20150820《靜思妙蓮華》五濁八苦四面火起 (第635集)
（法華經•譬喻品第三）
⊙「虛空有名而無實體，人遠無漏失戒定慧，應觀念處身受行蘊，備起四倒五濁八苦。」
⊙「是朽故宅，屬於一人。」《法華經譬喻品第三》
⊙「其人近出，未久之間，於後舍宅，忽然火起，四面一時，其燄俱熾。」《法華經譬喻品第三》
⊙長行：「周匝俱時，欻然火起，焚燒舍宅。」
⊙「四面」即身、受、想、行心法，於此備起四倒、五濁、八苦等，故云：「四面一時」。
⊙因相續漸增，故云：「其燄俱熾」。
⊙眾生受迫逼苦，呻吟悲痛為爆聲，諸根破壞為震裂，氣斷骨離。
【證嚴上人開示】
「虛空有名而無實體，人遠無漏失戒定慧，應觀念處身受行蘊，備起四倒五濁八苦。」
虛空有名而無實體
人遠無漏失戒定慧
應觀念處身受行蘊
備起四倒五濁八苦
虛空有名而沒有實體，所以它會很開闊；很開闊的虛空，才能夠包容宇宙萬法，這就是一個開闊。學佛，我們也是要學得心開闊。這個心的力量就像虛空一樣，那就是無邊際。這無邊際的「虛空」這個名稱，是因為它無實體，無法去測量，所以它用一個代名詞。就像我們在說「多用心」，那個心在哪裡？我們可以多用，要如何用？無邊際，三界唯心。這也是我們的這個心，可以放開是無邊際，收過來，實在是針孔的大而已，這是我們人的觀念、思想，可大亦可小。
我們現在學佛，我們知道，瞭解道理了，戒、定、慧，是我們修行的目標。但是，凡夫就是遠離了無漏，遠離無漏，戒定慧是三無漏學。我們若學戒，我們就要有守戒，我們什麼不要去犯到，什麼事情不要去做，防非止惡，防我們的心雜念起，防我們的心就是偏差錯誤，這樣叫做戒，防非止惡。
而且我們要有「定」。我們人生的方向，我們要如何決定呢？由我們自己。修行，這世俗的一切名、利、地位，全都放下了，這樣我們的心，才能定下來。決心
修行要專心修行。叢林是我們大家的大家庭，我們要守好這個叢林的規矩，這樣為這個叢林的大家庭，而這個大家庭是為天下眾生，要好好來耕耘，「青山無所爭」，我們要用清淨的心來耕耘，為天下眾生。所以我們應該要有戒、定，我們既然決定了，就應該要定下心來，這樣才能專心得到「慧」。
智慧，是清淨平等慧，沒有欲念、沒有學位的分別。進來到裡面，大家共同一體，就是聽法、修行，要如何能體會到道理，如何才能去除煩惱等等，我們就是用要，用這樣的定心來聞法、來瞭解。瞭解人間無常、無我，「常、樂、我、淨」完全都將它去除。道場的顛倒妄見要
無漏學，就是戒、定、慧，修來我們要放在心裡，要定在我們的志，我們要好好定心、定志。人，人啊！真真正正要，「守志奉道，其道甚大」，所以我們必定要用心。
所以我們「應觀念處身受行蘊」。四念處：觀身不淨，觀受是苦，觀心無常，觀法無我。是啊，身體不淨，三十六種不淨物，雖然它是不淨，不過，我們現在健康時，我們做得到時，有這個法入我們的心，我們能夠身體力行，世間這麼多的事情，可讓我們看、可讓我們知道、可讓我們投入等等，這種的菩薩道，我們在這個身體才能夠去實行。身就是載道器，我們雖然是不淨身，卻也是能夠運載這個道，求法自度，我們瞭解之後，我們要再度人。我們要在人群中去淨化人群，我們的心不會受人群污化了。
我們的心，心就是無常，我們的心就是這樣，這種無常的心就是定不下來，定不下來的心，現在想要修行，稍微踢到鐵板，「我不要了。」但是沒去想說時間是這樣過，一年過一年，年齡一年一年大了，還有多少的時間，可讓我們應用我們的身體，入人群中去付出，還有多少時間呢？
假使我們若是一直，為私己的事情在煩惱，這心就是永遠無常，沒辦法決定我們的人生，不知道人生無常苦短，所以我們應該在這種環境中，要好好把握。因為「身受行蘊」，因為我們身所受的，就是不離開這個行蘊。尤其是我們所感受的，說「我煩惱，我愛，我要求。求不得，我很不歡喜，不舒服，而且很鬱卒。」等等，這種的感受，這就是我們的心不定、我們的智慧不夠，所以在這四面茫茫，沒有一個心所依靠，這實在是很苦。
其實，這個「受」，只要我們道理瞭解了，自然很快就能轉過這個感受。這個感受，「我現在很冷。」冷，難道每天每天每天都在冷嗎？冷就趕緊穿衣服。很熱，流汗，難道是每天每天都是熱嗎？也不一定。我現在頭痛，豈有每一個時間都頭痛？這種的感受，其實一轉總是會過，而「過」叫做「（行)蘊」。這一切都無定法，沒有辦法定住。
唯有我們的心開闊如虛空，有名無實，我們若能夠瞭解，就是因為有這個虛空，我們才能夠包容一切；因為有這個虛空，我們才能夠決定這個無漏法，「體解大道，發無上心」，我們能夠發很大很大的心，不是用口說的，這用口說的沒有辦法，就是要及時投入，這不能等，時間不能讓我們等，因為時間也是在行蘊中。
世間有什麼東西，可以離開行蘊呢？就是都會過啊！所以，「行蘊」表達無常，虛空是表達真常，因為它沒有東西可行蘊，它是真理，真理是恆，永恆，虛空，不論這個大地之間，如何的變動，虛空永遠不變。所以，我們的心，修行就是要能夠達到「真空」。但是，現在需要的，要體會這個「妙有」。「妙有」在我們的身邊，沒辦法遠求，所以人若能夠體會，自然我們就能夠回歸，真如的本性。
所以，我們應該要好好用心，要不然，我們一輩子，完全「備起四倒」。「備」就是完全。我們這輩子，絕對完全都是在「四顛倒」，的知見，都在「五濁八苦」的裡面，讓你如何修行，還是一樣你具備著「四顛倒」，「五濁八苦」。
這是我們凡夫永遠都是在，這個「四顛倒」，無常，以為永遠都常（編按：無常執常）。我們人，生、老、病、死，還不是這樣在行蘊中過嗎？但是沒知覺，一直認為「我今天有這樣的身體，我今天還年輕，所以我還是……」，很多，心不專，向周圍這樣，一直一直去探求，不快樂的人生，他說他很快樂，快樂是短暫。常、樂、我，私己的「我」，他自已擴大到他很大。這種「常、樂、我、淨」，本來就不乾淨，他以為都是乾淨，這種的顛倒，所以因為這樣，人生具備了「五濁」。
常常在說的「五濁」，那個見解偏差那就是污染，難免同樣入了這個「八苦」。生、老、病、死苦，愛別離苦、怨憎會苦、求不得苦等等的苦，這五蘊熾盛苦，「八苦」都是在我們的周圍。我們要修行，是不是要真正修在我們的身邊，能夠瞭解法，這樣就對了。假使還是心外還要再去求法，那實在無法可求。虛空是有名，沒有實體，所以希望大家要用心體會。
