20150611《靜思妙蓮華》覺四相苦恆持正念(第585集)
（法華經•譬喻品第三）
⊙「人之欲望，恆不滿足，未得求得，既得患失。存於內為憂，行於外為悲，身心不自在，是名為苦惱。」
⊙「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅。」《法華經譬喻品第三》
⊙「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙為度眾生生老病死、憂悲苦惱：生老病死四相，遷流不住，生處胎獄，老厭龍鍾，病臥床席，死悲離散。自有生以後，各有其才力技能，大限一至命盡，忽歸烏有。
⊙轉生以後，以無夙命之智不能憶知，而其所造善惡業之種子，悉埋沒於無明覆障之中不自知覺，長此隨業受生，受諸苦惱，是名生苦。
⊙及至於老，六根衰敗，動不自由，是名老苦。
⊙老不必皆病，病不必老，然病與老相緣，一旦四大不調，變異乖適，是名病苦。
⊙老邁多病逼迫，四大不調終究分離，業報既盡，一切由不得不棄捐，恆情視之，最為悲痛，是名死苦。
【證嚴上人開示】
「人之欲望，恆不滿足，未得求得，既得患失。存於內為憂，行於外為悲，身心不自在，是名為苦惱。」
人之欲望
恆不滿足
未得求得
既得患失
存於內為憂
行於外為悲
身心不自在
是名為苦惱
人生苦啊！佛陀的說法，目標就是要讓大家瞭解，人生苦的來源，那就是因為不滿足。所以「未得」，一直求，求能夠得到；既然若是得了，也很很煩惱，煩惱會失去。這種患得患失，全都是叫做煩惱。
這個煩惱若是在內心，沒有說出來的話，叫做「憂」，憂愁在內心；表達出來，哭，啼啼哭哭，這叫做「悲」。不論煩惱放在心裡，或者表現在外面，這都是在身與在心，都是不自在，這叫做「苦惱」。多少人，是為了多少的事在苦，這叫做凡夫，是凡夫，不過，有很多是由不得自己。
就像大陸，所看到的有一對的老夫妻，太太是九十歲了，老先生再幾天，就要過八十六歲的生日了，二個人相依為命，住在那個偏僻的鄉下，出入不方便。很多天前就一直在數日子，有慈濟人要來，就這樣一直算，屈指頭，等待日子。
終於等到這一天了，兩夫妻就穿著這樣，慈濟曾給他們的棉襖，這樣相牽著到村子口的外面，在那裡就是等，等著很熟悉的身影，能出現在他們眼前。一大早天未亮，風霜雪凍，兩個人走到村子口去，終於看到了，很熟悉，「藍天白雲」這個身影出現了，歡喜啊！就像看到他們在外地的子孫，回來一樣，趕緊帶回家裡去。回到家，我們人間菩薩，像回到家一樣，趕緊將東西收一收。老人很歡喜，老太太就說：「一直等，就是等到你們回來了。」
慈濟人趕緊再將新衣服，為他穿起來：「這再過幾天，就是我八十六歲生日，要穿的新衣。」要等待再幾天後，生日這一天要穿的衣服。老太太看到先生這樣，衣服穿起來很合身，「很好，很好，你一輩子還不曾，穿過這麼漂亮的衣服。」老先生就再說：「人活久很好，活久總也會等到好事來。」像這樣，實在A是聽起來好像很樂觀，看到這兩個老夫妻，那種的年老將要凋零，那個境界，真的讓人看了也心很酸。
還有，另外一戶是一位老先生，七十多歲了，很辛苦。其實他在六零年代之前，大學畢業。從深山到都市去讀書，讀到大學，後來結婚、生子，連續生兩個孩子低能，都不會說話，整天唉唉叫叫，像牛的叫聲一樣，整天的時間不會分是與非，不會聽話，不會講話，連自己的生活都辦法自理。
從這二個孩子生下來之後，他的太太看到這兩個孩子，沒有希望，從孩子幼小，她就離家出走了。這個父親，就是守著這個家庭，守著這兩個孩子。
看看這個老人過去的人生，在那六十年代時的大學生，怎麼會知道人生變化就是這樣？苦不苦？很苦！由不得自己。
所以我們學佛，我們就要學得謹慎在現在，我們才能真正為未來造福，為自己造福，為人間造福。
菲律賓因為「海燕」颱風，瞬間這樣讓它那個城市，完全是破碎了，慈濟人會合在那個地方，為了物資、為了很多的聯絡，來來回回跑，沒有憂悲苦惱，大家做得皆大歡喜。菩薩就是要明白道理，哪怕進入最苦難中去付出，都是很甘願、很歡喜。增加了我們的慧命，增加了對佛法的體會，這就是菩薩在人間歷練，瞭解了佛陀所說的教法。
看到別人的苦，是我們能去付出，真的是福。見苦知福，就是再造福，不斷造福，這叫做「大慈大悲，常無懈倦」。
諸佛菩薩來人間，就是抱著這分「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅」。這是他們的願望，諸佛菩薩的願望，願意來這個人間。
大慈大悲
常無懈倦
恆求善事
利益一切
而生三界
朽故火宅
《法華經譬喻品第三》
就像菲律賓那塊土地，就是有這麼多菩薩，明知那個地方就是，已經受了大災難過後，生活很不方便，沒、水沒電，在那個廢墟，一片混亂的地方，甘願在那裡睡地上，被蚊子叮、雨水泡，甘願在那個地方，與那些苦難人共甘苦。這就是諸佛菩薩的心，甘願入那個，如火宅、地獄中一樣，他們甘願進到那個地方去付出。這就是(學習)諸佛菩薩，他們願入三界朽故火宅，就是因為他們「大慈大悲，常無懈倦，恆求善事，利益一切」。
下面經文，再這樣說「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
為度眾生生老病死
憂悲苦惱
愚癡闇蔽三毒之火
教化令得阿耨多羅
三藐三菩提
《法華經譬喻品第三》
眾生苦！這種生、老、病、死。這種憂悲苦惱，人生再怎樣的富有，名利、地位很高，還是一樣，到頭來還是病死，老、病、死，所以佛陀，諸佛菩薩來人間，就是為要教化我們眾生，能夠知道人生要如何做。既然帶來的因、結來的果，要用什麼態度來處理現在呢？我們現在開始，要用什麼樣的心態，謹慎來累積，我們這輩子的未來生呢？這就是佛陀來人間為我們教育，希望我們能，從苦難中的凡夫此岸，用方法將我們，度到聖人的彼岸去，這就是用方法，讓我們能夠到彼岸。
