20150423《靜思妙蓮華》堅定信根速出火宅 (第550集)
（法華經•譬喻品第三）
⊙「堪嘆人生迷戀執著，信根不深道心難堅，諸法不明障道礙法。」
⊙「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》
⊙「作是念已，如所思惟，具告諸子：汝等速出。」
⊙「父雖憐愍，善言誘喻，而諸子等，樂著嬉戲，不肯信受，不驚、不畏，了無出心。」《法華經譬喻品第三》
⊙作是念已，如所思惟，具告諸子：長者悲念，乃為說生死怖畏之事，以促其速求出於三界火宅。
⊙汝等速出。父雖憐愍，善言誘喻：此即妙權說，此即說大乘，而無知眾生之不驚不怖如故，不得不用譬喻。
⊙能令眾生疾取菩提，故云具告諸子，汝等速出。下文急捉將還，即汝等速出義。
⊙復思以大乘因行之門示之，而眾生未能起信，即無由起行。
【證嚴上人開示】
「堪嘆人生迷戀執著，信根不深道心難堅，諸法不明障道礙法。」
堪嘆人生
迷戀執著
信根不深
道心難堅
諸法不明
障道礙法
確實人生，很可嘆的人生，人生本來是短暫，卻是偏偏人將它執著為永恆，所以一直就是將世間一切，就是要貪無止境，名、利、地位等等，複製著無明惑。你我之間，說不定過去是至親至愛，卻是今生反目成仇。這在佛典，佛的經典中，時時佛陀說因果、談譬喻，無非就是要讓我們瞭解，人生不是只有今生此世，還有過去過去的以前，無量劫的時間，以前的前生、前世。
常常提起了，佛陀自己也是這樣說，有長久的時間，歷來他也是經過了六道，不過，到每一道去，都有發心的機會，我們記得地獄道，有看到，看到受刑具的人苦不堪，燒紅的火車，整輛車都是火、鐵，鐵的火車，人在那個地方拖、推，苦不堪！他願意挺身而出，向在獄中管理的這個鬼王說：「我來替他拖車！」鬼王說：「你自己的業，就已經這麼重了，哪有辦法再為別人，分擔別人的苦呢？」
就說：「我不忍心，看到那麼老的人，整輪燒紅的火車，全身都是焦爛掉了，還要再拖。看了不忍心，我願意來替他拖、替他推。」鬼王認為：「自己自身難顧，怎麼可能？」所以一怒之下，一棍打死，其實，這段的(《賢愚經》)經文，只是他發一念心，所以這分，讓人一棍打死，這樣脫離了地獄。
佛陀也曾墮落畜生道，《鹿王經》或者是《象王經》裡面，也是過去佛的前生前世。所以說來，人生在這個六道，隨我們所造作善、惡業，帶著這個善惡業，到每一道去，但是，我們這念的善念，你任何一道，只要善念一起，那個惡道的業就能夠提早消。
就像在佛陀《阿含經》裡面，佛陀向他的弟子就說：「各位弟子，修行要把握當下，大家要時時提起無常觀。生命是永恆，身命是無常，這個生命在六道中輪迴不息，由不得自己來來回回，這就是不懂道理。所以我們現在懂了道理，要瞭解生命長遠，活著的時候，可以聽聞佛法，所以要好好用心。過去已經是億數的劫，無法去瞭解的時間，在這個大地上，來來回回，每一個地方，說不定是你出生的地方；每一個地方，說不定是死的地方。
是啊！不論是山河大地，東西南北，每一個國家、每一個地方，其實可能都是我們出生的地方，也可能是我們往生的所在。這是表示我們生命的長遠，在這個地面上不斷在輪轉，六道輪迴不息，所以我們大家要趕緊，用心去體會人生道理，道理，我們若能瞭解，自然我們就不會對，哪裡我們都不知。
所以我們必定要信根，要深、要長，而我們若信根不深，道心就難得堅固；所以我們道心若不堅固，所有的法，我們就沒辦法明白了，所以，法不明白，那就會障礙我們的道法。佛陀不斷告誡，這個世間，你若是一迷茫，一下來，開始一念無明，只是一念欲心，無明不斷複製，遮蓋了我們出這個火宅的門，入智慧的心門來，這樣，我們就二個門難出，也無法入，這就是障礙。所以我們必定要及時把握時間，要「體解大道，」同時也要發無上心，這樣，我們才有辦法瞭解諸法，才更能夠體會過去的過去，未來的方向。我們若不知道過去，我們就無法瞭解未來的方向。
所以，前面的(經)文，佛陀就是「我當為說怖畏之事」。因為過去，已經用種種方法來教育，還是不能很透徹瞭解。但是時間告急了，開始就要用怖畏，要說怖畏的事情。
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》
就像最近常常告訴大家，四大不調、人禍不斷，這全都是在這個三界、在這個五濁的裡面，不斷產生起來，使得人生危機四伏，重重陷阱，這就是我們要提高警覺的時候，所以要趕緊「宜時疾出」。因為這個房子在燒，三界這個當中，「無令為火之所燒害」，自己要趕緊出，要不然會被火燒到。
下面這段(經)文再說，「作是念已，如所思惟，具告諸子：汝等速出。」
作是念已
如所思惟
具告諸子
汝等速出
《法華經譬喻品第三》
大家要趕緊出來，不要再在那個地方。儘管慈父用盡告急的口氣：「趕緊快出來，裡面火開始了。」雖然這樣怖畏的事情一直說，卻是還是如如不動。所以作是思惟，開始再向孩子這樣說：「汝等速出。」趕快出來。
父雖憐愍
善言誘喻
而諸子等
樂著嬉戲
不肯信受
不驚 不畏
了無出心
《法華經譬喻品第三》
這段文，這些孩子很皮，很不懂得聽父親的擔憂，父親的擔人，用很真切的心，懇切的心呼喚，孩子還是無法及時離開。還是要再重作，要再這樣想，再思惟：這個方法無法呼籲大家出來，要怎麼辦？再來，再想辦法了。所以「如所思惟」，開始又再向孩子這樣說，
作是念已
如所思惟
具告諸子：
長者悲念
乃為說
生死怖畏之事
以促其速求
出於三界火宅
