【靜思妙蓮華】20150924 - 殷勤求法唯垂給與 - 第660集 Respectfully Requesting the Dharma

20150924《靜思妙蓮華》殷勤求法唯垂給與(第660集)
（法華經•譬喻品第三）

⊙「如來所說甚深妙理，聞法信受專心勤修，便為總持如來藏識，即使今身不盡結使，後生便得如來智德。」
⊙「爾時諸子，知父安坐，皆詣父所，而白父言：願賜我等，三種寶車。」《法華經譬喻品第三》
⊙「如前所許，諸子出來，當以三車，隨汝所欲，今正是時，唯垂給與。」《法華經譬喻品第三》
⊙如前所許，諸子出來：重述如前所許，賜諸子門外三車。「願賜我等」，如舍利弗求法三請。
⊙當以三車，隨汝所欲：父見子順適呼籲，循聲而出，到平安地，父心歡喜，即獎賞隨其所欲意願。
⊙今正是時，唯垂給與：約二乘人說，是見思惑盡，所作已辦，不受後有之時，即今正是時，殷勤求：唯垂給與。
⊙約一般凡夫說，是「人身難得今已得，佛法難聞今已聞，此身不向今生度，更待何生度此身。」殷願橫超三界，得安穩處。

【證嚴上人開示】

「如來所說甚深妙理，聞法信受專心勤修，便為總持如來藏識，即使今身不盡結使，後生便得如來智德。」

如來所說甚深妙理
聞法信受專心勤修
便為總持如來藏識
即使今身不盡結使
後生便得如來智德

我們瞭解了嗎？如來所說甚深、甚深的妙理，我們聽，感覺很深。其實，法是在我們的生活中，法是與我們息息相關，不深奧。

佛陀教我們身、口、意三業，要好好行十善法。所說的「十善法」，我們說話是不是輕聲柔語呢？若沒有輕聲柔語，那就是「惡口」了。不只是輕柔就好了，說話還要真實。佛陀教誡我們不可「妄語」，「妄語」就是不真實的話。我們所要說的話，不只是輕柔、真實語言，還要勸人為善。我們人能弘道，而道是從口所說的法。

有人的心，人與人之間，為什麼不和合呢？不和合，就是因為彼此之間，有人在中間這樣彼此離間感情，沒有的，跟你說有，或者是本來沒有惡意，他就去向你「添柴起火」，這樣使兩個人之間，彼此感情分離了。甚至再更大的事情，社會黨派紛爭等等，就是無法將這個心，大家平和下來。這都叫做兩舌、惡口、妄言。

所以，不只是說好聽話，那個好聽的話是叫做柔言軟語，就是要說出真實語，沒有挑撥人的顛倒是非的話，將真實法傳在人間。

日常的生活，哪一個人不必說話呢？而我們在說話時，是不是有符合，佛陀這樣教育我們呢？我們自己就要想想看，佛法真實在我們的生活中嗎？好好想來，真的是在我們的生活中，開口動舌間。

所以「甚深妙理」。不只是說話，在說話，開口動舌，就會有因、緣、果、報。這是更深的道理。在佛經裡面，這種的故事，實在是很多。記得一個故事嗎(禪宗公案)？

百丈禪師那個時候，每天在說法的當中，就會有一隻狸，狐狸，牠就會來聽法，一直到有一天，一位老人，在這位百丈禪師的面前，這樣流了眼淚來頂禮膜拜，然後就說：「我不知為何，過去我們也是修行，為什麼我五百世，一直就是這狐狸身。百丈禪師就問：「你自己想想看，當初你修行，聽什麼法不清楚？」想了再想，「因果我不清楚，不落因果。」百丈禪師就跟他說：「是『不昧因果』，不是『不落因果』。『因果不昧』那就是表示因果分明歷歷，你開口動舌、舉手動作，一切所造成無不都是業，」

這位狐狸化身的老人，恍然大悟了，「原來是這樣啊！唉呀，我就是法傳錯了，所以落得五百世為狐狸身。」

想想看，開口動舌，我們要很用心注意，有錯，我們要趕緊懺悔，懺悔即清淨。我們若是如法修行，每天的生活中都在很清淨，說話，我們能夠利益人群，能夠破除人的疑惑，同時引導人人走的道路，那就是大菩提道。

