20150701《靜思妙蓮華》滅盡惑業修道離苦 (第599集)
（法華經•譬喻品第三）
⊙「修學道法心得自在，知苦斷集三界苦因，滅盡惑業修道離苦，志與道會覺海道成。」
⊙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。」《法華經譬喻品第三》
⊙自在無繫，無所依求。《法華經譬喻品第三》
⊙自在無繫，無所依求：離無明惑業，即得自在無繫，無生死之繫縛。
⊙有漏之法，名為有依、有求。
⊙得無所依求：若證滅，則我生已盡，不受後有，故無所依求。
⊙自在：若斷集，則無三界繫縛之苦因，故云：自在無繫。
⊙證滅：斷盡惑，則無煩惱造業之緣牽，故云無所依求。
【證嚴上人開示】
「修學道法心得自在，知苦斷集三界苦因，滅盡惑業修道離苦，志與道會覺海道成。」
修學道法心得自在
知苦斷集三界苦因
滅盡惑業修道離苦
志與道會覺海道成
也就是向大家再提醒，修學道法，我們的心一定要自在。心若不自在，我們要如何修？如何學道？能夠瞭解法的精髓呢？所以我們必定，有心想要修學道法的人，必定要將心調得自在。
所以學佛就是只為一念心，心調得好，那就是真學道者。假使只是聽啊聽，聽了之後，法是歸法，我們人的行為，言行動作，又是歸我們原來的習氣，這樣法與我們的心，就沒有合在一起了。聽法必定要聽入心，心與法要會合在一起，這才是真修學道法的人。若有修學道法，自然我們的心，就是自在心，住在法。
所以我們如何才真想要修行？我們要先瞭解人間苦！因為佛陀開出了這條道路，眾生必定要從頭開始。從頭開始走這條路，就要先知苦，要知道「苦、集、滅、道」。
大家已經聽得很熟了，不過，熟是熟，居可是知道不知道呢？聽是聽得很熟，但是過了之後，人與人、人與事，若是境界現前，忘記了，什麼叫做「苦、集、滅、道」，所以我們的心，又起煩惱、結惡緣。這叫做不知。
若是真正的知，人我是非現前，我們這個念頭就要起，人生計較真是苦，別計較了。自然人我是非就沒了，心裡就沒有這件無明煩惱起惑，人與人之間互相紛爭，這些事情沒了，這樣豈不是斷了「集」呢？
人我是非，這些事情到來，因為我們戒，我們知苦，我們懂得戒慎，所以防非止惡。「我知道苦，我知道這件事情，若再和它會合起來，我就又「集」了一項苦因。不可以。」所以我們趕緊將它止掉，若能夠這樣，那就是「三界苦因」就沒了。這這是「知苦斷集」，自然就能夠斷掉了，三界的苦因。
常常告訴大家，這三界我們不用想到很多，佛學的辭典裡，你們若去說「三界」，就要說得很微細，色界、無色界，分析得很多。其實我們不必說到這些事情，我們只要將這個「三界」，用在自己的內心──內心的欲念，我們有沒有斷？外面境界，有來誘引我們的心嗎？我們的心為了外面的境界，我們是否有起心動念？外面的境界離開我們之後，到底我們的內心，有還在掛礙現在、過去，或者是去想未來？這麼多的煩惱，我們到底有掛礙、有雜念嗎？我們若心無雜念、無掛礙、無顛倒故，這樣這無色也全都沒了。
所以我們要首先知苦，才能夠斷集；能夠斷集，一切的欲念、外面的色，以及無明的煩惱，一切一切就全都去除了。這豈不是很簡單嗎？所以，我們一定要有，「滅盡惑業修道離苦」。要修道才能證果，證果才能離苦。證果的意思就是說，修行到頭來的結果，我們見證了，我們過去是這麼無明煩惱，我們法入心了，修行，我們一切煩惱撥開了，我每天都很快樂，每天都心自在歡喜，這就已經證果了。見證了我們去除過去的苦因，見證了我們現在快樂的結果，我們若用這樣來想，這種修道證果，這也不困難。
所以「志與道會覺海道成」。我們立志要修行，我們必定與這個道要會合。佛陀為我們鋪了這條道，我們一定要有第一步的，踏上這條道路，第一步若是踏得方向正，向前走，我們就是與道會合，心與道會，所以我們要用心學道。
有一位優波鞠多這位尊者，已經離佛百年後的人。他開始在修行，大家都很尊重他，因為他身心清淨，法有入心，將佛陀的教法，還是向弟子、向人群說法。不過，他的內心這樣想：我現在的時代，已經是，離開佛陀一百年的時間，到底佛陀時代的生活，是長什麼樣子呢？
他知道有一位一百二十歲的比丘尼，他應該是在佛陀的時代，受佛的教法、依佛出家的人。所以這位優波鞠多為了要取法，他就來拜訪。
這位老比丘尼知道，優波鞠多將要來了，他就在他的門後用了一碗麻油，這樣滿滿的，將它吊在門後，門是關著的，人要進來就要開門，這位優波鞠多，他敲了門，裡面老比丘尼就答話：「來啊！請進來。」他就將門輕輕打開，人進來了。老比丘尼看到這碗油，已經滿出來了，漏到地上了。
優波鞠多看到這位老比丘尼，還是一樣恭敬作禮，然後來請問他的法，就說：「佛陀的時代，出家的生活威儀如何？」他就說：「那個時代，出家人有一群的六群比丘，不守佛法的教育，時時惡質惡行，不過，他們的威儀比你好。」這位優波鞠多，他的心感覺：既是六群比丘，為什麼他的威儀還比我更好？他就說：「看，尊者你剛才要進來時，你將這個油已經溢出來了，那個油滿出來，漏在地上。你有看到嗎？」慚愧啊！
比丘尼就再向他說：「當初那些六群比丘，即使用滿滿的油放在頭頂上，這樣走路，油都不會滿出來。你想，他們的行住坐臥的威儀，是不是比你還好？」這位優波鞠多，他真正從內心慚愧，所以向著老比丘尼感恩：「我應該要再加強我的四威儀，行住坐臥，我應該還要再更謹慎一些。」這樣就告辭出去了。
離佛一百年、有修行的人，這四威儀都還不如，佛世的六群比丘。不知道我們現在，二千多年後又是離多遠了？所以我們就要更加警惕！
所以「志與道會覺海道成」，現在我們立志要修行，我們一定要與道來會合，心中一定要有法，開啟了我們的覺性，自然我們的智慧就會啟發出來，這樣來成道。這就是我們應該要用心、謹慎的地方。
前面的(經)文，「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」。
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
《法華經譬喻品第三》
這是如來的慈悲，用三乘法來誘引我們，走入這條道路。所以佛陀感覺眾生，應該要再加強、再叮嚀，所以「復作是言：汝等當知！此三乘法皆是聖所稱歎」，要知道，佛陀那時候就是，做了未來的交代。
因為他已經開權，將要顯實。這個「權」就是三乘法，佛陀已經說：這是我的方便法，真正的法是一實法。不過，在這裡佛陀還說，「此三乘法皆是聖所稱歎」，就是要告訴大家，不要輕視這三乘法。這是為未來——我們的現在，在教我們，等於是交代。
佛陀既然設教了，這個法不要輕視，現在這段(經)文再說，「自在無繫」，你們要知道這個三乘法，「皆是聖所稱歎」，是「自在無繫，無所依求」。回歸到法中，這個三乘法都能教我們，教我們到的我們身心自在。
