20150821《靜思妙蓮華》三界無常莫貪戀 (第636集)
（法華經•譬喻品第三）
⊙「星體世界成住壞空，色體萬物無常變化，心理空幻生住異滅，聖凡人間禍福唯心。」
⊙「於後宅舍，忽然火起，四面一時，其焰俱熾。」《法華經譬喻品第三》
⊙「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」《法華經譬喻品第三》
⊙著火破裂如爆竹炮裂，云「爆聲震裂」。喻呻吟悲痛為爆聲，諸根破壞為震裂。
⊙故宅摧折墮落，四大解散，故牆壁崩倒，大地山崩地裂，樹折崖摧，山河傾覆等。喻三界宅、五陰舍，頓弊敗壞，火燒不堪之相，令人不當貪戀。喻火焚宅壞，總顯示三界敗壞無常之相。
⊙此明蟲鬼擾亂侵奪鬥爭之相，喻凡夫煩惱、偏邪道煩惱、欲界煩惱、色界煩惱、無色界煩惱、各各有自焚之苦，不能自出。
⊙以顯煩惱之多非惟欲界，即色、無色界並可厭離。此火宅喻之所以為如來之大悲心也。
【證嚴上人開示】
「星體世界成住壞空，色體萬物無常變化，心理空幻生住異滅，聖凡人間禍福唯心。」
星體世界成住壞空
色體萬物無常變化
心理空幻生住異滅
聖凡人間禍福唯心
常常都說人間無常，其實「星體世界」，也是一樣在「成住壞空」，不過，它的時間很長，我們佛陀都常常自我們，譬喻說長時間，小劫、中劫、大劫。因為它無法以年來計算，計算這個宇宙的時間到底多長？所以佛陀就將這個時間，用長時間，「劫」來譬喻，有小劫、中劫、大劫，這就是時間，這個小劫就是要有，二十小劫才為一個「中劫」，四個中劫為一個「大劫」，所以時間真的是很長。所以任何一個世界，都有它成住壞空，當然是包括地球。
在宇宙間的星體世界，都是有成住壞空。這成住壞空，我們大家會覺得這是在星球，與我們有關係嗎？有，因為我們也在星球中的人類，我們屬於地球，「色體萬物」就是在地球上，隨著歲月枯榮。所以我們的五蘊，色、受、想、行、識，所說的五蘊的「色」，除了我們身外種種，看得到的東西稱為「色」，其實我們的身體，也是在「色」其中，所以這都是在這個無常變化中，無法永遠不變的東西。
卻是我們的「心理」呢？空幻，「生住異滅」。我們的心，心理就是「生、住、異、滅」。我們的心若能夠這樣定下來，定在我們的本分上，行在我們該行的生活，若能夠這樣，人要成就菩薩就不困難了。但是，我們人就是無法心定下來，所以全都在「漏」，戒、定、慧不斷漏掉，所以我們才會這樣，常常心的煩惱、無明、造作等等偏差，這就是我們的「心理空幻」，內心沒有道理在其中，所以我們這個空幻的心。
問說：「你是怎麼了？」「我很空虛。」是啊！凡夫心中沒有「法」，當然也是空虛，所以這是「心理空幻」。所以我們應該要好好，找回我們的心的法，才不會「心理空幻」，在這「生住異滅」。
發心，就是「生」──發心做好事，我想要做好事，我想要學佛，我想要行菩薩道，我願意。這念心「生」，放在我們的心裡了，在我們的身開始採取行動。不過，開始進行時，外面的境界一來，時間一轉，自然我們的心態也轉，所以「異」，變異了。
雖然我是在修行，當初我下的決心，我已經變了，我還有所求，欲心起，名、利等等，這也會影響我們修行。不論是在家、不論是出家，都是在凡夫之中，所以我們的心理，跟著大自然的境界，這樣無常變化，心理也有生住異滅，所以這就是凡聖之間。
聖人他已經對這「成住壞空」的道理很瞭解，也體會，體會到「色體萬物無常變化」，他也瞭解這是自然的法則了，心理他已經歷練，累生累世歷練過來了。觀世音菩薩、地藏菩薩，或者文殊、彌勒等等，都是倒駕慈航，來人間助釋迦佛的道場。這些聖人都是有意而來，來人間就是幫助佛陀，要來度眾生。
我們凡夫是帶業來人間，我們不知道，我們來人間的目的是什麼？我們都不知，諸佛菩薩他來人間，就是有一個目的，就是度眾生、教化眾生，讓人人能夠體會，天地宇宙萬物真理，這就是聖人的境界。
凡夫人間，禍福就是我們的心造。佛陀教育我們，我們若能瞭解，漸漸接近聖人的境域，那就是造福人間；而若是停滯在凡夫，那就是造禍。人禍也是人的心所變動，那個心一念的偏差，那就是在人間造很大的禍端。所以，學佛最重要的就是這念心，我們這顆心要好好顧好它。
前面的經文這樣說，「於後宅舍，忽然火起，四面一時，其焰俱熾。」
於後宅舍
忽然火起
四面一時
其焰俱熾
《法華經譬喻品第三》
這間宅主，這間大宅的主人，差不多要離開了，或者是離開之後，後面這間大房子，就開始「忽然火起」，哇！災難開始了。
「四面一時，其焰俱熾」，這就是我們譬喻三界，三界裡面，多是凡夫，除了看得到的「四生」以外，還有看不到的鬼神，種類之多，他無不都是包含在有情之中，就是叫做眾生。眾生的業力就是很多，但是，沒有離開欲，眾生的欲是很普遍的，不論是有形、無形，眾生這種，「欲」、「色」與「無色」，這種心理形態，全都是在這個三界裡面，所有的眾生所會合造作，才會不離開三界。
所以這間房子，那間大房子，就表示三界的總體，三界之內有這個宅與舍，所以這些東西已經開始慢慢在朽敗中，所以「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」
棟梁椽柱
爆聲震裂
摧折墮落
牆壁崩倒
《法華經譬喻品第三》
