20140526《靜思妙蓮華》煩惱生濁受法淨心（第312集）
⊙五濁障重值此時，智淺根劣昧良知，至愚至癡不安理，舉劫濁四濁齊現。
⊙「劫濁亂時，眾生垢重，慳貪嫉妒，成就諸不善根故。」《法華經方便品第二》
⊙眾生垢重：具此無量煩惱之眾生，即為惡眾生者眾，不能見容為善者。
⊙慳貪嫉妒：此惡眾生，嫉妒，貪婪，不願與人相助相利，但知相爭相害。
⊙五濁之中，以劫濁、煩惱濁、見濁為因；以眾生濁、命濁為果。
【證嚴上人開示】
從裡面走出來時，抬頭看到天空，美啊！那種很美的境界，色從遠遠的地方，就是粉紅、橘色，這樣一直抬頭看過來時，晴空萬里無雲，只是看到非常耀眼、很明朗的星與月。下弦月，月眉，遠遠的距離有一顆星，早上的月亮很美，又是一顆真是明朗的星，真的是明星伴月。
整個天空，除了遠遠的粉紅色，再來就是沒有雜染，好像一面清鏡，藍色的清鏡，真是美！真的是令人感覺到一看，心完全明朗起來，體會到佛陀如何叫做夜睹明星，能夠開悟見性，應該也是像這樣的環境。
若是我們人間的環境，會影響，也是人的心。卻是這種的環境，引起了很多複雜的聲音，人間的環境會引起了，很多複雜的見解，周圍的環境會引起了，無限量數的煩惱，這是人間凡夫的大環境。
我們現在就是處在，這種凡夫人間的大環境，那就是「五濁障重」的時刻。這已經在我們人間而言，是很長久了。
佛陀二千多年前那個時代，我們若從印度，來看他們那個時代，真的是很複雜。不只是人間國境，國土與國土之間，互相侵略的複雜，加上了宗教的複雜。常常在說佛陀的時代，九十多種的外道教。為什麼有這麼多的宗教？就是那個時代，已經開始人心煩惱重重，環境開始就是人與人之間，很多這種人禍叢生。所以有的人，開始就要如何來修行，開始有一點警覺到，警覺之後，就想要如何去修行，但是沒有一個很正確的方向，所以各立宗教。
那個時候，佛陀降生於皇宮，在皇宮，小時候開始，他所瞭解那個時代的宗教，所瞭解那個時代，人不平等，種族不平等，等等，所以這位太子產生起，應該要找出一條正確的道路。所以，出現人間的佛陀，是從那個時候，已經(那個)時代，開始在濁氣之中。所以我們過去，前面說「諸佛出於五濁惡世」。可見，我們就知道，在這個大環境中，長時間以來，就已經有濁。
五濁障重值此時
智淺根劣昧良知
至愚至癡不安理
舉劫濁四濁齊現
但是，愈來濁氣愈重。因為現在人口很多，時代轉變，思想不單純，所以，愈來愈複雜。這個大環境真的是五濁障重，是我們現在這個時間。
所以「值此時」，我們現在這個時代。現在這個時代的人是如何？「智淺根劣」，智慧很淺，人人都很淺見，只想到眼前的利，沒有想到未來。
看看放眼天下，大企業比比皆是了。因為商機非常蓬勃的發展，所以，破壞了山河大地，才開始，所以又再污染空氣。這種重重疊疊，很複雜，都是起自現代的「智淺根劣」。很淺智，只是世智聰明，沒有智慧，所以叫做「智淺」。都是聰明的世智，聰明而已，都是你爭我奪，這種的聰明。根很劣，就是欠缺善根，人人都自私自利，只想取得自己的利益，沒有去想到多少人，苦不堪的生活。
最近看到多少天災難民，也看到多少這種人禍難民，加上了在貧窮困苦，缺糧缺食，飢餓貧困的難民，看看天下，比比皆是。卻是有一群人一直在爭權奪利，這種「智淺根劣昧良知」，這都是被無明遮蓋了，蓋住了他的良知。這是「至愚至癡」，這是最愚癡的人，所做的事情不安於理。
大家若能按照人倫天理，原來人間的道理來走，那不是很好嗎？卻是，我們現在的人就是愚癡，這種欲念、無明，遮蓋了他的良知，所以所做的事情就不安於理，不照道理走。這就是叫做五濁惡世，最盛的時刻。我們舉「劫濁」，就知道「四濁齊現」。
我們前面不是說過嗎？「五濁惡世」。所以，在這五濁惡世，「（劫濁亂時，）眾生垢重，慳貪嫉妒，成就諸不善根（故）」。
劫濁亂時
眾生垢重
慳貪嫉妒
成就諸不善根故
《法華經方便品第二》
佛陀很慨歎，他就是說在此「劫濁亂時」，開始先說「劫濁」。「劫濁」就是在我們這個時間，我們這個大環境裡，這些人。所有的眾生，在「劫濁」，很亂，已經很亂，天，天氣亂了次序，四大不調了，人倫道理也亂了次序，所以父不父，子不子，家庭倫理都已經就是這樣。
這個「劫濁亂時」，那就是「眾生垢重」。因為「眾生垢重，慳貪嫉妒」等等，才會造成這個時代的亂。所以，這個時代的亂，是亂在煩惱與見解——「見濁」與「煩惱濁」。「見濁」、「煩惱濁」造成了這個時代，這種煩惱生濁，見解偏差成濁，所以造成了這種的「劫濁」，因此，就會「成就諸不善根(故)」。
這「不善根」，我們要知道，在佛陀時代，也有這樣的一段故事。在佛陀的時代，出家的人，有的很資深，有的是很資淺；資深的叫做長老，很年輕、幼小的叫做沙彌，不同。
但是，在那一天，佛陀在講經時，坐滿弟子聽法。坐在前面，有一位長老，他坐著，坐不端正，又再雙腳伸長，坐無坐相。另外一位八歲的小沙彌，也是一樣坐在佛陀前面的身邊，坐得非常的端正，真的用心在聽法。
佛陀看到資深的長老，坐不端正，聽法神不守舍，就是能看出，沒有很用心在聽法。佛陀看了，心裡很難過，所以他就應機說法，他就說：「修行，所謂早來修行叫做長老。」佛陀開始說了，「其實，我們若是不懂得，不懂得在日常生活中，若不懂用心精進，若不懂得在這個大環境，接受了所有的物質，就起了那分愛的分析，要有愛心、淨心分析，所有的環境。」
「天地萬物無不都是說法處，我們眼睛所接觸到的那個地方，都是在為我們說法，無不都是讓我們，在培養我們的心。道心不離慈、悲、喜、捨，若有慈、悲、喜、捨，懂得精進，守戒律，重師道，這樣才是，真正深習善根的修行者。」
佛陀說這樣的話之後，就告訴大家：「來，你們大家看看，在我的面前有這樣名稱為長老，有看到嗎？」大家目光集中，注視在這位坐不端正，這種坐無坐相的人。大家就說：「有。」接著，佛陀就說：「來，你們有看到嗎？前面有一位小沙彌，端嚴形相，認真聽法，有看到嗎？」大家目光又是移到，這位小沙彌的身上，大家就說：「有。」
這位小沙彌的精進，這位老長老的懈怠、墮落。佛陀就說：「是啊！修行，看看周圍的環境，要提高警覺自己的心，要好好培養善根。善根是從慈、悲、喜、捨、精進、持戒中來，人人要自我警惕。」
所以，現在這段（經）文，「眾生垢重，慳貪嫉妒」。其實，這在我們日常的生活中，人與人之間常常會犯的心態。
眾生垢重：
具此
無量煩惱之眾生
即為惡眾生者眾
不能見容為善者
我們來看「眾生垢重」。「具(此)無量煩惱之眾生」，這叫做垢很重，不只是輕輕的煩惱，是很重很重的煩惱，這叫做「惡眾生」。
