20150427《靜思妙蓮華》諸根暗鈍三慧不生 (第552集)
（法華經•譬喻品第三）
⊙「四生慈父護子心，不忍生靈受災苦，四大不調急迫逼，唯心淨化轉為善。」
⊙「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》
⊙不知舍：不知喪失法身之由。不知云何為失：喻修慧且亦漏失，故慧不生。
⊙此明諸根暗鈍，三慧不生，亦莫如之何。此是中下之根，不堪大法。所謂積行菩薩，是亦上德聲聞是也。
【證嚴上人開示】
「四生慈父護子心，不忍生靈受災苦，四大不調急迫逼，唯心淨化轉為善。」
四生慈父護子心
不忍生靈受災苦
四大不調急迫逼
唯心淨化轉為善
佛陀，三界導師、四生慈父，他護念著四生的眾生，一直就是用像慈父的心，多少的眾生都如他的獨子一樣。疼子的心，我們平常人應該都感受得到。
但是佛陀疼惜眾生，是生生世世，佛陀疼惜、愛護眾生，是眾生的慧命，不只是人生，蠢動含靈皆有佛性。
四生，那就是胎生、卵生、濕生、化生；眾生，沒有離這四種生態，所以叫做四生慈父。人生的父母，只疼自己「親肚腸」生的孩子，但是佛陀所疼惜的，是這四種生類，天下一切眾生，無不都是佛陀所疼惜、所愛護。所以他在愛護子的心，就像我們世間人父母愛護，他的單生獨子那種的心，所以不忍，就是一念的不忍心，不忍生靈受災苦，這是佛心。佛心就是期待人人都能夠，見如來本性，人人的本性清淨，清淨如來的本性，希望人人能得大涅槃。
涅槃就是大寂光、大寂光土，回歸我們如來清淨本性，那種大寂光土，我們的心地清淨，我們自己本身就是淨土，叫做涅槃。
涅槃，那就是叫做寂靜、清淨，非常寂、清淨、光明的心地。常常說「靜寂清澄」，就是那麼的清淨，那種心地的光明。這是佛陀的慈，希望我們人人的心，要常常住在這種大寂光土，這是慈心，不只是說大家幸福、快樂。人間的快樂，樂極生悲。佛陀要人人就是心寂靜，人人的心能夠清澄，這是永恆的。
就如太陽自己本身，回歸它的本身來，太陽永恆就是光明的，我們在宇宙間，就是這樣繞著太陽轉，地球有自轉，白天、晚上，因為這個球體，向太陽，我們就是白天，背對太陽，那就是晚上。太陽並沒有因為你自轉，背對光，太陽就較暗了，還是永永遠遠都是那麼光明。
佛陀慈悲，希望我們人人，能夠回歸我們原來人人，本來具有清淨如來本性，這是永恆的福、永恆的樂。所以，這是慈父的心、也就是佛陀的心。不過，我們眾生偏偏不受教，一念無明起，開始就複製了無量數無明，來自我覆藏，所以受很多的苦難。我們在這麼微不足道的人生，生死短暫，卻是造了無限量的業，這業就是受盡災難，佛陀不忍啊！
不忍，就是悲心，悲心就是人傷我痛，那種，傷在別人的身，痛在自己的心，我們自己若痛，忍不住痛，同樣，傷在別人的身體，痛在自己的心裡，若這樣叫做不忍。這種大悲心，同體大悲，與眾生共同一體，所以，一痛全身痛，這種的悲心要來護，保護眾生，不忍心眾生在受苦難。但是無奈啊！無奈在四大不調，這已經是很急切的事情，很多的災難已經逼迫近了，所以這是佛陀最擔憂的，所以唯有，唯有就是心要淨化。
各位，學佛，我們就是要學得如何將法入心，然後身體力行，去入人群中，以身作則，好好度化他人。自度、度他，這樣，人生才能，轉危為安，轉苦為樂。這是我們現在很迫切，應該要人人法要入心，身心要好好利用，心，我們的觀念要趕緊淨化，身體，我們要趕緊力行。
我們最近常常看到，不同的國家，所有的災難，慈濟人就地在救濟，看到那個畫面，不就是人的身體活動嗎？人與人之間，苦難的人受災，發心的人去救災。受苦難的人，欠缺糧食；造福的人，菩薩，福慧雙修，將糧食送到達。甚至要引度他們，啟發人人的心，還是身體力行，表達最尊敬的愛去付出，這就是菩薩在人間。
佛陀要來淨化人心，也就是說法，希望人人的心能轉惡為善。諸善奉行，諸惡莫作，這是佛陀最根本的教育，所以要轉，轉法輪，將無明轉為智慧，將惡念成為善念，這都叫做淨化人心。
現在大家要很用心，要很及時，不要再說慢慢來。因為這大宅，三界，俱時火起了，從四面火起來，所以佛陀不斷呼喚，用盡力量、心機，不斷地思惟，用什麼方法，說什麼樣的因緣？用什麼樣的譬喻？種種的方法，這樣不斷呼喚，到底我們有沒有聽到？聽到，有沒有接受？但是，還是這個火宅譬喻，我們前面又再說，「亦復不知何者是火」，這真的是很無奈。
因為我們已經看到這個火，但是，將火當作是一個景觀，不知道火是會傷人，被火燒到，那就沒命了。世間一切事務，名與利，處處陷阱，那種為了物質追求，為了名、利、地位，互相對立，明爭暗鬥，這都是在玩火，這都是很危險，卻不知道這是很傷害。不只傷害自己、傷害對方，也是擾亂了人群、社會。這真的是火，大家都在玩火，很可悲。
所以這段經文說，「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
《法華經 譬喻品第三》
真的是，人就是這麼愚癡，不只是不知道什麼是火，將火當作是一個美景，這樣在那裡想要接近、想要玩，這種已經喪失了智慧分別。尤其是「何者為舍」，也不知道到底這是什麼，舍，這種的譬喻，不知何者是舍，那就是說不知道，我們已經喪失法身的由來。
不知舍不知喪失法身之由
不知云何為失
喻修慧且亦漏失
故慧不生
我們人人智慧的法身；法，那就是真理、真諦，那就是智慧。但是智慧從哪裡來？真如本性。我們的真如本性，一直就是與我們同生、同住，卻是我們自己不知，這就是喪失了法身的由來。到底我們為什麼會這麼無明？我們怎麼不知道危機四伏，還在這危機當中，還在玩樂？這就是因為我們自己，還不認識自己本具佛性。我們的智慧為什麼這麼差？因由從何來？這我們自己也不知道。
