20150819《靜思妙蓮華》了知結使之火 (第634集)
（法華經•譬喻品第三）
⊙「結與使是煩惱別名，無明惑業繫縛身心，結成苦果故稱煩惱，能使眾生輪迴生死，沉溺苦海浮生無涯。」
⊙「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖，如是諸難，恐畏無量。」《法華經譬喻品第三》
⊙「是朽故宅，屬於一人。其人近出，未久之間，於後宅舍，忽然火起，四面一時，其燄俱熾。」《法華經譬喻品第三》
⊙此明主在無災，主亡災起。
⊙「主人近出」指佛應身示化於娑婆世界時而言。
⊙三界是佛應化之處，乘願而來，誓願化度眾生，故云「是朽故宅，屬於一人」。
⊙長者在宅，能令諸子慎防火源。由出宅後，諸子無知，故令火起。
【證嚴上人開示】
「結與使是煩惱別名，無明惑業繫縛身心，結成苦果故稱煩惱，能使眾生輪迴生死，沉溺苦海浮生無涯。」
結與使是煩惱別名
無明惑業繫縛身心
結成苦果故稱煩惱
能使眾生輪迴生死
沉溺苦海浮生無涯
煩惱，很苦。「結」，那就是也是叫做煩惱；「使」，也是叫做煩惱；「無明」，也叫做煩惱；「惑」，惑也叫做煩惱；造作的「業」歸納，也是同樣在煩惱。這些名稱，無不都是這樣將我們綁住，這種綁住我們的身心，它的壓迫感真的是很大、很重。
人生的苦，就是苦在這裡，因為它會結成了很多的苦果。你有無明的因，你有造了無明惑的業；所以這全都是在因，「因」是煩惱，煩惱驅使你去造業，這樣重重疊疊，所以一直這個因造作，不斷種，就成為果。所以，你是什麼樣的樹，不論你是什麼樣的東西，總是它成長之後結果，結果再回過頭來還是成為因，因又成為果。
這就是我們眾生，不斷在這個「結」的驅使，這樣不斷產生煩惱、不斷無明、不斷造業，不斷驅使我們的心、身去造作，由不得我們自己，輪迴在四生六道之中。所以，我們不斷就是沉溺，沉溺在這茫茫苦海，人生就是「浮生無涯」，到底我們要到什麼時候，才能夠靠彼岸去呢？
哪怕我們已經知道要修行，修行的方向。到底是用口頭上來說呢？或者從文字上來得呢？書看很多，入經藏，很多很多的法、常識都知道，可是，這個道理，沒有入在我們的心，所以法水，並沒有滋潤到我們的慧命。
看看現在在這電腦或者是平板，你要知道什麼事情，只要有你的常識，手一按一下，自然天底下的事情，就都呈現在你的面前。現在科技發達，你要求知不困難，但是要求法就困難了。
法，就是讓我們修行的方法，從此岸渡彼岸的方法，我們從此岸若是到半途中。知道要修行，要修行，無法將這個心的煩惱放下，若沒有去除，自然我們還是同樣，「沉溺苦海」，還是同樣「浮生無涯」，還是同樣是在這個因，結、使，這些煩惱、無明、惑、業，同樣再將我們纏住，同樣苦果無量，煩惱不斷複製，因核果海。
那個「因」才一點點而已，只要你因緣具足，時日生長，它經過了幾年後，它就開花結果，纍纍，果就很多。我們若造一輩子的業，無明的業，可能會衍生我們好幾世，都報不完，所以叫做「因核果海」。
我們應該要趕緊，這個因就是只在我們的心，趕緊將那無明的果現前了，趕緊用感恩心，將現前的果，人、事、物，自我警惕、謹慎，消除了這個現前的果，我們不再去感受，不要再去接受它，我們就用那種知道「一切皆空」、「空中妙有」的因緣，所以惡緣化成了好緣。這樣佛法在心，自然我們就會與人結好緣，就不會再有惡因、惡緣、惡果，在那個地方輪迴。所以我們要時時提高警覺。
前面我們說，這種無形，無形「夜叉餓鬼」，「諸惡鳥獸」，有形的，看得到的，眾生的習氣，這全都是欠缺，缺了法的資糧。
夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》
所以「飢」，就是全都沒有法，來潤濕在他的心裡，所以「急」；「飢急四向」，無不都是在色、受、想、行，這四蘊中，在這裡這樣在輪迴、在輪轉。
法，我們就像用一支管子，這樣來看，或者是開一扇的窗戶看出去，明明天地寬，卻是開一個框框這樣來看，只不過這個範圍很小。所以，我們應該心包太虛，卻是我們自己畫一個限度來看。法廣如大海，卻是我們才去取著，哪一段才是法，哪一段不是法。其實，用得到，能夠改變我們的人生觀，句句都是法。所以我們應該要用用心，開闊，來瞭解道理，是讓我們受用，不是只在一個角落，只看一角，沒有看全體。舉一角，但是就能應全體，我們的心要開大。
所以我們人自己，都很多的困難，自己去惹來我們的心，重重的困難，其實，人間沒有那麼多困難，是我們自己的心重重困難。所以「如是諸難，恐畏無量」，因為道理沒有透徹，他所知的不是全盤，只是一點點，執著在聲音，執著在文字，其他，心就是沒有真正全部收納，這也就是「飢急四向」，這就是沒有接受到道理。
俗云「富潤屋，德潤身」，我們若是法全很豐富，在我們的心中，自然待人接物等等，經驗就豐富，所以我們修行要用心，用在我們的日常生活中、待人接物中，這就是生活的方法，生活的方法做得到，人，「人格成，佛格就成」，人事圓，道理就圓。所以說，學佛就是要學在，日常生活，待人接物。
下面再說，「是朽故宅，屬於一人。其人近出，未久之間，於後宅舍，忽然火起，四面一時，其燄俱熾。」
是朽故宅
屬於一人
其人近出
未久之間
於後宅舍
忽然火起
四面一時
其燄俱熾
《法華經譬喻品第三》
看，「是朽故宅，屬於一人」。這也就是在說我們一間房子，譬喻一間房子，這間房子有人住，有主人，自然他會將這間房子，整理得很好，然後，這個家庭，他會顧得很妥當，有家庭的倫理，對長輩那種孝順，對下一代的教育，這種人倫道德，來維持這個家庭上下次序，讓這個家族，大家能和睦。