這惡眾生，他就是「不能見容為善者」。他人在做善事，不但不讚歎，又再想盡辦法來毀謗，這種人就是惡眾生。自己不肯為善，見人為善，不只是不讚歎，還用種種的方法，要去破壞、去毀謗等等，這叫做惡眾生、大惡眾生。他這種就是垢重，這是很重的煩惱，想不開，自己不肯去做，還要破壞別人，還要去毀謗別人，這就是惡上加惡，這種重障之人。重障礙之人，這叫做垢重。
還有「慳貪嫉妒」。除了我們人與人之間不懂得隨喜功德，我們還同樣的不懂要成就，禮賢下士，不懂得這樣去提拔人才，又再毀謗他、嫉妒他，嫉賢妒能。
慳貪嫉妒：
此惡眾生
嫉妒 貪婪
不願與人
相助相利
但知相爭相害
看到他人優秀，他覺得比他優秀，他的心就煩惱生起，妒，妒能，別人有這麼多的功能，他就將他掩遮起來，不願意讓他浮現出來。這種埋沒人才，這種人也是叫做嫉賢妒能。還有，貪婪。這種會嫉妒人的人，都是貪自己的名、利，恐怕自己的名與利會受損，所以他就會嫉賢妒能，就是「慳貪嫉妒」。有好的法，也不肯與大家分享，有好的事情，不懂得要帶人做，這種埋沒人才，回歸來就是擔心自己受損。這叫做貪，貪自己的名，貪自己的利益，所以就埋沒人才，不肯，不願與人互相利益。
好的事情，我們常說「四攝法」，布施，還要利行，還要愛語，還要同事。我們懂得布施，好的法我們就要慷慨些，互相，我們要分享。我們要利行，這對我們修行有利益，我們要互相勉勵。人與人之間要培養「愛語」，因為每一個人都需要有人鼓勵，我們要鼓勵人，我們就要用「愛語」。這樣來「同事度」，共同做一件事情，互相分享，互相利益，互相提拔，這叫做「同事度」。
但是慳貪嫉妒者不會，不肯，又再「但知相爭相害」，彼此之間互相爭，互相害。別人比較好，我們要如何將他推掉，要如何將他掩蓋起來，將他壓下來，這都是在「慳貪嫉妒」之內。
這「五濁」，就是以劫濁、煩惱濁、見濁，這都是因。其實，剛才說過，「劫濁」是先從「煩惱濁」與「見濁」為因，造成了現在的劫，這個時代的濁氣，所以造成現代，這種人倫道德觀念，這樣一直衰微，一直(淡)薄了，所以造成了現在的「眾生濁」。人不懂得要自我清淨，不只是不能自我清淨，還自我污濁；不只是自我污濁，還要去污濁他人。所以，我們常常在說，要淨化人心。就是為了這樣，我們要淨化人心。要去淨化他人，要先淨化自己。
所以「眾生濁」，很無奈，這樣開始，就會造成了「命濁」。「眾生濁」、「命濁」為果。
現在大家，人間生活愈來精神上的壓力、環境中的煩惱、還有天災人禍等等，就是在這個人群中，產生了生命的威脅，真的「命濁」。
生命，本來生命就是在呼吸間，再加上天災、人禍等等，又現在愈來這種的病，不知道什麼(病)名，罕見病例不斷一直出現，又現在的人畜病菌交雜，這種瘟疫等等，也一直產生，這都與生命有關。所以「眾生濁」、「命濁」為果。
「煩惱濁」、「見濁」，造成了「劫濁」為因，結果就是，「眾生濁」、「命濁」，這就是果。所以這叫做「五濁」。在此「五濁惡世」，真的是苦不堪！
五濁之中
以劫濁、
煩惱濁、見濁
為因
以眾生濁、命濁
為果。
各位，我們很有幸，能夠值遇佛法。雖然佛離我們二千多年了，不過，佛法留在人間，我們用心去接受佛法，與佛住世的正法無異樣。假如我們懈怠，放縱自己，就是正法在你的面前，也變成了末法，(正)法在你的身上消失掉了。所以我們要好好時時多用心。
Explanations by Master Cheng-Yan
Subject: Afflictions Give Rise To Turbidities (煩惱生濁受法淨心)
Date: May. 26. 2014
When I walked outside and looked up at the sky, I saw how beautiful it was. In the distant part o the sky, there were shades of pink and orange. When I looked straight up, the sky was clear and cloudless. I saw only the dazzling and bright stars and moon. The crescent moon was waning, and there was a distinct star some distance from it. The moon at dawn was very beautiful, and the star beside it was also very bright. Indeed, they brought out each other’s brilliance. Aside from the pink hues in the distance, the rest of the sky was free of blemishes, like the clear surface of a mirror. This clear, blue mirror is indeed beautiful. Seeing it can really bring a sense of having complete clarity in our minds, so we can realize how the Buddha felt when He saw the morning star, became enlightened and saw His true nature. He was likely in this kind of environment. The mundane world around us can also influence our minds. This world can lead us to give rise to a complex cacophony of voices. The world around us can bring about complicated views and understandings. Our external conditions can drive us to give rise to limitless afflictions. This is the world we ordinary people live in.