就是無明，所以不知，「云何為失」？為什麼我們的本性，怎麼這樣埋覆得這麼深？到底埋在哪裡啊？真如又是在哪裡？這就是譬喻修慧，修慧，我們應該要修行，就是要修得智慧現前。我們已經不知道真如埋在哪裡？現在我們要找回，我們的真如本性，所以開始要修慧。不過，一邊修、一邊漏失；所以我們修的是有漏慧。一邊在聽法，道理還沒有很清楚，就漏掉了。「菜籃提水」，常常這樣譬喻，水，清水裝進籃子裡，也還是邊漏出去。所以，慧不生。因為我們要修智慧，但是，也是邊一直漏出去，所以智慧不生。
此明諸根暗鈍
三慧不生
亦莫如之何
此是中下之根
不堪大法
所謂積行菩薩
是亦上德聲聞是也
所以，「此明諸根暗鈍」。這就是要告訴我們，我們凡夫，這種的無明已經不斷覆蔽，讓我們諸根暗鈍。就是五根、五力已經不夠了，我們的根力，已經鈍掉了。
因為我們若要用我們的肉身，我們身體的五根，那就是眼、耳、鼻、舌、身，去緣這些境界起貪著，所以，已經在外面，都是所沾染的，去染著的都是無明，所以全都暗鈍了，那麼，三慧就不生。什麼是三慧呢？就是聞慧、思慧、修慧。
聞、思、修，這能增長我們的智慧。我們要多聽法、我們要多思考、我們要多身體力行，這樣才真正能夠，增長我們的智慧；慧根、慧命，才能從這樣產生出來。要不然，我們還是在有漏慧，所以我們會「不知何者是火，何者為舍，云何為失」，都已經都不知道了。這就是已經喪失了，我們人人的自性，這個法性的慧命。
所以我們現在要如何成長慧命？那就要趕緊三慧並修。聽聞、思考、身體力行，這樣三慧具足，就是「三達明」，三項通達就很明朗起來。還是要好好聽、好好思考，好好身體力行。三慧，若是不生，「亦莫如之何」，說再多也無用。大家若不想好好地聽，聽了之後，好好地去思惟，好好地去身體力行，若不想要啟動，法再多，說再多，還是無奈何。
有時候也會覺得無奈啊！不過不能放棄，還是不斷呼喚，還是要不斷的勉勵，因為相信人人本具真如本性，大家一定有覺悟的一天。這就是應該我們人人，自己的菩提種，要好好用功，做自己心地的園丁，讓我們的菩提種子發芽，要提升我們的根、我們的智慧，要不然，這種中、下根機，「不堪大法」，不能堪受大法。
我們要趕緊發大心、立大願，提升成為上根智，這才能堪受大法；受大法，我們就要身體力行轉法輪。我們現在多數都還在中、下根智，不堪大法。所以，上根智的，那就是積行，要不斷一直積，累積，「眾善奉行」，行善、造福。最近常常說，造福人群、廣結善緣，這叫做積行菩薩。就是要不斷累積，不要說小善不要做，要不斷累積，所以行善、造福，結大福緣，這就是「積行菩薩」，要不斷一直累積，這也是在修行。
我們是中、下根機，就是要做這分行善、造福，要結好緣。「是亦上德聲聞」，若能夠這樣，聽，雖然你還無法體會，三慧明、三達通，雖然我們還沒辦法到這個境界，我們現在也要知道，聽法之後，「諸惡莫作，眾善奉行」，所以眾善奉行，累積，積行菩薩，這樣這也算是開始向上，累積德行的聲聞。
所以，中、下根機，無法體會佛陀的心境，但是我們能依教奉行。是啊！我們要依教奉行，不要說，火這樣一直在燒，逼近來了，佛在那裡不斷在呼喚，長者在那裡呼喚，這些孩子只是眼睜睜的看父親，卻是不聽父親的話，還是東西這樣走戲，還是在那裡遊戲。若這樣，父親再如何，也是莫奈子何。
所以我們大家既然學佛，請人人要用心在佛法中，身體力行，行法在人間，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Three Wisdoms Cannot Arise (諸根暗鈍三慧不生)
Date: April.27. 2015
“The kind father of the four kinds of beings is protective of His children. He cannot bear for living beings to suffer from disasters. The imbalance of the four elements is imminently pressing in on us. The only solution is to purify our minds and turn to goodness.”
The Buddha, the guiding teacher of the Three Realms and kind father of the four kind of beings, has protected all sentient beings with the heart of a kind father. No matter how many there are, He treats them all as if they were His only son, the way a father cherishes his children. This is something we can all feel and understand.
The Buddha loves all sentient beings in this way, lifetime after lifetime. He has cherished and protected all beings by protecting their wisdom-life, not only their physical life. All living beings have Buddha-nature, and they come from the four kinds of birth, womb-born, egg-born, moisture-born and transformation-born.
