20150714《靜思妙蓮華》出三界苦得涅槃樂 (第608集)
（法華經•譬喻品第三）
⊙「三界之內惑業，為有罪苦眾生；生死循業輪迴，以火宅譬三界；三界慈父垂教，導迷津離苦難。」
⊙「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」《法華經譬喻品第三》
⊙「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」《法華經譬喻品第三》
⊙如來見眾生出三界苦，得四諦樂，佛智無邊，亦等以大乘開示眾生，不令有人獨得滅度也。
⊙六道無量，以佛教門，乃方便權門，指阿含經教法中所詮之理。苦即世間苦果。
⊙怖畏：即世間生死，指三界火宅。得涅槃樂，即出世樂果。
⊙謂小乘涅槃，未有不斷集而離苦果者，未有不修道而得樂果者。此喻諸子安隱，得出火宅，到無畏處也。
【證嚴上人開示】
「三界之內惑業，為有罪苦眾生；生死循業輪迴，以火宅譬三界；三界慈父垂教，導迷津離苦難。」
三界之內惑業
為有罪苦眾生
生死循業輪迴
以火宅 譬三界
三界慈父垂教
導迷津 離苦難
這也就是和大家說，三界之內眾生就是還在那個惑，造業，無明中還是在造業。有造業那就有罪了，有罪必定要受苦，這些眾生，他一定就是在這個生死輪迴，在五趣，天、人、地獄、餓鬼、畜生，這個五趣之中，一定是這樣在輪迴，這就是在火宅的裡面，包含在三界內。
我們不必說到地獄有多苦，也不必說到餓鬼道有多麼慘，我們就只是說在人間的裡面，真的他們的生活就如在火宅裡，很苦啊！所以，諸佛菩薩來生人間，無非就是為了這些苦難人。佛陀來人間不容易啊！要經過了多少的長時間，才能夠遇到佛出世在人間。
宇宙天地萬物等等的法，我們人間種種的道理，他也全都為我們開導。只要我們能夠按照法，這樣聽進去，內心瞭解，然後我們身體力行，這樣我們就能夠，將這個法應用在人間，同樣聞法、說法、轉法輪；這是我們的使命。
我們聽法之後，我們能夠撥開了「惑」，就是去除了無明，我們對人群中，所造作的是福、福業。而若是沒有那個因緣，說不定聽不到法，他還是「惑、業」，那就是惡業、受苦，「生死循業輪迴」。在生死中「萬般帶不去」，就是「唯有業隨身」，循著這個業這樣輪迴，輪迴在六道。
這就是火宅，這個火宅是造業眾生所受的，所以「三界慈父」，三界導師、四生慈父，他出現人間就是垂教。佛陀，諸佛、菩薩不忍心，他本來是在三界外，看到三界內這些眾生，這樣在受苦，所以不捨，他就現相來人間「導迷津、離苦難」。
我們要很感恩，感恩有這個因緣、機會，來聽法。佛經裡面不就是這樣說嗎？三世一切唯心造，過去、現在、未來。我們現在有這個因緣聽法，我們也要感恩過去有那分的因，所以我們這一生，能得到這樣的緣，會合在一起，我們聽同樣的法，甚至更難得的，我們可以去做同樣的事情。
譬如說，在南非約堡，有一個地方，一些孩子，功課若不好，或者是有心要再向上，像這樣的孩子，他們(慈青志工)就將他們會集，特別為他們課業輔導，我們南非的菩薩，就是每天去參加提供午餐。我們在發放，給他們午餐時，也有感覺到孩子可能，不只是午餐就可以，看起來還需要物資。他們就再去送物資，除了對學生的幫助，又再去瞭解他們的家庭，發現到這個家庭真的是很窮，房子破破的，裡面連床鋪都沒有，都是睡在地上，在寫功課的時候，是趴在地上寫，卻是這些孩子能夠，課業那麼優秀。所以我們志工開始，向這樣的家庭做援助，對這些孩子，我們也常常去，和他們做互動。
所以感覺起來，人間、地球有很苦難的地方，苦難中有菩薩，這就是希望。所以說，這是他們的業，生在那個地方貧窮、苦難，卻也是因為他們有這樣的福，能夠遇到人間菩薩，在那個地方接引他們。所以我們過去生的因與緣，真的很不可思議！
我們前面的(經)文，佛陀喚著舍利弗，說：「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」
舍利弗
如彼長者
見諸子等
安隱得出火宅
到無畏處
自惟財富無量
等以大車而賜諸子
看到他們已經得救了，這樣不夠，還要給他們更加豐富的財產。就像那些菩薩給那些學生，不只是午餐吃得飽，這樣不夠，還付出給他們的文具，再關懷他的家庭等等，希望他們能夠將這個愛，還能再展轉，這就是在教菩薩法。
下面這段(經)文再說：「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」
如來亦復如是
為一切眾生之父
若見無量億千眾生
以佛教門
出三界苦
怖畏險道
得涅槃樂
《法華經譬喻品第三》
如來同樣，與那位長者同樣，是「為一切眾生之父」，因為是四生慈父，若是看到無量億千的眾生，那就是表示很多了，很多很多的眾生，若能夠直入佛的教門來，有這個因緣能夠入佛的教門，自然他就能夠，漸漸離開那個怖畏的險道，出三界，脫離怖畏的險道，就全都安穩了，就沒有恐怖。那是為什麼呢？因為「得涅槃樂」。
「涅槃樂」，就是我們已經沒有煩惱了。因為我們知道，煩惱就是會引誘我們去造惡業，我們現在都瞭解了，那種的惑、業、無明，我們現在能夠瞭解了，我們有聞、思、修，我們有戒、定、慧，所以我們懂得預防，我們懂得止惡，我們懂得防非，所以我們就安穩了，已經內心沒有這些煩惱，來逼迫我們，我們輕安、我們自在，這就是出三界。
如來見眾生
出三界苦
得四諦樂
佛智無邊
亦等以大乘
開示眾生
不令有人
獨得滅度也
我們若瞭解法之後，自然我們就輕安自在了。所以「得四諦樂」，我們得到已經是「四諦」，「十二(因)緣」，這些道理我們都瞭解了，我們優游在法海中，所以這叫做「樂」，「得四諦樂」，改除了我們「集」來的煩惱，我們已經走在這個這個「滅」，將那個煩惱我們盡量滅除了，然後我們上菩提道。我們若用入我們的心，世間苦、空、無常，自然法則我們就能夠泰然面對，我們就不必怕、我們就不必擔心，所以這叫做「得四諦樂」。
