20150414《靜思妙蓮華》欲令眾生得安穩 (第543集)
（法華經•譬喻品第三）
⊙「不忍眾生苦，得自在安穩樂；不為四顛倒暴風所動，名穩；諸善念增長，眾生解苦得樂；三乘受法子，覺有情分佛憂。」
⊙四倒：無常為常，無樂為樂，無我為我，不淨為淨。
⊙「長者諸子，若十、二十、或至三十，在此宅中。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》
⊙謂長者見火焚宅，而自己安然得出於火宅之門，得安隱處。
⊙而長者見諸子戀著於戲樂，苦來逼身，不知遠離遭火燒灼之苦，於是衷心起大悲念。
⊙明如來悲智明鑑眾生為五濁、八苦之所迫逼，如火焚燒猶戀著不離，父視子而起悲念應機救拔。
⊙然佛究竟住寂光地，不為煩惱之火所灼，更何驚怖之有。
【證嚴上人開示】
「不忍眾生苦，得自在安穩樂；不為四顛倒暴風所動，名穩；諸善念增長，眾生解苦得樂；三乘受法子，覺有情分佛憂。」
不忍眾生苦
得自在安穩樂
不為四顛倒
暴風所動
名穩
諸善念增長
眾生解苦得樂
三乘受法子
覺有情 分佛憂
佛陀「不忍眾生苦，得自在安穩樂」。因為眾生苦，佛陀不忍心，佛陀本來已經是解脫了，世間一切種種苦，老早佛陀覺悟了，但是為了眾生，還是隨順眾生，人間，倒駕慈航，來來回回。同樣在這個人間，生、老、病、死，用這樣身形來施教，無非就是要示範，讓眾生瞭解，苦難中，我們有一項，自在、不受生死煩惱所苦。
這佛陀本來不必再來人間，只是為眾生而來人間。所以這是佛陀的不忍，不忍眾生在受苦，而自己得自在、受安穩的快樂，這是佛陀不忍，所以他才要再來人間。
「不為四顛倒暴風所動」，就是名叫做「穩」。我們眾生就是因為有顛倒，所以才會惹起了暴風來動，讓我們不安穩。是什麼讓我們顛倒？那就是「常樂我淨」。
無常，我們凡夫，將它認為是「常」。世間的形象，哪一項是常住？一切器世間無住相。從我們自己的身體，我們就知道。幾年前頭髮都是黑的，不知頭髮什麼時候白了？幾天前才剪的指甲，怎麼又長了？我們不知。這就是「無常」，它還是在行蘊中。人的身體是這樣，器世間一切一切的東西，哪一項不是「無常」呢？凡夫以為有「常」，所以這樣佔有、貪著等等，造作種種的業力。所以「無常」，以為「常」，實在世間是苦，以為是「樂」。
我們凡夫對這些境界，我們無法去體會，只是執著在「四倒」──無常以為常、無樂以為樂、無我以為有我、不淨以為淨，像這樣，這是四種顛倒。
四倒：
無常為常
無樂為樂
無我為我
不淨為淨
所以，有了這四種顛倒，我們就無明暴風這種暴風就動了，我們哪有辦法安穩下來呢？一念起，貪、瞋、癡，無明生了，既然是這樣，我們無法能安穩。所以說，我們要「不為四顛倒暴風所動」，我們不要被這「四顛倒」的暴風、無明，來搖動我們，若能這樣就能安穩。這必定要去除了這四項的顛倒，回歸了覺悟的四項，常、樂、我、淨；回歸我們永恆真如本性，回歸我們不受煩惱，來擾動我們的身、心；回歸我們的本性，回歸我們的大我與宇宙，會合在一起；啟動我們的慧命，真如本性，回歸到智慧覺海，能夠體會一切；回歸到我們那分清淨無染、靜寂的境界。若這樣，我們就叫做安穩了。
「諸善念增長」。我們若不受這「四顛倒」，來搖動我們，自然我們就可以，行善、造福、結好緣，世間，入人群中去，真正為人群付出。這種「諸善念增長，眾生解苦得樂」，使令眾生都可以和我們一樣，不受「四顛倒」動搖，讓我們很安穩自在。我們有這樣的心得，我們也可以與眾生分享，這種「解苦得樂」。解開了這個苦，煩惱、雜念等等的苦，看開了人世間生、老、病、死、求不得、怨憎會等等、(愛別離)、五蘊熾盛的苦，完全去除，那就能夠得到「解苦得樂」。
所以「三乘受法的法子，覺有情分佛憂」。三乘，那就是，已經聽聞佛法的人。不論你現在初學，聽佛法也要用心接受。或者是佛法已經瞭解了，「一切唯心造」，將自己的心照顧好，不要去惹是生非，來成煩惱、執著。這樣的心顧好，才能夠再進一步，菩提覺道，覺有情者，自覺、覺他，入人群中去度化眾生。若能夠這樣，就是代替佛陀來分憂。
佛陀來人間為一大事因緣，辛辛苦苦，無非就是要眾生，人人能夠體會、能夠覺悟，能夠真正入人群中再度化，輾轉相度去轉法輪。這是佛陀的期待。不過，我們人人，要懂得把握時間，佛法，我們若沒有現在及時來信受，到底要等什麼時候呢？
在佛陀的時代，佛陀在摩竭陀國的時候，有一位遠途來，新出家沒多久，年輕的比丘，他想要來到佛的地方，請示佛法，但是路途遙遠，所以他一路走過來，營養失調，但是，一心精進，就是要到佛前，聽聞佛法。但是，還未到城內，就在城外的邊緣，這位比丘就病倒了。這個消息，跟隨佛陀身邊的比丘聽到了，趕緊回去，到精舍，求請佛陀能去看看他否？佛陀就在那天的黃昏，他就到城外，在那個客僧所安住的地方去看，果然，這位年輕的比丘，病得很重。
比丘，年輕的比丘，聽到佛陀來了，很用力想要起來，在那裡掙扎要起來，佛陀趕緊制止他：「請安住，不必動。」讓這位年輕的比丘很感動。佛陀就問他：「現在身體如何？還堪得忍耐嗎？」這位年輕的比丘就說：「一天比一天更加難受，實在是不堪忍耐。」佛陀就又問他：「那你這樣有什麼樣的後悔嗎？」這年輕的比丘回答：「確實，佛陀，我有後悔。」
佛陀就問：「你有什麼後悔呢？」他說：「我這麼年輕，聽聞了佛法，我發心我出家了，但是離佛那麼遙遠，一心一志，希望我能夠從遙遠的地方，來接近佛陀，聽聞佛開示，親身能夠親聞佛法入心。但是，我還這麼年輕，佛法還沒聽到，我這個身體就這樣，所以我懊惱。」佛陀就說：「來，你且安心。我先問你，你的眼根接觸到外面，是不是眼根接觸到外面，有生這個眼識？」