自在無繫
無所依求
《法華經譬喻品第三》
先看「自在無繫，無所依求」，那就是離無明惑業了。我們要如何才能自在呢？那就是要從修學道法，心才能得自在。我們若是沒有好好學，這個法若沒有入心，我們要能夠如何自在呢？雖然是三乘法，對聲聞，聲聞乘，從聲音入；緣覺乘是將這個法再深慎思，思考世間無常、苦、空、無我；這全都是法，這個法是過去諸佛所稱歎。
不只是過去的佛，現在，就是釋迦佛、未來還有彌勒佛等等，三世諸佛都會用到，過去無量佛就是按照，這樣的次序，在設教度眾生。所以，我們修學必定要用心來修。能知苦斷集，這樣我們的心，這個心欲、色與煩惱、惑，無明，這樣就能去除，這樣才能自在，無繫，無所依，那就是離無明，無明惑。
我們若能離無明惑，就不會再造作惡業，我們所做的就是善業、福業，我們不會去做惡、煩惱、無明的業，所以我們會離開，那個無明惑的業，所以「即得自在無繫、無生死之繫縛」。
自在無繫
無所依求：
離無明惑業
即得自在無繫
無生死之繫縛
我們若能無明惑去除，自然我們的心就自在，就沒有繩子將我們綁住，這就是，就離開了，沒有生死的繩子綁住，我們就解脫了。常常說，修行得解脫，得解脫就是，沒有被繩子將我們綁住，我們就能跳脫。
這就是學佛真正要法，我們若是沒有法入心，那就是叫做「有漏法」，繩子還將我們綁住，是因為我們的戒定慧，邊修邊漏，漏失掉了。儘管我們一直在聽法，不過，這邊聽、那邊過去，法都一直漏過去，讓你聽很多法也沒入心。所以，「有漏之法，名為有依、有求」。
有漏之法
名為有依、有求
就是還在求、要依靠，你為我開示一下，你為我消災一下，我求佛、拜佛、問神、做善，我全都是為了要求福。這種就是法不在心裡，即使有聽法，同樣也是漏掉。
總而言之，法是要入心來用，你若不好好法入心，人世間一切事物道理，你永遠都讀不完，你永遠都學不會。總而言之，「一理通，萬理徹」，我們事事法若入心，這項若通了，那項應該也沒漏掉。
所以，我們最重要的就是，要「得無所依求」。我們若能得到無所依求，那就是滅、證滅，我們已經滅掉了那些集的煩惱。
得無所依求：
若證滅
則我生已盡
不受後有
故無所依求
我們的心無掛礙，不論他人對我如何，我就是這樣。甘願還，我們的業就還債了，那就沒有再互相因緣牽絆著。
那就是「若證滅，則我生已盡，不受後有，故無所依求」。已經我們若是證滅了，我們已經見證了我們自己與他，完全沒有恩怨糾葛，這就是我們已經放棄了，彼此之間恩恩怨怨，這就是滅掉了那種苦的因，滅掉了集來的因，那就沒有苦。所以「(若)證滅，則我生已盡」，我就沒有起心動念了，生死的掛礙也不會在我的心裡，所以「不受後有」。
我若這次自己，斷了這種恩怨仇恨，來生就沒有彼此相欠，這樣就無所依求。你還要求什麼呢？要再去求神嗎？要再去擲筊嗎？還要擇日嗎？都不用了。我們的心都是很自在，日日都自在。
自在就是斷集，斷集才有辦法證滅。我們斷了集，那就是無三界繫縛，「自在無繫」，就是很自在。
自在：
若斷集
則無三界繫縛
之苦因
故云 自在無繫
這個三界，一直向你們強調，就是在我們的心，心靈三界。我們現在凡夫心，心靈的三界要趕緊跳脫出來，不要在那裡人我是非，不要在那裡物質的愛欲等等，我們都將它捨去，我們生活在日日輕安，無所求、無所依，我們就不必再有什麼東西，讓我們在掛礙、煩惱。
證滅了，就是斷盡惑。惑就是無明，我們若能斷盡惑，則無煩惱造業的緣，將我們牽住。我們一定要斷，斷掉了這些煩惱，盡這個惑全都沒了，煩惱若無，自然造業的緣，就不會再牽著我們了，所以叫做，無依求。
證滅：
斷盡惑
則無煩惱造業
之緣牽
故云 無所依求
我們「人到無求品自高」。我們不要一直要求啊、求啊，我們真正是要做、要如何付出，才是我們人生的方向。
各位菩薩，學佛真的要用心，佛在心中、法在行中，一切的行為要如法。這就是要靠我們時時慎思、用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Deluded Karma to Escape Suffering (滅盡惑業修道離苦)
Date:July.01. 2015
“By learning and practicing the teachings of the Path, we can attain freedom. By understanding suffering, we end causation, the seeds of suffering in the Three Realms. When we eliminate deluded actions, we can practice the Path to free ourselves from suffering. When our resolve meets with the Path, we will reach the ocean of enlightenment.”
This is to remind everyone that as we learn the practice the teachings of the Path, our minds must be at ease. If our minds are not at ease, how can we learn and practice the Path to understand the essence of the teachings?
So, if we resolve to learn the practice the teachings of the Path, we must train our minds to be at ease. We learn the Buddha’s Way for the sake of our minds. If we do a good job of training our minds, we are true practitioners of the Path. If all we do is listen and do not see the Dharma as a part of our lives, if the way we behave and speak is still [driven] by our habitual tendencies, this means the Dharma is not one with our minds.
