20150421《靜思妙蓮華》諸子迷思怖畏告急 (第548集)
（法華經•譬喻品第三）
⊙「一念悲心大豪宅，如父視子法髓親，不忍子住火宅中，諸子迷思不求出，慈父救子急思惟，權巧妙法善呵護。」
⊙「復更思惟：是舍唯有一門而復狹小，諸子幼稚未有所識，戀著戲處，或當墮落為火所燒。」《法華經譬喻品第三》
⊙「我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。」《法華經譬喻品第三》
⊙我當為說怖畏之事：「我」喻佛不忍，為是眾生而起大悲心，為設種種法，說諸苦諦，集諸煩惱生無明火，告急怖畏。
⊙此舍已燒：而諸子於大火燒宅，諸子迷失戀著，不求出離，長者慈父見子頑愚不求出，何能坐視？正是思惟救子之意。
【證嚴上人開示】
「一念悲心大豪宅，如父視子法髓親，不忍子住火宅中，諸子迷思不求出，慈父救子急思惟，權巧妙法善呵護。」
一念悲心大豪宅
如父視子法髓親
不忍子住火宅中
諸子迷思不求出
慈父救子急思惟
權巧妙法善呵護
心很急！這種悲心就像父對子一樣。慈父的心在疼孩子，哪怕是一個大宅裡面都是孩子，這些孩子，若沒有好好聽話、受教，當父親的心也很擔心。
一念悲心，(將三界)譬喻成一個大宅，是涵蓋著裡面，所有住的諸子、眷屬，那個悲念的心全都涵蓋，無人不念、無人不住，所以對裡面的眾生，全都是慈悲護念，就如佛的心。
佛的心就像父親心，就像佛對弟子那種法髓的親。佛對弟子那種法髓的親。法髓，知道了！看看我們有「骨髓資料庫」。有人有這樣的病痛，這種的病，那就是因為人的身中，不可以缺少造血的功能，功能失調，那就是叫做病，有人叫做白血病。
現代的科技能夠發達到，若有捐髓配對得到的人，將他的造血(幹)細胞，若能夠移植過來給他。但是，配對沒有那麼容易，幾十萬人的其中，才能夠找到一個，這是很不容易找得到的配對。不過，雖然這個配對的希望，是那麼渺茫，現在的科技，生命為重，只要有這樣的科技的功能，那必定就是將它發展起來，雖然要用世間財很多， 卻是也有機會來救世間人。
將「無為法」的道理，轉成了「有為法」。但是這個「有為法」的技巧功能，就是要有這樣的技術、這樣的智慧、這樣的科學，將這些東西（醫療的理論）變成了有形的，用很多條件來保護著，所以我們已經將這個，「骨髓資料庫」建立起來了。
還要用很多人去勸導。這樣的病，配對到之後，訊息來了，還要去找出這個人，是不是健康存在？到底人是不是，住在原來的地址呢？有的是一、二十年前抽的，有人出國移居國外，有的人搬遷到其他的地方，就要很用心去找，找出了這個人來。願意合應嗎？肯捐嗎？本人願意捐，家屬呢？不答應，要怎麼辦？要勸說，不斷要用心去勸說。一直到家屬安心了，捐的人願意，就趕緊成就這項的功德。這就是骨髓移植。
想，有形的法，能夠種種會合起來，那就是要出在那個無形，「無為法」，原來就有這樣的，物理、生理等等，這種道理看不到，卻是道理原在。佛陀的智慧，在古時代還沒有這樣的技術、沒有這樣的儀器等等，佛陀智慧他就說出了，「頭目髓腦悉施人」，這是佛陀一念的悲心。
天下眾生的生命，佛陀就是那麼重視，生命的構造，佛陀的智慧那麼的明澈。所以這「一念悲心大豪宅」，意思就是說，佛陀宇宙大覺者，慈悲大覺海，無事不知、無理不曉。所以他在二千多年前，將人這麼微細，生理上的構造，佛陀都知道。所以有了這樣，那個道理，在二千多年後的現在，將這個道理，已經有很多人去找，找出了人體生理上所需要，怎麼樣的病，要如何來治。有了這樣的技術，現在資料庫，裡面有很多不同的種族，不論他的皮膚，是黑、是白、是紅、是黃，不論是什麼樣的種族，同樣都可以在這個，「骨髓資料庫」裡面，找出了他的血，造血的功能細胞，能夠去適合其他人，能夠去救人。
只要有心，絕對有辦法救人。所以就像父，一個慈悲的父，既然是同一個家庭，非常富有的大家庭，這個富有的大家庭，就是說法很圓滿，像這樣智慧具足，悲智完具，這樣的心宅，就像父，父親這麼有智慧，但是看到孩子有病，也是不忍心。有的孩子是心理的病，有的孩子生理的病。生理的病可以骨髓移植，能夠用藥來治，但是心理的病呢？
心理若有病，社會有一些人就是不順道理，沒有家庭倫理，在社會沒有「人」的道德觀念，所以在社會為非作歹，這都是一念心。有的人明明知道這是犯法，而故意去犯；有的人是執著，執著他的觀念、他的思想，他的等等，他的宗教觀念一直就製造問題，或者是這個邪思、邪見、邪法等等，這都是執著。
有的人就不要相信，不要相信人生世間因緣果報，都不肯相信，像這樣，在人道的軌道上，他就脫軌了。種種的心態脫軌，有的是無知，有的是故意，有的是偏邪等等，像這樣都是在玩火一樣。明明知道這樣做是犯法的，這樣做是損害人倫、損害道德，卻是偏偏就是這樣犯。這是佛很無奈的！
佛為一大事因緣來人間，就只是有一個目的，像那位慈父在這個家庭，盼望家裡的孩子都可以很聽話，可以很順這個倫理道德去走，但是偏偏這些孩子我行我素。儘管「不忍子住火宅中」，但是諸子還是迷思不求出。知道這樣不對了，要趕緊離開，這個地方危險，趕緊到安全的地方去，卻是不受教的眾生，或者是聞法而不受教奉行，若像這樣還是迷思的眾生。所以「慈父救子急思惟」，佛陀不捨放棄，就像那個慈父，孩子再壞還是不捨放，所以還是要趕緊思惟、想辦法。這個法對你沒辦法，想盡其他的方法來度你，這是佛心，大慈悲心，所以用「權巧妙法善呵護」，用什麼方法你才能夠接受呢？還是要用方法。
所以說，佛很辛苦！一位已經脫離了這個三界火宅，能夠覺悟了天地宇宙萬物真理，，他還得要啟動慈悲的覺海，來濟度眾生。偏偏眾生就是這麼不受教，尤其是哪怕是想要修學佛法，在聽法的人，還是同樣執迷不悟。所以，佛陀在人間，開一個智慧的門，要如何人人脫離這個愚癡，能夠入智慧的門。
