20150623《靜思妙蓮華》當聞正法求解脫(第590集)
（法華經•譬喻品第三）
⊙「堪嘆眾生因癡迷，無有智慧不知覺；因不驚怖不生厭，不求解脫不知苦。」
⊙「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」《法華經 譬喻品第三》
⊙「所以者何？是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」《法華經 譬喻品第三》
⊙眾生不能得度，是因不聽教法，正由五濁障重，未免生老等火所燒，大乘妙法，不能得解悟入。
⊙眾生耽著於火宅而不能得度，如凡夫六根癡闇，身心世事全不由己，又不信受正法。
⊙前文：是舍唯有一門而復狹小，諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。
⊙如是，則彼眾生雖具有出世無漏之種子，然將為三界煩惱火之所燒燬，何由得度，更何由能解佛之智慧？
【證嚴上人開示】
「堪嘆眾生因癡迷，無有智慧不知覺；因不驚怖不生厭，不求解脫不知苦。」
堪嘆眾生因癡迷
無有智慧不知覺
因不驚怖不生厭
不求解脫不知苦
眾生啊，眾生，真是可憐的眾生。人間這麼多的苦難，看到、感受到，卻是沒去，怎麼樣去瞭解苦的根源，這就是眾生的愚迷。
為什麼苦？因為「無有智慧」。智慧，人人本具，卻是眾生因為貪念偏差了，造了種種錯誤。雖然是知道，但是很快就忘記了，很多人就是錯後一時的警惕，很快又恢復還是同樣的錯。這就是因為警覺性不夠，所以不驚怖，不曉得要怕，不曉得要知道怖畏。
我們若有警覺性，看到天下災難偏多，看到人生、家庭、自身等等，身心病痛、家庭不得和睦，愛別離苦、怨憎會苦，人間的人禍，天下四大不調，加上了生命在呼吸間，這些事情，若常常警覺到，怎麼會對人間還有什麼留戀呢？哪還會對人間的欲念，會生起那麼多的貪呢？那就是因為我們不驚不怖，所以，錯，不斷犯錯，不對的事情，還是不斷反覆又再做，這就是人生啊！
可憐的人生啊！就是不懂得要求解脫，就是「不知苦」，這就是我們眾生將苦當作快樂。道理很清楚，卻是聽的時候知道有道理，卻是過了之後，習氣很快就又來。這種的習氣;在人生，就是苦的根源。
人間，不就是佛陀的時代，所提出來譬喻的火宅嗎？我們現在的眾生，不就是當初佛陀面對著弟子，所提起警惕的教誡嗎？我們雖然在現在，將佛陀時代所說的教法，用在現代，不就是最適合在現代嗎？
我們也常常說要「敬天愛地聚福緣」。要敬天、要愛地，人與人之間要聚福緣，這也就是在教育我們，不要為所欲為。天，天地之間要四大調和，我們才能夠地上的人平安。人與人之間，要互相感恩、尊重，要時時結好緣。鼓勵大家一起來做善事，鼓勵人人來造福緣。這就是我們不斷要如何來教育，取於中道，不能撥無因果，含藏著因果，含藏著教育敬仰的心，含藏著我們，在人與人之間的行為，這全都是教育。
所以，我們要瞭解天地的德。你科學如何的昌明，再怎麼發達，其實都離不開在天地之間，科學家不斷用他的智識去探究，也是在天地之間。天地現成的物資，不斷用周圍的物資，來做研究、來做發明、去做探討等等，這都是不離天地間，既有含藏著的物資，這是天地隱藏的德。本來它就是有的，含藏在天地之間，卻是我們人類，不斷用這個知識，這樣去找，找出來、去合起來。從這樣開始，這個東西合成之後，就大量去破壞大地，大量去污染空氣，污染空氣，成就了這種四大不調，四大不調，又是再損傷大地。
人類已經為了那個貪欲、利益，造成了現在這個世界，地球、空氣就這樣，不斷災難產生。你們想，這不就是對這個天地之間，只存著物欲，無窮盡的貪取，沒有存著那分天地之德來養人，讓人生的生活，這種供應出來的恩德，已經沒有了。人不曉得要感恩，只是一項，貪取，「只要我歡喜，有什麼不可以呢？」
說「無常」，「反正我今天還健康，反正我今天還擁有一切，反正我今天……。」就一直短視，看得很近，都看到目前，沒想到這個目前，也是隱藏著危機。這是我們人這種的無知，不覺、不驚怖，這就是眾生的愚迷。
各位，我們是不是學佛者，要轉識成智？知識，我們既然知道這麼多了，我們應該要追求的是智慧。智是分別智，我們要懂得分別是與非。對的事情，我們要趕緊用功來追求，「是道理」這個「是」，就是道理，對的事情，就是對的方向，我們要趕緊選擇，選擇對的方向。
我們每天在「三皈依」，「(自皈依佛，)當願眾生，體解大道，發無上心。」這個大道的方向，既然知道了，怎麼要讓它一點點的偏差，再慢慢地來呢？我們要及時，「(自皈依法，)當願眾生，深入經藏，(智慧如海)。」不要慢慢來了。
我們要按照道理來走，「深入經藏」，我們有的脾氣、我們有的習氣，壞的習氣要趕緊及時改，若這樣，我們這個智慧，這個該、不該，我們才能在這條路上不偏差。
我們還要「(自皈依僧，)當願眾生，統理大眾，(一切無礙。)」，要「統理大眾」，是不是「統理大眾」，就是當大將軍呢？或者是當總統來統理大眾呢？現在名稱不重要了，現在的時代，時代不同了，要用什麼方法來統理大眾呢？就是道——道德、典範。
我們要照這一條道路的德，內修外行。「內修即是功，外行即是德」。我們內心「體解大道」，要「發無上心」。我們平時求法的心切，要「深入經藏」，才能夠開啟我們的「智慧如海」。有了，有了道路的方向，我們內修，外這個「德」現前，這個「道風德香薰一切」。
大家法香、道香、德香，聽法認真來聽，聽了之後，我們的心有一個道路的方向，我們按照道路的方向走，自然大家看——這個人很有修養、有德行，說的話能夠堪得相信。這叫做典範。這個典範就是能夠「統理大眾」，做一個人生的典範，培養我們自己的人格，這種脾氣、習氣一定要改。要不然，我們的品格，讓人瞧不起。所以我們要好好，培養我們為人間的典範。。
智，昨天說過了，是不斷「上求佛道」；慧，就是「下化眾生」。智慧是求佛道來的，有了智慧，才會啟開我們的悲心，慈悲的心，有了慈悲的心，我們才能夠身體力行，我們才能夠得到神通妙用，才能夠得到無畏懼，這個無畏的力量。
