20150413《靜思妙蓮華》長者驚怖慈悲憂念 (第542集)
（法華經•譬喻品第三）
⊙「無明火燒諸善念，五濁八苦無邊際，憎愛取捨三毒火，喻說三界實無安。」
⊙「周匝俱時欻然火起，焚燒舍宅。長者有子，若十、二十、乃至三十，在此宅中。」《法華經 譬喻品第三》
「長者見是大火從四面起，即大驚怖，而作是念：我雖能於此所燒之門安隱得出。」《法華經 譬喻品第三》
⊙眾生處此無明煩惱熾盛之中難於出離，猶諸子在火宅中不易救脫，為長者之所驚怖也。
⊙念其退大善故驚，憂其起眾惡故怖。驚，即懷於慈，念其失善無樂。怖，即衷於悲，憂其造惡有苦。是長者之驚怖，是慈悲憂念之意。
【證嚴上人開示】
「無明火燒諸善念，五濁八苦無邊際，憎愛取捨三毒火，喻說三界實無安。」
無明火燒諸善念
五濁八苦無邊際
憎愛取捨三毒火
喻說三界實無安
這一直就向大家這樣說，是一個譬喻。佛陀一再一再就是這樣說，講因緣、說譬喻，因緣果報這是真理，卻是大家將因緣果報，只是執著在，我的現在，現在若是苦，都是感受到了，才來說，過去的因果。其實，我們現在就要很瞭解，瞭解在現在，我們到底，我們的心的起動，到底在做什麼？自己要很清楚。
雖然過去的不能不知，卻是現在因已經成了、緣也已經合了，我們現在應該如何來解，解開了這個因與緣，這是我們學佛最重要。現在我們是什麼呢？無明，凡夫無明。無明是從哪裡起呢？一念間。所以，因為一念無明，不斷產生了很多煩惱，煩惱是從造業中來累積，這種無明惑，這個道理，不曉得大家知不知道？
看，現在大乾坤四大不調，大乾坤的四大不調，那就是因為這個無明火，已經集合了，火、煙，煙霧瀰漫了，這是我們應該要去瞭解。有形的在人間，每天在「志工早會」時，就先說今天看到的新聞，很多的國家，每天都看到炮火連天，或者是自殺的炸彈，造成多少的苦難眾生，成為難民、成為殘廢等等。
這個無明一起，那就會燒掉諸善念。人人本具佛性，就是這種無明，一衝動起來之後，人人本具的善念，就被這個無明火燒掉了。這些人都是共這樣的業，所以這樣的依報，生在這樣的國土裡，受到這樣這麼苦，流離失所的折磨。這種「無明火燒諸善念」，這是現在的人間，這眾生的共業，所以造成了「五濁八苦無邊際」。
「五濁」大家都已經知道，見濁、眾生濁、命濁、煩惱濁、劫濁。這種種、種種人的心理，所產生出來，也已經現前在普天之下。
大乾坤這麼的不調和，人人都是不瞭解這「八苦」。生、老、病、死，在這個四大苦以外，又再為這個心態，愛的無法時時在一起，就要分別，這種的「愛別離」，「怨憎會」，不愛的人，偏偏就是常常在一起，光是聽到聲音，心就起煩惱；還有就是「五陰熾盛」，在我們的身體，在我們的心理，總共會合起來，這種身心苦難，這就是在「八苦」之中。這在人間是無邊無際，無邊際的苦難。
這都不離開憎愛取捨。人生就是這樣，憎啊、愛啊！我要取著取不到，我要捨捨不掉。像這樣，憎就是不愛，憎恨，光是看到就生氣，聽到就不歡喜。這種的憎恨，到底人是怎麼了？他又沒有對你怎樣，你為何這樣？甚至也聽過，母親生下這個孩子，要生之前，很辛苦，好幾天的產難，孩子生下來之後，就很恨、很氣，就是光聽到孩子，看到，要叫他的名字，就很不情願。問她「妳到底是怎麼了，怎麼對孩子這樣？很少聽到這樣的，再怎麼樣，母親疼子這是天性，為什麼妳這樣呢？」回答的，就說：「不知道，我也知道孩子是我生的，但是我怎麼聽到他的聲音，我就很怕、很恨，到底為什麼，我也不知道。」
「為什麼別人生孩子那麼順利，痛一陣短時間就過了，為什麼你這樣的痛，痛那麼久呢？當然這個孩子和你也是有因緣，所以才會那麼難生，就要看得開，這個孩子被你生，也是很無辜。」】是啊！我也是知道。」要如何去解呢？(慈濟)委員就不斷陪伴，為他(們)製造機會，讓母子在一起。現在母子倆帶出、帶入，做環保，「原來我的孩子這麼孝順的，他是來報恩的，不是要來報仇的。」這彼此之間，這段母子緣，真的也折磨過。
所以，憎愛取捨，這種人與人之間，很不可思議！所以這到底是如何來的呢？三毒火。因為我們人，假使這樣一直不瞭解，中間沒有人好好來調解，愛與恨，被怨的人，就會起恨，這樣這個三毒火就起來了。人世間不就是這樣嗎？所以，像這樣的一個大宅，這麼複雜的人生，身心所造作這麼複雜的業，你們想，這就是譬喻，「三界實無安穩」。
三界內，色界、無色界、欲界。心中的欲，所以造成了憎愛取捨；有了憎愛取捨，就有五濁八苦。有這五濁八苦，來自無明火，所以「燒諸善念」，起了很多的苦難無邊際，開始製造了三毒火，這全都是在這個大宅的裡面，人生的心念。
本來這間房子，也是很明亮、很莊嚴的大宅，那就是因為人人，不懂得愛惜，年久失修。這表示我們人人對佛法真理，慢慢就是這樣衰頹了，所以人不守軌道，不能接受正法、正知見，所以就會，愈造愈多，自然這個火宅，那個火從四面忽然間起來，那就是四大不調，在這個大乾坤，大三災不斷在循環、頻傳，一直發生起來。
「周匝俱時欻然火起，焚燒舍宅。長者有子，若十、二十、乃至三十，在此宅中。」
周匝俱時
欻然火起
焚燒舍宅
長者有子
若十、二十、
乃至三十
在此宅中
《法華經 譬喻品第三》
這個大宅裡面，不只是有眷屬，還有孩子， 是長者的孩子。這都是佛的弟子，有在接觸佛法，分成這三大類：一類是菩薩，一類是緣覺，一類那就是聲聞。就光是聽經聽很多，就是還不(完全)瞭解，這種人佔大多數。這瞭解了，不過，獨善其身，這樣的人也不少。偏偏就是瞭解了，也是發大心、立四弘誓願度眾生，入人群中發揮四無量心──慈、悲、喜、捨，付出，鋪好人間的路來與菩提道交接，這種覺有情人，這樣的人數卻是不多。所以，譬喻「十」、譬喻「二十」、譬喻「三十」。
