20150702《靜思妙蓮華》以無漏功德為樂(第600集)
（法華經•譬喻品第三）
⊙「修道，不受三界無明煩惱困著；無欲，無所求故無繫得無生智；聲聞，證四諦法悟得真空寂滅；大乘，菩薩悲智六度萬行諦理。」
⊙「乘是三乘，以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」《法華經譬喻品第三》
⊙三乘是諸佛方便教化眾生之方式，古今諸佛道同。眾生若知苦諦之因，則能厭畏五趣生死之苦果，可得身心自在之樂。
⊙漏：漏泄之義。是貪瞋等之煩惱，日夜由眼耳等六根門漏泄流注，法不住心，而煩惱能令人漏落於三惡道。
⊙根力覺道禪定解脫三昧等：持戒定慧三無漏，得根力覺道法。三界唯一心，心外無別法，心佛及眾生，是三無差別。
⊙善心一處住不動，諸行和合，是名解脫三昧等。
⊙加行三十七助道品為通於三乘之共德，大乘以一切種智所持之無漏功德為乘。
⊙二乘所起之功德，但有名相，尚無實體。
⊙佛則已具法性，常住之無漏功德乘也。
⊙言眾生若乘是三乘，而以無漏諸功德為娛樂，是則安隱快樂更為無量。
【證嚴上人開示】
「修道，不受三界無明煩惱困著；無欲，無所求故無繫得無生智；聲聞，證四諦法悟得真空寂滅；大乘，菩薩悲智六度萬行諦理。」
修道
不受三界
無明煩惱困著
無欲
無所求故
無繫 得無生智
聲聞
證四諦法
悟得真空寂滅
大乘
菩薩悲智
六度萬行諦理
「修道」，就是一個目標，不受三界無明煩惱困著。常常和大家說過了，心地三界，這是在我們的心靈裡。我們的心時時受外面的境界，讓我們起心動念、去造作，造就了很多煩惱，煩惱又沒辦法捨去，這種在我們的內心，心地中的煩惱，苦不堪啊！所以我們修道，那就是要棄捨無明、煩惱，將我們困著。
其實，煩惱是從我們內心自生。生起了煩惱，自然就造就了三界火宅。我們若要脫離這個火宅，唯有一個方法，那就是無欲、無所求。
我們的心境，常常在那裡起起落落，生一念道心，剛想要精進，外面的境界一來，很快又是生起了懈怠的心。所以，這全都是，煩惱來困著我們的心，所以我們的心，要脫離得能逍遙自在，沒有繫，就是沒有被它綁住，真的是很困難。不過，你若能去除這貪欲，應該也是很簡單。所以只要是無欲，無所求，就無繫，得無生智。做了之後，歡喜；修行、付出，付出之後沒有掛礙，沒有掛礙故，心就沒有繫著；沒有繫著，自然就得到無生的智慧。
所以這是聲聞，聲聞的根機，聽佛陀所說法，瞭解苦、集、滅、道，惹來了我們在六道輪迴，他瞭解了，所以「悟得真空寂滅」，他瞭解，所以他能夠覺悟，世間一切就是空，空幻的名、利、欲念，這只不過是一場空，而且能夠心在寂滅的境界。這是聲聞、緣覺，他們所證的是，四諦、十二(因)緣法，他瞭解了，所以就是停住在真空、寂滅，這個境界中。
大乘，那就是菩薩乘，菩薩乘就是悲智雙運，不只是體會到真空寂滅的道理，內心已經無貪著了，聽聞佛法能夠瞭解道理，又再從自己的內心發心立願，行菩薩道，他能夠悲智雙運，能行六度萬行。那個「諦」就是真諦道理，這就是大乘菩薩所覺悟的境界。
我們這幾天，過年快要到了，我們可以看到，國外慈濟人紛紛回來了。看到這群從這個心靈的大家庭，到國外去，用著這個種子志業，這個種子就是大乘菩提的種子，菩提種子在們的僑居地，在耕耘，他們付出之後無所求，但是內心得到歡喜。
昨天就是整天都在聽，大陸回來的分享。法親如何互相關懷，如何彼此勉勵，同時他們聞法香，晨鐘起•聞法香。這種互相勉勵，聽到他們這麼用功，這麼法入心，這就是同一條道路，方向一樣，這個方向就是學法入心，再用法如行在人間中。又聽他們在說，在老人院去付出，在弱勢家庭，殘疾苦難貧窮的家庭，他們去關懷，冬令時他們去救濟等等。自己付出之後，雖然無所求，不過對自己來說，所得到的是法喜。用這個法付出，對方有所得，返回來我們有所法喜，這就是菩薩悲智雙運。
就像菲律賓慈濟人昨天回來，奧莫克(市)的市長與他的夫人，跟著慈濟人回來了。有什麼關係呢？只是那個地方，在去年十一月八日，發生了超強烈的颱風(海燕)，受盡了慘重的災難。有一群菩薩遠從遙遠的地方，馬尼拉，這樣這群菩薩，去那個關懷，過水路也是很辛苦！風浪又大，走陸路，路是完全是破壞的，所以是多麼辛苦啊！
為了什麼呢？是不是有親人在那裡？沒有啊！和他們都毫無緣故的人。不過，菩薩的心，同住在一片的土地上，看到那裡的人受盡了苦，所以不忍之心，從此開始，就投入了救濟，將那塊土地又再讓他棄死回生、經濟復甦了。像是這樣的付出，當地的人感恩，領導的人，市長感激，所以專程與慈濟人回來臺灣，就是要向臺灣的慈濟人，說一句感恩。
臺灣的慈濟人，慈誠菩薩回來在分享，說起了那裡的環境，鐵漢有柔情，哭了，每一位眼眶裡就是，淚水那裡打轉。可見那塊土地受災難，苦難的人又是還有多少呢！所以慈誠隊回來，再向師父說：「沒得住的人、簡易教室，孩子還不夠用的，還很多。」
只是回應他們一句：「好啊，你們回去，再好好用心。」他們回去，雖然每一個人都有家業，卻是家業、生意、工作，完全放下，大家凝聚起來，去研究出了，要如何能建一間房子很快，建起來又堅固，這樣搬到菲律賓，還能安住了所居住、學生所要讀書的地方。有求什麼？無所求；求得眾生有安住處，求得孩童有讀書，安全的地方，其他是無所求。
市長被慈濟人感動，他願意拿出，他私人五十甲的土地，能為他的市民建設出了安主，一個簡易、簡單，能讓他們安住的地方。這也是一樣，也是菩薩，種族不同，不同的種族，宗教不同，不同，但是那念愛心就是相同。
看，這已經就是真修道者，他就不為自己的利益，只是為了付出，無欲、無所求，所以他生出了很多種的智慧，要如何來利益眾生。就不是像聲聞，只要獨善其身。他已經與大乘菩薩，悲智六度萬行的諦理，這種心無掛礙，唯有天下眾生利益為目標，這叫做大乘法。
前面我們這樣說，下面再來，「乘是三乘，以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」