「是啊，佛陀，外面的境界就是因為，我的眼根去緣，接觸，所以外面的『色』入我的心來。」佛陀就說：「假如你沒有眼根，這樣與外面的『色』是不是有隔絕？」「是啊，我若沒有眼根，和外面就能隔絕。」佛陀就說：「有眼根，若沒有眼識，有辦法分別外面的境界嗎？」「是啊，佛陀，有眼根，若沒有，眼識，就不會緣外面的境界。」
佛陀就說：「是，若沒有眼根緣外面的境界，若這樣，就沒有煩惱。這種因為眼根接觸到外面的塵境，所以匯納來了種種形形色色，入這個眼識，讓我們的心在擾動。其實，不只是眼識，耳、鼻、舌、身，全都是有根與外面的塵，互相接觸，所以才有受、想、行、識。這樣，這個道理你瞭解嗎？」
年輕的比丘，他忽然間好像什麼都覺悟了，「是啊，佛陀，我瞭解了，就是因為眼、耳、鼻、舌、身，緣著外面的境界，匯入了這個意，這個意擾動了我所有的識，所以造作了種種煩惱的因緣。就是來自於五根、五塵、五識，才會讓我身心起了，顛倒、動亂、煩惱的心。」佛陀帶著微笑，就向比丘說：「安心吧，你已經瞭解了。」比丘也會心一笑，佛陀就這樣離開了。
佛陀離開，比丘目送佛陀離開，眼睛閉起來就往生了。這個消息，之後又傳到佛陀的地方，比丘向佛陀說：「佛陀，那位青年比丘，從佛陀離開之後，他就往生了，但是聽說非常的安詳。」佛陀就說：「是啊！他已經身心入寂靜的境界了，是一位不可多得利根上智的人。」
我們是不是，同樣有這樣的利根呢？佛陀的三乘弟子，分別的就是，上根機、中根機、下根機，不過，他有那個因緣，來接觸佛法，五趣雜居的眾生，就沒有那麼幸運了。不論是天、人、地獄、餓鬼、畜生，是不是有因緣接觸佛法呢？不一定。但是「三十子」，是已經接近佛法了。而能夠接近佛法，是不是上根智來接受呢？要不然，光是聲聞——耳聽、耳聞，卻無法體會到，那還是鈍根機。
所以，這個長者，三界火宅，這個大火宅裡面的這位長者，已經感覺到了，這個大火已經從四面起了，所以驚怖。
長者諸子
若十、二十、
或至三十
在此宅中
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》
接下來就說，「而作是念」。大長者就是佛，他就是這樣念，心裡這樣想：「我雖能於此所燒之門安隱得出。」長者這樣想，看到這個火在燒，其實老早這位就很安全，在外面，火還沒有燒，長者就已經在外面了，但是看到這個火，這樣那間大房子在燒，看到眾生苦，長者就是悲心起。看到這些不能夠很受教，不曉得即時出離，這是讓他很擔憂。自己是已經老早，就離開這個大宅，但是還是又再掛心，大宅裡面這麼多的眾生。所以他自己已經出大宅的門了，就是安穩，所住的是在安穩樂處，安穩樂處，這是佛陀的宮宅。
謂長者見火焚宅
而自己安然
得出於火宅之門
得安隱處
他的心已經在大宇宙間，與世間，器世間一切，完全都脫離，只是覺悟的智慧不忍心，那個悲心，看到這個大宅裡面，這些孩子與眷屬。無論如何，還是三界導師，對這個大宅的眾生還是很掛心。看到這裡面的孩子，戀著嬉戲，明明火就燒起來，這些孩子還在那裡玩，「苦來逼身，不知遠離遭火燒灼之苦」，因此從內心生起了大悲念。
而長者見諸子
戀著於戲樂
苦來逼身
不知遠離
遭火燒灼之苦
於是衷心
起大悲念
這就是表示，如來悲智，明鑑眾生被五濁、八苦所迫逼，就像火在燒，還同樣戀著不離。
明如來悲智
明鑑眾生
為五濁、八苦
之所迫逼
如火焚燒
猶戀著不離
父視子而起悲念應機救拔
如一位父親，譬喻一位父親，看到孩子還在那裡在貪戀，在那裡還在放蕩遊戲，這不忍心，所以開始就要應機救拔，開始要設法，要如何來，將他一一救拔出來。
我們應該都要很清楚，佛陀已經是，究竟住於常寂光土，那是已經取入涅槃了。在他自己的境界裡，既然能夠安然自在，沒有受這些煩惱所困擾，所以他不驚、不怖。
然佛究竟
住寂光地
不為煩惱之火所灼
更何驚怖之有
若在他自己的境界，卻是為眾生而驚怖，為眾生這個善一直減少，惡一直增加，這是大覺者的憂、的怖。驚怖、擔憂，「煩佬」，若是對他自己，是已經安然自在了。所以，「佛以苦眾生苦，樂於眾生樂(樂眾生樂)」，看到眾生快樂，佛歡喜；看到眾生受苦，佛悲。所以佛陀就是，三界導師、四生慈父，是大慈悲父，這就是譬喻，「長者是為諸子而驚怖」，是為這些孩子而驚而怖，這就是長者的大慈悲。
各位，學佛，總是要真真正正體會，佛陀的心懷。佛陀用種種方法，讓我們知道無常，讓我們知道是苦，讓我們知道是空、是無我。用種種的方法，用方便法，這樣一一教化我們，最後回歸於一實相的真理，那就是人人可成佛，人人回歸如來本性。我們應該要去體會，大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Enabling Sentient Beings to Reach Stability (欲令眾生得安穩)
Date: April.14. 2015
“The Buddha could not bear for sentient beings to suffer while He had attained freedom, peace and joy. Not being swayed by the violent winds of the Four Inverted Views is what we call stability. When they develop more wholesome thoughts, they can be freed of suffering and attain joy. The [Dharma-]children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden.”
