20150403《靜思妙蓮華》天地堂閣(第536集)
（法華經•譬喻品第三）
⊙乾坤廣大喻大宅，三覺二德最圓滿，長者耆德年衰邁，地水火風四大墻，世界賴以此支持，身心世界想為境。
⊙「多諸人眾，一百、二百、乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危。」《法華經譬喻品第三》
⊙堂：無明火燻聚，喻燒宅相。若以依報喻身根，為諸根之所依止。
⊙堂：欲界生態依報，並名器世間，是名欲界。
⊙閣：色界地水火風四大，以世界賴此支持故。
【證嚴上人開示】
乾坤廣大喻大宅，三覺二德最圓滿，長者耆德年衰邁，地水火風四大墻，世界賴以此支持，身心世界想為境。
乾坤廣大喻大宅
三覺二德最圓滿
長者耆德年衰邁
地水火風四大墻
世界賴以此支持
身心世界想為境
了解吧！乾坤，天地廣大，譬喻一大宅。這個大宅中也有主人，我們最近一直一直都是這樣，向大家用因緣、譬喻，才有辦法去瞭解，我們天地之間，一乘的道理和我們人的心理。
為什麼人要學佛呢？佛是一個覺悟的人，到底覺悟什麼？覺悟宇宙天地萬物的道理，無所不知、無所不覺。必定能夠覺悟，不是一覺，要有「三覺」。所以自覺、覺他、覺行圓滿，這樣變成一個很圓滿的大覺者，不過，大覺者將要覺悟的過程，要二德具足。這個二德就是慈悲、智慧──慈悲是要入人群，智慧，那就是要用方法。
世間有很多必須要用的方法，眾生的根機、苦難等等，運用這個時機與方法，將那個最誠意的愛，那就是慈悲付出，付出也要把握時機，也要去體會那個空間，人與人之間，所必須要及時付出，這都是要因緣會合。所以說，「三覺二德」種種的因緣會合，就是「最圓滿」。佛陀的過程是這樣。
長者，我們最近這段的經文，譬喻一大宅，有大長者，「長者耆德」，那就是要具備有這樣的人格。「耆」那就是已經成熟了，年紀已經有了，從少年，幼少年開始不斷這個德累積，所以叫做「耆德」。但是，這位長者，自然法則也是年衰邁了，年紀大了，有形的體相也是已經，進入衰邁的時候。
那就是譬喻，「地水火風四大為墻」，這就譬喻是世界。世界就是以這個「四大」，「四大」譬喻牆，牆又譬喻世界。世界就是需要地、水、火、風，所有人、動物、植物等等會合，就是因為有土地、有水，所以土地與水，也需要太陽，也需要空氣，所以地、水、火、風四大，就是這大片牆的支援，很和諧，成為一個世界。
我們人生都依賴在這個世界，剛剛所說是它大乾坤的世界。但是譬喻我們人，小乾坤的世界，人的小乾坤，這個身心世界，那就是「想為境」，不只是人，一切動物的身、心，「想為境」。這個世界的形象要變怎樣呢？人，人類的造作啊！
看看我們精舍，也是因為我們需要，從開始的時候，只在前面「小靜思」，再一間廚房，這是四十多年前的時代，有了需要，所以我們小小的建築起來，現在時間經過，一切因緣會合，適應著我們，容納我們這麼多人的身，與需要這麼多人的心靈道場，所以慢慢不斷成長，隨著身心需要。
再到我們現在天地間，慈濟人心靈故鄉的而要，所以將這個心靈世界拓開了，就是經過了，這個「相」與「心」會合。中國人的造字，所以「相」在上面，「心」在下面，二字合起來叫做「想」，所以心相為境，我們的心來造成了，我們周圍的境界。
將我們的小乾坤所需要，在我們的範圍來作譬喻，其實這個譬喻是無限量，能夠拓展到全球，全世界都是這樣。我們所造作的一切，沒有離開地、水、火、風這個範圍，所以這個全球世界就是，不離開地、水、火、風，縮回來我們的小乾坤的小世界，也是不離開四大和合。我們的身心，同樣每一個人的小乾坤、身體，也是不離開四大，地、水、火、風，這是四大，為我們小乾坤的「宅」，地、水、火、風，為大乾坤的「牆」，用這樣來譬喻，其實有形、有相，就是來自無為法，大乘一實法。
所以我們前面的(經)文，那就是這個大宅裡面「多諸人眾，一百、二百、乃至五百人，止住其中」。
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》
昨天我們說過了，「一百」是天，「二百」是人，一直到了「五百人」，那就是表示五趣。有天、人、畜生、餓鬼、地獄，這叫做五趣，這個五趣，應該就是五分之二是善道，五分之三是惡道。
在現在，我們能夠宏觀天下，人生就能夠看到五趣，這種地獄、餓鬼、畜生，這種苦難的世界，何況還有真實的畜生道。我們看得到，人為了口欲，養這些動物，來滿足他的口欲，動物由人來宰割、傷殺，看，這就是叫做動物，我們看得到，何況在精神面，那種的餓鬼、畜生，貪而無厭，永遠就是為了貪，不夠，所以很辛苦！永遠那個煩惱不斷覆蔽，苦不堪，不堪忍在人間，這種的苦難的人，在人間界也是很多。
總而言之，人生，佛陀說苦啊！苦的道理偏多，所以我們人若要真正懂得覺悟，就要先見苦，才能夠知道我們還是有福。人生這麼苦難，啟發愛心，要多造福，惜福、造福在人間，這就是要見苦，才懂得造福。
「人間好修行」，也就是人間才有佛可成，因為菩薩緣苦眾生，行菩薩道、體悟天下事，自然就能夠覺悟，這就是我們學佛的路徑，在人間。
這個大宅有這麼多人。又再做譬喻，「堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危」。
多諸人眾
一百、二百、
乃至五百人
止住其中
堂閣朽故
牆壁隤落
柱根腐敗
梁棟傾危
《法華經譬喻品第三》
我們要瞭解了，這個「堂閣朽故」。已經長者就已經衰邁了。我們前面也解釋過了，佛陀住世法很豐富，滅度之後的（五百年）時間內，還是有真修行者，這叫做正法住世──有法、有修行、有證果，這全都叫做正法。過了之後，叫做像法，所看到很多寺院、塔廟，還有很多的佛像、佛經，大家全都是來翻譯佛經，經典很充足，這全都是在正法延續下來的像法。到現在，二千五、六百年了，真正末法現前，看，有修無證，修也沒有很完全。
總而言之，現在在這個世界中的佛法，真的被人類慢慢將它淡忘掉了，而且真正的正法，已經現在的世界看不到了。所以佛陀就這樣說，無為法永恆住在人心，因為人人本具佛性，所以三覺還是永住人心。我們要自覺，同時我們能夠覺悟他人，自覺、覺悟他人，這就是一個圓滿的覺，所以叫做三覺。所以，在這個時候，雖然名稱叫做末法，其實，實法住在人心。所以我們現在要很努力，我們要讓佛法在人間，在人心能夠身體力行，自然這個堂閣不朽。希望壞掉的房子，也能夠照常翻新起來，能夠再更堅固，這個時候，我們要用心。
用譬喻的文字相來解釋，「堂」就是譬喻「無明火燻聚」。這個無明火，這樣有火就有煙，這個火與煙，這樣不斷來燻。
堂：
無明火燻聚
喻燒宅相
若以依報喻身根
為諸根之所依止
常常說火災，不只是火會傷人，那個煙，對人體的破壞也很大。所以說，這個火、煙聚，都這樣聚集起來的時候，就是譬喻燒宅的形象，那就是這個天下，現在世間已經大三災、小三災，開始已經慢慢會集起來，就如火與煙這樣，已經這個世界就像火在燒一樣，那個形象一直這樣起來。
所以「若以依報」。再回過頭來說，我們人的依報，就是在這個世間地球上，按照人人各不同的依報，就是在不同的地方、族姓不同。有的在非洲，他們說的話我們聽不懂，他們的皮膚與我們不同，歐美洲人的皮膚，與我們也是不同，這是他們的依報在那個地方。我們依止這個國土、這片的天地來生存，這全都叫做依報，是我們的「身根」，「為諸根之所依止」。
又再解釋下去，我們人人各有身體，那就是眼、耳、鼻、舌等等，會聚在我們的身根之中。我們的身根依報在這個地方，這個地方在哪裡？「堂」也是又譬喻欲界，這個欲界的生態依報，因為我們生在這個欲界之中，也是名，另一個名叫做「器世間」。
堂：
欲界生態依報
並名器世間
是名欲界
因為這個世間大地上面，我們除了這個身體以外，我們要倚重很多的物資，我們才活得下去。我們若沒有其他的物資，我們沒辦法活得下去，所以這個「器」，就是器具、物資等等。在這欲界之中，欲界所包含的、看得到的，包括我們的身體，包括天下一切一切的物質，全都叫做「器世間」，這叫做欲界。
每天我們依賴著生活，我們的身體；我們的身體，依賴著我們的眼睛看境界，看一切的事物；我們的身體有四肢可以工作，可以走路、可以工作等等。這個依賴，還有，有我們這個思想，這個思想很複雜，所需要的是什麼？有的這個身體、自己所有的愛欲，不論是色愛，男女之間的色愛，這個禍根就開始在這個地方的欲，這種的禍根開始衍生出來。身心的欲念，貪無止境，在這個欲界之中，造作了很多無明煩惱，這叫做欲界。
而「閣」就是有樓房，不是只有一間房子，它還層層的樓閣；這個「閣」就譬喻是色界。
閣：
色界
地水火風四大
以世界
賴此支持故
色界就是，地、水、火、風四大。因為我們的周圍，一切的器世間所依賴的，那就是地、水、火、風，四大調合，才有這個器世間的物質。不論你一個杯子，也是器具，你沒有杯子，你就無法喝水了，沒有這些碗筷器具，你就無法取食物；所以這一個杯子、一雙筷子、一支湯匙，都是四大會合。這個杯子是土，它的本質，要經過水來拌，拌這個土，叫做坯，這個坏，土坏，再經過火、火要生得起來，要有空氣等等，四大調合，才能夠成一件器具。
所以，以世界，以賴此支持。依賴所有的色，器世間一切的色──物質，都是依賴四大會合，才有東西。所以說來，我們佛法是包括這麼多的東西，無不都是法。
各位，學佛不是只說「如是我聞……」，就這樣文字讀過，這樣叫做法，不是。在我們的日常生活中，事事物物無不都是法，我們舉手動足、起心動念，無不都是與這樣乾坤廣大，這樣會合起來，無不都是在這個大宅中，在天地之間在乾坤之內。我們應該要更深入法，來體悟佛法，只要你三覺合一、二德圓滿，若這樣，我們就能體悟天地之間，萬物一切的道理。
我們人生，就是在這個三界，在這個大宅中，我們所造作。現在這個大乾坤變成什麼樣，是人類的思想，讓它變成這樣的境界。所以各位，學佛，我們要很微細去透徹，所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Hall and Lofts of Heaven and Earth (天地堂閣)
Date: April.03. 2015
“The vast universe is like a great house. Perfect in the three elements of enlightenment and the two kinds of virtues, the elder is mature in virtue but is old and frail. The four elements, earth, fire, water and air, are the walls. The world relies on them for support. In the worlds of our bodies and minds, our thinking creates the conditions.”
Do you understand? The universe, the vast expanse of this world, is like a great house, and there is a head of this great household. Lately we have constantly been using causes and conditions and analogies to help everyone understand the world we live in, the principles of the One Vehicle and the workings of our minds. Why do we learn the Buddha’s Way? The Buddha is an enlightened being. What did He awaken to?
He awakened to the principles of all things in the universe. There is nothing He does not know. There is nothing He has not realized. To attain enlightenment, He must not only have one element of enlightenment, but all three. So, He enlightens Himself and others and has perfect enlightened conduct. Thus, He fully became a Great Enlightened One. But in the process of doing so, He also needed to become replete with the two kinds of virtues.
These two virtues are compassion and wisdom. With compassion, we will go among people. With wisdom, we will use the right methods. In this world, there are many methods we must use. With sentient beings’ different capabilities, hardships and so on, we must make use of the right opportunities and methods so we can give to others out of the most genuine love and compassion. So, giving also requires use to seize opportunities; we must experience and understand what this world and the people around us need us to give at this point in time. All this depends on causes and conditions. So, “the three elements of enlightenment and the two kinds of virtues” are perfected through the convergence of causes and conditions. This was the process the Buddha went through. This most recent sutra passage introduces the parable of a great house and an elder.
“The elder is mature in virtue.” We must be replete with this kind of character. “Mature” means something has come to fruition. The elder was already quite old, but starting from his childhood and adolescence, he continuously accumulated virtues. So, he is “mature in virtue.” But this elder, in the natural course of life, has also become old and frail. When we age, our physical appearance starts to decline. This is like how, “The four elements, earth, fire, water and air, are the walls.” This is an analogy for the world, which is composed of the four elements. The four elements are represented by the walls. Walls are an analogy for how the world needs earth, fire, water and air. All people, animals and plants can exist here because there is earth and water. In addition to earth and water, we also need the sun and air. Therefore, earth, fire, water and air are like the great walls that provide support; they must be in harmony for this world to exist, and our lives are dependent on this world.
Earlier we talked about the macrocosm of the world. But take humans for example; our world is a microcosm. This microcosm is the world of our body and mind, where “our thinking creates the conditions.”This is not just true for humans; in the bodies and minds of all animals, “thinking created the conditions”.
How do we change the landscape[e of this world?Through what humans create!Consider the Abode.Based on our needs, in the beginning we only had the small prayer hall in the front and a kitchen.This was over 40 years ago.Once we had a need, we started to build, little by little.As time has passed and causes and conditions have converged, the Abode has grown to accommodate so many bodies and meet the spiritual needs of so many hearts and minds.Therefore, it has gradually expanded according to the needs of bodies and minds.
In this physical world, because of the volunteers’ need for a spiritual home, we have expanded this spiritual place for them.This requires the convergence of “form” and “mind”.Chinese characters are [cleverly] constructed.“Form” at the top and “mind” at the bottom combine to create the character for “thinking”.
Thus mind and form create conditions; our minds have created the conditions around us.So, we can use the needs of the microcosm of our body and how it interacts with our environment as an analogy.
In fact, this analogy is boundless.It can be extended to cover the whole world.The whole world is the same.Everything we create depends on the four elements of earth, water, fire and air.So, the entire world relies on their [balance and harmony].
But on a small scale, the microcosm [of our body] is also inseparable from these four elements.Our bodies and minds, which are small worlds unto themselves, also rely on the [balance and harmony] of earth, water, fire and air.The four elements form the “house” of our body.Earth, water, fire and air also form the “walls” of the world.This is an analogy we can draw.
In fact, everything that is tangible and has form has its origins in unconditioned Dharma, the True Dharma of the Great Vehicle.So, the previous sutra passage also states that, within this great house,
“There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”.
As we mentioned yesterday, ”100” refers to heavenly beings “200” refers to humans.This goes up to “500”.These represent the Five Destinies, heaven, human, animal, hungry ghost and hell.These are called the Five Destinies, out of the Five Destinies, two-fifths of them are good paths three-fifths are evil paths.In the present day, as we look at the entire world, we can witness all of the Five Destinies.
We see suffering like that in the hell, hungry ghost and animal realms, not to mention the actual animals that we can see.For the sake of their palate, people raise animals to satisfy their cravings.
These animals are slaughtered by humans.This is the experience of animals that we can see.
Moreover, mentally, people who are like hungry ghosts and animals are insatiably greedy.They always want more and are never satisfied.So, their lives are very difficult.Their minds are constantly covered by more afflictions, so their suffering is unbearable; they find this world hard to bear.There are many people who face such tremendous suffering in the worlds.
In summary, the Buddha taught, “Life is suffering.”There are many principles about suffering.If we humans truly want to awaken, we must first witness suffering so we can realize how blessed we are.
All the suffering in life can awaken the love in us so we create more blessings.Thus we cherish our blessings and create more.Only after we witness suffering will we know to create blessings.
“The world is the best place for spiritual practice.”We can only attain Buddhahood in this world.This is because Bodhisattvas arise due to suffering sentient beings.By walking the Bodhisattva-path, the awaken to all worldly matters and then naturally attain enlightenment.This is our path as Buddhaist practitioners in this world.
There are so many people in this great house. Then the analogy continues with, “Its halls and lofts are decaying and old; its walls and partitions are crumbling. The pillars are rotting at their bases; the beams and columns are dangerously aslant”.
We need to understand that the “halls and lofts are decaying and old”. The elder himself is already old and frail. Previously we explained that the Dharma flourished in the Buddha’s lifetime. After He entered Parinirvana, there were still true spiritual practitioners. Thus Right Dharma abided in the world. With the Dharma and spiritual practice came the fruits of realizations. This was called the era of Right Dharma. After that came the era of Dharma-semblance. There were many monasteries and temples, in addition to many images of the Buddha and many sutras. Everyone started to translate Buddhist scriptures, so there were plenty of sutras. This was during the era following Right Dharma, the era of Dharma-semblance.
[Since the Buddha’s lifetime,] around 2500 or 2600 years have passed. The era of Dharma- degenaration has manifested. We see people practicing without attaining realizations, engaging in incomplete practices.
In summary, the Buddha-Dharma in the world today is gradually being forgotten. Furthermore, the Right Dharma is no longer seen in this world. However, the Buddha taught that unconditioned Dharma will forever be in our minds. Because we all intrinsically have Buddha-nature, the three elements of enlightenment will always abide in our minds. We must awaken ourselves and awaken others at the same time. By awakening ourselves and others, we cultivate perfect awakened conduct. These are the three elements of enlightenment.
So, even though we live in the era of Dharma-degenaration, True Dharma still abides in everyone’s minds. Therefore, we must work very hard to preserve the Buddha-Dharma in the world and in our hearts so we can put it into practice. Then naturally, the halls and loft will not decay. We hope this broken house can be remodeled to be even sturdier. At this time, we must be mindful.
With the words used in the analogy, the “hall” is where “smoke from the fires of ignorance gathers”. There are fires of ignorance, and where there is fire there will be smoke. The fire and smoke constantly permeate everything.
Hall: where smoke from the fires of ignorance gathers. This is an analogy using a house on fire. In terms of circumstantial retribution, it is an analogy for the body-root, the root that all other roots rely on.
We often talk about fires. It is not only fires that can harm people; smoke can also cause great damage to the body. When we see fire and very thick smoke coming from the same place that is the appearance of a house on fire. This is analogous to how, in this world, the three major and minor calamities are gradually converging to happen in the same place, the way fire and smoke go together. It is as if this world is on fire. We keep seeing this imagery.
So, “in terms of circumstantial retribution”. Let us change our focus to circumstantial retribution. In this world, on this planet, according to their circumstantial retributions, people are born to different places as different ethnicities. Some people live in Africa and speak languages we do not understand. Their skin color is also different from ours. Europeans also have a different skin color. It is their circumstantial retribution to be born on that continent. We rely on this country and this land of our living. This is all due to circumstantial retributions.
So, this is our “body-root, the root that all other roots rely on”. Let me further explain. We each have our own bodies; our eyes, ears, nose and tongue and so on come together to form our body. Our circumstantial retributions bring our body-root here. Where is this place?
“Hall” is also an analogy for the desire realm, for our circumstantial retribution and way of life in the desire realm, because we have been born into the desire realm. This is also called the “realm of physical existence”,
because on the surface of this world, besides our bodies, we have to rely on many material things to sustain our lives. Without those things, we would not be to continue living. They term “physical” refers to all material things. These things are encompassed within the desire realm. Things that can be seen, including our bodies and all material goods in the world are part of “the realm of physical existence.”This is the desire realm.
Every day, we rely on our bodies to keep living. Our bodies rely on our eyes to see the world, to see every matter and object. We also rely on our limbs to do our work. To walk and carry out other tasks, this is what we depend on. Moreover, there is our thinking. Our thinking complicates things.
What do we really need? Because of this body, we have cravings and desires, whether we crave things or have sexual desires. The origin of disaster begins with the desires of our bodies and gives to many calamities.The desires of our bodies and minds have no end, so in the desire realm, we give rise to much ignorance and afflictions. This is the desire realm.
Loft” is part of a multi-story building. This building is not just one room; it has mant stories and many lofts. “Loft” is an analogy for the desire realm.
Lofts: the form realm. The four elements, earth, water, fire and air, are what the world relies on for support.
The form realm is the four elements, earth, water, fire and air. The world around us, the entire realm of physical existence, depends on earth, fire and air. Only when the four elements are in balance can material things exist in this physical realm.
Even a cup is a physical vessel. Without a cup, we cannot drink water. Without bowls and utensils, we cannot serve or plate our food. A cup, a pair of chopsticks and a spoon can all exist because of the convergence of the four elements, the cup is made our of earth. This basic substance must be mixed with water; that mixture is unbaked earthenware. To finish this product, we must stir up a fire, and for the fire to burn, there must be air. So, only with the balance of the four elements can this vessel come into being.
Everything in this world depends on this. All the forms and material goods we rely on in the realm of physical existence depend on the convergence of the four elements for their existence.
Therefore, the Buddha-Dharma encompasses the workings of many things. All this is the Dharma. Everyone, learning the Buddha’s Way is not only [reading sutras]. Reading texts is not the only source of the Dharma. No. In our daily living, every matter and object teaches us the Dharma. Our every action and every thought converges with this vast universe. Everything is within this great house. In this world, in this universe, we need to penetrate the Dharma more deeply and experience the Buddha’s teachings. If we perfect the three elements of enlightenment and are replete with the two kinds of virtues, then we can realize the principles of all things in the world.
We live our lives in the Three Realms, in this great house that we created.The ways in which the world is changing now are determined by our thinking; we shape the world to be this way. Therefore, everyone, in learning the Buddha’s Way, we must meticulously penetrate [the teachings]. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙乾坤廣大喻大宅，三覺二德最圓滿，長者耆德年衰邁，地水火風四大墻，世界賴以此支持，身心世界想為境。
⊙「多諸人眾，一百、二百、乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危。」《法華經譬喻品第三》
⊙堂：無明火燻聚，喻燒宅相。若以依報喻身根，為諸根之所依止。
⊙堂：欲界生態依報，並名器世間，是名欲界。
⊙閣：色界地水火風四大，以世界賴此支持故。
【證嚴上人開示】
乾坤廣大喻大宅，三覺二德最圓滿，長者耆德年衰邁，地水火風四大墻，世界賴以此支持，身心世界想為境。
乾坤廣大喻大宅
三覺二德最圓滿
長者耆德年衰邁
地水火風四大墻
世界賴以此支持
身心世界想為境
了解吧！乾坤，天地廣大，譬喻一大宅。這個大宅中也有主人，我們最近一直一直都是這樣，向大家用因緣、譬喻，才有辦法去瞭解，我們天地之間，一乘的道理和我們人的心理。
為什麼人要學佛呢？佛是一個覺悟的人，到底覺悟什麼？覺悟宇宙天地萬物的道理，無所不知、無所不覺。必定能夠覺悟，不是一覺，要有「三覺」。所以自覺、覺他、覺行圓滿，這樣變成一個很圓滿的大覺者，不過，大覺者將要覺悟的過程，要二德具足。這個二德就是慈悲、智慧──慈悲是要入人群，智慧，那就是要用方法。
世間有很多必須要用的方法，眾生的根機、苦難等等，運用這個時機與方法，將那個最誠意的愛，那就是慈悲付出，付出也要把握時機，也要去體會那個空間，人與人之間，所必須要及時付出，這都是要因緣會合。所以說，「三覺二德」種種的因緣會合，就是「最圓滿」。佛陀的過程是這樣。
長者，我們最近這段的經文，譬喻一大宅，有大長者，「長者耆德」，那就是要具備有這樣的人格。「耆」那就是已經成熟了，年紀已經有了，從少年，幼少年開始不斷這個德累積，所以叫做「耆德」。但是，這位長者，自然法則也是年衰邁了，年紀大了，有形的體相也是已經，進入衰邁的時候。
那就是譬喻，「地水火風四大為墻」，這就譬喻是世界。世界就是以這個「四大」，「四大」譬喻牆，牆又譬喻世界。世界就是需要地、水、火、風，所有人、動物、植物等等會合，就是因為有土地、有水，所以土地與水，也需要太陽，也需要空氣，所以地、水、火、風四大，就是這大片牆的支援，很和諧，成為一個世界。
我們人生都依賴在這個世界，剛剛所說是它大乾坤的世界。但是譬喻我們人，小乾坤的世界，人的小乾坤，這個身心世界，那就是「想為境」，不只是人，一切動物的身、心，「想為境」。這個世界的形象要變怎樣呢？人，人類的造作啊！
看看我們精舍，也是因為我們需要，從開始的時候，只在前面「小靜思」，再一間廚房，這是四十多年前的時代，有了需要，所以我們小小的建築起來，現在時間經過，一切因緣會合，適應著我們，容納我們這麼多人的身，與需要這麼多人的心靈道場，所以慢慢不斷成長，隨著身心需要。
再到我們現在天地間，慈濟人心靈故鄉的而要，所以將這個心靈世界拓開了，就是經過了，這個「相」與「心」會合。中國人的造字，所以「相」在上面，「心」在下面，二字合起來叫做「想」，所以心相為境，我們的心來造成了，我們周圍的境界。
將我們的小乾坤所需要，在我們的範圍來作譬喻，其實這個譬喻是無限量，能夠拓展到全球，全世界都是這樣。我們所造作的一切，沒有離開地、水、火、風這個範圍，所以這個全球世界就是，不離開地、水、火、風，縮回來我們的小乾坤的小世界，也是不離開四大和合。我們的身心，同樣每一個人的小乾坤、身體，也是不離開四大，地、水、火、風，這是四大，為我們小乾坤的「宅」，地、水、火、風，為大乾坤的「牆」，用這樣來譬喻，其實有形、有相，就是來自無為法，大乘一實法。
所以我們前面的(經)文，那就是這個大宅裡面「多諸人眾，一百、二百、乃至五百人，止住其中」。
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》
昨天我們說過了，「一百」是天，「二百」是人，一直到了「五百人」，那就是表示五趣。有天、人、畜生、餓鬼、地獄，這叫做五趣，這個五趣，應該就是五分之二是善道，五分之三是惡道。
在現在，我們能夠宏觀天下，人生就能夠看到五趣，這種地獄、餓鬼、畜生，這種苦難的世界，何況還有真實的畜生道。我們看得到，人為了口欲，養這些動物，來滿足他的口欲，動物由人來宰割、傷殺，看，這就是叫做動物，我們看得到，何況在精神面，那種的餓鬼、畜生，貪而無厭，永遠就是為了貪，不夠，所以很辛苦！永遠那個煩惱不斷覆蔽，苦不堪，不堪忍在人間，這種的苦難的人，在人間界也是很多。
總而言之，人生，佛陀說苦啊！苦的道理偏多，所以我們人若要真正懂得覺悟，就要先見苦，才能夠知道我們還是有福。人生這麼苦難，啟發愛心，要多造福，惜福、造福在人間，這就是要見苦，才懂得造福。
「人間好修行」，也就是人間才有佛可成，因為菩薩緣苦眾生，行菩薩道、體悟天下事，自然就能夠覺悟，這就是我們學佛的路徑，在人間。
這個大宅有這麼多人。又再做譬喻，「堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危」。
多諸人眾
一百、二百、
乃至五百人
止住其中
堂閣朽故
牆壁隤落
柱根腐敗
梁棟傾危
《法華經譬喻品第三》
我們要瞭解了，這個「堂閣朽故」。已經長者就已經衰邁了。我們前面也解釋過了，佛陀住世法很豐富，滅度之後的（五百年）時間內，還是有真修行者，這叫做正法住世──有法、有修行、有證果，這全都叫做正法。過了之後，叫做像法，所看到很多寺院、塔廟，還有很多的佛像、佛經，大家全都是來翻譯佛經，經典很充足，這全都是在正法延續下來的像法。到現在，二千五、六百年了，真正末法現前，看，有修無證，修也沒有很完全。
總而言之，現在在這個世界中的佛法，真的被人類慢慢將它淡忘掉了，而且真正的正法，已經現在的世界看不到了。所以佛陀就這樣說，無為法永恆住在人心，因為人人本具佛性，所以三覺還是永住人心。我們要自覺，同時我們能夠覺悟他人，自覺、覺悟他人，這就是一個圓滿的覺，所以叫做三覺。所以，在這個時候，雖然名稱叫做末法，其實，實法住在人心。所以我們現在要很努力，我們要讓佛法在人間，在人心能夠身體力行，自然這個堂閣不朽。希望壞掉的房子，也能夠照常翻新起來，能夠再更堅固，這個時候，我們要用心。
用譬喻的文字相來解釋，「堂」就是譬喻「無明火燻聚」。這個無明火，這樣有火就有煙，這個火與煙，這樣不斷來燻。
堂：
無明火燻聚
喻燒宅相
若以依報喻身根
為諸根之所依止
常常說火災，不只是火會傷人，那個煙，對人體的破壞也很大。所以說，這個火、煙聚，都這樣聚集起來的時候，就是譬喻燒宅的形象，那就是這個天下，現在世間已經大三災、小三災，開始已經慢慢會集起來，就如火與煙這樣，已經這個世界就像火在燒一樣，那個形象一直這樣起來。
所以「若以依報」。再回過頭來說，我們人的依報，就是在這個世間地球上，按照人人各不同的依報，就是在不同的地方、族姓不同。有的在非洲，他們說的話我們聽不懂，他們的皮膚與我們不同，歐美洲人的皮膚，與我們也是不同，這是他們的依報在那個地方。我們依止這個國土、這片的天地來生存，這全都叫做依報，是我們的「身根」，「為諸根之所依止」。
又再解釋下去，我們人人各有身體，那就是眼、耳、鼻、舌等等，會聚在我們的身根之中。我們的身根依報在這個地方，這個地方在哪裡？「堂」也是又譬喻欲界，這個欲界的生態依報，因為我們生在這個欲界之中，也是名，另一個名叫做「器世間」。
堂：
欲界生態依報
並名器世間
是名欲界
因為這個世間大地上面，我們除了這個身體以外，我們要倚重很多的物資，我們才活得下去。我們若沒有其他的物資，我們沒辦法活得下去，所以這個「器」，就是器具、物資等等。在這欲界之中，欲界所包含的、看得到的，包括我們的身體，包括天下一切一切的物質，全都叫做「器世間」，這叫做欲界。
每天我們依賴著生活，我們的身體；我們的身體，依賴著我們的眼睛看境界，看一切的事物；我們的身體有四肢可以工作，可以走路、可以工作等等。這個依賴，還有，有我們這個思想，這個思想很複雜，所需要的是什麼？有的這個身體、自己所有的愛欲，不論是色愛，男女之間的色愛，這個禍根就開始在這個地方的欲，這種的禍根開始衍生出來。身心的欲念，貪無止境，在這個欲界之中，造作了很多無明煩惱，這叫做欲界。
而「閣」就是有樓房，不是只有一間房子，它還層層的樓閣；這個「閣」就譬喻是色界。
閣：
色界
地水火風四大
以世界
賴此支持故
色界就是，地、水、火、風四大。因為我們的周圍，一切的器世間所依賴的，那就是地、水、火、風，四大調合，才有這個器世間的物質。不論你一個杯子，也是器具，你沒有杯子，你就無法喝水了，沒有這些碗筷器具，你就無法取食物；所以這一個杯子、一雙筷子、一支湯匙，都是四大會合。這個杯子是土，它的本質，要經過水來拌，拌這個土，叫做坯，這個坏，土坏，再經過火、火要生得起來，要有空氣等等，四大調合，才能夠成一件器具。
所以，以世界，以賴此支持。依賴所有的色，器世間一切的色──物質，都是依賴四大會合，才有東西。所以說來，我們佛法是包括這麼多的東西，無不都是法。
各位，學佛不是只說「如是我聞……」，就這樣文字讀過，這樣叫做法，不是。在我們的日常生活中，事事物物無不都是法，我們舉手動足、起心動念，無不都是與這樣乾坤廣大，這樣會合起來，無不都是在這個大宅中，在天地之間在乾坤之內。我們應該要更深入法，來體悟佛法，只要你三覺合一、二德圓滿，若這樣，我們就能體悟天地之間，萬物一切的道理。
我們人生，就是在這個三界，在這個大宅中，我們所造作。現在這個大乾坤變成什麼樣，是人類的思想，讓它變成這樣的境界。所以各位，學佛，我們要很微細去透徹，所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Hall and Lofts of Heaven and Earth (天地堂閣)
Date: April.03. 2015
“The vast universe is like a great house. Perfect in the three elements of enlightenment and the two kinds of virtues, the elder is mature in virtue but is old and frail. The four elements, earth, fire, water and air, are the walls. The world relies on them for support. In the worlds of our bodies and minds, our thinking creates the conditions.”
Do you understand? The universe, the vast expanse of this world, is like a great house, and there is a head of this great household. Lately we have constantly been using causes and conditions and analogies to help everyone understand the world we live in, the principles of the One Vehicle and the workings of our minds. Why do we learn the Buddha’s Way? The Buddha is an enlightened being. What did He awaken to?
He awakened to the principles of all things in the universe. There is nothing He does not know. There is nothing He has not realized. To attain enlightenment, He must not only have one element of enlightenment, but all three. So, He enlightens Himself and others and has perfect enlightened conduct. Thus, He fully became a Great Enlightened One. But in the process of doing so, He also needed to become replete with the two kinds of virtues.
These two virtues are compassion and wisdom. With compassion, we will go among people. With wisdom, we will use the right methods. In this world, there are many methods we must use. With sentient beings’ different capabilities, hardships and so on, we must make use of the right opportunities and methods so we can give to others out of the most genuine love and compassion. So, giving also requires use to seize opportunities; we must experience and understand what this world and the people around us need us to give at this point in time. All this depends on causes and conditions. So, “the three elements of enlightenment and the two kinds of virtues” are perfected through the convergence of causes and conditions. This was the process the Buddha went through. This most recent sutra passage introduces the parable of a great house and an elder.
“The elder is mature in virtue.” We must be replete with this kind of character. “Mature” means something has come to fruition. The elder was already quite old, but starting from his childhood and adolescence, he continuously accumulated virtues. So, he is “mature in virtue.” But this elder, in the natural course of life, has also become old and frail. When we age, our physical appearance starts to decline. This is like how, “The four elements, earth, fire, water and air, are the walls.” This is an analogy for the world, which is composed of the four elements. The four elements are represented by the walls. Walls are an analogy for how the world needs earth, fire, water and air. All people, animals and plants can exist here because there is earth and water. In addition to earth and water, we also need the sun and air. Therefore, earth, fire, water and air are like the great walls that provide support; they must be in harmony for this world to exist, and our lives are dependent on this world.
Earlier we talked about the macrocosm of the world. But take humans for example; our world is a microcosm. This microcosm is the world of our body and mind, where “our thinking creates the conditions.”This is not just true for humans; in the bodies and minds of all animals, “thinking created the conditions”.
How do we change the landscape[e of this world?Through what humans create!Consider the Abode.Based on our needs, in the beginning we only had the small prayer hall in the front and a kitchen.This was over 40 years ago.Once we had a need, we started to build, little by little.As time has passed and causes and conditions have converged, the Abode has grown to accommodate so many bodies and meet the spiritual needs of so many hearts and minds.Therefore, it has gradually expanded according to the needs of bodies and minds.
In this physical world, because of the volunteers’ need for a spiritual home, we have expanded this spiritual place for them.This requires the convergence of “form” and “mind”.Chinese characters are [cleverly] constructed.“Form” at the top and “mind” at the bottom combine to create the character for “thinking”.
Thus mind and form create conditions; our minds have created the conditions around us.So, we can use the needs of the microcosm of our body and how it interacts with our environment as an analogy.
In fact, this analogy is boundless.It can be extended to cover the whole world.The whole world is the same.Everything we create depends on the four elements of earth, water, fire and air.So, the entire world relies on their [balance and harmony].
But on a small scale, the microcosm [of our body] is also inseparable from these four elements.Our bodies and minds, which are small worlds unto themselves, also rely on the [balance and harmony] of earth, water, fire and air.The four elements form the “house” of our body.Earth, water, fire and air also form the “walls” of the world.This is an analogy we can draw.
In fact, everything that is tangible and has form has its origins in unconditioned Dharma, the True Dharma of the Great Vehicle.So, the previous sutra passage also states that, within this great house,
“There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”.
As we mentioned yesterday, ”100” refers to heavenly beings “200” refers to humans.This goes up to “500”.These represent the Five Destinies, heaven, human, animal, hungry ghost and hell.These are called the Five Destinies, out of the Five Destinies, two-fifths of them are good paths three-fifths are evil paths.In the present day, as we look at the entire world, we can witness all of the Five Destinies.
We see suffering like that in the hell, hungry ghost and animal realms, not to mention the actual animals that we can see.For the sake of their palate, people raise animals to satisfy their cravings.
These animals are slaughtered by humans.This is the experience of animals that we can see.
Moreover, mentally, people who are like hungry ghosts and animals are insatiably greedy.They always want more and are never satisfied.So, their lives are very difficult.Their minds are constantly covered by more afflictions, so their suffering is unbearable; they find this world hard to bear.There are many people who face such tremendous suffering in the worlds.
In summary, the Buddha taught, “Life is suffering.”There are many principles about suffering.If we humans truly want to awaken, we must first witness suffering so we can realize how blessed we are.
All the suffering in life can awaken the love in us so we create more blessings.Thus we cherish our blessings and create more.Only after we witness suffering will we know to create blessings.
“The world is the best place for spiritual practice.”We can only attain Buddhahood in this world.This is because Bodhisattvas arise due to suffering sentient beings.By walking the Bodhisattva-path, the awaken to all worldly matters and then naturally attain enlightenment.This is our path as Buddhaist practitioners in this world.
There are so many people in this great house. Then the analogy continues with, “Its halls and lofts are decaying and old; its walls and partitions are crumbling. The pillars are rotting at their bases; the beams and columns are dangerously aslant”.
We need to understand that the “halls and lofts are decaying and old”. The elder himself is already old and frail. Previously we explained that the Dharma flourished in the Buddha’s lifetime. After He entered Parinirvana, there were still true spiritual practitioners. Thus Right Dharma abided in the world. With the Dharma and spiritual practice came the fruits of realizations. This was called the era of Right Dharma. After that came the era of Dharma-semblance. There were many monasteries and temples, in addition to many images of the Buddha and many sutras. Everyone started to translate Buddhist scriptures, so there were plenty of sutras. This was during the era following Right Dharma, the era of Dharma-semblance.
[Since the Buddha’s lifetime,] around 2500 or 2600 years have passed. The era of Dharma- degenaration has manifested. We see people practicing without attaining realizations, engaging in incomplete practices.
In summary, the Buddha-Dharma in the world today is gradually being forgotten. Furthermore, the Right Dharma is no longer seen in this world. However, the Buddha taught that unconditioned Dharma will forever be in our minds. Because we all intrinsically have Buddha-nature, the three elements of enlightenment will always abide in our minds. We must awaken ourselves and awaken others at the same time. By awakening ourselves and others, we cultivate perfect awakened conduct. These are the three elements of enlightenment.
So, even though we live in the era of Dharma-degenaration, True Dharma still abides in everyone’s minds. Therefore, we must work very hard to preserve the Buddha-Dharma in the world and in our hearts so we can put it into practice. Then naturally, the halls and loft will not decay. We hope this broken house can be remodeled to be even sturdier. At this time, we must be mindful.
With the words used in the analogy, the “hall” is where “smoke from the fires of ignorance gathers”. There are fires of ignorance, and where there is fire there will be smoke. The fire and smoke constantly permeate everything.
Hall: where smoke from the fires of ignorance gathers. This is an analogy using a house on fire. In terms of circumstantial retribution, it is an analogy for the body-root, the root that all other roots rely on.
We often talk about fires. It is not only fires that can harm people; smoke can also cause great damage to the body. When we see fire and very thick smoke coming from the same place that is the appearance of a house on fire. This is analogous to how, in this world, the three major and minor calamities are gradually converging to happen in the same place, the way fire and smoke go together. It is as if this world is on fire. We keep seeing this imagery.
So, “in terms of circumstantial retribution”. Let us change our focus to circumstantial retribution. In this world, on this planet, according to their circumstantial retributions, people are born to different places as different ethnicities. Some people live in Africa and speak languages we do not understand. Their skin color is also different from ours. Europeans also have a different skin color. It is their circumstantial retribution to be born on that continent. We rely on this country and this land of our living. This is all due to circumstantial retributions.
So, this is our “body-root, the root that all other roots rely on”. Let me further explain. We each have our own bodies; our eyes, ears, nose and tongue and so on come together to form our body. Our circumstantial retributions bring our body-root here. Where is this place?
“Hall” is also an analogy for the desire realm, for our circumstantial retribution and way of life in the desire realm, because we have been born into the desire realm. This is also called the “realm of physical existence”,
because on the surface of this world, besides our bodies, we have to rely on many material things to sustain our lives. Without those things, we would not be to continue living. They term “physical” refers to all material things. These things are encompassed within the desire realm. Things that can be seen, including our bodies and all material goods in the world are part of “the realm of physical existence.”This is the desire realm.
Every day, we rely on our bodies to keep living. Our bodies rely on our eyes to see the world, to see every matter and object. We also rely on our limbs to do our work. To walk and carry out other tasks, this is what we depend on. Moreover, there is our thinking. Our thinking complicates things.
What do we really need? Because of this body, we have cravings and desires, whether we crave things or have sexual desires. The origin of disaster begins with the desires of our bodies and gives to many calamities.The desires of our bodies and minds have no end, so in the desire realm, we give rise to much ignorance and afflictions. This is the desire realm.
Loft” is part of a multi-story building. This building is not just one room; it has mant stories and many lofts. “Loft” is an analogy for the desire realm.
Lofts: the form realm. The four elements, earth, water, fire and air, are what the world relies on for support.
The form realm is the four elements, earth, water, fire and air. The world around us, the entire realm of physical existence, depends on earth, fire and air. Only when the four elements are in balance can material things exist in this physical realm.
Even a cup is a physical vessel. Without a cup, we cannot drink water. Without bowls and utensils, we cannot serve or plate our food. A cup, a pair of chopsticks and a spoon can all exist because of the convergence of the four elements, the cup is made our of earth. This basic substance must be mixed with water; that mixture is unbaked earthenware. To finish this product, we must stir up a fire, and for the fire to burn, there must be air. So, only with the balance of the four elements can this vessel come into being.
Everything in this world depends on this. All the forms and material goods we rely on in the realm of physical existence depend on the convergence of the four elements for their existence.
Therefore, the Buddha-Dharma encompasses the workings of many things. All this is the Dharma. Everyone, learning the Buddha’s Way is not only [reading sutras]. Reading texts is not the only source of the Dharma. No. In our daily living, every matter and object teaches us the Dharma. Our every action and every thought converges with this vast universe. Everything is within this great house. In this world, in this universe, we need to penetrate the Dharma more deeply and experience the Buddha’s teachings. If we perfect the three elements of enlightenment and are replete with the two kinds of virtues, then we can realize the principles of all things in the world.
We live our lives in the Three Realms, in this great house that we created.The ways in which the world is changing now are determined by our thinking; we shape the world to be this way. Therefore, everyone, in learning the Buddha’s Way, we must meticulously penetrate [the teachings]. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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