自在。」
菩薩離塵遊戲人間
甘願付出樂此不疲
長養慧命在人群中
覺有情道輕安自在
我們人人學佛、行菩薩道，要先離塵。離塵，那就是要先撥開煩惱、放下煩惱。佛陀一大事因緣來人間，開示說法，無不都是希望，我們人人懂道理，遠離、放下造業，所以要離塵。塵就是煩惱垢穢。
在人間，我們就能夠成菩薩了，只要你心離開了塵垢，我們用很清淨、無私、無染著這念心，遊戲人間。我們在人間有聽了佛法，瞭解三界，這個可怕的欲念，能夠讓我們戒護，所看到的形形色色，我們要懂得知道防非止惡，這不是我的東西，所以不要有非分之想，這種不會受形形色色，將我們誘惑去。再來，就是心要清淨，哪怕是有很多的欲，很多現成人間的樂，我們也不會，想耽著在那個地方。
看，這段經文，已經這麼長久的時間，一直都是繞在，這個「火宅」之中。火宅就是我們的人間，不只是人間，人間所造作的，人間所有一切六根、六塵，對著我們的六識，我們若懂得，在前七識之前，全都杜絕了種種的欲念入心，思想自然就會清淨。思想清淨，自然所造作的一切，在人群中就像在遊戲一樣。我們所造作的，這前面的境界我們了解，人生本來是這樣，我們在人群中出入自在，這種遊戲人間。
就像最近在菲律賓，(海燕颱風賑災)，「以工代賑」已經告一段落了，已經開始在發放，慰問金、救濟金。看到在那個地方受盡苦難，當地的居民，從富有變成了一無所有，從家庭和樂變成到人天永隔。他們是如何過來的呢？
幸好有慈濟，人間人間這一群的菩薩，他們從四方會合，投入這個地方，這樣去為他們付出。有一位阿嬤八十歲了，和孫女，兩個人相依為命。屋頂都飛掉了，裡面的東西呢？同樣是一片的狼籍。已經本來就是苦的人生，加上了這一次的天災，苦不堪啊！完全沒有希望了。
因為慈濟人的出現，給他們及時的物資，他們接到，歡喜啊！尤其是聽到慈濟人那種愛的膚慰，他們感恩啊！重提起了精神，祖孫就這樣相依為命，說：「妳要好好用功讀書，阿嬤要陪妳，看妳長大。」這樣重新振作。
昨天領到錢了，看到，回到家裡，看到是一萬五千元(菲幣)，祖孫就說：「不對，我們才二個人而已，二個人，應該領到的是八千元(菲幣)，他們給錯了，我們七千元(菲幣)，趕快拿回去還他們。」祖孫相牽著，回到我們發放的地點，向我們說：「感恩你們給我錢，不過我多領了七千元(菲幣)，我們才二個人而已，趕緊拿回來還。」慈濟人感動，又陪這二位祖孫，到她們的家裡。
抬頭看，屋頂全沒了，看，裡面的東西，都是損壞的東西。看到幾天前，我們趕緊應急給他們的毯子、米、油等等，草蓆這些東西，她們已經在日常生活開始用了。草蓆鋪在地上，毯子她們在用，看到米她們也打開了，有在煮飯了。慈濟之前給她們的東西，是及時需要的，今天給她們的錢，是要用來維持他們的生活，或是買鋅板來蓋房屋。多領到的錢，她們不貪，問她們為什麼：「就多給你們了，你們怎麼要再拿回來還？」
小女孩，孫女就說：「這不是我們應得的。慈濟人這樣告訴我們，我們要時時感恩。感恩的心就不應該貪，所以我們應該要還。」聽到了，看到，這不就是，我們短暫在那個地方陪伴、在那個地方付出，總是在那個地方教育。
這種用身體力行，展開雙手去擁抱他們、去膚(慰)他們、去安慰他們，甚至帶動他們。給他們那種已經慘澹、沒有希望的人生，這個心，這樣將他們輔導起來了，已經將他們，扶助起這念心的希望，人間的方向。