此明主在無災
主亡災起
所以說，「主在無災」，就很平安；這個主人在，就很平安，如果「主亡」，就「災起」。這個人，在維持這個家庭的人，若是不在了，這個災難就開始會起來。為什麼呢？家已經無主了，這個家無主就容易散亂起來，散亂沒一個方向，那就這個家庭就危險了。
這譬喻三界，這間大房子，需要怎麼樣，來調理這個三界內，人人的心？但是那個主人「近出」，一間房子的裡面已經朽了，已經是年久月深了，這間房子開始慢慢在敗壞了，因為歲月，日月，風霜雪月，這間房子年久了，所以慢慢腐敗了，這裡面這間房子的人，有時候也會不在，有時候回來了，有時候又出去，這是人間的生態，這是一種的譬喻。
雖然佛陀來人間，來來回回，來來回回，那就是來人間修行，隨著很多佛出世，他在很多佛的當中不斷修行，一直到在迦毘羅衛國出生，這位悉達多太子，那就是成佛的最後身，所以他出生，現相修行。修行的過程中，讓我們知道，出世在富貴的家庭，成長在那種四姓階級，分得很清楚的國家，瞭解眾生的苦難，為了突破眾生，這種不平等的觀念，所以他要去探討豐富的道理，才有辦法改變人的心，分別，所以決心出家，離開皇宮修苦行，一段時間後，後來成佛了。
成佛之後，他體會到與天地宇宙合而為一，真如本性。我們的真如本性，它和天地宇宙間會合起來，那種的心境，佛陀很想要將這個天地，宇宙萬物和我們的心境會合，那種的「大我」的境界，一直要和大家來分享，卻是苦無對機，所以回歸回來如何用種種方法，適應眾生根機而說法。
這大家都知道，因為我一再一再和大家分享，因為我是覺得要不斷、不斷，要體會人間事，所以，佛陀在人間為眾生，觀眾生機，施眾生教，將三乘、五乘種種的方法，對機而說，不過，時間還是過啊！四十幾年的說法，終於他年齡也大了，所以「近出」，接近要離開的時候。所以，這就是佛的「應身」，示化在娑婆這個時刻，所以說「是故朽故，屬於一人」，示化在娑婆這個時刻。
主人近出
指佛應身示化於
娑婆世界時而言
所以說「是故朽故，屬於一人」，這「一人」就是表示佛；三界導師，四生慈父。
三界是佛應化之處
乘願而來
誓願化度眾生
故云
是朽故宅屬於一人
就像我們不論是大學、中學，學生一班就都一定有一位導師，這班都我的，這理我要負責，我們人間是這樣。但是，超越人間的聖人，他就是，眾生全都像我的孩子一樣──我所愛，我所要庇護，我所要教育的，這是天下眾生。所以他亦師亦父，也是老師，所以稱為「三界導師」；眾生，四生如一子，這些所有的生靈，他都平等視為他的孩子，這種如慈父。
但是，這個時日還是有限，所以又是接近了，佛陀要示涅槃的時候了，所以「其人近出」，表示佛陀將接近涅槃，要離開這個娑婆的時候，來日還剩沒多久。所以「未久之間」，因為這個人要出去了，沒多久的時間。應該是在近時間，剩沒多久，或者是離開之後，這個家，這個三界，這個朽宅，可能很快災難就大起了。
這是佛陀他將要準備入滅，入涅槃，所以他就講說《法華經》，希望《法華經》是教菩薩法。所以會用很多的譬喻，假使我們若就一個法，這個法大家接受，同樣的法，我們人人回歸清淨如來的本性，我會瞭解你，你的佛性，你很清淨，你無污染；你也會瞭解我，我也是清淨，我也是無污染。從這個清淨無污染的心，我們共同為這個五濁惡世，苦難的眾生，更多人投入人群，趕緊及時來拯救，要不然，這間「其舍」，這個房子再沒多久的時間，可能那就是災難就全都起來了。
這就是佛陀所說的，「其人近出，未久之間，於後宅舍，忽然火起」，意思就是說，災難會一時都一直集過來了，所以必需要更多人，來發菩薩心，行菩薩道。這是我們要很急，趕緊人間菩薩招生，不要執著在私己，一個小小的觀念，就這樣來爭啊，就這樣互相對立，這樣會辛苦。
所以，各位，學佛真的是要用心，因為佛陀在這個人間，三界應化，來娑婆世界應身，應我們這個世間這樣來出生，在這個世間修行的過程，說他修行過程的道理，心理，所得的法，與大家分享、教育，但是總是時日有限。不過，這間房子，這三界的大宅，這位長者，總是要不斷教育，教育這些孩子，大家要很謹慎，要預防火災的來源。
長者在宅
能令諸子慎防火源
由出宅後
諸子無知
故令火起
這位長者雖然一直教育、一直教育他的孩子──三界內的眾生，就是要叫大家謹慎，預防火災的來源。所以，不論怎麼樣的教育，無非就是是要我們人人用心，信受奉行。要不然，他離開這間「宅」，就是離開這個娑婆世界，這些「諸子」，這些孩子，還是恢復無量數的煩惱，還是這樣在玩火，惹火燒身。
所以，各位，學佛，我們真正用心，將法聽來入心，哪一句是受用，我們要身體力行，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understanding the Fires of Bonds and Agents (了知結使之火)
Date:August.19. 2015
“Bonds’ and ‘agents’ are other names for afflictions. Ignorance and deluded karma bind the body and mind. They bring bitter fruits; thus they are called afflictions. They can cause sentient beings to transmigrate. Floundering in the sea of suffering, we drift with no end in sight.”
