20150424《靜思妙蓮華》猛利精進勿玩火 (第551集)
（法華經•譬喻品第三）
⊙「天蓋地載喻大一宅，無量眾生五趣雜居，污濁雜亂貪婪惡源，瞋火怒風嫉能妒賢。」
⊙「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》
⊙「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」《法華經譬喻品第三》
⊙此譬喻之意，言佛曾思惟，欲以佛果上之智慧，信受正法，身心猛利，能修梵行。
⊙神通力：神即心神，謂靜心照物，種種分明，皆隨定力度眾生。
⊙而眾生以障重之故，其距佛果功德太遙，無由接受。
⊙諸子耽湎沉溺嬉戲，昏眊不知，視火好玩似美景，玩人喪德，玩物喪志，不知火來燒身之怖。
【證嚴上人開示】
「天蓋地載喻大一宅，無量眾生五趣雜居，污濁雜亂貪婪惡源，瞋火怒風嫉能妒賢。」
天蓋地載喻大一宅
無量眾生五趣雜居
污濁雜亂貪婪惡源
瞋火怒風嫉能妒賢
本來天蓋之下、地載之上，萬物共處是多麼的豐富，從開頭時，那就是一間很豪華的大宅，但是我們人就是慢慢、慢慢，在這一大片大地上，愈來愈複雜了，所以「無量眾生五趣雜居」，慢慢年久失修了，所有的建物、牆壁，不斷一直剝落掉、一直就是敗壞掉，連梁、柱也是一樣，一直蛀蝕了。
就譬喻像佛在世時，佛陀的智慧，像那間大房子建設起來時，法是這麼的豐富，供應人人受用，大家來聽法，親近佛法、接受佛法，聽法之後，皆大歡喜，而且身體力行，依教修行。這是佛住世正法時期。佛陀滅度之後，慢慢地，時間愈來愈久了，修行者也愈來愈凋零了，後代的人同樣也是修行，知道佛法很好，要如何讓佛法長久流傳下去？所以就將它像化，那就是建設寺院、造像、畫佛像等等，用手刻文字、印刷，愈來愈多了。變成了「像法」，就是看到很興盛，表面上的佛法。
慢慢地，就是世間的欲念愈來愈多，生活方式不同了，所以修行者也是一樣，在這個時代變遷，佛法修持慢慢淡忘。像法，經文，或者是所雕塑的佛像，也慢慢變成了一種商業化，就慢慢沒有起尊敬的心，修行者已經與現在的生活，都相同了，世俗化了，所以，這叫做末法。已經和原來佛陀覺悟之後，他那個心境，接受到天地宇宙萬法真理，智慧覺海，那種的啟發起來，已經完全到現在，現在是末法，已經都變樣了，這種的心境不存在了。
要去體會這個心境，如何能夠覺悟，這樣的人也已經沒了，很少了。所以，就譬喻這間房子，沒人好好去照顧，，沒人好好去修復它，所以放著讓它一直污濁、骯髒；沒人動它，這個東西要敗壞更快。
慈濟人去向一些老人，或者是病痛的人，家庭，去為他整理，這間房子怎麼這麼破啊！這間房子還沒破以前，應該也是新的房子，新房子住久來，沒有去修理、沒有去照顧。裡面漸漸垃圾一直囤，變成了一間破爛的房子，用這樣來譬喻。又，為什麼這間房子，這麼好的房子，會變成這樣這麼破爛？裡面這麼骯髒？這個原因能想，所以，這都是從貪婪、墮落，這樣不斷不斷累積了很多，所以變成了惡源。這就是表示我們天地之間，這間大房子就是這樣，常常在說，最近大三災、小三災，那就是地、水、火、風等等，不斷造成了地球損壞了，不只是地球在損壞，又空氣受污染了。那都是貪婪、惡源，累積造成。
「瞋火怒風嫉能妒賢」，這都是我們人現在的心理。瞋，，發起脾氣來，如火在燒一樣。我們的，瞋，就是發脾氣的心，就像火，怒，像風，你看，火種點起來，風再吹，火與風同時。
去年菲律賓也是有這樣，水災，在水災上再加上了火災。日本的地震，海嘯之後，地震之後海嘯，海嘯，水進來，同時也發火，整個村也是這樣燒，接下來核能電廠也是這樣，漏出來，禍延到這個時候，海面上的污染、空氣的污染、大地的污染。看，這豈不都是人心嗎？災禍一起，這樣同時會合起來，苦不堪啊！
這個例子來遍及天下，人人若不是山河大地不斷破壞，怎麼會這個時候氣候會這樣呢？怎會有這麼多的污染呢？哪有大地的傷害呢？眾生共業，災禍不斷，所以這個大宅的大長者，不斷一直在呼籲：大家要趕緊離開這間火宅，這間大房子，已經火從四面燒起來了，危險啊！大家要趕緊出來。
這是譬喻佛陀他在人間，來到人間，無不都是要叫醒人，心這個貪、瞋、癡、驕慢等等，懷疑，這應該要趕緊去除，因為這是會造成，人生險惡的惡源。
所以在上面的經文，「作是念(已)，如所思惟」。因為長者已經看到，大火已經從四面起了，要趕緊大家出來，卻是大家還是在裡面，這樣嬉戲作樂，將火當作是好玩的景觀，他不怕，所以還不想要出來。
所以前面的(經)文，覺得這些孩子，全都還在那裡玩，不肯相信他的父親，在外面一直叫：「趕緊快出來！」但是大家不肯信受，不驚、不怖、不畏，了無出心，不想要離開。這是讓長者，身為父親的人，很著急。
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》
所以，再下來這段(經)文說，「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」
亦復不知何者是火
何者為舍
云何為失
但東西走戲
視父而已
到處這樣跑，在那裡玩，在那裡，父親一直叫，他只是遠遠看著父親，因為他不知道什麼是火，把火當作景觀，他沒有看這整間大房子，所以「何者為舍」，他沒有看整體，已經只看他的附近周圍在玩火。這時候的人，不就是這樣嗎？所做的事情，都是很危險的事情，卻是人人不知道這是危險的。這是沒有看整體，所以不怕，不知、不懂。「云何為失」？我現在擁有的這麼多，看，這就是我的環境、我的理想。這就是我們現在的人，他在造作危機，自己都不知。