他們提起了精神，充足了力量，用自己的力量，得到「代賑(金)」，用工，用我們的力量，來為自己的鄉里來清掃，得到的錢。其中，有一位先生就這樣說：「第一天得到慈濟人這個錢，教我們錢不要浪費，要為妻、為子付出。」他說：「我第一天拿到的錢，就趕緊買家裡要吃、要用的東西。」買米、買油，好讓他的孩子吃。他說：「在這個時候，雖然五百元用了就過去了，不過他們的話，我永遠會記得。」這是人間的菩薩，從四方八面，用最誠懇的心付出。
幾天前，華人商會的理事長（黃得昌），在視訊的時候，這樣當面告訴我：「我代表著華人十二萬分的感謝，感恩，你們大家願意來到這裡。那幾天，災難過後，有無數的屍體，很臭，很多的動物的屍體，都是很臭，你們竟然來到這個地方，不怕臭這樣付出，又是動員這麼多人，來為我們一起清理，所以我們大家很感恩。」
是啊！人間的菩薩不怕辛苦，那堆那麼臭、那麼髒亂、那麼的亂，竟然大家自掏腰包，不管多麼辛苦的路。你們想，這不就是「菩薩離塵」嗎？「遊戲人間」啊！
與我們毫無關係的人，離我們這麼的遙遠，我們願願這樣去，在那場舞臺，去扮演那分，對不認識的人，將他當作是我們的親人，這種甘願付出。有的人回來之後，再向師父說：「師父，我們能再去嗎？」「那裡不是很辛苦嗎？」「那裡的人很需要我們的力量，我感覺那個地方不能缺我不去。」所以再次再去的人也是有，這種甘願付出，樂此不疲。
這種在人間，苦難的人間，我們願意進入那種，很苦難的地方，這種「樂」，樂此不疲，就是我們用我們的心，真誠的愛。「我願意」，這個「樂」，就是「好樂」。我選擇的是這樣的道路，所以我願意這樣來來回回，「我願意」，這種甘願付出，願意這樣在這個人間中，我不喊累，我不說辛苦。這種樂此不疲，這其實是在長養慧命。我們的慧命就是這樣，這樣成長起來的。
人間的污濁，很多的煩惱濁，造成了人間的苦，所以菩薩就是要入人間人群中，種種種種的煩惱，菩薩並沒有去被污染到，不受污染，所以「菩薩離塵」，已經菩薩的心很清淨、菩薩的心很健康，免疫力很強。
我們這個心念端正，我們入人群，我們不受人群影響我們的心。人群有種種的，每一個人都有一部經，所以在他們的人生中，取得了我們的智慧，這就是菩薩為什麼要入人群。佛陀教育弟子，為什麼一定要人人，行過了菩薩道，才有成佛的機會呢？這就是要讓我們，在人群中去長養慧命。
所以，佛陀他在《法華經》之中，一直一直就是譬喻，一直提出了修行的過程，無不就是在人間，無不就是在苦難中，這樣堅持過來的。這種覺有情很甘願走，所以走得很輕安、很自在。這就是佛法在人間，讓我們要珍惜人間這條路──感恩父母給我們的身體；感恩佛陀，開闢這條正確的道路；感恩眾生，提供給我們生活、養身命，感恩眾生的現相，讓我們成長慧命；這就是要感恩，感恩天、地，這叫做「四重恩」。所以，我們有這個「四重恩」，我們就要好好珍惜這個人身，我們要行菩薩道。
所以，火宅的譬喻，因為它裡面有很多很豐富，時時提高我們的警覺，每一項都是真實法。真實法，我們聽不懂，用火宅來譬喻。
所以，前面的(經)文就說，「舍利弗言：」因為到底長者在屋外，(設)三輛車，結果給他們一輛大車，這，這樣有沒有欺騙呢？佛陀就是以舍利弗來對答，所以叫舍利弗的名字來對答，問：「這樣，這位長者有沒有欺騙呢？」舍利弗的回答，就說：「佛啊，沒有啦！這哪有算是欺騙呢？世尊，那位長者就是要，使他的孩子趕緊離開火宅，能夠保全他的性命，所以用種種方法，外面設三車，將孩子救出來，這樣哪有虛妄呢？」
舍利弗言
不也 世尊
是長者但令諸子
免火難
全其軀命
非為虛妄
《法華經譬喻品第三》
為什麼？舍利弗加強語氣再說，「何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。」
何以故
若全身命
便為已得玩好之具
