20150629《靜思妙蓮華》持心無漏速出三界(第597集)
（法華經•譬喻品第三）
⊙「佛既自證為作保任，持無漏出三界之苦，得三界外之樂不虛，暢演本懷隨心意語，成佛之道保任不虛。」
⊙「而作是言：汝等莫得樂住三界火宅，勿貪麤弊色聲香味觸也！若貪著生愛，則為所燒。」《法華經譬喻品第三》
⊙「汝速出三界，當得三乘聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。」《法華經譬喻品第三》
⊙汝速出三界，當得三乘聲聞、辟支佛、佛乘：佛慈懇切呼籲，守志奉道，若能持心不貪著，即得速出三界，可得三乘之果。
⊙我今為汝保任此事，終不虛也：佛即以自所證，體悟宇宙諦理，開智慧覺海，為之保任，以明不虛。
【證嚴上人開示】
「佛既自證為作保任，持無漏出三界之苦，得三界外之樂不虛，暢演本懷隨心意語，成佛之道保任不虛。」
佛既自證
為作保任
持無漏
出三界之苦
得三界外之樂
不虛
暢演本懷
隨心意語
成佛之道
保任不虛
佛陀是大覺者，他已經對宇宙、天地、萬物、人間種種道理，都是完全體悟、瞭解，所以佛陀所說的法，他就是負責任，負責任就能夠保證，所以「為作保任」。佛陀已經是證悟了，向眾生來保證，說：「我說的法絕對是無虛妄法」這是佛陀對眾生，希望眾生能夠相信佛陀的教法。
所以「持無漏，出三界之苦」。佛陀教育我們，希望我們人人聽，要相信，而且要身體力行。「持無漏」，「無漏」是三無漏學：那就是戒、定、慧。
戒、定、慧我們要持，還有，叫做聞、思、修，我們聽佛陀向我們教育，如是因、如是緣、如是果、如是報。既然是因緣果報，造惡者受惡報，造福者受善報，善惡是這麼的分明，所以我們必定要戒，戒守我們的身行，我們若安分守己，就不會去做了犯法的事情。所以，戒就是止惡防非，所以我們必定要受持，持戒，戒要無漏，不要讓它漏失掉。
有戒，自然我們會，很安定我們的心；心若安定，看境界分別是非就很清楚了，這就是智慧。對眾生慈悲平等，對人人都是敬愛——你和我一樣，無分你差我的能力差，無分你比我更愚鈍；沒有這樣分，因為知道就是人人本具佛性。
所以戒、定、慧，要從何來？聞、思、修得來。要聽法，聽法之後，好好思考，要很仔細，好好要想。不是說「有啊，有啊，我有聽了，我每天早上都有聽，不只是有聽，我還有做筆記呢！」有聽、筆記之後，和我們的生活有會合嗎？生活中有「如是行」嗎？有「如是法」嗎？所以說，我們要落實在生活中，佛法是聽來生活所用的，不是只聽來裝飾，說，我有聽法，聽很多，不是花瓶，是真正水瓢，所以我們要用在日常生活中。
所以，戒、定、慧(三學)，聞、思、修(三慧)，這全都是「持無漏，出三界苦」。我們若能夠修「無漏法」，法入我們的心，行在我們的身上，法聽了之後，沒有讓它漏失掉，我們能夠身體力行，這樣去修行，自然我們就能夠知道，人間就像三界火宅，火一直逼近來了，我們要怕，我們要懂得準備，要如何脫離三界。
所姿「得三界外之樂，不虛」。就能夠體會人間這個欲，欲界、色界、無色界，心理複雜之苦等等，我們若有「三無漏學」，知道這是苦、這是空、這是無常、這是無我，全都知道，若這樣，就能夠「得三界外」，脫離三界，脫離了三界，脫離這種的煩惱，快樂啊！快樂。
就像佛陀的堂弟(摩訶男)，他出家之後，他每天每天都在喊：「樂哉！樂哉！很快樂。」有一位比丘就來向佛陀這樣說：「佛陀，摩訶男他每天都還在，貪著在過去皇宮的快樂。」佛陀問他：「怎麼說？」他說：「每天我都聽他，在那裡喊說：樂哉！樂哉！」佛陀就說：「來，你去叫摩訶男來。」這位比丘就去將摩訶男叫來。
佛陀就問：「摩訶男，你是不是心，還貪著在皇宮享樂的快樂呢？」摩訶男就說：「佛陀，名位如浮雲，一點我都沒有貪著。」「要不然，你為什麼每天都在那裡，在喊快樂呢？」摩訶男回答：「佛陀，我已經捨棄了人間世俗一切，名、利、是、非，已經全都放下了，所以我非常非常的快樂，任何一個時候輕安自在。我已經脫離了這種三界──這無色(界)的煩惱、我脫離了色界的欲念，我已經將這些欲完全清淨，所以我能夠時時歡喜，輕安自在，快樂啊！」佛陀當場問，比丘當場聽，對摩訶男再也沒懷疑了。這就是「得三界外之樂不虛」。
「暢演本懷隨心意語」。佛陀就是要讓大家瞭解，若能夠人人本具佛性，不要再耽著在人間，這種名利、地位，種種的欲念，要趕緊跳脫出來。這是佛陀要向大家說的話，那就是去除無明。無明全都去除了，我們的真如本性，才能夠與宇宙會合，真理才能夠明顯。我們若能夠瞭解，佛陀在「暢演本懷」，佛陀「隨心意語」，隨佛陀的心，想要說的話；我們若能夠體會、能夠瞭解，這正是「成佛之道」，佛陀向我們「保任不虛」。
所以，前面的(經)文這樣說，「汝等莫得樂住，三界火宅」，不要再貪著在這裡了。「勿貪麤弊，色聲香味觸也」，不要再貪著了，世間一切的欲樂，一切的財物、名利，這全都不是真。
而作是言
汝等莫得樂住
三界火宅
勿貪麤弊
色聲香味觸也
若貪著生愛
則為所燒
《法華經譬喻品第三》
我們人生一輩子才多久？最後也是歸空啊！我們要瞭解「空幻」的道理，不要再貪著在這麼麤，這一點價值都沒有。若還是貪著生愛，眾生又再生生了愛念，就「則為所燒」，就是在這三界的，無明煩惱火來燒我們。無明煩惱就像火一樣，這樣在燒我們，真的是煎熬啊！
下面這段(經)文說，「汝速出三界，當得三乘聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。」
汝速出三界
當得三乘
聲聞 辟支佛 佛乘
我今為汝
保任此事
終不虛也
《法華經譬喻品第三》
雖然佛陀希望能夠暢演本懷，向大家說：你們現在反無明為真如，若這樣，你們就能夠成佛。但是我們無法去體會，所以佛陀就要教我們，用三乘的道理，讓我們聽，讓我們體悟。
聽的是聲聞，從聽來瞭解道理，還是要再靠聽，不斷聽，不斷體會。但是，辟支佛一聞千悟，說無常，光是「無常」二字，他所體悟就瞭解，天下萬物的道理，緣這個境界分析來，從「有」分到零，這種「空」的道理，瞭解了。「空」就是在無常中，我們要去體會，這是辟支佛的境界。佛，佛就是大乘的境界，你要成佛，成佛就要經過菩薩道，這叫做大乘法。