We are currently living in an unenlightened state. In this era, the obstructions of the Five Turbidities are very strong. They have been in this world for a very long time. During the Buddha’s lifetime over 2000 years ago, India at that time was indeed a complicated society. Not only did these complications involve nations invading one another, there were also religious complications.
I often say that during the Buddha’s era, there were 96 non-Buddhist religions. Why were there so many religions? During that era, people’s minds were burdened by afflictions. In that environment, human interactions gave rise to many manmade disasters. So, some people decided to engage in spiritual practice. After becoming a bit more aware, they looked for ways to spiritually cultivate. However, none of them were on the right course, so many religions were established.
At that time, the Buddha was born into the palace. From a young age, he learned about the religions of that era. He also saw that, at that time, people of different castes were not treated equally. So, this prince formed the desire to seek the right path. Thus, the Buddha manifested in this world at that time, as turbidities began to arise in that era. As we previously discussed, “All Buddhas appear in the evil world of the Five Turbidities.” Looking back, we should know that the turbidities have been in this world for a very long time.
The obstructions of the Five Turbidities are very strong at this time. People with shallow wisdom and inferior roots act against their conscience. They have utmost foolishness, utmost ignorance and do not abide by principles. From the turbidity of kalpa, one can also see the other four turbidities.
The turbidities grow stronger as the population grows in size. As times change, people’s thoughts are no longer simple and pure but instead become overcomplicated.
In the world around us,the obstructions of the Five Turbidities are indeed very strong.
This is true for our present era.So,“at this time,”in this era,what are the people like？
They have “shallow wisdom and inferior roots”.People are shortsighted;they see only immediate benefits and do not think about the future.
Looking around the world, we see large corporations everywhere.Because they all want to expand their business, they destroy the mountains, rives and land, and then begin polluting the air.These many [effects] are very complicated and arise from the “shallow wisdom” of people today.Shallow wisdom means that one is clever, but not wise.Thus it is shallow.
Such worldly cleverness and intelligence is directed toward competing with others.
People with inferior roots lack roots of goodness, so they are selfish and only look after themselves.They strive for their own benefits and do not think about the many people who live with unbearable suffering.
Recently, I have seen many victims of natural disasters as well as manmade calamities.Aside from them, there are many who are poor and starving.We see this all around the world.But there are others who keep fighting for power.They have “”shallow wisdom and inferior roots.Ignorance has covered their conscience.This is “utmost foolishness and utmost ignorance”.These foolish and ignorance people do not act in line with principles.
If we could all abide by the morals and intrinsic principles of [being good people,] wouldn’t that be great?However, people today are foolish and ignorant.Their desires and ignorance have covered their conscience, so they do not abide by principles in anything that they do.This is the era when the evil world of the Five Turbidities flourish.
In the “turbidity of kalpa,” we can also “see the other four turbidities”.Haven’t we talked about this before?
So, in “the evil world of the Five Turbidities, sentient beings are heavily defiled with stinginess, greed, envy and jealousy.Thus, they develop all roots of unwholesomeness.”
The Buddha was sad.As he spoke of “the era of chaos and turbidity of kalpa,he began by talking about the “turbidity of kalpa”.” The “turbidity of kalpa”is happening right now.
This world,all the people around us and all sentient beings are in the “turbidity of kalpa”.
This is a time of disorder.The natural order of the world is disrupted,and the four elements have become imbalanced.Morals have also become unclear,so people do not
fulfill their familial roles.This is something that is happening to families.
In this era of chaos and turbidity of kalpa,“sentient beings are heavily defiled.”Because
sentient beings are heavily defiled with “stinginess,greed,envy and jealousy” they cause confusion and disorder in this era.
So, disorder arises from confusion caused by affliction and [lake of] understanding,the
turbidity of views and turbidity of affliction.These two turbidities have shaped this era.
Affliction give rise to turbidities.Incorrect understandings give rise to turbidities. So,this
creates the turbidity of kalpa.Because of this,“they develop all roots of unwholesomeness.”As for “unwholesomeness roots ,” we should know this story from
the Buddha’s lifetime.In this era,there were monastics who very experienced,and those who were very inexperienced.Those with deep wisdom were the elders,and the young
ones were novices.
But one day,as the Buddha taught,surrounded by his disciples,there was an elder in the front. He sat with poor posture and his legs outstretched.He was not sitting properly.Meanwhile,an eight-year-old novice was also seated in the front,right the Buddha.He sat very properly as he mindfully listened to the Dharma. The Buddha
saw that this experienced elder was not sitting upright or paying attention.He could tell
that he was not mindfully listening to the Dharma.When he saw this,He felt very sad and taught according this situation.