是朽故宅
屬於一人
《法華經譬喻品第三》
這個三界，三界朽故，這個已經壞掉的東西，這個房子「屬於一人」。
佛陀來人間，為一大事因緣來人間，即一心以眾生為己子，所以亦師亦父，是三界導師，四生慈父。但是，他來到人間，同樣現相八十年的時間，八十年的時間，實在太短了，不過就是要警惕大家，時間就是這麼短暫，娑婆世界的時間就是這麼短暫，人生壽命就是這樣，所以叫做「其人近出」。這間大宅的主人，再沒多久的時間就要出去了，「未久之間」，再沒多久。離開這間大宅之後，沒有主人了。
沒多久的時間，「於後舍宅」，接下來這(段)經文，「其人近出，未久之間，忽然火起，四面一時，其燄俱熾。」
其人近出
未久之間
於後舍宅
忽然火起
四面一時
其燄俱熾
《法華經譬喻品第三》
沒多久，那個宅，這間大房子，「忽然」，就是很快的時間，四面八方，災難「火起」。「火」就是逼迫的意思，其實是四大不調，會馬上一直不斷不斷逼近過來，所以「四面一時」。四方八達，看，我們現在不是每天都在說，天底下的事嗎?唉呀！哪一個地方地震，這樣的地大不調，風、水等等。不斷常常聽到四大不調和，在這個地球上不斷一直發生，不論是東、西、南、北的國家，也是這樣，所以叫做「四面一時」。「一時」，同一個時間。
因為現在就是在，五濁惡世的時代，所以「其焰俱熾」，那是很沒有辦法忍耐。看，春天來了，夏天很快就到了，夏天，去年的夏天，有的國家溫度達到五十一二度，如何生活呢？真的是沒辦法可活下去，甚至有的就是熱死。在今年，從過年以來，這個冬天，冬天，現在已經春天了，昨天還看到在美國還是霜雪，下大雨，這也不正常，冷死的人，大有人在。總而言之，四大不調和，冷、凍死，熱、熱死，地、水、火、風不調，天然災難發生，你們想，這是真正生命無常，在現在的時間，所以我們應該要懂得提高警覺。
所以，上面，在長行文，我們現在在說的都在偈文，重頌的偈文。我們在長行文，也有這樣一段(經)文，「周匝俱時，欻然火起，焚燒舍宅。」是
長行：
周匝俱時
欻然火起
焚燒舍宅
在長行文是這樣，所以這個偈文，我們就是在反覆前面長行文，一直說下來，因為這段很重要。現在的人間，我們就是要提高警覺，所以佛陀說法要再重複，讓我們瞭解。
所以這種「焚燒舍宅」因為這個火已經起了，意思就是說天下災難，已經逼近來了。所以「四面」就是，我們的身、受、想、行心法。
「四面」即
身、受、
想、行心法
於此備起
四倒五濁八苦等
故云：四面一時
色、受、想、行、識是五蘊，但是這個「識」，就是我們造作之後，這個身體，不乾淨的身，我們接受到外面這個欲的境界，名、利、地位等等的境界，去接受到，開始想入非非，那就去行動造作。
所造作的，「身體」將自己的心，「受」外面的欲念所誘引，「想」起了很多的煩惱，開始去「行動」，這樣這個「心法」。做了之後的結果，歸納在「識」裡面。所以「識」並無行動，只是身、受、想，及行動造作之後，那個惑、業；惑業就是迷惑的心，去造作的業，完成之後就歸入，我們的意識之中。
所以這個「四面」，會造起了這個災難，就是色、受、想、行，這四項去造作這些惑與業，這樣完成之後，這個業的種子，才入我們的意識。所以，這個地方，不是說「五蘊」，是說「四面」。「五蘊」，色、受、想、行、識，叫做「五蘊」，多一個「識」在裡面。現在這個「識」，沒有放在其中，說「四面」，四面就是身體會去造業。
其實，我們的身體，若不受外面，這個眼、耳、鼻、舌、去緣外面的境界那種的感受，我們怎麼會有什麼業呢？就是有這個眼根緣外面的境界，六根緣六塵，就開始去思想，要如何去取得等等。想了之後，計謀妥當，自己的內心，就開始顯現在行動裡。所以，這世間一切造作的業，全都成為種子，才入我們的八識之中。這大家要很清楚去體會。
所以「於此備起，四倒、五濁、八苦」，因為這樣，有這個身一直去造作之後，才會這樣的顛倒，才會有這樣的濁氣發生，才會受這種八種的苦。
因相續漸增
故云：
其燄俱熾
所以說「其焰俱熾」，就是「因相續漸增長」。有了因，「因核果海」，有了造這個因，慢慢一直連續下去，常常說一生無量，無量從一生，你起一個動念，可能我們會造很多煩惱苦的因，不斷不斷連續下去──我起這念心，我要求，我得不到，所以我已經起煩惱了，煩惱起了就是無明，所以「其焰俱熾」，就一直起來了。所以「呻吟悲痛為爆聲」，很烈，就是這樣。
眾生受迫逼苦
呻吟悲痛為爆聲
諸根破壞為震裂
氣斷骨離
這人生，這東西開始一直醞釀，一直到了那個氣不住，就爆起來了，這種的人生真的苦不堪。這諸根破壞了，震裂、氣斷、骨離，人生苦！
所以，各位菩薩，學佛不要學在鬱卒中，我們應該要學得很開朗，心要很開闊如虛空。常常要觀念這個念處，「四念處」，觀身不淨等，不要只是常常就是這樣，完全還是凡夫，起著「四顛倒」、五濁、八苦，這種的心，完全沒有脫離，那就很枉費我們修行。所以，人人修行，必定要起離開煩惱的決心。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Five Turbidities and the Eight Sufferings (五濁八苦四面火起)
Date:August.20. 2015
“Space has a name, but no true substance. People are far from a flawless state and lose their precepts, Samadhi and wisdom. We should contemplate the objects of mindfulness and how the body is subject to constant change, lest we give rise to the Four Inverted Views, the Five Turbidities and the Eight Sufferings.”