所以「聲聞、辟支佛、佛乘」，因為這是向修行者說的，所以他將菩薩道跳過，那就是辟支佛就是獨善其身，佛是兼利他人，是向現出家相的弟子，所說的話，大家修行，除了在聲聞、辟支佛，要立志將來要成佛，這叫做三乘法。
「我今為汝保任」，能夠，我能夠向你們保任。「終不虛也」，就是從現在一直到未來，永遠這個法是真實法，棄「權」，棄掉了過去的「權」，方便法，現在要對大家說的是真實法，是終不虛，到最後絕對是不虛。
所以這是佛陀，「佛慈懇切呼籲」。佛陀一直要向大家趕緊呼籲：你們修行是很好，但是要更密切一點，要更加精進些。因為三界火宅，四方八達，已經來了，尤其是人生苦短，有身體的時候，要把握今生此世，「此身不向今生度，更向何生度此身」呢？
所以，佛陀現在《法華經》，愈來愈迫切呼籲著，呼籲我們人人「守志奉道，若能持心不貪著，即得速出三界，可得三乘之果。」
汝速出三界
當得三乘
聲聞辟支佛佛乘：
佛慈懇切呼籲
守志奉道
若能持心不貪著
即得速出三界
可得三乘之果
這樣應該就很瞭解了。我們人人若能夠好好，將這念心常常堅持，守志，好好堅持著，不要再有貪著，就能夠很快「速出三界」。三界在我們的心地，只要我們的心，不要一直在起欲念──錢多，還要更多，朌產大還要更大；只要不要有這些貪欲的心，自然離開這個境界，心就不會再有煩惱。不只是沒煩惱，還能夠去除惑、無明，這種心就很清淨了。這樣今生就能夠「速出三界」，我們的身心輕安自在。
「我今為汝，保任此事，終不虛(也)」，這是佛陀為我們要保任，這是佛已經自證了。
我今為汝
保任此事
終不虛也：
佛即以自所證
體悟宇宙諦理
開智慧覺海
為之保任以明不虛
他對他的真如本性，與宇宙的真理，已經會合了，所以天、地、人間，所有一切的事物，還有什麼，佛不瞭解呢？所以「體悟宇宙諦理，開智慧覺海」。已經完全啟開了，他的心雖然在我們人間，但是他的智慧與宇宙諦理，已經會合，所以是「智慧覺海」，這是佛心靈的境界。這是佛陀「為之保任，以明不虛」，讓我們瞭解，絕對是不虛妄。
還記得和大家分享過一段故事，有一次，佛陀和阿難，還有其他的比丘，在外面化緣的時候，從路走進巷弄裡面，在巷裡，忽然間竄出了一群人，這樣將他們擋起來，，不要讓他們過。
這群人來勢洶洶，就向佛陀說：「來，拿出你的五百，五百兩出來。」弟子就出來說了：「佛陀從來都沒欠你的錢，為什麼你一定要向佛陀，要五百兩？」這個回答就說：「不管，我一定今天要向他要到這些錢。」佛陀默然不開口，這些人還是擋在前面。
這個消息就傳出去了，大臣聽到了，「怎麼可以！」趕緊來了，就說：「是不是你要的錢，我替佛陀還。」他說：「五百兩，我是要向佛要的，不是你的，所以我不是要你的錢。」他就說：「不然，我給你一千(兩)？」也是不允許。「五千(兩)？」不允許。「五大車的金銀財寶給你，可以嗎？」「不可以。」在那個地方，還是僵持在那裡。
給孤獨長者聽到了，也趕來了，就說：「若這樣，我替他還，可以嗎？」「是你啊，你可以！」這些人歡喜就回去了。
回到祇園精舍，大家覺得這很奇怪，開始請求佛陀說出因緣。佛陀開始就說了，無量數劫以前，有一位是大臣的兒子，與太子是很好的朋友。大臣的兒子很愛玩，也和人賭博，結果欠人家五百兩，他的債主，有一天遇到大臣的孩子，就說：「你欠我的賭債，我總是要來找你要錢。」
但是，那時候大臣的兒子，身上沒有錢，正好那位太子路過，就說：「我先代替他還，可以嗎？」債主說：「好啊！你要代替他還，我可以接受。」但是太子說：「我現在身上也沒帶這麼多錢，所以我替他保任，你可以向我討。」就這樣，這筆帳這樣掛著。
佛陀說到這裡，「當時那位太子就是我，那位大臣的兒子，是現在的給孤獨長者。他欠的錢，我保任，所以債主遇到我，一定要向我討債。大臣沒有欠他錢，所以他不要他的錢。這是因果啊！」
所以，我們應該要體會，也要瞭解。佛陀他已經是自證，佛陀所說的法都是真道理，我們一定要瞭解。佛陀既然為我們保任，持無漏、出三界，只要我們大家持「無漏」，無漏就是法入我們的耳根，要入我們的心，我們要聞、思、修，戒、定、慧。我們若能夠這樣，我們就能及時、很快，我們所以的煩惱就放下了，就不再造業，不會再起惑造業，若這樣，心常常就是輕安自在，「得三界外之樂不虛」，很歡喜，就如摩訶男每天歡喜、快樂，這叫做輕安自在。
這就是佛陀講《法華經》，就是為了要「暢演本懷」，所以這是《法華經》，是佛陀「隨心意語」，自己的心、自己的本懷，要講給大家聽，讓大家有成道的機會，就向大家來「保任不虛」。
所以各位，心學佛，要真正有慎思。前已經說過，我們要很慎思，好好在生活中要很謹慎，我們聽法之後，要重思惟，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Uphold the Flawless Studies to Escape Suffering (智慧方便權實並用)
Date:June.29. 2015
“The Buddha used His own realization as a guarantee that by upholding the Flawless [Studies], escaping the suffering of the Three Realms and attaining the joy that exists outside the Three Realms is not an illusion. He freely expresses His original intent and speaks in accord with His own mind. He guarantees that the path to Buddhahood is true.”