看苦難的地方，南非，其實，南非這一群菩薩，他們的生活是很貧困，雖然是貧困，他們深入心靈財富，他們能夠去幫助，比他們更貧困的人，他們能夠用健康身體，去幫助愛滋病病重的人，他們能夠這樣去付出，和我們一樣人人本具佛性。所以他們從南非跨國到「賴索托、到史瓦濟蘭、到莫三比克、到辛巴威。聽聽他們所說的話，都是同樣，法將它會合過來都是一樣。不論他是黑色的皮膚、黃色的皮膚、白色的皮膚，又看到一位是白色的人種，他是一位裝甲部隊的軍官，甚至他也是已經，修好幾種的語言，和好幾種的碩士學位、博士(學位) 拿到了。

他三年的時間到南非四次。到南非，他要求要投入，那種中風的一位老人的家裡，去關懷。去關懷的時候，進到裡面是很臭，掀開棉被來，裡面就是大小便溺。他不怕臭、不怕髒，將這個地方清得乾乾淨淨，人洗得乾乾淨淨，再讓他回到床上，換上乾淨的東西，之後，再是這樣在他的身邊，我們看到畫面，這樣跪在那個床邊，這樣柔言細語，這位老人非常舒服，接到他給的東西，手拿著一個紅包，就這樣很安詳這樣睡著了。

這個人是白色的皮膚，卻是為這位黑色的皮膚，這種用愛在付出，總而言之，愛的心念就是這樣，這麼懇切，平常人做不到，卻是人間菩薩做到了。這就是真理，這叫做「甚深妙理」。

我們要聽，有的人國家很富有，沒有什麼樣貧困的福田可耕，但是他們懂得趕緊接受法，聽聞佛法，這就是修行。(清晨)三點多就要起床，風啊！雨啊！風雨無阻這樣在聽法。所以「聞法信受」，還是克服很多，語言文字(障礙)，也是這樣克服過去，也是心得滿滿，那是「專心勤修」。「便為總持」，這叫做「總持門」，「總一切法，持一切善」，這我們就能夠深入如來藏。

就是說，這輩子，若是還沒辦法煩惱全去除，卻是下輩子我們也是還能接到，我們現在還未完成的，我們來生，已經這顆種子播下了，來生再接下去，同樣來聞法修行，行菩薩道，這樣也能夠得「如來智德」。就是要接著一直修。所以，我們這分的種子，布善種子，我們要不斷耕耘，耕耘我們自己自心地，我們要吸收法，這個善法如種子，所以我們要用心，修行在我們的日常生活中。

前面(經)文說，「爾時諸子，知父安坐，皆詣父所，而白父言：願賜我等，三種寶車。」

爾時諸子
知父安坐
皆詣父所
而白父言
願賜我等
三種寶車
《法華經譬喻品第三》

因為那時候，那位父親，那些孩子，都脫離火宅了，開始向父親要三車。這位父親的本意，要給孩子不是小型車，希望孩子，人人能夠選擇的是大型車。

所以，這是前面的(經)文，很長久一直在反覆這些話。但是，這些話，我們一定要像種子，粒粒入心地來，這樣才是為我們自己布善種子，我們的心地好好耕耘。

「如前所許。」接下來這段(經)文，來向父親說：「父親啊！您是不是要給我車？」這三種車是長什麼樣子？前面已經答應的，現在是不是要給我們了？」所以，「如前所許。」前面您答應的。

如前所許
諸子出來
當以三車
隨汝所欲
今正是時
唯垂給與
《法華經譬喻品第三》

現在再說，「諸子出來，當以三車」，孩子，你們全都出來了，我應該給你們這三種車。」「隨汝所欲，今正是時，唯垂給與。」，現在大家都出來了，這三種車應該要現前出來了，這個時候正是時候。

佛陀本來就是，將他所覺悟的境界，與所有的眾生分享，希望人人心地境界回歸真如，可惜就是眾生無法領受，所以他才分成大、小三乘法。

這現在羊車、鹿車、大牛之車，這種的大、小乘法，就要全部都現前出來，讓人知道羊車是聲聞乘，只懂得聽法，不懂完全去除煩惱，煩惱未盡除。鹿車，聽了法之後，還有辦法斷除煩惱，卻是可惜不懂得要自度度人。所以，佛陀就是說，我的心願就是希望人人，要選擇大白牛車，自度，法入心，自度己，同時還要度他人，自覺覺他，這個覺行才能圓滿。所以這是「如前所許，諸子出來」。這就是重述前面的文。