Space has a name, but no true substance, thus it is very open and spacious. Only when a space is wide open can it encompass all things in the universe. This is what it means to be open and spacious. As Buddhist practitioners, we must also learn to open up and broaden our hearts. The power of the heart is just like that of space; it is boundless. Boundless “space” is called as such because it has no true substance; it cannot be measured. So, we use the name “space” to represent this.
It is like when we say, “Always be mindful.” Where is the mind we are referring to? Can we be more full of our mind? How? Our mind is boundless; the Three Realms are created by the mind. This means that our mind can be so open it is boundless, or so closed that it is the size of a pinhole. This is reflected in our perspectives and thinking.
Right now, as Buddhist practitioners, we know and understand the principles; [we know] precepts, Samadhi and wisdom are goals of our spiritual practice. However, we ordinary people are far removed from existing in a flawless state. Precepts, Samadhi and wisdom are the Three Flawless Studies. If we learn the precepts, we must uphold them. We must not violate them, nor should we do anything that is not right.
We must guard against wrongs and stop evil. We must prevent discursive thoughts from arising and keep our minds from deviating and going the wrong way. These are precepts; they guard against wrongs and stop evil. We must also practice “Samadhi”. When it comes to the direction of our lives, how should we decide our course? It is up to us.
In spiritual practice, personal recognition, wealth and status must all be put aside. Then our minds can achieve a state of Samadhi. When we engage in spiritual practice, we must focus. The monastery is our greater family. We should carefully uphold its rules for the sake of the family of this monastery. And this family of the monastery must, for the sake of all sentient beings in the world, earnestly engage in spiritual practice.
“The green mountain has no conflict with anything.” We should use our pure minds to cultivate fields of blessings for the sake of all sentient beings. So, we must practice precepts and Samadhi. Once we have made this decision, we should settle our minds so that we can focus on attaining “wisdom”.
Wisdom is pure and impartial. Free from desires and distinctions based academic attainment, we enter this spiritual practice center to be one in listening to the Dharma and engaging in spiritual practice. How can we experience the principles? How can we eliminate afflictions? To do these things we must listen to the Dharma in a state of Samadhi so that we can understand that the world is impermanent and that there is no permanent self.
Regarding “permanence, joy, self and purity,” our [distorted views about them] must be eliminated entirely. The Three Flawless Studies are precepts, Samadhi and wisdom. We must practice them and take them to heart. We must remain focused on our mission. We must earnestly stabilize our minds and mission. We humans must truly, “uphold our mission and follow the Path, then our Path will be great.” So, we must put our heart into this path we walk. Thus we should “contemplate the objects of mindfulness and how our body is subject to constant change.”
The Fourfold Mindfulness is contemplating the body as impure, contemplating all feelings as suffering, contemplating the mind as impermanent and contemplating all things as being without a self.
Indeed, the body is impure.There are 36 kinds of impurities.Although the body is impure, when we are healthy and capable, we must take the Dharma to heart and put it into practice.There are so many things in this world which can help us see, help us understand and help us get involved, etc.As for the Bodhisattva-path, we must have this body in order to implement it.
The body is our vessel for spiritual practice.
Although our body is impure, it can transport us along this path.We seek the Dharma to transform ourselves.After we understand, we must then transform others.
We should go among the people to purify them while preventing our minds form being contaminated.Our minds are impermanent; that is how our minds are.Our impermanent mind cannot settle down.If our minds are not settled, though we want to engage in spiritual practice, when we come up against an obstacle, we say, “I don’t want to do this anymore.”But we do not think about how time keeps passing.
As each year passes, we grow a year older.
How much time do we actually have left to make use of our body and go among people to give of ourselves?If we are always afflicted by personal matters, then our minds will remain in a state of impermanence.We will find it hard to decide our course of life and have no idea that life is impermanent and painfully short.
So, living in this kind of environment, we must seize [the present moment], because “Our body is subject to constant change.”
What our body is subject to is inspirable from these infinitesimal changes, especially when it comes to feelings.We say, “I’m afflicted [because] I love this and I want it, but I can’t obtain it, so I feel unhappy and uncomfortable.
“Moreover I feel very depressed,” and so on.
These feelings arise because our minds lack Samadhi and our wisdom is insufficient.
So, when we are surrounded by an endless [sea] there is nothing for us to rely on, we will indeed experience great suffering.Actually, as for our feelings, once we understand the principles, we can naturally turn these feelings around.
A feeling can be, “Right now, I feel very cold.”
Does this mean that we feel cold every single day?When we feel cold, we must put on more clothes.If we feel hot and are sweaty in this moment, does it mean we feel hot every day?
Not necessarily.If I have a headache right now, does it mean I constantly have a headache?
With these feelings, once we change our thinking, [we know] they ultimately will pass.
They “pass” due to “constant change”.There are no fixed phenomena; there is nothing that remains unchanging.
Yet our minds are as open and expansive as space, which has a name, but no true substance.We need to understand that it is because the mind has this kind of spaciousness that it can encompass everything.It is only because we have this spaciousness that we can decide to [practice] this flawless Dharma, to “comprehend the great path and form the supreme aspiration.”
We can form very great aspirations, but we cannot just talk about them.It is no use just to express our aspirations; we must immediately devote ourselves [with action].This cannot wait; there is no time for us to wait because time is also a process of constant change.
Is there anything in this world that does not undergo these infinitesimal changes?
Everything will pass, so “infinitesimal changes” expresses impermanence.Space expresses true permanence, because there is nothing in space itself to undergo these infinitesimal changes.It is a true principle, which is everlasting.No matter how this world changes, space remains forever unchanged.
So, we cultivate our minds so that we can achieve a state of “true emptiness.”However, what we need to do now is comprehend this “wondrous existence”.
Wondrous existence is all around us; we cannot find it by looking far away.If we can experience this, we will naturally be able to return to our intrinsic nature of True Suchness.So, we must make an effort to be mindful, or else, throughout our lifetime, we will “give rise to the Four Inverted Views” and be completely [immersed in them].
Throughout this lifetime, we will absolutely be immersed in the Four Inverted Views as well as the Five Turbidities and the Eight Sufferings.
No matter how we engage in spiritual practice, we are still replete with the Four Inverted Views, the Five Turbidities and the Eight Sufferings.
We ordinary people will always be immersed in the Four Inverted Views.
Amidst impermanence, we regard everything as permanent.As we experience birth, aging, illness and death, aren’t we also undergoing infinitesimal changes?But we are not aware of them.We believe that we will always have this body.We believe that because we are still young, we still have a lot of time.
Because our minds are not focused, we seek out all kinds of things around us.
We claim an unhappy life is a happy one, but this happiness is temporary. Along with [misconceptions of] permanence and joy, we also have a sense of self. We exaggerate that into a sense of self-importance. These views on “permanence, joy, self and purity” also means we see the impure as pure. These are our inverted views. Because of them, our lives are filled with the Five Turbidities.We often talk about the Five Turbidities.Once our views and understanding go astray, we become tainted and will inevitably enter the Eight Sufferings, the suffering of birth, aging, illness and death, the suffering of parting with loved ones, the suffering of meeting those we hate, the suffering of not getting what we want and the suffering of the raging Five Aggregates. The Eight Sufferings are all around us.