The Buddha is the Great Enlightened One. He already has a complete realization and understanding of the universe, the world, all things within it and all the various kinds of principles in this world. So, the Buddha took responsibility for the Dharma He taught. Taking responsibility means He could guarantee it.
He “[used His realization] as a guarantee.” He had already attained realizations, so He guaranteed to sentient beings that “The Dharma I teach is absolutely not false.” The Buddha said this to sentient beings, hoping they would have faith in the teachings.
So, “By holding the Flawless [Studies], [we] escape the suffering of the Three Realms.” The Buddha taught us this in the hope that we will listen, believe and put these teachings into practice. “Upholding the Flawless [Studies]” refers to the Three Flawless Studies which are precepts, Samadhi and wisdom. We must uphold precepts, Samadhi and wisdom and also listen, contemplate and practice.
We have heard the Buddha’s teaching that, “As are the causes and conditions, so are the effects and retributions.” Because of the karmic law of cause and effect, those creating evil will face negative retributions, and those who do good enjoy positive retributions. Goodness and evil are clearly different. Therefore, we must uphold precepts; we must be vigilant of our conduct and be content with what we have. Then we will do nothing that violates the teachings.
So, precepts are for stopping evil and guarding against wrongs. We must accept and uphold the precepts flawlessly so we do not lose any of their essence. With precepts, we will naturally be able to stabilize our minds. When our minds are calm, we can observe our conditions and clearly discern right from wrong. This is wisdom.
We treat all sentient beings with equal compassion and show respect and love to all. You and I are the same. I do not distinguish between our abilities, and I do not distinguish between our intelligence. I do not draw any of these distinctions because I know that we all intrinsically have Buddha-nature. Where do the Three Flawless Studies come from? Listening, contemplating and practicing. We should listen to the Dharma and then earnestly contemplate it. We must think carefully.
We cannot just say, “Yes, I’m listening. I listen to the teachings every morning. Not only am I listening, I’m taking notes.” After listening and taking notes, have we applied the teachings to our lives? Are we putting them into practice? Are we living according to the Dharma? We must live out the Dharma in our lives. The Buddha-Dharma is meant to be applied, not to be used as decoration when we say, “I have listened to many teachings.” It is not like a flower vase, but like a water dipper. Thus, it is something to use in our daily living.
So, we need precepts, Samadhi and wisdom and must listen, contemplate and practice. “By upholding the Flawless [Studies], [we] escape the suffering of the Three Realms.” If we can cultivate the Flawless Studies, we can take the Dharma to heart and put it into practice through our actions. After we listen to the Dharma, if we do not allow it to leak out, we can put it into practice. By engaging in spiritual practice, naturally we will be able to realize that this world is like the burning house of the Three Realms.
The fire is approaching, so we should be afraid; we must make preparations to transcend the Three Realms.Then “[We] attain the joy that exists outside the Three Realms [and] is not an illusion.”We will comprehend the suffering that arises from the desire form and formless realms and the complications in our thinking and so on.
If we cultivate the Three Flawless Studies, then we recognize this is suffering, emptiness, impermanence and no-self.We understand this completely, so we can “attain [the joy that] exists outside the Three Realms”; we can escape and be free of the Three Realms, free of these afflictions and become very happy.
Take the Buddha’s cousin as an example.After he became a monastic, he should every day, “What joy! What joy! I’m very happy!”A bhiksu came to the Buddha and said, “Venerable Buddha, every day Mahanama still clings to the pleasures of the royal palace.”
The Buddha asked “Why do you say that?”
The bhiksu said, “Every day, I hear him shouting, What joy! What joy!”
The Buddha said, “Tell Mahanama to come see me.”
So, the bhiksu sent for Mahanama.
The Buddha asked, “Mahanama, is your mind still greedily clinging to the pleasures you enjoyed in the royal palace?”
Mahanama said, “Venerable Buddha, status is like a floating cloud I do not cling to it at all.”
“Then why are you shouting every day that you are so happy?”
Mahanama replied, “Venerable Buddha, I have let go of all worldly things such as recognition, wealth and being right. I have let go of all of that, therefore, I am very happy. I feel peaceful and at ease all the time. I have already transcended the Three Realms, the afflictions in the formless realm and the desires in the form realm. I have eliminated all my desires so I am constantly happy. I feel peaceful, at ease and happy!”
As the Buddha asked questions, the other bhiksus listened.They were no longer suspicious of Mahanama.
This is how one “attains the joy that exists outside the Three Realms and is not an illusion.”
So, “He freely expressed His original intent and spoke in accord with His own mind.”
The Buddha wanted to help everybody understand that since we intrinsically have Buddha-nature, we must not remain attached to worldly things like recognition, wealth, status and various desires; we must quickly free ourselves.This is what the Buddha wanted to tell us, that we must eliminate our ignorance.Only after we completely eliminate our ignorance can our nature of True Suchness become one with the universe.Then true principles will become apparent.
If we can understand how the Buddha “freely expressed His original intent” and “spoken in accord with His own mind,” if we can experience and comprehend what it was that He wanted to say, we can see that it is the path to Buddhahood.
The Buddha guaranteed to us that it is not false.So, the previous sutra passage states, “You must not happily remain in the burning house of the Three Realms.”
We must not remain in here anymore.“Do not be greedy for coarse and worthless forms, sounds, smells, tastes and sensations.”We must not be greedy anymore.All worldly desires, pleasures, wealth and fame are deceptive, not true.
Thus, I said this, “You must not happily remain in the burning house of the Three Realms. Do not be greedy for these coarse and worthless forms, sounds, smells, tastes and sensations. If you are greedy and give rise to cravings, you will be burned.”
How long will our lifetime last?In the end, everything is ultimately empty.We must understand the truth of this illusion.We must not be attached these coarse things that have no value at all.If we still greedily cling to these things, we will give rise to cravings, and “we will be burned”.In the Three Realms, we will be burned by the fires of ignorance and afflictions.
Ignorance and afflictions are like fires.As we are being burned, we feel truly tormented.
The following sutra passage states, “If you quickly leave the Three Realms, you can attain the Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles. I now guarantee to you that this matter is ultimately not false.”