Sentient beings are always born in one of these four ways. So, the Buddha is considered to be the kind father of the four kinds of beings. Parents in the human realm only love the children who are their own flesh and blood, but the Buddha cares deeply for all four kinds of beings, for all sentient beings. All are loved and cared for by the Buddha. He loved and is protective of His children, the way human parents love and care for an only child. Because of this love, He has compassion for us and cannot bear for us living beings to suffer; this is the Buddha’s heart.
With His whole heart, He hopes that everyone will see [their] intrinsic Buddha-nature. Everyone’s intrinsic nature is pure; we all have a pure Buddha-nature. So, He hopes for everyone to achieve Nirvana. The state of Nirvana is the land of calm illumination. When we return to our pure intrinsic Buddha-nature, we are in a land of calm illumination. When our hearts are pure, we are living in a pure land. This is the state of Nirvana.
Nirvana is a tranquil and pure state, very still, clean and radiant. I often talk about a state that is “tranquil and clear”. This state of mind is very pure, very bright and radiant. Because of His loving-kindness, the Buddha hopes that everyone’s mind will always be in this land of calm illumination. Because of His loving-kindness, His hope for everyone is not limited to their feeling happy and blessed. When it comes to happiness in this world, “External pleasure gives rise to sorrow.”
The Buddha wants everyone’s mind to be tranquil. If everyone’s minds can be clear, this will be everlasting. Think about the sun itself, about its fundamental nature. The sun is always shining. In our [solar system,] our planet goes around the sun and as it rotates, we experience day and night. When we are on the part of the planet facing the sun, we experience day. When we are on the part facing away from the sun, we experience night.
Just because our part of the planet is facing away from the sun does not mean that the sun is any dimmer, not at all. It remains as bright as ever. The Buddha is compassionate; He hopes we can all return to our pure intrinsic Buddha-nature. Then we experience everlasting blessings and joy.This is the intent of the kind father, the intent of the Buddha.
Sadly, we sentient beings are unwilling to learn.When one thought of ignorance arises, we begin to replicate it countless times.With ignorance, we obscure our own minds, so we experience much suffering.
In our insignificantly small lives, the time between our birth and death is short, yet we create limitless amounts karma.
Our karma leads to all kinds of disasters.The Buddha cannot bear to see this.He cannot bear it because of His compassion.
With compassion,“We feel others’ pain as our own.”If someone else is wounded, we feel his pain in our hearts.
When we are hurt, it is hard to bear the pain.In the same way, when someone else is wounded, we feel their pain in our hearts and we cannot bear for them to suffer.
This great compassion is called universal compassion.
When we realize all beings in the universe are actually one, the pain of one is the pain of all.Out of this compassion, we will protect all sentient beings and cannot bear to let them suffer.
However, there is not much that we can do, because sadly, the four elements are imbalanced.We are already in a state of emergency and many disasters are already closing in on us.This is most worrisome to the Buddha.
The only solution is to bring purity to people’s minds.
Everyone, as Buddhist practitioners, we must learn to take the Dharma to heart, then put it into practice and go among people to set an example in order to transform others.We transform ourselves and others so that we can turn peril into safety and suffering into joy.This is why we must, with great urgency, take the Dharma to heart.We must make good use of our body and mind.
The mind refers to our perspectives.We must immediately purify our perspectives and with our body put the Dharma into practice.
Recently, we have often seen that as different countries experience disasters, Tzu Chi volunteers are there to help.
Don’t these images show the body in action?We see how survivors endured the disasters and how our dedicated volunteers went to provide disaster relief.The survivors have limited supplies and food, so the people who benefit them are Bodhisattvas who cultivate both blessings and wisdom by promptly providing supplies and food to them.
Theses Bodhisattvas also guide the survivors to find their own inspiration.By putting the Dharma into practice, [volunteers] give with utmost respect and love.They are Living Bodhisattvas in this world.
The Buddha came to purify our hearts.By teaching the Dharma, He hopes that we can all turn the evil in our hearts into goodness.“Do all good deeds; refrain from all evil.”This is the Buddha’s most fundamental teaching.
So, He turned the Dharma-wheel to help us turn ignorance into wisdom and to turn evil thoughts into good thoughts.
This is the way to purity our hearts and minds.
Therefore, everyone must be mindful and [put this into practice] immediately, instead of saying “Let me take my time”.
Around this great house of the Three Realms, a fire has already begun to burn on all four sides, so the Buddha continuously calls out to us.He has used all of His mental powers to contemplate this situation.What method should He use to teach?What kind of courses and conditions should He talk about?What kind of analogies should He use?Using all of these methods, He kept calling out.Did we hear Him at all?Yes, we heard Him; but were we receptive?
According to the burning house parable, as we repeated earlier, “Moreover, they did not know what fire was.”
This describes a hopeless situation.We have already seen this fire, but we treat it as pleasant scenery, not recognizing that fire can hurt people.If we get burned by the fire, then we will die.
All matters and objects in this world as well as [the pursuit of] fame and profit are potential traps for us. If we pursue material gains, or, for the sake of fame, profit and status, oppose each other and fight openly or in secret, we are playing with fire, which is very dangerous. We may not realize that this is harmful. Not only are we hurting ourselves, we are hurting other people as well. This also disrupts our community ad our society. This is truly like fire; everyone is playing with fire. It is very saddening.
So, “Moreover, they did not know what fire was.”
Next, this sutra passage states, “[Nor did they know] what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
Indeed, people are very foolish! They do not recognize what fire is and treat it as beautiful scenery, wanting to get close and play with it. They have lost their discerning wisdom. Further, they did not know “what the house was”; they had no idea what it was. “House” is also an analogy. Not understanding what the house was means they did not know how they had lost their Dharmakaya.
