20150422《靜思妙蓮華》大火宅燒思惟救子 (第549集)
（法華經•譬喻品第三）
⊙「悲智運用一大事，為眾生苦如悲父，見子稚劣惹禍端，惟正信念弭災難。」
⊙「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》
⊙諸子於大火燒宅，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。
⊙火從四面起，宜應速離，長者驚覺，疾呼速出！莫令為火之所燒害。但眾生不聞不覺知，不慮出離，是長者所憂。
⊙諸子東西走戲視父而已：喻眾生，但自取生死輪迴於三界，於佛所說毫無覺悟也。
【證嚴上人開示】
「悲智運用一大事，為眾生苦如悲父，見子稚劣惹禍端，惟正信念弭災難。」
悲智運用一大事
為眾生苦如悲父
見子稚劣惹禍端
惟正信念弭災難
悲智運用，就如佛陀為眾生一大事因緣；就是因為眾生苦，佛就像眾生的慈父，也是三界的導師，如何能使令三界眾生，瞭解真理、透徹大法。就像一位慈父盼望著他的子女，成龍成鳳、認真用功，好好曉了這個人倫道理、懂得禮義，這才是人生最重要。
但是，眾生就是這樣幼稚，還不只是幼稚，就像頑劣的孩童，不聽話、不受教，就只是很貪玩、很躁動，一直就是這樣不受規矩。這種的孩子就是，容易去惹來災禍，這是父母最擔心的，所以必定要有，不放棄學生的導師，想盡辦法來教育。也像慈悲的父母，不放棄子女，再壞的孩子，還是同樣要愛，這必定要用心設法教育。
唯有就是正信，要啟發了人人心中正確的信仰。假使信仰偏差了，或者是接受法那個心，比較遲鈍，就是慢慢來，這樣的信仰，諸佛菩薩也是擔心。
所以，在前面的經文，有「十子、二十子、三十子」。佛最擔心的是「二十子」、「三十子」，（也就是聲聞、緣覺根性的弟子）。「十子」已經瞭解了、接受了佛陀教育，發大心，四弘誓願，要度盡眾生；願意入人群，就是行四無量心，付出一切，甘願歡喜，這就是菩薩心，不只是心啟發了，又是身體力行。
舉一個例，佛經中《雜譬喻經》裡面，有這樣的一段經文。有一個小國家，一位國王名叫做薩和檀王，仁慈、信仰佛法，發心，將他的人民，當作像自己的子女一樣，那種的疼惜、厚愛。
在鄰國有一位多病，也是貧窮的人，一直病，沒有錢看醫生，所以從鄰國就來到這個國家，薩和檀王的國家來求，求國王能夠救他。很多醫生看過了，藥吃了，都是無效。後來，國王就將這些群醫，全部會集來，問：「到底為什麼他的病怎麼治不好？」這些醫生共同一句話：「得藥難。」「是需要什麼藥？這個藥的藥名是什麼？」這些醫生就這樣向國王說：「這個藥，就是 需要，需要世間沒有五毒的人的身肉來和藥。」
「什麼叫做五毒？」「那就是，第一、要沒有貪婬心的人，就是沒有第一項的毒；第二、沒有瞋恚心的人，這是第二，沒有第二毒；第三、沒有愚癡心的人；第四、是沒有妒嫉心的人；第五、要沒有惡虐心的人。若能有一個人，這五項毒都沒有，這種人的肉來和藥，這樣就有辦法能治療。」
這個國王想一想：「這五項，談何容易啊！人，這五項多多少少，確實，這種的藥引很難。」自己想，一生以來，信仰佛法，能夠受教，能夠全都沒有犯，自己不斷來思考：是啊！日日都是想愛，要如何去愛這些子民，愛民如子，對這些人民，我不貪，我從來不曾對人民發過脾氣，有瞋怒的心；從來一直就是很清楚，不曾有這種愚癡的行為；從來不曾對任何一個人，有這個嫉妒，嫉妒的心過，何況說這個惡虐心呢？若這樣想起來，自己就是最好的藥引。。
所以想了之後，向這些醫生，群醫，這樣宣布：「來，這個藥引很簡單，從我的身上，割下這個肉來和藥引，這個人自然就得救了。」大家聽了：「千萬不可啊！大王、國王，您是全民的父母、慈父，也是全民的導師，全民受國王的教育、受國王的疼惜，人人幸福，怎能傷害國王的身體呢？」
國王的回答：「我只不過(捨)身體的一塊肉而已，我能夠保全一個人的，全身的生命，這何樂而不為？何況我信奉佛法，我要力行菩薩道──『眾生無邊誓願度』。看到苦難的眾生，我豈能不去救度他嗎？」就這樣堅持，就從他的身上，割下來的肉和著藥引。果然，這位病者服藥之後，漸漸恢復了。恢復之後，感恩圖報，忠心耿耿，追隨在國王的身邊，服侍國王。
這段譬喻、因緣，也是因緣，也是譬喻。這種聞法之後，信受奉行，行菩薩道，這實在是四無量心──慈、悲、喜、捨，身體力行。
佛陀擔心的，就是「二十」、「三十子」，就是二乘，緣覺，以及三乘，聲聞；凡是聽佛法的人，若不懂得要啟動菩薩心，這還是，還未真實將煩惱去除，法，智慧的法，還沒有很入心來，所以要過火宅的門，難啊！因為煩惱還很大，惹火燒身。
不能出煩惱的門，如何能夠入智慧的法門呢？這就是前面的(經)文，「復更思惟：是舍唯有一門，而復狹小」。
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》
對這些煩惱重重的眾生而言，這個門小、煩惱大，所以因為煩惱，無法出那個門，這是因為「諸子幼稚」，雖然是聽法，卻還是執著很大。