「阿耨多羅三藐三菩提」，就是無上正等正覺。將愚癡的眾生，要教育到大覺大悟，能夠脫離凡夫的心，到聖人的境地，多麼辛苦！所以諸佛菩薩不斷，要入三界如火宅，與眾生共甘苦，這樣來教化。
為度眾生生老病死
憂悲苦惱：
生老病死四相
遷流不住
生處胎獄
老厭龍鍾
病臥床席
死悲離散
自有生以後
各有其才力技能
大限一至命盡
忽歸烏有
生老病死很苦！如何苦？這生、老、病、死之四相，它是遷流不住，是不斷不斷地過，生老病死就是行蘊，在行蘊中由不得我們自己，時間這樣就是一直過去了。
所以開始，沒有我們之前，到底我們在哪裡呢？和這對父母有緣，這對父母結合，父精母血，我們在胎獄裡面，慢慢、慢慢成形，在幾個月的時間裡，就在胎獄中，這樣縮在那，一點點的空間裡面。真的是很辛苦，六根、六識完成了，還是在胎獄中，一直到了生下來，生了，那時候，家裡的人很歡喜，不過他就是哭。因為生出來剎那間，全身赤裸，痛徹骨髓，痛的刺激，這樣哭出來；張開嘴，喉嚨就整個打開，聲音出來，聲音也開始，這樣第一聲就是叫苦。
喉嚨開得大大的，這輩子口欲不斷吞食，這輩子的口業不斷發聲音，錯誤的語言，搬弄是非。口有四種的口業：兩舌、惡口、妄言、綺語。從出生下來的第一聲開始，張開了他的口，開始就是要吃，一直到一輩子。
這種處胎獄的辛苦，出生時是帶著這個，開始要造業的身體到來，第一個動作就是叫苦，這種的人生，有什麼好追求呢？
轉生以後
以無夙命之智
不能憶知
而其所造
善惡業之種子
悉埋沒於
無明覆障之中
不自知覺
長此隨業受生
受諸苦惱
是名生苦
所以這種遷流不住的人生，從胎獄開始，從此就注定了，注定在老。老來的時候，一輩子造業、造業，造業到終歸還是老。可是人人不一定能活到老，不過，到老來這段時間，從生的過程中，能到老來這段時間，你們知道，我們已經這張嘴，吞食了多少的生命，造了多少的惡業？
已經到了老來的時候，「厭」就開始，這個身體與年輕人比起來，怎麼會差那麼多？年輕人的皮膚光滑，皮膚細嫩，老來時，你看，整個臉都皺了，身體就彎下去了，走路和年輕人比起來不同了。年輕人這樣輕盈、婀娜多姿，多麼好看。老人就是這樣舉步難行，明明平坦的路好走，卻是腳步不穩了，就會跛了。
想想看，老來的形體完全不同了，所以「老厭龍鍾」，就像一座鐘一樣，身體就這樣彎，這實在是厭這個身體。
及至於老
六根衰敗
動不自由
是名老苦
常常也會想：年輕時多好，到老來就是這樣。不只是讓人看起來這樣，自己也會對自己的身體等等，何況又病呢？
若是病，不一定老才會病，不論是少年、中年，這個病沒有定在老人的身上。當然，老來病這是很正常，病臥床席，這種躺在床上像在地獄，「一人亦滿，多人亦滿」。去醫院看看，每一位病人都說：「我最辛苦，我，醫師應該要先來看我。」這種的病痛是苦不堪，各人有各人不同的病痛，不同的痛苦。所以說來，病卧床席又是悲苦離散，這都很苦。
老不必皆病
病不必老
然病與老相緣
一旦四大不調
變異乖適
是名病苦
到病得沒辦法時，那就是要死了。人生，再怎麼樣的病、再苦，也說：「你要救我！」再怎麼樣要動大刀、剖腸肚、切腸胃，也甘願。為了什麼？為了要活下去，不想死。
所以說，死是一件最悲哀，為什麼悲哀呢？離開了這個身體，離開了我們最愛的人，離開了我們一生，打拚的一切一切。所以這種離散之悲，苦不堪！
老邁多病逼迫
四大不調終究分離
業報既盡
一切由不得不棄捐
恆情視之
最為悲痛
是名死苦
所以「自有生以後」。開始出下來，從胎獄之後，「各有其才力技能」，大家生下來之後，慢慢長大就去學，學功夫，或者是讀書，知識很高，很有才華，很有力量，很有技藝。但是大限一來，命盡了，又是如何呢？所以「大限一至命盡，忽歸烏有」，也是沒了。想想看，人生苦不苦呢？，
佛，諸佛菩薩來人間，就是為了度眾生，能夠脫離生、老、病、死，這個過程中的憂悲苦惱。我們既然來生，在這輩子，我們來生又是要如何呢？我們不知道。不過，得了佛法之後，這些道理，從諸佛菩薩的典範中，我們看到了，在這人間的苦難中，我們體會到了，所以我們能用心，沐浴在這個法流之中。
人生不論多麼的惡濁，法譬如水，能夠讓我們沐浴在法流中，能夠瞭解五濁惡世的人間，來到人間，這麼多的煩惱見解的濁氣，我們要如何來將它清除？有一個方向，那就是菩薩道。
各位菩薩，用心！向著我們菩薩的方向走，步步踏實，這樣就對了。所以一切全都在行蘊中，由不得自己；唯有心，是我們自己要好好用心，戒慎虔誠，穩定好我們的心，我們能把握一念，就是永恆的人生。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Realize the Suffering of the Four States
(覺四相苦恆持正念)
Date:June.11. 2015
“People’s desires are never satisfied. They seek to attain what they do not have and worry about losing what they already possess. Kept in our hearts, this is worry. Expressed outwardly, it is sorrow. Our bodies and minds cannot be at ease. This is what we call distress.”