When we listen, we must take the Dharma to heart. Our minds must be one with the Dharma; only then are we true practitioners of the Path. By learning and practicing these teachings, naturally our minds will be at ease and will abide in the Dharma. What inspires us to engage in spiritual practice? First, we must understand the sufferings of life. The Buddha opened up this path for us, and we must start from the beginning.
To start at the beginning of this path, first, we must learn to understand suffering, to understand the Four Noble Truths. Everyone is already very familiar with these, but even if we are familiar with them, do we really understand them? Though listening to teachings makes them familiar, after we finish listening, when we are dealing with people or matters and challenges arise, we may forget what the Four Noble Truths are. Then our minds give rise to afflictions and create negative affinities. This comes from a lack of understanding.
If we truly understand them, when we are faced with interpersonal conflicts we will think about how taking issue with others leads to suffering and will thus avoid doing it. Then these conflicts will disappear and in our minds there will be no afflictions and ignorance to give rise to delusions. If we are no longer part of any conflicts or disputes between people, haven’t we eliminated this cause of our suffering?
When interpersonal conflicts appear, we can remain disciplined when we understand suffering, we will be self-disciplined. Thus we guard against wrongs and stop evil. When we understand suffering, we know that if we get involved with certain things, we will add to our causes of suffering, which is to be avoided. So, we will promptly put an end to it. If we can do this, “the seeds of suffering in the Three Realms” will disappear. “By understanding suffering, we end causation.” This is how we put an end to the seeds of suffering in the Three Realms.
I always tell everyone that we do not need to think too deeply about the Three Realms. In the dictionary of Buddhist terms, if we look up the Three Realms, they are explained with so many details. The form realm and the formless realm are analyzed in many ways. Actually, we need not talk about those aspects; we just need to apply the idea of the Three Realms to our state of mind.
Have we eliminated the desires in our minds? Are external conditions enticing to our minds? Do discursive thoughts arise in our minds in response to external conditions? After those external conditions are no longer around, our minds may still be attached to the present or the past or they may be thinking about the future. There are so many kinds of afflictions; do we have these attachments and discursive thoughts in our minds?
If our minds are free of discursive thoughts, free if attachment and free of confusion, we will have no more of these formless [afflictions].
So, first we must understand suffering, in order to put an end to causation.In ending causation, all our desires, the [temptations] of forms around us and the [formless] afflictions of ignorance will be eliminated from our minds.Isn’t this very simple?
So, we must “eliminate deluded actions and practice the Path to free ourselves from suffering”.We need to practice the Path to realize the fruit.Only by realizing the fruit can we transcend suffering.
Realizing the fruit means attaining the results of our spiritual practice.We have verified that, in the past we were ignorant afflicted; then after we took the Dharma to heart and engaged in spiritual practice, we were able to sweep aside our afflictions so that every day we are very happy.Every day we feel free and joyful.
This means we have realized the fruit.We have verified that we have eliminated the causes of suffering and have also verified the happy results.
If we think of it this way, practicing the Path and realizing the fruit is not very difficult.
“When our resolve meets with the Path, we will reach the ocean of enlightenment.”We have resolved to engage in spiritual practice so we must connect with this path.
The Buddha paved this path for us, so we must start walking towards it.If our first stop is in the right direction, and we keep walking forward, we will connect with this path; our minds will converge with the truth.So, we must mindfully learn the Path.
There was a venerable one named Upagupta.He lived 100 years after the Buddha.He was engaged in spiritual practice, and everyone respected him very much because he was pure in his thoughts and actions.He shared the Buddha’s teachings with his disciples and everyone else.
But in his mind, he wondered, “This era I’m living in is 100 years removed from the Buddha’s lifetime. What were things actually like at that time?”He knew there was a bhuksuni who was 120 years old.She was alive during the Buddha’s lifetime and had received teachings from Him and followed Him into monastic life.
To learn more, Upagupta went to visit her.When this elderly bhiksuni knew that Upagupta was coming, she hung up a bowl of sesame oil behind the door.The door was closed, and whoever wanted to come in had to open it.
When Upagupta knocked on the door, the bhiksuni responded by saying, “Please, come in.”He gently opened the door and came in.
The elderly bhiksuni saw that oil had spilled out of its bowl and onto the ground.When Upagupta saw the old bhiksuni, he greeted her respectfully and asked her for teachings.
He asked, “During the Buddha’s lifetime, what were the demeanors of the monastics?”
The bhiksuni said, “During that time, among the monastics there was a ground of evil-natured bhiksus. They did not follow the Buddha’s teachings, and they constantly did vile and wicked things. But their demeanors were still better than yours.”
In this mind, Upagupta wondered, “How could an evil-natured bhiksu have a better demeanor than mine?”
The bhiksuni then said, “Venerable One, when you came in you caused this bowl of oil to spill a little. It had overflowed onto the ground. Did you see it?”
He felt ashamed.
The bhiksuni explained to him, “Even if the evil-natured bhiksus put a full bowl of oil on top of their heads and walked around, none of the oil would spill. Think about that. Aren’t their demeanors in walking, standing, sitting and lying own much better than yours?”
Upagupta felt a sense of shame from deep within his heart.He felt gratitude toward the elderly bhiksuni.
“I should work to improve my Four Demeanors, how I walk, stand, sit and lie down. I should be more cautious in my actions.”Then he bade her farewell.
The Four Demeanors of a spiritual practitioner 100 years after the Buddha could not compare to the evil-natured bhiksus of the Buddha’s time.How much further away are we, now more than 2000 years removed from Him?So, we must be even more vigilant.
“Our resolve [must] meet with the Path.”Now that we have resolved to engage in spiritual practice,we must find a way to connect with the Path. We must have the Dharma in our hearts in order to awaken our enlightened nature. Then we will be able develop our wisdom. This is how we complete the Path. This is why we should be mindful and cautious.
The previous sutra text 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”.
The Buddha, out of compassion, used the Three Vehicles to entice us to walk this path. He felt that sentient beings needed more reinforcements and reminders. So, “Then [He] said, You should know that the Three Vehicles are all praised by the noble are all praised by the noble beings”.
We should understand that, at that moment, the Buddha was preparing everyone for the future. He had already opened up the provisional and was about to reveal the true. “The provisional” refers to the Three Vehicles. The Buddha already said, “These are skillful means. The true teachings are the Dharma of the One Reality”.
