20150612《靜思妙蓮華》慈悲教導歸真如(第586集)
（法華經•譬喻品第三）
⊙「四大不調，老邁多病逼迫，終究分離；業報既盡緣了，一切由不得己，唯業隨身。覺者用慈施悲，教喻導皈真如。」
⊙「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙「愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙貪：對一切順情之境，引取無厭。 瞋：對一切違情之境，便起怒恚。 癡：迷一切事理之法，因之起惑造業。
⊙又在此火宅中不知為苦，是為愚癡闇蔽。以癡故有貪，以貪不遂故有瞋，是為貪瞋癡三毒之火。此合上諸方災起。
⊙無明不了，起諸邪行，此三於諸諦理，愚惑癡迷，昏闇障蔽故。
⊙又稱毒者，以能壞出世善心，故云：愚癡闇蔽三毒之火，經中「欻然火起」。
⊙言如來，所以應身三界者，即為拔濟眾生出此火宅，以趣於無上正等正覺，所謂以一大事因緣出現於世。
【證嚴上人開示】
「四大不調，老邁多病逼迫，終究分離；業報既盡緣了，一切由不得己，唯業隨身。覺者用慈施悲，教喻導皈真如。」
四大不調
老邁多病逼迫
終究分離
業報既盡緣了
一切由不得己
唯業隨身
覺者用慈施悲
教喻導皈真如
四大，這四大，就是大乾坤，地大、水大、風大、火大。這四大不調，大乾坤就不健康了。
看看我們最近，看到天底下全球，放眼天下，四大不調，可以看到，人在這種不調和的氣象，時時有了災難，人就受到苦難了。現在冬天之時，在北半球是多少國家，因為冷，下雪，看到雪中，貧寒苦難人在那個地方，如何生活呢？除了貧困的人，有了這個霜雪的生活是苦，加上了人禍過後，因為人禍而災難的苦難人，連家都沒有，破的帳篷要遮蓋著，那麼厚的霜雪，不斷一直下，土地上除了白雪以外，那就是泥濘不堪的土地。
看到那些孩子，家裡也是泥濘不堪，冷啊！跑到外面來，外面泥濘，水啊！雪啊！是霜雪的水，使得土地上濕了。人一直踩，變成爛泥巴，所以叫做泥濘，孩子腳，沒有鞋穿，或者是穿著破鞋，浸在中那種霜雪的水中，多麼可憐啊！整個爛泥巴都在那兩隻腳上，能夠想像出，上面下來的雪，在身上，雪，下在地上，這土的雪，黏在孩子的腳，想想看，這樣的日子是如何過？只用一個字，「苦」啊！
所以，四大不調，讓人真的是苦不堪！這是大乾坤，人呢，人叫做小乾坤，就是「老邁多病逼迫」，由不得自己，老來，老態龍鍾，老來的這個形態，昨天說過了，實在是自己看到年輕人，很好啊！自己也曾年輕過，怎麼會變成這樣？和過去年輕時不一樣。才沒有多久的幾十年，已經是老邁多病了，這種病苦逼迫，由不得自己。
又老來、病來，終究那就是要分離了，這就是人生最悲痛的事情，這種分離的業報既盡了，緣也了了，不得不分離，哪怕是你最愛的人。
有的人真的是，一個（親）人沒了之後，那個心啊！昨天在早會之後下來，有一群人，其中有一位，在花蓮也是很有名的，他在媒體，十多年前，孩子發生車禍，非常非常的嚴重，尤其是住在醫院，進進出出是好幾年，身體無法恢復起來，傷到腦，所以整個身體癱了，腦也癱了，但是還能呼吸。父母對這個孩子實在是，陪伴心理的折磨，已經磨到近十年的時間，怎麼樣就是心打不開，連他自己本身，也已經是憂鬱症了，一直一直，走不出這父子之情。
昨天看到他滿面風光，帶著一位醫師，向我介紹說：「這位是心理醫師，我已經走出來了，帶這位醫師來和師父見面。」這位醫師向我說：「其實我都是看您的書，也都在看大愛（臺）。」他說：「心理的導向，真的也是很需要，要有社會很多的事情會合。佛法不離開世間法，這個心靈的導向。」問我還有什麼方法？我說：「這就是方法了。佛法與世間法合一，這就是最好心理導向的方法。」
是啊！終究緣盡，這孩子就是這樣，緣若盡了，就是這樣彼此的拖磨，看他是什麼緣，盡了之後，就走出了那個心靈的方向。
所以，很多事情，「一切由不得己」。很多事情都由不得自己，儘管他的筆是很會寫，能夠讓大家，社會人，做社會人的眼睛，為社會的口舌。一支筆就能夠說很多話，一旦事情發生，由不得自己，什麼方法都沒辦法，再讓他的孩子站起來，所以由不得自己，一切都是業。
父子的情、父子的業，尤其是人生到最後要分開的業，儘管你在人間擁有很多的才華，擁有很多的物質，一直到最後，什麼東西帶得去呢？沒有一項說：「這是我最愛的，我把它帶走。」帶不走。只有一項，你所造作的善惡業，只有這個「業」帶到下輩子；下輩子的情、下輩子的業因、業果。這就是叫做人生。我們的下輩子，最愛的人，是不是能陪我們到終老呢？陪我們到終老時，有一天也要分離。
我們也有看到，昨天，在說九十歲的老太太、八十六歲的老先生，但是貧寒，沒兒女在身邊，眼睛互相對視，就是你、老我也老，你病、我也病，你的形體變，我也變了。這種的人生到底還剩下多久？人生就是這樣，我們未來的人生，又是什麼樣子呢？不知道。
所以，知道的就是現在，現在「覺者用慈施悲」。佛陀來人間為一大事，他來人間就是要來教育我們。我們接受到佛陀的教育，就是慈悲喜捨、「無緣大慈，同體大悲」。那個地方受大災難，實在和我們一點關係都沒有，不過，大家不忍心眾生受苦難，所以大家出錢、出力，親自走到那個地方，雙手去扶他，雙手去為他做事。看到他們吃得飽，看到他們的心與力都出來了，這樣我們歡喜。這種「用慈施悲」，這種無緣大慈，同體大悲，這叫做覺有情者。
我們受佛陀的法，我們身體力行，所以不只是這樣幫助他們，又用心來教他們，能讓他們知道，有錢，我們要用在適當的地方；別人有苦難，我們要發心去幫助他。這種「教喻導皈真如」，已經將這些人的心，這樣一一導向幫助人，這種心靈的財富打開了。我有力的人，去幫助沒有力的人，這就是內心的心靈的財富；同時，那就是已經將貪的心，變成了富有的心，回歸我們「人之初，性本善」，很容易滿足這念心，所以我們要很用心。
愛的力量能夠幫助人，人人的人心若淨化，天災就會減少。所以，除了幫助人，又能疼惜大地、調和四大。大乾坤能否風調雨順，要看人人的心與行，身心的行為。