況復方便於彼火宅
而拔濟之
《法華經譬喻品第三》
意思就是說，舍利弗已經瞭解佛陀的心意，是要再讓聽的人更清楚，所以回答的：「這位長者，他為了愛子，所以用方便設三車，誘引孩子離開那個火宅。」應這些孩子所需要，孩子的心，他們所需要的是什麼？「應其心所好」，應他們的心，應他們所想要的東西，所以外面才會設這個三車，所以，最終，給他們一輛最好的東西，給他們最快樂。
舍利弗解佛意
而答言：
長者但為欲免
諸子火難
是以應其心所好
而許以三車
終全其好樂
彼以求小
而得大為樂
其實，那些孩子所要求的，是小的羊車、鹿車，這樣跑出來的。不過，看到這輛的大白牛車，更加歡喜，因為這輛大白牛車，已經裡面的裝潢是無限的價值，尤其是很美，也是很吸引人，又再能有伴，大白牛車當然是最好。所以，能夠「全其軀命」，這個身體沒有受到火所傷，生命還在，這樣已經就很幸福了，應該要很感恩了。
何況「況復以應根機而施權(教)」。將他們叫出來，，這是設方便。這個「方便」，本來是要給他們這麼多，但是他的根機是這樣，所以向他說這個名稱，有羊車，有鹿車。羊拖的車、有鹿拖的車，來！快出來。」其實，已經，這位長者心理已經準備好，要給他們是全部的大牛車，不是那個小車。所以，說小車，是應他們所想要追求的，所以這就是譬喻應根機而施權教。就是譬喻佛陀也是這樣，本來要教導我們的，是給我們行菩薩道，最終是成佛的目標。所以這之前，佛陀是設三乘法，這個三乘——聲聞、緣覺、菩薩乘，其實最後要給我們的，那就是大乘菩薩法。
況復以應根機
而施權教
行方便智
知一乘真實之法
名為實智
了知三乘權化之法
引導脫離火宅
免受火害之苦
這是「知一乘真實之法」。就是說心裡已經就知道了，過去使用的是方便、權巧的智慧，這叫做實智。在實智中施權巧之法，才會設三乘。
所以「了知三乘權化之法」，這佛陀是知道，所以用那個三乘，是一個引導眾生的過渡，這個方便法，是在我們人間不能不用的法，一定要用這個人間法，走入菩薩道，為人群中的苦難，我們去付出。就是人群中的苦難，我們接收來的，就是增長我們的智慧。這是佛陀的用心，用他的智慧來度化眾生。
所以，菩薩一定要離塵垢，要遊戲人間，將它當作遊戲，他人若是對我們如何批評，我們也將之當作是遊戲，只要對的事情，去做就對了。這個正確的方向，就要看我們大家，是不是有覺有情道，有走在這個覺有情的道路上嗎？是不是很甘願去付出？是不是從你最誠意這念心，樂此不疲？是不是我們在人群中，有吸收到法呢？是不是我們在這條路上，走得很輕安、很自在呢？這無不都是，佛陀講《法華經》的目標。在這個「火宅」中，有的有很多讓我們去用心，去探討的真實法，請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Free from Dust, Bodhisattvas Play In This World
(菩薩離塵遊戲人間)
Date:June.03. 2015
“Bodhisattvas free themselves from dust to play effortlessly in the world. They give willingly, take joy in this and never tire. They develop their wisdom-life among people. On the path of awakened sentient beings, they feel free and at ease.”
