20150615《靜思妙蓮華》現受眾苦淨心得離(第587集)
（法華經•譬喻品第三）
⊙「慈悲是為施化之本，不忍是為五道眾生，大慈悲無悔無怨尤，大喜捨無憂無著求。」
⊙「見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦。」《法華經譬喻品第三》
⊙「合上所見之火，從四面起，五欲如刀蜜，財利如浮雲。」
⊙眾生癡闇貪求，無晝無夜，五濁八苦之火，日夜燒煮，故云受種種苦。
⊙貪求：求不得苦，地獄人天，五陰熾盛。
⊙愛別離，欲合而離；怨憎會，冤家相會。
⊙五欲財利：指色，聲，香、味，觸五欲之樂，以非財利不能滿此樂故。
⊙凡夫誤以謀五欲之樂，為謀求欲樂，故有貪著。貪著不得故，刻意追求，強求不得故苦。
⊙人之妄心啟動身心所求，與受之事物不盡心意，或稍久即厭以為苦，心念喜新汰舊，其實仍為苦事，而妄心立即以為可樂。
⊙人身無常，眾苦之藪。而此相代之苦事，亦無不從辛苦追求得來，是於所受各苦之中更增一苦，故曰現受眾苦。
【證嚴上人開示】
「慈悲是為施化之本，不忍是為五道眾生，大慈悲無悔無怨尤，大喜捨無憂無著求。」
慈悲是為施化之本
不忍是為五道眾生
大慈悲
無悔無怨尤
大喜捨
無憂無著求
也就是希望我們大家修行，就是要啟發我們的慈悲心。
諸佛菩薩就是因為大慈悲心，所以不忍眾生受苦難，所以要來救度眾生。救度眾生在五道中，這是以慈悲、忍辱為根本。有慈悲心就能夠施，布施，教化一切眾生，有了忍辱力，才能堪得在五道，這個惡世中來來回回，廣度眾生「大慈悲無悔」。對這條菩薩道路「無怨尤」，這樣去付出，這樣為五道眾生來回不休息，一點都沒有怨尤。
「大喜捨無憂無著求」。在付出，不必擔心，因為付出，看到眾生得救、得度，他歡喜，這是所付出的，所以不擔憂、不顧自己一切，不為自己貪著利益，這就是菩薩。
就像有一個時代，一位長者很虔誠信佛，有一段時間，發現了二間寺院很大，裡面卻是沒有修行者，這個山中很多寺院，偏偏這二間寺院年久失修了，沒有人在那裡住，已經是很髒亂了。這位長者他就說：「是不是有人願意，來負責這間寺院，將它重新再修整好？」
這其中有一群年輕的人，而且很會畫圖，會上色，就來和長者說：「這間寺院交給我們。」這位長者歡喜：「你要什麼東西，你儘管提出來要求。」這群年輕人所求的東西很多，「五花十色」的色彩，很多的工具，他都要求，長者應他們所求。
另外一間的寺院，也有一群在附近的出家人，也是一群年輕有所為的出家人，這修行者也來向長者說：「這間我們來負責。」長者很歡喜：「有出家人願意來負責，很好，來！你們要求什麼呢？我都願意給你。」這群年輕修行者就說：「我只是所需要的是水桶與布，這樣就足夠了。」這位長者就應他們所求。
開始動工了，兩隊就是同時，三天後，這邊年輕人的彩繪，將一間寺，果然煥然一新，色彩艷麗，畫得很美。另外這邊，這些修行者，就是用水桶裝著水，用這個布這樣很乾淨，一層又一層一直掃、一直洗、一直擦、一直刷，三天後，同樣這間寺，也是這樣掃得很乾淨，而且一直刷，詩寺院的玻璃完全清了，將所有木板、建築物，也是不斷一直不斷擦、一直刷，刷得髒污去除了，還會光滑起來。
這位長者來看，這個亮麗啊！「五花十色」很多色彩，果然畫得不錯，很美，卻是這邊樸素、乾淨，亮麗。甚至，再看清楚一點，玻璃和所有的建材都很光滑，對面那間寺院所有的色彩，都映入這邊這間寺來，這間寺的玻璃，照著對面那寺院的景，入這間非常樸素的寺院，而且看到藍天白雲。還是在鏡面裡，在所有的建材都能夠看到，隱隱約約的藍天白雲，妙啊！妙不勝收！這兩隊來比賽，大家當然最欣賞的是，修行者這邊。
所以，這就是要說，我們心若淨，不染塵，大圓鏡中就能現乾坤。修行者這個心，心靈的道場，根本就不必以外面的物質、色彩來裝飾我們。我們心靈的道場，就是我們自己向內下功夫，時時將我們的煩惱掃除，讓我們的內心不染塵，自然就是大圓鏡中，就現出了乾坤，天地一切色彩、萬物的影像，全都在內心裡，山河大地全都包融在其中。所以「心包太虛，量周沙界」，心靈道場，不必有什麼色彩來莊嚴，最莊嚴的，那就是清淨的心。
慈悲，是為了要布施、教育眾生的根本；忍辱，是為了五道眾生，所以來回。大慈悲，絕對這條菩提道，無後悔、無怨尤；大喜捨，絕對沒有煩惱、憂愁，去除了一切煩惱。看眾生能夠得救、受教，他無所著、無所求。這是諸佛菩薩為眾生來回人間，我們學佛不就是要學這樣嗎？
這是諸佛菩薩心靈的境界，那種無染著，大圓鏡智中的心靈的乾坤，就是諸佛菩薩。所以我們凡夫人人，都具足了與佛同等的本性，所以我們應該要用功，就如那群修行者。用功、很簡單，只要有清水、有布，這樣用心不斷擦拭、不斷清掃、不斷洗滌，自然我們的心就能夠清淨。所以「法譬如水」，夠能洗滌我們內心的垢穢，讓我們的心鏡清淨。
下面這段(經)文再說，諸佛菩薩「見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦。」
見諸眾生
為生老病死、
憂悲、苦惱
之所燒煮
亦以五欲財利故
受種種苦
又以貪著追求故
現受眾苦
《法華經譬喻品第三》
這段經文，還是同樣，我們眾生的心態、毛病，也已經顯現出了在身心的煎熬。
這和上面所說，「合上所見之火，從四面起，五欲如刀蜜，財利如浮雲。」
合上所見之火
從四面起
五欲如刀蜜
財利如浮雲
我們前面那個(經)文，長者在外面看到這間大宅，開始在這個人間四面八達，已經四大不調這樣起了，現在就說，五欲就如刀抹蜜一般，財利實在是就像浮雲。