天下間現在的人，信佛的很多，聽法，也有在聽，雖然願意發心，但是內心的執著、放不下的人，大有人在，很多人。常常聽：「因為景氣不好，所以做得很辛苦。最近要再開發新的產品，很傷腦筋。」我就說：「很辛苦啊！這事業這麼大，明知現在全球經濟低迷，為什麼偏偏要向前去做這些事，惹來這麼多壓力呢？」「哎呀！」一句的慨歎：「無奈啊！我也很無奈。」這是大事業家的太太。
對啊，這就是我們的眾生，雖然也有聽佛法，但是，由不得自己。新的，要比別人更先進，像這樣，真的是很辛苦。
這個門，這個火宅的門，對這樣而言，實在是太小了，因為他的貪欲，這種的欲念無止境。儘管他聽了佛法，但是欲念、煩惱，還無法放下。這就是在三界中──欲界、色界、無色界，從他的心靈欲念開始，就是放不下了，實在很辛苦！
所以前面的(經)文，佛陀這樣說：「我當為說怖畏之事。」
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》
佛陀開始雖然用種種方法，卻是這些孩子幼稚，還在家裡這樣玩，不知道那是火，他把火當成很好玩。所以，開始佛陀就要向大家說，怖畏──世間的苦，不只是苦，災難偏多，這種無常災難隨時都會到，所以，有三大災、三小災，不斷包圍過來了。這就是佛陀開始不斷呼籲，在火宅外，不斷呼籲：「危險啊！要趕緊出來，這間房子已經受火所燒了，大家應該出來。」
所以下面接下來，這段(經)文就說，「宜時疾出，無令為火之所燒害。」要趕緊出來，不要在裡面被火燒到啊！但是，諸子在大火宅中，還是「迷失戀著」，這種迷失了理智，還戀著在這個火宅中，貪享受、貪名逐利等等，這種的「不求出離」。
諸子於大火燒宅
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
就像沒多久之前，有北部火燒屋，人已經跑出來了，又想到他還有東西還沒拿，又強行跑進去，要去拿東西。結果，東西沒拿到，人就已經被煙，火煙嗆到，就這樣昏倒，被火燒死了。
像這樣，現在的社會，明明真正的火燒房子，不顧生命，還是又跑進去，結果生命休了、東西沒了、房子也燒掉了。像這樣的人生，在現在比比皆是。這種火宅的譬喻，眾生迷失在這個火宅中，真的是很多。
火從四面起
宜應速離
長者驚覺疾呼速出
莫令為火之所燒害
但眾生不聞不覺知
不慮出離
是長者所憂
所以這位長者慈悲，就像父親看子一樣，這麼的頑愚，不想要求出離，所以這個父親無法安心坐視，所以就要不斷提起思惟，要如何能讓孩子趕緊快出來？因為火從四面起了，若不趕快速出，這實在是危險。
所以長者他「驚覺疾呼」：趕緊出來，趕緊出來啊！不要被火燒到。不斷地叮嚀、不斷地呼喚，但是眾生還是，不聞、不覺、不知，還沒考慮應該要趕緊離開，連考慮要離開都沒有，還是執著、戀著，在這種火宅裡面。
「諸子東西走戲」，在那個地方跑來跑去，父親這樣一直叫、一直呼喚，只用他的眼睛看著他的父親。
諸子東西走戲
視父而已：
喻眾生
但自取生死
輪迴於三界
於佛所說
毫無覺悟也
這和佛陀在說法，眾生聽法，只是聽啊聽，看到佛法是這麼好，卻是自己的內心不感動，沒有想要如何來接受，這就像頑劣、幼稚的孩子一樣。
所以「眾生但自取生死，輪迴於三界」的裡面，這樣甘願，甘願在這個三界裡面輪迴，甘願煩惱。這種貪、瞋、癡，這種驕傲、懷疑，懷疑著佛法，這種的心，就必定要在三界輪迴。明明聽到佛法，卻是不肯如法受持，這在佛所說，一點都沒有覺悟，這就是眾生眾生在人間。
這譬喻我們現在，佛陀所說的五濁惡世，已經濁氣很重。因為是我們人的見解，我們的煩惱，加上了我們這個人與人，眾生互動，造就了很多的業，所以累積在這個時代，已經是五濁惡世了。在這個時候，還不趕緊離開，接受佛法，離開煩惱這個火(宅)，還是在那裡玩耍，不想要趕緊離開。這是讓人很擔心、讓人很怕、很怖畏，大覺者為了迷茫的眾生，受驚、怖畏。
想一想，我們大家，是不是要及時把握，接受佛法、依教奉行呢？自救、救他，能夠天下平安，一定要從我們每一個人，自己做起，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Saving the Children from the Burning House (大火宅燒思惟救子)
Date: April.22. 2015
“The Buddha applied compassion and wisdom for the sake of His one great cause. For suffering sentient beings, He is like a compassionate father. He sees His sons being immature and causing trouble. Only Right Faith can eliminate disasters.”
