發表主題: 20150511《靜思妙蓮華》得出火宅無復障礙(第562集) 周一 五月 11, 2015 5:08 am
20150511《靜思妙蓮華》得出火宅無復障礙(第562集)
（法華經•譬喻品第三）
⊙「大愛無私最安樂，善解純真樂無量，知足少欲不耽著，包容大地最祥和。」
⊙「爾時，諸子聞父所說，珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經譬喻品第三》
⊙「是時，長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。」《法華經譬喻品第三》
⊙長者深思大宅四面俱時災難起，屢次思惟設法救子。奈何戀著無知，不思出離，今見諸子安隱得出。
⊙四衢道中：喻四諦法，謂小乘人所依止於四諦之理。露地而坐：安逸而坐，喻以智證於理也。
⊙又，持大乘者已入初地，得無住涅槃，斷所知障，伏諸煩惱，故名露地而坐，無復障礙也。
⊙泰然：謂諸子出離，無復障礙，父心安泰然。歡喜：明長者之無憂，無復驚怖。
【證嚴上人開示】
「大愛無私最安樂，善解純真樂無量，知足少欲不耽著，包容大地最祥和。」
大愛無私最安樂
善解純真樂無量
知足少欲不耽著
包容大地最祥和
各位，愛而無私，這是多麼寬闊的心胸啊！心胸若是寬闊，人與人相處，那就是一片的祥和，祥和的人間是多麼安然快樂呢！
當然，不是做不到，只要我們人人懂得善解，心單純一點，對人、對事用真心誠意，彼此對待，互相沒有懷疑，互相沒有猜忌，若這樣，朋友談心，什麼話都能說，沒有什麼好覆藏，沒有彼此懷疑。看，這樣的人生又是多好呢！這必定要人與人之間，知足、少欲。
我們若有知足，自然有剩。就是因為我們不知足，所以常常都怕不夠，有了欲念，那就是貪無窮盡，永遠都是不夠，永遠都不富足。所以，我們人人要少欲，足夠就好。這就是要不貪著，若能這樣，無貪、不沉迷在欲念之中，樣樣都是生活在很富足中，這樣我們的心智不是很清醒嗎？
心要廣，不只是人與人之間互相包容，我們還要心包太虛，大地之間，天地之下，我們的心，天地有多大，我們的心就與它一樣大。山河大地與我們共生存，我們不只是愛人，愛天、愛地、山河，我們全都愛。若能夠這樣，不起貪著，就不會去破壞；不去破壞，自然大地就是平安，境界自然，那就是最美。
人人若能配合天地自然，以及人間互相、關係，那種上下秩序，這個倫理都能那麼的自然，那麼的明朗，「明明德」，自然我們就「止於至善」，這就是很自然的道理。
看到在緬甸，在農曆七月十四、十五、十六這三天，他們傳統的就是叫做「點燈節」。這個點燈節，那就是這三天之中，人人都要去寺院禮佛，或者,是向父母叩頭禮拜，對老師也是一樣，要向老師頂禮，尊重師道。
我們慈濟這個因緣，從二００八年五月那時候，他們有一個很大的颱風，風雨帶給緬甸大災難，這個因緣，我們慈濟到緬甸去，慢慢展開了物資的幫助，同時也將精神、道理、理念，鋪在緬甸。慈濟人他們發現到了，有這麼好的傳統，有這麼好的禮節，有這個因緣就進到學校，帶動孩子讀書、入經藏，瞭解人間道理。
所以今年，他們在禮佛與敬禮老師，我們慈濟人就帶這些孩子，將你內心所知的道理，表達出來，就教他們，做三明治、做點心，自己親手下去做，才知道母親在做家事的辛苦。讓孩子自己去做點心，做好了點心，要非常的恭敬捧著點心，來到父母的面前，要跪下去，餵父母，同時，還要向父母說：「感恩！養育之恩，我感恩。」這樣，母子這樣互相擁抱起來，母親都是哭了。
當孩子的，向父親、母親說懺悔：「過去我就是不懂道理，平時說話、平時態度等等，常常就是冒犯父母，讓父母操心。」說出了他們真心的話，說出他們懺悔的心聲。父母不曾聽過孩子那麼的親、那麼的坦承說他的懺悔，表達出對父母的愛。父母的心，這樣開了，過去對孩子的擔憂，對孩子的擔心，現在知道孩子懂道理了，所以父母安心了。
所以眾生，我們若能夠回歸純真的心，順著道理，順著自然的法則，不就是人人樂無量嗎？人與人之間，能夠無私的愛，互相付出，這就是最安樂。平時要懂得善解，我們的心，人人都是純真、純真的人生，隨著人倫道德這條軌道走，不就是很快樂嗎？不是很安全、很平安嗎？所以，要能夠平安、快樂、心無煩惱，唯有那就是知足少欲。
心不要貪著，自然我們的心，永遠都是那麼的單純、那麼的善良、清淨。若能夠這樣，不就是天地寬了！我們的心與天地一樣的寬大，這就是人間最祥和了。要平安、安樂，這沒有困難，只要一念心，這念心能夠純真、無貪著，這就是最好的人生。心寬念純，天地就都平安了。
三界火宅，是佛陀最擔心的，因為人心複雜，因為眾生煩惱濁氣很重，脫離了人倫道理，所以煩惱就不斷複製。就像在火宅的那位長者，那間大房子，火在燒，讓他不安心，讓他擔心。佛心不也就是這樣嗎？
所以，這段(經文)，很久一直繞在這個火宅，這間大房子已經有火了，所以那位長者不斷呼喚著，叫大家：「趕快出來，裡面危險，趕快出來。」還是，孩子還是沒辦法，光是看，聽不到父親在呼喚的聲音；有聽到，也不知覺，還是因為心腦，腦昏、心鈍，所以這種法，父親在叫的，佛陀在說的法，全都聽而不聞，聞而不知、不覺。這就是我們凡夫，在這樣的五濁惡世裡，災難頻傳，還是不覺不知。
這是我們眾生處在這個時代，人人應該要趕緊覺醒的時刻了。所以前文就這樣說，「爾時，諸子聞父所說，珍玩之物，適其願故。」
爾時
諸子聞父所說
珍玩之物
適其願故
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經譬喻品第三》
已經聽到了，聽到，也看到了，房子，火宅外面，這間大宅的外面，曠野間有這麼多珍玩，有羊車、鹿車，種種的寶物，大牛車，都排在外面，車子上面都這樣裝飾得，很漂亮、很可愛，所以大家覺得：那個東西就是我要追求的。所以大家趕緊，趕緊要出去。