一時物質的享受、名利的享受，不知道後果到底惹來是什麼？後果惹來，不是個人的事情而已，是全人類的事情。心向著欲念、向著瞋，「我若得不到，我就是不容許別人。」看看現在人禍有多少？多少國家內戰、外亂等等，這都是在玩火的人。
佛陀用智慧，不斷要如何來救度眾生，所以，為人間應機設教，適合眾生所能受持。
此譬喻之意
言佛曾思惟
欲以佛果上之智慧
信受正法
身心猛利
能修梵行
而我們若聽佛法以後，我們將煩惱啟開，撥開了煩惱，我們智慧就現前。智慧現前，信受正法，依教奉行，要身體力行。身體在修行，心也要修行，所以「身心猛利」。這個智慧真的是力量很大，只要你能啟開你的無明，發揮你智慧，其實能為天下人做天下事，這也是一念心。
不過我們必定要記得守梵行。梵行就是清淨。我們的心若不清淨，煩惱撥不開。煩惱就是污濁，污濁就是不清淨，你要清淨就要去除污濁，才能夠清淨。
就像我們人間菩薩，不忍心一群老人、病、殘障的人，家庭的污濁，一群菩薩就這樣親身進到裡面，去為他清掃，將人帶出來，為他洗一洗身體，頭髮剪一剪，換上乾淨的衣服。頭髮，都為他整理好了，裡面也為他清掃乾淨了，牆壁又漆過了，整個都亮麗起來了。同樣的道理，我們若不用功，去清理這些骯髒的東西，那個清淨的景象，就無法現前，所以「能修梵行」，這是很重要。
梵，就是清淨的意思，很乾淨。我們所修的行，沒有污染的行，能夠掃除污染，力行清淨，保護我們的身與心。這是佛陀已經這分的神通力。
神通力：
神即心神
謂靜心照物
種種分明
皆隨定力度眾生
所說的神通力，這不是變化的神通，佛陀就是轉法輪，轉惡濁為乾淨，轉惡為善。
佛陀已經，他的心，心神，從心裡面那種「靜心照物」。心若靜下來，就像水這樣靜，天上若有月，「千江有水千江月」；只要那個水是靜的，全都可以照到一月，所以說「靜心照物」，我們一面鏡子，這面鏡子若擦得很乾淨，外面的境都在這面鏡子裡面，這「靜思照物，種種分明」，佛陀的心就是這樣。不過，他應眾生的根機，「皆隨定力度眾生」，雖然眾生都不同，高高低低不一樣，根機利鈍不一樣，佛陀他的定心力，就是靜心照物。雖然外面境界很多，但是這面鏡子，還是本具這面鏡子，不去動，外面的東西在動，這面鏡子不動。同樣的道理，眾生從長久以來，時代不斷的變動，佛法同樣永遠都是那麼明朗。道理是永遠不變、永恆不變，但是眾生就是障重，障礙重重。
而眾生以障重之故
其距佛果功德太遙
無由接受
聽法，有要聽，卻是「做得到嗎？」「慢慢來啦！」「你這樣不對，應該你要趕緊改。」「好啦，我會改，我會慢慢改。」慢慢改，經不起外面那個欲念，誘引的速度，所以很快受污染、欲念，很快就拉過去了。
眾生就是受煩惱障很大，那個大宅的門，前面說過了，門狹小，門太小了。其實不是門小，是我們「頭小身大」，意思就是說，你接觸到佛法的心很小，卻是造煩惱的障礙很大，所以因為這樣，無法脫離火宅，無法進入智慧的門。這就是還煩惱很大。
所以，距離佛果的功德還很遠，所以無法接受佛法。所以因為這樣，這段文就說，「亦復不知何者是火？」所以因為這樣，我們的煩惱很多，將這個火，將這個大宅，都已經模糊掉了，只看到那些火，好像一個很好玩的景觀，不知道火會傷人。所以因為這樣，「諸子耽湎沉溺嬉戲，昏眊不知」，在那裡嬉戲，在玩。這個火會傷人，一點都不知道。
諸子耽湎沉溺嬉戲
昏眊不知
視火好玩似美景
玩人喪德
玩物喪志
不知火來燒身之怖
「視火好玩似美景」，就好像一個美的境界，看到那個火好像很美，就很愛玩，所以變成了玩人喪德、玩物喪志。這就像只會玩的人，花天酒地、紙醉金迷等等，這種的人，他就喪德，不擇手段，就是如能得到，我所想要取，我所想要的。這樣的人已經紙醉金迷，迷失了他原來清淨的本性，所以，變成了玩人，就是玩世不恭，對世間一切不懂得恭敬，卻是只是要玩，這種人容易喪德。
玩物，沉迷在所愛的東西。有的人賭博，很愛玩，沒玩很痛苦。有的人欣賞珍寶，開礦。你知道一顆寶石，是傷害多大的山河大地？卻是很多人愛這樣玩。這種玩物喪志，喪德，其實，這樣的用法，真是不知火燒身之怖，都不知，這就是我們人生顛倒。
各位，菩薩修行，我們不要做一個，名稱的菩薩，我們要做一個真實發心、身體力行的菩薩，我們要修梵行，心要清淨，入人群中，去為人群，讓他能恢復清淨的本性，這叫做轉法輪。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Be Diligent and Do Not Play with Fire (猛利精進勿玩火)
Date: April.24. 2015
“The space between heaven and earth is analogous to a big house. Countless sentient beings coexist. Impurities, discursive thoughts and greed are the sources of evil. The fire of anger and the winds of rage lead to jealousy of the capable and virtuous.”