昨天，我們經文說的，「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
為度眾生生老病死
憂悲苦惱
愚癡闇蔽三毒之火
教化令得
阿耨多羅
三藐三菩提
《法華經譬喻品第三》
佛陀來人間就是為了這樣，要讓我們知道，出生在人間的意義，而人間不是常住的，生就有老、病、死這些事情，道理讓我們知道。這個生與病、死，這個過程中，我們到底造作的，是什麼樣的行為？開始來教我們，讓我們瞭解世間所看到的，這個生態的憂悲苦惱，這是在我們的內心，要如何輔導人人的心，脫離了這種憂悲苦惱，改善我們的心，心態、我們的心理。
心理生起一念，一念之間，一念之間貪，就生惡，一念之間善，那就是產生了那分造福人群。這我們若瞭解法之後，我們會時時顧好，我們這念「一念間」，時時「三好」——口說好話，身，身體力行行做善事，心，想好意。若能夠這樣，身、口、意三好，那就是在那念心。
再接下來的（經）文就是說：「愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
愚癡闇蔽
三毒之火
教化令得
阿耨多羅
三藐三菩提
《法華經譬喻品第三》
我們除了「生老病死、憂悲苦惱」，再接來就是愚癡闇蔽，這是三毒之火。我們在說的這個大宅、三界就譬喻火宅。看，災難從四面起，就像火宅一樣，為什麼會這樣呢？就是人類的三毒：貪、瞋、癡。
貪：
對一切順情之境
引取無厭
貪，是「對一切順情之境，引取無厭」。多還要再多，貪，「有一缺九」——有一萬缺九萬、有十億缺九十億等等。這種的人生，哪有滿足之時呢？不足，不滿足的人生，不會快樂。
瞋：
對一切違情之境
便起怒恚
再來就是「瞋」。「瞋」就是愛發脾氣，「對一切違情之境」──不順意的事情，就起怒恚。那種求不得時，他就不擇手段，種種的毒事都做得出來，這就是瞋，叫做瞋毒。
癡：
迷一切事理之法
因之起惑造業
再來是「癡」。癡，是迷於一切事理之法，因而，就起惑造業。事理不清楚，迷惑於人間，不斷受外面的境界，不斷誘引、誘惑，讓我們愈來愈迷，所以業，惡業，就複製愈多。
像我們的人，家庭裡有人要去做好事，家庭的人就不歡喜：「家不顧，為什麼要去做幫助人的事呢？」「有錢，我們不會花嗎？你為什麼要拿去給別人用？」像這樣，生起了種種障礙人的好事，像這樣，這叫做「惑」，所以「愚癡闇蔽」，這叫做愚癡闇蔽，這叫做三毒之火。
又在此火宅中
不知為苦
是為愚癡闇蔽
以癡故有貪
以貪不遂故有瞋
是為貪瞋癡
三毒之火
此合上諸方災起
所以這個地方又說，「（又）在此火宅中，不知為苦」。因為自己在在造業，不知道自己在造業，後面的結果是什麼？自己這麼的心量不開，讓大家埋怨，自己也不知道這樣不對，所以這叫做「愚癡闇蔽」。
「以癡故有貪」。因為癡，所以就會生貪的念，因為貪，所以貪不到，他就發脾氣，所以這叫做「貪瞋癡三毒之火」，這種的三毒，真的是苦不堪！這全都是無明，不瞭解。
無明不了
起諸邪行
此三於諸諦理
愚惑癡迷
昏闇障蔽故
所以，無明不只是造惡，又是起邪行，不走正路，他就是要走偏路，走那個邪行。尤其是「毒」，毒的意思就是說會障礙、壞出世間的善心。
又稱毒者
以能壞出世善心
故云：
愚癡闇蔽三毒之火
經中 欻然火起
我們人人就是因為要做善，卻有人障礙我們；或者是我們的心有了三毒，障礙我們自己的心，遮蔽了我們的善念。
有人說「昧良知」，就是說我們的良知，被這三毒將我們蓋住了，這種「愚癡闇蔽三毒之火」遮蔽了我們的善念，這就是這個大宅的災難，災難的火不斷，惹火來燒身，所以，佛陀來人間，就是為這件事情，「教化令得阿耨多羅三藐三菩提。」
言如來
所以應身三界者
即為拔濟眾生
出此火宅
以趣於
無上正等正覺
所謂以一大事因緣
出現於世
那就是說，「如來所以應身三界」，他會出現在這三界，就是為了要拔濟眾生，離開這個火宅。
佛陀就是要來解除我們眾生，內心這麼多的「惑、業、苦」，就是要來教化我們眾生，離開這個火宅，能「趣於無上正等正覺」，向正確的道路走。那就是「無上正等正覺」，就是與佛同等的智慧，能夠瞭解宇宙萬物的道理。
我們這些道理若都清楚了，我們永遠就是輕安自在，不再受世間一切，生老病死、憂悲苦惱等等，愚癡闇蔽，這些苦，我們就能夠去除。來去自如，來人間是為了要救人而來，不怕生老病死。就像投入在大災區，是我們自己故意，去那個地方的目的就是去救人。
「苦既拔已，復為說法」，希望他們人人能安穩生活。這就是覺有情，這就是菩薩，這叫做覺有情。我們自己去來自如，我什麼時候要去，我就去，我什麼時候要回來，我就回來。這種用大愛的心去付出，這就是最等上。
各位菩薩，學佛，我們無非就是要學在這裡，相信我們人人都有，這一大事因緣的使命，不過大家要多用心。
Explanations by Master Cheng-Yan
Subject: Compassion Guides Us Back to True Suchness (慈悲教導歸真如)
Date:June.12. 2015
“With the imbalance of the four elements comes the oppression of old age and illnesses. Ultimately, we part from each other when our karmic conditions for being in this world come to an end. This is all beyond our control and only karma follows us after death. The Enlightened One practices loving-kindness and compassion, teaching by example to guide us back to our nature of True Suchnesss.”
