20150630《靜思妙蓮華》勤修精進無上覺道(第598集)
（法華經•譬喻品第三）
⊙「問道過來人路風光，指導方向保任無慮；佛既自證智慧覺海，得大輕安自在無礙。」
⊙「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》
⊙「汝等但當勤修精進！如來以是方便誘進眾生，復作是言：汝等當知！此三乘法皆是聖所稱歎，自在無繫，無所依求。」《法華經譬喻品》
⊙佛慈應機勸修，三乘巧妙，隨機好樂勤修精進；如是三乘，是諸佛方便教化眾生之儀式，故以諸佛所稱揚讚歎。
⊙知是苦諦，如來常教導，勸令勤修精進，則無生死逼迫之苦果，而有身心自在之安樂。
⊙「方便誘進，誘出三界之火宅，進修無上之覺道。」
【證嚴上人開示】
「問道過來人路風光，指導方向保任無慮；佛既自證智慧覺海，得大輕安自在無礙。」
問道過來人路風光
指導方向保任無慮
佛既自證智慧覺海
得大輕安自在無礙
我們走路，方向要往哪裡去呢？我不識路，誰認得路，帶我一下，我的心就安了。看看要登山的人，一定要有嚮導人，要不然，整座山，不知道要如何走出來。
想到年輕時，我走過了都蘭山，這座山人稱為，是臺東的山母(主峰)。因緣際遇，有一次，修道法師去臺東，回來的途中，在火車上聽到有一位在說：「那座山裡面有仙人。」修道法師他就很好奇，問啊問，就決定：「我們明天早上，要請他帶我們到那個地方去。」
一早帶著便當，在初鹿，初鹿的車站，在那個地方會合。就這樣開始走了，要走去那座山的中間，就是一條河，腳涉水下去，往前走，前面是那位帶路的人，總共六個人，手牽著手這樣往前走，等於是橫渡，從這個地方要渡過那邊，過去，到那一邊，頭髮長長，飄啊飄，全身都是濕的，路要如何走，跟著前面那個人走了。從溪畔一直走到山下，從低低的坡道，一直往高處走，不知走了幾小時了，很害怕，全都是草、全都是大石、都是大樹，到底要往哪裡走？
好像日當空，那時候應該是中午的時候，知道走很久了，但是走進去樹林，根本就沒有看到日，太陽在哪裡？因為那個大樹非常的密，很大，那是叫做「青仔樹」，就是榕樹，腳下踏著的是這樣軟軟的東西，整片都是軟的，因為，它的樹葉一直在落下來，可能經年累月，那個土也都是樹葉落下去的，所以走起來軟軟的。這位嚮導的人就說：「你們要小心，不要大聲叫，這個地方有熊，聽到人聲、聞到人味，就會出來喔。」害怕啊！「上面要注意噢！那裡有青竹絲，青竹絲都是在上面，要小心，地上也有大蛇噢！」那段時間，實在是要如何走得出去呢？這實在很擔心。
又再走向，印象很深，溪谷很深，一邊是山壁都是青苔，沒有樹，但是，走在一條小路，而這條路不是路，是一條溝，這條溝有二條水源，一條叫做冷泉，一條叫做溫泉。那個水，一條是冷的，一條是溫的，人要從這個地方走過去，下面是這樣很深，這麼深，腳踏差了，滑下去的話，到底是幾丈深啊！要抱著山壁，滑溜溜的青苔，那一段，實在是很害怕！
走，走，真的是太陽下山了。遠遠的，看到了，有草屋，有人在那個地方生火。走近，看到二個人，心裡想：要找的仙人，難道是這二位？（問了他們，原來是上山採草藥的人。）我們就去請教他們：「這裡開始天黑了，我們走到這裡，要怎麼辦？」他說：「好吧，好吧！你們走到這裡，要不然上面這一間，你們這些出家人，給你們住。」
原來這間房子裡面是鋪著草，一點點而已，三、四個人，要擠在那一點點的地方。所以，現在若看到人，這樣住在一點點，我就說：「這樣長久是要怎麼住？」因為我住過這樣的房子。到天亮時，這間房子的主人就上來了，他說：「你們很大膽，那個人不知去哪裡了，所以半夜他就跑了，你們敢跟他上來？」
原來那一位是走江湖的人，靠著一位走江湖的人，這樣信口開合，他也是硬著頭皮來帶。我們也是傻傻地跟著他這樣走，這樣實在是很危險。
不過，佛陀他是一位大覺者，「佛既自證智慧覺海」，若說我這樣走過的路，我也不敢向你們保證，那條路走過來能平安。不過，佛陀向我們說他的心靈，那個覺悟的境界，他已經得到大輕安，自在無礙。這是佛他所經歷的心靈境界，他能再回溯他那個心境。這條路，佛陀的心理，心靈已經得到輕安自在，這個境界要給我們，我們有辦法嗎？真的很難。
不過，是真實法，我們的心若能夠按照，佛陀教我們的方法，如何去除煩惱、去除貪欲、去除無明等等，讓我們的心回歸，清淨真如的本性，這樣就能夠與宇宙會合，若這樣，所有的真理，我們就能透徹無礙了。可惜，我們就是無明除不去，習氣改不過來，所以我們才要這麼辛苦。
前面的(經)文這樣說，「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》
佛陀這樣很緊急，來向我們殷勤呼喚：「趕快，趕快出來，趕快出離三界，趕快出離火宅。」用三乘的方法，仔細教導我們。這三乘——聲聞、辟支佛、佛乘，這樣教我們。
所以，佛陀就說：「我今為汝保任此事，終不虛也。」你們按照這個路走，這個道修，絕對是安全。因為佛陀已經到晚年了，已經年紀大了，就是要將這個法留下來，「你們人人照著這個方法走就對了，向你們保證，絕對沒有錯。」我們想，佛陀用心良苦啊！
下面這段(經)文這樣說，「汝等但當勤修精進！如來以是方便誘進眾生，復作是言：汝等當知！此三乘法皆是聖所稱歎，自在無繫，無所依求。」
汝等但當勤修精進
如來以是方便
誘進眾生
復作是言
汝等當知
此三乘法
皆是聖所稱歎
自在無繫無所依求
《法華經譬喻品》
就是說，你們大家只要專心，「但當」，就是說只要專心，應該好好殷勤修行、殷勤精進。話已經這樣向你們說了，道理已經擺在面前了，只要你們大家下定決心，信心深，那個信根深廣，你們往這條路走去，絕對是對的，你們要殷勤精進。
佛慈應機勸修
三乘巧妙
隨機好樂勤修精進
如是三乘
是諸佛方便
教化眾生之儀式
故以諸佛
所稱揚讚歎
這是佛陀的慈悲，「應機勸修」。應我們眾生的根機。我們就是耳根，耳朵聽法，「我就是會聽，佛陀您怎麼說，我聽。」只停留在「我們有在聞法香。」到底那個(法)香，有薰入到我們的心的裡面嗎？所以，這個聲聞就是這樣聽，依佛陀所說的法，聽。
聽，若能夠體會道理，一聞十悟，或者是一聞一悟，或者是一聞十悟，或者是千悟，要看我們的根機了。這種「應機勸修」，你是這樣的根機，說這樣的法給你們聽。人間「苦」啊！「集」來了種種的無明煩惱，所以你們受苦。有「滅」苦的方法，你們就照這樣這樣修行，自然你們就到這個「道」，往這條路走。這是聲聞乘能夠瞭解，這就是悟出了「苦」。