When we engage in spiritual practice, shouldn’t we take everything around us and use all of it to understand the Dharma? This is the right thing to do. If we look outside of our minds for the Dharma, there is actually nothing to be found. Space has a name, but no true substance. I hope everyone will mindfully realize this.
When it comes to the Three Realms, [this house] is rotted and old; it has already deteriorated. This home “belonged to one man”.
The Buddha came to this world for one great cause. He wholeheartedly regarded all sentient beings as His children, so He was both a teacher and a father. He was the guiding teacher of the Three Realms and kind father of the kinds of beings.
However, when He came to the world, He only manifested here for 80 years. A period of 80years indeed very short. But He lived this [short life] to alert everyone about how little time they have. Our time in the Saha World is incredibly short. This is what our human lifespans are like. So it says, “This owner was going out”.
The owner of this large house was going away shortly. “Before long” means in a short while. After the owner leaves this great house, there will be no head of the household. Before long, something will happen “in this abode”.
The following sutra passage states, “This owner was going out, when before long, in this abode, a fire suddenly broke out. In an instant, it spread to all four sides and the flames raged fiercely”.
Before long, this abode, this large house, “suddenly”, in a short amount of time, experienced disasters on all sides when “a fire broke out”. Fire is an analogy for something oppressive. It is actually the imbalance of the four elements which will quickly and constantly press in on us. So, “In an instant, it spread to all four sides”. It could be seen in all directions. Don’t we talk about matters of the world every day? Alas, there has been another earthquake. [Disasters like this arise from] the imbalance of air, water, etc. We constantly hear about the imbalance of the four elements. This is happening unceasingly all over the world, in countries in the east, west, south and north. So, “In an instant, it spread to all four sides”.
“In an instant” means at nearly the same time. Right now we are in the era of the evil world of Five Turbidities, where “the flame rages fiercely”. This is an unbearable state.
See, spring has arrived. Summer is coming soon. Last summer, the temperature in some countries reached 51 or 52 degrees Celsius. How do people live in those conditions? It is hard to survive [under those temperatures]. Some people even died from the heat.
This year, following Chinese New Year, we moved from winter into spring. Yesterday, we saw that in the United States, it is still snowing heavily; this is abnormal. Many people froze to death.
In sum, when the four elements are not in balance, it may be so cold that people freeze to death, or it may be so hot that people die from the heat. When there is an imbalance of earth, water, fire and air, natural disasters occur. Think about this. Life is truly impermanent. At this present moment, we must heighten our vigilance. The earlier section was in prose. What we are discussing now are the verses, where the teachings are restated. In the prose section, there is a similar sutra passage that states,
“All at once, throughout the area, a fire broke out, setting the house ablaze”.
This was in the prose section. So, these verses restated what was in the earlier prose section, restated what was in the earlier prose section, because what this passage contains is essential. In this world, right now, we must heighten our vigilance. Therefore, the Buddha repeated the teachings in order to help us understand.
So, it says, “setting the house ablaze” because this fire has already broken out. This means that disasters in the world are already pressing in on us. The “four sides” are form, feeling, perception and action, the workings of the mind.
“The “four sides” are form, feeling, perception and action, the workings of the mind. The Four Inverted Views, the Five Turbidities and the Eight Sufferings all arise from these. Thus it says, “It spread to all four sides”.
Form, feeling, perception, action and consciousness are the Five Aggregates. Within this “consciousness” is [the karma created from] our actions. Through this impure body, we come in contact with objects of desire such as personal recognition, wealth, status and so on. Once we connect with them and have a feeling, our perceptions let our imaginations run wild, and we take actions that create karma. All these actions begin with our body; then our mind “feels” that we are tempted by the objects of desire around us.
Once it has “perceptions,” many afflictions arise. Thus we began to take “action.” This is “the workings of the mind.” [The karma] that results from our actions is collected in our “consciousness.”
So, “consciousness” itself does not act. It is through the body, feeling, perception and the action that we take that we give rise to delusions and karma while in a state of delusion. After this karma is created, it is stored in our consciousness.
So, the “four sides” on which disasters arise are form, feeling, perception and action. With these fore, we create delusions and karma. Only after we take action will the seeds of karma enter our consciousness. Thus this part of the teachings is not talking about the Five Aggregates, but the “four sides.”
The Five Aggregates are form, feeling, perception, action, consciousness. These are the Five Aggregates because “consciousness” is included. When “consciousness” is not included, we talk about the “four sides.” The “four sides” lead the body to create karma. In fact, if our body does not connect to our surroundings, if our eyes, ears, nose and tongue do not come in contact with these objects and give rise to feelings, why would we ever create any karma? It is because the eye-root connects with our external conditions, because the Six Roots connect with the Six Dusts, that we begin to think about how to take possession of things, etc.. After thinking, we starts plotting, and then our state of mind begins to be reflected in our actions.
So, all the karma we create in this world becomes karmic seeds, which then enter our eighth consciousness. Everyone should comprehend this clearly.
“The Four Inverted Views, the Five Turbidities and the Eight Sufferings all arise from these.” Because we have this body that takes actions, we give rise to these inverted views, produce these turbidities and experience these eight kinds of suffering.
So it “The flames raged fiercely.” This is because “causal factors develop gradually and continuously.”
“A seeds contains an ocean of fruits.” After a cause is created, it will develop gradually and continuously.
It is often said one gives rise to infinity, and infinity arises from one. When we give rise to a thought, it may create many causes for afflictions and suffering, which will then continue to [reproduce]. If we have thoughts of seeking something, but cannot get what we want, we are already creating afflictions. Once afflictions arise, that is ignorance.So, “The flame raged fiercely;” they will continuously arise.
“Their grievous moans are called explosive sounds.” These are very fierce.
Sentient beings are oppressed by their suffering. Their grievous moans are called explosive sounds. Their roots are destroyed; this is called quaked and splintered. Their vitality is ended, their bones disintegrated.
In life, these things have fermented for a long time. This continues until the pressure is too great, until we explode. This kind of life is truly suffering. All roots are destroyed, they have quaked and splintered. Vitality is ended and bones disintegrated.