如前所許
諸子出來：
重述如前所許
賜諸子門外三車
願賜我等
如舍利弗求法三請

「諸子」出來到外面，開始就是要來選擇車子的時候。意思就是說，要瞭解的時候。

就像舍利弗，聽佛陀一直讚歎，這個法華真實的妙理，甚深、甚深，無上甚深。到底是妙到什麼程度？佛陀一直讚歎，還未開始讓我們很清楚，所以舍利弗代替四眾，不斷請求佛陀。三請，一直到了第三次，佛陀才開始要說法，說真實法。

佛陀答應要說真實法了，在座五千人退席，這就是因緣還未成熟，這貢高驕傲的人覺得：有什麼呢？為什麼要這樣請三次，才開始要說？沒有耐心，所以五千人退席。實在是，那個時候，佛陀的內心不知有什麼想法？若是我，覺得：就開始要說給你們聽了，你們為何這麼多人，這樣起來禮佛而退？為什麼？實在是心會難過。不過，佛陀的心量很開闊，他說：「退亦佳矣。」這五千人因緣還未成熟，這樣不能好好聽法，退下去也很好，因為他們沒有那個根機，可以接受。

可見佛法，真實法要在人間，真的是很不容易。既然無緣，不要接受，離開也好啦。現在留下來的，就是已經發大心、立大願，願意接受這大型車，就是大乘法，願意行菩薩道的人。

所以「當以三車，隨汝所欲」。現在大家要好好聽，瞭解這三種車的性質，開始一一詳細，所以，「父見子順適呼籲，循聲而出」，順這個聲音這樣出來，「到平安地」，已經到平安的地方。

當以三車
隨汝所欲：
父見子順適呼籲
循聲而出
到平安地
父心歡喜
即獎賞
隨其所欲意願

「父心歡喜」，孩子若全都平安，父親就是很歡喜。就像佛陀看到弟子，還能夠留下來，願意接受大乘法，這也是佛陀最歡喜。所以孩子若平安，父親歡喜，就開始要獎賞，所以「隨其所欲意願」。這些弟子，這三種車，你們自由去選，最好是選大型車，因為裡面的寶物很多。那就是法，我們日常生活，「俗諦」、「真諦」，這麼豐富的道理，就是都在大白牛車，裡面的法寶。

「今正是時，唯垂給與」，這個時候，要趕緊就是要給大家了。

今正是時
唯垂給與：
約二乘人說
是見思惑盡
所作已辦
不受後有之時
即今正是時
殷勤求：
唯垂給與

向二乘人說，既然留下來，要接受這個大乘法，這個真實的道理，我們全都要接受，通徹了道理，才能夠開通智慧。所以這些見思惑都去除了，現在開始就要學，如何入人群，這樣才是真正修行，「所作已辦，不受後有」，就不會再後面還有隨業而來。我們將來若來人間，是乘願來的，不是隨業、帶業來的。

「即今(正是)時」，就像現在。「殷勤求」，父親能夠賜給他們這三種車，隨意他們選擇的車。就像佛陀叫出弟子，叫出來，離開這個煩惱。我們人人的內心充滿了煩惱，將這個煩惱將它們掃除掉，所以內心清淨就出離三界。我們的心若沒有煩惱，那就是沒有內心的三界，所以我們應該要很用心。

約這個道理，以一般凡夫來說，是人的身體，我們有這個因緣，已經得到這個人身。

約一般凡夫說
是人身難得今已得
佛法難聞今已聞
此身不向今生度
更待何生度此身
殷願橫超三界
得安穩處

我晗難得是人身，我們現在佛法已經聽到，人身已得到，得此身、聞佛法，所以此身不向今生度，更向何生度此身呢？我們以後會生在哪裡？我們不知。趁著我們現在是人的身，我們要好好聽法，法入心，如理而行，自度度他，我們殷勤來超越這個三界，能夠安穩。

一直說過，「三界」就是在我們的心。欲、色、無色，這叫做三界。在這個欲界中，就是這樣貪念多多，很多的貪，我們的心就在這個欲界之中，製造煩惱，造作惡業。在色界之中，無量數的煩惱。即使是無色界，也是塵沙煩惱很多。我們現在要趕緊能夠，從我們這個環境中，要殷勤精進，才能夠在三界，心靈的三界，得到安穩樂處。所以要用心。

我們要知道如來所說，甚深的妙理，其實是在日常生活中。我們聽聞之後，要好好信受來接受，心要專，好好勤修。要時時多用心。

Explanations by Master Cheng-Yan
Subject: Respectfully Requesting the Dharma (殷勤求法 唯垂給與)
Date:September.24. 2015

“The Tathagata’s teachings are extremely profound and wondrous principles. When we hear the Dharma and faithfully accept it we practice diligently with focused minds. We further retain and uphold the Tathagata-garbha consciousness. Though our bonds and afflictions have not been eradicated in this lifetime, in a future lifetime we can attain the Tathagata’s virtue of wisdom.”