人間終究是「無常」，「無常」的道理，那就是「空」。這種無常、苦、空的道理，能夠體會，那就是緣覺、辟支佛。依照他們的根機，「四諦」、「十二(因)緣」這樣在「聲聞、緣覺乘」；再來就是「六波羅密」，那就是菩薩乘。
所以，應他們的根機，開「三乘巧妙」「隨機好樂勤修精進」。隨他們的根機，他們要選擇什麼呢？「四諦法」，瞭解之後，你就要瞭解生命的來去；生命的來去，從「十二因緣」開始，瞭解之後，知道人間的苦，集諸煩惱而來；再瞭解我們人生的來去，依「十二因緣」，之後，我們若想要再進步，自覺了，我們應該要再去覺他，那就是「六波羅密」，各人的根機、各人的好樂不同，所以佛陀隨他們的根機、好樂，勉勵他們，勸他們要趕緊精進，就是「如是三乘」。
諸佛，這全都是諸佛方便，這三乘法，不只是釋迦佛所開出來的方便法，是諸佛，過去、現在、未來三世諸佛，他們必定面對著眾生要說法，說法的這個方法，就是要開方便，善巧方便法。
因為眾生，自古以來，與我們現在的眾生一樣，都是這樣一念無明起，三細生，所以很微細的煩惱就生，只是那念的無明，所以「一念無明生三細，境界為緣長六粗」，所以這個外面的境界，那就是誘引我們去行很多的業，所以無明、惑、業，就是這樣產生出來。所以佛陀過去、現在、未來的諸佛，全都是要用這樣的次序、方法，來教導眾生。
所以眾生之儀式，就是教導的方式。「故以諸佛所稱揚讚歎」。諸佛就是稱這個方法，唯有這個方法能夠，讓眾生的根機能夠接受，其他就沒辦法。因為眾生的根機，就是這樣不整齊，所以「如來以是方便誘進眾生」。
我就們知道這個「苦諦」。佛陀就是用種種，人間那個苦的方法，所造作的業，這樣一直用種種，因、緣、果、報來說明，讓人人從這個「苦諦」的道理，入修行的門。所以若不知「苦」，就不會想要出離，不想要出離，就沒有辦法真正離開三界。
知是苦諦
如來常教導
勸令勤修精進
則無生死逼迫
之苦果
而有身心自在
之安樂
所以「如來(常)教導，勸令勤修精進」，佛陀的教法，要讓大家知道這苦啊！苦的人間，我們大家最敏感的，就是一個「苦」，最怕的也是受苦，最想要閃避的也是苦，就是怕苦，只怕苦，只知苦，只懂得怕，懂得知，不過，不知要如何去避，這就是教我們，要如何脫離苦的方法。所以，佛陀就是這樣教我們，一步一步教，教得我們好好趕緊精進，希望我們能夠脫離，脫離就是，沒有生死逼迫的苦果，讓我們脫離。
人生這個生死的苦果，這實在是，等到結果是這樣，我們才來苦，就太遲了。所以，佛陀教育我們，希望我們要好好要精進。我們若懂得好好精進，這個生死的事情，我們就不會那麼怕。既來之，則安之，既過去所欠的，這輩子就是受盡了苦難，也是甘願還，從外看來，我們都甘願還他，逆來順受，心能夠很自在。這就是學佛的好處，這就是知苦，我們如何來脫離苦。
外面看來是苦，因為我們已經瞭解這個道理，「你這樣怎麼忍耐得住？」「就這樣，師父這樣說，我們欠人就要還，要甘願還，甘願還可以打八折，所以我現在很甘願了。別人看起來覺得，你怎麼有辦法這樣忍下去？這輩子趕快還一還，我不要再帶到來生，所以我很歡喜，我感恩。」
我們不也常常聽到，我們的慈濟人曾經有過的苦，曾經有過的人與人，人與人之間，過不去的苦。聽了法之後，他這樣心開意解了，「我該還的，我就趕快還。」所以，一點逼迫的苦果都沒有，不覺得我是被逼的。以前是不甘願，被逼，在逼債。現在我甘願了，我就邊還邊還、我要還完，我不要再拖到下輩子。這就是我們現在瞭解之後，這個心開意解，煩惱就沒有了，就不會覺得內外，這樣在煎逼、煎熬，就不會了。所以，我們學佛有好處──甘願就歡喜。
大家(做)環保，那個環保場那麼大、那麼雜、那麼骯髒、那麼不好的氣味，但是他們大家做得很歡喜，覺得這就是目標──要如何來保護地球，要如何將資源回收，能夠節能、能夠減碳。這是一條道理，我們大家甘願、歡喜這樣做，這都是同樣的意思，就不覺得，我是被人逼來的，或者是，我是為了生活要來賺錢，都不是。是為了保護大地，為了能夠保護資源，為了這個空氣，不要再繼續污染下去。
這個道理知道，所以，大家在這個環境中，願意投入，這樣就沒有逼迫的苦，這是同樣的道理。所得到的，就是身心自在的安樂。「辛苦啊！」「沒有，幸福。」「你們幸福啊！」「美滿喔！」這是慈濟人的對話。看他做得汗流浹背，看他在那環保堆之中，是這樣全身又流汗，但是他身心自在，很安樂，這也就是叫做道理。瞭解之後，甘願去付出，這就是人生，要如何將佛法用在我們的人生、在我們的生活中，我們這輩子就要趕緊能做得到。
所以「方便誘進，誘出三界之火宅，進修無上之覺道。」
方便誘進
誘出三界之火宅
進修無上之覺道
這就是佛陀來人間，教我們如何修行的方法。慢慢牽引，「誘進」就是慢慢牽引，入這個道來，出那個三界，出那個火宅，誘入了，將他引進來這個「道」的裡面，所以，出三界、入覺道，這就是用方便法，將他誘離開那個火宅，他能夠入覺道來。
所以修行，其實是在日常生活中，道理是很深，很難去瞭解。不過，我們若用心在日常生活，都是這麼簡單的事情。環保，也是道場，人與人之間彼此的對立，能夠化解，修行在生活中，就能夠化解人與人之間的對立。甘願、歡喜，感恩、尊重，這樣也是能夠解開，我們人間纏住的因緣，能夠打開，所以生活中要慎思，還是要多用心。
Explanations by Master Cheng-Yan
Subject: The Unsurpassed Path to Awakening (勤修精進無上覺道)
Date:June.30. 2015
“We ask someone who has walked the Path about the scenery along the way. They can point the way with a guarantee that we need not worry. As the Buddha already realized the ocean of awakened wisdom, He is peaceful and at ease, with no hindrances.”