所以下面再接下來，這段(經)文，「長者見是大火從四面起，即大驚怖，而作是念：我雖能於此所燒之門安隱得出。」
長者見是大火
從四面起
即大驚怖
而作是念
我雖能於此
所燒之門
安隱得出《法華經 譬喻品第三》
這是長者，雖然能在這個所燒的門，這樣出來，但是回頭一看，這個大宅已經火，是從四面全都起了，愈是怕，很驚、很怖。這也是一種的譬喻。
眾生處此
無明煩惱熾盛之中
難於出離
猶諸子在火宅中
不易救脫
為長者之所驚怖也
眾生就是在這個無明煩惱熾盛，就如火在烰、在燒，這種鐵板已經火燒了，這樣還不想要跳脫出去。這「難於出離」，在這當中不想要出去。
「猶諸子在火宅中不易救脫」，因為不想要求法。即使法在我們面前，也還耽著在這個欲，去惹火來燒身，這都是叫做無明，就是不想要出離。這就像這些孩子，雖然是聽法，卻是還遊戲在裡面。聽雖聽，要放下很難。已經接觸到佛法了，要放下很難，心門打不開，那個煩惱永遠，任何人都沒有辦法求解脫。
唯有就是將心門打開，佛法入內心，將佛法應用在我們的日常生活，這樣才是真正自我救脫。別人無法救我們，要救我們的人，是我們自己。大家不想要脫離這個苦，哪怕長者驚怖、很怕：到底這些孩子，什麼時候才會聽話？這些孩子什麼時候才會想要趕緊離開，這種火宅之門？
火宅到底在哪裡？是我們人人心中都有一個火宅。大乾坤是三界，小乾坤是我們自己的心宅，心中的火宅。佛陀就是為眾生而苦，因為苦眾生之苦，眾生不懂得要出離，佛陀憂心。佛的心念就像那個長者，「念其退大善故(驚)」。
念其退大善故驚
憂其起眾惡故怖
驚 即懷於慈
念其失善無樂
怖 即衷於悲
憂其造惡有苦
是長者之驚怖
是慈悲憂念之意
人人本具，人人性本善，人人本具佛性，但是，現在的人已經顛倒了，在這個火宅中，已經退失了大善，所以長者驚：怎麼大家本來如來清淨的本性，人人本具的善念，怎麼不見了呢？所以會驚。
失去了善念，那就是憂，「憂其起眾惡故怖」。善念若失，眾惡就生，這是佛對眾生的擔心、對眾生的驚怖。就像那位長者看到火，會驚、會怖畏：這些孩子都無法出來，要怎麼辦呢？
這是佛陀對我們未來，二千五百多年前的如來，對我們未來，現在這個時代的眾生所擔憂的，所以譬喻驚怖，像火若一直燒起來，真的是很擔心的事情，所以「念其退大善故驚」，憂，「憂其眾惡故怖」，所以怕大家起惡念，善念消失，惡念起，這就是驚怖。
驚，就是「懷於慈」，因為佛心慈，佛心是大慈悲父，所以「念其失善無樂」，佛陀擔憂我們眾生，這個善念若失去，那就沒有快樂了。人人心若常常懷著善念，我們會常常很快樂；而我們若是心無善念，常常都是惡念起，這樣就不快樂了。
怖，就是「衷於悲」，那個內心就是悲懷，慈心悲懷，慈心，怕眾生不快樂，悲懷，就是擔憂眾生，去造業、受苦。父母最擔心孩子不受教，最擔心孩子在外面去闖禍，去惹禍生非。這就是父母對孩子最擔心的，佛陀就是四生慈父，也是同樣希望眾生，都可以快樂、無苦難，很擔憂的就是眾生，造惡業、受苦報。這個因緣果報，就是佛陀要讓大家，很清楚、明道理，所以佛陀辛苦，這幾十年的說法，無非希望眾生，能夠醒悟過來，懂得知道自己的心，要如何將心，那個善念入心來，將我們的真如本性啟發出來，這是佛陀來人間一大事的目標。所以，這是長者他驚怖的理由，是佛陀慈悲憂念之意。
各位，學佛真的要用心。我們若是不用心，我們自己心裡的火宅，無明不斷復起，若這樣，我們所造作的都是惡的業，我們造成的這個善念，就是由這個惡念消滅掉。這個惡念來自無明，無明會像火種一樣，這個火種若起，就燒掉了我們的善念。
我們的善念減少了，惡業就增加，惡業增加，我們造作了這個五濁，在這個大乾坤，污染愈來愈升高起來，溫室效應，四大已經不調了。五濁已經這麼盛的時代，我們人人在生、老、病、死中，再加上了那種，愛別離、怨憎會，以及五陰熾盛等等，這樣集合起來，這種八苦是無邊際，我們還不知道苦嗎？
所以，我們既然知道苦，好好來接受法，這個法，要如何離開這個憎、愛，該取的是法、該捨的那就是惡。所以我們要心要入法來，我們應該捨掉種種煩惱、惡念，不要再有這個憎愛取著。取的，要取的，就要取佛法，要捨的，要捨煩惱，若能這樣，三毒的火才能消，要不然，這個三界火宅永遠無安。
這個三界：欲界、色界、無色界。我們要很用心，不要欲念起，外面的「色」來誘引，我們的煩惱不斷在內心裡，這樣在困擾我們，這就是內心的大宅，所以希望大家聽法要用心入。你是要當「一十子」、「二十子」、「三十子」呢？已經好不容易接受到佛法，我們聽，一聞千悟，要趕緊心顧得好，入人群中去轉法輪，這才是我們學佛的目標。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Elder Is Shocked and Afraid (長者驚怖慈悲憂念)
Date: April.13. 2015
“The fire of ignorance burns away all goodness. The Five Turbidities and Eight Sufferings are boundless. Hate, love, grasping, letting go and the flames of the Three Poisons are analogous to the lack of peace and stability in the Three Realms.”