The four elements of the macrocosm of the world are earth, water, air and fire. When these four elements are not in balance, then the world is not in a healthy state. Recently we have seen, everywhere around this world, that the four elements are not in balance. We can see the effect this imbalance has on the climate, constantly causing [natural] disasters, so that people face much suffering.
Right now, during the winter, in many countries in the Northern Hemisphere it is snowing because of the cold. When we see poor people suffering in those snowy conditions, we wonder, “How will they survive?” In addition to poor people who are struggling to survive in the cold, there are also people who were caught up in man-made conflicts and no longer even have homes. They take shelter in tattered tents as the snow continues to fall and accumulate. On the ground, aside from patches of snow, there are also spots that are extremely muddy.
We see children living in places that are muddy and cold. When they run outside, there is mud and a mix of water and snow, which has become slush. The land is wet, so after being trampled by people it becomes mud. Thus, there is a lot of mud. The children’s feet, covered either by ragged shoes or nothing at all, are immersed in that icy and slushy water. This is so sad! Their feet are completely caked in mud. You can imagine the snow from the sky falling upon their bodies, and the snow on the ground sticking to their feet. Think about it, what kind of life are they living? It can only be described as a life of suffering.
So, when the four elements are not in balance, it creates unbearable suffering for people. This is in the macrocosm of the world. What about humans? Each of us is a microcosm. We eventually face “the oppression of old age and illnesses.” This is beyond our control. When we grow old, our bodies become frail. As we said yesterday, in our old age, when we see young people, we think, “How wonderful!” We were young once too; how did we come to look like this? We look different now than when we were young. Though only a few decades have passed, we are already frail and often ill. The onset of illnesses is beyond our control.
As we grow old and become ill, in the end we will have to leave this life. This is life’s greatest sorrow. When our karmic retributions for this lifetime have been exhausted, and our karmic connections are at an end, parting is inevitable, even from the person we love the most. For some people, when a loved one dies, they are [totally devastated].
Yesterday, after the volunteer’ morning assembly, a group of people met with me, including a well-known media figure in Hualien. More than ten years ago, his child was involved in an extremely serious car accident.Afterwards the child repeatedly went in and out of the hospital for many years.His body was unable to fully recover.He had suffered a brain injury, so his body was paralyzed, and he developed cerebral palsy.But, he was still able to breathe.
His parents suffered deep mental anguish as they cared for their child.They had been doing this for more than ten years and had never been able to come to terms with it.The father himself has now even developed depression.He was trapped by his feelings for his son.
Yesterday, I saw him in good spirits.He brought a doctor with him and he told me, “This man is a psychologist. He helped me emerge from a dark state of mind. So, I wanted to bring him to meet you.”The psychologist said to me, “Actually, I often read your books and watch Da Ai TV.”
He said, “Spiritual guidance is very important and must be relatable to things happening in our current society. The Buddha-Dharma is inseparable from ways of living in this world.”Regarding this kind of spiritual guidance, he asked me if I knew of any other methods.
I said, “You have said it. Bringing the Buddha-Dharma together with the way we live in this world provides us with the best spiritual guidance.” Indeed, affinities ultimately come to an end.
The case of this child is like this; as their affinities come to an end, they all experience much suffering.
This depends on what kind of affinity they had.Then once it ends, he will be able to find his spatial direction.Many things can happen in life.“This is all beyond our control.”
So many things are beyond our control.This man was such a good writer that he could help everyone see through his eyes and also speak on their behalf.He could articulate so many things with his pen.But when his child got into this accident, many things were beyond his control.There was nothing he could do to enable his son to walk again.So, it was beyond his control; everything is a result of karma.
This father-son relationship was shaped by their karma.And at the end of life, there is still karma to face.Even if we have many talents and own many possessions, at the very end, can we bring any of that with us?We cannot say, “I love this the most; I will take it with me.”We cannot take anything with us.The only thing we can take is the good and bad karma we have created.Karma is the only thing we bring to our next life, shaping our future relationships and future karmic causes and effects.This is the way life works.
In our next life, will our loved ones stay by our side into our final years?Even if they accompany us into our final years, one day we must part.
Yesterday we also talked about the 90-year-old wife the 86-year-old husband.Living in poverty with no children by their side, they only had each other.One is old; so is the other. One is ill, so is the other.One’s appearance has changed; so has the other’s.How much longer will they continue to live this life?This is what life is like.
What will our next life be like?No one knows.What we do know is what is happening right now.Now, “The Enlightened One practices loving-kindness and compassion.”
The Buddha came to this world for one great cause.
He came so that He could teach us.What we have learned from the Buddha is to have loving-kindness, compassion, joy and equanimity, unconditional loving-kindness and universal compassion.This place that has suffered a major disaster is not connected to us in any way.But we cannot bear to let sentient beings suffer.So, everyone contributes their own money and efforts to personally go there [to help].
With their own hands, the volunteers helped them up and took care of things for them.They saw the survivors able to eat their fill and able to again exercise both their mental and physical strength.This brought the volunteers great joy.This is the “practice of living-kindness and compassion.”Those with unconditional loving-kindness and universal compassion are awakened sentient beings.
We have accepted the Buddha-Dharma and put it into practice.Not only are we providing them with some help, we also put our hearts into teaching them so that they know that this money should be spent in appropriate ways, that when others are suffering, we should aspire to help them.This is “teaching by example to guide them back to their nature of True Suchness”.
The hearts of these people have, one by one,become oriented towards helping others. They have unlocked their spiritual wealth. [They said,] “If I have the ability to help, I will help people who need it”. This is their sense of spiritual wealth, which has transformed their mindset of greed into a mindset of abundance. Thus they have returned to their human nature, which “is inherently good”. Now it is easy for them to feel satisfied. So, we must always be mindful.
The power of love can help others. If everyone can bring purity to their minds, then there will be fewer natural disasters. So besides helping others, we must cherish the planet to bring balance to the four elements. Then the world’s weather will be favorable. All this depends on people’s hearts and actions, on our mental and physical behaviors.