He said, “In spiritual practice,those who started earlier are called elders.”Then He said,
“Actually,in our daily living,we need to be diligent and mindful. Living in this environment,as we receive many material goods,we must begin to analyze all things around us with loving and pure minds.”Everything around us is teaching us the Dharma.
Every place our eyes make contact with can teach us the Dharma. Everything help us
train our minds.Our spiritual aspiration is inseparable from loving-kindness,
compassion,joy and equanimity.Only by diligently developing these qualities,
upholding precepts and respecting our teachers can we truly become spiritual practioners with roots of goodness.
After the Buddha said this, He told everyone, “Behold this elder who is seated before me. Do you see him?” Everyone focused their gaze on this slouching person in front of the Buddha. He was not sitting properly at all. They said, “Yes, we see him”. Then the Buddha said, “Now, do you see this person? This novice in front of me is dignified and earnestly listens to teachings. Do you see him?”
Then everyone focused their gaze on this young novice. They said, “Yes, I see him”. They saw the novice’s diligence and the elder’s indolence. The Buddha continued, “Indeed, spiritual practice is about paying attention to your surroundings and heightening your vigilance to nourish your root of goodness by developing loving-kindness, compassion, joy, equanimity, and being diligent and upholding precepts”. “Everyone should be vigilant of themselves”.
Thus, this section of the sutra states, “Sentient beings are heavily defiled with stinginess, greed, envy and jealously”. Indeed, in our daily living, these emotions often arise in our minds.
Sentient beings are heavily defiled: sentient beings with these countless afflictions make up the group of evil sentient beings. They cannot see or accept those who do good.
Let us look at “sentient beings are heavily defiled.” “Sentient beings with these countless afflictions” are “heavily defiled”. They do not simply have mild afflictions; they have very serious ones too. Thus they are “evil sentient beings”. These evil sentient beings “cannot see or accept those who do good”. When others are doing good deeds, not only do they not praise them, they do everything they can to slander them. These are evil sentient beings. They refuse to do good, and when they see people do good, not only do they not admire them, they find all kinds of way to undermine their efforts and slander them. These are sentient beings of great evil. They are heavily defiled and cannot resolve these serious afflictions, so not only do they refuse to do good themselves, they undermine people who do and slander them. Thus, they are exceedingly evil.
People with such serious obstructions are heavily defiled. There is also “stinginess, greed, envy, jealousy”. [With these afflictions] in our relationships, not do we not take joy in others’ merits, we also do not respect or help capable subordinates to succeed. They do not know how to promote the talented; instead, they are jealous of and slander them. They are envious of the successful and talented.
Stinginess, greed, envy and jealousy: These evil sentient beings are jealous and greedy. They are unwilling to help and benefit each other and only know to fight and harm each other.
When they see exceptional people who are more talented, they begin to develop afflictions out of jealously if they see others with many skills, they will try to suppress them so they cannot demonstrate their abilities. They suppress the talented as they are envious of the successful and talented. They are also greedy. Those who are jealous of others desire recognition and benefits for themselves. They fear losing their own prestige and wealth, so they envy the successful and talented. This is “stinginess, greed, envy and jealously.” When they obtain good Dharma, they refuse to share it with others. When they do good deeds, they do not encourage others to come along. They suppress the talented because they are [ultimately] afraid of loss. This comes from greed.They are greedy for recognition, for their own wealth and advantage, so they suppress the talented and are unwilling to benefit others.
As for good deeds, we often mention the four all-Embracing Virtues, which are charitable giving, beneficial conduct, loving speech and collaborative work. We should practice charitable giving and generously share good Dharma with others. We should engage in beneficial conduct because it is advantageous to our practice. We should mutually encourage one another by training ourselves to use loving speech. We all need encouragement. To encourage others, we must use “loving speech” and transform people through collaborative work. By working together on a task, we share with, benefit and support each other. This is transformation through collaborative work.
But the stingy, greedy, envious and jealous will not do this. “They only know how to fight and harm each other.” When others are better than them, they find ways to bring them down and suppress them because of suppress them because of “stinginess, greed, envy and jealousy.”
These Five Turbidities, such as turbidity of kalpa, turbidity of affliction and turbidity of view, are all causes.Indeed, as I have just said, the turbidity of kalpa comes from the turbidity of affliction. Along with the turbidity of views, these caused the turbidities in our present kalpa. In this era, the concept of morality is diminishing. As it fades, “the turbidity of sentient beings” is created.
People do not know to purify themselves. Not only can they not purify themselves, they actually defile themselves. Not only do they defile themselves, they also defile others. So, we frequently say that we must purify people’s minds. This is the reason for it. We must purify people’s minds. To purify others, we must purify ourselves. If the turbidity of sentient beings cannot to be controlled, it leads to the turbidity of life. The turbidities of sentient beings and life are effects.
Right now, we face more and more psychological pressures and afflictions from our environment, as well as manmade and natural disasters. These events are threatening our lives. This is the turbidity of life.
We live only as long as we can breathe. Now there are natural and manmade disasters, as well as more diseases. Rare diseases keep appearing. Human and animal germs are intermixing and are causing epidemics. This is all related to the way we live.
So, the turbidity of sentient beings and turbidity of life are the effects. The turbidity of affliction and turbidity of views leading to the turbidity of kalpa are the causes. The results are the turbidity of sentient beings and turbidity of life. These are the Five Turbidities. This evil world of the Five Turbidity is truly filled with unbearable suffering.
Among these Five Turbidities, the turbidity of kalpa, turbidity of affliction and turbidity of view are the causes. The turbidity of sentient beings and the
turbidity of life are the effects.
