20150415《靜思妙蓮華》心造是因 火起是果 (第544集)
（法華經•譬喻品第三）
⊙「器物世間火起是果，天災人禍心造是因，以眾生身心行顛倒，觸受愛樂苦非無因。」
⊙「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》
⊙「而諸子等，於火宅內樂著嬉戲，不覺、不知、不驚、不怖，火來逼身；苦痛切己，心不厭患，無求出意。」《法華經 譬喻品第三》
⊙大宅棟梁柱根腐敗，諸子癡愚無知不覺。遊戲玩耍，頑固執迷，不受教誡，迷不覺。
⊙佛自悟真如自性證無為法，本無煩惱，更無焚燒之相，亦無安隱出入之相可言。
⊙經云：長者見是大火從四面起，即大驚怖。
⊙佛悲念眾生，退失本性純真善念，故驚！
⊙憂念眾生遂起眾惡，故怖
⊙因慈悲憂其有苦，是以驚怖喻，慈悲憂念之意。
⊙是長者悲念，自處常寂光土，而更顯諸子無知執意四倒。火來逼身，苦痛切己，不易出離於火宅。
⊙「是因諸子戀著嬉戲，終日留連於風月，無所是事。」
⊙或鎮日爭財競盛，縱逸放蕩心機，不覺火來逼身，火宅苦痛切己之危。
⊙喻眾生貪婪戀著於五欲，戀慕執著，諸可欲樂之境而不捨離。不知險境，有將墮落惡道之苦。
⊙心戀慕執著，諸貪婪之境，而不捨離。
⊙「諸子幼稚，未有所識，戀著嬉戲。」《法華經 譬喻品第三》
【證嚴上人開示】
「器物世間火起是果，天災人禍心造是因，以眾生身心行顛倒，觸受愛樂苦非無因。」
器物世間火起是果
天災人禍心造是因
以眾生
身心行顛倒
觸受愛樂苦非無因
也就是說器物世間，「無常、苦、空」，是原來的道理，卻是人人執，執著，所以造成了很多人間的苦相。
就像那位長者的大宅，已經是年久失修，不斷裡面有很多很多的人，卻是不懂得珍惜那個大空間，各人隨己所欲，惹起了火起的結果。這是一種的譬喻，也是一種世間的真相──已經器物世間開始浮現出大、小乾坤的不調和了。
所以說，「天災人禍心造是因」，這都是人從心造，起心動念。人與人不調和，彼此之間明爭暗鬥，這種所造就起來，都是從心。所以眾生的身，受了這麼多那種，不論是感觸，或者是身受的苦，無不都是人的心，「心行顛倒」，眾生的心與人人的行動，這樣起了顛倒。
「常、樂、我、淨」，「無常執常、無樂執樂、無我執我、不淨執淨」，這就是我們的凡夫，或者是執著，「常、樂、我、淨」，這樣也是執。不論是「空」、是「有」，都是我們眾生不明道理，起了顛倒的心，所以造成了，觸、受、愛、樂等等，這些苦，都是有因開始，才有果、有了因緣，果報就是在後面纍纍現形，所以我們必定要好好，顧好我們這一念心。
前面經文這樣說，「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》
已經反覆說了好幾次，這段(經)文的意思，長者就是如來，譬喻為長者。如來為三界導師，這個三界，到現在長久的時間，已經眾生，好像譬喻在這個火宅裡面，眾生很多了，人人不明道理，在這個三界裡面，導師用心教育，眾生卻是顛倒，所以這個火從四面起了。
所以下面這段(經)文就說，「而諸子等，於火宅內樂著嬉戲，不覺、不知、不驚、不怖，火來逼身；苦痛切己，心不厭患，無求出意。」
而諸子等於火宅內
樂著嬉戲
不覺 不知
不驚 不怖
火來逼身
苦痛切己
心不厭患
無求出意
《法華經 譬喻品第三》
已經來譬喻，這個大宅的棟梁、柱根，全部就是腐敗了，這間房子真的是腐敗了，意思就是三界內，真的是讓人擔心。
大宅棟梁柱根腐敗
諸子癡愚無知不覺
遊戲玩耍
頑固執迷
不受教誡
迷不覺
現在外面的物質，很誘引人，人人的心欲念、見解、煩惱，都一直這樣複雜在一起，這就像一間大屋，不論是這間大宅，這個棟梁、柱根都已經腐敗了。所以，這是因為，「諸子癡愚無知不覺」，這些人住在裡面的這些孩子，癡啊！很愚、愚癡，所以不知不覺，不知道這樣做是不對的，不知道在這個大宅──這個三界內是危險的，只是在裡面這樣「遊戲玩耍」，所以，這個「頑固執迷」，這些孩子已經變成這樣了，「不受教誡」，已經無法可教了，因為他是迷而不覺。
若想到這樣，就會去想到現在，人與人之間很複雜，心念很不規正。每天想到人事，看到人的生態、心態等等，就會嘆無奈啊！現在的人不就是這樣嗎？好像在玩火，不感覺到：我們應該要趕緊覺醒、趕緊覺悟、清淨我們的心，如規如矩；真正要好好人與人之間，合和互協，如何為天下人來付出。
佛陀所說的「苦」，我們應該現在已經體會到：四大不調、天災人禍頻傳、社會混亂等等。我們難道都不覺醒嗎？我們能不信佛所說的，來接受佛的教誡嗎？不要再執迷、不覺悟了。所以，這種火宅既然燒起來了，長者老早就已經，離開了這個火宅，就是表示佛，譬喻佛已經自悟真如自性，已經證無為法」了。
佛自悟真如自性
證無為法
本無煩惱
更無焚燒之相
亦無安隱出入
之相可言
佛陀已經是宇宙大覺者，智慧覺海，心胸遼闊，已經不受這個三界的無明煩惱，所控制住；所以佛陀已經覺悟了，本來就沒有煩惱，更加沒有焚燒的相，本來就沒有了，亦沒有安穩出入的相，本來就已經很安穩了，但是這個「火宅」，是在經典，這樣來做譬喻，佛陀的境界，本來就安然自在外面。卻是經文裡面就說，「長者見是大火從四面起，即大驚怖」。
經云：
長者見是大火
從四面起
即大驚怖
已經是解脫了，在三界外逍遙自在，怎會驚怖呢？那就是因為再譬喻，「佛是悲念眾生」，擔心眾生，「退失本性純真善念」。
佛悲念眾生
退失本性純真善念
故驚
所以因為這樣，佛驚，那就是因為佛的悲心，不忍眾生受苦難。佛陀的悲，悲在眾生的苦，所以他看到這樣，已經人人的心地三界，都混亂掉了，每一個「小我」的天地都混亂了，就是變成了煩惱惡濁，惹成了集起來就是共業，這是佛陀最擔心。影響大乾坤的，都是人人共集起來，合共起來的這個力，力量，所以使得大乾坤已經不調了。這是大長者的驚，也就是大慈悲佛陀的擔心。