所以「心各勇銳」，大家都很想要出去，互相推排，已經開始知道了，要出這個火宅的門，那就是一件，要將煩惱放下。煩惱排除掉，自然就是競共馳走，就是大家都精進了，煩惱都去除了，一心清淨，精進向前。
接下來，這段(經)文說：「是時，長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。」
是時
長者見諸子等
安隱得出
皆於四衢道中
露地而坐
無復障礙
其心泰然
歡喜踊躍
《法華經譬喻品第三》
這段(經)文，到這裡，豁然開朗起來了。
長者深思大宅
四面俱時災難起
屢次思惟設法救子
奈何戀著無知
不思出離
今見諸子安隱得出
看，看到這些孩子，已經聽到話了，也看到他的願景了，大家已經開始出來了。這就是表示長者深思，大宅四面俱時，災難都起來了。這是前面，前面的(經)文，都已經說過了，「俱時，欻然火起」。其實，這是表示四大不調，所有的災難都在，這五濁惡世之中，這個大宅，已經是濁氣很重，棟梁都已經腐敗掉了，火，這個災難從四面開始了。所以佛也是，或者是長者，已經出離了這個火宅，來看這個火宅，這個三界的境界，真的是危機四伏。所以佛陀如世間的慈父，不忍心他的孩子在這個裡面，受傷、受害、受苦難，所以，用盡心思，所以深思，用盡了心思來想，這間大宅，已經這麼不平安。所以一直思考要如何來救？一次再一次的思量，一次再一次。
孩子的頑劣，眾生無明很重，還不想要如何出離這個火宅。出離火宅的道路，排在他的面前，沒有人要選擇這條康莊的大道。不過，佛陀的慈悲，不論如何，這個真實法，一乘道，還是要說。所以在這晚年時，開始說真實法。要看看大家是不是願意來接受？真實法，那就是菩提道，也就是菩薩路。已經看到大家開始接受了、瞭解了。
已經看到「諸子安穩得出」，開始在四衢道中，已經出來了，同時也已經到安全的地帶，四方八達，這條大路，已經出來了，在曠野上，一條很明朗的大路在那個地方，那就是「四諦法」，這是譬喻「四諦法」。
將這個心，過去初聞法的心再提起，人人要很透徹瞭解，「此是苦，汝應知」，大家應該要知道「此是集，汝應斷」，大家要知道，這煩惱應該要斷。所以人人要知——知苦、知集、知滅、知道，這個道路怎麼走，我們才能安穩。所以這是小乘人，所依止的是，四聖諦的道理。
四衢道中：
喻四諦法
謂小乘人
所依止於四諦之理
露地而坐：
安逸而坐
喻以智證於理也
四聖諦，是大、小乘的基礎。不過，小乘人是到此就停住了，只是依止在此，依止在「四諦法」的道理中。來到此，他就停止，落地而坐，安穩坐下來，這譬喻他的智，已經證到「四聖諦」的道理，就是到此。
「又，持大乘者已入初地」。其實，「四聖諦」，就是我們要入大乘的初地，所以一直在說，苦、集、滅、道，是三乘(者)入佛門的基礎，也是，不只是小乘人所依止，也是大乘，要行菩薩道的人，入門的初地。
得到「無住涅槃」，經過到此處沒有掛礙，再向前。心，涅槃，涅槃就是寂靜的意思，用無染著的心經過四衢道，那就是已經接受了「四諦法」的道理，經過了這條路，心還是清淨，勇猛精進向前走。
又
持大乘者已入初地
得無住涅槃
斷所知障伏諸煩惱
故名露地而坐
無復障礙也
所以「斷所知障」，就是那些降伏的煩惱，全部除滅了。這是大乘的學者，就是修大乘法的人。他也是一樣，在這露地而坐，在那四衢道，安穩坐下來，那就是經過了這樣，斷了煩惱，很穩定坐下來，這就是大乘者。無復障礙，又沒有其他了。既然「集」全都斷了，也滅了種種的煩惱、執著，都全滅掉了，現在就是在康莊大路，在菩薩道中，這是大乘道的學者。
所以「四諦法」是大、小乘的基礎，我們必定要知道，必定要修，必定要斷，我們一定要有。所以「無復障礙」，能夠這樣，就沒有什麼障礙。「其心泰然，歡喜踊躍」。這個泰然，就是這些孩子都開始出來了，孩子沒有障礙了，父親的心就泰然，心安了，很歡喜。父親的心也穩定下來，歡喜，就是表明長者無憂、無復恐怖。
泰然：
謂諸子出離
無復障礙
父心安泰然
歡喜：
明長者之無憂
無復驚怖
其實，我們大家都不要讓佛擔心。我們的心若接受到法，人接受在佛法中，按照軌道走，若這樣，按照道理走，自然我們就能夠心，很歡喜、很開闊、很安樂。所以，這個法，大愛無私最安樂，我們的心，法若是入我們的心，自然我們的心就很開闊、很安樂。我們有法在我們的心，看到事情，事事善解；你若有善解的心，自然人與人之間都是很純，單純、真實的心，這樣快樂。
所以，知足少欲，這就是法已經入心，才有辦法知足少欲。否則凡夫就是因為一念惡生，所以煩惱不斷複製，火宅的門鑽不出去，那就是煩惱還背著很多。現在大家煩惱放下了，真正安然出火宅了，大家平安、自在。不論是大、小乘的學者，都已經在安然的地方，在佛法中精進。所以這種「包容大地最祥和的境界」，若是這樣，佛陀會安心，就像長者歡喜踊躍。
總而言之，學佛，我們真的要法入我們的心，入了心，要身體力行，在我們的生活中。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: To Leave the Burning House, Avoid Creating More Obstacles (得出火宅無復障礙)
Date: May.11. 2015
“Unselfish great love brings great peace and happiness. Understanding and purity bring infinite joy. If we are content with few desires, we will not be greedy or attached. By embracing the world, we bring about utmost harmony.”