Everyone, we are all very fortunate to encounter the Buddha-Dharma. Although the Buddha lived over 2000 years ago, the Dharma has remained in the world. let us wholeheartedly accept the Buddha-Dharma, the same True Dharma He taught in His lifetime. If we become lax and indulgent, even if the right Dharma is before us, it will degenerate. It will disappear from us. Therefore, we must always be mndful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙五濁障重值此時，智淺根劣昧良知，至愚至癡不安理，舉劫濁四濁齊現。
⊙「劫濁亂時，眾生垢重，慳貪嫉妒，成就諸不善根故。」《法華經方便品第二》
⊙眾生垢重：具此無量煩惱之眾生，即為惡眾生者眾，不能見容為善者。
⊙慳貪嫉妒：此惡眾生，嫉妒，貪婪，不願與人相助相利，但知相爭相害。
⊙五濁之中，以劫濁、煩惱濁、見濁為因；以眾生濁、命濁為果。
【證嚴上人開示】
從裡面走出來時，抬頭看到天空，美啊！那種很美的境界，色從遠遠的地方，就是粉紅、橘色，這樣一直抬頭看過來時，晴空萬里無雲，只是看到非常耀眼、很明朗的星與月。下弦月，月眉，遠遠的距離有一顆星，早上的月亮很美，又是一顆真是明朗的星，真的是明星伴月。
整個天空，除了遠遠的粉紅色，再來就是沒有雜染，好像一面清鏡，藍色的清鏡，真是美！真的是令人感覺到一看，心完全明朗起來，體會到佛陀如何叫做夜睹明星，能夠開悟見性，應該也是像這樣的環境。
若是我們人間的環境，會影響，也是人的心。卻是這種的環境，引起了很多複雜的聲音，人間的環境會引起了，很多複雜的見解，周圍的環境會引起了，無限量數的煩惱，這是人間凡夫的大環境。
我們現在就是處在，這種凡夫人間的大環境，那就是「五濁障重」的時刻。這已經在我們人間而言，是很長久了。
佛陀二千多年前那個時代，我們若從印度，來看他們那個時代，真的是很複雜。不只是人間國境，國土與國土之間，互相侵略的複雜，加上了宗教的複雜。常常在說佛陀的時代，九十多種的外道教。為什麼有這麼多的宗教？就是那個時代，已經開始人心煩惱重重，環境開始就是人與人之間，很多這種人禍叢生。所以有的人，開始就要如何來修行，開始有一點警覺到，警覺之後，就想要如何去修行，但是沒有一個很正確的方向，所以各立宗教。
那個時候，佛陀降生於皇宮，在皇宮，小時候開始，他所瞭解那個時代的宗教，所瞭解那個時代，人不平等，種族不平等，等等，所以這位太子產生起，應該要找出一條正確的道路。所以，出現人間的佛陀，是從那個時候，已經(那個)時代，開始在濁氣之中。所以我們過去，前面說「諸佛出於五濁惡世」。可見，我們就知道，在這個大環境中，長時間以來，就已經有濁。
五濁障重值此時
智淺根劣昧良知
至愚至癡不安理
舉劫濁四濁齊現
但是，愈來濁氣愈重。因為現在人口很多，時代轉變，思想不單純，所以，愈來愈複雜。這個大環境真的是五濁障重，是我們現在這個時間。
所以「值此時」，我們現在這個時代。現在這個時代的人是如何？「智淺根劣」，智慧很淺，人人都很淺見，只想到眼前的利，沒有想到未來。
看看放眼天下，大企業比比皆是了。因為商機非常蓬勃的發展，所以，破壞了山河大地，才開始，所以又再污染空氣。這種重重疊疊，很複雜，都是起自現代的「智淺根劣」。很淺智，只是世智聰明，沒有智慧，所以叫做「智淺」。都是聰明的世智，聰明而已，都是你爭我奪，這種的聰明。根很劣，就是欠缺善根，人人都自私自利，只想取得自己的利益，沒有去想到多少人，苦不堪的生活。
最近看到多少天災難民，也看到多少這種人禍難民，加上了在貧窮困苦，缺糧缺食，飢餓貧困的難民，看看天下，比比皆是。卻是有一群人一直在爭權奪利，這種「智淺根劣昧良知」，這都是被無明遮蓋了，蓋住了他的良知。這是「至愚至癡」，這是最愚癡的人，所做的事情不安於理。
大家若能按照人倫天理，原來人間的道理來走，那不是很好嗎？卻是，我們現在的人就是愚癡，這種欲念、無明，遮蓋了他的良知，所以所做的事情就不安於理，不照道理走。這就是叫做五濁惡世，最盛的時刻。我們舉「劫濁」，就知道「四濁齊現」。
我們前面不是說過嗎？「五濁惡世」。所以，在這五濁惡世，「（劫濁亂時，）眾生垢重，慳貪嫉妒，成就諸不善根（故）」。
劫濁亂時
眾生垢重
慳貪嫉妒
成就諸不善根故
《法華經方便品第二》
佛陀很慨歎，他就是說在此「劫濁亂時」，開始先說「劫濁」。「劫濁」就是在我們這個時間，我們這個大環境裡，這些人。所有的眾生，在「劫濁」，很亂，已經很亂，天，天氣亂了次序，四大不調了，人倫道理也亂了次序，所以父不父，子不子，家庭倫理都已經就是這樣。
這個「劫濁亂時」，那就是「眾生垢重」。因為「眾生垢重，慳貪嫉妒」等等，才會造成這個時代的亂。所以，這個時代的亂，是亂在煩惱與見解——「見濁」與「煩惱濁」。「見濁」、「煩惱濁」造成了這個時代，這種煩惱生濁，見解偏差成濁，所以造成了這種的「劫濁」，因此，就會「成就諸不善根(故)」。
這「不善根」，我們要知道，在佛陀時代，也有這樣的一段故事。在佛陀的時代，出家的人，有的很資深，有的是很資淺；資深的叫做長老，很年輕、幼小的叫做沙彌，不同。
但是，在那一天，佛陀在講經時，坐滿弟子聽法。坐在前面，有一位長老，他坐著，坐不端正，又再雙腳伸長，坐無坐相。另外一位八歲的小沙彌，也是一樣坐在佛陀前面的身邊，坐得非常的端正，真的用心在聽法。
佛陀看到資深的長老，坐不端正，聽法神不守舍，就是能看出，沒有很用心在聽法。佛陀看了，心裡很難過，所以他就應機說法，他就說：「修行，所謂早來修行叫做長老。」佛陀開始說了，「其實，我們若是不懂得，不懂得在日常生活中，若不懂用心精進，若不懂得在這個大環境，接受了所有的物質，就起了那分愛的分析，要有愛心、淨心分析，所有的環境。」
「天地萬物無不都是說法處，我們眼睛所接觸到的那個地方，都是在為我們說法，無不都是讓我們，在培養我們的心。道心不離慈、悲、喜、捨，若有慈、悲、喜、捨，懂得精進，守戒律，重師道，這樣才是，真正深習善根的修行者。」
佛陀說這樣的話之後，就告訴大家：「來，你們大家看看，在我的面前有這樣名稱為長老，有看到嗎？」大家目光集中，注視在這位坐不端正，這種坐無坐相的人。大家就說：「有。」接著，佛陀就說：「來，你們有看到嗎？前面有一位小沙彌，端嚴形相，認真聽法，有看到嗎？」大家目光又是移到，這位小沙彌的身上，大家就說：「有。」