Yesterday, the sutra text stated, “[He comes] to deliver sentient beings from birth, aging, illness, death, worry, sadness, suffering and afflictions, all the dark coverings of ignorance and the fires of the Three Poisons and teach them to attain
Anuttara-samyak-sambodhi”.
The Buddha came to this world for this purpose. He wanted to help us understand the meaning of human existence. We cannot live in this world forever. With birth comes aging, illness and death. These principles help us to understand the process of birth, illness and death that we go through and the different kinds of behavior we engage in. he came to teach us and to help us understand what we see in the world and the worry, sorrow, suffering and affliction of this existence, which are found in our hearts. How can we help everyone’s hearts to transcend worry, sorrow, suffering and affliction and improve everyone’s attitude and state of mind?
In our minds, thoughts arise one after another. A single thought of greed leads to evil. A single thought of goodness will lead us to benefit everyone. If we understand the Dharma, then we will constantly take good care with every single thought that arises. Practicing the Threefold Kindness means, we speak kind words with our mouth, we do kind deeds with our body, and we think kind thoughts with our minds. In this way, the Threefold Kindness of body, speech and mind will be carried out due to our intentions. This next sutra passage is about [delivering them] “[from] all the dark coverings of ignorance and the fires of the Three Poisons and teaching them to attain Anuttara-samyak-sambodhi”.
Besides birth, aging, illness and death, and worry, sorrow, suffering and afflictions, there are all the dark coverings of ignorance and the fires of the Three Poisons. The burning house that we are talking about is an analogy for the Three Realms. Look, disasters are arising on all sides just as if we are in a burning house. Why is this happening? Because of the Three Poisons in our minds, greed, anger and ignorance.
Greed means “insatiably grasping at all favorable conditions”.
We want more and more. With greed, “Having one, we lack nine”. Having 10,000, we feel we are lacking 90,000. Having one billion, we lack nine billion and so on. If we live this kind of life, when will we ever be satisfied? If we are never satisfied in life, we will be unhappy.
Then there is anger. With anger, we easily lose our temper with “all unfavorable conditions”. When things do not go the way we want, we become enraged.
When people do not get what they want, they may try to get it by any means necessary, committing all kinds of harmful deeds. This is the poison of anger.
The last poison is ignorance. With ignorance, we are confused over all matters and principles, thus giving rise to delusions and creating karma.
If we are unclear on matters and principles, in this state of confusion and ignorance, we are constantly enticed by external phenomena and thus become more confused. This is why we reproduce more and more bad karma. [In Tzu Chi] we have seen that when a person in a family wants to do good deeds, that can make the rest of the family unhappy. “Why are you helping others instead of taking care of your own family?” “Don’t we need to spend that money on ourselves?” “Why would you give it to others to spend?”. People who prevent others from doing good deeds do so out of ignorance.
This is also part of “all the dark coverings of ignorance”. These are the fires of the Three Poisons. Here it states again, “Living in this burning house, we do not recognize it as suffering”.
“Living in this burning house, we do not recognize it as suffering. This is the darkness of ignorance. Because of ignorance we give rise to greed. When we cannot satisfy our greed, we get angry. This is greed, anger and ignorance. When the fires of the Three Poisons come together, they create all these disasters.”
We are creating karma but we do not know what the consequence of that karma will be. When we are very narrow-minded, it causes resentment in others. But we do not realize that we are not doing the right thing. This is “the darkness of ignorance”. “Because of ignorance we give rise to greed.” Because of ignorance thoughts of greed arise in our minds. When we cannot get what we cover, we lose our temper. Therefore, “Greed, anger and ignorance, are the fires of the Three Poisons.”
The Three Poisons truly cause unbearable suffering. This comes from lack of clarity and understanding.
Lack of clarity and understanding leads to all deviant conduct. The Three [Poisons] obstruct all true principles with foolishness, delusion, ignorance, confusion and darkness.
Ignorance not only leads us to commit evils, it leads us to engage in deviant conduct and stray from the correct path. It leads is the take a side road, to engage in improper practices.
So, it is a poison. A “poison” is something that hinders us, that harms our world-transcending aspirations.
They are called poisons because they can harm our world-transcending aspirations. Thus it speaks of the darkness of ignorance and the fires of the Three Poisons. The sutra previously stated: “A fire broke out.”
We may want to do good deeds, but are hindered by someone, or perhaps the Three Poisons in our minds are hindering us by covering our wholesome intentions.
Some say, “My conscience was covered.” This means that our conscience was covered up by the Three Poisons. The “darkness of ignorance and the fires of the Three Poisons have covered our kind intentions. This is the disaster faced by the great house. These flames continue to burn, hurting us. This is why the Buddha came to this world, “to teach them to attain Anuttara-samyak-sambodhi.”
So, this is why the Tathagata manifest a body in Three Realms. He appears in the Three Realms to provide relief foe sentient beings and help them escape this burning house.
The Tathagata manifests a body in the Three Realms because He wants to provide relief for all sentient beings and help them escape this burning house to head towards supreme, universal and perfect enlightenment. This is the one great cause for which. He appears in the world.
The Buddha came to dispel the delusion, karma and suffering in our minds. He came to teach sentient beings how to escape this burning house and “head towards supreme, universal and perfect enlightenment.” We should move along the correct path, which leads to supreme, universal and perfect enlightenment, the wisdom that is equal to the Buddha’s.
Then we can understand the principles of all things in the universe. If we clearly understand the principles, we will always be peaceful and at ease.We will not be affected by things such as birth, aging, illness and death, worry, sorrow, suffering, afflictions, all of the darkness of ignorance. We will be able to eliminate these sufferings, and be free to come and go with ease. If we are coming to the world to save people, we will not fear birth, aging, illness and death.
Similarly, when we went into that disaster area, we went there intentionally with the goal of saving people.
Having relieved [sentient beings] from suffering, [Bodhisattvas] then expound the Dharma for them in the hope that they can stabilize their lives. This is what Bodhisattvas, awakened beings do. These are the actions of awakened sentient beings. We can come and go as we wish. When it is time to go, we go. When it is time to come back, we come back. Giving to others with this kind of great love is unsurpassed.