乘是三乘
以無漏根力
覺道禪定
解脫三昧等
而自娛樂
便得無量
安隱快樂
《法華經譬喻品第三》
能夠用這樣，沒有所著的心情去付出，這菩薩也是很歡喜，這就是無量安穩快樂，眾生安穩，菩薩就安穩。
下面來解釋，「乘是三乘」。
三乘 是諸佛方便
教化眾生之方式
古今諸佛道同
眾生若知苦諦之因
則能厭畏五趣
生死之苦果
可得身心自在之樂
佛佛道同，過去的諸佛、現在的釋迦佛、未來無量數的佛，要度眾生，同樣一定要用這三乘法。因為眾生根機鈍劣，要適應眾生的根機，來設方法教育，古今諸佛都一樣。
「眾生若知苦諦之因」。因為諸佛向眾生說法，要先讓眾生知道苦。這是佛佛道同，眾生就是造業，無明不斷造業，結果就是受苦。苦的道理，起因從哪裡開始？諸佛菩薩向眾生就要解釋，那個苦的因由來自「集」，集了種種人間世事、人我是非，無不都是貪著無明起。所以，讓大家能夠很瞭解，人與人之間，這個因，起因若能瞭解，就會懂得要，「厭畏五趣生死之苦果」。
聲聞的法、緣覺的法、菩薩的法，無不都是引導眾生能知道苦，所以避苦就能得樂，避離了苦的因緣，所得到的就是快樂。那要用什麼方法？要如何修行？「以無漏」。
漏 漏泄之義
是貪瞋等之煩惱
日夜由眼耳等
六根門漏泄流注
法不住心
而煩惱能令人
漏落於三惡道
漏，就是漏泄之義。就像桶子有破掉了，水總是被它漏掉了。就是因為你的法漏掉了，所以貪、瞋、癡，等等煩惱、無明不斷復生。而且日夜、日日夜夜，這些煩惱是從哪裡漏出去呢？就是眼、耳、鼻、舌、身、意，這六根門，就是漏掉了法。
明明聽到我們不能貪，但是眼睛看到就是愛，就是眼根門漏出去了。聽，聽法就知道，我們要善解、包容，聽到是非，我就是忍不住，怎會說我這樣的事情？這樣，耳根門也是又漏出去了。總而言之，這六根，日夜都是把我們漏泄掉了法，法無法在心裡，所以法不住心，這就是漏，漏掉了。
所以，煩惱會令人，漏落於三惡道。這樣煩惱一直產生，法一直漏掉，煩惱、無明、惑不斷造業，所以使我們漏，法漏掉，造種種的業，落在三途裡。所以我們必定要修無漏，法要入心來，不要法讓它漏掉了。
所以下面再說，「根力覺道，禪定解脫三昧等。」
根力覺道
禪定解脫三昧等：
持戒定慧三無漏
得根力覺道法
三界唯一心
心外無別法
心佛及眾生
是三無差別
在你聞、思、修行，就是一定要有這戒、定、慧，這些法不能漏掉。我們若是能修戒、定、慧，自然我們就得到根力覺道，那就是三十七助道品，來助我們的道，能這樣，我們三界唯一心。
這三界就是，只在我們的內心而已。常常告訴大家，我們心靈的三界，其實心外無法，除了心以外，哪還有第幾天的第幾禪呢？其實那個禪、定力、三昧，都是在我們的內心裡，所以心外無別法，心、佛、眾生就是三無差別。
所以說，「善心一處住不動」，我們這善念就是住在一處，「諸行和合，是名解脫三昧等」。
善心一處住不動
諸行和合
是名解脫三昧等
這就是我們的善念，要不斷凝聚，沒有讓它漏掉，心中有佛、行中有法，行如法，這樣就是「諸行和合」，這就是我們的解脫三昧，我們就能根、機、無漏，我們會脫離了煩惱。
這全都要在三十七助道品裡，這就是通於三乘，三十七助道品是三乘的通法，大乘就是以一切種智，所持之無漏功德(為乘)。
加行三十七助道品
為通於三乘之共德
大乘
以一切種智所持
之無漏功德為乘
這個大乘，我們就是要(學習)，持一切種智。世出世間，一切的道種智，全都是在這三十七助道品，為我們根柢，很多很多的法入心無漏，這就是功德。這就是大乘法，將所有的法收入心來。
小乘的法，他已經修行修到，瞭解了一切真空，所以他就無貪、無欲。我們將這無貪無欲，擴大我們的心入人群中去，就是行菩薩道，叫做無漏功德。付出無所求，無量功德。
二乘那就是聲聞、辟支佛，他所起的功德就是，有名相而無實體。
二乘所起之功德
但有名相
尚無實體
就只是獨善其身，就只是說一切皆空，一切都是寂滅，所以他就停滯在那裡，所以叫做無體，他無實、無體。實在我們真正要追求的，是回歸如來真如本性，到這個程度，所以我們要以菩薩為道，菩提為道，就是菩薩就是我們修行的目標，才能到達佛的境界。「佛則已具法性，常住無漏功德」，這條道路，所以我們要用心。
佛則已具法性
常住之
無漏功德乘也
所以「而自娛樂」，因為諸佛菩薩遊戲人間，倒駕慈航在芸芸眾生中，眾生得救，諸佛菩薩快樂，所以「而自娛樂」，就是這樣付出，自己很歡喜快樂，「便得無漏安隱」。
所以說，「眾生若乘是三乘，而以無漏諸功德為娛樂，是則安隱快樂」。我們大家要用這樣的心。
言眾生
若乘是三乘
而以無漏諸功德
為娛樂
是則安隱快樂
更為無量
三乘法，我們全都要身體力行，法要聽、心要清淨，我們的行為就是走入人群去，若這樣，就是無漏功德為娛樂，這就是我們行菩薩道的方向，那就是安穩快樂無量。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Flawless Merits and Virtues Bring Joy (以無漏功德為樂)
Date:July.02. 2015
“In practicing the Path, we are not troubled by the ignorance and afflictions of the Three Realms. With no desires and no expectations, we have no ties and attain non-arising wisdom. Hearers realize the Four Noble Truths and awaken to cessation and true emptiness. Great Vehicle Bodhisattvas, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions.”