「長者悲念」，這是長者，這位慈父的悲念，說生死怖畏，說了很多很多生恐怖畏。
每一個地方都是，我們所生、所死的地方，每一個人都曾當過我們的父母，每一個人都曾當過我們的兄弟姐妹，每一個人都曾是，傷殺過我們的人，我們也曾是傷殺人的人，這種彼此恩恩怨怨、那種愛恨情仇，彼此之間都有這樣過。就像舞臺上的演員一樣，愛恨情仇，這樣纏綿不休，互相生生世世就是這樣，這齣戲是這樣演。現在是大家這麼好，下一齣戲，是你與我之間，互相傷殺成恨。
這種很多的人生，互相彼此所感觸的，這全都不同。所以，在這個長遠的生死中，我們互為恩、互為仇，何況說這個時間短暫，六道輪迴，所以很恐怖！這個世間，到底有什麼是我們永遠的？全都沒有，所以長者用種種方法，「說生死怖畏之事」，用種種的方法，催促大家要趕緊出來，用種種的方法來誘引、來譬喻。
汝等速出
父雖憐愍
善言誘喻
此即妙權說
此即說大乘
而無知眾生之
不驚不怖如故
不得不用譬喻
這就譬喻佛陀初成佛的時候，那個心境，自己瞭解覺悟的境界是這樣，希望人人都能夠成佛，希望人人能夠覺悟。但是眾生太頑劣了，也是根機很小，要如何能夠接受這個大法呢？不得不妙權，用種種，設種種方便權教，來適應眾生的根機。雖然是用方便權教，卻也是隱含著，那個大乘真實之法。
大乘真實，那就是要告訴大家：人人可成佛，人人本具佛性。這直指人心見性。不過，我們人就是煩惱很多，這個根機頑劣，還很頑固、煩惱，還無法這樣一下就能接受。所以這是很沒辦法，很無奈的事情。
有聽到某某大企業家，事業做得很大，世界排名等等，但是，其實他背後是，背一大堆的債務，是國際的債務。不是算億，是幾十兆，那麼多的債務，要怎麼還呢？不去想這些，一直覺得他還能去開拓、開拓，那就是他那念欲心，永無窮盡。其實所有的，佔了全球國際的地位，到頭來還不是空。所以，苦、空、無常、無我的道理，他不瞭解，所以他還不懂得要怕，不驚、不怖，火已經逼到身上了，還不知道。
所以這是佛陀要譬喻，讓大家瞭解道理，修行永恆的，「常、樂、我、淨」，但是，凡夫他以為「常」。那是所有佔有天下，一切名、利、地位，他以為「常」，但是我們修行者要知道，有啊！有「常」，就是永恆，生命是永恆，捨此身，還有來「身」，最清淨、常，永恆的命，叫做慧命。慧命是清淨無染著，是我們的如來本性，如來本性是永恆，生生世世，我們就是帶著這個，恆常本具的性而來。
每一個人內心的真如，這個理是清淨、是永恆。修行者的「常、樂、我、淨」，那就是寂靜清澄的境界。但是凡夫這種的，「常、樂、我、淨」顛倒過來，這種「無常為常」，這是凡夫的見解，所以造作很多的業。
佛陀的譬喻，到底眾生能瞭解嗎？所以這個初發心，我們的初發心，佛陀也是從一念初發心起。「發心如初，成佛有餘。」因為我們原來人人本具佛性，只是我們被無明遮蓋，使我們的心充滿煩惱。既然我們發心，就是要去除煩惱，我們修行就是要，「總一切法」，要修一切善，用這樣，修一切善，生生世世，哪怕是六道中，我們也同樣要有這念心。恆久都要有這一念，我們會成佛；要脫離三界，離開煩惱。若能這樣，這才有辦法離開這個三界。所以要趕緊，眾生要疾取菩提，趕緊把握時間，這個覺道，就是菩提，我們要好好接受這個覺道之法。
能令眾生
疾取菩提
故云具告諸子
汝等速出
下文急捉將還
即汝等速出義
所以，因為這樣，「告諸子」，趕緊告訴大家「汝等速出」。要趕緊快出來。這就是這段文，我們要把握我們這念初發心。就像剛剛說的，哪怕是地獄道，自己在受苦難，看到別人受苦，他也說：「我來代替他。」這一念心，這就是善良的心，這叫做佛的心，就是真如本性。「總一切法，持一切善」，這樣才能趕緊得到菩提覺道，這樣才能夠離開這種，火已經逼近來的地方。
下面再接下來說，「諸子等樂著嬉戲，不肯信受，不驚、不畏，了無出心」。不想要出去，戀著在這種，世間名、利、地位之中，真的是很苦不堪。所以，佛陀無奈，所以用，「復思以大乘，因行之門示之」。
復思以大乘
因行之門示之
而眾生未能起信
即無由起行
用大乘的門，你們同樣是能夠成佛，眾生要趕緊回顧你自己，自己的本性有如來真如本性在。卻是眾生用慢慢說的，還是不怕，用趕緊直指人心見性，眾生是不是能夠及時，起信心呢？這「眾生未能起信，即無由起行」，眾生信心若不起，自然他就不會要精進。所以必定要有信心，這念信心要深，要很深的信心，所以才能夠趕緊起行，離開這個火宅，三界的火宅。
所以人人最重要的那念初心，啟動了我們的初心，我們就開始「總一切法，持一切善」。若能夠這樣，人間為善、造福、結善緣，這就是最近一直向大家說的話，這樣我們那個障的門，才能夠打開，沒有障礙我們，我們才能夠直通，諸法實相的境地。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Firm Aspirations Need a Deep Root of Faith (堅定信根速出火宅)
Date: April.23. 2015
“Sadly, in life we are deluded and attached. If our Root of Faith is not deeply planted, our spiritual aspirations will not be firm. Then we will not understand all Dharma and will obstruct the Path and hinder the Dharma.”