這個「棟梁椽柱，爆聲震裂」，意思就是說，這間房子已經，不論梁、柱子等等，包括它周圍的牆壁，開始已經四面火起了，開始火燒起來。
火若燒就開始這些東西，就要散敗掉了，裡面的聲音就會很大，因為火燒起來了，所以破裂，就像在放鞭炮一樣，這樣已經破裂掉了。上面的掉下來，下面的墜下去，聲音之大，所以這是一種形容，這間房子開始這樣一直敗壞，像已經著火了，有火開始起了，聲音就很大了，譬喻「呻吟悲痛」。
在這個裡面火若燒到了，火已經逼近我們的身體，那時候很惶恐、很害怕，或者是被它燒到了，開始呻吟、開始悲痛。這種大聲求救、大聲哀啼；這個時候，不只是物質無情的破壞，有情也受傷，一直到了悲痛哀鳴的程度。「諸根破壞」，這叫做「震裂」。
人若被燒，那就是整個身體、六根，都已經破壞掉。所以，無情的宅舍、有情的生命，就是在這個三界中，隨著時間，隨著物質的形態，時間長，同樣都有成住壞空。
著火破裂
如爆竹炮裂
云爆聲震裂
喻呻吟悲痛為爆聲
諸根破壞為震裂
所以在這個當中，那就「摧折墮落」了，那已經這樣一直就是敗壞掉了，一段一段已經墜落了，這種「四大解散」。這「四大」地、水、火、風，也是這樣一直不調和了，所以說「四大解散」。
再來，牆壁這樣崩倒了，已經坍了、已經倒了。這在形容整個三界，這個大地已經被摧毀、破壞了，所以這樣，大地上的災禍，慢慢、慢慢的一直產生。不只是房子的牆壁會墜下去，哪怕大地山河等等，高山會崩塌下來，土地會裂開。
看看（一九九九年）九二一那年，大地震時，看，那土地整個這樣隆起來，平地會變成如一堆小山。甚至也有山區，忽然間變成了一個堰塞湖，這種大地自然的災難，真的是很可怕，「山河傾覆」。
故宅摧折墮落
四大解散
故牆壁崩倒
大地山崩地裂
樹折崖摧
山河傾覆等
喻三界宅五陰舍
頓弊敗壞
火燒不堪之相
令人不當貪戀
喻火焚宅壞
總顯示三界
敗壞無常之相
這個三界大宅裡面，三界總譬喻是一間大房子；再來「五陰」就是譬喻一間舍，好像一間房間，一間大房子裡面，有很多很多的房間，很多不同名稱的空間。所以，這是在那個大宅裡面，有很多的空間，很多的房舍，已經面臨到，「頓弊敗壞」的時候，已經開始慢慢，開始在敗壞了。
又再「火燒不堪之相」像這樣四大不調。說一個火，其實是包含四大，包括地震，包括風、水等等，這「四大」已經從四面，開始一直逼近了。這種的形態，看到這些(經)文，我們還能夠不提高警覺嗎？我們應該戒慎虔誠！這樣的形容，無非就是要使我們人人，不要再貪戀了，「不當貪戀」，不要再貪戀了。
所以「牆壁崩倒，大地山崩地裂」，這譬喻說火在燒房子的時候，全都表示這個三界，在敗壞無常的形態。用火燒大屋這樣來譬喻，以及譬喻這個山河大地，山崩地裂等等，這就是要向我們表示，這就是三界已經都是無常，敗壞無常的事情。
所以說，這段(偈)文，完全就是在表示「蟲鬼擾亂」。在這個大空間，三界的大空間，有包含這麼多，還有鬼神。這譬喻我們人的心，與這些東西都是合而為一，是人、是鬼，全都是我們的心。是人或是在畜生，也是在我們的心裡，所以這因為這些心境擾亂，侵奪、鬥爭之相，看看現代不就是這樣嗎？人不像人，沒有人性，所以如「蟲鬼擾亂」一樣，這樣在互相侵奪、這樣在鬥爭，這種的形相。這已經是譬喻我們凡夫的煩惱，還有就是偏邪道的煩惱，還有欲界的煩惱、還有色界的煩惱、無色界的煩惱，各各都是自焚、自磨折。
此明蟲鬼擾亂
侵奪鬥爭之相
喻凡夫煩惱
偏邪道煩惱
欲界煩惱
色界煩惱
無色界煩惱
各各有自焚之苦
不能自出
你看，古人，火，要取火要從哪裡來？那就是柴與柴互相一直摩，自然這樣摩擦，自然就起火。就像我們常常聽到，哪一個國家森林大火，因為梵風，因為久來沒下雨，所以有風吹樹枝，樹枝與樹枝互相磨，所以會起火了。古人在生火也是鑽木生火，石頭和石頭拿來磨也會有火。所以，這就是各各自焚，各各彼此之間互相，人類與人類鬥爭，所有的東西都有各各自相敗壞，這種的鬥爭，真的是很可怕。這都是在這個三界內，沒辦法可出。
總而言之，這就是顯示煩惱之多，不只是欲界，哪怕是色界，我們的心理，我們的身體，沒去造作，卻是我們的心充滿了那個煩惱，煩惱，那就是污染。污染沒辦法去除，這種色的煩惱，因為有色，我們的心還有煩惱存在，應該我們能夠斷欲，再更進一步，連這個外面的色相，我們都不必把它拿來煩惱，來染著我們的心。一直到無色界，我們也應該要斷除，因為無色界，雖然不貪著煩惱，卻是貪著在自了，這種停滯，世間一切都與我無關了，這種也是偏差。
以顯煩惱之多
非惟欲界
即色、無色界
並可厭離
此火宅喻之所以
為如來之大悲心也
總而言之，我們既然發心要來學，學聖人、接近聖人，我們的心就要安住了，不要再像凡夫，有時候發心去造福。想要學菩薩道，不要受外面的境界來影響我們，讓我們的心又是再起動；心一起動，差之毫釐那就是造福成禍，這很危險。所以，我們人人要將這念心顧好，禍福唯心。要成聖人，或者是要成永遠都是凡夫，也是看我們這念心。所以大家時時要多用心！
Explanations by Master Cheng-Yan
Subject: The Three Realms Are Impermanent (三界無常莫貪戀)
Date:August.21. 2015