Originally, under the heavens and on the earth, the place where all beings coexist, was so prosperous. In the beginning, this was a luxurious mansion, but gradually, we humans have made things in this land more and more complicated. “Countless sentient beings coexist in the Five Destinies.” Over time, this place has slowly fallen into disrepair. All the structures and walls were peeling and falling down; everything kept deteriorating. Even the beams and columns were also rotting away. This is an analogy; during the Buddha’s lifetime, His wisdom was like a newly constructed house. Such an abundance of Dharma was provided for everyone’s use. Everyone came to listen to the teachings, to draw near to and accept the Dharma. After hearing it, they were all very joyous and put the teachings into practice accordingly. This was during the Buddha’s lifetime, the era of Right Dharma. After the Buddha entered Parinirvana, slowly, with the passage of time, the spiritual practitioners of that era passed away. People in the next era also engaged in spiritual practice. Knowing that the Buddha-Dharma was great, they worked to help preserve the Dharma. So, they focused on preserving its appearance by building temples, creating sculptures, painting images and so on. Carving and copying sutra texts also became commonplace. [Right Dharma] became “Dharma-semblance,” where one could see the outward appearance of the Dharma flourishing. Gradually, as people’s desires grew and grew, their way of life changed. Spiritual practitioners also changed with the times, gradually forgetting to practice the Buddha-Dharma.
The Dharma-semblance, whether [printed] sutras or sculpted images of the Buddha, has now become commercialized and produced without a sense of true reverence. Spiritual practitioners have become more like the era that they live in, which is more and more secularized. So, we are now in the era of Dharma-degeneration. Compared to the time of the Buddha’s awakening when His mind received all the truths of the universe and His ocean of enlightened wisdom opened up, things are completely different. Now, in this era of Dharma-degeneration, things have already changed.
This enlightened state of mind has disappeared. The number of people who seek to experience and awaken to this state of mind is very small, nearly non-existent. And so, returning to the analogy of the house, no one has made an effort to take care of it. No one tried to make repairs. Left alone, it became filthy and dirty. With no one to care for it, it began to deteriorate even more quickly. We constantly see Tzu Chi volunteers going into the homes of people who are elderly or ill to help them clean up. “How did this house become so rundown?” Before it was in such poor condition, it was once nice and new, but if over time,
no one makes repairs or looks after it, garbage will pile up and the hose will become rundown, so this is the analogy we use.
[People wonder,] “How did this house, which was once so nice, become so rundown? How did it get so dirty?”We can think of the reasons.It is because people are greedy and behave badly.They have ceaselessly accumulated [impurities] which have become sources of evil.
This is expressing that the great house of our world is also just like this.Recently we have discussed the three major and three minor calamities, how an imbalance of earth, water, fire, air and other factors has caused damage to the planet.
Not only have the land been damaged, the air has also become polluted.This is caused by the accumulation of greed and sources of evil.“The fires of anger and the winds of rage lead to jealousy of the capable and virtuous. ”This describes modern people’s state of mind.When we get angry or lose our temper, it feels like a fire if burning within us.Our anger, the emotion of losing our temper, is like a fire.Our rage is like the wind.
Think about what happens when the tinder is lit and the wind blows, there will be fire and wind at the same time.
Last year the Philippines experienced wild fires on top of flooding.
After the earthquake in Japan, a tsunami shortly followed.When the tsunami struck the shore, fires also started burning.Whole villages were burned down.Then the nuclear reactors experienced radiation leaks.The effects of this disaster are still being felt.There are still pollutants in the ocean, in the air and on the land.Wasn’t this caused by the human mind?
Once a disaster strikes, many problems occur at the same time, causing unbearable suffering.We can extend this example to the entire world.If we had not constantly caused damage to nature, would our climate be like this?Would there be so much pollution?
Would there be so much devastation to the land?The collective karma of sentient beings leads to endless disasters.Therefore, the elder of this great house constantly calls out,“Everyone must quickly leave this burning house. This house is surrounded by fire on all sides. This is very dangerous! You must get out now.”
This is an analogy for what the Buddha does in this world.He comes to the world all for the sake of awakening everyone to the fact that we must quickly eliminate greed, anger, doubt, arrogance, etc., from our minds, because these things turn our minds into sources of danger and evil.
So, the previous passage starts with, “Having thought in this way.”The elder had already seen the fire arise on all four sides, so he wanted everyone to leave quickly.But they still remained inside, playing around and having fun.They saw the fire as a kind of enjoyable scenery.They were not afraid, so they did not want to leave.
The previous sutra passage describes how the children were all still playing inside and refused to believe their father’s [warnings].
The elder stood outside, yelling “Come out now!” but no our believe him.They felt no alarm, no fear, no terror and had no intention of leaving; they did not want to leave.This made the elder, their father, very anxious.
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 felt no alarm, no fear and had no intention of leaving.
The next sutra passage states, “Moreover, they did not know what fire was, what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
They ran here and there, continuing to play.As their father kept calling to them, they simply looked at him from afar.Because they did not know what fire was, they treated it as part of the scenery.
Because they did not see the house as a whole, [they did not know] “what the house was”.They did not have the whole picture, so they only looked at what was nearby as they played with the fire. Isn’t this what people are like today?
The things they do are very dangerous, yet they do not recognize the danger and do not see the whole situation. Therefore, they did not fear, did not recognize and did not understand “what the danger was”. When people think about how much they have and the situation they are in, they see it as their ideal. This is what people are like nowadays; they create crises without realizing it. They indulge in material wealth and fame and profit for a time, but what are the ultimate consequences? The results will not affect only that individual, but all of humankind. A mind inclined to greed and anger thinks, “If I cannot get [it], I will not allow anyone else to get it either”.