In practicing the Path, we have one goal, to not be troubled by the ignorance and afflictions of the Three Realms. I have constantly reminded everyone that the Three Realms are in our minds. Our minds are constantly influenced by our external conditions, leading us to give rise to discursive thoughts and further take action. Thus we produce myriad afflictions, which we then cannot let go of. These afflictions in our minds create a state of unbearable suffering. Therefore, we practice the Path so we can let go of the ignorance and afflictions that trouble us. Actually, we are the ones responsible for giving rise to the afflictions in our minds. When we give rise to afflictions, we naturally create this burning house of the Three Realms. If we want to escape the burning house, there is only one way to do so. We must have no desires and no expectations.
Our minds are constantly fluctuating. We give rise to a spiritual aspiration, but as soon as we want to diligently practice, things we encounter in our external conditions lead us to become indolent instead. This is all a result of our minds being troubled by afflictions. So, we must transcend our afflictions for our minds to be completely free and at ease, with no ties, with nothing that is binding us. This is indeed very difficult to achieve.
However, once we eliminate our greed and desires, this should be an easy matter. If we have no desires and no expectations, we have no ties and can attain non-arising wisdom. When we have done this, we will be joyful. Spiritual practice is about giving. After giving, our minds must be free of hindrances. With no hindrances, our minds will have no ties or attachments. Without ties or attachments, naturally we will attain non-arising wisdom. [These are the aims of] Hearers.
This teaching suits their capabilities. Listening to the Buddha’s teachings, they learn about suffering, causation, cessation and the Path and the cause of transmigration in the Six Realms. The Hearers understand this so “They awaken to cessation and true emptiness.” Because they understand, they can be awakened to how everything in the world is empty in nature; how recognition, wealth and objects of desire are illusory and ultimately empty. Then their minds can be in a state of cessation. This describes Hearers and Solitary Realizers. They have realized the Four Noble Truths and the Twelve Links of Cyclic Existence; they understand this but they have stopped at the state of true emptiness and cessation. The Great Vehicle is the Bodhisattva Vehicle.
The Bodhisattva Vehicle teaches us to exercise both compassion and wisdom. Not only have Bodhisattvas realized the principles of true emptiness and cessation, their minds are free of greed and attachments. By listening to the Buddha-Dharma, they understand principles, then from their hearts they aspire and vow to walk the Bodhisattva-path. They can exercise both compassion and wisdom and practice the Six Paramitas in myriad actions. The word “truth” refers to true principles. This is the state of mind. Great Vehicle Bodhisattvas have awakened to.
Chinese New Year is not quickly approaching. We have seen Tzu Chi volunteers from all over come to visit.
The members of this spiritual family have spread out around the world, sowing the seeds of Tzu Chi’s missions.They spread the Bodhi-seeds of the Great Vehicle; they have planted Bodhi-seeds where they live and tended them diligently.They give without expectations, yet they have attained joy in their hearts.
Yesterday, I spent a whole day listening to reports from many different areas of China of how members of the Dharma-family care for each other and how the encourage each other.They also listen to my morning teachings.
“Wake up early to smell the fragrance of Drama” was how they motivated each other.I can tell how hard they have worked, how they have taken the Dharma to heart.They are all walking the same path, going in the same direction, which is learning and taking the Dharma to heart, then putting it into practice in the world.
I also heard them talk about how they give to people at nursing homes, to families that are disadvantaged and to families of poor people with disabilities.They cared for these people and also held relief distributions during the winter, etc.
After we have given of ourselves, even though we had no expectations, we actually attain Dharma-joy.By giving according to the Dharma, the recipients get what they need and, in return, we feel a sense of Dharma-joy.This is Bodhisattvas’ compassion and wisdom [in action].
Tzu Chi volunteers from the Philippines also came to the Abode yesterday.The mayor of Ormoc and his wife came here with them.Why did the mayor and his wife come?Because on November 8 last year, Ormoc was struck by a powerful typhoon, suffering a terrible disaster.
A group of Bodhisattvas from far away in Manila. A group of Bodhisattvas went to care for the people of Ormoc.Getting there by water was very hard too; there were strong wind and waves.But if they tried going overland, the roads were completely destroyed.
Getting there was very difficult.
So, why did the volunteers go there?Was it because they had family in Ormoc?No.They had no prior connection with people there.However, they had the hearts of Bodhisattvas.Living on the same earth, when they saw how deeply these people suffered, they felt great compassion for them.Thus, they devoted themselves to the relief effort.
They brought that area back to life and helped revitalize the economy.Because of the way they provide relief, the local residents were grateful, as were the city officials and the mayor.So, they made this special trip to Taiwan in order to express their gratitude to Tzu Chi in Taiwan.
When the Faith Corps members from Taiwan shared what they had seen at the disaster area, these tough but gentle men cried.Every one of them had tears in their eyes.
The damage to the land was very obvious, and who knew how many more people were suffering?When the Faith Corps members returned, they told me that many people had nowhere to live, and there were not enough prefabricated classrooms for all the students.
My response to them was, “Okay, when you go home, look into this.”
After they let the abode, although they had responsibilities, they all set aside their businesses, their jobs, and collaborated to figure out how they would be able to design homes that could be built very quickly and would still be very sturdy so they could be taken to the Phippipines for the people there to live in and for the students to attend classes in.
Did they expect anything in return?No.They hoped to give people a safe place to live and to give students a safe place to learn.They had no other expectations.
The mayor was so moved by Tzu Chi volunteers that he was willing to donate 120 acres of his private land to establish a place for his people to live in this pre-fabricated, simple [housing] so they would have a safe place to stay.This is also the work of a Bodhisattva.
They are of different ethnicities and different beliefs, but they have the same love within them.The mark of true spiritual practitioners is that they do not do things for their own benefit, but for the sake of giving to others. They are without desires and expectations, so they can develop many kinds of wisdom that allow them to benefit sentient beings. They are not like Hearers, who only seek to awaken themselves. They are like Great Vehicle Bodhisattvas who, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions. Their minds have no hindrances; their only goal is to benefit sentient beings. This is the Great Vehicle Dharma.
The previous passage spoke about this. The next passage states, “By journeying in the Three Vehicles with the flawless [studies,] roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy and further attain infinite peace and happiness”.
Giving to others freely and without attachments brings Bodhisattvas great happiness. This is infinite peace and happiness. When sentient beings are at peace, Bodhisattvas will also be at peace.
Next, I will explain “journeying in the Three Vehicles”. The Three Vehicles are the skillful means of all Buddhas, the method They use to teach all sentient beings. Ancient and present Buddhas share the same path. If sentient beings understand karmic causes from the truth of suffering, they may renounce and fear birth and death in the Five Destinies, which is the fruit of suffering. Thus they can attain the joy of freedom in body and mind.