「無畏」與「不畏懼」是不同。「不畏懼」就是「怎麼樣！我喜歡，有什麼不可以？」這種不知道害怕，這是很危險。但是「無畏」的力量，那就是他的品格穩定了，做的事情對，對的事情做就是了，這就是道理。我們昨天說過，哪怕入險地，為了救度眾生，思考得非常周到，不怕。佛陀來人間，就是不怕，因為一大事因緣，為了救度眾生，來回人間。
諸佛菩薩不斷來人間，他修過行，他就是畏懼六道輪迴，所以他修行，這種畏懼，就是怕再來六道輪迴，所以他修行，無央數劫不斷修行，已經覺悟了。覺悟之後，不怕了，他又再回來人間。回來人間的不害怕，是因為他的品德完成了，智慧具足了，這種宇宙道理都知道，所以他再回來人間，為一大事因緣，要來度眾生，入人群中，不受人群所污染到，這就是大無畏的力量，而不是說不怕、不怕，不是不怕，他是已經有自在的神力。所以我們應該要學。
所以，前面說，就是「如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」
舍利弗
如來復作是念
若我但以神力
及智慧力
捨於方便
為諸眾生
讚如來知見、
力、無所畏者
眾生不能以是得度
《法華經 譬喻品第三》
佛陀他已經全都完全瞭解，這宇宙天地萬物真理，何況人生的心態，全都瞭解了。他知道人人本具佛性，他可以直接這樣說，但是沒有用，因為眾生沒辦法理解。怎麼樣地讚歎覺悟之後的境界，就是還無法瞭解，所以眾生沒辦法，將佛陀所說的教法，接受在內心。這樣一語道破，這個六道輪迴的苦難，讓眾生懂得趕緊，回歸我們正確的人生道路，這還差很遠，眾生的根機差很遠，佛陀無法只是這樣，這麼簡單點破，所以要用很多的方法，開三乘的法門來引度眾生。這是前面的(經)文。
下面再接著，「所以者何？是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」
所以者何
是諸眾生
未免生老病死
憂悲苦惱
而為三界火宅所燒
何由能解佛之智慧
《法華經 譬喻品第三》
因為這些眾生，就是還沒有去受到這些苦難，他就是沒辦法知道這叫做苦。所以常常說感觸，自己若沒有感觸到，沒有病痛的時候，他以為，我這一生都是健康的。
所以「所以者何？」「是諸眾生，未免生老病死、憂悲苦惱」。因為還沒有，這些眾生還沒有去受到，這些真正的苦在他身上，所以他就不覺不知。人都是這樣。「眾生不能得度」，因為他還沒辦法去瞭解，這樣在苦難，他還沒有感受到，所以「不聽教法」。
眾生不能得度
是因不聽教法
正由五濁障重
未免生老等火所燒
大乘妙法
不能得解悟入
要他：「來，你來聽經。」「這麼早？我沒辦法，起不來。」「冷，沒辦法。」「忙，沒辦法。」很多真的是「無法度」。因為他就是沒有聽法，不聽法、不受教，哪有法能度呢？所以有很多「無法度」。
所以，這是「由五濁障重」。這個五濁：見濁、眾生濁、命濁、(煩惱濁、劫濁)。很多濁氣重重，煩惱的時代，在這個煩惱的時代，所以就造成眾生的煩惱，造成這個「見」的煩惱……，種種的煩惱，就是集在一起，這叫做五濁，這些五濁，世間一切的濁，遮蓋了我們的本性，所以將我們障礙住。
家庭有家庭的障礙，社會有社會的障礙，事業有事業的障礙，貪圖名利等等的障礙，其實是很多。感觸到的時候，已經火來燒身了，已經來不及了。
「大乘妙法，不能得解悟(入) 。」已經來不及了，哪有辦法能去瞭解，有辦法能去覺悟呢？人生不懂得把握在當下現在，這實在是很堪嘆可悲。
下面再說，「而為三界火宅所燒」。這一定，不覺知，他就是不受教，沒辦法能瞭解，已經在這個三界中，火一直逼近，眾生還是「耽著於火宅，而不能得度」，已經還是耽著在那個地方，沒辦法得度。
眾生耽著於火宅
而不能得度
如凡夫六根癡闇
身心世事全不由己
又不信受正法
就是「凡夫六根癡闇」。我們凡夫，還是六根、六塵、六識，這個六根去緣外面的六塵，這樣讓我們的識，知識，這個六識就開始，那個障，濁氣的障礙，愈在心裡，那個六根緣外面的六塵，去貪取外面的欲境，所以，這種身心世事，完全都由不得自己。
這就是因為我們平時，沒有好好信受正法。我們若平時有好好信受正法，自然我們會不斷來，薰陶我們的內心。法譬如水，能夠洗滌內心的垢穢。我們就是沒有接受法，沒有洗滌我們內心的污垢，所以讓我們一直一直迷下去，所以「何由能解佛之智慧」呢？
就如前面的(經)文，我們過去有一段時間之前，火宅的開頭就有這段(經)文，「是舍唯有一門而復狹小，諸子幼稚，未有所識」，所以「戀著戲處，或當墮落，為火所燒」。
前文：
是舍唯有一門
而復狹小
諸子幼稚
未有所識
戀著戲處
或當墮落
為火所燒
這火宅裡面的人，都是像幼稚的孩子一樣，不瞭解這個世事、世間事，在我們的身心沒有透徹瞭解，所以很容易(因)沒人教，沒接受教育，沒有人教就容易墮落，「(為)火所燒」。這就是還沒有機緣接受法。
「如是，則彼眾生雖具有出世無漏之種子，然將為三界煩惱火之所燒燬」。
如是
則彼眾生雖具有
出世無漏之種子
然將為三界煩惱火
之所燒燬
何由得度
更何由能
解佛之智慧
我們人人足，每一個人都有這個無漏的種子。無漏的種子，這「三無漏學」，戒、定、慧，只要你肯用心，哪一個人沒辦法守戒呢？只要你肯用心，哪一個人的心不定呢？只要你願意學，哪一個人的智慧不能啟開呢？這人人本具與佛同等的佛性，但是我們就是還偏偏在三界中，「堪嘆眾生因癡迷，無有智慧不知覺」，這全都是因為我們不怕，不瞭解要瞭解，這是一個很危險的地方，所以就不想要解脫，所以，聽法，慢慢地來，脾氣，慢慢地改，是不是這樣呢？所以大家要謹慎，要多用心。
Explanations by Master Cheng-Yan
Subject: Seek Libration Upon Hearing True Dharma (當聞正法求解脫)
Date:June.23. 2015
“Sadly, sentient beings are deluded by ignorance so they are lacking in wisdom and awareness. Because they are not alert and afraid, they have no sense of renunciation, nor do they seek liberation or recognize suffering.”