But here, the Buddha said, “The Three Vehicles are all praised by the noble beings”. He was telling everyone that we must not look down on the Three Vehicles. He was saying this for the future, for those of us here right now. It was as if He was handing this down to us.
Since the Buddha established these teachings, we cannot take them lightly. T
his next passage states, “They allow us to be free, with no ties.” You should know that the Three Vehicles “were praised by all the noble beings. They allow us to be free, with no ties, with nothing that we learn on or seek”.
Returning to the Dharma itself, the Three Vehicles can teach us how to become free in body and mind. First, we can be free, with no ties, with nothing that we learn on or seek, which is to free ourselves from ignorance and deluded actions.
How can we be free? Freedom comes from learning and practicing the teachings of the Path. This is the only way to free our minds. If we do not earnestly learn and if we do not take the Dharma to heart, how can we be free? Even with just the Three Vehicle teachings, Hearers enter [the Path] by taking in the sound of the Dharma. Solitary Realizers deeply contemplate the Dharma. They think about the principles of impermanence, suffering, emptiness and no-self in this world. This is all part of the Dharma. This Dharma was praised by all past Buddhas. Not only did the Buddhas of the past praise it, our present Buddha, Sakyamuni, and all Buddhas of the future, Maitreya and so on, all Buddhas of the Three Periods, teach it.
Since the distant past, countless Buddhas have followed this sequence of establishing teachings to transform all beings. So, when we practice and learn, we must practice mindfully. “By understanding suffering, we end causation”. In this way, we can eliminate desires, forms and [formless] afflictions, delusions and ignorance from our minds. Delusions and ignorance from our minds. Only then can we be free, with no ties and nothing that we learn on or seek. We can free ourselves from ignorance and from the delusions caused by ignorance.
If we can be free from delusions and ignorance, we will not create any more bad karma. We will only create good karma and blessings. We will not commit evils, create afflictions or give rise to more ignorance. This is how we can free ourselves from the karma of delusions and ignorance. Then, “we can attain freedom and have no ties and not be bound by birth and death”.
They allow us to be free, with no ties, with nothing that we learn on or seek:
Free from the karma of ignorance and delusion, we can attain freedom and have no ties and not be bound by birth and death. Imperfect Dharma means we learn on or seek something.
If we can eliminate delusions and ignorance, then our minds will naturally be free. We are no longer bound by those ropes, so we are free. If we are no longer bound by the ropes of birth and death, we are liberated.
I always say, “Through spiritual practice we attain liberation”. To attain liberation means that we are no longer bound by ropes. We have broken free. As Buddhist practitioners, we need [to follow] the Dharma. If we do not take the Dharma to heart, what we have learned is imperfect Dharma. It is as if we are still bound by ropes, because our precepts, Samadhi and wisdom are lost even as we cultivate them; they leak away. Although we are always listening to the Dharma, it goes in one ear and out the other.
If the Dharma keeps leaking from our minds, no matter how much dharma we hear, we will not be able to take it to heart.
So, “Imperfect dharma means we lean on our seek something”.
We are still seeking something to rely on. “Please teach me something. Please help me avoid disaster. I pray to the Buddha, worship the Buddha, consult spirits and do good deeds all in order to attain blessings”. All of this is a result of not having taken the Dharma to heart.Even if we listen to teachings, they still leak out of our minds.
To sum this up, we must take the Dharma to heart and apply it. If we do not earnestly take the Dharma to heart, with the many things and principles in the world, we will never be able to study them all and will never be able to learn them.
In conclusion, “By grasping one truth, we understand all truths.” If we can truly take the Dharma to heart, when we really understand this, our understanding of that will not be flawed. The most important thing is for us to have “nothing that we lean on or seek.” To attain a state where we do not lean on or seek anything, we need to realize the truth of cessation. We must eliminate the afflictions of causation.
With nothing that we lean on or seek:
If we realize the truth of cessation, then once this life is over, we will have no further existence.Thus there is nothing to learn on or to seek.
Our minds will be free of attachments. No matter how other people treat us, we feel that by willingly repaying our karmic debts, we will no longer be karmically entangled.
Thus, “If we realize the truth of cessation, then once this life is over, we will have no further existence.” “Thus there is nothing to lean on or to seek.” If we have realized the truth of cessation, we have witnessed how we can eliminate mutual entanglements of kindness and resentment. When we let go of these cycles of gratitude and grudges, we will have eliminated the causes of suffering. Once we eliminate our accumulated causes, we will be free of suffering.
So, “If we realize the truth of cessation, then once this life is over….” When we do not give rise to discursive thoughts, our attachment to birth and death is no longer in our minds. So, “We will have no further existence.” If, in this lifetime, we put end to these afflictive emotions, in our future lives we will not. Then there is nothing that we lean on or seek. What is it that we are still looking for? Do you still need to pray to spirits? Do you still need to cast lots? Do you still need to pick an auspicious date? There is no need.
Our minds will be in a state of freedom, and every day we will feel at ease. Freedom comes from ending causation. Only by ending causation can we realize the truth of cessation. When we put an end to causation, we will not suffer “the ties of the Three Realms.”
To “be free, with no ties,” is great freedom.
Free:
If we can end causation, then we will not have the causes of suffering of the ties of the Three Realms. Thus we can be free, with no ties.
The Three Realms, as I keep emphasizing to you, are in our minds; they are the Three Realms of our minds. Right now, we are in an unenlightened state. We must quickly transcend the Three Realms of our minds and not continue to create interpersonal conflicts, give rise to cravings for material things, etc..
If we let go of these things, every day we will be at peace, seeking nothing, relying on nothing. Then we will no longer be attached to or afflicted by anything. Realizing the truth of cessation, we put an end to delusions Delusion is ignorance. If we can put an end to all delusions, the conditions that produce afflictions and karma will not entangle us. We must put an end to these.
By putting an end to afflictions, these delusions will disapper. If we are free of afflictions, the conditions for crating karma will no longer pull us along. Then there is “nothing that we lean on or seek.”
Realizing the truth of cessation:
When we end delusion, the conditions that produce afflictions or karma will not entangle us. Thus, there is nothing that we lean on or seek.
“Once who seeks nothing has the noblest character.” There is no need to constantly be seeking; what we must do is figure out how to help others That should be our aim in life.