Afflictions are very painful! Bonds are also called afflictions. Agents are also called afflictions. Ignorance is called an affliction. Delusion is also called an affliction. The karma we create out of delusion is also considered an affliction.
These are names for the things that bind us. They bind our body and mind. The pressure they put on us feels very heavy and serious. This is where the sufferings of life come from; these [afflictions] produce many bitter fruits. With the causes of ignorance, we create karma out of ignorance and delusion. So, everything results from causes.
Causes lead to afflictions, and afflictions drive us to create karma. Thus, we amass much karma. So, as we continue to create these causes, what we plant will continue to bear fruit. So, what kind of tree will you end up with? No matter what kind of seed we plant, it will ultimately grow and produce fruit. Then the fruit becomes the cause, and that cause will in turn produce fruit. Within this cycle, if we sentient beings are constantly driven by these “bonds,” we will constantly give rise to afflictions, be led by ignorance and create karma. These bonds constantly drive our mind and body to take action. We have no choice in how we transmigrate among the four forms of birth and in the Six Realms.
So, we are constantly floundering in this boundless sea of suffering. In life we “drift with no end in sight.” When can we finally arrive at the other shore? Even if we already know that we must engage in spiritual practice, is the direction of our spiritual practice only something for us to talk about or something that we read about in a text? After reading many books and learning the teachings in the sutras, we have absorbed a great deal of knowledge, but we may not have taken the principles to heart. If this is the case, the Dharma-water is not nourishing our wisdom-life.
Take a look at a computer or tablet. Whenever we want to know something, with our knowledge and the touch of our fingers, information on all kinds of things in the world can be summoned to appear right in front of us. Nowadays, technology is advanced. Seeking knowledge is not difficult, but seeking the Dharma is still difficult. The Dharma is the method for engaging in spiritual practice, for crossing from this shore to the other. If we depart from this shore and only go halfway, though we know we must engage in spiritual practice, if we cannot let go of our afflictions and cannot eliminate them, then naturally we will still be “floundering in a sea of suffering,” still “drift with no end in sight.” We will still be subject to causes, bonds, agents, these afflictions, ignorance, delusion and karma. They still bind us, so we still face countless bitter fruits and continue to reproduce our afflictions.
A seed contains an ocean of fruits. Though the cause is just a little thing, when there are sufficient causes and conditions, it will grow over time. After several years, it will produce flowers and bear fruits. Soon after, there will be an abundance of fruits. Similarly, if we create a lifetime of karma, karma of ignorance, the effects may well extend over many lifetimes before being exhausted.Thus,a seed contains an ocean of fruits.
We need to quickly [understand] that though the cause may exist only in our minds, when the fruit of our ignorance manifests, we must quickly face it with gratitude.We must take the fruits that manifest, there people, matters and objects, as reminders to be vigilant and cautions.By eliminating a karmic fruit that has manifested, we will not feel its effects again, nor do we have to face it again.
We can use the our understanding of the truth that everything is empty and the conditions of “wondrous existence in emptiness” to transform negative karmic conditions into positive ones.
Then, as we take the Buddha-Dharma to heart, naturally we will form good affinities with others and will not create more negative karmic causes, negative conditions or negative effects, nor continue to cycle among them.
So, we must constantly heighten our vigilance.
Earlier, we talked about what is invisible, the “yaksas and hungry ghosts and all evil birds and beasts”.What is visible and can be seen are the habitual tendencies of sentient beings, which arise from a lack of nourishment by the Dharma.
Yaksas, hungry ghosts and all evil birds and beats, compelled by hunger, ran in all directions and were peeking through the window patties.With all these hardships, their fright was immeasurable.
They feel “hunger” because their minds have not been nourished by the Dharma at all.So, “Compelled by hunger, [they] ran in all directions, constantly experiencing the four aggregates of form, feeling, perception and action; they keep cycling among them.
Regarding the Dharma, it feels like we are using a tube to look at things or looking outside through a single small window.Obviously the world is vast, but we only open up a small window to look through so the scope of what we can see is very small.Our minds should encompass the universe yet we limit what we see.
The Dharma is as vast as a great ocean, but we grasp at certain teachings and become attached to them calling them the Dharma while saving that anything else is not the Dharma.
Actually, if we can make use of any teaching and use it to change our outlook on life, then it is all the Dharma.So, we should be mindful and open-minded to understand that principles are meant to be applied.
We cannot just stay in a corner and only look at that corner without looking at the whole picture.
We take one corner as an example, but we must respond to the whole.
Our minds must be open and expansive.So many of the difficulties that we face are the numerous afflictions that we brought on ourselves.
Indeed, the world itself does not contain that many difficulties, it is our mind that is filled with numerous difficulties.
So, “With all these hardships, their fright was immeasurable.”When we have not thoroughly understood the truths, what we know is incomplete.We know just a little bit.We may be attached to what is said, to what is written or to something else.We have not fully taken everything to heart.
This why, “Compelled by hunger, [we] run in all directions.”This happens when we have not accepted the principles.
It is said, “Wealth enriches the house as virtue enriches the body.”If there is an abundance of Dharma in our hearts, naturally as we interact with people and things we will gain an abundance of experience.
So, as we engage in spiritual practice, we must be mindful and apply the Dharma to our daily living as we interact with people and things.
This is how we should live our lives.
Life we can apply these methods we can perfect our character and attain Buddhahood.
When we are in harmony with people and matters, we are in harmony with the principles.
So, we say that learning the Buddha’s Way is learning how to interact with people and things in our daily living.
Next, the sutra states, “This rotted old home belonged to one man. This master was going out, when before long, in this abode, a fire suddenly broke out. In an instant, it spread to all sides and the flames raged fiercely.”
Look at “this rotted old home” that “belonged to one man”.This is talking about our home; this is a parable about a house.There are people living in this house, and the house has a master.Naturally, the master will do a good job of keeping the house in good shape.