This, as I have said to everyone, is an analogy. Time and again, the Buddha gave explanations by using causes and conditions and analogies. The karmic law of cause and effect is a true principle, yet everyone is simply attached to how karma affects them in their current life. If they are suffering now, if this is what they experience, then they say, “This is a consequence of what I did in the past.” Actually, right now we must really understand just what it is that our minds are actually thinking and what actions we are taking. These are things we must be very clear about. Though we must understand our past, those causes have already matured and the conditions have converged, so now how can we unravel these karmic entanglements? This is most important for Buddhist practitioners.
What state are we in right now? Ordinary people are in a state of ignorance. How does this ignorance arise? It arises in the space of a thought. So, one ignorant thought can continue to give rise to many afflictions. Afflictions accumulate as we create karma. Are you all familiar with the principles of how we give rise to ignorance and delusion? See, right now the four elements of the macrocosm are out of balance. This imbalance of the four elements is caused by the fires of ignorance that have already converged. Because of these fires, the air is filled with thick smoke. This is what we must understand. The tangible effects are seen in this world.
Every day at the volunteer’s Morning Assembly, we first discuss the day’s news. In many other countries, every day we see gunfire and bombings, even suicide bombings. This has caused so many suffering people to end up as refugees, or become disabled, and so on. So, as soon as ignorance arises, it can burn down every good thought.
Everyone intrinsically has Buddha-nature, but when ignorance is set in motion in their minds, people’s intrinsic goodness will be burned away by the fire of ignorance. These people all share the same collective karma, so their circumstantial retribution has led them to be born into such a country. They end up facing this tremendous suffering and the torment of being displaced from their homes. “The fire of ignorance burns away all goodness.” This is what the world is like now. So, the collective karma of sentient beings leads to “the Five Turbidities and Eight Sufferings, [which] are boundless.” Everyone is familiar with the Five Turbidities, the turbidities of views, of sentient beings, of life, of afflictions, and the kalpa of turbidity. All of these are created by the various workings of people’s minds, and already pervade today’s world. The macrocosm is very much out of balance. People do not quite understand the Eight Sufferings, such as birth, aging, illness and death. In addition to these [sufferings of the body], there are sufferings that arise from our minds. We cannot always be with those we love; we have to part ways with them. This is parting from those we love. Then we “meet those we hate.” Unfortunately we may constantly be around people we do not like. As soon as we hear their voice, afflictions arise. There is also “the raging of the Five Skandhas.” In our bodies and in our minds, altogether, the sufferings we face are encompassed in the Eight Sufferings.These are the boundless and endless sufferings we face in this world.
They are all inseparable from hate, love, grasping and letting go.
This is how life is.
We hate, we love; we cannot get what we want, nor can we let go of what we need to relinquish.What we hate is what we have no love for.When we hate something, just seeing it angers us, just hearing it gives rise to a sense of aversion.This is hatred.What is the matter with this person?
This person has not done anything to us, I have even heard of this phenomenon between a mother and her child.
The process of giving birth was very difficult; she was in labor for many days.After her child was born, she became resentful and angry.She was unwilling to see or hear him, or even say his name.
Someone asked her, “What’s the matter with you? Why would do treat your son like this? This is very rare because no matter what, maternal love is a natural instinct. Why would you act this way?”
She replied, “I don’t know why. I know that I gave birth to him, but whenever I hear his voice. I become fearful and resentful. Why that is, I have no idea. Maybe you wonder why other women go through such smooth labors with only a short time of pain, whereas your labor was so painful and lasted so long. There are surely karmic connections between you and your child that resulted in such a difficult birth. So, you should let go [of your resentment]. You are the one who gave birth to him; he is innocent in all this.”
[She replied,] “Yes, I know that, too.”How could we help her really understand this?Our Commissioners constantly kept them company and tried to create opportunities for mother and son to bond.They brought mother and son along with them to do recycling work.
“I didn’t realize how filial my son is. He was born to repay a kindness, not to exact revenge”.The karmic connection between them had truly tormented them both.So, the hate, love and afflictive emotions between people are truly inconceivable.
Where did these emotions come from?From the flames of the Three Poisons.If we never fully understand each other and no one helps to mend this love-hate relationship, the one being resented will develop hatred.This is how the fires of the Three Poisons arise.
Isn’t this the way things work in the world?
Just like this, in this great house, people’s lives are so complicated; our mind and body create such complicated karma.Think about how this is analogous to the “lack of peace and stability in the Three Realms”.
The Three Realms are the form, formless and desire realms.The desires of the mind lead to hate, love, grasping and letting go.
Because of these afflictive emotions, we have the Five Turbidities and the Eight Sufferings,These turbidities and sufferings arise from the fires “burn away all goodness,” giving rise to boundless suffering and creating the flames of the Three Poisons.
All this is happening inside this great house, inside people’s minds.
Originally this great house was radiant and magnificent.But because people did not cherish it, it had fallen into disrepair.
This represents how our understanding of the truths of the Buddha-Dharma has gradually faded and deteriorated.People no longer behave properly and cannot accept Right Dharma or proper understanding and views.So, we create more and more [karma].
Then naturally the house will catch fire.
The fire arises suddenly on all four sides, signifying the imbalance of the four elements.Thus, in the macrocosm, the three major calamities are in a cycle of frequent occurrence.
“All at once, throughout the house, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”
In this great house, not only are there relatives, there are also children.They are the elder’s children.They are all disciples of the Buddha and have come in contact with the Buddha-Dharma.They can be divided into three major categories, Bodhisattvas, Solitary Realizers and Hearers.
People who have heard many teachings but still do not understand make up the great majority of disciples.Then there are those who have understood, yet they only seek to awaken themselves.
There are quite a few of them as well.Lastly, there are who understood and have formed great aspirations and made the Four Great Vows to deliver sentient beings.They go among people and exercise the Four Infinite Minds of loving-kindness, compassion, joy and equanimity.Thus they have a road through this world that will intersect with the Bodhi-Path.
These awakened sentient beings are sadly few in number. So, 10, 20 and 30 are all symbolic numbers. This is the following passage of sutra text. Let us examine it.