所以，憂是「憂念眾生遂起眾惡，故怖」。
憂念眾生
遂起眾惡
故怖
恐怖，很怕，不只是怕，是在怕的當中，又是很怖、怖畏。那就是眾生造業已到了，很恐怖的程度，不只是讓人怕而已，到了很恐怖，人心實在是力量很大，一念惡起，災難就很大。
常常提起譬喻，現代這種人心，讓人很擔心的恐佈。現在精神疾病，或者是受到那種特殊的訓練，犧牲自己破壞社會，破壞社會，自己也願意就是完全肉碎，他也甘願。像這樣思想偏差，常常聽到像伊拉克、敘利亞……，很多的國家，最近一直聽到自殺的炸彈等等，造成了整個社會、國家，家破人亡，這都是在一念心，所以很恐怖。
經文裡面用「驚怖」二字，佛何怖之有？他已經解脫了，但是為了天下眾生，他的慈悲，所以為天下而驚，為天下眾生而怖。
因慈悲憂其有苦
是以驚怖喻
慈悲憂念之意
所以「慈悲憂其有苦」，很擔憂眾生造業、受苦，所以叫做驚怖，因此以來譬喻，慈悲憂念的意思，表示佛陀的慈悲，為眾生擔憂。所以「長者悲念自處」。本來長者的慈悲，悲念眾生，其實，如來，釋迦佛，應該就是自處在常寂光土，只是現出了這些眾生有苦難。
是長者悲念
自處常寂光土
而更顯諸子無知
執意四倒
火來逼身
苦痛切己
不易出離於火宅
「寂靜清澄」、「常寂光土」這是佛陀的境界。不過，三界內的眾生，現出了「諸子無知」，佛陀是完全覺悟了，卻是這個凡夫還是沉迷，還是無知。
「執意四倒」，還在顛倒中，「火來逼身，苦痛切己，不易出離。」很苦！不過，不容易，要出去不容易，因為還有「四顛倒」，還有這個顛倒、妄想，所以要他來接受佛法、依教奉行、撥開煩惱，對色、世間的一切，可以很貼切瞭解、淨化了自己，這實在是不容易。
為什麼不容易呢？「是因諸子戀著嬉戲，終日留連於風月，無所是事」。
是因諸子
戀著於嬉戲
終日留連於風月
無所是事
全都是在這個風月中，就是逢場作樂，不論是什麼境界，就是享受就對了。現在的人就是這樣，留戀在這種享受的境界裡，終日。要不然，就是「鎮日爭財競盛」。爭，貪欲。
或鎮日爭財競盛
縱逸放蕩心機
不覺火來逼身火宅
苦痛切己之危
「爭財競盛」，財產要多點、再多一點。這就是在這個人間，這樣無法去認真，清楚真理是什麼，整天就是這種「縱逸放蕩心機」，這個心機。這個心，光在人生舞臺，在遊戲、在稱霸，一直耀武揚威，感覺，我稱霸一方，或者是稱霸十方，夠了嗎？還不夠。一輩子有多長？一直要爭，一直要取，像這樣放蕩心機，到頭來什麼都沒有。這種就是不覺得這個火，已經燒到身邊了，「苦痛切己之危」，還是同樣的不覺。「心不厭患，無求出意」，這是譬喻眾生這種貪婪，貪婪無度。
喻眾生貪婪
戀著於五欲
戀慕執著
諸可欲樂之境
而不捨離
不知險境
有將墮落惡道之苦
這種「心不厭患」，還是貪婪、這種貪婪、戀著在哪裡？五欲，在這個五欲，一直在戀慕、執著，很多很多的欲念，這樣這種的境界，永遠都不捨離。這是現在的人，凡夫心，一切的欲都不願意捨，權、名、地位等等，都不願意捨，所以會造成人與人之間，沒辦法合和，造成周圍等等的不安。
所以「不知險境」。不知道我們這樣明爭暗鬥，這種為權、為名、為利等等，這是多麼危險的事情。這種的險境，「有將墮落惡道之苦」。不是這輩子結束就好，來生是不是在惡道中呢？這也是大家都看眼前，沒有顧到後面，這「今朝有酒今朝醉」。
現在得到權，陶醉在這個，這個權、名當中，所以，這種心的戀慕、執著種種貪婪的境界，不肯捨離。
心戀慕執著
諸貪婪之境
而不捨離
實在是讓人擔心。這是很幼稚的心態，所以才常常叫做「諸子」，那就是幼稚。
<譬喻品>裡面也有，這段(經)文說，「諸子幼稚，未有所識，戀著嬉戲」，這是很幼稚的心。
諸子幼稚
未有所識
戀著嬉戲
《法華經 譬喻品第三》
我們人好好修行。佛陀所教育，是希望我們從「無色界」，就是從思想開始，我們若能夠體會，有智慧、有覺悟，自然這個「色」，這個「色界」──所見的一切物質，所感受到有形的東西，讓我們的感受，我們的心不起貪念，這種種一切的事物，若有智慧的人，他就不會受事與物所影響；不受事物的誘惑，自然就沒有欲念、無明起。
我們若是為善，用善的循環，付出無所求，心靈的歡喜，這樣它就會再複製，善因、善緣、善的果、報。
我們要好好接受了佛法，打開了心門，心無貪著，沒有貪戀、沒有顛倒，沒有恐怖。若這樣，不就是逍遙自在，在火宅的外面嗎？這我們要用心，這段(經)文與我們人的心境。
不管是在佛法中在譬喻的三界，我們應該將它回到，是在我們的心靈三界──觀念看不到「無色」；看得到的種種，去貪著，這就是「色」；貪著，製造無明是心，我們的心欲無明。
總而言之，善、惡的循環，善者善的循環，惡者惡的循環。為善，我們能夠淨化我們的心，自然與天地宇宙合而為一，智慧覺海，什麼事情都看得開。這是佛陀對我們的開示，所以我們應該時時多用心。
Explanations by Master Cheng-Yan
Subject: The Mind Creates the Causes of the Fire (心造是因火起是果)
Date: April.15. 2015
“In the realm of physical existence, the fire that arises is the result. There are natural and manmade disasters, and the mind is the cause. Sentient beings whose minds are confused act improperly. With [physical] contact, feelings and cravings, the resulting suffering is not without cause.”