我們若是貪，孩子無知，那個刀是非常鋒利，就抹蜜在那裡，貪婪的孩子，就用舌頭去舔起來，這樣舌頭容易被刀傷到，說不定會割斷。所以說起來，這世間一切的名利、五欲，就好像在刀，利刀上抹了蜜，這實在是很危險。不論是要手拿它，或者是用舌頭直接去舔它，這都是很容易受傷害。
而財利呢？就如浮雲一樣，天空上的雲。看到藍天、看到白雲，其實雲只是一個蒸氣而已，沒半點東西，卻是看起來就是藍天白雲，這財利與此相同。看到了是那麼美，其實離我們很遙遠，而且是沒有的，所以錯亂了我們眾生的心，眾生，這就是眾生癡闇。
眾生癡闇貪求
無晝無夜
五濁八苦之火
日夜燒煮
故云受種種苦
我們的心地癡闇，所貪求的境界，其實那就是空的一場。不過，人無日無夜，就是一直這樣在追求，造了很多讓我們身心所苦的業。由不得自己，受很多的苦難，這就是「五濁八苦之火」。這種物質、名、利、地位等等的欲，這惹來了這個貪，而使我們愚癡，這樣造種種業，惹來了五濁八苦來煎熬我們，所以，日日夜夜，就是只為了這些事情，這樣日夜都很辛苦，所以叫做「受種種苦」。
貪求，求不得，那當然是苦，這個苦帶去在地獄，這個地獄，或者在人間、這哪怕是生在天堂。我們所造的善業若有所求，所以他造很多的善，但是人間福報享盡，還是同樣墮落。這全都人、地獄、天堂，這全都不離開五陰熾盛的苦。
貪求
求不得苦
地獄、人、天
五陰熾盛
外面的境界，我們的感受去取著，我們的心中這個相，一直印在我們的心，人、事、物在我們的心中，在起惑造業。這個不知覺，那個微細的「蘊」，還是在我們的人生，生、老、病、死不斷這樣，無時不刻在我們的身裡，這樣在消失，這樣在造業。
愛別離
欲合而離
怨憎會
冤家相會
這個現受種種苦，就是愛別離苦、怨憎會苦、求不得苦等等，生、老、病、死苦，這樣會合起來。這種「欲合而離」，很愛的人偏偏就是生離死別，不愛的人偏偏每天都是在一起，看到怒火就起，看到內心就起了瞋怒之火來，像這樣，「冤家相會」也是很痛苦。這都是叫做在現世受種種苦，過去生造種種業，在現世才來受種種苦。
又「亦以五欲財利故」，這樣「受種種苦」。就五郤財利，就是剛剛說過了，這個色、聲、香、味、觸。五根接觸外面的五塵，生起了這個五欲，這樣在那個地方貪著嬉樂。
五欲財利：
指色，聲，香、
味、觸五欲之樂
以非財利
不能滿此樂故
所以說，以非財利不能滿此欲。人生若沒有這些錢、利益，我們所接觸到的，我們全都不會歡喜。所接觸到的都是希望所得，財、利、五欲等等，我們人人都想要；得不到，那就是苦。再說凡夫，凡夫就是貪著追求，所以「受種種苦」。
凡夫
誤以謀五欲之樂
為謀求欲樂
故有貪著
貪著不得故
刻意追求
強求不得故苦
「凡夫」就是這樣，「誤以謀五欲」。以為這些五欲是永遠的，「以為」，所以錯誤的觀念。所以用很多的心思，這樣計謀著：我要這個、我要那個，我要用什麼樣的方法。不論你用多少用心計較，到頭來，「貪著不得」，所以「刻意再追求」，這樣就造業了。
為什麼明明知道，我們得不到、我們也不需要，為什麼一直要去貪求？這就是「妄心啟動」。
人之妄心
啟動身心所求
與受之事物
不盡心意
或稍久即厭以為苦
心念喜新汰舊
其實仍為苦事
而妄心立
即以為可樂
所以「妄心啟動身心所求」。，我的身體所需要，我的心所想要，像這樣，真的是很苦。所想，想要得到的東西、心所得到的，身體所感受的，不一定很盡我們的意。等到得到之後，好像破草鞋一樣，一點都沒價值，不只是對人迎新厭舊，其實物質也是一樣。「這項很好，我要。」但是沒多久，又有比我所愛的這項更好，所以我更加愛，這種欲念的心永遠無止境，所以因為這樣，我們的心與身真的是苦！
其實所在追求、所得來的，其實是一項苦的事情，卻是凡夫顛倒，只為這個妄心要立，
所以以為是樂，這全都是虛妄，所以諸苦，是人身無常。
人身無常
眾苦之藪
而此相代之苦事
亦無不從辛苦
追求得來
是於所受各苦之中
更增一苦
故曰現受眾苦
人身真的是無常，我們都不知道，以為是常。是眾苦所聚集，眾苦之藪，非常拉拉雜雜，每項要、每項受、每項的造業，每一項的業，所有很雜的種子，都是收納在我們這個「業識」之中。所以這就是「相代之苦」，這個一切的形象，在我們的根塵，這樣不斷在交換，新的換舊的，舊的淘汰了要再換新的。像這樣，實在是很辛苦。
各位，很辛苦，說到苦也很辛苦，因為苦的種類實在是太多了。其實很簡單，只在一念心，我們這念心，若是心淨無染著，什麼苦都沒有，這麼簡單。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: In Suffering We Purify and Liberate Our Minds (現受眾苦淨心得離)
Date:June.15. 2015
“Compassion is the root of giving and transforming others. We cannot bear to let sentient beings in the Five Realms suffer. Great loving-kindness and compassion are without regrets or resentment. Great joy and equanimity are without worry or attachment to expectations.”