“The elder, seeing, the fire arise from all four sides, was greatly shocked and afraid and had the following thought, “Although I can, through this burning doorway, escape to safety…”
Although the elder could escape the burning house through the door, upon looking back and seeing the great house in flames, how the fire had sprung up on all four sides, he was very fearful,shocked and terrified. This is another analogy.
Sentient beings are in this place of raging ignorance and afflictions and find it hard to escape. Similarly, the sons in the fiery house are not easily saved. Therefore, the elder is very shocked and afraid.
Sentient beings are in this place of raging ignorance and afflictions. It is as if they are burning, baking in a blazing fire. The metal pan in already burning hot, but they still do not want to escape. They “find it hard to escape”. In the midst of this, they did not want to leave.
“Similarly, the sons in the fiery house are not easily saved”. If we do not want to seek the Dharma, even though it is right before us, we still wallow in our desires and stir up the flames that will burn us. This is ignorance; people do not want to escape. We are like those children; though we have heard the Dharma, we remain inside playing games. Though we listen, we cannot let go [of what we have]. We have encountered the Buddha-Dharma, but it is hard to let go. If the door to your mind cannot be opened, afflictions will remain inside forever. No one else can free you from those afflictions; to reach liberation, we must open the doors to our minds. Then after the Buddha-Dharma enters, we must apply it to our daily living. This is the only way we can liberate ourselves.
Other people cannot save us. We are the only ones who can save ourselves. The people [in the house] did not seek to escape their suffering, no matter how shocked and afraid the elder was. When will these children actually begin to listen? When will these children actually want to quickly escape through the doors of this burning house? Where is this burning house? All of us have a burning house in our minds.
In the macrocosm, [the house] is the Three Realms. In the microcosm, the house is our mind. There is a burning house inside of us. The Buddha went through suffering for our sakes. We suffering sentient beings are not trying to escape, so the Buddha was worried for us. The Buddha’s thoughts were like those of the elder, “thoughts about the loss of goodness”.
Thoughts about the loss of goodness lead to shock. Worries about the rise of all evils lead to fear. Shock comes from his loving-kindness and being mindful of those who may lose their goodness and joy. Fear comes from his compassion and being worried for those who commit evils and thus suffer. The elder is shocked and afraid because of his loving-kindness and compassion, and his thoughts and worries [for his sons].
Human nature is inherently good. Everyone intrinsically has Buddha-nature. Yet, people are currently in a state of confusion. Inside this burning house, they have lost their great goodness. This shocked the elder. Why is it that everyone’s intrinsically pure Tathagata-nature, their inherent goodness, can no longer be seen? This is why he was shocked. Their loss of goodness worried him. “Worries about the rise of all evils lead to fear”. When goodness is lost, all evils will arise. This is why the Buddha worried for sentient beings. He was shocked and afraid for them, like the elder when he saw the fire. The elder was shocked and afraid. If these children could not escape, what could he do about it? The Buddha [worried] about the future. The Tathagata, over 2500 years ago, worried about those of us in His future, our present. This is analogous to the [elder’s] shock and fear. If this fire constantly burned, it would be a very worrisome matter.
So, “Thoughts about the loss of goodness lead to shock”. “Worries about the rise of all evils lead to fear”. He was afraid that everyone would give rise to unwholesome thoughts, that their goodness would vanish. This led to shock and fear. His shock came from His loving-kindness. The Buddha is very kind. His mind is that of a compassionate father, so He was “mindful of those who may lose their goodness and joy”.
The Buddha worried about us sentient beings, that if we lose our goodness, we will no longer be happy. If we constantly have good thoughts, then we will always be happy. If our minds are lacking in goodness, unwholesome thoughts will constantly arise and we will be unhappy. Fear comes from His compassion. The Buddha was compassion. He had loving-kindness and compassion. Out of His kindness, He was afraid sentient beings would be unhappy. Out of His compassion, He worried that they would create karma and experience suffering.
Parents worry most that their children worry that their children may get into trouble and cause disasters or create conflicts. This is what parents worry about the most. The Buddha is the kind father of the four of beings, so He also hoped that sentient beings can live happily, free of suffering. He worried that sentient beings would create bad karma and suffer painful retributions. This karmic law of cause and effect is the principle that the Buddha wanted to help everyone to clearly understand.
So, the Buddha worked hard and gave decades of teaching solely in the hope that we sentient beings could awaken and understand how our minds can take in thoughts of goodness and bring forth our intrinsic Tathagata-nature. This was the one great cause for which the Buddha came to this world. This was why the elder was shocked and afraid, and the reason the Buddha was concerned.
Everyone, when we learn the Buddha’s Way, we must be mindful indeed. If we are not mindful, then, in the burning house in our minds, ignorance will continuously reappear. If this is the case, all the karma we create will be bad karma. Any good thoughts that may arise will be eliminated by unwholesome thoughts. Unwholesome thoughts stem from ignorance, and ignorance is just like a spark.If the spark ignites, it will burn up all of our good thoughts. When our goodness is diminished, our bad karma will grow. When our bad karma increases, we create the Five Turbidities. In the macrocosm of the world around us, there are elevated levels of pollution, as well as the greenhouse effect. The four elements already out of balance and the Five Turbidities are prevalent. We all face birth, aging, illness and death, in addition to parting with those we love, meeting those we hate and the raging of the Five Aggregates.
When they come together, the Eight Sufferings are truly boundless. How can we still not recognize all this suffering? Once we recognize suffering, we must earnestly accept the Dharma. This Dharma can help us transcend love and hate. We should grasp the Dharma and let go of evil.
So, we must take the Dharma to heart. We should let go of various afflictions and unwholesome thoughts. Let us not continue to feel afflictive emotions. What we should grasp is the Buddha-Dharma, and what we should let go of are afflictions. Only by doing this can we extinguish the flames of the Three Poisons.
Otherwise, there will never peace in the burning house of the Three Realms. The Three Realms are the desire, form and formless realms. We must be careful not to give rise to desires or be enticed by forms in our external conditions. Otherwise, afflictions will continue to remain in our minds and trouble us greatly. This is the great house of our minds. So, I hope everyone will mindfully listen to the Dharma.