Dear Bodhisattvas, as Buddhist practitioners, this is what we must learn. I believe that everyone has this mission of carrying out this one great cause, but 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）
⊙「四大不調，老邁多病逼迫，終究分離；業報既盡緣了，一切由不得己，唯業隨身。覺者用慈施悲，教喻導皈真如。」
⊙「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙「愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙貪：對一切順情之境，引取無厭。 瞋：對一切違情之境，便起怒恚。 癡：迷一切事理之法，因之起惑造業。
⊙又在此火宅中不知為苦，是為愚癡闇蔽。以癡故有貪，以貪不遂故有瞋，是為貪瞋癡三毒之火。此合上諸方災起。
⊙無明不了，起諸邪行，此三於諸諦理，愚惑癡迷，昏闇障蔽故。
⊙又稱毒者，以能壞出世善心，故云：愚癡闇蔽三毒之火，經中「欻然火起」。
⊙言如來，所以應身三界者，即為拔濟眾生出此火宅，以趣於無上正等正覺，所謂以一大事因緣出現於世。
【證嚴上人開示】
「四大不調，老邁多病逼迫，終究分離；業報既盡緣了，一切由不得己，唯業隨身。覺者用慈施悲，教喻導皈真如。」
四大不調
老邁多病逼迫
終究分離
業報既盡緣了
一切由不得己
唯業隨身
覺者用慈施悲
教喻導皈真如
四大，這四大，就是大乾坤，地大、水大、風大、火大。這四大不調，大乾坤就不健康了。
看看我們最近，看到天底下全球，放眼天下，四大不調，可以看到，人在這種不調和的氣象，時時有了災難，人就受到苦難了。現在冬天之時，在北半球是多少國家，因為冷，下雪，看到雪中，貧寒苦難人在那個地方，如何生活呢？除了貧困的人，有了這個霜雪的生活是苦，加上了人禍過後，因為人禍而災難的苦難人，連家都沒有，破的帳篷要遮蓋著，那麼厚的霜雪，不斷一直下，土地上除了白雪以外，那就是泥濘不堪的土地。
看到那些孩子，家裡也是泥濘不堪，冷啊！跑到外面來，外面泥濘，水啊！雪啊！是霜雪的水，使得土地上濕了。人一直踩，變成爛泥巴，所以叫做泥濘，孩子腳，沒有鞋穿，或者是穿著破鞋，浸在中那種霜雪的水中，多麼可憐啊！整個爛泥巴都在那兩隻腳上，能夠想像出，上面下來的雪，在身上，雪，下在地上，這土的雪，黏在孩子的腳，想想看，這樣的日子是如何過？只用一個字，「苦」啊！
所以，四大不調，讓人真的是苦不堪！這是大乾坤，人呢，人叫做小乾坤，就是「老邁多病逼迫」，由不得自己，老來，老態龍鍾，老來的這個形態，昨天說過了，實在是自己看到年輕人，很好啊！自己也曾年輕過，怎麼會變成這樣？和過去年輕時不一樣。才沒有多久的幾十年，已經是老邁多病了，這種病苦逼迫，由不得自己。
又老來、病來，終究那就是要分離了，這就是人生最悲痛的事情，這種分離的業報既盡了，緣也了了，不得不分離，哪怕是你最愛的人。
有的人真的是，一個（親）人沒了之後，那個心啊！昨天在早會之後下來，有一群人，其中有一位，在花蓮也是很有名的，他在媒體，十多年前，孩子發生車禍，非常非常的嚴重，尤其是住在醫院，進進出出是好幾年，身體無法恢復起來，傷到腦，所以整個身體癱了，腦也癱了，但是還能呼吸。父母對這個孩子實在是，陪伴心理的折磨，已經磨到近十年的時間，怎麼樣就是心打不開，連他自己本身，也已經是憂鬱症了，一直一直，走不出這父子之情。
昨天看到他滿面風光，帶著一位醫師，向我介紹說：「這位是心理醫師，我已經走出來了，帶這位醫師來和師父見面。」這位醫師向我說：「其實我都是看您的書，也都在看大愛（臺）。」他說：「心理的導向，真的也是很需要，要有社會很多的事情會合。佛法不離開世間法，這個心靈的導向。」問我還有什麼方法？我說：「這就是方法了。佛法與世間法合一，這就是最好心理導向的方法。」
是啊！終究緣盡，這孩子就是這樣，緣若盡了，就是這樣彼此的拖磨，看他是什麼緣，盡了之後，就走出了那個心靈的方向。
所以，很多事情，「一切由不得己」。很多事情都由不得自己，儘管他的筆是很會寫，能夠讓大家，社會人，做社會人的眼睛，為社會的口舌。一支筆就能夠說很多話，一旦事情發生，由不得自己，什麼方法都沒辦法，再讓他的孩子站起來，所以由不得自己，一切都是業。
父子的情、父子的業，尤其是人生到最後要分開的業，儘管你在人間擁有很多的才華，擁有很多的物質，一直到最後，什麼東西帶得去呢？沒有一項說：「這是我最愛的，我把它帶走。」帶不走。只有一項，你所造作的善惡業，只有這個「業」帶到下輩子；下輩子的情、下輩子的業因、業果。這就是叫做人生。我們的下輩子，最愛的人，是不是能陪我們到終老呢？陪我們到終老時，有一天也要分離。
我們也有看到，昨天，在說九十歲的老太太、八十六歲的老先生，但是貧寒，沒兒女在身邊，眼睛互相對視，就是你、老我也老，你病、我也病，你的形體變，我也變了。這種的人生到底還剩下多久？人生就是這樣，我們未來的人生，又是什麼樣子呢？不知道。
所以，知道的就是現在，現在「覺者用慈施悲」。佛陀來人間為一大事，他來人間就是要來教育我們。我們接受到佛陀的教育，就是慈悲喜捨、「無緣大慈，同體大悲」。那個地方受大災難，實在和我們一點關係都沒有，不過，大家不忍心眾生受苦難，所以大家出錢、出力，親自走到那個地方，雙手去扶他，雙手去為他做事。看到他們吃得飽，看到他們的心與力都出來了，這樣我們歡喜。這種「用慈施悲」，這種無緣大慈，同體大悲，這叫做覺有情者。
我們受佛陀的法，我們身體力行，所以不只是這樣幫助他們，又用心來教他們，能讓他們知道，有錢，我們要用在適當的地方；別人有苦難，我們要發心去幫助他。這種「教喻導皈真如」，已經將這些人的心，這樣一一導向幫助人，這種心靈的財富打開了。我有力的人，去幫助沒有力的人，這就是內心的心靈的財富；同時，那就是已經將貪的心，變成了富有的心，回歸我們「人之初，性本善」，很容易滿足這念心，所以我們要很用心。