As Buddhist practitioners, to walk the Bodhisattva-path we must first free ourselves from dust. We must first brush aside our afflictions and let go of them. The Buddha came to the world for one great cause, to “open and reveal” the Dharma in the hope that we will all understand the principles and keep ourselves from creating karma. So, we must free ourselves from dust, which is the defilements of afflictions. We have the potential to become Bodhisattvas while we are in this world if we can free our minds from dust and defilement. If we have a pure, selfless and undefiled mind, we can play effortlessly through the world. By hearing the Buddha-Dharma in this world, we can understand the Three Realms. Then when our terrifying desires arise, we can protect ourselves with precepts. When we see things of all shapes and sizes, we must guard against wrongs and stop evil. When something does not belong to us, we must not have improper thoughts about it. Then we will not be tempted [into action] by anything. On top of this, we must purify our hearts. Even if there are many objects of desire and the potential for instant pleasure somewhere, we will not want to linger there.
Look at this passage of the sutra text. We have already spent a very long time talking about this “burning house”. The “burning house” is the human realm. It is not just the human realm, but everything we have created. When the Six Roots (sense organs) connect with the Six Dusts (sense objects), that triggers the Six Consciousnesses. If, before anything reaches the seventh consciousness, we can eliminate any kind of desire, our thinking will naturally be pure. If our thinking is pure, then naturally in everything we do we will be able to live as if we are playing in the world. Everything we do will be done with the understanding that this is how life is.
Then we can interact with people with great ease and live with a sense of playfulness. For instance, recently in the Philippines, our “cash for work” program has come to an end. We have now begun distributing cash assistance and relief aid. We have seen people there experiencing all kinds of hardship. Some of these residents went from having a lot to having nothing, from living harmoniously with their families to being separated from them forever. How have these people managed to get by?
Fortunately, there were Tzu Chi’s Bodhisattva[-volunteers], who gathered from all over the world to get involved in the efforts there and contribute to these disaster survivors. There was an 80-year-old grandmother who was left all alone with her granddaughter. Their roof had flown off, and everything in the house was scattered about. Their lives were already difficult to begin with, and after this natural disaster, the suffering was unbearable; everything seemed hopeless. Then Tzu Chi volunteers appeared and gave them the necessities they needed right away. Upon receiving these things, they were so happy. In particular, upon receiving loving comfort from the volunteers, they felt very grateful. Their spirits were raised. The grandmother said to her granddaughter, “You must study hard in school and I will stay by your side and watch you grow up.” Now they have the strength to start anew.Yesterday, after they received relief aid from us, upon their return home, they saw that it was 15,000 Philippine pesos.
They said to each other, “this must be wrong. There are only two of us, so we should only receive 8000 pesos.”
They gave us the wrong amount.“We should return the extra 7000 pesos right away.”Holding hand, grandmother and granddaughter returned to where we were distributing aid.
They said, “Thank you for your monetary assistance, but we received an extra 7000 pesos. There are only two of us, so we want to return it right away.”The Tzu Chi volunteers were very moved and accompanied them back to their home.Looking up, they saw there was no roof.Looking inside, they saw that everything had been completely damaged.
The volunteers could see that the emergency items they received a few of days ago, blankets, rive, oil, grass mats, etc., had already been put to use in their daily living.The grass mats were laid out on the ground, the blankets were being used and the bags of rice had been opened and used in their cooking.
The items provided to them by Tzu Chi were what they had immediately needed.The money that Tzu Chi had provided them with could have been used to sustain their lives or to buy corrugated metal sheets for a new roof, but they were not greedy about the extra money that they had received.
One of the volunteers asked, “You had the excess money in hand; why did you come back to us to return it?”The young girl the granddaughter said, “This is not what we were supposed to receive. Tzu Chi volunteers have told us, We should always be grateful. When we feel grateful, we do not feel greedy, so we felt that we should return it.”
What we have seen and heard during the time we have spent with the survivors there, giving to help them, shows how the volunteers were constantly teaching.
This was done by putting the Dharma into practice, by opening up their arms to embrace the survivors and comfort them.They consoled and were even able to motivate them.To the survivors, life seemed gloomy and hopeless.The volunteers guided and energized them, helping them regain their hopes and move on with their lives.The volunteers raised their spirits and helped them become energized.
By working hard, the survivors earned money from our “cash for work” program.With their labor and their strength, they cleaned up their own neighborhoods and were able to earn money for doing it.