The Buddha “could not bear to sentient beings to suffer while He had attained freedom, peace and joy.” Because sentient beings were suffering, the Buddha could not [simply do nothing]. The Buddha Himself had already transcended all suffering in this world. Many ages ago, He had attained enlightenment. But for the sake of sentient beings, He adapted to [their needs] and repeatedly steered the ship of compassion back to the human realm. While in this world, He also went through birth, aging, illness and death. He used His physical manifestations as teachings, all for the purpose of demonstrating and helping sentient beings understand that amidst suffering, they can freed from one kind, the afflictions of cyclic existence. The Buddha did not have to come to the world. He came to this world for our sake. This is because He could not bear to let us suffer while He had attained freedom and the joy of safely and stability. Because of this sense of compassion, the Buddha returned to this world.
“Not being swayed by the violent winds of the Four Inverted Views” is what we call “stability”. Because we sentient beings have confused and inverted views, we have stirred up violent winds. So, we do not feel at peace. What causes our confusion? “Permanence, joy, self and purity.” We unenlightened beings regard impermanence as permanence. Is there anything in this world that is permanent? Nothing in the realm of physical existence lasts forever. Just by observing our bodies, we can learn this. A few years ago, your hair was black. When did your hair turn white? Look at the nails you cut just a few days ago. How did they get to be long again? We have no idea. This is all impermanence, a constant process of infinitesimal changes.
This applies to the human body, and in the entire realm of physical existence, is there anything that is not impermanent? Ordinary people believe there is “permanence,” so they try to possess and greedily cling to things, thus creating various kinds of karma. This is the result of regarding “impermanence” as “permanence”. Although the world is actually full of suffering, we regard it as joyful. We ordinary people are not able to experience the truth of these states because we cling to the Four Inverted Views,
“clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existent self as self and clinging to what is impure as pure.”
These are four kinds of confusion. The Four Inverted Views create violent winds of ignorance in our minds. When these kinds of violent winds are blowing, how can we find any stability?
Once a thought stirs and gives rise to greed, anger and delusion, we will not be able to find any stability. Therefore, we must “[not be] swayed by the violent winds of the Four Inverted Views.” We must not let the Four Inverted Views’ violent winds, that ignorance, disturb or trouble us. If we can avoid that, our minds will be stable. This is why we must eliminate the Four Inverted Views and return to an awakened state of permanence, joy, self and purity. We must return to our everlasting intrinsic nature of True Suchness, to a state where afflictions will not trouble our bodies and minds. We must return to our intrinsic nature, to the greater self where we are one with the universe. By awakening our wisdom-life and our true nature, we will return to our ocean of enlightened wisdom and be able to comprehend everything.By returning to this pure, undefiled and tranquil state, we will have stability.
“They develop more wholesome thoughts.”If we do not allow the Four Inverted Views to disturb us, we can naturally do good deeds, benefit others and form good karmic connections.We can go among people and truly give of ourselves for their benefit.“When they develop more wholesome thoughts, they can be freed of suffering and attain joy.”
We can enable all sentient beings to be like us.If we are not swayed by the Four Inverted Views, we have a sense of stability and freedom.Once we have this experience, we can share it with others so that they can be freed from their suffering and attain joy.
When they are free from the suffering of afflictions and discursive thoughts, they can accept the cycle of birth, aging, illness and death.The suffering of not getting what they want, meeting those they hate and so on, the suffering of the raging Five Aggregates, can all be completely eliminated.This is how they are able to be “freed of suffering and attain joy”.
So, “The Dharma-children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden”.The Three Vehicle [practitioners] are those who have already heard the Buddha-Dharma.Even if you have just begun to learn, you must accept it mindfully.
If you already understand the Buddha-Dharma, that “all things are created by the mind,” then take good care of your minds and avoid stirring up the kind of trouble that gives rise to afflictions and attachments.Only by taking good care of our minds can we advance further along the Bodhi-path.
Awakened sentient beings awaken both themselves and others.
They go among people to transform sentient beings.If we do this, we are sharing the burden of the Buddha.The Buddha came to this world for one great cause and worked hard for the sole purpose of helping everyone realize and awaken [to the Dharma] so they can then go among and transform others by turning the Dharma-wheel for them.This was the Buddha’s hope, but [for this to happen], all of us must seize every moment.
If we do not faithfully accept the Dharma right now, what moment are we waiting for?During the Buddha’s lifetime,.He was once in the kingdom of Magaha, A young bhiksu who had just left the lay life went on a long journey to find the Buddha and to ask Him for teachings.
He had a great distance to travel, and while he progressed on his journey, he became malnourished.Nevertheless, he single-mindedly forged ahead, just so he could listen to the Dharma directly from the Buddha.However, just before reaching the city, right on its outskirts, this young bhiksu collapsed from illness.The news of this reached the bhiksus who attended the Buddha so they quickly returned to their abode and asked the Buddha to go to see this young man.
That very day, at dusk, He left the city and went to the place where visiting monastics stayed.When he arrived, He found the young bhiksu in a serious condition.When the young bhiksu heard that the Buddha had come to see him, he made a great effort to get up and struggled to raise himself.The Buddha quickly stopped him, and said, “Please stay still, you do not need to move.”
These words really touched the young bhiksu.The Buddha asked him, “How do you feel right now? Can you endure the pain?”The young bhiksu repined, “The pain is getting worse day by day. It is very nearly unbearable.”
The Buddha then asked him, “Do you have any regrets?”The young bhiksu answered, “Yet, Venerable One, I do have some regrets.”The Buddha asked, “What are your regrets?”He replied, “At a young age, after I first heard the Buddha-Dharma, I decided to become a monastic. But, I was so far away from You. I wholeheartedly resolved to make this long journey to come into Your presence to hear You teach, to heart the Dharma in person and take it to heart. But, even though I am still so young before I was able to heart the Buddha-Dharma, my poor health has caused me to stop here.So, I am really upset”.