How many manmade calamities do we see right now? So many countries are engaged in civil wars, external conflicts and so on. They are all playing with fire. The Buddha applies wisdom to continually find ways to save sentient beings. This is why He devised suitable teachings that were in accordance with what we could accept.
“The meaning of this parable is that the Buddha had once contemplated and wished to teach sentient beings the wisdom of the fruition of Buddhahood. If we believe in Right Dharma and accept it, our body and mind will be strong and sharp, and we can cultivate purifying practices”.
After we have listened to the Buddha-Dharma, once we can break open our afflictions and sweep them aside, our wisdom will manifest. When wisdom manifests, we will believe in and accept the Right Dharma, follow the teachings and put them into practice. Not only must we cultivate our bodies, but we must cultivate our minds as well. Then “our body and mind will be strong and sharp”. This wisdom is truly powerful. As long as we can break open our afflictions, we can exercise our wisdom and work for the benefit of all in the world. This should be our mindset.
However, we must remember to cultivate purifying practices. Purifying practices are cleansing. If we cannot purify our minds, we cannot brush aside our afflictions. Afflictions are unclean, which means that they are impure. If you want to be pure, you must eliminate the filth first; only then will you be clean.
Consider our Bodhisattvas-volunteers. They cannot bear to see the elderly, the ill and the disabled living in filth. So a group of volunteers will go to the houses of those in need, clean their surroundings, then bring them out, help them wash their bodies, trim their hair and put on a fresh change of clothing. They help to clean up these people’s hair in addition to cleaning the inside of their houses. By painting the walls, they also brighten up the place.
By the same principle, if we do not work hard to clear out the impurities in our minds, our underlying purity cannot manifest. So, “cultivating purifying practices” is very important. “Purifying” means to cleanse, to make things clean. Once we stop engaging in impure conduct, we can wash away our defilements and make an effort to be clean. This will protect our bodies and minds. It is also one of the Buddha’s spiritual powers.
“Spiritual powers: Spiritual powers come from the mind. A still mind reflects all things, clearly discerns all things and transforms sentient beings with Samadhi.”
The spiritual powers we are speaking of are not powers of transformation. The Buddha turns the Dharma-wheel, which turns impurity into purity and evil into goodness. Within the Buddha lies a “still mind [that] reflects all things”.
When the mind calms down, it is still like water. When there is a moon in the sky, “There are a thousand moons in a thousand rivers”. As long as the water is still, it will reflect the moon. So, the “still mind reflects all things”. Take a mirror for example. If its surface has been well-cleaned, when we look into it, we can see everything around us reflected in it. Thus, “a still mind reflects all things, clearly discerns all things”. This is what the Buddha’s mind is like. But, in response to sentient beings’ capabilities, [He] “transforms sentient beings with Samadhi”. Sentient beings are all different and their capabilities may be great or limited, their faculties may be keen and dull. With His Power of Samadhi, the Buddha’s still mind reflects all things. Though there are many kinds of phenomena in our surroundings, the mirror itself is fundamentally unmoving. Everything around us may be moving but the surface of the mirror remains still. This same principle applies to how sentient beings have continually changed over time, while the Buddha-Dharma has always remained bright and clear. The principles will never change; However, sentient beings face severe obstacles [in trying to understand them].
Due to the severity of their obstructions, sentient beings are very far away from achieving the merits and virtues of Buddhahood. They are unable to accept them.
We can listen to the teachings, but [when asked,] “Can we follow it?” “I will take it slow.” We are told, “That is not the right thing to do. You must change more quickly. Okay, I will change my ways but I will do it gradually.” If we change slowly, we will not be able to withstand objects of desire or the temptations around us. Then defilements and desires will quickly drag us astray.
Unfortunately, many sentient beings are obstructed by great afflictions. We have said that the door of this great house is narrow and small. Actually, it is not that the door is too small, but that our ‘heads are small and our bodies big. This means that the mind we use to connect to the Buddha-Dharma is small, yet it can create very large afflictions. For this reason, we cannot escape the burning house and we cannot pass through the door of wisdom.
Our afflictions are still too great. We are still too far away from achieving the merits and virtues of Buddhahood, so we are unable to accept the Buddha-Dharma. For this reason, as this passage states, “They did not know what fore was.” Because of this, we have so many afflictions the flames make it difficult to see the great house. [The elder’s children] only saw the fires, which appear to be pleasant scenery; they were unaware that it could hurt them. For this reason, “All the children are engrossed on their play, their minds confused, blurry and unknowing.” As they continue to play and enjoy themselves, they have no idea that the fore will hurt them.
All the children are engrossed on their play. Their minds confused, blurry and beautiful. When playing with others, their virtues weaken. When playing with things, their resolve weakens. They do not know to fear being burned by the fire.
“They see the fire as amusing and beautiful, like a beautiful part of the scenery. They think the fire looks beautiful, so they enjoy playing with it. As a result, “when playing with others, their virtues weaken.” They just focus on having fun and indulging in luxury and debauchery. People like this weaken their virtues and use any means necessary in order to obtain whatever they want, whatever they desire. People like this are only concerned with luxury and have lost their pure intrinsic nature. They are frivolous and do not care about anything. They do not respect anything in this world and only about how to have fun. People like this easily weaken their virtues. Always playing with things, they are immersed in the things they crave.
Some people love to gamble and suffer when they are not gambling; other people love precious objects, so they mine the earth. Did you know that obtaining even a single gem is very damaging to mountains and rivers? Yet many people love them. When playing with things, people weaken their resolve and virtue.
Indeed, by using things in this way, they do not have any fear of being burned; they are unaware. This is the state of confusion we live in.