In this realm of physical existence, impermanence, suffering and emptiness have always been part of the workings of the world. However, we all continue to form attachments, which creates so much suffering in the world.
This is like the elder’s great house. It had been in a state of disrepair for many years. There had always been many people in the house, but they did not cherish that big space. They acted as they wished, and so their selfish actions resulted in a fire. This is an analogy, but it is also a truth of the world. Already, in the realm of physical existence there have begun to be signs of imbalance in the macrocosm and microcosm.
So, “There are natural and manmade disasters, and the mind is the cause.” These are all created by the mind, by the thoughts that arise in our minds. It may happen that people do not get along; they may fight openly or they may plot in secrecy. The causes of [these conflicts] all come from the mind. The reason that sentient beings are subject to so much emotional and physical suffering is because people’s minds are confused. In sentient beings’ minds and in everyone’s actions there is a lot of confusion over “permanence, joy, self and purity.” “Clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existence self as self and clinging to what is impure as pure,” these are [the inverted views of] ordinary people.
Or, they could be considered attachments, “Permanence, joy, self and purity” are also things we may be attached to. Whether we cling to “emptiness” or “existence,” this is a state of confusion arising from not understanding the principles. This results in [the Twelve Links of] contact, feeling, craving and so on. These sufferings all have their causes. Where there is an effect, there must be a cause. [Once a cause exists,] karmic retributions will continuously manifest. Therefore, we must take good care of our minds.
The previous passage states, “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… ”
I have repeatedly explained the meaning of this passage. The elder is an analogy for the Tathagata. The Tathagata is the guiding teacher of the Three Realms. In the Three Realms, for a very long time now, sentient beings have been living as described in the burning house parable. [In the house,] there are many sentient beings, none of whom understand the principles. In the Three Realms, the guiding teacher is mindfully teaching them. However, they are in a state of confusion, so it is as if fire is arising from all four sides.
The next sutra passage then states, “All my sons are still inside the burning house, attached to their playing, unaware, unknowing, not shocked nor afraid. The fire is closing in on them and suffering and pain threaten them, yet they have no sense of aversion or peril, and they do not have any thought of escaping.”
This comes after the description of how the columns, beams and pillars of the house were all rotted and decayed. The house was indeed deteriorating, signifying that the situation in the Three Realms is truly worrisome.
In this great house, the columns, beams and bases of the pillars had rotted. The sons were foolish, unknowing and unaware. They kept playing games and remained stubbornly attached to their delusions. They were unable to accept teachings and remained deluded and unaware.
Nowadays, the world’s material goods are very tempting. Everyone’s desires, perspectives and afflictions are entangles in a complicated knot. It is if they are living in a great house where everyone, from the columns and beams to the bases of the pillars, had rotted away.
This happened because “The sons foolish, unknowing and unaware. The children living inside the house were deluded and very foolish, so they were unknowing and unaware. They did not know their behavior was wrong. They did not know that living in this great house, the Three Realms, is very treacherous. They “kept playing games” inside and “remained stubbornly attached to their delusions.These children had turned into people who were “unable to accept teachings.” There was no way to easily teach them, because they were deluded and unaware. When we think about this, we will think of how, in modern times, interpersonal relationships are very complicated. People’s mindsets are not very proper.
Every say, when I think of people and matters and see the way that people live, the state of their lives and their minds, I feel helpless. Doesn’t it seem that many people live this way? It is as if they are playing with fire. They do not think, “I need to quickly awaken, attain realizations and purify my mind. I need to abide by the rules and sincerely live in harmony with others, working together to help everyone in this world.”
The suffering that the Buddha spoke of is something we should all have experienced. Due to the imbalance of the four elements, there are frequent natural and manmade disasters, troubles in society and so on. How can we not awaken? How can we not have faith in what the Buddha says and not accept the teachings? We cannot continue to cling to our delusions.
So, this house has been on fore [for quite a while], and the elder has already left this burning house. This is analogy for how the Buddha has already awakened to His nature of True Suchness and realized the unconditioned Dharma.
The Buddha has awakened to His true nature and realized unconditioned Dharma. He is fundamentally free of afflictions, so there is no appearance of burning or of entering and exiting safety and stability that can be spoken of.
He is the Great Enlightened One of the Universe. With an ocean of enlightened wisdom and a broad mind and heart, the ignorance and affliction in the Three Realms have no control over Him.
So, He had already attained enlightenment, and His mind was fundamentally free of afflictions, so there is definitely no appearance of burning; there is simply no such thing [in His mind]. There is also no appearance of entering or exiting safety and stability, as He was already in a safe and stable state. Yet this “burning house” is an analogy used in the sutra. In the state of Buddhahood, He is fundamentally peaceful and at ease, outside [the house].
However, the sutra states, “The elder, seeing the fire arise from the four sides, was greatly shocked and afraid.”
He is already liberated, traveling freely beyond the Three Realms. Why would He be shocked and afraid? This is showing that the Buddha compassion for sentient beings.
He was worried because sentient beings had “lost the pure and wholesome thoughts of their true nature.” This is way the Buddha appeared shocked, because He was compassionate and could not bear to let sentient beings suffer. He had compassion for sentient beings’ suffering. He saw that the Three Realms in everyone’s minds were in chaos. Their “personal microcosms” were disrupted and filled with afflictions, evils and turbidity. Their cumulative actions became collective karma.This was what worried the Buddha most. When people come together, they exert a big influence in the world. The force of their collective karma can destabilize the world around them.This is what shocked the elder, and what worried the compassionate Buddha.