Moreover, he will take good care of this family.
He upholds family duities and ethics; he is filial to his elders and provides an education for the younger generation.With these morals and virtues,he maintains order in the family to help everyone live in harmony to help everyone live in harmony.
This explains that when the master is home, there are no disasters, but when he passes on, then disasters arise.
It is said, “When the master is home, there are no disasters”. Everything is peaceful; when the master is home, there is peace. When he passes on, then disasters arise. If the person who looks after the family is no longer there, disasters will then begin to arise. Why is this? Because there is no master of the house. Without a master, things become easily disordered. In a state of disorder, people lack direction, so the household will be in danger. This is an analogy for the Three Realms, which are like a big house.
What is needed in order to look after everyone’s mind in the Three Realms? The master was “going out”, and the interior of the house had already rotted; many years had already passed, so this house had gradually begun to deteriorate. Because many days and months had passed at it weathered wind, frost and snow, the house had grown old and had slowly rotted. The people living in this house might not always be there. Sometimes they come back, and sometimes they leave. This is the way life works. This is a kind of analogy.
Although the Buddha comes to this world, He repeatedly leaves and then returns again. He came to engage in practice among humans, and as various Buddhas appeared in the world, He endlessly engaged in spiritual practice in Their presence. This went on until He was born in the kingdom of Kapilavastu as Prince Siddhartha. That was His final body before becoming a Buddha. After he was born, he manifested an appearance to show us how to engage in spiritual practice. Through his spiritual cultivation, he showed us that though he was born into a noble household and grew up in a kingdom where people were separated into four castes, he understood the suffering of sentient beings. In order to overcome the views of sentient beings that caused inequality, he had to examine an abundance of principles. This was necessary in order to find a way to eliminate the discrimination in their minds.
So, he decided to give up the lay life and leave the palace to engage in ascetic practice. After some time passed, He attained Buddhahood. After attaining enlightenment, He experienced the intrinsic nature of. True Suchness that is one with the universe, the state of mind felt when our intrinsic nature becomes united with the world and the universe. The Buddha wanted to bring our minds together with all things in the universe. He wanted to share that state of “greater self” with everyone, but sadly [His audience] did not have the capacity.
So, in the end He had to use various means to teach the Dharma according to their capabilities. All of you know about this because I have repeatedly shared this with you. I feel that we must constantly experience matters in this world [in order to understand]. So the Buddha, while in this world, observed sentient beings’ capabilities in order to give them suitable teachings. He used various methods like the Three Vehicles, the Five Vehicles, etc., to teach according to capabilities.
However, time still continued to pass by. After teaching the Dharma for more than 40 years, the Buddha was advanced in years, so He “was going our”, it was nearing the time for Him to leave. This refers to the Buddha’s “transformation-body”, which is His incarnation in the Saha World. So, the sutra states, “This rotted old home belonged to one man”.
This “one man” represents the Buddha, the guiding teacher of the Three Realms and kind father of the four kinds of beings.
The Three Realms are where the Buddha manifested His transformation-body. His vows carried Him back to the world to transform and deliver sentient beings. So, it says that the rotted old home belonged to one man.
Similarly, in college and high school in Taiwan, groups of students are assigned to one guidance counselor, [who feels], “This group of students is my responsibility”. This is a system we have in this world. As a noble being who has transcended this world, the Buddha felt sentient beings were all like His children. Those whom He loves and wants to protect and teach are all sentient beings in this world. So, He is like a teacher and a father.Thus He is called the guiding teacher of the Three Realms. He treats the four kinds of beings as His only son.
He saw all of these living beings equally, as if they were His children. So, He is a kind father to them. But His time in this world was limited, and the time was approaching when He would enter Parinirvana. So, “This master was going out” expresses how the Buddha was close to Parinirvana He was about to leave this Saha World; there was not much time left.
This would happen “before long” He was about to leave this world and did not have much time left. This was going to happen soon. There was not much time left, after He left, This home, the Three Realms, this rotted house, might soon experience a major disaster. As part of His preparation for entering Parinirvana, He gave the Lotus teachings. With this, He hoped to teach the Bodhisattva Way, so He used many analogies. If we can all accept this one teaching, with this same teaching we can all return to our pure Tathagata-nature.
I would understand your Buddha-nature, that you are very pure and undefiled. You would also understand that I am also pure and undefiled. With this pure and undefiled state of mind, we would work together for the suffering beings of this evil world of Five Turbidities, and devote ourselves to providing them with immediate support. Otherwise, this “house” does not have much time left. It may soon be overwhelmed by disasters.
This is what the Buddha meant by, “This master was going out, when before long, in this abode, a fire suddenly broke out.” This means that disasters will become more concentrated, so we need even more people to form aspirations and walk the Bodhisattva-path. This is why we feel a sense of urgency and must recruit Living Bodhisattvas quickly. We must not be attached to our limited self or be limited in our perspective. This will lead us to fight each other and give rise to conflict; this makes our lives hard.
So, everyone, as Buddhist practitioners we must be mindful. The Buddha came to this world; He manifested in the Three Realms and showed His transformation-body in the Saha World. He was born in response to this world of ours. As He engaged in spiritual practice in this world. He taught the principles behind [His actions] and shared and taught the Dharma that He realized. But in the end, His time was limited However, in this home, this great house of the Three Realms, the elder must never stop teaching.He teaches the children to always be cautious and prevent fires from starting.
When the elder is in the house, he carefully protects his children from the source of the fire. But after he leaves the house the children, out of ignorance, start the fire.
Although this elder, [the Buddha,] never stops teaching His children, then sentient beings in the Three Realms, He must call on them to be cautious and prevent a fire from starting. No matter what He taught, it was all to have us be mindful and faithfully accept and practice the teachings.