Do we understand this? The Tathagata taught wondrous principles that are extremely profound. When we hear them, we feel that they are very deep. In fact, the Dharma permeates our life. The Dharma is intimately related to our living; it is not deep.
The Buddha taught us about the Threefold Karma of body, speech and mind and how we must earnestly practice the Ten Good Deeds. As part of practicing the Ten Good Deeds, [we must ask ourselves,] “Are we speaking gently?” If we do not speak softly and gently, then we are communicating with “harsh speech.” It is not enough to simply speak gently. Our words must also be true.
The Buddha taught us that we must not speak lies. “Lies” are speech that is untrue. The words we say must not only be gentle and true, they must also counsel people to do good. We can spread the Way; they Way is found in the Dharma people teach. Why do our minds and our relationships fall out of harmony? Discord may arise if someone gets between us, causing us to grow distant in our relations. They say that something happened when it did not, or ascribe evil intentions to another’s harmless action. This causes a rift between people so that they drift apart. This can even cause bigger problems. In society, factions fight each other because they are unable to find peace and harmony in their hearts. This is caused by gossip, harsh speech and lies.
We must not simply speak pleasant words. Pleasants words are gentle and soft; we must speak the actual truth and avoid words that cause distorted thinking and generate conflict. We must spread the True Dharma in the world. In our daily living, don’t we all have the need to speak? And when we do speak, are we doing so in accord with what the Buddha taught us? We must reflect on ourselves, “Is the Buddha-Dharma really in my life?” We must think earnestly about whether the Dharma is truly a part of our lives each time we open our mouths.
So, these are “extremely profound and wondrous principles.” Speaking is not just about saying words. When we open our mouth to speak, there will certainly be causes, conditions, effects and retributions. This is an even more profound principle. The Buddhist sutras contain many stories like this.
Do you remember this following story? Once, there was a Zen Master named Bai Zhang. Every day, when he expounded the Dharma, there was a fox who would come to listen to the teachings.
This happened until, one day an old man came to see Master Bai Zhang, crying as he made his prostrations. Afterward, he said, “I want to understand why, though I engaged in spiritual practice before, I have spent 500 lifetimes as a fox.”
Master Bai Zhang asked, “Think about it. When you were a spiritual practitioner, what were the teachings you did not understand?” The man turned this over in his mind, “The law of karma was unclear to me. Practitioners should not be subject to karma.” Master Bai Zhang said to him, “No, ‘They should not be ignorant of karma not’” “not, ‘should not be subject to karma.’”
"Not ignort of karma means the law of karma is very clear to them. Whenever we open our mouth or take an action, everything we do creates karma." The old man who had been a fox suddenly came to a great realization " Now I understand. I was transmitting the Dharma incorrectly, and so I have spent 500 lifetimes as a fox."
Think about this, whenever we open our mouths we must be very mindful and attentive. When we err, we must immediately repent. Repentance is purifying. If we practice according to the Dharma, our daily living will be very pure. When we speak, we will benifit others and break through their doubts and delusions, while also guilding their way. This is the great Bodhi-path. Look at places filled with suffering, such as South Africa. The Bodhisattva[-volunteers] from South Africa are indeed very poor. Even though they were poor, they are filled with spiritual wealth and are able to help those who are even poorer than they are. With their healthy bodies, they can care for sevenly ill AIDS patients. This is one way they give to other people. They are just like us; we all have Buddha- nature.
So, these Bodhisattvas traveled from South Africa into Lesotho and Swaziland, as well as Mozambique and Zimbabwe. We heard what they said; it was the same [as what we say] Dharma brings everyone toghther in the same way. Whether their skin is black, yellow or white.
One of the volunteers was a white man from Australia.
In fact, he was an officer in the armed forces. He was proficient in many languages, He was proficient in many languages, has several different masters degrees and also a doctorate. He had gone to South Africa four times in the last three years. Arriving in South Africa, he asked to join them. In caring for an eldly stroke victim in caring for an eldly stroke victim. When he arrived at the man's house, he was met with a strong stench. Pulling back the blankets, he found the bed was soiled with urine and faces.
But unafraid of the smell or the filth. He completely cleaned up this space and cleaned the man as well before returning him to his bed. After dressing the eldly man in fresh clothes, he sat by his side. We saw an image of this volunteer kneeting by the bed, speaking softly and gently. The eldly man appeared to be very comfortable. Having received what the volunteer gave him, the old man cultched the red envelope in his hands and peacefully fell asleep.
This person with with white skin went to serve a man with black skin. He gave of himself with love. This is truly what love looks like. Few people can express such genuine sincerity, put Living Bodhisattvas can. This is an example of true priciples [in action], "extremely profound, wondrous priciples".
We must learn these truths even though there are not as many who need help, volunteers are there learning the Dharma and accepting the teachings. This is spiritual pratice. The have to rise before 4am every morning and often have to travel through wind and rain; regardless of the weather, they travel to listen to the teachings.
To " hear the Dharma and faithfully accept it, " they must overcome the language barrier. Once they have overcome it, they can attain many realizations. They can " practice dillgently with focused minds" and " further retain and uphold". This is the " door of total retention". When we can " retain all teachings and uphold all goodness", we can penetrate the Tathagata-consciousness.
Even if we are unable, in this lifetime, to completely eliminate our afflictions, in our next lifetime we can continue the unfinished work from this one. Beacause this seed has already been planted, we can continue next lifetime. We can still listen to and practice the Dharma and walk the Bodhisattva-path. In this way, we can "attain the Tathagata's virtue of wisdom".
We must continue to engage in spiritual practice. So we must plant these seeds of goodness and then continue to cultivate the fields without our minds.  We must take in the Dharma, these virtuous teachings that are like seeds. Therefore, we must be mindful as we engage in spiritual practice in our daily living.