前面這段(經)文說，「復更思惟」，火是從四面起，還有一些孩子在裡面，這樣在遊戲，還不曉得這叫做火會燒人。還不懂、不識，還不懂，所以不知道，這就是很幼稚，「諸子幼稚，未有所識」，還是還不懂，所以「戀著戲處」，只貪戀在這個環境裡，明明火已經是逼燒在附近了，卻是還不知道，人生苦短、人世無常。我們短暫的人生，要來求無量的智慧，到底有多少時間，可找得來我們的心清淨呢？所以要如何去除煩惱？應該不要再惹煩惱來心，所以不要再戀著在我執的裡面；所以應當若是還戀著，或者是會墮落，甚至受火燒著。
復更思惟
是舍唯有一門
而復狹小
諸子幼稚
未有所識
戀著戲處
或當墮落
為火所燒
《法華經譬喻品第三》
這是這段經文，殷殷要來啟示我們眾生，三界無安如火宅，趕緊要脫離這個三界，這個聲聲逼緊，不要再戀著了。有這個因緣接觸佛法，每一天聽來要趕緊自我反省，自己有這樣的煩惱否？有，及時改過來。事情，世間無常，菩薩道，我們要趕緊，及時接受佛陀的教法，受教奉行，錯誤的習氣要趕緊改除。
所以佛陀他說：「我當為說怖畏之事。」這樣平時教的，既然人人，還是沒辦法，及時來接受，以為「無常以為常」，今天的生命，以為明天還健康，所以像這樣「無常執為常」，佛陀必定要趕緊告訴大家：「無常哦！無常逼近，已經五濁惡世在我們的面前。這個煩惱無明造作四大不調，三大災難、小三災難，一直會合起來了，天災人禍已經這樣聲聲逼近了。
所以佛陀就說，「我當為說怖畏之事。」開始要告訴大家：可驚！可怕！人間這麼的無常，人間這麼的苦難，人間災難是這麼多，這麼多的災難，已經像火將四周包起來了。要趕緊從這個門快出去，脫離了煩惱的包袱；要趕緊清淨的心，脫離這個污濁的門，開啟了智慧的門，趕緊接受佛法，這就是開啟智慧的門。
所以下面這段(經)文說：「我當為說怖畏之事，此舍已燒，直時疾出，無令為火之所燒害。」
我當為說
怖畏之事
此舍已燒
宜時疾出
無令為火
之所燒害
《法華經譬喻品第三》
這就是要譬喻佛陀的慈悲，與不忍心。明明這麼危險的人間，卻是這些人還不曉得覺醒。佛陀不忍，所以為眾生來起大悲心，佛陀是為眾生來起大悲心，所以，「為設種種法」。這才要說這麼多的法，苦口婆心，用種種的言教、譬喻，這樣來教育我們，卻是我們人人還是執迷不悟，還是很執著著自己這種煩惱。
所以佛陀一直向我們，勸說苦，苦諦，苦的真理，我們應該要去瞭解，人生苦的真理，是從「集」種種的煩惱，生出了無明的火，這已經「集」種種的煩惱，生出了無明火。現在這個火已經告急了。佛陀開始告訴大家：很緊急，大家要曉得害怕。
我當為說怖畏之事
我 喻佛不忍
為是眾生
而起大悲心
為設種種法
說諸苦諦
集諸煩惱生無明火
告急怖畏
這些說著，真的我自己的心也急起來，要怎麼辦呢？人人的心，人人的習氣，我要用什麼方法，才能夠讓人人將法聽進去，將自己的習氣改變過來？如何才能和，合和互協？將這個習氣、煩惱去除，智慧生。「以戒為制度，以愛為管理」，戒自己，不要只要管別人。我們要去愛護別人，不是管別人。
我們若人人懂得這樣，叫做自愛；懂得自愛的人，才是真正愛他人的人；懂得愛他人的人，才是真真正正自愛的人。修行就是要修得自愛，不要受這些無明、煩惱，這樣將我們遮蓋，不懂得自愛，自然就不懂得愛人，惹起了很多的煩惱，好像大宅已經燒起來了。
「此舍已燒，而諸子(於)大火(燒)宅」，在這個大火宅中，這些孩子還是「迷失戀著」，不想要離開。所以「長者慈父見子頑愚」，非常頑固，很愚癡，「不求出」。這位長者怎能安心坐在那裡，他必定就是要趕緊再想辦法，所以「正是思惟救子」的方法。
此舍已燒：
而諸子於大火燒宅
諸子迷失戀著
不求出離
長者慈父
見子頑愚不求出
何能坐視
正是思惟救子之意
這就是佛陀為什麼又再「復更思惟」。本來就這樣要來說法，這樣說法，輕輕柔柔說：人生無常、好好修行。卻是有的人還是執迷不悟，所以佛陀不得不用這種，五濁惡世，三災已經起了，大三災、小三災，現在已經世間明顯，這個器世間的現象，已經很明顯了，難道大家願意還戀著嗎？
驚世的災難已起，警世的覺悟應該要提起了。所以大家應該好好要用心把握，這個時間還能夠聽法，還能夠讓我們如何反省的空間，所以希望大家要時時多用心！
Explanations by Master Cheng-Yan
Subject: Instilling a Sense of Urgency in Deluded Children (諸子迷思怖畏告急)
Date: April.21. 2015
“The Buddha felt great compassion for those in the great house. The way that a father looks at his sons is the way He looks at His Dharma-children. A father cannot bear for his sons to remain in a burning house, but his sons are so deluded in their thinking they do not seek to escape. With a sense of great urgency, this kind father wants to save them. With provisional and wondrous Dharma, He tenderly cares for and guards His sons.”