The Buddha said, “Come now; stop worrying. Let me ask you, when you see the world with your eyes, as your eyes connect with the world, doesn’t this gives rise to eye-consciousness? ”
“Yet, Venerable Buddha. When the sense organ of my eye comes in contact with external conditions, the ‘forms’ around me enter my mind”.
The Buddha said, “If you did not have eyes, wouldn’t you be isolated from the ‘forms’ around you? Yes! Without my eyes, I would be isolated from the world around me”.
The Buddha said, “If you have eyes, but no eye-consciousness, could you still discern external phenomena?” “True, Venerable Buddha, with eyes but no eye-consciousness, I could not connect with external phenomena”.
The Buddha said, “That is correct. If you have no eyes and cannot connect with external phenomena, you will not give rise to afflictions. When your eyes come in contact with external sense objects, these various shapes and colors are all taken into your eye-consciousness, disturbing your mind.
Actually, this does not just apply to your eye-consciousness. Your ears, nose, tongue and body are all sense organs that connect with external sense objects. This is what gives rise to feeling, perception, action and consciousness. Do you understand this principle?”
The young bhiksu appeared to suddenly realize all of this. “Yes, Venerable Buddha, I understand. Because my eyes, ears, nose, tongue and body have connected with external phenomena, I have taken them into my mind. My mind then stirs my Consciousnesses. Thus I create the karmic causes and conditions for various afflictions. This comes from the Five Sense Organs, Five Sense Objects and Five Consciousnesses. This is what has caused me to give rise to confusion, turmoil and afflictions.
The Buddha smiled and said to the bhiksu, “Please rest assured. You already understand.” The bhiksu gave Him a knowing smile in return and then the Buddha left. The bhiksu watched the Buddha leave, then he closed his eyes and passed away.
The news of this was then passed on to the Buddha’s abode. The bhiksus came to the Buddha and said, “Venerable Buddha, that young bhiksu died soon after You left him. But we heard that it was a peaceful death.”
The Buddha said, “Indeed, he was already in a tranquil and still state. He was a wise person with sharp capabilities.” Do we also have sharp capabilities like this young monk? The Buddha’s Three Vehicle disciples can be divided into those with great, average and limited capabilities. [This young bhiksu] had the causes and conditions to encounter the Buddha-Dharma. However, other beings of the Five Destinies may not be so fortunate.
Whether in the heaven, human, hell, hungry ghost or animal realm, does everyone have the causes and conditions to encounter the Buddha-Dharma? Not necessarily. However, “the 30 sons” have already drawn near to the Buddha-Dharma. Even if we draw near to the Buddha-Dharma, are we able to accept it with great capabilities? If we are only Hearers, we only listen to but are unable to realize [the Dharma]. This means we still have limited capabilities.
The elder who was living inside the burning house of the Three Realms was already aware of the fire arising from all four sides. So, he was shocked and afraid.
“The elder’s sons, 10, 20, even 30 of them were still in the house. 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…”
The passage continues with, “He had the following thought”. The elder is [an analogy for] the Buddha. The thought in his mind was, “Although I can, through this burning doorway escape to safety…” this is what the elder thought. When he saw the fire burning, he was actually already in a safe place outside. Even before the fire had started, the elder was already outside the house. But when he saw the fire burning the house, and witnessed sentient beings’ suffering, this elder felt compassion.
Seeing people who were unable to accept the teachings and did not know to promptly escape made him very concerned. He himself had already escaped from the house. However, he was very concerned about the many sentient beings who were still inside. He had already left through the door of the house, so he was in a safe and stable place. This safe, stable and joyful refuge is the royal home of the Buddha.
The elder saw the fire consuming the house, but he had already safely escaped from the door of the burning house and reached a safe and stable place.
In the vast universe, the Buddha’s mind has completely transcended everything in the realm of physical existence. But with His enlightened wisdom, He could not bear [for sentient beings to suffer].With his compassion, the elder saw that his children and relatives remained inside the great house. No matter what , the Buddha is still the guiding teacher of the Three Realms. He is still concerned about the sentient beings in this house.
He saw that the children were still inside, attached to having a good time. Clearly, a fire was burning, but the children were still playing. “Suffering was pressing in on them, but they did not know to escape, so they would suffer being scorched by fire.” As this was the case, great compassion arose in the Buddha’s heart. Thus the Tathagata, with compassion and wisdom, examined how sentient beings were pressured by the Five Turbidities and the Eight Sufferings, as if they were about to be consumed by fire, yet they still lingered and did not try to leave. The Buddha is like a father who saw that his sons were still lingering [in the burning house].They were still indulging in playing games. He could not bear to [abandon them] so He looked for ways to save them. He devised methods to bring them out and save them one by one. So, we need to clearly understand that the Buddha had already attained the ultimate state and abided in the tranquil land of calm illumination. He had already attained and entered Nirvana. Since He could be peaceful and free without beings troubled by any afflictions, He did not feel shock or fear.
Though the Buddha was in [the ultimate] state, He still felt shock and fear on behalf of sentient beings because the goodness in them was constantly diminishing and the evil in them was constantly growing. This created the shock, fear and worries in the Great Enlightened One. As for His own state, He was already peaceful and free.
But, “the Buddha suffered when sentient beings suffered and was joyful when sentient beings were happy.”When He sees sentient beings happy, He is joyful. When He sees sentient beings suffer, He is sad.