I hope that our spiritual practice will awaken the compassion in our hearts. All Buddhas and Bodhisattvas have great compassion, so they cannot bear for sentient beings to suffer. This is why they come to save and transform al sentient beings. To do that they have to be in the Five Realms and have compassion and patience as their foundations. With compassion they can engage in giving and teach and transform all beings. With the power of patience they are able to endure the Five Realms and repeatedly come back to this evil world. In transforming others, “Great loving-kindness and compassion are without regrets,” and the Bodhisattva-path is “without resentment.” This is how Bodhisattvas give and how they tirelessly come and go for the sake of beings of the Five Realms; they feel no resentment at all.
“Great joy and equanimity are without worry or attachment to expectations.” When they give, they never feel worried, because when they see sentient beings helped and transformed, they feel happy. This is the result of their giving. So, they give without worries and without regard for themselves. They do not crave benefits for themselves. This is how Bodhisattvas are.
In a certain era, there was an elder who was a devout Buddhist. Over a period of time, he discovered that there were two big temples without any spiritual practitioners inside. There were many temples on this mountain, but coincidentally these two temples stood opposite each other. They had been rundown for a long time. No one lived in them, and they were already very dirty.
The elder said, “In there anyone willing to take responsibility for these temples and fix them up so they are like new?” It happened that there was a group of young men who were very talented at drawing and painting. They approached the elder and told him, “Entrust this temple to us.” The elder was very happy.
“If you need anything, just ask.” The group of young men asked for a lot. They asked for all kinds of colors of paint and many tools. The elder always met their needs.
For the other temple, there was also a group of young men, a group of young and accomplished monastics. These practitioners came to tell the elder, “We will take responsibility for this temple.”
The elder was very happy that there were monastics willing to take responsibility. “Very good. What do you need? I am willing to give you anything.” This group of young practitioners told him, “The only thing we need are buckets and rags. That’s enough for us.” The elder then gave them what they asked for.
Then, both groups got to work. Three days later, after the young artists painted the temple, it looked like new. It was brightly-colored and beautifully painted. At the other temple, the practitioners filled the buckets with water and then used the rags to clean thoroughly.
They repeatedly swept, repeatedly washed and repeatedly scrubbed.Three days later, after the same period of time, this temple had become very clean.
With their constant scrubbing, all the glass was clear again.All the wooden surfaces of the structure had been constantly scrubbed and polished.Not only did the dirt disappear, the wood actually became very glossy.
To the elder, it was so beautiful.The brilliant colors at the other temple were indeed painted very well and looked beautiful but the other temple was simple, clean and bright.
Moreover, if a person looked even closer, al the glass and building materials shone brilliantly.All the colors from the other temple were reflected in this one.The glass of this temple mirrored the sight of the temple in front of it so the other one became part of the simple temple.
Moreover, there was blue sky and white clouds.In all these mirror-like surfaces on all the building materials, the elder could see a hit of blue sky and white clouds.
There was nothing more wondrous than this.
When these two temples were compared, people most appreciated the temple of the spiritual practitioners.
This story tells us that, if our minds are pure and free of dust, the perfect mirror in our minds can reflect the universe.The minds of spiritual practitioners, the place where we engage in spiritual practice, do not need material objects or many colors to adorn them.The place of practice in our minds is where we must make an effort to sweep away our own afflictions so that there is no dust in our minds.Then the perfect mirror [of our minds] will be able to display the universe.The colorful images of all things will be in our minds.
The mountains, rivers and land will all be encompassed within it.
Thus, “The mind encompasses the universe and embraces the boundless worlds within it.”The place of practice in the mind does not need to be colorful to be magnificent.What is most magnificent is a pure mind.
Compassion is the foundation for giving teachings to sentient beings.
Patience is needed to repeatedly come back for the sake of the beings of the Five Realms.
With great loving-kindness and compassion, we can definitely walk this Bodhi-path without regrets or resentment.
With great joy and equanimity we will have absolutely no afflictions or worries.We will have eliminated all afflictions.
Seeing sentient beings able to be saved and accept the teachings, we are free of attachments and expectations.This is how Buddhas and Bodhisattvas repeatedly return to this world for the sake of all beings.As Buddhist practitioners, isn’t this what we should emulate?This is the state of mind of all Buddhas and Bodhisattvas.This undefiled spiritual universe [reflected] in great perfect mirror wisdom is what all Buddhas and Bodhisattvas have in their minds.
So, every one of us ordinary people has an intrinsic nature equal to the Buddha’s.Therefore, we must work hard.Like that group of spiritual practitioners, we must put in effort; it is that simple.All we need is clean water and a rag.When we put our hearts into endlessly scrubbing, endlessly sweeping and endlessly rinsing, then naturally, our minds will be pure.
So, “The Dharma is like water.”It can cleanse the defilements from our minds so the mirror of our minds is clean.
The following sutra passage states that all Buddhas and Bodhsiattvas “see sentient beings, because of birth, aging, illness and death, worry and sorrow, suffering and afflictions, are being burned, how, because of their pursuit of the five desires and wealth and advantage, they face various kinds of suffering and how, because of greed, attachment and pursuit, they now face many kinds of suffering.”
This passage is still describing the problems in our state of mind.We feel pressed, mentally and physically.
Like what it says above, “The fire that was seen arose from all four sides. The five desires are like honey on a knife blade. Wealth and advantage are like floating clouds.”
In the previous sutra passage, from the outside the elder saw that this house was on fire.In the world all around us, already the four elements have become unbalanced.
Now it says that the five desires are like honey on a knife blade, and wealth and advantage are like floating clouds. If we are greedy, we are as oblivious as children. This knife blade is very sharp, and honey is smeared on it. Greedy children will use their tongue to lick up the honey. Thus, the knife will likely cut their tongue, maybe even cut it off.