Indeed, [much of] life is lamentable. Our life is inherently short, but we cling to it as though it is everlasting. Thus, we continue to have insatiable greed for everything in the world. Seeking fame, profit, status and so on replicates our ignorance and delusion. You and I may have been family or loved ones in a past life, but have become enemies in this life. [Examples] of this are found in Buddhist sutras. The Buddha continually spoke of causes and conditions and used analogies for the sole purpose of helping us understand that this life is not the only life we have lived. Since the distant past, countless kalpas ago, we have lived many past lives.
The Buddha often spoke of how He himself had spent a long time transmigrating in the Six Realms. However, in every realm, He had the chance to form aspirations. We can recall a story about Him in the hell realm. He had seen someone suffer unbearable torture there. There was a burning red cart. It was completely made of iron and it was on fire. A person was forced to pull and push it. This was unbearable suffering. So, the Buddha was willing to stand up before the ghost king in charge and tell him, “I will take his place pulling the cart.” The ghost king said, “Your own karma is already so severe. How could you possibly take on another person’s suffering?” He said, “I cannot bear to see this old man [pulling] the red hot iron cart. His body has completely rotted away, and yet he has to continue pulling it. I cannot bear to see this. I am willing to push and pull in his place.”
The ghost king thought, “He can’t even take care of himself. How can he possibly do this?” In a range, the ghost king killed him with one blow. In fact, this sutra passage is about the Buddha forming an aspiration. When the ghost king struck him down, he was able to transcend hell. He had also descended into the animal realm. The Deer King Sutra and Elephant King Sutra both describe the past lives of the Buddha.
So, we all live and transmigrate in the Six Realms, following the good and bad karma we have created. We take our good and bad karma to every realm, but if we give rise to a thought of goodness in any of those realms, if a good thought arises, we can more quickly exhaust our bad karma. The Buddha, in the Agama sutras, said to His disciples, “When you engage in spiritual practice, you must seize the moment. You must constantly contemplate impermanence. Life is eternal, but our bodies are impermanent. Life is what endlessly transmigrates in the Six Realms. We are unable to control where we go because we do not understand the principles.
So, now that we understand the principles, we should understand how long life lasts. When we are alive, we can hear the Dharma. Therefore, we must always be mindful. For countless kalpas in the past, over an incomprehensible amount of time, we have repeatedly come to this world.You could have been born in any place. You could have died in any place.”
Indeed, no matter where, east, west, north or south, any country or any place could have been where we were born and could have been where we died.This indicates how long our life stretches on.
We endlessly transmigrate upon this earth, and we endlessly transmigrate in the Six Realms.So, we must quickly put our hearts into realizing the truths of life.If we can understand the principles, then we will not be at a complete loss about [where we are going].Our Root of Faith must be deep and long.
If our Root of Faith is not deep, it will be hard for our spiritual aspirations to be firm.If our spiritual aspirations are not firm, we will be unable to understand any Dharma and if we do not understand the Dharma, this will obstruct our practices to enlightenment.
The Buddha constantly admonished us that in this world, as soon as we become deluded, as soon as we give rise to an ignorant thought, even if it is only a single desire, our ignorance will multiply endlessly and cover our way out of this burning house as well as the door of wisdom in our minds.In this way, it will be hard to exit one door and go into the other.This is due to obstacles.Therefore we must promptly seize the moment to “comprehend the great path” and form the supreme aspiration.Only then can we understand all Dharma and comprehend our past lifetimes and our future direction.
If we do not understand the past, we will be unable to understand our direction in the future.So, in a previous passage, the Buddha said, “I must tell them of these fearful matters.”
In the past, He taught with various methods, yet still people did not thoroughly understand.Now things were becoming urgent, so He began to explain to them about this fearsome situation.
“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 in the fire.”
As I have been saying recently, the four elements have become out of balance and manmade calamities are occurring endlessly.All this is happening in the Three Realms.Amidst the Five Turbidities, [disasters] seem to arise unceasingly, causing everyone to be surrounded by danger and many kinds of traps.This is the time for everyone to heighten their vigilance.
The Buddha wanted them to “quickly leave” because this house was burning.Then those in the Three Realms “will not be burned in the fire”.They had to quickly get themselves out, otherwise they would be burned.
The following passage states, “Having thought in this way, [the elder] told his sons. All of you must come out quickly!”
Everyone must make haste to get out.They cannot remain in this danger any longer.Though this kind father had a sense of urgency in his voice, “Quickly get out! There is a fire inside!” though the elder repeatedly warned them of these fearful matters, they still remained unmoving.
After having these thoughts, the elder said to his children,
“All of you must come out quickly!”But “Although the father, in his compassion, used kind words to persuade them, his sons happily indulged in their playing and refused to believe him. They were not alarmed nor afraid and had no intention of leaving.”
In this section, the children are very naughty.They do not hear their father’s concern.He was very worried and called to them with deep sincerity, but the children still did not promptly leave.Once again he had to think; he had to contemplate again.If he could not convince them to come out this way, what could he do?
He had to think of another method, and so, “having thought in this way,” he spoke to his children again.
Having thought in this way, he told his sons:
This means the elder is compassionate, so he explained that cyclic existence is a fearful matter.Therefore, they must quickly seek to escape the burning house of the Three Realms.
“The elder is compassionate.”The elder, this kind father, had great compassion.He said that cyclic existence is a fearful matter. He gave many teachings about how fearsome cyclic existence is. Every place is a place where we have been born and where we have died. Everyone has, at one time, been our mother and our father; everyone has, at one time, been our brother and our sister. Every person has harmed and killed us, and we have also killed and injured them. We have shown each other kindness and resentment, love, hate, passion and animosity. All of this has occurred between all of us, as if we are actors on the stage. This cycle of love and hate, passion and animosity entangles us endlessly. Back and forth, lifetime after lifetime, we play these roles. Right now, we are so close to each other, but in the next act, you and I may harm each other, giving rise to hate. In this way, over the course of many lives, our feelings for one another constantly change.