Everyone, a heart that loves selflessly is very broad and expansive. If our hearts are broad and expansive, when we interact with people, everything will be harmonious. A harmonious world is very peaceful and happy. This state is not unattainable. As long as we are understanding of others and pure in heart, we can treat others with great sincerity. We will treat each other without any suspicion and without any jealousy, in this way, just as when among friends, we can talk about anything. We have nothing to hide, nor do we have doubts about each other. See, isn’t this a wonderful way to live?
To be this way, as we interact with each other, we must be content and have few desires. If we are content, we feel that we have plenty. It is because we are discontent that we are always afraid of not having enough. Once we give rise to desires, our greed will be boundless. We never feel that we have enough; we never experience abundance. Therefore, we must reduce our desires. It is fine to simply have enough. This means we must not be greedy or attached.
If we are not greedy or deluded by our desires, then we will constantly live in a state of abundance. Then won’t our mind’s wisdom be clear? Our minds must be expansive; not only must we accommodate each other, our minds must encompass the universe. As we live on this planet, however vast the world may be, our minds must be just as big. Since we coexist with the rivers and the land, not only must we love people, we must also love the sky, the earth and all of nature. If we can do this, we will not be greedy and thus not cause damage. If we do not damage nature, naturally, the world will be safe and peaceful.
A natural state is most beautiful. If everyone can follow the laws of nature and accord each other the proper degree of respect as they interact with each other, ethical behavior will come naturally and be clearly apparent to them. By “illuminating luminous virtues,” we will naturally “rest in the utmost goodness.” These are all very natural principles. Let us look at an example in Myanmar. On the 14th, 15th and 16th day of the seventh lunar month, their tradition is to hold a Festival of Lights. For this festival, over these three days, everyone goes the temples to pay respect to the Buddha. They also kowtow to and pay respect to their parents. They treat their teachers in the same way; they prostate to their teachers as a sign of respect.
Tzu Chi volunteers had the causes and conditions to go into Myanmar in May 2008, after that country was hit by [Cyclone Nargis]. The wind and rain had caused a huge disaster, so Tzu Chi volunteers went there and began to provide material assistance while also sharing our spirit and principles with the people there. Then our volunteers discovered that the people there had such great traditions and such wonderful rituals. So, with these conditions, we went into the schools to motivate the students to study and to understand the sutras, to understand the principles of the world.
Therefore, this year, as they paid respect to the Buddha and to their teachers, Tzu Chi volunteers led these children to express the principles that they had learned and understood; they taught them to make sandwiches and desserts so that by making food themselves they could understand the hard work their mothers do.We let the chiller make the desserts themselves.
Once they were done, they held the desserts with great respect, walked toward their parents and then knelt down to offer it to them.At the same time, they told their parents, “Thank you for raising me; I’m very grateful.”
As the mothers and children held each other, the mothers all cried and the children repented to their parents.“In the past, I didn’t know better. So my attitude and the way I talked to you were often disrespectful. I also caused you to worry.”
The children expressed their true feelings and repented their ways in front of their parents.Their parents had never felt so close to them, hearing them repent so honestly and express their love so clearly.The hearts of their parents opened up.
They had been worried about their children, but now seeing their mature understanding, the parents felt at peace.
So, if we sentient beings can return to our pure hearts and follow the principles and the laws of nature wouldn’t we all feel infinities joy?
As we interact with people, if we give to each other with selfless love, we will feel great peace and happiness.
We must be understanding of each other and remain pure in heart.If we live a pure life and stay on the path of ethics and morality, won’t we be very happy?Won’t we feel safe and peaceful?
So, the only way to be peaceful, happy and free of affections is to be content and have few desires.If we do not have greed or attachments, then naturally we will remain pure in heart, very kind and undefiled.If we can do this, the world will be wide open to us.
If our minds are as expansive as the world, then the world will be very harmonious.To achieve peace and joy is not difficult, as long as we have the will.As long as our minds are pure and free of greed and attachments, we will enjoy a most wonderful life.If we all have broad minds and pure thoughts, the world will be very peaceful.
The burning house of the Three Realms is what the Buddha worried about the most.Because human minds are complicated and we have severe afflictions and imparities, we have gone off the path of ethics and morality.Thus we continually give rise to afflictions.
Consider the elder who owns the burning house.
When he sees the house on fire, doesn’t he feel uneasy and worried?Doesn’t the Buddha feel the same way?
Therefore, these stura passages revolve around this burning house.This great house had already caught fire, so the elder continuously called out.He yelled to everyone, “Come out quickly. It is dangerous inside, come out!”
However, the children still could not understand.They saw him but could not hear what he was yelling.Even if they heard him, they were still unaware.Their minds were still afflicted, confused and dulled.
So, with these teachings, whether the father’s calls or the Buddha-Dharma, either they could not hear it, or they heard but could not understand.This is what we ordinary people are like.
We live in this evil world of Five Turbidities, where disasters frequently arise, yet we are still unaware.Thus, for us sentient beings living in the world now, we all must awaken immediately.
The previous stura passage states,”At that time, all the children heard their father say that there were precious toys, which suited their desires.”
At that time, all the children heard their father say that there were precious toys, which suited their desires, so their minds became emboldened.
Pushing and crowding each other,rushing and racing, they competed to get out of the burning house.
Now they had heard what he was saying and saw that, outside the burning house, there were many precious toys in the open field. There were sheep-carts, deer-carts, various other treasures and great ox-carts lined up outside. The carts were all decorated beautifully. Everybody felt, “These are the things that I want, so everybody quickly rushed out. Thus “Their minds became emboldened”. Now they all wanted to get out, so they pushed and crowded against each other. They began to realize that to get through the door of the burning house, there was only one condition that they let go of their afflictions. Once we have eliminated afflictions, we will then rush and race to get out. This means that everybody has practiced earnestly and eliminated their afflictions. Then with pure minds, they can diligently progress.