Sentient beings! Sentient beings are truly pitiable. There is so much suffering in the world; we see and experience it, yet we do not think about how we can understand the origin of suffering. This is the delusion of sentient beings.
Why is there suffering? Because we “are lacking in wisdom”. Wisdom is inherent in everyone, but because of greed, our minds go astray, which causes us to commit various wrongs. Although we know this, we very quickly forget. Many people become temporarily alert right after they do something wrong, but they soon revert to making the same mistake. This is because our awareness is not high enough. Thus we are not alert or afraid; we do not know to be afraid, and do not know to be fearful.
If we had enough awareness, we would see that there have been many disasters, that in ourselves and in our families there have been many illnesses of the mind and body, along with a lack of harmony, that we suffer from parting with those we love and meeting those we hate, that there are manmade calamities and that there is an imbalance of the four elements. On top of all this, life is [impermanent]. If we were constantly aware of all these things, how could we be so attached to this life? How could we be so greedy for objects of desire in this world?
But because we are neither alert nor afraid we constantly make mistakes. Even though we should not do something, we will do it over and over again. This is the way we live. Living this way is so sad! This happens because we do not seek liberation, because we “[do not] recognize suffering.” We sentient beings perceive suffering as joy.
We may understand the principles, and upon hearing them they make sense, but after a while, our habitual tendencies resurface. These habitual tendencies are the source of our suffering in life. Isn’t this what the Buddha referred to in His lifetime with the analogy of the burning house? Aren’t we the beings that the Buddha told His disciples about as a reminder to heighten their vigilance?
Although we live in modern times, if we can take the teachings He gave in that era and apply them right now, then aren’t they suitable for our times? We constantly say that we should “Hold nature in awe and gather good affinities.” We should respect the heavens, love and earth and accumulate good affinities in our relationships. This also teaches us that we cannot do whatever we please.
The four elements of this world must be in balance in order for people on earth to live in safety. In relationships with others, we should show mutual gratitude and respect and constantly form good affinities. We must encourage everyone to do good deeds and create good affinities. This is what we must always find a way to teach. When we follow the Middle Way, we must not deny the law of karma. [The Middle Way applies to] cause and effect, to teaching a sense of reverence and to proper behavior in our relationships. All of this needs to be taught. So, we must understand the virtues of nature.
However advanced our technology may be, no matter how developed it is, it is in fact inseparable from nature. Scientists constantly use their worldly knowledge to investigate all the natural resources in this world. They constantly use resources in their environment for research, to make innovations and for further study, etc.Technology is not possible without the resources in serenely contained in the world around us.This is the hidden virtue of nature.
These resources have always been there, stored within the earth.We humans then applied our knowledge to look for them, extract them and assemble them.This process of extraction and manufacturing causes extensive destruction of the earth and extensive pollution of our air.Air pollution results in the imbalance of the four elements, which then also damages the earth.
To satisfy our desires and gain advantage, we have shaped the world we live in today.With our planet and our air the way they are, disasters frequently occur.If we think about it, this is because we see this world as merely holding these objects of desire, which we extract out of insatiable greed.We do not seed nature’s virtue of nourishing humans.We have no sense of the earth’s grace and virtue in providing that which we need to survive.
Humans do not know to be grateful; we are only interested in greedily grasping.“As long as it makes me happy, why not do it?”If we talk about “impermanence,” [people say,] “In any case, today I’m healthy. In any case, today I still have everything. In any case, today…”They are always so short-sighted, only seeing what is in front of them.They never think of the hazards concealed in what is in front of them.
This is how we are unknowing, unaware and not alert or afraid.This is the delusion of sentient beings.
Everyone, don’t we Buddhist practitioners work to transform consciousness into wisdom?Since we already have so much knowledge, we should be seeking wisdom.Part of wisdom is discerning wisdom.
We must be able to discern right from wrong.When something is right, we must promptly work hard to seek the “principles of what is right”.Here, “right” means according to the principles.The right thing to do is the correct course to follow.We must immediately choose to go in the right direction.
Every day, when chanting the Three Refuges, we say, “May sentient beings comprehend the great path and form the supreme aspiration.”Since we know the course of the great path, how could we allow even a slight deviation, or simply take it slow?We must move promptly.“May all sentient beings delve deeply into the Sutra Treasury.”We cannot take it slow.We must follow the principles and “delve deeply into the Sutra Treasury”.
Our tempers and our negative habitual tendencies must all be corrected right away.If we do this, we will have the wisdom to know what we should and should not do; then we will never deviate from this road.We also chant, “May all sentient beings harmoniously lead the people.“We need to “harmoniously lead the people”.
Does “harmoniously lead the people” mean we should become an army general?Or should we become a president to lead them?
Right now, the title is not important.In our day and age, how should we harmoniously lead the people?With the Way, our virtue and our example.We must follow the virtue of this path to cultivate inwardly and practice outwardly.
Internal cultivation brings merit, and external practice brings virtue.After we “comprehend the great path” in our minds, we must “from the supreme aspiration”.
With this constant motivation to seek the Dharma, we “delve deeply into the Sutra Treasury”.Only by dong this can we awaken “wisdom as vast as the ocean”.
When we find the direction of this path and cultivate inwardly, our virtue will manifest outwardly.
“The fragrance of virtue permeates everything.”This is the fragrance of the Dharma, the fragrance of the path and of virtue.After earnestly listening to the Dharma, our minds will find the direction of the path.By going down this path, naturally people will see that we are spiritually refined and are virtuous and that our words can be trusted.When we will be role models.
As role models we can “harmoniously lead the people”.To be role models for other people, we must nurture our own character.We must change our temper and habitual tendencies.Otherwise people will see our character as lacking.
So, we must earnestly cultivate our ability to be role models for the world.
Wisdom, as we said yesterday, comes from endlessly “seeking the Buddha’s Way” and from“transforming sentient beings”. Wisdom comes from seeking the Buddha’s Way. Only with wisdom can we awaken the compassion in our hearts. Only when we have compassion can we put the teachings into practice, achieve the wondrous uses of spiritual powers and attain the power of fearlessness.