The Buddha feels great urgency. His compassion is like that of a father for his sons. This kind father cares deeply about His children. If there is a great house filled with children, and these children do not behave and listen to the teachings, their father will be very concerned. The father’s compassion extends to everyone in this great house, an analogy [for the Three Realms]. It encompasses all of his sons and family members; he feels compassion for all of them. He cares for all people in all places. Everyone in this house is in his thoughts and under his protection. His heart is like that of the Buddha. The Buddha’s heart is like that of the father. The loving way a father views his child is the way the Buddha views His disciples, those related to Him by the Dharma-essence.
The essence of the Dharma [is like bone marrow]. Consider our bone marrow donor registry. Some people have certain kinds of diseases. These diseases occur because the human body cannot be lacking in the ability produce red blood cells. If we lose this function, then we have a disease. For instance, some people get leukemia. Modern medical technology has reached the point that if we are able to find the right match, we can transplant one person’s hematopoietic stem cells into the patient. However, finding a match is not that easy. We may have to go through hundreds of thousands of people before we find a match. This match is extremely hard to find. However, even though the likelihood of finding a match is so slim, we have the technology and are dedicated to saving lives. Since we have the technology to do this, we must make use of it.
Even though it takes a lot of material wealth, it gives us a chance to physically save someone’s life. This is possible when intangible true principles can be made manifest as tangible [technology]. But to operate the conditioned phenomena of technology, we need our technical skills, wisdom and scientific knowledge. By manifesting these in a tangible way, we can employ many factors to safeguard people’s lives. Therefore, we have established Buddhist Tzu Chi Stem Cells Center. We also need many people to persuade donors. Once a patient’s match is found in the registry, we need to find this person. Is this person still healthy? Is this person still living at the address on record? Some people joined the registry 10 to 20 years ago, so they may have moved abroad or somewhere else in this country. We may have to work hard to find the person. Is this person still willing? If this persons is willing to donate, how does the family feel? The answer may be no. Then what should we do? We must put our hearts into persuading them. When the family members are at peace with it, and the donor is willing to donate, then we can promptly help them to accomplish this virtuous deed. This is how a bone marrow transplant happens.
See,for all kinds of tangible phenomena to be abie to converge and take shape,they must arise from what is intangible,the unconditioned Dharma.The principles matter and of life and so on have allways existed in this world. These principles are not visible
but they have always existed.The Buddha ’ s wisdom [can be seen from] how in ancient times,people did not have the technical skills and instruments we have now,yet the Buddha,in His wisdom,had already said, “Head,eyes,marrow and brain were all given to others.”
This is the compassion of the Buddha. The Buddha greatly values the lives of allsentient being in the world.He has the wisdom to thoroughly understand the composition of life.
So, “The Buddha felt great composition for those in the great house.”This mean that the The Buddha,as the Great Enlightened One of the Universe,has a great ocean enlightened compositio.There is nothing He does not know,no principle He does not understand.
Therefore,over 2000 years ago,He already knew about these subtle and intricate workings of the body.He had already stated these principles.Now,over 2000 year later,from these principles,many have been able to investigate the biological principles of what the body needs in order to function and the ways of treating different illnesses.Currently,in the registry there are many people of different ethnicities.Whether their skin color is black,white,red or yellow,regardless of what ethnic group they belong to,through this bone marrow registry we can find information on their hematopoietic stem cells.Then we are able to assess if they are a match that can save a life. As long as we have the will, we can definitely find a way to save someone. This is like a compassionate father. [All his children] are in the same household, a large and prosperous household. This prosperous household is referring to the perfect teachings of the Dharma. The spiritual home of His mind is replete with wisdom and compassion. When this father of great wisdom sees his children sick with illness, he cannot bear it.
Some children have an illness of the mind. Some children have an illness of the body. Illnesses of the body can be treated with a bone marrow transplant or can be treated with medicine. But what about illnesses of the mind?
Due to illnesses of the mind, there are some people in society who do not follow principles, do not respect family relationships or lack the moral values of being a good person.Therefore, they commit wrongdoings. This is due to their minds.
Some clearly know they are violating the law but still commit the offences on purpose, some stubbornly cling to their perspectives, their thinking and their religious views, which constantly causes problems. They may hold improper thoughts and views or follow improper teachings and so on. These are all attachments.
Some people choose not to believe in the karmic law of cause and effect. They refuse to believe it. In this way, they have become derailed from their path in the human realm. There are many kinds of derailed mindsets.
Sometimes it is due to ignorance. Sometimes it is intentional. Sometimes it is a bias toward improper teachings. Going astray is like playing with fire. They already know it is against the law and will damage their morals and ethics. However, they still commit the offenses. This is something the Buddha could not control.
The Buddha comes to the world for one great cause. He only has one goal, like a kind father in a family who only hopes his children will listen to him and follow an ethical and moral path.
Sadly, these children just do whatever they want. “A father cannot bear for his sons to remain in a burning house, but his sons are so deluded in their thinking they do not seek to escape.” Once we know something is wrong, we must immediately leave the situation. Once we know this place is dangerous, we must quickly relocate to a safe place.
Unfortunately, people are unwilling to learn, or they learn the Dharma but do not accept and practice the teachings. Thus, they are still sentient beings with deluded thinking. Therefore, “With a sense of great urgency, this kind father wants to save them”. The Buddha could not bear to give up on them. He is just like a kind father who, no matter how terrible the children are, is still unwilling to abandon them.
So, He had to quickly think of ways to help them. If this Dharma has no effect on us, He will try other ways to transform us. This is the Buddha’s heart, a heart of great compassion. “With provisional and wondrous Dharma, He tenderly cares for and guards His sons”. How does the Dharma need to be taught in order for us to accept it? It is important to find the [right] methods. So, the Buddha had to work very hard.