Dear Bodhisattvas, we must be mindful as we learn the Buddha’s Way. The Buddha must be in our hearts, and the Dharma must be in our actions. We must do everything according to the Dharma. To achieve this, we must always be cautious and mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「修學道法心得自在，知苦斷集三界苦因，滅盡惑業修道離苦，志與道會覺海道成。」
⊙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。」《法華經譬喻品第三》
⊙自在無繫，無所依求。《法華經譬喻品第三》
⊙自在無繫，無所依求：離無明惑業，即得自在無繫，無生死之繫縛。
⊙有漏之法，名為有依、有求。
⊙得無所依求：若證滅，則我生已盡，不受後有，故無所依求。
⊙自在：若斷集，則無三界繫縛之苦因，故云：自在無繫。
⊙證滅：斷盡惑，則無煩惱造業之緣牽，故云無所依求。
【證嚴上人開示】
「修學道法心得自在，知苦斷集三界苦因，滅盡惑業修道離苦，志與道會覺海道成。」
修學道法心得自在
知苦斷集三界苦因
滅盡惑業修道離苦
志與道會覺海道成
也就是向大家再提醒，修學道法，我們的心一定要自在。心若不自在，我們要如何修？如何學道？能夠瞭解法的精髓呢？所以我們必定，有心想要修學道法的人，必定要將心調得自在。
所以學佛就是只為一念心，心調得好，那就是真學道者。假使只是聽啊聽，聽了之後，法是歸法，我們人的行為，言行動作，又是歸我們原來的習氣，這樣法與我們的心，就沒有合在一起了。聽法必定要聽入心，心與法要會合在一起，這才是真修學道法的人。若有修學道法，自然我們的心，就是自在心，住在法。
所以我們如何才真想要修行？我們要先瞭解人間苦！因為佛陀開出了這條道路，眾生必定要從頭開始。從頭開始走這條路，就要先知苦，要知道「苦、集、滅、道」。
大家已經聽得很熟了，不過，熟是熟，居可是知道不知道呢？聽是聽得很熟，但是過了之後，人與人、人與事，若是境界現前，忘記了，什麼叫做「苦、集、滅、道」，所以我們的心，又起煩惱、結惡緣。這叫做不知。
若是真正的知，人我是非現前，我們這個念頭就要起，人生計較真是苦，別計較了。自然人我是非就沒了，心裡就沒有這件無明煩惱起惑，人與人之間互相紛爭，這些事情沒了，這樣豈不是斷了「集」呢？
人我是非，這些事情到來，因為我們戒，我們知苦，我們懂得戒慎，所以防非止惡。「我知道苦，我知道這件事情，若再和它會合起來，我就又「集」了一項苦因。不可以。」所以我們趕緊將它止掉，若能夠這樣，那就是「三界苦因」就沒了。這這是「知苦斷集」，自然就能夠斷掉了，三界的苦因。
常常告訴大家，這三界我們不用想到很多，佛學的辭典裡，你們若去說「三界」，就要說得很微細，色界、無色界，分析得很多。其實我們不必說到這些事情，我們只要將這個「三界」，用在自己的內心──內心的欲念，我們有沒有斷？外面境界，有來誘引我們的心嗎？我們的心為了外面的境界，我們是否有起心動念？外面的境界離開我們之後，到底我們的內心，有還在掛礙現在、過去，或者是去想未來？這麼多的煩惱，我們到底有掛礙、有雜念嗎？我們若心無雜念、無掛礙、無顛倒故，這樣這無色也全都沒了。
所以我們要首先知苦，才能夠斷集；能夠斷集，一切的欲念、外面的色，以及無明的煩惱，一切一切就全都去除了。這豈不是很簡單嗎？所以，我們一定要有，「滅盡惑業修道離苦」。要修道才能證果，證果才能離苦。證果的意思就是說，修行到頭來的結果，我們見證了，我們過去是這麼無明煩惱，我們法入心了，修行，我們一切煩惱撥開了，我每天都很快樂，每天都心自在歡喜，這就已經證果了。見證了我們去除過去的苦因，見證了我們現在快樂的結果，我們若用這樣來想，這種修道證果，這也不困難。
所以「志與道會覺海道成」。我們立志要修行，我們必定與這個道要會合。佛陀為我們鋪了這條道，我們一定要有第一步的，踏上這條道路，第一步若是踏得方向正，向前走，我們就是與道會合，心與道會，所以我們要用心學道。
有一位優波鞠多這位尊者，已經離佛百年後的人。他開始在修行，大家都很尊重他，因為他身心清淨，法有入心，將佛陀的教法，還是向弟子、向人群說法。不過，他的內心這樣想：我現在的時代，已經是，離開佛陀一百年的時間，到底佛陀時代的生活，是長什麼樣子呢？
他知道有一位一百二十歲的比丘尼，他應該是在佛陀的時代，受佛的教法、依佛出家的人。所以這位優波鞠多為了要取法，他就來拜訪。
這位老比丘尼知道，優波鞠多將要來了，他就在他的門後用了一碗麻油，這樣滿滿的，將它吊在門後，門是關著的，人要進來就要開門，這位優波鞠多，他敲了門，裡面老比丘尼就答話：「來啊！請進來。」他就將門輕輕打開，人進來了。老比丘尼看到這碗油，已經滿出來了，漏到地上了。
優波鞠多看到這位老比丘尼，還是一樣恭敬作禮，然後來請問他的法，就說：「佛陀的時代，出家的生活威儀如何？」他就說：「那個時代，出家人有一群的六群比丘，不守佛法的教育，時時惡質惡行，不過，他們的威儀比你好。」這位優波鞠多，他的心感覺：既是六群比丘，為什麼他的威儀還比我更好？他就說：「看，尊者你剛才要進來時，你將這個油已經溢出來了，那個油滿出來，漏在地上。你有看到嗎？」慚愧啊！
比丘尼就再向他說：「當初那些六群比丘，即使用滿滿的油放在頭頂上，這樣走路，油都不會滿出來。你想，他們的行住坐臥的威儀，是不是比你還好？」這位優波鞠多，他真正從內心慚愧，所以向著老比丘尼感恩：「我應該要再加強我的四威儀，行住坐臥，我應該還要再更謹慎一些。」這樣就告辭出去了。
離佛一百年、有修行的人，這四威儀都還不如，佛世的六群比丘。不知道我們現在，二千多年後又是離多遠了？所以我們就要更加警惕！
所以「志與道會覺海道成」，現在我們立志要修行，我們一定要與道來會合，心中一定要有法，開啟了我們的覺性，自然我們的智慧就會啟發出來，這樣來成道。這就是我們應該要用心、謹慎的地方。
前面的(經)文，「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」。
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
《法華經譬喻品第三》
這是如來的慈悲，用三乘法來誘引我們，走入這條道路。所以佛陀感覺眾生，應該要再加強、再叮嚀，所以「復作是言：汝等當知！此三乘法皆是聖所稱歎」，要知道，佛陀那時候就是，做了未來的交代。