A man who was part of the program said, “The first day I received my wages from the Tzu Chi volunteers they taught me not to waste my money, but to do something for my wife and children.”He said, “With money I received that first day, I immediately bought thins that my family could eat and use.”He bought rice and oil so that his children would have food to eat.
He said, “Even though once I spent these 500 pesos they are gone, the volunteers words will stay with me forever.”
This is the effect of Living Bodhisattvas who come from all over the world to give with utmost sincerity.
A few days ago, the president of the Filipino-Chinese Chamber of Commerce was on a video conference with me when he said, “One behalf of the Chinese people here, I want to express our tremendous gratitude. Thank you all for being willing to come here. Those few days after the disaster first struck, there was a terrible smell from all the corpses. The animal carcasses also gave off a stench. Yet despite the foul odor so many volunteers have come here to help out. They have also mobilized so many people to join the cleanup efforts. So, we are all very grateful.”
Indeed!Living Bodhisattvas are not afraid of hard work.
[The disaster area] was smelly, filthy and also very chaotic.But people spent their own money to get there and were undeterred by the difficulty of the journey.Think about it, aren’t they like Bodhisattvas who have freed themselves from dust?They are playing effortlessly through the world!Those affected had no prior connection with us, and they lived so far away.Yet, Tzu Chi volunteers were willing to go there and do their part.They treated strangers as part of their family and willing gave of themselves.
One of the volunteers who just returned asked me, Master, can I go back again?“[I said,] “Isn’t it very tiring to be there?”“The people there really need our help, and I feel like I have to go.”So, there were volunteers who kept going back.They give willingly, take joy in this and never tire.
In this world of suffering and hardship, when we willingly go into these situations, we take joy in this and never tire. From the bottom of our hearts, with genuine love, we say, “I am willing”. Then we can experience this joy from taking action. Once we have chosen this kind of path, we are willing to go repeatedly to help. “I am willing” implies an eagerness to give and to keep helping others in this world without complaining about being tired or how hard it is. When we take joy in this and never tire, we are indeed growing our wisdom-life.
This is how our wisdom-life develops and matures. This world is filled with impurities, and the turbidity of afflictions creates much suffering in this world. So, Bodhisattvas must go among people. Though people have myriad afflictions, Bodhisttvas do not become defiled by them. They remain uncontaminated, so “Bodhisattvas free themselves from dust”. Their minds are already pure. Bodhisattvas minds are very healthy, as if they have a strong immune system. If our state of mind is proper and correct, we can go among people without being affected by them.
There are so many kinds of people. Every person is a sutra [for us to read]. By learning about their lives, we attain more wisdom. This is why Bodhisattvas go among the people. When the Buddha taught His disciples, why did He insist that they all walk the Bodhisattva-path in order to attain Buddhahood? This is because by going among people our wisdom-life will grow.
The Buddha, in the Lotus Sutra, constantly taught with analogies. He constantly mentioned that spiritual practice always takes place in the human realm and always requires us to remain strong in the face of suffering and hardship. By willingly walking the Bodhisattva-path, we can travel in peace and with great ease. This is how the Buddha-Dharma helps us cherish being born as a human. We are grateful for the body our parents gave us. We are grateful to the Buddha for opening up the right path for us. We are grateful to sentient beings for enabling us to sustain our physical life, and we are grateful for the appearances they manifest that help our wisdom-life grow. We are also grateful for the heavens and earth. This is the Fourfold Grace.
Because of the Fourfold Grace in our lives, we must cherish the body we have and use it to walk the Bodhisattva-path. The parable of the burning house contains an abundance of teachings, which constantly remind us to be vigilant. Every one of them is True Dharma. Because we cannot understand True Dharma, the Buddha used the analogy of the burning house.
The previous passage starts with “Sariputra said”. The elder had set up three kinds of carts outside the house but ended up giving them the great cart. Was he thus being deceptive? The Buddha asked Sariputra to answer this question. He called upon Sariputra to answer, asking him. “By doing this, was the elder being deceptive?”