In this way, worldly fame and fortune and the five desires are like honey on a knife blade. They are very dangerous. Whether we use our hands to grab the honey or use our tongues to lick it off, it is very easy for us to get hurt.
What about wealth and advantage? They are like the floating clouds in the sky. As we lock at the sky, we see white clouds. In fact, clouds are just vapor. They are not solid at all. Nonetheless, we can see them against the blue sky.
Wealth and advantage are just like these clouds. In our eyes, they are very attractive. But they are actually far away and do not really exist. So, they disrupt the minds of sentient beings. Sentient beings are in the darkness of ignorance.
“In the darkness of ignorance, sentient beings pursue their desires as if there is no day and no night. The flames of the Five Turbidities and Eight Sufferings burn them day and night. Thus they face various kinds of suffering”.
Our state of mind is in the darkness of ignorance. The things we greedily pursue are ultimately empty. However, humans continuously pursue them without regard for day or night, creating karma that cause our body and mind to suffer. Then we have no choice but to face much suffering. This is result of “the flames of the Five Turbidities and Eight Sufferings”.
Desire for material things, recognition, wealth, status and so on, triggers a sense of greed, which leads us to [act out of] ignorance and create all kinds of karma. This causes us to be pressed by the Five Turbidities and Eight Sufferings. So, day and night, we simply work for these [objects of desire]. Therefore, day and night we face so many difficulties. So, it says that we “face various kinds of suffering”.
When we desire something and cannot get it, we will certainly experience suffering. We may bring this suffering with us to hell; we may be in hell or in the human realm. Even if we are born in heaven, we created that good karma with expectations. So, though we may do many good deeds, once we exhaust our blessings, we will still fall [into an evil realm]. Whether people are in the human, hell or heaven realm, they cannot escape the suffering of the raging Five Skandhas.
“Greed and pursuit bring the suffering of not getting hat one wants. In the hell, human and heaven realms, all beings face [the suffering of] the raging Five Skandhas”.
When we experience something in our external conditions and then try to grasp it, its appearance will be imprinted in our minds. People, matters and objects that are on our minds lead us to give rise to delusion and crate karma. We are not consciously aware of this aggregate of tiny changes in our lives. The cycle of birth, aging, illness and death is constantly occurring in our body as it continues to fade way. Thus we create karma.
The suffering we face right now includes suffering from parting with love ones, meeting those we hate, not getting what we want, in addition to the suffering of birth, aging, illness and death. These sufferings have come together. We have the part from people we want to be with. Sadly, we may separated from our loved ones in life or in death. Sadly, every day we may be with people we dislike; whenever we see them, a sense of rage and anger arises in us. In this way, meeting with enemies causes great suffering.
These are the sufferings in our present life.Having created various karma in our past lives, we face various sufferings in this life. And “because of the five desires”, we “face various kinds of suffering”. The five desires, as previously mentioned, are form, sound, smell, taste ad touch. The Five Roots come into contact with the Five Dusts in our surroundings, giving rise to these five desires. Then we cling to those pleasures.
Thus it is said, “Without wealth and advantage, one cannot satisfy oneself with these pleasures”.
If we have no wealth or advantage, no matter what sense objects we encounter, we will not feel happy because we want to possess everything we come across. Wealth, advantage and the five desires are what everyone wants. When we cannot attain them, we suffer. Unenlightened beings pursue things out of greed, so they “face various kinds of suffering”.
Unenlightened beings mistakenly think pursuing the pleasures of the five desires will allow them to attain the joy they seek. Thus they have greed and attachment when they cannot satisfy their greed, they do everything possible to pursue it. When they cannot obtain it with force, they suffer.
In this way, unenlightened beings “mistakenly [plan on] the five desires. They think the five desires are everlasting. They have the wrong perspective, so they spend a lot of effort calculating, “I want this, want that, “and this is what I need to do to get it.” No matter how carefully we make these plans, in the end, we cannot attain what we crave. So, we deliberately keep pursuing it, which leads us to create karma.
We may know for sure that we will not be able to obtain something, and it is not something we need, but we still greedily pursue it. That is because our minds stir “due to deluded thinking.”
People’s deluded thinking stir the desires of their body and mind. When the things they receive are not fully to their satisfaction or, after a while, they get tired of them, they will suffer. We take delight in the new and discard the old. Actually, this still brings suffering, but in our deluded thinking, we think it beings joy.
Therefore, “Deluded thinking stir the desires of [our] body and mind.” my body needs this. My mind wants that. Thinking this way leads to tremendous suffering. With all the things that we want, even if we obtain them and get to experience them, they may not necessarily satisfy us. Once we obtain them, we treat them liked a damaged straw sandal, something completely worthless. This discarding the old for the new [is often seen in people’s relationships.]
It also applies to material objects. People see something and say, “This is very good, I want it. But after a short period of time, they see something better then what they have, so they like that even better. There is no end to these desires.
For this reason, we suffer tremendously in body and mind. In fact, pursuing and attaining things leads to suffering. However, ordinary beings have distorted thinking. Out of deluded thinking, they purse things because they think those things lead to pleasure. But everything is illusory. All suffering comes from the impermanence of life.
Life is impermanent and a cesspool of various sufferings. And these constantly changing painful matters all resulted from painful pursuit. Thus, as we face each kind of suffering, we continue to add more suffering. Therefore, it says we now face all kinds of sufferings.
Life is impermanent, but we do not recognize that, so we think everything is permanent. When all suffering is gathered together, it is a cesspool of all suffering; it is a complicated mess. Everything we do creates karma, and this karma creates a complicated mix of seeds that are stored in our karmic consciousness. All of these are “constantly changing painful matters.”
As our Roots interact with the Dusts, the image of what we want is constantly being replaced. The new replaces the old. The old is phased out and the new takes its place. In this way, we suffer tremendously. Everyone, this is very taxing. When we talk about suffering it is also taxing because there are so many kinds of suffering.
