20150416《靜思妙蓮華》以二德度眾生 (第545集)
（法華經•譬喻品第三）
⊙「眾生為癡礙故不安，因無明風動故不隱，見思惑障門不能出，業識深藏故由心造。」
⊙「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》
⊙「舍利弗！是長者作是思惟：我身手有力，當以衣祴、若以几案、從舍出之。」《法華經譬喻品第三》
⊙是長者作是思惟：喻大長者憂慮諸子處險境而不出。修學菩提道者，示以大乘，而眾生並不悕求。作是思惟：佛得成道已，思惟所得法妙。
⊙身：喻弘誓願力。手：喻智慧提拔。
⊙依斷智二德：「斷德」斷盡一切煩惱之德，則能說一切解脫妙法；照了真理曰智德，斷盡煩惱曰斷德，即菩提與涅槃。
【證嚴上人開示】
「眾生為癡礙故不安，因無明風動故不隱，見思惑障門不能出，業識深藏故由心造。」
眾生為癡礙故不安
因無明風動故不隱
見思惑障門不能出
業識深藏故由心造
「癡」就是無明，「礙」是障礙。因為我們的癡、無明，障礙了我們智慧不得通達，所以，所造成的一切，那就是在無明中造作，就是無明中造業，有了非智慧的造作，所以就使我們造了，種種的業而不安。
因為這個無明的風，常常來煽動我們的心，讓我們那個恆心不定，無法真正很堅持，所以菩薩道難行，菩提心難發，這也是障礙。
見思惑障了這道門，我們的心門就是，受見思惑來障礙。「三界火宅，唯有一門」，你要離開三界火宅，這道門，那就是智慧門；有見思惑將我們堵住這道門，我們智慧之門打不開，所以無法可出。
那就是因為我們平時業識深藏；多久以來，我們不斷造業，日常生活造作中，一邊做，種子不斷成熟。善惡的種子都深藏在第八識裡，所以一切的障礙，無不都是由心造。因為心若是無明造惡，就是障礙我們智慧之門，或者是無明與外面的境界接觸，無明風就煽動我們，菩薩行、菩提心，就被障礙了，這無不都是因為眾生這種癡礙。因為這樣，三界無安，火宅門就窄了，要出去也困難。
這應該就是說心門，我們的心門，真的要時時將我們的智慧，日常生活中自我警惕，在這個見思，我們的觀念、我們的見解、我們的思考，不要受無明將我們遮蔽住。我們若被無明遮蔽，風就起了，智慧就受它阻礙了。這無不都是我們日常生活中，所造作的一切，所以一切由心造，可以作善，也可以行惡。
在這幾天，印尼的一個(巴東)大愛屋，開始又啟用了。這是在二００九年時，一個地震，使巴東這樣夷為平地，所以，在這當中，很多人的房子都倒了，人損失也不少。所以慈濟又是再一波啟動，除了及時救濟，也很快速為他們學校建起來，這是一種希望工程。（註一：於二０一０年學校落成了）
所以，這位市長，（法烏茲‧巴哈爾），很感恩，慈濟人為他們建這麼好的學校，孩子有很多安心，所有的孩子安心下來，同時教育非常的亮麗起來。所以這是全市的市民，對慈濟的感恩，市長代表著市民來花蓮。同時，來(的)那一天，那就是我們國際的慈濟人，慈誠、委員培訓圓緣，所以他在那個會場上，向國際間的慈濟人這樣宣布，他對慈濟的感恩。同時他也發願，希望他的巴東市市民，人人都能做慈濟。他又再宣布，每年的這一天(十一月三十日)叫做「慈濟日」。
從這樣經過之後，那個地方，慈濟人常常去關懷。地震過後，很多人(的)房子還無法復建起來，其中有一個慈善會，也捐出了材料，來幫助民眾復建，但是所捐的是分，政府沒辦法，除了建材，其他的資源不知要從何來？所以再次向慈濟拜託，要求慈濟是不是能幫助他們，這一百多戶，幫助他們建設起來，我們在印尼的慈濟人，將它接受下來，這個小小、迷你型，一百多戶的慈濟村，這樣(建)起來了，開始也已經落成了，人民，又再感恩。
本來他們對慈濟有一點點的心理障礙，因為慈濟是一個佛教團體，他們多數，大家都差不多，信仰的是伊斯蘭教。那個時候，大愛村在啟用時，前總統哈比比，他說慈濟在印尼，已經幫助他們很多，從二００四年，那時候的南亞海嘯時，慈濟人一直投入，一直到現在，付出無所求的付出，所以感恩。
從來慈濟人沒有影響過，他們的信仰，又是很尊重他們的信仰，所以那分的感恩、肯定、歡喜，接受了，所以他們的回饋，就是如何來回報慈濟？那就是全村每個人要合和起來，他們那分互相照顧，將這個村，彼此之間合和互協，舉一個例，他們說，其中有一位村民生病很嚴重，那就是要送去外面治療，家裡，家裡面的大、小孩子，誰來照顧？他們就發揮他們全村的人，來照顧這個家庭。表示這個村，大愛(村)，名副其實的「大愛」，是像一個大家庭一樣，那分的愛心，這種的合和互協的精神。
甚至我們在巴東的慈濟人，會常常去看他們，也是去啟發他們的愛心，鼓勵他們說：「你們若每天可以竹筒歲月，若這樣更好。」一千盾的硬幣，一千盾就是我們的二元多；他們也是同樣這樣做，每個月就有人去收，這樣，竹筒就再換，這種愛的匯合，大家很歡喜。更歡喜的，那就是做環保，環保，大家全村輪流去做環保，這是很和齊的。出海的人，就是在海面上有了垃圾、有了塑膠、有了罐子，他們就是在海面上，也把它撈上來、同樣撿回來做分類。整個村很乾淨，是一個模範村。整個村民那種合和的愛心，非常的溫馨。
看，信仰不影響，卻是心，大家很和合，那就是在大愛──互相相愛、互相關懷。若像這樣，這個村住起來，不就是很安全，整個村落，如在一個家庭，什麼人的家庭，有什麼問題，馬上全村的人照顧他，這就是智慧。安全，住起來很穩，「苦既拔已，復為說法」，這種啟動愛心，心靈財富，讓人人能夠很安穩，這也是菩薩在人間。這必定要掃除了見思惑的障礙，若有信心，互相有信心，用愛互相付出，就沒有障礙。
信仰，各信各的，佛教有佛教的智慧，伊斯蘭教有伊斯蘭教的愛，若這樣，這種智慧與愛匯合起來，不就是一個非常和諧的事情嗎？這一切的一切，無不都是在日常生活中、舉止動作中，在我們的意識受納中，一切就是唯心造。
