20150402《靜思妙蓮華》同宅共一門(第535集)
（法華經•譬喻品第三）
⊙「心寬包太虛，善解法通達；眾生共世界，不離唯心造；同宅共一門，是心法廣大。」
⊙「若國邑聚落，有大長者，其年衰邁，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》
⊙「多諸人眾，一百、二百、乃至五百人，止住其中。」《法華經譬喻品第三》
⊙惟眾生無明念動，遂立此有情世間，而五趣眾生之差別相亦由是顯現，眾生業力世界；故喻此一大宅多諸人眾。
⊙又謂真空，為第一義之宅。
⊙喻大宅共住眾生故云：多諸人眾。一百，喻天；二百，喻人；三百，喻畜生；四百，喻餓鬼；五百，喻地獄。
⊙顯修善造福修天、人，白業者少，而無明造惡、逆倫不義人，向黑業、墮惡道者多。
⊙喻此五趣眾生流浪生死，輪迴不息，皆不出於三界，故曰止住其中。
【證嚴上人開示】
「心寬包太虛，善解法通達；眾生共世界，不離唯心造；同宅共一門，是心法廣大。」
心寬包太虛
善解法通達
眾生共世界
不離唯心造
同宅共一門
是心法廣大
用心！我們的心，若能夠寬大，心包太虛，就能夠「善解法通達」。在我們人與人之間，人事物，我們做事情，在人間裡，哪一天不用(面)對人呢？哪一天不用做事呢？我們的心要如何去面對，能夠常常保持著，對人、事、物，那分的善解？如何來鍛鍊我們自己？鍛鍊，那就是要用感恩心。
這個人讓我們不歡喜，「感恩啊！」面對著讓我們不歡喜的人，事事和我們的意見，就是背道而行，像這樣的人，你若一直感覺：為什麼他的意見，都不能和我一樣？為什麼我要做的事情，對我有這麼多的障礙？為什麼他過去對我這麼好，為什麼現在心向他人？若有這樣的想法，那就困擾我們的心，而且是阻礙道業，這叫做障礙，煩惱障。
這種貪人家對我們好，不歡喜人家對我們不好，這都叫做癡。所以，我們日常生活中對人，第一要感恩，有感恩心，才能夠包容，有了包容，才能夠善解。所以我們要善解，善解、感恩，因為我是要修行，因為什麼樣的聲與色，不會阻礙我的心，這才是真功夫、這才是真善解。這種的人事，我若沒有通過，如何能達到法事事瞭解呢？所以我們必定要學心寬，放得很大、很大，心包太虛，就要訓練自己的心，對人、事、物用善解、感恩。若能夠這樣，人、事、物，對我們一點都沒有障礙，這樣事事通過，這就是法入心了。
天地眾生共一世界，不離唯心造。我們人人都是，天蓋之下、地載之上，在天下、地上，全都是在人間裡，人類在人間，所有一切眾生，動物、植物，全都在這個人間、地球上，就是要同生共住。但是，這個人間就是善惡雜揉。善的人，那就是他的內心煩惱少，所以自然他的善念就較多、那善根就較長、信心就會較深。這就是我們世間，過去為什麼他能夠保持著，這個信心及善念？那就是累生世以來，我們有與善知識共住過，同樣有薰習過善法，所聽的法，入心了，能夠身體力行，增長智慧、增長慧命。
有的人惡習很多，過去生中所結的惡緣、惡友，與惡為伴，造就了一切，所以這個惡習很厚，生不帶來、死不帶去，過去生中帶來的就是這樣，見人不歡喜，或暂是對人有偏見等等，不是愛、就是恨，愛、恨、情、仇等等。所以這個世界這麼複雜，愈來造的業愈多，人口愈來愈多嘛，這種的習氣愈擴愈大，所以眾生共業，四大不調，造成了三大災、小三災，這樣不斷不斷成長，這是讓我們很煩惱。這都「不離唯心造」。修行就是要淨化人心，唯有人心淨化，別無其他的方法。
所以，「同宅共一門，是心法廣大」。同一間房子，天下同一片的天、同一片的地，不就如一間大房子嗎？所以這種的天地之間不調和，在《法華經》中，接下去還有(經)文，「三界如火宅」，三界火宅，火在燒了，要往哪裡逃呢？只有一個門，這個門，那就是法，微妙法。佛陀說法四十多年後，開始開大門，一乘大法，讓我們人人能夠回歸我們，「心法廣大」，回歸我們人人本具佛性。所以我們應該要用心，我們要用很深的信根來受法。
所以前面，最近這段(經)文，大家應該背得很深了，「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門」。
若國邑聚落
有大長者
其年衰邁
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》
應該這麼多天來，希望讓大家能夠很瞭解，我們每天所共處的環境、人、事、物，在這個大家庭裡，我們要如何用心來體會。
多諸人眾
一百、二百、
乃至五百人
止住其中
《法華經譬喻品第三》
所以「多諸人眾」，昨天說過了，很多的人。這個「人眾」，是什麼樣的人？「一百、二百、乃至五百人，止住其中」，其實這只是一個形容、譬喻。現實的人生，人口已經超過七十多億，何止「一百、二百、乃至五百人」呢？這只是要給大家一個譬喻。這麼多人，總共有五種的人，「一百、二百」。
「惟眾生無明念動，遂立此有情世間，而五趣眾生之差別相亦由是顯現，眾生業力世界；故喻此一大宅多諸人眾。」
惟眾生無明念動
遂立此有情世間
而五趣眾生
之差別相
亦由是顯現
眾生業力世界
故喻此一大宅
多諸人眾
昨天有大概向大家說，「五趣雜居地」，我們眾生無明啟動，所以，修善的人上天堂，有持五戒的人，那就在人間。十善、五戒不修，又再反其道而行，那就是要，(生)在地獄、餓鬼、畜生。這就是五趣眾生差別相，現出了這個眾生的業力世界。
看看現在眾生的業力，這個世界不就是這樣呢？五趣雜居，惡的人很多。在人群中，就是不能夠老實修行。應該人人都要有，這一分要老實修行，修善行，不要這種的眾生業力，我們要用善業來護天下眾生，不要共惡業來擾動人間。
所以，譬喻一大宅，多諸人眾。這麼複雜，有善、有惡，已經在這個時候，眾生共力的世界，善惡拔河，這個時候真正需要善的人更多，發菩提心的人更多。
佛陀用著無量的智慧，那就是慈悲的德、智慧的德，廣行六度萬行，來教育我們。他開了三乘法門，有小乘、小根機的人，有中乘、中根機的人，大乘、大根機的人。最後，四十多年後，小、中，都將它收起來，完全開大門、顯大法，這就是「一大宅」。這麼複雜的地方，佛陀用心這樣循循善誘，無不都是為了要讓人人，體會一大乘法。
⊙又謂真空，為第一義之宅。
所以「宅」，是指「空為第一義之宅」，那就是佛陀的心。佛心的境界，如那個宇宙大覺智慧，智慧大覺海。佛陀的心胸是那麼廣大，天地萬物的法──智慧、慈悲，發揮了很多的第一義諦，這種「真空妙有」，這種的大法，要如何讓眾生人人，體會得到？
所以「若以無明煩惱故，名為火宅」。眾生若在那個無明中，眾生的心就如火宅。假如能接受佛的教法，真空妙有、妙有真空，逍遙自在，在這個人間度眾生，這不就是我們守志奉道？雖然在人群中，我們不會受人群，將我們污染了。這種真空，這樣顧好自己的心，自覺、覺他、覺行圓滿，二德乘，二德，智慧、慈悲，全都要具足。這就是真空第一義妙諦，就是一乘法，真空妙有。這個法入我們的心，所以我們的心地清涼。但是，若是無明，遮覆在我們的心，我們的心會如火宅一樣，一直不安、一直如火在逼燒，痛苦啊！
所以，這「一大宅」的道理，有多種譬喻，大家要用心去體會。可以譬喻佛陀的心，他的智慧、福德，也可以譬喻凡夫的心，充滿煩惱。這就是我們人，天地之間同一種，就是善與惡二方面。
百人
舉多數而言
所以，「多諸人眾，一百、二百、乃至五百人，止住其中。」「百」，百就是一種形容，就是說很多很多的意思。「一」這就是很少；「百」就百倍的多了。在現在的人間要共生，共生過多少「百」。百善為一福，其實，豈止是百善，我們真正造福人群，不是算百的，要算千萬；不是算千萬，要無量數億，這是我們的本分。
所以「一百、二百、乃至五百人，止住其中」。很多很多善惡雜揉，共在一處，這就是表示在這個五趣裡面，「喻大宅共住眾生故云：多諸人眾。」
喻大宅共住眾生
故云：
多諸人眾
一百 喻天
二百 喻人
三百 喻畜生
四百 喻餓鬼
五百 喻地獄
「一百」那就是表示「天」，我們若修十善，就生天堂，生天堂，一百。「二百」就是人間，還能夠在人間，也算是有福。所以說「人身難得」，但是人身難得，才是「二百」。「三百」就是譬喻「畜生」，畜生，那是就不守戒、逆人倫，所以(投生)畜生道。「四百」，四百就是(喻)餓鬼，餓鬼就是貪無窮盡，常常都在餓，而且真真正正，世間沒得吃的人也很多，所以餓鬼界偏多。除了有形的食物，與無形的貪念，這都是還在餓鬼中，永遠都是不足，永遠都是不夠。又再「五百，喻地獄」，墮地獄的人也很多，地獄是很痛苦。
你們看，在這個「五百」中，天人才「一」，所以，不守人倫，在畜生道的較多。現在的人間，忤逆十惡在造的人不少，要不然，怎麼會家庭那麼不幸福呢？要不然，怎麼會有那麼多父母苦不堪呢？要不然，怎麼會兄弟互相訴訟呢？世間有很多不得和睦，這是在人間。
這樣的人間，不是算很標準的人間，其實，他在三途中，「三途」就是，畜生道、餓鬼道、地獄道。雖然是在人間，卻是他的內心就是這樣，沒有守在人倫道德，造種種的惡，是畜生、是餓鬼、是地獄，那個心靈的造作，所以，在這個大宅的裡面，天地之間，善惡雜揉，這樣看起來，善就少得多了，惡就多很多了。這就是我們常常在說：「要修行！」
顯修善造福
修天、人
白業者少
而無明造惡、
逆倫不義人
向黑業、
墮惡道者多
我們在這個數字，這樣在譬喻，就顯出了，「修善造福，修天、人」這個白業的人很少，而「無明造惡、逆倫不義人」，這種的人向惡業，墮惡道者多。所以這個光明與黑暗，一面是向光明，才有五分之二，五分之三，那就是向惡。
各位，我們真正要用心。那個「惡」就是黑，黑，就是讓我們不明白道理，所以，煩惱不斷複製、不斷複製，造惡、行惡，不斷這樣一直驅使著。所以我們應該做一個，真真正正清楚我們的人間方向，要往哪裡走。所以這五趣雜居的眾生，就是流浪，流浪在這個生死中，包括天與人。天福享盡，也是要墮落這個，人、地獄、餓鬼、畜生。
喻此五趣眾生
流浪生死
輪迴不息
皆不出於三界
故曰止住其中
過去的故事，我們也都有聽到了，所以說這個「五趣眾生流浪生死」。一輩子才多久，卻是我們所造的業，都是在這個生死中流浪。所以「輪迴不息，皆不出於三界」。還是在這個三界大宅中──欲界、色界、無色界，所以我們應該要用心，「止住其中」，我們眾生就是用這樣的心態，在這個大宅中。
佛陀來人間，希望這個大宅的人人，都能夠棄惡從善道，棄黑暗而就白道——白天、光明的道路，應該希望我們人人能夠瞭解。我們接受這麼多法，自覺，我們要覺他，利益人群，這是我們修行的使命，所以要希望大家時時多用心。
Explanations by Master Cheng-Yan
Subject: All Live in the Same House with One Door (同宅共一門)
Date: April.02. 2015
“A spacious mind encompasses the universe. By being understanding, we can penetrate the Dharma. The world inhabited by all sentient beings is only created by their minds. They all live in this house with one door; this is the greatness of the Dharma of the mind.”
If we are mindful, our minds can be spacious enough to encompass the universe. Then “by being understanding, we can penetrate the Dharma.” We always interact with each other and deal with matters and objects. As we go about our business in this world, is there a day we do not interact with people? Is there a day we are not dealing with matters? What kind of mindset should we use to face them so that we can always be understanding of people, mattes and things? The best way to train ourselves to do this is to always feel grateful. If someone makes us unhappy, we must be grateful. When facing someone who makes us unhappy, someone who always has the exact opposite opinion from us, we may continuously wonder, “Why can’t his opinions be like mine? Why is it that when I want to do something, he creates so many obstacles for me? Why did he treat me so well in the past, but now favors someone else?” If we think this way, we are disturbing our minds and thus we hinder our spiritual cultivation. This is the obstruction of afflictions.
We long for others to treat us well and do not like it when others treat us poorly. This comes out of ignorance. As we interact with people in our daily living, first of all, we must be grateful. Only with gratitude can we be accommodating. Only by being accommodating can we be understanding. So, we have to be understanding, both understanding and grateful. Because we want to engage in spiritual practice, we want to avoid hindering our mind with any kind of attitude we encounter. This is true mastery. This comes from truly being understanding. If we cannot successfully deal with people and matters, how can we achieve the state of understanding everything about the Dharma?
We must learn to broaden our minds, expanding them very widely. Then our minds can encompass the universe. To do this, we must train our minds to be understanding and grateful as we interact with people and deal with matters. If we can do this, people, matters and objects will present no obstacle to us at all; we will successfully deal with all matters. This means we have taken the Dharma to heart.
All sentient beings live in the same world. Everything is created only by their minds. Every one of us lives under the heavens and on top of the earth. Everything under the sky and on the land is in the human world. Humans live in this world. All sentient beings, all animals, as well as plants, all live in this world, on this planet. We live and co-exist together.
But in this world, there is a mix of good and evil. Virtuous people have fewer afflictions in their minds. So, naturally they have more wholesome thoughts, their roots of goodness extend further, and their faith runs deeper. These are [virtuous people] in our world. How have they been able to maintain their faith and wholesome thoughts? That is because in their past lifetimes, they lived with spiritual friends and were likewise permeated with various teachings. They hear the Dharma, take it to heart and can put it into practice, developing their wisdom and wisdom-life.
Some people have many bad habits. In their past lifetimes, they made unwholesome connections and friends; keeping bad company led to all this.So, these bad habits became very ingrained.We are born with nothing and take nothing with us.
But [the karma] we bring from our past lives makes us unhappy to see certain people or makes us biased towards certain individuals.They either feel love, or hatred, or resentment, all kinds of afflictive emotions.This world is so complicated, and people create more and more karma.As the population grows, there will be more of these habitual tendencies.
Thus, the collective karma of sentient beings causes an imbalance of the four elements, resulting in the three major and three minor calamities.These continue to increase in frequency; this is very troubling to us.These calamities are all created by the mind.
We engage in spiritual practice to help to purify people’s hearts.
Purifying people’s hearts is the only way [to bring peace and harmony].So, “They live in this house with one door; this is the greatness of the Dharma of the mind.”
We are all in the same house.Isn’t living under the same sky and on the same land just like living in the same great house?So, describing this lack of harmony in this world, a latter passage in the Lotus Sutra states, “The Three Realms are lied a burning house.”The house of the Three Realms is on fire.How can we escape?There is only one door which is the Dharma, the subtle and wondrous Dharma 40 years after the Buddha began teaching, He opened the great door, which is the Great Dharma of the One Vehicle.This helps every one of us to return to the “greatness of the Dharma of the mind,” to return to our intrinsic Buddha-nature.So, we must be mindful.
We must take the Dharma in with deep faith.This previous sutra passage is probably something you know by heart now.
“In a certain kingdom’s city or a settlement, there was a great elder who was old and frail. He possessed limitless wealth and had many farmlands, houses and servants, his house was spacious and large, and had only one door.”
After discussing it for so many days, I hope that everyone can clearly understand this environment we live in every day and the people, matters and objects within it.Living in this big family, we must mindfully experience everything.
So, “There were many groups of people.”We said yesterday that there were many people.What do we mean by “groups of people”?“Groups of 100, 200, even up to 500, [were] all dwelling within.”
This is only a form of description or an analogy, because in this world right now, the actual population is over seven billion.How can we only say there are “groups of 100, 200, even up to 500”?
This is only an analogy.
All these people fall into five categories, hence “groups of 100, 200, [even up to 500]. It is only due to the stirring of sentient beings’ ignorant thoughts that the world of sentient beings and the distinct appearances of sentient beings in the Five Realms are established. This is also revealing the world created by sentient beings’ karmic forces. Therefore, it is like a great house, where there were many groups of people.”
Yesterday, I roughly explained to everyone that the begins of the Five Destinies co-exist here.We sentient beings act out of ignorance.So, people who cultivate goodness go to the heaven realm.Those who uphold the Five Precepts are born in the human realm.
Those who forego the Ten Good Deeds and Five Precepts and, in fact, do the opposite will be born in the hell, hungry ghost or animal realm.These are the different appearances of the beings of the Five Destinies.
The world created by our karmic forces is thus revealed.Look at the karma we are currently creating.Isn’t this what we see in the world?The beings of the Five Destinies co-exist here, so there are many unwholesome people.As they interact with others, they cannot steadily engage in spiritual practice.
There is a need for everyone to steadily engage in virtuous practices to avoid creating these negative karmic forces.We have to create good karma to protect all sentient beings.We must not collectively create negative karma and disrupt this world.
So, this world is analogous to a great house with many groups of people, This “on egret house” has such a complicated mix of good and evil.In our current time,we are collectively in a tug of war between good and evil. At this moment, we really need more kind people, more people who have developed Bodhicitta. The Buddha made use of His limitless wisdom and the virtues of compassion and wisdom to practice the Six Perfections in all actions as a way of teaching us. He opened the Dharma-doors of the Three Vehicles, the Small Vehicle for those with limited capacities, the Middle Vehicle for average capacities, the Great Vehicle for great capacities. In the end, after over 40 years of teaching, He set aside the Small and Middle Vehicles, throwing open the great door, revealing the Great Dharma. In this “one great house,” with such a complicated mix of people, the Buddha mindfully and patiently guides us, all for the sake of helping everyone comprehend the Great Vehicle Dharma.
“House” also means that “True emptiness houses the supreme meaning”.
This is the Buddha’s state of mind. The state of the Buddha’s mind encompasses great realizations about the universe. It is Great Ocean of enlightened wisdom. The Buddha’s heart and mind are so great [they encompass] all thins in the universe. With wisdom and compassion, He exercises many truths of the supreme meaning. This wondrous existence in true emptiness, this Great Dharma, is what He wanted to help everyone realize.
“If filled with ignorance and afflictions, it is called the burning house”.
If sentient beings are ignorant, their minds are like burning houses. If we can accept the Buddha’s teachings, the wondrous existence in true emptiness and the true emptiness in wondrous existence, we can be free and at ease and can transform sentient beings in this world. This is how we uphold the mission and follow the path. Then though we are interacting with people, we will not be “contaminated” by them. In this state of true emptiness, by taking good care of our minds, we can awaken ourselves, awaken others and cultivate perfect awakened conduct. As for the two virtues, we must perfect the virtues of wisdom and compassion. This is the wondrous truth of the supreme meaning of true emptiness. This is the one Vehicle Dharma of true emptiness and wondrous existence.
When we take this Dharma to heart, our minds will be clear and refreshed. But if ignorance is covering our minds, our minds will be like a burning house, continuously unsettled and pressed by flames. How painful!
So, “one great house” can be used to draw many different analogies; everyone must mindfully comprehend them. It can be an analogy for the Buddha-mind, His wisdom and His blessings. It is also an analogy for ordinary people’s minds, which are full of afflictions. This is because all of us are the same, in that both good and evil are in us. So, “There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”
“Hundred” is a descriptor that symbolizes many, many people. “One” is a small amount. “Hundred” is a hundred-times that.
Right now, in the world, so many “hundreds” of beings are co-existing here. “100 good deeds create one blessing”. Actually, we need to do more than just 100 good deeds to truly benefit this world. These deeds cannot be counted in hundreds, but in tens of millions, not just tens of millions, but countless billions. This is our fundamental duty. So, there are “groups of 100, 200, even up to 500, all dwelling within”. Many people who are a mix of good and evil are living in one place.
This means that all of the Five Destinies are seen in the beings living together in this great house. It means many people live there; there were many groups of people. 100 represents heavenly beings. 200 represents humans. 300 represents animals. 400 represents hungry ghosts. 500 represents beings in hell.
“100” represents heavenly beings. If we perform the Ten Good Deeds, we will be reborn in heaven; this is signified by 100. “200” represents humans. Those who are born in the human realm are still considered blessed. So, we say, “It is precious to be born human”. It is rare to be born human, so they are only “200”. “300” is an analogy for animals. Animals are those who did not uphold precepts and acted against their humanity. Thus, they were reborn in the animal realm.
“400” represents hungry ghosts. Hungry ghosts have insatiable greed; they are constantly hungry. Indeed, in this world, there are many people who have nothing to eat, so there are many in the hungry ghost realm. In addition to the need for tangible food, they have intangible thoughts of greed. All of this make them hungry ghosts. They are never content, never feel they have enough.
Then, “500 represents beings of hell.” There are many people who have fallen into hell. There is great suffering in hell. Consider these numbers from 100 to 500. Heavenly beings are only 100, while those who behave improperly and fall into the animal realm number more.
In this world right now, there are many people who are committing the Five Offences and Ten Evils. Otherwise, why would families be so unhappy? Otherwise, why would there be so many parents facing unbearable suffering? Otherwise, why would brothers sue each other? In this world, many people are unable to get along. This happens in our world. A world like this is not purely a human realm. In fact, it includes the Three Destinies.
The Three Evil Destinies are the animal, hungry ghosts and hell realms. Although they live in the human realm, their hearts and minds are in those states, so they do not abide by morals and ethics and commit various evils. The animal, hungry ghosts and hell realms are created by our minds.
So, inside this great house, this world, there is a mix of good and evil. It really looks like there is so little good and so much more evil. This is why we always say that we must engage in spiritual practice.
The numbers used to make this analogy show that those who do good, create blessings and cultivate the wholesome karma for being reborn in the heaven and human realms are few in number, whereas “those who commit evil out of ignorance, people who act contrary to ethics and loyalty, those people who are “inclined to create unwholesome karma and fall into the evil realms are greater in number.
So, here we see light and darkness. Some people are inclined toward the light, but that only accounts for two out of five realms. The other three are inclined towards evil.
Everyone, we really need to be mindful. Evil is akin to darkness. Darkness prevents us from understanding the principles. Thus, we continue to reproduce afflictions, do negative and unwholesome things and are continuously driven [by our ignorance]. We have to be people who truly understand our direction in life; we have to know where we are going.
So, the beings of the Five Destinies are wandering about, lost in this cycle of birth and death; this includes heavenly beings and humans. When blessings for being in heaven are depleted, heavenly beings will still fall into the human, hell, hungry ghost and animal realms.
The sentient beings of the Five Realms, wander through cyclic existence, transmigrating endlessly. They can never escape the Three Realms, so it is said they are “all swelling within.”
We have heard stories about this in the past. Therefore, it is said, “The sentient beings of the Five Realms wander through cyclic existence.” Our lifetimes do not last very long, but the karma we create causes us to wander through cyclic existence. So, “transmigrating endlessly, they can never escape the Three Realms.” We are still in this great house of the Three Realms, the desire realm, form realm and formless realm. Therefore, we have to be mindful as we are “all dwelling within. We sentient beings must use this mindset when we live in this great house. The Buddha comes to this world in the hopes that everyone in this house can abandon evil ways and follow a path of goodness, abandon the darkness to find the bright path, this road illuminated as if in broad daylight. He hopes that all of us can understand this. After accepting so much Dharma, we must awaken ourselves awaken others and benefit everyone. This is the mission of our spiritual practice, so I hope everyone can always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「心寬包太虛，善解法通達；眾生共世界，不離唯心造；同宅共一門，是心法廣大。」
⊙「若國邑聚落，有大長者，其年衰邁，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》
⊙「多諸人眾，一百、二百、乃至五百人，止住其中。」《法華經譬喻品第三》
⊙惟眾生無明念動，遂立此有情世間，而五趣眾生之差別相亦由是顯現，眾生業力世界；故喻此一大宅多諸人眾。
⊙又謂真空，為第一義之宅。
⊙喻大宅共住眾生故云：多諸人眾。一百，喻天；二百，喻人；三百，喻畜生；四百，喻餓鬼；五百，喻地獄。
⊙顯修善造福修天、人，白業者少，而無明造惡、逆倫不義人，向黑業、墮惡道者多。
⊙喻此五趣眾生流浪生死，輪迴不息，皆不出於三界，故曰止住其中。
【證嚴上人開示】
「心寬包太虛，善解法通達；眾生共世界，不離唯心造；同宅共一門，是心法廣大。」
心寬包太虛
善解法通達
眾生共世界
不離唯心造
同宅共一門
是心法廣大
用心！我們的心，若能夠寬大，心包太虛，就能夠「善解法通達」。在我們人與人之間，人事物，我們做事情，在人間裡，哪一天不用(面)對人呢？哪一天不用做事呢？我們的心要如何去面對，能夠常常保持著，對人、事、物，那分的善解？如何來鍛鍊我們自己？鍛鍊，那就是要用感恩心。
這個人讓我們不歡喜，「感恩啊！」面對著讓我們不歡喜的人，事事和我們的意見，就是背道而行，像這樣的人，你若一直感覺：為什麼他的意見，都不能和我一樣？為什麼我要做的事情，對我有這麼多的障礙？為什麼他過去對我這麼好，為什麼現在心向他人？若有這樣的想法，那就困擾我們的心，而且是阻礙道業，這叫做障礙，煩惱障。
這種貪人家對我們好，不歡喜人家對我們不好，這都叫做癡。所以，我們日常生活中對人，第一要感恩，有感恩心，才能夠包容，有了包容，才能夠善解。所以我們要善解，善解、感恩，因為我是要修行，因為什麼樣的聲與色，不會阻礙我的心，這才是真功夫、這才是真善解。這種的人事，我若沒有通過，如何能達到法事事瞭解呢？所以我們必定要學心寬，放得很大、很大，心包太虛，就要訓練自己的心，對人、事、物用善解、感恩。若能夠這樣，人、事、物，對我們一點都沒有障礙，這樣事事通過，這就是法入心了。
天地眾生共一世界，不離唯心造。我們人人都是，天蓋之下、地載之上，在天下、地上，全都是在人間裡，人類在人間，所有一切眾生，動物、植物，全都在這個人間、地球上，就是要同生共住。但是，這個人間就是善惡雜揉。善的人，那就是他的內心煩惱少，所以自然他的善念就較多、那善根就較長、信心就會較深。這就是我們世間，過去為什麼他能夠保持著，這個信心及善念？那就是累生世以來，我們有與善知識共住過，同樣有薰習過善法，所聽的法，入心了，能夠身體力行，增長智慧、增長慧命。
有的人惡習很多，過去生中所結的惡緣、惡友，與惡為伴，造就了一切，所以這個惡習很厚，生不帶來、死不帶去，過去生中帶來的就是這樣，見人不歡喜，或暂是對人有偏見等等，不是愛、就是恨，愛、恨、情、仇等等。所以這個世界這麼複雜，愈來造的業愈多，人口愈來愈多嘛，這種的習氣愈擴愈大，所以眾生共業，四大不調，造成了三大災、小三災，這樣不斷不斷成長，這是讓我們很煩惱。這都「不離唯心造」。修行就是要淨化人心，唯有人心淨化，別無其他的方法。
所以，「同宅共一門，是心法廣大」。同一間房子，天下同一片的天、同一片的地，不就如一間大房子嗎？所以這種的天地之間不調和，在《法華經》中，接下去還有(經)文，「三界如火宅」，三界火宅，火在燒了，要往哪裡逃呢？只有一個門，這個門，那就是法，微妙法。佛陀說法四十多年後，開始開大門，一乘大法，讓我們人人能夠回歸我們，「心法廣大」，回歸我們人人本具佛性。所以我們應該要用心，我們要用很深的信根來受法。
所以前面，最近這段(經)文，大家應該背得很深了，「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門」。
若國邑聚落
有大長者
其年衰邁
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》
應該這麼多天來，希望讓大家能夠很瞭解，我們每天所共處的環境、人、事、物，在這個大家庭裡，我們要如何用心來體會。
多諸人眾
一百、二百、
乃至五百人
止住其中
《法華經譬喻品第三》
所以「多諸人眾」，昨天說過了，很多的人。這個「人眾」，是什麼樣的人？「一百、二百、乃至五百人，止住其中」，其實這只是一個形容、譬喻。現實的人生，人口已經超過七十多億，何止「一百、二百、乃至五百人」呢？這只是要給大家一個譬喻。這麼多人，總共有五種的人，「一百、二百」。
「惟眾生無明念動，遂立此有情世間，而五趣眾生之差別相亦由是顯現，眾生業力世界；故喻此一大宅多諸人眾。」
惟眾生無明念動
遂立此有情世間
而五趣眾生
之差別相
亦由是顯現
眾生業力世界
故喻此一大宅
多諸人眾
昨天有大概向大家說，「五趣雜居地」，我們眾生無明啟動，所以，修善的人上天堂，有持五戒的人，那就在人間。十善、五戒不修，又再反其道而行，那就是要，(生)在地獄、餓鬼、畜生。這就是五趣眾生差別相，現出了這個眾生的業力世界。
看看現在眾生的業力，這個世界不就是這樣呢？五趣雜居，惡的人很多。在人群中，就是不能夠老實修行。應該人人都要有，這一分要老實修行，修善行，不要這種的眾生業力，我們要用善業來護天下眾生，不要共惡業來擾動人間。
所以，譬喻一大宅，多諸人眾。這麼複雜，有善、有惡，已經在這個時候，眾生共力的世界，善惡拔河，這個時候真正需要善的人更多，發菩提心的人更多。
佛陀用著無量的智慧，那就是慈悲的德、智慧的德，廣行六度萬行，來教育我們。他開了三乘法門，有小乘、小根機的人，有中乘、中根機的人，大乘、大根機的人。最後，四十多年後，小、中，都將它收起來，完全開大門、顯大法，這就是「一大宅」。這麼複雜的地方，佛陀用心這樣循循善誘，無不都是為了要讓人人，體會一大乘法。
⊙又謂真空，為第一義之宅。
所以「宅」，是指「空為第一義之宅」，那就是佛陀的心。佛心的境界，如那個宇宙大覺智慧，智慧大覺海。佛陀的心胸是那麼廣大，天地萬物的法──智慧、慈悲，發揮了很多的第一義諦，這種「真空妙有」，這種的大法，要如何讓眾生人人，體會得到？
所以「若以無明煩惱故，名為火宅」。眾生若在那個無明中，眾生的心就如火宅。假如能接受佛的教法，真空妙有、妙有真空，逍遙自在，在這個人間度眾生，這不就是我們守志奉道？雖然在人群中，我們不會受人群，將我們污染了。這種真空，這樣顧好自己的心，自覺、覺他、覺行圓滿，二德乘，二德，智慧、慈悲，全都要具足。這就是真空第一義妙諦，就是一乘法，真空妙有。這個法入我們的心，所以我們的心地清涼。但是，若是無明，遮覆在我們的心，我們的心會如火宅一樣，一直不安、一直如火在逼燒，痛苦啊！
所以，這「一大宅」的道理，有多種譬喻，大家要用心去體會。可以譬喻佛陀的心，他的智慧、福德，也可以譬喻凡夫的心，充滿煩惱。這就是我們人，天地之間同一種，就是善與惡二方面。
百人
舉多數而言
所以，「多諸人眾，一百、二百、乃至五百人，止住其中。」「百」，百就是一種形容，就是說很多很多的意思。「一」這就是很少；「百」就百倍的多了。在現在的人間要共生，共生過多少「百」。百善為一福，其實，豈止是百善，我們真正造福人群，不是算百的，要算千萬；不是算千萬，要無量數億，這是我們的本分。
所以「一百、二百、乃至五百人，止住其中」。很多很多善惡雜揉，共在一處，這就是表示在這個五趣裡面，「喻大宅共住眾生故云：多諸人眾。」
喻大宅共住眾生
故云：
多諸人眾
一百 喻天
二百 喻人
三百 喻畜生
四百 喻餓鬼
五百 喻地獄
「一百」那就是表示「天」，我們若修十善，就生天堂，生天堂，一百。「二百」就是人間，還能夠在人間，也算是有福。所以說「人身難得」，但是人身難得，才是「二百」。「三百」就是譬喻「畜生」，畜生，那是就不守戒、逆人倫，所以(投生)畜生道。「四百」，四百就是(喻)餓鬼，餓鬼就是貪無窮盡，常常都在餓，而且真真正正，世間沒得吃的人也很多，所以餓鬼界偏多。除了有形的食物，與無形的貪念，這都是還在餓鬼中，永遠都是不足，永遠都是不夠。又再「五百，喻地獄」，墮地獄的人也很多，地獄是很痛苦。
你們看，在這個「五百」中，天人才「一」，所以，不守人倫，在畜生道的較多。現在的人間，忤逆十惡在造的人不少，要不然，怎麼會家庭那麼不幸福呢？要不然，怎麼會有那麼多父母苦不堪呢？要不然，怎麼會兄弟互相訴訟呢？世間有很多不得和睦，這是在人間。
這樣的人間，不是算很標準的人間，其實，他在三途中，「三途」就是，畜生道、餓鬼道、地獄道。雖然是在人間，卻是他的內心就是這樣，沒有守在人倫道德，造種種的惡，是畜生、是餓鬼、是地獄，那個心靈的造作，所以，在這個大宅的裡面，天地之間，善惡雜揉，這樣看起來，善就少得多了，惡就多很多了。這就是我們常常在說：「要修行！」
顯修善造福
修天、人
白業者少
而無明造惡、
逆倫不義人
向黑業、
墮惡道者多
我們在這個數字，這樣在譬喻，就顯出了，「修善造福，修天、人」這個白業的人很少，而「無明造惡、逆倫不義人」，這種的人向惡業，墮惡道者多。所以這個光明與黑暗，一面是向光明，才有五分之二，五分之三，那就是向惡。
各位，我們真正要用心。那個「惡」就是黑，黑，就是讓我們不明白道理，所以，煩惱不斷複製、不斷複製，造惡、行惡，不斷這樣一直驅使著。所以我們應該做一個，真真正正清楚我們的人間方向，要往哪裡走。所以這五趣雜居的眾生，就是流浪，流浪在這個生死中，包括天與人。天福享盡，也是要墮落這個，人、地獄、餓鬼、畜生。
喻此五趣眾生
流浪生死
輪迴不息
皆不出於三界
故曰止住其中
過去的故事，我們也都有聽到了，所以說這個「五趣眾生流浪生死」。一輩子才多久，卻是我們所造的業，都是在這個生死中流浪。所以「輪迴不息，皆不出於三界」。還是在這個三界大宅中──欲界、色界、無色界，所以我們應該要用心，「止住其中」，我們眾生就是用這樣的心態，在這個大宅中。
佛陀來人間，希望這個大宅的人人，都能夠棄惡從善道，棄黑暗而就白道——白天、光明的道路，應該希望我們人人能夠瞭解。我們接受這麼多法，自覺，我們要覺他，利益人群，這是我們修行的使命，所以要希望大家時時多用心。
Explanations by Master Cheng-Yan
Subject: All Live in the Same House with One Door (同宅共一門)
Date: April.02. 2015
“A spacious mind encompasses the universe. By being understanding, we can penetrate the Dharma. The world inhabited by all sentient beings is only created by their minds. They all live in this house with one door; this is the greatness of the Dharma of the mind.”
If we are mindful, our minds can be spacious enough to encompass the universe. Then “by being understanding, we can penetrate the Dharma.” We always interact with each other and deal with matters and objects. As we go about our business in this world, is there a day we do not interact with people? Is there a day we are not dealing with matters? What kind of mindset should we use to face them so that we can always be understanding of people, mattes and things? The best way to train ourselves to do this is to always feel grateful. If someone makes us unhappy, we must be grateful. When facing someone who makes us unhappy, someone who always has the exact opposite opinion from us, we may continuously wonder, “Why can’t his opinions be like mine? Why is it that when I want to do something, he creates so many obstacles for me? Why did he treat me so well in the past, but now favors someone else?” If we think this way, we are disturbing our minds and thus we hinder our spiritual cultivation. This is the obstruction of afflictions.
We long for others to treat us well and do not like it when others treat us poorly. This comes out of ignorance. As we interact with people in our daily living, first of all, we must be grateful. Only with gratitude can we be accommodating. Only by being accommodating can we be understanding. So, we have to be understanding, both understanding and grateful. Because we want to engage in spiritual practice, we want to avoid hindering our mind with any kind of attitude we encounter. This is true mastery. This comes from truly being understanding. If we cannot successfully deal with people and matters, how can we achieve the state of understanding everything about the Dharma?
We must learn to broaden our minds, expanding them very widely. Then our minds can encompass the universe. To do this, we must train our minds to be understanding and grateful as we interact with people and deal with matters. If we can do this, people, matters and objects will present no obstacle to us at all; we will successfully deal with all matters. This means we have taken the Dharma to heart.
All sentient beings live in the same world. Everything is created only by their minds. Every one of us lives under the heavens and on top of the earth. Everything under the sky and on the land is in the human world. Humans live in this world. All sentient beings, all animals, as well as plants, all live in this world, on this planet. We live and co-exist together.
But in this world, there is a mix of good and evil. Virtuous people have fewer afflictions in their minds. So, naturally they have more wholesome thoughts, their roots of goodness extend further, and their faith runs deeper. These are [virtuous people] in our world. How have they been able to maintain their faith and wholesome thoughts? That is because in their past lifetimes, they lived with spiritual friends and were likewise permeated with various teachings. They hear the Dharma, take it to heart and can put it into practice, developing their wisdom and wisdom-life.
Some people have many bad habits. In their past lifetimes, they made unwholesome connections and friends; keeping bad company led to all this.So, these bad habits became very ingrained.We are born with nothing and take nothing with us.
But [the karma] we bring from our past lives makes us unhappy to see certain people or makes us biased towards certain individuals.They either feel love, or hatred, or resentment, all kinds of afflictive emotions.This world is so complicated, and people create more and more karma.As the population grows, there will be more of these habitual tendencies.
Thus, the collective karma of sentient beings causes an imbalance of the four elements, resulting in the three major and three minor calamities.These continue to increase in frequency; this is very troubling to us.These calamities are all created by the mind.
We engage in spiritual practice to help to purify people’s hearts.
Purifying people’s hearts is the only way [to bring peace and harmony].So, “They live in this house with one door; this is the greatness of the Dharma of the mind.”
We are all in the same house.Isn’t living under the same sky and on the same land just like living in the same great house?So, describing this lack of harmony in this world, a latter passage in the Lotus Sutra states, “The Three Realms are lied a burning house.”The house of the Three Realms is on fire.How can we escape?There is only one door which is the Dharma, the subtle and wondrous Dharma 40 years after the Buddha began teaching, He opened the great door, which is the Great Dharma of the One Vehicle.This helps every one of us to return to the “greatness of the Dharma of the mind,” to return to our intrinsic Buddha-nature.So, we must be mindful.
We must take the Dharma in with deep faith.This previous sutra passage is probably something you know by heart now.
“In a certain kingdom’s city or a settlement, there was a great elder who was old and frail. He possessed limitless wealth and had many farmlands, houses and servants, his house was spacious and large, and had only one door.”
After discussing it for so many days, I hope that everyone can clearly understand this environment we live in every day and the people, matters and objects within it.Living in this big family, we must mindfully experience everything.
So, “There were many groups of people.”We said yesterday that there were many people.What do we mean by “groups of people”?“Groups of 100, 200, even up to 500, [were] all dwelling within.”
This is only a form of description or an analogy, because in this world right now, the actual population is over seven billion.How can we only say there are “groups of 100, 200, even up to 500”?
This is only an analogy.
All these people fall into five categories, hence “groups of 100, 200, [even up to 500]. It is only due to the stirring of sentient beings’ ignorant thoughts that the world of sentient beings and the distinct appearances of sentient beings in the Five Realms are established. This is also revealing the world created by sentient beings’ karmic forces. Therefore, it is like a great house, where there were many groups of people.”
Yesterday, I roughly explained to everyone that the begins of the Five Destinies co-exist here.We sentient beings act out of ignorance.So, people who cultivate goodness go to the heaven realm.Those who uphold the Five Precepts are born in the human realm.
Those who forego the Ten Good Deeds and Five Precepts and, in fact, do the opposite will be born in the hell, hungry ghost or animal realm.These are the different appearances of the beings of the Five Destinies.
The world created by our karmic forces is thus revealed.Look at the karma we are currently creating.Isn’t this what we see in the world?The beings of the Five Destinies co-exist here, so there are many unwholesome people.As they interact with others, they cannot steadily engage in spiritual practice.
There is a need for everyone to steadily engage in virtuous practices to avoid creating these negative karmic forces.We have to create good karma to protect all sentient beings.We must not collectively create negative karma and disrupt this world.
So, this world is analogous to a great house with many groups of people, This “on egret house” has such a complicated mix of good and evil.In our current time,we are collectively in a tug of war between good and evil. At this moment, we really need more kind people, more people who have developed Bodhicitta. The Buddha made use of His limitless wisdom and the virtues of compassion and wisdom to practice the Six Perfections in all actions as a way of teaching us. He opened the Dharma-doors of the Three Vehicles, the Small Vehicle for those with limited capacities, the Middle Vehicle for average capacities, the Great Vehicle for great capacities. In the end, after over 40 years of teaching, He set aside the Small and Middle Vehicles, throwing open the great door, revealing the Great Dharma. In this “one great house,” with such a complicated mix of people, the Buddha mindfully and patiently guides us, all for the sake of helping everyone comprehend the Great Vehicle Dharma.
“House” also means that “True emptiness houses the supreme meaning”.
This is the Buddha’s state of mind. The state of the Buddha’s mind encompasses great realizations about the universe. It is Great Ocean of enlightened wisdom. The Buddha’s heart and mind are so great [they encompass] all thins in the universe. With wisdom and compassion, He exercises many truths of the supreme meaning. This wondrous existence in true emptiness, this Great Dharma, is what He wanted to help everyone realize.
“If filled with ignorance and afflictions, it is called the burning house”.
If sentient beings are ignorant, their minds are like burning houses. If we can accept the Buddha’s teachings, the wondrous existence in true emptiness and the true emptiness in wondrous existence, we can be free and at ease and can transform sentient beings in this world. This is how we uphold the mission and follow the path. Then though we are interacting with people, we will not be “contaminated” by them. In this state of true emptiness, by taking good care of our minds, we can awaken ourselves, awaken others and cultivate perfect awakened conduct. As for the two virtues, we must perfect the virtues of wisdom and compassion. This is the wondrous truth of the supreme meaning of true emptiness. This is the one Vehicle Dharma of true emptiness and wondrous existence.
When we take this Dharma to heart, our minds will be clear and refreshed. But if ignorance is covering our minds, our minds will be like a burning house, continuously unsettled and pressed by flames. How painful!
So, “one great house” can be used to draw many different analogies; everyone must mindfully comprehend them. It can be an analogy for the Buddha-mind, His wisdom and His blessings. It is also an analogy for ordinary people’s minds, which are full of afflictions. This is because all of us are the same, in that both good and evil are in us. So, “There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”
“Hundred” is a descriptor that symbolizes many, many people. “One” is a small amount. “Hundred” is a hundred-times that.
Right now, in the world, so many “hundreds” of beings are co-existing here. “100 good deeds create one blessing”. Actually, we need to do more than just 100 good deeds to truly benefit this world. These deeds cannot be counted in hundreds, but in tens of millions, not just tens of millions, but countless billions. This is our fundamental duty. So, there are “groups of 100, 200, even up to 500, all dwelling within”. Many people who are a mix of good and evil are living in one place.
This means that all of the Five Destinies are seen in the beings living together in this great house. It means many people live there; there were many groups of people. 100 represents heavenly beings. 200 represents humans. 300 represents animals. 400 represents hungry ghosts. 500 represents beings in hell.
“100” represents heavenly beings. If we perform the Ten Good Deeds, we will be reborn in heaven; this is signified by 100. “200” represents humans. Those who are born in the human realm are still considered blessed. So, we say, “It is precious to be born human”. It is rare to be born human, so they are only “200”. “300” is an analogy for animals. Animals are those who did not uphold precepts and acted against their humanity. Thus, they were reborn in the animal realm.
“400” represents hungry ghosts. Hungry ghosts have insatiable greed; they are constantly hungry. Indeed, in this world, there are many people who have nothing to eat, so there are many in the hungry ghost realm. In addition to the need for tangible food, they have intangible thoughts of greed. All of this make them hungry ghosts. They are never content, never feel they have enough.
Then, “500 represents beings of hell.” There are many people who have fallen into hell. There is great suffering in hell. Consider these numbers from 100 to 500. Heavenly beings are only 100, while those who behave improperly and fall into the animal realm number more.
In this world right now, there are many people who are committing the Five Offences and Ten Evils. Otherwise, why would families be so unhappy? Otherwise, why would there be so many parents facing unbearable suffering? Otherwise, why would brothers sue each other? In this world, many people are unable to get along. This happens in our world. A world like this is not purely a human realm. In fact, it includes the Three Destinies.
The Three Evil Destinies are the animal, hungry ghosts and hell realms. Although they live in the human realm, their hearts and minds are in those states, so they do not abide by morals and ethics and commit various evils. The animal, hungry ghosts and hell realms are created by our minds.
So, inside this great house, this world, there is a mix of good and evil. It really looks like there is so little good and so much more evil. This is why we always say that we must engage in spiritual practice.
The numbers used to make this analogy show that those who do good, create blessings and cultivate the wholesome karma for being reborn in the heaven and human realms are few in number, whereas “those who commit evil out of ignorance, people who act contrary to ethics and loyalty, those people who are “inclined to create unwholesome karma and fall into the evil realms are greater in number.
So, here we see light and darkness. Some people are inclined toward the light, but that only accounts for two out of five realms. The other three are inclined towards evil.
Everyone, we really need to be mindful. Evil is akin to darkness. Darkness prevents us from understanding the principles. Thus, we continue to reproduce afflictions, do negative and unwholesome things and are continuously driven [by our ignorance]. We have to be people who truly understand our direction in life; we have to know where we are going.
So, the beings of the Five Destinies are wandering about, lost in this cycle of birth and death; this includes heavenly beings and humans. When blessings for being in heaven are depleted, heavenly beings will still fall into the human, hell, hungry ghost and animal realms.
The sentient beings of the Five Realms, wander through cyclic existence, transmigrating endlessly. They can never escape the Three Realms, so it is said they are “all swelling within.”
We have heard stories about this in the past. Therefore, it is said, “The sentient beings of the Five Realms wander through cyclic existence.” Our lifetimes do not last very long, but the karma we create causes us to wander through cyclic existence. So, “transmigrating endlessly, they can never escape the Three Realms.” We are still in this great house of the Three Realms, the desire realm, form realm and formless realm. Therefore, we have to be mindful as we are “all dwelling within. We sentient beings must use this mindset when we live in this great house. The Buddha comes to this world in the hopes that everyone in this house can abandon evil ways and follow a path of goodness, abandon the darkness to find the bright path, this road illuminated as if in broad daylight. He hopes that all of us can understand this. After accepting so much Dharma, we must awaken ourselves awaken others and benefit everyone. This is the mission of our spiritual practice, so I hope everyone can always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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