Dear Bodhisattvas, in our spiritual practice, we must be Bodhisattvas in more than name alone. We must be a Bodhisattva with true resolve and out the teachings into practice. We must engage in purifying practices, so that we have pure minds when we go among people. We want to help people return to their pure intrinsic nature. This is called turning the Dharma-wheel. 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）
⊙「天蓋地載喻大一宅，無量眾生五趣雜居，污濁雜亂貪婪惡源，瞋火怒風嫉能妒賢。」
⊙「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》
⊙「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」《法華經譬喻品第三》
⊙此譬喻之意，言佛曾思惟，欲以佛果上之智慧，信受正法，身心猛利，能修梵行。
⊙神通力：神即心神，謂靜心照物，種種分明，皆隨定力度眾生。
⊙而眾生以障重之故，其距佛果功德太遙，無由接受。
⊙諸子耽湎沉溺嬉戲，昏眊不知，視火好玩似美景，玩人喪德，玩物喪志，不知火來燒身之怖。
【證嚴上人開示】
「天蓋地載喻大一宅，無量眾生五趣雜居，污濁雜亂貪婪惡源，瞋火怒風嫉能妒賢。」
天蓋地載喻大一宅
無量眾生五趣雜居
污濁雜亂貪婪惡源
瞋火怒風嫉能妒賢
本來天蓋之下、地載之上，萬物共處是多麼的豐富，從開頭時，那就是一間很豪華的大宅，但是我們人就是慢慢、慢慢，在這一大片大地上，愈來愈複雜了，所以「無量眾生五趣雜居」，慢慢年久失修了，所有的建物、牆壁，不斷一直剝落掉、一直就是敗壞掉，連梁、柱也是一樣，一直蛀蝕了。
就譬喻像佛在世時，佛陀的智慧，像那間大房子建設起來時，法是這麼的豐富，供應人人受用，大家來聽法，親近佛法、接受佛法，聽法之後，皆大歡喜，而且身體力行，依教修行。這是佛住世正法時期。佛陀滅度之後，慢慢地，時間愈來愈久了，修行者也愈來愈凋零了，後代的人同樣也是修行，知道佛法很好，要如何讓佛法長久流傳下去？所以就將它像化，那就是建設寺院、造像、畫佛像等等，用手刻文字、印刷，愈來愈多了。變成了「像法」，就是看到很興盛，表面上的佛法。
慢慢地，就是世間的欲念愈來愈多，生活方式不同了，所以修行者也是一樣，在這個時代變遷，佛法修持慢慢淡忘。像法，經文，或者是所雕塑的佛像，也慢慢變成了一種商業化，就慢慢沒有起尊敬的心，修行者已經與現在的生活，都相同了，世俗化了，所以，這叫做末法。已經和原來佛陀覺悟之後，他那個心境，接受到天地宇宙萬法真理，智慧覺海，那種的啟發起來，已經完全到現在，現在是末法，已經都變樣了，這種的心境不存在了。
要去體會這個心境，如何能夠覺悟，這樣的人也已經沒了，很少了。所以，就譬喻這間房子，沒人好好去照顧，，沒人好好去修復它，所以放著讓它一直污濁、骯髒；沒人動它，這個東西要敗壞更快。
慈濟人去向一些老人，或者是病痛的人，家庭，去為他整理，這間房子怎麼這麼破啊！這間房子還沒破以前，應該也是新的房子，新房子住久來，沒有去修理、沒有去照顧。裡面漸漸垃圾一直囤，變成了一間破爛的房子，用這樣來譬喻。又，為什麼這間房子，這麼好的房子，會變成這樣這麼破爛？裡面這麼骯髒？這個原因能想，所以，這都是從貪婪、墮落，這樣不斷不斷累積了很多，所以變成了惡源。這就是表示我們天地之間，這間大房子就是這樣，常常在說，最近大三災、小三災，那就是地、水、火、風等等，不斷造成了地球損壞了，不只是地球在損壞，又空氣受污染了。那都是貪婪、惡源，累積造成。
「瞋火怒風嫉能妒賢」，這都是我們人現在的心理。瞋，，發起脾氣來，如火在燒一樣。我們的，瞋，就是發脾氣的心，就像火，怒，像風，你看，火種點起來，風再吹，火與風同時。
去年菲律賓也是有這樣，水災，在水災上再加上了火災。日本的地震，海嘯之後，地震之後海嘯，海嘯，水進來，同時也發火，整個村也是這樣燒，接下來核能電廠也是這樣，漏出來，禍延到這個時候，海面上的污染、空氣的污染、大地的污染。看，這豈不都是人心嗎？災禍一起，這樣同時會合起來，苦不堪啊！
這個例子來遍及天下，人人若不是山河大地不斷破壞，怎麼會這個時候氣候會這樣呢？怎會有這麼多的污染呢？哪有大地的傷害呢？眾生共業，災禍不斷，所以這個大宅的大長者，不斷一直在呼籲：大家要趕緊離開這間火宅，這間大房子，已經火從四面燒起來了，危險啊！大家要趕緊出來。
這是譬喻佛陀他在人間，來到人間，無不都是要叫醒人，心這個貪、瞋、癡、驕慢等等，懷疑，這應該要趕緊去除，因為這是會造成，人生險惡的惡源。
所以在上面的經文，「作是念(已)，如所思惟」。因為長者已經看到，大火已經從四面起了，要趕緊大家出來，卻是大家還是在裡面，這樣嬉戲作樂，將火當作是好玩的景觀，他不怕，所以還不想要出來。
所以前面的(經)文，覺得這些孩子，全都還在那裡玩，不肯相信他的父親，在外面一直叫：「趕緊快出來！」但是大家不肯信受，不驚、不怖、不畏，了無出心，不想要離開。這是讓長者，身為父親的人，很著急。
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》
所以，再下來這段(經)文說，「亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。」