He has already left the burning house of the Three Realms, and was able to realize the true principles of all things in the universe. But He still had to exercise His ocean of enlightened compassion to come and save sentient beings. Unfortunately, most sentient beings are unwilling to learn. Even people who wish to learn and practice the Buddha-Dharma, those who listen to teachings, still cling to their delusions and do not awaken.
Therefore, the Buddha shared His wisdom in this world to teach everyone how to transcend this foolishness and enter the door of wisdom. The previous sutra passage states, “[The elder] further reflected”.
The fire had arisen on all four sides, but some children were still playing games inside. They did not yet realize the fire would burn them. They still did not understand or recognize this, so they could not realize it. This shows how very immature they are. “My sons are young and immature and have no understanding”. They do not yet understand. Therefore, “They are attached to the place where they play”. They still linger in this environment. Clearly, the flames are coming closer, yet they do not realize that life is painfully short and impermanent.
In such a short life, we need to seek infinite wisdom. How much time do we really have to find peace in our minds? How do we eliminate our afflictions? We must avoid bringing afflictions into our minds and should not linger on attachment to self.
If we linger here, we may degenerate and even be burned in the fire.
“He further reflected. This house has only one door. Moreover, it is narrow and small. My sons are young and immature and have no understanding. They are attached to the place where they play. So, they may fall and be burned in the fire”.
This sutra passage is used to earnestly remind us sentient beings that there is no peace in the Three Realms, just like a burning house. We must quickly transcend the Three Realms. The sound [of the flames] is growing closer. We cannot linger any longer. Since we have the opportunity to encounter the Buddha-Dharma, every day after listening we must reflect on ourselves to see if we still have these afflictions in our minds. If we do, we must promptly change our ways.
Everything in this world is impermanent. On the Bodhisattva-path, we must promptly accept the Buddha’s teachings and put them into practice. We must quickly eliminate our habitual tendencies. The Buddha said, “I must tell them of these fearful matters”. The teachings the Buddha normally gave were such that people could not accept them right away so they saw “what is impermanent as permanent”. They assume they will be just as healthy tomorrow. In this way, they “cling to impermanence as permanence”.
The Buddha had to quickly tell everybody, “Beware of impermanence! It is about to strike”. “The evil world of Five Turbidities is already in front of us”. Our afflictions and ignorance cause an imbalance in the four elements, so the three major and three minor calamities are continuing to converge; natural and manmade disasters are already closing around us.
So, the Buddha said, “I must tell them of these fearful matters. I must explain to them that this alarming and frightful”. This world is impermanent. This world is filled with so much suffering. This world experiences so many disasters. All these disasters are like flames which have surrounded us. We need to quickly escape through this door. To shed the burden of our afflictions, we must quickly purify our minds. We must escape the door of turbidities and open up the door of wisdom. By quickly accepting the Buddha-Dharma, we are opening the door of wisdom.
The following sutra passage states, “I must tell them of these fearful matters. This house is already in flames and this is the time for them to quickly leave, so they will not be burned by the fire so they will not be burned by the fire”.
This signifies the Buddha’s compassion, how He could not bear for us to suffer. Obviously, the world is full of dangers, yet these people do not know they need to awaken. The Buddha could not bear this,so he felt great compassion for them.With great compassion for sentient being,“He established various kinds of teachings.”That is why He gave so many teachings and painstakingly taught with various expression and angalogies.He taught us in these ways,but we cling to our delusions and do not awaken.We are still attached to our afflictions.
The Buddha constantly counseled us with suffering,the truth of suffering,the principles of suffering.We should understand the truth of suffering,that it is caused by the accumlation of various affliction,
which give rise to the fire of ignorance.These accumulated afflictions have cauesd the fire of ignorance to arise.
Now,this fire has already reached a critical state.The Buddha told everyone that this situation was urgent,and they would do well to be afraid.
I must tell them of these fearful matters: “I” refers to the compassionate Buddha. For the sake of sentient beings, great compassion arose in Him. He established various kinds of teachings to explain the truth of suffering, and how the accumulation of afflictions gives rise to the fires of ignorance. He urgently informed us to be afraid and alarmed.
While I talk about this, I truly start to feel a sense of urgency too. What can I do?Everyone’s mind and habitual tendencies [vary]. What method can I use to help everybody accept the Dharma, correct their habitual tendencies and work in concert with love and harmony? People must eliminate their habitual tendencies and afflictions in order to develop their wisdom. We organize with the precepts and manage with love. The precepts are for self-discipline; not for telling other people what to do. We need to love and care for others, not to try to manage them. If we can understand and practice this, we have self respect. People with self respect are the ones who can truly love others. People who love others are the ones who truly love themselves.
As spiritual practitioners, we must practice self respect. We cannot allow our hearts and minds to be covered by ignorance and afflictions. If we do not love ourselves, we will not be able to truly love others and will give rise to many afflictions. Then we will feel as if we are in a burning house. “This house is already in flames.”
“All the sons are in the burning house.” Inside the burning house, the sons are still deluded and lingering there. They do not want to leave. So, “The elder, that kind father, saw that in his sons’ stubbornness, they were very unyielding and foolish” and “did not seek to leave.” How could he sit there peacefully?
He had to quickly find ways to [save them]. So, “He contemplated how he could save them.”
This house is already in flames: All the sons were in the burning house. They were deluded and lingering there and did not seek to escape. The elder, that kind father, saw that in his sons’ stubbornness, they did not seek to leave. How could he possibly sit there and watch? He contemplated how he could save them.
This is why the Buddha “further reflected.” He had always intended to expound the Dharma by gently and softly telling them, “Life is impermanent, so practice earnestly, but some still clung to their delusions and did not awaken.” Therefore, the Buddha had to use this approach, telling everyone that three calamities have arisen in the evil world of Five Turbidities. The three major three minor calamities have become obvious in the world. In this realm of physical existence, we can clearly see them. Are we really still willing to linger here?