Therefore, He had worries. “He worried about sentient beings committing all evils; thus He was frightened”.
This was very frightening. This not only something to be afraid of; it is terrifying.Sentient beings have created so much karma that it is frightening. Not only does it scare people, it is actually very terrifying. The human mind is indeed very powerful. A single evil thought can cause a devastating disaster.
I often bring up examples of how the minds of people in the modern era are really worrying and frightening. Now there are people with psychological issues or who have been trained especially to sacrifice themselves to destroy societies. In order to damage society, they are willing to destroy their bodies. People’s thinking has gone so far astray.
Recently, from Iraq, Syria and other countries, I have heard about suicide bombers and other forms of attacks. They destroy families and kill people, hurting societies and countries. All this arises from the mind, so it is very frightening.
The sutra text uses the words “shock” and “fear”. How can the Buddha feel fear? He has already attained liberation, but for the sake of world’s sentient beings, because of His compassion, He felt shock and fear on their behalf.
Because of His compassion, He worried about their suffering. He was worried that they would create karma and suffer as a consequence. Saying that He felt shock and fear shows that He worried for them out of compassion. This indicates how compassion led Him to worry about sentient beings.
“The elder had compassion [wherever] He abided”. Out of His compassion, the elder kept sentient beings in his thoughts. In fact, the Tathagate, Sakyamui Buddha, abides in the land of calm illumination. However, He manifested [this worry] that sentient beings were in a state of suffering. The elder had compassion.
He abides in the land of calm illumination, which made his sons’ lack of awareness more obvious. They clung to the Four Inverted Views. “The fire is closing in on them, and suffering and pain threaten them”. They could not easily escape the burning house.
The tranquil and clear state of the land of calm illumination is the state of the Buddha. However, sentient beings in the Three Realms show “[the elder’s] sons’ lack of awareness”. The Buddha Himself is completely enlightened, but ordinary people are still deluded and unaware.
They cling to the Four Inverted Views”; they are still in a state of confusion. “The fire is closing in on them and suffering and pain threaten them. They cannot easily escape the burning house”. They are suffering, but escaping is not an easy matter because they hold the Four Inverted Views. They are still confused and deluded, so for them to accept the Buddha-Dharma, practice according to the teachings, push aside afflictions, and understand everything in the world so well that they can purify themselves is indeed not very easy?
“All his sons are attached to their playing, to lingering all day in comfort and pleasure, without achieving anything.”
In a state of comfort and pleasure, all they want to do is have fun. Regardless of anything else, they just want to enjoy themselves. The people of the present are like this. They are attached to their comfortable environment. All day they do this, or if not, “they spend their time fighting over wealth”. They fight over the objects of their desire.
“Whether they spend their time fighting over wealth or are self-indulgent and undisciplined, they do not realize that their house is on fire, that the flames are pressing in on them and that they are in danger of pain and suffering.”
“Fighting over wealth” means they want more and more assets and wealth. This is the reason that people in the world are unable to earnestly learn what the true principles are. Every day, “they are self-indulgent and undisciplined”. This is their state of mind. Because of their mindset, on the stage of life, and even in play, they want to be at the top and to constantly show off their strength. They feel, “I am the leader in this field” or “I am the leader in everything”. Is this enough? No. how long will their lifetimes last? However long it is, they will strive and grasp. They indulge in pleasure and debauchery, and in the end, they have nothing at all. They are not aware of how the fire is already right next to them.
“They are in danger of pain and suffering” but they still have not noticed it. “Yet they have no sense of aversion or peril, and they do not have any thought of escaping”. This is an example of how limitless sentient beings’ greed is.
This is the greed of sentient beings. They cling to the five desires. They linger on and cling to states that bring them happiness and do not let go of them. They do not realize the danger of being about to fall into the evil realms.
“Yet they have no sense of aversion or peril”. They are still greedy. With this greed, what do they linger on? The five desires. They linger on and cling to many objects of desire. They will never let go of these states. This is what the minds of many ordinary people are like right now. They are not willing to let go of their desires; whether for power, fame and status, etc., they are unwilling to let them go. This causes conflicts between people and creates unrest in their surroundings.So, “They do not realize the danger”.
They do not realize that fighting openly and secretly for power, fame, wealth and so on, is actually very dangerous.They are in a treacherous state, “about to fall into the evil realms”. [Our karma] will not come to an end with this life Will we fall into an evil realm in our next life? Often we only focus on the present without any consideration of the future.
“If I have liquor today, I will get drunk today”. When they attain power, they become drunk with their power and fame.
With this kind of yearning, attachment and greed, they will not let go of anything.
This is truly worrisome. This is a very immature mentality, so these people are also called “His children,” which means they are immature.
In the Chapter on Parables, there is also this sutra passage, “His sons are young and immature, and have no understanding” “They are attached to their playing”.
This is a very immature mindset.We should earnestly practice what the Buddha taught He hoped that we would start with the formless realm, with our thinking. If we are able to attain realizations, gain wisdom and awaken, then none of the forms in the form realm, none of the material and tangible things we experience, will awaken feelings of greed in our minds. This applies to everything. People with wisdom will not be affected by matters and objects. Without being tempted by matters and objects, naturally they will not give rise to desires and ignorance. If we work towards goodness, we start a virtuous cycle, we feel the joy of giving unconditionally. Then we will continue this cycle and create more positive causes, conditions and retributions.We should earnestly accept the Buddha-Dharma and open the door to our minds If our minds are free of greed, free of craving, free of confusion and free of fear, then won’t we be free and at ease outside of the burning house?