The Buddha applied compassion and wisdom for the sake of His one great cause. Because sentient beings are suffering, the Buddha acts as their compassionate father. He is also the guiding teacher of the Three Realms. How can He enable all sentient beings of the Three Realms to understand the true principles and penetrate the Great Dharma? He is like a kind father who hopes his children will work hard and be successful and have a clear understanding of morality. Understanding this proper behavior is most important in life.
However, sentient beings are very immature. Not only are they immature, they are like stubborn children who do not listen and are unwilling to learn. They just want to play and are very restless. They simply cannot abide by the rules. Children like this will easily cause trouble. This is what most worries parents. Therefore, we need teachers who will not give up on their students and will do everything they can to teach us. [The Buddha] is like a compassionate parent who never gives up on his children. No matter how badly children behave, their parents still love them. Thus, the Buddha had to mindfully devise teachings. The only solution was proper belief. He inspired us to develop the proper beliefs. If we stray from these beliefs or if we are slow to accept this Dharma, if we take our time in practicing our beliefs, the Buddhas and Bodhisattvas will worry.
A previous sutra passage mentioned the 10, 20 or 30 sons. The ones the Buddha worried most about were the “20 or 30 sons”. The “10” had already understood and accepted the Buddha’s teachings. They formed great aspirations and made the Four Great Vows to deliver all sentient beings. They were willing to go among people, thus they cultivated the Four Infinite Minds. They willingly and happily gave everything; this is the Bodhisattva-mind. Not only were they inspired, they put the teachings into practice.
For example, in the Samyuktavadana Sutra, there is a story about this. There was once a small kingdom whose king was named Sarvada. He was benevolent, believed in the Dharma and had formed great aspirations. He regarded his people as his own children, cherishing and protecting them.
In a neighboring kingdom, there was a poor person who often fell ill. However, he could not afford a doctor. So, he traveled to this kingdom to ask King Sarvada to save him by helping him receive treatment for his illnesses. Many doctors came to see the man and prescribed medicine, but nothing was effective.
Later, the king gathered all the doctors and asked, “How come you cannot cure this man’s illness?”They all said, “The medicine is hard to obtain.” “What kind of medicine does he need? What is the name of this medicine?” the doctors said to the king, “This medicine needs to be taken with the flesh of someone free of the Five Poisons.”
[The kind asked], “What are the Five Poisons?” “[Being free of the Five Poisons] means first, his mind must be free of greed.” “Then he is without the first poison. Second, his mind must be free of anger. Then he is without the second poison. Third, his mind must be free of ignorance. Fourth, his mind must be free of jealously. Fifth, his mind must be free of cruelty. If there is someone who is free of these five poisons, we can combine his flesh with the medicine. Then we will have a way to treat him.”
The king thought about it. Being free of these five things is not easy at all. Everyone more or less feels to some extent. Indeed, the catalyst for this medicine. He thought to himself, “In my entire life, I have believed in the Buddha-Dharma. And accepted the teachings, so I have not give rise to any of these. He continue to contemplate this. “Indeed, every day I think about how to care for and love my people. I love them like my own children. I am not greedy for anything from them. I have never lost my temper with them or gotten angry at them. My mind has always been clear so I have never acted out of ignorance. I have also never felt jealous of anyone, not to mention treat anyone cruelly. When I think about it, I am the best catalyst for this medicine.”
After thinking it over, he made an announcement to the doctors, “You see, obtaining the catalyst is very simple. Cut off some flesh from my body and use it as the catalyst. “Then this person will be saved.” Hearing this, they all said, “We cannot! Your majesty, you are like a kind father to your people. You are also their guiding teacher. We have all received your teachings and are cherished by you, so we feel very blessed. How can we cause harm to your body?
The king replied, “I am only giving just a small bit of flesh, I can save a person’s life. How could I not do this?Moreover, I practice the Buddha-Dharma. I want to walk the Bodhisattva-path, and I vowed to deliver countless sentient beings. when I see someone who is suffering, how can I not help him?”
He insisted in this way. So, they cut off some of his flesh and used it as the catalyst. Indeed, after the patient took the medicine, he gradually recovered. After he had totally recovered, he repaid th eking by being loyal to him and staying by his side to serve him.
This is a parable and a teaching about causes and conditions. After listening to the Dharma, the king faithfully accepted and practiced it. Walking the Bodhisattva-path requires [cultivating] the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, and putting them into practice.
Those whom the Buddha worried most about were the “20” and “30” sons. They symbolize second Vehicle, Solitary Realizers, and the third Vehicle, the Hearers. If people hear the Buddha-Dharma but do not develop the heart of a Bodhisattva, they have not truly eliminated their afflictions. The Dharma of wisdom has not deeply penetrated their mind. So, going the door of the burning house is difficult because they still have many afflictions; thus they are burned by the flames. If we cannot exit the door of our afflictions, how can we enter the Dharma-door of wisdom? This was the previous sutra passage, “[The elder] further reflected. This house has only one door. Moreover, it is narrow and small.”