Earth-shattering disasters have taken place. A world-changing awakening should have occurred. We must mindfully size our opportunities. At this time we can listen to the Dharma and have space to engage in self-reflection. So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「一念悲心大豪宅，如父視子法髓親，不忍子住火宅中，諸子迷思不求出，慈父救子急思惟，權巧妙法善呵護。」
⊙「復更思惟：是舍唯有一門而復狹小，諸子幼稚未有所識，戀著戲處，或當墮落為火所燒。」《法華經譬喻品第三》
⊙「我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。」《法華經譬喻品第三》
⊙我當為說怖畏之事：「我」喻佛不忍，為是眾生而起大悲心，為設種種法，說諸苦諦，集諸煩惱生無明火，告急怖畏。
⊙此舍已燒：而諸子於大火燒宅，諸子迷失戀著，不求出離，長者慈父見子頑愚不求出，何能坐視？正是思惟救子之意。
【證嚴上人開示】
「一念悲心大豪宅，如父視子法髓親，不忍子住火宅中，諸子迷思不求出，慈父救子急思惟，權巧妙法善呵護。」
一念悲心大豪宅
如父視子法髓親
不忍子住火宅中
諸子迷思不求出
慈父救子急思惟
權巧妙法善呵護
心很急！這種悲心就像父對子一樣。慈父的心在疼孩子，哪怕是一個大宅裡面都是孩子，這些孩子，若沒有好好聽話、受教，當父親的心也很擔心。
一念悲心，(將三界)譬喻成一個大宅，是涵蓋著裡面，所有住的諸子、眷屬，那個悲念的心全都涵蓋，無人不念、無人不住，所以對裡面的眾生，全都是慈悲護念，就如佛的心。
佛的心就像父親心，就像佛對弟子那種法髓的親。佛對弟子那種法髓的親。法髓，知道了！看看我們有「骨髓資料庫」。有人有這樣的病痛，這種的病，那就是因為人的身中，不可以缺少造血的功能，功能失調，那就是叫做病，有人叫做白血病。
現代的科技能夠發達到，若有捐髓配對得到的人，將他的造血(幹)細胞，若能夠移植過來給他。但是，配對沒有那麼容易，幾十萬人的其中，才能夠找到一個，這是很不容易找得到的配對。不過，雖然這個配對的希望，是那麼渺茫，現在的科技，生命為重，只要有這樣的科技的功能，那必定就是將它發展起來，雖然要用世間財很多， 卻是也有機會來救世間人。
將「無為法」的道理，轉成了「有為法」。但是這個「有為法」的技巧功能，就是要有這樣的技術、這樣的智慧、這樣的科學，將這些東西（醫療的理論）變成了有形的，用很多條件來保護著，所以我們已經將這個，「骨髓資料庫」建立起來了。
還要用很多人去勸導。這樣的病，配對到之後，訊息來了，還要去找出這個人，是不是健康存在？到底人是不是，住在原來的地址呢？有的是一、二十年前抽的，有人出國移居國外，有的人搬遷到其他的地方，就要很用心去找，找出了這個人來。願意合應嗎？肯捐嗎？本人願意捐，家屬呢？不答應，要怎麼辦？要勸說，不斷要用心去勸說。一直到家屬安心了，捐的人願意，就趕緊成就這項的功德。這就是骨髓移植。
想，有形的法，能夠種種會合起來，那就是要出在那個無形，「無為法」，原來就有這樣的，物理、生理等等，這種道理看不到，卻是道理原在。佛陀的智慧，在古時代還沒有這樣的技術、沒有這樣的儀器等等，佛陀智慧他就說出了，「頭目髓腦悉施人」，這是佛陀一念的悲心。
天下眾生的生命，佛陀就是那麼重視，生命的構造，佛陀的智慧那麼的明澈。所以這「一念悲心大豪宅」，意思就是說，佛陀宇宙大覺者，慈悲大覺海，無事不知、無理不曉。所以他在二千多年前，將人這麼微細，生理上的構造，佛陀都知道。所以有了這樣，那個道理，在二千多年後的現在，將這個道理，已經有很多人去找，找出了人體生理上所需要，怎麼樣的病，要如何來治。有了這樣的技術，現在資料庫，裡面有很多不同的種族，不論他的皮膚，是黑、是白、是紅、是黃，不論是什麼樣的種族，同樣都可以在這個，「骨髓資料庫」裡面，找出了他的血，造血的功能細胞，能夠去適合其他人，能夠去救人。
只要有心，絕對有辦法救人。所以就像父，一個慈悲的父，既然是同一個家庭，非常富有的大家庭，這個富有的大家庭，就是說法很圓滿，像這樣智慧具足，悲智完具，這樣的心宅，就像父，父親這麼有智慧，但是看到孩子有病，也是不忍心。有的孩子是心理的病，有的孩子生理的病。生理的病可以骨髓移植，能夠用藥來治，但是心理的病呢？
心理若有病，社會有一些人就是不順道理，沒有家庭倫理，在社會沒有「人」的道德觀念，所以在社會為非作歹，這都是一念心。有的人明明知道這是犯法，而故意去犯；有的人是執著，執著他的觀念、他的思想，他的等等，他的宗教觀念一直就製造問題，或者是這個邪思、邪見、邪法等等，這都是執著。
有的人就不要相信，不要相信人生世間因緣果報，都不肯相信，像這樣，在人道的軌道上，他就脫軌了。種種的心態脫軌，有的是無知，有的是故意，有的是偏邪等等，像這樣都是在玩火一樣。明明知道這樣做是犯法的，這樣做是損害人倫、損害道德，卻是偏偏就是這樣犯。這是佛很無奈的！
佛為一大事因緣來人間，就只是有一個目的，像那位慈父在這個家庭，盼望家裡的孩子都可以很聽話，可以很順這個倫理道德去走，但是偏偏這些孩子我行我素。儘管「不忍子住火宅中」，但是諸子還是迷思不求出。知道這樣不對了，要趕緊離開，這個地方危險，趕緊到安全的地方去，卻是不受教的眾生，或者是聞法而不受教奉行，若像這樣還是迷思的眾生。所以「慈父救子急思惟」，佛陀不捨放棄，就像那個慈父，孩子再壞還是不捨放，所以還是要趕緊思惟、想辦法。這個法對你沒辦法，想盡其他的方法來度你，這是佛心，大慈悲心，所以用「權巧妙法善呵護」，用什麼方法你才能夠接受呢？還是要用方法。