Life is suffering! The Buddha expounded the Dharma with the goal of helping everyone understand that the source of our suffering is that we never feel satisfied. So, we keep pursuing “what we do not have” until we can attain it. Even if we were to attain what we wish, we would remain afflicted because we would worry about losing it. Worries about gain and loss are all afflictions. If we have these afflictions in our hearts and never verbally express them, they become “worries” that remain on our minds. We sometimes express these worries by crying, which is “sorrow”. Whether we keep afflictions in our hearts or express them outwardly, our body and mind cannot feel at ease. This is what we call “distress”.
So many people suffer for so many different reasons. This makes us unenlightened beings. But many of these things are beyond our control. For instance, in China, we encountered an elderly couple. The wife was already 90 years old, and in a few days, the husband was to celebrate his 86th birthday. The two of them were dependent on each other. Living in such a remote area, going to other places was very inconvenient.
For many days they had been counting down the time until the Tzu Chi volunteers would arrive. They had been counting the days in anticipation. Finally, the day came. The old couple wore the cotton-padded coats given to them by Tzu Chi and walked together to the entrance of the village. They waited there for the familiar figures [of the Tzu Chi volunteers] to appear in front of them. It was still dark and freezing cold when the couple went to the entrance of the village. Eventually, they saw the familiar blue and white uniforms appear.
They were so happy, as if their families had come home to visit them. They quickly led the volunteers to their house. Once there, our Bodhisattva-volunteers treated it as if returning to their own home and quickly tidied up everything. The elderly couple was very happy. The wife said, “I have been waiting for you, and now finally, you have returned.” The volunteers gave the husband new clothing and helped him to put it on. In a few days, “it will be my 86th birthday, and I want to wear new clothes, so I will wait a few days before wearing them.”
The wife saw that these clothes fit him very well and said, “This is great. In your entire life, you’ve never worn anything this nice.” The husband said, “It is good to live a long life. If you live long enough, good things eventually happen.” It sounded like the couple were very optimistic, but seeing that they were so old and frail, that scene was also very bittersweet. Another care recipient was an old man who was over 70 years old and still working very hard.
Actually, before the 1960s, he had graduated from college. He had moved away to the city for school.
After graduating, he got married and had kids.He had two mentally disabled children.They could not talk and could only make cow-like noises all day.They were unable to tell right from wrong, follow directions or speak.They could not manage their most basic needs.
After the birth of the second child, his wife saw that there was no hope for them.So, while the children wren still young, she left the family.
This man stayed and cared for these two children.
Looking back on this old man’s life, when he was still a college student in the 1960s, how could he know his life would end up like this?
Was he suffering?Very much so.But things were beyond his control.So, as Buddhist practitioners, we need to learn to always be vigilant so that we can create blessings for our future, to benefit ourselves and the world.
In the Philippines, because of Typhoon Haiyan, these cities were, in such a short time, completely devastated.Tzu Chi volunteers gathered together there to transport supplies and establish communication, they were constantly resting back and forth.Yet they had no worries, sorrow, suffering or afflictions.Everyone was very happy to do this work.
Bodhisattvas must clearly understand principles.
Even when they go to places of great suffering to give of themselves, they are very willing and happy to do this.This allows their wisdom-life to grow and increases their experience of the Buddha-Dharma.
This is how Bodhisattvas practice in this world.
After we understand what the Buddha taught, when we see others suffer, we know that if we can give to them, that is truly our blessing.When we witness suffering, we recognize our blessings and continue to create more blessings.
This is because, with “great loving-kindness and compassion,” we are “never indolent or tired”.
All Buddhas and Bodhisattvas come to the world with this “great loving-kindness and compassion” so they are “never indolent or tired”.“[The Buddha] always seeks to do good deeds to benefit all and thus is born in the decaying, burning house of the Three Realms”.
This is the vow of all Buddhas and Bodhisattvas; they are willing to come to this world.Take the Philippines for example.All the Bodhisattva [-volunteers] who went there knew that, after being hit by a major disaster, life there would be very inconvenient.There was no water, no electricity.There was debris everywhere, and everything was in chaos.They were willing to sleep on the ground, to be bitten by mosquitoes and soaked by the rain.They were willing to stay there and endure the suffering along with the survivors.They have the heart of Buddhas and Bodhisattvas who are willing to go into places like the burning house or like hell and give to help the living beings there.
All Buddhas and Bodhisattvas are willing to enter the decaying, burning house of the Three Realms.
This is because they have “great loving-kindness and compassion,” and are “never indolent or tired”.They “always seek out good deeds to benefit all”.
The sutra passage goes on to state, “[He comes] to deliver sentient beings from birth, aging, illness, death, worry, sorrow, suffering and afflictions, all the dark coverings of ignorance and the fires of the Three Poisons and teach them to attain.
Anuttara-samyak-sambodhi.”
Sentient begins are suffering!They experience birth, aging, illness, death, worry, sorrow, suffering and affliction.No matter how rich you are, how famous you are or how high your status is, in the end, you will still experience illness and death, aging and illness and death.
So, Buddhas and Bodhisattvas come to the world for the sake of teaching sentient beings so we can understand what to do in life.Since we bring karmic causes and effects with us, what kind of attitude should we have while facing things in the present?
From this moment on, what kind of mindset should we have so that we will cautiously accumulate [karmic causes] for our future lifetimes?This is what the Buddha came to teach.
He hoped [to save us] form the shore of suffering by using various methods to deliver us to the shore of noble beings.He had to use different methods to help us reach the other shore.
Anuttara-samyak-sambodhi is supreme, universal and prefect enlightenment.He taught deluded sentient beings to attain great awakening and great realizations to transcend the state of unenlightened beings and reach the state of noble beings.This is very difficult work.