“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.”
For sentient beings who have serious afflictions, the door is small and their afflictions great. Because of all those afflictions, there is no way they can go out that door. This is because these “sons are young and immature”, so although they hear the Dharma, they still have tremendous attachments. In the world today, many believe in the Buddha. These people also listen to the Dharma. Although they are willing to form aspirations, they cannot let go of their attachments. There are many people like this.
I often hear, “The economy has been bad, so he has been working very hard. Now, they are starting to develop a new product. It is very tough.” I would say, “That is very difficult. His company is so large. He clearly knows that the world economy is in a depression. Why does he choose to keep working and put so much stress on himself?” “Aiya”, the wife would sigh, “What can he do? What can I do?” This is how the wives of these entrepreneurs feel. Indeed, this is what people are like.
They have heard the Dharma, but they cannot control themselves. They want to come up with something more advanced than everyone else. Living this way is indeed very tiring. The door of the burning house, for people like this, is really to small. That is because of their greed: their desires are endless. Even though they have heard the Dharma, they still cannot let go of their desires and afflictions. Immersed in the Three Realms, the desire, form and formless realms, once a desire arises in their mind, they cannot let it go; this is very painful.
So, in the previous sutra text, the Buddha said, “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 burned in the fire.”
Although the Buddha used various methods, these children were so young and immature. They just kept laying in their home, not knowing they were in the fire. They thought the fire was something to play with. Therefore, the Buddha had to tell everyone, “You should be afraid: have world is suffering”. Not only is there suffering, these are many disasters. Impermanence and disasters may strike at any time. So, there are three major and three minor calamities, which continue to press in closer. This is why the Buddha began calling on us. From outside the burning house, He calls to us “You are in danger! Come out right now! This house is already on fire. Everyone must come out”.
The following passage from the sutra states, “This is the time for them to quickly leave, so they will not be burned in the fire”. They must quickly get out of there so they will not get burned. But the children inside the burning house are deluded and linger there. They have lost their sense of reason, continuing to linger in this burning house. They crave pleasure, fame, wealth and so on, so they do not seek to escape.
“All the sons were in the burning house. They were deluded and lingering there, not seeking 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.”
Similarly, not long ago, there was a house on fire in the north. One man had already escaped, but thought about what he had left inside. So, he ran back in to get those things. In the end, before he even reached them, he was suffocated by the smoke. He passed out and was burned to death. We actually see this in our modern day society. Clearly, the house is on fire. Disregarding his life, this man ran back inside. As a result, he died, the things were gone and the house burned down. People like this are everywhere nowadays.
This analogy about the burning house and people remaining deluded and lost in it truly applies to many people.
The fire is arising from all four sides, so they should quickly escape. The elder, urgently aware of this, yelled at them to quickly leave so they would not be burned by the fire. But sentient beings do not hear him and are unaware of the fire, so they do not consider escaping.This was what the elder worried about.
The elder is very compassionate, the way a father feels toward his children. If the children were so foolish that they did not want to escape, their father could not sit calmly and watch. So, he kept contemplating different ways to quickly get his children out of there. Because the fire was burning on all sides, if they did not quickly run out, they would be in great danger. The elder, “urgently aware of this, yelled at them, Hurry, get out of there now!”
“Don’t get burned by the fire.” He continued to call out to them and remind them. But sentient beings did not hear, were unaware and unknowing. They had not yet thought about leaving quickly. They had not even considered leaving. They remained attached, lingering within the burning house.
“The sons ran about as they played.” They were running all over the place. Their father was calling to them, yelling at them. But they simply looked at him.
The sons ran about as they played and merely looked at their father: This is an analogy for sentient beings who cling to cyclic existence and transmigration in the Three Realms. As for what the Buddha said, they are completely unaware of it.
As the Buddha expounded the Dharma, sentient beings listened. But all they did was listen. They saw how wonderful the Buddha-Dharma was, yet their hearts remained unmoved. They did not think about taking it in. They were like stubborn, immature children.
So, “Sentient beings cling to cyclic existence and transmigration in the Three Realms”. They are willing to remain transmigrating in the Three Realms. They are willing to be afflicted, to have greed, anger and ignorance, arrogance and doubt. They doubted the Buddha-Dharma, so they transmigrated in the Three Realms again.
Clearly, they have heard the Buddha-Dharma. Yet they refuse to practice accordingly. The Buddha had spoken to them. This is what sentient beings are like. This is like the world we live in, what the Buddha called the evil world of Five Turbidities. The turbidity is very severe. This is because of our view and understanding, our afflictions and the kinds of interactions we have each other, as well as how our life is impermanent and painfully sort. But within this very short amount of time, we can create so much karma. Everything we have accumulated has contributed to forming this evil world of Five Turbidities.
Even at this time, people do not try to escape, do not accept the Buddha Dharma and do not transcend afflictions to leave this burning house. They continue to play in there without any thought of leaving. This is very worrying and very frightening.