This next sutra passage states, “Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.”
When we get to this sutra passage, everything suddenly lightens up.
“The elder deeply contemplated his great house where disasters had sprung up on four sides all at once. He repeatedly thought of ways to save his children. Yet they were attached and unaware and did not want to leave. Now he saw that all his children had gotten out safely”.
The elder saw that these children had finally heard his words. Seeing the things they wanted, they had begun to emerge from the house. This tells us that the elder had engaged in deep contemplation. Fire had arisen on all four sides of the great house; all kinds of disasters had broken out. As a previous sutra passage states, “All at once, a fire broke out”.
In fact, this represents an imbalance of the four elements. All kinds of disasters arise in this evil world of Five Turbidities. This great house was in a state of severe turbidity. The beams and pillars had deteriorated. The fire, this disaster, had arisen on all sides. The Buddha, or the elder, had already left the burning house but saw that the burning house, this world of the Three Realms, was truly surrounded by danger.
The Buddha, as the kind father of the world, could not bear for His children to remain inside and suffer pain, harm and hardship. So, He did everything He could think of. He deeply contemplated this, using all His effort. This house was already unsafe, so He kept wondering, “How can I save them?” He contemplated this question again and again. But again and again, the stubbornness of the children and the ignorance of sentient beings were very severe. They still did not want to leave the burning house. The path to leave the burning house was right in front of them, but no one chose walk this broad and bright path. However, the Buddha was compassionate so He was determined to teach the True Dharma, the path of the One Vehicle.
Because of this, in His old age. He began to expound the True Dharma. Then it just depended on whether people were willing to accept it. The True Dharma is the Bodhi-path, which is the Bodhisattva-path. He had seen that everybody had begun to accept and understand [the Dharma]. He saw that “all His children had safely made their way out”. They came out and were all at the crossroads. They had arrived at a safe place where they could then go in all directions. They were now out in the open field, and could see a clear and bright road in that place. So, [the crossroads] is an analogy for the Four Noble Truths. We must reconnect with our initial aspiration for listening to the Dharma.
Everybody must thoroughly understand that. “This is suffering; you should know it”. Everyone should know, “This is causation; you should end it”. Everyone must know that they must eliminate their afflictions. Therefore, everybody must understand suffering, causation, cessation and the Path. We must know how to walk this path in order to be safe and at peace. So, Small vehicle Practitioners rely on the principles of the Four Noble Truths.
The Four Noble Truths are the foundation for the Great and Small Vehicles. However, Small Vehicle practitioners stop here. They only rely on the principles of the Four Noble Truths. However, Small Vehicle practitioners stop here. Once they reach this stage, they stop, sitting out in the open; they sit down in peace and comfort. This is an analogy for how, with their wisdom, they have realized the Four Noble Truths, and that is all.
“This is also like Great Vehicle practitioners who have entered the first ground.”Indeed, the Four Noble Truths are the first ground in entering the Great Vehicle. Therefore, we continually talk about suffering, causation, cessation and the Path, which are the foundation for practitioners of the Three Vehicles to learn the Buddha’s teachings. This is not only the stage the Small Vehicle practitioners have stopped at, but also the first ground for Great Vehicle practitioners who are practicing the Bodhisattva-path. Thus, they can attain non-abiding Nirvana. After passing through this stage, they have no obstructions and can keep going until their minds are in Nirvana. Nirvana is a state of tranquility and stillness. With an undefiled mind, they pass these crossroads. This means they have already accepted the principle of the Four Noble Truths.
After passing this road, their minds are still pure as they courageously move forward.
This is like Great Vehicle practitioners who have entered the first ground. They can attain non-abiding Nirvana, eliminate all obstacles of knowledge and subdue all afflictions. Thus it says they were sitting out in the open; they had no more obstacles.
“Eliminating all obstacles of knowledge” means that they have completely eliminated all afflictions covering their minds. This is what Great Vehicle practitioners do. People who practice the Great Vehicle Dharma will also sit out there in the open will also sit out there in the open. At the crossroads, they will sit comfortably. After they have eliminate their afflictions, they will sit down calmly and comfortably. This represents how Great Vehicle practitioners will no longer face any obstacles. There are no other obstructions. Since they have put an end to “causation, and eliminated all kinds of afflictions and attachments, now they are on a bright and broad path, which is the Bodhisattva-path. This is what Great Vehicle practitioners do.
Therefore, the Four Noble Truths are the foundation for the Great and Small Vehicles. These are the things that we must understand, that we must practice and that we must eliminate. They are indispensable. Then “[We] no longer face any obstacles. If we can do this, we will no longer have any more obstacles.
“His mind was composed and full of joy and jubilance .”
His mind was composed because his children had all made their way out. His children were no longer obstructed, so the father felt composed. Once his mind was at peace, he was very happy; the father’s mind was calm and at peace. Full of joy means that the elder had no worries and no more fears.
Actually, we should not give the Buddha cause to worry. Once we have accepted the Dharma, we should follow the course laid out in the teachings. If we follow the principles, naturally, our minds will be very happy, open and peaceful. So, [when we practice] the Dharma, “Unselfish great love beings great peace and happiness.” If we take the Dharma to heart, then our minds will naturally be very open, peaceful and full of joy. If the Dharma is in our hearts, we will be understanding of everything. If we are understanding, our relationships will be genuine and pure. This will make everyone happy.
So, we must be content and have few desires. That means we must take the Dharma to heart, only then can we be content and have few desires. Otherwise, ordinary people, will constantly produce afflictions. They will be unable to escape through the door, because they will still be carrying many afflictions.
Once they let go of their afflictions, they will be able to safely exit the burning house and everybody will feel peaceful and at ease. Whether they were Great Vehicle or Small Vehicle practitioners, they had arrived at a safe space and were diligently practicing the Buddha-Dharma. If we can attain a harmonious state that embraces the world, the Buddha will be at peace and rejoice as the elder did.