“The celestial realm is subject to formation, existence, decay and disappearance. All material things are impermanent and changing. The workings of the mind are empty and illusory, always arising, abiding, changing and ceasing. In this world of noble and unenlightened beings, the mind creates both disasters and blessings.”
We often say that this world is impermanent. In fact, the celestial realm is also subject to the process of formation, existence, decay and disappearance; it merely takes much longer to go through it.
The Buddha constantly describes long periods of time as small kalpas, medium kalpas and great kalpas, because it is impossible to calculate in years exactly how long the universe has lasted.
So, when talking about time, the Buddha described long periods of time as “kalpas”. There are small, medium and great kalpas. These are all periods of time. It takes 20 small kalpas to equal one medium kalpas, and four medium kalpas to equal one great kalpas. [The universe] has existed for a very long time, so every world is subject to formation, existence, decay and disappearance, including of course, the Earth.
The objects in the celestial realm are subject to formation, existence, decay and disappearance. We might think that this [cycle] only applies to planets; does it have anything to do with us? It does, because we humans are living on this planet. We are a part of the Earth, and all these material things exist on Earth and wither and bloom as time passes. So, our Five Aggregates are form, feeling, perception, action, consciousness.
When we speak of the Five Aggregates, “form” does not just describe the various things around us that we can see, actually it includes our body as well. All these things are impermanent and changing. Nothing remains unchanged forever. What about our minds? They are empty and illusory, and experience “arising, abiding, changing and ceasing.” The workings of the mind are that our thoughts “arise, abide, change and cease.”
If we can stabilize our minds, focus on our fundamental duties and live the kind of life that we should, it will not be hard for us to become Bodhisattvas.