The Great Enlightened One, for the sake of deluded sentient beings, was shocked and afraid. Think about this, shouldn’t we promptly seize the moment to accept the Dharma and practice it? By saving ourselves and saving others, we can bring peace to the world. This has to start with each one of us. We must start with ourselves. 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）
⊙「悲智運用一大事，為眾生苦如悲父，見子稚劣惹禍端，惟正信念弭災難。」
⊙「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》
⊙諸子於大火燒宅，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。
⊙火從四面起，宜應速離，長者驚覺，疾呼速出！莫令為火之所燒害。但眾生不聞不覺知，不慮出離，是長者所憂。
⊙諸子東西走戲視父而已：喻眾生，但自取生死輪迴於三界，於佛所說毫無覺悟也。
【證嚴上人開示】
「悲智運用一大事，為眾生苦如悲父，見子稚劣惹禍端，惟正信念弭災難。」
悲智運用一大事
為眾生苦如悲父
見子稚劣惹禍端
惟正信念弭災難
悲智運用，就如佛陀為眾生一大事因緣；就是因為眾生苦，佛就像眾生的慈父，也是三界的導師，如何能使令三界眾生，瞭解真理、透徹大法。就像一位慈父盼望著他的子女，成龍成鳳、認真用功，好好曉了這個人倫道理、懂得禮義，這才是人生最重要。
但是，眾生就是這樣幼稚，還不只是幼稚，就像頑劣的孩童，不聽話、不受教，就只是很貪玩、很躁動，一直就是這樣不受規矩。這種的孩子就是，容易去惹來災禍，這是父母最擔心的，所以必定要有，不放棄學生的導師，想盡辦法來教育。也像慈悲的父母，不放棄子女，再壞的孩子，還是同樣要愛，這必定要用心設法教育。
唯有就是正信，要啟發了人人心中正確的信仰。假使信仰偏差了，或者是接受法那個心，比較遲鈍，就是慢慢來，這樣的信仰，諸佛菩薩也是擔心。
所以，在前面的經文，有「十子、二十子、三十子」。佛最擔心的是「二十子」、「三十子」，（也就是聲聞、緣覺根性的弟子）。「十子」已經瞭解了、接受了佛陀教育，發大心，四弘誓願，要度盡眾生；願意入人群，就是行四無量心，付出一切，甘願歡喜，這就是菩薩心，不只是心啟發了，又是身體力行。
舉一個例，佛經中《雜譬喻經》裡面，有這樣的一段經文。有一個小國家，一位國王名叫做薩和檀王，仁慈、信仰佛法，發心，將他的人民，當作像自己的子女一樣，那種的疼惜、厚愛。
在鄰國有一位多病，也是貧窮的人，一直病，沒有錢看醫生，所以從鄰國就來到這個國家，薩和檀王的國家來求，求國王能夠救他。很多醫生看過了，藥吃了，都是無效。後來，國王就將這些群醫，全部會集來，問：「到底為什麼他的病怎麼治不好？」這些醫生共同一句話：「得藥難。」「是需要什麼藥？這個藥的藥名是什麼？」這些醫生就這樣向國王說：「這個藥，就是 需要，需要世間沒有五毒的人的身肉來和藥。」
「什麼叫做五毒？」「那就是，第一、要沒有貪婬心的人，就是沒有第一項的毒；第二、沒有瞋恚心的人，這是第二，沒有第二毒；第三、沒有愚癡心的人；第四、是沒有妒嫉心的人；第五、要沒有惡虐心的人。若能有一個人，這五項毒都沒有，這種人的肉來和藥，這樣就有辦法能治療。」
這個國王想一想：「這五項，談何容易啊！人，這五項多多少少，確實，這種的藥引很難。」自己想，一生以來，信仰佛法，能夠受教，能夠全都沒有犯，自己不斷來思考：是啊！日日都是想愛，要如何去愛這些子民，愛民如子，對這些人民，我不貪，我從來不曾對人民發過脾氣，有瞋怒的心；從來一直就是很清楚，不曾有這種愚癡的行為；從來不曾對任何一個人，有這個嫉妒，嫉妒的心過，何況說這個惡虐心呢？若這樣想起來，自己就是最好的藥引。。
所以想了之後，向這些醫生，群醫，這樣宣布：「來，這個藥引很簡單，從我的身上，割下這個肉來和藥引，這個人自然就得救了。」大家聽了：「千萬不可啊！大王、國王，您是全民的父母、慈父，也是全民的導師，全民受國王的教育、受國王的疼惜，人人幸福，怎能傷害國王的身體呢？」
國王的回答：「我只不過(捨)身體的一塊肉而已，我能夠保全一個人的，全身的生命，這何樂而不為？何況我信奉佛法，我要力行菩薩道──『眾生無邊誓願度』。看到苦難的眾生，我豈能不去救度他嗎？」就這樣堅持，就從他的身上，割下來的肉和著藥引。果然，這位病者服藥之後，漸漸恢復了。恢復之後，感恩圖報，忠心耿耿，追隨在國王的身邊，服侍國王。
這段譬喻、因緣，也是因緣，也是譬喻。這種聞法之後，信受奉行，行菩薩道，這實在是四無量心──慈、悲、喜、捨，身體力行。
佛陀擔心的，就是「二十」、「三十子」，就是二乘，緣覺，以及三乘，聲聞；凡是聽佛法的人，若不懂得要啟動菩薩心，這還是，還未真實將煩惱去除，法，智慧的法，還沒有很入心來，所以要過火宅的門，難啊！因為煩惱還很大，惹火燒身。