So, all Buddhas and Bodhisattvas continually enter the burning house of the Three Realms to share the suffering of sentient beings. This is how they teach.
“[He came] to deliver sentient beings from birth, aging, illness, death, worry, sorrow, suffering and affliction. We are constantly cycling through the four states of birth, aging, illness and death. We are born from the prison of the womb, we age until we grow weary and decrepit, illness confines us to our beds, and death brings the sorrow of parting. From the time we are born, we each have our talents and abilities. When our time comes and our life is over, it all suddenly returns to nothingness.”
Birth, aging, illness and death are suffering. How do they come about? The four states of birth, aging, illness and death are in constant motion and will never stop. This is continuous process. Birth, aging, illness and death are a series of infinitesimal changes. These infinitesimal changes are beyond our control and time continues to pass like this. Before we were born into this world, where were we? We have karmic affinities with our parents, so when our mother and father came together and their sperm and egg united, we began to slowly take shape in the womb. Over a period of many months, we remained inside the prison of the womb. Being curled up inside such a small space is truly suffering.
Even after the Six Roots and Six Consciousnesses had formed had formed, we still remained in the prison of the womb, all the way until we were born. At that time, the entire family will be very happy. But the baby just cries. This is because, in that moment of birth, our naked body was exposed to the air for the first time, so we felt excruciating pain. The pain stimulated and shocked us, so we began crying. We opened up our mouth and our throats, then this cry came out. The first sound we make is a cry of suffering. Once we open our throats wide, we never stop eating to satisfy the cravings of our mouth and never stop making sounds and creating the karma of speech. We say false things and stir up conflicts. These are the four types of karma of speech, gossip, harsh speech, lies and flattery. After being born and making our first sound, we opened up our mouth to eat. This goes on for the rest of our lives. After suffering in the prison of the womb, when we are born we bring this body for creating karma with us. If the first thing we do is cry from suffering, what is there worth pursuing in this kind of life?
“After we are reborn into a new life, we are without the wisdom to know our past life. We cannot remember it and the good and evil karmic seeds we created are all buried under a covering of ignorance, so we are unaware of them. For a long time we have followed karma to be born, and faced suffering and afflictions. This is the suffering of birth.”
Our ever-changing and unstable life began in the prison of the womb. From that point on, we were destined to age. By the time we reach our old age, we will have created karma for an entire lifetime. We create karma into our old age. However, not everybody lives to be old. Still, by the time we reach our old age, from the moment we are born to the moment [we die], with our mouths, we have consumed so any lives and created so much bad karma. So much has happened by the time we are old, we begin to grow “weary”. Why is our body so different when compared to the body of a young person? Young people have smooth and delicate skin. When we reach old age, our entire face is wrinkled, and our body is bent over. The way we walk is different from the way young people walk. Young people’s steps are so light and grateful. [They] walk so beautifully. The elderly find it hard to take each step. Even when the path is flat and smooth, our unsteady steps can take us off course.
Think about it. In our old age, our body is completely different. “We age until we grow weary and decrepit”. Like an old bell, our body becomes hunched over. This is why we become weary of our body.
“As we age and grow old, our Six Sense Organs deteriorate. We can no longer move freely. This is the suffering of aging”.
I often think, “It was so nice to be young. Now in my old age, this is how things are.” it is not just how others see us, but also how we feel within our body, etc. moreover, we may become ill. We do not need to be old to fall ill. We might be young or middle-aged. Illness does not only happen to the elderly. Of course, falling ill in our old age is normal. Illness confines us to beds, which feels like being in the hell where. “One person fills it, as will many.”
If we visit the hospital, every patient will say, “I am suffering most. The doctor should treat me first.” Suffering from illness is unbearable. Everyone experiences different illnesses. And different pains. Generally speaking, being bed-ridden and apart from other people is great suffering.
Not all who get old fall ill, and not all who fall ill are old, but illness and aging are connected to each other. Once the body’s four elements are not in balance, the body changes and malfunctions. This is the suffering of illness.
When we are so ill that nothing can be done, we will die. In life, no matter how much people are suffering from their illness, they will say, “Please save me, even if it requires major surgery and opening up their stomachs and intestines. Why is that? Because they want to keep living. They do not want to die.
So, death is considered most tragic and painful. Why is it tragic and painful? Because we will leave this body, leave our loved ones and leave everything we have been fighting for in life. The suffering of parting of parting is truly unbearable.
Old age and illness are oppressive, and once the four elements are not in balance, they will eventually disperse. Once the karma for this life has been exhausted, we have no control and pass away. For those who have always cared, seeing this is the most tragic and painful thing. This is the suffering of death.
“From the time we are born,” means after we were born from the prison of the womb, “we each have our talents and abilities.” After we were born, eventually we went to school to master skills. Perhaps we study to gain a lot of knowledge and develop our talents. We may have great potential and be very skilled. But one day, our life will end. Then what? “When our time comes and our life is over, it all suddenly returns to nothingness.” Everything disappears. Think about it, isn’t life suffering? All Buddhas and Bodhisattvas come to the world for the sake of delivering sentient beings so they can transcend birth, aging, illness and death and the worry, sorrow, suffering and afflictions that they develop. We have been born into this lifetime and are living this life, but what will happen in our next lifetime? We do not know. However, after learning the Buddha-Dharma, we realize principles from the examples Buddhas and Bodhisattvas have set for us. From the suffering in this world, we comprehend these principles. So, we will be mindful and immerse ourselves in the stream of Dharma.
No matter how turbid or defiled life can be, the Dharma is like water. We can bathe in the stream of the Dharma and thus understand the evil world of Five Turbidities. In this world, there are so many impurities from our afflictions and perspectives. How can we get rid of them? There is one method, to practice the Bodhisattva-path.