Do you want to be among the 10, 20 or 30? We have finally been able to receive the Buddha- Dharma. In hearing one teaching, let us realize 1000. We must always take good care of our minds and go among the people to turn the Dharma-wheel. This must be our goal as Buddhist practitioners. 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）
⊙「無明火燒諸善念，五濁八苦無邊際，憎愛取捨三毒火，喻說三界實無安。」
⊙「周匝俱時欻然火起，焚燒舍宅。長者有子，若十、二十、乃至三十，在此宅中。」《法華經 譬喻品第三》
「長者見是大火從四面起，即大驚怖，而作是念：我雖能於此所燒之門安隱得出。」《法華經 譬喻品第三》
⊙眾生處此無明煩惱熾盛之中難於出離，猶諸子在火宅中不易救脫，為長者之所驚怖也。
⊙念其退大善故驚，憂其起眾惡故怖。驚，即懷於慈，念其失善無樂。怖，即衷於悲，憂其造惡有苦。是長者之驚怖，是慈悲憂念之意。
【證嚴上人開示】
「無明火燒諸善念，五濁八苦無邊際，憎愛取捨三毒火，喻說三界實無安。」
無明火燒諸善念
五濁八苦無邊際
憎愛取捨三毒火
喻說三界實無安
這一直就向大家這樣說，是一個譬喻。佛陀一再一再就是這樣說，講因緣、說譬喻，因緣果報這是真理，卻是大家將因緣果報，只是執著在，我的現在，現在若是苦，都是感受到了，才來說，過去的因果。其實，我們現在就要很瞭解，瞭解在現在，我們到底，我們的心的起動，到底在做什麼？自己要很清楚。
雖然過去的不能不知，卻是現在因已經成了、緣也已經合了，我們現在應該如何來解，解開了這個因與緣，這是我們學佛最重要。現在我們是什麼呢？無明，凡夫無明。無明是從哪裡起呢？一念間。所以，因為一念無明，不斷產生了很多煩惱，煩惱是從造業中來累積，這種無明惑，這個道理，不曉得大家知不知道？
看，現在大乾坤四大不調，大乾坤的四大不調，那就是因為這個無明火，已經集合了，火、煙，煙霧瀰漫了，這是我們應該要去瞭解。有形的在人間，每天在「志工早會」時，就先說今天看到的新聞，很多的國家，每天都看到炮火連天，或者是自殺的炸彈，造成多少的苦難眾生，成為難民、成為殘廢等等。
這個無明一起，那就會燒掉諸善念。人人本具佛性，就是這種無明，一衝動起來之後，人人本具的善念，就被這個無明火燒掉了。這些人都是共這樣的業，所以這樣的依報，生在這樣的國土裡，受到這樣這麼苦，流離失所的折磨。這種「無明火燒諸善念」，這是現在的人間，這眾生的共業，所以造成了「五濁八苦無邊際」。
「五濁」大家都已經知道，見濁、眾生濁、命濁、煩惱濁、劫濁。這種種、種種人的心理，所產生出來，也已經現前在普天之下。
大乾坤這麼的不調和，人人都是不瞭解這「八苦」。生、老、病、死，在這個四大苦以外，又再為這個心態，愛的無法時時在一起，就要分別，這種的「愛別離」，「怨憎會」，不愛的人，偏偏就是常常在一起，光是聽到聲音，心就起煩惱；還有就是「五陰熾盛」，在我們的身體，在我們的心理，總共會合起來，這種身心苦難，這就是在「八苦」之中。這在人間是無邊無際，無邊際的苦難。
這都不離開憎愛取捨。人生就是這樣，憎啊、愛啊！我要取著取不到，我要捨捨不掉。像這樣，憎就是不愛，憎恨，光是看到就生氣，聽到就不歡喜。這種的憎恨，到底人是怎麼了？他又沒有對你怎樣，你為何這樣？甚至也聽過，母親生下這個孩子，要生之前，很辛苦，好幾天的產難，孩子生下來之後，就很恨、很氣，就是光聽到孩子，看到，要叫他的名字，就很不情願。問她「妳到底是怎麼了，怎麼對孩子這樣？很少聽到這樣的，再怎麼樣，母親疼子這是天性，為什麼妳這樣呢？」回答的，就說：「不知道，我也知道孩子是我生的，但是我怎麼聽到他的聲音，我就很怕、很恨，到底為什麼，我也不知道。」
「為什麼別人生孩子那麼順利，痛一陣短時間就過了，為什麼你這樣的痛，痛那麼久呢？當然這個孩子和你也是有因緣，所以才會那麼難生，就要看得開，這個孩子被你生，也是很無辜。」】是啊！我也是知道。」要如何去解呢？(慈濟)委員就不斷陪伴，為他(們)製造機會，讓母子在一起。現在母子倆帶出、帶入，做環保，「原來我的孩子這麼孝順的，他是來報恩的，不是要來報仇的。」這彼此之間，這段母子緣，真的也折磨過。
所以，憎愛取捨，這種人與人之間，很不可思議！所以這到底是如何來的呢？三毒火。因為我們人，假使這樣一直不瞭解，中間沒有人好好來調解，愛與恨，被怨的人，就會起恨，這樣這個三毒火就起來了。人世間不就是這樣嗎？所以，像這樣的一個大宅，這麼複雜的人生，身心所造作這麼複雜的業，你們想，這就是譬喻，「三界實無安穩」。
三界內，色界、無色界、欲界。心中的欲，所以造成了憎愛取捨；有了憎愛取捨，就有五濁八苦。有這五濁八苦，來自無明火，所以「燒諸善念」，起了很多的苦難無邊際，開始製造了三毒火，這全都是在這個大宅的裡面，人生的心念。
本來這間房子，也是很明亮、很莊嚴的大宅，那就是因為人人，不懂得愛惜，年久失修。這表示我們人人對佛法真理，慢慢就是這樣衰頹了，所以人不守軌道，不能接受正法、正知見，所以就會，愈造愈多，自然這個火宅，那個火從四面忽然間起來，那就是四大不調，在這個大乾坤，大三災不斷在循環、頻傳，一直發生起來。
「周匝俱時欻然火起，焚燒舍宅。長者有子，若十、二十、乃至三十，在此宅中。」
周匝俱時
欻然火起
焚燒舍宅
長者有子
若十、二十、
乃至三十
在此宅中
《法華經 譬喻品第三》