In summary, as we learn the Buddha’s Way, we need to truly take the Dharma to heart. Once we take it to heart, we must put it into practice and apply it in our daily living. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
20150511《靜思妙蓮華》得出火宅無復障礙(第562集)
（法華經•譬喻品第三）
⊙「大愛無私最安樂，善解純真樂無量，知足少欲不耽著，包容大地最祥和。」
⊙「爾時，諸子聞父所說，珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。」《法華經譬喻品第三》
⊙「是時，長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。」《法華經譬喻品第三》
⊙長者深思大宅四面俱時災難起，屢次思惟設法救子。奈何戀著無知，不思出離，今見諸子安隱得出。
⊙四衢道中：喻四諦法，謂小乘人所依止於四諦之理。露地而坐：安逸而坐，喻以智證於理也。
⊙又，持大乘者已入初地，得無住涅槃，斷所知障，伏諸煩惱，故名露地而坐，無復障礙也。
⊙泰然：謂諸子出離，無復障礙，父心安泰然。歡喜：明長者之無憂，無復驚怖。
【證嚴上人開示】
「大愛無私最安樂，善解純真樂無量，知足少欲不耽著，包容大地最祥和。」
大愛無私最安樂
善解純真樂無量
知足少欲不耽著
包容大地最祥和
各位，愛而無私，這是多麼寬闊的心胸啊！心胸若是寬闊，人與人相處，那就是一片的祥和，祥和的人間是多麼安然快樂呢！
當然，不是做不到，只要我們人人懂得善解，心單純一點，對人、對事用真心誠意，彼此對待，互相沒有懷疑，互相沒有猜忌，若這樣，朋友談心，什麼話都能說，沒有什麼好覆藏，沒有彼此懷疑。看，這樣的人生又是多好呢！這必定要人與人之間，知足、少欲。
我們若有知足，自然有剩。就是因為我們不知足，所以常常都怕不夠，有了欲念，那就是貪無窮盡，永遠都是不夠，永遠都不富足。所以，我們人人要少欲，足夠就好。這就是要不貪著，若能這樣，無貪、不沉迷在欲念之中，樣樣都是生活在很富足中，這樣我們的心智不是很清醒嗎？
心要廣，不只是人與人之間互相包容，我們還要心包太虛，大地之間，天地之下，我們的心，天地有多大，我們的心就與它一樣大。山河大地與我們共生存，我們不只是愛人，愛天、愛地、山河，我們全都愛。若能夠這樣，不起貪著，就不會去破壞；不去破壞，自然大地就是平安，境界自然，那就是最美。
人人若能配合天地自然，以及人間互相、關係，那種上下秩序，這個倫理都能那麼的自然，那麼的明朗，「明明德」，自然我們就「止於至善」，這就是很自然的道理。
看到在緬甸，在農曆七月十四、十五、十六這三天，他們傳統的就是叫做「點燈節」。這個點燈節，那就是這三天之中，人人都要去寺院禮佛，或者,是向父母叩頭禮拜，對老師也是一樣，要向老師頂禮，尊重師道。
我們慈濟這個因緣，從二００八年五月那時候，他們有一個很大的颱風，風雨帶給緬甸大災難，這個因緣，我們慈濟到緬甸去，慢慢展開了物資的幫助，同時也將精神、道理、理念，鋪在緬甸。慈濟人他們發現到了，有這麼好的傳統，有這麼好的禮節，有這個因緣就進到學校，帶動孩子讀書、入經藏，瞭解人間道理。
所以今年，他們在禮佛與敬禮老師，我們慈濟人就帶這些孩子，將你內心所知的道理，表達出來，就教他們，做三明治、做點心，自己親手下去做，才知道母親在做家事的辛苦。讓孩子自己去做點心，做好了點心，要非常的恭敬捧著點心，來到父母的面前，要跪下去，餵父母，同時，還要向父母說：「感恩！養育之恩，我感恩。」這樣，母子這樣互相擁抱起來，母親都是哭了。
當孩子的，向父親、母親說懺悔：「過去我就是不懂道理，平時說話、平時態度等等，常常就是冒犯父母，讓父母操心。」說出了他們真心的話，說出他們懺悔的心聲。父母不曾聽過孩子那麼的親、那麼的坦承說他的懺悔，表達出對父母的愛。父母的心，這樣開了，過去對孩子的擔憂，對孩子的擔心，現在知道孩子懂道理了，所以父母安心了。
所以眾生，我們若能夠回歸純真的心，順著道理，順著自然的法則，不就是人人樂無量嗎？人與人之間，能夠無私的愛，互相付出，這就是最安樂。平時要懂得善解，我們的心，人人都是純真、純真的人生，隨著人倫道德這條軌道走，不就是很快樂嗎？不是很安全、很平安嗎？所以，要能夠平安、快樂、心無煩惱，唯有那就是知足少欲。
心不要貪著，自然我們的心，永遠都是那麼的單純、那麼的善良、清淨。若能夠這樣，不就是天地寬了！我們的心與天地一樣的寬大，這就是人間最祥和了。要平安、安樂，這沒有困難，只要一念心，這念心能夠純真、無貪著，這就是最好的人生。心寬念純，天地就都平安了。
三界火宅，是佛陀最擔心的，因為人心複雜，因為眾生煩惱濁氣很重，脫離了人倫道理，所以煩惱就不斷複製。就像在火宅的那位長者，那間大房子，火在燒，讓他不安心，讓他擔心。佛心不也就是這樣嗎？
所以，這段(經文)，很久一直繞在這個火宅，這間大房子已經有火了，所以那位長者不斷呼喚著，叫大家：「趕快出來，裡面危險，趕快出來。」還是，孩子還是沒辦法，光是看，聽不到父親在呼喚的聲音；有聽到，也不知覺，還是因為心腦，腦昏、心鈍，所以這種法，父親在叫的，佛陀在說的法，全都聽而不聞，聞而不知、不覺。這就是我們凡夫，在這樣的五濁惡世裡，災難頻傳，還是不覺不知。
這是我們眾生處在這個時代，人人應該要趕緊覺醒的時刻了。所以前文就這樣說，「爾時，諸子聞父所說，珍玩之物，適其願故。」
爾時
諸子聞父所說
珍玩之物
適其願故
心各勇銳
互相推排
競共馳走
爭出火宅
《法華經譬喻品第三》