When we walk, what direction are we heading in? If I do not know the way and someone who knows the way leads me, my mind will be at peace. People who go hiking in the mountains should go with someone who provides direction. Otherwise, they may not be able to find their way back down.
When I was young, I hiked up Mt. Dulan. [The aboriginal people] in Taitung call it the Holy Mountain. Causes and conditions converged when, one time, Master Xiu Dao went on a visit to Taitung. On her way back, while on the train, she heard a man say that there was a mystic living on that mountain. Master Xiu Dao became very curious and began asking about it. She made a decision. “Tomorrow morning, I have asked him to lead us to this mystic.”
The next morning, we brought lunches and waited at the pre-arranged place, the old railway station at Chulu. Then we started out on our trip we had to cross a river. We stepped into the water and moved forward. The person in front was the man guiding us. Altogether, there were six of us walking forward hand in hand, perpendicular to the current. We were going from one side to the other side. After crossing the river, my long hair was floating everywhere, and I was completely wet.
We proceeded on our way forward, following the man that was in front. From the riverbank, we made our way to the foot of the mountain. We followed a path that took us ever higher. I do not know how long we walked. I was very scared! We were surrounded by grass, boulders and giant trees. Where exactly were we going?
I think the sun was high above us, which meant that it was already noon. I knew we had walked for a very long time already. However, after we entered the forest, we could no longer see where the sun was. This was because the giant trees grew densely.These were green ficus trees, which are banyan trees. Beneath our feet was a very soft surface. The ground was completely soft because the leaves which had fallen from the banyan trees had accumulated over many years. The ground was made up of these fallen leaves, so it was soft to walk on.
The guide told us, “You need to be careful, don’t make loud noises. There are bears in this area. If they hear a human voice, or smell the scent of a human, they will look for us.” I was so scared! “You also need to be aware of what’s above you. There are green bamboo vipers here. The vipers are in the trees, so be careful. On the ground, there may also be large snakes.”
During that time, I wondered how we would possibly make our way out. This was indeed worrisome. I vividly remember that, as we kept going we went through a deep valley. On one side was the moss-covered wall of the mountain, with no trees. So, we walked beside it on a narrow path, which was more like a ditch. Two sources of water flowed into this ditch. One was a cold spring, and the other was a warm spring. One of the streams of water was cold, and the other one was warm. As we walked through this area, on the other side was a steep drop. If we took a wrong step and slipped, we would end up falling a very long way!
So, we hugged the mountain with its slippery moss. That section was truly terrifying. We kept walking until the sun set. We saw that, in the distance, there was a grass hut and a fire. We approached the hut and saw two people. I wondered, “Are they the mystics we have been looking for?”
We asked them for help.“It is dark now and we have come this far; what should we do now?”
They said, “All right, since you are here, why don’t you monastics stay in this hut up here.”
The floor of the hut was covered with grass.It was a very thinly space, and the four of us squeezed in there.From then on, whenever I see people packed in a very small space, I say, “How can people live like this for a long time?” because I had stayed in a place like that.
When we woke up the next morning, then owners of the hut came up to see us.They said, “You are very bold. We don’t know where that guide’ went. He left during the middle of the night. How could you have dared follow him up here?”He was actually a shady character.
We had been relying on a shady character who made wild promises.He pretended that he could guide us, and we foolishly followed him.The situation was actually really dangerous.
But [now we follow] the Buddha, an enlightened being.“The Buddha already realized the ocean of awakened wisdom.”When I describe that path I took, I cannot guarantee that you can safely walk the same path.But the Buddha was able to describe His enlightened state of mind.He was already very peaceful and at ease, with no hindrances.This is the spiritual state that He experienced, and He is also able to trace back this spiritual path, that allowed His mind to reach a state of being peaceful and at ease.
He wanted to share this state of mind with us, but are we able to accept it?It is very difficult.
Still, it is the True Dharma.If we can practice according to the methods the Buddha taught us for eliminating afflictions, greed, ignorance and so on, this will help our minds return to our pure intrinsic nature of True Suchness, and we can be one we the universe.If we can achieve this, we will clearly understand all the principles without obstruction.
Sadly, we have not yet eliminated our ignorance or corrected our habitual tendencies, and this is why we suffer so much.
The previous 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 felt a great sense of urgency, so He earnestly called to us, “Hurry up and get out. Leave the Three Realms; leave the burning house!”
The Buddha used the Three Vehicles to provide us with detailed instructions.
These Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles, were used to teach us.The Buddha said, “I now guarantee to you that this matter is ultimately not false.”
If you follow this road and practice this path, you will definitely be safe.The Buddha was already in His old age at this time.He was already very old, and He wanted to leave this Dharma in the world.“If you just follow these methods, you will be fine. I guarantee that you will not go wrong.”We can see how the Buddha really put His heartfelt efforts into this.
The following sutra passage states, “You must simply practice diligently. The Tathagata used these skillful means to entice sentient beings. Then I said, You should know that the Three Vehicles are all praised by the noble beings. They allow us to be free, with no ties, with nothing that we lean on or seek.”
This is saying that we must be focused.“Simply” stresses that the key is being focused.We must earnestly engage in spiritual practice and diligently advance.
The Buddha has already shared the teachings and laid out the principles in front of us.As long as we are determined and have strong faith, our Roots of Faith will grow deeply and widely.If we head down this road, we will never go wrong.So, we must continue to diligently advance.
With loving-kindness, the Buddha adapted to capabilities and urged us to practice.The wondrous teachings of the Three Vehicles suit what people like, so they will diligently practice.
These Three Vehicles are the skillful means of all Buddhas, the way. They teach and transform sentient beings.Therefore they are praised by Buddhas.
The Buddha, with loving-kindness, “adapted to capabilities and urged us to practice”.He taught according to our capabilities.For some people, the only thing they do is listen.[They say,] “I know how to listen, and I will take in whatever the Buddha says.”
This is like how we hear people say, “I am attending the morning teachings.”But have the [teachings] really permeated their hearts and minds?
All Hearers do is listen to the Dharma and take in the Buddha’s teachings.As they listen, if they can realize the principles when they hear one thing, they can realize ten, or hear one thing and realize one, or hear one thing and realize 1000.This all depends on capabilities.
[The Buddha] “adapted to capabilities and urged us to practice”.According to our capabilities,He gave us a certain kind of teachings. The world is filled with “suffering”! its “causation” is the accumulation of various types of ignorance and afflictions; these are what lead us to suffer.
We practice according to the methods to bring about the “cessation” of suffering. That is how we find our way onto “the Path”. By walking down this road, Hearers are able to understand. This is how they realize the truth of suffering.