這個大宅裡面，不只是有眷屬，還有孩子， 是長者的孩子。這都是佛的弟子，有在接觸佛法，分成這三大類：一類是菩薩，一類是緣覺，一類那就是聲聞。就光是聽經聽很多，就是還不(完全)瞭解，這種人佔大多數。這瞭解了，不過，獨善其身，這樣的人也不少。偏偏就是瞭解了，也是發大心、立四弘誓願度眾生，入人群中發揮四無量心──慈、悲、喜、捨，付出，鋪好人間的路來與菩提道交接，這種覺有情人，這樣的人數卻是不多。所以，譬喻「十」、譬喻「二十」、譬喻「三十」。
所以下面再接下來，這段(經)文，「長者見是大火從四面起，即大驚怖，而作是念：我雖能於此所燒之門安隱得出。」
長者見是大火
從四面起
即大驚怖
而作是念
我雖能於此
所燒之門
安隱得出《法華經 譬喻品第三》
這是長者，雖然能在這個所燒的門，這樣出來，但是回頭一看，這個大宅已經火，是從四面全都起了，愈是怕，很驚、很怖。這也是一種的譬喻。
眾生處此
無明煩惱熾盛之中
難於出離
猶諸子在火宅中
不易救脫
為長者之所驚怖也
眾生就是在這個無明煩惱熾盛，就如火在烰、在燒，這種鐵板已經火燒了，這樣還不想要跳脫出去。這「難於出離」，在這當中不想要出去。
「猶諸子在火宅中不易救脫」，因為不想要求法。即使法在我們面前，也還耽著在這個欲，去惹火來燒身，這都是叫做無明，就是不想要出離。這就像這些孩子，雖然是聽法，卻是還遊戲在裡面。聽雖聽，要放下很難。已經接觸到佛法了，要放下很難，心門打不開，那個煩惱永遠，任何人都沒有辦法求解脫。
唯有就是將心門打開，佛法入內心，將佛法應用在我們的日常生活，這樣才是真正自我救脫。別人無法救我們，要救我們的人，是我們自己。大家不想要脫離這個苦，哪怕長者驚怖、很怕：到底這些孩子，什麼時候才會聽話？這些孩子什麼時候才會想要趕緊離開，這種火宅之門？
火宅到底在哪裡？是我們人人心中都有一個火宅。大乾坤是三界，小乾坤是我們自己的心宅，心中的火宅。佛陀就是為眾生而苦，因為苦眾生之苦，眾生不懂得要出離，佛陀憂心。佛的心念就像那個長者，「念其退大善故(驚)」。
念其退大善故驚
憂其起眾惡故怖
驚 即懷於慈
念其失善無樂
怖 即衷於悲
憂其造惡有苦
是長者之驚怖
是慈悲憂念之意
人人本具，人人性本善，人人本具佛性，但是，現在的人已經顛倒了，在這個火宅中，已經退失了大善，所以長者驚：怎麼大家本來如來清淨的本性，人人本具的善念，怎麼不見了呢？所以會驚。
失去了善念，那就是憂，「憂其起眾惡故怖」。善念若失，眾惡就生，這是佛對眾生的擔心、對眾生的驚怖。就像那位長者看到火，會驚、會怖畏：這些孩子都無法出來，要怎麼辦呢？
這是佛陀對我們未來，二千五百多年前的如來，對我們未來，現在這個時代的眾生所擔憂的，所以譬喻驚怖，像火若一直燒起來，真的是很擔心的事情，所以「念其退大善故驚」，憂，「憂其眾惡故怖」，所以怕大家起惡念，善念消失，惡念起，這就是驚怖。
驚，就是「懷於慈」，因為佛心慈，佛心是大慈悲父，所以「念其失善無樂」，佛陀擔憂我們眾生，這個善念若失去，那就沒有快樂了。人人心若常常懷著善念，我們會常常很快樂；而我們若是心無善念，常常都是惡念起，這樣就不快樂了。
怖，就是「衷於悲」，那個內心就是悲懷，慈心悲懷，慈心，怕眾生不快樂，悲懷，就是擔憂眾生，去造業、受苦。父母最擔心孩子不受教，最擔心孩子在外面去闖禍，去惹禍生非。這就是父母對孩子最擔心的，佛陀就是四生慈父，也是同樣希望眾生，都可以快樂、無苦難，很擔憂的就是眾生，造惡業、受苦報。這個因緣果報，就是佛陀要讓大家，很清楚、明道理，所以佛陀辛苦，這幾十年的說法，無非希望眾生，能夠醒悟過來，懂得知道自己的心，要如何將心，那個善念入心來，將我們的真如本性啟發出來，這是佛陀來人間一大事的目標。所以，這是長者他驚怖的理由，是佛陀慈悲憂念之意。
各位，學佛真的要用心。我們若是不用心，我們自己心裡的火宅，無明不斷復起，若這樣，我們所造作的都是惡的業，我們造成的這個善念，就是由這個惡念消滅掉。這個惡念來自無明，無明會像火種一樣，這個火種若起，就燒掉了我們的善念。
我們的善念減少了，惡業就增加，惡業增加，我們造作了這個五濁，在這個大乾坤，污染愈來愈升高起來，溫室效應，四大已經不調了。五濁已經這麼盛的時代，我們人人在生、老、病、死中，再加上了那種，愛別離、怨憎會，以及五陰熾盛等等，這樣集合起來，這種八苦是無邊際，我們還不知道苦嗎？
所以，我們既然知道苦，好好來接受法，這個法，要如何離開這個憎、愛，該取的是法、該捨的那就是惡。所以我們要心要入法來，我們應該捨掉種種煩惱、惡念，不要再有這個憎愛取著。取的，要取的，就要取佛法，要捨的，要捨煩惱，若能這樣，三毒的火才能消，要不然，這個三界火宅永遠無安。
這個三界：欲界、色界、無色界。我們要很用心，不要欲念起，外面的「色」來誘引，我們的煩惱不斷在內心裡，這樣在困擾我們，這就是內心的大宅，所以希望大家聽法要用心入。你是要當「一十子」、「二十子」、「三十子」呢？已經好不容易接受到佛法，我們聽，一聞千悟，要趕緊心顧得好，入人群中去轉法輪，這才是我們學佛的目標。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Elder Is Shocked and Afraid (長者驚怖慈悲憂念)
Date: April.13. 2015
“The fire of ignorance burns away all goodness. The Five Turbidities and Eight Sufferings are boundless. Hate, love, grasping, letting go and the flames of the Three Poisons are analogous to the lack of peace and stability in the Three Realms.”