過去，我們《法華經》已經這麼長的時間，在形容火宅。我們前面說在火宅裡面，長者諸子在火宅裡，還是這樣在嬉戲，不知道火已經從四面起，這種不覺、不知、不驚、不怖，長者會擔心。
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》
火已經是一直一直逼近了，卻是裡面的人，還是顛倒，「樂著嬉戲」，以為世間是永遠都不變，不知道無常在我們的身邊，就是這樣在無明中過日子，時間，一天一天一直過，我們的身體就是，一天一天的老化、衰邁，卻是不覺、不知，也不驚、不怖。
其實，火若燒到那時候，無常真正到來時，才來喊苦，太遲了！未來何去何從，還是不知，所以，心就是還在貪戀中，沒有想要，如何及時想出離開這個火宅，衝出這道門出去。這道門，必定需要智慧來啟開，去撥開了無明，這道門就開了。
下面這段(經)文，又再這樣說，「舍利弗！是長者作是思惟：我身手有力，當以衣祴、若以几案、從舍出之。」這是一種的譬喻，譬喻大長者的憂慮。
舍利弗
是長者作是思惟
我身手有力
當以衣祴
若以几案
從舍出之
《法華經譬喻品第三》
他向舍利弗這樣再提醒，這段(經)文的重要，佛陀不斷向舍利弗再提醒，不只是提醒舍利弗，是提醒在全場的人。因為舍利弗是當機者，當機就是站起來問，大家還根機還不很整齊，舍利弗的根機啟發了，他就站起來問佛，所以，是在法華會的代表者，請示佛陀，說出了一乘法的道理。所以佛陀開始說話時，就以舍利弗為主，其實是全場的弟子都要認真聽。
「是長者作是思惟」，那時候這位長者，是很用心在想，譬喻長者他的憂心。「思惟」就是憂心，很擔憂，考慮，用很仔細來考慮，這是擔心這些孩子還在裡面，還是不覺醒，還在裡面玩，這麼多是要如何救？所以很擔憂。
是長者作是思惟：
喻大長者憂慮諸子
處險境而不出
修學菩提道者
示以大乘
而眾生並不悕求
作是思惟：
佛得成道已
思惟所得法妙
諸子已經處在這個險境，不會想要出來，不會想要及時接受教育。這就是慨嘆我們眾生，明明看到世間是這樣，明明在世間受到種種的困難，明知世間是這麼的苦難，卻是不懂得好好來接受，出這個大門的智慧的法，不會想要修學，不懂得要啟動，這個覺悟之道，這就是菩提道。雖然充滿了險境，卻是人還沉迷在這樣的環境中，不懂得要要求，趕緊脫離這個險境。
常常說世間災難頻傳，驚世的災難，應該要有警世的覺悟，才能修學菩提道。這就是大長者所在想的，要用什麼方法？以大乘，大乘法，能夠展開，使所有的人人，願意來接受這個大乘法。
所以「作是思惟」。其實佛已經是成道了，佛已經是脫離三界了，但是不忍心天下眾生，還是在凡夫，不斷在造業，業已經惡業共聚了，所以天下四大不調、人禍頻傳，就是災難已經從四面八方，已經慢慢一直包圍過來了。所以這是長者，也就是釋迦佛，大覺者，他最憂慮、最擔心，要怎樣才能使大家，真正及時覺悟，這是很重要的。
所以，用什麼方法？那就是「身手有力」。(經)文上，「身」就是譬喻弘誓願力，「手」是譬喻智慧能提拔。
身：
喻弘誓願力
手：
喻智慧提拔
這也是表示就是斷智二德，有斷德、智德，這二項，這就,是我們的二隻手。
依斷智二德：
斷德
斷盡一切煩惱之德
則能說一切
解脫妙法
「斷德」就是，斷盡一切煩惱之德行，也就是解脫，能夠解脫一切，得到妙法；「智德」就是照了真理，這叫做智德，我們能體會一切真理。
照了真理曰智德
斷盡煩惱曰斷德
即菩提與涅槃
所以，斷德、智德，就像我們人(的)二隻手，那就是我們的心境，就是在覺悟、寂靜的境界，那就是菩提道。所以，佛陀他有那個智慧，有這樣的力量。
那是要如何呢？人也才(有)二隻手而已，佛陀只有一個人，有辦法嗎？當然需要「諸子」。大家要先覺醒，從遊戲在方便法，這樣不行，必定人人要共合為一大乘，要從內心的弘誓願，要趕緊立即，要有斷德與智德，斷盡一切煩惱，啟動真如的本性，這分智慧必定要啟動起來，身心合一，才用其他的方式，來共同度火宅中的眾生。所以需要發弘誓願，又是需要，要有智慧、救拔的力量，所以我們要時時多用心。
[註一]：印尼東巴「慈濟日」年表：１、2009年印尼蘇門答臘島南方海域9月30日下午五時十六分發生芮氏規模7.6強震，造成西蘇門答臘省首府巴東（Padang）嚴重災情。2010年10月10日，慈濟巴東大愛屋歡喜啟用。2010年12月4～8日在花蓮靜思堂舉行「海外慈濟培訓委員慈誠精神研習會」。
２、慈濟印尼分會因巴東地震受創的巴東國立第一高中（SMANegeri1Padang），於2009年11月10日舉行動土典禮。2010年8月7日舉行啓用典禮。
３、2009年11月26～30日在花蓮靜思堂舉行「海外培訓委員慈誠精進研習會」，會中巴東市長法烏茲․巴哈爾宣布11月30日為巴東市的「慈濟日」，是印尼第一個城市訂定慈濟日。該市於2005年、2007年以及2009年9月底發生大地震後，慈濟人皆迅速前往賑災，深愛感動，特地來臺致意。
Explanations by Master Cheng-Yan
Subject: Transform Sentient Beings through The Two Virtues (以二德度眾生)
Date: April.16. 2015
“Sentient beings, hindered by their delusions, are not at peace. Because of the stirring of the wind of ignorance, their minds are not stable. The delusions of views and thinking block the door so they cannot escape. Karmic consciousness is deeply hidden, thus our minds continue to create karma.”