All Buddhas share the same path. All Buddhas from the past, the present Buddha, Sakyamuni, and countless Buddhas in the future all teach with the Three Vehicles. Sentient beings have dull and limited capabilities, so Buddhas must find ways to teach according to their capacities. All Buddhas, ancient and present, do the same.
“Sentient beings understand karmic causes from the truth of suffering”. All Buddhas teach the Dharma to sentient beings to first help us recognize suffering. This is how all Buddhas share the same path.
Sentient beings create karma. Out of ignorance, they endlessly create karma. As a result, they suffer. Where does the cause of suffering begin? All Buddhas and Bodhisattvas explain that the “causation” of suffering is in accumulation; we amass all kinds of worldly entanglements and interpersonal conflicts, all of which arise from our greed and ignorance all of which arise from our greed and ignorance.
So, they helped everyone understand that, in our interpersonal interactions, if we understand the causes [of suffering], we may then “renounce and fear birth and death in the Five Destinies, the fruit of suffering”.
The teachings for Hearers, Solitary Realizers and Bodhisattvas all guide sentient beings towards and understanding of suffering. If we can avoid suffering, we can be happy. If we steer clear of the causes and conditions of suffering, we can attain happiness. So, what method can we use to achieve this? How do we go about engaging in spiritual practice? “With flawless [studies]”.
Flaws are leaks, which allow things to leak away. They refer to afflictions of greed, anger, etc. Day and night, the Six Senses, eyes, ears and so on, allow things to leak out, so the Dharma does not remain in our heart. Instead, afflictions cause us to fall into the Three Evil Realms.
Leaks are what allow things to flow out. For example, if there is a hole in a bucket, the water will keep flowing out. It is because the Dharma leaks out that greed, anger, delusion, other afflictions and ignorance constantly arise. Moreover, this happens day and night. Where does [the Dharma] leak out from? From our eyes, ears, nose tongue, body and mind. The doors of our six senses are where the Dharma leaks out from. We clearly heard that we cannot be greedy, but we crave things we see with our eyes. Thus the teaching leaks out of our eyes.
Listening to the teachings, we know that we must be understanding and accommodating. But when we hear people talk about us, our response is, “I cannot stand it. How can that person say such things about me? In this way, the Dharma leaks out of our ears.
In summary, through our six senses, the Dharma leaks out day and night. If we do not take the Dharma to heart, it will not stay in our minds.
This is due to Leaks; it is always leaking out.Afflictions can cause people to fall into the Three Evil Realms. We keep giving rise to afflictions and letting the Dharma leak out. As we endlessly create karma out of afflictions, ignorance and delusion, the Dharma will keep leaking out, and we will create many kinds of karma that lead us to fall into the Three Evil Realms. So, we need the flawless studies [to avoid Leaks]. When we take the Dharma to heart, we must not allow it to leak out. Thus next we discuss the “roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation Samadhi and so on.”
The Roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on: Upholding the Three Flawless Studies of precepts, Samadhi and wisdom allows us to attain the roots, powers, [factors of] enlightenment, [Eightfold] Path. The Three Realms are only in the mind. Outside of the mind there is no Dharma. The mind, Buddha and all sentient beings are no different in their nature.
As we listen, contemplate and practice, we must have precepts, Samadhi and wisdom so that the Dharma does not leak out. If we cultivate precepts, Samadhi and wisdom then naturally we will attain the roots, powers factors of enlightenment and [Eightfold] Path. These are the 37 Practices to Enlightenment that assist us in our spiritual cultivation. If we can cultivate them, we know that “The Three Realms are only in the mind.”
I always remind everyone about the Three Realms in our minds. In fact, outside of the mind there is no Dharma. Outside of our minds, do those various heavens and meditative states actually exist? Actually, the power of concentration and Samadhi just exist in our minds. So, outside of the mind there is no Dharma. The mind, the Buddha and sentient beings are no different [in their nature].
It is said, “When we focus on kind thoughts and remain unwavering,” when thoughts of goodness abide in our minds, “all our actions will be harmonious. This is liberation, Samadhi [and so on].”
This tells us we must constantly gather together our kind thoughts and not allow any of them to leak away. Thus the Buddha will be in our minds, and the Dharma will be in our actions. When we act in accord with the Dharma, “All our actions will be harmonious.”
This is liberation, Samadhi and so on. If our roots and capabilities are without Leaks, we will gradually transcend our afflictions. These teachings are encompassed in the 37 Practices to Enlightenment; they are common to all Three Vehicles.
The 37 Practices to Enlightenment are principles common to the Three Vehicles. The Great Vehicle teaching is based on the flawless merits and virtues that are upheld with all-encompassing wisdom.
To practice the Great Vehicle, we must practice all-encompassing wisdom and the Bodhisattva-wisdom for living in and transcending this world. If we use the 37 Practices to Enlightenment as our foundation, we can take many teachings to heart without any of them leaking out. These are merits.By practicing the Great Vehicle Dharma, we take all the Dharma to heart.
As for Small Vehicle Dharma, we can practice to a level where we understand that everything is truly empty. Thus, we can be free of greed and desire. With this state of mind, we will broaden our hearts and go among people. This is walking the Bodhisattva-path. This brings flawless merits.
When we give without expectations, our merits will be infinite.
The Two Vehicles refer to the Hearer and Pratyekaddha Vehicles. The merits and virtues that attain are only names and appearances, but have no true substance.
They only practice to awaken themselves. They know that everything is empty in nature. And in a state of cessation. That is the level they stopped at. So, [their merit] is without substance; it has no true substance. The true goal we must pursue is to return to our intrinsic nature of True Suchness, to be at that level.
To do this, we must walk the Bodhisattva-path, follow the Bodhi-path. We have to aim to become a Bodhisattva before we can reach the state of the Buddha.
“The Buddha, however, is replete with the Dharma-nature” and practices everlasting and flawless virtues.”
This is the path we must follow. Therefore, we must be mindful. Then, “We will attain what we enjoy.” All Buddhas and Bodhisattvas plat in this world. They steer the ship of compassion to go back among myriad sentient beings. when sentient beings are saved, they become very happy. So, “We will attain what we enjoy” means that by giving way, we become very happy and joyful. Then we can be without leaks and at peace.
So, it is said, “If sentient beings journey in the Three Vehicles, they will enjoy all flawless merits and virtues. Thus their peace and happiness are infinite.”
