20150327《靜思妙蓮華》本性法財無量 (第531集)
（法華經•譬喻品第三）
⊙「田能養命，喻心善可資福德大悲田。宅可栖身，喻實智境身行法長慧命。」
⊙「舍利弗，若國邑聚落，有大長者，其年衰邁。」《法華經 譬喻品第三》
⊙「財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」《法華經 譬喻品第三》
⊙喻佛法財無量，所有智慧功德，等同真如本具。六波羅密究竟成就，萬德莊嚴能與眾生以樂，拔眾生於苦。始得功德成熟以至成佛。
⊙宅：家宅也，喻根本識，即庵摩羅識，即清淨無垢識，故本識亦名為宅識。
⊙本識亦名為宅識。此識佛與眾生根本相同。
⊙此識在佛則為無垢識。此識在眾生則因為無明覆障、惑業熏積遂成為阿賴耶識。佛與眾生既同此根本識，即同以此識為宅。
【證嚴上人開示】
「田能養命，喻心善可資福德大悲田。宅可栖身，喻實智境身行法長慧命。」
田能養命
喻心善
可資福德大悲田
宅可栖身
喻實智境
身行法長慧命
我們若能夠瞭解，我們的心田，真的是好好耕耘，能夠像大地農夫有田，只要用心耕耘，就這樣大地循環，五穀雜糧豐收。我們的心若是善，每天我們要精進殷勤，將佛法攝受入心來，這樣我們的心，增長了智慧，就如大地豐收一樣，所以它能夠滋養我們的德，自然我們就能見到，我們的福德大悲田。
我們向內自耕心田，向外耕作福田，所以這個田，要從一念大慈悲心起。大慈悲心入人群中，將人群中的法，回歸我們本具心田，那就是真如本性，我們有用不完的財富，這個財就是功德財，人人都本具有。
所以「宅可栖身」，那就是譬喻實智境。佛陀的心境，在我們前面的法有聽過了，「國邑聚落」。「國」，這就是分別出了，佛陀的心境富有，天下所有一切，佛陀在智慧覺海完全很豐富。
而若是「邑」，那就是(聲聞)、緣覺、菩薩，初發心，開始在進步，雖然比「國」小，不過比「聚落」更寬闊。
而若是「聚落」，那就是我們凡夫了。五趣雜居，起起落落，那就是行善、發心、修行，但是遇到境界，也就是退步，雜念心、煩惱心又再起，再製造煩惱。就如窮鄉僻壤一樣，在那個村莊裡，若不好好去耕耘，生活不好過。那就是表示我們若是智慧很小，我們的心就很窄，遇到什麼事情就無法透徹，過不去，通不過，這叫做凡夫的境界
這是前面的(經)文，用這個「田園」來譬喻，我們心靈的財富，心靈的財富就是，我們要去用心去耕作。
所以這個「宅」，就是我們住的地方。人生，到底住在哪裡？我們現在住在我們的道場裡。外面有一群我們的慈濟人，精舍是他的家，回來投入志工當菩薩，他有一個歸依處。早上出去，晚上回來，一早又能聽法，瞭解這個法，所以他的心宅所依止的地方，就譬喻這個「實智境」。
在醫院所看到的，每一個病人的身體病痛不同，每一個人的家境、眷屬對待也是不同，看人間事，見苦知福。這個知福，要如何能夠去善解？這個福報要如何走，要如何利用？這也就是在智，實智那個境界。修行，若沒有外面的境界，我們無法，內心建立起了，我們歸依處的本宅。。
我們將法接受，行，行在我們的行動中，只是你是學佛者，必定叫做修行。修行，外有外的境界，投入人群；內有內的境界，我們所依止處。所以「宅」就是我們的安穩處，我們既然發心修行，信仰的方向確定了，我們在人群中，每天我們都要回歸，我們的心靈本宅來，那個實智的境界。
我們看得到，受外面的境界，讓我們瞭解人間事是這樣，人與人之間習氣是這樣，我們就從這個人事中，體會真諦理。這個真諦理，我們瞭解了，我們再更精進，身行法，就能夠長慧命。
我們修行的道場，就是希望讓我們專心向道；不只是向那個「邑」，不只是菩薩的都城，我們一定要再精進到佛的國土，不要只是常常把自己的心，放在「聚落」裡面。所以我們人人本具富有，有這個田，只要我們好好去耕耘，我們的心若善，時時在為善、造福、結福緣，這就是菩薩的境域，就是要到佛國，佛的國土，這個過程。
所以前面的(經)文說，「舍利弗，若國邑聚落，有大長者，其年衰邁。」
舍利弗
若國邑聚落
有大長者
其年衰邁
《法華經 譬喻品第三》
佛出現在人間，依止在這個人間，是為了一大事因緣。隨著人間的法則，同樣出生、長大，同樣中年入老年的境界，這和我們人間都是一樣。也就是要譬喻，我們世間的境界就是這樣。
一個人來到人間，思想正確，修行、修養，「富潤屋，德潤身」，認真努力。富有的人，不用告訴我們，我有多富有，不必他說，我們進到他這間房子，這個人的生活很豐富、有品質。光是進去就能夠知道了，所以，有德行的人也是這樣，我們與他接觸之後，我們就能夠瞭解他的學德豐富。這個學德是來自於，這樣時間累積，所以他有這個修養。
佛陀他也自己說，他是經過了無央數劫、無數億佛所，這樣生生世世，累積修行過來的。所以這個時間很長，已經他的身心自在，所以無事不知，這叫做「長者」。人生的經歷很豐富，道德又很高，年紀大了，體會較弱，較衰邁，到最後那就是往生，這是譬喻人間。
正法、像法、末法。正法住世的時候，佛法就很昌盛，因為他有修，自然他有證，他能體悟。到了像法的時候，知道佛法很好，趕緊裝佛像、畫圖、寫經等等，不過大家光只是在表象上，內心的精進，就慢慢懈怠了。末法時，經、像也慢慢被破壞掉等等，佛法在世間，就慢慢不受重視。到最後會怎麼樣呢？我們不願意看到到最後；我們在現在，只要我們的心認識了佛法，趕緊精進，趕緊將法用在我們的心，從我們日常的生活、面對的境界，我們要認清楚。所以借法、修法，讓我們內在，真如本性的實法啟開，若這樣，不就是正法再度展現在人間。
所以說起來，財富，接下來的這一段(經文)就說，「財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」
財富無量
多有田宅
及諸僮僕
其家廣大
唯有一門
《法華經 譬喻品第三》
這就是我們剛才說過了，佛陀的時代，已經過了二千多年了，其實佛陀留下來的是真實法，是永恆的正法，是在人的心。所以這個人的心，若能夠啟發起來，正法就是永久，所以這是人人都有這樣的財富。「財富無量」，財富用不完，這個正法，人人若入心，財富哪用得完。
所以「多有田宅及諸僮僕」，有田、有屋宅，也有很多僮僕，譬喻「佛法財無量」。佛法的財是無量，佛陀說法，就是要人人都能夠用心來取著，這是佛陀一大事的因緣。所以譬喻「佛法財無量，所有智慧功德，等同真如本具」。佛的法財是無量，我們人人苦能夠回歸，我們的真如本性，其實那個「智慧功德」，智慧就是覺悟，覺悟那個功德歸向，還是回歸我們的真如本性來。
而我們的真如本性，人人本具，一時的迷糊，所以這樣不斷滾滾煩惱。我們現在已經找到路了，我們就要藉這個法，如電燈為我們照路，讓我們回歸，我們自己的如來本性。我們是要用什麼，做為回歸如來本性的，那個電燈照路呢？這個法要用什麼方法？六波羅密。六波羅密，能夠有這條路讓我們回歸本性。
喻佛法財無量
所有智慧功德
等同真如本具
六波羅密
究竟成就
萬德莊嚴
能與眾生以樂
拔眾生於苦
始得功德成熟
以至成佛
六波羅密，大家都知道了；布施、持戒、忍辱、精進、禪定、智慧。這六種的方法，就如六盞燈一樣，讓我們非常的光明，回歸我們真如本性來。法入心，還要身體力行在法中，所以「萬德莊嚴」，讓我們好好做出我們應該做的，「能與眾生樂」，如何讓眾生都快樂。眾生本來是苦，我們要如何用快樂的方法，去拔除他的苦難；苦難拔除，能夠感受到解脫後，輕安自在的快樂。我們要先自己輕安自在，我們才能用這個方法，來拔除眾生苦難，輕安自在，才能得到功德成熟到成佛。所以才說，付出無所求，還要感恩。
這就是菩薩在人間中要行六度。六度，能夠度過我們從凡夫的此岸，到彼岸去，又能從彼岸，安全回歸到凡夫的此岸，將凡夫再運載群生到彼岸去。這樣這個功德，用六波羅密的功德，來回度眾生，這應該我們人人都做得到。
「多有田宅及諸僮僕」，宅，就是家宅的意思，就如一間房子。有錢人的房子就很大間，裡面的裝潢，不只是物質的裝潢，又還有很多傭人，能每天整理好這屋宅，這樣一塵不染，擺設得次序很好。所以這個「宅」，就是家宅，譬喻我們的「根本識」。根本識是什麼呢？就是「庵摩羅識」，庵摩羅識，是時時跟大家說的，真如本性。真如本性是清淨無垢的識。
宅、家宅也
喻根本識
即庵摩羅識
即清淨無垢識
故本識
亦名為宅識
我們常常說，都說到第八識，這是第九識，所以這第九識，是到佛的境界才能夠呈現。所以「本識名為宅識」，你們記得若讀《無量義經》，大莊嚴菩薩問佛：「這個經是從哪裡來？」記得嗎？佛陀回答怎麼說？「是從諸佛心宅中來。」這就是經，法是從佛陀清淨的本性，他講出了這麼有智慧的道理，讓我們走，所以這是「清淨無垢識」。
所以，「本識亦名宅識」，是諸佛共宅之識，「此識佛與眾生根本相同」。
本識亦名為宅識
此識
佛與眾生根本相同
這個根本識就如大宅，諸佛宮宅中有很豐富的法，很豐富的智慧。這個識，在佛是無垢，沒有污染；若在眾生，則為無明覆蔽。
此識在佛
則為無垢識
此識在眾生
則因為無明覆障、
惑業熏積
遂成為阿賴耶識
佛與眾生
既同此根本識
即同以此識為宅
這是每天告訴大家的，我們人人本具佛性，但是我們一念無明，所以生三細，就是不斷複製煩惱，惑的業來薰習我們，積，一層又一層，這樣將我們遮蓋下去，所以成為阿賴耶識，那就是第八識，阿賴耶識。
第七識是叫做「末那識」。這個「末那識」，就是我們的第七識，前面是六識，就是在現實的境界中在輪轉，這個六識，六識作了之後，就是第七識來薰習；第七識薰思，我們就再去做，結果歸納在第八識。第八識能經過，非常清淨，就回歸了，就是過濾之後，很清淨，回歸如來藏識。所以，才告訴大家，修行，我們要好好修行。
我們若不好好修行，可能我們就是一直，無法回到我們的真如本性。所以我們要把握時間，時間在這一輩子，我們能夠聽到法，能夠修行，能夠共同在這個有形的道場，我們要懂得珍惜，我們的心要好好堅定，不要隨著境界去轉。
我們的身心所依止，應該要回歸如來的宅。所以諸佛的宮宅中，才是真正安穩樂處，我們應該回歸諸佛宮宅，就是我們要將法，實行在我們的身上。所以，實智，實智的境界，我們必定要身體力行，這個法才能夠長我們的慧命。希望大家聽得進去，也能瞭解。時時要多用心！
Explanations by Master Cheng-Yan
Subject: The Wealth of Dharma is Limitless (本性法財無量)
Date: March.11. 2015
“Farmland can sustain life; the goodness in our hearts can nourish the great compassionate field of virtue and blessings. Houses can provide physical shelter; the state of true wisdom helps us put the Dharma into practice and develop wisdom-life. The field of our mind can sustain [wisdom-life].”
We need to understand that we must make an effort to cultivate our minds. Then we will be like farmers tending their fields. As long as they mindfully cultivate the land, the land will give rise to a bountiful harvest of crops as part of its natural cycle. If there is goodness in our minds, then every day, we must be diligent and earnest. We take the Buddha-Dharma into our minds, so that our minds can grow in wisdom, just like how the land produces a bountiful harvest. So, the Dharma can nurture our virtues. Then naturally we will see the great compassionate field of blessings. Internally, we cultivate the field of our minds. Externally, we cultivate the field of blessings. Our cultivation of these fields begins when we give rise to great compassion. When we go among people with great compassion, the Dharma we learn from them is brought back to the field in our minds, which is our nature of True Suchness.
We have this inexhaustible wealth; it is the wealth of merits and virtues, which is intrinsic to everyone. So, “Houses can provide physical shelter.” This is an analogy for the state of true wisdom. The Buddha’s state of mind in the passage we heard previously is likened to “a kingdom’s city or a settlement.” “Kingdom” is used to distinguish how the Buddha’s state of mind is rich with everything in the world; the Buddha’s ocean of enlightened wisdom is very abundant.
“City” on the other hand is the state of [Hearers], Solitary Realizers and Bodhisattvas, those who are newly-inspired and just beginning to advance. Although it is still smaller than a “kingdom,” it is bigger than a “settlement”. As for the “settlement”, it is the state of ordinary people where the beings of the Five Destinies co-exist, rising and falling [through the destinies]. People do good deeds, form aspirations and engage in spiritual practice, but when they encounter challenges, they will retreat and give rise to discursive thoughts and vexations, thereby generating more afflictions. This state of mind is like a remote village. If the people in that village do not diligently try to cultivate the land, their lives will be very tough. This reflects how, if our wisdom is limited, our minds will be very narrow and whenever we encounter anything we will be unable to understand it clearly. We will be unable to get over it or understand. This is the state of ordinary people.
This was discussed in the previous sutra passage. Now, “farmland” is also being used as an analogy for our spiritual wealth. We must diligently cultivate spiritual wealth. “Houses” are where we live. In life, where exactly do we live? We are currently living at a spiritual practice center. There are also many Tzu Chi volunteers elsewhere who consider the Jing Si Abode their home. When they go to volunteer at the hospital, they have a place to return to. They leave in the morning and return in the evening. First thing in the morning, they can also listen to and understand the Dharma. This is the place their minds can rely on and rest in.
It is analogous to “the state of true wisdom”. At the hospital, they witness the way that each patient’s illness is different, each person’s family circumstances and how each is treated by relatives is also different.When we observe worldly matters, seeing suffering helps us recognize our blessings.As we recognize our own blessings, we need to become more understanding of others.With these blessed retributions, how do we act so as to make good use of them?This depends on our wisdom, on our state of true wisdom.
In our spiritual practice, if we do not have these external conditions, we cannot establish a home in our minds for us to take refuge in.We accept the Dharma and put it into practice.This practice happens through our actions.
As long as we are Buddhist practitioners, we must be engaged in spiritual practice.When it comes to spiritual practice, there is an external component, which is to go among people.There is also an internal component, which is the state we rely upon.So, a “house” is a safe and stable refuge.
Since we have aspired to engage I spiritual practice and are sure of the direction our faith leads us in, every day, after we go among people we need to return to this spiritual home in our minds, the state of true wisdom.
We are able to see and experience external states, which helps us to understand the workings of the world and the habitual tendencies in people’s interactions.From people and matters, we can realize the true principles.
Once we understand these truths, we must advance even more diligently and put the Dharma into practice so that we can develop our wisdom-life.
Everyone at our spiritual practice center wants to help us focus on the path.Not only should we move toward the “city,” not Bodhisattva state of mind, we must practice diligently so we can reach the state of the Buddha.
We must not always limit our minds to a state like that of the “settlement”.We are all intrinsically wealthy.We have this farmland, we just need to make an effort to cultivate it.
If there is goodness in our minds, we must constantly do good deeds, benefit others and form good karmic connections.This is the state of Bodhisattvas, which is the path we have to go through to reach the state of the Buddha.
The previous sutra passage states, “Sariputra, in a certain kingdom’s city or settlement there was a great elder who was old and frail.”
The Buddha manifested in this world and dwelled here for the sake of one great cause.According to the laws of nature, He was born, then grew up and then entered middle age and old age, the same as all people in the human realm.This is also an analogy for the state of the world.When a person comes to this world if he the correct way of thinking, then with spiritual cultivation and refinement, “Wealth enriches the house, and virtues enrich the body”.This happens through earnest and hard work.
People who are rich do not need to tell us, “I am very wealthy.”This is unnecessary.When we go into their house, we can see the abundance and quality of their life.We know this just by walking in.
This also applies to virtuous people.Once we interact with them, we recognize their wealth of knowledge.Their knowledge has been accumulated over time.This is how they developed their spiritual refinement.The Buddha Himself said that.He spent countless kalpas in the presence of countless Buddhas.His [virtue] came from the spiritual practice.He engaged in over countless lifetimes.So, this took a very long time.Now, His body and mind were already at ease, so there was nothing He told not know.Thus He is an “elder,” rich in life experiences and very virtuous.
Because of His advanced age, He was physically weaker and more frail.In the end, He passed away.This is an analogy for the working of this world, [how it goes through] Right Dharma, Dharma-semblance and Dharma-degeneration.When the Right Dharma a abided in this world, the Buddha-Dharma really flourished.
Because would naturally attain realizations.They could comprehend it.In the era of Dharma-semblance, people knew that the Buddha-Dharma was wonderful, so they rushed to install Buddha-statues, paint pictures, copy sutras and so on.However, people were only focused on superficial appearances, and their diligent mindsets slowly became lax.
In the era of Dharma-degeneration, sutras and images are destroyed over time.So, in the world, people will gradually place less value on the Buddha-Dharma.
What will happen in the end?We do not want to see what will ultimately happen if this continues.Right now, if we can recognize [the importance] of the Dharma, we must quickly engage in diligent practice. We need to quickly apply it to our minds. We must clearly recognize its principles in our daily living and in the external conditions that we face. So , through our practice of the Dharma, we can unlock the nature of True Suchness with us. By doing so, we are manifesting Right Dharma in the world.
When it comes to wealth, the following sutra passage states, “He possessed limitless wealth, and had many farmlands, houses and servants. His house was spacious and large, and had only one door.”
As we have said previously, although the Buddha’s lifetime is over 2000 years removed from ours, in fact, He left the True Dharma behind for us. The everlasting Right Dharma is in people’s minds. If people’s minds can awaken, Right Dharma will be here forever. So, everybody has this kind of wealth. “He possessed limitless wealth”. This wealth will never be exhausted. If everyone can take the Right Dharma to heat, how could they possibly exhaust their wealth? “[He] had many farmlands, houses and servants”. Not noly did he have farmlands and houses, he also had many servants.
This expresses how “the wealth of Buddha-Dharma is limitless”. The Buddha-Dharma’s treasures are infinite. The Buddha taught the Dharma so that everyone could learn it mindfully. The Buddha came here for this one great cause. Therefore, “The wealth of Buddha-Dharma is limitless. All wisdom, merits ad virtues like our nature of True Suchness, are inherent”. The Buddha’s wealth of Dharma is limitless.
If we can all return to our nature of True Suchness, then indeed [we have] “wisdom, merits and virtues”. Wisdom is awakening. With awakening, our merits and virtues will lead us to ultimately return to our nature of True Suchness. We intrinsically have a nature of True Suchness, but due to a moment of delusion, we continue to experience waves of afflictions. Now we have found the way, so we need to take advantage of the Dharma and use it as a lamp to light our way and help us return to our intrinsic Tathagata-nature.
What should we use as the lamp that light our path back to our Tathagata-nature? With the Dharma, what method should we employ? The Six Paramitas will lead us back to our intrinsic nature.
“The wealth of the Buddha-Dharma is limitless. All wisdom, merits and virtues, like our nature of True Suchness, are inherent. With the Six Paramitas, we can achieve the ultimate and be dignified with tens of thousands of virtues. We can bring joy to sentient beings and relieve them of suffering. Then our merits and virtues will mature, and we will attain Buddhahood.”
The Six Paramitas, as everyone knows, are giving, upholding precepts, patience, diligence, Samadhi and wisdom. The six methods are like six lamps. They provide a bright and luminous [path] for us to return to our nature of True Suchness. After we take the Dharma to heart, we must also put it into practice. Then we can “be dignified with tens of thousands of virtues”. These help us do the things we should do. “We can bring joy to sentient beings”. How can we bring joy to sentient beings? Sentient beings are suffering. We must find a way to use methods to bring happiness so that we can relieve their suffering. After relieving them of suffering, they will feel liberated and attain the joy of being peaceful and at ease. We should first be peaceful and at ease ourselves so that we can use this approach to relieve sentient beings of their suffering and help them be peaceful and at ease.
Only then can we attain merits and virtues that help us attain Buddhahood. This is way I say that not only must we give unconditionally, we must also do so with gratitude. This is how Bodhisattvas practice the Six Paramitas in the world. The Six Paramitas can deliver us from the shore of ordinary beings to the other shore [of noble beings]. Then from the other shore we can safely return to the shore of ordinary beings, to deliver living beings to where we have been. We must the merit and virtues attained through the Six Paramitas to repeatedly deliver sentient beings to repeatedly deliver sentient beings. This is something we can all achieve. “He had many farmlands, houses and servants”. Houses are dwellings.
For example, the house of a wealthy person is usually big and its interior is decorated. Not only is its interior [richly] decorated, there are also many servants who clean the house every day, so that there is not a single speck of dust, and everything is orderly.
“This house, this dwelling, is analogous to our “fundamental consciousness”. What is our fundamental consciousness? It is the “amala consciousness”. Amala consciousness is the nature of True Suchness that I constantly tell everybody about. The nature of True Suchness is a pure and undefiled consciousness.”
When we talk about consciousness, we normally stop at the eighth consciousness. This passage talks about the ninth consciousness. The ninth consciousness only manifests at the state of Buddhahood. So, “Our original consciousness is also called the home consciousness.”
In the Sutra of Infinite Meanings, do you recall Great Magnificent Bodhisattva asking the Buddha, “Where does this sutra come from?” do you still remember this? How did the Buddha respond? “From the home in all Buddha’s hearts.” This sutra, this Dharma, comes from the Buddha’s pure intrinsic nature. He expounded principles of such wisdom to guide our way. This comes from “pure and undefiled consciousness.”
So, “Fundamental consciousness is also called home consciousness. This consciousness is the home shared by all Buddhas. “This consciousness is fundamentally the same in Buddhas and in sentient beings.”
Our fundamental consciousness is like a big house. The house of all Buddhas contains an abundance of teachings and wisdom. This consciousness, in Buddhas, is undefiled and free of contamination. In sentient beings, it is covered by afflictions.
This consciousness, in Buddhas, is called undefiled consciousness. This consciousness, in sentient beings is covered by afflictions and accumulated delusions and karma, so it is called alaya consciousness. Buddhas and sentient beings both have fundamental consciousness, and both consider this consciousness their home.
Every day I tell everyone that we all intrinsically have Buddha-nature. But because we had one ignorant thought, which gave rise to the Three Subtleties we now constantly reproduce our afflictions. The karma of delusion permeates us and accumulates, layer by layer. It covers [our pure nature]. So, our consciousness becomes alaya consciousness, the eighth consciousness. The seven is the manas consciousness. Manas is our seventh consciousness. Before that are the Six Consciousness, which interact with the world around us.
Once the Six Consciousness begin to function the seventh consciousness takes them in. when the seventh consciousness [thinks], we will be led to act. The result the eighth consciousness. When the eighth consciousness is able to be complete pure, we will return [to our true nature]. After everything is filtered out and purified, we will return to the Tathagata-Consciousness.
This is way I tell everybody that we need to be diligent in our spiritual practice. If we do not make an effort to practice, we will not be able to return to our nature of True Suchness. So, we need to seize the moment because our time is [very limited]. Since we can hear the Dharma and engage in spiritual cultivation and come together at this spiritual center, we should cherish this opportunity.
Our resolve must be firm; we must not be influenced by external phenomena. For our body and mind to have a place to rest in and rely on, we must return to the home of the Tathagata. The home of all Buddhas is truly our safe, stable and joyful refuge, to return to the home of all Buddhas, we must apply the Dharma to ourselves. Therefore, in order to reach the state of true wisdom, we must put the Dharma into practice so that it can develop our wisdom-life. I hope everybody can accept and understand this. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「田能養命，喻心善可資福德大悲田。宅可栖身，喻實智境身行法長慧命。」
⊙「舍利弗，若國邑聚落，有大長者，其年衰邁。」《法華經 譬喻品第三》
⊙「財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」《法華經 譬喻品第三》
⊙喻佛法財無量，所有智慧功德，等同真如本具。六波羅密究竟成就，萬德莊嚴能與眾生以樂，拔眾生於苦。始得功德成熟以至成佛。
⊙宅：家宅也，喻根本識，即庵摩羅識，即清淨無垢識，故本識亦名為宅識。
⊙本識亦名為宅識。此識佛與眾生根本相同。
⊙此識在佛則為無垢識。此識在眾生則因為無明覆障、惑業熏積遂成為阿賴耶識。佛與眾生既同此根本識，即同以此識為宅。
【證嚴上人開示】
「田能養命，喻心善可資福德大悲田。宅可栖身，喻實智境身行法長慧命。」
田能養命
喻心善
可資福德大悲田
宅可栖身
喻實智境
身行法長慧命
我們若能夠瞭解，我們的心田，真的是好好耕耘，能夠像大地農夫有田，只要用心耕耘，就這樣大地循環，五穀雜糧豐收。我們的心若是善，每天我們要精進殷勤，將佛法攝受入心來，這樣我們的心，增長了智慧，就如大地豐收一樣，所以它能夠滋養我們的德，自然我們就能見到，我們的福德大悲田。
我們向內自耕心田，向外耕作福田，所以這個田，要從一念大慈悲心起。大慈悲心入人群中，將人群中的法，回歸我們本具心田，那就是真如本性，我們有用不完的財富，這個財就是功德財，人人都本具有。
所以「宅可栖身」，那就是譬喻實智境。佛陀的心境，在我們前面的法有聽過了，「國邑聚落」。「國」，這就是分別出了，佛陀的心境富有，天下所有一切，佛陀在智慧覺海完全很豐富。
而若是「邑」，那就是(聲聞)、緣覺、菩薩，初發心，開始在進步，雖然比「國」小，不過比「聚落」更寬闊。
而若是「聚落」，那就是我們凡夫了。五趣雜居，起起落落，那就是行善、發心、修行，但是遇到境界，也就是退步，雜念心、煩惱心又再起，再製造煩惱。就如窮鄉僻壤一樣，在那個村莊裡，若不好好去耕耘，生活不好過。那就是表示我們若是智慧很小，我們的心就很窄，遇到什麼事情就無法透徹，過不去，通不過，這叫做凡夫的境界
這是前面的(經)文，用這個「田園」來譬喻，我們心靈的財富，心靈的財富就是，我們要去用心去耕作。
所以這個「宅」，就是我們住的地方。人生，到底住在哪裡？我們現在住在我們的道場裡。外面有一群我們的慈濟人，精舍是他的家，回來投入志工當菩薩，他有一個歸依處。早上出去，晚上回來，一早又能聽法，瞭解這個法，所以他的心宅所依止的地方，就譬喻這個「實智境」。
在醫院所看到的，每一個病人的身體病痛不同，每一個人的家境、眷屬對待也是不同，看人間事，見苦知福。這個知福，要如何能夠去善解？這個福報要如何走，要如何利用？這也就是在智，實智那個境界。修行，若沒有外面的境界，我們無法，內心建立起了，我們歸依處的本宅。。
我們將法接受，行，行在我們的行動中，只是你是學佛者，必定叫做修行。修行，外有外的境界，投入人群；內有內的境界，我們所依止處。所以「宅」就是我們的安穩處，我們既然發心修行，信仰的方向確定了，我們在人群中，每天我們都要回歸，我們的心靈本宅來，那個實智的境界。
我們看得到，受外面的境界，讓我們瞭解人間事是這樣，人與人之間習氣是這樣，我們就從這個人事中，體會真諦理。這個真諦理，我們瞭解了，我們再更精進，身行法，就能夠長慧命。
我們修行的道場，就是希望讓我們專心向道；不只是向那個「邑」，不只是菩薩的都城，我們一定要再精進到佛的國土，不要只是常常把自己的心，放在「聚落」裡面。所以我們人人本具富有，有這個田，只要我們好好去耕耘，我們的心若善，時時在為善、造福、結福緣，這就是菩薩的境域，就是要到佛國，佛的國土，這個過程。
所以前面的(經)文說，「舍利弗，若國邑聚落，有大長者，其年衰邁。」
舍利弗
若國邑聚落
有大長者
其年衰邁
《法華經 譬喻品第三》
佛出現在人間，依止在這個人間，是為了一大事因緣。隨著人間的法則，同樣出生、長大，同樣中年入老年的境界，這和我們人間都是一樣。也就是要譬喻，我們世間的境界就是這樣。
一個人來到人間，思想正確，修行、修養，「富潤屋，德潤身」，認真努力。富有的人，不用告訴我們，我有多富有，不必他說，我們進到他這間房子，這個人的生活很豐富、有品質。光是進去就能夠知道了，所以，有德行的人也是這樣，我們與他接觸之後，我們就能夠瞭解他的學德豐富。這個學德是來自於，這樣時間累積，所以他有這個修養。
佛陀他也自己說，他是經過了無央數劫、無數億佛所，這樣生生世世，累積修行過來的。所以這個時間很長，已經他的身心自在，所以無事不知，這叫做「長者」。人生的經歷很豐富，道德又很高，年紀大了，體會較弱，較衰邁，到最後那就是往生，這是譬喻人間。
正法、像法、末法。正法住世的時候，佛法就很昌盛，因為他有修，自然他有證，他能體悟。到了像法的時候，知道佛法很好，趕緊裝佛像、畫圖、寫經等等，不過大家光只是在表象上，內心的精進，就慢慢懈怠了。末法時，經、像也慢慢被破壞掉等等，佛法在世間，就慢慢不受重視。到最後會怎麼樣呢？我們不願意看到到最後；我們在現在，只要我們的心認識了佛法，趕緊精進，趕緊將法用在我們的心，從我們日常的生活、面對的境界，我們要認清楚。所以借法、修法，讓我們內在，真如本性的實法啟開，若這樣，不就是正法再度展現在人間。
所以說起來，財富，接下來的這一段(經文)就說，「財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」
財富無量
多有田宅
及諸僮僕
其家廣大
唯有一門
《法華經 譬喻品第三》
這就是我們剛才說過了，佛陀的時代，已經過了二千多年了，其實佛陀留下來的是真實法，是永恆的正法，是在人的心。所以這個人的心，若能夠啟發起來，正法就是永久，所以這是人人都有這樣的財富。「財富無量」，財富用不完，這個正法，人人若入心，財富哪用得完。
所以「多有田宅及諸僮僕」，有田、有屋宅，也有很多僮僕，譬喻「佛法財無量」。佛法的財是無量，佛陀說法，就是要人人都能夠用心來取著，這是佛陀一大事的因緣。所以譬喻「佛法財無量，所有智慧功德，等同真如本具」。佛的法財是無量，我們人人苦能夠回歸，我們的真如本性，其實那個「智慧功德」，智慧就是覺悟，覺悟那個功德歸向，還是回歸我們的真如本性來。
而我們的真如本性，人人本具，一時的迷糊，所以這樣不斷滾滾煩惱。我們現在已經找到路了，我們就要藉這個法，如電燈為我們照路，讓我們回歸，我們自己的如來本性。我們是要用什麼，做為回歸如來本性的，那個電燈照路呢？這個法要用什麼方法？六波羅密。六波羅密，能夠有這條路讓我們回歸本性。
喻佛法財無量
所有智慧功德
等同真如本具
六波羅密
究竟成就
萬德莊嚴
能與眾生以樂
拔眾生於苦
始得功德成熟
以至成佛
六波羅密，大家都知道了；布施、持戒、忍辱、精進、禪定、智慧。這六種的方法，就如六盞燈一樣，讓我們非常的光明，回歸我們真如本性來。法入心，還要身體力行在法中，所以「萬德莊嚴」，讓我們好好做出我們應該做的，「能與眾生樂」，如何讓眾生都快樂。眾生本來是苦，我們要如何用快樂的方法，去拔除他的苦難；苦難拔除，能夠感受到解脫後，輕安自在的快樂。我們要先自己輕安自在，我們才能用這個方法，來拔除眾生苦難，輕安自在，才能得到功德成熟到成佛。所以才說，付出無所求，還要感恩。
這就是菩薩在人間中要行六度。六度，能夠度過我們從凡夫的此岸，到彼岸去，又能從彼岸，安全回歸到凡夫的此岸，將凡夫再運載群生到彼岸去。這樣這個功德，用六波羅密的功德，來回度眾生，這應該我們人人都做得到。
「多有田宅及諸僮僕」，宅，就是家宅的意思，就如一間房子。有錢人的房子就很大間，裡面的裝潢，不只是物質的裝潢，又還有很多傭人，能每天整理好這屋宅，這樣一塵不染，擺設得次序很好。所以這個「宅」，就是家宅，譬喻我們的「根本識」。根本識是什麼呢？就是「庵摩羅識」，庵摩羅識，是時時跟大家說的，真如本性。真如本性是清淨無垢的識。
宅、家宅也
喻根本識
即庵摩羅識
即清淨無垢識
故本識
亦名為宅識
我們常常說，都說到第八識，這是第九識，所以這第九識，是到佛的境界才能夠呈現。所以「本識名為宅識」，你們記得若讀《無量義經》，大莊嚴菩薩問佛：「這個經是從哪裡來？」記得嗎？佛陀回答怎麼說？「是從諸佛心宅中來。」這就是經，法是從佛陀清淨的本性，他講出了這麼有智慧的道理，讓我們走，所以這是「清淨無垢識」。
所以，「本識亦名宅識」，是諸佛共宅之識，「此識佛與眾生根本相同」。
本識亦名為宅識
此識
佛與眾生根本相同
這個根本識就如大宅，諸佛宮宅中有很豐富的法，很豐富的智慧。這個識，在佛是無垢，沒有污染；若在眾生，則為無明覆蔽。
此識在佛
則為無垢識
此識在眾生
則因為無明覆障、
惑業熏積
遂成為阿賴耶識
佛與眾生
既同此根本識
即同以此識為宅
這是每天告訴大家的，我們人人本具佛性，但是我們一念無明，所以生三細，就是不斷複製煩惱，惑的業來薰習我們，積，一層又一層，這樣將我們遮蓋下去，所以成為阿賴耶識，那就是第八識，阿賴耶識。
第七識是叫做「末那識」。這個「末那識」，就是我們的第七識，前面是六識，就是在現實的境界中在輪轉，這個六識，六識作了之後，就是第七識來薰習；第七識薰思，我們就再去做，結果歸納在第八識。第八識能經過，非常清淨，就回歸了，就是過濾之後，很清淨，回歸如來藏識。所以，才告訴大家，修行，我們要好好修行。
我們若不好好修行，可能我們就是一直，無法回到我們的真如本性。所以我們要把握時間，時間在這一輩子，我們能夠聽到法，能夠修行，能夠共同在這個有形的道場，我們要懂得珍惜，我們的心要好好堅定，不要隨著境界去轉。
我們的身心所依止，應該要回歸如來的宅。所以諸佛的宮宅中，才是真正安穩樂處，我們應該回歸諸佛宮宅，就是我們要將法，實行在我們的身上。所以，實智，實智的境界，我們必定要身體力行，這個法才能夠長我們的慧命。希望大家聽得進去，也能瞭解。時時要多用心！
Explanations by Master Cheng-Yan
Subject: The Wealth of Dharma is Limitless (本性法財無量)
Date: March.11. 2015
“Farmland can sustain life; the goodness in our hearts can nourish the great compassionate field of virtue and blessings. Houses can provide physical shelter; the state of true wisdom helps us put the Dharma into practice and develop wisdom-life. The field of our mind can sustain [wisdom-life].”
We need to understand that we must make an effort to cultivate our minds. Then we will be like farmers tending their fields. As long as they mindfully cultivate the land, the land will give rise to a bountiful harvest of crops as part of its natural cycle. If there is goodness in our minds, then every day, we must be diligent and earnest. We take the Buddha-Dharma into our minds, so that our minds can grow in wisdom, just like how the land produces a bountiful harvest. So, the Dharma can nurture our virtues. Then naturally we will see the great compassionate field of blessings. Internally, we cultivate the field of our minds. Externally, we cultivate the field of blessings. Our cultivation of these fields begins when we give rise to great compassion. When we go among people with great compassion, the Dharma we learn from them is brought back to the field in our minds, which is our nature of True Suchness.
We have this inexhaustible wealth; it is the wealth of merits and virtues, which is intrinsic to everyone. So, “Houses can provide physical shelter.” This is an analogy for the state of true wisdom. The Buddha’s state of mind in the passage we heard previously is likened to “a kingdom’s city or a settlement.” “Kingdom” is used to distinguish how the Buddha’s state of mind is rich with everything in the world; the Buddha’s ocean of enlightened wisdom is very abundant.
“City” on the other hand is the state of [Hearers], Solitary Realizers and Bodhisattvas, those who are newly-inspired and just beginning to advance. Although it is still smaller than a “kingdom,” it is bigger than a “settlement”. As for the “settlement”, it is the state of ordinary people where the beings of the Five Destinies co-exist, rising and falling [through the destinies]. People do good deeds, form aspirations and engage in spiritual practice, but when they encounter challenges, they will retreat and give rise to discursive thoughts and vexations, thereby generating more afflictions. This state of mind is like a remote village. If the people in that village do not diligently try to cultivate the land, their lives will be very tough. This reflects how, if our wisdom is limited, our minds will be very narrow and whenever we encounter anything we will be unable to understand it clearly. We will be unable to get over it or understand. This is the state of ordinary people.
This was discussed in the previous sutra passage. Now, “farmland” is also being used as an analogy for our spiritual wealth. We must diligently cultivate spiritual wealth. “Houses” are where we live. In life, where exactly do we live? We are currently living at a spiritual practice center. There are also many Tzu Chi volunteers elsewhere who consider the Jing Si Abode their home. When they go to volunteer at the hospital, they have a place to return to. They leave in the morning and return in the evening. First thing in the morning, they can also listen to and understand the Dharma. This is the place their minds can rely on and rest in.
It is analogous to “the state of true wisdom”. At the hospital, they witness the way that each patient’s illness is different, each person’s family circumstances and how each is treated by relatives is also different.When we observe worldly matters, seeing suffering helps us recognize our blessings.As we recognize our own blessings, we need to become more understanding of others.With these blessed retributions, how do we act so as to make good use of them?This depends on our wisdom, on our state of true wisdom.
In our spiritual practice, if we do not have these external conditions, we cannot establish a home in our minds for us to take refuge in.We accept the Dharma and put it into practice.This practice happens through our actions.
As long as we are Buddhist practitioners, we must be engaged in spiritual practice.When it comes to spiritual practice, there is an external component, which is to go among people.There is also an internal component, which is the state we rely upon.So, a “house” is a safe and stable refuge.
Since we have aspired to engage I spiritual practice and are sure of the direction our faith leads us in, every day, after we go among people we need to return to this spiritual home in our minds, the state of true wisdom.
We are able to see and experience external states, which helps us to understand the workings of the world and the habitual tendencies in people’s interactions.From people and matters, we can realize the true principles.
Once we understand these truths, we must advance even more diligently and put the Dharma into practice so that we can develop our wisdom-life.
Everyone at our spiritual practice center wants to help us focus on the path.Not only should we move toward the “city,” not Bodhisattva state of mind, we must practice diligently so we can reach the state of the Buddha.
We must not always limit our minds to a state like that of the “settlement”.We are all intrinsically wealthy.We have this farmland, we just need to make an effort to cultivate it.
If there is goodness in our minds, we must constantly do good deeds, benefit others and form good karmic connections.This is the state of Bodhisattvas, which is the path we have to go through to reach the state of the Buddha.
The previous sutra passage states, “Sariputra, in a certain kingdom’s city or settlement there was a great elder who was old and frail.”
The Buddha manifested in this world and dwelled here for the sake of one great cause.According to the laws of nature, He was born, then grew up and then entered middle age and old age, the same as all people in the human realm.This is also an analogy for the state of the world.When a person comes to this world if he the correct way of thinking, then with spiritual cultivation and refinement, “Wealth enriches the house, and virtues enrich the body”.This happens through earnest and hard work.
People who are rich do not need to tell us, “I am very wealthy.”This is unnecessary.When we go into their house, we can see the abundance and quality of their life.We know this just by walking in.
This also applies to virtuous people.Once we interact with them, we recognize their wealth of knowledge.Their knowledge has been accumulated over time.This is how they developed their spiritual refinement.The Buddha Himself said that.He spent countless kalpas in the presence of countless Buddhas.His [virtue] came from the spiritual practice.He engaged in over countless lifetimes.So, this took a very long time.Now, His body and mind were already at ease, so there was nothing He told not know.Thus He is an “elder,” rich in life experiences and very virtuous.
Because of His advanced age, He was physically weaker and more frail.In the end, He passed away.This is an analogy for the working of this world, [how it goes through] Right Dharma, Dharma-semblance and Dharma-degeneration.When the Right Dharma a abided in this world, the Buddha-Dharma really flourished.
Because would naturally attain realizations.They could comprehend it.In the era of Dharma-semblance, people knew that the Buddha-Dharma was wonderful, so they rushed to install Buddha-statues, paint pictures, copy sutras and so on.However, people were only focused on superficial appearances, and their diligent mindsets slowly became lax.
In the era of Dharma-degeneration, sutras and images are destroyed over time.So, in the world, people will gradually place less value on the Buddha-Dharma.
What will happen in the end?We do not want to see what will ultimately happen if this continues.Right now, if we can recognize [the importance] of the Dharma, we must quickly engage in diligent practice. We need to quickly apply it to our minds. We must clearly recognize its principles in our daily living and in the external conditions that we face. So , through our practice of the Dharma, we can unlock the nature of True Suchness with us. By doing so, we are manifesting Right Dharma in the world.
When it comes to wealth, the following sutra passage states, “He possessed limitless wealth, and had many farmlands, houses and servants. His house was spacious and large, and had only one door.”
As we have said previously, although the Buddha’s lifetime is over 2000 years removed from ours, in fact, He left the True Dharma behind for us. The everlasting Right Dharma is in people’s minds. If people’s minds can awaken, Right Dharma will be here forever. So, everybody has this kind of wealth. “He possessed limitless wealth”. This wealth will never be exhausted. If everyone can take the Right Dharma to heat, how could they possibly exhaust their wealth? “[He] had many farmlands, houses and servants”. Not noly did he have farmlands and houses, he also had many servants.
This expresses how “the wealth of Buddha-Dharma is limitless”. The Buddha-Dharma’s treasures are infinite. The Buddha taught the Dharma so that everyone could learn it mindfully. The Buddha came here for this one great cause. Therefore, “The wealth of Buddha-Dharma is limitless. All wisdom, merits ad virtues like our nature of True Suchness, are inherent”. The Buddha’s wealth of Dharma is limitless.
If we can all return to our nature of True Suchness, then indeed [we have] “wisdom, merits and virtues”. Wisdom is awakening. With awakening, our merits and virtues will lead us to ultimately return to our nature of True Suchness. We intrinsically have a nature of True Suchness, but due to a moment of delusion, we continue to experience waves of afflictions. Now we have found the way, so we need to take advantage of the Dharma and use it as a lamp to light our way and help us return to our intrinsic Tathagata-nature.
What should we use as the lamp that light our path back to our Tathagata-nature? With the Dharma, what method should we employ? The Six Paramitas will lead us back to our intrinsic nature.
“The wealth of the Buddha-Dharma is limitless. All wisdom, merits and virtues, like our nature of True Suchness, are inherent. With the Six Paramitas, we can achieve the ultimate and be dignified with tens of thousands of virtues. We can bring joy to sentient beings and relieve them of suffering. Then our merits and virtues will mature, and we will attain Buddhahood.”
The Six Paramitas, as everyone knows, are giving, upholding precepts, patience, diligence, Samadhi and wisdom. The six methods are like six lamps. They provide a bright and luminous [path] for us to return to our nature of True Suchness. After we take the Dharma to heart, we must also put it into practice. Then we can “be dignified with tens of thousands of virtues”. These help us do the things we should do. “We can bring joy to sentient beings”. How can we bring joy to sentient beings? Sentient beings are suffering. We must find a way to use methods to bring happiness so that we can relieve their suffering. After relieving them of suffering, they will feel liberated and attain the joy of being peaceful and at ease. We should first be peaceful and at ease ourselves so that we can use this approach to relieve sentient beings of their suffering and help them be peaceful and at ease.
Only then can we attain merits and virtues that help us attain Buddhahood. This is way I say that not only must we give unconditionally, we must also do so with gratitude. This is how Bodhisattvas practice the Six Paramitas in the world. The Six Paramitas can deliver us from the shore of ordinary beings to the other shore [of noble beings]. Then from the other shore we can safely return to the shore of ordinary beings, to deliver living beings to where we have been. We must the merit and virtues attained through the Six Paramitas to repeatedly deliver sentient beings to repeatedly deliver sentient beings. This is something we can all achieve. “He had many farmlands, houses and servants”. Houses are dwellings.
For example, the house of a wealthy person is usually big and its interior is decorated. Not only is its interior [richly] decorated, there are also many servants who clean the house every day, so that there is not a single speck of dust, and everything is orderly.
“This house, this dwelling, is analogous to our “fundamental consciousness”. What is our fundamental consciousness? It is the “amala consciousness”. Amala consciousness is the nature of True Suchness that I constantly tell everybody about. The nature of True Suchness is a pure and undefiled consciousness.”
When we talk about consciousness, we normally stop at the eighth consciousness. This passage talks about the ninth consciousness. The ninth consciousness only manifests at the state of Buddhahood. So, “Our original consciousness is also called the home consciousness.”
In the Sutra of Infinite Meanings, do you recall Great Magnificent Bodhisattva asking the Buddha, “Where does this sutra come from?” do you still remember this? How did the Buddha respond? “From the home in all Buddha’s hearts.” This sutra, this Dharma, comes from the Buddha’s pure intrinsic nature. He expounded principles of such wisdom to guide our way. This comes from “pure and undefiled consciousness.”
So, “Fundamental consciousness is also called home consciousness. This consciousness is the home shared by all Buddhas. “This consciousness is fundamentally the same in Buddhas and in sentient beings.”
Our fundamental consciousness is like a big house. The house of all Buddhas contains an abundance of teachings and wisdom. This consciousness, in Buddhas, is undefiled and free of contamination. In sentient beings, it is covered by afflictions.
This consciousness, in Buddhas, is called undefiled consciousness. This consciousness, in sentient beings is covered by afflictions and accumulated delusions and karma, so it is called alaya consciousness. Buddhas and sentient beings both have fundamental consciousness, and both consider this consciousness their home.
Every day I tell everyone that we all intrinsically have Buddha-nature. But because we had one ignorant thought, which gave rise to the Three Subtleties we now constantly reproduce our afflictions. The karma of delusion permeates us and accumulates, layer by layer. It covers [our pure nature]. So, our consciousness becomes alaya consciousness, the eighth consciousness. The seven is the manas consciousness. Manas is our seventh consciousness. Before that are the Six Consciousness, which interact with the world around us.
Once the Six Consciousness begin to function the seventh consciousness takes them in. when the seventh consciousness [thinks], we will be led to act. The result the eighth consciousness. When the eighth consciousness is able to be complete pure, we will return [to our true nature]. After everything is filtered out and purified, we will return to the Tathagata-Consciousness.
This is way I tell everybody that we need to be diligent in our spiritual practice. If we do not make an effort to practice, we will not be able to return to our nature of True Suchness. So, we need to seize the moment because our time is [very limited]. Since we can hear the Dharma and engage in spiritual cultivation and come together at this spiritual center, we should cherish this opportunity.
Our resolve must be firm; we must not be influenced by external phenomena. For our body and mind to have a place to rest in and rely on, we must return to the home of the Tathagata. The home of all Buddhas is truly our safe, stable and joyful refuge, to return to the home of all Buddhas, we must apply the Dharma to ourselves. Therefore, in order to reach the state of true wisdom, we must put the Dharma into practice so that it can develop our wisdom-life. I hope everybody can accept and understand this. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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