所以說，佛很辛苦！一位已經脫離了這個三界火宅，能夠覺悟了天地宇宙萬物真理，，他還得要啟動慈悲的覺海，來濟度眾生。偏偏眾生就是這麼不受教，尤其是哪怕是想要修學佛法，在聽法的人，還是同樣執迷不悟。所以，佛陀在人間，開一個智慧的門，要如何人人脫離這個愚癡，能夠入智慧的門。
前面這段(經)文說，「復更思惟」，火是從四面起，還有一些孩子在裡面，這樣在遊戲，還不曉得這叫做火會燒人。還不懂、不識，還不懂，所以不知道，這就是很幼稚，「諸子幼稚，未有所識」，還是還不懂，所以「戀著戲處」，只貪戀在這個環境裡，明明火已經是逼燒在附近了，卻是還不知道，人生苦短、人世無常。我們短暫的人生，要來求無量的智慧，到底有多少時間，可找得來我們的心清淨呢？所以要如何去除煩惱？應該不要再惹煩惱來心，所以不要再戀著在我執的裡面；所以應當若是還戀著，或者是會墮落，甚至受火燒著。
復更思惟
是舍唯有一門
而復狹小
諸子幼稚
未有所識
戀著戲處
或當墮落
為火所燒
《法華經譬喻品第三》
這是這段經文，殷殷要來啟示我們眾生，三界無安如火宅，趕緊要脫離這個三界，這個聲聲逼緊，不要再戀著了。有這個因緣接觸佛法，每一天聽來要趕緊自我反省，自己有這樣的煩惱否？有，及時改過來。事情，世間無常，菩薩道，我們要趕緊，及時接受佛陀的教法，受教奉行，錯誤的習氣要趕緊改除。
所以佛陀他說：「我當為說怖畏之事。」這樣平時教的，既然人人，還是沒辦法，及時來接受，以為「無常以為常」，今天的生命，以為明天還健康，所以像這樣「無常執為常」，佛陀必定要趕緊告訴大家：「無常哦！無常逼近，已經五濁惡世在我們的面前。這個煩惱無明造作四大不調，三大災難、小三災難，一直會合起來了，天災人禍已經這樣聲聲逼近了。
所以佛陀就說，「我當為說怖畏之事。」開始要告訴大家：可驚！可怕！人間這麼的無常，人間這麼的苦難，人間災難是這麼多，這麼多的災難，已經像火將四周包起來了。要趕緊從這個門快出去，脫離了煩惱的包袱；要趕緊清淨的心，脫離這個污濁的門，開啟了智慧的門，趕緊接受佛法，這就是開啟智慧的門。
所以下面這段(經)文說：「我當為說怖畏之事，此舍已燒，直時疾出，無令為火之所燒害。」
我當為說
怖畏之事
此舍已燒
宜時疾出
無令為火
之所燒害
《法華經譬喻品第三》
這就是要譬喻佛陀的慈悲，與不忍心。明明這麼危險的人間，卻是這些人還不曉得覺醒。佛陀不忍，所以為眾生來起大悲心，佛陀是為眾生來起大悲心，所以，「為設種種法」。這才要說這麼多的法，苦口婆心，用種種的言教、譬喻，這樣來教育我們，卻是我們人人還是執迷不悟，還是很執著著自己這種煩惱。
所以佛陀一直向我們，勸說苦，苦諦，苦的真理，我們應該要去瞭解，人生苦的真理，是從「集」種種的煩惱，生出了無明的火，這已經「集」種種的煩惱，生出了無明火。現在這個火已經告急了。佛陀開始告訴大家：很緊急，大家要曉得害怕。
我當為說怖畏之事
我 喻佛不忍
為是眾生
而起大悲心
為設種種法
說諸苦諦
集諸煩惱生無明火
告急怖畏
這些說著，真的我自己的心也急起來，要怎麼辦呢？人人的心，人人的習氣，我要用什麼方法，才能夠讓人人將法聽進去，將自己的習氣改變過來？如何才能和，合和互協？將這個習氣、煩惱去除，智慧生。「以戒為制度，以愛為管理」，戒自己，不要只要管別人。我們要去愛護別人，不是管別人。
我們若人人懂得這樣，叫做自愛；懂得自愛的人，才是真正愛他人的人；懂得愛他人的人，才是真真正正自愛的人。修行就是要修得自愛，不要受這些無明、煩惱，這樣將我們遮蓋，不懂得自愛，自然就不懂得愛人，惹起了很多的煩惱，好像大宅已經燒起來了。
「此舍已燒，而諸子(於)大火(燒)宅」，在這個大火宅中，這些孩子還是「迷失戀著」，不想要離開。所以「長者慈父見子頑愚」，非常頑固，很愚癡，「不求出」。這位長者怎能安心坐在那裡，他必定就是要趕緊再想辦法，所以「正是思惟救子」的方法。
此舍已燒：
而諸子於大火燒宅
諸子迷失戀著
不求出離
長者慈父
見子頑愚不求出
何能坐視
正是思惟救子之意
這就是佛陀為什麼又再「復更思惟」。本來就這樣要來說法，這樣說法，輕輕柔柔說：人生無常、好好修行。卻是有的人還是執迷不悟，所以佛陀不得不用這種，五濁惡世，三災已經起了，大三災、小三災，現在已經世間明顯，這個器世間的現象，已經很明顯了，難道大家願意還戀著嗎？
驚世的災難已起，警世的覺悟應該要提起了。所以大家應該好好要用心把握，這個時間還能夠聽法，還能夠讓我們如何反省的空間，所以希望大家要時時多用心！
Explanations by Master Cheng-Yan
Subject: Instilling a Sense of Urgency in Deluded Children (諸子迷思怖畏告急)
Date: April.21. 2015
“The Buddha felt great compassion for those in the great house. The way that a father looks at his sons is the way He looks at His Dharma-children. A father cannot bear for his sons to remain in a burning house, but his sons are so deluded in their thinking they do not seek to escape. With a sense of great urgency, this kind father wants to save them. With provisional and wondrous Dharma, He tenderly cares for and guards His sons.”
