20150407《靜思妙蓮華》三界火宅無明為因(第538集)
（法華經•譬喻品第三）
⊙「三界火宅無明為因，境界為緣憎愛取捨，三毒猛火焚燒內外，色欲難安猶如宅火。」
⊙「堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危。」《法華經譬喻品第三》
⊙柱：為宅舍存在之根，猶人生之有身命，此喻行陰。
⊙即一切心所有法，各種思想現象，皆行陰之所攝。
【證嚴上人開示】
「三界火宅無明為因，境界為緣憎愛取捨，三毒猛火焚燒內外，色欲難安猶如宅火。」
三界火宅無明為因
境界為緣憎愛取捨
三毒猛火焚燒內外
色欲難安猶如宅火
這也就是在譬喻，佛來人間一大事因緣，為人間設教，應眾生根機，很辛苦。
在這個自然法則，他也會心急，所以在四十二年後，開始暢演本懷，不得不開心門、說大法。這已經是佛陀，七十多歲的時代了，多少人就是在法華會上，開始覺悟了，也反省了，也發心了。
就像舍利弗一樣，過去雖然跟隨在佛的身邊，卻是那個執著，無法打破他偏空的法，所以一直到了佛陀在法華會，殷殷稱讚大乘妙法的道理，這樣舍利弗終於瞭解了，佛陀的過去用，因緣、譬喻、言辭，這就是佛陀的悲懷，要為了引導眾生向法，所以不得不用種種的「九部」法，適應眾生根機。
舍利弗終於體會到了，也開始要發心了、要立願、懺悔過去，一直代替，當場法華會上的人人，也要起大心，所以他不斷來向佛請法。佛陀瞭解舍利弗的心意，開始就慢慢對他授記。授記就是肯定，肯定舍利弗，為他證明，將來也能夠成佛。
在場人人(想)：舍利弗既能夠成佛了，佛陀說人人平等，人人的信心開始增加了，所以有心瞭解從開頭，佛所說的苦、集、滅、道，從那個時候說法的最初，與說法到現在的最後，這就是佛陀用因緣、妙權來引導。
確實人生是苦，苦是真理，我們要接受了甚深妙法，也不可忘記最開頭的苦諦。就如佛陀在世這樣在說法，只要他有心要出家，佛陀就是允許他出家，不分年齡、不分家族貴賤，只要一念心要出家。為什麼要出家？就是從那個「四諦法」，瞭解人生苦，知苦，所以願意出家。
那個時候有一位，年輕的比丘，他還很年輕，但是開頭聽到人生是苦，他認為：這就是道理，我現在這麼年輕，未來同樣會老，再來我也會死，不如出家去。就這樣，就來求佛說他要出家，佛陀也成就他。
人是來出家了，卻是心每天都想家裡，家裡有父母、家裡有兄弟，家裡還有他心愛的人。家裡面，俗家的生活富有，所以他每一天，都循著托缽的時間，其實他是回去家裡。出了僧舍，與僧團一起出門，但是他是脫隊，每一天都是回到家裡，直到黃昏才回來。每天都是這樣，現的是出家形，卻是生活還是在家的心。
這當中，天人護法，代替釋迦佛擔心：僧團若是這樣，不受規戒的人，若再增加，這個僧團就不得清淨了，不得清淨的僧團，要如何能夠受俗人尊敬呢？所以，這位天人就化成了，也是一位年輕人，來和他相遇，就說：「你可以出家，我很羨慕你。」
這位已經出家的比丘，才從俗家，享受著俗家情、愛的生活，他的內心，那個欲念未除，對於出家，已經就是出家了，也不以為然。他就回答這位年輕人，說：「出家有什麼好？只不過是在僧團中的生活，其他還有什麼好？」這位化為青年的人就說：「出家很好，可以聽到佛說法。世間人人迷茫，都是生活在欲樂的裡面，人生無常，生死在什麼時候，都不知。能夠出家，捨離了俗家的煩惱，沒有再攀緣，能夠顧得心清淨、親近佛法，這是多麼有福呢！」
這位年輕的比丘就問：「若是這麼有福，為什麼你不出家？」「有啊，我想要出家，我千里迢迢就是要來找佛。」這位年輕的比丘，自己的心念一轉，很慚愧：「我已經是出家了，我為什麼我的心，還受情欲這樣牽著我呢？」回過神來，對方不知往何處去了，不見了。他自己的心，這樣一驚：「這應該是護法，天人護法在我的面前，來保護我的法。幸好，我只是好樂家屬的生活，我還沒有還俗的心。」
所以趕緊加緊腳步與僧團會合，入精舍去了。看到佛陀就頂禮，在佛前求懺悔。有人和他同伴的人說：「佛陀，我們知道，有看到他這樣，每天都是脫隊回俗家。不過，各人修行各人得，我不會去提起他的過去。看到他在佛陀的面前懺悔，我們大家也為他隨喜尊重。」
佛陀就開始向大家說話了：「是啊，修行者的心要身心合一。佛法難聞，人生無常，生命在呼吸間，難得出家，竟然有這種起心動念，行在家，行為是在家。這段時間我也在觀察中，相信你的善根深厚，所以你有護法的保護，所以也為你慶幸。」這大家就能知道，知道一念心一動，這種俗情一起，這對自己的慧命，就是很危險。聽了佛陀一場的說法，大家體會了。
所以說起來，「三界火宅無明為因」。這個無明，明明知道苦，苦、集，這麼多的煩惱，就是因為無明開始。既然要出家，還有無明存在，何況在家人？何況還未接觸到佛法的人呢？所以，前面說五趣，五分之二善道、五分之三是惡道，所以說起來，我們學佛，心要定。修行之後，若還有這個，憎、愛、取、捨，這個心，這樣還是在這個三界火宅中，不只在三界火宅中，還有「三毒猛火焚燒內外」。
三毒，貪、瞋、癡。這三毒是從一念心起，所以這個三毒一起，如熱火猛焰一樣，焚燒內外。所以常常一句話說：「無明火，燒掉了功德林。」這個無明會銷毀掉我們的慧命，在這個三界火宅之中，要時時很謹慎。因為在這個三界，色欲難安──色界、欲界都是難安。色界，前面說過了，那就是器世間，只要眼睛接觸得到的，無不都是「色」，這個「色」是器世間。
前面都有說過，世間難免有種種的物質，但是我們的心，用什麼心來面對這些物質呢？我們若用著感恩、惜福的心，這些物質都可以是修行的工具；我們若有愛心，貧窮苦難人需要，需要衣、食這些物資，我們可以拿去幫助人。
就如很多年前，東北救災的時候，那個地方天氣很冷，所以不只是，救濟食物、棉衣、棉被，還特別是木炭、煤炭。這個地方若沒有這個煤炭，他們無法過冬，很冷，每一個家庭都要起「火焙」，有炕，所以要燒煤炭。每一家戶都給他幾噸的煤炭，二噸，讓他能夠度過那個冬天。這就是「色」物質；我們若能夠好好運用，這就是行菩薩道的必需品。
欲、欲界。那就是看這些物質，你如何運用，你的身是去做救人、行菩薩道嗎？或者是你的身，去貪、瞋、癡，去取、去行欲，這個欲念不盡，財、色、名、食等等，這樣在享受這個欲嗎？若是這樣，就是造就了三界火宅。
所以，這個「色欲難安」──色界、欲界難安。那就是因為凡夫，凡夫在這個色界裡面，貪欲等等，就使他不安。人人的行為，都是在貪欲、色愛中，你們想，三界怎麼不是火宅呢？這種的無明為因，這種的境界，在這個色欲的境界為緣，這種的憎愛取捨，這種三毒的猛火不斷，就如火已經起了，焚風又一直燒，內外就不得安了。
這就是在末法的時代，世間大乾坤不調和，小乾坤不平安，這就是現代的世界。就要趕緊，急急，人人有這個器世間好好利用，有這個身體及時行菩薩道，還有這樣豐富的物質，要趕緊及時為苦難人去付出。這就像火開始要燒了，要趕緊有水去滅火。所以善惡之間，惡若減少，善增加，那就是光明的社會。
所以，前面那段(經)文說，「多諸人眾」，在那個大宅裡面有很多人，這譬喻五趣。這個五趣，善惡雜揉，所以在這裡面，這間房子，人人不懂得愛惜，所以「堂閣朽故，牆壁隤落」。若這樣，整間房子，沒有人懂得去疼惜、整理，慢慢就會腐敗了。
堂閣朽故
牆壁隤落
柱根腐敗
梁棟傾危
《法華經譬喻品第三》
接下來說，「柱根腐敗，梁棟傾危」。不只是牆壁破了，連梁與柱子也已經腐敗掉了。
柱：
為宅舍存在之根
猶人生之有身命
此喻行陰
這間房子能夠存在，那就是因為柱子還很堅固。就如我們人生，我們還有生命，因為我們還有生之身命，我們的身體還在，這是譬喻行蘊。
這個行蘊，在我們的身體，不斷地變化，所以，生、老、病、死，一直一直接近老邁衰弱的時候，這都是行陰、行陰(行蘊)。也是「陰」、也是「蘊」，還是每一天在老化了，因此才說要及時。「即一切心所有法，各種思想現象，皆是行陰之所攝」。
即一切心所有法
各種思想現象
皆行陰之所攝
我們要知道，我們的善惡，都是在「心所法」之中。起心動念，「心所法」就是起心動念，是我們的思想，外面接觸到的境界，那些「相」，吸入在我們的心裡。
就像幾天前，大陸(志工)回來，她說過去的人生，每天都去委託行，都去看衣服，很美她就趕緊買回來。一直到接觸到慈濟之後，就會去想到：「不可以買，今天不可以買，我要惜福。」就回去了。回去之後，她說整夜都睡不著，光是一直在想那件衣服很美。所以還是控制不住，明天那件衣服就去買回來，人民幣是好幾千元，這樣去買回來。這次回來了，她就說：「真的很懺悔。」那一天，聽她邊說，也說得懺悔得淚流。
對啊，這就是「心所法」，我們的「心所」也能夠，欲，不斷來誘引我們去動作。這個「心所」，若再反省過來，就趕緊節制下來。這個「心所法」，可以行惡，滿足他的欲念，更惡的，就是去造作一切傷害人，傷天害理的事情，這也是在「心所法」之中。一切唯心造。
所以，在「行蘊」，我們的日常生活中，無不都是分秒一直過，我們的身體，無不都是新陳代謝在變化。天地之間，這個境界、欲界誘引我們，我們若控制不住，那就是隨著欲去行惡。若是佛法能夠入我們的心來，應著這個佛法的軌道走，那就是菩薩道。
這個「心所法」，真的是很微妙，這種無形無色，卻是是很大的力量，所以，各種思想的現象，都是在「心所法」之中，所以一切「思想現象」，「皆行陰之所攝」，都是在這個行蘊之中。「五蘊皆空」，看看有沒有？色、受、想、行、識，我們是不是全都看透徹呢？這是五蘊，空──空理，在這個「空」的道理中，真空透徹，才能夠妙有現前。所以，前面所說的，都是在我們的天下間，大乾坤、小乾坤的現象。佛法將這些現象，就用佛法為我們解釋出來，所以我們人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Ignorance Sets the House on Fire(三界火宅無明為因)
Date: April.07. 2015
“The Three Realms are like a burning house, and ignorance is the cause. External states are conditions that give rise to love and hate, grasping and rejection. The Three Poisons start a raging fire that buns inside and out. Desire and form cause unease, as if in a burning house.”
This is an analogy. The Buddha came to this world for one great cause. For the sake of the world, He devised teachings that were suitable for sentient beings’ capabilities. This was very hard work. Since He was [approaching the end of His lifetime], He felt a sense of urgency. Therefore, 42 years after His enlightenment, He began to freely express His original intent and opened up His mind to reveal the Great Dharma. The Buddha did this when He was already in His 70s. During the Lotus Dharma-assembly, many people began to awaken, to reflect upon themselves and form aspirations. They were like Sariputra, who, though he had always been by the Buddha’s side, because of his stubbornness, could not let go of his bias toward the teachings of emptiness. It was not until the Lotus Dharma-assembly, when the Buddha earnestly praised the wondrous Dharma of the Great Vehicle, that Sariputra finally understood why, in the past, the Buddha had taught with causes and conditions, analogies and expressions. The Buddha had done this out of compassion. In order to guide sentient beings to the Dharma, He had no choice but to use various methods from the Nine Divisions of Teachings, to teach according to people’s capabilities.
Sariputra finally realized this, so he began to form aspirations, make vows and repent his past wrongdoings. Since he was representative of everyone at the Lotus Dharma-assembly who also wanted to form great aspirations, he continued to request the Dharma from the Buddha. The Buddha understood Sariputra’s intent, so He bestowed a prediction of Buddhahood upon him. Bestowing this blessing was a sign of affirmation and verified that Sariputra would attain Buddhahood in the future. Then everyone at the assembly thought about how Sariputra would be able to attain Buddhahood and how the Buddha had said everyone was equal. This led everyone to have more faith in themselves. So, they resolved to understand everything from the teachings of the Four Noble Truths that the Buddha gave at the very beginning to the final teachings He was giving now. This was how He guided them with causes and conditions and other wondrous provisional teachings.
Indeed, life is full of suffering. Suffering is a truth of life. So, as we accept the extremely profound wondrous Dharma, we cannot forget the first truth of suffering. While the Buddha taught the Dharma in the world, if a person resolved to become a monastic, the Buddha always allowed them to do so, regardless of age or family background; they simply needed the will to leave the lay life. Why did people want to become monastics? Because, from, the Four Noble Truths, they realized that suffering was a part of life. They recognized suffering, so they were willing to become monastics.
At that time, there was a young bhiksu; he was very young, but upon hearing that life was suffering, he felt, “This is the truth. I am very young right now, but I will become old and eventually die. I might as well become a monastic right away.” He immediately asked the Buddha for permission to become a monastic, to which the Buddha agreed. Although he became a monastic, his mind was always on his family. He thought about his parents, brothers and all his loved ones.His life as a layperson was one of great wealth.So, every day, during the time he was supposed to beg for alms, he actually went home.He left the abode with the other monastics, but he always went his own way.
Every day he went to his house and did not leave there until dusk.
This happened every day.Although physically, he looked like a monastic, his mind was still that of a layperson.
Meanwhile, a heavenly being was very concerned for Sakyamuni Buddha.“If His Sangha has people like this who do not abide by the precepts, then as their numbers increase this Sangha will no longer be pure. If the Sangha is not pure, how can it earn the respect of laypeople?”
So, this heavenly being took on the appearance of a young man to meet this bhiksu on his way back.He said, “I envy you for being able to become a monastic.”This bhiksu, who had supposedly left the lay life, was just returning from enjoying life with his loved ones.The objects of his desires were still on his mind, so he was not thinking about how great it was that he had become a monastic.He said to the young man in reply, “What is so good about becoming a monastic? It just enables me to live among the Sangha; what other benefit is there?”
The heavenly being disguised as a youth said, “Becoming a monastic is wonderful because you can hear the Buddha give teachings. In this world, people are lost and confused, immersed in their desires and pleasures. Because of the impermanence of the world, we do not know when we will die or be reborn. So, if you are able to become a monastic and can let go of the afflictions of the lay life, if you no longer contrive connections, and can purify your mind and draw near the Buddha-Dharma, you are so blessed!”
This young bhiksu asked, “If you think that I am so blessed, why don’t you want to become a monastic?” “I do! Because I want to become a monastic, I have travelled a long way to find the Buddha.
The young bhiksu had a shift in his mindset and felt great remorse.“I have already become a monstic. Why is my mind still pulled by my affections and desire?”As he realized this, the young man had disappeared without a trace.
The young bhiksu was shocked.“He was probably a Dharma-protector, a heavenly being who appeared in order to protect my connection with the Dharma.”“Fortunately, I had only delighted in being with my family and had not yet desired to return to the lay life.”
He quickly picked up his pace to rejoin the others as they entered the abode.When he saw the Buddha, he prostrated and asked to repent before Him.
One of his companions said, “Venerable Buddha, we knew about this. Although he left the abode with the rest of us, he left us to go home every day. But, we each reap the fruits of our own practice, so we did not mention what he had done. Seeing him repent before the Buddha, we’re happy for him and respect what he has done.”
The Buddha then spoke to everyone, “Indeed, spiritual practitioners must be unified in body and mind. The Buddha-Dharma is not easily heard and life is impermanent. We live only as long as we keep breathing. Becoming a monastic is a rare opportunity, yet he had still had these kinds of thoughts, and his behavior was that of a layperson. I also have been observing him all this time. I believe his roots of goodness are very deep so he is being kept safe by a Dharma-protector. I also rejoice at [this change in] him.”
From this story, everyone can understand that once thoughts stir in our midst and worldly desires arise, our wisdom-life will be in great danger. After listening to the teachings of the Buddha, everyone realized this.
Therefore, we say, “The Three Realms are like a burning house, and ignorance is the cause.”Regarding ignorance, we clearly understand that suffering is caused by the accumulation of afflictions, which all arise from ignorance. If ignorance is present in monastics, how can it not be present in laypeople? How can it not be in people who have not yet encountered the Buddha-Dharma?
Previously I said that, out of the Five Destinies, two out of the five are paths of goodness, while three of them are evil realms. Therefore, we say as practitioners, our minds must be settled. After we begin practicing, if we still experience love and hate, grasping and rejection, then we are still in this burning house. Not only are the Three Realms a burning house, “The Three Poisons [have] started a raging fire that burns inside and out”.
The Three Poisons are greed, anger and delusion. These poisons originate in our minds. So, once the Three Poisons manifest, they are like a raging fire that burns inside and out. There is a common saying, “The fire of ignorance destroys a forest of merits and virtues”. Ignorance will destroy our wisdom-life. Inside the burning house of the Three Realms, we constantly need to be vigilant. In the Three Realms, desire and form cause unease. Finding peace is hard in the form and desire realms.
As I have mentioned in the past, the form realm is the realm of physical existence. As long as our eyes can make contact with it, it is considered a “form”. “Form” refers to the realm of physical existence.
I have already spoken about this. We will inevitably encounter various material objects in this world. But what kind of mindset should we have when we encounter them? If we are grateful for them and cherish them, these material objects can be tools for our spiritual cultivation. If we have loving hearts, when we see poor and suffering people who need clothing and food, we will find a way to help them.
For example, many years ago, when we were providing relief in Northeast China, it was very cold there. We did not only provide them with food, padded clothing and padded quilts, we also provided them with charcoal and coal. If they lived in that place without any coal, they would not be able to survive the winter. Every family there has a “bed-stove”. In this stove, they burn coal, so each family was given a couple of tons of coal, around two, so they could survive the winter. These are “forms,” material goods.
If we can properly utilize these material goods, they will be an essential part of our practice of the Bodhisattva-path. As for desires or the desire realm, these relate to how we make use of these material things. Are we using our body to save people’s lives and walk the Bodhisattva-path? Or does our body lead us to give rise to greed, anger and delusion, and to grasp things and act on our desires? Our desires are inexhaustible. With wealth, sensual pleasures, fame, food and so on, are we indulging in our desires? If this is the case, we have set the house of the Three Realms on fire.
So, “Desire and form cause unease”. Peace is hard to find in the form realm and desire realm. This is because we are unenlightened people. As unenlightened people living in the form realm, our greed, desires and so on make us uneasy. Everyone’s actions are driven by desires and cravings for form. Think about it, how can the Three Realms not be like a burning house? Ignorance is the cause of this fire. These states in the form and desire realms are the conditions; with love and hate, grasping and rejection, the raging fires of the Three Poisons never end. This is like how, once a fire starts, the wind keeps it going. Then we have no peace, inside or out. This happens during the era of Dharma-degeneration. The macrocosm of the world is not in harmony, and the microcosms of our bodies are not at peace. This is what the modern world is like.
Everyone must promptly make good use of the realm of physical existence and walk the Bodhisattva-path while we have this body. Having an abundance of material objects, we must promptly give to suffering people.
Similarly, if a fire is starting to burn, people with water must quickly douse it. When it comes to good and evil, if evil decreases, goodness will increase. That will lead to a brighter society. As the previous sutra passage states, “There were many groups of people”. There were many people inside that big house; this is an analogy for the Five Destinies. In the Five Destinies, good and evil are intermixed. No one inside this house knew that they needed to cherish it,
so “its halls and lofts were decaying and old; its walls and partitions were crumbling.”
If this is the case, if in the entire house, no one cherishes or takes care of it, the house will gradually rot away.
Next, it states, “The pillars were rotting at their bases; the beams and columns were dangerously aslant.”
Not only were the walls crumbling, but the beams and pillars were also rotting. This house could only remain standing if its pillars were firm and solid. This is just like our lives; we are still alive because we still have our physical [health]. Our body is still here. This analogy is for the aggregate of action.
With the aggregate of action, our body constantly changes. So, birth, aging, and illness gradually take us closer to the moment that we become old and frail. All this is due to the aggregate of action, those infinitesimal changes. We continue to get older every single day. This is why we say we must act immediately. “All workings of the mind and every phenomenon that arises from thinking are all encompassed by the aggregate of action.”
We should know that good and evil come from “the workings of the mind, from the thoughts it gives rise to. The workings of the mind” refer to every single thought that arises. When we think about the external states we come in contact with, those appearances are taken in by our minds.
A few days ago, a volunteer from Mainland China came back. She said that in the past, she had visited consignment stores every day. If the clothes she saw were pretty, she would immediately buy them. This happened until she encountered Tzu Chi. Then she began to think, “No, I should not buy it.” “I can’t buy it, I need to cherish my blessings.” When she went home, she would be unable to fall asleep because she kept thinking about the beautiful outfit she had seen. So, unable to control herself, she would go back and buy it the next day. Even if it cost her several thousand RMB, she would still buy it. When she came to the Abode this time, she said, “I truly feel remorseful.”
When she told me this story, she was so remorseful that she was in tears. This is due to “the workings of the mind.” What our mind perceives can give rise to desires that entice us to act. If, after we perceive something, we can reflect on ourselves, we can quickly control our desires. So, “the workings of the mind” may [lead us] to do unwholesome things in order to satisfy our desires.
What is even worse is that we can end up doing things that hurt others and even commit reprehensible acts. This is also due to the working of the mind.
All things are created by the mind. In term of the aggregate of action, in our daily living, time is constantly passing by, and our bodies are continually changing as new replace the old changing as new cells replace the old. In the world, our conditions may tempt us to give in to our desires. If we cannot control ourselves, we will follow our desires and commit wrongdoings. If we can talk the Buddha-Dharma heart, we will follow the path of the Buddha-Dharma, which is the Bodhisattva-path.
So, “the workings of the mind are truly subtle are truly subtle and wondrous. Despite beings intangible and from less, the exert great power.” Every phenomenon that arise from thinking is part of “the working of the mind.”
“Everyone phenomenon that arises from thinking is encompassed is encompassed by the aggregate of action.” They are all in the aggregate of action. “The Five aggregates are all empty in nature.” When we take a look, do they really exist? How we through understood from, feeling, perception, action and consciousness. These are the Five Aggregates.
As for the principle of emptiness, As for the principle of emptiness, only if we through understand the principles of true emptiness can wondrous existence manifest before us.
So, the things that I just explained are phenomena that appear in our would, whether in the macrocosm or microcosm. The Buddha-Dharma takes these phenomena and explains them to us thought principles. So, everyone 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）
⊙「三界火宅無明為因，境界為緣憎愛取捨，三毒猛火焚燒內外，色欲難安猶如宅火。」
⊙「堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危。」《法華經譬喻品第三》
⊙柱：為宅舍存在之根，猶人生之有身命，此喻行陰。
⊙即一切心所有法，各種思想現象，皆行陰之所攝。
【證嚴上人開示】
「三界火宅無明為因，境界為緣憎愛取捨，三毒猛火焚燒內外，色欲難安猶如宅火。」
三界火宅無明為因
境界為緣憎愛取捨
三毒猛火焚燒內外
色欲難安猶如宅火
這也就是在譬喻，佛來人間一大事因緣，為人間設教，應眾生根機，很辛苦。
在這個自然法則，他也會心急，所以在四十二年後，開始暢演本懷，不得不開心門、說大法。這已經是佛陀，七十多歲的時代了，多少人就是在法華會上，開始覺悟了，也反省了，也發心了。
就像舍利弗一樣，過去雖然跟隨在佛的身邊，卻是那個執著，無法打破他偏空的法，所以一直到了佛陀在法華會，殷殷稱讚大乘妙法的道理，這樣舍利弗終於瞭解了，佛陀的過去用，因緣、譬喻、言辭，這就是佛陀的悲懷，要為了引導眾生向法，所以不得不用種種的「九部」法，適應眾生根機。
舍利弗終於體會到了，也開始要發心了、要立願、懺悔過去，一直代替，當場法華會上的人人，也要起大心，所以他不斷來向佛請法。佛陀瞭解舍利弗的心意，開始就慢慢對他授記。授記就是肯定，肯定舍利弗，為他證明，將來也能夠成佛。
在場人人(想)：舍利弗既能夠成佛了，佛陀說人人平等，人人的信心開始增加了，所以有心瞭解從開頭，佛所說的苦、集、滅、道，從那個時候說法的最初，與說法到現在的最後，這就是佛陀用因緣、妙權來引導。
確實人生是苦，苦是真理，我們要接受了甚深妙法，也不可忘記最開頭的苦諦。就如佛陀在世這樣在說法，只要他有心要出家，佛陀就是允許他出家，不分年齡、不分家族貴賤，只要一念心要出家。為什麼要出家？就是從那個「四諦法」，瞭解人生苦，知苦，所以願意出家。
那個時候有一位，年輕的比丘，他還很年輕，但是開頭聽到人生是苦，他認為：這就是道理，我現在這麼年輕，未來同樣會老，再來我也會死，不如出家去。就這樣，就來求佛說他要出家，佛陀也成就他。
人是來出家了，卻是心每天都想家裡，家裡有父母、家裡有兄弟，家裡還有他心愛的人。家裡面，俗家的生活富有，所以他每一天，都循著托缽的時間，其實他是回去家裡。出了僧舍，與僧團一起出門，但是他是脫隊，每一天都是回到家裡，直到黃昏才回來。每天都是這樣，現的是出家形，卻是生活還是在家的心。
這當中，天人護法，代替釋迦佛擔心：僧團若是這樣，不受規戒的人，若再增加，這個僧團就不得清淨了，不得清淨的僧團，要如何能夠受俗人尊敬呢？所以，這位天人就化成了，也是一位年輕人，來和他相遇，就說：「你可以出家，我很羨慕你。」
這位已經出家的比丘，才從俗家，享受著俗家情、愛的生活，他的內心，那個欲念未除，對於出家，已經就是出家了，也不以為然。他就回答這位年輕人，說：「出家有什麼好？只不過是在僧團中的生活，其他還有什麼好？」這位化為青年的人就說：「出家很好，可以聽到佛說法。世間人人迷茫，都是生活在欲樂的裡面，人生無常，生死在什麼時候，都不知。能夠出家，捨離了俗家的煩惱，沒有再攀緣，能夠顧得心清淨、親近佛法，這是多麼有福呢！」
這位年輕的比丘就問：「若是這麼有福，為什麼你不出家？」「有啊，我想要出家，我千里迢迢就是要來找佛。」這位年輕的比丘，自己的心念一轉，很慚愧：「我已經是出家了，我為什麼我的心，還受情欲這樣牽著我呢？」回過神來，對方不知往何處去了，不見了。他自己的心，這樣一驚：「這應該是護法，天人護法在我的面前，來保護我的法。幸好，我只是好樂家屬的生活，我還沒有還俗的心。」
所以趕緊加緊腳步與僧團會合，入精舍去了。看到佛陀就頂禮，在佛前求懺悔。有人和他同伴的人說：「佛陀，我們知道，有看到他這樣，每天都是脫隊回俗家。不過，各人修行各人得，我不會去提起他的過去。看到他在佛陀的面前懺悔，我們大家也為他隨喜尊重。」
佛陀就開始向大家說話了：「是啊，修行者的心要身心合一。佛法難聞，人生無常，生命在呼吸間，難得出家，竟然有這種起心動念，行在家，行為是在家。這段時間我也在觀察中，相信你的善根深厚，所以你有護法的保護，所以也為你慶幸。」這大家就能知道，知道一念心一動，這種俗情一起，這對自己的慧命，就是很危險。聽了佛陀一場的說法，大家體會了。
所以說起來，「三界火宅無明為因」。這個無明，明明知道苦，苦、集，這麼多的煩惱，就是因為無明開始。既然要出家，還有無明存在，何況在家人？何況還未接觸到佛法的人呢？所以，前面說五趣，五分之二善道、五分之三是惡道，所以說起來，我們學佛，心要定。修行之後，若還有這個，憎、愛、取、捨，這個心，這樣還是在這個三界火宅中，不只在三界火宅中，還有「三毒猛火焚燒內外」。
三毒，貪、瞋、癡。這三毒是從一念心起，所以這個三毒一起，如熱火猛焰一樣，焚燒內外。所以常常一句話說：「無明火，燒掉了功德林。」這個無明會銷毀掉我們的慧命，在這個三界火宅之中，要時時很謹慎。因為在這個三界，色欲難安──色界、欲界都是難安。色界，前面說過了，那就是器世間，只要眼睛接觸得到的，無不都是「色」，這個「色」是器世間。
前面都有說過，世間難免有種種的物質，但是我們的心，用什麼心來面對這些物質呢？我們若用著感恩、惜福的心，這些物質都可以是修行的工具；我們若有愛心，貧窮苦難人需要，需要衣、食這些物資，我們可以拿去幫助人。
就如很多年前，東北救災的時候，那個地方天氣很冷，所以不只是，救濟食物、棉衣、棉被，還特別是木炭、煤炭。這個地方若沒有這個煤炭，他們無法過冬，很冷，每一個家庭都要起「火焙」，有炕，所以要燒煤炭。每一家戶都給他幾噸的煤炭，二噸，讓他能夠度過那個冬天。這就是「色」物質；我們若能夠好好運用，這就是行菩薩道的必需品。
欲、欲界。那就是看這些物質，你如何運用，你的身是去做救人、行菩薩道嗎？或者是你的身，去貪、瞋、癡，去取、去行欲，這個欲念不盡，財、色、名、食等等，這樣在享受這個欲嗎？若是這樣，就是造就了三界火宅。
所以，這個「色欲難安」──色界、欲界難安。那就是因為凡夫，凡夫在這個色界裡面，貪欲等等，就使他不安。人人的行為，都是在貪欲、色愛中，你們想，三界怎麼不是火宅呢？這種的無明為因，這種的境界，在這個色欲的境界為緣，這種的憎愛取捨，這種三毒的猛火不斷，就如火已經起了，焚風又一直燒，內外就不得安了。
這就是在末法的時代，世間大乾坤不調和，小乾坤不平安，這就是現代的世界。就要趕緊，急急，人人有這個器世間好好利用，有這個身體及時行菩薩道，還有這樣豐富的物質，要趕緊及時為苦難人去付出。這就像火開始要燒了，要趕緊有水去滅火。所以善惡之間，惡若減少，善增加，那就是光明的社會。
所以，前面那段(經)文說，「多諸人眾」，在那個大宅裡面有很多人，這譬喻五趣。這個五趣，善惡雜揉，所以在這裡面，這間房子，人人不懂得愛惜，所以「堂閣朽故，牆壁隤落」。若這樣，整間房子，沒有人懂得去疼惜、整理，慢慢就會腐敗了。
堂閣朽故
牆壁隤落
柱根腐敗
梁棟傾危
《法華經譬喻品第三》
接下來說，「柱根腐敗，梁棟傾危」。不只是牆壁破了，連梁與柱子也已經腐敗掉了。
柱：
為宅舍存在之根
猶人生之有身命
此喻行陰
這間房子能夠存在，那就是因為柱子還很堅固。就如我們人生，我們還有生命，因為我們還有生之身命，我們的身體還在，這是譬喻行蘊。
這個行蘊，在我們的身體，不斷地變化，所以，生、老、病、死，一直一直接近老邁衰弱的時候，這都是行陰、行陰(行蘊)。也是「陰」、也是「蘊」，還是每一天在老化了，因此才說要及時。「即一切心所有法，各種思想現象，皆是行陰之所攝」。
即一切心所有法
各種思想現象
皆行陰之所攝
我們要知道，我們的善惡，都是在「心所法」之中。起心動念，「心所法」就是起心動念，是我們的思想，外面接觸到的境界，那些「相」，吸入在我們的心裡。
就像幾天前，大陸(志工)回來，她說過去的人生，每天都去委託行，都去看衣服，很美她就趕緊買回來。一直到接觸到慈濟之後，就會去想到：「不可以買，今天不可以買，我要惜福。」就回去了。回去之後，她說整夜都睡不著，光是一直在想那件衣服很美。所以還是控制不住，明天那件衣服就去買回來，人民幣是好幾千元，這樣去買回來。這次回來了，她就說：「真的很懺悔。」那一天，聽她邊說，也說得懺悔得淚流。
對啊，這就是「心所法」，我們的「心所」也能夠，欲，不斷來誘引我們去動作。這個「心所」，若再反省過來，就趕緊節制下來。這個「心所法」，可以行惡，滿足他的欲念，更惡的，就是去造作一切傷害人，傷天害理的事情，這也是在「心所法」之中。一切唯心造。
所以，在「行蘊」，我們的日常生活中，無不都是分秒一直過，我們的身體，無不都是新陳代謝在變化。天地之間，這個境界、欲界誘引我們，我們若控制不住，那就是隨著欲去行惡。若是佛法能夠入我們的心來，應著這個佛法的軌道走，那就是菩薩道。
這個「心所法」，真的是很微妙，這種無形無色，卻是是很大的力量，所以，各種思想的現象，都是在「心所法」之中，所以一切「思想現象」，「皆行陰之所攝」，都是在這個行蘊之中。「五蘊皆空」，看看有沒有？色、受、想、行、識，我們是不是全都看透徹呢？這是五蘊，空──空理，在這個「空」的道理中，真空透徹，才能夠妙有現前。所以，前面所說的，都是在我們的天下間，大乾坤、小乾坤的現象。佛法將這些現象，就用佛法為我們解釋出來，所以我們人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Ignorance Sets the House on Fire(三界火宅無明為因)
Date: April.07. 2015
“The Three Realms are like a burning house, and ignorance is the cause. External states are conditions that give rise to love and hate, grasping and rejection. The Three Poisons start a raging fire that buns inside and out. Desire and form cause unease, as if in a burning house.”
This is an analogy. The Buddha came to this world for one great cause. For the sake of the world, He devised teachings that were suitable for sentient beings’ capabilities. This was very hard work. Since He was [approaching the end of His lifetime], He felt a sense of urgency. Therefore, 42 years after His enlightenment, He began to freely express His original intent and opened up His mind to reveal the Great Dharma. The Buddha did this when He was already in His 70s. During the Lotus Dharma-assembly, many people began to awaken, to reflect upon themselves and form aspirations. They were like Sariputra, who, though he had always been by the Buddha’s side, because of his stubbornness, could not let go of his bias toward the teachings of emptiness. It was not until the Lotus Dharma-assembly, when the Buddha earnestly praised the wondrous Dharma of the Great Vehicle, that Sariputra finally understood why, in the past, the Buddha had taught with causes and conditions, analogies and expressions. The Buddha had done this out of compassion. In order to guide sentient beings to the Dharma, He had no choice but to use various methods from the Nine Divisions of Teachings, to teach according to people’s capabilities.
Sariputra finally realized this, so he began to form aspirations, make vows and repent his past wrongdoings. Since he was representative of everyone at the Lotus Dharma-assembly who also wanted to form great aspirations, he continued to request the Dharma from the Buddha. The Buddha understood Sariputra’s intent, so He bestowed a prediction of Buddhahood upon him. Bestowing this blessing was a sign of affirmation and verified that Sariputra would attain Buddhahood in the future. Then everyone at the assembly thought about how Sariputra would be able to attain Buddhahood and how the Buddha had said everyone was equal. This led everyone to have more faith in themselves. So, they resolved to understand everything from the teachings of the Four Noble Truths that the Buddha gave at the very beginning to the final teachings He was giving now. This was how He guided them with causes and conditions and other wondrous provisional teachings.
Indeed, life is full of suffering. Suffering is a truth of life. So, as we accept the extremely profound wondrous Dharma, we cannot forget the first truth of suffering. While the Buddha taught the Dharma in the world, if a person resolved to become a monastic, the Buddha always allowed them to do so, regardless of age or family background; they simply needed the will to leave the lay life. Why did people want to become monastics? Because, from, the Four Noble Truths, they realized that suffering was a part of life. They recognized suffering, so they were willing to become monastics.
At that time, there was a young bhiksu; he was very young, but upon hearing that life was suffering, he felt, “This is the truth. I am very young right now, but I will become old and eventually die. I might as well become a monastic right away.” He immediately asked the Buddha for permission to become a monastic, to which the Buddha agreed. Although he became a monastic, his mind was always on his family. He thought about his parents, brothers and all his loved ones.His life as a layperson was one of great wealth.So, every day, during the time he was supposed to beg for alms, he actually went home.He left the abode with the other monastics, but he always went his own way.
Every day he went to his house and did not leave there until dusk.
This happened every day.Although physically, he looked like a monastic, his mind was still that of a layperson.
Meanwhile, a heavenly being was very concerned for Sakyamuni Buddha.“If His Sangha has people like this who do not abide by the precepts, then as their numbers increase this Sangha will no longer be pure. If the Sangha is not pure, how can it earn the respect of laypeople?”
So, this heavenly being took on the appearance of a young man to meet this bhiksu on his way back.He said, “I envy you for being able to become a monastic.”This bhiksu, who had supposedly left the lay life, was just returning from enjoying life with his loved ones.The objects of his desires were still on his mind, so he was not thinking about how great it was that he had become a monastic.He said to the young man in reply, “What is so good about becoming a monastic? It just enables me to live among the Sangha; what other benefit is there?”
The heavenly being disguised as a youth said, “Becoming a monastic is wonderful because you can hear the Buddha give teachings. In this world, people are lost and confused, immersed in their desires and pleasures. Because of the impermanence of the world, we do not know when we will die or be reborn. So, if you are able to become a monastic and can let go of the afflictions of the lay life, if you no longer contrive connections, and can purify your mind and draw near the Buddha-Dharma, you are so blessed!”
This young bhiksu asked, “If you think that I am so blessed, why don’t you want to become a monastic?” “I do! Because I want to become a monastic, I have travelled a long way to find the Buddha.
The young bhiksu had a shift in his mindset and felt great remorse.“I have already become a monstic. Why is my mind still pulled by my affections and desire?”As he realized this, the young man had disappeared without a trace.
The young bhiksu was shocked.“He was probably a Dharma-protector, a heavenly being who appeared in order to protect my connection with the Dharma.”“Fortunately, I had only delighted in being with my family and had not yet desired to return to the lay life.”
He quickly picked up his pace to rejoin the others as they entered the abode.When he saw the Buddha, he prostrated and asked to repent before Him.
One of his companions said, “Venerable Buddha, we knew about this. Although he left the abode with the rest of us, he left us to go home every day. But, we each reap the fruits of our own practice, so we did not mention what he had done. Seeing him repent before the Buddha, we’re happy for him and respect what he has done.”
The Buddha then spoke to everyone, “Indeed, spiritual practitioners must be unified in body and mind. The Buddha-Dharma is not easily heard and life is impermanent. We live only as long as we keep breathing. Becoming a monastic is a rare opportunity, yet he had still had these kinds of thoughts, and his behavior was that of a layperson. I also have been observing him all this time. I believe his roots of goodness are very deep so he is being kept safe by a Dharma-protector. I also rejoice at [this change in] him.”
From this story, everyone can understand that once thoughts stir in our midst and worldly desires arise, our wisdom-life will be in great danger. After listening to the teachings of the Buddha, everyone realized this.
Therefore, we say, “The Three Realms are like a burning house, and ignorance is the cause.”Regarding ignorance, we clearly understand that suffering is caused by the accumulation of afflictions, which all arise from ignorance. If ignorance is present in monastics, how can it not be present in laypeople? How can it not be in people who have not yet encountered the Buddha-Dharma?
Previously I said that, out of the Five Destinies, two out of the five are paths of goodness, while three of them are evil realms. Therefore, we say as practitioners, our minds must be settled. After we begin practicing, if we still experience love and hate, grasping and rejection, then we are still in this burning house. Not only are the Three Realms a burning house, “The Three Poisons [have] started a raging fire that burns inside and out”.
The Three Poisons are greed, anger and delusion. These poisons originate in our minds. So, once the Three Poisons manifest, they are like a raging fire that burns inside and out. There is a common saying, “The fire of ignorance destroys a forest of merits and virtues”. Ignorance will destroy our wisdom-life. Inside the burning house of the Three Realms, we constantly need to be vigilant. In the Three Realms, desire and form cause unease. Finding peace is hard in the form and desire realms.
As I have mentioned in the past, the form realm is the realm of physical existence. As long as our eyes can make contact with it, it is considered a “form”. “Form” refers to the realm of physical existence.
I have already spoken about this. We will inevitably encounter various material objects in this world. But what kind of mindset should we have when we encounter them? If we are grateful for them and cherish them, these material objects can be tools for our spiritual cultivation. If we have loving hearts, when we see poor and suffering people who need clothing and food, we will find a way to help them.
For example, many years ago, when we were providing relief in Northeast China, it was very cold there. We did not only provide them with food, padded clothing and padded quilts, we also provided them with charcoal and coal. If they lived in that place without any coal, they would not be able to survive the winter. Every family there has a “bed-stove”. In this stove, they burn coal, so each family was given a couple of tons of coal, around two, so they could survive the winter. These are “forms,” material goods.
If we can properly utilize these material goods, they will be an essential part of our practice of the Bodhisattva-path. As for desires or the desire realm, these relate to how we make use of these material things. Are we using our body to save people’s lives and walk the Bodhisattva-path? Or does our body lead us to give rise to greed, anger and delusion, and to grasp things and act on our desires? Our desires are inexhaustible. With wealth, sensual pleasures, fame, food and so on, are we indulging in our desires? If this is the case, we have set the house of the Three Realms on fire.
So, “Desire and form cause unease”. Peace is hard to find in the form realm and desire realm. This is because we are unenlightened people. As unenlightened people living in the form realm, our greed, desires and so on make us uneasy. Everyone’s actions are driven by desires and cravings for form. Think about it, how can the Three Realms not be like a burning house? Ignorance is the cause of this fire. These states in the form and desire realms are the conditions; with love and hate, grasping and rejection, the raging fires of the Three Poisons never end. This is like how, once a fire starts, the wind keeps it going. Then we have no peace, inside or out. This happens during the era of Dharma-degeneration. The macrocosm of the world is not in harmony, and the microcosms of our bodies are not at peace. This is what the modern world is like.
Everyone must promptly make good use of the realm of physical existence and walk the Bodhisattva-path while we have this body. Having an abundance of material objects, we must promptly give to suffering people.
Similarly, if a fire is starting to burn, people with water must quickly douse it. When it comes to good and evil, if evil decreases, goodness will increase. That will lead to a brighter society. As the previous sutra passage states, “There were many groups of people”. There were many people inside that big house; this is an analogy for the Five Destinies. In the Five Destinies, good and evil are intermixed. No one inside this house knew that they needed to cherish it,
so “its halls and lofts were decaying and old; its walls and partitions were crumbling.”
If this is the case, if in the entire house, no one cherishes or takes care of it, the house will gradually rot away.
Next, it states, “The pillars were rotting at their bases; the beams and columns were dangerously aslant.”
Not only were the walls crumbling, but the beams and pillars were also rotting. This house could only remain standing if its pillars were firm and solid. This is just like our lives; we are still alive because we still have our physical [health]. Our body is still here. This analogy is for the aggregate of action.
With the aggregate of action, our body constantly changes. So, birth, aging, and illness gradually take us closer to the moment that we become old and frail. All this is due to the aggregate of action, those infinitesimal changes. We continue to get older every single day. This is why we say we must act immediately. “All workings of the mind and every phenomenon that arises from thinking are all encompassed by the aggregate of action.”
We should know that good and evil come from “the workings of the mind, from the thoughts it gives rise to. The workings of the mind” refer to every single thought that arises. When we think about the external states we come in contact with, those appearances are taken in by our minds.
A few days ago, a volunteer from Mainland China came back. She said that in the past, she had visited consignment stores every day. If the clothes she saw were pretty, she would immediately buy them. This happened until she encountered Tzu Chi. Then she began to think, “No, I should not buy it.” “I can’t buy it, I need to cherish my blessings.” When she went home, she would be unable to fall asleep because she kept thinking about the beautiful outfit she had seen. So, unable to control herself, she would go back and buy it the next day. Even if it cost her several thousand RMB, she would still buy it. When she came to the Abode this time, she said, “I truly feel remorseful.”
When she told me this story, she was so remorseful that she was in tears. This is due to “the workings of the mind.” What our mind perceives can give rise to desires that entice us to act. If, after we perceive something, we can reflect on ourselves, we can quickly control our desires. So, “the workings of the mind” may [lead us] to do unwholesome things in order to satisfy our desires.
What is even worse is that we can end up doing things that hurt others and even commit reprehensible acts. This is also due to the working of the mind.
All things are created by the mind. In term of the aggregate of action, in our daily living, time is constantly passing by, and our bodies are continually changing as new replace the old changing as new cells replace the old. In the world, our conditions may tempt us to give in to our desires. If we cannot control ourselves, we will follow our desires and commit wrongdoings. If we can talk the Buddha-Dharma heart, we will follow the path of the Buddha-Dharma, which is the Bodhisattva-path.
So, “the workings of the mind are truly subtle are truly subtle and wondrous. Despite beings intangible and from less, the exert great power.” Every phenomenon that arise from thinking is part of “the working of the mind.”
“Everyone phenomenon that arises from thinking is encompassed is encompassed by the aggregate of action.” They are all in the aggregate of action. “The Five aggregates are all empty in nature.” When we take a look, do they really exist? How we through understood from, feeling, perception, action and consciousness. These are the Five Aggregates.
As for the principle of emptiness, As for the principle of emptiness, only if we through understand the principles of true emptiness can wondrous existence manifest before us.
So, the things that I just explained are phenomena that appear in our would, whether in the macrocosm or microcosm. The Buddha-Dharma takes these phenomena and explains them to us thought principles. So, everyone we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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