Dear Bodhisattvas, we must be mindful. As we head down the Bodhisattva-path, we must walk steadily; that is the right thing to do. Everything in the world undergoes infinitesimal changes, which are beyond our control. The only thing we can do is to be mindful. With discipline and reverence we can stabilize our minds. If we can hold on to our aspiration, it will last forever. 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）
⊙「人之欲望，恆不滿足，未得求得，既得患失。存於內為憂，行於外為悲，身心不自在，是名為苦惱。」
⊙「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅。」《法華經譬喻品第三》
⊙「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」《法華經譬喻品第三》
⊙為度眾生生老病死、憂悲苦惱：生老病死四相，遷流不住，生處胎獄，老厭龍鍾，病臥床席，死悲離散。自有生以後，各有其才力技能，大限一至命盡，忽歸烏有。
⊙轉生以後，以無夙命之智不能憶知，而其所造善惡業之種子，悉埋沒於無明覆障之中不自知覺，長此隨業受生，受諸苦惱，是名生苦。
⊙及至於老，六根衰敗，動不自由，是名老苦。
⊙老不必皆病，病不必老，然病與老相緣，一旦四大不調，變異乖適，是名病苦。
⊙老邁多病逼迫，四大不調終究分離，業報既盡，一切由不得不棄捐，恆情視之，最為悲痛，是名死苦。
【證嚴上人開示】
「人之欲望，恆不滿足，未得求得，既得患失。存於內為憂，行於外為悲，身心不自在，是名為苦惱。」
人之欲望
恆不滿足
未得求得
既得患失
存於內為憂
行於外為悲
身心不自在
是名為苦惱
人生苦啊！佛陀的說法，目標就是要讓大家瞭解，人生苦的來源，那就是因為不滿足。所以「未得」，一直求，求能夠得到；既然若是得了，也很很煩惱，煩惱會失去。這種患得患失，全都是叫做煩惱。
這個煩惱若是在內心，沒有說出來的話，叫做「憂」，憂愁在內心；表達出來，哭，啼啼哭哭，這叫做「悲」。不論煩惱放在心裡，或者表現在外面，這都是在身與在心，都是不自在，這叫做「苦惱」。多少人，是為了多少的事在苦，這叫做凡夫，是凡夫，不過，有很多是由不得自己。
就像大陸，所看到的有一對的老夫妻，太太是九十歲了，老先生再幾天，就要過八十六歲的生日了，二個人相依為命，住在那個偏僻的鄉下，出入不方便。很多天前就一直在數日子，有慈濟人要來，就這樣一直算，屈指頭，等待日子。
終於等到這一天了，兩夫妻就穿著這樣，慈濟曾給他們的棉襖，這樣相牽著到村子口的外面，在那裡就是等，等著很熟悉的身影，能出現在他們眼前。一大早天未亮，風霜雪凍，兩個人走到村子口去，終於看到了，很熟悉，「藍天白雲」這個身影出現了，歡喜啊！就像看到他們在外地的子孫，回來一樣，趕緊帶回家裡去。回到家，我們人間菩薩，像回到家一樣，趕緊將東西收一收。老人很歡喜，老太太就說：「一直等，就是等到你們回來了。」
慈濟人趕緊再將新衣服，為他穿起來：「這再過幾天，就是我八十六歲生日，要穿的新衣。」要等待再幾天後，生日這一天要穿的衣服。老太太看到先生這樣，衣服穿起來很合身，「很好，很好，你一輩子還不曾，穿過這麼漂亮的衣服。」老先生就再說：「人活久很好，活久總也會等到好事來。」像這樣，實在A是聽起來好像很樂觀，看到這兩個老夫妻，那種的年老將要凋零，那個境界，真的讓人看了也心很酸。
還有，另外一戶是一位老先生，七十多歲了，很辛苦。其實他在六零年代之前，大學畢業。從深山到都市去讀書，讀到大學，後來結婚、生子，連續生兩個孩子低能，都不會說話，整天唉唉叫叫，像牛的叫聲一樣，整天的時間不會分是與非，不會聽話，不會講話，連自己的生活都辦法自理。
從這二個孩子生下來之後，他的太太看到這兩個孩子，沒有希望，從孩子幼小，她就離家出走了。這個父親，就是守著這個家庭，守著這兩個孩子。
看看這個老人過去的人生，在那六十年代時的大學生，怎麼會知道人生變化就是這樣？苦不苦？很苦！由不得自己。
所以我們學佛，我們就要學得謹慎在現在，我們才能真正為未來造福，為自己造福，為人間造福。
菲律賓因為「海燕」颱風，瞬間這樣讓它那個城市，完全是破碎了，慈濟人會合在那個地方，為了物資、為了很多的聯絡，來來回回跑，沒有憂悲苦惱，大家做得皆大歡喜。菩薩就是要明白道理，哪怕進入最苦難中去付出，都是很甘願、很歡喜。增加了我們的慧命，增加了對佛法的體會，這就是菩薩在人間歷練，瞭解了佛陀所說的教法。
看到別人的苦，是我們能去付出，真的是福。見苦知福，就是再造福，不斷造福，這叫做「大慈大悲，常無懈倦」。
諸佛菩薩來人間，就是抱著這分「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅」。這是他們的願望，諸佛菩薩的願望，願意來這個人間。
大慈大悲
常無懈倦
恆求善事
利益一切
而生三界
朽故火宅
《法華經譬喻品第三》
就像菲律賓那塊土地，就是有這麼多菩薩，明知那個地方就是，已經受了大災難過後，生活很不方便，沒、水沒電，在那個廢墟，一片混亂的地方，甘願在那裡睡地上，被蚊子叮、雨水泡，甘願在那個地方，與那些苦難人共甘苦。這就是諸佛菩薩的心，甘願入那個，如火宅、地獄中一樣，他們甘願進到那個地方去付出。這就是(學習)諸佛菩薩，他們願入三界朽故火宅，就是因為他們「大慈大悲，常無懈倦，恆求善事，利益一切」。
下面經文，再這樣說「為度眾生生老病死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提。」