已經聽到了，聽到，也看到了，房子，火宅外面，這間大宅的外面，曠野間有這麼多珍玩，有羊車、鹿車，種種的寶物，大牛車，都排在外面，車子上面都這樣裝飾得，很漂亮、很可愛，所以大家覺得：那個東西就是我要追求的。所以大家趕緊，趕緊要出去。
所以「心各勇銳」，大家都很想要出去，互相推排，已經開始知道了，要出這個火宅的門，那就是一件，要將煩惱放下。煩惱排除掉，自然就是競共馳走，就是大家都精進了，煩惱都去除了，一心清淨，精進向前。
接下來，這段(經)文說：「是時，長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。」
是時
長者見諸子等
安隱得出
皆於四衢道中
露地而坐
無復障礙
其心泰然
歡喜踊躍
《法華經譬喻品第三》
這段(經)文，到這裡，豁然開朗起來了。
長者深思大宅
四面俱時災難起
屢次思惟設法救子
奈何戀著無知
不思出離
今見諸子安隱得出
看，看到這些孩子，已經聽到話了，也看到他的願景了，大家已經開始出來了。這就是表示長者深思，大宅四面俱時，災難都起來了。這是前面，前面的(經)文，都已經說過了，「俱時，欻然火起」。其實，這是表示四大不調，所有的災難都在，這五濁惡世之中，這個大宅，已經是濁氣很重，棟梁都已經腐敗掉了，火，這個災難從四面開始了。所以佛也是，或者是長者，已經出離了這個火宅，來看這個火宅，這個三界的境界，真的是危機四伏。所以佛陀如世間的慈父，不忍心他的孩子在這個裡面，受傷、受害、受苦難，所以，用盡心思，所以深思，用盡了心思來想，這間大宅，已經這麼不平安。所以一直思考要如何來救？一次再一次的思量，一次再一次。
孩子的頑劣，眾生無明很重，還不想要如何出離這個火宅。出離火宅的道路，排在他的面前，沒有人要選擇這條康莊的大道。不過，佛陀的慈悲，不論如何，這個真實法，一乘道，還是要說。所以在這晚年時，開始說真實法。要看看大家是不是願意來接受？真實法，那就是菩提道，也就是菩薩路。已經看到大家開始接受了、瞭解了。
已經看到「諸子安穩得出」，開始在四衢道中，已經出來了，同時也已經到安全的地帶，四方八達，這條大路，已經出來了，在曠野上，一條很明朗的大路在那個地方，那就是「四諦法」，這是譬喻「四諦法」。
將這個心，過去初聞法的心再提起，人人要很透徹瞭解，「此是苦，汝應知」，大家應該要知道「此是集，汝應斷」，大家要知道，這煩惱應該要斷。所以人人要知——知苦、知集、知滅、知道，這個道路怎麼走，我們才能安穩。所以這是小乘人，所依止的是，四聖諦的道理。
四衢道中：
喻四諦法
謂小乘人
所依止於四諦之理
露地而坐：
安逸而坐
喻以智證於理也
四聖諦，是大、小乘的基礎。不過，小乘人是到此就停住了，只是依止在此，依止在「四諦法」的道理中。來到此，他就停止，落地而坐，安穩坐下來，這譬喻他的智，已經證到「四聖諦」的道理，就是到此。
「又，持大乘者已入初地」。其實，「四聖諦」，就是我們要入大乘的初地，所以一直在說，苦、集、滅、道，是三乘(者)入佛門的基礎，也是，不只是小乘人所依止，也是大乘，要行菩薩道的人，入門的初地。
得到「無住涅槃」，經過到此處沒有掛礙，再向前。心，涅槃，涅槃就是寂靜的意思，用無染著的心經過四衢道，那就是已經接受了「四諦法」的道理，經過了這條路，心還是清淨，勇猛精進向前走。
又
持大乘者已入初地
得無住涅槃
斷所知障伏諸煩惱
故名露地而坐
無復障礙也
所以「斷所知障」，就是那些降伏的煩惱，全部除滅了。這是大乘的學者，就是修大乘法的人。他也是一樣，在這露地而坐，在那四衢道，安穩坐下來，那就是經過了這樣，斷了煩惱，很穩定坐下來，這就是大乘者。無復障礙，又沒有其他了。既然「集」全都斷了，也滅了種種的煩惱、執著，都全滅掉了，現在就是在康莊大路，在菩薩道中，這是大乘道的學者。
所以「四諦法」是大、小乘的基礎，我們必定要知道，必定要修，必定要斷，我們一定要有。所以「無復障礙」，能夠這樣，就沒有什麼障礙。「其心泰然，歡喜踊躍」。這個泰然，就是這些孩子都開始出來了，孩子沒有障礙了，父親的心就泰然，心安了，很歡喜。父親的心也穩定下來，歡喜，就是表明長者無憂、無復恐怖。
泰然：
謂諸子出離
無復障礙
父心安泰然
歡喜：
明長者之無憂
無復驚怖
其實，我們大家都不要讓佛擔心。我們的心若接受到法，人接受在佛法中，按照軌道走，若這樣，按照道理走，自然我們就能夠心，很歡喜、很開闊、很安樂。所以，這個法，大愛無私最安樂，我們的心，法若是入我們的心，自然我們的心就很開闊、很安樂。我們有法在我們的心，看到事情，事事善解；你若有善解的心，自然人與人之間都是很純，單純、真實的心，這樣快樂。
所以，知足少欲，這就是法已經入心，才有辦法知足少欲。否則凡夫就是因為一念惡生，所以煩惱不斷複製，火宅的門鑽不出去，那就是煩惱還背著很多。現在大家煩惱放下了，真正安然出火宅了，大家平安、自在。不論是大、小乘的學者，都已經在安然的地方，在佛法中精進。所以這種「包容大地最祥和的境界」，若是這樣，佛陀會安心，就像長者歡喜踊躍。
總而言之，學佛，我們真的要法入我們的心，入了心，要身體力行，在我們的生活中。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: To Leave the Burning House, Avoid Creating More Obstacles (得出火宅無復障礙)
Date: May.11. 2015
“Unselfish great love brings great peace and happiness. Understanding and purity bring infinite joy. If we are content with few desires, we will not be greedy or attached. By embracing the world, we bring about utmost harmony.”