Otherwise, when He leaves this house, when He leaves this Saha World, all these children will again give rise to countless afflictions, again play with the fire and burn themselves. So, everyone as Buddhist practitioners, we must be mindful. We must listen, take the Dharma to heart and, if there is any teachings we can apply, we must put it into practice. Therefore, 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）
⊙「結與使是煩惱別名，無明惑業繫縛身心，結成苦果故稱煩惱，能使眾生輪迴生死，沉溺苦海浮生無涯。」
⊙「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖，如是諸難，恐畏無量。」《法華經譬喻品第三》
⊙「是朽故宅，屬於一人。其人近出，未久之間，於後宅舍，忽然火起，四面一時，其燄俱熾。」《法華經譬喻品第三》
⊙此明主在無災，主亡災起。
⊙「主人近出」指佛應身示化於娑婆世界時而言。
⊙三界是佛應化之處，乘願而來，誓願化度眾生，故云「是朽故宅，屬於一人」。
⊙長者在宅，能令諸子慎防火源。由出宅後，諸子無知，故令火起。
【證嚴上人開示】
「結與使是煩惱別名，無明惑業繫縛身心，結成苦果故稱煩惱，能使眾生輪迴生死，沉溺苦海浮生無涯。」
結與使是煩惱別名
無明惑業繫縛身心
結成苦果故稱煩惱
能使眾生輪迴生死
沉溺苦海浮生無涯
煩惱，很苦。「結」，那就是也是叫做煩惱；「使」，也是叫做煩惱；「無明」，也叫做煩惱；「惑」，惑也叫做煩惱；造作的「業」歸納，也是同樣在煩惱。這些名稱，無不都是這樣將我們綁住，這種綁住我們的身心，它的壓迫感真的是很大、很重。
人生的苦，就是苦在這裡，因為它會結成了很多的苦果。你有無明的因，你有造了無明惑的業；所以這全都是在因，「因」是煩惱，煩惱驅使你去造業，這樣重重疊疊，所以一直這個因造作，不斷種，就成為果。所以，你是什麼樣的樹，不論你是什麼樣的東西，總是它成長之後結果，結果再回過頭來還是成為因，因又成為果。
這就是我們眾生，不斷在這個「結」的驅使，這樣不斷產生煩惱、不斷無明、不斷造業，不斷驅使我們的心、身去造作，由不得我們自己，輪迴在四生六道之中。所以，我們不斷就是沉溺，沉溺在這茫茫苦海，人生就是「浮生無涯」，到底我們要到什麼時候，才能夠靠彼岸去呢？
哪怕我們已經知道要修行，修行的方向。到底是用口頭上來說呢？或者從文字上來得呢？書看很多，入經藏，很多很多的法、常識都知道，可是，這個道理，沒有入在我們的心，所以法水，並沒有滋潤到我們的慧命。
看看現在在這電腦或者是平板，你要知道什麼事情，只要有你的常識，手一按一下，自然天底下的事情，就都呈現在你的面前。現在科技發達，你要求知不困難，但是要求法就困難了。
法，就是讓我們修行的方法，從此岸渡彼岸的方法，我們從此岸若是到半途中。知道要修行，要修行，無法將這個心的煩惱放下，若沒有去除，自然我們還是同樣，「沉溺苦海」，還是同樣「浮生無涯」，還是同樣是在這個因，結、使，這些煩惱、無明、惑、業，同樣再將我們纏住，同樣苦果無量，煩惱不斷複製，因核果海。
那個「因」才一點點而已，只要你因緣具足，時日生長，它經過了幾年後，它就開花結果，纍纍，果就很多。我們若造一輩子的業，無明的業，可能會衍生我們好幾世，都報不完，所以叫做「因核果海」。
我們應該要趕緊，這個因就是只在我們的心，趕緊將那無明的果現前了，趕緊用感恩心，將現前的果，人、事、物，自我警惕、謹慎，消除了這個現前的果，我們不再去感受，不要再去接受它，我們就用那種知道「一切皆空」、「空中妙有」的因緣，所以惡緣化成了好緣。這樣佛法在心，自然我們就會與人結好緣，就不會再有惡因、惡緣、惡果，在那個地方輪迴。所以我們要時時提高警覺。
前面我們說，這種無形，無形「夜叉餓鬼」，「諸惡鳥獸」，有形的，看得到的，眾生的習氣，這全都是欠缺，缺了法的資糧。
夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》
所以「飢」，就是全都沒有法，來潤濕在他的心裡，所以「急」；「飢急四向」，無不都是在色、受、想、行，這四蘊中，在這裡這樣在輪迴、在輪轉。
法，我們就像用一支管子，這樣來看，或者是開一扇的窗戶看出去，明明天地寬，卻是開一個框框這樣來看，只不過這個範圍很小。所以，我們應該心包太虛，卻是我們自己畫一個限度來看。法廣如大海，卻是我們才去取著，哪一段才是法，哪一段不是法。其實，用得到，能夠改變我們的人生觀，句句都是法。所以我們應該要用用心，開闊，來瞭解道理，是讓我們受用，不是只在一個角落，只看一角，沒有看全體。舉一角，但是就能應全體，我們的心要開大。
所以我們人自己，都很多的困難，自己去惹來我們的心，重重的困難，其實，人間沒有那麼多困難，是我們自己的心重重困難。所以「如是諸難，恐畏無量」，因為道理沒有透徹，他所知的不是全盤，只是一點點，執著在聲音，執著在文字，其他，心就是沒有真正全部收納，這也就是「飢急四向」，這就是沒有接受到道理。
俗云「富潤屋，德潤身」，我們若是法全很豐富，在我們的心中，自然待人接物等等，經驗就豐富，所以我們修行要用心，用在我們的日常生活中、待人接物中，這就是生活的方法，生活的方法做得到，人，「人格成，佛格就成」，人事圓，道理就圓。所以說，學佛就是要學在，日常生活，待人接物。
下面再說，「是朽故宅，屬於一人。其人近出，未久之間，於後宅舍，忽然火起，四面一時，其燄俱熾。」