To achieve this, we must be mindful This sutra passage [depicts] our state of mind. Whenever it mentions the Three Realms, we should think back to the Three Realms of our minds. The views we cannot see are the formless realm. When we greedily cling to things we see, those things are in the form realm. Our greed gives rise to ignorance, so our minds are filled with desires and ignorance. In sum, there are virtuous and vicious cycles. Goodness crates positive cycles. Evil crates negative cycles. By doing good deeds, we can purify our minds and naturally become one with the universe. With an ocean of enlightened wisdom, we can accept all things. This is what the Buddha taught us. So, 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）
⊙「器物世間火起是果，天災人禍心造是因，以眾生身心行顛倒，觸受愛樂苦非無因。」
⊙「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》
⊙「而諸子等，於火宅內樂著嬉戲，不覺、不知、不驚、不怖，火來逼身；苦痛切己，心不厭患，無求出意。」《法華經 譬喻品第三》
⊙大宅棟梁柱根腐敗，諸子癡愚無知不覺。遊戲玩耍，頑固執迷，不受教誡，迷不覺。
⊙佛自悟真如自性證無為法，本無煩惱，更無焚燒之相，亦無安隱出入之相可言。
⊙經云：長者見是大火從四面起，即大驚怖。
⊙佛悲念眾生，退失本性純真善念，故驚！
⊙憂念眾生遂起眾惡，故怖
⊙因慈悲憂其有苦，是以驚怖喻，慈悲憂念之意。
⊙是長者悲念，自處常寂光土，而更顯諸子無知執意四倒。火來逼身，苦痛切己，不易出離於火宅。
⊙「是因諸子戀著嬉戲，終日留連於風月，無所是事。」
⊙或鎮日爭財競盛，縱逸放蕩心機，不覺火來逼身，火宅苦痛切己之危。
⊙喻眾生貪婪戀著於五欲，戀慕執著，諸可欲樂之境而不捨離。不知險境，有將墮落惡道之苦。
⊙心戀慕執著，諸貪婪之境，而不捨離。
⊙「諸子幼稚，未有所識，戀著嬉戲。」《法華經 譬喻品第三》
【證嚴上人開示】
「器物世間火起是果，天災人禍心造是因，以眾生身心行顛倒，觸受愛樂苦非無因。」
器物世間火起是果
天災人禍心造是因
以眾生
身心行顛倒
觸受愛樂苦非無因
也就是說器物世間，「無常、苦、空」，是原來的道理，卻是人人執，執著，所以造成了很多人間的苦相。
就像那位長者的大宅，已經是年久失修，不斷裡面有很多很多的人，卻是不懂得珍惜那個大空間，各人隨己所欲，惹起了火起的結果。這是一種的譬喻，也是一種世間的真相──已經器物世間開始浮現出大、小乾坤的不調和了。
所以說，「天災人禍心造是因」，這都是人從心造，起心動念。人與人不調和，彼此之間明爭暗鬥，這種所造就起來，都是從心。所以眾生的身，受了這麼多那種，不論是感觸，或者是身受的苦，無不都是人的心，「心行顛倒」，眾生的心與人人的行動，這樣起了顛倒。
「常、樂、我、淨」，「無常執常、無樂執樂、無我執我、不淨執淨」，這就是我們的凡夫，或者是執著，「常、樂、我、淨」，這樣也是執。不論是「空」、是「有」，都是我們眾生不明道理，起了顛倒的心，所以造成了，觸、受、愛、樂等等，這些苦，都是有因開始，才有果、有了因緣，果報就是在後面纍纍現形，所以我們必定要好好，顧好我們這一念心。
前面經文這樣說，「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》
已經反覆說了好幾次，這段(經)文的意思，長者就是如來，譬喻為長者。如來為三界導師，這個三界，到現在長久的時間，已經眾生，好像譬喻在這個火宅裡面，眾生很多了，人人不明道理，在這個三界裡面，導師用心教育，眾生卻是顛倒，所以這個火從四面起了。
所以下面這段(經)文就說，「而諸子等，於火宅內樂著嬉戲，不覺、不知、不驚、不怖，火來逼身；苦痛切己，心不厭患，無求出意。」
而諸子等於火宅內
樂著嬉戲
不覺 不知
不驚 不怖
火來逼身
苦痛切己
心不厭患
無求出意
《法華經 譬喻品第三》
已經來譬喻，這個大宅的棟梁、柱根，全部就是腐敗了，這間房子真的是腐敗了，意思就是三界內，真的是讓人擔心。
大宅棟梁柱根腐敗
諸子癡愚無知不覺
遊戲玩耍
頑固執迷
不受教誡
迷不覺
現在外面的物質，很誘引人，人人的心欲念、見解、煩惱，都一直這樣複雜在一起，這就像一間大屋，不論是這間大宅，這個棟梁、柱根都已經腐敗了。所以，這是因為，「諸子癡愚無知不覺」，這些人住在裡面的這些孩子，癡啊！很愚、愚癡，所以不知不覺，不知道這樣做是不對的，不知道在這個大宅──這個三界內是危險的，只是在裡面這樣「遊戲玩耍」，所以，這個「頑固執迷」，這些孩子已經變成這樣了，「不受教誡」，已經無法可教了，因為他是迷而不覺。
若想到這樣，就會去想到現在，人與人之間很複雜，心念很不規正。每天想到人事，看到人的生態、心態等等，就會嘆無奈啊！現在的人不就是這樣嗎？好像在玩火，不感覺到：我們應該要趕緊覺醒、趕緊覺悟、清淨我們的心，如規如矩；真正要好好人與人之間，合和互協，如何為天下人來付出。
佛陀所說的「苦」，我們應該現在已經體會到：四大不調、天災人禍頻傳、社會混亂等等。我們難道都不覺醒嗎？我們能不信佛所說的，來接受佛的教誡嗎？不要再執迷、不覺悟了。所以，這種火宅既然燒起來了，長者老早就已經，離開了這個火宅，就是表示佛，譬喻佛已經自悟真如自性，已經證無為法」了。
佛自悟真如自性
證無為法
本無煩惱
更無焚燒之相
亦無安隱出入
之相可言