又再「佛智無邊」，我們若能夠瞭解法之後，我們能夠體會佛陀的智慧，是無量邊、無邊際。真的佛陀的智慧與宇宙契合，大覺智慧海，這是無邊際。所以「亦等以大乘開示眾生」，用這個平等，用這個慈悲平等的法，向眾生來開導，開導我們眾生，我們瞭解之後，我們還要再向內自求，因為我們人人本具佛性。所以，佛陀期待我們能夠體會了，人人本具佛性，與他同樣能夠和宇宙天體，合而為一。這是佛陀對眾生的，盼望的開示、教育。
「不令有人獨得滅度(也)」，不是只有說，佛陀偏厚在某一個人，他所期待的是無量百千的眾生，人人都能得度。這就是佛陀最平等的，就像長者的財富，分給孩子全都平等，量都一樣。所以，「若見無量億千眾生，以佛教門，出三界苦」，這就是希望很多很多眾生，這些眾生都是在哪裡？六道。
六道無量
以佛教門
乃方便權門
指阿含經教法中
所詮之理
苦即世間苦果
「六道無量」，這個六道裡，天、阿修羅、人、地獄、餓鬼、畜生，這就是六道，「六道無量」的眾生，實在是很苦不堪！佛陀用教法，開這扇門來教育眾生。「佛法不離世間法」，世間很多很多的法，我們瞭解了，所以世間法我們若不瞭解，我們要如何能夠出世間呢？所以，我們「入佛教門」，就要先瞭解眾生三界，那個苦的因由，所以我們要不斷，以佛的教門來進出，進來就是受法，出這個門就是入人群中去，入人群中去體會人群的苦難。所以，我們有這個法——法門，來去自如。
這就是像《阿含經》教法中，很俱全的道理，就是在這樣人間的法的當中，《阿含經》都是在說人間法，以及人生的心靈無明煩惱，如何起，人與人之間如何結善惡緣，這在《阿含經》裡，詮釋得很周到。這個法，這個苦，就是世間的苦果，也是在世間所造作的因。所以這個因、緣、果、報，那都是在《阿含經》很充足。
為什麼在「怖畏險道」？這就是要先瞭解，我們才有辦法，離開三界怖畏險道，才能夠得到涅槃樂。所以說「怖畏」，那就是世間的生死。
怖畏：
即世間生死
指三界火宅
得涅槃樂
即出世樂果
大家最擔心的是死，病與死。生就是這樣生來了，人生的法則自然就老，但是不論活到多少歲，若有病是很痛苦的。病，會死不會死？聽到會死，這樣他就很怕，這就是怖畏這個生死。
其實凡夫不怕生，但是只怕死。還有很多人都說：「師父，我媳婦，娶了幾年了還沒生。」所以真的不怕生，也有很多人要來讓人生。總之說起來，這個人生，生，剎那間是苦不堪，全身剝皮、刺痛，這樣叫苦啊！卻是那個剎那過後，他不知道了，開始這樣長大了，受這個社會環境的污染，慢慢長大薰習不好的習氣，就又再複製煩惱。所以這是很怖畏的事情，很怖畏。
因為我們常常都在迷途中，這樣很怕。所以，我們現在已經，脫離了那個迷路，迷途我們脫離了，我們現在真的要用心，我們不要再走入，那個怖畏的環境，所以對生死觀我們要很清楚。看我們委員也有好幾位，像是那位李(國銘)老師，金門，往生之前，他就是笑、笑。太太問他：「你是在笑什麼？」他說：「我已經回到師父的身邊。」太太就趕緊對他說：「你去師父的身邊，那我呢？」「妳趕緊回去金門做環保。」
這樣，他笑笑地睡，這樣慢慢地就去了，就這樣留著這麼讓人感覺：生死原來就是這麼安穩，就這樣就去了。所以，這就是我們修行，要瞭解生死，自然就無恐怖、無憂慮的地方。
我們現在能夠得到「涅槃樂」，那就是「四聖諦法」，我們都瞭解了，「十二因緣法」我們也知道了，人生就是一念無明起，所以六粗現前，這樣我們就緣在這個人間，乘那個「十二因緣」來、去。過去造的業，一念的無明動起來，就開始造作在父母親，這種的因緣會合，這樣開始造作，就坐在那個胎獄之中，一直到很痛苦的掙扎出來，全身病不堪，叫苦連天，這樣又開始做人，做人這樣又開始再造業。這實在是輪迴不休，很辛苦。
我們現在知道了，已經得到這個道理了，所以我們已經能夠，(得)出世的樂果，這是要法真正入心。所以，「未有不斷集，而離苦果(者)」，沒有這樣的，因為一定要斷了這個「集」，才有辦法離開苦果。
謂小乘涅槃
未有不斷集
而離苦果者
未有不修道
而得樂果者
此喻諸子安隱
得出火宅
到無畏處也
我們若是個「集」沒斷，還是不斷在造作這個業，不斷這個業一直在集過來，你哪有辦法離開那個苦果呢？就就像我們將要洗東西，骯髒的東西你不清除它，讓你再怎麼洗，骯髒的東西，還是同樣又污染它。所以洗好之後，要給它一個乾淨的地方，與那個骯髒的東西，要有隔離，才不會又弄髒、污染它。
所以說，你怎麼洗，若還在那個污染中，還是同樣又受污染，所以沒有說，不修道能夠得到快樂的人，所以說起來，我們一定要斷「集」，我們一定要修「道」，「集」我們若不斷，我們無法離苦果，「行」我們若不修，我們就無法得到快樂。
聽法，知道了，知道了，但是你自己沒接觸到，你根本就不知。救人是很快樂的事，幫助人是一種很幸福的事，「對喔，知道、知道。」但是你自己親自沒去做到，沒去付出，到底快樂到什麼程度？你實在不知。斯人飲水，冷暖自知，我們大家要自己去做，修行就要身體力行，才能夠得到真正的快樂。
這譬喻「諸子安隱得出火宅，到無畏處也」。這些孩子已經離開火宅了，已經到達安穩、不用擔心的地方。這就是修行。從羊車、鹿車、大白牛車，看到他們選擇的是大白牛車，那就是，就像我們選擇的是菩薩道，這樣佛就安心了。所以，我們學佛必定要用心，用心在日常生活中，所以要戒慎、慎思，要用心。
Explanations by Master Cheng-Yan
Subject: Leave the Three Realms to Attain the Joy of Nirvana (出三界苦得涅槃樂)
Date:July. 14. 2015
“Within the Three Realms, delusion and karma lead transgressing and suffering sentient beings to birth and death in cyclic existence. The burning house is an analogy for the Three Realms. The kind father of the Three Realms gives teachings to guide those lost in the maze to escape their suffering and hardship.”