But we humans cannot stabilize our minds, so we are in a flawed state where precepts, Samadhi and wisdom are endlessly leaking out [of our minds]. This is why our minds are constantly led astray by afflictions, ignorance, the karma we create and so on. In this way, “The workings of the mind are empty and illusory”; there will be no principles in our minds. With our empty and illusory minds, when some asks, “What’s bothering you?” [we respond,] “I feel empty.” Indeed! When ordinary people do not have the Dharma in their hearts, of course they will feel empty and insecure. This is why “The workings of the mind are empty and illusory.”
So, we should try to rediscover the Dharma in our minds so that the workings of the mind will not be “empty and illusory,” always “arising, abiding, changing and ceasing.” Forming aspirations is “arising”. We aspire to do good deeds. We want to do good deeds, want to learn the Buddha’s Way and want to walk the Bodhisattva-path. We are willing to do all this. Once this aspiration “arising,” we keep it in our minds and then put it into action with our bodies. But after we put our aspirations into action, [challenges] arise and time passes. Then naturally, our mindset may shift.
When we change our minds, that is “changing”. Although we are engaging in spiritual practice, the initial aspirations we formed may have already changed. We may still have expectations and give rise to desires for recognition, wealth, etc.This will affect our spiritual practice.
Whether we are lay practitioners of monastics, we are still unenlightened beings, so our minds follow the states of the world, which are impermanent and changing, and thus go through arising, abiding, changing and ceasing.
That is the difference between unenlightened and noble beings.
Noble begins already have a deep understanding of the principles of “formation, existence, decay and disappearance”.They have also realized that.“All material things are impermanent and changing.”They also understand that this is a law of nature.Their minds have been refined over accumulated lifetimes of spiritual practice.
Guanyin Bodhisattva, Earth Treasury Bodhisattva, Manjusri, Maitreya and other Bodhisattvas all returned on the ship of compassion to this world to help out at Sakyamuni Buddha’s [Dharma-assembly].
These noble beings came with the intention of helping the Buddha transform sentient beings.
We unenlightened begins all came with karma.
We do not know our purpose in coming to this world.None of us know Buddhas and Bodhisattvas come to this world with a goal, to transform and teach sentient beings to help everyone realize the true principles of all things in the universe.This is the mindset of noble beings.
For unenlightened beings in this world, our disasters and blessings are created by our minds.If we can understand the Buddha’s teachings and gradually approach the state of noble beings, we will create blessings for this world.But if we remain in an unenlightened state, we will create disasters.Manmade calamities are also caused by our changing minds.
When our minds deviate even slightly, we can cause major disasters in this world.So, in learning the Buddha’s Way, the most important thing is the mind. We must take good care of our minds.
The previous sutra passage starts with.
“In this abode, a fire suddenly broke out. In an instant, it spread to all four sides, and the flames raged fiercely.”
The master of this house was about to leave, or perhaps he had left, and afterwards, in this big house, “All fire suddenly broke out.”This was the start of a disaster.
“In an instant, it spread to all four sides, and the flames raged fiercely.”This is an analogy for the Three Realms, which are full of unenlightened beings.Besides the four kinds of beings that we can see, there are also invisible ghosts and spirits.
Although there are many kinds, they are all living beings and considered sentient beings.
Sentient beings have so much karma, yet it is all inseparable from their desires; sentient beings have a wide range of desires.Whether tangible or intangible, sentient beings are [in states of] “desire,” “form” and “formlessness,” states of mind that keep them in the Three Realms.Everything that sentient beings do is all encompassed by the Three Realms.
So, this house, the great house, represents that totality of the Three Realms.Within the Three Realms are this house, this home, which has gradually begun to deteriorate.
So the sutra states, “The ridgepole, beams, rafters and pillars quake and splinter with explosive sounds. Smashed and splintered, they collapse, and the walls come tumbling down. ”
“The ridgepole beams, rafters and pillars quake and splinter with explosive sounds” means that in this house, everything from the beams and pillars to the exterior walls has been surrounded by fire on all sides.The fire has begun to burn.
Once the fire has begun to burn, these structures will fall apart.The noise inside will be very loud.Because the fire has broken out, there will be snapping and popping, as if firecrackers are going off.As everything breaks apart, things o the top half of the house will fall as the lower half sinks.The sound will be great.
So, this a description of a house that has been deteriorating. Once the fire has been ignited, and it begins to burn, the noise will get very loud. The analogies continue with “grievous moans”.
If the fire inside is close by and is already pressing our bodies, we will be very frightened and scared. Or if we are scorched by the fire, we will moan and grieve in pain. We will shout and wail for help loudly. At this point, it is not just material things that have been damaged; sentient beings have also been injured, to the point they cry out in pain and sorrow. When “their roots are destroyed”, that is called “quaked and splintered”.