The previous passage states, “At this time, all the children, knowing that their father was seated peacefully, came to where their father was and said to him, we pray you will now grant us the three kinds of precious carts”.

By that time, the father and all of the children had escaped the burning house. They began to ask him for the three kinds of carts. The father’s original intention was not to give them the small carts, because he hoped that they would all choose the biggest one. This was mentioned in a previous passage, and I have repeated this concept.
But we must treat these words like seeds and take them all to heart. This is how we plant seeds of goodness and earnestly cultivate the fields of our minds.
[The children said,] “You promised us before. In this sutra passage, the children said, “Father! Didn’t you want to give us carts? What are these three kinds of carts like? Didn’t you promise them to us before? Don’t you want to give them to us now?”

So, “You promised us before”. They reminded him of his promise. Now, they continued on, saying, “[You promised] that if we can out you would give us the three carts. [He said,] “Yes children, you have all come out, so I will give you [one of] the three carts according to [your] desire”. [They said], “Now is the time. We respectfully ask that you give them to us”.

Now that everyone had come out, the three kinds of carts should be presented. This was the right time. The Buddha originally wanted to share His enlightened state of mind with all sentient beings in the hope that everyone could return to their nature of True Suchness. Sadly, they were unable to accept that teaching, so He split it into the Great and Small Vehicles.
The sheep-cart, the deer-cart and the great ox-cart are the Great and Small Vehicles. Now they were to be fully revealed. He wanted people to know that the sheep-cart is the Hearer Vehicle. [Its practitioners] only listen to the teachings but have not fully eliminated their afflictions. The deer-cart is for those who, after hearing the Dharma, are able to eliminate their afflictions. But sadly, they do not know to transform themselves and other people.
Therefore, the Buddha said, “My hope is that everyone will choose the great white ox-cart, that they will take the Dharma to heart to transform themselves and then also transform others”. Only by awakening oneself and others can one have perfect awakened conduct.
So, “You promised us before that if we came out” is a restatement of the previous passages.

You promised us before that if we came out: They are repeating what was promised before, that he would give the children the three carts outside the door. We pray you will now grant us is like Sariputra requesting the Dharma three times.