“They did not understand what the house was. They did not know the reason the Dharmakaya (Dharma-body) was lost. They did not know what the danger was is analogy for cultivating wisdom and then allowing it to leak out, thus being unable to give rise to wisdom.”
We all have a Dharmakaya of wisdom. Dharma refers to truths and universal principles, which is wisdom. But where does wisdom come from? Our nature of True Suchness. Our nature of True Suchness is something we are born and die with, yet we do not recognize its existence. This is how we have lost our Dharmakaya. Why is there so much ignorance in us? Why don’t we recognize the dangers that surround us? We continue enjoying ourselves while in danger because we have not yet recognize our intrinsic Buddha-nature.
Why is our wisdom so limited? What has caused this? We do not know the answer ourselves. This is our ignorance. So, we did not know “what the danger was”. Why has our intrinsic nature been buried so deeply? Where is it actually buried? Where is this True Suchness? This is an analogy for cultivating wisdom. To cultivate wisdom, we must engage in spiritual practice. We do this in order to manifest our wisdom.
We do not know where True Suchness is buried, so now we must try and recover. Our nature of True Suchness. This is why we are cultivating wisdom, but even as we cultivate it, we keep losing it. So, we are cultivating flawed wisdom; it has leaks. Although we listen to the Dharma, even before we fully understand the principles, they will leak out.
“Using a vegetable basket to carry water” is an analogy we often use to describe this. If we pour water into a basket, it will leak out. This is why we cannot give rise to wisdom. Even as we are cultivating wisdom, it continues to leak out. This is the reason wisdom does not arise.
“This explains that with blunted and dull Roots, we cannot give rise to the Three Wisdoms. Then nothing can be done. Those with average and limited capabilities cannot accept the Great Dharma. Bodhisattvas on the path of accumulation can also be considered Hearers with great virtues.”
So, “This explains that [we have] blunted and dull Roots”. This is telling everyone that we ordinary people have been constantly covered by ignorance. This makes all of our Roots blunted and dull; our Five Roots and Five Powers are weak. Our Roots and Powers have become dull. We constantly make use of the physical body and its Five Roots, which are the eyes, ears, nose, tongue and body. These things give rise to greed when we connect with conditions. In connecting with the outside world, we have already become defiled; what defiles us is ignorance. Thus, our Roots become blunted and dull.
Therefore, the Three Wisdoms cannot arise. What are the Three Wisdoms? Wisdom from listening, wisdom from contemplation and wisdom from practice. Listening, contemplation and practice can help us grow in our wisdom. We must often listen to the Dharma, contemplate it and put it into practice. Only by doing this can we truly develop our wisdom. This is the only way to give rise to the Root of Wisdom and to our wisdom-life. Otherwise, all we have is flawed wisdom. This is why we “did not know what fire was, what the house was or what the danger was.” We did not understand any of this because we have lost our intrinsic nature, the wisdom-life of our Dharma-nature.
So, how do we help our wisdom-life grow? By cultivating the Three Wisdoms simultaneously. By listening, contemplating and practicing, we will be replete the Three Wisdoms and will have the Three Insights.
With these three powers, everything will be clear. We still must earnestly listen, contemplate and put the Dharma into practice. If the Three Wisdom do not arise, “Then nothing can be done.” No matter how much is explained, it is of no use. People do not want to earnestly listen, or after they listen, earnestly contemplate it and earnestly put it into practice. If they are not motivated to take action, no matter how many teachings they hear, it will have been useless.
Sometimes I feel helpless, but I cannot give up; I must continue calling on people and continue encouraging them. This is because I believe that everyone intrinsically has Buddha-nature and will certainly awaken one day.
This is why we must work hard to cultivate the Bodhi-seed in our minds. We must be the gardener of our minds and help our Bodhi-seed to sprout. We must bring our wisdom to a higher level. If not, with only average or limited capabilities we “cannot accept the Great Dharma.” We will be unable to accept the Great Dharma.
We must immediately form great aspirations and make great vows develop great capabilities and wisdom. Only then can we accept the Great Dharma.After accepting the Great Dharma, we must put it into practice and turn the Dharma-wheel.
Most of us have average or limited capabilities and wisdom and cannot accept the Great Dharma. Once we have great capabilities and wisdom, we can walk the path of accumulation.We must unceasingly accumulate [good deeds] and “do all good deeds.”
We must do good deeds and benefit others. Recently we have been talking about benefiting others and widely creating good karmic connections. Bodhisattvas on the path of accumulation must ceaselessly accumulate good deeds.
We cannot tell ourselves that small good deeds are not worth doing. We must accumulate then non-stop, so we do good deeds, benefit others and create great karmic connections to be Bodhisattvas on the path of accumulation. We must ceaselessly accumulate good deeds. This is also a way of engaging in spiritual practice. We are of average and limited capabilities so we need to do good deeds, benefit others and create good karmic connections, then we “can considered Hears with great virtues.” If we can listen, even if we cannot yet realize the Three Wisdom and the Three insights, even if we have not yet achieved that state, we must understand now that, after listening to the Dharma, we need to refrain from all evil and do all good deeds.”
So, “doing all good deeds” is the practice of Bodhisattva on the path of accumulation. Then we can be considered Hearers who advance by accumulating virtues.
As people with average or limited capabilities, we cannot realize the Buddha’s state of mind, but we can practice according to the teachings. Indeed, we must practice according to teachings. The fire continues to burn and is coming closer. The Buddha keeps calling [to all sentient beings] just as the elder is calling [to his sons]. The children merely look at their father and ignore what he says. They continue running around and playing their games. When they act like this, nothing the father does. When they act like this, nothing the father does has an effect on them.