Therefore, the Buddha is the guiding teacher of the Three Realms and the kind father or the four kinds of beings. He is a father with great compassion. He is analogous to “the elder who felt shock and fear for his children.”It was for their sake that he felt shock and fear. This shows the great compassion of the elder. Everyone, as Buddhist practitioners, we need to truly realize what is in the Buddha’s heart. The Buddha taught with various methods to help us understand that everything is impermanent, and that everything is suffering, has an empty nature and has no-self. Trough various methods and skillful means, He taught each person, one by one, so they could ultimately return to the true principle of ultimate reality which is that everyone can attain Buddhahood and return to their intrinsic Tathagata-nature. We should all realize this. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「不忍眾生苦，得自在安穩樂；不為四顛倒暴風所動，名穩；諸善念增長，眾生解苦得樂；三乘受法子，覺有情分佛憂。」
⊙四倒：無常為常，無樂為樂，無我為我，不淨為淨。
⊙「長者諸子，若十、二十、或至三十，在此宅中。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》
⊙謂長者見火焚宅，而自己安然得出於火宅之門，得安隱處。
⊙而長者見諸子戀著於戲樂，苦來逼身，不知遠離遭火燒灼之苦，於是衷心起大悲念。
⊙明如來悲智明鑑眾生為五濁、八苦之所迫逼，如火焚燒猶戀著不離，父視子而起悲念應機救拔。
⊙然佛究竟住寂光地，不為煩惱之火所灼，更何驚怖之有。
【證嚴上人開示】
「不忍眾生苦，得自在安穩樂；不為四顛倒暴風所動，名穩；諸善念增長，眾生解苦得樂；三乘受法子，覺有情分佛憂。」
不忍眾生苦
得自在安穩樂
不為四顛倒
暴風所動
名穩
諸善念增長
眾生解苦得樂
三乘受法子
覺有情 分佛憂
佛陀「不忍眾生苦，得自在安穩樂」。因為眾生苦，佛陀不忍心，佛陀本來已經是解脫了，世間一切種種苦，老早佛陀覺悟了，但是為了眾生，還是隨順眾生，人間，倒駕慈航，來來回回。同樣在這個人間，生、老、病、死，用這樣身形來施教，無非就是要示範，讓眾生瞭解，苦難中，我們有一項，自在、不受生死煩惱所苦。
這佛陀本來不必再來人間，只是為眾生而來人間。所以這是佛陀的不忍，不忍眾生在受苦，而自己得自在、受安穩的快樂，這是佛陀不忍，所以他才要再來人間。
「不為四顛倒暴風所動」，就是名叫做「穩」。我們眾生就是因為有顛倒，所以才會惹起了暴風來動，讓我們不安穩。是什麼讓我們顛倒？那就是「常樂我淨」。
無常，我們凡夫，將它認為是「常」。世間的形象，哪一項是常住？一切器世間無住相。從我們自己的身體，我們就知道。幾年前頭髮都是黑的，不知頭髮什麼時候白了？幾天前才剪的指甲，怎麼又長了？我們不知。這就是「無常」，它還是在行蘊中。人的身體是這樣，器世間一切一切的東西，哪一項不是「無常」呢？凡夫以為有「常」，所以這樣佔有、貪著等等，造作種種的業力。所以「無常」，以為「常」，實在世間是苦，以為是「樂」。
我們凡夫對這些境界，我們無法去體會，只是執著在「四倒」──無常以為常、無樂以為樂、無我以為有我、不淨以為淨，像這樣，這是四種顛倒。
四倒：
無常為常
無樂為樂
無我為我
不淨為淨
所以，有了這四種顛倒，我們就無明暴風這種暴風就動了，我們哪有辦法安穩下來呢？一念起，貪、瞋、癡，無明生了，既然是這樣，我們無法能安穩。所以說，我們要「不為四顛倒暴風所動」，我們不要被這「四顛倒」的暴風、無明，來搖動我們，若能這樣就能安穩。這必定要去除了這四項的顛倒，回歸了覺悟的四項，常、樂、我、淨；回歸我們永恆真如本性，回歸我們不受煩惱，來擾動我們的身、心；回歸我們的本性，回歸我們的大我與宇宙，會合在一起；啟動我們的慧命，真如本性，回歸到智慧覺海，能夠體會一切；回歸到我們那分清淨無染、靜寂的境界。若這樣，我們就叫做安穩了。
「諸善念增長」。我們若不受這「四顛倒」，來搖動我們，自然我們就可以，行善、造福、結好緣，世間，入人群中去，真正為人群付出。這種「諸善念增長，眾生解苦得樂」，使令眾生都可以和我們一樣，不受「四顛倒」動搖，讓我們很安穩自在。我們有這樣的心得，我們也可以與眾生分享，這種「解苦得樂」。解開了這個苦，煩惱、雜念等等的苦，看開了人世間生、老、病、死、求不得、怨憎會等等、(愛別離)、五蘊熾盛的苦，完全去除，那就能夠得到「解苦得樂」。
所以「三乘受法的法子，覺有情分佛憂」。三乘，那就是，已經聽聞佛法的人。不論你現在初學，聽佛法也要用心接受。或者是佛法已經瞭解了，「一切唯心造」，將自己的心照顧好，不要去惹是生非，來成煩惱、執著。這樣的心顧好，才能夠再進一步，菩提覺道，覺有情者，自覺、覺他，入人群中去度化眾生。若能夠這樣，就是代替佛陀來分憂。
佛陀來人間為一大事因緣，辛辛苦苦，無非就是要眾生，人人能夠體會、能夠覺悟，能夠真正入人群中再度化，輾轉相度去轉法輪。這是佛陀的期待。不過，我們人人，要懂得把握時間，佛法，我們若沒有現在及時來信受，到底要等什麼時候呢？
在佛陀的時代，佛陀在摩竭陀國的時候，有一位遠途來，新出家沒多久，年輕的比丘，他想要來到佛的地方，請示佛法，但是路途遙遠，所以他一路走過來，營養失調，但是，一心精進，就是要到佛前，聽聞佛法。但是，還未到城內，就在城外的邊緣，這位比丘就病倒了。這個消息，跟隨佛陀身邊的比丘聽到了，趕緊回去，到精舍，求請佛陀能去看看他否？佛陀就在那天的黃昏，他就到城外，在那個客僧所安住的地方去看，果然，這位年輕的比丘，病得很重。