As our cyclic existence stretches on, we show kindness and animosity to each other. Moreover, it is only a short time before we transmigrate again in the Six Realms; this is terrifying. In this world, is there anything that lasts forever? Absolutely nothing.
So, the elder used various methods to “tell them of these fearful matters”. With various methods, he urged them to quickly get out. He used various methods to coax them out, teaching by analogy.
“All of you must come out quickly! Although the father, in this compassion, used kind words to persuade them:
This refers to wondrous, provisional teachings, and to the Great Vehicle. However, ignorant sentient beings did not know to be alarmed and afraid, so he had to teach with parables”.
This refers to the mindset the Buddha had when He first attained enlightenment. Once He realized that the awakened state was like this, He wanted for everyone to attain Buddhahood and hoped that everyone could become awakened. However, sentient beings are too stubborn. If their capabilities were so limited how could they possibly accept the Great Dharma? He had no choice but to use provisional teachings. He established all kinds of skillful means to teach according to their capabilities. Though these were skillful and provisional means, they also contained the True Dharma of the Great Vehicle.
The truth of the Great Vehicle is that everyone can attain Buddhahood, that we all intrinsically have Buddha-nature. He pointed us directly to our minds so that we could see our true nature. But we have many afflictions, and we are stubborn. We are obstinate and afflicted, so we cannot immediately accept the teachings. So, there was no way this could happen; there was nothing He could do.
I once heard about an entrepreneur who ran a large business, one that is internationally ranked, but behind it all was a big pile of debt. He owned money all over the world and not in the hundreds of millions, he had billions in debt. He was already in so much debt; how could he repay it? However, he did not think of this at all. He felt that he would just continue to expand because his desire was without bounds. Actually, even if he became the top businessman in the world, in the end, doesn’t it come to nothing?
So, he does not understand the principles of suffering, emptiness, impermanence and no-self. He does not know enough yet to be afraid. He feels no alarm and no fear. The flames are practically on top of him, but he does not realize it yet. So, the Buddha used analogies to help everyone understand the principles and cultivate [ultimate] “permanence, joy, self, purity”. However, ordinary people think that “permanence” means that they can possess all of the fame, profit and status in the world. They believe these are permanent. We spiritual practitioners know that there is indeed something that is permanent and everlasting. Life is everlasting; after we leave this body, we will be reborn. This pure, permanent and everlasting life is our wisdom-life. Wisdom-life is pure and undefiled. It is our Buddha-nature.
Buddha-nature is everlasting. Lifetime after lifetime, we bring this permanent, intrinsic nature with us. In every person, there is this True Suchness; this principle is pure and everlasting. It is the “permanence, joy, self and purity” of spiritual practitioners. This is a clear and tranquil state. But unenlightened beings have gotten these qualities backwards, “clinging to the impermanent as permanent”. Ordinary people have this kind of view, so they create much karma.
When the Buddha made analogies, could sentient beings actually understand them? All of us have formed an initial aspiration. The Buddha also started with an initial aspiration. “If we sustain our initial aspiration we will surely attain Buddhahood,” because we all intrinsically have Buddha-nature. It is just that it is covered by ignorance, which fills our minds with afflictions. Since we have formed an aspiration, we must try to eliminate our afflictions.
In our spiritual practice, we must “retain all teachings” and uphold all good deeds.We must practice good deeds, lifetime after lifetime. Even in the Six Realms, we must have this resolve. Life after life, we must resolve to attain Buddhahood, to transcend the Three Realms and escape our afflictions. Only by doing this can we escape the Three Realms.
So, sentient beings must quickly attain Bodhi. We must seize the moment [to walk] this Bodhi-path to enlightenment. We must earnestly accept the Dharma of this path.
The Buddha could enable sentient beings to readily attain Bodhi. This is why the elder told his sons, “All of you must come out quickly!” The following text immediately explains what it means for them to come out quickly.
For this reason, [the elder] told his sons, “All of you must come out quickly!” He wanted for them all to come out quickly. That is what this passage says. We must hold fast to our initial aspiration, like the story we just told. Even though the Buddha was in hell and suffering, when He saw another suffer, He still said, “I will take his place.” This thought was one of great kindness. Such is the Buddha-mind, the nature of True Suchness.
“Retain all teachings and uphold all good deeds.” This is the only way we can reach the Bodhi-path to enlightenment. This is the only way we can escape this place where the fire is closing in around us.
In the next passage, it states, “His sons happily indulged in their playing and refused to believe him. They were not alarmed or afraid and had no intention of leaving.”
They did not want to leave. They were attached to by worldly fame, profit status. Their suffering was truly unbearable. The Buddha could not do much about it, so He “thought further about how to reveal the door of the causal practice of the Great Vehicle.
He thought further about how to reveal the door of the causal practice of the Great Vehicle, but sentient beings could not give rise to faith, so they had nowhere to begin their practice.
Through the door of the Great Vehicle, we can all attain Buddhahood. We sentient beings must reflect on ourselves. Our intrinsic nature is Buddha-nature. But when the Buddha gave gradual teachings, sentient beings remained unafraid. Therefore, He pointed directly to our minds so we could see our true nature.Can sentient beings give rise to faith in time?
If “sentient beings cannot give rise to faith, they have nowhere to begin their practice.” If they cannot rise to faith, naturally, they will not practice diligently. So, we certainly need to have faith. Our faith must be deep. Only with a deep faith can we quickly begin our practice and leave the burning house of the Three Realms.