We must all develop this mindset. We must put all Three Vehicle into practice; we listen to the Dharma, purify our minds, then go among people [to help them]. By doing this, we will enjoy flawless merits and virtues. This is the direction of the Bodhisattva-path, which brings us infinite peace and happiness. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「修道，不受三界無明煩惱困著；無欲，無所求故無繫得無生智；聲聞，證四諦法悟得真空寂滅；大乘，菩薩悲智六度萬行諦理。」
⊙「乘是三乘，以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」《法華經譬喻品第三》
⊙三乘是諸佛方便教化眾生之方式，古今諸佛道同。眾生若知苦諦之因，則能厭畏五趣生死之苦果，可得身心自在之樂。
⊙漏：漏泄之義。是貪瞋等之煩惱，日夜由眼耳等六根門漏泄流注，法不住心，而煩惱能令人漏落於三惡道。
⊙根力覺道禪定解脫三昧等：持戒定慧三無漏，得根力覺道法。三界唯一心，心外無別法，心佛及眾生，是三無差別。
⊙善心一處住不動，諸行和合，是名解脫三昧等。
⊙加行三十七助道品為通於三乘之共德，大乘以一切種智所持之無漏功德為乘。
⊙二乘所起之功德，但有名相，尚無實體。
⊙佛則已具法性，常住之無漏功德乘也。
⊙言眾生若乘是三乘，而以無漏諸功德為娛樂，是則安隱快樂更為無量。
【證嚴上人開示】
「修道，不受三界無明煩惱困著；無欲，無所求故無繫得無生智；聲聞，證四諦法悟得真空寂滅；大乘，菩薩悲智六度萬行諦理。」
修道
不受三界
無明煩惱困著
無欲
無所求故
無繫 得無生智
聲聞
證四諦法
悟得真空寂滅
大乘
菩薩悲智
六度萬行諦理
「修道」，就是一個目標，不受三界無明煩惱困著。常常和大家說過了，心地三界，這是在我們的心靈裡。我們的心時時受外面的境界，讓我們起心動念、去造作，造就了很多煩惱，煩惱又沒辦法捨去，這種在我們的內心，心地中的煩惱，苦不堪啊！所以我們修道，那就是要棄捨無明、煩惱，將我們困著。
其實，煩惱是從我們內心自生。生起了煩惱，自然就造就了三界火宅。我們若要脫離這個火宅，唯有一個方法，那就是無欲、無所求。
我們的心境，常常在那裡起起落落，生一念道心，剛想要精進，外面的境界一來，很快又是生起了懈怠的心。所以，這全都是，煩惱來困著我們的心，所以我們的心，要脫離得能逍遙自在，沒有繫，就是沒有被它綁住，真的是很困難。不過，你若能去除這貪欲，應該也是很簡單。所以只要是無欲，無所求，就無繫，得無生智。做了之後，歡喜；修行、付出，付出之後沒有掛礙，沒有掛礙故，心就沒有繫著；沒有繫著，自然就得到無生的智慧。
所以這是聲聞，聲聞的根機，聽佛陀所說法，瞭解苦、集、滅、道，惹來了我們在六道輪迴，他瞭解了，所以「悟得真空寂滅」，他瞭解，所以他能夠覺悟，世間一切就是空，空幻的名、利、欲念，這只不過是一場空，而且能夠心在寂滅的境界。這是聲聞、緣覺，他們所證的是，四諦、十二(因)緣法，他瞭解了，所以就是停住在真空、寂滅，這個境界中。
大乘，那就是菩薩乘，菩薩乘就是悲智雙運，不只是體會到真空寂滅的道理，內心已經無貪著了，聽聞佛法能夠瞭解道理，又再從自己的內心發心立願，行菩薩道，他能夠悲智雙運，能行六度萬行。那個「諦」就是真諦道理，這就是大乘菩薩所覺悟的境界。
我們這幾天，過年快要到了，我們可以看到，國外慈濟人紛紛回來了。看到這群從這個心靈的大家庭，到國外去，用著這個種子志業，這個種子就是大乘菩提的種子，菩提種子在們的僑居地，在耕耘，他們付出之後無所求，但是內心得到歡喜。
昨天就是整天都在聽，大陸回來的分享。法親如何互相關懷，如何彼此勉勵，同時他們聞法香，晨鐘起•聞法香。這種互相勉勵，聽到他們這麼用功，這麼法入心，這就是同一條道路，方向一樣，這個方向就是學法入心，再用法如行在人間中。又聽他們在說，在老人院去付出，在弱勢家庭，殘疾苦難貧窮的家庭，他們去關懷，冬令時他們去救濟等等。自己付出之後，雖然無所求，不過對自己來說，所得到的是法喜。用這個法付出，對方有所得，返回來我們有所法喜，這就是菩薩悲智雙運。
就像菲律賓慈濟人昨天回來，奧莫克(市)的市長與他的夫人，跟著慈濟人回來了。有什麼關係呢？只是那個地方，在去年十一月八日，發生了超強烈的颱風(海燕)，受盡了慘重的災難。有一群菩薩遠從遙遠的地方，馬尼拉，這樣這群菩薩，去那個關懷，過水路也是很辛苦！風浪又大，走陸路，路是完全是破壞的，所以是多麼辛苦啊！
為了什麼呢？是不是有親人在那裡？沒有啊！和他們都毫無緣故的人。不過，菩薩的心，同住在一片的土地上，看到那裡的人受盡了苦，所以不忍之心，從此開始，就投入了救濟，將那塊土地又再讓他棄死回生、經濟復甦了。像是這樣的付出，當地的人感恩，領導的人，市長感激，所以專程與慈濟人回來臺灣，就是要向臺灣的慈濟人，說一句感恩。
臺灣的慈濟人，慈誠菩薩回來在分享，說起了那裡的環境，鐵漢有柔情，哭了，每一位眼眶裡就是，淚水那裡打轉。可見那塊土地受災難，苦難的人又是還有多少呢！所以慈誠隊回來，再向師父說：「沒得住的人、簡易教室，孩子還不夠用的，還很多。」
只是回應他們一句：「好啊，你們回去，再好好用心。」他們回去，雖然每一個人都有家業，卻是家業、生意、工作，完全放下，大家凝聚起來，去研究出了，要如何能建一間房子很快，建起來又堅固，這樣搬到菲律賓，還能安住了所居住、學生所要讀書的地方。有求什麼？無所求；求得眾生有安住處，求得孩童有讀書，安全的地方，其他是無所求。
市長被慈濟人感動，他願意拿出，他私人五十甲的土地，能為他的市民建設出了安主，一個簡易、簡單，能讓他們安住的地方。這也是一樣，也是菩薩，種族不同，不同的種族，宗教不同，不同，但是那念愛心就是相同。