So, dear Bodhisattvas, in learning the Buddha’s Way, we should not become depressed and frustrated. We should learn to be happy, and our minds must be as open and spacious as the endless void. Also, we must often contemplate the Fourfold Mindfulness, by contemplating the body as impure and so on. We must not remain in the state of unenlightened beings and give rise to the Four Inverted Views, the Five Turbidities and the Eight Sufferings. With that state of mind, we will never attain liberation and all our spiritual practice will have been in vain. So, when we engage in spiritual practice, we must resolve to transcend our afflictions. 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）
⊙「虛空有名而無實體，人遠無漏失戒定慧，應觀念處身受行蘊，備起四倒五濁八苦。」
⊙「是朽故宅，屬於一人。」《法華經譬喻品第三》
⊙「其人近出，未久之間，於後舍宅，忽然火起，四面一時，其燄俱熾。」《法華經譬喻品第三》
⊙長行：「周匝俱時，欻然火起，焚燒舍宅。」
⊙「四面」即身、受、想、行心法，於此備起四倒、五濁、八苦等，故云：「四面一時」。
⊙因相續漸增，故云：「其燄俱熾」。
⊙眾生受迫逼苦，呻吟悲痛為爆聲，諸根破壞為震裂，氣斷骨離。
【證嚴上人開示】
「虛空有名而無實體，人遠無漏失戒定慧，應觀念處身受行蘊，備起四倒五濁八苦。」
虛空有名而無實體
人遠無漏失戒定慧
應觀念處身受行蘊
備起四倒五濁八苦
虛空有名而沒有實體，所以它會很開闊；很開闊的虛空，才能夠包容宇宙萬法，這就是一個開闊。學佛，我們也是要學得心開闊。這個心的力量就像虛空一樣，那就是無邊際。這無邊際的「虛空」這個名稱，是因為它無實體，無法去測量，所以它用一個代名詞。就像我們在說「多用心」，那個心在哪裡？我們可以多用，要如何用？無邊際，三界唯心。這也是我們的這個心，可以放開是無邊際，收過來，實在是針孔的大而已，這是我們人的觀念、思想，可大亦可小。
我們現在學佛，我們知道，瞭解道理了，戒、定、慧，是我們修行的目標。但是，凡夫就是遠離了無漏，遠離無漏，戒定慧是三無漏學。我們若學戒，我們就要有守戒，我們什麼不要去犯到，什麼事情不要去做，防非止惡，防我們的心雜念起，防我們的心就是偏差錯誤，這樣叫做戒，防非止惡。
而且我們要有「定」。我們人生的方向，我們要如何決定呢？由我們自己。修行，這世俗的一切名、利、地位，全都放下了，這樣我們的心，才能定下來。決心
修行要專心修行。叢林是我們大家的大家庭，我們要守好這個叢林的規矩，這樣為這個叢林的大家庭，而這個大家庭是為天下眾生，要好好來耕耘，「青山無所爭」，我們要用清淨的心來耕耘，為天下眾生。所以我們應該要有戒、定，我們既然決定了，就應該要定下心來，這樣才能專心得到「慧」。
智慧，是清淨平等慧，沒有欲念、沒有學位的分別。進來到裡面，大家共同一體，就是聽法、修行，要如何能體會到道理，如何才能去除煩惱等等，我們就是用要，用這樣的定心來聞法、來瞭解。瞭解人間無常、無我，「常、樂、我、淨」完全都將它去除。道場的顛倒妄見要
無漏學，就是戒、定、慧，修來我們要放在心裡，要定在我們的志，我們要好好定心、定志。人，人啊！真真正正要，「守志奉道，其道甚大」，所以我們必定要用心。
所以我們「應觀念處身受行蘊」。四念處：觀身不淨，觀受是苦，觀心無常，觀法無我。是啊，身體不淨，三十六種不淨物，雖然它是不淨，不過，我們現在健康時，我們做得到時，有這個法入我們的心，我們能夠身體力行，世間這麼多的事情，可讓我們看、可讓我們知道、可讓我們投入等等，這種的菩薩道，我們在這個身體才能夠去實行。身就是載道器，我們雖然是不淨身，卻也是能夠運載這個道，求法自度，我們瞭解之後，我們要再度人。我們要在人群中去淨化人群，我們的心不會受人群污化了。
我們的心，心就是無常，我們的心就是這樣，這種無常的心就是定不下來，定不下來的心，現在想要修行，稍微踢到鐵板，「我不要了。」但是沒去想說時間是這樣過，一年過一年，年齡一年一年大了，還有多少的時間，可讓我們應用我們的身體，入人群中去付出，還有多少時間呢？
假使我們若是一直，為私己的事情在煩惱，這心就是永遠無常，沒辦法決定我們的人生，不知道人生無常苦短，所以我們應該在這種環境中，要好好把握。因為「身受行蘊」，因為我們身所受的，就是不離開這個行蘊。尤其是我們所感受的，說「我煩惱，我愛，我要求。求不得，我很不歡喜，不舒服，而且很鬱卒。」等等，這種的感受，這就是我們的心不定、我們的智慧不夠，所以在這四面茫茫，沒有一個心所依靠，這實在是很苦。
其實，這個「受」，只要我們道理瞭解了，自然很快就能轉過這個感受。這個感受，「我現在很冷。」冷，難道每天每天每天都在冷嗎？冷就趕緊穿衣服。很熱，流汗，難道是每天每天都是熱嗎？也不一定。我現在頭痛，豈有每一個時間都頭痛？這種的感受，其實一轉總是會過，而「過」叫做「（行)蘊」。這一切都無定法，沒有辦法定住。
唯有我們的心開闊如虛空，有名無實，我們若能夠瞭解，就是因為有這個虛空，我們才能夠包容一切；因為有這個虛空，我們才能夠決定這個無漏法，「體解大道，發無上心」，我們能夠發很大很大的心，不是用口說的，這用口說的沒有辦法，就是要及時投入，這不能等，時間不能讓我們等，因為時間也是在行蘊中。
世間有什麼東西，可以離開行蘊呢？就是都會過啊！所以，「行蘊」表達無常，虛空是表達真常，因為它沒有東西可行蘊，它是真理，真理是恆，永恆，虛空，不論這個大地之間，如何的變動，虛空永遠不變。所以，我們的心，修行就是要能夠達到「真空」。但是，現在需要的，要體會這個「妙有」。「妙有」在我們的身邊，沒辦法遠求，所以人若能夠體會，自然我們就能夠回歸，真如的本性。
所以，我們應該要好好用心，要不然，我們一輩子，完全「備起四倒」。「備」就是完全。我們這輩子，絕對完全都是在「四顛倒」，的知見，都在「五濁八苦」的裡面，讓你如何修行，還是一樣你具備著「四顛倒」，「五濁八苦」。
這是我們凡夫永遠都是在，這個「四顛倒」，無常，以為永遠都常（編按：無常執常）。我們人，生、老、病、死，還不是這樣在行蘊中過嗎？但是沒知覺，一直認為「我今天有這樣的身體，我今天還年輕，所以我還是……」，很多，心不專，向周圍這樣，一直一直去探求，不快樂的人生，他說他很快樂，快樂是短暫。常、樂、我，私己的「我」，他自已擴大到他很大。這種「常、樂、我、淨」，本來就不乾淨，他以為都是乾淨，這種的顛倒，所以因為這樣，人生具備了「五濁」。