不能出煩惱的門，如何能夠入智慧的法門呢？這就是前面的(經)文，「復更思惟：是舍唯有一門，而復狹小」。
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》
對這些煩惱重重的眾生而言，這個門小、煩惱大，所以因為煩惱，無法出那個門，這是因為「諸子幼稚」，雖然是聽法，卻還是執著很大。
天下間現在的人，信佛的很多，聽法，也有在聽，雖然願意發心，但是內心的執著、放不下的人，大有人在，很多人。常常聽：「因為景氣不好，所以做得很辛苦。最近要再開發新的產品，很傷腦筋。」我就說：「很辛苦啊！這事業這麼大，明知現在全球經濟低迷，為什麼偏偏要向前去做這些事，惹來這麼多壓力呢？」「哎呀！」一句的慨歎：「無奈啊！我也很無奈。」這是大事業家的太太。
對啊，這就是我們的眾生，雖然也有聽佛法，但是，由不得自己。新的，要比別人更先進，像這樣，真的是很辛苦。
這個門，這個火宅的門，對這樣而言，實在是太小了，因為他的貪欲，這種的欲念無止境。儘管他聽了佛法，但是欲念、煩惱，還無法放下。這就是在三界中──欲界、色界、無色界，從他的心靈欲念開始，就是放不下了，實在很辛苦！
所以前面的(經)文，佛陀這樣說：「我當為說怖畏之事。」
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》
佛陀開始雖然用種種方法，卻是這些孩子幼稚，還在家裡這樣玩，不知道那是火，他把火當成很好玩。所以，開始佛陀就要向大家說，怖畏──世間的苦，不只是苦，災難偏多，這種無常災難隨時都會到，所以，有三大災、三小災，不斷包圍過來了。這就是佛陀開始不斷呼籲，在火宅外，不斷呼籲：「危險啊！要趕緊出來，這間房子已經受火所燒了，大家應該出來。」
所以下面接下來，這段(經)文就說，「宜時疾出，無令為火之所燒害。」要趕緊出來，不要在裡面被火燒到啊！但是，諸子在大火宅中，還是「迷失戀著」，這種迷失了理智，還戀著在這個火宅中，貪享受、貪名逐利等等，這種的「不求出離」。
諸子於大火燒宅
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
就像沒多久之前，有北部火燒屋，人已經跑出來了，又想到他還有東西還沒拿，又強行跑進去，要去拿東西。結果，東西沒拿到，人就已經被煙，火煙嗆到，就這樣昏倒，被火燒死了。
像這樣，現在的社會，明明真正的火燒房子，不顧生命，還是又跑進去，結果生命休了、東西沒了、房子也燒掉了。像這樣的人生，在現在比比皆是。這種火宅的譬喻，眾生迷失在這個火宅中，真的是很多。
火從四面起
宜應速離
長者驚覺疾呼速出
莫令為火之所燒害
但眾生不聞不覺知
不慮出離
是長者所憂
所以這位長者慈悲，就像父親看子一樣，這麼的頑愚，不想要求出離，所以這個父親無法安心坐視，所以就要不斷提起思惟，要如何能讓孩子趕緊快出來？因為火從四面起了，若不趕快速出，這實在是危險。
所以長者他「驚覺疾呼」：趕緊出來，趕緊出來啊！不要被火燒到。不斷地叮嚀、不斷地呼喚，但是眾生還是，不聞、不覺、不知，還沒考慮應該要趕緊離開，連考慮要離開都沒有，還是執著、戀著，在這種火宅裡面。
「諸子東西走戲」，在那個地方跑來跑去，父親這樣一直叫、一直呼喚，只用他的眼睛看著他的父親。
諸子東西走戲
視父而已：
喻眾生
但自取生死
輪迴於三界
於佛所說
毫無覺悟也
這和佛陀在說法，眾生聽法，只是聽啊聽，看到佛法是這麼好，卻是自己的內心不感動，沒有想要如何來接受，這就像頑劣、幼稚的孩子一樣。
所以「眾生但自取生死，輪迴於三界」的裡面，這樣甘願，甘願在這個三界裡面輪迴，甘願煩惱。這種貪、瞋、癡，這種驕傲、懷疑，懷疑著佛法，這種的心，就必定要在三界輪迴。明明聽到佛法，卻是不肯如法受持，這在佛所說，一點都沒有覺悟，這就是眾生眾生在人間。
這譬喻我們現在，佛陀所說的五濁惡世，已經濁氣很重。因為是我們人的見解，我們的煩惱，加上了我們這個人與人，眾生互動，造就了很多的業，所以累積在這個時代，已經是五濁惡世了。在這個時候，還不趕緊離開，接受佛法，離開煩惱這個火(宅)，還是在那裡玩耍，不想要趕緊離開。這是讓人很擔心、讓人很怕、很怖畏，大覺者為了迷茫的眾生，受驚、怖畏。
想一想，我們大家，是不是要及時把握，接受佛法、依教奉行呢？自救、救他，能夠天下平安，一定要從我們每一個人，自己做起，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Saving the Children from the Burning House (大火宅燒思惟救子)
Date: April.22. 2015
“The Buddha applied compassion and wisdom for the sake of His one great cause. For suffering sentient beings, He is like a compassionate father. He sees His sons being immature and causing trouble. Only Right Faith can eliminate disasters.”