If a person is scorched by fire, the entire body and the Six Roots will be damaged. The non-sentient house and the sentient beings will, as they remain in the Three Realms, change according to their form as time passes. Since a long time has passed, they will experience formation, existence, decay and disappearance.
“The fire ignites, snaps and pops, and blasts like firecrackers; thus it says, quake and splinter with explosive sounds. Their grievous moans are called explosive sounds. Their roots are destroyed; this is called quaked and splintered”.
As this is happening, “Smashed and splintered, [the supports] will collapse. Smashed and splintered” means [the house] has already been deteriorating. Section after section has collapsed. “This is the four elements dispersing”. The four elements, earth, water, fire and air, have been continually out of balance. So, we say “This is the four elements dispersing”. Furthermore, the walls will cave in. they have collapsed and fallen down. This is describing how the entire Three Realms has been damaged and destroyed. Thus disasters gradually and continually occur on this planet. Not only will the house’s walls splinter, so will the land, mountains and rivers. The mountains will crumble, and the earth will rupture.
On September 21, 1999, a major earthquake [stuck Taiwan]. See, a whole section of land rose up, and part of the plains became hills. There were even some mountainous areas that suddenly [collapsed] and formed sizable lakes. Natural disasters like this are truly frightening; “Mountains and rivers [were] upended”.
“Smashed and splintered, [the supports] collapsed. This is the four elements dispersing. The walls came crumbling down. This is mountains crumbling, the earth rupturing, trees splintering, cliffs, disintegrating and mountains and rivers being upended. This analogy is of the house of the Three Realms and the quarters of the Five Aggregates being smashed, broken and ruined. The phenomenon of the fire burning unbearably is telling us not to have cravings. The analogy of flames destroying a house overall represents the Three Realms’ appearance of impermanence and decay.”
In the [parable] of the house of the Three Realms, the Three Realms is likened to a sizable house. Then the Fie Aggregates are analogous to quarters of the house, which are the rooms. A sizable house has many rooms; these many spaces have different names. Thus, within this great house there are many spaces, many quarters. They are already nearing a time when they will be “smashed, broken and ruined.” They have already begun to gradually deteriorate.
“The phenomenon of the fire burning unbearably” comes from the imbalance of the four elements. We speak of fires, but we are in fact referring to all four elements, thus including earthquakes, storms, floods, etc. [The disasters of] the four elements have been closing in on us from all directions. With this description, having read these sutra passages, how can we not heighten our vigilance? We must be self-disciplined and reverent.
This description [of the fire] is given so that we will put a stop to our cravings. [We are being told] “not to have cravings”. We must not have cravings anymore. So, “The walls came crumbling down. This is mountains crumbling, earth rupturing”. The analogy of the fire burning the house represents the Three Realms’ appearance of decay and impermanence. The analogy of the fire burning the house also represents how the mountains, rivers and the earth are crumbling and rupturing. This expresses to us that the Three Realms are impermanent and decaying.
So, this sutra passage is explaining “the disturbances caused by the creatures and ghosts.” This vast space of the Three Realms contains many creatures” contains many creatures. There are also ghosts and spirits. These are analogies for our minds, how we are all the same as these things. Whether we are more like humans or animals also depends on our minds.
Because our minds are disturbed, we infringe on, take from, lash and fight with each other.
See, isn’t this what people are like nowadays? People are lacking in humanity, so they cause “disturbances [like] creatures and ghosts.” We infringe on and take from each other and clash and fight each other. These are the appearances we manifest. This is also an analogy for the afflictions of ordinary people, afflictions of extreme or deviant paths, afflictions of the desire realm, afflictions of the form realm and afflictions of the formless realm. Those in each realm experience their own suffering of self-torment.
Consider the people of ancient times. How did they start a fire? They kept rubbing sticks against each other. The friction would generate sparks that naturally ignited a fire. We often hear of fires breaking out in national parks around the world. Because of the dry wind, because it has not rained for a while, when the wind blows the tree branches rub against each other and start a fire.
People of ancient times used the hand drill method to make fire. Rubbing rocks together will also fore. So, this is like how those in each real immolate themselves. They all clash and fight with each other. All things have their own forms of degeneration; this calshing and fighting is truly frightening. This is all happening in the Three Realms, and there is no escape.
In summary, [the sutra] describes numerous afflictions. Afflictions do not just arise in the desire realm, but also in the form realm, in the thoughts of our minds. Even if our body never takes action, our minds are still full of afflictions. Afflictions are defilements. If we cannot eliminate these defilements, we will have afflictions of “form.” Because of forms, there are still afflictions in our minds. We must put an end to our desires and then take the next step forward so that the forms in our surroundings will not lead us to give rise to afflictions that contaminate our minds. We should even put an end to afflictions in the formless realm. Although, in the formless realm, we do not greedily cling to afflictions, we may become attached to self-awakening. If we stuck in the state of thinking, “This world has nothing to do with me, we have also deviated.