這位小沙彌的精進，這位老長老的懈怠、墮落。佛陀就說：「是啊！修行，看看周圍的環境，要提高警覺自己的心，要好好培養善根。善根是從慈、悲、喜、捨、精進、持戒中來，人人要自我警惕。」
所以，現在這段（經）文，「眾生垢重，慳貪嫉妒」。其實，這在我們日常的生活中，人與人之間常常會犯的心態。
眾生垢重：
具此
無量煩惱之眾生
即為惡眾生者眾
不能見容為善者
我們來看「眾生垢重」。「具(此)無量煩惱之眾生」，這叫做垢很重，不只是輕輕的煩惱，是很重很重的煩惱，這叫做「惡眾生」。
這惡眾生，他就是「不能見容為善者」。他人在做善事，不但不讚歎，又再想盡辦法來毀謗，這種人就是惡眾生。自己不肯為善，見人為善，不只是不讚歎，還用種種的方法，要去破壞、去毀謗等等，這叫做惡眾生、大惡眾生。他這種就是垢重，這是很重的煩惱，想不開，自己不肯去做，還要破壞別人，還要去毀謗別人，這就是惡上加惡，這種重障之人。重障礙之人，這叫做垢重。
還有「慳貪嫉妒」。除了我們人與人之間不懂得隨喜功德，我們還同樣的不懂要成就，禮賢下士，不懂得這樣去提拔人才，又再毀謗他、嫉妒他，嫉賢妒能。
慳貪嫉妒：
此惡眾生
嫉妒 貪婪
不願與人
相助相利
但知相爭相害
看到他人優秀，他覺得比他優秀，他的心就煩惱生起，妒，妒能，別人有這麼多的功能，他就將他掩遮起來，不願意讓他浮現出來。這種埋沒人才，這種人也是叫做嫉賢妒能。還有，貪婪。這種會嫉妒人的人，都是貪自己的名、利，恐怕自己的名與利會受損，所以他就會嫉賢妒能，就是「慳貪嫉妒」。有好的法，也不肯與大家分享，有好的事情，不懂得要帶人做，這種埋沒人才，回歸來就是擔心自己受損。這叫做貪，貪自己的名，貪自己的利益，所以就埋沒人才，不肯，不願與人互相利益。
好的事情，我們常說「四攝法」，布施，還要利行，還要愛語，還要同事。我們懂得布施，好的法我們就要慷慨些，互相，我們要分享。我們要利行，這對我們修行有利益，我們要互相勉勵。人與人之間要培養「愛語」，因為每一個人都需要有人鼓勵，我們要鼓勵人，我們就要用「愛語」。這樣來「同事度」，共同做一件事情，互相分享，互相利益，互相提拔，這叫做「同事度」。
但是慳貪嫉妒者不會，不肯，又再「但知相爭相害」，彼此之間互相爭，互相害。別人比較好，我們要如何將他推掉，要如何將他掩蓋起來，將他壓下來，這都是在「慳貪嫉妒」之內。
這「五濁」，就是以劫濁、煩惱濁、見濁，這都是因。其實，剛才說過，「劫濁」是先從「煩惱濁」與「見濁」為因，造成了現在的劫，這個時代的濁氣，所以造成現代，這種人倫道德觀念，這樣一直衰微，一直(淡)薄了，所以造成了現在的「眾生濁」。人不懂得要自我清淨，不只是不能自我清淨，還自我污濁；不只是自我污濁，還要去污濁他人。所以，我們常常在說，要淨化人心。就是為了這樣，我們要淨化人心。要去淨化他人，要先淨化自己。
所以「眾生濁」，很無奈，這樣開始，就會造成了「命濁」。「眾生濁」、「命濁」為果。
現在大家，人間生活愈來精神上的壓力、環境中的煩惱、還有天災人禍等等，就是在這個人群中，產生了生命的威脅，真的「命濁」。
生命，本來生命就是在呼吸間，再加上天災、人禍等等，又現在愈來這種的病，不知道什麼(病)名，罕見病例不斷一直出現，又現在的人畜病菌交雜，這種瘟疫等等，也一直產生，這都與生命有關。所以「眾生濁」、「命濁」為果。
「煩惱濁」、「見濁」，造成了「劫濁」為因，結果就是，「眾生濁」、「命濁」，這就是果。所以這叫做「五濁」。在此「五濁惡世」，真的是苦不堪！
五濁之中
以劫濁、
煩惱濁、見濁
為因
以眾生濁、命濁
為果。
各位，我們很有幸，能夠值遇佛法。雖然佛離我們二千多年了，不過，佛法留在人間，我們用心去接受佛法，與佛住世的正法無異樣。假如我們懈怠，放縱自己，就是正法在你的面前，也變成了末法，(正)法在你的身上消失掉了。所以我們要好好時時多用心。
Explanations by Master Cheng-Yan
Subject: Afflictions Give Rise To Turbidities (煩惱生濁受法淨心)
Date: May. 26. 2014
When I walked outside and looked up at the sky, I saw how beautiful it was. In the distant part o the sky, there were shades of pink and orange. When I looked straight up, the sky was clear and cloudless. I saw only the dazzling and bright stars and moon. The crescent moon was waning, and there was a distinct star some distance from it. The moon at dawn was very beautiful, and the star beside it was also very bright. Indeed, they brought out each other’s brilliance. Aside from the pink hues in the distance, the rest of the sky was free of blemishes, like the clear surface of a mirror. This clear, blue mirror is indeed beautiful. Seeing it can really bring a sense of having complete clarity in our minds, so we can realize how the Buddha felt when He saw the morning star, became enlightened and saw His true nature. He was likely in this kind of environment. The mundane world around us can also influence our minds. This world can lead us to give rise to a complex cacophony of voices. The world around us can bring about complicated views and understandings. Our external conditions can drive us to give rise to limitless afflictions. This is the world we ordinary people live in.