“Delusion” is ignorance and that which “hinders” is an obstacle. Because our delusions and ignorance have obstructed our wisdom, we are unable to understand. Therefore, nearly everything that we do, we do out of ignorance. In this state of ignorance, we create karma. When we do things that are unwise, we create various kinds of karma and end up feelings uneasy. Because the wind of ignorance frequently stirs our minds, it causes our resolve to waver. Because of this we cannot truly persevere. So, the Bodhisattva-path is hard to walk, and Bodhicitta is difficult to develop. This is also an obstacle. Delusions of views and thinking block this door. The door of our minds has been obstructed by our delusions of views and thinking. The burning house of the Three Realms only has one door. To leave this burning house, we must go through this door, which is the door of wisdom, but our delusions of views and thinking block it. We cannot open the door of wisdom, so we cannot get out. That is because our karmic consciousness is normally deeply hidden.
For a very long time, we have unceasingly created karma. With everything we do in our daily living, we sow seeds, which continue to mature. The seeds of goodness and evil are both deeply hidden in our eighth consciousness. So, all obstructions are created by our minds. If there is ignorance in our minds, we will commit wrongdoings and they will obstruct our door of wisdom. If we are in a state of ignorance when we come in contact with external conditions, the winds of ignorance will stir our minds, so our Bodhisattva-practice and Bodhicitta will be obstructed. This is because we are hindered by delusions. Because of this, there is no peace in the Three Realms. The door of the burning house is narrow, which makes it very difficult for people to escape. This must be talking about the door of our minds. We must constantly exercise our wisdom and remind ourselves to be vigilant in our daily living. Our thoughts, our perspectives, our understanding and our thinking must not be covered by ignorance. If our minds are covered by ignorance, the wind [of ignorance] will stir, and our wisdom will be hindered by it. This applies to everything we do in our daily living.
All things are created by our minds. We can do good, and we can also commit evils. In the past few days, a Great Love Village in Indonesia had its dedication ceremony. In 2009, an earthquake completely leveled Padang. When this happened, many people’s house collapsed, and there were also many casualties. So, Tzu Chi volunteers mobilized again.
In addition to providing timely relief, we also very quickly rebuilt their schools. This is similar to the Hope Project [in Taiwan]. The mayor was very grateful that Tzu Chi volunteers had done such a good job. This brought many children a sense of peace.All the children felt more peaceful, and the education there flourished.So, all the residents were grateful to Tzu Chi.
On behalf of the residents, the mayor came to see us in Hulaien.
The date of his visit fell on the day of the closing ceremony for.
Faith Corp and Commissioners training for Tzu Chi Volunteers from around the world.
So, on that occasion, he expressed his gratitude for Tzu Chi to volunteers from around the world.At the same time, he also shared his hope that the citizens of Padang could all become Tzu Chi volunteers.Then the mayor declared that one day every year would be “Tzu Chi Day”.
After all that had happened, Tzu Chi volunteers often visited that city.After the earthquake, many people’s houses could not be rebuilt.There was another non-profit organization that donated building materials to help people rebuild their houses.But though this covered part of the rebuilding, the government still was unable to act.
In addition to construction materials, where were the other resources going to comefrom?Again, they asked Tzu Chi for help.They asked if Tzu Chi could help them to rebuild more than 100 houses.Tzu Chi volunteers in Indonesia agreed to take on the task,This very small-scale, mini-Tzu Chi village of just over 100 households has now been built.After it was completed, the people felt very grateful.
Originally, the people felt some reservations towards Tzu Chi, because Tzu Chi is a Buddhist organization, while most of the people, almost everyone, believe in Islam.
On the day that people moved into this village, former president Habibie said that Tzu Chi volunteers in Indonesia had already helped them so much.Beginning after the South Asian Tsunami in 2004, and into the present day, Tzu Chi volunteers have been very dedicated.They were grateful because these volunteers have helped them unconditionally.
Tzu Chi volunteers never interfered with their religious practices and were very respectful of their faith.So with gratitude, approval and joy, they accepted our volunteers. Therefore, they want to give back.The way that they wanted to give back to Tzu Chi was for everybody in the village to be united in taking care of each other and living in love and harmony.
For example, they said that if someone in the village became seriously ill, they might need to go elsewhere for treatment.Who then would care for the children at home?They would call upon everyone in the village to take care of this family.They wanted to show that the Great Love Village could live up to its name.They would love each other like one big family and work in concert with unity, harmony and love.
Actually, our volunteers in Padang visit them quite often.They go to inspire the love in their hearts and encourage them by saying, “If every day, you can put something in the bamboo bank, that will be great.” 1000 rupiah in coins is a little over two Taiwanese dollars.So, they also put money into the bamboo banks, and every month, someone collects their donation and gives them another bamboo bank.They are happy to pool their love in this way.What they enjoy even more is doing recycling work.The entire village takes turns doing recycling.This is a very organized effort.
When the people who go fishing see garbage floating on the ocean, things like plastics and cans, they gather it up from the ocean’s surface and bring it back and sort it.The whole village is very clean.It is a model village.The villagers’ unity, harmony and love is very heartwarming.