This world is ultimately impermanent. The principle of “impermanence” is emptiness. If we can realize the principles of impermanence, suffering and emptiness, then we are Solitary Realizers or Pratyekabuddhas. According to people’s capabilities, [the Buddha taught] the Four Noble Truths or the Twelve Links of Cyclic Existence. These were for Hearers and Solitary Realizers.
Next are the Six Paramitas, which are taught as the Bodhisattva Vehicle. Based on their capacities, [the Buddha] taught the wondrous teachings of the Three Vehicles” which “suit people’s likes so they will diligently practice”.
What will they choose based on their capabilities? The Four Noble Truths. After understanding [the Four Noble Truths], we must understand how we come and go in life. [Learning] this process of life begins with the Twelve Links of Cyclic Existence. Once we understand that the world’s suffering comes from the accumulation of afflictions, we learn how we come and go in life according to the Twelve Links of Cyclic Existence. Then, if we want to advance further, after awakening ourselves, we then awaken others. That is done with the Six Paramitas.
Every person has different capabilities and likes. So, the Buddha considers their capabilities and their capabilities and their likes when He encourages and counsels them to be diligent. “These [are] the Three Vehicles”. All Buddhas teach with these skillful means The Three Vehicles were not taught only by Sakyamuni Buddha. When all Buddhas of the past, present and future.
When all Buddha of the past, present and future begin to teach the Dharma to sentient beings, they start by teaching skillful means. Sentient beings throughout the past are similar to us present-day sentient beings. We have all created the Three Subtleties because of an ignorant thought.
So, subtle afflictions have arisen in our minds due to a thought of ignorance. Thus, it is said, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks”. The external states around us entice us to take actions that create much karma. This is how ignorance, delusion and karma arise. This is how ignorance, delusion and karma arise. So, the Buddha, as well as Buddhas, past, present and future, takes this sequential approach in teaching and guiding sentient beings; these methods are [suitable ways] with which They teach sentient beings.
“Therefore they are praised by all Buddhas”. All Buddhas praise these methods because these are the only teachings that sentient beings can accept with their various capabilities. Other methods would not be effective. Since the capabilities of sentient beings are not uniform, “The Tathagate used these skillful means to entice sentient beings”.
To help us to understand the truth of suffering, the Buddha gave various examples of the way suffering works in the world. To explain the karma that we create, He continued to use many various examples of causes, conditions, effects and retributions. After learning the truth of suffering, people will begin to engage in spiritual practice. If we do not recognize suffering, we will not want to be liberated from it. If we do not want to be liberated, we will never truly be free of the Three Realms.
Knowing the truth of suffering, the Tathagata always teaches and encourages us to diligently engage in spiritual practice. Thus we will not face the oppression of birth and death that is the fruit of suffering and will instead have the peace and joy of being free in body and mind.
“The Tathagata teaches and encourages us to diligently engage in spiritual practice. The teachings of the Buddha help everybody recognize suffering and recognize that this world is full of suffering. People are most sensitive to “suffering”. What they fear most is suffering. What they want to avoid most is also suffering. Basically, people are afraid of suffering. They are afraid of it, and they can recognize it, but they do not know how to avoid it.
The Buddha taught us methods for transcending suffering. He taught us how to do this, one step at a time, encouraging us to quickly advance so we can attain liberation. If we were liberated, we would not face the fruit of suffering that is the oppression of birth and death; we would be free. When it comes to the fruit of suffering, of birth and death, if we wait until we face the fruits of suffering and only then recognize it, it will be too late.
So, the Buddha taught us in the hope that we would practice earnestly. If we practice earnestly, we will not be as afraid of birth and death.
Since we are already here, let us be at peace. If we accrued a debt in the past, even if we have to face all kinds of hardship in this life, we should willingly repay it, and others will be able to see that we are willingly repaying them. If we can accept adversities calmly, our hearts will be very at ease. This is a benefit of learning the Buddha’s Way. By recognizing suffering, we can learn to transcend it. Others may think we are suffering, but we have understood the principles behind it. [They ask,] “How can you possibly endure this?” [Volunteers respond,] “Master Cheng Yen says, “If we owe somebody a debt, we must willingly repay it.” “This will reduce the amount we have to repay, so I am very willing to face this.” Other people may look at us and wonder, “How can you continue to put up with this?” [We say,] “I want to repay this debt now.” “I don’t want to bring it to a future lifetime.” “Therefore, I feel very happy and grateful.” We often hear about the suffering that Tzu Chi volunteers have dealt with, the suffering that came from their past entanglements with people. After hearing the Dharma, they opened their hearts and understood, “I should quickly repay all my debts.”Thus they do not feel any sense of oppression from the fruits of suffering. They do not feel as if they are being forced. Previously, they were reluctant to repay the debt so it felt as if they were being forced.
Now, they are very willing to repay it. They want to keep going until they have repaid their debt in full. They do not want to extend this into the next life. After understanding this principle, we open our hearts and become understanding, so we have no afflictions. This way, we will no longer feel pressured, inside or out. We will no longer feel that way.
So, learning Buddha’s Way has its benefits. When we willingly do something, we will be happy. We have been doing recycling work. The recycling stations are so big and cluttered. They are filthy and emit bad odors. However, people really enjoy themselves when they work there. They feel that their goal is to protect the earth. Through, recycling, they can conserve resources and reduce their carbon footprint. The principles of how doing something willingly makes us happy also apply here. None of them feel, “I was forced to be here” or “I’m doing this to make a living.”
Not at all. [They are here] to protect the earth, to conserve natural resources and to prevent the air from becoming polluted further.
They understand this principle, so everyone is willing to devote themselves to doing recycling work. They do not suffer from being forced to be there; In the same way, what they get in return is the peace and joy of being free in body and mind. “This must be tiring work!” “No, it is blessed work.” “I feel very fortunate!” “I feel very fulfilled!” This is what Tzu Chi volunteers say to each other. A person may be covered in sweat. He may be in the middle of a pile of recyclables. Thought he is sweating profusely, his body and mind are free, peaceful and happy.This comes from understanding the principles.
After we understand, we willingly give of ourselves. This is how we can apply the Buddha-Dharma in our lives. In our daily living, this should be the goal that we work to achieve.
“With skillful means, He enticed sentient beings to escape the burning house of the Three Realms and practice the unsurpassed path to awakening.”
The Buddha came to this world to teach us how to engage in spiritual practice by slowly leading us. “Enticed” means He slowly guided us onto this path. To leave the Three Realms, to get out of the burning house, He entices us to walk this path; He entices us to walk this path; He leads us to leave the Three Realms and enter the path to awakening.
Through skillful means, He entices us out of the burning house so that we can enter the path to awakening.