Actually things are very simples; it is all about the mind. if our minds are pure and undefiled, they will be free of suffering; it is that simple. So everyone, 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）
⊙「慈悲是為施化之本，不忍是為五道眾生，大慈悲無悔無怨尤，大喜捨無憂無著求。」
⊙「見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦。」《法華經譬喻品第三》
⊙「合上所見之火，從四面起，五欲如刀蜜，財利如浮雲。」
⊙眾生癡闇貪求，無晝無夜，五濁八苦之火，日夜燒煮，故云受種種苦。
⊙貪求：求不得苦，地獄人天，五陰熾盛。
⊙愛別離，欲合而離；怨憎會，冤家相會。
⊙五欲財利：指色，聲，香、味，觸五欲之樂，以非財利不能滿此樂故。
⊙凡夫誤以謀五欲之樂，為謀求欲樂，故有貪著。貪著不得故，刻意追求，強求不得故苦。
⊙人之妄心啟動身心所求，與受之事物不盡心意，或稍久即厭以為苦，心念喜新汰舊，其實仍為苦事，而妄心立即以為可樂。
⊙人身無常，眾苦之藪。而此相代之苦事，亦無不從辛苦追求得來，是於所受各苦之中更增一苦，故曰現受眾苦。
【證嚴上人開示】
「慈悲是為施化之本，不忍是為五道眾生，大慈悲無悔無怨尤，大喜捨無憂無著求。」
慈悲是為施化之本
不忍是為五道眾生
大慈悲
無悔無怨尤
大喜捨
無憂無著求
也就是希望我們大家修行，就是要啟發我們的慈悲心。
諸佛菩薩就是因為大慈悲心，所以不忍眾生受苦難，所以要來救度眾生。救度眾生在五道中，這是以慈悲、忍辱為根本。有慈悲心就能夠施，布施，教化一切眾生，有了忍辱力，才能堪得在五道，這個惡世中來來回回，廣度眾生「大慈悲無悔」。對這條菩薩道路「無怨尤」，這樣去付出，這樣為五道眾生來回不休息，一點都沒有怨尤。
「大喜捨無憂無著求」。在付出，不必擔心，因為付出，看到眾生得救、得度，他歡喜，這是所付出的，所以不擔憂、不顧自己一切，不為自己貪著利益，這就是菩薩。
就像有一個時代，一位長者很虔誠信佛，有一段時間，發現了二間寺院很大，裡面卻是沒有修行者，這個山中很多寺院，偏偏這二間寺院年久失修了，沒有人在那裡住，已經是很髒亂了。這位長者他就說：「是不是有人願意，來負責這間寺院，將它重新再修整好？」
這其中有一群年輕的人，而且很會畫圖，會上色，就來和長者說：「這間寺院交給我們。」這位長者歡喜：「你要什麼東西，你儘管提出來要求。」這群年輕人所求的東西很多，「五花十色」的色彩，很多的工具，他都要求，長者應他們所求。
另外一間的寺院，也有一群在附近的出家人，也是一群年輕有所為的出家人，這修行者也來向長者說：「這間我們來負責。」長者很歡喜：「有出家人願意來負責，很好，來！你們要求什麼呢？我都願意給你。」這群年輕修行者就說：「我只是所需要的是水桶與布，這樣就足夠了。」這位長者就應他們所求。
開始動工了，兩隊就是同時，三天後，這邊年輕人的彩繪，將一間寺，果然煥然一新，色彩艷麗，畫得很美。另外這邊，這些修行者，就是用水桶裝著水，用這個布這樣很乾淨，一層又一層一直掃、一直洗、一直擦、一直刷，三天後，同樣這間寺，也是這樣掃得很乾淨，而且一直刷，詩寺院的玻璃完全清了，將所有木板、建築物，也是不斷一直不斷擦、一直刷，刷得髒污去除了，還會光滑起來。
這位長者來看，這個亮麗啊！「五花十色」很多色彩，果然畫得不錯，很美，卻是這邊樸素、乾淨，亮麗。甚至，再看清楚一點，玻璃和所有的建材都很光滑，對面那間寺院所有的色彩，都映入這邊這間寺來，這間寺的玻璃，照著對面那寺院的景，入這間非常樸素的寺院，而且看到藍天白雲。還是在鏡面裡，在所有的建材都能夠看到，隱隱約約的藍天白雲，妙啊！妙不勝收！這兩隊來比賽，大家當然最欣賞的是，修行者這邊。
所以，這就是要說，我們心若淨，不染塵，大圓鏡中就能現乾坤。修行者這個心，心靈的道場，根本就不必以外面的物質、色彩來裝飾我們。我們心靈的道場，就是我們自己向內下功夫，時時將我們的煩惱掃除，讓我們的內心不染塵，自然就是大圓鏡中，就現出了乾坤，天地一切色彩、萬物的影像，全都在內心裡，山河大地全都包融在其中。所以「心包太虛，量周沙界」，心靈道場，不必有什麼色彩來莊嚴，最莊嚴的，那就是清淨的心。
慈悲，是為了要布施、教育眾生的根本；忍辱，是為了五道眾生，所以來回。大慈悲，絕對這條菩提道，無後悔、無怨尤；大喜捨，絕對沒有煩惱、憂愁，去除了一切煩惱。看眾生能夠得救、受教，他無所著、無所求。這是諸佛菩薩為眾生來回人間，我們學佛不就是要學這樣嗎？
這是諸佛菩薩心靈的境界，那種無染著，大圓鏡智中的心靈的乾坤，就是諸佛菩薩。所以我們凡夫人人，都具足了與佛同等的本性，所以我們應該要用功，就如那群修行者。用功、很簡單，只要有清水、有布，這樣用心不斷擦拭、不斷清掃、不斷洗滌，自然我們的心就能夠清淨。所以「法譬如水」，夠能洗滌我們內心的垢穢，讓我們的心鏡清淨。
下面這段(經)文再說，諸佛菩薩「見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦。」
見諸眾生
為生老病死、
憂悲、苦惱
之所燒煮
亦以五欲財利故
受種種苦
又以貪著追求故
現受眾苦
《法華經譬喻品第三》
這段經文，還是同樣，我們眾生的心態、毛病，也已經顯現出了在身心的煎熬。
這和上面所說，「合上所見之火，從四面起，五欲如刀蜜，財利如浮雲。」