Sariputra answered, “Venerable Buddha, not at all! How could this be considered deceptive? World-Honored One, the elder wanted to quickly get his children out of the burning house in order to preserve their lives, so he used various methods to achieve that. By setting up the three kinds of carts, he saved their lives. How could what he said have been false?” “Why?” Sariputra responded in an emphatic tone,
“What is the reason? He protected their bodies and lives and each attained something that brought them joy. Furthermore, he used skillful means to rescue them from the burning house”.
This shows that Sariputra already understood the Buddha’s intent, that He wished to help the listeners develop an even clearer understanding. Therefore, Sariputra answered by saying, “This elder, out of love for his children, skillfully set up the three kinds of carts to entice his children to leave the burning house”. He was acting according to their needs. Knowing what the children felt they needed and “in accordance with what they each desired, he gave them the things they wanted”. That was why he set up these three kinds of carts.
In the end, he gave them the cart that was the best and would make them most happy.
“Sariputra understood the Buddha’s intent and thus answered: “The elder only wanted to help all his children to escape the fire. Thus he promised them the three carts in accordance with what they each desired so they each could get what made them happy. Those who had sought the small, instead attained the great and were joyful”.
Actually, what the children wanted were the smaller sheep-carts and deer-carts. That is why they ran outside. However, when they saw the cart drawn by the great white ox, they felt even happier.This was because this ox-cart had already been decorated with priceless treasures.It was particularly beautiful and attractive. Moreover, they could travel with companions. So, of course the ox-cart was the best option.Thus He was able to “keep their bodies intact.”
If their bodies were not damaged by the fire, they would still have their lives. This in itself makes them very fortunate and is something they should be grateful for. Moreover, “the Buddha gave provisional teachings in accord with capabilities.” To get them to come out, He devised skillful means. He used skillful means because even though. He wanted to give them so much, their capabilities were limited. So, He said things like, “There are sheep-carts and deer –carts, carts drawn by sheep and carts drawn by deer.” “Hurry up and come out.”
In fact, the elder was already mentally prepared to give them the great ox-cart, not the small carts. He mentioned the small carts because that was what they though they wanted. This is an analogy for how the Buddha gave provisional teachings in accordance with people’s capabilities. This is an analogy for how the Buddha taught He originally wanted dot guide us to walk the Bodhisattva-path so we could ultimately attain the goal of becoming a Buddha.
But beforehand, the Buddha had to devise the Three Vehicles.The Three Vehicles are the Hearer, Solitary Realizer and Bodhisattva Vehicles. In face, He ultimately wanted to teach us the Great Vehicle, the Bodhisattva Way.
Furthermore, according to their capabilities, the Buddha gave provisional teachings understanding by exercising His skillful wisdom.Understanding the One Vehicle’s True Dharma is true wisdom. Understanding the provisional teachings of the Three Vehicles lead to escape the buring house and be liberate from the suffering of the fire.
“Understanding the One Vehicle’s True Dharma means that we already understand in our hearts” that what the Buddha used in the past was skillful means and provisional wisdom. This understanding is true wisdom. Out of true wisdom, the Buddha gave provisional teachings; this was why He established the Three Vehicles. Thus we “understand the provisional teachings of the Three Vehicles.” The Buddha knew [our capabilities], so He used the Three Vehicles as a guide to help us along the way. These skillful means are absolutely essential teachings in this world.
We must use these way of living in this world to enter the Bodhisattva-path. For the sake of those who are suffering, we give of ourselves. By taking on the suffering in this world, we can develop our wisdom. This demonstrates how mindful the Buddha was; He applied His wisdom to transform all beings. So, Bodhisattva must free themselves from dust and impurities.
Playing effortlessly in this world, they see [life] as a game. No matter how others criticize us, we must also treat it as part of the game. When something is the right thing to do, we must do it. Whether we are on the right course depends on whether we are on the path of awakened beings. Are we walking the Bodhisattva-path? Are we willingly giving to others? Are we giving our of genuine sincerity so we take joy in this and never tire? Have we absorbed the Dharma by interacting with other people? Are we walking this road with a sense of peace and great ease?
All of this is a part of the Buddha’s goal in giving the Lotus teachings. In this [parable of the] burning house, there is much True Dharma for us to mindfully delve into. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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