“Fearlessness” and “having no fear” are different. “Having no fear” is when we say, “So what? As long as it makes me happy, why not do it”? Not knowing to be afraid is very dangerous. But the power of “fearlessness” comes from the stability of character. Then the things we do will be right, and when it is the right thing we will go and do it. This comes from [understanding] the principles. Yesterday we discussed not being afraid when we enter dangerous places for the sake of transforming sentient beings. When we carefully consider everything, we will not be scared. When the Buddha came to this world, He was not scared because He came for the sake of one great cause. To save and transform sentient beings, He repeatedly returned to this world. Buddhas and Bodhisattvas never stop returning to this world. In the process of their practice, they feared transmigration in the Six Realms, so they engaged in spiritual cultivation. This was a fear of continuing to transmigrate in the Six Realms, which is why they engaged in spiritual practice for countless kalpas, they have already awakened.
After they awakened, they were no longer scared, so they returned to this world. When they returned, they were not scared because their character had been perfected and their wisdom was complete. They understood all the principles of the universe so they returned to this world for the sake of this one great causes, to transform sentient beings. They go among people and are not contaminated by them. This is the power of great fearlessness.
It is not to say they have no fear, but that they already have spiritual powers of beings at ease. This is something we should learn.
The previous passage states, “The Tathagata then had this thought, if I simply used my spiritual powers and my powers of wisdom but set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views, powers and fearlessness, sentient beings would not be able to attain liberation through this”.
The Buddha already completely understood the truths of all things in the universe, not to mention people’s states of mind. He knew everyone intrinsically has Buddha-nature. He could have said this directly, but it would have been of no use, because sentient beings would not be able to understand. No matter how he might praise the enlightened state of mind, we would still not be able to understand.
So, sentient beings could not take the Buddha’s teachings to heart. With a few words He could have revealed the suffering of cyclic existence in the Six Realms so that sentient beings would quickly return to the right path, but we were far from ready. Sentient beings’ capabilities were greatly lacking. The Buddha could not just use a few simple words to explain, so He had to use many methods and establish the Three Vehicles to guide us.
This was in the previous passage. It continues with, “Why is this so? Sentient beings are not yet able to avoid birth, aging, illness, death, worry, sadness, suffering and afflictions and are scorched in the burning house of the Three Realms. How could they understand the Buddha’s wisdom?”
If sentient beings have not yet experienced suffering, they have no way to recognize it. So, I constantly talk about “experiencing”. If we have never really experienced illness, we may think, “I will be healthy forever”. So it says, “Why is this so? Sentient beings are not yet able to avoid birth, aging, illness, death, worry, sadness, suffering and afflictions”. If sentient beings have not yet truly and personally experienced suffering, they lack awareness and understanding. Everyone is like this “Sentient beings are not able to be transformed” because they still cannot understand; though facing suffering, they do not experience it, so “they do not listen to the teachings”.
Sentient beings are not able to be transformed because they do not listen to the teachings. With severe obstacles from the Five Turbidities, they cannot avoid being scorched by the fires of birth, aging and so on. Thus they cannot understand, realize and enter the wondrous Dharma of the Great Vehicle.
If we say, “Come listen to the Dharma, they reply, “It’s too early; I can’t get up. It’s too cold; I can’t make it. I’m too busy; I can’t make it”. Many truly have “no Dharma to transform them”. That is because they do not listen to teachings. If they do not listen to or accept the Dharma, how can they be transformed by it? So, many have “no Dharma to transform them”. This is due to “severe obstacles from the Five Turbidities”. The Five Turbidities include the turbidities of views, sentient beings and life.
There is so much turbidity around us.This is an era of afflictions;so many affiictions arise in sentient beings,
resulting in a afflictions of “views”.When these afflictions of all kinds are in one place,they are know as the Five Turbidities. The Five Turbidities and all the impurities in the world have covered our inrinsic nature.Thus they are obstacles for us.
In families there are familial obstacles.In society there are societal obstacles.In business there are business obstacles.Greed for fame and fortune,etc,are obstacles.There are indeed many of these.
By the time we experience [suffering] we are already being burned by its fire.It is already too late.
“They cannot understand,realize or enter the wonderous Dharma of the Gereat Vehicle.” If it is already too late,how can they possibly understand [at that time]?How can they become awakened?
In life,if we do not seize every moment,that would be very lamentable and sad.
The next line states, “[They] are scorched in the buring house of the Three Realms.”This is a consequence of being unaware.If we are unwilling to learn,we will not be able to understand that we are already in the Three Realms,and the fire is closing in
Sentient being still “dally in the buring house,so they cannot be delivered.They are still dallying there,so they cannot be transformed.”
Sentient being dally in the buring house so they cannot be transformed.With the darkness of ignorance obscuring their Six Sense Organs their bodies,mind and matters are not under their control,and they cannot faithfully accept the Right Dharma.
“The darkness of ignorance [obscuring] their Six Sense Organs.” We unenlightened beings are still affected by Six affected the Six Sense Organs, Six Sense Objects and Six Consciousnesses.The Six Sense Organs connect with the Six Sense Organs around us,giving rise to consciousnesses and knowledge.It is through the Six Consciousnesses that
those impediments,those obstacles of turbidity,accumulate in our mimds.
When our senses connect with sense objects,we are led to greedily grasp at the objects of desire.So,the workings of our body,mimd and all matters are beyond our control. This is because we do not normally make the effort to faithfully accept Right Dharma.
If we regularly make the effort to do this,Right Dharma
will constantly permeate our hearts.The Dharma is like water;it can cleanse our minds of impurities.If we do not accept the Dharma,we cannot wash away the
impurities.Thus we contiune to be deluded.
So, “How could they understand the Buddha’s wisdom?”
As stated in a previous passage that we had discussed some time ago,in the parable about the burning house we find, “This house has only one door.Moerover,it is narrow and small.His sons are young and immature and have no understanding.They are attached to the where they play.So,they may fall and be burned in the fire.”
The people inside the burning house are just like young and immature children;we lack an understanding of the matters of world and of the working of our body and mind.
If there is no one to teach us,if we not accept the teachings,it would be easy for us to fall and “be burned in the fire.” That means we do not have the capabilities and conditions for accepting the Dharma.
“In this way,though sentient being all possess the flawless seeds of world-transcending wisdom,they will still be scorched by the flames of affliction of the Three Realms.”
We all have this;we are all replete with these flawless seeds. These flawless seeds are the Three Studies,precepts,Samadhi and wisdom.
Actually,as long as we are willing to be mimdful,is there anyone who cannot uphold the precepts?As long as we are willing to be mimdful, who cannot attain a state of Samadhi? As long as we are willing to
learn, who cannot awaken wisdom?
Everyone intrinsically has the same nature as the Buddha,but unfortunately we remain in the Three Realms “Sadly,sentient being are deluded by ignorance,so they are lacking in wisdom and awareness.” Because we are not scared,we do not understand that we are in a very dangerous place.
Thus,we do not seek liberation.That is why we say we will take it slow in listening to teachings and take it in improving our temper.Isn’t this the case?