Everyone, a heart that loves selflessly is very broad and expansive. If our hearts are broad and expansive, when we interact with people, everything will be harmonious. A harmonious world is very peaceful and happy. This state is not unattainable. As long as we are understanding of others and pure in heart, we can treat others with great sincerity. We will treat each other without any suspicion and without any jealousy, in this way, just as when among friends, we can talk about anything. We have nothing to hide, nor do we have doubts about each other. See, isn’t this a wonderful way to live?
To be this way, as we interact with each other, we must be content and have few desires. If we are content, we feel that we have plenty. It is because we are discontent that we are always afraid of not having enough. Once we give rise to desires, our greed will be boundless. We never feel that we have enough; we never experience abundance. Therefore, we must reduce our desires. It is fine to simply have enough. This means we must not be greedy or attached.
If we are not greedy or deluded by our desires, then we will constantly live in a state of abundance. Then won’t our mind’s wisdom be clear? Our minds must be expansive; not only must we accommodate each other, our minds must encompass the universe. As we live on this planet, however vast the world may be, our minds must be just as big. Since we coexist with the rivers and the land, not only must we love people, we must also love the sky, the earth and all of nature. If we can do this, we will not be greedy and thus not cause damage. If we do not damage nature, naturally, the world will be safe and peaceful.
A natural state is most beautiful. If everyone can follow the laws of nature and accord each other the proper degree of respect as they interact with each other, ethical behavior will come naturally and be clearly apparent to them. By “illuminating luminous virtues,” we will naturally “rest in the utmost goodness.” These are all very natural principles. Let us look at an example in Myanmar. On the 14th, 15th and 16th day of the seventh lunar month, their tradition is to hold a Festival of Lights. For this festival, over these three days, everyone goes the temples to pay respect to the Buddha. They also kowtow to and pay respect to their parents. They treat their teachers in the same way; they prostate to their teachers as a sign of respect.
Tzu Chi volunteers had the causes and conditions to go into Myanmar in May 2008, after that country was hit by [Cyclone Nargis]. The wind and rain had caused a huge disaster, so Tzu Chi volunteers went there and began to provide material assistance while also sharing our spirit and principles with the people there. Then our volunteers discovered that the people there had such great traditions and such wonderful rituals. So, with these conditions, we went into the schools to motivate the students to study and to understand the sutras, to understand the principles of the world.
Therefore, this year, as they paid respect to the Buddha and to their teachers, Tzu Chi volunteers led these children to express the principles that they had learned and understood; they taught them to make sandwiches and desserts so that by making food themselves they could understand the hard work their mothers do.We let the chiller make the desserts themselves.
Once they were done, they held the desserts with great respect, walked toward their parents and then knelt down to offer it to them.At the same time, they told their parents, “Thank you for raising me; I’m very grateful.”
As the mothers and children held each other, the mothers all cried and the children repented to their parents.“In the past, I didn’t know better. So my attitude and the way I talked to you were often disrespectful. I also caused you to worry.”
The children expressed their true feelings and repented their ways in front of their parents.Their parents had never felt so close to them, hearing them repent so honestly and express their love so clearly.The hearts of their parents opened up.
They had been worried about their children, but now seeing their mature understanding, the parents felt at peace.
So, if we sentient beings can return to our pure hearts and follow the principles and the laws of nature wouldn’t we all feel infinities joy?
As we interact with people, if we give to each other with selfless love, we will feel great peace and happiness.
We must be understanding of each other and remain pure in heart.If we live a pure life and stay on the path of ethics and morality, won’t we be very happy?Won’t we feel safe and peaceful?
So, the only way to be peaceful, happy and free of affections is to be content and have few desires.If we do not have greed or attachments, then naturally we will remain pure in heart, very kind and undefiled.If we can do this, the world will be wide open to us.
If our minds are as expansive as the world, then the world will be very harmonious.To achieve peace and joy is not difficult, as long as we have the will.As long as our minds are pure and free of greed and attachments, we will enjoy a most wonderful life.If we all have broad minds and pure thoughts, the world will be very peaceful.
The burning house of the Three Realms is what the Buddha worried about the most.Because human minds are complicated and we have severe afflictions and imparities, we have gone off the path of ethics and morality.Thus we continually give rise to afflictions.
Consider the elder who owns the burning house.
When he sees the house on fire, doesn’t he feel uneasy and worried?Doesn’t the Buddha feel the same way?
Therefore, these stura passages revolve around this burning house.This great house had already caught fire, so the elder continuously called out.He yelled to everyone, “Come out quickly. It is dangerous inside, come out!”
However, the children still could not understand.They saw him but could not hear what he was yelling.Even if they heard him, they were still unaware.Their minds were still afflicted, confused and dulled.
So, with these teachings, whether the father’s calls or the Buddha-Dharma, either they could not hear it, or they heard but could not understand.This is what we ordinary people are like.
We live in this evil world of Five Turbidities, where disasters frequently arise, yet we are still unaware.Thus, for us sentient beings living in the world now, we all must awaken immediately.
The previous stura passage states,”At that time, all the children heard their father say that there were precious toys, which suited their desires.”
At that time, all the children heard their father say that there were precious toys, which suited their desires, so their minds became emboldened.
Pushing and crowding each other,rushing and racing, they competed to get out of the burning house.
Now they had heard what he was saying and saw that, outside the burning house, there were many precious toys in the open field. There were sheep-carts, deer-carts, various other treasures and great ox-carts lined up outside. The carts were all decorated beautifully. Everybody felt, “These are the things that I want, so everybody quickly rushed out. Thus “Their minds became emboldened”. Now they all wanted to get out, so they pushed and crowded against each other. They began to realize that to get through the door of the burning house, there was only one condition that they let go of their afflictions. Once we have eliminated afflictions, we will then rush and race to get out. This means that everybody has practiced earnestly and eliminated their afflictions. Then with pure minds, they can diligently progress.