With this, I want to share with everyone that within the Three Realms, sentient beings continue to give rise to delusions and create karma. Out of ignorance, they continue to create karma. Because they created [bad] karma, they must have committed transgressions. If they committed transgressions, they will suffer the consequences. Sentient beings definitely undergo the cyclic existence to birth and death in the Five Destinies, heaven, human, hell, hungry ghost and animal.
Sentient beings definitely transmigrate in these Five Destines. This is like being [trapped] in a burning house, which encompasses all in the Three Realms. We do not need to talk about how painful hell is or how tragic things are in the hungry ghost realm. We can just talk about the human realm. Truly, it seems as if some people are living in a burning house. They suffer greatly.
So, Buddhas and Bodhisattvas come to the world solely for the sake of suffering people. It is not easy for a Buddha to come to this world. It takes a very long period of time to encounter a Buddha in the human realm. He guided everyone to understand the workings of all things in the universe and many principles of the human realm. As long as we can follow the Dharma, as long as we take it in, understand it and put it into practice, then we are applying the Dharma in this world. Listening to the Dharma, teaching the Dharma and turning the Dharma-wheel is our mission.
After we listen to the Dharma, we can brush aside our delusions, which means we have eliminated our ignorance. Then when we interact with people, we will create blessings and good karma. However, if we lack the right karmic conditions, then not only will we not hear the Dharma, we will still have delusions and karma. With bad karma, we will suffer. This is “birth and death in cyclic existence.”
In cyclic existence, “we cannot take anything with us after we die; only our karma follows us to our next life.” We follow our karma to transmigrate in the Six Destinies. This is how we end up in the burning house.
This burning house is what sentient beings who created karma must undergo. So, the Buddha is “the kind father of the Three Realms and guiding teacher of the four kinds of beings.” He manifests in the world to give teachings. All Buddhas and Bodhisattvas feel for sentient beings. The Buddha had already left the Three Realms. Seeing sentient beings suffer in the Three Realms, He could not abandon them, so He manifested in this world “to guide those lost in the maze to escape their suffering and hardship.”
We must be very grateful that we have the karmic conditions, the opportunity, to listen to the Dharma. Isn’t this what the sutras explain? All things in the Three Periods are created by the mind, whether in the past, present or future. In the present, we have the causes and conditions to listen to the Dharma. We must also be grateful for having these causes from the past so that in this lifetime, we have these conditions that converge with them. We can listen to the same teachings, and what is even more precious is that we can go out and do the same things.
For example, there is a place in Johannesburg, South Africa where, if students do not do well in their classes, or if they want to make improvements, volunteers will get the students together and give them special tutoring on their classes.Our Bodhisattva [-volunteers] in South Africa started providing lunch to them every day.
But as they distributed lunches to the students, they felt that the students probably needed more than just lunch; they probably needed other material things.They distributed material goods as well.So, besides helping the students, our volunteers got to know their families.
They found that these families were really poor.
Their houses were rundown, and they did not even have beds; they all slept on the floor.
When they did their homework, they laid on their stomach on the floor.Despite the conditions, these children still did very well in their classes.
So, our volunteers began to provide assistance to these families.As for these children, our volunteers constantly interacted with them as well.So, I feel that while in this world, there are many places of suffering, there are Bodhisattvas among the suffering.In them we see hope.
We can say that it is their karma to be born in that place of poverty and suffering.However, they have the blessings to meet Living Bodhisattvas who go to them and help guide them.
So, the causes and conditions of our past lives are truly inconceivable.
In the previous sutra passage, the Buddha calls on Sariputra, saying, “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house. He considered how his own wealth was infinite and equally gave a great cart to all the children.”
After seeing that they had been saved, the elder felt it was not enough.He wanted to give them more abundant wealth.This is like how those Bodhisattva-[volunteers] wanted to give more than just lunch to the students.They also gave them school supplies and cared for their families as well.They hoped these families could then, in turn, show this love to others.
This is teaching the Bodhisattva Way.
The following sutra passage states, “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and treacherous path, and attain the joy of Nirvana.”
The Tathagata, like that elder, is “the father of all sentient beings”.He is the kind father of the four kinds of beings.“He sees countless billions of sentient beings,” which means a great number of them.If a great number of sentient beings can directly enter the door of the Buddha’s teachings, if they have the karmic conditions to enter it, then naturally they can gradually leave that fearsome and treacherous path.After leaving the Three Realms, that fearsome and treacherous path, we will be safe and free of fear.
Why is that?Because we have “attained the joy of Nirvana”.With “the joy of Nirvana,” we will be free of afflictions.This is because we already understand that afflictions will tempt us to create bad karma.
Now, we understand that afflictions are results of delusions, karma and ignorance.We also understand that we must listen, contemplate and practice, and cultivate precepts, Samadhi and wisdom.So, we will protect ourselves; we will stop evil and guard against wrongs.This is how we can remain safe.
Our minds are no longer oppressed by these afflictions, so we are safe and at ease.This happens when we escape the Three Realms.
The Tathagata sees all sentient beings leave the suffering of the Three Realms, and attain the joy of the Four Noble Truths.
With boundless Buddha-wisdom, He uses the Great Vehicle to equally teach all sentient begins so that attaining Nirvana is not exclusive to only certain individuals.
After we understand the Dharma, naturally we will be peaceful and at ease.Thus, we “attain the joy of the Four Nobel Truths” and the Twelve Links of Cyclic Existence.
We understand all these principles, so we leisurely swim in the ocean of the Dharma.
This is called “joy,” or “attaining the joy of the Four Noble Truths”.We eliminated the afflictions we have accumulated.Thus we are on our way to a state of “cessation”.We do our best to eliminate these afflictions, then we walk onto the Budhi-path.
If we take the teachings into our hearts, we can face suffering, emptiness, impermanence and the natural cause of life with composure.We will not be afraid.We will not be worried.This is “attaining the joy of the Four Noble Truths”.
Then, “with boundless Buddha-wisdom…”.
If we can understand the Dharma,then we can experience how the Buddha’s wisdom is infinite and boundless. The Buddha’s wisdom is truly one with the universe. His ocean of enlightened wisdom is boundless. So, “He uses the Great Vehicle to equally teach all sentient beings”. With compassion, He impartially teaches the Dharma to guide sentient beings. After He guides us to understanding, we must look within ourselves. Because we all intrinsically have Buddha-nature, the Buddha hopes that we can realize this Buddha-nature and become one with the universe like He did. This what the Buddha hoped when He taught sentient beings.