比丘，年輕的比丘，聽到佛陀來了，很用力想要起來，在那裡掙扎要起來，佛陀趕緊制止他：「請安住，不必動。」讓這位年輕的比丘很感動。佛陀就問他：「現在身體如何？還堪得忍耐嗎？」這位年輕的比丘就說：「一天比一天更加難受，實在是不堪忍耐。」佛陀就又問他：「那你這樣有什麼樣的後悔嗎？」這年輕的比丘回答：「確實，佛陀，我有後悔。」
佛陀就問：「你有什麼後悔呢？」他說：「我這麼年輕，聽聞了佛法，我發心我出家了，但是離佛那麼遙遠，一心一志，希望我能夠從遙遠的地方，來接近佛陀，聽聞佛開示，親身能夠親聞佛法入心。但是，我還這麼年輕，佛法還沒聽到，我這個身體就這樣，所以我懊惱。」佛陀就說：「來，你且安心。我先問你，你的眼根接觸到外面，是不是眼根接觸到外面，有生這個眼識？」
「是啊，佛陀，外面的境界就是因為，我的眼根去緣，接觸，所以外面的『色』入我的心來。」佛陀就說：「假如你沒有眼根，這樣與外面的『色』是不是有隔絕？」「是啊，我若沒有眼根，和外面就能隔絕。」佛陀就說：「有眼根，若沒有眼識，有辦法分別外面的境界嗎？」「是啊，佛陀，有眼根，若沒有，眼識，就不會緣外面的境界。」
佛陀就說：「是，若沒有眼根緣外面的境界，若這樣，就沒有煩惱。這種因為眼根接觸到外面的塵境，所以匯納來了種種形形色色，入這個眼識，讓我們的心在擾動。其實，不只是眼識，耳、鼻、舌、身，全都是有根與外面的塵，互相接觸，所以才有受、想、行、識。這樣，這個道理你瞭解嗎？」
年輕的比丘，他忽然間好像什麼都覺悟了，「是啊，佛陀，我瞭解了，就是因為眼、耳、鼻、舌、身，緣著外面的境界，匯入了這個意，這個意擾動了我所有的識，所以造作了種種煩惱的因緣。就是來自於五根、五塵、五識，才會讓我身心起了，顛倒、動亂、煩惱的心。」佛陀帶著微笑，就向比丘說：「安心吧，你已經瞭解了。」比丘也會心一笑，佛陀就這樣離開了。
佛陀離開，比丘目送佛陀離開，眼睛閉起來就往生了。這個消息，之後又傳到佛陀的地方，比丘向佛陀說：「佛陀，那位青年比丘，從佛陀離開之後，他就往生了，但是聽說非常的安詳。」佛陀就說：「是啊！他已經身心入寂靜的境界了，是一位不可多得利根上智的人。」
我們是不是，同樣有這樣的利根呢？佛陀的三乘弟子，分別的就是，上根機、中根機、下根機，不過，他有那個因緣，來接觸佛法，五趣雜居的眾生，就沒有那麼幸運了。不論是天、人、地獄、餓鬼、畜生，是不是有因緣接觸佛法呢？不一定。但是「三十子」，是已經接近佛法了。而能夠接近佛法，是不是上根智來接受呢？要不然，光是聲聞——耳聽、耳聞，卻無法體會到，那還是鈍根機。
所以，這個長者，三界火宅，這個大火宅裡面的這位長者，已經感覺到了，這個大火已經從四面起了，所以驚怖。
長者諸子
若十、二十、
或至三十
在此宅中
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》
接下來就說，「而作是念」。大長者就是佛，他就是這樣念，心裡這樣想：「我雖能於此所燒之門安隱得出。」長者這樣想，看到這個火在燒，其實老早這位就很安全，在外面，火還沒有燒，長者就已經在外面了，但是看到這個火，這樣那間大房子在燒，看到眾生苦，長者就是悲心起。看到這些不能夠很受教，不曉得即時出離，這是讓他很擔憂。自己是已經老早，就離開這個大宅，但是還是又再掛心，大宅裡面這麼多的眾生。所以他自己已經出大宅的門了，就是安穩，所住的是在安穩樂處，安穩樂處，這是佛陀的宮宅。
謂長者見火焚宅
而自己安然
得出於火宅之門
得安隱處
他的心已經在大宇宙間，與世間，器世間一切，完全都脫離，只是覺悟的智慧不忍心，那個悲心，看到這個大宅裡面，這些孩子與眷屬。無論如何，還是三界導師，對這個大宅的眾生還是很掛心。看到這裡面的孩子，戀著嬉戲，明明火就燒起來，這些孩子還在那裡玩，「苦來逼身，不知遠離遭火燒灼之苦」，因此從內心生起了大悲念。
而長者見諸子
戀著於戲樂
苦來逼身
不知遠離
遭火燒灼之苦
於是衷心
起大悲念
這就是表示，如來悲智，明鑑眾生被五濁、八苦所迫逼，就像火在燒，還同樣戀著不離。
明如來悲智
明鑑眾生
為五濁、八苦
之所迫逼
如火焚燒
猶戀著不離
父視子而起悲念應機救拔
如一位父親，譬喻一位父親，看到孩子還在那裡在貪戀，在那裡還在放蕩遊戲，這不忍心，所以開始就要應機救拔，開始要設法，要如何來，將他一一救拔出來。
我們應該都要很清楚，佛陀已經是，究竟住於常寂光土，那是已經取入涅槃了。在他自己的境界裡，既然能夠安然自在，沒有受這些煩惱所困擾，所以他不驚、不怖。
然佛究竟
住寂光地
不為煩惱之火所灼
更何驚怖之有
若在他自己的境界，卻是為眾生而驚怖，為眾生這個善一直減少，惡一直增加，這是大覺者的憂、的怖。驚怖、擔憂，「煩佬」，若是對他自己，是已經安然自在了。所以，「佛以苦眾生苦，樂於眾生樂(樂眾生樂)」，看到眾生快樂，佛歡喜；看到眾生受苦，佛悲。所以佛陀就是，三界導師、四生慈父，是大慈悲父，這就是譬喻，「長者是為諸子而驚怖」，是為這些孩子而驚而怖，這就是長者的大慈悲。
各位，學佛，總是要真真正正體會，佛陀的心懷。佛陀用種種方法，讓我們知道無常，讓我們知道是苦，讓我們知道是空、是無我。用種種的方法，用方便法，這樣一一教化我們，最後回歸於一實相的真理，那就是人人可成佛，人人回歸如來本性。我們應該要去體會，大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Enabling Sentient Beings to Reach Stability (欲令眾生得安穩)
Date: April.14. 2015
“The Buddha could not bear for sentient beings to suffer while He had attained freedom, peace and joy. Not being swayed by the violent winds of the Four Inverted Views is what we call stability. When they develop more wholesome thoughts, they can be freed of suffering and attain joy. The [Dharma-]children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden.”