愛的力量能夠幫助人，人人的人心若淨化，天災就會減少。所以，除了幫助人，又能疼惜大地、調和四大。大乾坤能否風調雨順，要看人人的心與行，身心的行為。
昨天，我們經文說的，「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
為度眾生生老病死
憂悲苦惱
愚癡闇蔽三毒之火
教化令得
阿耨多羅
三藐三菩提
《法華經譬喻品第三》
佛陀來人間就是為了這樣，要讓我們知道，出生在人間的意義，而人間不是常住的，生就有老、病、死這些事情，道理讓我們知道。這個生與病、死，這個過程中，我們到底造作的，是什麼樣的行為？開始來教我們，讓我們瞭解世間所看到的，這個生態的憂悲苦惱，這是在我們的內心，要如何輔導人人的心，脫離了這種憂悲苦惱，改善我們的心，心態、我們的心理。
心理生起一念，一念之間，一念之間貪，就生惡，一念之間善，那就是產生了那分造福人群。這我們若瞭解法之後，我們會時時顧好，我們這念「一念間」，時時「三好」——口說好話，身，身體力行行做善事，心，想好意。若能夠這樣，身、口、意三好，那就是在那念心。
再接下來的（經）文就是說：「愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
愚癡闇蔽
三毒之火
教化令得
阿耨多羅
三藐三菩提
《法華經譬喻品第三》
我們除了「生老病死、憂悲苦惱」，再接來就是愚癡闇蔽，這是三毒之火。我們在說的這個大宅、三界就譬喻火宅。看，災難從四面起，就像火宅一樣，為什麼會這樣呢？就是人類的三毒：貪、瞋、癡。
貪：
對一切順情之境
引取無厭
貪，是「對一切順情之境，引取無厭」。多還要再多，貪，「有一缺九」——有一萬缺九萬、有十億缺九十億等等。這種的人生，哪有滿足之時呢？不足，不滿足的人生，不會快樂。
瞋：
對一切違情之境
便起怒恚
再來就是「瞋」。「瞋」就是愛發脾氣，「對一切違情之境」──不順意的事情，就起怒恚。那種求不得時，他就不擇手段，種種的毒事都做得出來，這就是瞋，叫做瞋毒。
癡：
迷一切事理之法
因之起惑造業
再來是「癡」。癡，是迷於一切事理之法，因而，就起惑造業。事理不清楚，迷惑於人間，不斷受外面的境界，不斷誘引、誘惑，讓我們愈來愈迷，所以業，惡業，就複製愈多。
像我們的人，家庭裡有人要去做好事，家庭的人就不歡喜：「家不顧，為什麼要去做幫助人的事呢？」「有錢，我們不會花嗎？你為什麼要拿去給別人用？」像這樣，生起了種種障礙人的好事，像這樣，這叫做「惑」，所以「愚癡闇蔽」，這叫做愚癡闇蔽，這叫做三毒之火。
又在此火宅中
不知為苦
是為愚癡闇蔽
以癡故有貪
以貪不遂故有瞋
是為貪瞋癡
三毒之火
此合上諸方災起
所以這個地方又說，「（又）在此火宅中，不知為苦」。因為自己在在造業，不知道自己在造業，後面的結果是什麼？自己這麼的心量不開，讓大家埋怨，自己也不知道這樣不對，所以這叫做「愚癡闇蔽」。
「以癡故有貪」。因為癡，所以就會生貪的念，因為貪，所以貪不到，他就發脾氣，所以這叫做「貪瞋癡三毒之火」，這種的三毒，真的是苦不堪！這全都是無明，不瞭解。
無明不了
起諸邪行
此三於諸諦理
愚惑癡迷
昏闇障蔽故
所以，無明不只是造惡，又是起邪行，不走正路，他就是要走偏路，走那個邪行。尤其是「毒」，毒的意思就是說會障礙、壞出世間的善心。
又稱毒者
以能壞出世善心
故云：
愚癡闇蔽三毒之火
經中 欻然火起
我們人人就是因為要做善，卻有人障礙我們；或者是我們的心有了三毒，障礙我們自己的心，遮蔽了我們的善念。
有人說「昧良知」，就是說我們的良知，被這三毒將我們蓋住了，這種「愚癡闇蔽三毒之火」遮蔽了我們的善念，這就是這個大宅的災難，災難的火不斷，惹火來燒身，所以，佛陀來人間，就是為這件事情，「教化令得阿耨多羅三藐三菩提。」
言如來
所以應身三界者
即為拔濟眾生
出此火宅
以趣於
無上正等正覺
所謂以一大事因緣
出現於世
那就是說，「如來所以應身三界」，他會出現在這三界，就是為了要拔濟眾生，離開這個火宅。
佛陀就是要來解除我們眾生，內心這麼多的「惑、業、苦」，就是要來教化我們眾生，離開這個火宅，能「趣於無上正等正覺」，向正確的道路走。那就是「無上正等正覺」，就是與佛同等的智慧，能夠瞭解宇宙萬物的道理。
我們這些道理若都清楚了，我們永遠就是輕安自在，不再受世間一切，生老病死、憂悲苦惱等等，愚癡闇蔽，這些苦，我們就能夠去除。來去自如，來人間是為了要救人而來，不怕生老病死。就像投入在大災區，是我們自己故意，去那個地方的目的就是去救人。
「苦既拔已，復為說法」，希望他們人人能安穩生活。這就是覺有情，這就是菩薩，這叫做覺有情。我們自己去來自如，我什麼時候要去，我就去，我什麼時候要回來，我就回來。這種用大愛的心去付出，這就是最等上。
各位菩薩，學佛，我們無非就是要學在這裡，相信我們人人都有，這一大事因緣的使命，不過大家要多用心。
Explanations by Master Cheng-Yan
Subject: Compassion Guides Us Back to True Suchness (慈悲教導歸真如)
Date:June.12. 2015
“With the imbalance of the four elements comes the oppression of old age and illnesses. Ultimately, we part from each other when our karmic conditions for being in this world come to an end. This is all beyond our control and only karma follows us after death. The Enlightened One practices loving-kindness and compassion, teaching by example to guide us back to our nature of True Suchnesss.”