佛陀已經是宇宙大覺者，智慧覺海，心胸遼闊，已經不受這個三界的無明煩惱，所控制住；所以佛陀已經覺悟了，本來就沒有煩惱，更加沒有焚燒的相，本來就沒有了，亦沒有安穩出入的相，本來就已經很安穩了，但是這個「火宅」，是在經典，這樣來做譬喻，佛陀的境界，本來就安然自在外面。卻是經文裡面就說，「長者見是大火從四面起，即大驚怖」。
經云：
長者見是大火
從四面起
即大驚怖
已經是解脫了，在三界外逍遙自在，怎會驚怖呢？那就是因為再譬喻，「佛是悲念眾生」，擔心眾生，「退失本性純真善念」。
佛悲念眾生
退失本性純真善念
故驚
所以因為這樣，佛驚，那就是因為佛的悲心，不忍眾生受苦難。佛陀的悲，悲在眾生的苦，所以他看到這樣，已經人人的心地三界，都混亂掉了，每一個「小我」的天地都混亂了，就是變成了煩惱惡濁，惹成了集起來就是共業，這是佛陀最擔心。影響大乾坤的，都是人人共集起來，合共起來的這個力，力量，所以使得大乾坤已經不調了。這是大長者的驚，也就是大慈悲佛陀的擔心。
所以，憂是「憂念眾生遂起眾惡，故怖」。
憂念眾生
遂起眾惡
故怖
恐怖，很怕，不只是怕，是在怕的當中，又是很怖、怖畏。那就是眾生造業已到了，很恐怖的程度，不只是讓人怕而已，到了很恐怖，人心實在是力量很大，一念惡起，災難就很大。
常常提起譬喻，現代這種人心，讓人很擔心的恐佈。現在精神疾病，或者是受到那種特殊的訓練，犧牲自己破壞社會，破壞社會，自己也願意就是完全肉碎，他也甘願。像這樣思想偏差，常常聽到像伊拉克、敘利亞……，很多的國家，最近一直聽到自殺的炸彈等等，造成了整個社會、國家，家破人亡，這都是在一念心，所以很恐怖。
經文裡面用「驚怖」二字，佛何怖之有？他已經解脫了，但是為了天下眾生，他的慈悲，所以為天下而驚，為天下眾生而怖。
因慈悲憂其有苦
是以驚怖喻
慈悲憂念之意
所以「慈悲憂其有苦」，很擔憂眾生造業、受苦，所以叫做驚怖，因此以來譬喻，慈悲憂念的意思，表示佛陀的慈悲，為眾生擔憂。所以「長者悲念自處」。本來長者的慈悲，悲念眾生，其實，如來，釋迦佛，應該就是自處在常寂光土，只是現出了這些眾生有苦難。
是長者悲念
自處常寂光土
而更顯諸子無知
執意四倒
火來逼身
苦痛切己
不易出離於火宅
「寂靜清澄」、「常寂光土」這是佛陀的境界。不過，三界內的眾生，現出了「諸子無知」，佛陀是完全覺悟了，卻是這個凡夫還是沉迷，還是無知。
「執意四倒」，還在顛倒中，「火來逼身，苦痛切己，不易出離。」很苦！不過，不容易，要出去不容易，因為還有「四顛倒」，還有這個顛倒、妄想，所以要他來接受佛法、依教奉行、撥開煩惱，對色、世間的一切，可以很貼切瞭解、淨化了自己，這實在是不容易。
為什麼不容易呢？「是因諸子戀著嬉戲，終日留連於風月，無所是事」。
是因諸子
戀著於嬉戲
終日留連於風月
無所是事
全都是在這個風月中，就是逢場作樂，不論是什麼境界，就是享受就對了。現在的人就是這樣，留戀在這種享受的境界裡，終日。要不然，就是「鎮日爭財競盛」。爭，貪欲。
或鎮日爭財競盛
縱逸放蕩心機
不覺火來逼身火宅
苦痛切己之危
「爭財競盛」，財產要多點、再多一點。這就是在這個人間，這樣無法去認真，清楚真理是什麼，整天就是這種「縱逸放蕩心機」，這個心機。這個心，光在人生舞臺，在遊戲、在稱霸，一直耀武揚威，感覺，我稱霸一方，或者是稱霸十方，夠了嗎？還不夠。一輩子有多長？一直要爭，一直要取，像這樣放蕩心機，到頭來什麼都沒有。這種就是不覺得這個火，已經燒到身邊了，「苦痛切己之危」，還是同樣的不覺。「心不厭患，無求出意」，這是譬喻眾生這種貪婪，貪婪無度。
喻眾生貪婪
戀著於五欲
戀慕執著
諸可欲樂之境
而不捨離
不知險境
有將墮落惡道之苦
這種「心不厭患」，還是貪婪、這種貪婪、戀著在哪裡？五欲，在這個五欲，一直在戀慕、執著，很多很多的欲念，這樣這種的境界，永遠都不捨離。這是現在的人，凡夫心，一切的欲都不願意捨，權、名、地位等等，都不願意捨，所以會造成人與人之間，沒辦法合和，造成周圍等等的不安。
所以「不知險境」。不知道我們這樣明爭暗鬥，這種為權、為名、為利等等，這是多麼危險的事情。這種的險境，「有將墮落惡道之苦」。不是這輩子結束就好，來生是不是在惡道中呢？這也是大家都看眼前，沒有顧到後面，這「今朝有酒今朝醉」。
現在得到權，陶醉在這個，這個權、名當中，所以，這種心的戀慕、執著種種貪婪的境界，不肯捨離。
心戀慕執著
諸貪婪之境
而不捨離
實在是讓人擔心。這是很幼稚的心態，所以才常常叫做「諸子」，那就是幼稚。
<譬喻品>裡面也有，這段(經)文說，「諸子幼稚，未有所識，戀著嬉戲」，這是很幼稚的心。
諸子幼稚
未有所識
戀著嬉戲
《法華經 譬喻品第三》
我們人好好修行。佛陀所教育，是希望我們從「無色界」，就是從思想開始，我們若能夠體會，有智慧、有覺悟，自然這個「色」，這個「色界」──所見的一切物質，所感受到有形的東西，讓我們的感受，我們的心不起貪念，這種種一切的事物，若有智慧的人，他就不會受事與物所影響；不受事物的誘惑，自然就沒有欲念、無明起。
我們若是為善，用善的循環，付出無所求，心靈的歡喜，這樣它就會再複製，善因、善緣、善的果、報。
我們要好好接受了佛法，打開了心門，心無貪著，沒有貪戀、沒有顛倒，沒有恐怖。若這樣，不就是逍遙自在，在火宅的外面嗎？這我們要用心，這段(經)文與我們人的心境。
不管是在佛法中在譬喻的三界，我們應該將它回到，是在我們的心靈三界──觀念看不到「無色」；看得到的種種，去貪著，這就是「色」；貪著，製造無明是心，我們的心欲無明。
總而言之，善、惡的循環，善者善的循環，惡者惡的循環。為善，我們能夠淨化我們的心，自然與天地宇宙合而為一，智慧覺海，什麼事情都看得開。這是佛陀對我們的開示，所以我們應該時時多用心。
Explanations by Master Cheng-Yan
Subject: The Mind Creates the Causes of the Fire (心造是因火起是果)
Date: April.15. 2015
“In the realm of physical existence, the fire that arises is the result. There are natural and manmade disasters, and the mind is the cause. Sentient beings whose minds are confused act improperly. With [physical] contact, feelings and cravings, the resulting suffering is not without cause.”