Spiritual practice can actually be integrated into our daily living. These principles are very profound and hard to understand. However, if we are mindful in our daily living, we can practice them in many simple ways. Recycling centers are also spiritual practice centers where we can learn to resolve personal conflicts. If we practice in our daily living, we will be able resolve our conflicts with others. With willingness, joy, gratitude and respect, we can liberate ourselves from the karmic entanglements that have trapped us. So, we need to think carefully in our daily living 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）
⊙「問道過來人路風光，指導方向保任無慮；佛既自證智慧覺海，得大輕安自在無礙。」
⊙「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》
⊙「汝等但當勤修精進！如來以是方便誘進眾生，復作是言：汝等當知！此三乘法皆是聖所稱歎，自在無繫，無所依求。」《法華經譬喻品》
⊙佛慈應機勸修，三乘巧妙，隨機好樂勤修精進；如是三乘，是諸佛方便教化眾生之儀式，故以諸佛所稱揚讚歎。
⊙知是苦諦，如來常教導，勸令勤修精進，則無生死逼迫之苦果，而有身心自在之安樂。
⊙「方便誘進，誘出三界之火宅，進修無上之覺道。」
【證嚴上人開示】
「問道過來人路風光，指導方向保任無慮；佛既自證智慧覺海，得大輕安自在無礙。」
問道過來人路風光
指導方向保任無慮
佛既自證智慧覺海
得大輕安自在無礙
我們走路，方向要往哪裡去呢？我不識路，誰認得路，帶我一下，我的心就安了。看看要登山的人，一定要有嚮導人，要不然，整座山，不知道要如何走出來。
想到年輕時，我走過了都蘭山，這座山人稱為，是臺東的山母(主峰)。因緣際遇，有一次，修道法師去臺東，回來的途中，在火車上聽到有一位在說：「那座山裡面有仙人。」修道法師他就很好奇，問啊問，就決定：「我們明天早上，要請他帶我們到那個地方去。」
一早帶著便當，在初鹿，初鹿的車站，在那個地方會合。就這樣開始走了，要走去那座山的中間，就是一條河，腳涉水下去，往前走，前面是那位帶路的人，總共六個人，手牽著手這樣往前走，等於是橫渡，從這個地方要渡過那邊，過去，到那一邊，頭髮長長，飄啊飄，全身都是濕的，路要如何走，跟著前面那個人走了。從溪畔一直走到山下，從低低的坡道，一直往高處走，不知走了幾小時了，很害怕，全都是草、全都是大石、都是大樹，到底要往哪裡走？
好像日當空，那時候應該是中午的時候，知道走很久了，但是走進去樹林，根本就沒有看到日，太陽在哪裡？因為那個大樹非常的密，很大，那是叫做「青仔樹」，就是榕樹，腳下踏著的是這樣軟軟的東西，整片都是軟的，因為，它的樹葉一直在落下來，可能經年累月，那個土也都是樹葉落下去的，所以走起來軟軟的。這位嚮導的人就說：「你們要小心，不要大聲叫，這個地方有熊，聽到人聲、聞到人味，就會出來喔。」害怕啊！「上面要注意噢！那裡有青竹絲，青竹絲都是在上面，要小心，地上也有大蛇噢！」那段時間，實在是要如何走得出去呢？這實在很擔心。
又再走向，印象很深，溪谷很深，一邊是山壁都是青苔，沒有樹，但是，走在一條小路，而這條路不是路，是一條溝，這條溝有二條水源，一條叫做冷泉，一條叫做溫泉。那個水，一條是冷的，一條是溫的，人要從這個地方走過去，下面是這樣很深，這麼深，腳踏差了，滑下去的話，到底是幾丈深啊！要抱著山壁，滑溜溜的青苔，那一段，實在是很害怕！
走，走，真的是太陽下山了。遠遠的，看到了，有草屋，有人在那個地方生火。走近，看到二個人，心裡想：要找的仙人，難道是這二位？（問了他們，原來是上山採草藥的人。）我們就去請教他們：「這裡開始天黑了，我們走到這裡，要怎麼辦？」他說：「好吧，好吧！你們走到這裡，要不然上面這一間，你們這些出家人，給你們住。」
原來這間房子裡面是鋪著草，一點點而已，三、四個人，要擠在那一點點的地方。所以，現在若看到人，這樣住在一點點，我就說：「這樣長久是要怎麼住？」因為我住過這樣的房子。到天亮時，這間房子的主人就上來了，他說：「你們很大膽，那個人不知去哪裡了，所以半夜他就跑了，你們敢跟他上來？」
原來那一位是走江湖的人，靠著一位走江湖的人，這樣信口開合，他也是硬著頭皮來帶。我們也是傻傻地跟著他這樣走，這樣實在是很危險。
不過，佛陀他是一位大覺者，「佛既自證智慧覺海」，若說我這樣走過的路，我也不敢向你們保證，那條路走過來能平安。不過，佛陀向我們說他的心靈，那個覺悟的境界，他已經得到大輕安，自在無礙。這是佛他所經歷的心靈境界，他能再回溯他那個心境。這條路，佛陀的心理，心靈已經得到輕安自在，這個境界要給我們，我們有辦法嗎？真的很難。
不過，是真實法，我們的心若能夠按照，佛陀教我們的方法，如何去除煩惱、去除貪欲、去除無明等等，讓我們的心回歸，清淨真如的本性，這樣就能夠與宇宙會合，若這樣，所有的真理，我們就能透徹無礙了。可惜，我們就是無明除不去，習氣改不過來，所以我們才要這麼辛苦。
前面的(經)文這樣說，「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》
佛陀這樣很緊急，來向我們殷勤呼喚：「趕快，趕快出來，趕快出離三界，趕快出離火宅。」用三乘的方法，仔細教導我們。這三乘——聲聞、辟支佛、佛乘，這樣教我們。
所以，佛陀就說：「我今為汝保任此事，終不虛也。」你們按照這個路走，這個道修，絕對是安全。因為佛陀已經到晚年了，已經年紀大了，就是要將這個法留下來，「你們人人照著這個方法走就對了，向你們保證，絕對沒有錯。」我們想，佛陀用心良苦啊！
下面這段(經)文這樣說，「汝等但當勤修精進！如來以是方便誘進眾生，復作是言：汝等當知！此三乘法皆是聖所稱歎，自在無繫，無所依求。」
汝等但當勤修精進
如來以是方便
誘進眾生
復作是言
汝等當知
此三乘法
皆是聖所稱歎
自在無繫無所依求
《法華經譬喻品》
就是說，你們大家只要專心，「但當」，就是說只要專心，應該好好殷勤修行、殷勤精進。話已經這樣向你們說了，道理已經擺在面前了，只要你們大家下定決心，信心深，那個信根深廣，你們往這條路走去，絕對是對的，你們要殷勤精進。