The Buddha “could not bear to sentient beings to suffer while He had attained freedom, peace and joy.” Because sentient beings were suffering, the Buddha could not [simply do nothing]. The Buddha Himself had already transcended all suffering in this world. Many ages ago, He had attained enlightenment. But for the sake of sentient beings, He adapted to [their needs] and repeatedly steered the ship of compassion back to the human realm. While in this world, He also went through birth, aging, illness and death. He used His physical manifestations as teachings, all for the purpose of demonstrating and helping sentient beings understand that amidst suffering, they can freed from one kind, the afflictions of cyclic existence. The Buddha did not have to come to the world. He came to this world for our sake. This is because He could not bear to let us suffer while He had attained freedom and the joy of safely and stability. Because of this sense of compassion, the Buddha returned to this world.
“Not being swayed by the violent winds of the Four Inverted Views” is what we call “stability”. Because we sentient beings have confused and inverted views, we have stirred up violent winds. So, we do not feel at peace. What causes our confusion? “Permanence, joy, self and purity.” We unenlightened beings regard impermanence as permanence. Is there anything in this world that is permanent? Nothing in the realm of physical existence lasts forever. Just by observing our bodies, we can learn this. A few years ago, your hair was black. When did your hair turn white? Look at the nails you cut just a few days ago. How did they get to be long again? We have no idea. This is all impermanence, a constant process of infinitesimal changes.
This applies to the human body, and in the entire realm of physical existence, is there anything that is not impermanent? Ordinary people believe there is “permanence,” so they try to possess and greedily cling to things, thus creating various kinds of karma. This is the result of regarding “impermanence” as “permanence”. Although the world is actually full of suffering, we regard it as joyful. We ordinary people are not able to experience the truth of these states because we cling to the Four Inverted Views,
“clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existent self as self and clinging to what is impure as pure.”
These are four kinds of confusion. The Four Inverted Views create violent winds of ignorance in our minds. When these kinds of violent winds are blowing, how can we find any stability?
Once a thought stirs and gives rise to greed, anger and delusion, we will not be able to find any stability. Therefore, we must “[not be] swayed by the violent winds of the Four Inverted Views.” We must not let the Four Inverted Views’ violent winds, that ignorance, disturb or trouble us. If we can avoid that, our minds will be stable. This is why we must eliminate the Four Inverted Views and return to an awakened state of permanence, joy, self and purity. We must return to our everlasting intrinsic nature of True Suchness, to a state where afflictions will not trouble our bodies and minds. We must return to our intrinsic nature, to the greater self where we are one with the universe. By awakening our wisdom-life and our true nature, we will return to our ocean of enlightened wisdom and be able to comprehend everything.By returning to this pure, undefiled and tranquil state, we will have stability.
“They develop more wholesome thoughts.”If we do not allow the Four Inverted Views to disturb us, we can naturally do good deeds, benefit others and form good karmic connections.We can go among people and truly give of ourselves for their benefit.“When they develop more wholesome thoughts, they can be freed of suffering and attain joy.”
We can enable all sentient beings to be like us.If we are not swayed by the Four Inverted Views, we have a sense of stability and freedom.Once we have this experience, we can share it with others so that they can be freed from their suffering and attain joy.
When they are free from the suffering of afflictions and discursive thoughts, they can accept the cycle of birth, aging, illness and death.The suffering of not getting what they want, meeting those they hate and so on, the suffering of the raging Five Aggregates, can all be completely eliminated.This is how they are able to be “freed of suffering and attain joy”.
So, “The Dharma-children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden”.The Three Vehicle [practitioners] are those who have already heard the Buddha-Dharma.Even if you have just begun to learn, you must accept it mindfully.
If you already understand the Buddha-Dharma, that “all things are created by the mind,” then take good care of your minds and avoid stirring up the kind of trouble that gives rise to afflictions and attachments.Only by taking good care of our minds can we advance further along the Bodhi-path.
Awakened sentient beings awaken both themselves and others.
They go among people to transform sentient beings.If we do this, we are sharing the burden of the Buddha.The Buddha came to this world for one great cause and worked hard for the sole purpose of helping everyone realize and awaken [to the Dharma] so they can then go among and transform others by turning the Dharma-wheel for them.This was the Buddha’s hope, but [for this to happen], all of us must seize every moment.
If we do not faithfully accept the Dharma right now, what moment are we waiting for?During the Buddha’s lifetime,.He was once in the kingdom of Magaha, A young bhiksu who had just left the lay life went on a long journey to find the Buddha and to ask Him for teachings.
He had a great distance to travel, and while he progressed on his journey, he became malnourished.Nevertheless, he single-mindedly forged ahead, just so he could listen to the Dharma directly from the Buddha.However, just before reaching the city, right on its outskirts, this young bhiksu collapsed from illness.The news of this reached the bhiksus who attended the Buddha so they quickly returned to their abode and asked the Buddha to go to see this young man.
That very day, at dusk, He left the city and went to the place where visiting monastics stayed.When he arrived, He found the young bhiksu in a serious condition.When the young bhiksu heard that the Buddha had come to see him, he made a great effort to get up and struggled to raise himself.The Buddha quickly stopped him, and said, “Please stay still, you do not need to move.”
These words really touched the young bhiksu.The Buddha asked him, “How do you feel right now? Can you endure the pain?”The young bhiksu repined, “The pain is getting worse day by day. It is very nearly unbearable.”
The Buddha then asked him, “Do you have any regrets?”The young bhiksu answered, “Yet, Venerable One, I do have some regrets.”The Buddha asked, “What are your regrets?”He replied, “At a young age, after I first heard the Buddha-Dharma, I decided to become a monastic. But, I was so far away from You. I wholeheartedly resolved to make this long journey to come into Your presence to hear You teach, to heart the Dharma in person and take it to heart. But, even though I am still so young before I was able to heart the Buddha-Dharma, my poor health has caused me to stop here.So, I am really upset”.