You see, their faith has not been affected.In their hearts, they are very harmonious.In this Great Love Village, they love and comfort each other in this way.By living in this way, this village is a very safe place. The whole village is like one family. Regardless of which family has a problem, the whole village will take care of it right away. This shows wisdom. The people feel safe ad secure there.
“Having relieved them from suffering, Bodhisattvas then expound the Dharma for them”. Inspiring the love in people’s hearts and helping them to realize their spiritual wealth so that people can have safety and stability is also what Bodhisattvas do in this world. To do this, they must eliminate the hindrances of their delusions of views and thinking. If they are confident, have faith in each other and help each other out of love, then there will have no obstacles. We each have our own religious beliefs. Buddhism has its wisdom and Islam has its loving ways. If we bring wisdom and love together, won’t this be very harmonious?
All of this can happen in our daily living. Then with our every action, the results are stored in our consciousness. All things are created by the mind.
As we discuss the Lotus Sutra, we have already spent such a long time describing the burning house. Earlier we said that the elder’s children.
We still in the burning house, continuing to play games. They had not realized that the fire was burning on all sides. They were unaware, unknowing not shocked nor afraid, so the elder was worried about them.
The fire was already getting closer and closer, but the people inside remained confused, enjoying themselves and playing games. We think the world will never change, unware that impermanence is always around us. Thus we pass each day in a state of ignorance. As time passes, day after day, our bodies age and weaken, day after day our bodies age and deteriorate, day after day. Yet, we are unware, unknowing not shocked nor afraid. In fact, once the fire reaches us, once impermanence has arrived, even if we rail against suffering, it will be too late, and where we will end up in the future, is still unknown.
Our minds continue to linger, not attempting to figure out how to escape this burning house and dash out through this door. To open this door, we need to exercise wisdom to brush aside ignorance; then this door will open.
The following sutra passage states, “Sariputra, the elder had these thoughts. My body and arms are strong, I can wrap them in a sack or place them on a table and carry them out of the house.”
This is an analogy expressing how worried the elder was. The Buddha reminded Sariputra of this again. Because this sutra passage is important, the Buddha was constantly calling on Sariputra. He was not only reminding Sariputra, but everyone at the assembly. [He called Sariputra’s name] because he was the recipient of the Lotus teachings. This means that he was the one who stood up and asked questions. People’s capabilities still varied. Sariputra’s capabilities had been awakened, so he stood up and asked the Buddha questions. As a representative of the Lotus Assembly, he requested that the Buddha explain the principles of the One Vehicle Dharma.
So, when the Buddha started to speak. He directed His words at Sariputra. In fact, He wanted all the disciples there to listen earnestly. “The elder had these thoughts”. At that moment, this elder mindfully contemplated this issue. This shows how worried the elder was, he thought to himself because he was concerned. With great care, he contemplated this problem. He worried that the children were still inside, unaware and still playing. How could he save all of them? This greatly worried him.
“The elder had these thoughts: The great elder was worried about his sons being in a dangerous place without trying to escape. One who learns and practices the Bodhi-path will teach the Great Vehicle, but sentient beings do not value and seek it. He had these thoughts: The Buddha had already attained awakening, so His thinking gave rise to wondrous Dharma.”
All of his sons were in this dangerous place, but they did not want to get out. They did not want to promptly accept the teachings. This was a lament about how we sentient beings clearly see the way the world is; clearly face many hardships in it and clearly know life is filled with suffering, yet we do not earnestly accept the wisdom that would help us escape through this door. We do not want to learn and practice it. We do not step onto the path to enlightenment, which is the Bodhi-path.
Though surrounded by dangers, people deluded remain in these conditions. They do not try to quickly escape from this dangerous place.
I often say that disasters frequently occur in this world. These earth-shattering disasters should bring about world-changing awakenings, so we can we learn and practice the Bodhi-path.
This was what the great elder was thinking about. He thought about what method to use to reveal the Great Vehicle Dharma so that everyone would be willing to accept it.
So, He had these thoughts.” In fact, the Buddha had already attained enlightenment. He had already transcended the Three Realms, but He could not bear to leave sentient beings in their unenlightened state, unceasingly creating karma.
Their negative karma has already come together, so the four elements are not in balance causing manmade disasters to happen frequently. Disasters are already slowly closing in from all four sides.
The elder is an analogy for Sakyamuni Buddha, the Great Enlightened One. He was most anxious and worried about how to help everyone truly awaken in time. This is very important.
What method could he use? “Body and hand [that] are strong.” In the sutra text, “body” is an analogy for the power of Great Vows and “hands” are analodies for how wisdom can pull us up.
This represents the two kinds of virtues. The virtue of ending and the virtue of wisdom are like our two hands.
The virtue of ending and the virtue of wisdom: The virtue of ending is the virtue of putting an end to all afflictions. Then we can teach all of the wondrous Dharma for liberation.
“The virtue of ending” is the virtue of putting an end to all afflictions. This is liberation. If we can be liberated from everything, we will attain wondrous Dharma. “The virtue of wisdom is the understanding of true principles. With “the virtue of wisdom we will be able to comprehend all true principles.
The virtue of wisdom is the understanding of true principles. The virtue of ending is putting an end to all afflictions. This is Bodhi and Nirvana.
So, the virtue of ending and the virtue of wisdom, are like our two hands. When our mind is in and awakened state of tranquility and stillness, we are on the Bodhi-path.