The Buddha feels great urgency. His compassion is like that of a father for his sons. This kind father cares deeply about His children. If there is a great house filled with children, and these children do not behave and listen to the teachings, their father will be very concerned. The father’s compassion extends to everyone in this great house, an analogy [for the Three Realms]. It encompasses all of his sons and family members; he feels compassion for all of them. He cares for all people in all places. Everyone in this house is in his thoughts and under his protection. His heart is like that of the Buddha. The Buddha’s heart is like that of the father. The loving way a father views his child is the way the Buddha views His disciples, those related to Him by the Dharma-essence.
The essence of the Dharma [is like bone marrow]. Consider our bone marrow donor registry. Some people have certain kinds of diseases. These diseases occur because the human body cannot be lacking in the ability produce red blood cells. If we lose this function, then we have a disease. For instance, some people get leukemia. Modern medical technology has reached the point that if we are able to find the right match, we can transplant one person’s hematopoietic stem cells into the patient. However, finding a match is not that easy. We may have to go through hundreds of thousands of people before we find a match. This match is extremely hard to find. However, even though the likelihood of finding a match is so slim, we have the technology and are dedicated to saving lives. Since we have the technology to do this, we must make use of it.
Even though it takes a lot of material wealth, it gives us a chance to physically save someone’s life. This is possible when intangible true principles can be made manifest as tangible [technology]. But to operate the conditioned phenomena of technology, we need our technical skills, wisdom and scientific knowledge. By manifesting these in a tangible way, we can employ many factors to safeguard people’s lives. Therefore, we have established Buddhist Tzu Chi Stem Cells Center. We also need many people to persuade donors. Once a patient’s match is found in the registry, we need to find this person. Is this person still healthy? Is this person still living at the address on record? Some people joined the registry 10 to 20 years ago, so they may have moved abroad or somewhere else in this country. We may have to work hard to find the person. Is this person still willing? If this persons is willing to donate, how does the family feel? The answer may be no. Then what should we do? We must put our hearts into persuading them. When the family members are at peace with it, and the donor is willing to donate, then we can promptly help them to accomplish this virtuous deed. This is how a bone marrow transplant happens.
See,for all kinds of tangible phenomena to be abie to converge and take shape,they must arise from what is intangible,the unconditioned Dharma.The principles matter and of life and so on have allways existed in this world. These principles are not visible
but they have always existed.The Buddha ’ s wisdom [can be seen from] how in ancient times,people did not have the technical skills and instruments we have now,yet the Buddha,in His wisdom,had already said, “Head,eyes,marrow and brain were all given to others.”
This is the compassion of the Buddha. The Buddha greatly values the lives of allsentient being in the world.He has the wisdom to thoroughly understand the composition of life.
So, “The Buddha felt great composition for those in the great house.”This mean that the The Buddha,as the Great Enlightened One of the Universe,has a great ocean enlightened compositio.There is nothing He does not know,no principle He does not understand.
Therefore,over 2000 years ago,He already knew about these subtle and intricate workings of the body.He had already stated these principles.Now,over 2000 year later,from these principles,many have been able to investigate the biological principles of what the body needs in order to function and the ways of treating different illnesses.Currently,in the registry there are many people of different ethnicities.Whether their skin color is black,white,red or yellow,regardless of what ethnic group they belong to,through this bone marrow registry we can find information on their hematopoietic stem cells.Then we are able to assess if they are a match that can save a life. As long as we have the will, we can definitely find a way to save someone. This is like a compassionate father. [All his children] are in the same household, a large and prosperous household. This prosperous household is referring to the perfect teachings of the Dharma. The spiritual home of His mind is replete with wisdom and compassion. When this father of great wisdom sees his children sick with illness, he cannot bear it.
Some children have an illness of the mind. Some children have an illness of the body. Illnesses of the body can be treated with a bone marrow transplant or can be treated with medicine. But what about illnesses of the mind?
Due to illnesses of the mind, there are some people in society who do not follow principles, do not respect family relationships or lack the moral values of being a good person.Therefore, they commit wrongdoings. This is due to their minds.
Some clearly know they are violating the law but still commit the offences on purpose, some stubbornly cling to their perspectives, their thinking and their religious views, which constantly causes problems. They may hold improper thoughts and views or follow improper teachings and so on. These are all attachments.
Some people choose not to believe in the karmic law of cause and effect. They refuse to believe it. In this way, they have become derailed from their path in the human realm. There are many kinds of derailed mindsets.
Sometimes it is due to ignorance. Sometimes it is intentional. Sometimes it is a bias toward improper teachings. Going astray is like playing with fire. They already know it is against the law and will damage their morals and ethics. However, they still commit the offenses. This is something the Buddha could not control.
The Buddha comes to the world for one great cause. He only has one goal, like a kind father in a family who only hopes his children will listen to him and follow an ethical and moral path.
Sadly, these children just do whatever they want. “A father cannot bear for his sons to remain in a burning house, but his sons are so deluded in their thinking they do not seek to escape.” Once we know something is wrong, we must immediately leave the situation. Once we know this place is dangerous, we must quickly relocate to a safe place.
Unfortunately, people are unwilling to learn, or they learn the Dharma but do not accept and practice the teachings. Thus, they are still sentient beings with deluded thinking. Therefore, “With a sense of great urgency, this kind father wants to save them”. The Buddha could not bear to give up on them. He is just like a kind father who, no matter how terrible the children are, is still unwilling to abandon them.
So, He had to quickly think of ways to help them. If this Dharma has no effect on us, He will try other ways to transform us. This is the Buddha’s heart, a heart of great compassion. “With provisional and wondrous Dharma, He tenderly cares for and guards His sons”. How does the Dharma need to be taught in order for us to accept it? It is important to find the [right] methods. So, the Buddha had to work very hard.