合上所見之火
從四面起
五欲如刀蜜
財利如浮雲
我們前面那個(經)文，長者在外面看到這間大宅，開始在這個人間四面八達，已經四大不調這樣起了，現在就說，五欲就如刀抹蜜一般，財利實在是就像浮雲。
我們若是貪，孩子無知，那個刀是非常鋒利，就抹蜜在那裡，貪婪的孩子，就用舌頭去舔起來，這樣舌頭容易被刀傷到，說不定會割斷。所以說起來，這世間一切的名利、五欲，就好像在刀，利刀上抹了蜜，這實在是很危險。不論是要手拿它，或者是用舌頭直接去舔它，這都是很容易受傷害。
而財利呢？就如浮雲一樣，天空上的雲。看到藍天、看到白雲，其實雲只是一個蒸氣而已，沒半點東西，卻是看起來就是藍天白雲，這財利與此相同。看到了是那麼美，其實離我們很遙遠，而且是沒有的，所以錯亂了我們眾生的心，眾生，這就是眾生癡闇。
眾生癡闇貪求
無晝無夜
五濁八苦之火
日夜燒煮
故云受種種苦
我們的心地癡闇，所貪求的境界，其實那就是空的一場。不過，人無日無夜，就是一直這樣在追求，造了很多讓我們身心所苦的業。由不得自己，受很多的苦難，這就是「五濁八苦之火」。這種物質、名、利、地位等等的欲，這惹來了這個貪，而使我們愚癡，這樣造種種業，惹來了五濁八苦來煎熬我們，所以，日日夜夜，就是只為了這些事情，這樣日夜都很辛苦，所以叫做「受種種苦」。
貪求，求不得，那當然是苦，這個苦帶去在地獄，這個地獄，或者在人間、這哪怕是生在天堂。我們所造的善業若有所求，所以他造很多的善，但是人間福報享盡，還是同樣墮落。這全都人、地獄、天堂，這全都不離開五陰熾盛的苦。
貪求
求不得苦
地獄、人、天
五陰熾盛
外面的境界，我們的感受去取著，我們的心中這個相，一直印在我們的心，人、事、物在我們的心中，在起惑造業。這個不知覺，那個微細的「蘊」，還是在我們的人生，生、老、病、死不斷這樣，無時不刻在我們的身裡，這樣在消失，這樣在造業。
愛別離
欲合而離
怨憎會
冤家相會
這個現受種種苦，就是愛別離苦、怨憎會苦、求不得苦等等，生、老、病、死苦，這樣會合起來。這種「欲合而離」，很愛的人偏偏就是生離死別，不愛的人偏偏每天都是在一起，看到怒火就起，看到內心就起了瞋怒之火來，像這樣，「冤家相會」也是很痛苦。這都是叫做在現世受種種苦，過去生造種種業，在現世才來受種種苦。
又「亦以五欲財利故」，這樣「受種種苦」。就五郤財利，就是剛剛說過了，這個色、聲、香、味、觸。五根接觸外面的五塵，生起了這個五欲，這樣在那個地方貪著嬉樂。
五欲財利：
指色，聲，香、
味、觸五欲之樂
以非財利
不能滿此樂故
所以說，以非財利不能滿此欲。人生若沒有這些錢、利益，我們所接觸到的，我們全都不會歡喜。所接觸到的都是希望所得，財、利、五欲等等，我們人人都想要；得不到，那就是苦。再說凡夫，凡夫就是貪著追求，所以「受種種苦」。
凡夫
誤以謀五欲之樂
為謀求欲樂
故有貪著
貪著不得故
刻意追求
強求不得故苦
「凡夫」就是這樣，「誤以謀五欲」。以為這些五欲是永遠的，「以為」，所以錯誤的觀念。所以用很多的心思，這樣計謀著：我要這個、我要那個，我要用什麼樣的方法。不論你用多少用心計較，到頭來，「貪著不得」，所以「刻意再追求」，這樣就造業了。
為什麼明明知道，我們得不到、我們也不需要，為什麼一直要去貪求？這就是「妄心啟動」。
人之妄心
啟動身心所求
與受之事物
不盡心意
或稍久即厭以為苦
心念喜新汰舊
其實仍為苦事
而妄心立
即以為可樂
所以「妄心啟動身心所求」。，我的身體所需要，我的心所想要，像這樣，真的是很苦。所想，想要得到的東西、心所得到的，身體所感受的，不一定很盡我們的意。等到得到之後，好像破草鞋一樣，一點都沒價值，不只是對人迎新厭舊，其實物質也是一樣。「這項很好，我要。」但是沒多久，又有比我所愛的這項更好，所以我更加愛，這種欲念的心永遠無止境，所以因為這樣，我們的心與身真的是苦！
其實所在追求、所得來的，其實是一項苦的事情，卻是凡夫顛倒，只為這個妄心要立，
所以以為是樂，這全都是虛妄，所以諸苦，是人身無常。
人身無常
眾苦之藪
而此相代之苦事
亦無不從辛苦
追求得來
是於所受各苦之中
更增一苦
故曰現受眾苦
人身真的是無常，我們都不知道，以為是常。是眾苦所聚集，眾苦之藪，非常拉拉雜雜，每項要、每項受、每項的造業，每一項的業，所有很雜的種子，都是收納在我們這個「業識」之中。所以這就是「相代之苦」，這個一切的形象，在我們的根塵，這樣不斷在交換，新的換舊的，舊的淘汰了要再換新的。像這樣，實在是很辛苦。
各位，很辛苦，說到苦也很辛苦，因為苦的種類實在是太多了。其實很簡單，只在一念心，我們這念心，若是心淨無染著，什麼苦都沒有，這麼簡單。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: In Suffering We Purify and Liberate Our Minds (現受眾苦淨心得離)
Date:June.15. 2015
“Compassion is the root of giving and transforming others. We cannot bear to let sentient beings in the Five Realms suffer. Great loving-kindness and compassion are without regrets or resentment. Great joy and equanimity are without worry or attachment to expectations.”