The Buddha had that kind of wisdom and that kind of power. But what could He do? Each person only has two hands. The Buddha was only one person; of course, He needed “all the sons” to awaken first. They cannot leisurely practice skillful means. They must come together in the One Great Vehicle. After making the Great Vows from their hearts, they must immediately develop the virtue of ending and the virtue of wisdom to eliminate all afflictions and awaken their nature of True Suchness. Their wisdom must be awakened. With body and mind in harmony, they can then use other methods to deliver sentient beings from the burning house. So, we need to make the [Four] Great Vows. We also need wisdom, the power to pull everyone up. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「眾生為癡礙故不安，因無明風動故不隱，見思惑障門不能出，業識深藏故由心造。」
⊙「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》
⊙「舍利弗！是長者作是思惟：我身手有力，當以衣祴、若以几案、從舍出之。」《法華經譬喻品第三》
⊙是長者作是思惟：喻大長者憂慮諸子處險境而不出。修學菩提道者，示以大乘，而眾生並不悕求。作是思惟：佛得成道已，思惟所得法妙。
⊙身：喻弘誓願力。手：喻智慧提拔。
⊙依斷智二德：「斷德」斷盡一切煩惱之德，則能說一切解脫妙法；照了真理曰智德，斷盡煩惱曰斷德，即菩提與涅槃。
【證嚴上人開示】
「眾生為癡礙故不安，因無明風動故不隱，見思惑障門不能出，業識深藏故由心造。」
眾生為癡礙故不安
因無明風動故不隱
見思惑障門不能出
業識深藏故由心造
「癡」就是無明，「礙」是障礙。因為我們的癡、無明，障礙了我們智慧不得通達，所以，所造成的一切，那就是在無明中造作，就是無明中造業，有了非智慧的造作，所以就使我們造了，種種的業而不安。
因為這個無明的風，常常來煽動我們的心，讓我們那個恆心不定，無法真正很堅持，所以菩薩道難行，菩提心難發，這也是障礙。
見思惑障了這道門，我們的心門就是，受見思惑來障礙。「三界火宅，唯有一門」，你要離開三界火宅，這道門，那就是智慧門；有見思惑將我們堵住這道門，我們智慧之門打不開，所以無法可出。
那就是因為我們平時業識深藏；多久以來，我們不斷造業，日常生活造作中，一邊做，種子不斷成熟。善惡的種子都深藏在第八識裡，所以一切的障礙，無不都是由心造。因為心若是無明造惡，就是障礙我們智慧之門，或者是無明與外面的境界接觸，無明風就煽動我們，菩薩行、菩提心，就被障礙了，這無不都是因為眾生這種癡礙。因為這樣，三界無安，火宅門就窄了，要出去也困難。
這應該就是說心門，我們的心門，真的要時時將我們的智慧，日常生活中自我警惕，在這個見思，我們的觀念、我們的見解、我們的思考，不要受無明將我們遮蔽住。我們若被無明遮蔽，風就起了，智慧就受它阻礙了。這無不都是我們日常生活中，所造作的一切，所以一切由心造，可以作善，也可以行惡。
在這幾天，印尼的一個(巴東)大愛屋，開始又啟用了。這是在二００九年時，一個地震，使巴東這樣夷為平地，所以，在這當中，很多人的房子都倒了，人損失也不少。所以慈濟又是再一波啟動，除了及時救濟，也很快速為他們學校建起來，這是一種希望工程。（註一：於二０一０年學校落成了）
所以，這位市長，（法烏茲‧巴哈爾），很感恩，慈濟人為他們建這麼好的學校，孩子有很多安心，所有的孩子安心下來，同時教育非常的亮麗起來。所以這是全市的市民，對慈濟的感恩，市長代表著市民來花蓮。同時，來(的)那一天，那就是我們國際的慈濟人，慈誠、委員培訓圓緣，所以他在那個會場上，向國際間的慈濟人這樣宣布，他對慈濟的感恩。同時他也發願，希望他的巴東市市民，人人都能做慈濟。他又再宣布，每年的這一天(十一月三十日)叫做「慈濟日」。
從這樣經過之後，那個地方，慈濟人常常去關懷。地震過後，很多人(的)房子還無法復建起來，其中有一個慈善會，也捐出了材料，來幫助民眾復建，但是所捐的是分，政府沒辦法，除了建材，其他的資源不知要從何來？所以再次向慈濟拜託，要求慈濟是不是能幫助他們，這一百多戶，幫助他們建設起來，我們在印尼的慈濟人，將它接受下來，這個小小、迷你型，一百多戶的慈濟村，這樣(建)起來了，開始也已經落成了，人民，又再感恩。
本來他們對慈濟有一點點的心理障礙，因為慈濟是一個佛教團體，他們多數，大家都差不多，信仰的是伊斯蘭教。那個時候，大愛村在啟用時，前總統哈比比，他說慈濟在印尼，已經幫助他們很多，從二００四年，那時候的南亞海嘯時，慈濟人一直投入，一直到現在，付出無所求的付出，所以感恩。
從來慈濟人沒有影響過，他們的信仰，又是很尊重他們的信仰，所以那分的感恩、肯定、歡喜，接受了，所以他們的回饋，就是如何來回報慈濟？那就是全村每個人要合和起來，他們那分互相照顧，將這個村，彼此之間合和互協，舉一個例，他們說，其中有一位村民生病很嚴重，那就是要送去外面治療，家裡，家裡面的大、小孩子，誰來照顧？他們就發揮他們全村的人，來照顧這個家庭。表示這個村，大愛(村)，名副其實的「大愛」，是像一個大家庭一樣，那分的愛心，這種的合和互協的精神。
甚至我們在巴東的慈濟人，會常常去看他們，也是去啟發他們的愛心，鼓勵他們說：「你們若每天可以竹筒歲月，若這樣更好。」一千盾的硬幣，一千盾就是我們的二元多；他們也是同樣這樣做，每個月就有人去收，這樣，竹筒就再換，這種愛的匯合，大家很歡喜。更歡喜的，那就是做環保，環保，大家全村輪流去做環保，這是很和齊的。出海的人，就是在海面上有了垃圾、有了塑膠、有了罐子，他們就是在海面上，也把它撈上來、同樣撿回來做分類。整個村很乾淨，是一個模範村。整個村民那種合和的愛心，非常的溫馨。