Thus, our initial aspiration is most important; after we have formed that initial aspiration, we will begin to “retain all teachings and uphold all good deeds.” If we can do this, then we can do good deeds, benefit others and create good karmic connections. This is what I have been telling everyone recently. This is the only way we can open the door that is obstructed. Only when our path is free of obstructions can we directly reach state of the ultimate reality of all Dharma. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「堪嘆人生迷戀執著，信根不深道心難堅，諸法不明障道礙法。」
⊙「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》
⊙「作是念已，如所思惟，具告諸子：汝等速出。」
⊙「父雖憐愍，善言誘喻，而諸子等，樂著嬉戲，不肯信受，不驚、不畏，了無出心。」《法華經譬喻品第三》
⊙作是念已，如所思惟，具告諸子：長者悲念，乃為說生死怖畏之事，以促其速求出於三界火宅。
⊙汝等速出。父雖憐愍，善言誘喻：此即妙權說，此即說大乘，而無知眾生之不驚不怖如故，不得不用譬喻。
⊙能令眾生疾取菩提，故云具告諸子，汝等速出。下文急捉將還，即汝等速出義。
⊙復思以大乘因行之門示之，而眾生未能起信，即無由起行。
【證嚴上人開示】
「堪嘆人生迷戀執著，信根不深道心難堅，諸法不明障道礙法。」
堪嘆人生
迷戀執著
信根不深
道心難堅
諸法不明
障道礙法
確實人生，很可嘆的人生，人生本來是短暫，卻是偏偏人將它執著為永恆，所以一直就是將世間一切，就是要貪無止境，名、利、地位等等，複製著無明惑。你我之間，說不定過去是至親至愛，卻是今生反目成仇。這在佛典，佛的經典中，時時佛陀說因果、談譬喻，無非就是要讓我們瞭解，人生不是只有今生此世，還有過去過去的以前，無量劫的時間，以前的前生、前世。
常常提起了，佛陀自己也是這樣說，有長久的時間，歷來他也是經過了六道，不過，到每一道去，都有發心的機會，我們記得地獄道，有看到，看到受刑具的人苦不堪，燒紅的火車，整輛車都是火、鐵，鐵的火車，人在那個地方拖、推，苦不堪！他願意挺身而出，向在獄中管理的這個鬼王說：「我來替他拖車！」鬼王說：「你自己的業，就已經這麼重了，哪有辦法再為別人，分擔別人的苦呢？」
就說：「我不忍心，看到那麼老的人，整輪燒紅的火車，全身都是焦爛掉了，還要再拖。看了不忍心，我願意來替他拖、替他推。」鬼王認為：「自己自身難顧，怎麼可能？」所以一怒之下，一棍打死，其實，這段的(《賢愚經》)經文，只是他發一念心，所以這分，讓人一棍打死，這樣脫離了地獄。
佛陀也曾墮落畜生道，《鹿王經》或者是《象王經》裡面，也是過去佛的前生前世。所以說來，人生在這個六道，隨我們所造作善、惡業，帶著這個善惡業，到每一道去，但是，我們這念的善念，你任何一道，只要善念一起，那個惡道的業就能夠提早消。
就像在佛陀《阿含經》裡面，佛陀向他的弟子就說：「各位弟子，修行要把握當下，大家要時時提起無常觀。生命是永恆，身命是無常，這個生命在六道中輪迴不息，由不得自己來來回回，這就是不懂道理。所以我們現在懂了道理，要瞭解生命長遠，活著的時候，可以聽聞佛法，所以要好好用心。過去已經是億數的劫，無法去瞭解的時間，在這個大地上，來來回回，每一個地方，說不定是你出生的地方；每一個地方，說不定是死的地方。
是啊！不論是山河大地，東西南北，每一個國家、每一個地方，其實可能都是我們出生的地方，也可能是我們往生的所在。這是表示我們生命的長遠，在這個地面上不斷在輪轉，六道輪迴不息，所以我們大家要趕緊，用心去體會人生道理，道理，我們若能瞭解，自然我們就不會對，哪裡我們都不知。
所以我們必定要信根，要深、要長，而我們若信根不深，道心就難得堅固；所以我們道心若不堅固，所有的法，我們就沒辦法明白了，所以，法不明白，那就會障礙我們的道法。佛陀不斷告誡，這個世間，你若是一迷茫，一下來，開始一念無明，只是一念欲心，無明不斷複製，遮蓋了我們出這個火宅的門，入智慧的心門來，這樣，我們就二個門難出，也無法入，這就是障礙。所以我們必定要及時把握時間，要「體解大道，」同時也要發無上心，這樣，我們才有辦法瞭解諸法，才更能夠體會過去的過去，未來的方向。我們若不知道過去，我們就無法瞭解未來的方向。
所以，前面的(經)文，佛陀就是「我當為說怖畏之事」。因為過去，已經用種種方法來教育，還是不能很透徹瞭解。但是時間告急了，開始就要用怖畏，要說怖畏的事情。
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》
就像最近常常告訴大家，四大不調、人禍不斷，這全都是在這個三界、在這個五濁的裡面，不斷產生起來，使得人生危機四伏，重重陷阱，這就是我們要提高警覺的時候，所以要趕緊「宜時疾出」。因為這個房子在燒，三界這個當中，「無令為火之所燒害」，自己要趕緊出，要不然會被火燒到。
下面這段(經)文再說，「作是念已，如所思惟，具告諸子：汝等速出。」
作是念已
如所思惟
具告諸子
汝等速出
《法華經譬喻品第三》
大家要趕緊出來，不要再在那個地方。儘管慈父用盡告急的口氣：「趕緊快出來，裡面火開始了。」雖然這樣怖畏的事情一直說，卻是還是如如不動。所以作是思惟，開始再向孩子這樣說：「汝等速出。」趕快出來。