In this realm of physical existence, impermanence, suffering and emptiness have always been part of the workings of the world. However, we all continue to form attachments, which creates so much suffering in the world.
This is like the elder’s great house. It had been in a state of disrepair for many years. There had always been many people in the house, but they did not cherish that big space. They acted as they wished, and so their selfish actions resulted in a fire. This is an analogy, but it is also a truth of the world. Already, in the realm of physical existence there have begun to be signs of imbalance in the macrocosm and microcosm.
So, “There are natural and manmade disasters, and the mind is the cause.” These are all created by the mind, by the thoughts that arise in our minds. It may happen that people do not get along; they may fight openly or they may plot in secrecy. The causes of [these conflicts] all come from the mind. The reason that sentient beings are subject to so much emotional and physical suffering is because people’s minds are confused. In sentient beings’ minds and in everyone’s actions there is a lot of confusion over “permanence, joy, self and purity.” “Clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existence self as self and clinging to what is impure as pure,” these are [the inverted views of] ordinary people.
Or, they could be considered attachments, “Permanence, joy, self and purity” are also things we may be attached to. Whether we cling to “emptiness” or “existence,” this is a state of confusion arising from not understanding the principles. This results in [the Twelve Links of] contact, feeling, craving and so on. These sufferings all have their causes. Where there is an effect, there must be a cause. [Once a cause exists,] karmic retributions will continuously manifest. Therefore, we must take good care of our minds.
The previous passage states, “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… ”
I have repeatedly explained the meaning of this passage. The elder is an analogy for the Tathagata. The Tathagata is the guiding teacher of the Three Realms. In the Three Realms, for a very long time now, sentient beings have been living as described in the burning house parable. [In the house,] there are many sentient beings, none of whom understand the principles. In the Three Realms, the guiding teacher is mindfully teaching them. However, they are in a state of confusion, so it is as if fire is arising from all four sides.
The next sutra passage then states, “All my sons are still inside the burning house, attached to their playing, unaware, unknowing, not shocked nor afraid. The fire is closing in on them and suffering and pain threaten them, yet they have no sense of aversion or peril, and they do not have any thought of escaping.”
This comes after the description of how the columns, beams and pillars of the house were all rotted and decayed. The house was indeed deteriorating, signifying that the situation in the Three Realms is truly worrisome.
In this great house, the columns, beams and bases of the pillars had rotted. The sons were foolish, unknowing and unaware. They kept playing games and remained stubbornly attached to their delusions. They were unable to accept teachings and remained deluded and unaware.
Nowadays, the world’s material goods are very tempting. Everyone’s desires, perspectives and afflictions are entangles in a complicated knot. It is if they are living in a great house where everyone, from the columns and beams to the bases of the pillars, had rotted away.
This happened because “The sons foolish, unknowing and unaware. The children living inside the house were deluded and very foolish, so they were unknowing and unaware. They did not know their behavior was wrong. They did not know that living in this great house, the Three Realms, is very treacherous. They “kept playing games” inside and “remained stubbornly attached to their delusions.These children had turned into people who were “unable to accept teachings.” There was no way to easily teach them, because they were deluded and unaware. When we think about this, we will think of how, in modern times, interpersonal relationships are very complicated. People’s mindsets are not very proper.
Every say, when I think of people and matters and see the way that people live, the state of their lives and their minds, I feel helpless. Doesn’t it seem that many people live this way? It is as if they are playing with fire. They do not think, “I need to quickly awaken, attain realizations and purify my mind. I need to abide by the rules and sincerely live in harmony with others, working together to help everyone in this world.”
The suffering that the Buddha spoke of is something we should all have experienced. Due to the imbalance of the four elements, there are frequent natural and manmade disasters, troubles in society and so on. How can we not awaken? How can we not have faith in what the Buddha says and not accept the teachings? We cannot continue to cling to our delusions.
So, this house has been on fore [for quite a while], and the elder has already left this burning house. This is analogy for how the Buddha has already awakened to His nature of True Suchness and realized the unconditioned Dharma.
The Buddha has awakened to His true nature and realized unconditioned Dharma. He is fundamentally free of afflictions, so there is no appearance of burning or of entering and exiting safety and stability that can be spoken of.
He is the Great Enlightened One of the Universe. With an ocean of enlightened wisdom and a broad mind and heart, the ignorance and affliction in the Three Realms have no control over Him.
So, He had already attained enlightenment, and His mind was fundamentally free of afflictions, so there is definitely no appearance of burning; there is simply no such thing [in His mind]. There is also no appearance of entering or exiting safety and stability, as He was already in a safe and stable state. Yet this “burning house” is an analogy used in the sutra. In the state of Buddhahood, He is fundamentally peaceful and at ease, outside [the house].
However, the sutra states, “The elder, seeing the fire arise from the four sides, was greatly shocked and afraid.”
He is already liberated, traveling freely beyond the Three Realms. Why would He be shocked and afraid? This is showing that the Buddha compassion for sentient beings.
He was worried because sentient beings had “lost the pure and wholesome thoughts of their true nature.” This is way the Buddha appeared shocked, because He was compassionate and could not bear to let sentient beings suffer. He had compassion for sentient beings’ suffering. He saw that the Three Realms in everyone’s minds were in chaos. Their “personal microcosms” were disrupted and filled with afflictions, evils and turbidity. Their cumulative actions became collective karma.This was what worried the Buddha most. When people come together, they exert a big influence in the world. The force of their collective karma can destabilize the world around them.This is what shocked the elder, and what worried the compassionate Buddha.