The Buddha applied compassion and wisdom for the sake of His one great cause. Because sentient beings are suffering, the Buddha acts as their compassionate father. He is also the guiding teacher of the Three Realms. How can He enable all sentient beings of the Three Realms to understand the true principles and penetrate the Great Dharma? He is like a kind father who hopes his children will work hard and be successful and have a clear understanding of morality. Understanding this proper behavior is most important in life.
However, sentient beings are very immature. Not only are they immature, they are like stubborn children who do not listen and are unwilling to learn. They just want to play and are very restless. They simply cannot abide by the rules. Children like this will easily cause trouble. This is what most worries parents. Therefore, we need teachers who will not give up on their students and will do everything they can to teach us. [The Buddha] is like a compassionate parent who never gives up on his children. No matter how badly children behave, their parents still love them. Thus, the Buddha had to mindfully devise teachings. The only solution was proper belief. He inspired us to develop the proper beliefs. If we stray from these beliefs or if we are slow to accept this Dharma, if we take our time in practicing our beliefs, the Buddhas and Bodhisattvas will worry.
A previous sutra passage mentioned the 10, 20 or 30 sons. The ones the Buddha worried most about were the “20 or 30 sons”. The “10” had already understood and accepted the Buddha’s teachings. They formed great aspirations and made the Four Great Vows to deliver all sentient beings. They were willing to go among people, thus they cultivated the Four Infinite Minds. They willingly and happily gave everything; this is the Bodhisattva-mind. Not only were they inspired, they put the teachings into practice.
For example, in the Samyuktavadana Sutra, there is a story about this. There was once a small kingdom whose king was named Sarvada. He was benevolent, believed in the Dharma and had formed great aspirations. He regarded his people as his own children, cherishing and protecting them.
In a neighboring kingdom, there was a poor person who often fell ill. However, he could not afford a doctor. So, he traveled to this kingdom to ask King Sarvada to save him by helping him receive treatment for his illnesses. Many doctors came to see the man and prescribed medicine, but nothing was effective.
Later, the king gathered all the doctors and asked, “How come you cannot cure this man’s illness?”They all said, “The medicine is hard to obtain.” “What kind of medicine does he need? What is the name of this medicine?” the doctors said to the king, “This medicine needs to be taken with the flesh of someone free of the Five Poisons.”
[The kind asked], “What are the Five Poisons?” “[Being free of the Five Poisons] means first, his mind must be free of greed.” “Then he is without the first poison. Second, his mind must be free of anger. Then he is without the second poison. Third, his mind must be free of ignorance. Fourth, his mind must be free of jealously. Fifth, his mind must be free of cruelty. If there is someone who is free of these five poisons, we can combine his flesh with the medicine. Then we will have a way to treat him.”
The king thought about it. Being free of these five things is not easy at all. Everyone more or less feels to some extent. Indeed, the catalyst for this medicine. He thought to himself, “In my entire life, I have believed in the Buddha-Dharma. And accepted the teachings, so I have not give rise to any of these. He continue to contemplate this. “Indeed, every day I think about how to care for and love my people. I love them like my own children. I am not greedy for anything from them. I have never lost my temper with them or gotten angry at them. My mind has always been clear so I have never acted out of ignorance. I have also never felt jealous of anyone, not to mention treat anyone cruelly. When I think about it, I am the best catalyst for this medicine.”
After thinking it over, he made an announcement to the doctors, “You see, obtaining the catalyst is very simple. Cut off some flesh from my body and use it as the catalyst. “Then this person will be saved.” Hearing this, they all said, “We cannot! Your majesty, you are like a kind father to your people. You are also their guiding teacher. We have all received your teachings and are cherished by you, so we feel very blessed. How can we cause harm to your body?
The king replied, “I am only giving just a small bit of flesh, I can save a person’s life. How could I not do this?Moreover, I practice the Buddha-Dharma. I want to walk the Bodhisattva-path, and I vowed to deliver countless sentient beings. when I see someone who is suffering, how can I not help him?”
He insisted in this way. So, they cut off some of his flesh and used it as the catalyst. Indeed, after the patient took the medicine, he gradually recovered. After he had totally recovered, he repaid th eking by being loyal to him and staying by his side to serve him.
This is a parable and a teaching about causes and conditions. After listening to the Dharma, the king faithfully accepted and practiced it. Walking the Bodhisattva-path requires [cultivating] the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, and putting them into practice.
Those whom the Buddha worried most about were the “20” and “30” sons. They symbolize second Vehicle, Solitary Realizers, and the third Vehicle, the Hearers. If people hear the Buddha-Dharma but do not develop the heart of a Bodhisattva, they have not truly eliminated their afflictions. The Dharma of wisdom has not deeply penetrated their mind. So, going the door of the burning house is difficult because they still have many afflictions; thus they are burned by the flames. If we cannot exit the door of our afflictions, how can we enter the Dharma-door of wisdom? This was the previous sutra passage, “[The elder] further reflected. This house has only one door. Moreover, it is narrow and small.”