This, as I have said to everyone, is an analogy. Time and again, the Buddha gave explanations by using causes and conditions and analogies. The karmic law of cause and effect is a true principle, yet everyone is simply attached to how karma affects them in their current life. If they are suffering now, if this is what they experience, then they say, “This is a consequence of what I did in the past.” Actually, right now we must really understand just what it is that our minds are actually thinking and what actions we are taking. These are things we must be very clear about. Though we must understand our past, those causes have already matured and the conditions have converged, so now how can we unravel these karmic entanglements? This is most important for Buddhist practitioners.
What state are we in right now? Ordinary people are in a state of ignorance. How does this ignorance arise? It arises in the space of a thought. So, one ignorant thought can continue to give rise to many afflictions. Afflictions accumulate as we create karma. Are you all familiar with the principles of how we give rise to ignorance and delusion? See, right now the four elements of the macrocosm are out of balance. This imbalance of the four elements is caused by the fires of ignorance that have already converged. Because of these fires, the air is filled with thick smoke. This is what we must understand. The tangible effects are seen in this world.
Every day at the volunteer’s Morning Assembly, we first discuss the day’s news. In many other countries, every day we see gunfire and bombings, even suicide bombings. This has caused so many suffering people to end up as refugees, or become disabled, and so on. So, as soon as ignorance arises, it can burn down every good thought.
Everyone intrinsically has Buddha-nature, but when ignorance is set in motion in their minds, people’s intrinsic goodness will be burned away by the fire of ignorance. These people all share the same collective karma, so their circumstantial retribution has led them to be born into such a country. They end up facing this tremendous suffering and the torment of being displaced from their homes. “The fire of ignorance burns away all goodness.” This is what the world is like now. So, the collective karma of sentient beings leads to “the Five Turbidities and Eight Sufferings, [which] are boundless.” Everyone is familiar with the Five Turbidities, the turbidities of views, of sentient beings, of life, of afflictions, and the kalpa of turbidity. All of these are created by the various workings of people’s minds, and already pervade today’s world. The macrocosm is very much out of balance. People do not quite understand the Eight Sufferings, such as birth, aging, illness and death. In addition to these [sufferings of the body], there are sufferings that arise from our minds. We cannot always be with those we love; we have to part ways with them. This is parting from those we love. Then we “meet those we hate.” Unfortunately we may constantly be around people we do not like. As soon as we hear their voice, afflictions arise. There is also “the raging of the Five Skandhas.” In our bodies and in our minds, altogether, the sufferings we face are encompassed in the Eight Sufferings.These are the boundless and endless sufferings we face in this world.
They are all inseparable from hate, love, grasping and letting go.
This is how life is.
We hate, we love; we cannot get what we want, nor can we let go of what we need to relinquish.What we hate is what we have no love for.When we hate something, just seeing it angers us, just hearing it gives rise to a sense of aversion.This is hatred.What is the matter with this person?
This person has not done anything to us, I have even heard of this phenomenon between a mother and her child.
The process of giving birth was very difficult; she was in labor for many days.After her child was born, she became resentful and angry.She was unwilling to see or hear him, or even say his name.
Someone asked her, “What’s the matter with you? Why would do treat your son like this? This is very rare because no matter what, maternal love is a natural instinct. Why would you act this way?”
She replied, “I don’t know why. I know that I gave birth to him, but whenever I hear his voice. I become fearful and resentful. Why that is, I have no idea. Maybe you wonder why other women go through such smooth labors with only a short time of pain, whereas your labor was so painful and lasted so long. There are surely karmic connections between you and your child that resulted in such a difficult birth. So, you should let go [of your resentment]. You are the one who gave birth to him; he is innocent in all this.”
[She replied,] “Yes, I know that, too.”How could we help her really understand this?Our Commissioners constantly kept them company and tried to create opportunities for mother and son to bond.They brought mother and son along with them to do recycling work.
“I didn’t realize how filial my son is. He was born to repay a kindness, not to exact revenge”.The karmic connection between them had truly tormented them both.So, the hate, love and afflictive emotions between people are truly inconceivable.
Where did these emotions come from?From the flames of the Three Poisons.If we never fully understand each other and no one helps to mend this love-hate relationship, the one being resented will develop hatred.This is how the fires of the Three Poisons arise.
Isn’t this the way things work in the world?
Just like this, in this great house, people’s lives are so complicated; our mind and body create such complicated karma.Think about how this is analogous to the “lack of peace and stability in the Three Realms”.
The Three Realms are the form, formless and desire realms.The desires of the mind lead to hate, love, grasping and letting go.
Because of these afflictive emotions, we have the Five Turbidities and the Eight Sufferings,These turbidities and sufferings arise from the fires “burn away all goodness,” giving rise to boundless suffering and creating the flames of the Three Poisons.
All this is happening inside this great house, inside people’s minds.
Originally this great house was radiant and magnificent.But because people did not cherish it, it had fallen into disrepair.
This represents how our understanding of the truths of the Buddha-Dharma has gradually faded and deteriorated.People no longer behave properly and cannot accept Right Dharma or proper understanding and views.So, we create more and more [karma].
Then naturally the house will catch fire.
The fire arises suddenly on all four sides, signifying the imbalance of the four elements.Thus, in the macrocosm, the three major calamities are in a cycle of frequent occurrence.
“All at once, throughout the house, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”
In this great house, not only are there relatives, there are also children.They are the elder’s children.They are all disciples of the Buddha and have come in contact with the Buddha-Dharma.They can be divided into three major categories, Bodhisattvas, Solitary Realizers and Hearers.
People who have heard many teachings but still do not understand make up the great majority of disciples.Then there are those who have understood, yet they only seek to awaken themselves.
There are quite a few of them as well.Lastly, there are who understood and have formed great aspirations and made the Four Great Vows to deliver sentient beings.They go among people and exercise the Four Infinite Minds of loving-kindness, compassion, joy and equanimity.Thus they have a road through this world that will intersect with the Bodhi-Path.
These awakened sentient beings are sadly few in number. So, 10, 20 and 30 are all symbolic numbers. This is the following passage of sutra text. Let us examine it.