Therefore, He had worries. “He worried about sentient beings committing all evils; thus He was frightened”.
This was very frightening. This not only something to be afraid of; it is terrifying.Sentient beings have created so much karma that it is frightening. Not only does it scare people, it is actually very terrifying. The human mind is indeed very powerful. A single evil thought can cause a devastating disaster.
I often bring up examples of how the minds of people in the modern era are really worrying and frightening. Now there are people with psychological issues or who have been trained especially to sacrifice themselves to destroy societies. In order to damage society, they are willing to destroy their bodies. People’s thinking has gone so far astray.
Recently, from Iraq, Syria and other countries, I have heard about suicide bombers and other forms of attacks. They destroy families and kill people, hurting societies and countries. All this arises from the mind, so it is very frightening.
The sutra text uses the words “shock” and “fear”. How can the Buddha feel fear? He has already attained liberation, but for the sake of world’s sentient beings, because of His compassion, He felt shock and fear on their behalf.
Because of His compassion, He worried about their suffering. He was worried that they would create karma and suffer as a consequence. Saying that He felt shock and fear shows that He worried for them out of compassion. This indicates how compassion led Him to worry about sentient beings.
“The elder had compassion [wherever] He abided”. Out of His compassion, the elder kept sentient beings in his thoughts. In fact, the Tathagate, Sakyamui Buddha, abides in the land of calm illumination. However, He manifested [this worry] that sentient beings were in a state of suffering. The elder had compassion.
He abides in the land of calm illumination, which made his sons’ lack of awareness more obvious. They clung to the Four Inverted Views. “The fire is closing in on them, and suffering and pain threaten them”. They could not easily escape the burning house.
The tranquil and clear state of the land of calm illumination is the state of the Buddha. However, sentient beings in the Three Realms show “[the elder’s] sons’ lack of awareness”. The Buddha Himself is completely enlightened, but ordinary people are still deluded and unaware.
They cling to the Four Inverted Views”; they are still in a state of confusion. “The fire is closing in on them and suffering and pain threaten them. They cannot easily escape the burning house”. They are suffering, but escaping is not an easy matter because they hold the Four Inverted Views. They are still confused and deluded, so for them to accept the Buddha-Dharma, practice according to the teachings, push aside afflictions, and understand everything in the world so well that they can purify themselves is indeed not very easy?
“All his sons are attached to their playing, to lingering all day in comfort and pleasure, without achieving anything.”
In a state of comfort and pleasure, all they want to do is have fun. Regardless of anything else, they just want to enjoy themselves. The people of the present are like this. They are attached to their comfortable environment. All day they do this, or if not, “they spend their time fighting over wealth”. They fight over the objects of their desire.
“Whether they spend their time fighting over wealth or are self-indulgent and undisciplined, they do not realize that their house is on fire, that the flames are pressing in on them and that they are in danger of pain and suffering.”
“Fighting over wealth” means they want more and more assets and wealth. This is the reason that people in the world are unable to earnestly learn what the true principles are. Every day, “they are self-indulgent and undisciplined”. This is their state of mind. Because of their mindset, on the stage of life, and even in play, they want to be at the top and to constantly show off their strength. They feel, “I am the leader in this field” or “I am the leader in everything”. Is this enough? No. how long will their lifetimes last? However long it is, they will strive and grasp. They indulge in pleasure and debauchery, and in the end, they have nothing at all. They are not aware of how the fire is already right next to them.
“They are in danger of pain and suffering” but they still have not noticed it. “Yet they have no sense of aversion or peril, and they do not have any thought of escaping”. This is an example of how limitless sentient beings’ greed is.
This is the greed of sentient beings. They cling to the five desires. They linger on and cling to states that bring them happiness and do not let go of them. They do not realize the danger of being about to fall into the evil realms.
“Yet they have no sense of aversion or peril”. They are still greedy. With this greed, what do they linger on? The five desires. They linger on and cling to many objects of desire. They will never let go of these states. This is what the minds of many ordinary people are like right now. They are not willing to let go of their desires; whether for power, fame and status, etc., they are unwilling to let them go. This causes conflicts between people and creates unrest in their surroundings.So, “They do not realize the danger”.
They do not realize that fighting openly and secretly for power, fame, wealth and so on, is actually very dangerous.They are in a treacherous state, “about to fall into the evil realms”. [Our karma] will not come to an end with this life Will we fall into an evil realm in our next life? Often we only focus on the present without any consideration of the future.
“If I have liquor today, I will get drunk today”. When they attain power, they become drunk with their power and fame.
With this kind of yearning, attachment and greed, they will not let go of anything.
This is truly worrisome. This is a very immature mentality, so these people are also called “His children,” which means they are immature.
In the Chapter on Parables, there is also this sutra passage, “His sons are young and immature, and have no understanding” “They are attached to their playing”.
This is a very immature mindset.We should earnestly practice what the Buddha taught He hoped that we would start with the formless realm, with our thinking. If we are able to attain realizations, gain wisdom and awaken, then none of the forms in the form realm, none of the material and tangible things we experience, will awaken feelings of greed in our minds. This applies to everything. People with wisdom will not be affected by matters and objects. Without being tempted by matters and objects, naturally they will not give rise to desires and ignorance. If we work towards goodness, we start a virtuous cycle, we feel the joy of giving unconditionally. Then we will continue this cycle and create more positive causes, conditions and retributions.We should earnestly accept the Buddha-Dharma and open the door to our minds If our minds are free of greed, free of craving, free of confusion and free of fear, then won’t we be free and at ease outside of the burning house?
To achieve this, we must be mindful This sutra passage [depicts] our state of mind. Whenever it mentions the Three Realms, we should think back to the Three Realms of our minds. The views we cannot see are the formless realm. When we greedily cling to things we see, those things are in the form realm. Our greed gives rise to ignorance, so our minds are filled with desires and ignorance. In sum, there are virtuous and vicious cycles. Goodness crates positive cycles. Evil crates negative cycles. By doing good deeds, we can purify our minds and naturally become one with the universe. With an ocean of enlightened wisdom, we can accept all things. This is what the Buddha taught us. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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