是朽故宅
屬於一人
其人近出
未久之間
於後宅舍
忽然火起
四面一時
其燄俱熾
《法華經譬喻品第三》
看，「是朽故宅，屬於一人」。這也就是在說我們一間房子，譬喻一間房子，這間房子有人住，有主人，自然他會將這間房子，整理得很好，然後，這個家庭，他會顧得很妥當，有家庭的倫理，對長輩那種孝順，對下一代的教育，這種人倫道德，來維持這個家庭上下次序，讓這個家族，大家能和睦。
此明主在無災
主亡災起
所以說，「主在無災」，就很平安；這個主人在，就很平安，如果「主亡」，就「災起」。這個人，在維持這個家庭的人，若是不在了，這個災難就開始會起來。為什麼呢？家已經無主了，這個家無主就容易散亂起來，散亂沒一個方向，那就這個家庭就危險了。
這譬喻三界，這間大房子，需要怎麼樣，來調理這個三界內，人人的心？但是那個主人「近出」，一間房子的裡面已經朽了，已經是年久月深了，這間房子開始慢慢在敗壞了，因為歲月，日月，風霜雪月，這間房子年久了，所以慢慢腐敗了，這裡面這間房子的人，有時候也會不在，有時候回來了，有時候又出去，這是人間的生態，這是一種的譬喻。
雖然佛陀來人間，來來回回，來來回回，那就是來人間修行，隨著很多佛出世，他在很多佛的當中不斷修行，一直到在迦毘羅衛國出生，這位悉達多太子，那就是成佛的最後身，所以他出生，現相修行。修行的過程中，讓我們知道，出世在富貴的家庭，成長在那種四姓階級，分得很清楚的國家，瞭解眾生的苦難，為了突破眾生，這種不平等的觀念，所以他要去探討豐富的道理，才有辦法改變人的心，分別，所以決心出家，離開皇宮修苦行，一段時間後，後來成佛了。
成佛之後，他體會到與天地宇宙合而為一，真如本性。我們的真如本性，它和天地宇宙間會合起來，那種的心境，佛陀很想要將這個天地，宇宙萬物和我們的心境會合，那種的「大我」的境界，一直要和大家來分享，卻是苦無對機，所以回歸回來如何用種種方法，適應眾生根機而說法。
這大家都知道，因為我一再一再和大家分享，因為我是覺得要不斷、不斷，要體會人間事，所以，佛陀在人間為眾生，觀眾生機，施眾生教，將三乘、五乘種種的方法，對機而說，不過，時間還是過啊！四十幾年的說法，終於他年齡也大了，所以「近出」，接近要離開的時候。所以，這就是佛的「應身」，示化在娑婆這個時刻，所以說「是故朽故，屬於一人」，示化在娑婆這個時刻。
主人近出
指佛應身示化於
娑婆世界時而言
所以說「是故朽故，屬於一人」，這「一人」就是表示佛；三界導師，四生慈父。
三界是佛應化之處
乘願而來
誓願化度眾生
故云
是朽故宅屬於一人
就像我們不論是大學、中學，學生一班就都一定有一位導師，這班都我的，這理我要負責，我們人間是這樣。但是，超越人間的聖人，他就是，眾生全都像我的孩子一樣──我所愛，我所要庇護，我所要教育的，這是天下眾生。所以他亦師亦父，也是老師，所以稱為「三界導師」；眾生，四生如一子，這些所有的生靈，他都平等視為他的孩子，這種如慈父。
但是，這個時日還是有限，所以又是接近了，佛陀要示涅槃的時候了，所以「其人近出」，表示佛陀將接近涅槃，要離開這個娑婆的時候，來日還剩沒多久。所以「未久之間」，因為這個人要出去了，沒多久的時間。應該是在近時間，剩沒多久，或者是離開之後，這個家，這個三界，這個朽宅，可能很快災難就大起了。
這是佛陀他將要準備入滅，入涅槃，所以他就講說《法華經》，希望《法華經》是教菩薩法。所以會用很多的譬喻，假使我們若就一個法，這個法大家接受，同樣的法，我們人人回歸清淨如來的本性，我會瞭解你，你的佛性，你很清淨，你無污染；你也會瞭解我，我也是清淨，我也是無污染。從這個清淨無污染的心，我們共同為這個五濁惡世，苦難的眾生，更多人投入人群，趕緊及時來拯救，要不然，這間「其舍」，這個房子再沒多久的時間，可能那就是災難就全都起來了。
這就是佛陀所說的，「其人近出，未久之間，於後宅舍，忽然火起」，意思就是說，災難會一時都一直集過來了，所以必需要更多人，來發菩薩心，行菩薩道。這是我們要很急，趕緊人間菩薩招生，不要執著在私己，一個小小的觀念，就這樣來爭啊，就這樣互相對立，這樣會辛苦。
所以，各位，學佛真的是要用心，因為佛陀在這個人間，三界應化，來娑婆世界應身，應我們這個世間這樣來出生，在這個世間修行的過程，說他修行過程的道理，心理，所得的法，與大家分享、教育，但是總是時日有限。不過，這間房子，這三界的大宅，這位長者，總是要不斷教育，教育這些孩子，大家要很謹慎，要預防火災的來源。
長者在宅
能令諸子慎防火源
由出宅後
諸子無知
故令火起
這位長者雖然一直教育、一直教育他的孩子──三界內的眾生，就是要叫大家謹慎，預防火災的來源。所以，不論怎麼樣的教育，無非就是是要我們人人用心，信受奉行。要不然，他離開這間「宅」，就是離開這個娑婆世界，這些「諸子」，這些孩子，還是恢復無量數的煩惱，還是這樣在玩火，惹火燒身。
所以，各位，學佛，我們真正用心，將法聽來入心，哪一句是受用，我們要身體力行，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understanding the Fires of Bonds and Agents (了知結使之火)
Date:August.19. 2015
“Bonds’ and ‘agents’ are other names for afflictions. Ignorance and deluded karma bind the body and mind. They bring bitter fruits; thus they are called afflictions. They can cause sentient beings to transmigrate. Floundering in the sea of suffering, we drift with no end in sight.”