The Buddha said, “Come now; stop worrying. Let me ask you, when you see the world with your eyes, as your eyes connect with the world, doesn’t this gives rise to eye-consciousness? ”
“Yet, Venerable Buddha. When the sense organ of my eye comes in contact with external conditions, the ‘forms’ around me enter my mind”.
The Buddha said, “If you did not have eyes, wouldn’t you be isolated from the ‘forms’ around you? Yes! Without my eyes, I would be isolated from the world around me”.
The Buddha said, “If you have eyes, but no eye-consciousness, could you still discern external phenomena?” “True, Venerable Buddha, with eyes but no eye-consciousness, I could not connect with external phenomena”.
The Buddha said, “That is correct. If you have no eyes and cannot connect with external phenomena, you will not give rise to afflictions. When your eyes come in contact with external sense objects, these various shapes and colors are all taken into your eye-consciousness, disturbing your mind.
Actually, this does not just apply to your eye-consciousness. Your ears, nose, tongue and body are all sense organs that connect with external sense objects. This is what gives rise to feeling, perception, action and consciousness. Do you understand this principle?”
The young bhiksu appeared to suddenly realize all of this. “Yes, Venerable Buddha, I understand. Because my eyes, ears, nose, tongue and body have connected with external phenomena, I have taken them into my mind. My mind then stirs my Consciousnesses. Thus I create the karmic causes and conditions for various afflictions. This comes from the Five Sense Organs, Five Sense Objects and Five Consciousnesses. This is what has caused me to give rise to confusion, turmoil and afflictions.
The Buddha smiled and said to the bhiksu, “Please rest assured. You already understand.” The bhiksu gave Him a knowing smile in return and then the Buddha left. The bhiksu watched the Buddha leave, then he closed his eyes and passed away.
The news of this was then passed on to the Buddha’s abode. The bhiksus came to the Buddha and said, “Venerable Buddha, that young bhiksu died soon after You left him. But we heard that it was a peaceful death.”
The Buddha said, “Indeed, he was already in a tranquil and still state. He was a wise person with sharp capabilities.” Do we also have sharp capabilities like this young monk? The Buddha’s Three Vehicle disciples can be divided into those with great, average and limited capabilities. [This young bhiksu] had the causes and conditions to encounter the Buddha-Dharma. However, other beings of the Five Destinies may not be so fortunate.
Whether in the heaven, human, hell, hungry ghost or animal realm, does everyone have the causes and conditions to encounter the Buddha-Dharma? Not necessarily. However, “the 30 sons” have already drawn near to the Buddha-Dharma. Even if we draw near to the Buddha-Dharma, are we able to accept it with great capabilities? If we are only Hearers, we only listen to but are unable to realize [the Dharma]. This means we still have limited capabilities.
The elder who was living inside the burning house of the Three Realms was already aware of the fire arising from all four sides. So, he was shocked and afraid.
“The elder’s sons, 10, 20, even 30 of them were still in the house. 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…”
The passage continues with, “He had the following thought”. The elder is [an analogy for] the Buddha. The thought in his mind was, “Although I can, through this burning doorway escape to safety…” this is what the elder thought. When he saw the fire burning, he was actually already in a safe place outside. Even before the fire had started, the elder was already outside the house. But when he saw the fire burning the house, and witnessed sentient beings’ suffering, this elder felt compassion.
Seeing people who were unable to accept the teachings and did not know to promptly escape made him very concerned. He himself had already escaped from the house. However, he was very concerned about the many sentient beings who were still inside. He had already left through the door of the house, so he was in a safe and stable place. This safe, stable and joyful refuge is the royal home of the Buddha.
The elder saw the fire consuming the house, but he had already safely escaped from the door of the burning house and reached a safe and stable place.
In the vast universe, the Buddha’s mind has completely transcended everything in the realm of physical existence. But with His enlightened wisdom, He could not bear [for sentient beings to suffer].With his compassion, the elder saw that his children and relatives remained inside the great house. No matter what , the Buddha is still the guiding teacher of the Three Realms. He is still concerned about the sentient beings in this house.
He saw that the children were still inside, attached to having a good time. Clearly, a fire was burning, but the children were still playing. “Suffering was pressing in on them, but they did not know to escape, so they would suffer being scorched by fire.” As this was the case, great compassion arose in the Buddha’s heart. Thus the Tathagata, with compassion and wisdom, examined how sentient beings were pressured by the Five Turbidities and the Eight Sufferings, as if they were about to be consumed by fire, yet they still lingered and did not try to leave. The Buddha is like a father who saw that his sons were still lingering [in the burning house].They were still indulging in playing games. He could not bear to [abandon them] so He looked for ways to save them. He devised methods to bring them out and save them one by one. So, we need to clearly understand that the Buddha had already attained the ultimate state and abided in the tranquil land of calm illumination. He had already attained and entered Nirvana. Since He could be peaceful and free without beings troubled by any afflictions, He did not feel shock or fear.
Though the Buddha was in [the ultimate] state, He still felt shock and fear on behalf of sentient beings because the goodness in them was constantly diminishing and the evil in them was constantly growing. This created the shock, fear and worries in the Great Enlightened One. As for His own state, He was already peaceful and free.
But, “the Buddha suffered when sentient beings suffered and was joyful when sentient beings were happy.”When He sees sentient beings happy, He is joyful. When He sees sentient beings suffer, He is sad.
Therefore, the Buddha is the guiding teacher of the Three Realms and the kind father or the four kinds of beings. He is a father with great compassion. He is analogous to “the elder who felt shock and fear for his children.”It was for their sake that he felt shock and fear. This shows the great compassion of the elder. Everyone, as Buddhist practitioners, we need to truly realize what is in the Buddha’s heart. The Buddha taught with various methods to help us understand that everything is impermanent, and that everything is suffering, has an empty nature and has no-self. Trough various methods and skillful means, He taught each person, one by one, so they could ultimately return to the true principle of ultimate reality which is that everyone can attain Buddhahood and return to their intrinsic Tathagata-nature. We should all realize this. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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