因為他已經開權，將要顯實。這個「權」就是三乘法，佛陀已經說：這是我的方便法，真正的法是一實法。不過，在這裡佛陀還說，「此三乘法皆是聖所稱歎」，就是要告訴大家，不要輕視這三乘法。這是為未來——我們的現在，在教我們，等於是交代。
佛陀既然設教了，這個法不要輕視，現在這段(經)文再說，「自在無繫」，你們要知道這個三乘法，「皆是聖所稱歎」，是「自在無繫，無所依求」。回歸到法中，這個三乘法都能教我們，教我們到的我們身心自在。
自在無繫
無所依求
《法華經譬喻品第三》
先看「自在無繫，無所依求」，那就是離無明惑業了。我們要如何才能自在呢？那就是要從修學道法，心才能得自在。我們若是沒有好好學，這個法若沒有入心，我們要能夠如何自在呢？雖然是三乘法，對聲聞，聲聞乘，從聲音入；緣覺乘是將這個法再深慎思，思考世間無常、苦、空、無我；這全都是法，這個法是過去諸佛所稱歎。
不只是過去的佛，現在，就是釋迦佛、未來還有彌勒佛等等，三世諸佛都會用到，過去無量佛就是按照，這樣的次序，在設教度眾生。所以，我們修學必定要用心來修。能知苦斷集，這樣我們的心，這個心欲、色與煩惱、惑，無明，這樣就能去除，這樣才能自在，無繫，無所依，那就是離無明，無明惑。
我們若能離無明惑，就不會再造作惡業，我們所做的就是善業、福業，我們不會去做惡、煩惱、無明的業，所以我們會離開，那個無明惑的業，所以「即得自在無繫、無生死之繫縛」。
自在無繫
無所依求：
離無明惑業
即得自在無繫
無生死之繫縛
我們若能無明惑去除，自然我們的心就自在，就沒有繩子將我們綁住，這就是，就離開了，沒有生死的繩子綁住，我們就解脫了。常常說，修行得解脫，得解脫就是，沒有被繩子將我們綁住，我們就能跳脫。
這就是學佛真正要法，我們若是沒有法入心，那就是叫做「有漏法」，繩子還將我們綁住，是因為我們的戒定慧，邊修邊漏，漏失掉了。儘管我們一直在聽法，不過，這邊聽、那邊過去，法都一直漏過去，讓你聽很多法也沒入心。所以，「有漏之法，名為有依、有求」。
有漏之法
名為有依、有求
就是還在求、要依靠，你為我開示一下，你為我消災一下，我求佛、拜佛、問神、做善，我全都是為了要求福。這種就是法不在心裡，即使有聽法，同樣也是漏掉。
總而言之，法是要入心來用，你若不好好法入心，人世間一切事物道理，你永遠都讀不完，你永遠都學不會。總而言之，「一理通，萬理徹」，我們事事法若入心，這項若通了，那項應該也沒漏掉。
所以，我們最重要的就是，要「得無所依求」。我們若能得到無所依求，那就是滅、證滅，我們已經滅掉了那些集的煩惱。
得無所依求：
若證滅
則我生已盡
不受後有
故無所依求
我們的心無掛礙，不論他人對我如何，我就是這樣。甘願還，我們的業就還債了，那就沒有再互相因緣牽絆著。
那就是「若證滅，則我生已盡，不受後有，故無所依求」。已經我們若是證滅了，我們已經見證了我們自己與他，完全沒有恩怨糾葛，這就是我們已經放棄了，彼此之間恩恩怨怨，這就是滅掉了那種苦的因，滅掉了集來的因，那就沒有苦。所以「(若)證滅，則我生已盡」，我就沒有起心動念了，生死的掛礙也不會在我的心裡，所以「不受後有」。
我若這次自己，斷了這種恩怨仇恨，來生就沒有彼此相欠，這樣就無所依求。你還要求什麼呢？要再去求神嗎？要再去擲筊嗎？還要擇日嗎？都不用了。我們的心都是很自在，日日都自在。
自在就是斷集，斷集才有辦法證滅。我們斷了集，那就是無三界繫縛，「自在無繫」，就是很自在。
自在：
若斷集
則無三界繫縛
之苦因
故云 自在無繫
這個三界，一直向你們強調，就是在我們的心，心靈三界。我們現在凡夫心，心靈的三界要趕緊跳脫出來，不要在那裡人我是非，不要在那裡物質的愛欲等等，我們都將它捨去，我們生活在日日輕安，無所求、無所依，我們就不必再有什麼東西，讓我們在掛礙、煩惱。
證滅了，就是斷盡惑。惑就是無明，我們若能斷盡惑，則無煩惱造業的緣，將我們牽住。我們一定要斷，斷掉了這些煩惱，盡這個惑全都沒了，煩惱若無，自然造業的緣，就不會再牽著我們了，所以叫做，無依求。
證滅：
斷盡惑
則無煩惱造業
之緣牽
故云 無所依求
我們「人到無求品自高」。我們不要一直要求啊、求啊，我們真正是要做、要如何付出，才是我們人生的方向。
各位菩薩，學佛真的要用心，佛在心中、法在行中，一切的行為要如法。這就是要靠我們時時慎思、用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Deluded Karma to Escape Suffering (滅盡惑業修道離苦)
Date:July.01. 2015
“By learning and practicing the teachings of the Path, we can attain freedom. By understanding suffering, we end causation, the seeds of suffering in the Three Realms. When we eliminate deluded actions, we can practice the Path to free ourselves from suffering. When our resolve meets with the Path, we will reach the ocean of enlightenment.”
This is to remind everyone that as we learn the practice the teachings of the Path, our minds must be at ease. If our minds are not at ease, how can we learn and practice the Path to understand the essence of the teachings?
So, if we resolve to learn the practice the teachings of the Path, we must train our minds to be at ease. We learn the Buddha’s Way for the sake of our minds. If we do a good job of training our minds, we are true practitioners of the Path. If all we do is listen and do not see the Dharma as a part of our lives, if the way we behave and speak is still [driven] by our habitual tendencies, this means the Dharma is not one with our minds.