父雖憐愍
善言誘喻
而諸子等
樂著嬉戲
不肯信受
不驚 不畏
了無出心
《法華經譬喻品第三》
這段文，這些孩子很皮，很不懂得聽父親的擔憂，父親的擔人，用很真切的心，懇切的心呼喚，孩子還是無法及時離開。還是要再重作，要再這樣想，再思惟：這個方法無法呼籲大家出來，要怎麼辦？再來，再想辦法了。所以「如所思惟」，開始又再向孩子這樣說，
作是念已
如所思惟
具告諸子：
長者悲念
乃為說
生死怖畏之事
以促其速求
出於三界火宅
「長者悲念」，這是長者，這位慈父的悲念，說生死怖畏，說了很多很多生恐怖畏。
每一個地方都是，我們所生、所死的地方，每一個人都曾當過我們的父母，每一個人都曾當過我們的兄弟姐妹，每一個人都曾是，傷殺過我們的人，我們也曾是傷殺人的人，這種彼此恩恩怨怨、那種愛恨情仇，彼此之間都有這樣過。就像舞臺上的演員一樣，愛恨情仇，這樣纏綿不休，互相生生世世就是這樣，這齣戲是這樣演。現在是大家這麼好，下一齣戲，是你與我之間，互相傷殺成恨。
這種很多的人生，互相彼此所感觸的，這全都不同。所以，在這個長遠的生死中，我們互為恩、互為仇，何況說這個時間短暫，六道輪迴，所以很恐怖！這個世間，到底有什麼是我們永遠的？全都沒有，所以長者用種種方法，「說生死怖畏之事」，用種種的方法，催促大家要趕緊出來，用種種的方法來誘引、來譬喻。
汝等速出
父雖憐愍
善言誘喻
此即妙權說
此即說大乘
而無知眾生之
不驚不怖如故
不得不用譬喻
這就譬喻佛陀初成佛的時候，那個心境，自己瞭解覺悟的境界是這樣，希望人人都能夠成佛，希望人人能夠覺悟。但是眾生太頑劣了，也是根機很小，要如何能夠接受這個大法呢？不得不妙權，用種種，設種種方便權教，來適應眾生的根機。雖然是用方便權教，卻也是隱含著，那個大乘真實之法。
大乘真實，那就是要告訴大家：人人可成佛，人人本具佛性。這直指人心見性。不過，我們人就是煩惱很多，這個根機頑劣，還很頑固、煩惱，還無法這樣一下就能接受。所以這是很沒辦法，很無奈的事情。
有聽到某某大企業家，事業做得很大，世界排名等等，但是，其實他背後是，背一大堆的債務，是國際的債務。不是算億，是幾十兆，那麼多的債務，要怎麼還呢？不去想這些，一直覺得他還能去開拓、開拓，那就是他那念欲心，永無窮盡。其實所有的，佔了全球國際的地位，到頭來還不是空。所以，苦、空、無常、無我的道理，他不瞭解，所以他還不懂得要怕，不驚、不怖，火已經逼到身上了，還不知道。
所以這是佛陀要譬喻，讓大家瞭解道理，修行永恆的，「常、樂、我、淨」，但是，凡夫他以為「常」。那是所有佔有天下，一切名、利、地位，他以為「常」，但是我們修行者要知道，有啊！有「常」，就是永恆，生命是永恆，捨此身，還有來「身」，最清淨、常，永恆的命，叫做慧命。慧命是清淨無染著，是我們的如來本性，如來本性是永恆，生生世世，我們就是帶著這個，恆常本具的性而來。
每一個人內心的真如，這個理是清淨、是永恆。修行者的「常、樂、我、淨」，那就是寂靜清澄的境界。但是凡夫這種的，「常、樂、我、淨」顛倒過來，這種「無常為常」，這是凡夫的見解，所以造作很多的業。
佛陀的譬喻，到底眾生能瞭解嗎？所以這個初發心，我們的初發心，佛陀也是從一念初發心起。「發心如初，成佛有餘。」因為我們原來人人本具佛性，只是我們被無明遮蓋，使我們的心充滿煩惱。既然我們發心，就是要去除煩惱，我們修行就是要，「總一切法」，要修一切善，用這樣，修一切善，生生世世，哪怕是六道中，我們也同樣要有這念心。恆久都要有這一念，我們會成佛；要脫離三界，離開煩惱。若能這樣，這才有辦法離開這個三界。所以要趕緊，眾生要疾取菩提，趕緊把握時間，這個覺道，就是菩提，我們要好好接受這個覺道之法。
能令眾生
疾取菩提
故云具告諸子
汝等速出
下文急捉將還
即汝等速出義
所以，因為這樣，「告諸子」，趕緊告訴大家「汝等速出」。要趕緊快出來。這就是這段文，我們要把握我們這念初發心。就像剛剛說的，哪怕是地獄道，自己在受苦難，看到別人受苦，他也說：「我來代替他。」這一念心，這就是善良的心，這叫做佛的心，就是真如本性。「總一切法，持一切善」，這樣才能趕緊得到菩提覺道，這樣才能夠離開這種，火已經逼近來的地方。
下面再接下來說，「諸子等樂著嬉戲，不肯信受，不驚、不畏，了無出心」。不想要出去，戀著在這種，世間名、利、地位之中，真的是很苦不堪。所以，佛陀無奈，所以用，「復思以大乘，因行之門示之」。
復思以大乘
因行之門示之
而眾生未能起信
即無由起行
用大乘的門，你們同樣是能夠成佛，眾生要趕緊回顧你自己，自己的本性有如來真如本性在。卻是眾生用慢慢說的，還是不怕，用趕緊直指人心見性，眾生是不是能夠及時，起信心呢？這「眾生未能起信，即無由起行」，眾生信心若不起，自然他就不會要精進。所以必定要有信心，這念信心要深，要很深的信心，所以才能夠趕緊起行，離開這個火宅，三界的火宅。
所以人人最重要的那念初心，啟動了我們的初心，我們就開始「總一切法，持一切善」。若能夠這樣，人間為善、造福、結善緣，這就是最近一直向大家說的話，這樣我們那個障的門，才能夠打開，沒有障礙我們，我們才能夠直通，諸法實相的境地。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Firm Aspirations Need a Deep Root of Faith (堅定信根速出火宅)
Date: April.23. 2015
“Sadly, in life we are deluded and attached. If our Root of Faith is not deeply planted, our spiritual aspirations will not be firm. Then we will not understand all Dharma and will obstruct the Path and hinder the Dharma.”