“Attaining Nirvana is not exclusive”. The Buddha does not favor any one person. He hopes countless billions of sentient beings will be saved. The Buddha treats everyone equally. It is just like how the elder equally distributes his wealth to his children. “He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms”. This is His hope for many sentient beings. Where are these sentient beings? In the Six Destinies.
In the endless Six Destinies, using the door of the Buddha’s teachings is also using the door of skillful means. This refers to the complete principles taught in the Agama sutras. “Suffering” refers to the fruits of suffering in the world.
“In the endless Six Destines…”. These Six Destines are the heaven, asura, human, hell, hungry ghost and animal realms. These are the Six Destinies. So, sentient beings “in the endless Six Destinies” truly experience unbearable suffering. The Buddha uses teaching methods to open this door and educate sentient beings. “The Buddha-Dharma is inseparable from the workings of the world”. We understand the many working of this world. If we do not understand how to live in this world, how can we learn to transcend the world?
“To enter the door of the Buddha’s teachings…”. We must first understand the causes behind the suffering of sentient beings in the Three Realms. So, we must continuously go in the and out of the door of the Buddha’s teachings. We go in to listen to and accept the Dharma, and we go out to interact with people to comprehend their suffering. So, having learned these teachings, we go freely in and out of the door of teachings.
The teachings contained in the Agama sutras are very complete principles. Among the teachings the Buddha expounded, the Agama sutras explain the ways of living in this world, how ignorance and afflictions arise in people’s minds and how people form good and bad karmic connections with each other. In the Agama sutras, these principles are thoroughly explained.
Suffering, the fruits of suffering in the world, also result from causes created in this world. So, causes, conditions, effects and retributions are fully explained in the Agama sutras.
Why are we on a “fearsome and treacherous path”? We must first understand this before we can find ways to leave this fearsome and treacherous path in the Three Realms and attain the joy of Nirvana.
“Fearsome” is about birth and death in this world.
Fearsome: This is about birth and death in the world. It is the burning house of the Three Realms. The joy of Nirvana is the world-transcending fruits of joy.
People are most worried about illness and death. They have already been born, and aging is part of the natural course of life. No matter how old we are, if we fall ill, we feel suffering. Will we die of this illness or not? If we hear we will die, we will be very afraid. In this way, they fear birth and death.
Actually, ordinary people are not afraid of birth, just death. Some people say, “Master, it has been a few years, but our daughter-in-law still isn’t pregnant yet”. So, people are truly not afraid of birth, many people want other people to give birth. But in the instant people are born, they experience unbearable suffering, like the stabbing pain of being flayed. This is suffering! But after that moment passes, they forget about it and begin to grow up. Contaminated by the environment of society, they gradually grow up, develop negative habitual tendencies and then replicate their afflictions. So, this is a very scary matter; it is very fearsome. Because we often lose our way, we are very scared.Because we often lose our way, we are very scared.
So, now that were are no longer lost, no longer on the path of delusion, we must be mindful to not enter that fearsome situation enter that fearsome situation. So, we must have very clear views about birth and death.
We see examples of this among several of our Commissioners, such as Mr. Li, a teacher from Kinmen Right before he died, he was constantly smiling. He wife asked him, “Why are you smiling?” He said, “I have returned to Master’s side.” He wife then quickly said to him, “If you return to Master’s side, what about me?” “Go back to Kinmen to do recycling work.” He smiled and fell asleep. This was how he passed away He left us with the impression that death can actually be a peaceful process. This was how he passed away.
So, when we engage in spiritual practice, we must understand birth and death; then naturally we will be in a state where we are not scared and not worried. We can now attain “the joy of Nirvana” because we understand the Four Noble Truths. We also understand the Twelve Links of Cyclic Existence. In life, because of a thought of ignorance, the Six Coarse Marks manifest, carrying us into the human realm. It is through the Twelve Links that we come into and leave this life. With the karma we created in the past, when a thought of ignorance stirred, that lead causes and conditions to bring our parents together. This is how we were created, and we remained in the womb until we struggled painfully to get out. We felt unbearable pain throughout our body, so we screamed. Then we began another life as a human being. Thus, we began to create karma again. Indeed, transmigration is endless and very taxing.
Now that we understand and have attained all these principles, we can attain world-transcending fruits of joy we can attain world-transcending fruits of joy.To do this, we must truly take the Dharma to heart “Without putting an end to causation, we cannot escape the fruits of suffering.” It is impossible. We have to put an end to “causation” in order to escape the fruits of suffering.
This is Small Vehicle Nirvana. Without putting an end to causation, there is no way to escape the fruits of suffering. Without cultivating the path, there is way to attain the fruits of joy. This is explained by the parable of the children safely escaping from the burning house and reaching a state of fearlessness.
If we do not put an end to “causation, we will continue to create and accumulate karma.” Then how can we escape the fruits of suffering? It is like when we are washing things. If we do not clean up the filth around us, no matter how we wash our things, the filth in our surroundings will get them dirty again. After washing things, we must find a clean place to put them; we must separate them from the dirty things so that they will not get contaminated again.
Otherwise, no matter how we wash things, if they are still in filthy surroundings, they will get dirty again. Therefore, no one can truly attain happiness without engaging in spiritual practice. So, we must put an end to “causation” and cultivate “the Path.” If we do not put an end to “causation,” then we can never escape the fruits of suffering. If we do not engage in spiritual practice, we will never be able to attain happiness.
After hearing the Dharma, we say, “I understand.” But if we have not experience it for ourselves, we will not realize that saving others is a very joyous thing and helping others is blessing. “Yes, I understand, I understand.” However, if we do not experience it ourselves and give of ourselves, how do we know how happy we can be? We truly do not know. “Only the person who drinks”. We must experience it for ourselves.
Spiritual practice is about putting the Dharma into practice, this is how we can attain true happiness. “This is explained by the parable of the children reaching a state of fearlessness.” These children have left the burning house and reached a safe place where they do not have to worry.This is spiritual practice.