看，信仰不影響，卻是心，大家很和合，那就是在大愛──互相相愛、互相關懷。若像這樣，這個村住起來，不就是很安全，整個村落，如在一個家庭，什麼人的家庭，有什麼問題，馬上全村的人照顧他，這就是智慧。安全，住起來很穩，「苦既拔已，復為說法」，這種啟動愛心，心靈財富，讓人人能夠很安穩，這也是菩薩在人間。這必定要掃除了見思惑的障礙，若有信心，互相有信心，用愛互相付出，就沒有障礙。
信仰，各信各的，佛教有佛教的智慧，伊斯蘭教有伊斯蘭教的愛，若這樣，這種智慧與愛匯合起來，不就是一個非常和諧的事情嗎？這一切的一切，無不都是在日常生活中、舉止動作中，在我們的意識受納中，一切就是唯心造。
過去，我們《法華經》已經這麼長的時間，在形容火宅。我們前面說在火宅裡面，長者諸子在火宅裡，還是這樣在嬉戲，不知道火已經從四面起，這種不覺、不知、不驚、不怖，長者會擔心。
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》
火已經是一直一直逼近了，卻是裡面的人，還是顛倒，「樂著嬉戲」，以為世間是永遠都不變，不知道無常在我們的身邊，就是這樣在無明中過日子，時間，一天一天一直過，我們的身體就是，一天一天的老化、衰邁，卻是不覺、不知，也不驚、不怖。
其實，火若燒到那時候，無常真正到來時，才來喊苦，太遲了！未來何去何從，還是不知，所以，心就是還在貪戀中，沒有想要，如何及時想出離開這個火宅，衝出這道門出去。這道門，必定需要智慧來啟開，去撥開了無明，這道門就開了。
下面這段(經)文，又再這樣說，「舍利弗！是長者作是思惟：我身手有力，當以衣祴、若以几案、從舍出之。」這是一種的譬喻，譬喻大長者的憂慮。
舍利弗
是長者作是思惟
我身手有力
當以衣祴
若以几案
從舍出之
《法華經譬喻品第三》
他向舍利弗這樣再提醒，這段(經)文的重要，佛陀不斷向舍利弗再提醒，不只是提醒舍利弗，是提醒在全場的人。因為舍利弗是當機者，當機就是站起來問，大家還根機還不很整齊，舍利弗的根機啟發了，他就站起來問佛，所以，是在法華會的代表者，請示佛陀，說出了一乘法的道理。所以佛陀開始說話時，就以舍利弗為主，其實是全場的弟子都要認真聽。
「是長者作是思惟」，那時候這位長者，是很用心在想，譬喻長者他的憂心。「思惟」就是憂心，很擔憂，考慮，用很仔細來考慮，這是擔心這些孩子還在裡面，還是不覺醒，還在裡面玩，這麼多是要如何救？所以很擔憂。
是長者作是思惟：
喻大長者憂慮諸子
處險境而不出
修學菩提道者
示以大乘
而眾生並不悕求
作是思惟：
佛得成道已
思惟所得法妙
諸子已經處在這個險境，不會想要出來，不會想要及時接受教育。這就是慨嘆我們眾生，明明看到世間是這樣，明明在世間受到種種的困難，明知世間是這麼的苦難，卻是不懂得好好來接受，出這個大門的智慧的法，不會想要修學，不懂得要啟動，這個覺悟之道，這就是菩提道。雖然充滿了險境，卻是人還沉迷在這樣的環境中，不懂得要要求，趕緊脫離這個險境。
常常說世間災難頻傳，驚世的災難，應該要有警世的覺悟，才能修學菩提道。這就是大長者所在想的，要用什麼方法？以大乘，大乘法，能夠展開，使所有的人人，願意來接受這個大乘法。
所以「作是思惟」。其實佛已經是成道了，佛已經是脫離三界了，但是不忍心天下眾生，還是在凡夫，不斷在造業，業已經惡業共聚了，所以天下四大不調、人禍頻傳，就是災難已經從四面八方，已經慢慢一直包圍過來了。所以這是長者，也就是釋迦佛，大覺者，他最憂慮、最擔心，要怎樣才能使大家，真正及時覺悟，這是很重要的。
所以，用什麼方法？那就是「身手有力」。(經)文上，「身」就是譬喻弘誓願力，「手」是譬喻智慧能提拔。
身：
喻弘誓願力
手：
喻智慧提拔
這也是表示就是斷智二德，有斷德、智德，這二項，這就,是我們的二隻手。
依斷智二德：
斷德
斷盡一切煩惱之德
則能說一切
解脫妙法
「斷德」就是，斷盡一切煩惱之德行，也就是解脫，能夠解脫一切，得到妙法；「智德」就是照了真理，這叫做智德，我們能體會一切真理。
照了真理曰智德
斷盡煩惱曰斷德
即菩提與涅槃
所以，斷德、智德，就像我們人(的)二隻手，那就是我們的心境，就是在覺悟、寂靜的境界，那就是菩提道。所以，佛陀他有那個智慧，有這樣的力量。
那是要如何呢？人也才(有)二隻手而已，佛陀只有一個人，有辦法嗎？當然需要「諸子」。大家要先覺醒，從遊戲在方便法，這樣不行，必定人人要共合為一大乘，要從內心的弘誓願，要趕緊立即，要有斷德與智德，斷盡一切煩惱，啟動真如的本性，這分智慧必定要啟動起來，身心合一，才用其他的方式，來共同度火宅中的眾生。所以需要發弘誓願，又是需要，要有智慧、救拔的力量，所以我們要時時多用心。
[註一]：印尼東巴「慈濟日」年表：１、2009年印尼蘇門答臘島南方海域9月30日下午五時十六分發生芮氏規模7.6強震，造成西蘇門答臘省首府巴東（Padang）嚴重災情。2010年10月10日，慈濟巴東大愛屋歡喜啟用。2010年12月4～8日在花蓮靜思堂舉行「海外慈濟培訓委員慈誠精神研習會」。
２、慈濟印尼分會因巴東地震受創的巴東國立第一高中（SMANegeri1Padang），於2009年11月10日舉行動土典禮。2010年8月7日舉行啓用典禮。
３、2009年11月26～30日在花蓮靜思堂舉行「海外培訓委員慈誠精進研習會」，會中巴東市長法烏茲․巴哈爾宣布11月30日為巴東市的「慈濟日」，是印尼第一個城市訂定慈濟日。該市於2005年、2007年以及2009年9月底發生大地震後，慈濟人皆迅速前往賑災，深愛感動，特地來臺致意。
Explanations by Master Cheng-Yan
Subject: Transform Sentient Beings through The Two Virtues (以二德度眾生)
Date: April.16. 2015
“Sentient beings, hindered by their delusions, are not at peace. Because of the stirring of the wind of ignorance, their minds are not stable. The delusions of views and thinking block the door so they cannot escape. Karmic consciousness is deeply hidden, thus our minds continue to create karma.”