So,we must be cautious and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「堪嘆眾生因癡迷，無有智慧不知覺；因不驚怖不生厭，不求解脫不知苦。」
⊙「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」《法華經 譬喻品第三》
⊙「所以者何？是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」《法華經 譬喻品第三》
⊙眾生不能得度，是因不聽教法，正由五濁障重，未免生老等火所燒，大乘妙法，不能得解悟入。
⊙眾生耽著於火宅而不能得度，如凡夫六根癡闇，身心世事全不由己，又不信受正法。
⊙前文：是舍唯有一門而復狹小，諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。
⊙如是，則彼眾生雖具有出世無漏之種子，然將為三界煩惱火之所燒燬，何由得度，更何由能解佛之智慧？
【證嚴上人開示】
「堪嘆眾生因癡迷，無有智慧不知覺；因不驚怖不生厭，不求解脫不知苦。」
堪嘆眾生因癡迷
無有智慧不知覺
因不驚怖不生厭
不求解脫不知苦
眾生啊，眾生，真是可憐的眾生。人間這麼多的苦難，看到、感受到，卻是沒去，怎麼樣去瞭解苦的根源，這就是眾生的愚迷。
為什麼苦？因為「無有智慧」。智慧，人人本具，卻是眾生因為貪念偏差了，造了種種錯誤。雖然是知道，但是很快就忘記了，很多人就是錯後一時的警惕，很快又恢復還是同樣的錯。這就是因為警覺性不夠，所以不驚怖，不曉得要怕，不曉得要知道怖畏。
我們若有警覺性，看到天下災難偏多，看到人生、家庭、自身等等，身心病痛、家庭不得和睦，愛別離苦、怨憎會苦，人間的人禍，天下四大不調，加上了生命在呼吸間，這些事情，若常常警覺到，怎麼會對人間還有什麼留戀呢？哪還會對人間的欲念，會生起那麼多的貪呢？那就是因為我們不驚不怖，所以，錯，不斷犯錯，不對的事情，還是不斷反覆又再做，這就是人生啊！
可憐的人生啊！就是不懂得要求解脫，就是「不知苦」，這就是我們眾生將苦當作快樂。道理很清楚，卻是聽的時候知道有道理，卻是過了之後，習氣很快就又來。這種的習氣;在人生，就是苦的根源。
人間，不就是佛陀的時代，所提出來譬喻的火宅嗎？我們現在的眾生，不就是當初佛陀面對著弟子，所提起警惕的教誡嗎？我們雖然在現在，將佛陀時代所說的教法，用在現代，不就是最適合在現代嗎？
我們也常常說要「敬天愛地聚福緣」。要敬天、要愛地，人與人之間要聚福緣，這也就是在教育我們，不要為所欲為。天，天地之間要四大調和，我們才能夠地上的人平安。人與人之間，要互相感恩、尊重，要時時結好緣。鼓勵大家一起來做善事，鼓勵人人來造福緣。這就是我們不斷要如何來教育，取於中道，不能撥無因果，含藏著因果，含藏著教育敬仰的心，含藏著我們，在人與人之間的行為，這全都是教育。
所以，我們要瞭解天地的德。你科學如何的昌明，再怎麼發達，其實都離不開在天地之間，科學家不斷用他的智識去探究，也是在天地之間。天地現成的物資，不斷用周圍的物資，來做研究、來做發明、去做探討等等，這都是不離天地間，既有含藏著的物資，這是天地隱藏的德。本來它就是有的，含藏在天地之間，卻是我們人類，不斷用這個知識，這樣去找，找出來、去合起來。從這樣開始，這個東西合成之後，就大量去破壞大地，大量去污染空氣，污染空氣，成就了這種四大不調，四大不調，又是再損傷大地。
人類已經為了那個貪欲、利益，造成了現在這個世界，地球、空氣就這樣，不斷災難產生。你們想，這不就是對這個天地之間，只存著物欲，無窮盡的貪取，沒有存著那分天地之德來養人，讓人生的生活，這種供應出來的恩德，已經沒有了。人不曉得要感恩，只是一項，貪取，「只要我歡喜，有什麼不可以呢？」
說「無常」，「反正我今天還健康，反正我今天還擁有一切，反正我今天……。」就一直短視，看得很近，都看到目前，沒想到這個目前，也是隱藏著危機。這是我們人這種的無知，不覺、不驚怖，這就是眾生的愚迷。
各位，我們是不是學佛者，要轉識成智？知識，我們既然知道這麼多了，我們應該要追求的是智慧。智是分別智，我們要懂得分別是與非。對的事情，我們要趕緊用功來追求，「是道理」這個「是」，就是道理，對的事情，就是對的方向，我們要趕緊選擇，選擇對的方向。
我們每天在「三皈依」，「(自皈依佛，)當願眾生，體解大道，發無上心。」這個大道的方向，既然知道了，怎麼要讓它一點點的偏差，再慢慢地來呢？我們要及時，「(自皈依法，)當願眾生，深入經藏，(智慧如海)。」不要慢慢來了。
我們要按照道理來走，「深入經藏」，我們有的脾氣、我們有的習氣，壞的習氣要趕緊及時改，若這樣，我們這個智慧，這個該、不該，我們才能在這條路上不偏差。
我們還要「(自皈依僧，)當願眾生，統理大眾，(一切無礙。)」，要「統理大眾」，是不是「統理大眾」，就是當大將軍呢？或者是當總統來統理大眾呢？現在名稱不重要了，現在的時代，時代不同了，要用什麼方法來統理大眾呢？就是道——道德、典範。
我們要照這一條道路的德，內修外行。「內修即是功，外行即是德」。我們內心「體解大道」，要「發無上心」。我們平時求法的心切，要「深入經藏」，才能夠開啟我們的「智慧如海」。有了，有了道路的方向，我們內修，外這個「德」現前，這個「道風德香薰一切」。
大家法香、道香、德香，聽法認真來聽，聽了之後，我們的心有一個道路的方向，我們按照道路的方向走，自然大家看——這個人很有修養、有德行，說的話能夠堪得相信。這叫做典範。這個典範就是能夠「統理大眾」，做一個人生的典範，培養我們自己的人格，這種脾氣、習氣一定要改。要不然，我們的品格，讓人瞧不起。所以我們要好好，培養我們為人間的典範。。
智，昨天說過了，是不斷「上求佛道」；慧，就是「下化眾生」。智慧是求佛道來的，有了智慧，才會啟開我們的悲心，慈悲的心，有了慈悲的心，我們才能夠身體力行，我們才能夠得到神通妙用，才能夠得到無畏懼，這個無畏的力量。