Among the sheep-cart, the deer-cart and the ox cart, the elder saw elder saw the children eventually choose the cart drawn by the great white ox. Likewise, when we choose the Bodhisattva-path, the Buddha will feel at peace. So, we must be mindful when we learn the Buddha’s Way We must be mindful in our daily living. So, we should be self-disciplined, cautious in our thinking and always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「三界之內惑業，為有罪苦眾生；生死循業輪迴，以火宅譬三界；三界慈父垂教，導迷津離苦難。」
⊙「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」《法華經譬喻品第三》
⊙「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」《法華經譬喻品第三》
⊙如來見眾生出三界苦，得四諦樂，佛智無邊，亦等以大乘開示眾生，不令有人獨得滅度也。
⊙六道無量，以佛教門，乃方便權門，指阿含經教法中所詮之理。苦即世間苦果。
⊙怖畏：即世間生死，指三界火宅。得涅槃樂，即出世樂果。
⊙謂小乘涅槃，未有不斷集而離苦果者，未有不修道而得樂果者。此喻諸子安隱，得出火宅，到無畏處也。
【證嚴上人開示】
「三界之內惑業，為有罪苦眾生；生死循業輪迴，以火宅譬三界；三界慈父垂教，導迷津離苦難。」
三界之內惑業
為有罪苦眾生
生死循業輪迴
以火宅 譬三界
三界慈父垂教
導迷津 離苦難
這也就是和大家說，三界之內眾生就是還在那個惑，造業，無明中還是在造業。有造業那就有罪了，有罪必定要受苦，這些眾生，他一定就是在這個生死輪迴，在五趣，天、人、地獄、餓鬼、畜生，這個五趣之中，一定是這樣在輪迴，這就是在火宅的裡面，包含在三界內。
我們不必說到地獄有多苦，也不必說到餓鬼道有多麼慘，我們就只是說在人間的裡面，真的他們的生活就如在火宅裡，很苦啊！所以，諸佛菩薩來生人間，無非就是為了這些苦難人。佛陀來人間不容易啊！要經過了多少的長時間，才能夠遇到佛出世在人間。
宇宙天地萬物等等的法，我們人間種種的道理，他也全都為我們開導。只要我們能夠按照法，這樣聽進去，內心瞭解，然後我們身體力行，這樣我們就能夠，將這個法應用在人間，同樣聞法、說法、轉法輪；這是我們的使命。
我們聽法之後，我們能夠撥開了「惑」，就是去除了無明，我們對人群中，所造作的是福、福業。而若是沒有那個因緣，說不定聽不到法，他還是「惑、業」，那就是惡業、受苦，「生死循業輪迴」。在生死中「萬般帶不去」，就是「唯有業隨身」，循著這個業這樣輪迴，輪迴在六道。
這就是火宅，這個火宅是造業眾生所受的，所以「三界慈父」，三界導師、四生慈父，他出現人間就是垂教。佛陀，諸佛、菩薩不忍心，他本來是在三界外，看到三界內這些眾生，這樣在受苦，所以不捨，他就現相來人間「導迷津、離苦難」。
我們要很感恩，感恩有這個因緣、機會，來聽法。佛經裡面不就是這樣說嗎？三世一切唯心造，過去、現在、未來。我們現在有這個因緣聽法，我們也要感恩過去有那分的因，所以我們這一生，能得到這樣的緣，會合在一起，我們聽同樣的法，甚至更難得的，我們可以去做同樣的事情。
譬如說，在南非約堡，有一個地方，一些孩子，功課若不好，或者是有心要再向上，像這樣的孩子，他們(慈青志工)就將他們會集，特別為他們課業輔導，我們南非的菩薩，就是每天去參加提供午餐。我們在發放，給他們午餐時，也有感覺到孩子可能，不只是午餐就可以，看起來還需要物資。他們就再去送物資，除了對學生的幫助，又再去瞭解他們的家庭，發現到這個家庭真的是很窮，房子破破的，裡面連床鋪都沒有，都是睡在地上，在寫功課的時候，是趴在地上寫，卻是這些孩子能夠，課業那麼優秀。所以我們志工開始，向這樣的家庭做援助，對這些孩子，我們也常常去，和他們做互動。
所以感覺起來，人間、地球有很苦難的地方，苦難中有菩薩，這就是希望。所以說，這是他們的業，生在那個地方貧窮、苦難，卻也是因為他們有這樣的福，能夠遇到人間菩薩，在那個地方接引他們。所以我們過去生的因與緣，真的很不可思議！
我們前面的(經)文，佛陀喚著舍利弗，說：「舍利弗，如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。」
舍利弗
如彼長者
見諸子等
安隱得出火宅
到無畏處
自惟財富無量
等以大車而賜諸子
看到他們已經得救了，這樣不夠，還要給他們更加豐富的財產。就像那些菩薩給那些學生，不只是午餐吃得飽，這樣不夠，還付出給他們的文具，再關懷他的家庭等等，希望他們能夠將這個愛，還能再展轉，這就是在教菩薩法。
下面這段(經)文再說：「如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門，出三界苦，怖畏險道，得涅槃樂。」
如來亦復如是
為一切眾生之父
若見無量億千眾生
以佛教門
出三界苦
怖畏險道
得涅槃樂
《法華經譬喻品第三》
如來同樣，與那位長者同樣，是「為一切眾生之父」，因為是四生慈父，若是看到無量億千的眾生，那就是表示很多了，很多很多的眾生，若能夠直入佛的教門來，有這個因緣能夠入佛的教門，自然他就能夠，漸漸離開那個怖畏的險道，出三界，脫離怖畏的險道，就全都安穩了，就沒有恐怖。那是為什麼呢？因為「得涅槃樂」。
「涅槃樂」，就是我們已經沒有煩惱了。因為我們知道，煩惱就是會引誘我們去造惡業，我們現在都瞭解了，那種的惑、業、無明，我們現在能夠瞭解了，我們有聞、思、修，我們有戒、定、慧，所以我們懂得預防，我們懂得止惡，我們懂得防非，所以我們就安穩了，已經內心沒有這些煩惱，來逼迫我們，我們輕安、我們自在，這就是出三界。
如來見眾生
出三界苦
得四諦樂
佛智無邊
亦等以大乘
開示眾生
不令有人
獨得滅度也
我們若瞭解法之後，自然我們就輕安自在了。所以「得四諦樂」，我們得到已經是「四諦」，「十二(因)緣」，這些道理我們都瞭解了，我們優游在法海中，所以這叫做「樂」，「得四諦樂」，改除了我們「集」來的煩惱，我們已經走在這個這個「滅」，將那個煩惱我們盡量滅除了，然後我們上菩提道。我們若用入我們的心，世間苦、空、無常，自然法則我們就能夠泰然面對，我們就不必怕、我們就不必擔心，所以這叫做「得四諦樂」。
又再「佛智無邊」，我們若能夠瞭解法之後，我們能夠體會佛陀的智慧，是無量邊、無邊際。真的佛陀的智慧與宇宙契合，大覺智慧海，這是無邊際。所以「亦等以大乘開示眾生」，用這個平等，用這個慈悲平等的法，向眾生來開導，開導我們眾生，我們瞭解之後，我們還要再向內自求，因為我們人人本具佛性。所以，佛陀期待我們能夠體會了，人人本具佛性，與他同樣能夠和宇宙天體，合而為一。這是佛陀對眾生的，盼望的開示、教育。
「不令有人獨得滅度(也)」，不是只有說，佛陀偏厚在某一個人，他所期待的是無量百千的眾生，人人都能得度。這就是佛陀最平等的，就像長者的財富，分給孩子全都平等，量都一樣。所以，「若見無量億千眾生，以佛教門，出三界苦」，這就是希望很多很多眾生，這些眾生都是在哪裡？六道。
六道無量
以佛教門
乃方便權門
指阿含經教法中
所詮之理
苦即世間苦果
「六道無量」，這個六道裡，天、阿修羅、人、地獄、餓鬼、畜生，這就是六道，「六道無量」的眾生，實在是很苦不堪！佛陀用教法，開這扇門來教育眾生。「佛法不離世間法」，世間很多很多的法，我們瞭解了，所以世間法我們若不瞭解，我們要如何能夠出世間呢？所以，我們「入佛教門」，就要先瞭解眾生三界，那個苦的因由，所以我們要不斷，以佛的教門來進出，進來就是受法，出這個門就是入人群中去，入人群中去體會人群的苦難。所以，我們有這個法——法門，來去自如。
這就是像《阿含經》教法中，很俱全的道理，就是在這樣人間的法的當中，《阿含經》都是在說人間法，以及人生的心靈無明煩惱，如何起，人與人之間如何結善惡緣，這在《阿含經》裡，詮釋得很周到。這個法，這個苦，就是世間的苦果，也是在世間所造作的因。所以這個因、緣、果、報，那都是在《阿含經》很充足。
為什麼在「怖畏險道」？這就是要先瞭解，我們才有辦法，離開三界怖畏險道，才能夠得到涅槃樂。所以說「怖畏」，那就是世間的生死。
怖畏：
即世間生死
指三界火宅
得涅槃樂
即出世樂果
大家最擔心的是死，病與死。生就是這樣生來了，人生的法則自然就老，但是不論活到多少歲，若有病是很痛苦的。病，會死不會死？聽到會死，這樣他就很怕，這就是怖畏這個生死。
其實凡夫不怕生，但是只怕死。還有很多人都說：「師父，我媳婦，娶了幾年了還沒生。」所以真的不怕生，也有很多人要來讓人生。總之說起來，這個人生，生，剎那間是苦不堪，全身剝皮、刺痛，這樣叫苦啊！卻是那個剎那過後，他不知道了，開始這樣長大了，受這個社會環境的污染，慢慢長大薰習不好的習氣，就又再複製煩惱。所以這是很怖畏的事情，很怖畏。
因為我們常常都在迷途中，這樣很怕。所以，我們現在已經，脫離了那個迷路，迷途我們脫離了，我們現在真的要用心，我們不要再走入，那個怖畏的環境，所以對生死觀我們要很清楚。看我們委員也有好幾位，像是那位李(國銘)老師，金門，往生之前，他就是笑、笑。太太問他：「你是在笑什麼？」他說：「我已經回到師父的身邊。」太太就趕緊對他說：「你去師父的身邊，那我呢？」「妳趕緊回去金門做環保。」
這樣，他笑笑地睡，這樣慢慢地就去了，就這樣留著這麼讓人感覺：生死原來就是這麼安穩，就這樣就去了。所以，這就是我們修行，要瞭解生死，自然就無恐怖、無憂慮的地方。
我們現在能夠得到「涅槃樂」，那就是「四聖諦法」，我們都瞭解了，「十二因緣法」我們也知道了，人生就是一念無明起，所以六粗現前，這樣我們就緣在這個人間，乘那個「十二因緣」來、去。過去造的業，一念的無明動起來，就開始造作在父母親，這種的因緣會合，這樣開始造作，就坐在那個胎獄之中，一直到很痛苦的掙扎出來，全身病不堪，叫苦連天，這樣又開始做人，做人這樣又開始再造業。這實在是輪迴不休，很辛苦。
我們現在知道了，已經得到這個道理了，所以我們已經能夠，(得)出世的樂果，這是要法真正入心。所以，「未有不斷集，而離苦果(者)」，沒有這樣的，因為一定要斷了這個「集」，才有辦法離開苦果。
謂小乘涅槃
未有不斷集
而離苦果者
未有不修道
而得樂果者
此喻諸子安隱
得出火宅
到無畏處也
我們若是個「集」沒斷，還是不斷在造作這個業，不斷這個業一直在集過來，你哪有辦法離開那個苦果呢？就就像我們將要洗東西，骯髒的東西你不清除它，讓你再怎麼洗，骯髒的東西，還是同樣又污染它。所以洗好之後，要給它一個乾淨的地方，與那個骯髒的東西，要有隔離，才不會又弄髒、污染它。
所以說，你怎麼洗，若還在那個污染中，還是同樣又受污染，所以沒有說，不修道能夠得到快樂的人，所以說起來，我們一定要斷「集」，我們一定要修「道」，「集」我們若不斷，我們無法離苦果，「行」我們若不修，我們就無法得到快樂。
聽法，知道了，知道了，但是你自己沒接觸到，你根本就不知。救人是很快樂的事，幫助人是一種很幸福的事，「對喔，知道、知道。」但是你自己親自沒去做到，沒去付出，到底快樂到什麼程度？你實在不知。斯人飲水，冷暖自知，我們大家要自己去做，修行就要身體力行，才能夠得到真正的快樂。
這譬喻「諸子安隱得出火宅，到無畏處也」。這些孩子已經離開火宅了，已經到達安穩、不用擔心的地方。這就是修行。從羊車、鹿車、大白牛車，看到他們選擇的是大白牛車，那就是，就像我們選擇的是菩薩道，這樣佛就安心了。所以，我們學佛必定要用心，用心在日常生活中，所以要戒慎、慎思，要用心。
Explanations by Master Cheng-Yan
Subject: Leave the Three Realms to Attain the Joy of Nirvana (出三界苦得涅槃樂)
Date:July. 14. 2015
“Within the Three Realms, delusion and karma lead transgressing and suffering sentient beings to birth and death in cyclic existence. The burning house is an analogy for the Three Realms. The kind father of the Three Realms gives teachings to guide those lost in the maze to escape their suffering and hardship.”
With this, I want to share with everyone that within the Three Realms, sentient beings continue to give rise to delusions and create karma. Out of ignorance, they continue to create karma. Because they created [bad] karma, they must have committed transgressions. If they committed transgressions, they will suffer the consequences. Sentient beings definitely undergo the cyclic existence to birth and death in the Five Destinies, heaven, human, hell, hungry ghost and animal.
Sentient beings definitely transmigrate in these Five Destines. This is like being [trapped] in a burning house, which encompasses all in the Three Realms. We do not need to talk about how painful hell is or how tragic things are in the hungry ghost realm. We can just talk about the human realm. Truly, it seems as if some people are living in a burning house. They suffer greatly.
So, Buddhas and Bodhisattvas come to the world solely for the sake of suffering people. It is not easy for a Buddha to come to this world. It takes a very long period of time to encounter a Buddha in the human realm. He guided everyone to understand the workings of all things in the universe and many principles of the human realm. As long as we can follow the Dharma, as long as we take it in, understand it and put it into practice, then we are applying the Dharma in this world. Listening to the Dharma, teaching the Dharma and turning the Dharma-wheel is our mission.
After we listen to the Dharma, we can brush aside our delusions, which means we have eliminated our ignorance. Then when we interact with people, we will create blessings and good karma. However, if we lack the right karmic conditions, then not only will we not hear the Dharma, we will still have delusions and karma. With bad karma, we will suffer. This is “birth and death in cyclic existence.”
In cyclic existence, “we cannot take anything with us after we die; only our karma follows us to our next life.” We follow our karma to transmigrate in the Six Destinies. This is how we end up in the burning house.
This burning house is what sentient beings who created karma must undergo. So, the Buddha is “the kind father of the Three Realms and guiding teacher of the four kinds of beings.” He manifests in the world to give teachings. All Buddhas and Bodhisattvas feel for sentient beings. The Buddha had already left the Three Realms. Seeing sentient beings suffer in the Three Realms, He could not abandon them, so He manifested in this world “to guide those lost in the maze to escape their suffering and hardship.”
We must be very grateful that we have the karmic conditions, the opportunity, to listen to the Dharma. Isn’t this what the sutras explain? All things in the Three Periods are created by the mind, whether in the past, present or future. In the present, we have the causes and conditions to listen to the Dharma. We must also be grateful for having these causes from the past so that in this lifetime, we have these conditions that converge with them. We can listen to the same teachings, and what is even more precious is that we can go out and do the same things.
For example, there is a place in Johannesburg, South Africa where, if students do not do well in their classes, or if they want to make improvements, volunteers will get the students together and give them special tutoring on their classes.Our Bodhisattva [-volunteers] in South Africa started providing lunch to them every day.
But as they distributed lunches to the students, they felt that the students probably needed more than just lunch; they probably needed other material things.They distributed material goods as well.So, besides helping the students, our volunteers got to know their families.
They found that these families were really poor.
Their houses were rundown, and they did not even have beds; they all slept on the floor.
When they did their homework, they laid on their stomach on the floor.Despite the conditions, these children still did very well in their classes.
So, our volunteers began to provide assistance to these families.As for these children, our volunteers constantly interacted with them as well.So, I feel that while in this world, there are many places of suffering, there are Bodhisattvas among the suffering.In them we see hope.
We can say that it is their karma to be born in that place of poverty and suffering.However, they have the blessings to meet Living Bodhisattvas who go to them and help guide them.
So, the causes and conditions of our past lives are truly inconceivable.
In the previous sutra passage, the Buddha calls on Sariputra, saying, “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house. He considered how his own wealth was infinite and equally gave a great cart to all the children.”
After seeing that they had been saved, the elder felt it was not enough.He wanted to give them more abundant wealth.This is like how those Bodhisattva-[volunteers] wanted to give more than just lunch to the students.They also gave them school supplies and cared for their families as well.They hoped these families could then, in turn, show this love to others.
This is teaching the Bodhisattva Way.
The following sutra passage states, “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and treacherous path, and attain the joy of Nirvana.”
The Tathagata, like that elder, is “the father of all sentient beings”.He is the kind father of the four kinds of beings.“He sees countless billions of sentient beings,” which means a great number of them.If a great number of sentient beings can directly enter the door of the Buddha’s teachings, if they have the karmic conditions to enter it, then naturally they can gradually leave that fearsome and treacherous path.After leaving the Three Realms, that fearsome and treacherous path, we will be safe and free of fear.
Why is that?Because we have “attained the joy of Nirvana”.With “the joy of Nirvana,” we will be free of afflictions.This is because we already understand that afflictions will tempt us to create bad karma.
Now, we understand that afflictions are results of delusions, karma and ignorance.We also understand that we must listen, contemplate and practice, and cultivate precepts, Samadhi and wisdom.So, we will protect ourselves; we will stop evil and guard against wrongs.This is how we can remain safe.
Our minds are no longer oppressed by these afflictions, so we are safe and at ease.This happens when we escape the Three Realms.
The Tathagata sees all sentient beings leave the suffering of the Three Realms, and attain the joy of the Four Noble Truths.
With boundless Buddha-wisdom, He uses the Great Vehicle to equally teach all sentient begins so that attaining Nirvana is not exclusive to only certain individuals.
After we understand the Dharma, naturally we will be peaceful and at ease.Thus, we “attain the joy of the Four Nobel Truths” and the Twelve Links of Cyclic Existence.
We understand all these principles, so we leisurely swim in the ocean of the Dharma.
This is called “joy,” or “attaining the joy of the Four Noble Truths”.We eliminated the afflictions we have accumulated.Thus we are on our way to a state of “cessation”.We do our best to eliminate these afflictions, then we walk onto the Budhi-path.
If we take the teachings into our hearts, we can face suffering, emptiness, impermanence and the natural cause of life with composure.We will not be afraid.We will not be worried.This is “attaining the joy of the Four Noble Truths”.
Then, “with boundless Buddha-wisdom…”.
If we can understand the Dharma,then we can experience how the Buddha’s wisdom is infinite and boundless. The Buddha’s wisdom is truly one with the universe. His ocean of enlightened wisdom is boundless. So, “He uses the Great Vehicle to equally teach all sentient beings”. With compassion, He impartially teaches the Dharma to guide sentient beings. After He guides us to understanding, we must look within ourselves. Because we all intrinsically have Buddha-nature, the Buddha hopes that we can realize this Buddha-nature and become one with the universe like He did. This what the Buddha hoped when He taught sentient beings.
“Attaining Nirvana is not exclusive”. The Buddha does not favor any one person. He hopes countless billions of sentient beings will be saved. The Buddha treats everyone equally. It is just like how the elder equally distributes his wealth to his children. “He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms”. This is His hope for many sentient beings. Where are these sentient beings? In the Six Destinies.
In the endless Six Destinies, using the door of the Buddha’s teachings is also using the door of skillful means. This refers to the complete principles taught in the Agama sutras. “Suffering” refers to the fruits of suffering in the world.
“In the endless Six Destines…”. These Six Destines are the heaven, asura, human, hell, hungry ghost and animal realms. These are the Six Destinies. So, sentient beings “in the endless Six Destinies” truly experience unbearable suffering. The Buddha uses teaching methods to open this door and educate sentient beings. “The Buddha-Dharma is inseparable from the workings of the world”. We understand the many working of this world. If we do not understand how to live in this world, how can we learn to transcend the world?
“To enter the door of the Buddha’s teachings…”. We must first understand the causes behind the suffering of sentient beings in the Three Realms. So, we must continuously go in the and out of the door of the Buddha’s teachings. We go in to listen to and accept the Dharma, and we go out to interact with people to comprehend their suffering. So, having learned these teachings, we go freely in and out of the door of teachings.
The teachings contained in the Agama sutras are very complete principles. Among the teachings the Buddha expounded, the Agama sutras explain the ways of living in this world, how ignorance and afflictions arise in people’s minds and how people form good and bad karmic connections with each other. In the Agama sutras, these principles are thoroughly explained.
Suffering, the fruits of suffering in the world, also result from causes created in this world. So, causes, conditions, effects and retributions are fully explained in the Agama sutras.
Why are we on a “fearsome and treacherous path”? We must first understand this before we can find ways to leave this fearsome and treacherous path in the Three Realms and attain the joy of Nirvana.
“Fearsome” is about birth and death in this world.
Fearsome: This is about birth and death in the world. It is the burning house of the Three Realms. The joy of Nirvana is the world-transcending fruits of joy.
People are most worried about illness and death. They have already been born, and aging is part of the natural course of life. No matter how old we are, if we fall ill, we feel suffering. Will we die of this illness or not? If we hear we will die, we will be very afraid. In this way, they fear birth and death.
Actually, ordinary people are not afraid of birth, just death. Some people say, “Master, it has been a few years, but our daughter-in-law still isn’t pregnant yet”. So, people are truly not afraid of birth, many people want other people to give birth. But in the instant people are born, they experience unbearable suffering, like the stabbing pain of being flayed. This is suffering! But after that moment passes, they forget about it and begin to grow up. Contaminated by the environment of society, they gradually grow up, develop negative habitual tendencies and then replicate their afflictions. So, this is a very scary matter; it is very fearsome. Because we often lose our way, we are very scared.Because we often lose our way, we are very scared.
So, now that were are no longer lost, no longer on the path of delusion, we must be mindful to not enter that fearsome situation enter that fearsome situation. So, we must have very clear views about birth and death.
We see examples of this among several of our Commissioners, such as Mr. Li, a teacher from Kinmen Right before he died, he was constantly smiling. He wife asked him, “Why are you smiling?” He said, “I have returned to Master’s side.” He wife then quickly said to him, “If you return to Master’s side, what about me?” “Go back to Kinmen to do recycling work.” He smiled and fell asleep. This was how he passed away He left us with the impression that death can actually be a peaceful process. This was how he passed away.
So, when we engage in spiritual practice, we must understand birth and death; then naturally we will be in a state where we are not scared and not worried. We can now attain “the joy of Nirvana” because we understand the Four Noble Truths. We also understand the Twelve Links of Cyclic Existence. In life, because of a thought of ignorance, the Six Coarse Marks manifest, carrying us into the human realm. It is through the Twelve Links that we come into and leave this life. With the karma we created in the past, when a thought of ignorance stirred, that lead causes and conditions to bring our parents together. This is how we were created, and we remained in the womb until we struggled painfully to get out. We felt unbearable pain throughout our body, so we screamed. Then we began another life as a human being. Thus, we began to create karma again. Indeed, transmigration is endless and very taxing.
Now that we understand and have attained all these principles, we can attain world-transcending fruits of joy we can attain world-transcending fruits of joy.To do this, we must truly take the Dharma to heart “Without putting an end to causation, we cannot escape the fruits of suffering.” It is impossible. We have to put an end to “causation” in order to escape the fruits of suffering.
This is Small Vehicle Nirvana. Without putting an end to causation, there is no way to escape the fruits of suffering. Without cultivating the path, there is way to attain the fruits of joy. This is explained by the parable of the children safely escaping from the burning house and reaching a state of fearlessness.
If we do not put an end to “causation, we will continue to create and accumulate karma.” Then how can we escape the fruits of suffering? It is like when we are washing things. If we do not clean up the filth around us, no matter how we wash our things, the filth in our surroundings will get them dirty again. After washing things, we must find a clean place to put them; we must separate them from the dirty things so that they will not get contaminated again.
Otherwise, no matter how we wash things, if they are still in filthy surroundings, they will get dirty again. Therefore, no one can truly attain happiness without engaging in spiritual practice. So, we must put an end to “causation” and cultivate “the Path.” If we do not put an end to “causation,” then we can never escape the fruits of suffering. If we do not engage in spiritual practice, we will never be able to attain happiness.
After hearing the Dharma, we say, “I understand.” But if we have not experience it for ourselves, we will not realize that saving others is a very joyous thing and helping others is blessing. “Yes, I understand, I understand.” However, if we do not experience it ourselves and give of ourselves, how do we know how happy we can be? We truly do not know. “Only the person who drinks”. We must experience it for ourselves.
Spiritual practice is about putting the Dharma into practice, this is how we can attain true happiness. “This is explained by the parable of the children reaching a state of fearlessness.” These children have left the burning house and reached a safe place where they do not have to worry.This is spiritual practice.
Among the sheep-cart, the deer-cart and the ox cart, the elder saw elder saw the children eventually choose the cart drawn by the great white ox. Likewise, when we choose the Bodhisattva-path, the Buddha will feel at peace. So, we must be mindful when we learn the Buddha’s Way We must be mindful in our daily living. So, we should be self-disciplined, cautious in our thinking and always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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