亦復不知何者是火
何者為舍
云何為失
但東西走戲
視父而已
到處這樣跑，在那裡玩，在那裡，父親一直叫，他只是遠遠看著父親，因為他不知道什麼是火，把火當作景觀，他沒有看這整間大房子，所以「何者為舍」，他沒有看整體，已經只看他的附近周圍在玩火。這時候的人，不就是這樣嗎？所做的事情，都是很危險的事情，卻是人人不知道這是危險的。這是沒有看整體，所以不怕，不知、不懂。「云何為失」？我現在擁有的這麼多，看，這就是我的環境、我的理想。這就是我們現在的人，他在造作危機，自己都不知。
一時物質的享受、名利的享受，不知道後果到底惹來是什麼？後果惹來，不是個人的事情而已，是全人類的事情。心向著欲念、向著瞋，「我若得不到，我就是不容許別人。」看看現在人禍有多少？多少國家內戰、外亂等等，這都是在玩火的人。
佛陀用智慧，不斷要如何來救度眾生，所以，為人間應機設教，適合眾生所能受持。
此譬喻之意
言佛曾思惟
欲以佛果上之智慧
信受正法
身心猛利
能修梵行
而我們若聽佛法以後，我們將煩惱啟開，撥開了煩惱，我們智慧就現前。智慧現前，信受正法，依教奉行，要身體力行。身體在修行，心也要修行，所以「身心猛利」。這個智慧真的是力量很大，只要你能啟開你的無明，發揮你智慧，其實能為天下人做天下事，這也是一念心。
不過我們必定要記得守梵行。梵行就是清淨。我們的心若不清淨，煩惱撥不開。煩惱就是污濁，污濁就是不清淨，你要清淨就要去除污濁，才能夠清淨。
就像我們人間菩薩，不忍心一群老人、病、殘障的人，家庭的污濁，一群菩薩就這樣親身進到裡面，去為他清掃，將人帶出來，為他洗一洗身體，頭髮剪一剪，換上乾淨的衣服。頭髮，都為他整理好了，裡面也為他清掃乾淨了，牆壁又漆過了，整個都亮麗起來了。同樣的道理，我們若不用功，去清理這些骯髒的東西，那個清淨的景象，就無法現前，所以「能修梵行」，這是很重要。
梵，就是清淨的意思，很乾淨。我們所修的行，沒有污染的行，能夠掃除污染，力行清淨，保護我們的身與心。這是佛陀已經這分的神通力。
神通力：
神即心神
謂靜心照物
種種分明
皆隨定力度眾生
所說的神通力，這不是變化的神通，佛陀就是轉法輪，轉惡濁為乾淨，轉惡為善。
佛陀已經，他的心，心神，從心裡面那種「靜心照物」。心若靜下來，就像水這樣靜，天上若有月，「千江有水千江月」；只要那個水是靜的，全都可以照到一月，所以說「靜心照物」，我們一面鏡子，這面鏡子若擦得很乾淨，外面的境都在這面鏡子裡面，這「靜思照物，種種分明」，佛陀的心就是這樣。不過，他應眾生的根機，「皆隨定力度眾生」，雖然眾生都不同，高高低低不一樣，根機利鈍不一樣，佛陀他的定心力，就是靜心照物。雖然外面境界很多，但是這面鏡子，還是本具這面鏡子，不去動，外面的東西在動，這面鏡子不動。同樣的道理，眾生從長久以來，時代不斷的變動，佛法同樣永遠都是那麼明朗。道理是永遠不變、永恆不變，但是眾生就是障重，障礙重重。
而眾生以障重之故
其距佛果功德太遙
無由接受
聽法，有要聽，卻是「做得到嗎？」「慢慢來啦！」「你這樣不對，應該你要趕緊改。」「好啦，我會改，我會慢慢改。」慢慢改，經不起外面那個欲念，誘引的速度，所以很快受污染、欲念，很快就拉過去了。
眾生就是受煩惱障很大，那個大宅的門，前面說過了，門狹小，門太小了。其實不是門小，是我們「頭小身大」，意思就是說，你接觸到佛法的心很小，卻是造煩惱的障礙很大，所以因為這樣，無法脫離火宅，無法進入智慧的門。這就是還煩惱很大。
所以，距離佛果的功德還很遠，所以無法接受佛法。所以因為這樣，這段文就說，「亦復不知何者是火？」所以因為這樣，我們的煩惱很多，將這個火，將這個大宅，都已經模糊掉了，只看到那些火，好像一個很好玩的景觀，不知道火會傷人。所以因為這樣，「諸子耽湎沉溺嬉戲，昏眊不知」，在那裡嬉戲，在玩。這個火會傷人，一點都不知道。
諸子耽湎沉溺嬉戲
昏眊不知
視火好玩似美景
玩人喪德
玩物喪志
不知火來燒身之怖
「視火好玩似美景」，就好像一個美的境界，看到那個火好像很美，就很愛玩，所以變成了玩人喪德、玩物喪志。這就像只會玩的人，花天酒地、紙醉金迷等等，這種的人，他就喪德，不擇手段，就是如能得到，我所想要取，我所想要的。這樣的人已經紙醉金迷，迷失了他原來清淨的本性，所以，變成了玩人，就是玩世不恭，對世間一切不懂得恭敬，卻是只是要玩，這種人容易喪德。
玩物，沉迷在所愛的東西。有的人賭博，很愛玩，沒玩很痛苦。有的人欣賞珍寶，開礦。你知道一顆寶石，是傷害多大的山河大地？卻是很多人愛這樣玩。這種玩物喪志，喪德，其實，這樣的用法，真是不知火燒身之怖，都不知，這就是我們人生顛倒。
各位，菩薩修行，我們不要做一個，名稱的菩薩，我們要做一個真實發心、身體力行的菩薩，我們要修梵行，心要清淨，入人群中，去為人群，讓他能恢復清淨的本性，這叫做轉法輪。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Be Diligent and Do Not Play with Fire (猛利精進勿玩火)
Date: April.24. 2015
“The space between heaven and earth is analogous to a big house. Countless sentient beings coexist. Impurities, discursive thoughts and greed are the sources of evil. The fire of anger and the winds of rage lead to jealousy of the capable and virtuous.”