This next sutra passage states, “Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.”
When we get to this sutra passage, everything suddenly lightens up.
“The elder deeply contemplated his great house where disasters had sprung up on four sides all at once. He repeatedly thought of ways to save his children. Yet they were attached and unaware and did not want to leave. Now he saw that all his children had gotten out safely”.
The elder saw that these children had finally heard his words. Seeing the things they wanted, they had begun to emerge from the house. This tells us that the elder had engaged in deep contemplation. Fire had arisen on all four sides of the great house; all kinds of disasters had broken out. As a previous sutra passage states, “All at once, a fire broke out”.
In fact, this represents an imbalance of the four elements. All kinds of disasters arise in this evil world of Five Turbidities. This great house was in a state of severe turbidity. The beams and pillars had deteriorated. The fire, this disaster, had arisen on all sides. The Buddha, or the elder, had already left the burning house but saw that the burning house, this world of the Three Realms, was truly surrounded by danger.
The Buddha, as the kind father of the world, could not bear for His children to remain inside and suffer pain, harm and hardship. So, He did everything He could think of. He deeply contemplated this, using all His effort. This house was already unsafe, so He kept wondering, “How can I save them?” He contemplated this question again and again. But again and again, the stubbornness of the children and the ignorance of sentient beings were very severe. They still did not want to leave the burning house. The path to leave the burning house was right in front of them, but no one chose walk this broad and bright path. However, the Buddha was compassionate so He was determined to teach the True Dharma, the path of the One Vehicle.
Because of this, in His old age. He began to expound the True Dharma. Then it just depended on whether people were willing to accept it. The True Dharma is the Bodhi-path, which is the Bodhisattva-path. He had seen that everybody had begun to accept and understand [the Dharma]. He saw that “all His children had safely made their way out”. They came out and were all at the crossroads. They had arrived at a safe place where they could then go in all directions. They were now out in the open field, and could see a clear and bright road in that place. So, [the crossroads] is an analogy for the Four Noble Truths. We must reconnect with our initial aspiration for listening to the Dharma.
Everybody must thoroughly understand that. “This is suffering; you should know it”. Everyone should know, “This is causation; you should end it”. Everyone must know that they must eliminate their afflictions. Therefore, everybody must understand suffering, causation, cessation and the Path. We must know how to walk this path in order to be safe and at peace. So, Small vehicle Practitioners rely on the principles of the Four Noble Truths.
The Four Noble Truths are the foundation for the Great and Small Vehicles. However, Small Vehicle practitioners stop here. They only rely on the principles of the Four Noble Truths. However, Small Vehicle practitioners stop here. Once they reach this stage, they stop, sitting out in the open; they sit down in peace and comfort. This is an analogy for how, with their wisdom, they have realized the Four Noble Truths, and that is all.
“This is also like Great Vehicle practitioners who have entered the first ground.”Indeed, the Four Noble Truths are the first ground in entering the Great Vehicle. Therefore, we continually talk about suffering, causation, cessation and the Path, which are the foundation for practitioners of the Three Vehicles to learn the Buddha’s teachings. This is not only the stage the Small Vehicle practitioners have stopped at, but also the first ground for Great Vehicle practitioners who are practicing the Bodhisattva-path. Thus, they can attain non-abiding Nirvana. After passing through this stage, they have no obstructions and can keep going until their minds are in Nirvana. Nirvana is a state of tranquility and stillness. With an undefiled mind, they pass these crossroads. This means they have already accepted the principle of the Four Noble Truths.
After passing this road, their minds are still pure as they courageously move forward.
This is like Great Vehicle practitioners who have entered the first ground. They can attain non-abiding Nirvana, eliminate all obstacles of knowledge and subdue all afflictions. Thus it says they were sitting out in the open; they had no more obstacles.
“Eliminating all obstacles of knowledge” means that they have completely eliminated all afflictions covering their minds. This is what Great Vehicle practitioners do. People who practice the Great Vehicle Dharma will also sit out there in the open will also sit out there in the open. At the crossroads, they will sit comfortably. After they have eliminate their afflictions, they will sit down calmly and comfortably. This represents how Great Vehicle practitioners will no longer face any obstacles. There are no other obstructions. Since they have put an end to “causation, and eliminated all kinds of afflictions and attachments, now they are on a bright and broad path, which is the Bodhisattva-path. This is what Great Vehicle practitioners do.
Therefore, the Four Noble Truths are the foundation for the Great and Small Vehicles. These are the things that we must understand, that we must practice and that we must eliminate. They are indispensable. Then “[We] no longer face any obstacles. If we can do this, we will no longer have any more obstacles.
“His mind was composed and full of joy and jubilance .”
His mind was composed because his children had all made their way out. His children were no longer obstructed, so the father felt composed. Once his mind was at peace, he was very happy; the father’s mind was calm and at peace. Full of joy means that the elder had no worries and no more fears.
Actually, we should not give the Buddha cause to worry. Once we have accepted the Dharma, we should follow the course laid out in the teachings. If we follow the principles, naturally, our minds will be very happy, open and peaceful. So, [when we practice] the Dharma, “Unselfish great love beings great peace and happiness.” If we take the Dharma to heart, then our minds will naturally be very open, peaceful and full of joy. If the Dharma is in our hearts, we will be understanding of everything. If we are understanding, our relationships will be genuine and pure. This will make everyone happy.
So, we must be content and have few desires. That means we must take the Dharma to heart, only then can we be content and have few desires. Otherwise, ordinary people, will constantly produce afflictions. They will be unable to escape through the door, because they will still be carrying many afflictions.
Once they let go of their afflictions, they will be able to safely exit the burning house and everybody will feel peaceful and at ease. Whether they were Great Vehicle or Small Vehicle practitioners, they had arrived at a safe space and were diligently practicing the Buddha-Dharma. If we can attain a harmonious state that embraces the world, the Buddha will be at peace and rejoice as the elder did.
In summary, as we learn the Buddha’s Way, we need to truly take the Dharma to heart. Once we take it to heart, we must put it into practice and apply it in our daily living. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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