「無畏」與「不畏懼」是不同。「不畏懼」就是「怎麼樣！我喜歡，有什麼不可以？」這種不知道害怕，這是很危險。但是「無畏」的力量，那就是他的品格穩定了，做的事情對，對的事情做就是了，這就是道理。我們昨天說過，哪怕入險地，為了救度眾生，思考得非常周到，不怕。佛陀來人間，就是不怕，因為一大事因緣，為了救度眾生，來回人間。
諸佛菩薩不斷來人間，他修過行，他就是畏懼六道輪迴，所以他修行，這種畏懼，就是怕再來六道輪迴，所以他修行，無央數劫不斷修行，已經覺悟了。覺悟之後，不怕了，他又再回來人間。回來人間的不害怕，是因為他的品德完成了，智慧具足了，這種宇宙道理都知道，所以他再回來人間，為一大事因緣，要來度眾生，入人群中，不受人群所污染到，這就是大無畏的力量，而不是說不怕、不怕，不是不怕，他是已經有自在的神力。所以我們應該要學。
所以，前面說，就是「如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」
舍利弗
如來復作是念
若我但以神力
及智慧力
捨於方便
為諸眾生
讚如來知見、
力、無所畏者
眾生不能以是得度
《法華經 譬喻品第三》
佛陀他已經全都完全瞭解，這宇宙天地萬物真理，何況人生的心態，全都瞭解了。他知道人人本具佛性，他可以直接這樣說，但是沒有用，因為眾生沒辦法理解。怎麼樣地讚歎覺悟之後的境界，就是還無法瞭解，所以眾生沒辦法，將佛陀所說的教法，接受在內心。這樣一語道破，這個六道輪迴的苦難，讓眾生懂得趕緊，回歸我們正確的人生道路，這還差很遠，眾生的根機差很遠，佛陀無法只是這樣，這麼簡單點破，所以要用很多的方法，開三乘的法門來引度眾生。這是前面的(經)文。
下面再接著，「所以者何？是諸眾生未免生老病死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。」
所以者何
是諸眾生
未免生老病死
憂悲苦惱
而為三界火宅所燒
何由能解佛之智慧
《法華經 譬喻品第三》
因為這些眾生，就是還沒有去受到這些苦難，他就是沒辦法知道這叫做苦。所以常常說感觸，自己若沒有感觸到，沒有病痛的時候，他以為，我這一生都是健康的。
所以「所以者何？」「是諸眾生，未免生老病死、憂悲苦惱」。因為還沒有，這些眾生還沒有去受到，這些真正的苦在他身上，所以他就不覺不知。人都是這樣。「眾生不能得度」，因為他還沒辦法去瞭解，這樣在苦難，他還沒有感受到，所以「不聽教法」。
眾生不能得度
是因不聽教法
正由五濁障重
未免生老等火所燒
大乘妙法
不能得解悟入
要他：「來，你來聽經。」「這麼早？我沒辦法，起不來。」「冷，沒辦法。」「忙，沒辦法。」很多真的是「無法度」。因為他就是沒有聽法，不聽法、不受教，哪有法能度呢？所以有很多「無法度」。
所以，這是「由五濁障重」。這個五濁：見濁、眾生濁、命濁、(煩惱濁、劫濁)。很多濁氣重重，煩惱的時代，在這個煩惱的時代，所以就造成眾生的煩惱，造成這個「見」的煩惱……，種種的煩惱，就是集在一起，這叫做五濁，這些五濁，世間一切的濁，遮蓋了我們的本性，所以將我們障礙住。
家庭有家庭的障礙，社會有社會的障礙，事業有事業的障礙，貪圖名利等等的障礙，其實是很多。感觸到的時候，已經火來燒身了，已經來不及了。
「大乘妙法，不能得解悟(入) 。」已經來不及了，哪有辦法能去瞭解，有辦法能去覺悟呢？人生不懂得把握在當下現在，這實在是很堪嘆可悲。
下面再說，「而為三界火宅所燒」。這一定，不覺知，他就是不受教，沒辦法能瞭解，已經在這個三界中，火一直逼近，眾生還是「耽著於火宅，而不能得度」，已經還是耽著在那個地方，沒辦法得度。
眾生耽著於火宅
而不能得度
如凡夫六根癡闇
身心世事全不由己
又不信受正法
就是「凡夫六根癡闇」。我們凡夫，還是六根、六塵、六識，這個六根去緣外面的六塵，這樣讓我們的識，知識，這個六識就開始，那個障，濁氣的障礙，愈在心裡，那個六根緣外面的六塵，去貪取外面的欲境，所以，這種身心世事，完全都由不得自己。
這就是因為我們平時，沒有好好信受正法。我們若平時有好好信受正法，自然我們會不斷來，薰陶我們的內心。法譬如水，能夠洗滌內心的垢穢。我們就是沒有接受法，沒有洗滌我們內心的污垢，所以讓我們一直一直迷下去，所以「何由能解佛之智慧」呢？
就如前面的(經)文，我們過去有一段時間之前，火宅的開頭就有這段(經)文，「是舍唯有一門而復狹小，諸子幼稚，未有所識」，所以「戀著戲處，或當墮落，為火所燒」。
前文：
是舍唯有一門
而復狹小
諸子幼稚
未有所識
戀著戲處
或當墮落
為火所燒
這火宅裡面的人，都是像幼稚的孩子一樣，不瞭解這個世事、世間事，在我們的身心沒有透徹瞭解，所以很容易(因)沒人教，沒接受教育，沒有人教就容易墮落，「(為)火所燒」。這就是還沒有機緣接受法。
「如是，則彼眾生雖具有出世無漏之種子，然將為三界煩惱火之所燒燬」。
如是
則彼眾生雖具有
出世無漏之種子
然將為三界煩惱火
之所燒燬
何由得度
更何由能
解佛之智慧
我們人人足，每一個人都有這個無漏的種子。無漏的種子，這「三無漏學」，戒、定、慧，只要你肯用心，哪一個人沒辦法守戒呢？只要你肯用心，哪一個人的心不定呢？只要你願意學，哪一個人的智慧不能啟開呢？這人人本具與佛同等的佛性，但是我們就是還偏偏在三界中，「堪嘆眾生因癡迷，無有智慧不知覺」，這全都是因為我們不怕，不瞭解要瞭解，這是一個很危險的地方，所以就不想要解脫，所以，聽法，慢慢地來，脾氣，慢慢地改，是不是這樣呢？所以大家要謹慎，要多用心。
Explanations by Master Cheng-Yan
Subject: Seek Libration Upon Hearing True Dharma (當聞正法求解脫)
Date:June.23. 2015
“Sadly, sentient beings are deluded by ignorance so they are lacking in wisdom and awareness. Because they are not alert and afraid, they have no sense of renunciation, nor do they seek liberation or recognize suffering.”