Therefore, as Buddhist practitioners, we must pay attention to the Buddha-Dharma and put it into practice in this world. 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）
⊙「四生慈父護子心，不忍生靈受災苦，四大不調急迫逼，唯心淨化轉為善。」
⊙「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》
⊙不知舍：不知喪失法身之由。不知云何為失：喻修慧且亦漏失，故慧不生。
⊙此明諸根暗鈍，三慧不生，亦莫如之何。此是中下之根，不堪大法。所謂積行菩薩，是亦上德聲聞是也。
【證嚴上人開示】
「四生慈父護子心，不忍生靈受災苦，四大不調急迫逼，唯心淨化轉為善。」
四生慈父護子心
不忍生靈受災苦
四大不調急迫逼
唯心淨化轉為善
佛陀，三界導師、四生慈父，他護念著四生的眾生，一直就是用像慈父的心，多少的眾生都如他的獨子一樣。疼子的心，我們平常人應該都感受得到。
但是佛陀疼惜眾生，是生生世世，佛陀疼惜、愛護眾生，是眾生的慧命，不只是人生，蠢動含靈皆有佛性。
四生，那就是胎生、卵生、濕生、化生；眾生，沒有離這四種生態，所以叫做四生慈父。人生的父母，只疼自己「親肚腸」生的孩子，但是佛陀所疼惜的，是這四種生類，天下一切眾生，無不都是佛陀所疼惜、所愛護。所以他在愛護子的心，就像我們世間人父母愛護，他的單生獨子那種的心，所以不忍，就是一念的不忍心，不忍生靈受災苦，這是佛心。佛心就是期待人人都能夠，見如來本性，人人的本性清淨，清淨如來的本性，希望人人能得大涅槃。
涅槃就是大寂光、大寂光土，回歸我們如來清淨本性，那種大寂光土，我們的心地清淨，我們自己本身就是淨土，叫做涅槃。
涅槃，那就是叫做寂靜、清淨，非常寂、清淨、光明的心地。常常說「靜寂清澄」，就是那麼的清淨，那種心地的光明。這是佛陀的慈，希望我們人人的心，要常常住在這種大寂光土，這是慈心，不只是說大家幸福、快樂。人間的快樂，樂極生悲。佛陀要人人就是心寂靜，人人的心能夠清澄，這是永恆的。
就如太陽自己本身，回歸它的本身來，太陽永恆就是光明的，我們在宇宙間，就是這樣繞著太陽轉，地球有自轉，白天、晚上，因為這個球體，向太陽，我們就是白天，背對太陽，那就是晚上。太陽並沒有因為你自轉，背對光，太陽就較暗了，還是永永遠遠都是那麼光明。
佛陀慈悲，希望我們人人，能夠回歸我們原來人人，本來具有清淨如來本性，這是永恆的福、永恆的樂。所以，這是慈父的心、也就是佛陀的心。不過，我們眾生偏偏不受教，一念無明起，開始就複製了無量數無明，來自我覆藏，所以受很多的苦難。我們在這麼微不足道的人生，生死短暫，卻是造了無限量的業，這業就是受盡災難，佛陀不忍啊！
不忍，就是悲心，悲心就是人傷我痛，那種，傷在別人的身，痛在自己的心，我們自己若痛，忍不住痛，同樣，傷在別人的身體，痛在自己的心裡，若這樣叫做不忍。這種大悲心，同體大悲，與眾生共同一體，所以，一痛全身痛，這種的悲心要來護，保護眾生，不忍心眾生在受苦難。但是無奈啊！無奈在四大不調，這已經是很急切的事情，很多的災難已經逼迫近了，所以這是佛陀最擔憂的，所以唯有，唯有就是心要淨化。
各位，學佛，我們就是要學得如何將法入心，然後身體力行，去入人群中，以身作則，好好度化他人。自度、度他，這樣，人生才能，轉危為安，轉苦為樂。這是我們現在很迫切，應該要人人法要入心，身心要好好利用，心，我們的觀念要趕緊淨化，身體，我們要趕緊力行。
我們最近常常看到，不同的國家，所有的災難，慈濟人就地在救濟，看到那個畫面，不就是人的身體活動嗎？人與人之間，苦難的人受災，發心的人去救災。受苦難的人，欠缺糧食；造福的人，菩薩，福慧雙修，將糧食送到達。甚至要引度他們，啟發人人的心，還是身體力行，表達最尊敬的愛去付出，這就是菩薩在人間。
佛陀要來淨化人心，也就是說法，希望人人的心能轉惡為善。諸善奉行，諸惡莫作，這是佛陀最根本的教育，所以要轉，轉法輪，將無明轉為智慧，將惡念成為善念，這都叫做淨化人心。
現在大家要很用心，要很及時，不要再說慢慢來。因為這大宅，三界，俱時火起了，從四面火起來，所以佛陀不斷呼喚，用盡力量、心機，不斷地思惟，用什麼方法，說什麼樣的因緣？用什麼樣的譬喻？種種的方法，這樣不斷呼喚，到底我們有沒有聽到？聽到，有沒有接受？但是，還是這個火宅譬喻，我們前面又再說，「亦復不知何者是火」，這真的是很無奈。
因為我們已經看到這個火，但是，將火當作是一個景觀，不知道火是會傷人，被火燒到，那就沒命了。世間一切事務，名與利，處處陷阱，那種為了物質追求，為了名、利、地位，互相對立，明爭暗鬥，這都是在玩火，這都是很危險，卻不知道這是很傷害。不只傷害自己、傷害對方，也是擾亂了人群、社會。這真的是火，大家都在玩火，很可悲。
所以這段經文說，「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
《法華經 譬喻品第三》
真的是，人就是這麼愚癡，不只是不知道什麼是火，將火當作是一個美景，這樣在那裡想要接近、想要玩，這種已經喪失了智慧分別。尤其是「何者為舍」，也不知道到底這是什麼，舍，這種的譬喻，不知何者是舍，那就是說不知道，我們已經喪失法身的由來。
不知舍不知喪失法身之由
不知云何為失
喻修慧且亦漏失
故慧不生
我們人人智慧的法身；法，那就是真理、真諦，那就是智慧。但是智慧從哪裡來？真如本性。我們的真如本性，一直就是與我們同生、同住，卻是我們自己不知，這就是喪失了法身的由來。到底我們為什麼會這麼無明？我們怎麼不知道危機四伏，還在這危機當中，還在玩樂？這就是因為我們自己，還不認識自己本具佛性。我們的智慧為什麼這麼差？因由從何來？這我們自己也不知道。