The Buddha had hoped to freely express.His original intent to everyone “If you can turn from ignorance to True Suchness, you will attain Buddhahood”. But we were unable to comprehend this, so the Buddha had to teach us with the principles of the Three Vehicles to help us achieve realization through listening. Hearers understand principles through listening. They still rely on continual listening to achieve realization. But Pratyekabuddhas hear one thing and realize 1000. When we speak of impermanence, just from the word “impermanence” alone. Pratyekabuddhas can realize the principles of all things in the world. They can analyze the phenomena they encounter and break it down from existence to non-existence.
Thus they understand the principle of “emptiness”.
“Emptiness” can be found in impermanence. We must seek to experience this. This is the state of Pratyekabuddhas.
Buddhahood is achieved through the Great Vehicle. To attain Buddhahood, we must walk the Bodhisattva-path; that is the Great Vehicle Dharma. So, there are the “Hearer, Pratyekabuddha and Buddha Vehicles. Because He was teaching spiritual practitioners, He skipped over the Bodhisattva-path. Pratyekabuddhas only benefit themselves, while Buddhas also benefit others. These were teachings He gave to His monastic disciples.
Spiritual practitioners, other than Hearers and Pratyekabuddhas, must vow to attain Buddhahood. These are the Three Vehicles.
“I now guarantee to you that this is not false”. This means that from now on and into the future, this teaching is the True Dharma. The Buddha set aside the provisional teachings, the past skillful means. Now He was teaching everyone the True Dharma, “which is ultimately not false”. In the end, this Dharma is definitely not false.
So, the Buddha, “kindly and earnestly called on us”. The Buddha earnestly called on everyone, “Your spiritual practice is very good, but you must be even more diligent, because in the burning house of the Three Realms, the fire is approaching from all sides. In particular, life is painfully short, so while we have this body, we should seize this opportunity”.
If we do not transform ourselves in this life, in which lifetime will we do so?
So, as the Buddha taught the Lotus Sutra, He more and more earnestly called on us to uphold our mission and follow the path. “If we can keep our minds free of greed, we can quickly escape the Three Realms and attain [the fruits of] the Three Vehicles”.
This we should be able to understand. If everyone can earnestly uphold their resolve, hold firm to their mission and be free of greed, we can “quickly escape the Three Realms”. The Three Realms are in our minds. As long as our minds do not give rise to the desire for more and more money, more and more wealth, as long as we are free of this greed, naturally we can transcend these realms and be free of all afflictions in our minds. Not only will we be free of afflictions, we can also eliminate delusions and ignorance so that our minds will be pure. In this way, during this lifetime, we can “quickly escape the Three Realms” and be peaceful and at ease.
“I now guarantee to you that this matter is ultimately not false”. This is what the Buddha guaranteed to us. This is because He had already attained this.
I now guarantee to you that this matter is ultimately not false: The Buddha used His own realization, His awakening to the truths of the universe and His unlocking of the ocean of enlightened wisdom as a guarantee that this was clearly not false.
His intrinsic nature of True Suchness was already one with the true principles of the universe. Of all the things in this world between heaven and earth, is there anything the Buddha does not understand? He realized all true principles of the universe and completely unlocked His ocean of enlightened wisdom. Although He was still in the human realm, His wisdom was already one with the true principles of the universe this ocean of enlightened wisdom is the state of the Buddha’s mind. The Buddha “guaranteed that this is clearly not false”. What He has helped us understand is clearly not false.
I recall sharing this story with your once before. One time, the Buddha, Ananda and other bhiksus were out asking for alms. When they walked into a side street, a group of people suddenly rushed forward and stopped the Buddha and the bhiksus. They would not allow them to pass through.
This group of people were quite menacing. One of the men said to the Buddha, “Give us 500 taels.” His disciples stepped forward and said “The Buddha does not owe you any money, why are you asking Him to give you 500 taels?
The man responded. “I don’t care, I must collect this debt from Him today.” The Buddha did not say anything. These people still blocked the way and would not let Him pass.
This news quickly spread and when the government officials heard, they were confused. They rushed over there and said, “Can I give you this money in place of the Buddha? The man said, “I want 500 taels from the Buddha, not from you. So no, I don’t want your money.” The official then said, “What if I give you 1000 taels then?” the man still refused. “With about 5000 taels?” Again the man refused. “What about five large carts of treasures?” “No.”
They remained in a deadlock. When Elder Anathapindada heard the news, he also rushed over and said, “In this case, can I repay the debt for Him?” “If it is from you, then yes.” What that, the people happily left.
When they got back the Jeta Grove, everyone felt that this was odd, so they asked the Buddha to explain the cause and conditions behind this. The Buddha told the following story.
Countless kalpas ago, the son of a government official was very good friends with the crown prince. The son was fond of entertainment and pleasures as well as gambling. As a result, he accrued a debt of 500 taels.
Eventually, his creditor found him and said, “You haven’t repaid the debt that you owe me. I want you to repay this debt right now.” But at that moment, the official’s son did not have any money on him. Just then, the crown prince was passing by. He said, “Can I pay you back on his behalf? The creditor said, “If you want to pay the debt on his behalf, I will accept that.
Then the crown prince said, “I don’t have that much money on me either but. I will guarantee this debt and you can collect the money from me.”
Since that say, the debt has remained unpaid. At this part of the story, the Buddha said, “I was the crown prince and that official’s son is Elder Anathapindada. I guaranteed the repayment of this debt. Therefore, when the creditor saw me, he wanted to collect the debt only from me. The official did not owe the money, so the creditor didn’t want any of his money. These are the causes and effects.
So, we should realize and understand that the Buddha had already verified for Himself that the Dharma He taught was all true. We must understand this. Since the Buddha guaranteed to us that “By upholding the Flawless [studies], as long as we cultivate the Flawless [Studies], the Dharma will enter through our ears and go into our hearts and minds.
Then we must listen, contemplate and practice with precepts, Samadhi and wisdom. If we can do so, we will be able to promptly let go of all our afflictions.Then we will no longer give rise to delusions and create karma. In this state, our minds will be peaceful and at ease. “We will attain the joy that exists outside the Three Realms and is not an illusion.”
Then we will always be very happy. Like Mahanama, we will be joyful every day. This is a state of being peaceful and at ease.
The Buddha taught the Lotus Sutra to freely carry out His original intent. Therefore, the Lotus Sutra was taught “according to the Buddha’s intent. The Buddha wanted to share His state of mind and express His original intent so that everyone would have the chance to attain Buddhahood. Thus He guaranteed to us that “It is not false.