The four elements of the macrocosm of the world are earth, water, air and fire. When these four elements are not in balance, then the world is not in a healthy state. Recently we have seen, everywhere around this world, that the four elements are not in balance. We can see the effect this imbalance has on the climate, constantly causing [natural] disasters, so that people face much suffering.
Right now, during the winter, in many countries in the Northern Hemisphere it is snowing because of the cold. When we see poor people suffering in those snowy conditions, we wonder, “How will they survive?” In addition to poor people who are struggling to survive in the cold, there are also people who were caught up in man-made conflicts and no longer even have homes. They take shelter in tattered tents as the snow continues to fall and accumulate. On the ground, aside from patches of snow, there are also spots that are extremely muddy.
We see children living in places that are muddy and cold. When they run outside, there is mud and a mix of water and snow, which has become slush. The land is wet, so after being trampled by people it becomes mud. Thus, there is a lot of mud. The children’s feet, covered either by ragged shoes or nothing at all, are immersed in that icy and slushy water. This is so sad! Their feet are completely caked in mud. You can imagine the snow from the sky falling upon their bodies, and the snow on the ground sticking to their feet. Think about it, what kind of life are they living? It can only be described as a life of suffering.
So, when the four elements are not in balance, it creates unbearable suffering for people. This is in the macrocosm of the world. What about humans? Each of us is a microcosm. We eventually face “the oppression of old age and illnesses.” This is beyond our control. When we grow old, our bodies become frail. As we said yesterday, in our old age, when we see young people, we think, “How wonderful!” We were young once too; how did we come to look like this? We look different now than when we were young. Though only a few decades have passed, we are already frail and often ill. The onset of illnesses is beyond our control.
As we grow old and become ill, in the end we will have to leave this life. This is life’s greatest sorrow. When our karmic retributions for this lifetime have been exhausted, and our karmic connections are at an end, parting is inevitable, even from the person we love the most. For some people, when a loved one dies, they are [totally devastated].
Yesterday, after the volunteer’ morning assembly, a group of people met with me, including a well-known media figure in Hualien. More than ten years ago, his child was involved in an extremely serious car accident.Afterwards the child repeatedly went in and out of the hospital for many years.His body was unable to fully recover.He had suffered a brain injury, so his body was paralyzed, and he developed cerebral palsy.But, he was still able to breathe.
His parents suffered deep mental anguish as they cared for their child.They had been doing this for more than ten years and had never been able to come to terms with it.The father himself has now even developed depression.He was trapped by his feelings for his son.
Yesterday, I saw him in good spirits.He brought a doctor with him and he told me, “This man is a psychologist. He helped me emerge from a dark state of mind. So, I wanted to bring him to meet you.”The psychologist said to me, “Actually, I often read your books and watch Da Ai TV.”
He said, “Spiritual guidance is very important and must be relatable to things happening in our current society. The Buddha-Dharma is inseparable from ways of living in this world.”Regarding this kind of spiritual guidance, he asked me if I knew of any other methods.
I said, “You have said it. Bringing the Buddha-Dharma together with the way we live in this world provides us with the best spiritual guidance.” Indeed, affinities ultimately come to an end.
The case of this child is like this; as their affinities come to an end, they all experience much suffering.
This depends on what kind of affinity they had.Then once it ends, he will be able to find his spatial direction.Many things can happen in life.“This is all beyond our control.”
So many things are beyond our control.This man was such a good writer that he could help everyone see through his eyes and also speak on their behalf.He could articulate so many things with his pen.But when his child got into this accident, many things were beyond his control.There was nothing he could do to enable his son to walk again.So, it was beyond his control; everything is a result of karma.
This father-son relationship was shaped by their karma.And at the end of life, there is still karma to face.Even if we have many talents and own many possessions, at the very end, can we bring any of that with us?We cannot say, “I love this the most; I will take it with me.”We cannot take anything with us.The only thing we can take is the good and bad karma we have created.Karma is the only thing we bring to our next life, shaping our future relationships and future karmic causes and effects.This is the way life works.
In our next life, will our loved ones stay by our side into our final years?Even if they accompany us into our final years, one day we must part.
Yesterday we also talked about the 90-year-old wife the 86-year-old husband.Living in poverty with no children by their side, they only had each other.One is old; so is the other. One is ill, so is the other.One’s appearance has changed; so has the other’s.How much longer will they continue to live this life?This is what life is like.
What will our next life be like?No one knows.What we do know is what is happening right now.Now, “The Enlightened One practices loving-kindness and compassion.”
The Buddha came to this world for one great cause.
He came so that He could teach us.What we have learned from the Buddha is to have loving-kindness, compassion, joy and equanimity, unconditional loving-kindness and universal compassion.This place that has suffered a major disaster is not connected to us in any way.But we cannot bear to let sentient beings suffer.So, everyone contributes their own money and efforts to personally go there [to help].
With their own hands, the volunteers helped them up and took care of things for them.They saw the survivors able to eat their fill and able to again exercise both their mental and physical strength.This brought the volunteers great joy.This is the “practice of living-kindness and compassion.”Those with unconditional loving-kindness and universal compassion are awakened sentient beings.
We have accepted the Buddha-Dharma and put it into practice.Not only are we providing them with some help, we also put our hearts into teaching them so that they know that this money should be spent in appropriate ways, that when others are suffering, we should aspire to help them.This is “teaching by example to guide them back to their nature of True Suchness”.
The hearts of these people have, one by one,become oriented towards helping others. They have unlocked their spiritual wealth. [They said,] “If I have the ability to help, I will help people who need it”. This is their sense of spiritual wealth, which has transformed their mindset of greed into a mindset of abundance. Thus they have returned to their human nature, which “is inherently good”. Now it is easy for them to feel satisfied. So, we must always be mindful.
The power of love can help others. If everyone can bring purity to their minds, then there will be fewer natural disasters. So besides helping others, we must cherish the planet to bring balance to the four elements. Then the world’s weather will be favorable. All this depends on people’s hearts and actions, on our mental and physical behaviors.