This shows that the multitude of afflictions is not only confined to the desire realm. They extend to even the form and formless realms, which should be renounced as well. This is analogous to the burning house and shows the compassionate hearts of the Tathagata.
In summary, since we have aspired to learn from noble beings and draw near them, we must settle our minds. We must not remain like unenlightened beings. Sometimes we form aspirations to create blessings and learn the Bodhisattva-path, so we must not external conditions affect us, causing thoughts to stir in our minds again. Once our minds stir, that sight deviation will turn blessings into disasters. That would be hazardous. So, we must take good care of our minds.
Disasters and blessings are created by the mind. Whether we become noble beings or remain unenlightened beings forever also depends on our minds. 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）
⊙「星體世界成住壞空，色體萬物無常變化，心理空幻生住異滅，聖凡人間禍福唯心。」
⊙「於後宅舍，忽然火起，四面一時，其焰俱熾。」《法華經譬喻品第三》
⊙「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」《法華經譬喻品第三》
⊙著火破裂如爆竹炮裂，云「爆聲震裂」。喻呻吟悲痛為爆聲，諸根破壞為震裂。
⊙故宅摧折墮落，四大解散，故牆壁崩倒，大地山崩地裂，樹折崖摧，山河傾覆等。喻三界宅、五陰舍，頓弊敗壞，火燒不堪之相，令人不當貪戀。喻火焚宅壞，總顯示三界敗壞無常之相。
⊙此明蟲鬼擾亂侵奪鬥爭之相，喻凡夫煩惱、偏邪道煩惱、欲界煩惱、色界煩惱、無色界煩惱、各各有自焚之苦，不能自出。
⊙以顯煩惱之多非惟欲界，即色、無色界並可厭離。此火宅喻之所以為如來之大悲心也。
【證嚴上人開示】
「星體世界成住壞空，色體萬物無常變化，心理空幻生住異滅，聖凡人間禍福唯心。」
星體世界成住壞空
色體萬物無常變化
心理空幻生住異滅
聖凡人間禍福唯心
常常都說人間無常，其實「星體世界」，也是一樣在「成住壞空」，不過，它的時間很長，我們佛陀都常常自我們，譬喻說長時間，小劫、中劫、大劫。因為它無法以年來計算，計算這個宇宙的時間到底多長？所以佛陀就將這個時間，用長時間，「劫」來譬喻，有小劫、中劫、大劫，這就是時間，這個小劫就是要有，二十小劫才為一個「中劫」，四個中劫為一個「大劫」，所以時間真的是很長。所以任何一個世界，都有它成住壞空，當然是包括地球。
在宇宙間的星體世界，都是有成住壞空。這成住壞空，我們大家會覺得這是在星球，與我們有關係嗎？有，因為我們也在星球中的人類，我們屬於地球，「色體萬物」就是在地球上，隨著歲月枯榮。所以我們的五蘊，色、受、想、行、識，所說的五蘊的「色」，除了我們身外種種，看得到的東西稱為「色」，其實我們的身體，也是在「色」其中，所以這都是在這個無常變化中，無法永遠不變的東西。
卻是我們的「心理」呢？空幻，「生住異滅」。我們的心，心理就是「生、住、異、滅」。我們的心若能夠這樣定下來，定在我們的本分上，行在我們該行的生活，若能夠這樣，人要成就菩薩就不困難了。但是，我們人就是無法心定下來，所以全都在「漏」，戒、定、慧不斷漏掉，所以我們才會這樣，常常心的煩惱、無明、造作等等偏差，這就是我們的「心理空幻」，內心沒有道理在其中，所以我們這個空幻的心。
問說：「你是怎麼了？」「我很空虛。」是啊！凡夫心中沒有「法」，當然也是空虛，所以這是「心理空幻」。所以我們應該要好好，找回我們的心的法，才不會「心理空幻」，在這「生住異滅」。
發心，就是「生」──發心做好事，我想要做好事，我想要學佛，我想要行菩薩道，我願意。這念心「生」，放在我們的心裡了，在我們的身開始採取行動。不過，開始進行時，外面的境界一來，時間一轉，自然我們的心態也轉，所以「異」，變異了。