常常在說的「五濁」，那個見解偏差那就是污染，難免同樣入了這個「八苦」。生、老、病、死苦，愛別離苦、怨憎會苦、求不得苦等等的苦，這五蘊熾盛苦，「八苦」都是在我們的周圍。我們要修行，是不是要真正修在我們的身邊，能夠瞭解法，這樣就對了。假使還是心外還要再去求法，那實在無法可求。虛空是有名，沒有實體，所以希望大家要用心體會。
是朽故宅
屬於一人
《法華經譬喻品第三》
這個三界，三界朽故，這個已經壞掉的東西，這個房子「屬於一人」。
佛陀來人間，為一大事因緣來人間，即一心以眾生為己子，所以亦師亦父，是三界導師，四生慈父。但是，他來到人間，同樣現相八十年的時間，八十年的時間，實在太短了，不過就是要警惕大家，時間就是這麼短暫，娑婆世界的時間就是這麼短暫，人生壽命就是這樣，所以叫做「其人近出」。這間大宅的主人，再沒多久的時間就要出去了，「未久之間」，再沒多久。離開這間大宅之後，沒有主人了。
沒多久的時間，「於後舍宅」，接下來這(段)經文，「其人近出，未久之間，忽然火起，四面一時，其燄俱熾。」
其人近出
未久之間
於後舍宅
忽然火起
四面一時
其燄俱熾
《法華經譬喻品第三》
沒多久，那個宅，這間大房子，「忽然」，就是很快的時間，四面八方，災難「火起」。「火」就是逼迫的意思，其實是四大不調，會馬上一直不斷不斷逼近過來，所以「四面一時」。四方八達，看，我們現在不是每天都在說，天底下的事嗎?唉呀！哪一個地方地震，這樣的地大不調，風、水等等。不斷常常聽到四大不調和，在這個地球上不斷一直發生，不論是東、西、南、北的國家，也是這樣，所以叫做「四面一時」。「一時」，同一個時間。
因為現在就是在，五濁惡世的時代，所以「其焰俱熾」，那是很沒有辦法忍耐。看，春天來了，夏天很快就到了，夏天，去年的夏天，有的國家溫度達到五十一二度，如何生活呢？真的是沒辦法可活下去，甚至有的就是熱死。在今年，從過年以來，這個冬天，冬天，現在已經春天了，昨天還看到在美國還是霜雪，下大雨，這也不正常，冷死的人，大有人在。總而言之，四大不調和，冷、凍死，熱、熱死，地、水、火、風不調，天然災難發生，你們想，這是真正生命無常，在現在的時間，所以我們應該要懂得提高警覺。
所以，上面，在長行文，我們現在在說的都在偈文，重頌的偈文。我們在長行文，也有這樣一段(經)文，「周匝俱時，欻然火起，焚燒舍宅。」是
長行：
周匝俱時
欻然火起
焚燒舍宅
在長行文是這樣，所以這個偈文，我們就是在反覆前面長行文，一直說下來，因為這段很重要。現在的人間，我們就是要提高警覺，所以佛陀說法要再重複，讓我們瞭解。
所以這種「焚燒舍宅」因為這個火已經起了，意思就是說天下災難，已經逼近來了。所以「四面」就是，我們的身、受、想、行心法。
「四面」即
身、受、
想、行心法
於此備起
四倒五濁八苦等
故云：四面一時
色、受、想、行、識是五蘊，但是這個「識」，就是我們造作之後，這個身體，不乾淨的身，我們接受到外面這個欲的境界，名、利、地位等等的境界，去接受到，開始想入非非，那就去行動造作。
所造作的，「身體」將自己的心，「受」外面的欲念所誘引，「想」起了很多的煩惱，開始去「行動」，這樣這個「心法」。做了之後的結果，歸納在「識」裡面。所以「識」並無行動，只是身、受、想，及行動造作之後，那個惑、業；惑業就是迷惑的心，去造作的業，完成之後就歸入，我們的意識之中。
所以這個「四面」，會造起了這個災難，就是色、受、想、行，這四項去造作這些惑與業，這樣完成之後，這個業的種子，才入我們的意識。所以，這個地方，不是說「五蘊」，是說「四面」。「五蘊」，色、受、想、行、識，叫做「五蘊」，多一個「識」在裡面。現在這個「識」，沒有放在其中，說「四面」，四面就是身體會去造業。
其實，我們的身體，若不受外面，這個眼、耳、鼻、舌、去緣外面的境界那種的感受，我們怎麼會有什麼業呢？就是有這個眼根緣外面的境界，六根緣六塵，就開始去思想，要如何去取得等等。想了之後，計謀妥當，自己的內心，就開始顯現在行動裡。所以，這世間一切造作的業，全都成為種子，才入我們的八識之中。這大家要很清楚去體會。
所以「於此備起，四倒、五濁、八苦」，因為這樣，有這個身一直去造作之後，才會這樣的顛倒，才會有這樣的濁氣發生，才會受這種八種的苦。
因相續漸增
故云：
其燄俱熾
所以說「其焰俱熾」，就是「因相續漸增長」。有了因，「因核果海」，有了造這個因，慢慢一直連續下去，常常說一生無量，無量從一生，你起一個動念，可能我們會造很多煩惱苦的因，不斷不斷連續下去──我起這念心，我要求，我得不到，所以我已經起煩惱了，煩惱起了就是無明，所以「其焰俱熾」，就一直起來了。所以「呻吟悲痛為爆聲」，很烈，就是這樣。
眾生受迫逼苦
呻吟悲痛為爆聲
諸根破壞為震裂
氣斷骨離
這人生，這東西開始一直醞釀，一直到了那個氣不住，就爆起來了，這種的人生真的苦不堪。這諸根破壞了，震裂、氣斷、骨離，人生苦！
所以，各位菩薩，學佛不要學在鬱卒中，我們應該要學得很開朗，心要很開闊如虛空。常常要觀念這個念處，「四念處」，觀身不淨等，不要只是常常就是這樣，完全還是凡夫，起著「四顛倒」、五濁、八苦，這種的心，完全沒有脫離，那就很枉費我們修行。所以，人人修行，必定要起離開煩惱的決心。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Five Turbidities and the Eight Sufferings (五濁八苦四面火起)
Date:August.20. 2015
“Space has a name, but no true substance. People are far from a flawless state and lose their precepts, Samadhi and wisdom. We should contemplate the objects of mindfulness and how the body is subject to constant change, lest we give rise to the Four Inverted Views, the Five Turbidities and the Eight Sufferings.”
Space has a name, but no true substance, thus it is very open and spacious. Only when a space is wide open can it encompass all things in the universe. This is what it means to be open and spacious. As Buddhist practitioners, we must also learn to open up and broaden our hearts. The power of the heart is just like that of space; it is boundless. Boundless “space” is called as such because it has no true substance; it cannot be measured. So, we use the name “space” to represent this.
It is like when we say, “Always be mindful.” Where is the mind we are referring to? Can we be more full of our mind? How? Our mind is boundless; the Three Realms are created by the mind. This means that our mind can be so open it is boundless, or so closed that it is the size of a pinhole. This is reflected in our perspectives and thinking.
Right now, as Buddhist practitioners, we know and understand the principles; [we know] precepts, Samadhi and wisdom are goals of our spiritual practice. However, we ordinary people are far removed from existing in a flawless state. Precepts, Samadhi and wisdom are the Three Flawless Studies. If we learn the precepts, we must uphold them. We must not violate them, nor should we do anything that is not right.
We must guard against wrongs and stop evil. We must prevent discursive thoughts from arising and keep our minds from deviating and going the wrong way. These are precepts; they guard against wrongs and stop evil. We must also practice “Samadhi”. When it comes to the direction of our lives, how should we decide our course? It is up to us.
In spiritual practice, personal recognition, wealth and status must all be put aside. Then our minds can achieve a state of Samadhi. When we engage in spiritual practice, we must focus. The monastery is our greater family. We should carefully uphold its rules for the sake of the family of this monastery. And this family of the monastery must, for the sake of all sentient beings in the world, earnestly engage in spiritual practice.
“The green mountain has no conflict with anything.” We should use our pure minds to cultivate fields of blessings for the sake of all sentient beings. So, we must practice precepts and Samadhi. Once we have made this decision, we should settle our minds so that we can focus on attaining “wisdom”.
Wisdom is pure and impartial. Free from desires and distinctions based academic attainment, we enter this spiritual practice center to be one in listening to the Dharma and engaging in spiritual practice. How can we experience the principles? How can we eliminate afflictions? To do these things we must listen to the Dharma in a state of Samadhi so that we can understand that the world is impermanent and that there is no permanent self.
Regarding “permanence, joy, self and purity,” our [distorted views about them] must be eliminated entirely. The Three Flawless Studies are precepts, Samadhi and wisdom. We must practice them and take them to heart. We must remain focused on our mission. We must earnestly stabilize our minds and mission. We humans must truly, “uphold our mission and follow the Path, then our Path will be great.” So, we must put our heart into this path we walk. Thus we should “contemplate the objects of mindfulness and how our body is subject to constant change.”
The Fourfold Mindfulness is contemplating the body as impure, contemplating all feelings as suffering, contemplating the mind as impermanent and contemplating all things as being without a self.
Indeed, the body is impure.There are 36 kinds of impurities.Although the body is impure, when we are healthy and capable, we must take the Dharma to heart and put it into practice.There are so many things in this world which can help us see, help us understand and help us get involved, etc.As for the Bodhisattva-path, we must have this body in order to implement it.
The body is our vessel for spiritual practice.
Although our body is impure, it can transport us along this path.We seek the Dharma to transform ourselves.After we understand, we must then transform others.
We should go among the people to purify them while preventing our minds form being contaminated.Our minds are impermanent; that is how our minds are.Our impermanent mind cannot settle down.If our minds are not settled, though we want to engage in spiritual practice, when we come up against an obstacle, we say, “I don’t want to do this anymore.”But we do not think about how time keeps passing.
As each year passes, we grow a year older.
How much time do we actually have left to make use of our body and go among people to give of ourselves?If we are always afflicted by personal matters, then our minds will remain in a state of impermanence.We will find it hard to decide our course of life and have no idea that life is impermanent and painfully short.
So, living in this kind of environment, we must seize [the present moment], because “Our body is subject to constant change.”
What our body is subject to is inspirable from these infinitesimal changes, especially when it comes to feelings.We say, “I’m afflicted [because] I love this and I want it, but I can’t obtain it, so I feel unhappy and uncomfortable.
“Moreover I feel very depressed,” and so on.
These feelings arise because our minds lack Samadhi and our wisdom is insufficient.
So, when we are surrounded by an endless [sea] there is nothing for us to rely on, we will indeed experience great suffering.Actually, as for our feelings, once we understand the principles, we can naturally turn these feelings around.
A feeling can be, “Right now, I feel very cold.”
Does this mean that we feel cold every single day?When we feel cold, we must put on more clothes.If we feel hot and are sweaty in this moment, does it mean we feel hot every day?
Not necessarily.If I have a headache right now, does it mean I constantly have a headache?
With these feelings, once we change our thinking, [we know] they ultimately will pass.
They “pass” due to “constant change”.There are no fixed phenomena; there is nothing that remains unchanging.
Yet our minds are as open and expansive as space, which has a name, but no true substance.We need to understand that it is because the mind has this kind of spaciousness that it can encompass everything.It is only because we have this spaciousness that we can decide to [practice] this flawless Dharma, to “comprehend the great path and form the supreme aspiration.”
We can form very great aspirations, but we cannot just talk about them.It is no use just to express our aspirations; we must immediately devote ourselves [with action].This cannot wait; there is no time for us to wait because time is also a process of constant change.
Is there anything in this world that does not undergo these infinitesimal changes?
Everything will pass, so “infinitesimal changes” expresses impermanence.Space expresses true permanence, because there is nothing in space itself to undergo these infinitesimal changes.It is a true principle, which is everlasting.No matter how this world changes, space remains forever unchanged.
So, we cultivate our minds so that we can achieve a state of “true emptiness.”However, what we need to do now is comprehend this “wondrous existence”.
Wondrous existence is all around us; we cannot find it by looking far away.If we can experience this, we will naturally be able to return to our intrinsic nature of True Suchness.So, we must make an effort to be mindful, or else, throughout our lifetime, we will “give rise to the Four Inverted Views” and be completely [immersed in them].
Throughout this lifetime, we will absolutely be immersed in the Four Inverted Views as well as the Five Turbidities and the Eight Sufferings.
No matter how we engage in spiritual practice, we are still replete with the Four Inverted Views, the Five Turbidities and the Eight Sufferings.
We ordinary people will always be immersed in the Four Inverted Views.
Amidst impermanence, we regard everything as permanent.As we experience birth, aging, illness and death, aren’t we also undergoing infinitesimal changes?But we are not aware of them.We believe that we will always have this body.We believe that because we are still young, we still have a lot of time.
Because our minds are not focused, we seek out all kinds of things around us.
We claim an unhappy life is a happy one, but this happiness is temporary. Along with [misconceptions of] permanence and joy, we also have a sense of self. We exaggerate that into a sense of self-importance. These views on “permanence, joy, self and purity” also means we see the impure as pure. These are our inverted views. Because of them, our lives are filled with the Five Turbidities.We often talk about the Five Turbidities.Once our views and understanding go astray, we become tainted and will inevitably enter the Eight Sufferings, the suffering of birth, aging, illness and death, the suffering of parting with loved ones, the suffering of meeting those we hate, the suffering of not getting what we want and the suffering of the raging Five Aggregates. The Eight Sufferings are all around us.