“Delusion” is ignorance and that which “hinders” is an obstacle. Because our delusions and ignorance have obstructed our wisdom, we are unable to understand. Therefore, nearly everything that we do, we do out of ignorance. In this state of ignorance, we create karma. When we do things that are unwise, we create various kinds of karma and end up feelings uneasy. Because the wind of ignorance frequently stirs our minds, it causes our resolve to waver. Because of this we cannot truly persevere. So, the Bodhisattva-path is hard to walk, and Bodhicitta is difficult to develop. This is also an obstacle. Delusions of views and thinking block this door. The door of our minds has been obstructed by our delusions of views and thinking. The burning house of the Three Realms only has one door. To leave this burning house, we must go through this door, which is the door of wisdom, but our delusions of views and thinking block it. We cannot open the door of wisdom, so we cannot get out. That is because our karmic consciousness is normally deeply hidden.
For a very long time, we have unceasingly created karma. With everything we do in our daily living, we sow seeds, which continue to mature. The seeds of goodness and evil are both deeply hidden in our eighth consciousness. So, all obstructions are created by our minds. If there is ignorance in our minds, we will commit wrongdoings and they will obstruct our door of wisdom. If we are in a state of ignorance when we come in contact with external conditions, the winds of ignorance will stir our minds, so our Bodhisattva-practice and Bodhicitta will be obstructed. This is because we are hindered by delusions. Because of this, there is no peace in the Three Realms. The door of the burning house is narrow, which makes it very difficult for people to escape. This must be talking about the door of our minds. We must constantly exercise our wisdom and remind ourselves to be vigilant in our daily living. Our thoughts, our perspectives, our understanding and our thinking must not be covered by ignorance. If our minds are covered by ignorance, the wind [of ignorance] will stir, and our wisdom will be hindered by it. This applies to everything we do in our daily living.
All things are created by our minds. We can do good, and we can also commit evils. In the past few days, a Great Love Village in Indonesia had its dedication ceremony. In 2009, an earthquake completely leveled Padang. When this happened, many people’s house collapsed, and there were also many casualties. So, Tzu Chi volunteers mobilized again.
In addition to providing timely relief, we also very quickly rebuilt their schools. This is similar to the Hope Project [in Taiwan]. The mayor was very grateful that Tzu Chi volunteers had done such a good job. This brought many children a sense of peace.All the children felt more peaceful, and the education there flourished.So, all the residents were grateful to Tzu Chi.
On behalf of the residents, the mayor came to see us in Hulaien.
The date of his visit fell on the day of the closing ceremony for.
Faith Corp and Commissioners training for Tzu Chi Volunteers from around the world.
So, on that occasion, he expressed his gratitude for Tzu Chi to volunteers from around the world.At the same time, he also shared his hope that the citizens of Padang could all become Tzu Chi volunteers.Then the mayor declared that one day every year would be “Tzu Chi Day”.
After all that had happened, Tzu Chi volunteers often visited that city.After the earthquake, many people’s houses could not be rebuilt.There was another non-profit organization that donated building materials to help people rebuild their houses.But though this covered part of the rebuilding, the government still was unable to act.
In addition to construction materials, where were the other resources going to comefrom?Again, they asked Tzu Chi for help.They asked if Tzu Chi could help them to rebuild more than 100 houses.Tzu Chi volunteers in Indonesia agreed to take on the task,This very small-scale, mini-Tzu Chi village of just over 100 households has now been built.After it was completed, the people felt very grateful.
Originally, the people felt some reservations towards Tzu Chi, because Tzu Chi is a Buddhist organization, while most of the people, almost everyone, believe in Islam.
On the day that people moved into this village, former president Habibie said that Tzu Chi volunteers in Indonesia had already helped them so much.Beginning after the South Asian Tsunami in 2004, and into the present day, Tzu Chi volunteers have been very dedicated.They were grateful because these volunteers have helped them unconditionally.
Tzu Chi volunteers never interfered with their religious practices and were very respectful of their faith.So with gratitude, approval and joy, they accepted our volunteers. Therefore, they want to give back.The way that they wanted to give back to Tzu Chi was for everybody in the village to be united in taking care of each other and living in love and harmony.
For example, they said that if someone in the village became seriously ill, they might need to go elsewhere for treatment.Who then would care for the children at home?They would call upon everyone in the village to take care of this family.They wanted to show that the Great Love Village could live up to its name.They would love each other like one big family and work in concert with unity, harmony and love.
Actually, our volunteers in Padang visit them quite often.They go to inspire the love in their hearts and encourage them by saying, “If every day, you can put something in the bamboo bank, that will be great.” 1000 rupiah in coins is a little over two Taiwanese dollars.So, they also put money into the bamboo banks, and every month, someone collects their donation and gives them another bamboo bank.They are happy to pool their love in this way.What they enjoy even more is doing recycling work.The entire village takes turns doing recycling.This is a very organized effort.
When the people who go fishing see garbage floating on the ocean, things like plastics and cans, they gather it up from the ocean’s surface and bring it back and sort it.The whole village is very clean.It is a model village.The villagers’ unity, harmony and love is very heartwarming.