“The elder, seeing, the fire arise from all four sides, was greatly shocked and afraid and had the following thought, “Although I can, through this burning doorway, escape to safety…”
Although the elder could escape the burning house through the door, upon looking back and seeing the great house in flames, how the fire had sprung up on all four sides, he was very fearful,shocked and terrified. This is another analogy.
Sentient beings are in this place of raging ignorance and afflictions and find it hard to escape. Similarly, the sons in the fiery house are not easily saved. Therefore, the elder is very shocked and afraid.
Sentient beings are in this place of raging ignorance and afflictions. It is as if they are burning, baking in a blazing fire. The metal pan in already burning hot, but they still do not want to escape. They “find it hard to escape”. In the midst of this, they did not want to leave.
“Similarly, the sons in the fiery house are not easily saved”. If we do not want to seek the Dharma, even though it is right before us, we still wallow in our desires and stir up the flames that will burn us. This is ignorance; people do not want to escape. We are like those children; though we have heard the Dharma, we remain inside playing games. Though we listen, we cannot let go [of what we have]. We have encountered the Buddha-Dharma, but it is hard to let go. If the door to your mind cannot be opened, afflictions will remain inside forever. No one else can free you from those afflictions; to reach liberation, we must open the doors to our minds. Then after the Buddha-Dharma enters, we must apply it to our daily living. This is the only way we can liberate ourselves.
Other people cannot save us. We are the only ones who can save ourselves. The people [in the house] did not seek to escape their suffering, no matter how shocked and afraid the elder was. When will these children actually begin to listen? When will these children actually want to quickly escape through the doors of this burning house? Where is this burning house? All of us have a burning house in our minds.
In the macrocosm, [the house] is the Three Realms. In the microcosm, the house is our mind. There is a burning house inside of us. The Buddha went through suffering for our sakes. We suffering sentient beings are not trying to escape, so the Buddha was worried for us. The Buddha’s thoughts were like those of the elder, “thoughts about the loss of goodness”.
Thoughts about the loss of goodness lead to shock. Worries about the rise of all evils lead to fear. Shock comes from his loving-kindness and being mindful of those who may lose their goodness and joy. Fear comes from his compassion and being worried for those who commit evils and thus suffer. The elder is shocked and afraid because of his loving-kindness and compassion, and his thoughts and worries [for his sons].
Human nature is inherently good. Everyone intrinsically has Buddha-nature. Yet, people are currently in a state of confusion. Inside this burning house, they have lost their great goodness. This shocked the elder. Why is it that everyone’s intrinsically pure Tathagata-nature, their inherent goodness, can no longer be seen? This is why he was shocked. Their loss of goodness worried him. “Worries about the rise of all evils lead to fear”. When goodness is lost, all evils will arise. This is why the Buddha worried for sentient beings. He was shocked and afraid for them, like the elder when he saw the fire. The elder was shocked and afraid. If these children could not escape, what could he do about it? The Buddha [worried] about the future. The Tathagata, over 2500 years ago, worried about those of us in His future, our present. This is analogous to the [elder’s] shock and fear. If this fire constantly burned, it would be a very worrisome matter.
So, “Thoughts about the loss of goodness lead to shock”. “Worries about the rise of all evils lead to fear”. He was afraid that everyone would give rise to unwholesome thoughts, that their goodness would vanish. This led to shock and fear. His shock came from His loving-kindness. The Buddha is very kind. His mind is that of a compassionate father, so He was “mindful of those who may lose their goodness and joy”.
The Buddha worried about us sentient beings, that if we lose our goodness, we will no longer be happy. If we constantly have good thoughts, then we will always be happy. If our minds are lacking in goodness, unwholesome thoughts will constantly arise and we will be unhappy. Fear comes from His compassion. The Buddha was compassion. He had loving-kindness and compassion. Out of His kindness, He was afraid sentient beings would be unhappy. Out of His compassion, He worried that they would create karma and experience suffering.
Parents worry most that their children worry that their children may get into trouble and cause disasters or create conflicts. This is what parents worry about the most. The Buddha is the kind father of the four of beings, so He also hoped that sentient beings can live happily, free of suffering. He worried that sentient beings would create bad karma and suffer painful retributions. This karmic law of cause and effect is the principle that the Buddha wanted to help everyone to clearly understand.
So, the Buddha worked hard and gave decades of teaching solely in the hope that we sentient beings could awaken and understand how our minds can take in thoughts of goodness and bring forth our intrinsic Tathagata-nature. This was the one great cause for which the Buddha came to this world. This was why the elder was shocked and afraid, and the reason the Buddha was concerned.
Everyone, when we learn the Buddha’s Way, we must be mindful indeed. If we are not mindful, then, in the burning house in our minds, ignorance will continuously reappear. If this is the case, all the karma we create will be bad karma. Any good thoughts that may arise will be eliminated by unwholesome thoughts. Unwholesome thoughts stem from ignorance, and ignorance is just like a spark.If the spark ignites, it will burn up all of our good thoughts. When our goodness is diminished, our bad karma will grow. When our bad karma increases, we create the Five Turbidities. In the macrocosm of the world around us, there are elevated levels of pollution, as well as the greenhouse effect. The four elements already out of balance and the Five Turbidities are prevalent. We all face birth, aging, illness and death, in addition to parting with those we love, meeting those we hate and the raging of the Five Aggregates.
When they come together, the Eight Sufferings are truly boundless. How can we still not recognize all this suffering? Once we recognize suffering, we must earnestly accept the Dharma. This Dharma can help us transcend love and hate. We should grasp the Dharma and let go of evil.
So, we must take the Dharma to heart. We should let go of various afflictions and unwholesome thoughts. Let us not continue to feel afflictive emotions. What we should grasp is the Buddha-Dharma, and what we should let go of are afflictions. Only by doing this can we extinguish the flames of the Three Poisons.
Otherwise, there will never peace in the burning house of the Three Realms. The Three Realms are the desire, form and formless realms. We must be careful not to give rise to desires or be enticed by forms in our external conditions. Otherwise, afflictions will continue to remain in our minds and trouble us greatly. This is the great house of our minds. So, I hope everyone will mindfully listen to the Dharma.
Do you want to be among the 10, 20 or 30? We have finally been able to receive the Buddha- Dharma. In hearing one teaching, let us realize 1000. We must always take good care of our minds and go among the people to turn the Dharma-wheel. This must be our goal as Buddhist practitioners. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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