“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.”
For sentient beings who have serious afflictions, the door is small and their afflictions great. Because of all those afflictions, there is no way they can go out that door. This is because these “sons are young and immature”, so although they hear the Dharma, they still have tremendous attachments. In the world today, many believe in the Buddha. These people also listen to the Dharma. Although they are willing to form aspirations, they cannot let go of their attachments. There are many people like this.
I often hear, “The economy has been bad, so he has been working very hard. Now, they are starting to develop a new product. It is very tough.” I would say, “That is very difficult. His company is so large. He clearly knows that the world economy is in a depression. Why does he choose to keep working and put so much stress on himself?” “Aiya”, the wife would sigh, “What can he do? What can I do?” This is how the wives of these entrepreneurs feel. Indeed, this is what people are like.
They have heard the Dharma, but they cannot control themselves. They want to come up with something more advanced than everyone else. Living this way is indeed very tiring. The door of the burning house, for people like this, is really to small. That is because of their greed: their desires are endless. Even though they have heard the Dharma, they still cannot let go of their desires and afflictions. Immersed in the Three Realms, the desire, form and formless realms, once a desire arises in their mind, they cannot let it go; this is very painful.
So, in the previous sutra text, the Buddha said, “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 burned in the fire.”
Although the Buddha used various methods, these children were so young and immature. They just kept laying in their home, not knowing they were in the fire. They thought the fire was something to play with. Therefore, the Buddha had to tell everyone, “You should be afraid: have world is suffering”. Not only is there suffering, these are many disasters. Impermanence and disasters may strike at any time. So, there are three major and three minor calamities, which continue to press in closer. This is why the Buddha began calling on us. From outside the burning house, He calls to us “You are in danger! Come out right now! This house is already on fire. Everyone must come out”.
The following passage from the sutra states, “This is the time for them to quickly leave, so they will not be burned in the fire”. They must quickly get out of there so they will not get burned. But the children inside the burning house are deluded and linger there. They have lost their sense of reason, continuing to linger in this burning house. They crave pleasure, fame, wealth and so on, so they do not seek to escape.
“All the sons were in the burning house. They were deluded and lingering there, not seeking 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.”
Similarly, not long ago, there was a house on fire in the north. One man had already escaped, but thought about what he had left inside. So, he ran back in to get those things. In the end, before he even reached them, he was suffocated by the smoke. He passed out and was burned to death. We actually see this in our modern day society. Clearly, the house is on fire. Disregarding his life, this man ran back inside. As a result, he died, the things were gone and the house burned down. People like this are everywhere nowadays.
This analogy about the burning house and people remaining deluded and lost in it truly applies to many people.
The fire is arising from all four sides, so they should quickly escape. The elder, urgently aware of this, yelled at them to quickly leave so they would not be burned by the fire. But sentient beings do not hear him and are unaware of the fire, so they do not consider escaping.This was what the elder worried about.
The elder is very compassionate, the way a father feels toward his children. If the children were so foolish that they did not want to escape, their father could not sit calmly and watch. So, he kept contemplating different ways to quickly get his children out of there. Because the fire was burning on all sides, if they did not quickly run out, they would be in great danger. The elder, “urgently aware of this, yelled at them, Hurry, get out of there now!”
“Don’t get burned by the fire.” He continued to call out to them and remind them. But sentient beings did not hear, were unaware and unknowing. They had not yet thought about leaving quickly. They had not even considered leaving. They remained attached, lingering within the burning house.
“The sons ran about as they played.” They were running all over the place. Their father was calling to them, yelling at them. But they simply looked at him.
The sons ran about as they played and merely looked at their father: This is an analogy for sentient beings who cling to cyclic existence and transmigration in the Three Realms. As for what the Buddha said, they are completely unaware of it.
As the Buddha expounded the Dharma, sentient beings listened. But all they did was listen. They saw how wonderful the Buddha-Dharma was, yet their hearts remained unmoved. They did not think about taking it in. They were like stubborn, immature children.
So, “Sentient beings cling to cyclic existence and transmigration in the Three Realms”. They are willing to remain transmigrating in the Three Realms. They are willing to be afflicted, to have greed, anger and ignorance, arrogance and doubt. They doubted the Buddha-Dharma, so they transmigrated in the Three Realms again.
Clearly, they have heard the Buddha-Dharma. Yet they refuse to practice accordingly. The Buddha had spoken to them. This is what sentient beings are like. This is like the world we live in, what the Buddha called the evil world of Five Turbidities. The turbidity is very severe. This is because of our view and understanding, our afflictions and the kinds of interactions we have each other, as well as how our life is impermanent and painfully sort. But within this very short amount of time, we can create so much karma. Everything we have accumulated has contributed to forming this evil world of Five Turbidities.
Even at this time, people do not try to escape, do not accept the Buddha Dharma and do not transcend afflictions to leave this burning house. They continue to play in there without any thought of leaving. This is very worrying and very frightening.
The Great Enlightened One, for the sake of deluded sentient beings, was shocked and afraid. Think about this, shouldn’t we promptly seize the moment to accept the Dharma and practice it? By saving ourselves and saving others, we can bring peace to the world. This has to start with each one of us. We must start with ourselves. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment