20150921《靜思妙蓮華》勘忍世間承教養慧(第657集)
（法華經•譬喻品第三）
⊙「一切因緣是生滅法，共住娑婆堪忍世間，行眾善法防非止惡，承佛教誡長養慧命。」
⊙「此諸子等，生育甚難，愚小無知，而入險宅。多諸毒蟲，魑魅可畏，大火猛燄，四面俱起。」《法華經譬喻品第三》
⊙多諸毒蟲，魑魅可畏：三界利鈍十使之相，心靈三界無明，惑業損傷慧命。魑魅可畏，藏之則鬼神遁跡，出之則魑魅潛蹤，甚可畏。
⊙大火猛燄，四面俱起：濁世可畏災害四伏，如大火猛燄四面俱起。總述三界八苦之難，喻見濁起欲，不能自拔。
【證嚴上人開示】
「一切因緣是生滅法，共住娑婆堪忍世間，行眾善法防非止惡，承佛教誡長養慧命。」
一切因緣是生滅法
共住娑婆堪忍世間
行眾善法防非止惡
承佛教誡長養慧命
一切因緣有生，共聚，我們歡喜，卻是也有滅。因為人生總是幾十年的時間，到底我們能夠，有多久多長在人間呢？不知道。來的時候就是因緣生，去的時候是因緣滅。每一天所面對的人，和我們都有因緣。
有緣在一起，我們要很感恩。好緣，彼此成就道業；若是和我們無緣的人，聽到什麼樣的是啊、非啊！我們也要知道，因緣啊。就是沒有結到好緣，所以對我的感覺不好，他才會說出對我不滿，所以我也要甘願、歡喜，用歡喜的心，再與他結一分好的緣。把握機會，轉惡緣為善緣，轉惡因為福因，這是在人間才有機會，可讓我們修好因好緣。
我們要很了解，「共住娑婆，堪忍世間」，這個堪忍世間，我們要行眾善法，要培養我們這念愛心。我們要身體力行，很多的善法，我們都要依教奉行，我們要修「三無漏學」，戒、定、慧。我們既然學法，要接受佛法教育，我們要持「戒」，所以「戒」，我們能防非止惡。要與人結善緣，就不要口出惡言；要與人結善緣，我們的面相就不要難看，我們的行為就要輕柔。所以在口，身、口、意我們要時時照顧好，預防，戒，戒得好。
再來就是要發心。既然發心，如初，發心那時候，要如何能夠保持呢？要把握時間。
來自十七個國家，近五百人都從國外歸來報告，很感動人。馬來西亞，那種度人的心實在是很不容易。（2013年）六月回來，師父鼓勵，整個馬來西亞，慈濟人的心要連起來，「愛鋪滿地」，要將這個愛鋪滿馬來西亞，這是我對他們的期待。
這群弟子真的是，我打從內心，那一分疼入心，真的是很乖。他們發願、發心，做得到，師父會為他們這樣說，是因為了解他們那分聞法入心，道心堅定，那種堅定的心。尤其是現在，天下真的要淨化人間，世間人心淨化了，才能夠平安。所以希望在這個國家，能夠平平安安，人平安，天地安。
當然，現在大家又在聞法香，聽他們在分享，有的人是：「啊！那麼早？三四點就要起來，這有困難。」「沒關係，我們兩天，兩天，兩天可以嗎？」「兩天？好吧！兩天。」「七天可以嗎？」「兩天都過了， (再)七天。」七天圓滿了，咦！我好像有興趣。開始就來了。
有的人擔心治安不好，自己來，不好 。「沒關係，我們一輛車，多一點人坐。」共乘的車，就是大白牛車，就來了。但是有一段，讓我很嚇到了。真的是大家一起來，來到共修處的地方，要聞法時，有三個人拿著刀衝進去，一手是拿刀，一手是手伸長出來，「來，錢，拿錢來！」所以裡面的人，就很鎮靜，每個人就將錢拿出來，平安過了。為了這樣，大家人心惶惶，那個共修處就暫時關門。
不過，被搶的這六七個人，雖然被搶，卻是為了這樣關門，他們覺得還是要聽，還是要再精進，所以說要再來聽，門要開，還要再來薰法香，還是這幾位來，所以說開始是六七位，現在那個地方，是三十多位薰法香。看，這種堅定的心志，戒、定，這種堅定的心志，那就是為了要，接受佛法、增長慧命。
所以世間為什麼，會有這種愛搶人的人？這就是心不受化。我們若能普遍讓人人，「諸惡莫作，眾善奉行」。那就要佛法推展出去，讓人人能知道，要行善，不可造惡，所以要「行眾善法防非止惡」。「承佛教誡」，人人要依佛的教誡，來長養慧命。這個共修處被搶過，這幾個人進而不退，這種求法精進的心，看看這樣在精進，那個地方也一樣，有增無減，來聽法的人，六七個人變三十多個人，這是精進。為了什麼？「長養慧命」，不要將慧命斷掉。既然都聽了，慧命不要斷，所以大家覺得還是要開，大家繼續聞法。這真是也是令人很感動。
前面我們就說過了，「此諸子等，生育甚難，愚小無知，而入險宅。」再接下來的文，「多諸毒蟲，魑魅可畏，大火猛燄，四面俱起。」
此諸子等
生育甚難
愚小無知
而入險宅
多諸毒蟲
魑魅可畏
大火猛燄
四面俱起
《法華經譬喻品第三》