就是無明，所以不知，「云何為失」？為什麼我們的本性，怎麼這樣埋覆得這麼深？到底埋在哪裡啊？真如又是在哪裡？這就是譬喻修慧，修慧，我們應該要修行，就是要修得智慧現前。我們已經不知道真如埋在哪裡？現在我們要找回，我們的真如本性，所以開始要修慧。不過，一邊修、一邊漏失；所以我們修的是有漏慧。一邊在聽法，道理還沒有很清楚，就漏掉了。「菜籃提水」，常常這樣譬喻，水，清水裝進籃子裡，也還是邊漏出去。所以，慧不生。因為我們要修智慧，但是，也是邊一直漏出去，所以智慧不生。
此明諸根暗鈍
三慧不生
亦莫如之何
此是中下之根
不堪大法
所謂積行菩薩
是亦上德聲聞是也
所以，「此明諸根暗鈍」。這就是要告訴我們，我們凡夫，這種的無明已經不斷覆蔽，讓我們諸根暗鈍。就是五根、五力已經不夠了，我們的根力，已經鈍掉了。
因為我們若要用我們的肉身，我們身體的五根，那就是眼、耳、鼻、舌、身，去緣這些境界起貪著，所以，已經在外面，都是所沾染的，去染著的都是無明，所以全都暗鈍了，那麼，三慧就不生。什麼是三慧呢？就是聞慧、思慧、修慧。
聞、思、修，這能增長我們的智慧。我們要多聽法、我們要多思考、我們要多身體力行，這樣才真正能夠，增長我們的智慧；慧根、慧命，才能從這樣產生出來。要不然，我們還是在有漏慧，所以我們會「不知何者是火，何者為舍，云何為失」，都已經都不知道了。這就是已經喪失了，我們人人的自性，這個法性的慧命。
所以我們現在要如何成長慧命？那就要趕緊三慧並修。聽聞、思考、身體力行，這樣三慧具足，就是「三達明」，三項通達就很明朗起來。還是要好好聽、好好思考，好好身體力行。三慧，若是不生，「亦莫如之何」，說再多也無用。大家若不想好好地聽，聽了之後，好好地去思惟，好好地去身體力行，若不想要啟動，法再多，說再多，還是無奈何。
有時候也會覺得無奈啊！不過不能放棄，還是不斷呼喚，還是要不斷的勉勵，因為相信人人本具真如本性，大家一定有覺悟的一天。這就是應該我們人人，自己的菩提種，要好好用功，做自己心地的園丁，讓我們的菩提種子發芽，要提升我們的根、我們的智慧，要不然，這種中、下根機，「不堪大法」，不能堪受大法。
我們要趕緊發大心、立大願，提升成為上根智，這才能堪受大法；受大法，我們就要身體力行轉法輪。我們現在多數都還在中、下根智，不堪大法。所以，上根智的，那就是積行，要不斷一直積，累積，「眾善奉行」，行善、造福。最近常常說，造福人群、廣結善緣，這叫做積行菩薩。就是要不斷累積，不要說小善不要做，要不斷累積，所以行善、造福，結大福緣，這就是「積行菩薩」，要不斷一直累積，這也是在修行。
我們是中、下根機，就是要做這分行善、造福，要結好緣。「是亦上德聲聞」，若能夠這樣，聽，雖然你還無法體會，三慧明、三達通，雖然我們還沒辦法到這個境界，我們現在也要知道，聽法之後，「諸惡莫作，眾善奉行」，所以眾善奉行，累積，積行菩薩，這樣這也算是開始向上，累積德行的聲聞。
所以，中、下根機，無法體會佛陀的心境，但是我們能依教奉行。是啊！我們要依教奉行，不要說，火這樣一直在燒，逼近來了，佛在那裡不斷在呼喚，長者在那裡呼喚，這些孩子只是眼睜睜的看父親，卻是不聽父親的話，還是東西這樣走戲，還是在那裡遊戲。若這樣，父親再如何，也是莫奈子何。
所以我們大家既然學佛，請人人要用心在佛法中，身體力行，行法在人間，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Three Wisdoms Cannot Arise (諸根暗鈍三慧不生)
Date: April.27. 2015
“The kind father of the four kinds of beings is protective of His children. He cannot bear for living beings to suffer from disasters. The imbalance of the four elements is imminently pressing in on us. The only solution is to purify our minds and turn to goodness.”
The Buddha, the guiding teacher of the Three Realms and kind father of the four kind of beings, has protected all sentient beings with the heart of a kind father. No matter how many there are, He treats them all as if they were His only son, the way a father cherishes his children. This is something we can all feel and understand.
The Buddha loves all sentient beings in this way, lifetime after lifetime. He has cherished and protected all beings by protecting their wisdom-life, not only their physical life. All living beings have Buddha-nature, and they come from the four kinds of birth, womb-born, egg-born, moisture-born and transformation-born.