看，這已經就是真修道者，他就不為自己的利益，只是為了付出，無欲、無所求，所以他生出了很多種的智慧，要如何來利益眾生。就不是像聲聞，只要獨善其身。他已經與大乘菩薩，悲智六度萬行的諦理，這種心無掛礙，唯有天下眾生利益為目標，這叫做大乘法。
前面我們這樣說，下面再來，「乘是三乘，以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」
乘是三乘
以無漏根力
覺道禪定
解脫三昧等
而自娛樂
便得無量
安隱快樂
《法華經譬喻品第三》
能夠用這樣，沒有所著的心情去付出，這菩薩也是很歡喜，這就是無量安穩快樂，眾生安穩，菩薩就安穩。
下面來解釋，「乘是三乘」。
三乘 是諸佛方便
教化眾生之方式
古今諸佛道同
眾生若知苦諦之因
則能厭畏五趣
生死之苦果
可得身心自在之樂
佛佛道同，過去的諸佛、現在的釋迦佛、未來無量數的佛，要度眾生，同樣一定要用這三乘法。因為眾生根機鈍劣，要適應眾生的根機，來設方法教育，古今諸佛都一樣。
「眾生若知苦諦之因」。因為諸佛向眾生說法，要先讓眾生知道苦。這是佛佛道同，眾生就是造業，無明不斷造業，結果就是受苦。苦的道理，起因從哪裡開始？諸佛菩薩向眾生就要解釋，那個苦的因由來自「集」，集了種種人間世事、人我是非，無不都是貪著無明起。所以，讓大家能夠很瞭解，人與人之間，這個因，起因若能瞭解，就會懂得要，「厭畏五趣生死之苦果」。
聲聞的法、緣覺的法、菩薩的法，無不都是引導眾生能知道苦，所以避苦就能得樂，避離了苦的因緣，所得到的就是快樂。那要用什麼方法？要如何修行？「以無漏」。
漏 漏泄之義
是貪瞋等之煩惱
日夜由眼耳等
六根門漏泄流注
法不住心
而煩惱能令人
漏落於三惡道
漏，就是漏泄之義。就像桶子有破掉了，水總是被它漏掉了。就是因為你的法漏掉了，所以貪、瞋、癡，等等煩惱、無明不斷復生。而且日夜、日日夜夜，這些煩惱是從哪裡漏出去呢？就是眼、耳、鼻、舌、身、意，這六根門，就是漏掉了法。
明明聽到我們不能貪，但是眼睛看到就是愛，就是眼根門漏出去了。聽，聽法就知道，我們要善解、包容，聽到是非，我就是忍不住，怎會說我這樣的事情？這樣，耳根門也是又漏出去了。總而言之，這六根，日夜都是把我們漏泄掉了法，法無法在心裡，所以法不住心，這就是漏，漏掉了。
所以，煩惱會令人，漏落於三惡道。這樣煩惱一直產生，法一直漏掉，煩惱、無明、惑不斷造業，所以使我們漏，法漏掉，造種種的業，落在三途裡。所以我們必定要修無漏，法要入心來，不要法讓它漏掉了。
所以下面再說，「根力覺道，禪定解脫三昧等。」
根力覺道
禪定解脫三昧等：
持戒定慧三無漏
得根力覺道法
三界唯一心
心外無別法
心佛及眾生
是三無差別
在你聞、思、修行，就是一定要有這戒、定、慧，這些法不能漏掉。我們若是能修戒、定、慧，自然我們就得到根力覺道，那就是三十七助道品，來助我們的道，能這樣，我們三界唯一心。
這三界就是，只在我們的內心而已。常常告訴大家，我們心靈的三界，其實心外無法，除了心以外，哪還有第幾天的第幾禪呢？其實那個禪、定力、三昧，都是在我們的內心裡，所以心外無別法，心、佛、眾生就是三無差別。
所以說，「善心一處住不動」，我們這善念就是住在一處，「諸行和合，是名解脫三昧等」。
善心一處住不動
諸行和合
是名解脫三昧等
這就是我們的善念，要不斷凝聚，沒有讓它漏掉，心中有佛、行中有法，行如法，這樣就是「諸行和合」，這就是我們的解脫三昧，我們就能根、機、無漏，我們會脫離了煩惱。
這全都要在三十七助道品裡，這就是通於三乘，三十七助道品是三乘的通法，大乘就是以一切種智，所持之無漏功德(為乘)。
加行三十七助道品
為通於三乘之共德
大乘
以一切種智所持
之無漏功德為乘
這個大乘，我們就是要(學習)，持一切種智。世出世間，一切的道種智，全都是在這三十七助道品，為我們根柢，很多很多的法入心無漏，這就是功德。這就是大乘法，將所有的法收入心來。
小乘的法，他已經修行修到，瞭解了一切真空，所以他就無貪、無欲。我們將這無貪無欲，擴大我們的心入人群中去，就是行菩薩道，叫做無漏功德。付出無所求，無量功德。
二乘那就是聲聞、辟支佛，他所起的功德就是，有名相而無實體。
二乘所起之功德
但有名相
尚無實體
就只是獨善其身，就只是說一切皆空，一切都是寂滅，所以他就停滯在那裡，所以叫做無體，他無實、無體。實在我們真正要追求的，是回歸如來真如本性，到這個程度，所以我們要以菩薩為道，菩提為道，就是菩薩就是我們修行的目標，才能到達佛的境界。「佛則已具法性，常住無漏功德」，這條道路，所以我們要用心。
佛則已具法性
常住之
無漏功德乘也
所以「而自娛樂」，因為諸佛菩薩遊戲人間，倒駕慈航在芸芸眾生中，眾生得救，諸佛菩薩快樂，所以「而自娛樂」，就是這樣付出，自己很歡喜快樂，「便得無漏安隱」。
所以說，「眾生若乘是三乘，而以無漏諸功德為娛樂，是則安隱快樂」。我們大家要用這樣的心。
言眾生
若乘是三乘
而以無漏諸功德
為娛樂
是則安隱快樂
更為無量
三乘法，我們全都要身體力行，法要聽、心要清淨，我們的行為就是走入人群去，若這樣，就是無漏功德為娛樂，這就是我們行菩薩道的方向，那就是安穩快樂無量。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Flawless Merits and Virtues Bring Joy (以無漏功德為樂)
Date:July.02. 2015
“In practicing the Path, we are not troubled by the ignorance and afflictions of the Three Realms. With no desires and no expectations, we have no ties and attain non-arising wisdom. Hearers realize the Four Noble Truths and awaken to cessation and true emptiness. Great Vehicle Bodhisattvas, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions.”