佛慈應機勸修
三乘巧妙
隨機好樂勤修精進
如是三乘
是諸佛方便
教化眾生之儀式
故以諸佛
所稱揚讚歎
這是佛陀的慈悲，「應機勸修」。應我們眾生的根機。我們就是耳根，耳朵聽法，「我就是會聽，佛陀您怎麼說，我聽。」只停留在「我們有在聞法香。」到底那個(法)香，有薰入到我們的心的裡面嗎？所以，這個聲聞就是這樣聽，依佛陀所說的法，聽。
聽，若能夠體會道理，一聞十悟，或者是一聞一悟，或者是一聞十悟，或者是千悟，要看我們的根機了。這種「應機勸修」，你是這樣的根機，說這樣的法給你們聽。人間「苦」啊！「集」來了種種的無明煩惱，所以你們受苦。有「滅」苦的方法，你們就照這樣這樣修行，自然你們就到這個「道」，往這條路走。這是聲聞乘能夠瞭解，這就是悟出了「苦」。
人間終究是「無常」，「無常」的道理，那就是「空」。這種無常、苦、空的道理，能夠體會，那就是緣覺、辟支佛。依照他們的根機，「四諦」、「十二(因)緣」這樣在「聲聞、緣覺乘」；再來就是「六波羅密」，那就是菩薩乘。
所以，應他們的根機，開「三乘巧妙」「隨機好樂勤修精進」。隨他們的根機，他們要選擇什麼呢？「四諦法」，瞭解之後，你就要瞭解生命的來去；生命的來去，從「十二因緣」開始，瞭解之後，知道人間的苦，集諸煩惱而來；再瞭解我們人生的來去，依「十二因緣」，之後，我們若想要再進步，自覺了，我們應該要再去覺他，那就是「六波羅密」，各人的根機、各人的好樂不同，所以佛陀隨他們的根機、好樂，勉勵他們，勸他們要趕緊精進，就是「如是三乘」。
諸佛，這全都是諸佛方便，這三乘法，不只是釋迦佛所開出來的方便法，是諸佛，過去、現在、未來三世諸佛，他們必定面對著眾生要說法，說法的這個方法，就是要開方便，善巧方便法。
因為眾生，自古以來，與我們現在的眾生一樣，都是這樣一念無明起，三細生，所以很微細的煩惱就生，只是那念的無明，所以「一念無明生三細，境界為緣長六粗」，所以這個外面的境界，那就是誘引我們去行很多的業，所以無明、惑、業，就是這樣產生出來。所以佛陀過去、現在、未來的諸佛，全都是要用這樣的次序、方法，來教導眾生。
所以眾生之儀式，就是教導的方式。「故以諸佛所稱揚讚歎」。諸佛就是稱這個方法，唯有這個方法能夠，讓眾生的根機能夠接受，其他就沒辦法。因為眾生的根機，就是這樣不整齊，所以「如來以是方便誘進眾生」。
我就們知道這個「苦諦」。佛陀就是用種種，人間那個苦的方法，所造作的業，這樣一直用種種，因、緣、果、報來說明，讓人人從這個「苦諦」的道理，入修行的門。所以若不知「苦」，就不會想要出離，不想要出離，就沒有辦法真正離開三界。
知是苦諦
如來常教導
勸令勤修精進
則無生死逼迫
之苦果
而有身心自在
之安樂
所以「如來(常)教導，勸令勤修精進」，佛陀的教法，要讓大家知道這苦啊！苦的人間，我們大家最敏感的，就是一個「苦」，最怕的也是受苦，最想要閃避的也是苦，就是怕苦，只怕苦，只知苦，只懂得怕，懂得知，不過，不知要如何去避，這就是教我們，要如何脫離苦的方法。所以，佛陀就是這樣教我們，一步一步教，教得我們好好趕緊精進，希望我們能夠脫離，脫離就是，沒有生死逼迫的苦果，讓我們脫離。
人生這個生死的苦果，這實在是，等到結果是這樣，我們才來苦，就太遲了。所以，佛陀教育我們，希望我們要好好要精進。我們若懂得好好精進，這個生死的事情，我們就不會那麼怕。既來之，則安之，既過去所欠的，這輩子就是受盡了苦難，也是甘願還，從外看來，我們都甘願還他，逆來順受，心能夠很自在。這就是學佛的好處，這就是知苦，我們如何來脫離苦。
外面看來是苦，因為我們已經瞭解這個道理，「你這樣怎麼忍耐得住？」「就這樣，師父這樣說，我們欠人就要還，要甘願還，甘願還可以打八折，所以我現在很甘願了。別人看起來覺得，你怎麼有辦法這樣忍下去？這輩子趕快還一還，我不要再帶到來生，所以我很歡喜，我感恩。」
我們不也常常聽到，我們的慈濟人曾經有過的苦，曾經有過的人與人，人與人之間，過不去的苦。聽了法之後，他這樣心開意解了，「我該還的，我就趕快還。」所以，一點逼迫的苦果都沒有，不覺得我是被逼的。以前是不甘願，被逼，在逼債。現在我甘願了，我就邊還邊還、我要還完，我不要再拖到下輩子。這就是我們現在瞭解之後，這個心開意解，煩惱就沒有了，就不會覺得內外，這樣在煎逼、煎熬，就不會了。所以，我們學佛有好處──甘願就歡喜。
大家(做)環保，那個環保場那麼大、那麼雜、那麼骯髒、那麼不好的氣味，但是他們大家做得很歡喜，覺得這就是目標──要如何來保護地球，要如何將資源回收，能夠節能、能夠減碳。這是一條道理，我們大家甘願、歡喜這樣做，這都是同樣的意思，就不覺得，我是被人逼來的，或者是，我是為了生活要來賺錢，都不是。是為了保護大地，為了能夠保護資源，為了這個空氣，不要再繼續污染下去。
這個道理知道，所以，大家在這個環境中，願意投入，這樣就沒有逼迫的苦，這是同樣的道理。所得到的，就是身心自在的安樂。「辛苦啊！」「沒有，幸福。」「你們幸福啊！」「美滿喔！」這是慈濟人的對話。看他做得汗流浹背，看他在那環保堆之中，是這樣全身又流汗，但是他身心自在，很安樂，這也就是叫做道理。瞭解之後，甘願去付出，這就是人生，要如何將佛法用在我們的人生、在我們的生活中，我們這輩子就要趕緊能做得到。
所以「方便誘進，誘出三界之火宅，進修無上之覺道。」
方便誘進
誘出三界之火宅
進修無上之覺道
這就是佛陀來人間，教我們如何修行的方法。慢慢牽引，「誘進」就是慢慢牽引，入這個道來，出那個三界，出那個火宅，誘入了，將他引進來這個「道」的裡面，所以，出三界、入覺道，這就是用方便法，將他誘離開那個火宅，他能夠入覺道來。
所以修行，其實是在日常生活中，道理是很深，很難去瞭解。不過，我們若用心在日常生活，都是這麼簡單的事情。環保，也是道場，人與人之間彼此的對立，能夠化解，修行在生活中，就能夠化解人與人之間的對立。甘願、歡喜，感恩、尊重，這樣也是能夠解開，我們人間纏住的因緣，能夠打開，所以生活中要慎思，還是要多用心。
Explanations by Master Cheng-Yan
Subject: The Unsurpassed Path to Awakening (勤修精進無上覺道)
Date:June.30. 2015
“We ask someone who has walked the Path about the scenery along the way. They can point the way with a guarantee that we need not worry. As the Buddha already realized the ocean of awakened wisdom, He is peaceful and at ease, with no hindrances.”