When we listen, we must take the Dharma to heart. Our minds must be one with the Dharma; only then are we true practitioners of the Path. By learning and practicing these teachings, naturally our minds will be at ease and will abide in the Dharma. What inspires us to engage in spiritual practice? First, we must understand the sufferings of life. The Buddha opened up this path for us, and we must start from the beginning.
To start at the beginning of this path, first, we must learn to understand suffering, to understand the Four Noble Truths. Everyone is already very familiar with these, but even if we are familiar with them, do we really understand them? Though listening to teachings makes them familiar, after we finish listening, when we are dealing with people or matters and challenges arise, we may forget what the Four Noble Truths are. Then our minds give rise to afflictions and create negative affinities. This comes from a lack of understanding.
If we truly understand them, when we are faced with interpersonal conflicts we will think about how taking issue with others leads to suffering and will thus avoid doing it. Then these conflicts will disappear and in our minds there will be no afflictions and ignorance to give rise to delusions. If we are no longer part of any conflicts or disputes between people, haven’t we eliminated this cause of our suffering?
When interpersonal conflicts appear, we can remain disciplined when we understand suffering, we will be self-disciplined. Thus we guard against wrongs and stop evil. When we understand suffering, we know that if we get involved with certain things, we will add to our causes of suffering, which is to be avoided. So, we will promptly put an end to it. If we can do this, “the seeds of suffering in the Three Realms” will disappear. “By understanding suffering, we end causation.” This is how we put an end to the seeds of suffering in the Three Realms.
I always tell everyone that we do not need to think too deeply about the Three Realms. In the dictionary of Buddhist terms, if we look up the Three Realms, they are explained with so many details. The form realm and the formless realm are analyzed in many ways. Actually, we need not talk about those aspects; we just need to apply the idea of the Three Realms to our state of mind.
Have we eliminated the desires in our minds? Are external conditions enticing to our minds? Do discursive thoughts arise in our minds in response to external conditions? After those external conditions are no longer around, our minds may still be attached to the present or the past or they may be thinking about the future. There are so many kinds of afflictions; do we have these attachments and discursive thoughts in our minds?
If our minds are free of discursive thoughts, free if attachment and free of confusion, we will have no more of these formless [afflictions].
So, first we must understand suffering, in order to put an end to causation.In ending causation, all our desires, the [temptations] of forms around us and the [formless] afflictions of ignorance will be eliminated from our minds.Isn’t this very simple?
So, we must “eliminate deluded actions and practice the Path to free ourselves from suffering”.We need to practice the Path to realize the fruit.Only by realizing the fruit can we transcend suffering.
Realizing the fruit means attaining the results of our spiritual practice.We have verified that, in the past we were ignorant afflicted; then after we took the Dharma to heart and engaged in spiritual practice, we were able to sweep aside our afflictions so that every day we are very happy.Every day we feel free and joyful.
This means we have realized the fruit.We have verified that we have eliminated the causes of suffering and have also verified the happy results.
If we think of it this way, practicing the Path and realizing the fruit is not very difficult.
“When our resolve meets with the Path, we will reach the ocean of enlightenment.”We have resolved to engage in spiritual practice so we must connect with this path.
The Buddha paved this path for us, so we must start walking towards it.If our first stop is in the right direction, and we keep walking forward, we will connect with this path; our minds will converge with the truth.So, we must mindfully learn the Path.
There was a venerable one named Upagupta.He lived 100 years after the Buddha.He was engaged in spiritual practice, and everyone respected him very much because he was pure in his thoughts and actions.He shared the Buddha’s teachings with his disciples and everyone else.
But in his mind, he wondered, “This era I’m living in is 100 years removed from the Buddha’s lifetime. What were things actually like at that time?”He knew there was a bhuksuni who was 120 years old.She was alive during the Buddha’s lifetime and had received teachings from Him and followed Him into monastic life.
To learn more, Upagupta went to visit her.When this elderly bhiksuni knew that Upagupta was coming, she hung up a bowl of sesame oil behind the door.The door was closed, and whoever wanted to come in had to open it.
When Upagupta knocked on the door, the bhiksuni responded by saying, “Please, come in.”He gently opened the door and came in.
The elderly bhiksuni saw that oil had spilled out of its bowl and onto the ground.When Upagupta saw the old bhiksuni, he greeted her respectfully and asked her for teachings.
He asked, “During the Buddha’s lifetime, what were the demeanors of the monastics?”
The bhiksuni said, “During that time, among the monastics there was a ground of evil-natured bhiksus. They did not follow the Buddha’s teachings, and they constantly did vile and wicked things. But their demeanors were still better than yours.”
In this mind, Upagupta wondered, “How could an evil-natured bhiksu have a better demeanor than mine?”
The bhiksuni then said, “Venerable One, when you came in you caused this bowl of oil to spill a little. It had overflowed onto the ground. Did you see it?”
He felt ashamed.
The bhiksuni explained to him, “Even if the evil-natured bhiksus put a full bowl of oil on top of their heads and walked around, none of the oil would spill. Think about that. Aren’t their demeanors in walking, standing, sitting and lying own much better than yours?”
Upagupta felt a sense of shame from deep within his heart.He felt gratitude toward the elderly bhiksuni.
“I should work to improve my Four Demeanors, how I walk, stand, sit and lie down. I should be more cautious in my actions.”Then he bade her farewell.
The Four Demeanors of a spiritual practitioner 100 years after the Buddha could not compare to the evil-natured bhiksus of the Buddha’s time.How much further away are we, now more than 2000 years removed from Him?So, we must be even more vigilant.
“Our resolve [must] meet with the Path.”Now that we have resolved to engage in spiritual practice,we must find a way to connect with the Path. We must have the Dharma in our hearts in order to awaken our enlightened nature. Then we will be able develop our wisdom. This is how we complete the Path. This is why we should be mindful and cautious.
The previous sutra text 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”.
The Buddha, out of compassion, used the Three Vehicles to entice us to walk this path. He felt that sentient beings needed more reinforcements and reminders. So, “Then [He] said, You should know that the Three Vehicles are all praised by the noble are all praised by the noble beings”.
We should understand that, at that moment, the Buddha was preparing everyone for the future. He had already opened up the provisional and was about to reveal the true. “The provisional” refers to the Three Vehicles. The Buddha already said, “These are skillful means. The true teachings are the Dharma of the One Reality”.