I hope that our spiritual practice will awaken the compassion in our hearts. All Buddhas and Bodhisattvas have great compassion, so they cannot bear for sentient beings to suffer. This is why they come to save and transform al sentient beings. To do that they have to be in the Five Realms and have compassion and patience as their foundations. With compassion they can engage in giving and teach and transform all beings. With the power of patience they are able to endure the Five Realms and repeatedly come back to this evil world. In transforming others, “Great loving-kindness and compassion are without regrets,” and the Bodhisattva-path is “without resentment.” This is how Bodhisattvas give and how they tirelessly come and go for the sake of beings of the Five Realms; they feel no resentment at all.
“Great joy and equanimity are without worry or attachment to expectations.” When they give, they never feel worried, because when they see sentient beings helped and transformed, they feel happy. This is the result of their giving. So, they give without worries and without regard for themselves. They do not crave benefits for themselves. This is how Bodhisattvas are.
In a certain era, there was an elder who was a devout Buddhist. Over a period of time, he discovered that there were two big temples without any spiritual practitioners inside. There were many temples on this mountain, but coincidentally these two temples stood opposite each other. They had been rundown for a long time. No one lived in them, and they were already very dirty.
The elder said, “In there anyone willing to take responsibility for these temples and fix them up so they are like new?” It happened that there was a group of young men who were very talented at drawing and painting. They approached the elder and told him, “Entrust this temple to us.” The elder was very happy.
“If you need anything, just ask.” The group of young men asked for a lot. They asked for all kinds of colors of paint and many tools. The elder always met their needs.
For the other temple, there was also a group of young men, a group of young and accomplished monastics. These practitioners came to tell the elder, “We will take responsibility for this temple.”
The elder was very happy that there were monastics willing to take responsibility. “Very good. What do you need? I am willing to give you anything.” This group of young practitioners told him, “The only thing we need are buckets and rags. That’s enough for us.” The elder then gave them what they asked for.
Then, both groups got to work. Three days later, after the young artists painted the temple, it looked like new. It was brightly-colored and beautifully painted. At the other temple, the practitioners filled the buckets with water and then used the rags to clean thoroughly.
They repeatedly swept, repeatedly washed and repeatedly scrubbed.Three days later, after the same period of time, this temple had become very clean.
With their constant scrubbing, all the glass was clear again.All the wooden surfaces of the structure had been constantly scrubbed and polished.Not only did the dirt disappear, the wood actually became very glossy.
To the elder, it was so beautiful.The brilliant colors at the other temple were indeed painted very well and looked beautiful but the other temple was simple, clean and bright.
Moreover, if a person looked even closer, al the glass and building materials shone brilliantly.All the colors from the other temple were reflected in this one.The glass of this temple mirrored the sight of the temple in front of it so the other one became part of the simple temple.
Moreover, there was blue sky and white clouds.In all these mirror-like surfaces on all the building materials, the elder could see a hit of blue sky and white clouds.
There was nothing more wondrous than this.
When these two temples were compared, people most appreciated the temple of the spiritual practitioners.
This story tells us that, if our minds are pure and free of dust, the perfect mirror in our minds can reflect the universe.The minds of spiritual practitioners, the place where we engage in spiritual practice, do not need material objects or many colors to adorn them.The place of practice in our minds is where we must make an effort to sweep away our own afflictions so that there is no dust in our minds.Then the perfect mirror [of our minds] will be able to display the universe.The colorful images of all things will be in our minds.
The mountains, rivers and land will all be encompassed within it.
Thus, “The mind encompasses the universe and embraces the boundless worlds within it.”The place of practice in the mind does not need to be colorful to be magnificent.What is most magnificent is a pure mind.
Compassion is the foundation for giving teachings to sentient beings.
Patience is needed to repeatedly come back for the sake of the beings of the Five Realms.
With great loving-kindness and compassion, we can definitely walk this Bodhi-path without regrets or resentment.
With great joy and equanimity we will have absolutely no afflictions or worries.We will have eliminated all afflictions.
Seeing sentient beings able to be saved and accept the teachings, we are free of attachments and expectations.This is how Buddhas and Bodhisattvas repeatedly return to this world for the sake of all beings.As Buddhist practitioners, isn’t this what we should emulate?This is the state of mind of all Buddhas and Bodhisattvas.This undefiled spiritual universe [reflected] in great perfect mirror wisdom is what all Buddhas and Bodhisattvas have in their minds.
So, every one of us ordinary people has an intrinsic nature equal to the Buddha’s.Therefore, we must work hard.Like that group of spiritual practitioners, we must put in effort; it is that simple.All we need is clean water and a rag.When we put our hearts into endlessly scrubbing, endlessly sweeping and endlessly rinsing, then naturally, our minds will be pure.
So, “The Dharma is like water.”It can cleanse the defilements from our minds so the mirror of our minds is clean.
The following sutra passage states that all Buddhas and Bodhsiattvas “see sentient beings, because of birth, aging, illness and death, worry and sorrow, suffering and afflictions, are being burned, how, because of their pursuit of the five desires and wealth and advantage, they face various kinds of suffering and how, because of greed, attachment and pursuit, they now face many kinds of suffering.”
This passage is still describing the problems in our state of mind.We feel pressed, mentally and physically.
Like what it says above, “The fire that was seen arose from all four sides. The five desires are like honey on a knife blade. Wealth and advantage are like floating clouds.”
In the previous sutra passage, from the outside the elder saw that this house was on fire.In the world all around us, already the four elements have become unbalanced.
Now it says that the five desires are like honey on a knife blade, and wealth and advantage are like floating clouds. If we are greedy, we are as oblivious as children. This knife blade is very sharp, and honey is smeared on it. Greedy children will use their tongue to lick up the honey. Thus, the knife will likely cut their tongue, maybe even cut it off.