Sentient beings! Sentient beings are truly pitiable. There is so much suffering in the world; we see and experience it, yet we do not think about how we can understand the origin of suffering. This is the delusion of sentient beings.
Why is there suffering? Because we “are lacking in wisdom”. Wisdom is inherent in everyone, but because of greed, our minds go astray, which causes us to commit various wrongs. Although we know this, we very quickly forget. Many people become temporarily alert right after they do something wrong, but they soon revert to making the same mistake. This is because our awareness is not high enough. Thus we are not alert or afraid; we do not know to be afraid, and do not know to be fearful.
If we had enough awareness, we would see that there have been many disasters, that in ourselves and in our families there have been many illnesses of the mind and body, along with a lack of harmony, that we suffer from parting with those we love and meeting those we hate, that there are manmade calamities and that there is an imbalance of the four elements. On top of all this, life is [impermanent]. If we were constantly aware of all these things, how could we be so attached to this life? How could we be so greedy for objects of desire in this world?
But because we are neither alert nor afraid we constantly make mistakes. Even though we should not do something, we will do it over and over again. This is the way we live. Living this way is so sad! This happens because we do not seek liberation, because we “[do not] recognize suffering.” We sentient beings perceive suffering as joy.
We may understand the principles, and upon hearing them they make sense, but after a while, our habitual tendencies resurface. These habitual tendencies are the source of our suffering in life. Isn’t this what the Buddha referred to in His lifetime with the analogy of the burning house? Aren’t we the beings that the Buddha told His disciples about as a reminder to heighten their vigilance?
Although we live in modern times, if we can take the teachings He gave in that era and apply them right now, then aren’t they suitable for our times? We constantly say that we should “Hold nature in awe and gather good affinities.” We should respect the heavens, love and earth and accumulate good affinities in our relationships. This also teaches us that we cannot do whatever we please.
The four elements of this world must be in balance in order for people on earth to live in safety. In relationships with others, we should show mutual gratitude and respect and constantly form good affinities. We must encourage everyone to do good deeds and create good affinities. This is what we must always find a way to teach. When we follow the Middle Way, we must not deny the law of karma. [The Middle Way applies to] cause and effect, to teaching a sense of reverence and to proper behavior in our relationships. All of this needs to be taught. So, we must understand the virtues of nature.
However advanced our technology may be, no matter how developed it is, it is in fact inseparable from nature. Scientists constantly use their worldly knowledge to investigate all the natural resources in this world. They constantly use resources in their environment for research, to make innovations and for further study, etc.Technology is not possible without the resources in serenely contained in the world around us.This is the hidden virtue of nature.
These resources have always been there, stored within the earth.We humans then applied our knowledge to look for them, extract them and assemble them.This process of extraction and manufacturing causes extensive destruction of the earth and extensive pollution of our air.Air pollution results in the imbalance of the four elements, which then also damages the earth.
To satisfy our desires and gain advantage, we have shaped the world we live in today.With our planet and our air the way they are, disasters frequently occur.If we think about it, this is because we see this world as merely holding these objects of desire, which we extract out of insatiable greed.We do not seed nature’s virtue of nourishing humans.We have no sense of the earth’s grace and virtue in providing that which we need to survive.
Humans do not know to be grateful; we are only interested in greedily grasping.“As long as it makes me happy, why not do it?”If we talk about “impermanence,” [people say,] “In any case, today I’m healthy. In any case, today I still have everything. In any case, today…”They are always so short-sighted, only seeing what is in front of them.They never think of the hazards concealed in what is in front of them.
This is how we are unknowing, unaware and not alert or afraid.This is the delusion of sentient beings.
Everyone, don’t we Buddhist practitioners work to transform consciousness into wisdom?Since we already have so much knowledge, we should be seeking wisdom.Part of wisdom is discerning wisdom.
We must be able to discern right from wrong.When something is right, we must promptly work hard to seek the “principles of what is right”.Here, “right” means according to the principles.The right thing to do is the correct course to follow.We must immediately choose to go in the right direction.
Every day, when chanting the Three Refuges, we say, “May sentient beings comprehend the great path and form the supreme aspiration.”Since we know the course of the great path, how could we allow even a slight deviation, or simply take it slow?We must move promptly.“May all sentient beings delve deeply into the Sutra Treasury.”We cannot take it slow.We must follow the principles and “delve deeply into the Sutra Treasury”.
Our tempers and our negative habitual tendencies must all be corrected right away.If we do this, we will have the wisdom to know what we should and should not do; then we will never deviate from this road.We also chant, “May all sentient beings harmoniously lead the people.“We need to “harmoniously lead the people”.
Does “harmoniously lead the people” mean we should become an army general?Or should we become a president to lead them?
Right now, the title is not important.In our day and age, how should we harmoniously lead the people?With the Way, our virtue and our example.We must follow the virtue of this path to cultivate inwardly and practice outwardly.
Internal cultivation brings merit, and external practice brings virtue.After we “comprehend the great path” in our minds, we must “from the supreme aspiration”.
With this constant motivation to seek the Dharma, we “delve deeply into the Sutra Treasury”.Only by dong this can we awaken “wisdom as vast as the ocean”.
When we find the direction of this path and cultivate inwardly, our virtue will manifest outwardly.
“The fragrance of virtue permeates everything.”This is the fragrance of the Dharma, the fragrance of the path and of virtue.After earnestly listening to the Dharma, our minds will find the direction of the path.By going down this path, naturally people will see that we are spiritually refined and are virtuous and that our words can be trusted.When we will be role models.
As role models we can “harmoniously lead the people”.To be role models for other people, we must nurture our own character.We must change our temper and habitual tendencies.Otherwise people will see our character as lacking.
So, we must earnestly cultivate our ability to be role models for the world.
Wisdom, as we said yesterday, comes from endlessly “seeking the Buddha’s Way” and from“transforming sentient beings”. Wisdom comes from seeking the Buddha’s Way. Only with wisdom can we awaken the compassion in our hearts. Only when we have compassion can we put the teachings into practice, achieve the wondrous uses of spiritual powers and attain the power of fearlessness.
“Fearlessness” and “having no fear” are different. “Having no fear” is when we say, “So what? As long as it makes me happy, why not do it”? Not knowing to be afraid is very dangerous. But the power of “fearlessness” comes from the stability of character. Then the things we do will be right, and when it is the right thing we will go and do it. This comes from [understanding] the principles. Yesterday we discussed not being afraid when we enter dangerous places for the sake of transforming sentient beings. When we carefully consider everything, we will not be scared. When the Buddha came to this world, He was not scared because He came for the sake of one great cause. To save and transform sentient beings, He repeatedly returned to this world. Buddhas and Bodhisattvas never stop returning to this world. In the process of their practice, they feared transmigration in the Six Realms, so they engaged in spiritual cultivation. This was a fear of continuing to transmigrate in the Six Realms, which is why they engaged in spiritual practice for countless kalpas, they have already awakened.