Yesterday, the sutra text stated, “[He comes] to deliver sentient beings from birth, aging, illness, death, worry, sadness, suffering and afflictions, all the dark coverings of ignorance and the fires of the Three Poisons and teach them to attain
Anuttara-samyak-sambodhi”.
The Buddha came to this world for this purpose. He wanted to help us understand the meaning of human existence. We cannot live in this world forever. With birth comes aging, illness and death. These principles help us to understand the process of birth, illness and death that we go through and the different kinds of behavior we engage in. he came to teach us and to help us understand what we see in the world and the worry, sorrow, suffering and affliction of this existence, which are found in our hearts. How can we help everyone’s hearts to transcend worry, sorrow, suffering and affliction and improve everyone’s attitude and state of mind?
In our minds, thoughts arise one after another. A single thought of greed leads to evil. A single thought of goodness will lead us to benefit everyone. If we understand the Dharma, then we will constantly take good care with every single thought that arises. Practicing the Threefold Kindness means, we speak kind words with our mouth, we do kind deeds with our body, and we think kind thoughts with our minds. In this way, the Threefold Kindness of body, speech and mind will be carried out due to our intentions. This next sutra passage is about [delivering them] “[from] all the dark coverings of ignorance and the fires of the Three Poisons and teaching them to attain Anuttara-samyak-sambodhi”.
Besides birth, aging, illness and death, and worry, sorrow, suffering and afflictions, there are all the dark coverings of ignorance and the fires of the Three Poisons. The burning house that we are talking about is an analogy for the Three Realms. Look, disasters are arising on all sides just as if we are in a burning house. Why is this happening? Because of the Three Poisons in our minds, greed, anger and ignorance.
Greed means “insatiably grasping at all favorable conditions”.
We want more and more. With greed, “Having one, we lack nine”. Having 10,000, we feel we are lacking 90,000. Having one billion, we lack nine billion and so on. If we live this kind of life, when will we ever be satisfied? If we are never satisfied in life, we will be unhappy.
Then there is anger. With anger, we easily lose our temper with “all unfavorable conditions”. When things do not go the way we want, we become enraged.
When people do not get what they want, they may try to get it by any means necessary, committing all kinds of harmful deeds. This is the poison of anger.
The last poison is ignorance. With ignorance, we are confused over all matters and principles, thus giving rise to delusions and creating karma.
If we are unclear on matters and principles, in this state of confusion and ignorance, we are constantly enticed by external phenomena and thus become more confused. This is why we reproduce more and more bad karma. [In Tzu Chi] we have seen that when a person in a family wants to do good deeds, that can make the rest of the family unhappy. “Why are you helping others instead of taking care of your own family?” “Don’t we need to spend that money on ourselves?” “Why would you give it to others to spend?”. People who prevent others from doing good deeds do so out of ignorance.
This is also part of “all the dark coverings of ignorance”. These are the fires of the Three Poisons. Here it states again, “Living in this burning house, we do not recognize it as suffering”.
“Living in this burning house, we do not recognize it as suffering. This is the darkness of ignorance. Because of ignorance we give rise to greed. When we cannot satisfy our greed, we get angry. This is greed, anger and ignorance. When the fires of the Three Poisons come together, they create all these disasters.”
We are creating karma but we do not know what the consequence of that karma will be. When we are very narrow-minded, it causes resentment in others. But we do not realize that we are not doing the right thing. This is “the darkness of ignorance”. “Because of ignorance we give rise to greed.” Because of ignorance thoughts of greed arise in our minds. When we cannot get what we cover, we lose our temper. Therefore, “Greed, anger and ignorance, are the fires of the Three Poisons.”
The Three Poisons truly cause unbearable suffering. This comes from lack of clarity and understanding.
Lack of clarity and understanding leads to all deviant conduct. The Three [Poisons] obstruct all true principles with foolishness, delusion, ignorance, confusion and darkness.
Ignorance not only leads us to commit evils, it leads us to engage in deviant conduct and stray from the correct path. It leads is the take a side road, to engage in improper practices.
So, it is a poison. A “poison” is something that hinders us, that harms our world-transcending aspirations.
They are called poisons because they can harm our world-transcending aspirations. Thus it speaks of the darkness of ignorance and the fires of the Three Poisons. The sutra previously stated: “A fire broke out.”
We may want to do good deeds, but are hindered by someone, or perhaps the Three Poisons in our minds are hindering us by covering our wholesome intentions.
Some say, “My conscience was covered.” This means that our conscience was covered up by the Three Poisons. The “darkness of ignorance and the fires of the Three Poisons have covered our kind intentions. This is the disaster faced by the great house. These flames continue to burn, hurting us. This is why the Buddha came to this world, “to teach them to attain Anuttara-samyak-sambodhi.”
So, this is why the Tathagata manifest a body in Three Realms. He appears in the Three Realms to provide relief foe sentient beings and help them escape this burning house.
The Tathagata manifests a body in the Three Realms because He wants to provide relief for all sentient beings and help them escape this burning house to head towards supreme, universal and perfect enlightenment. This is the one great cause for which. He appears in the world.
The Buddha came to dispel the delusion, karma and suffering in our minds. He came to teach sentient beings how to escape this burning house and “head towards supreme, universal and perfect enlightenment.” We should move along the correct path, which leads to supreme, universal and perfect enlightenment, the wisdom that is equal to the Buddha’s.
Then we can understand the principles of all things in the universe. If we clearly understand the principles, we will always be peaceful and at ease.We will not be affected by things such as birth, aging, illness and death, worry, sorrow, suffering, afflictions, all of the darkness of ignorance. We will be able to eliminate these sufferings, and be free to come and go with ease. If we are coming to the world to save people, we will not fear birth, aging, illness and death.
Similarly, when we went into that disaster area, we went there intentionally with the goal of saving people.
Having relieved [sentient beings] from suffering, [Bodhisattvas] then expound the Dharma for them in the hope that they can stabilize their lives. This is what Bodhisattvas, awakened beings do. These are the actions of awakened sentient beings. We can come and go as we wish. When it is time to go, we go. When it is time to come back, we come back. Giving to others with this kind of great love is unsurpassed.
Dear Bodhisattvas, as Buddhist practitioners, this is what we must learn. I believe that everyone has this mission of carrying out this one great cause, but we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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