Originally, under the heavens and on the earth, the place where all beings coexist, was so prosperous. In the beginning, this was a luxurious mansion, but gradually, we humans have made things in this land more and more complicated. “Countless sentient beings coexist in the Five Destinies.” Over time, this place has slowly fallen into disrepair. All the structures and walls were peeling and falling down; everything kept deteriorating. Even the beams and columns were also rotting away. This is an analogy; during the Buddha’s lifetime, His wisdom was like a newly constructed house. Such an abundance of Dharma was provided for everyone’s use. Everyone came to listen to the teachings, to draw near to and accept the Dharma. After hearing it, they were all very joyous and put the teachings into practice accordingly. This was during the Buddha’s lifetime, the era of Right Dharma. After the Buddha entered Parinirvana, slowly, with the passage of time, the spiritual practitioners of that era passed away. People in the next era also engaged in spiritual practice. Knowing that the Buddha-Dharma was great, they worked to help preserve the Dharma. So, they focused on preserving its appearance by building temples, creating sculptures, painting images and so on. Carving and copying sutra texts also became commonplace. [Right Dharma] became “Dharma-semblance,” where one could see the outward appearance of the Dharma flourishing. Gradually, as people’s desires grew and grew, their way of life changed. Spiritual practitioners also changed with the times, gradually forgetting to practice the Buddha-Dharma.
The Dharma-semblance, whether [printed] sutras or sculpted images of the Buddha, has now become commercialized and produced without a sense of true reverence. Spiritual practitioners have become more like the era that they live in, which is more and more secularized. So, we are now in the era of Dharma-degeneration. Compared to the time of the Buddha’s awakening when His mind received all the truths of the universe and His ocean of enlightened wisdom opened up, things are completely different. Now, in this era of Dharma-degeneration, things have already changed.
This enlightened state of mind has disappeared. The number of people who seek to experience and awaken to this state of mind is very small, nearly non-existent. And so, returning to the analogy of the house, no one has made an effort to take care of it. No one tried to make repairs. Left alone, it became filthy and dirty. With no one to care for it, it began to deteriorate even more quickly. We constantly see Tzu Chi volunteers going into the homes of people who are elderly or ill to help them clean up. “How did this house become so rundown?” Before it was in such poor condition, it was once nice and new, but if over time,
no one makes repairs or looks after it, garbage will pile up and the hose will become rundown, so this is the analogy we use.
[People wonder,] “How did this house, which was once so nice, become so rundown? How did it get so dirty?”We can think of the reasons.It is because people are greedy and behave badly.They have ceaselessly accumulated [impurities] which have become sources of evil.
This is expressing that the great house of our world is also just like this.Recently we have discussed the three major and three minor calamities, how an imbalance of earth, water, fire, air and other factors has caused damage to the planet.
Not only have the land been damaged, the air has also become polluted.This is caused by the accumulation of greed and sources of evil.“The fires of anger and the winds of rage lead to jealousy of the capable and virtuous. ”This describes modern people’s state of mind.When we get angry or lose our temper, it feels like a fire if burning within us.Our anger, the emotion of losing our temper, is like a fire.Our rage is like the wind.
Think about what happens when the tinder is lit and the wind blows, there will be fire and wind at the same time.
Last year the Philippines experienced wild fires on top of flooding.
After the earthquake in Japan, a tsunami shortly followed.When the tsunami struck the shore, fires also started burning.Whole villages were burned down.Then the nuclear reactors experienced radiation leaks.The effects of this disaster are still being felt.There are still pollutants in the ocean, in the air and on the land.Wasn’t this caused by the human mind?
Once a disaster strikes, many problems occur at the same time, causing unbearable suffering.We can extend this example to the entire world.If we had not constantly caused damage to nature, would our climate be like this?Would there be so much pollution?
Would there be so much devastation to the land?The collective karma of sentient beings leads to endless disasters.Therefore, the elder of this great house constantly calls out,“Everyone must quickly leave this burning house. This house is surrounded by fire on all sides. This is very dangerous! You must get out now.”
This is an analogy for what the Buddha does in this world.He comes to the world all for the sake of awakening everyone to the fact that we must quickly eliminate greed, anger, doubt, arrogance, etc., from our minds, because these things turn our minds into sources of danger and evil.
So, the previous passage starts with, “Having thought in this way.”The elder had already seen the fire arise on all four sides, so he wanted everyone to leave quickly.But they still remained inside, playing around and having fun.They saw the fire as a kind of enjoyable scenery.They were not afraid, so they did not want to leave.
The previous sutra passage describes how the children were all still playing inside and refused to believe their father’s [warnings].
The elder stood outside, yelling “Come out now!” but no our believe him.They felt no alarm, no fear, no terror and had no intention of leaving; they did not want to leave.This made the elder, their father, very anxious.
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 felt no alarm, no fear and had no intention of leaving.
The next sutra passage states, “Moreover, they did not know what fire was, what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
They ran here and there, continuing to play.As their father kept calling to them, they simply looked at him from afar.Because they did not know what fire was, they treated it as part of the scenery.
Because they did not see the house as a whole, [they did not know] “what the house was”.They did not have the whole picture, so they only looked at what was nearby as they played with the fire. Isn’t this what people are like today?
The things they do are very dangerous, yet they do not recognize the danger and do not see the whole situation. Therefore, they did not fear, did not recognize and did not understand “what the danger was”. When people think about how much they have and the situation they are in, they see it as their ideal. This is what people are like nowadays; they create crises without realizing it. They indulge in material wealth and fame and profit for a time, but what are the ultimate consequences? The results will not affect only that individual, but all of humankind. A mind inclined to greed and anger thinks, “If I cannot get [it], I will not allow anyone else to get it either”.