In this way, worldly fame and fortune and the five desires are like honey on a knife blade. They are very dangerous. Whether we use our hands to grab the honey or use our tongues to lick it off, it is very easy for us to get hurt.
What about wealth and advantage? They are like the floating clouds in the sky. As we lock at the sky, we see white clouds. In fact, clouds are just vapor. They are not solid at all. Nonetheless, we can see them against the blue sky.
Wealth and advantage are just like these clouds. In our eyes, they are very attractive. But they are actually far away and do not really exist. So, they disrupt the minds of sentient beings. Sentient beings are in the darkness of ignorance.
“In the darkness of ignorance, sentient beings pursue their desires as if there is no day and no night. The flames of the Five Turbidities and Eight Sufferings burn them day and night. Thus they face various kinds of suffering”.
Our state of mind is in the darkness of ignorance. The things we greedily pursue are ultimately empty. However, humans continuously pursue them without regard for day or night, creating karma that cause our body and mind to suffer. Then we have no choice but to face much suffering. This is result of “the flames of the Five Turbidities and Eight Sufferings”.
Desire for material things, recognition, wealth, status and so on, triggers a sense of greed, which leads us to [act out of] ignorance and create all kinds of karma. This causes us to be pressed by the Five Turbidities and Eight Sufferings. So, day and night, we simply work for these [objects of desire]. Therefore, day and night we face so many difficulties. So, it says that we “face various kinds of suffering”.
When we desire something and cannot get it, we will certainly experience suffering. We may bring this suffering with us to hell; we may be in hell or in the human realm. Even if we are born in heaven, we created that good karma with expectations. So, though we may do many good deeds, once we exhaust our blessings, we will still fall [into an evil realm]. Whether people are in the human, hell or heaven realm, they cannot escape the suffering of the raging Five Skandhas.
“Greed and pursuit bring the suffering of not getting hat one wants. In the hell, human and heaven realms, all beings face [the suffering of] the raging Five Skandhas”.
When we experience something in our external conditions and then try to grasp it, its appearance will be imprinted in our minds. People, matters and objects that are on our minds lead us to give rise to delusion and crate karma. We are not consciously aware of this aggregate of tiny changes in our lives. The cycle of birth, aging, illness and death is constantly occurring in our body as it continues to fade way. Thus we create karma.
The suffering we face right now includes suffering from parting with love ones, meeting those we hate, not getting what we want, in addition to the suffering of birth, aging, illness and death. These sufferings have come together. We have the part from people we want to be with. Sadly, we may separated from our loved ones in life or in death. Sadly, every day we may be with people we dislike; whenever we see them, a sense of rage and anger arises in us. In this way, meeting with enemies causes great suffering.
These are the sufferings in our present life.Having created various karma in our past lives, we face various sufferings in this life. And “because of the five desires”, we “face various kinds of suffering”. The five desires, as previously mentioned, are form, sound, smell, taste ad touch. The Five Roots come into contact with the Five Dusts in our surroundings, giving rise to these five desires. Then we cling to those pleasures.
Thus it is said, “Without wealth and advantage, one cannot satisfy oneself with these pleasures”.
If we have no wealth or advantage, no matter what sense objects we encounter, we will not feel happy because we want to possess everything we come across. Wealth, advantage and the five desires are what everyone wants. When we cannot attain them, we suffer. Unenlightened beings pursue things out of greed, so they “face various kinds of suffering”.
Unenlightened beings mistakenly think pursuing the pleasures of the five desires will allow them to attain the joy they seek. Thus they have greed and attachment when they cannot satisfy their greed, they do everything possible to pursue it. When they cannot obtain it with force, they suffer.
In this way, unenlightened beings “mistakenly [plan on] the five desires. They think the five desires are everlasting. They have the wrong perspective, so they spend a lot of effort calculating, “I want this, want that, “and this is what I need to do to get it.” No matter how carefully we make these plans, in the end, we cannot attain what we crave. So, we deliberately keep pursuing it, which leads us to create karma.
We may know for sure that we will not be able to obtain something, and it is not something we need, but we still greedily pursue it. That is because our minds stir “due to deluded thinking.”
People’s deluded thinking stir the desires of their body and mind. When the things they receive are not fully to their satisfaction or, after a while, they get tired of them, they will suffer. We take delight in the new and discard the old. Actually, this still brings suffering, but in our deluded thinking, we think it beings joy.
Therefore, “Deluded thinking stir the desires of [our] body and mind.” my body needs this. My mind wants that. Thinking this way leads to tremendous suffering. With all the things that we want, even if we obtain them and get to experience them, they may not necessarily satisfy us. Once we obtain them, we treat them liked a damaged straw sandal, something completely worthless. This discarding the old for the new [is often seen in people’s relationships.]
It also applies to material objects. People see something and say, “This is very good, I want it. But after a short period of time, they see something better then what they have, so they like that even better. There is no end to these desires.
For this reason, we suffer tremendously in body and mind. In fact, pursuing and attaining things leads to suffering. However, ordinary beings have distorted thinking. Out of deluded thinking, they purse things because they think those things lead to pleasure. But everything is illusory. All suffering comes from the impermanence of life.
Life is impermanent and a cesspool of various sufferings. And these constantly changing painful matters all resulted from painful pursuit. Thus, as we face each kind of suffering, we continue to add more suffering. Therefore, it says we now face all kinds of sufferings.
Life is impermanent, but we do not recognize that, so we think everything is permanent. When all suffering is gathered together, it is a cesspool of all suffering; it is a complicated mess. Everything we do creates karma, and this karma creates a complicated mix of seeds that are stored in our karmic consciousness. All of these are “constantly changing painful matters.”
As our Roots interact with the Dusts, the image of what we want is constantly being replaced. The new replaces the old. The old is phased out and the new takes its place. In this way, we suffer tremendously. Everyone, this is very taxing. When we talk about suffering it is also taxing because there are so many kinds of suffering.
Actually things are very simples; it is all about the mind. if our minds are pure and undefiled, they will be free of suffering; it is that simple. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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