We are currently living in an unenlightened state. In this era, the obstructions of the Five Turbidities are very strong. They have been in this world for a very long time. During the Buddha’s lifetime over 2000 years ago, India at that time was indeed a complicated society. Not only did these complications involve nations invading one another, there were also religious complications.
I often say that during the Buddha’s era, there were 96 non-Buddhist religions. Why were there so many religions? During that era, people’s minds were burdened by afflictions. In that environment, human interactions gave rise to many manmade disasters. So, some people decided to engage in spiritual practice. After becoming a bit more aware, they looked for ways to spiritually cultivate. However, none of them were on the right course, so many religions were established.
At that time, the Buddha was born into the palace. From a young age, he learned about the religions of that era. He also saw that, at that time, people of different castes were not treated equally. So, this prince formed the desire to seek the right path. Thus, the Buddha manifested in this world at that time, as turbidities began to arise in that era. As we previously discussed, “All Buddhas appear in the evil world of the Five Turbidities.” Looking back, we should know that the turbidities have been in this world for a very long time.
The obstructions of the Five Turbidities are very strong at this time. People with shallow wisdom and inferior roots act against their conscience. They have utmost foolishness, utmost ignorance and do not abide by principles. From the turbidity of kalpa, one can also see the other four turbidities.
The turbidities grow stronger as the population grows in size. As times change, people’s thoughts are no longer simple and pure but instead become overcomplicated.
In the world around us,the obstructions of the Five Turbidities are indeed very strong.
This is true for our present era.So,“at this time,”in this era,what are the people like？
They have “shallow wisdom and inferior roots”.People are shortsighted;they see only immediate benefits and do not think about the future.
Looking around the world, we see large corporations everywhere.Because they all want to expand their business, they destroy the mountains, rives and land, and then begin polluting the air.These many [effects] are very complicated and arise from the “shallow wisdom” of people today.Shallow wisdom means that one is clever, but not wise.Thus it is shallow.
Such worldly cleverness and intelligence is directed toward competing with others.
People with inferior roots lack roots of goodness, so they are selfish and only look after themselves.They strive for their own benefits and do not think about the many people who live with unbearable suffering.
Recently, I have seen many victims of natural disasters as well as manmade calamities.Aside from them, there are many who are poor and starving.We see this all around the world.But there are others who keep fighting for power.They have “”shallow wisdom and inferior roots.Ignorance has covered their conscience.This is “utmost foolishness and utmost ignorance”.These foolish and ignorance people do not act in line with principles.
If we could all abide by the morals and intrinsic principles of [being good people,] wouldn’t that be great?However, people today are foolish and ignorant.Their desires and ignorance have covered their conscience, so they do not abide by principles in anything that they do.This is the era when the evil world of the Five Turbidities flourish.
In the “turbidity of kalpa,” we can also “see the other four turbidities”.Haven’t we talked about this before?
So, in “the evil world of the Five Turbidities, sentient beings are heavily defiled with stinginess, greed, envy and jealousy.Thus, they develop all roots of unwholesomeness.”
The Buddha was sad.As he spoke of “the era of chaos and turbidity of kalpa,he began by talking about the “turbidity of kalpa”.” The “turbidity of kalpa”is happening right now.
This world,all the people around us and all sentient beings are in the “turbidity of kalpa”.
This is a time of disorder.The natural order of the world is disrupted,and the four elements have become imbalanced.Morals have also become unclear,so people do not
fulfill their familial roles.This is something that is happening to families.
In this era of chaos and turbidity of kalpa,“sentient beings are heavily defiled.”Because
sentient beings are heavily defiled with “stinginess,greed,envy and jealousy” they cause confusion and disorder in this era.
So, disorder arises from confusion caused by affliction and [lake of] understanding,the
turbidity of views and turbidity of affliction.These two turbidities have shaped this era.
Affliction give rise to turbidities.Incorrect understandings give rise to turbidities. So,this
creates the turbidity of kalpa.Because of this,“they develop all roots of unwholesomeness.”As for “unwholesomeness roots ,” we should know this story from
the Buddha’s lifetime.In this era,there were monastics who very experienced,and those who were very inexperienced.Those with deep wisdom were the elders,and the young
ones were novices.
But one day,as the Buddha taught,surrounded by his disciples,there was an elder in the front. He sat with poor posture and his legs outstretched.He was not sitting properly.Meanwhile,an eight-year-old novice was also seated in the front,right the Buddha.He sat very properly as he mindfully listened to the Dharma. The Buddha
saw that this experienced elder was not sitting upright or paying attention.He could tell
that he was not mindfully listening to the Dharma.When he saw this,He felt very sad and taught according this situation.