But here, the Buddha said, “The Three Vehicles are all praised by the noble beings”. He was telling everyone that we must not look down on the Three Vehicles. He was saying this for the future, for those of us here right now. It was as if He was handing this down to us.
Since the Buddha established these teachings, we cannot take them lightly. T
his next passage states, “They allow us to be free, with no ties.” You should know that the Three Vehicles “were praised by all the noble beings. They allow us to be free, with no ties, with nothing that we learn on or seek”.
Returning to the Dharma itself, the Three Vehicles can teach us how to become free in body and mind. First, we can be free, with no ties, with nothing that we learn on or seek, which is to free ourselves from ignorance and deluded actions.
How can we be free? Freedom comes from learning and practicing the teachings of the Path. This is the only way to free our minds. If we do not earnestly learn and if we do not take the Dharma to heart, how can we be free? Even with just the Three Vehicle teachings, Hearers enter [the Path] by taking in the sound of the Dharma. Solitary Realizers deeply contemplate the Dharma. They think about the principles of impermanence, suffering, emptiness and no-self in this world. This is all part of the Dharma. This Dharma was praised by all past Buddhas. Not only did the Buddhas of the past praise it, our present Buddha, Sakyamuni, and all Buddhas of the future, Maitreya and so on, all Buddhas of the Three Periods, teach it.
Since the distant past, countless Buddhas have followed this sequence of establishing teachings to transform all beings. So, when we practice and learn, we must practice mindfully. “By understanding suffering, we end causation”. In this way, we can eliminate desires, forms and [formless] afflictions, delusions and ignorance from our minds. Delusions and ignorance from our minds. Only then can we be free, with no ties and nothing that we learn on or seek. We can free ourselves from ignorance and from the delusions caused by ignorance.
If we can be free from delusions and ignorance, we will not create any more bad karma. We will only create good karma and blessings. We will not commit evils, create afflictions or give rise to more ignorance. This is how we can free ourselves from the karma of delusions and ignorance. Then, “we can attain freedom and have no ties and not be bound by birth and death”.
They allow us to be free, with no ties, with nothing that we learn on or seek:
Free from the karma of ignorance and delusion, we can attain freedom and have no ties and not be bound by birth and death. Imperfect Dharma means we learn on or seek something.
If we can eliminate delusions and ignorance, then our minds will naturally be free. We are no longer bound by those ropes, so we are free. If we are no longer bound by the ropes of birth and death, we are liberated.
I always say, “Through spiritual practice we attain liberation”. To attain liberation means that we are no longer bound by ropes. We have broken free. As Buddhist practitioners, we need [to follow] the Dharma. If we do not take the Dharma to heart, what we have learned is imperfect Dharma. It is as if we are still bound by ropes, because our precepts, Samadhi and wisdom are lost even as we cultivate them; they leak away. Although we are always listening to the Dharma, it goes in one ear and out the other.
If the Dharma keeps leaking from our minds, no matter how much dharma we hear, we will not be able to take it to heart.
So, “Imperfect dharma means we lean on our seek something”.
We are still seeking something to rely on. “Please teach me something. Please help me avoid disaster. I pray to the Buddha, worship the Buddha, consult spirits and do good deeds all in order to attain blessings”. All of this is a result of not having taken the Dharma to heart.Even if we listen to teachings, they still leak out of our minds.
To sum this up, we must take the Dharma to heart and apply it. If we do not earnestly take the Dharma to heart, with the many things and principles in the world, we will never be able to study them all and will never be able to learn them.
In conclusion, “By grasping one truth, we understand all truths.” If we can truly take the Dharma to heart, when we really understand this, our understanding of that will not be flawed. The most important thing is for us to have “nothing that we lean on or seek.” To attain a state where we do not lean on or seek anything, we need to realize the truth of cessation. We must eliminate the afflictions of causation.
With nothing that we lean on or seek:
If we realize the truth of cessation, then once this life is over, we will have no further existence.Thus there is nothing to learn on or to seek.
Our minds will be free of attachments. No matter how other people treat us, we feel that by willingly repaying our karmic debts, we will no longer be karmically entangled.
Thus, “If we realize the truth of cessation, then once this life is over, we will have no further existence.” “Thus there is nothing to lean on or to seek.” If we have realized the truth of cessation, we have witnessed how we can eliminate mutual entanglements of kindness and resentment. When we let go of these cycles of gratitude and grudges, we will have eliminated the causes of suffering. Once we eliminate our accumulated causes, we will be free of suffering.
So, “If we realize the truth of cessation, then once this life is over….” When we do not give rise to discursive thoughts, our attachment to birth and death is no longer in our minds. So, “We will have no further existence.” If, in this lifetime, we put end to these afflictive emotions, in our future lives we will not. Then there is nothing that we lean on or seek. What is it that we are still looking for? Do you still need to pray to spirits? Do you still need to cast lots? Do you still need to pick an auspicious date? There is no need.
Our minds will be in a state of freedom, and every day we will feel at ease. Freedom comes from ending causation. Only by ending causation can we realize the truth of cessation. When we put an end to causation, we will not suffer “the ties of the Three Realms.”
To “be free, with no ties,” is great freedom.
Free:
If we can end causation, then we will not have the causes of suffering of the ties of the Three Realms. Thus we can be free, with no ties.
The Three Realms, as I keep emphasizing to you, are in our minds; they are the Three Realms of our minds. Right now, we are in an unenlightened state. We must quickly transcend the Three Realms of our minds and not continue to create interpersonal conflicts, give rise to cravings for material things, etc..
If we let go of these things, every day we will be at peace, seeking nothing, relying on nothing. Then we will no longer be attached to or afflicted by anything. Realizing the truth of cessation, we put an end to delusions Delusion is ignorance. If we can put an end to all delusions, the conditions that produce afflictions and karma will not entangle us. We must put an end to these.
By putting an end to afflictions, these delusions will disapper. If we are free of afflictions, the conditions for crating karma will no longer pull us along. Then there is “nothing that we lean on or seek.”
Realizing the truth of cessation:
When we end delusion, the conditions that produce afflictions or karma will not entangle us. Thus, there is nothing that we lean on or seek.
“Once who seeks nothing has the noblest character.” There is no need to constantly be seeking; what we must do is figure out how to help others That should be our aim in life.
Dear Bodhisattvas, we must be mindful as we learn the Buddha’s Way. The Buddha must be in our hearts, and the Dharma must be in our actions. We must do everything according to the Dharma. To achieve this, we must always be cautious and mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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