為度眾生生老病死
憂悲苦惱
愚癡闇蔽三毒之火
教化令得阿耨多羅
三藐三菩提
《法華經譬喻品第三》
眾生苦！這種生、老、病、死。這種憂悲苦惱，人生再怎樣的富有，名利、地位很高，還是一樣，到頭來還是病死，老、病、死，所以佛陀，諸佛菩薩來人間，就是為要教化我們眾生，能夠知道人生要如何做。既然帶來的因、結來的果，要用什麼態度來處理現在呢？我們現在開始，要用什麼樣的心態，謹慎來累積，我們這輩子的未來生呢？這就是佛陀來人間為我們教育，希望我們能，從苦難中的凡夫此岸，用方法將我們，度到聖人的彼岸去，這就是用方法，讓我們能夠到彼岸。
「阿耨多羅三藐三菩提」，就是無上正等正覺。將愚癡的眾生，要教育到大覺大悟，能夠脫離凡夫的心，到聖人的境地，多麼辛苦！所以諸佛菩薩不斷，要入三界如火宅，與眾生共甘苦，這樣來教化。
為度眾生生老病死
憂悲苦惱：
生老病死四相
遷流不住
生處胎獄
老厭龍鍾
病臥床席
死悲離散
自有生以後
各有其才力技能
大限一至命盡
忽歸烏有
生老病死很苦！如何苦？這生、老、病、死之四相，它是遷流不住，是不斷不斷地過，生老病死就是行蘊，在行蘊中由不得我們自己，時間這樣就是一直過去了。
所以開始，沒有我們之前，到底我們在哪裡呢？和這對父母有緣，這對父母結合，父精母血，我們在胎獄裡面，慢慢、慢慢成形，在幾個月的時間裡，就在胎獄中，這樣縮在那，一點點的空間裡面。真的是很辛苦，六根、六識完成了，還是在胎獄中，一直到了生下來，生了，那時候，家裡的人很歡喜，不過他就是哭。因為生出來剎那間，全身赤裸，痛徹骨髓，痛的刺激，這樣哭出來；張開嘴，喉嚨就整個打開，聲音出來，聲音也開始，這樣第一聲就是叫苦。
喉嚨開得大大的，這輩子口欲不斷吞食，這輩子的口業不斷發聲音，錯誤的語言，搬弄是非。口有四種的口業：兩舌、惡口、妄言、綺語。從出生下來的第一聲開始，張開了他的口，開始就是要吃，一直到一輩子。
這種處胎獄的辛苦，出生時是帶著這個，開始要造業的身體到來，第一個動作就是叫苦，這種的人生，有什麼好追求呢？
轉生以後
以無夙命之智
不能憶知
而其所造
善惡業之種子
悉埋沒於
無明覆障之中
不自知覺
長此隨業受生
受諸苦惱
是名生苦
所以這種遷流不住的人生，從胎獄開始，從此就注定了，注定在老。老來的時候，一輩子造業、造業，造業到終歸還是老。可是人人不一定能活到老，不過，到老來這段時間，從生的過程中，能到老來這段時間，你們知道，我們已經這張嘴，吞食了多少的生命，造了多少的惡業？
已經到了老來的時候，「厭」就開始，這個身體與年輕人比起來，怎麼會差那麼多？年輕人的皮膚光滑，皮膚細嫩，老來時，你看，整個臉都皺了，身體就彎下去了，走路和年輕人比起來不同了。年輕人這樣輕盈、婀娜多姿，多麼好看。老人就是這樣舉步難行，明明平坦的路好走，卻是腳步不穩了，就會跛了。
想想看，老來的形體完全不同了，所以「老厭龍鍾」，就像一座鐘一樣，身體就這樣彎，這實在是厭這個身體。
及至於老
六根衰敗
動不自由
是名老苦
常常也會想：年輕時多好，到老來就是這樣。不只是讓人看起來這樣，自己也會對自己的身體等等，何況又病呢？
若是病，不一定老才會病，不論是少年、中年，這個病沒有定在老人的身上。當然，老來病這是很正常，病臥床席，這種躺在床上像在地獄，「一人亦滿，多人亦滿」。去醫院看看，每一位病人都說：「我最辛苦，我，醫師應該要先來看我。」這種的病痛是苦不堪，各人有各人不同的病痛，不同的痛苦。所以說來，病卧床席又是悲苦離散，這都很苦。
老不必皆病
病不必老
然病與老相緣
一旦四大不調
變異乖適
是名病苦
到病得沒辦法時，那就是要死了。人生，再怎麼樣的病、再苦，也說：「你要救我！」再怎麼樣要動大刀、剖腸肚、切腸胃，也甘願。為了什麼？為了要活下去，不想死。
所以說，死是一件最悲哀，為什麼悲哀呢？離開了這個身體，離開了我們最愛的人，離開了我們一生，打拚的一切一切。所以這種離散之悲，苦不堪！
老邁多病逼迫
四大不調終究分離
業報既盡
一切由不得不棄捐
恆情視之
最為悲痛
是名死苦
所以「自有生以後」。開始出下來，從胎獄之後，「各有其才力技能」，大家生下來之後，慢慢長大就去學，學功夫，或者是讀書，知識很高，很有才華，很有力量，很有技藝。但是大限一來，命盡了，又是如何呢？所以「大限一至命盡，忽歸烏有」，也是沒了。想想看，人生苦不苦呢？，
佛，諸佛菩薩來人間，就是為了度眾生，能夠脫離生、老、病、死，這個過程中的憂悲苦惱。我們既然來生，在這輩子，我們來生又是要如何呢？我們不知道。不過，得了佛法之後，這些道理，從諸佛菩薩的典範中，我們看到了，在這人間的苦難中，我們體會到了，所以我們能用心，沐浴在這個法流之中。
人生不論多麼的惡濁，法譬如水，能夠讓我們沐浴在法流中，能夠瞭解五濁惡世的人間，來到人間，這麼多的煩惱見解的濁氣，我們要如何來將它清除？有一個方向，那就是菩薩道。
各位菩薩，用心！向著我們菩薩的方向走，步步踏實，這樣就對了。所以一切全都在行蘊中，由不得自己；唯有心，是我們自己要好好用心，戒慎虔誠，穩定好我們的心，我們能把握一念，就是永恆的人生。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Realize the Suffering of the Four States
(覺四相苦恆持正念)
Date:June.11. 2015
“People’s desires are never satisfied. They seek to attain what they do not have and worry about losing what they already possess. Kept in our hearts, this is worry. Expressed outwardly, it is sorrow. Our bodies and minds cannot be at ease. This is what we call distress.”