In practicing the Path, we have one goal, to not be troubled by the ignorance and afflictions of the Three Realms. I have constantly reminded everyone that the Three Realms are in our minds. Our minds are constantly influenced by our external conditions, leading us to give rise to discursive thoughts and further take action. Thus we produce myriad afflictions, which we then cannot let go of. These afflictions in our minds create a state of unbearable suffering. Therefore, we practice the Path so we can let go of the ignorance and afflictions that trouble us. Actually, we are the ones responsible for giving rise to the afflictions in our minds. When we give rise to afflictions, we naturally create this burning house of the Three Realms. If we want to escape the burning house, there is only one way to do so. We must have no desires and no expectations.
Our minds are constantly fluctuating. We give rise to a spiritual aspiration, but as soon as we want to diligently practice, things we encounter in our external conditions lead us to become indolent instead. This is all a result of our minds being troubled by afflictions. So, we must transcend our afflictions for our minds to be completely free and at ease, with no ties, with nothing that is binding us. This is indeed very difficult to achieve.
However, once we eliminate our greed and desires, this should be an easy matter. If we have no desires and no expectations, we have no ties and can attain non-arising wisdom. When we have done this, we will be joyful. Spiritual practice is about giving. After giving, our minds must be free of hindrances. With no hindrances, our minds will have no ties or attachments. Without ties or attachments, naturally we will attain non-arising wisdom. [These are the aims of] Hearers.
This teaching suits their capabilities. Listening to the Buddha’s teachings, they learn about suffering, causation, cessation and the Path and the cause of transmigration in the Six Realms. The Hearers understand this so “They awaken to cessation and true emptiness.” Because they understand, they can be awakened to how everything in the world is empty in nature; how recognition, wealth and objects of desire are illusory and ultimately empty. Then their minds can be in a state of cessation. This describes Hearers and Solitary Realizers. They have realized the Four Noble Truths and the Twelve Links of Cyclic Existence; they understand this but they have stopped at the state of true emptiness and cessation. The Great Vehicle is the Bodhisattva Vehicle.
The Bodhisattva Vehicle teaches us to exercise both compassion and wisdom. Not only have Bodhisattvas realized the principles of true emptiness and cessation, their minds are free of greed and attachments. By listening to the Buddha-Dharma, they understand principles, then from their hearts they aspire and vow to walk the Bodhisattva-path. They can exercise both compassion and wisdom and practice the Six Paramitas in myriad actions. The word “truth” refers to true principles. This is the state of mind. Great Vehicle Bodhisattvas have awakened to.
Chinese New Year is not quickly approaching. We have seen Tzu Chi volunteers from all over come to visit.
The members of this spiritual family have spread out around the world, sowing the seeds of Tzu Chi’s missions.They spread the Bodhi-seeds of the Great Vehicle; they have planted Bodhi-seeds where they live and tended them diligently.They give without expectations, yet they have attained joy in their hearts.
Yesterday, I spent a whole day listening to reports from many different areas of China of how members of the Dharma-family care for each other and how the encourage each other.They also listen to my morning teachings.
“Wake up early to smell the fragrance of Drama” was how they motivated each other.I can tell how hard they have worked, how they have taken the Dharma to heart.They are all walking the same path, going in the same direction, which is learning and taking the Dharma to heart, then putting it into practice in the world.
I also heard them talk about how they give to people at nursing homes, to families that are disadvantaged and to families of poor people with disabilities.They cared for these people and also held relief distributions during the winter, etc.
After we have given of ourselves, even though we had no expectations, we actually attain Dharma-joy.By giving according to the Dharma, the recipients get what they need and, in return, we feel a sense of Dharma-joy.This is Bodhisattvas’ compassion and wisdom [in action].
Tzu Chi volunteers from the Philippines also came to the Abode yesterday.The mayor of Ormoc and his wife came here with them.Why did the mayor and his wife come?Because on November 8 last year, Ormoc was struck by a powerful typhoon, suffering a terrible disaster.
A group of Bodhisattvas from far away in Manila. A group of Bodhisattvas went to care for the people of Ormoc.Getting there by water was very hard too; there were strong wind and waves.But if they tried going overland, the roads were completely destroyed.
Getting there was very difficult.
So, why did the volunteers go there?Was it because they had family in Ormoc?No.They had no prior connection with people there.However, they had the hearts of Bodhisattvas.Living on the same earth, when they saw how deeply these people suffered, they felt great compassion for them.Thus, they devoted themselves to the relief effort.
They brought that area back to life and helped revitalize the economy.Because of the way they provide relief, the local residents were grateful, as were the city officials and the mayor.So, they made this special trip to Taiwan in order to express their gratitude to Tzu Chi in Taiwan.
When the Faith Corps members from Taiwan shared what they had seen at the disaster area, these tough but gentle men cried.Every one of them had tears in their eyes.
The damage to the land was very obvious, and who knew how many more people were suffering?When the Faith Corps members returned, they told me that many people had nowhere to live, and there were not enough prefabricated classrooms for all the students.
My response to them was, “Okay, when you go home, look into this.”
After they let the abode, although they had responsibilities, they all set aside their businesses, their jobs, and collaborated to figure out how they would be able to design homes that could be built very quickly and would still be very sturdy so they could be taken to the Phippipines for the people there to live in and for the students to attend classes in.
Did they expect anything in return?No.They hoped to give people a safe place to live and to give students a safe place to learn.They had no other expectations.
The mayor was so moved by Tzu Chi volunteers that he was willing to donate 120 acres of his private land to establish a place for his people to live in this pre-fabricated, simple [housing] so they would have a safe place to stay.This is also the work of a Bodhisattva.
They are of different ethnicities and different beliefs, but they have the same love within them.The mark of true spiritual practitioners is that they do not do things for their own benefit, but for the sake of giving to others. They are without desires and expectations, so they can develop many kinds of wisdom that allow them to benefit sentient beings. They are not like Hearers, who only seek to awaken themselves. They are like Great Vehicle Bodhisattvas who, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions. Their minds have no hindrances; their only goal is to benefit sentient beings. This is the Great Vehicle Dharma.
The previous passage spoke about this. The next passage states, “By journeying in the Three Vehicles with the flawless [studies,] roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy and further attain infinite peace and happiness”.
Giving to others freely and without attachments brings Bodhisattvas great happiness. This is infinite peace and happiness. When sentient beings are at peace, Bodhisattvas will also be at peace.
Next, I will explain “journeying in the Three Vehicles”. The Three Vehicles are the skillful means of all Buddhas, the method They use to teach all sentient beings. Ancient and present Buddhas share the same path. If sentient beings understand karmic causes from the truth of suffering, they may renounce and fear birth and death in the Five Destinies, which is the fruit of suffering. Thus they can attain the joy of freedom in body and mind.