So, dear Bodhisattvas, as we learn the Buddha’s Way, we must think carefully. As I have said before, we must contemplate very carefully, and we must be careful in our daily living. After listening to the teachings, we must carefully contemplate them and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「佛既自證為作保任，持無漏出三界之苦，得三界外之樂不虛，暢演本懷隨心意語，成佛之道保任不虛。」
⊙「而作是言：汝等莫得樂住三界火宅，勿貪麤弊色聲香味觸也！若貪著生愛，則為所燒。」《法華經譬喻品第三》
⊙「汝速出三界，當得三乘聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。」《法華經譬喻品第三》
⊙汝速出三界，當得三乘聲聞、辟支佛、佛乘：佛慈懇切呼籲，守志奉道，若能持心不貪著，即得速出三界，可得三乘之果。
⊙我今為汝保任此事，終不虛也：佛即以自所證，體悟宇宙諦理，開智慧覺海，為之保任，以明不虛。
【證嚴上人開示】
「佛既自證為作保任，持無漏出三界之苦，得三界外之樂不虛，暢演本懷隨心意語，成佛之道保任不虛。」
佛既自證
為作保任
持無漏
出三界之苦
得三界外之樂
不虛
暢演本懷
隨心意語
成佛之道
保任不虛
佛陀是大覺者，他已經對宇宙、天地、萬物、人間種種道理，都是完全體悟、瞭解，所以佛陀所說的法，他就是負責任，負責任就能夠保證，所以「為作保任」。佛陀已經是證悟了，向眾生來保證，說：「我說的法絕對是無虛妄法」這是佛陀對眾生，希望眾生能夠相信佛陀的教法。
所以「持無漏，出三界之苦」。佛陀教育我們，希望我們人人聽，要相信，而且要身體力行。「持無漏」，「無漏」是三無漏學：那就是戒、定、慧。
戒、定、慧我們要持，還有，叫做聞、思、修，我們聽佛陀向我們教育，如是因、如是緣、如是果、如是報。既然是因緣果報，造惡者受惡報，造福者受善報，善惡是這麼的分明，所以我們必定要戒，戒守我們的身行，我們若安分守己，就不會去做了犯法的事情。所以，戒就是止惡防非，所以我們必定要受持，持戒，戒要無漏，不要讓它漏失掉。
有戒，自然我們會，很安定我們的心；心若安定，看境界分別是非就很清楚了，這就是智慧。對眾生慈悲平等，對人人都是敬愛——你和我一樣，無分你差我的能力差，無分你比我更愚鈍；沒有這樣分，因為知道就是人人本具佛性。
所以戒、定、慧，要從何來？聞、思、修得來。要聽法，聽法之後，好好思考，要很仔細，好好要想。不是說「有啊，有啊，我有聽了，我每天早上都有聽，不只是有聽，我還有做筆記呢！」有聽、筆記之後，和我們的生活有會合嗎？生活中有「如是行」嗎？有「如是法」嗎？所以說，我們要落實在生活中，佛法是聽來生活所用的，不是只聽來裝飾，說，我有聽法，聽很多，不是花瓶，是真正水瓢，所以我們要用在日常生活中。
所以，戒、定、慧(三學)，聞、思、修(三慧)，這全都是「持無漏，出三界苦」。我們若能夠修「無漏法」，法入我們的心，行在我們的身上，法聽了之後，沒有讓它漏失掉，我們能夠身體力行，這樣去修行，自然我們就能夠知道，人間就像三界火宅，火一直逼近來了，我們要怕，我們要懂得準備，要如何脫離三界。
所姿「得三界外之樂，不虛」。就能夠體會人間這個欲，欲界、色界、無色界，心理複雜之苦等等，我們若有「三無漏學」，知道這是苦、這是空、這是無常、這是無我，全都知道，若這樣，就能夠「得三界外」，脫離三界，脫離了三界，脫離這種的煩惱，快樂啊！快樂。
就像佛陀的堂弟(摩訶男)，他出家之後，他每天每天都在喊：「樂哉！樂哉！很快樂。」有一位比丘就來向佛陀這樣說：「佛陀，摩訶男他每天都還在，貪著在過去皇宮的快樂。」佛陀問他：「怎麼說？」他說：「每天我都聽他，在那裡喊說：樂哉！樂哉！」佛陀就說：「來，你去叫摩訶男來。」這位比丘就去將摩訶男叫來。
佛陀就問：「摩訶男，你是不是心，還貪著在皇宮享樂的快樂呢？」摩訶男就說：「佛陀，名位如浮雲，一點我都沒有貪著。」「要不然，你為什麼每天都在那裡，在喊快樂呢？」摩訶男回答：「佛陀，我已經捨棄了人間世俗一切，名、利、是、非，已經全都放下了，所以我非常非常的快樂，任何一個時候輕安自在。我已經脫離了這種三界──這無色(界)的煩惱、我脫離了色界的欲念，我已經將這些欲完全清淨，所以我能夠時時歡喜，輕安自在，快樂啊！」佛陀當場問，比丘當場聽，對摩訶男再也沒懷疑了。這就是「得三界外之樂不虛」。
「暢演本懷隨心意語」。佛陀就是要讓大家瞭解，若能夠人人本具佛性，不要再耽著在人間，這種名利、地位，種種的欲念，要趕緊跳脫出來。這是佛陀要向大家說的話，那就是去除無明。無明全都去除了，我們的真如本性，才能夠與宇宙會合，真理才能夠明顯。我們若能夠瞭解，佛陀在「暢演本懷」，佛陀「隨心意語」，隨佛陀的心，想要說的話；我們若能夠體會、能夠瞭解，這正是「成佛之道」，佛陀向我們「保任不虛」。
所以，前面的(經)文這樣說，「汝等莫得樂住，三界火宅」，不要再貪著在這裡了。「勿貪麤弊，色聲香味觸也」，不要再貪著了，世間一切的欲樂，一切的財物、名利，這全都不是真。
而作是言
汝等莫得樂住
三界火宅
勿貪麤弊
色聲香味觸也
若貪著生愛
則為所燒
《法華經譬喻品第三》
我們人生一輩子才多久？最後也是歸空啊！我們要瞭解「空幻」的道理，不要再貪著在這麼麤，這一點價值都沒有。若還是貪著生愛，眾生又再生生了愛念，就「則為所燒」，就是在這三界的，無明煩惱火來燒我們。無明煩惱就像火一樣，這樣在燒我們，真的是煎熬啊！
下面這段(經)文說，「汝速出三界，當得三乘聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。」
汝速出三界
當得三乘
聲聞 辟支佛 佛乘
我今為汝
保任此事
終不虛也
《法華經譬喻品第三》
雖然佛陀希望能夠暢演本懷，向大家說：你們現在反無明為真如，若這樣，你們就能夠成佛。但是我們無法去體會，所以佛陀就要教我們，用三乘的道理，讓我們聽，讓我們體悟。
聽的是聲聞，從聽來瞭解道理，還是要再靠聽，不斷聽，不斷體會。但是，辟支佛一聞千悟，說無常，光是「無常」二字，他所體悟就瞭解，天下萬物的道理，緣這個境界分析來，從「有」分到零，這種「空」的道理，瞭解了。「空」就是在無常中，我們要去體會，這是辟支佛的境界。佛，佛就是大乘的境界，你要成佛，成佛就要經過菩薩道，這叫做大乘法。
所以「聲聞、辟支佛、佛乘」，因為這是向修行者說的，所以他將菩薩道跳過，那就是辟支佛就是獨善其身，佛是兼利他人，是向現出家相的弟子，所說的話，大家修行，除了在聲聞、辟支佛，要立志將來要成佛，這叫做三乘法。
「我今為汝保任」，能夠，我能夠向你們保任。「終不虛也」，就是從現在一直到未來，永遠這個法是真實法，棄「權」，棄掉了過去的「權」，方便法，現在要對大家說的是真實法，是終不虛，到最後絕對是不虛。
所以這是佛陀，「佛慈懇切呼籲」。佛陀一直要向大家趕緊呼籲：你們修行是很好，但是要更密切一點，要更加精進些。因為三界火宅，四方八達，已經來了，尤其是人生苦短，有身體的時候，要把握今生此世，「此身不向今生度，更向何生度此身」呢？
所以，佛陀現在《法華經》，愈來愈迫切呼籲著，呼籲我們人人「守志奉道，若能持心不貪著，即得速出三界，可得三乘之果。」
汝速出三界
當得三乘
聲聞辟支佛佛乘：
佛慈懇切呼籲
守志奉道
若能持心不貪著
即得速出三界
可得三乘之果
這樣應該就很瞭解了。我們人人若能夠好好，將這念心常常堅持，守志，好好堅持著，不要再有貪著，就能夠很快「速出三界」。三界在我們的心地，只要我們的心，不要一直在起欲念──錢多，還要更多，朌產大還要更大；只要不要有這些貪欲的心，自然離開這個境界，心就不會再有煩惱。不只是沒煩惱，還能夠去除惑、無明，這種心就很清淨了。這樣今生就能夠「速出三界」，我們的身心輕安自在。
「我今為汝，保任此事，終不虛(也)」，這是佛陀為我們要保任，這是佛已經自證了。
我今為汝
保任此事
終不虛也：
佛即以自所證
體悟宇宙諦理
開智慧覺海
為之保任以明不虛
他對他的真如本性，與宇宙的真理，已經會合了，所以天、地、人間，所有一切的事物，還有什麼，佛不瞭解呢？所以「體悟宇宙諦理，開智慧覺海」。已經完全啟開了，他的心雖然在我們人間，但是他的智慧與宇宙諦理，已經會合，所以是「智慧覺海」，這是佛心靈的境界。這是佛陀「為之保任，以明不虛」，讓我們瞭解，絕對是不虛妄。
還記得和大家分享過一段故事，有一次，佛陀和阿難，還有其他的比丘，在外面化緣的時候，從路走進巷弄裡面，在巷裡，忽然間竄出了一群人，這樣將他們擋起來，，不要讓他們過。
這群人來勢洶洶，就向佛陀說：「來，拿出你的五百，五百兩出來。」弟子就出來說了：「佛陀從來都沒欠你的錢，為什麼你一定要向佛陀，要五百兩？」這個回答就說：「不管，我一定今天要向他要到這些錢。」佛陀默然不開口，這些人還是擋在前面。
這個消息就傳出去了，大臣聽到了，「怎麼可以！」趕緊來了，就說：「是不是你要的錢，我替佛陀還。」他說：「五百兩，我是要向佛要的，不是你的，所以我不是要你的錢。」他就說：「不然，我給你一千(兩)？」也是不允許。「五千(兩)？」不允許。「五大車的金銀財寶給你，可以嗎？」「不可以。」在那個地方，還是僵持在那裡。
給孤獨長者聽到了，也趕來了，就說：「若這樣，我替他還，可以嗎？」「是你啊，你可以！」這些人歡喜就回去了。
回到祇園精舍，大家覺得這很奇怪，開始請求佛陀說出因緣。佛陀開始就說了，無量數劫以前，有一位是大臣的兒子，與太子是很好的朋友。大臣的兒子很愛玩，也和人賭博，結果欠人家五百兩，他的債主，有一天遇到大臣的孩子，就說：「你欠我的賭債，我總是要來找你要錢。」
但是，那時候大臣的兒子，身上沒有錢，正好那位太子路過，就說：「我先代替他還，可以嗎？」債主說：「好啊！你要代替他還，我可以接受。」但是太子說：「我現在身上也沒帶這麼多錢，所以我替他保任，你可以向我討。」就這樣，這筆帳這樣掛著。
佛陀說到這裡，「當時那位太子就是我，那位大臣的兒子，是現在的給孤獨長者。他欠的錢，我保任，所以債主遇到我，一定要向我討債。大臣沒有欠他錢，所以他不要他的錢。這是因果啊！」
所以，我們應該要體會，也要瞭解。佛陀他已經是自證，佛陀所說的法都是真道理，我們一定要瞭解。佛陀既然為我們保任，持無漏、出三界，只要我們大家持「無漏」，無漏就是法入我們的耳根，要入我們的心，我們要聞、思、修，戒、定、慧。我們若能夠這樣，我們就能及時、很快，我們所以的煩惱就放下了，就不再造業，不會再起惑造業，若這樣，心常常就是輕安自在，「得三界外之樂不虛」，很歡喜，就如摩訶男每天歡喜、快樂，這叫做輕安自在。
這就是佛陀講《法華經》，就是為了要「暢演本懷」，所以這是《法華經》，是佛陀「隨心意語」，自己的心、自己的本懷，要講給大家聽，讓大家有成道的機會，就向大家來「保任不虛」。
所以各位，心學佛，要真正有慎思。前已經說過，我們要很慎思，好好在生活中要很謹慎，我們聽法之後，要重思惟，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Uphold the Flawless Studies to Escape Suffering (智慧方便權實並用)
Date:June.29. 2015
“The Buddha used His own realization as a guarantee that by upholding the Flawless [Studies], escaping the suffering of the Three Realms and attaining the joy that exists outside the Three Realms is not an illusion. He freely expresses His original intent and speaks in accord with His own mind. He guarantees that the path to Buddhahood is true.”
The Buddha is the Great Enlightened One. He already has a complete realization and understanding of the universe, the world, all things within it and all the various kinds of principles in this world. So, the Buddha took responsibility for the Dharma He taught. Taking responsibility means He could guarantee it.
He “[used His realization] as a guarantee.” He had already attained realizations, so He guaranteed to sentient beings that “The Dharma I teach is absolutely not false.” The Buddha said this to sentient beings, hoping they would have faith in the teachings.
So, “By holding the Flawless [Studies], [we] escape the suffering of the Three Realms.” The Buddha taught us this in the hope that we will listen, believe and put these teachings into practice. “Upholding the Flawless [Studies]” refers to the Three Flawless Studies which are precepts, Samadhi and wisdom. We must uphold precepts, Samadhi and wisdom and also listen, contemplate and practice.
We have heard the Buddha’s teaching that, “As are the causes and conditions, so are the effects and retributions.” Because of the karmic law of cause and effect, those creating evil will face negative retributions, and those who do good enjoy positive retributions. Goodness and evil are clearly different. Therefore, we must uphold precepts; we must be vigilant of our conduct and be content with what we have. Then we will do nothing that violates the teachings.
So, precepts are for stopping evil and guarding against wrongs. We must accept and uphold the precepts flawlessly so we do not lose any of their essence. With precepts, we will naturally be able to stabilize our minds. When our minds are calm, we can observe our conditions and clearly discern right from wrong. This is wisdom.
We treat all sentient beings with equal compassion and show respect and love to all. You and I are the same. I do not distinguish between our abilities, and I do not distinguish between our intelligence. I do not draw any of these distinctions because I know that we all intrinsically have Buddha-nature. Where do the Three Flawless Studies come from? Listening, contemplating and practicing. We should listen to the Dharma and then earnestly contemplate it. We must think carefully.
We cannot just say, “Yes, I’m listening. I listen to the teachings every morning. Not only am I listening, I’m taking notes.” After listening and taking notes, have we applied the teachings to our lives? Are we putting them into practice? Are we living according to the Dharma? We must live out the Dharma in our lives. The Buddha-Dharma is meant to be applied, not to be used as decoration when we say, “I have listened to many teachings.” It is not like a flower vase, but like a water dipper. Thus, it is something to use in our daily living.
So, we need precepts, Samadhi and wisdom and must listen, contemplate and practice. “By upholding the Flawless [Studies], [we] escape the suffering of the Three Realms.” If we can cultivate the Flawless Studies, we can take the Dharma to heart and put it into practice through our actions. After we listen to the Dharma, if we do not allow it to leak out, we can put it into practice. By engaging in spiritual practice, naturally we will be able to realize that this world is like the burning house of the Three Realms.
The fire is approaching, so we should be afraid; we must make preparations to transcend the Three Realms.Then “[We] attain the joy that exists outside the Three Realms [and] is not an illusion.”We will comprehend the suffering that arises from the desire form and formless realms and the complications in our thinking and so on.
If we cultivate the Three Flawless Studies, then we recognize this is suffering, emptiness, impermanence and no-self.We understand this completely, so we can “attain [the joy that] exists outside the Three Realms”; we can escape and be free of the Three Realms, free of these afflictions and become very happy.
Take the Buddha’s cousin as an example.After he became a monastic, he should every day, “What joy! What joy! I’m very happy!”A bhiksu came to the Buddha and said, “Venerable Buddha, every day Mahanama still clings to the pleasures of the royal palace.”
The Buddha asked “Why do you say that?”
The bhiksu said, “Every day, I hear him shouting, What joy! What joy!”
The Buddha said, “Tell Mahanama to come see me.”
So, the bhiksu sent for Mahanama.
The Buddha asked, “Mahanama, is your mind still greedily clinging to the pleasures you enjoyed in the royal palace?”
Mahanama said, “Venerable Buddha, status is like a floating cloud I do not cling to it at all.”
“Then why are you shouting every day that you are so happy?”
Mahanama replied, “Venerable Buddha, I have let go of all worldly things such as recognition, wealth and being right. I have let go of all of that, therefore, I am very happy. I feel peaceful and at ease all the time. I have already transcended the Three Realms, the afflictions in the formless realm and the desires in the form realm. I have eliminated all my desires so I am constantly happy. I feel peaceful, at ease and happy!”
As the Buddha asked questions, the other bhiksus listened.They were no longer suspicious of Mahanama.
This is how one “attains the joy that exists outside the Three Realms and is not an illusion.”
So, “He freely expressed His original intent and spoke in accord with His own mind.”
The Buddha wanted to help everybody understand that since we intrinsically have Buddha-nature, we must not remain attached to worldly things like recognition, wealth, status and various desires; we must quickly free ourselves.This is what the Buddha wanted to tell us, that we must eliminate our ignorance.Only after we completely eliminate our ignorance can our nature of True Suchness become one with the universe.Then true principles will become apparent.
If we can understand how the Buddha “freely expressed His original intent” and “spoken in accord with His own mind,” if we can experience and comprehend what it was that He wanted to say, we can see that it is the path to Buddhahood.
The Buddha guaranteed to us that it is not false.So, the previous sutra passage states, “You must not happily remain in the burning house of the Three Realms.”
We must not remain in here anymore.“Do not be greedy for coarse and worthless forms, sounds, smells, tastes and sensations.”We must not be greedy anymore.All worldly desires, pleasures, wealth and fame are deceptive, not true.
Thus, I said this, “You must not happily remain in the burning house of the Three Realms. Do not be greedy for these coarse and worthless forms, sounds, smells, tastes and sensations. If you are greedy and give rise to cravings, you will be burned.”
How long will our lifetime last?In the end, everything is ultimately empty.We must understand the truth of this illusion.We must not be attached these coarse things that have no value at all.If we still greedily cling to these things, we will give rise to cravings, and “we will be burned”.In the Three Realms, we will be burned by the fires of ignorance and afflictions.
Ignorance and afflictions are like fires.As we are being burned, we feel truly tormented.
The following sutra passage states, “If you quickly leave the Three Realms, you can attain the Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles. I now guarantee to you that this matter is ultimately not false.”
The Buddha had hoped to freely express.His original intent to everyone “If you can turn from ignorance to True Suchness, you will attain Buddhahood”. But we were unable to comprehend this, so the Buddha had to teach us with the principles of the Three Vehicles to help us achieve realization through listening. Hearers understand principles through listening. They still rely on continual listening to achieve realization. But Pratyekabuddhas hear one thing and realize 1000. When we speak of impermanence, just from the word “impermanence” alone. Pratyekabuddhas can realize the principles of all things in the world. They can analyze the phenomena they encounter and break it down from existence to non-existence.
Thus they understand the principle of “emptiness”.
“Emptiness” can be found in impermanence. We must seek to experience this. This is the state of Pratyekabuddhas.
Buddhahood is achieved through the Great Vehicle. To attain Buddhahood, we must walk the Bodhisattva-path; that is the Great Vehicle Dharma. So, there are the “Hearer, Pratyekabuddha and Buddha Vehicles. Because He was teaching spiritual practitioners, He skipped over the Bodhisattva-path. Pratyekabuddhas only benefit themselves, while Buddhas also benefit others. These were teachings He gave to His monastic disciples.
Spiritual practitioners, other than Hearers and Pratyekabuddhas, must vow to attain Buddhahood. These are the Three Vehicles.
“I now guarantee to you that this is not false”. This means that from now on and into the future, this teaching is the True Dharma. The Buddha set aside the provisional teachings, the past skillful means. Now He was teaching everyone the True Dharma, “which is ultimately not false”. In the end, this Dharma is definitely not false.
So, the Buddha, “kindly and earnestly called on us”. The Buddha earnestly called on everyone, “Your spiritual practice is very good, but you must be even more diligent, because in the burning house of the Three Realms, the fire is approaching from all sides. In particular, life is painfully short, so while we have this body, we should seize this opportunity”.
If we do not transform ourselves in this life, in which lifetime will we do so?
So, as the Buddha taught the Lotus Sutra, He more and more earnestly called on us to uphold our mission and follow the path. “If we can keep our minds free of greed, we can quickly escape the Three Realms and attain [the fruits of] the Three Vehicles”.
This we should be able to understand. If everyone can earnestly uphold their resolve, hold firm to their mission and be free of greed, we can “quickly escape the Three Realms”. The Three Realms are in our minds. As long as our minds do not give rise to the desire for more and more money, more and more wealth, as long as we are free of this greed, naturally we can transcend these realms and be free of all afflictions in our minds. Not only will we be free of afflictions, we can also eliminate delusions and ignorance so that our minds will be pure. In this way, during this lifetime, we can “quickly escape the Three Realms” and be peaceful and at ease.
“I now guarantee to you that this matter is ultimately not false”. This is what the Buddha guaranteed to us. This is because He had already attained this.
I now guarantee to you that this matter is ultimately not false: The Buddha used His own realization, His awakening to the truths of the universe and His unlocking of the ocean of enlightened wisdom as a guarantee that this was clearly not false.
His intrinsic nature of True Suchness was already one with the true principles of the universe. Of all the things in this world between heaven and earth, is there anything the Buddha does not understand? He realized all true principles of the universe and completely unlocked His ocean of enlightened wisdom. Although He was still in the human realm, His wisdom was already one with the true principles of the universe this ocean of enlightened wisdom is the state of the Buddha’s mind. The Buddha “guaranteed that this is clearly not false”. What He has helped us understand is clearly not false.
I recall sharing this story with your once before. One time, the Buddha, Ananda and other bhiksus were out asking for alms. When they walked into a side street, a group of people suddenly rushed forward and stopped the Buddha and the bhiksus. They would not allow them to pass through.
This group of people were quite menacing. One of the men said to the Buddha, “Give us 500 taels.” His disciples stepped forward and said “The Buddha does not owe you any money, why are you asking Him to give you 500 taels?
The man responded. “I don’t care, I must collect this debt from Him today.” The Buddha did not say anything. These people still blocked the way and would not let Him pass.
This news quickly spread and when the government officials heard, they were confused. They rushed over there and said, “Can I give you this money in place of the Buddha? The man said, “I want 500 taels from the Buddha, not from you. So no, I don’t want your money.” The official then said, “What if I give you 1000 taels then?” the man still refused. “With about 5000 taels?” Again the man refused. “What about five large carts of treasures?” “No.”
They remained in a deadlock. When Elder Anathapindada heard the news, he also rushed over and said, “In this case, can I repay the debt for Him?” “If it is from you, then yes.” What that, the people happily left.
When they got back the Jeta Grove, everyone felt that this was odd, so they asked the Buddha to explain the cause and conditions behind this. The Buddha told the following story.
Countless kalpas ago, the son of a government official was very good friends with the crown prince. The son was fond of entertainment and pleasures as well as gambling. As a result, he accrued a debt of 500 taels.
Eventually, his creditor found him and said, “You haven’t repaid the debt that you owe me. I want you to repay this debt right now.” But at that moment, the official’s son did not have any money on him. Just then, the crown prince was passing by. He said, “Can I pay you back on his behalf? The creditor said, “If you want to pay the debt on his behalf, I will accept that.
Then the crown prince said, “I don’t have that much money on me either but. I will guarantee this debt and you can collect the money from me.”
Since that say, the debt has remained unpaid. At this part of the story, the Buddha said, “I was the crown prince and that official’s son is Elder Anathapindada. I guaranteed the repayment of this debt. Therefore, when the creditor saw me, he wanted to collect the debt only from me. The official did not owe the money, so the creditor didn’t want any of his money. These are the causes and effects.
So, we should realize and understand that the Buddha had already verified for Himself that the Dharma He taught was all true. We must understand this. Since the Buddha guaranteed to us that “By upholding the Flawless [studies], as long as we cultivate the Flawless [Studies], the Dharma will enter through our ears and go into our hearts and minds.
Then we must listen, contemplate and practice with precepts, Samadhi and wisdom. If we can do so, we will be able to promptly let go of all our afflictions.Then we will no longer give rise to delusions and create karma. In this state, our minds will be peaceful and at ease. “We will attain the joy that exists outside the Three Realms and is not an illusion.”
Then we will always be very happy. Like Mahanama, we will be joyful every day. This is a state of being peaceful and at ease.
The Buddha taught the Lotus Sutra to freely carry out His original intent. Therefore, the Lotus Sutra was taught “according to the Buddha’s intent. The Buddha wanted to share His state of mind and express His original intent so that everyone would have the chance to attain Buddhahood. Thus He guaranteed to us that “It is not false.
So, dear Bodhisattvas, as we learn the Buddha’s Way, we must think carefully. As I have said before, we must contemplate very carefully, and we must be careful in our daily living. After listening to the teachings, we must carefully contemplate them and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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