Life is suffering! The Buddha expounded the Dharma with the goal of helping everyone understand that the source of our suffering is that we never feel satisfied. So, we keep pursuing “what we do not have” until we can attain it. Even if we were to attain what we wish, we would remain afflicted because we would worry about losing it. Worries about gain and loss are all afflictions. If we have these afflictions in our hearts and never verbally express them, they become “worries” that remain on our minds. We sometimes express these worries by crying, which is “sorrow”. Whether we keep afflictions in our hearts or express them outwardly, our body and mind cannot feel at ease. This is what we call “distress”.
So many people suffer for so many different reasons. This makes us unenlightened beings. But many of these things are beyond our control. For instance, in China, we encountered an elderly couple. The wife was already 90 years old, and in a few days, the husband was to celebrate his 86th birthday. The two of them were dependent on each other. Living in such a remote area, going to other places was very inconvenient.
For many days they had been counting down the time until the Tzu Chi volunteers would arrive. They had been counting the days in anticipation. Finally, the day came. The old couple wore the cotton-padded coats given to them by Tzu Chi and walked together to the entrance of the village. They waited there for the familiar figures [of the Tzu Chi volunteers] to appear in front of them. It was still dark and freezing cold when the couple went to the entrance of the village. Eventually, they saw the familiar blue and white uniforms appear.
They were so happy, as if their families had come home to visit them. They quickly led the volunteers to their house. Once there, our Bodhisattva-volunteers treated it as if returning to their own home and quickly tidied up everything. The elderly couple was very happy. The wife said, “I have been waiting for you, and now finally, you have returned.” The volunteers gave the husband new clothing and helped him to put it on. In a few days, “it will be my 86th birthday, and I want to wear new clothes, so I will wait a few days before wearing them.”
The wife saw that these clothes fit him very well and said, “This is great. In your entire life, you’ve never worn anything this nice.” The husband said, “It is good to live a long life. If you live long enough, good things eventually happen.” It sounded like the couple were very optimistic, but seeing that they were so old and frail, that scene was also very bittersweet. Another care recipient was an old man who was over 70 years old and still working very hard.
Actually, before the 1960s, he had graduated from college. He had moved away to the city for school.
After graduating, he got married and had kids.He had two mentally disabled children.They could not talk and could only make cow-like noises all day.They were unable to tell right from wrong, follow directions or speak.They could not manage their most basic needs.
After the birth of the second child, his wife saw that there was no hope for them.So, while the children wren still young, she left the family.
This man stayed and cared for these two children.
Looking back on this old man’s life, when he was still a college student in the 1960s, how could he know his life would end up like this?
Was he suffering?Very much so.But things were beyond his control.So, as Buddhist practitioners, we need to learn to always be vigilant so that we can create blessings for our future, to benefit ourselves and the world.
In the Philippines, because of Typhoon Haiyan, these cities were, in such a short time, completely devastated.Tzu Chi volunteers gathered together there to transport supplies and establish communication, they were constantly resting back and forth.Yet they had no worries, sorrow, suffering or afflictions.Everyone was very happy to do this work.
Bodhisattvas must clearly understand principles.
Even when they go to places of great suffering to give of themselves, they are very willing and happy to do this.This allows their wisdom-life to grow and increases their experience of the Buddha-Dharma.
This is how Bodhisattvas practice in this world.
After we understand what the Buddha taught, when we see others suffer, we know that if we can give to them, that is truly our blessing.When we witness suffering, we recognize our blessings and continue to create more blessings.
This is because, with “great loving-kindness and compassion,” we are “never indolent or tired”.
All Buddhas and Bodhisattvas come to the world with this “great loving-kindness and compassion” so they are “never indolent or tired”.“[The Buddha] always seeks to do good deeds to benefit all and thus is born in the decaying, burning house of the Three Realms”.
This is the vow of all Buddhas and Bodhisattvas; they are willing to come to this world.Take the Philippines for example.All the Bodhisattva [-volunteers] who went there knew that, after being hit by a major disaster, life there would be very inconvenient.There was no water, no electricity.There was debris everywhere, and everything was in chaos.They were willing to sleep on the ground, to be bitten by mosquitoes and soaked by the rain.They were willing to stay there and endure the suffering along with the survivors.They have the heart of Buddhas and Bodhisattvas who are willing to go into places like the burning house or like hell and give to help the living beings there.
All Buddhas and Bodhisattvas are willing to enter the decaying, burning house of the Three Realms.
This is because they have “great loving-kindness and compassion,” and are “never indolent or tired”.They “always seek out good deeds to benefit all”.
The sutra passage goes on to state, “[He comes] to deliver sentient beings from birth, aging, illness, death, worry, sorrow, suffering and afflictions, all the dark coverings of ignorance and the fires of the Three Poisons and teach them to attain.
Anuttara-samyak-sambodhi.”
Sentient begins are suffering!They experience birth, aging, illness, death, worry, sorrow, suffering and affliction.No matter how rich you are, how famous you are or how high your status is, in the end, you will still experience illness and death, aging and illness and death.
So, Buddhas and Bodhisattvas come to the world for the sake of teaching sentient beings so we can understand what to do in life.Since we bring karmic causes and effects with us, what kind of attitude should we have while facing things in the present?
From this moment on, what kind of mindset should we have so that we will cautiously accumulate [karmic causes] for our future lifetimes?This is what the Buddha came to teach.
He hoped [to save us] form the shore of suffering by using various methods to deliver us to the shore of noble beings.He had to use different methods to help us reach the other shore.
Anuttara-samyak-sambodhi is supreme, universal and prefect enlightenment.He taught deluded sentient beings to attain great awakening and great realizations to transcend the state of unenlightened beings and reach the state of noble beings.This is very difficult work.