You see, their faith has not been affected.In their hearts, they are very harmonious.In this Great Love Village, they love and comfort each other in this way.By living in this way, this village is a very safe place. The whole village is like one family. Regardless of which family has a problem, the whole village will take care of it right away. This shows wisdom. The people feel safe ad secure there.
“Having relieved them from suffering, Bodhisattvas then expound the Dharma for them”. Inspiring the love in people’s hearts and helping them to realize their spiritual wealth so that people can have safety and stability is also what Bodhisattvas do in this world. To do this, they must eliminate the hindrances of their delusions of views and thinking. If they are confident, have faith in each other and help each other out of love, then there will have no obstacles. We each have our own religious beliefs. Buddhism has its wisdom and Islam has its loving ways. If we bring wisdom and love together, won’t this be very harmonious?
All of this can happen in our daily living. Then with our every action, the results are stored in our consciousness. All things are created by the mind.
As we discuss the Lotus Sutra, we have already spent such a long time describing the burning house. Earlier we said that the elder’s children.
We still in the burning house, continuing to play games. They had not realized that the fire was burning on all sides. They were unaware, unknowing not shocked nor afraid, so the elder was worried about them.
The fire was already getting closer and closer, but the people inside remained confused, enjoying themselves and playing games. We think the world will never change, unware that impermanence is always around us. Thus we pass each day in a state of ignorance. As time passes, day after day, our bodies age and weaken, day after day our bodies age and deteriorate, day after day. Yet, we are unware, unknowing not shocked nor afraid. In fact, once the fire reaches us, once impermanence has arrived, even if we rail against suffering, it will be too late, and where we will end up in the future, is still unknown.
Our minds continue to linger, not attempting to figure out how to escape this burning house and dash out through this door. To open this door, we need to exercise wisdom to brush aside ignorance; then this door will open.
The following sutra passage states, “Sariputra, the elder had these thoughts. My body and arms are strong, I can wrap them in a sack or place them on a table and carry them out of the house.”
This is an analogy expressing how worried the elder was. The Buddha reminded Sariputra of this again. Because this sutra passage is important, the Buddha was constantly calling on Sariputra. He was not only reminding Sariputra, but everyone at the assembly. [He called Sariputra’s name] because he was the recipient of the Lotus teachings. This means that he was the one who stood up and asked questions. People’s capabilities still varied. Sariputra’s capabilities had been awakened, so he stood up and asked the Buddha questions. As a representative of the Lotus Assembly, he requested that the Buddha explain the principles of the One Vehicle Dharma.
So, when the Buddha started to speak. He directed His words at Sariputra. In fact, He wanted all the disciples there to listen earnestly. “The elder had these thoughts”. At that moment, this elder mindfully contemplated this issue. This shows how worried the elder was, he thought to himself because he was concerned. With great care, he contemplated this problem. He worried that the children were still inside, unaware and still playing. How could he save all of them? This greatly worried him.
“The elder had these thoughts: The great elder was worried about his sons being in a dangerous place without trying to escape. One who learns and practices the Bodhi-path will teach the Great Vehicle, but sentient beings do not value and seek it. He had these thoughts: The Buddha had already attained awakening, so His thinking gave rise to wondrous Dharma.”
All of his sons were in this dangerous place, but they did not want to get out. They did not want to promptly accept the teachings. This was a lament about how we sentient beings clearly see the way the world is; clearly face many hardships in it and clearly know life is filled with suffering, yet we do not earnestly accept the wisdom that would help us escape through this door. We do not want to learn and practice it. We do not step onto the path to enlightenment, which is the Bodhi-path.
Though surrounded by dangers, people deluded remain in these conditions. They do not try to quickly escape from this dangerous place.
I often say that disasters frequently occur in this world. These earth-shattering disasters should bring about world-changing awakenings, so we can we learn and practice the Bodhi-path.
This was what the great elder was thinking about. He thought about what method to use to reveal the Great Vehicle Dharma so that everyone would be willing to accept it.
So, He had these thoughts.” In fact, the Buddha had already attained enlightenment. He had already transcended the Three Realms, but He could not bear to leave sentient beings in their unenlightened state, unceasingly creating karma.
Their negative karma has already come together, so the four elements are not in balance causing manmade disasters to happen frequently. Disasters are already slowly closing in from all four sides.
The elder is an analogy for Sakyamuni Buddha, the Great Enlightened One. He was most anxious and worried about how to help everyone truly awaken in time. This is very important.
What method could he use? “Body and hand [that] are strong.” In the sutra text, “body” is an analogy for the power of Great Vows and “hands” are analodies for how wisdom can pull us up.
This represents the two kinds of virtues. The virtue of ending and the virtue of wisdom are like our two hands.
The virtue of ending and the virtue of wisdom: The virtue of ending is the virtue of putting an end to all afflictions. Then we can teach all of the wondrous Dharma for liberation.
“The virtue of ending” is the virtue of putting an end to all afflictions. This is liberation. If we can be liberated from everything, we will attain wondrous Dharma. “The virtue of wisdom is the understanding of true principles. With “the virtue of wisdom we will be able to comprehend all true principles.
The virtue of wisdom is the understanding of true principles. The virtue of ending is putting an end to all afflictions. This is Bodhi and Nirvana.
So, the virtue of ending and the virtue of wisdom, are like our two hands. When our mind is in and awakened state of tranquility and stillness, we are on the Bodhi-path.
The Buddha had that kind of wisdom and that kind of power. But what could He do? Each person only has two hands. The Buddha was only one person; of course, He needed “all the sons” to awaken first. They cannot leisurely practice skillful means. They must come together in the One Great Vehicle. After making the Great Vows from their hearts, they must immediately develop the virtue of ending and the virtue of wisdom to eliminate all afflictions and awaken their nature of True Suchness. Their wisdom must be awakened. With body and mind in harmony, they can then use other methods to deliver sentient beings from the burning house. So, we need to make the [Four] Great Vows. We also need wisdom, the power to pull everyone up. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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