After they awakened, they were no longer scared, so they returned to this world. When they returned, they were not scared because their character had been perfected and their wisdom was complete. They understood all the principles of the universe so they returned to this world for the sake of this one great causes, to transform sentient beings. They go among people and are not contaminated by them. This is the power of great fearlessness.
It is not to say they have no fear, but that they already have spiritual powers of beings at ease. This is something we should learn.
The previous passage states, “The Tathagata then had this thought, if I simply used my spiritual powers and my powers of wisdom but set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views, powers and fearlessness, sentient beings would not be able to attain liberation through this”.
The Buddha already completely understood the truths of all things in the universe, not to mention people’s states of mind. He knew everyone intrinsically has Buddha-nature. He could have said this directly, but it would have been of no use, because sentient beings would not be able to understand. No matter how he might praise the enlightened state of mind, we would still not be able to understand.
So, sentient beings could not take the Buddha’s teachings to heart. With a few words He could have revealed the suffering of cyclic existence in the Six Realms so that sentient beings would quickly return to the right path, but we were far from ready. Sentient beings’ capabilities were greatly lacking. The Buddha could not just use a few simple words to explain, so He had to use many methods and establish the Three Vehicles to guide us.
This was in the previous passage. It continues with, “Why is this so? Sentient beings are not yet able to avoid birth, aging, illness, death, worry, sadness, suffering and afflictions and are scorched in the burning house of the Three Realms. How could they understand the Buddha’s wisdom?”
If sentient beings have not yet experienced suffering, they have no way to recognize it. So, I constantly talk about “experiencing”. If we have never really experienced illness, we may think, “I will be healthy forever”. So it says, “Why is this so? Sentient beings are not yet able to avoid birth, aging, illness, death, worry, sadness, suffering and afflictions”. If sentient beings have not yet truly and personally experienced suffering, they lack awareness and understanding. Everyone is like this “Sentient beings are not able to be transformed” because they still cannot understand; though facing suffering, they do not experience it, so “they do not listen to the teachings”.
Sentient beings are not able to be transformed because they do not listen to the teachings. With severe obstacles from the Five Turbidities, they cannot avoid being scorched by the fires of birth, aging and so on. Thus they cannot understand, realize and enter the wondrous Dharma of the Great Vehicle.
If we say, “Come listen to the Dharma, they reply, “It’s too early; I can’t get up. It’s too cold; I can’t make it. I’m too busy; I can’t make it”. Many truly have “no Dharma to transform them”. That is because they do not listen to teachings. If they do not listen to or accept the Dharma, how can they be transformed by it? So, many have “no Dharma to transform them”. This is due to “severe obstacles from the Five Turbidities”. The Five Turbidities include the turbidities of views, sentient beings and life.
There is so much turbidity around us.This is an era of afflictions;so many affiictions arise in sentient beings,
resulting in a afflictions of “views”.When these afflictions of all kinds are in one place,they are know as the Five Turbidities. The Five Turbidities and all the impurities in the world have covered our inrinsic nature.Thus they are obstacles for us.
In families there are familial obstacles.In society there are societal obstacles.In business there are business obstacles.Greed for fame and fortune,etc,are obstacles.There are indeed many of these.
By the time we experience [suffering] we are already being burned by its fire.It is already too late.
“They cannot understand,realize or enter the wonderous Dharma of the Gereat Vehicle.” If it is already too late,how can they possibly understand [at that time]?How can they become awakened?
In life,if we do not seize every moment,that would be very lamentable and sad.
The next line states, “[They] are scorched in the buring house of the Three Realms.”This is a consequence of being unaware.If we are unwilling to learn,we will not be able to understand that we are already in the Three Realms,and the fire is closing in
Sentient being still “dally in the buring house,so they cannot be delivered.They are still dallying there,so they cannot be transformed.”
Sentient being dally in the buring house so they cannot be transformed.With the darkness of ignorance obscuring their Six Sense Organs their bodies,mind and matters are not under their control,and they cannot faithfully accept the Right Dharma.
“The darkness of ignorance [obscuring] their Six Sense Organs.” We unenlightened beings are still affected by Six affected the Six Sense Organs, Six Sense Objects and Six Consciousnesses.The Six Sense Organs connect with the Six Sense Organs around us,giving rise to consciousnesses and knowledge.It is through the Six Consciousnesses that
those impediments,those obstacles of turbidity,accumulate in our mimds.
When our senses connect with sense objects,we are led to greedily grasp at the objects of desire.So,the workings of our body,mimd and all matters are beyond our control. This is because we do not normally make the effort to faithfully accept Right Dharma.
If we regularly make the effort to do this,Right Dharma
will constantly permeate our hearts.The Dharma is like water;it can cleanse our minds of impurities.If we do not accept the Dharma,we cannot wash away the
impurities.Thus we contiune to be deluded.
So, “How could they understand the Buddha’s wisdom?”
As stated in a previous passage that we had discussed some time ago,in the parable about the burning house we find, “This house has only one door.Moerover,it is narrow and small.His sons are young and immature and have no understanding.They are attached to the where they play.So,they may fall and be burned in the fire.”
The people inside the burning house are just like young and immature children;we lack an understanding of the matters of world and of the working of our body and mind.
If there is no one to teach us,if we not accept the teachings,it would be easy for us to fall and “be burned in the fire.” That means we do not have the capabilities and conditions for accepting the Dharma.
“In this way,though sentient being all possess the flawless seeds of world-transcending wisdom,they will still be scorched by the flames of affliction of the Three Realms.”
We all have this;we are all replete with these flawless seeds. These flawless seeds are the Three Studies,precepts,Samadhi and wisdom.
Actually,as long as we are willing to be mimdful,is there anyone who cannot uphold the precepts?As long as we are willing to be mimdful, who cannot attain a state of Samadhi? As long as we are willing to
learn, who cannot awaken wisdom?
Everyone intrinsically has the same nature as the Buddha,but unfortunately we remain in the Three Realms “Sadly,sentient being are deluded by ignorance,so they are lacking in wisdom and awareness.” Because we are not scared,we do not understand that we are in a very dangerous place.
Thus,we do not seek liberation.That is why we say we will take it slow in listening to teachings and take it in improving our temper.Isn’t this the case?
So,we must be cautious and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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