He has already left the burning house of the Three Realms, and was able to realize the true principles of all things in the universe. But He still had to exercise His ocean of enlightened compassion to come and save sentient beings. Unfortunately, most sentient beings are unwilling to learn. Even people who wish to learn and practice the Buddha-Dharma, those who listen to teachings, still cling to their delusions and do not awaken.
Therefore, the Buddha shared His wisdom in this world to teach everyone how to transcend this foolishness and enter the door of wisdom. The previous sutra passage states, “[The elder] further reflected”.
The fire had arisen on all four sides, but some children were still playing games inside. They did not yet realize the fire would burn them. They still did not understand or recognize this, so they could not realize it. This shows how very immature they are. “My sons are young and immature and have no understanding”. They do not yet understand. Therefore, “They are attached to the place where they play”. They still linger in this environment. Clearly, the flames are coming closer, yet they do not realize that life is painfully short and impermanent.
In such a short life, we need to seek infinite wisdom. How much time do we really have to find peace in our minds? How do we eliminate our afflictions? We must avoid bringing afflictions into our minds and should not linger on attachment to self.
If we linger here, we may degenerate and even be burned in the fire.
“He further reflected. This house has only one door. Moreover, it is narrow and small. My sons are young and immature and have no understanding. They are attached to the place where they play. So, they may fall and be burned in the fire”.
This sutra passage is used to earnestly remind us sentient beings that there is no peace in the Three Realms, just like a burning house. We must quickly transcend the Three Realms. The sound [of the flames] is growing closer. We cannot linger any longer. Since we have the opportunity to encounter the Buddha-Dharma, every day after listening we must reflect on ourselves to see if we still have these afflictions in our minds. If we do, we must promptly change our ways.
Everything in this world is impermanent. On the Bodhisattva-path, we must promptly accept the Buddha’s teachings and put them into practice. We must quickly eliminate our habitual tendencies. The Buddha said, “I must tell them of these fearful matters”. The teachings the Buddha normally gave were such that people could not accept them right away so they saw “what is impermanent as permanent”. They assume they will be just as healthy tomorrow. In this way, they “cling to impermanence as permanence”.
The Buddha had to quickly tell everybody, “Beware of impermanence! It is about to strike”. “The evil world of Five Turbidities is already in front of us”. Our afflictions and ignorance cause an imbalance in the four elements, so the three major and three minor calamities are continuing to converge; natural and manmade disasters are already closing around us.
So, the Buddha said, “I must tell them of these fearful matters. I must explain to them that this alarming and frightful”. This world is impermanent. This world is filled with so much suffering. This world experiences so many disasters. All these disasters are like flames which have surrounded us. We need to quickly escape through this door. To shed the burden of our afflictions, we must quickly purify our minds. We must escape the door of turbidities and open up the door of wisdom. By quickly accepting the Buddha-Dharma, we are opening the door of wisdom.
The following sutra passage states, “I must tell them of these fearful matters. This house is already in flames and this is the time for them to quickly leave, so they will not be burned by the fire so they will not be burned by the fire”.
This signifies the Buddha’s compassion, how He could not bear for us to suffer. Obviously, the world is full of dangers, yet these people do not know they need to awaken. The Buddha could not bear this,so he felt great compassion for them.With great compassion for sentient being,“He established various kinds of teachings.”That is why He gave so many teachings and painstakingly taught with various expression and angalogies.He taught us in these ways,but we cling to our delusions and do not awaken.We are still attached to our afflictions.
The Buddha constantly counseled us with suffering,the truth of suffering,the principles of suffering.We should understand the truth of suffering,that it is caused by the accumlation of various affliction,
which give rise to the fire of ignorance.These accumulated afflictions have cauesd the fire of ignorance to arise.
Now,this fire has already reached a critical state.The Buddha told everyone that this situation was urgent,and they would do well to be afraid.
I must tell them of these fearful matters: “I” refers to the compassionate Buddha. For the sake of sentient beings, great compassion arose in Him. He established various kinds of teachings to explain the truth of suffering, and how the accumulation of afflictions gives rise to the fires of ignorance. He urgently informed us to be afraid and alarmed.
While I talk about this, I truly start to feel a sense of urgency too. What can I do?Everyone’s mind and habitual tendencies [vary]. What method can I use to help everybody accept the Dharma, correct their habitual tendencies and work in concert with love and harmony? People must eliminate their habitual tendencies and afflictions in order to develop their wisdom. We organize with the precepts and manage with love. The precepts are for self-discipline; not for telling other people what to do. We need to love and care for others, not to try to manage them. If we can understand and practice this, we have self respect. People with self respect are the ones who can truly love others. People who love others are the ones who truly love themselves.
As spiritual practitioners, we must practice self respect. We cannot allow our hearts and minds to be covered by ignorance and afflictions. If we do not love ourselves, we will not be able to truly love others and will give rise to many afflictions. Then we will feel as if we are in a burning house. “This house is already in flames.”
“All the sons are in the burning house.” Inside the burning house, the sons are still deluded and lingering there. They do not want to leave. So, “The elder, that kind father, saw that in his sons’ stubbornness, they were very unyielding and foolish” and “did not seek to leave.” How could he sit there peacefully?
He had to quickly find ways to [save them]. So, “He contemplated how he could save them.”
This house is already in flames: All the sons were in the burning house. They were deluded and lingering there and did not seek to escape. The elder, that kind father, saw that in his sons’ stubbornness, they did not seek to leave. How could he possibly sit there and watch? He contemplated how he could save them.
This is why the Buddha “further reflected.” He had always intended to expound the Dharma by gently and softly telling them, “Life is impermanent, so practice earnestly, but some still clung to their delusions and did not awaken.” Therefore, the Buddha had to use this approach, telling everyone that three calamities have arisen in the evil world of Five Turbidities. The three major three minor calamities have become obvious in the world. In this realm of physical existence, we can clearly see them. Are we really still willing to linger here?
Earth-shattering disasters have taken place. A world-changing awakening should have occurred. We must mindfully size our opportunities. At this time we can listen to the Dharma and have space to engage in self-reflection. So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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