我們前面所說「諸子」，這些弟子，佛陀向弟子就說，真的是「生育甚難」。其實要成就一尊佛，不容易，成就一位修行者道心堅定，也不容易，所以說「生育甚難」。你要培養他到道心堅固，對事、物、理、是非分清楚，這樣的智慧，真的是不容易，所以叫做「生育甚難」。
「愚小無知」，就像較幼稚，心，容易發心，但是也容易退道心，這種「愚小無知」，「而入險宅」，所以因為這樣，道心不堅固，很容易就入險宅，這是我們昨天所說的。因為世間「多諸毒蟲」，這前面我們也都解釋過了。不論是猛獸、毒蛇等等，這不只是在地上有，是在我們的人，心地所有。
所以又再「魑魅可畏」。魑魅就是出入讓我們不知不覺，看不到的，但是困擾著人的心。這魑魅。「大火猛燄」。我們的心，煩惱很多，就像火一樣，這樣從四面起，四方八達，災難這樣一直生起。人啊！人心所造作。所以讓我們的心，無明、惑，造很多的業，惹來了大乾坤四大不調，惹來了我們的身體四大不調，惹來了我們全身的無明，造作了人禍，加上天災。這都是我們人的心，很可畏，像猛火一樣，這是心地的三界。
所以「三界利鈍十使之相」。若有在聽經，這些都應該了解了，「十使」就是，(五)利使、(五)鈍使。「利使」就是，我們的身體，身體會去造作，所以身見、邊見、邪見、見取見、戒禁取見，這五種就是我們的身體，所造作的形象，所造作人、事、物，有很多讓人一下就感覺得到，這叫做「利使」。「鈍使」就是在我們內心，貪、瞋、癡、慢、疑。五種東西放在我們的心裡，人家沒看到，也不是即刻就去做的，所以這叫做「鈍使」。
起一個念頭要去做，要經過這個身體，所以身體做出來，那就完成了貪的業。去造成那個爭、奪，所以，心是這樣想，身體就去這樣做，所以這叫做「利鈍十使」。這樣有十種，驅使我們在人間所造作的錯，也是要我們修行。佛陀就仔細地，這樣來為我們分析，要如何讓我們除去瞋，貪瞋。不只是不貪，我們還要再付出。不只是不瞋，又再瞋已經除去了，脾氣已經改了。
我也聽到檳城，有一位開始要發心，過去大家要度他，度不進來，因為習氣改不過來。後來，回到我們花蓮之後，開始他要發心了，開始也一直很精進。不過，將要受證，在培訓當中，忽然間他的身體欠安，去檢查已經是末期了。
這時候大家知道他的身體不好，朋友很多，趕緊去看他，他就跟他們說：「要來看我的人，都不要帶東西（慰問品），只要帶你們替我，去勸人做慈濟的名單。」真的來看他的人，真的就是帶著他的親戚朋友，說：「我要參加慈濟，當慈濟的會員。」每一位朋友來看他，就是替他募了會員的名單來。一直到最後他往生時，你們知道有多少人嗎？他的會員，一千七百多位。那顆心，念茲在玆，這分要淨化人心的這念心，這麼堅定，所以他的朋友被他感動。
看，不只是過去的習氣、欲念，或者瞋心，愛發脾氣的心，都轉了，一直要讓人人都能夠，體會到佛法的好，所以一直在勸人要走入佛門來，人人來做慈濟。這種啟發人人的心智，這種轉貪、轉瞋、轉癡的心念，讓成為善念，將他的貢高我慢，也去除了，到了「人之將死，其言也善」，在這段時間，哪怕是在病中，他也是要度眾生。所以，貪、瞋、癡一念轉，「五鈍使」就全都轉了，能夠煩惱清淨，所以說起來，這種「五鈍使」，只要一念心轉，一切都轉，只要心念轉，我們的心這個「五利使」，都是都利益人群了。
所以說「心靈三界無明」，那就是惑業會損傷我們的慧命。因為有前面「五鈍」與「五利」，這十項去造作惡業，所以因為這樣，會傷害我們的慧命。我們修行，就是希望能夠培養出我們的慧命，不要再來傷害慧命。因為我們人人與佛平等，佛陀的大慈、大悲、大喜、大捨，我們轉一個念，同樣的「慈、悲、喜、捨」，我們也做得到，同樣的我們也能夠去除煩惱。只要我們的習氣去除，每一天用心把握因緣，做好事做久來，你也成習慣了。就像聽法，聽入心了，哪怕遇到什麼，可怕、害怕的事情，他也心很快就定下來，繼續慧命成長。這就是我們要用心。
所以「魑魅可畏」。這個「魑魅」就是，「藏之則鬼神遁跡」，鬼神遁跡，我們人人，人人這個心，這個「魑魅」，就是在我們自己的內心，隱藏起來，讓你看不到。「這個人常常笑瞇瞇，怎麼做這樣的事？」那就是因為，他將「魑魅」隱藏起來，表面上很好看，但是內心就是懷鬼胎。我們常常說「心懷鬼胎」，那就是魑魅，魑魅魍魎。所以藏起來就是「鬼神遁跡」；就隱遁起來，「出之則魑魅潛蹤」，就一直跟著我們。這就是我們常常對人、做事，我們要很小心，要不然這個魑魅魍魎，不是在外面，是在我們自己的內心裡。要常常自我警惕！
多諸毒蟲
魑魅可畏：
三界
利鈍十使之相
心靈三界無明
惑業損傷慧命
魑魅可畏
藏之則鬼神遁跡
出之則魑魅潛蹤
甚可畏
所以「大火猛燄，四面俱起」。我們的心要照顧好，要不然在這種「濁世可畏」的災難，猛火全都是隱伏著。人家說，「一把無明火，燒掉了功德林。」我們平時我們就想要做好事，我一直想和他結好緣，我怎麼這樣，一把無明火一起，這樣將過去，培養的感情都燒光了。過去我所做的好事，形象整個破滅了。
「大火猛燄」，這個大火是心火。我們人的心火，為何心火會燃呢？這就是我們向來的習氣不好，所以看樣樣不順眼，就心火燃。像這樣很危險。所以「濁世可畏」，我們人人就是這樣，污染很多無明煩惱，所造作的就是不淨業，因為這樣，所以這個五濁惡世，一直一直混濁起來。想到就會很擔心，每天在看新聞，每天在聽，真的是天下人禍災難偏多，所以「四面隱伏」，像「大火猛燄，四面(俱)起」，這就是表示，總共跟我們說「三界八苦」。
「三界八苦」，「三界」就是，欲界、色界、無色界，這三界，三界歸納起來是在我們的心，造成了「八苦」：生、老、病、死苦，還有「愛別離苦」、「怨憎會苦」、「求不得苦」，還有「五蘊熾盛苦」。這也是我們最近常常說的，所以在這五濁惡世，三界中若有這「八苦」，「見濁起欲」，從這個見濁起了種種的欲，不能自拔，所以人間之苦。
大火猛燄
四面俱起：
濁世可畏災害四伏
如大火猛燄
四面俱起
總述三界八苦之難
喻見濁起欲
不能自拔
各位菩薩，學佛，我們要好好用心。一切因緣是生滅法，我們大家共住在這個娑婆，是堪忍的世界，要堪得忍耐，因為苦難偏多。唯有要行眾善法，才能防非止惡。我們要接受佛法的教誡，我們才能夠長養慧命。菩薩，總是一念心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Take up the Teachings and Nurture Wisdom
(勘忍世間 承教養慧)
Date:September.21. 2015
“All causes and conditions are phenomena that arise and cease. Living together in the Saha World, the world of endurance, we must practice all good teachings, guard against wrongdoing, stop evil and adopt the Buddha’s teachings and precepts to nurture wisdom-life.”
When causes and conditions arise, we come together [with loved ones] and are happy. But causes and conditions will also cease, as a human lifespan only lasts for a few decades. How much time do we really have in this world? We do not know. We come when causes and conditions arise and go when causes and conditions cease. The people we meet every day are the people with whom we have karmic connections. We should be very grateful that our affinities have brought us together. If we have good affinities, we help each other complete our spiritual practice. If we lack good affinities with certain people, if we hear they have said bad things about us, we should realize that this too is due to karma. We have not formed good affinities with them, so they do not have a good feeling about us. That is why they express dissatisfaction with us.
So, we should accept this willingly and happily, and with this happiness, try to create good affinities with them. We should seize this opportunity to turn negative conditions into positive ones, and negative causes into blessed ones. It is only in the human realm that we have a chance to cultivate positive causes and conditions. We should deeply understand that, “[We live] together in the Saha World, the world of endurance.”
In this world of endurance, we must practice all teachings of goodness and nurture the love in our hearts. We must put those teachings into practice. All those teachings of goodness are what we must uphold and follow in our practice. We need to practice the Three Flawless Studies, precepts, Samadhi and wisdom.
Since we are learning the Dharma, we must accept the teachings of the Buddha-Dharma and uphold the precepts. It is with the precepts that we can guard against wrongs and stop evil. To create good affinities with others, we should not speak harshly to them. To create good affinities with others, we should not have ugly expressions on our faces, and our behavior should be gentle. We should always carefully look after our body, speech and mind and prevent [evil] by following the precepts.
Next, we need to form aspirations. Once we have formed aspirations, how do we sustain that resolve we first formed? By seizing every moment. Close to 500 [volunteers] from 17 countries have returned [to the Abode] from abroad to report. [Their reports] were very moving. In Malaysia, their resolve to transform people is truly admirable. When they came to the Abode last June, I encouraged the Tzu Chi volunteers all across Malaysia to join forces to “Spread love across the land,” to cover all of Malaysia with this love. This was my hope for them.
I truly cherish this group of disciples from deep inside my heart. They truly listen carefully and will achieve their aspirations and vows. I say this about them because I know they have taken the Dharma to heart and are firm in their spiritual aspirations. Right now, in particular, the world needs us to bring purity to people’s minds. Only when there is purity in people’s minds can there be peace and safety for everyone. So, I hope that in Malaysia, everything will be peaceful and safe. When people are at peace, the world will be too. They have also been listening to my lectures in the early morning.
I heard the volunteers share how some people said, “Waking up this early, around 3 or 4 am, will be very hard for me.” They told them, “That’s ok. Can you try it for two days?” “Two days is fine. I can do two days.” Then, “What about seven says?” “I did it for two days; I can do it for seven.” After seven days [they say], “Interesting! I actually really enjoy this.”So, they continue attending.
Some people are worried about their safety.They do not want to come by themselves.“It’s alright, we can fit a few more in the car.”That car is like the great white ox-cart!
However, there was in fact a story that was quite frightening.People had all come together at the place they wren holding group study, and as they were listening to my teachings, there men with knives burst in.With one hand they wielded knives and with the other they demanded, “Give us your money!”
The volunteers there remained very calm.Each person handed over their money, and no one was hurt.
Because of this , everyone became anxious, so this practice center closed temporarily.However, the six or seven people who were robbed, even after going through that, [were sad] that it had been closed for this reason.They wished to continue listening to teachings and advancing in their spiritual practice.
So, they said they wanted to reopen the practice center to continue their group study.It was these same volunteers that returned.Though there were only six or seven at the start, there are now more than 30 people participating in group study there.See how firm their resolve is.
With precepts and Samadhi, that firm resolve, they continued to accept the Buddha-Dharma and nurture their wisdom-life.
Why are there people in the world who enjoy committing robbery?These people’s hearts have not been transformed.If we want everyone everywhere to “refrain from all evil and do all good deeds,”Then we must spread the Buddha-Dharma so that everyone can understand that they should do good deeds and refrain from committing evil.
So, we should “practice all good teachings, guard against wrongdoing and stop evil. Adopt the Buddha’s teachings and precepts.”We should all follow the Buddha’s teachings in order to develop our wisdom-life.Though they were robbed at their practice center, these people advanced without retreating.
This was how diligent they were in seeking the Dharma.
See how diligent they are; the attendance at that practice center increased instead of decreased.The number of people went from six or seven to over thirty.
This is diligence.
Why do they do this?“To nurture wisdom-life.”They did not want to harm their wisdom-life.Since they had been listening to teachings, they wanted to keep developing their wisdom-life.They decided to reopen the practice center so everyone could continue to listen to the Dharma.This is a very moving story indeed.
Previously we discussed, “These children were difficult to raise and teach. Foolish, young and unknowing, they had entered the dangerous house.”
As it continues, the next passage states, “There were many poisonous creatures, fearsome monsters and goblins, and great fires that raged furiously, springing up from all four sides.”
Earlier we mentioned “the children”.These are the Buddha’s disciples.The Buddha taught His disciples [but] they were indeed “difficult to raise and teach.”
To help someone become a Buddha is truly not easy.
To help a practitioner develop firm spiritual aspirations is not easy either.Thus it is said that they were “difficult to raise and teach”.
To nurture people until they develop firm spiritual aspirations, clarity about matters, objects, principles and right and wrong, this kind of wisdom, is not easy at all.This is what is meant by, they “were difficult to raise and teach. Foolish, young and unknowing,” mean that they were rather childish.They could easily form aspirations, but they would easily retreat from them as well.
Thus, “Foolish, young and unknowing, they had entered the dangerous house.”If our spiritual aspirations are not firm, we will easily go back into the burning house.This what we spoke of yesterday.
In the world.“There [are] many poisonous creatures.”
We have already explained this previously.Whether fierce animals, poisonous snakes, etc., these creatures not only exist in this world, they also exist within the human mind.There are also ”fearsome monsters and goblins”.
We are unaware of the comings and goings of monsters and goblins.We cannot see them, but they trouble our minds.These are monsters and goblins.
Then, “Great fires raged furiously.”In our minds, there are so many afflictions.
They are just like fires that arise from all four sides.
On all sides, disasters continue to arise.All this is created by the human mind.The ignorance and delusions in our minds lead us to create much karma.
This causes an imbalance in the four elements in the macrocosm of the world, an imbalance in the four elements of the body, as well as ignorance in our conduct.All this results in manmade calamities and, on top of that, natural disasters.This is hey the human mind is fearsome;it is filled with raging fires. These are the Three Realms of our minds.
“These are the ten chronic and acute afflictions”. If you have been listening, then you should understand what these are. The Ten Afflictions are the five acute and five chronic afflictions. The “acute afflictions” cause us to use our body in ways that create karma. The views of self, extreme views, deviant views, stubborn views and views of deviant precepts are the five kinds of afflictions that physically manifest in our demeanor and our interactions with people, matters and objects. People will often sense these immediately. These are the “acute afflictions”.
The “chronic afflictions” are inside our minds greed, anger, ignorance, arrogance and doubt. These five afflictions exist inside of our minds. No one can see them, and we may not act upon them immediately, so they are called “chronic afflictions”.
A thought arises about doing something, but it must be carried out by the body. Once the body acts upon it, we create karma of greed and fight and compete with people. What the mind thinks, the body will do. These are the acute and chronic afflictions. These ten kinds of afflictions drive us to commit all kinds of wrongdoing and are what we must [learn to eliminate]. The Buddha analyzed for us quite meticulously how we can eradicate our greed and anger.
Not only must we not be greedy, but we must also give to others. Not only must we not get angry, but we must fully eradicate all thoughts of anger and tame our tempers. I have heard that in Penang, there is a newly-inspired volunteer.
Before, people tried to recruit him but could not. This was because he could not change his habitual tendencies. Then he came here to Hualien and began to form aspirations, and became very diligent. However, right before being certified, while he was still in volunteer training, he suddenly fell ill. The diagnosis was terminal cancer. When everyone found out he was in poor health, his many friends all rushed to visit him. He said to them, “I don’t want those who visit me to bring gifts. Just bring me the list of people you have asked on my behalf to become Tzu Chi members”. Those who came to see him brought their friends and family, who told him, “I want to join Tzu Chi and become a member”. Every friends that came to see him brought a list of members they recruited for him. By the time he passed away, do you know how many members he had? He had over 1700 donating members to his name. His mind was focused on this task. His resolve to purify people’s hearts was very strong, so his friends were moved by him.
See, not only did he turn around his past habitual tendencies and desires, his anger and his short temper were also transformed. He wanted to help everyone experience the benefits of the Buddha-Dharma. So, he constantly counseled people to enter the door of the Buddhas teachings and become Tzu Chi volunteers. He awakened the wisdom in everyone’s mind to transform thoughts of greed, anger and delusion into thoughts of goodness and eradicate their pride and arrogance. “When near death, we speak the good in our heart”.
During this time, even in the midst of his illness, he still wanted to transform sentient beings. So, when facing greed, anger and ignorance, by changing our thoughts, we can transform all of the five chronic afflictions, and these afflictions will be purified.
So, when it comes to the five chronic afflictions, by changing a single thought, all of them can be turned around. If we can transform our thoughts, the five acute afflictions in our minds can be made to benefit others.
“The ignorance in the Three Realms of the minds” means that our deluded karma will harm our wisdom-life. As I mentioned earlier, the five chronic and five acute afflictions lead us to create negative karma. It is because of them that we harm our wisdom-life. We engage in spiritual practice in the hope that we will nurture our wisdom-life instead of harming it.
Because we are all equal to the Buddha in His great loving-kindness, great compassion, great joy and great equanimity, if we can transform our thoughts, we can achieve the same loving-kindness, compassion, joy and equanimity. We are likewise capable of eradicating afflictions. If we eradicate our habitual tendencies, are mindful and seize every moment of every day to do good deeds, then over a period of time, we will be accustomed to doing these things. This is like when we listen to the Dharma and take it to heart. Even if we encounter something terrifying, we can quickly stabilize our minds and continue to nurture our wisdom-life. This is what we must be mindful of.
So, “There were fearsome monsters and goblins”. In regard to these monsters and goblins, “Those hidden within the mind are ghosts.” These ghosts stay hidden.
Inside of everyone’s mind there are “monsters and goblins.” They are insides our minds and hide there out of sight. “That person is always smiling. So, could he do such a thing?” it is because he hide the “monsters and goblins” within him. He looked wonderful on the surface, but inside harbored sinister thoughts.
We often say, “The mind harbors sinister designs.” These are the goblins and monsters. So, the ones that are hidden are the ghosts. They remain hidden. “Those that appear are the monsters that insidiously follow us. They constantly follow us.
This is why, when we interact people and do things, we must be very careful, because these sorts of goblins and monsters are not in our surroundings but inside our own minds. So, we must constantly be vigilant.
There were munt poisonous creatures, fearsome monsters and goblins: These are the ten chronic and acute afflictions. The ignorance in the Three Realms of the mind and deluded karma are injurious to our wisdom-life. As for the fearsome monsters and goblins, those hidden within the mind are ghosts. Those that appear are the monsters that insidiously follow us. They are truly fearsome.
There were “great fires that ragged furiously, springing up from all four sides.” We must take good care of our minds, otherwise these disasters, these “terrors of the turbid world, will be lurking around us like raging fires.
It is said that, a single spark of ignorance can burn down an entire forest of merits and virtues. Ordinarily, we wish to do good deeds and create good affinities with others. How could we allow a spark of ignorance to arise, causing the relationships we have nurtured to go up in smoke? Regardless of the good deeds we have done, this will ruin our image. “Great fires raged furiously.” These great fires are the fires of our minds.
What cause fires to ignite in our minds? This is due to our bad habitual tendencies. When we see things that we cannot stand, a fire starts in our minds. This is very dangerous.
These are the “terrors of the turbid world.” All of us are contaminate by ignorance and afflictions; thus we end up doing impure things. It is because of this that in this evil world of Five Turbidities, there is increasingly more turbidity. Thinking about this worries me.
Every day, when I watch the news or hear what is going on, it seems that there are many manmade calamities in this world. They are “lurking on all four sides, like “great fires that rage furiously, springing up from all four sides. This is a general description of the Eight Sufferings in the Three Realms.
In “the Eight Sufferings of the Three Realms, the Three Realms are the desire, form and formless realms. The Three Realms together in our minds lead us to experience the Eight Sufferings, the sufferings of birth, aging, illness and death, the suffering of parting with those we love, of meeting those we hate, of not getting what we want and the suffering of the raging Five Aggregates.We have recently talked about this often.
In the evil world of Five Turbidities, if the Three Realms lead to the Eight Sufferings, “desires [will rise] from the turbidity of views. The turbidity of views gives rise to from which we cannot free ourselves. This is why there is suffering in the world.
Great fires rage furiously, springing up from all four sides: the terrors of the turbid world lurk everywhere, like great fires that rage furiously, springing up from all sides. This summarize the Eight Sufferings of the Three Realms and is like the desire arising from turbidity of views, from which cannot free ourselves.
Dear Bodhisattvas, as Buddhist , practitioners, we must be mindful. All causes and conditions are phenomena that arise and cease. We all live together in this Saha World, this world that we must patiently endure. Because there is much suffering, only by practicing all good teachings can we guard against wrongdoing and stop evil. Only by accepting the Buddha’s teachings can we nurture our wisdom-life. Being Bodhisattvas comes down to our minds. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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