All Buddhas share the same path. All Buddhas from the past, the present Buddha, Sakyamuni, and countless Buddhas in the future all teach with the Three Vehicles. Sentient beings have dull and limited capabilities, so Buddhas must find ways to teach according to their capacities. All Buddhas, ancient and present, do the same.
“Sentient beings understand karmic causes from the truth of suffering”. All Buddhas teach the Dharma to sentient beings to first help us recognize suffering. This is how all Buddhas share the same path.
Sentient beings create karma. Out of ignorance, they endlessly create karma. As a result, they suffer. Where does the cause of suffering begin? All Buddhas and Bodhisattvas explain that the “causation” of suffering is in accumulation; we amass all kinds of worldly entanglements and interpersonal conflicts, all of which arise from our greed and ignorance all of which arise from our greed and ignorance.
So, they helped everyone understand that, in our interpersonal interactions, if we understand the causes [of suffering], we may then “renounce and fear birth and death in the Five Destinies, the fruit of suffering”.
The teachings for Hearers, Solitary Realizers and Bodhisattvas all guide sentient beings towards and understanding of suffering. If we can avoid suffering, we can be happy. If we steer clear of the causes and conditions of suffering, we can attain happiness. So, what method can we use to achieve this? How do we go about engaging in spiritual practice? “With flawless [studies]”.
Flaws are leaks, which allow things to leak away. They refer to afflictions of greed, anger, etc. Day and night, the Six Senses, eyes, ears and so on, allow things to leak out, so the Dharma does not remain in our heart. Instead, afflictions cause us to fall into the Three Evil Realms.
Leaks are what allow things to flow out. For example, if there is a hole in a bucket, the water will keep flowing out. It is because the Dharma leaks out that greed, anger, delusion, other afflictions and ignorance constantly arise. Moreover, this happens day and night. Where does [the Dharma] leak out from? From our eyes, ears, nose tongue, body and mind. The doors of our six senses are where the Dharma leaks out from. We clearly heard that we cannot be greedy, but we crave things we see with our eyes. Thus the teaching leaks out of our eyes.
Listening to the teachings, we know that we must be understanding and accommodating. But when we hear people talk about us, our response is, “I cannot stand it. How can that person say such things about me? In this way, the Dharma leaks out of our ears.
In summary, through our six senses, the Dharma leaks out day and night. If we do not take the Dharma to heart, it will not stay in our minds.
This is due to Leaks; it is always leaking out.Afflictions can cause people to fall into the Three Evil Realms. We keep giving rise to afflictions and letting the Dharma leak out. As we endlessly create karma out of afflictions, ignorance and delusion, the Dharma will keep leaking out, and we will create many kinds of karma that lead us to fall into the Three Evil Realms. So, we need the flawless studies [to avoid Leaks]. When we take the Dharma to heart, we must not allow it to leak out. Thus next we discuss the “roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation Samadhi and so on.”
The Roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on: Upholding the Three Flawless Studies of precepts, Samadhi and wisdom allows us to attain the roots, powers, [factors of] enlightenment, [Eightfold] Path. The Three Realms are only in the mind. Outside of the mind there is no Dharma. The mind, Buddha and all sentient beings are no different in their nature.
As we listen, contemplate and practice, we must have precepts, Samadhi and wisdom so that the Dharma does not leak out. If we cultivate precepts, Samadhi and wisdom then naturally we will attain the roots, powers factors of enlightenment and [Eightfold] Path. These are the 37 Practices to Enlightenment that assist us in our spiritual cultivation. If we can cultivate them, we know that “The Three Realms are only in the mind.”
I always remind everyone about the Three Realms in our minds. In fact, outside of the mind there is no Dharma. Outside of our minds, do those various heavens and meditative states actually exist? Actually, the power of concentration and Samadhi just exist in our minds. So, outside of the mind there is no Dharma. The mind, the Buddha and sentient beings are no different [in their nature].
It is said, “When we focus on kind thoughts and remain unwavering,” when thoughts of goodness abide in our minds, “all our actions will be harmonious. This is liberation, Samadhi [and so on].”
This tells us we must constantly gather together our kind thoughts and not allow any of them to leak away. Thus the Buddha will be in our minds, and the Dharma will be in our actions. When we act in accord with the Dharma, “All our actions will be harmonious.”
This is liberation, Samadhi and so on. If our roots and capabilities are without Leaks, we will gradually transcend our afflictions. These teachings are encompassed in the 37 Practices to Enlightenment; they are common to all Three Vehicles.
The 37 Practices to Enlightenment are principles common to the Three Vehicles. The Great Vehicle teaching is based on the flawless merits and virtues that are upheld with all-encompassing wisdom.
To practice the Great Vehicle, we must practice all-encompassing wisdom and the Bodhisattva-wisdom for living in and transcending this world. If we use the 37 Practices to Enlightenment as our foundation, we can take many teachings to heart without any of them leaking out. These are merits.By practicing the Great Vehicle Dharma, we take all the Dharma to heart.
As for Small Vehicle Dharma, we can practice to a level where we understand that everything is truly empty. Thus, we can be free of greed and desire. With this state of mind, we will broaden our hearts and go among people. This is walking the Bodhisattva-path. This brings flawless merits.
When we give without expectations, our merits will be infinite.
The Two Vehicles refer to the Hearer and Pratyekaddha Vehicles. The merits and virtues that attain are only names and appearances, but have no true substance.
They only practice to awaken themselves. They know that everything is empty in nature. And in a state of cessation. That is the level they stopped at. So, [their merit] is without substance; it has no true substance. The true goal we must pursue is to return to our intrinsic nature of True Suchness, to be at that level.
To do this, we must walk the Bodhisattva-path, follow the Bodhi-path. We have to aim to become a Bodhisattva before we can reach the state of the Buddha.
“The Buddha, however, is replete with the Dharma-nature” and practices everlasting and flawless virtues.”
This is the path we must follow. Therefore, we must be mindful. Then, “We will attain what we enjoy.” All Buddhas and Bodhisattvas plat in this world. They steer the ship of compassion to go back among myriad sentient beings. when sentient beings are saved, they become very happy. So, “We will attain what we enjoy” means that by giving way, we become very happy and joyful. Then we can be without leaks and at peace.
So, it is said, “If sentient beings journey in the Three Vehicles, they will enjoy all flawless merits and virtues. Thus their peace and happiness are infinite.”
We must all develop this mindset. We must put all Three Vehicle into practice; we listen to the Dharma, purify our minds, then go among people [to help them]. By doing this, we will enjoy flawless merits and virtues. This is the direction of the Bodhisattva-path, which brings us infinite peace and happiness. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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