How many manmade calamities do we see right now? So many countries are engaged in civil wars, external conflicts and so on. They are all playing with fire. The Buddha applies wisdom to continually find ways to save sentient beings. This is why He devised suitable teachings that were in accordance with what we could accept.
“The meaning of this parable is that the Buddha had once contemplated and wished to teach sentient beings the wisdom of the fruition of Buddhahood. If we believe in Right Dharma and accept it, our body and mind will be strong and sharp, and we can cultivate purifying practices”.
After we have listened to the Buddha-Dharma, once we can break open our afflictions and sweep them aside, our wisdom will manifest. When wisdom manifests, we will believe in and accept the Right Dharma, follow the teachings and put them into practice. Not only must we cultivate our bodies, but we must cultivate our minds as well. Then “our body and mind will be strong and sharp”. This wisdom is truly powerful. As long as we can break open our afflictions, we can exercise our wisdom and work for the benefit of all in the world. This should be our mindset.
However, we must remember to cultivate purifying practices. Purifying practices are cleansing. If we cannot purify our minds, we cannot brush aside our afflictions. Afflictions are unclean, which means that they are impure. If you want to be pure, you must eliminate the filth first; only then will you be clean.
Consider our Bodhisattvas-volunteers. They cannot bear to see the elderly, the ill and the disabled living in filth. So a group of volunteers will go to the houses of those in need, clean their surroundings, then bring them out, help them wash their bodies, trim their hair and put on a fresh change of clothing. They help to clean up these people’s hair in addition to cleaning the inside of their houses. By painting the walls, they also brighten up the place.
By the same principle, if we do not work hard to clear out the impurities in our minds, our underlying purity cannot manifest. So, “cultivating purifying practices” is very important. “Purifying” means to cleanse, to make things clean. Once we stop engaging in impure conduct, we can wash away our defilements and make an effort to be clean. This will protect our bodies and minds. It is also one of the Buddha’s spiritual powers.
“Spiritual powers: Spiritual powers come from the mind. A still mind reflects all things, clearly discerns all things and transforms sentient beings with Samadhi.”
The spiritual powers we are speaking of are not powers of transformation. The Buddha turns the Dharma-wheel, which turns impurity into purity and evil into goodness. Within the Buddha lies a “still mind [that] reflects all things”.
When the mind calms down, it is still like water. When there is a moon in the sky, “There are a thousand moons in a thousand rivers”. As long as the water is still, it will reflect the moon. So, the “still mind reflects all things”. Take a mirror for example. If its surface has been well-cleaned, when we look into it, we can see everything around us reflected in it. Thus, “a still mind reflects all things, clearly discerns all things”. This is what the Buddha’s mind is like. But, in response to sentient beings’ capabilities, [He] “transforms sentient beings with Samadhi”. Sentient beings are all different and their capabilities may be great or limited, their faculties may be keen and dull. With His Power of Samadhi, the Buddha’s still mind reflects all things. Though there are many kinds of phenomena in our surroundings, the mirror itself is fundamentally unmoving. Everything around us may be moving but the surface of the mirror remains still. This same principle applies to how sentient beings have continually changed over time, while the Buddha-Dharma has always remained bright and clear. The principles will never change; However, sentient beings face severe obstacles [in trying to understand them].
Due to the severity of their obstructions, sentient beings are very far away from achieving the merits and virtues of Buddhahood. They are unable to accept them.
We can listen to the teachings, but [when asked,] “Can we follow it?” “I will take it slow.” We are told, “That is not the right thing to do. You must change more quickly. Okay, I will change my ways but I will do it gradually.” If we change slowly, we will not be able to withstand objects of desire or the temptations around us. Then defilements and desires will quickly drag us astray.
Unfortunately, many sentient beings are obstructed by great afflictions. We have said that the door of this great house is narrow and small. Actually, it is not that the door is too small, but that our ‘heads are small and our bodies big. This means that the mind we use to connect to the Buddha-Dharma is small, yet it can create very large afflictions. For this reason, we cannot escape the burning house and we cannot pass through the door of wisdom.
Our afflictions are still too great. We are still too far away from achieving the merits and virtues of Buddhahood, so we are unable to accept the Buddha-Dharma. For this reason, as this passage states, “They did not know what fore was.” Because of this, we have so many afflictions the flames make it difficult to see the great house. [The elder’s children] only saw the fires, which appear to be pleasant scenery; they were unaware that it could hurt them. For this reason, “All the children are engrossed on their play, their minds confused, blurry and unknowing.” As they continue to play and enjoy themselves, they have no idea that the fore will hurt them.
All the children are engrossed on their play. Their minds confused, blurry and beautiful. When playing with others, their virtues weaken. When playing with things, their resolve weakens. They do not know to fear being burned by the fire.
“They see the fire as amusing and beautiful, like a beautiful part of the scenery. They think the fire looks beautiful, so they enjoy playing with it. As a result, “when playing with others, their virtues weaken.” They just focus on having fun and indulging in luxury and debauchery. People like this weaken their virtues and use any means necessary in order to obtain whatever they want, whatever they desire. People like this are only concerned with luxury and have lost their pure intrinsic nature. They are frivolous and do not care about anything. They do not respect anything in this world and only about how to have fun. People like this easily weaken their virtues. Always playing with things, they are immersed in the things they crave.
Some people love to gamble and suffer when they are not gambling; other people love precious objects, so they mine the earth. Did you know that obtaining even a single gem is very damaging to mountains and rivers? Yet many people love them. When playing with things, people weaken their resolve and virtue.
Indeed, by using things in this way, they do not have any fear of being burned; they are unaware. This is the state of confusion we live in.
Dear Bodhisattvas, in our spiritual practice, we must be Bodhisattvas in more than name alone. We must be a Bodhisattva with true resolve and out the teachings into practice. We must engage in purifying practices, so that we have pure minds when we go among people. We want to help people return to their pure intrinsic nature. This is called turning the Dharma-wheel. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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