Afflictions are very painful! Bonds are also called afflictions. Agents are also called afflictions. Ignorance is called an affliction. Delusion is also called an affliction. The karma we create out of delusion is also considered an affliction.
These are names for the things that bind us. They bind our body and mind. The pressure they put on us feels very heavy and serious. This is where the sufferings of life come from; these [afflictions] produce many bitter fruits. With the causes of ignorance, we create karma out of ignorance and delusion. So, everything results from causes.
Causes lead to afflictions, and afflictions drive us to create karma. Thus, we amass much karma. So, as we continue to create these causes, what we plant will continue to bear fruit. So, what kind of tree will you end up with? No matter what kind of seed we plant, it will ultimately grow and produce fruit. Then the fruit becomes the cause, and that cause will in turn produce fruit. Within this cycle, if we sentient beings are constantly driven by these “bonds,” we will constantly give rise to afflictions, be led by ignorance and create karma. These bonds constantly drive our mind and body to take action. We have no choice in how we transmigrate among the four forms of birth and in the Six Realms.
So, we are constantly floundering in this boundless sea of suffering. In life we “drift with no end in sight.” When can we finally arrive at the other shore? Even if we already know that we must engage in spiritual practice, is the direction of our spiritual practice only something for us to talk about or something that we read about in a text? After reading many books and learning the teachings in the sutras, we have absorbed a great deal of knowledge, but we may not have taken the principles to heart. If this is the case, the Dharma-water is not nourishing our wisdom-life.
Take a look at a computer or tablet. Whenever we want to know something, with our knowledge and the touch of our fingers, information on all kinds of things in the world can be summoned to appear right in front of us. Nowadays, technology is advanced. Seeking knowledge is not difficult, but seeking the Dharma is still difficult. The Dharma is the method for engaging in spiritual practice, for crossing from this shore to the other. If we depart from this shore and only go halfway, though we know we must engage in spiritual practice, if we cannot let go of our afflictions and cannot eliminate them, then naturally we will still be “floundering in a sea of suffering,” still “drift with no end in sight.” We will still be subject to causes, bonds, agents, these afflictions, ignorance, delusion and karma. They still bind us, so we still face countless bitter fruits and continue to reproduce our afflictions.
A seed contains an ocean of fruits. Though the cause is just a little thing, when there are sufficient causes and conditions, it will grow over time. After several years, it will produce flowers and bear fruits. Soon after, there will be an abundance of fruits. Similarly, if we create a lifetime of karma, karma of ignorance, the effects may well extend over many lifetimes before being exhausted.Thus,a seed contains an ocean of fruits.
We need to quickly [understand] that though the cause may exist only in our minds, when the fruit of our ignorance manifests, we must quickly face it with gratitude.We must take the fruits that manifest, there people, matters and objects, as reminders to be vigilant and cautions.By eliminating a karmic fruit that has manifested, we will not feel its effects again, nor do we have to face it again.
We can use the our understanding of the truth that everything is empty and the conditions of “wondrous existence in emptiness” to transform negative karmic conditions into positive ones.
Then, as we take the Buddha-Dharma to heart, naturally we will form good affinities with others and will not create more negative karmic causes, negative conditions or negative effects, nor continue to cycle among them.
So, we must constantly heighten our vigilance.
Earlier, we talked about what is invisible, the “yaksas and hungry ghosts and all evil birds and beasts”.What is visible and can be seen are the habitual tendencies of sentient beings, which arise from a lack of nourishment by the Dharma.
Yaksas, hungry ghosts and all evil birds and beats, compelled by hunger, ran in all directions and were peeking through the window patties.With all these hardships, their fright was immeasurable.
They feel “hunger” because their minds have not been nourished by the Dharma at all.So, “Compelled by hunger, [they] ran in all directions, constantly experiencing the four aggregates of form, feeling, perception and action; they keep cycling among them.
Regarding the Dharma, it feels like we are using a tube to look at things or looking outside through a single small window.Obviously the world is vast, but we only open up a small window to look through so the scope of what we can see is very small.Our minds should encompass the universe yet we limit what we see.
The Dharma is as vast as a great ocean, but we grasp at certain teachings and become attached to them calling them the Dharma while saving that anything else is not the Dharma.
Actually, if we can make use of any teaching and use it to change our outlook on life, then it is all the Dharma.So, we should be mindful and open-minded to understand that principles are meant to be applied.
We cannot just stay in a corner and only look at that corner without looking at the whole picture.
We take one corner as an example, but we must respond to the whole.
Our minds must be open and expansive.So many of the difficulties that we face are the numerous afflictions that we brought on ourselves.
Indeed, the world itself does not contain that many difficulties, it is our mind that is filled with numerous difficulties.
So, “With all these hardships, their fright was immeasurable.”When we have not thoroughly understood the truths, what we know is incomplete.We know just a little bit.We may be attached to what is said, to what is written or to something else.We have not fully taken everything to heart.
This why, “Compelled by hunger, [we] run in all directions.”This happens when we have not accepted the principles.
It is said, “Wealth enriches the house as virtue enriches the body.”If there is an abundance of Dharma in our hearts, naturally as we interact with people and things we will gain an abundance of experience.
So, as we engage in spiritual practice, we must be mindful and apply the Dharma to our daily living as we interact with people and things.
This is how we should live our lives.
Life we can apply these methods we can perfect our character and attain Buddhahood.
When we are in harmony with people and matters, we are in harmony with the principles.
So, we say that learning the Buddha’s Way is learning how to interact with people and things in our daily living.
Next, the sutra states, “This rotted old home belonged to one man. This master was going out, when before long, in this abode, a fire suddenly broke out. In an instant, it spread to all sides and the flames raged fiercely.”
Look at “this rotted old home” that “belonged to one man”.This is talking about our home; this is a parable about a house.There are people living in this house, and the house has a master.Naturally, the master will do a good job of keeping the house in good shape.
Moreover, he will take good care of this family.