雖然我是在修行，當初我下的決心，我已經變了，我還有所求，欲心起，名、利等等，這也會影響我們修行。不論是在家、不論是出家，都是在凡夫之中，所以我們的心理，跟著大自然的境界，這樣無常變化，心理也有生住異滅，所以這就是凡聖之間。
聖人他已經對這「成住壞空」的道理很瞭解，也體會，體會到「色體萬物無常變化」，他也瞭解這是自然的法則了，心理他已經歷練，累生累世歷練過來了。觀世音菩薩、地藏菩薩，或者文殊、彌勒等等，都是倒駕慈航，來人間助釋迦佛的道場。這些聖人都是有意而來，來人間就是幫助佛陀，要來度眾生。
我們凡夫是帶業來人間，我們不知道，我們來人間的目的是什麼？我們都不知，諸佛菩薩他來人間，就是有一個目的，就是度眾生、教化眾生，讓人人能夠體會，天地宇宙萬物真理，這就是聖人的境界。
凡夫人間，禍福就是我們的心造。佛陀教育我們，我們若能瞭解，漸漸接近聖人的境域，那就是造福人間；而若是停滯在凡夫，那就是造禍。人禍也是人的心所變動，那個心一念的偏差，那就是在人間造很大的禍端。所以，學佛最重要的就是這念心，我們這顆心要好好顧好它。
前面的經文這樣說，「於後宅舍，忽然火起，四面一時，其焰俱熾。」
於後宅舍
忽然火起
四面一時
其焰俱熾
《法華經譬喻品第三》
這間宅主，這間大宅的主人，差不多要離開了，或者是離開之後，後面這間大房子，就開始「忽然火起」，哇！災難開始了。
「四面一時，其焰俱熾」，這就是我們譬喻三界，三界裡面，多是凡夫，除了看得到的「四生」以外，還有看不到的鬼神，種類之多，他無不都是包含在有情之中，就是叫做眾生。眾生的業力就是很多，但是，沒有離開欲，眾生的欲是很普遍的，不論是有形、無形，眾生這種，「欲」、「色」與「無色」，這種心理形態，全都是在這個三界裡面，所有的眾生所會合造作，才會不離開三界。
所以這間房子，那間大房子，就表示三界的總體，三界之內有這個宅與舍，所以這些東西已經開始慢慢在朽敗中，所以「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」
棟梁椽柱
爆聲震裂
摧折墮落
牆壁崩倒
《法華經譬喻品第三》
這個「棟梁椽柱，爆聲震裂」，意思就是說，這間房子已經，不論梁、柱子等等，包括它周圍的牆壁，開始已經四面火起了，開始火燒起來。
火若燒就開始這些東西，就要散敗掉了，裡面的聲音就會很大，因為火燒起來了，所以破裂，就像在放鞭炮一樣，這樣已經破裂掉了。上面的掉下來，下面的墜下去，聲音之大，所以這是一種形容，這間房子開始這樣一直敗壞，像已經著火了，有火開始起了，聲音就很大了，譬喻「呻吟悲痛」。
在這個裡面火若燒到了，火已經逼近我們的身體，那時候很惶恐、很害怕，或者是被它燒到了，開始呻吟、開始悲痛。這種大聲求救、大聲哀啼；這個時候，不只是物質無情的破壞，有情也受傷，一直到了悲痛哀鳴的程度。「諸根破壞」，這叫做「震裂」。
人若被燒，那就是整個身體、六根，都已經破壞掉。所以，無情的宅舍、有情的生命，就是在這個三界中，隨著時間，隨著物質的形態，時間長，同樣都有成住壞空。
著火破裂
如爆竹炮裂
云爆聲震裂
喻呻吟悲痛為爆聲
諸根破壞為震裂
所以在這個當中，那就「摧折墮落」了，那已經這樣一直就是敗壞掉了，一段一段已經墜落了，這種「四大解散」。這「四大」地、水、火、風，也是這樣一直不調和了，所以說「四大解散」。
再來，牆壁這樣崩倒了，已經坍了、已經倒了。這在形容整個三界，這個大地已經被摧毀、破壞了，所以這樣，大地上的災禍，慢慢、慢慢的一直產生。不只是房子的牆壁會墜下去，哪怕大地山河等等，高山會崩塌下來，土地會裂開。
看看（一九九九年）九二一那年，大地震時，看，那土地整個這樣隆起來，平地會變成如一堆小山。甚至也有山區，忽然間變成了一個堰塞湖，這種大地自然的災難，真的是很可怕，「山河傾覆」。
故宅摧折墮落
四大解散
故牆壁崩倒
大地山崩地裂
樹折崖摧
山河傾覆等
喻三界宅五陰舍
頓弊敗壞
火燒不堪之相
令人不當貪戀
喻火焚宅壞
總顯示三界
敗壞無常之相
這個三界大宅裡面，三界總譬喻是一間大房子；再來「五陰」就是譬喻一間舍，好像一間房間，一間大房子裡面，有很多很多的房間，很多不同名稱的空間。所以，這是在那個大宅裡面，有很多的空間，很多的房舍，已經面臨到，「頓弊敗壞」的時候，已經開始慢慢，開始在敗壞了。
又再「火燒不堪之相」像這樣四大不調。說一個火，其實是包含四大，包括地震，包括風、水等等，這「四大」已經從四面，開始一直逼近了。這種的形態，看到這些(經)文，我們還能夠不提高警覺嗎？我們應該戒慎虔誠！這樣的形容，無非就是要使我們人人，不要再貪戀了，「不當貪戀」，不要再貪戀了。
所以「牆壁崩倒，大地山崩地裂」，這譬喻說火在燒房子的時候，全都表示這個三界，在敗壞無常的形態。用火燒大屋這樣來譬喻，以及譬喻這個山河大地，山崩地裂等等，這就是要向我們表示，這就是三界已經都是無常，敗壞無常的事情。