So, all Buddhas and Bodhisattvas continually enter the burning house of the Three Realms to share the suffering of sentient beings. This is how they teach.
“[He came] to deliver sentient beings from birth, aging, illness, death, worry, sorrow, suffering and affliction. We are constantly cycling through the four states of birth, aging, illness and death. We are born from the prison of the womb, we age until we grow weary and decrepit, illness confines us to our beds, and death brings the sorrow of parting. From the time we are born, we each have our talents and abilities. When our time comes and our life is over, it all suddenly returns to nothingness.”
Birth, aging, illness and death are suffering. How do they come about? The four states of birth, aging, illness and death are in constant motion and will never stop. This is continuous process. Birth, aging, illness and death are a series of infinitesimal changes. These infinitesimal changes are beyond our control and time continues to pass like this. Before we were born into this world, where were we? We have karmic affinities with our parents, so when our mother and father came together and their sperm and egg united, we began to slowly take shape in the womb. Over a period of many months, we remained inside the prison of the womb. Being curled up inside such a small space is truly suffering.
Even after the Six Roots and Six Consciousnesses had formed had formed, we still remained in the prison of the womb, all the way until we were born. At that time, the entire family will be very happy. But the baby just cries. This is because, in that moment of birth, our naked body was exposed to the air for the first time, so we felt excruciating pain. The pain stimulated and shocked us, so we began crying. We opened up our mouth and our throats, then this cry came out. The first sound we make is a cry of suffering. Once we open our throats wide, we never stop eating to satisfy the cravings of our mouth and never stop making sounds and creating the karma of speech. We say false things and stir up conflicts. These are the four types of karma of speech, gossip, harsh speech, lies and flattery. After being born and making our first sound, we opened up our mouth to eat. This goes on for the rest of our lives. After suffering in the prison of the womb, when we are born we bring this body for creating karma with us. If the first thing we do is cry from suffering, what is there worth pursuing in this kind of life?
“After we are reborn into a new life, we are without the wisdom to know our past life. We cannot remember it and the good and evil karmic seeds we created are all buried under a covering of ignorance, so we are unaware of them. For a long time we have followed karma to be born, and faced suffering and afflictions. This is the suffering of birth.”
Our ever-changing and unstable life began in the prison of the womb. From that point on, we were destined to age. By the time we reach our old age, we will have created karma for an entire lifetime. We create karma into our old age. However, not everybody lives to be old. Still, by the time we reach our old age, from the moment we are born to the moment [we die], with our mouths, we have consumed so any lives and created so much bad karma. So much has happened by the time we are old, we begin to grow “weary”. Why is our body so different when compared to the body of a young person? Young people have smooth and delicate skin. When we reach old age, our entire face is wrinkled, and our body is bent over. The way we walk is different from the way young people walk. Young people’s steps are so light and grateful. [They] walk so beautifully. The elderly find it hard to take each step. Even when the path is flat and smooth, our unsteady steps can take us off course.
Think about it. In our old age, our body is completely different. “We age until we grow weary and decrepit”. Like an old bell, our body becomes hunched over. This is why we become weary of our body.
“As we age and grow old, our Six Sense Organs deteriorate. We can no longer move freely. This is the suffering of aging”.
I often think, “It was so nice to be young. Now in my old age, this is how things are.” it is not just how others see us, but also how we feel within our body, etc. moreover, we may become ill. We do not need to be old to fall ill. We might be young or middle-aged. Illness does not only happen to the elderly. Of course, falling ill in our old age is normal. Illness confines us to beds, which feels like being in the hell where. “One person fills it, as will many.”
If we visit the hospital, every patient will say, “I am suffering most. The doctor should treat me first.” Suffering from illness is unbearable. Everyone experiences different illnesses. And different pains. Generally speaking, being bed-ridden and apart from other people is great suffering.
Not all who get old fall ill, and not all who fall ill are old, but illness and aging are connected to each other. Once the body’s four elements are not in balance, the body changes and malfunctions. This is the suffering of illness.
When we are so ill that nothing can be done, we will die. In life, no matter how much people are suffering from their illness, they will say, “Please save me, even if it requires major surgery and opening up their stomachs and intestines. Why is that? Because they want to keep living. They do not want to die.
So, death is considered most tragic and painful. Why is it tragic and painful? Because we will leave this body, leave our loved ones and leave everything we have been fighting for in life. The suffering of parting of parting is truly unbearable.
Old age and illness are oppressive, and once the four elements are not in balance, they will eventually disperse. Once the karma for this life has been exhausted, we have no control and pass away. For those who have always cared, seeing this is the most tragic and painful thing. This is the suffering of death.
“From the time we are born,” means after we were born from the prison of the womb, “we each have our talents and abilities.” After we were born, eventually we went to school to master skills. Perhaps we study to gain a lot of knowledge and develop our talents. We may have great potential and be very skilled. But one day, our life will end. Then what? “When our time comes and our life is over, it all suddenly returns to nothingness.” Everything disappears. Think about it, isn’t life suffering? All Buddhas and Bodhisattvas come to the world for the sake of delivering sentient beings so they can transcend birth, aging, illness and death and the worry, sorrow, suffering and afflictions that they develop. We have been born into this lifetime and are living this life, but what will happen in our next lifetime? We do not know. However, after learning the Buddha-Dharma, we realize principles from the examples Buddhas and Bodhisattvas have set for us. From the suffering in this world, we comprehend these principles. So, we will be mindful and immerse ourselves in the stream of Dharma.
No matter how turbid or defiled life can be, the Dharma is like water. We can bathe in the stream of the Dharma and thus understand the evil world of Five Turbidities. In this world, there are so many impurities from our afflictions and perspectives. How can we get rid of them? There is one method, to practice the Bodhisattva-path.
Dear Bodhisattvas, we must be mindful. As we head down the Bodhisattva-path, we must walk steadily; that is the right thing to do. Everything in the world undergoes infinitesimal changes, which are beyond our control. The only thing we can do is to be mindful. With discipline and reverence we can stabilize our minds. If we can hold on to our aspiration, it will last forever. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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