He upholds family duities and ethics; he is filial to his elders and provides an education for the younger generation.With these morals and virtues,he maintains order in the family to help everyone live in harmony to help everyone live in harmony.
This explains that when the master is home, there are no disasters, but when he passes on, then disasters arise.
It is said, “When the master is home, there are no disasters”. Everything is peaceful; when the master is home, there is peace. When he passes on, then disasters arise. If the person who looks after the family is no longer there, disasters will then begin to arise. Why is this? Because there is no master of the house. Without a master, things become easily disordered. In a state of disorder, people lack direction, so the household will be in danger. This is an analogy for the Three Realms, which are like a big house.
What is needed in order to look after everyone’s mind in the Three Realms? The master was “going out”, and the interior of the house had already rotted; many years had already passed, so this house had gradually begun to deteriorate. Because many days and months had passed at it weathered wind, frost and snow, the house had grown old and had slowly rotted. The people living in this house might not always be there. Sometimes they come back, and sometimes they leave. This is the way life works. This is a kind of analogy.
Although the Buddha comes to this world, He repeatedly leaves and then returns again. He came to engage in practice among humans, and as various Buddhas appeared in the world, He endlessly engaged in spiritual practice in Their presence. This went on until He was born in the kingdom of Kapilavastu as Prince Siddhartha. That was His final body before becoming a Buddha. After he was born, he manifested an appearance to show us how to engage in spiritual practice. Through his spiritual cultivation, he showed us that though he was born into a noble household and grew up in a kingdom where people were separated into four castes, he understood the suffering of sentient beings. In order to overcome the views of sentient beings that caused inequality, he had to examine an abundance of principles. This was necessary in order to find a way to eliminate the discrimination in their minds.
So, he decided to give up the lay life and leave the palace to engage in ascetic practice. After some time passed, He attained Buddhahood. After attaining enlightenment, He experienced the intrinsic nature of. True Suchness that is one with the universe, the state of mind felt when our intrinsic nature becomes united with the world and the universe. The Buddha wanted to bring our minds together with all things in the universe. He wanted to share that state of “greater self” with everyone, but sadly [His audience] did not have the capacity.
So, in the end He had to use various means to teach the Dharma according to their capabilities. All of you know about this because I have repeatedly shared this with you. I feel that we must constantly experience matters in this world [in order to understand]. So the Buddha, while in this world, observed sentient beings’ capabilities in order to give them suitable teachings. He used various methods like the Three Vehicles, the Five Vehicles, etc., to teach according to capabilities.
However, time still continued to pass by. After teaching the Dharma for more than 40 years, the Buddha was advanced in years, so He “was going our”, it was nearing the time for Him to leave. This refers to the Buddha’s “transformation-body”, which is His incarnation in the Saha World. So, the sutra states, “This rotted old home belonged to one man”.
This “one man” represents the Buddha, the guiding teacher of the Three Realms and kind father of the four kinds of beings.
The Three Realms are where the Buddha manifested His transformation-body. His vows carried Him back to the world to transform and deliver sentient beings. So, it says that the rotted old home belonged to one man.
Similarly, in college and high school in Taiwan, groups of students are assigned to one guidance counselor, [who feels], “This group of students is my responsibility”. This is a system we have in this world. As a noble being who has transcended this world, the Buddha felt sentient beings were all like His children. Those whom He loves and wants to protect and teach are all sentient beings in this world. So, He is like a teacher and a father.Thus He is called the guiding teacher of the Three Realms. He treats the four kinds of beings as His only son.
He saw all of these living beings equally, as if they were His children. So, He is a kind father to them. But His time in this world was limited, and the time was approaching when He would enter Parinirvana. So, “This master was going out” expresses how the Buddha was close to Parinirvana He was about to leave this Saha World; there was not much time left.
This would happen “before long” He was about to leave this world and did not have much time left. This was going to happen soon. There was not much time left, after He left, This home, the Three Realms, this rotted house, might soon experience a major disaster. As part of His preparation for entering Parinirvana, He gave the Lotus teachings. With this, He hoped to teach the Bodhisattva Way, so He used many analogies. If we can all accept this one teaching, with this same teaching we can all return to our pure Tathagata-nature.
I would understand your Buddha-nature, that you are very pure and undefiled. You would also understand that I am also pure and undefiled. With this pure and undefiled state of mind, we would work together for the suffering beings of this evil world of Five Turbidities, and devote ourselves to providing them with immediate support. Otherwise, this “house” does not have much time left. It may soon be overwhelmed by disasters.
This is what the Buddha meant by, “This master was going out, when before long, in this abode, a fire suddenly broke out.” This means that disasters will become more concentrated, so we need even more people to form aspirations and walk the Bodhisattva-path. This is why we feel a sense of urgency and must recruit Living Bodhisattvas quickly. We must not be attached to our limited self or be limited in our perspective. This will lead us to fight each other and give rise to conflict; this makes our lives hard.
So, everyone, as Buddhist practitioners we must be mindful. The Buddha came to this world; He manifested in the Three Realms and showed His transformation-body in the Saha World. He was born in response to this world of ours. As He engaged in spiritual practice in this world. He taught the principles behind [His actions] and shared and taught the Dharma that He realized. But in the end, His time was limited However, in this home, this great house of the Three Realms, the elder must never stop teaching.He teaches the children to always be cautious and prevent fires from starting.
When the elder is in the house, he carefully protects his children from the source of the fire. But after he leaves the house the children, out of ignorance, start the fire.
Although this elder, [the Buddha,] never stops teaching His children, then sentient beings in the Three Realms, He must call on them to be cautious and prevent a fire from starting. No matter what He taught, it was all to have us be mindful and faithfully accept and practice the teachings.
Otherwise, when He leaves this house, when He leaves this Saha World, all these children will again give rise to countless afflictions, again play with the fire and burn themselves. So, everyone as Buddhist practitioners, we must be mindful. We must listen, take the Dharma to heart and, if there is any teachings we can apply, we must put it into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment