20150406《靜思妙蓮華》心法無際(第537集)
（法華經•譬喻品第三）
⊙「若論福德無疆際，悲智雙運福無量，若論智慧無等力，如日懸空月輪圓。」
⊙「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》
⊙堂閣朽故，喻欲界、色界。以地水火風為四大，色香味觸為四微，人身是由四大假合而有。四大又由四微所成，故總稱為八法。
⊙以業力大故，能互攬相礙之四大合而以為身根。繼之即時間為身根之壽命，以變礙生滅，相續之相將盡，遂有老病之相。
⊙「堂閣朽故」之義，亦復如是，護宅之外為牆，內為壁。
⊙又牆壁均有邊際之義，此喻想陰。想為心相，心所緣境，等同虛空，本無邊際。
【證嚴上人開示】
「若論福德無疆際，悲智雙運福無量，若論智慧無等力，如日懸空月輪圓。」
若論福德無疆際
悲智雙運福無量
若論智慧無等力
如日懸空月輪圓
我們接受了佛陀的教法，我們要不斷將人間的常識，轉為佛法的智慧。
人間的常識，叫做功能；佛法，那叫做良能，是智慧，智慧的良能，那就是利己、利人，對自己能夠淨化自己的心、增長自己的智慧；而若是對他人，我們可以運用我們的悲心，入人群中去為人群付出，這都叫做智慧，所以，它在佛來說就是，自覺、覺他、覺行圓滿，所以是「悲智雙運福無量」。
若是論智慧，那就是無等力，沒有比智慧更高。佛陀的覺悟，阿耨多羅三藐三菩提，那就是無上正等正覺；沒有比佛陀所覺悟的，再更高，所以叫做「無等力」，這個力量，智慧的力量發揮出來，那就是「福德無疆際」。
所以「如日懸空月輪圓」。「日」是譬喻智慧，「月」是譬喻慈悲。所以我們若能夠福德，那就是為人群付出，無量無數去付出，無限量，那就是無邊際，智慧與福德會合起來，就如日懸在虛空中，就如月在黑暗中，月可以照大地，很溫馨，這全都是光明，人間的光明，這必定我們要用心付出。
剛才看到南非(分會)，回來的訊息，南非現在開始又在培訓了。那個地方貧富懸殊，但是貧困的大部分，苦不堪，不只是貧困，因為在非洲也是，常常都是有戰亂，彼此之間互相衝突，甚至治安很差。所以在非洲的生活，就是人禍也是偏多，所以他們無處可工作，他們沒有生活的來源，所以他們不斷墮落，提不起了奮鬥的精神，提不起了工作的毅力，沒機會，所以貧、病偏多。
我們幾年來在南非，就是不斷培訓，不斷善種子萌芽起芽，樹一棵一棵大了。當地的菩薩已經不斷培養出來，幾千位的菩薩，前後開始陸陸續續回來受證，不能回來的，無法受證的，也有應該受證的那個等級，這次所看到的，就是辛巴威、莫三比克、賴索托，這樣一起來約堡，這都是很遙遠的地方。
不惜辛苦，只為了一項，大家來共聚共修。我們在約堡那個分會，是很小，他們在那個地方搭帳篷，要容納幾百人，沐浴或者是去洗手間等等都缺。他們就是用那個大油桶，他們一桶接過一桶，用這樣去接水，很遠的地方去接水來，去租流動廁所，用這樣這麼克難的方式，要供應他們幾天的精進。
看他們在精進，腳步整齊，同樣繞佛、繞法，步步整齊，不同的國家，四個國家會合共同精進，全都是看起來人種差不多，卻是語言是不同，他們想出很多種的方法，既來之，必定要受到法回去，所以他們用盡心機，找出互相能翻譯，實在很不容易！
看他們的表情，聽他們念出來的那個韻律，很整齊，可見他們絕對是聽懂。而且靜下來的時候，他們看「人間菩提」，看他們在那個帳篷的裡面，這樣坐得很整齊在聽法，很感動！而且，開始除了講課，從靜思法脈傳承，一一照課程上，又再慈濟宗門，用很多種，菩薩如何投入人群中去。
從南非的菩薩開始分享，過去人生的苦難，身心折磨，接受了佛法之後，如何心開了，可以發揮他們的智慧、力量，走入病苦的環境中去，貧困老弱的人，如何去照顧，照顧之後，自己的心法喜充滿，這樣在人群中的歡喜。
就開始就有辛巴威(志工)，那分的感恩，感恩慈濟從臺灣，愛的法，傳到辛巴威。莫三比克(志工)也是分享，分享出她自己本身，是受慈濟救濟，感恩慈濟人，從南非到莫三比克，她的辛苦，如何的過程，說到很激動的時候，無法控制自已，就看到那個畫面，很多人，到底是哪一個國家，反正(膚色)都一樣，這樣趕緊圍在她的身邊，很溫柔的膚慰。
看到他們這樣，那個精進的畫面，看他們的枕頭，是這樣整整齊齊，如一條線一樣，那個棉被也摺得很整齊，比軍隊受訓更整齊。這種無法想像，只能說，不可思議！這種的「不可思議」，會合到佛法來，那就是菩薩在人間，福慧雙運。這種不同的語言，如何可以入他們的心，因為有這樣的法──這種善巧方便的真實法，就是從內心的智慧與從最虔誠的造福，所以這就是最清淨無染的大愛，匯合著那分巧妙的智慧，所以這樣匯合起來，福慧雙具。
這是不同的國邑，不同的語言，非常貧困苦難的地方，他們可以這樣運作，你說這不就是「福德無疆際」呢？智慧無量呢？這個「悲智雙運福無量」。若不是這樣完成，哪有辦法發揮到，這種無等倫，是無上，我真的也無法去想，想像他們到底如何帶？能夠在這麼短的時間，帶得那麼整齊，而且各種的貧困、不同的苦難。
總而言之，這種的法無疆際，真的能夠普遍，而且身體力行，真是福無量。這種的智慧，實在很不可思議，如日懸空、月輪圓一樣，這全都是在人人自性佛，那個清淨的真如本性，這樣共聚會合起來，讓福慧平行。
所以，我們這段(經)文，前面一直說過了，在這個大宅中有這麼多人，種種地獄、餓鬼、畜生，比人、天數量更多，所以要有多少的菩薩，走入這個三惡道中，苦難的人群去救濟？所以這個大宅裡面，就是菩薩的訓練場，訓練菩薩如何走入苦難中。
所以這個大宅，那位長者已經身體老了，也衰邁了，慢慢已經要消逝的時候了，所以譬喻「堂閣朽故」。
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》
在這個欲界，人口已經很多，造惡、脫離了人生軌道的人，也是很多。正法已經過了，、像法也已經過了，現在是末法的時代。所以形容這間大宅「朽故」，已經開始慢慢柱根，也已經慢慢這樣蛀了，慢慢這個柱子的力與牆壁等等，都已經面臨到朽，就是面臨了老舊的程度，所以譬喻欲界、色界。欲界、色界，地、水、火、風為四大。
堂閣朽故：
喻欲界、色界
以地水火風為四大
色香味觸為四微
人身是由
四大假合而有
四大又由四微所成
故總稱為八法
我們昨天說，欲界是眾生種種的欲，凝聚起來。色界，那就是地、水、火、風，器世間，大乾坤、小乾坤，已經就這個地、水、火、風，開始在大、小乾坤，開始不調和，這就是因為欲界，這個眾生煩惱無明不斷匯集，這個火宅開始慢慢發生了。地、水、火、風，叫做四大，色、香、味、觸，這叫做四微，除了大乾坤的地、水、火、風，在我們人的人身，也是四大假合。人不能沒有水分，人也不能沒有這個暖氣(體溫)，人也不能沒呼吸，人這個身體有骨、有肉、有皮，那是地。所以，這種人的身體，是四大會合來。
在身體裡面還有「四微」，這個「四微」和「四大」，合起來，叫做「八法」，這八項會合。其實「四微」，那就是我們的煩惱；五蘊：色、受、想、行、識，這個「蘊」，從我們的識，這個境界(從) 外面緣，緣來思想中的運作，然後這個果報，種子隱藏著。這全都從外面的五根造作，第六識的吸收、然後七識的思惟，然後隱藏在八識，第八識。
像這樣不斷，我們不知覺中，會合著這個「四微」，這四項我們都看不到，但是不知覺，這種的習氣，隨著外面的境界，起心動念的煩惱等等會合，這樣這就是我們的身心，身心就是這個「八法」會合，所以這個「八法」，就是它能夠會合起來，就是造業。有了這個身體、有了外面的境界、有了裡面起心動念等等，會合起來，所以這個「業力大故」。
以業力大故
能互攬相礙之四大
合而以為身根
繼之即時間
為身根之壽命
以變礙生滅
相續之相將盡
遂有老病之相
這個業力互攬互礙，這個攪，攪就是混著了，如這樣善惡雜揉。四大假合在我們的身上，不斷就是隨時間，生、老、病、死。
所以「繼之即時間為身根之壽命」，我們這個小乾坤，這個時間、壽命，這樣就是「變礙生滅」，我們的身體是五蘊──色、受、想、行、識，在非常微細、很微細，不斷在變遷，不斷互相都有這個障礙、衝突，我們自己的身體就是這樣，所以才有老、病、死，這樣最後就是滅。
所以「相續之相」，到了盡來的時候，那就是老、病的相，就很明顯出來了。就如那位長者，在這個家庭，慢慢歲月累積，也慢慢也是衰邁了。我們人不就是這樣嗎？大乾坤、小乾坤都是這樣。所以「堂閣朽故」的意思，就是這樣不斷在循環，這就是在欲界、色界的眾生、器世間一切的物質，無不都是這樣，所以「亦復如是」。
堂閣朽故之義
亦復如是
護宅之外為牆
內為壁
在這間房子的外面，圍著的叫做「牆」，在這間房子的裡面，圍著的叫做「壁」。所以這個「牆」與「壁」，都有一個邊際、就是有一個界限，圍牆外是別人的地方，圍牆內是我們的地方，就如天地之間，有國土之分。牆和壁均有邊際之意思，譬喻我們也是有這個思想——這個「想陰」。
又牆壁
均有邊際之義
此喻想陰
想為心相
心所緣境
等同虛空
本無邊際
「陰」就是「蘊」。「蘊」的行動，同在這個大地之間，有這樣的界限，但是有共同的「想」——外面的「相」與我們的「心」來會合，就發出了行動。
「想為心相，心所緣境」，我們的心去緣外面的境界。「等同虛空」，實在我們的「想」是空的，雖然看起來外面都是「相」。「本無邊際」，不論是圍牆外、圍牆內，都遮不到我們的「想」──我們的想法。這就是我們每天所要修行的，我們將這個「想」——心的相，放寬在天下事，這就是智慧。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Boundless Dharma of the Mind (心法無際)
Date: April.06. 2015
“Speaking of His virtue of blessings, they are boundless. By exercising compassion and wisdom, one attains infinite blessings. Speaking of His wisdom, it is unsurpassed in its power. This is like the sun at high noon and the full moon.”
Once we have accepted the Buddha’s teachings, we must unceasingly transform worldly knowledge into the wisdom of the Buddha-Dharma. Worldly knowledge gives us abilities. The Buddha-Dharma gives us pure potential; it is wisdom. Using the pure potential of this wisdom, we can benefit both ourselves and others. When it comes to us, we can purity our own minds and grow in wisdom. When it comes to others, we can exercise our compassion to go among people and give our help. That is considered wisdom.
In the Buddha, this wisdom was manifested as having enlightened Himself, enlightening others and having perfect enlightened conduct. So, “By exercising compassion and wisdom, one attains infinite blessings.” Speaking of His wisdom, it is unsurpassed in its power; there is no power higher than this wisdom. The Buddha’s enlightenment, Anuttara-samyak-sambodhi, is supreme, universal and perfect enlightenment. There is nothing greater than the wisdom that the Buddha realized. So, it is “unsurpassed in its power.” When the power of this wisdom is exercised, it creates boundless “virtue of blessings.”
“This is like the sun at high noon and the full moon.” The “sun” is a metaphor for wisdom. The “moon” is a metaphor for compassion. We cultivate the virtue of blessings through giving to others, through immeasurable and limitless giving. As this is limitless, [our blessings] will be boundless. When we unite our wisdom and our blessings, this is like the sun hanging in the vast sky or the moon in the darkness. The moon illuminates the earth, bringing comfort. They are both radiant lights, the lights that illuminate the world.
So, we must put our hearts into giving. Just now, I saw some news from our South Africa office. Right now in South Africa, they are once again holding trainings. The disparity of wealth there is enormous, and the majority of the poor suffer terribly. Poverty is not the only problem they face, in Africa, there are frequency wars and unrest. People engage in so much conflict with each other. Public safety is also lacking. Therefore, those who live in Africa face many manmade calamities, so they are unable to find jobs anywhere. Without an income to maintain their living, their lives gradually become worse. It is hard to find the spirit to keep striving or the perseverance to work willingly. They lack opportunities so many of them are poor and may also be ill.
Over the several years that we have been in South Africa, we have continuously cultivated seeds of goodness so they sprout and grow. One by one, they have grown into tall trees. We have nurtured many local Bodhisattva[-volunteers]; there are thousands of them. One after another, they have come to Taiwan to be certified as Commissioners. Some were unable to come here for certification, but should have already fulfilled the requirements. This time, there were volunteers from Zimbabwe, Mozambique and Lesotho.
Certified as Commissioners.They all gathered in Johannesburg.
They came from these faraway places, despite the tiring journey, for only one goal, to come together to engage in spiritual practice.
In fact the regional office in Johannesburg is quite small.They had to set up tents to try to accommodate everyone.They lacked everything from showers to bathrooms.They collected water in large oil barrels and then, pail by pail, they transported the water from faraway places.They also rented portable toilets.
By overcoming all these obstacles, they were able to hold this spiritual retreat.As they diligently engaged in walking meditation, they circumambulate the Buddha with orderly steps.Volunteers from four different countries came together to diligently practice.
They are very similar in appearance, but they speak different languages.So, they had to come up with many methods.
Since these volunteers had traveled from so far, they needed to be able to return with the Dharma.They tried everything they could to find people who could translate for one another.This was not an easy task.In observing their facial expressions and the way they recited the words in a uniform rhythm, it was clear they understood [the lessons].
When the time came to sit and calm their minds, they watched the program, “Life Wisdom.”Seeing them inside the tents, sitting properly and listening to the Dharma, I was very moved.Then, they had classes where speakers presented the Jing Si Dharma-lineage, following the curriculum [that we use here].They discussed the Tzu Chi School of Buddhism, sharing about different ways.
Bodhisattvas devote themselves to helping people.The South African Bodhisattvas began by sharing spores of the suffering they had experienced, the physical and mental torment, and how, after accepting the Buddha-Dharma, they had opened up their hearts.
They were able to apply their wisdom and strength to go to places of illness and suffering, to care for the poor and the old and weak.
After taking care of these people, they themselves were filled with Dharma-joy.This joy comes from working among people.
Then, volunteers from Zimbabwe shared their gratitude to Tzu Chi for having come from Taiwan, bringing teachings of love to Zimbabwe.A volunteer from Mozambique also shared her story of how she had received help from Tzu Chi.She was grateful for the Tzu Chi volunteers who traveled from South Africa to Mozambique.
As she spoke of her hardships and experiences, she became quite emotional and was unable to control her feelings.
As I watched this on the screen, I saw that many people from different countries, who nevertheless have the same [love] immediately gathered around to gently comfort her.I saw images of how diligent they were; their pillows were all lined up neatly in a straight line.The way they folded their blankets was so tidy; it was nearer than that of a trained army.This seems almost impossible to imagine, so we can only say, “Inconceivable!”
When these “inconceivable” matters are connected with the Buddha-Dharma, we are seeing Bodhisattvas in action, those who cultivate both blessings and wisdom.The people there spoke different languages but were able to take these teachings to heart because [our volunteers] shared the True Dharma in skillful ways.
They brought out their wisdom from deep within and benefited others out of utmost reverenceThis is how their pure and undefiled great love combined with skillful wisdom, thus yielding both blessings and wisdom.
These people were from different countries and speaking different languages.Though they live in very impoverished countries, they were able to carry out these activities.Don’t they demonstrate boundless “virtue of blessings”?Isn’t they wisdom infinite?
“By exercising compassion and wisdom, one attains infinite blessings.”If they were not able to do this, how would they be able to exercise that unparalleled power?I really cannot imagine how, in such a short period of time, they managed to train such orderly volunteers,especially as they were coming from such great poverty and suffering. In summary, the Dharma knows no borders. It can truly spread throughout the world. And when it is put into practice, the blessings will truly be infinite. This wisdom is indeed inconceivable. It is like the sun at high noon and the full moon. Everyone intrinsically has Buddha-nature, which is the pure intrinsic nature of True Suchness. Thus, people can come together to cultivate both blessings and wisdom.
The sutra passage that we discussed previously mentions that in this big house, there were a great many people. Those in the hell, hungry ghost and animal realms outnumber those in the human and heaven realms. So, many Bodhisattvas must enter the Three Evil Destinies to save these suffering people. Therefore, this great house is a Bodhisattva training ground, where Bodhisattvas learn how to go among the suffering. In this great house, the elder is already old and frail. He is slowly reaching the end of his life. Thus we have the analogy, “Its halls and lofts were decaying and old”.
There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.
In the desire realm, there are already many people. Those who do evil thing and have lost their way are also very numerous. The era of Right Dharma has passed. The era of Dharma-semblance has also passed. Now we are in the era of Dharma-degeneration. So, we say this big house is “decaying and old”. Gradually, the pillars have begun to be slowly eaten away. Gradually, the strength of the pillars and walls is deteriorating; it is reaching the point of being worn out. This is analogy for the desire and form realms. In the desire and form realms, earth, water, fire and air are the four elements.
Its halls and lofts are decaying and old: These are like the desire realm and the form realm. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minute form. The human body exists because of the temporary union of the four elements. The four elements also arise from the four minute forms. These are known overall as the Eight Dharmas.
As we said yesterday, the desire realm is where all the desires of sentient beings are gathered together. The form realm is earth, water, fire and air, the world of physical existence, and in both the macrocosm and in the microcosm, earth, water, fire and air are already falling out of balance on large and small scales. This is because in the desire realm, sentient beings are continuously accumulating afflictions and ignorance.
Gradually, this house begins to burn. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minutest forms. Not only do earth, water, fire and air exist in the macrocosm surrounding us, our human body is also a temporary union of these four elements. Water is essential to humans. We also cannot lack a warm body temperature. Breathing air is definitely essential. As for the human body of bones, muscles and skin, this belongs to the element of earth.
Thus, the human body is a temporary union of the four elements. The four minute forms also exist in the body. The four minute forms, combined with the four elements, comprise the Eight Dharmas. These eight things all come together. In fact, the four minute forms are our afflictions. The Five Aggregates are form, feeling, perception, action and consciousness. The aggregates arise when our consciousness connects with external conditions, which leads us to think and then take action. Then the karmic retributions will be stored as seeds. This begins with the functions of the Five Roots, which are processed by the sixth consciousness, contemplated by the seventh consciousness and stored in the eighth consciousness. In this way, without conscious awareness, these four minute forms come together [in us]. These four are invisible to us, but without our conscious awareness, due to our habitual tendencies, we react to external conditions and give rise to thoughts that create afflictions. This is how our body and mind work. Body and mind are the convergence of these Eight Dharmas.
So, when these Eight Dharmas come together, we will create karma when this physical body, the external conditions and the internal thoughts that arise all come together, the “karmic forces are great.”
Because the karmic forces are great, they can mix and interfere with each other as the four elements come together to create our physical existence. The time which this continues is the lifespan of our physical existence, which arises and ceases as karmic forces change and obstruct other. As these continuous appearances come to an end, there will be the appearances of aging and illness.
Karmic forces mix and interfere with each other. To mix means to stir together. For example, good and evil [karma] are intermixed. The temporary union of the elements on our bodies constantly shifts with the passage of time, so we go through birth, aging, illness and death.
Therefore, “The time for which this continues is the lifespan of our physical existence.” The lifespan of the microcosm of our body, arises and ceases because [karmic forces] “change and obstruct each other.” The Five Aggregates of the body, form, feeling, perception, action and consciousness are constantly going through infinitesimal changes. Things are constantly changing and conflicting with and obstructing each other. This is happening in our bodies, which results in aging, illness and death. Therefore, in the end, everything will cease.
“As these continuous appearances approach the end of their time, the appearance of old age illness will be clearly evident. This is just like how the elder of this family, as the years accumulated, gradually became frail. Isn’t that how it is for us humans? Both the macrocosm are like this. So, “Its halls and lofts are decaying and old” means that things are undergoing this cycle.
Sentient beings in the desire and form realms and all things in the realm of physical existence go through the same cycle. So, they are “also just like this.”
The meaning of its halls and lofts are decaying and old is also just like this. Externally, walls protect the house. Internally, there are partitions.
What surrounds the house on the outside are called walls. What surrounds the rooms inside the house are called partitions. Walls and partitions both mark off areas. They create boundaries.Outside our walls is someone else’s space. This is like the boundaries of countries in the world. Walls and partitions both create boundaries. They are an analogy for our thinking. This is the “skandha of perception.”
Walls and partitions both signify boundaries. They are like the skandha of perception. Perception is an appearance in the mind that arises when the mind connects to its surroundings. The mind is like the void of the universe, which fundamentally has no boundaries.
“Skandhas” are the same as aggregates; they have the function of aggregating. Living in this world, we all live within certain boundaries, but we can all freely engage in thinking, as outside appearances converge with our minds to give rise to perception.” This leads us to take action. “Perception is an appearance in the mind that arises when the mind connects to surroundings. Our mind connects with our external surroundings. “The mind is like the void of the universe.” Indeed, our perception is empty in nature. What we see outside is appearance, “which fundamentally has no boundaries.” Neither external nor boundaries can obstruct our perceptions and our way of thinking. This is what we must practice every day, to take the appearances in our minds, our perceptions, and broaden them to include all worldly matters. This is wisdom. So, everyone, 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）
⊙「若論福德無疆際，悲智雙運福無量，若論智慧無等力，如日懸空月輪圓。」
⊙「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》
⊙堂閣朽故，喻欲界、色界。以地水火風為四大，色香味觸為四微，人身是由四大假合而有。四大又由四微所成，故總稱為八法。
⊙以業力大故，能互攬相礙之四大合而以為身根。繼之即時間為身根之壽命，以變礙生滅，相續之相將盡，遂有老病之相。
⊙「堂閣朽故」之義，亦復如是，護宅之外為牆，內為壁。
⊙又牆壁均有邊際之義，此喻想陰。想為心相，心所緣境，等同虛空，本無邊際。
【證嚴上人開示】
「若論福德無疆際，悲智雙運福無量，若論智慧無等力，如日懸空月輪圓。」
若論福德無疆際
悲智雙運福無量
若論智慧無等力
如日懸空月輪圓
我們接受了佛陀的教法，我們要不斷將人間的常識，轉為佛法的智慧。
人間的常識，叫做功能；佛法，那叫做良能，是智慧，智慧的良能，那就是利己、利人，對自己能夠淨化自己的心、增長自己的智慧；而若是對他人，我們可以運用我們的悲心，入人群中去為人群付出，這都叫做智慧，所以，它在佛來說就是，自覺、覺他、覺行圓滿，所以是「悲智雙運福無量」。
若是論智慧，那就是無等力，沒有比智慧更高。佛陀的覺悟，阿耨多羅三藐三菩提，那就是無上正等正覺；沒有比佛陀所覺悟的，再更高，所以叫做「無等力」，這個力量，智慧的力量發揮出來，那就是「福德無疆際」。
所以「如日懸空月輪圓」。「日」是譬喻智慧，「月」是譬喻慈悲。所以我們若能夠福德，那就是為人群付出，無量無數去付出，無限量，那就是無邊際，智慧與福德會合起來，就如日懸在虛空中，就如月在黑暗中，月可以照大地，很溫馨，這全都是光明，人間的光明，這必定我們要用心付出。
剛才看到南非(分會)，回來的訊息，南非現在開始又在培訓了。那個地方貧富懸殊，但是貧困的大部分，苦不堪，不只是貧困，因為在非洲也是，常常都是有戰亂，彼此之間互相衝突，甚至治安很差。所以在非洲的生活，就是人禍也是偏多，所以他們無處可工作，他們沒有生活的來源，所以他們不斷墮落，提不起了奮鬥的精神，提不起了工作的毅力，沒機會，所以貧、病偏多。
我們幾年來在南非，就是不斷培訓，不斷善種子萌芽起芽，樹一棵一棵大了。當地的菩薩已經不斷培養出來，幾千位的菩薩，前後開始陸陸續續回來受證，不能回來的，無法受證的，也有應該受證的那個等級，這次所看到的，就是辛巴威、莫三比克、賴索托，這樣一起來約堡，這都是很遙遠的地方。
不惜辛苦，只為了一項，大家來共聚共修。我們在約堡那個分會，是很小，他們在那個地方搭帳篷，要容納幾百人，沐浴或者是去洗手間等等都缺。他們就是用那個大油桶，他們一桶接過一桶，用這樣去接水，很遠的地方去接水來，去租流動廁所，用這樣這麼克難的方式，要供應他們幾天的精進。
看他們在精進，腳步整齊，同樣繞佛、繞法，步步整齊，不同的國家，四個國家會合共同精進，全都是看起來人種差不多，卻是語言是不同，他們想出很多種的方法，既來之，必定要受到法回去，所以他們用盡心機，找出互相能翻譯，實在很不容易！
看他們的表情，聽他們念出來的那個韻律，很整齊，可見他們絕對是聽懂。而且靜下來的時候，他們看「人間菩提」，看他們在那個帳篷的裡面，這樣坐得很整齊在聽法，很感動！而且，開始除了講課，從靜思法脈傳承，一一照課程上，又再慈濟宗門，用很多種，菩薩如何投入人群中去。
從南非的菩薩開始分享，過去人生的苦難，身心折磨，接受了佛法之後，如何心開了，可以發揮他們的智慧、力量，走入病苦的環境中去，貧困老弱的人，如何去照顧，照顧之後，自己的心法喜充滿，這樣在人群中的歡喜。
就開始就有辛巴威(志工)，那分的感恩，感恩慈濟從臺灣，愛的法，傳到辛巴威。莫三比克(志工)也是分享，分享出她自己本身，是受慈濟救濟，感恩慈濟人，從南非到莫三比克，她的辛苦，如何的過程，說到很激動的時候，無法控制自已，就看到那個畫面，很多人，到底是哪一個國家，反正(膚色)都一樣，這樣趕緊圍在她的身邊，很溫柔的膚慰。
看到他們這樣，那個精進的畫面，看他們的枕頭，是這樣整整齊齊，如一條線一樣，那個棉被也摺得很整齊，比軍隊受訓更整齊。這種無法想像，只能說，不可思議！這種的「不可思議」，會合到佛法來，那就是菩薩在人間，福慧雙運。這種不同的語言，如何可以入他們的心，因為有這樣的法──這種善巧方便的真實法，就是從內心的智慧與從最虔誠的造福，所以這就是最清淨無染的大愛，匯合著那分巧妙的智慧，所以這樣匯合起來，福慧雙具。
這是不同的國邑，不同的語言，非常貧困苦難的地方，他們可以這樣運作，你說這不就是「福德無疆際」呢？智慧無量呢？這個「悲智雙運福無量」。若不是這樣完成，哪有辦法發揮到，這種無等倫，是無上，我真的也無法去想，想像他們到底如何帶？能夠在這麼短的時間，帶得那麼整齊，而且各種的貧困、不同的苦難。
總而言之，這種的法無疆際，真的能夠普遍，而且身體力行，真是福無量。這種的智慧，實在很不可思議，如日懸空、月輪圓一樣，這全都是在人人自性佛，那個清淨的真如本性，這樣共聚會合起來，讓福慧平行。
所以，我們這段(經)文，前面一直說過了，在這個大宅中有這麼多人，種種地獄、餓鬼、畜生，比人、天數量更多，所以要有多少的菩薩，走入這個三惡道中，苦難的人群去救濟？所以這個大宅裡面，就是菩薩的訓練場，訓練菩薩如何走入苦難中。
所以這個大宅，那位長者已經身體老了，也衰邁了，慢慢已經要消逝的時候了，所以譬喻「堂閣朽故」。
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》
在這個欲界，人口已經很多，造惡、脫離了人生軌道的人，也是很多。正法已經過了，、像法也已經過了，現在是末法的時代。所以形容這間大宅「朽故」，已經開始慢慢柱根，也已經慢慢這樣蛀了，慢慢這個柱子的力與牆壁等等，都已經面臨到朽，就是面臨了老舊的程度，所以譬喻欲界、色界。欲界、色界，地、水、火、風為四大。
堂閣朽故：
喻欲界、色界
以地水火風為四大
色香味觸為四微
人身是由
四大假合而有
四大又由四微所成
故總稱為八法
我們昨天說，欲界是眾生種種的欲，凝聚起來。色界，那就是地、水、火、風，器世間，大乾坤、小乾坤，已經就這個地、水、火、風，開始在大、小乾坤，開始不調和，這就是因為欲界，這個眾生煩惱無明不斷匯集，這個火宅開始慢慢發生了。地、水、火、風，叫做四大，色、香、味、觸，這叫做四微，除了大乾坤的地、水、火、風，在我們人的人身，也是四大假合。人不能沒有水分，人也不能沒有這個暖氣(體溫)，人也不能沒呼吸，人這個身體有骨、有肉、有皮，那是地。所以，這種人的身體，是四大會合來。
在身體裡面還有「四微」，這個「四微」和「四大」，合起來，叫做「八法」，這八項會合。其實「四微」，那就是我們的煩惱；五蘊：色、受、想、行、識，這個「蘊」，從我們的識，這個境界(從) 外面緣，緣來思想中的運作，然後這個果報，種子隱藏著。這全都從外面的五根造作，第六識的吸收、然後七識的思惟，然後隱藏在八識，第八識。
像這樣不斷，我們不知覺中，會合著這個「四微」，這四項我們都看不到，但是不知覺，這種的習氣，隨著外面的境界，起心動念的煩惱等等會合，這樣這就是我們的身心，身心就是這個「八法」會合，所以這個「八法」，就是它能夠會合起來，就是造業。有了這個身體、有了外面的境界、有了裡面起心動念等等，會合起來，所以這個「業力大故」。
以業力大故
能互攬相礙之四大
合而以為身根
繼之即時間
為身根之壽命
以變礙生滅
相續之相將盡
遂有老病之相
這個業力互攬互礙，這個攪，攪就是混著了，如這樣善惡雜揉。四大假合在我們的身上，不斷就是隨時間，生、老、病、死。
所以「繼之即時間為身根之壽命」，我們這個小乾坤，這個時間、壽命，這樣就是「變礙生滅」，我們的身體是五蘊──色、受、想、行、識，在非常微細、很微細，不斷在變遷，不斷互相都有這個障礙、衝突，我們自己的身體就是這樣，所以才有老、病、死，這樣最後就是滅。
所以「相續之相」，到了盡來的時候，那就是老、病的相，就很明顯出來了。就如那位長者，在這個家庭，慢慢歲月累積，也慢慢也是衰邁了。我們人不就是這樣嗎？大乾坤、小乾坤都是這樣。所以「堂閣朽故」的意思，就是這樣不斷在循環，這就是在欲界、色界的眾生、器世間一切的物質，無不都是這樣，所以「亦復如是」。
堂閣朽故之義
亦復如是
護宅之外為牆
內為壁
在這間房子的外面，圍著的叫做「牆」，在這間房子的裡面，圍著的叫做「壁」。所以這個「牆」與「壁」，都有一個邊際、就是有一個界限，圍牆外是別人的地方，圍牆內是我們的地方，就如天地之間，有國土之分。牆和壁均有邊際之意思，譬喻我們也是有這個思想——這個「想陰」。
又牆壁
均有邊際之義
此喻想陰
想為心相
心所緣境
等同虛空
本無邊際
「陰」就是「蘊」。「蘊」的行動，同在這個大地之間，有這樣的界限，但是有共同的「想」——外面的「相」與我們的「心」來會合，就發出了行動。
「想為心相，心所緣境」，我們的心去緣外面的境界。「等同虛空」，實在我們的「想」是空的，雖然看起來外面都是「相」。「本無邊際」，不論是圍牆外、圍牆內，都遮不到我們的「想」──我們的想法。這就是我們每天所要修行的，我們將這個「想」——心的相，放寬在天下事，這就是智慧。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Boundless Dharma of the Mind (心法無際)
Date: April.06. 2015
“Speaking of His virtue of blessings, they are boundless. By exercising compassion and wisdom, one attains infinite blessings. Speaking of His wisdom, it is unsurpassed in its power. This is like the sun at high noon and the full moon.”
Once we have accepted the Buddha’s teachings, we must unceasingly transform worldly knowledge into the wisdom of the Buddha-Dharma. Worldly knowledge gives us abilities. The Buddha-Dharma gives us pure potential; it is wisdom. Using the pure potential of this wisdom, we can benefit both ourselves and others. When it comes to us, we can purity our own minds and grow in wisdom. When it comes to others, we can exercise our compassion to go among people and give our help. That is considered wisdom.
In the Buddha, this wisdom was manifested as having enlightened Himself, enlightening others and having perfect enlightened conduct. So, “By exercising compassion and wisdom, one attains infinite blessings.” Speaking of His wisdom, it is unsurpassed in its power; there is no power higher than this wisdom. The Buddha’s enlightenment, Anuttara-samyak-sambodhi, is supreme, universal and perfect enlightenment. There is nothing greater than the wisdom that the Buddha realized. So, it is “unsurpassed in its power.” When the power of this wisdom is exercised, it creates boundless “virtue of blessings.”
“This is like the sun at high noon and the full moon.” The “sun” is a metaphor for wisdom. The “moon” is a metaphor for compassion. We cultivate the virtue of blessings through giving to others, through immeasurable and limitless giving. As this is limitless, [our blessings] will be boundless. When we unite our wisdom and our blessings, this is like the sun hanging in the vast sky or the moon in the darkness. The moon illuminates the earth, bringing comfort. They are both radiant lights, the lights that illuminate the world.
So, we must put our hearts into giving. Just now, I saw some news from our South Africa office. Right now in South Africa, they are once again holding trainings. The disparity of wealth there is enormous, and the majority of the poor suffer terribly. Poverty is not the only problem they face, in Africa, there are frequency wars and unrest. People engage in so much conflict with each other. Public safety is also lacking. Therefore, those who live in Africa face many manmade calamities, so they are unable to find jobs anywhere. Without an income to maintain their living, their lives gradually become worse. It is hard to find the spirit to keep striving or the perseverance to work willingly. They lack opportunities so many of them are poor and may also be ill.
Over the several years that we have been in South Africa, we have continuously cultivated seeds of goodness so they sprout and grow. One by one, they have grown into tall trees. We have nurtured many local Bodhisattva[-volunteers]; there are thousands of them. One after another, they have come to Taiwan to be certified as Commissioners. Some were unable to come here for certification, but should have already fulfilled the requirements. This time, there were volunteers from Zimbabwe, Mozambique and Lesotho.
Certified as Commissioners.They all gathered in Johannesburg.
They came from these faraway places, despite the tiring journey, for only one goal, to come together to engage in spiritual practice.
In fact the regional office in Johannesburg is quite small.They had to set up tents to try to accommodate everyone.They lacked everything from showers to bathrooms.They collected water in large oil barrels and then, pail by pail, they transported the water from faraway places.They also rented portable toilets.
By overcoming all these obstacles, they were able to hold this spiritual retreat.As they diligently engaged in walking meditation, they circumambulate the Buddha with orderly steps.Volunteers from four different countries came together to diligently practice.
They are very similar in appearance, but they speak different languages.So, they had to come up with many methods.
Since these volunteers had traveled from so far, they needed to be able to return with the Dharma.They tried everything they could to find people who could translate for one another.This was not an easy task.In observing their facial expressions and the way they recited the words in a uniform rhythm, it was clear they understood [the lessons].
When the time came to sit and calm their minds, they watched the program, “Life Wisdom.”Seeing them inside the tents, sitting properly and listening to the Dharma, I was very moved.Then, they had classes where speakers presented the Jing Si Dharma-lineage, following the curriculum [that we use here].They discussed the Tzu Chi School of Buddhism, sharing about different ways.
Bodhisattvas devote themselves to helping people.The South African Bodhisattvas began by sharing spores of the suffering they had experienced, the physical and mental torment, and how, after accepting the Buddha-Dharma, they had opened up their hearts.
They were able to apply their wisdom and strength to go to places of illness and suffering, to care for the poor and the old and weak.
After taking care of these people, they themselves were filled with Dharma-joy.This joy comes from working among people.
Then, volunteers from Zimbabwe shared their gratitude to Tzu Chi for having come from Taiwan, bringing teachings of love to Zimbabwe.A volunteer from Mozambique also shared her story of how she had received help from Tzu Chi.She was grateful for the Tzu Chi volunteers who traveled from South Africa to Mozambique.
As she spoke of her hardships and experiences, she became quite emotional and was unable to control her feelings.
As I watched this on the screen, I saw that many people from different countries, who nevertheless have the same [love] immediately gathered around to gently comfort her.I saw images of how diligent they were; their pillows were all lined up neatly in a straight line.The way they folded their blankets was so tidy; it was nearer than that of a trained army.This seems almost impossible to imagine, so we can only say, “Inconceivable!”
When these “inconceivable” matters are connected with the Buddha-Dharma, we are seeing Bodhisattvas in action, those who cultivate both blessings and wisdom.The people there spoke different languages but were able to take these teachings to heart because [our volunteers] shared the True Dharma in skillful ways.
They brought out their wisdom from deep within and benefited others out of utmost reverenceThis is how their pure and undefiled great love combined with skillful wisdom, thus yielding both blessings and wisdom.
These people were from different countries and speaking different languages.Though they live in very impoverished countries, they were able to carry out these activities.Don’t they demonstrate boundless “virtue of blessings”?Isn’t they wisdom infinite?
“By exercising compassion and wisdom, one attains infinite blessings.”If they were not able to do this, how would they be able to exercise that unparalleled power?I really cannot imagine how, in such a short period of time, they managed to train such orderly volunteers,especially as they were coming from such great poverty and suffering. In summary, the Dharma knows no borders. It can truly spread throughout the world. And when it is put into practice, the blessings will truly be infinite. This wisdom is indeed inconceivable. It is like the sun at high noon and the full moon. Everyone intrinsically has Buddha-nature, which is the pure intrinsic nature of True Suchness. Thus, people can come together to cultivate both blessings and wisdom.
The sutra passage that we discussed previously mentions that in this big house, there were a great many people. Those in the hell, hungry ghost and animal realms outnumber those in the human and heaven realms. So, many Bodhisattvas must enter the Three Evil Destinies to save these suffering people. Therefore, this great house is a Bodhisattva training ground, where Bodhisattvas learn how to go among the suffering. In this great house, the elder is already old and frail. He is slowly reaching the end of his life. Thus we have the analogy, “Its halls and lofts were decaying and old”.
There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.
In the desire realm, there are already many people. Those who do evil thing and have lost their way are also very numerous. The era of Right Dharma has passed. The era of Dharma-semblance has also passed. Now we are in the era of Dharma-degeneration. So, we say this big house is “decaying and old”. Gradually, the pillars have begun to be slowly eaten away. Gradually, the strength of the pillars and walls is deteriorating; it is reaching the point of being worn out. This is analogy for the desire and form realms. In the desire and form realms, earth, water, fire and air are the four elements.
Its halls and lofts are decaying and old: These are like the desire realm and the form realm. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minute form. The human body exists because of the temporary union of the four elements. The four elements also arise from the four minute forms. These are known overall as the Eight Dharmas.
As we said yesterday, the desire realm is where all the desires of sentient beings are gathered together. The form realm is earth, water, fire and air, the world of physical existence, and in both the macrocosm and in the microcosm, earth, water, fire and air are already falling out of balance on large and small scales. This is because in the desire realm, sentient beings are continuously accumulating afflictions and ignorance.
Gradually, this house begins to burn. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minutest forms. Not only do earth, water, fire and air exist in the macrocosm surrounding us, our human body is also a temporary union of these four elements. Water is essential to humans. We also cannot lack a warm body temperature. Breathing air is definitely essential. As for the human body of bones, muscles and skin, this belongs to the element of earth.
Thus, the human body is a temporary union of the four elements. The four minute forms also exist in the body. The four minute forms, combined with the four elements, comprise the Eight Dharmas. These eight things all come together. In fact, the four minute forms are our afflictions. The Five Aggregates are form, feeling, perception, action and consciousness. The aggregates arise when our consciousness connects with external conditions, which leads us to think and then take action. Then the karmic retributions will be stored as seeds. This begins with the functions of the Five Roots, which are processed by the sixth consciousness, contemplated by the seventh consciousness and stored in the eighth consciousness. In this way, without conscious awareness, these four minute forms come together [in us]. These four are invisible to us, but without our conscious awareness, due to our habitual tendencies, we react to external conditions and give rise to thoughts that create afflictions. This is how our body and mind work. Body and mind are the convergence of these Eight Dharmas.
So, when these Eight Dharmas come together, we will create karma when this physical body, the external conditions and the internal thoughts that arise all come together, the “karmic forces are great.”
Because the karmic forces are great, they can mix and interfere with each other as the four elements come together to create our physical existence. The time which this continues is the lifespan of our physical existence, which arises and ceases as karmic forces change and obstruct other. As these continuous appearances come to an end, there will be the appearances of aging and illness.
Karmic forces mix and interfere with each other. To mix means to stir together. For example, good and evil [karma] are intermixed. The temporary union of the elements on our bodies constantly shifts with the passage of time, so we go through birth, aging, illness and death.
Therefore, “The time for which this continues is the lifespan of our physical existence.” The lifespan of the microcosm of our body, arises and ceases because [karmic forces] “change and obstruct each other.” The Five Aggregates of the body, form, feeling, perception, action and consciousness are constantly going through infinitesimal changes. Things are constantly changing and conflicting with and obstructing each other. This is happening in our bodies, which results in aging, illness and death. Therefore, in the end, everything will cease.
“As these continuous appearances approach the end of their time, the appearance of old age illness will be clearly evident. This is just like how the elder of this family, as the years accumulated, gradually became frail. Isn’t that how it is for us humans? Both the macrocosm are like this. So, “Its halls and lofts are decaying and old” means that things are undergoing this cycle.
Sentient beings in the desire and form realms and all things in the realm of physical existence go through the same cycle. So, they are “also just like this.”
The meaning of its halls and lofts are decaying and old is also just like this. Externally, walls protect the house. Internally, there are partitions.
What surrounds the house on the outside are called walls. What surrounds the rooms inside the house are called partitions. Walls and partitions both mark off areas. They create boundaries.Outside our walls is someone else’s space. This is like the boundaries of countries in the world. Walls and partitions both create boundaries. They are an analogy for our thinking. This is the “skandha of perception.”
Walls and partitions both signify boundaries. They are like the skandha of perception. Perception is an appearance in the mind that arises when the mind connects to its surroundings. The mind is like the void of the universe, which fundamentally has no boundaries.
“Skandhas” are the same as aggregates; they have the function of aggregating. Living in this world, we all live within certain boundaries, but we can all freely engage in thinking, as outside appearances converge with our minds to give rise to perception.” This leads us to take action. “Perception is an appearance in the mind that arises when the mind connects to surroundings. Our mind connects with our external surroundings. “The mind is like the void of the universe.” Indeed, our perception is empty in nature. What we see outside is appearance, “which fundamentally has no boundaries.” Neither external nor boundaries can obstruct our perceptions and our way of thinking. This is what we must practice every day, to take the appearances in our minds, our perceptions, and broaden them to include all worldly matters. This is wisdom. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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