He said, “In spiritual practice,those who started earlier are called elders.”Then He said,
“Actually,in our daily living,we need to be diligent and mindful. Living in this environment,as we receive many material goods,we must begin to analyze all things around us with loving and pure minds.”Everything around us is teaching us the Dharma.
Every place our eyes make contact with can teach us the Dharma. Everything help us
train our minds.Our spiritual aspiration is inseparable from loving-kindness,
compassion,joy and equanimity.Only by diligently developing these qualities,
upholding precepts and respecting our teachers can we truly become spiritual practioners with roots of goodness.
After the Buddha said this, He told everyone, “Behold this elder who is seated before me. Do you see him?” Everyone focused their gaze on this slouching person in front of the Buddha. He was not sitting properly at all. They said, “Yes, we see him”. Then the Buddha said, “Now, do you see this person? This novice in front of me is dignified and earnestly listens to teachings. Do you see him?”
Then everyone focused their gaze on this young novice. They said, “Yes, I see him”. They saw the novice’s diligence and the elder’s indolence. The Buddha continued, “Indeed, spiritual practice is about paying attention to your surroundings and heightening your vigilance to nourish your root of goodness by developing loving-kindness, compassion, joy, equanimity, and being diligent and upholding precepts”. “Everyone should be vigilant of themselves”.
Thus, this section of the sutra states, “Sentient beings are heavily defiled with stinginess, greed, envy and jealously”. Indeed, in our daily living, these emotions often arise in our minds.
Sentient beings are heavily defiled: sentient beings with these countless afflictions make up the group of evil sentient beings. They cannot see or accept those who do good.
Let us look at “sentient beings are heavily defiled.” “Sentient beings with these countless afflictions” are “heavily defiled”. They do not simply have mild afflictions; they have very serious ones too. Thus they are “evil sentient beings”. These evil sentient beings “cannot see or accept those who do good”. When others are doing good deeds, not only do they not praise them, they do everything they can to slander them. These are evil sentient beings. They refuse to do good, and when they see people do good, not only do they not admire them, they find all kinds of way to undermine their efforts and slander them. These are sentient beings of great evil. They are heavily defiled and cannot resolve these serious afflictions, so not only do they refuse to do good themselves, they undermine people who do and slander them. Thus, they are exceedingly evil.
People with such serious obstructions are heavily defiled. There is also “stinginess, greed, envy, jealousy”. [With these afflictions] in our relationships, not do we not take joy in others’ merits, we also do not respect or help capable subordinates to succeed. They do not know how to promote the talented; instead, they are jealous of and slander them. They are envious of the successful and talented.
Stinginess, greed, envy and jealousy: These evil sentient beings are jealous and greedy. They are unwilling to help and benefit each other and only know to fight and harm each other.
When they see exceptional people who are more talented, they begin to develop afflictions out of jealously if they see others with many skills, they will try to suppress them so they cannot demonstrate their abilities. They suppress the talented as they are envious of the successful and talented. They are also greedy. Those who are jealous of others desire recognition and benefits for themselves. They fear losing their own prestige and wealth, so they envy the successful and talented. This is “stinginess, greed, envy and jealously.” When they obtain good Dharma, they refuse to share it with others. When they do good deeds, they do not encourage others to come along. They suppress the talented because they are [ultimately] afraid of loss. This comes from greed.They are greedy for recognition, for their own wealth and advantage, so they suppress the talented and are unwilling to benefit others.
As for good deeds, we often mention the four all-Embracing Virtues, which are charitable giving, beneficial conduct, loving speech and collaborative work. We should practice charitable giving and generously share good Dharma with others. We should engage in beneficial conduct because it is advantageous to our practice. We should mutually encourage one another by training ourselves to use loving speech. We all need encouragement. To encourage others, we must use “loving speech” and transform people through collaborative work. By working together on a task, we share with, benefit and support each other. This is transformation through collaborative work.
But the stingy, greedy, envious and jealous will not do this. “They only know how to fight and harm each other.” When others are better than them, they find ways to bring them down and suppress them because of suppress them because of “stinginess, greed, envy and jealousy.”
These Five Turbidities, such as turbidity of kalpa, turbidity of affliction and turbidity of view, are all causes.Indeed, as I have just said, the turbidity of kalpa comes from the turbidity of affliction. Along with the turbidity of views, these caused the turbidities in our present kalpa. In this era, the concept of morality is diminishing. As it fades, “the turbidity of sentient beings” is created.
People do not know to purify themselves. Not only can they not purify themselves, they actually defile themselves. Not only do they defile themselves, they also defile others. So, we frequently say that we must purify people’s minds. This is the reason for it. We must purify people’s minds. To purify others, we must purify ourselves. If the turbidity of sentient beings cannot to be controlled, it leads to the turbidity of life. The turbidities of sentient beings and life are effects.
Right now, we face more and more psychological pressures and afflictions from our environment, as well as manmade and natural disasters. These events are threatening our lives. This is the turbidity of life.
We live only as long as we can breathe. Now there are natural and manmade disasters, as well as more diseases. Rare diseases keep appearing. Human and animal germs are intermixing and are causing epidemics. This is all related to the way we live.
So, the turbidity of sentient beings and turbidity of life are the effects. The turbidity of affliction and turbidity of views leading to the turbidity of kalpa are the causes. The results are the turbidity of sentient beings and turbidity of life. These are the Five Turbidities. This evil world of the Five Turbidity is truly filled with unbearable suffering.
Among these Five Turbidities, the turbidity of kalpa, turbidity of affliction and turbidity of view are the causes. The turbidity of sentient beings and the
turbidity of life are the effects.
Everyone, we are all very fortunate to encounter the Buddha-Dharma. Although the Buddha lived over 2000 years ago, the Dharma has remained in the world. let us wholeheartedly accept the Buddha-Dharma, the same True Dharma He taught in His lifetime. If we become lax and indulgent, even if the right Dharma is before us, it will degenerate. It will disappear from us. Therefore, we must always be mndful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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