When we engage in spiritual practice, shouldn’t we take everything around us and use all of it to understand the Dharma? This is the right thing to do. If we look outside of our minds for the Dharma, there is actually nothing to be found. Space has a name, but no true substance. I hope everyone will mindfully realize this.
When it comes to the Three Realms, [this house] is rotted and old; it has already deteriorated. This home “belonged to one man”.
The Buddha came to this world for one great cause. He wholeheartedly regarded all sentient beings as His children, so He was both a teacher and a father. He was the guiding teacher of the Three Realms and kind father of the kinds of beings.
However, when He came to the world, He only manifested here for 80 years. A period of 80years indeed very short. But He lived this [short life] to alert everyone about how little time they have. Our time in the Saha World is incredibly short. This is what our human lifespans are like. So it says, “This owner was going out”.
The owner of this large house was going away shortly. “Before long” means in a short while. After the owner leaves this great house, there will be no head of the household. Before long, something will happen “in this abode”.
The following sutra passage states, “This owner was going out, when before long, in this abode, a fire suddenly broke out. In an instant, it spread to all four sides and the flames raged fiercely”.
Before long, this abode, this large house, “suddenly”, in a short amount of time, experienced disasters on all sides when “a fire broke out”. Fire is an analogy for something oppressive. It is actually the imbalance of the four elements which will quickly and constantly press in on us. So, “In an instant, it spread to all four sides”. It could be seen in all directions. Don’t we talk about matters of the world every day? Alas, there has been another earthquake. [Disasters like this arise from] the imbalance of air, water, etc. We constantly hear about the imbalance of the four elements. This is happening unceasingly all over the world, in countries in the east, west, south and north. So, “In an instant, it spread to all four sides”.
“In an instant” means at nearly the same time. Right now we are in the era of the evil world of Five Turbidities, where “the flame rages fiercely”. This is an unbearable state.
See, spring has arrived. Summer is coming soon. Last summer, the temperature in some countries reached 51 or 52 degrees Celsius. How do people live in those conditions? It is hard to survive [under those temperatures]. Some people even died from the heat.
This year, following Chinese New Year, we moved from winter into spring. Yesterday, we saw that in the United States, it is still snowing heavily; this is abnormal. Many people froze to death.
In sum, when the four elements are not in balance, it may be so cold that people freeze to death, or it may be so hot that people die from the heat. When there is an imbalance of earth, water, fire and air, natural disasters occur. Think about this. Life is truly impermanent. At this present moment, we must heighten our vigilance. The earlier section was in prose. What we are discussing now are the verses, where the teachings are restated. In the prose section, there is a similar sutra passage that states,
“All at once, throughout the area, a fire broke out, setting the house ablaze”.
This was in the prose section. So, these verses restated what was in the earlier prose section, restated what was in the earlier prose section, because what this passage contains is essential. In this world, right now, we must heighten our vigilance. Therefore, the Buddha repeated the teachings in order to help us understand.
So, it says, “setting the house ablaze” because this fire has already broken out. This means that disasters in the world are already pressing in on us. The “four sides” are form, feeling, perception and action, the workings of the mind.
“The “four sides” are form, feeling, perception and action, the workings of the mind. The Four Inverted Views, the Five Turbidities and the Eight Sufferings all arise from these. Thus it says, “It spread to all four sides”.
Form, feeling, perception, action and consciousness are the Five Aggregates. Within this “consciousness” is [the karma created from] our actions. Through this impure body, we come in contact with objects of desire such as personal recognition, wealth, status and so on. Once we connect with them and have a feeling, our perceptions let our imaginations run wild, and we take actions that create karma. All these actions begin with our body; then our mind “feels” that we are tempted by the objects of desire around us.
Once it has “perceptions,” many afflictions arise. Thus we began to take “action.” This is “the workings of the mind.” [The karma] that results from our actions is collected in our “consciousness.”
So, “consciousness” itself does not act. It is through the body, feeling, perception and the action that we take that we give rise to delusions and karma while in a state of delusion. After this karma is created, it is stored in our consciousness.
So, the “four sides” on which disasters arise are form, feeling, perception and action. With these fore, we create delusions and karma. Only after we take action will the seeds of karma enter our consciousness. Thus this part of the teachings is not talking about the Five Aggregates, but the “four sides.”
The Five Aggregates are form, feeling, perception, action, consciousness. These are the Five Aggregates because “consciousness” is included. When “consciousness” is not included, we talk about the “four sides.” The “four sides” lead the body to create karma. In fact, if our body does not connect to our surroundings, if our eyes, ears, nose and tongue do not come in contact with these objects and give rise to feelings, why would we ever create any karma? It is because the eye-root connects with our external conditions, because the Six Roots connect with the Six Dusts, that we begin to think about how to take possession of things, etc.. After thinking, we starts plotting, and then our state of mind begins to be reflected in our actions.
So, all the karma we create in this world becomes karmic seeds, which then enter our eighth consciousness. Everyone should comprehend this clearly.
“The Four Inverted Views, the Five Turbidities and the Eight Sufferings all arise from these.” Because we have this body that takes actions, we give rise to these inverted views, produce these turbidities and experience these eight kinds of suffering.
So it “The flames raged fiercely.” This is because “causal factors develop gradually and continuously.”
“A seeds contains an ocean of fruits.” After a cause is created, it will develop gradually and continuously.
It is often said one gives rise to infinity, and infinity arises from one. When we give rise to a thought, it may create many causes for afflictions and suffering, which will then continue to [reproduce]. If we have thoughts of seeking something, but cannot get what we want, we are already creating afflictions. Once afflictions arise, that is ignorance.So, “The flame raged fiercely;” they will continuously arise.
“Their grievous moans are called explosive sounds.” These are very fierce.
Sentient beings are oppressed by their suffering. Their grievous moans are called explosive sounds. Their roots are destroyed; this is called quaked and splintered. Their vitality is ended, their bones disintegrated.
In life, these things have fermented for a long time. This continues until the pressure is too great, until we explode. This kind of life is truly suffering. All roots are destroyed, they have quaked and splintered. Vitality is ended and bones disintegrated.
So, dear Bodhisattvas, in learning the Buddha’s Way, we should not become depressed and frustrated. We should learn to be happy, and our minds must be as open and spacious as the endless void. Also, we must often contemplate the Fourfold Mindfulness, by contemplating the body as impure and so on. We must not remain in the state of unenlightened beings and give rise to the Four Inverted Views, the Five Turbidities and the Eight Sufferings. With that state of mind, we will never attain liberation and all our spiritual practice will have been in vain. So, when we engage in spiritual practice, we must resolve to transcend our afflictions. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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