Sentient beings are always born in one of these four ways. So, the Buddha is considered to be the kind father of the four kinds of beings. Parents in the human realm only love the children who are their own flesh and blood, but the Buddha cares deeply for all four kinds of beings, for all sentient beings. All are loved and cared for by the Buddha. He loved and is protective of His children, the way human parents love and care for an only child. Because of this love, He has compassion for us and cannot bear for us living beings to suffer; this is the Buddha’s heart.
With His whole heart, He hopes that everyone will see [their] intrinsic Buddha-nature. Everyone’s intrinsic nature is pure; we all have a pure Buddha-nature. So, He hopes for everyone to achieve Nirvana. The state of Nirvana is the land of calm illumination. When we return to our pure intrinsic Buddha-nature, we are in a land of calm illumination. When our hearts are pure, we are living in a pure land. This is the state of Nirvana.
Nirvana is a tranquil and pure state, very still, clean and radiant. I often talk about a state that is “tranquil and clear”. This state of mind is very pure, very bright and radiant. Because of His loving-kindness, the Buddha hopes that everyone’s mind will always be in this land of calm illumination. Because of His loving-kindness, His hope for everyone is not limited to their feeling happy and blessed. When it comes to happiness in this world, “External pleasure gives rise to sorrow.”
The Buddha wants everyone’s mind to be tranquil. If everyone’s minds can be clear, this will be everlasting. Think about the sun itself, about its fundamental nature. The sun is always shining. In our [solar system,] our planet goes around the sun and as it rotates, we experience day and night. When we are on the part of the planet facing the sun, we experience day. When we are on the part facing away from the sun, we experience night.
Just because our part of the planet is facing away from the sun does not mean that the sun is any dimmer, not at all. It remains as bright as ever. The Buddha is compassionate; He hopes we can all return to our pure intrinsic Buddha-nature. Then we experience everlasting blessings and joy.This is the intent of the kind father, the intent of the Buddha.
Sadly, we sentient beings are unwilling to learn.When one thought of ignorance arises, we begin to replicate it countless times.With ignorance, we obscure our own minds, so we experience much suffering.
In our insignificantly small lives, the time between our birth and death is short, yet we create limitless amounts karma.
Our karma leads to all kinds of disasters.The Buddha cannot bear to see this.He cannot bear it because of His compassion.
With compassion,“We feel others’ pain as our own.”If someone else is wounded, we feel his pain in our hearts.
When we are hurt, it is hard to bear the pain.In the same way, when someone else is wounded, we feel their pain in our hearts and we cannot bear for them to suffer.
This great compassion is called universal compassion.
When we realize all beings in the universe are actually one, the pain of one is the pain of all.Out of this compassion, we will protect all sentient beings and cannot bear to let them suffer.
However, there is not much that we can do, because sadly, the four elements are imbalanced.We are already in a state of emergency and many disasters are already closing in on us.This is most worrisome to the Buddha.
The only solution is to bring purity to people’s minds.
Everyone, as Buddhist practitioners, we must learn to take the Dharma to heart, then put it into practice and go among people to set an example in order to transform others.We transform ourselves and others so that we can turn peril into safety and suffering into joy.This is why we must, with great urgency, take the Dharma to heart.We must make good use of our body and mind.
The mind refers to our perspectives.We must immediately purify our perspectives and with our body put the Dharma into practice.
Recently, we have often seen that as different countries experience disasters, Tzu Chi volunteers are there to help.
Don’t these images show the body in action?We see how survivors endured the disasters and how our dedicated volunteers went to provide disaster relief.The survivors have limited supplies and food, so the people who benefit them are Bodhisattvas who cultivate both blessings and wisdom by promptly providing supplies and food to them.
Theses Bodhisattvas also guide the survivors to find their own inspiration.By putting the Dharma into practice, [volunteers] give with utmost respect and love.They are Living Bodhisattvas in this world.
The Buddha came to purify our hearts.By teaching the Dharma, He hopes that we can all turn the evil in our hearts into goodness.“Do all good deeds; refrain from all evil.”This is the Buddha’s most fundamental teaching.
So, He turned the Dharma-wheel to help us turn ignorance into wisdom and to turn evil thoughts into good thoughts.
This is the way to purity our hearts and minds.
Therefore, everyone must be mindful and [put this into practice] immediately, instead of saying “Let me take my time”.
Around this great house of the Three Realms, a fire has already begun to burn on all four sides, so the Buddha continuously calls out to us.He has used all of His mental powers to contemplate this situation.What method should He use to teach?What kind of courses and conditions should He talk about?What kind of analogies should He use?Using all of these methods, He kept calling out.Did we hear Him at all?Yes, we heard Him; but were we receptive?
According to the burning house parable, as we repeated earlier, “Moreover, they did not know what fire was.”
This describes a hopeless situation.We have already seen this fire, but we treat it as pleasant scenery, not recognizing that fire can hurt people.If we get burned by the fire, then we will die.
All matters and objects in this world as well as [the pursuit of] fame and profit are potential traps for us. If we pursue material gains, or, for the sake of fame, profit and status, oppose each other and fight openly or in secret, we are playing with fire, which is very dangerous. We may not realize that this is harmful. Not only are we hurting ourselves, we are hurting other people as well. This also disrupts our community ad our society. This is truly like fire; everyone is playing with fire. It is very saddening.
So, “Moreover, they did not know what fire was.”
Next, this sutra passage states, “[Nor did they know] what the house was or what the danger was. They just ran about as they played and merely looked at their father.”
Indeed, people are very foolish! They do not recognize what fire is and treat it as beautiful scenery, wanting to get close and play with it. They have lost their discerning wisdom. Further, they did not know “what the house was”; they had no idea what it was. “House” is also an analogy. Not understanding what the house was means they did not know how they had lost their Dharmakaya.
“They did not understand what the house was. They did not know the reason the Dharmakaya (Dharma-body) was lost. They did not know what the danger was is analogy for cultivating wisdom and then allowing it to leak out, thus being unable to give rise to wisdom.”
We all have a Dharmakaya of wisdom. Dharma refers to truths and universal principles, which is wisdom. But where does wisdom come from? Our nature of True Suchness. Our nature of True Suchness is something we are born and die with, yet we do not recognize its existence. This is how we have lost our Dharmakaya. Why is there so much ignorance in us? Why don’t we recognize the dangers that surround us? We continue enjoying ourselves while in danger because we have not yet recognize our intrinsic Buddha-nature.
Why is our wisdom so limited? What has caused this? We do not know the answer ourselves. This is our ignorance. So, we did not know “what the danger was”. Why has our intrinsic nature been buried so deeply? Where is it actually buried? Where is this True Suchness? This is an analogy for cultivating wisdom. To cultivate wisdom, we must engage in spiritual practice. We do this in order to manifest our wisdom.
We do not know where True Suchness is buried, so now we must try and recover. Our nature of True Suchness. This is why we are cultivating wisdom, but even as we cultivate it, we keep losing it. So, we are cultivating flawed wisdom; it has leaks. Although we listen to the Dharma, even before we fully understand the principles, they will leak out.
“Using a vegetable basket to carry water” is an analogy we often use to describe this. If we pour water into a basket, it will leak out. This is why we cannot give rise to wisdom. Even as we are cultivating wisdom, it continues to leak out. This is the reason wisdom does not arise.
“This explains that with blunted and dull Roots, we cannot give rise to the Three Wisdoms. Then nothing can be done. Those with average and limited capabilities cannot accept the Great Dharma. Bodhisattvas on the path of accumulation can also be considered Hearers with great virtues.”
So, “This explains that [we have] blunted and dull Roots”. This is telling everyone that we ordinary people have been constantly covered by ignorance. This makes all of our Roots blunted and dull; our Five Roots and Five Powers are weak. Our Roots and Powers have become dull. We constantly make use of the physical body and its Five Roots, which are the eyes, ears, nose, tongue and body. These things give rise to greed when we connect with conditions. In connecting with the outside world, we have already become defiled; what defiles us is ignorance. Thus, our Roots become blunted and dull.
Therefore, the Three Wisdoms cannot arise. What are the Three Wisdoms? Wisdom from listening, wisdom from contemplation and wisdom from practice. Listening, contemplation and practice can help us grow in our wisdom. We must often listen to the Dharma, contemplate it and put it into practice. Only by doing this can we truly develop our wisdom. This is the only way to give rise to the Root of Wisdom and to our wisdom-life. Otherwise, all we have is flawed wisdom. This is why we “did not know what fire was, what the house was or what the danger was.” We did not understand any of this because we have lost our intrinsic nature, the wisdom-life of our Dharma-nature.
So, how do we help our wisdom-life grow? By cultivating the Three Wisdoms simultaneously. By listening, contemplating and practicing, we will be replete the Three Wisdoms and will have the Three Insights.
With these three powers, everything will be clear. We still must earnestly listen, contemplate and put the Dharma into practice. If the Three Wisdom do not arise, “Then nothing can be done.” No matter how much is explained, it is of no use. People do not want to earnestly listen, or after they listen, earnestly contemplate it and earnestly put it into practice. If they are not motivated to take action, no matter how many teachings they hear, it will have been useless.
Sometimes I feel helpless, but I cannot give up; I must continue calling on people and continue encouraging them. This is because I believe that everyone intrinsically has Buddha-nature and will certainly awaken one day.
This is why we must work hard to cultivate the Bodhi-seed in our minds. We must be the gardener of our minds and help our Bodhi-seed to sprout. We must bring our wisdom to a higher level. If not, with only average or limited capabilities we “cannot accept the Great Dharma.” We will be unable to accept the Great Dharma.
We must immediately form great aspirations and make great vows develop great capabilities and wisdom. Only then can we accept the Great Dharma.After accepting the Great Dharma, we must put it into practice and turn the Dharma-wheel.
Most of us have average or limited capabilities and wisdom and cannot accept the Great Dharma. Once we have great capabilities and wisdom, we can walk the path of accumulation.We must unceasingly accumulate [good deeds] and “do all good deeds.”
We must do good deeds and benefit others. Recently we have been talking about benefiting others and widely creating good karmic connections. Bodhisattvas on the path of accumulation must ceaselessly accumulate good deeds.
We cannot tell ourselves that small good deeds are not worth doing. We must accumulate then non-stop, so we do good deeds, benefit others and create great karmic connections to be Bodhisattvas on the path of accumulation. We must ceaselessly accumulate good deeds. This is also a way of engaging in spiritual practice. We are of average and limited capabilities so we need to do good deeds, benefit others and create good karmic connections, then we “can considered Hears with great virtues.” If we can listen, even if we cannot yet realize the Three Wisdom and the Three insights, even if we have not yet achieved that state, we must understand now that, after listening to the Dharma, we need to refrain from all evil and do all good deeds.”
So, “doing all good deeds” is the practice of Bodhisattva on the path of accumulation. Then we can be considered Hearers who advance by accumulating virtues.
As people with average or limited capabilities, we cannot realize the Buddha’s state of mind, but we can practice according to the teachings. Indeed, we must practice according to teachings. The fire continues to burn and is coming closer. The Buddha keeps calling [to all sentient beings] just as the elder is calling [to his sons]. The children merely look at their father and ignore what he says. They continue running around and playing their games. When they act like this, nothing the father does. When they act like this, nothing the father does has an effect on them.
Therefore, as Buddhist practitioners, we must pay attention to the Buddha-Dharma and put it into practice in this world. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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