Indeed, [much of] life is lamentable. Our life is inherently short, but we cling to it as though it is everlasting. Thus, we continue to have insatiable greed for everything in the world. Seeking fame, profit, status and so on replicates our ignorance and delusion. You and I may have been family or loved ones in a past life, but have become enemies in this life. [Examples] of this are found in Buddhist sutras. The Buddha continually spoke of causes and conditions and used analogies for the sole purpose of helping us understand that this life is not the only life we have lived. Since the distant past, countless kalpas ago, we have lived many past lives.
The Buddha often spoke of how He himself had spent a long time transmigrating in the Six Realms. However, in every realm, He had the chance to form aspirations. We can recall a story about Him in the hell realm. He had seen someone suffer unbearable torture there. There was a burning red cart. It was completely made of iron and it was on fire. A person was forced to pull and push it. This was unbearable suffering. So, the Buddha was willing to stand up before the ghost king in charge and tell him, “I will take his place pulling the cart.” The ghost king said, “Your own karma is already so severe. How could you possibly take on another person’s suffering?” He said, “I cannot bear to see this old man [pulling] the red hot iron cart. His body has completely rotted away, and yet he has to continue pulling it. I cannot bear to see this. I am willing to push and pull in his place.”
The ghost king thought, “He can’t even take care of himself. How can he possibly do this?” In a range, the ghost king killed him with one blow. In fact, this sutra passage is about the Buddha forming an aspiration. When the ghost king struck him down, he was able to transcend hell. He had also descended into the animal realm. The Deer King Sutra and Elephant King Sutra both describe the past lives of the Buddha.
So, we all live and transmigrate in the Six Realms, following the good and bad karma we have created. We take our good and bad karma to every realm, but if we give rise to a thought of goodness in any of those realms, if a good thought arises, we can more quickly exhaust our bad karma. The Buddha, in the Agama sutras, said to His disciples, “When you engage in spiritual practice, you must seize the moment. You must constantly contemplate impermanence. Life is eternal, but our bodies are impermanent. Life is what endlessly transmigrates in the Six Realms. We are unable to control where we go because we do not understand the principles.
So, now that we understand the principles, we should understand how long life lasts. When we are alive, we can hear the Dharma. Therefore, we must always be mindful. For countless kalpas in the past, over an incomprehensible amount of time, we have repeatedly come to this world.You could have been born in any place. You could have died in any place.”
Indeed, no matter where, east, west, north or south, any country or any place could have been where we were born and could have been where we died.This indicates how long our life stretches on.
We endlessly transmigrate upon this earth, and we endlessly transmigrate in the Six Realms.So, we must quickly put our hearts into realizing the truths of life.If we can understand the principles, then we will not be at a complete loss about [where we are going].Our Root of Faith must be deep and long.
If our Root of Faith is not deep, it will be hard for our spiritual aspirations to be firm.If our spiritual aspirations are not firm, we will be unable to understand any Dharma and if we do not understand the Dharma, this will obstruct our practices to enlightenment.
The Buddha constantly admonished us that in this world, as soon as we become deluded, as soon as we give rise to an ignorant thought, even if it is only a single desire, our ignorance will multiply endlessly and cover our way out of this burning house as well as the door of wisdom in our minds.In this way, it will be hard to exit one door and go into the other.This is due to obstacles.Therefore we must promptly seize the moment to “comprehend the great path” and form the supreme aspiration.Only then can we understand all Dharma and comprehend our past lifetimes and our future direction.
If we do not understand the past, we will be unable to understand our direction in the future.So, in a previous passage, the Buddha said, “I must tell them of these fearful matters.”
In the past, He taught with various methods, yet still people did not thoroughly understand.Now things were becoming urgent, so He began to explain to them about this fearsome situation.
“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 in the fire.”
As I have been saying recently, the four elements have become out of balance and manmade calamities are occurring endlessly.All this is happening in the Three Realms.Amidst the Five Turbidities, [disasters] seem to arise unceasingly, causing everyone to be surrounded by danger and many kinds of traps.This is the time for everyone to heighten their vigilance.
The Buddha wanted them to “quickly leave” because this house was burning.Then those in the Three Realms “will not be burned in the fire”.They had to quickly get themselves out, otherwise they would be burned.
The following passage states, “Having thought in this way, [the elder] told his sons. All of you must come out quickly!”
Everyone must make haste to get out.They cannot remain in this danger any longer.Though this kind father had a sense of urgency in his voice, “Quickly get out! There is a fire inside!” though the elder repeatedly warned them of these fearful matters, they still remained unmoving.
After having these thoughts, the elder said to his children,
“All of you must come out quickly!”But “Although the father, in his compassion, used kind words to persuade them, his sons happily indulged in their playing and refused to believe him. They were not alarmed nor afraid and had no intention of leaving.”
In this section, the children are very naughty.They do not hear their father’s concern.He was very worried and called to them with deep sincerity, but the children still did not promptly leave.Once again he had to think; he had to contemplate again.If he could not convince them to come out this way, what could he do?
He had to think of another method, and so, “having thought in this way,” he spoke to his children again.
Having thought in this way, he told his sons:
This means the elder is compassionate, so he explained that cyclic existence is a fearful matter.Therefore, they must quickly seek to escape the burning house of the Three Realms.
“The elder is compassionate.”The elder, this kind father, had great compassion.He said that cyclic existence is a fearful matter. He gave many teachings about how fearsome cyclic existence is. Every place is a place where we have been born and where we have died. Everyone has, at one time, been our mother and our father; everyone has, at one time, been our brother and our sister. Every person has harmed and killed us, and we have also killed and injured them. We have shown each other kindness and resentment, love, hate, passion and animosity. All of this has occurred between all of us, as if we are actors on the stage. This cycle of love and hate, passion and animosity entangles us endlessly. Back and forth, lifetime after lifetime, we play these roles. Right now, we are so close to each other, but in the next act, you and I may harm each other, giving rise to hate. In this way, over the course of many lives, our feelings for one another constantly change.