When we walk, what direction are we heading in? If I do not know the way and someone who knows the way leads me, my mind will be at peace. People who go hiking in the mountains should go with someone who provides direction. Otherwise, they may not be able to find their way back down.
When I was young, I hiked up Mt. Dulan. [The aboriginal people] in Taitung call it the Holy Mountain. Causes and conditions converged when, one time, Master Xiu Dao went on a visit to Taitung. On her way back, while on the train, she heard a man say that there was a mystic living on that mountain. Master Xiu Dao became very curious and began asking about it. She made a decision. “Tomorrow morning, I have asked him to lead us to this mystic.”
The next morning, we brought lunches and waited at the pre-arranged place, the old railway station at Chulu. Then we started out on our trip we had to cross a river. We stepped into the water and moved forward. The person in front was the man guiding us. Altogether, there were six of us walking forward hand in hand, perpendicular to the current. We were going from one side to the other side. After crossing the river, my long hair was floating everywhere, and I was completely wet.
We proceeded on our way forward, following the man that was in front. From the riverbank, we made our way to the foot of the mountain. We followed a path that took us ever higher. I do not know how long we walked. I was very scared! We were surrounded by grass, boulders and giant trees. Where exactly were we going?
I think the sun was high above us, which meant that it was already noon. I knew we had walked for a very long time already. However, after we entered the forest, we could no longer see where the sun was. This was because the giant trees grew densely.These were green ficus trees, which are banyan trees. Beneath our feet was a very soft surface. The ground was completely soft because the leaves which had fallen from the banyan trees had accumulated over many years. The ground was made up of these fallen leaves, so it was soft to walk on.
The guide told us, “You need to be careful, don’t make loud noises. There are bears in this area. If they hear a human voice, or smell the scent of a human, they will look for us.” I was so scared! “You also need to be aware of what’s above you. There are green bamboo vipers here. The vipers are in the trees, so be careful. On the ground, there may also be large snakes.”
During that time, I wondered how we would possibly make our way out. This was indeed worrisome. I vividly remember that, as we kept going we went through a deep valley. On one side was the moss-covered wall of the mountain, with no trees. So, we walked beside it on a narrow path, which was more like a ditch. Two sources of water flowed into this ditch. One was a cold spring, and the other was a warm spring. One of the streams of water was cold, and the other one was warm. As we walked through this area, on the other side was a steep drop. If we took a wrong step and slipped, we would end up falling a very long way!
So, we hugged the mountain with its slippery moss. That section was truly terrifying. We kept walking until the sun set. We saw that, in the distance, there was a grass hut and a fire. We approached the hut and saw two people. I wondered, “Are they the mystics we have been looking for?”
We asked them for help.“It is dark now and we have come this far; what should we do now?”
They said, “All right, since you are here, why don’t you monastics stay in this hut up here.”
The floor of the hut was covered with grass.It was a very thinly space, and the four of us squeezed in there.From then on, whenever I see people packed in a very small space, I say, “How can people live like this for a long time?” because I had stayed in a place like that.
When we woke up the next morning, then owners of the hut came up to see us.They said, “You are very bold. We don’t know where that guide’ went. He left during the middle of the night. How could you have dared follow him up here?”He was actually a shady character.
We had been relying on a shady character who made wild promises.He pretended that he could guide us, and we foolishly followed him.The situation was actually really dangerous.
But [now we follow] the Buddha, an enlightened being.“The Buddha already realized the ocean of awakened wisdom.”When I describe that path I took, I cannot guarantee that you can safely walk the same path.But the Buddha was able to describe His enlightened state of mind.He was already very peaceful and at ease, with no hindrances.This is the spiritual state that He experienced, and He is also able to trace back this spiritual path, that allowed His mind to reach a state of being peaceful and at ease.
He wanted to share this state of mind with us, but are we able to accept it?It is very difficult.
Still, it is the True Dharma.If we can practice according to the methods the Buddha taught us for eliminating afflictions, greed, ignorance and so on, this will help our minds return to our pure intrinsic nature of True Suchness, and we can be one we the universe.If we can achieve this, we will clearly understand all the principles without obstruction.
Sadly, we have not yet eliminated our ignorance or corrected our habitual tendencies, and this is why we suffer so much.
The previous 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 felt a great sense of urgency, so He earnestly called to us, “Hurry up and get out. Leave the Three Realms; leave the burning house!”
The Buddha used the Three Vehicles to provide us with detailed instructions.
These Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles, were used to teach us.The Buddha said, “I now guarantee to you that this matter is ultimately not false.”
If you follow this road and practice this path, you will definitely be safe.The Buddha was already in His old age at this time.He was already very old, and He wanted to leave this Dharma in the world.“If you just follow these methods, you will be fine. I guarantee that you will not go wrong.”We can see how the Buddha really put His heartfelt efforts into this.
The following sutra passage states, “You must simply practice diligently. The Tathagata used these skillful means to entice sentient beings. Then I said, You should know that the Three Vehicles are all praised by the noble beings. They allow us to be free, with no ties, with nothing that we lean on or seek.”
This is saying that we must be focused.“Simply” stresses that the key is being focused.We must earnestly engage in spiritual practice and diligently advance.
The Buddha has already shared the teachings and laid out the principles in front of us.As long as we are determined and have strong faith, our Roots of Faith will grow deeply and widely.If we head down this road, we will never go wrong.So, we must continue to diligently advance.
With loving-kindness, the Buddha adapted to capabilities and urged us to practice.The wondrous teachings of the Three Vehicles suit what people like, so they will diligently practice.
These Three Vehicles are the skillful means of all Buddhas, the way. They teach and transform sentient beings.Therefore they are praised by Buddhas.
The Buddha, with loving-kindness, “adapted to capabilities and urged us to practice”.He taught according to our capabilities.For some people, the only thing they do is listen.[They say,] “I know how to listen, and I will take in whatever the Buddha says.”
This is like how we hear people say, “I am attending the morning teachings.”But have the [teachings] really permeated their hearts and minds?
All Hearers do is listen to the Dharma and take in the Buddha’s teachings.As they listen, if they can realize the principles when they hear one thing, they can realize ten, or hear one thing and realize one, or hear one thing and realize 1000.This all depends on capabilities.
[The Buddha] “adapted to capabilities and urged us to practice”.According to our capabilities,He gave us a certain kind of teachings. The world is filled with “suffering”! its “causation” is the accumulation of various types of ignorance and afflictions; these are what lead us to suffer.
We practice according to the methods to bring about the “cessation” of suffering. That is how we find our way onto “the Path”. By walking down this road, Hearers are able to understand. This is how they realize the truth of suffering.
This world is ultimately impermanent. The principle of “impermanence” is emptiness. If we can realize the principles of impermanence, suffering and emptiness, then we are Solitary Realizers or Pratyekabuddhas. According to people’s capabilities, [the Buddha taught] the Four Noble Truths or the Twelve Links of Cyclic Existence. These were for Hearers and Solitary Realizers.