When the children all came outside, it was time for them to choose a cart. This means it was time to understand. This [reminds us of] Sariputra, who heard the Buddha constantly praise the true and wondrous principles of the Lotus Sutra as unsurpassed and extremely profound.
[He thought,] “How wondrous is it really? The Buddha constantly praised it, but He has not helped us clearly understand it”. So, for the sake of the fourfold assembly, he continued to request teachings from the Buddha. He asked three times, and not until the third time did the Buddha begin to teach the True Dharma. When the Buddha agreed to teach the True Dharma, 5000 people left the assembly. That was because their karmic conditions had not matured.
These highly arrogant people thought, “What is there to learn? Why did He need to be asked three times before He would teach it? These people had no patience. So, 5000 people left. I really wonder, at that time, what was going through the Buddha’s minds? If it was me, I would feel, “I am just about to teach, why did so many people stand up, pay their respects and then leave? “Why?” I would feel very terrible. But the Buddha’s mind was open and accepting. He said, “It is better that they left. These 5000 people’s karmic conditions have not yet matured, so they could no earnestly accept the Dharma. It is a good thing that they left because they do not have the capabilities to accept [the True Dharma]”.
As you can see, teaching the True Dharma in this world is indeed not an easy matter. “Since they did not have the right conditions to accept the True Dharma, it is good that they left”.
Now, those who remained had already formed great aspirations and made great vows. They were willing to accept the biggest cart, the Great Vehicle Dharma, and they were willing to walk the Bodhisattva-path.
The text says, “You would give us the three carts according to what we desire”.

We must pay close attention now to understand the characteristics of each vehicle, as they are each explained in detail. “The father saw that his children responded to his call accordingly, and all had come out as requested.” Following the sound of his voice, they “reached a safe place.” Once they had all reached a safe place, “The father’s heart was joyous.” Because all of the children were safe, the father was very happy. This is like when the Buddha saw that most of His disciple had stayed and were willing to accept the Great Dharma. This is was what made the Buddha happiest. With the children safe, the father was happy, so he began to reward them.
So, “in accord with their desire and wished, they were given the three kinds of carts. ” They had the freedom to choose, but it would be best if they picked the biggest because it was filled with treasures, which is a metaphor for the Dharma. In our daily living, there is both worldly truth and absolute truth. This abundance of principles is analogy to the Dharma-treasures contained within the cart drawn by the great white ox. “Now is the time. We respectfully ask that you give them to us. This was the time to quickly give these carts to everyone.

Now is the time. We respectfully ask that you give them to us: He had promised Two Vehicle practitioners that when the cessation of the delusions of views and thinking had been completely accomplished, they would not experience future incarnations. Now is the time, so they asked earnestly: We respectfully ask that you give them to us.

He told the Two Vehicle practitioners that, because they had remained, they must now accept the Great Vehicle Dharma. We must completely these true principles. Only by penetrating these principles can we connect with our wisdom.
Having eliminated delusions of views and thinking, we must begin to learn how to go among people; that is truly engaging in spiritual practice. After that “has been completely accomplished, we “will not experience future incarnations. This means that we will no longer follow our karma to be reborn. If we return to the human realm again, it will be because of our vows, not because of the karma we bring with us. “Now is the time,” just like the present. “They asked earnestly” for their father to give them the three kinds of carts to freely choose among.
The Buddha had called on His disciples to come out and leave their afflictions behind. Our mind is full of afflictions, and we must clear them all away. When our mind is pure, we can transcend the Three Realms. If our minds are free of afflictions we are no longer influenced by these three states.
So, we must put our hearts into this. On principles, when it comes to ordinary people, we have this human body; we had the karmic conditions to be born human.

The Buddha told ordinary people that human form is rare and precious, and they have already attained it; Buddha-Dharma is rare and precious; and they have already heard it. If they do not transform themselves in this life, then in which life will they transform themselves? He encouraged them to transcend the Three Realms and reach a safe stable refuge.

It is rare and precious to be born human. We have already heard the Buddha-Dharma and been born human. Having been born human and heard the Dharma, if we do not transform ourselves in this life, in which life will we transform ourselves? Where will we be born in our next life? We have no idea, so we must make the best use of this human body to earnestly listen to the Dharma.
When we take it to heart, we can practice according to the principles, to transform ourselves and others. We must strive to transcend the Three Realms in order to reach safety and stability.
I have constantly said that the Three Realms are in our minds. They are the desire, form and formless realms. In the desire realm, we have many thoughts that are driver by greed. When our minds are in the desire realm, we give rise to afflictions and create bad karma. In the form realm, there are countless afflictions. Even in the formless realm there are many dust-like afflictions. Starting where we are right now, we must quickly practice diligently so that we can go from the state of the Three Realms to a safe stable refuge. Therefore, we must be mindful. We must understand that the profound and wondrous principles taught by the Tathagata can actually be found in our daily living. Once we have learned the teachings, we must make an effort to faithfully accept them. We must practice diligently with focused minds, and we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)