As our cyclic existence stretches on, we show kindness and animosity to each other. Moreover, it is only a short time before we transmigrate again in the Six Realms; this is terrifying. In this world, is there anything that lasts forever? Absolutely nothing.
So, the elder used various methods to “tell them of these fearful matters”. With various methods, he urged them to quickly get out. He used various methods to coax them out, teaching by analogy.
“All of you must come out quickly! Although the father, in this compassion, used kind words to persuade them:
This refers to wondrous, provisional teachings, and to the Great Vehicle. However, ignorant sentient beings did not know to be alarmed and afraid, so he had to teach with parables”.
This refers to the mindset the Buddha had when He first attained enlightenment. Once He realized that the awakened state was like this, He wanted for everyone to attain Buddhahood and hoped that everyone could become awakened. However, sentient beings are too stubborn. If their capabilities were so limited how could they possibly accept the Great Dharma? He had no choice but to use provisional teachings. He established all kinds of skillful means to teach according to their capabilities. Though these were skillful and provisional means, they also contained the True Dharma of the Great Vehicle.
The truth of the Great Vehicle is that everyone can attain Buddhahood, that we all intrinsically have Buddha-nature. He pointed us directly to our minds so that we could see our true nature. But we have many afflictions, and we are stubborn. We are obstinate and afflicted, so we cannot immediately accept the teachings. So, there was no way this could happen; there was nothing He could do.
I once heard about an entrepreneur who ran a large business, one that is internationally ranked, but behind it all was a big pile of debt. He owned money all over the world and not in the hundreds of millions, he had billions in debt. He was already in so much debt; how could he repay it? However, he did not think of this at all. He felt that he would just continue to expand because his desire was without bounds. Actually, even if he became the top businessman in the world, in the end, doesn’t it come to nothing?
So, he does not understand the principles of suffering, emptiness, impermanence and no-self. He does not know enough yet to be afraid. He feels no alarm and no fear. The flames are practically on top of him, but he does not realize it yet. So, the Buddha used analogies to help everyone understand the principles and cultivate [ultimate] “permanence, joy, self, purity”. However, ordinary people think that “permanence” means that they can possess all of the fame, profit and status in the world. They believe these are permanent. We spiritual practitioners know that there is indeed something that is permanent and everlasting. Life is everlasting; after we leave this body, we will be reborn. This pure, permanent and everlasting life is our wisdom-life. Wisdom-life is pure and undefiled. It is our Buddha-nature.
Buddha-nature is everlasting. Lifetime after lifetime, we bring this permanent, intrinsic nature with us. In every person, there is this True Suchness; this principle is pure and everlasting. It is the “permanence, joy, self and purity” of spiritual practitioners. This is a clear and tranquil state. But unenlightened beings have gotten these qualities backwards, “clinging to the impermanent as permanent”. Ordinary people have this kind of view, so they create much karma.
When the Buddha made analogies, could sentient beings actually understand them? All of us have formed an initial aspiration. The Buddha also started with an initial aspiration. “If we sustain our initial aspiration we will surely attain Buddhahood,” because we all intrinsically have Buddha-nature. It is just that it is covered by ignorance, which fills our minds with afflictions. Since we have formed an aspiration, we must try to eliminate our afflictions.
In our spiritual practice, we must “retain all teachings” and uphold all good deeds.We must practice good deeds, lifetime after lifetime. Even in the Six Realms, we must have this resolve. Life after life, we must resolve to attain Buddhahood, to transcend the Three Realms and escape our afflictions. Only by doing this can we escape the Three Realms.
So, sentient beings must quickly attain Bodhi. We must seize the moment [to walk] this Bodhi-path to enlightenment. We must earnestly accept the Dharma of this path.
The Buddha could enable sentient beings to readily attain Bodhi. This is why the elder told his sons, “All of you must come out quickly!” The following text immediately explains what it means for them to come out quickly.
For this reason, [the elder] told his sons, “All of you must come out quickly!” He wanted for them all to come out quickly. That is what this passage says. We must hold fast to our initial aspiration, like the story we just told. Even though the Buddha was in hell and suffering, when He saw another suffer, He still said, “I will take his place.” This thought was one of great kindness. Such is the Buddha-mind, the nature of True Suchness.
“Retain all teachings and uphold all good deeds.” This is the only way we can reach the Bodhi-path to enlightenment. This is the only way we can escape this place where the fire is closing in around us.
In the next passage, it states, “His sons happily indulged in their playing and refused to believe him. They were not alarmed or afraid and had no intention of leaving.”
They did not want to leave. They were attached to by worldly fame, profit status. Their suffering was truly unbearable. The Buddha could not do much about it, so He “thought further about how to reveal the door of the causal practice of the Great Vehicle.
He thought further about how to reveal the door of the causal practice of the Great Vehicle, but sentient beings could not give rise to faith, so they had nowhere to begin their practice.
Through the door of the Great Vehicle, we can all attain Buddhahood. We sentient beings must reflect on ourselves. Our intrinsic nature is Buddha-nature. But when the Buddha gave gradual teachings, sentient beings remained unafraid. Therefore, He pointed directly to our minds so we could see our true nature.Can sentient beings give rise to faith in time?
If “sentient beings cannot give rise to faith, they have nowhere to begin their practice.” If they cannot rise to faith, naturally, they will not practice diligently. So, we certainly need to have faith. Our faith must be deep. Only with a deep faith can we quickly begin our practice and leave the burning house of the Three Realms.
Thus, our initial aspiration is most important; after we have formed that initial aspiration, we will begin to “retain all teachings and uphold all good deeds.” If we can do this, then we can do good deeds, benefit others and create good karmic connections. This is what I have been telling everyone recently. This is the only way we can open the door that is obstructed. Only when our path is free of obstructions can we directly reach state of the ultimate reality of all Dharma. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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