Next are the Six Paramitas, which are taught as the Bodhisattva Vehicle. Based on their capacities, [the Buddha] taught the wondrous teachings of the Three Vehicles” which “suit people’s likes so they will diligently practice”.
What will they choose based on their capabilities? The Four Noble Truths. After understanding [the Four Noble Truths], we must understand how we come and go in life. [Learning] this process of life begins with the Twelve Links of Cyclic Existence. Once we understand that the world’s suffering comes from the accumulation of afflictions, we learn how we come and go in life according to the Twelve Links of Cyclic Existence. Then, if we want to advance further, after awakening ourselves, we then awaken others. That is done with the Six Paramitas.
Every person has different capabilities and likes. So, the Buddha considers their capabilities and their capabilities and their likes when He encourages and counsels them to be diligent. “These [are] the Three Vehicles”. All Buddhas teach with these skillful means The Three Vehicles were not taught only by Sakyamuni Buddha. When all Buddhas of the past, present and future.
When all Buddha of the past, present and future begin to teach the Dharma to sentient beings, they start by teaching skillful means. Sentient beings throughout the past are similar to us present-day sentient beings. We have all created the Three Subtleties because of an ignorant thought.
So, subtle afflictions have arisen in our minds due to a thought of ignorance. Thus, it is said, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks”. The external states around us entice us to take actions that create much karma. This is how ignorance, delusion and karma arise. This is how ignorance, delusion and karma arise. So, the Buddha, as well as Buddhas, past, present and future, takes this sequential approach in teaching and guiding sentient beings; these methods are [suitable ways] with which They teach sentient beings.
“Therefore they are praised by all Buddhas”. All Buddhas praise these methods because these are the only teachings that sentient beings can accept with their various capabilities. Other methods would not be effective. Since the capabilities of sentient beings are not uniform, “The Tathagate used these skillful means to entice sentient beings”.
To help us to understand the truth of suffering, the Buddha gave various examples of the way suffering works in the world. To explain the karma that we create, He continued to use many various examples of causes, conditions, effects and retributions. After learning the truth of suffering, people will begin to engage in spiritual practice. If we do not recognize suffering, we will not want to be liberated from it. If we do not want to be liberated, we will never truly be free of the Three Realms.
Knowing the truth of suffering, the Tathagata always teaches and encourages us to diligently engage in spiritual practice. Thus we will not face the oppression of birth and death that is the fruit of suffering and will instead have the peace and joy of being free in body and mind.
“The Tathagata teaches and encourages us to diligently engage in spiritual practice. The teachings of the Buddha help everybody recognize suffering and recognize that this world is full of suffering. People are most sensitive to “suffering”. What they fear most is suffering. What they want to avoid most is also suffering. Basically, people are afraid of suffering. They are afraid of it, and they can recognize it, but they do not know how to avoid it.
The Buddha taught us methods for transcending suffering. He taught us how to do this, one step at a time, encouraging us to quickly advance so we can attain liberation. If we were liberated, we would not face the fruit of suffering that is the oppression of birth and death; we would be free. When it comes to the fruit of suffering, of birth and death, if we wait until we face the fruits of suffering and only then recognize it, it will be too late.
So, the Buddha taught us in the hope that we would practice earnestly. If we practice earnestly, we will not be as afraid of birth and death.
Since we are already here, let us be at peace. If we accrued a debt in the past, even if we have to face all kinds of hardship in this life, we should willingly repay it, and others will be able to see that we are willingly repaying them. If we can accept adversities calmly, our hearts will be very at ease. This is a benefit of learning the Buddha’s Way. By recognizing suffering, we can learn to transcend it. Others may think we are suffering, but we have understood the principles behind it. [They ask,] “How can you possibly endure this?” [Volunteers respond,] “Master Cheng Yen says, “If we owe somebody a debt, we must willingly repay it.” “This will reduce the amount we have to repay, so I am very willing to face this.” Other people may look at us and wonder, “How can you continue to put up with this?” [We say,] “I want to repay this debt now.” “I don’t want to bring it to a future lifetime.” “Therefore, I feel very happy and grateful.” We often hear about the suffering that Tzu Chi volunteers have dealt with, the suffering that came from their past entanglements with people. After hearing the Dharma, they opened their hearts and understood, “I should quickly repay all my debts.”Thus they do not feel any sense of oppression from the fruits of suffering. They do not feel as if they are being forced. Previously, they were reluctant to repay the debt so it felt as if they were being forced.
Now, they are very willing to repay it. They want to keep going until they have repaid their debt in full. They do not want to extend this into the next life. After understanding this principle, we open our hearts and become understanding, so we have no afflictions. This way, we will no longer feel pressured, inside or out. We will no longer feel that way.
So, learning Buddha’s Way has its benefits. When we willingly do something, we will be happy. We have been doing recycling work. The recycling stations are so big and cluttered. They are filthy and emit bad odors. However, people really enjoy themselves when they work there. They feel that their goal is to protect the earth. Through, recycling, they can conserve resources and reduce their carbon footprint. The principles of how doing something willingly makes us happy also apply here. None of them feel, “I was forced to be here” or “I’m doing this to make a living.”
Not at all. [They are here] to protect the earth, to conserve natural resources and to prevent the air from becoming polluted further.
They understand this principle, so everyone is willing to devote themselves to doing recycling work. They do not suffer from being forced to be there; In the same way, what they get in return is the peace and joy of being free in body and mind. “This must be tiring work!” “No, it is blessed work.” “I feel very fortunate!” “I feel very fulfilled!” This is what Tzu Chi volunteers say to each other. A person may be covered in sweat. He may be in the middle of a pile of recyclables. Thought he is sweating profusely, his body and mind are free, peaceful and happy.This comes from understanding the principles.
After we understand, we willingly give of ourselves. This is how we can apply the Buddha-Dharma in our lives. In our daily living, this should be the goal that we work to achieve.
“With skillful means, He enticed sentient beings to escape the burning house of the Three Realms and practice the unsurpassed path to awakening.”
The Buddha came to this world to teach us how to engage in spiritual practice by slowly leading us. “Enticed” means He slowly guided us onto this path. To leave the Three Realms, to get out of the burning house, He entices us to walk this path; He entices us to walk this path; He leads us to leave the Three Realms and enter the path to awakening.
Through skillful means, He entices us out of the burning house so that we can enter the path to awakening.
Spiritual practice can actually be integrated into our daily living. These principles are very profound and hard to understand. However, if we are mindful in our daily living, we can practice them in many simple ways. Recycling centers are also spiritual practice centers where we can learn to resolve personal conflicts. If we practice in our daily living, we will be able resolve our conflicts with others. With willingness, joy, gratitude and respect, we can liberate ourselves from the karmic entanglements that have trapped us. So, we need to think carefully in our daily living and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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