所以說，這段(偈)文，完全就是在表示「蟲鬼擾亂」。在這個大空間，三界的大空間，有包含這麼多，還有鬼神。這譬喻我們人的心，與這些東西都是合而為一，是人、是鬼，全都是我們的心。是人或是在畜生，也是在我們的心裡，所以這因為這些心境擾亂，侵奪、鬥爭之相，看看現代不就是這樣嗎？人不像人，沒有人性，所以如「蟲鬼擾亂」一樣，這樣在互相侵奪、這樣在鬥爭，這種的形相。這已經是譬喻我們凡夫的煩惱，還有就是偏邪道的煩惱，還有欲界的煩惱、還有色界的煩惱、無色界的煩惱，各各都是自焚、自磨折。
此明蟲鬼擾亂
侵奪鬥爭之相
喻凡夫煩惱
偏邪道煩惱
欲界煩惱
色界煩惱
無色界煩惱
各各有自焚之苦
不能自出
你看，古人，火，要取火要從哪裡來？那就是柴與柴互相一直摩，自然這樣摩擦，自然就起火。就像我們常常聽到，哪一個國家森林大火，因為梵風，因為久來沒下雨，所以有風吹樹枝，樹枝與樹枝互相磨，所以會起火了。古人在生火也是鑽木生火，石頭和石頭拿來磨也會有火。所以，這就是各各自焚，各各彼此之間互相，人類與人類鬥爭，所有的東西都有各各自相敗壞，這種的鬥爭，真的是很可怕。這都是在這個三界內，沒辦法可出。
總而言之，這就是顯示煩惱之多，不只是欲界，哪怕是色界，我們的心理，我們的身體，沒去造作，卻是我們的心充滿了那個煩惱，煩惱，那就是污染。污染沒辦法去除，這種色的煩惱，因為有色，我們的心還有煩惱存在，應該我們能夠斷欲，再更進一步，連這個外面的色相，我們都不必把它拿來煩惱，來染著我們的心。一直到無色界，我們也應該要斷除，因為無色界，雖然不貪著煩惱，卻是貪著在自了，這種停滯，世間一切都與我無關了，這種也是偏差。
以顯煩惱之多
非惟欲界
即色、無色界
並可厭離
此火宅喻之所以
為如來之大悲心也
總而言之，我們既然發心要來學，學聖人、接近聖人，我們的心就要安住了，不要再像凡夫，有時候發心去造福。想要學菩薩道，不要受外面的境界來影響我們，讓我們的心又是再起動；心一起動，差之毫釐那就是造福成禍，這很危險。所以，我們人人要將這念心顧好，禍福唯心。要成聖人，或者是要成永遠都是凡夫，也是看我們這念心。所以大家時時要多用心！
Explanations by Master Cheng-Yan
Subject: The Three Realms Are Impermanent (三界無常莫貪戀)
Date:August.21. 2015
“The celestial realm is subject to formation, existence, decay and disappearance. All material things are impermanent and changing. The workings of the mind are empty and illusory, always arising, abiding, changing and ceasing. In this world of noble and unenlightened beings, the mind creates both disasters and blessings.”
We often say that this world is impermanent. In fact, the celestial realm is also subject to the process of formation, existence, decay and disappearance; it merely takes much longer to go through it.
The Buddha constantly describes long periods of time as small kalpas, medium kalpas and great kalpas, because it is impossible to calculate in years exactly how long the universe has lasted.
So, when talking about time, the Buddha described long periods of time as “kalpas”. There are small, medium and great kalpas. These are all periods of time. It takes 20 small kalpas to equal one medium kalpas, and four medium kalpas to equal one great kalpas. [The universe] has existed for a very long time, so every world is subject to formation, existence, decay and disappearance, including of course, the Earth.
The objects in the celestial realm are subject to formation, existence, decay and disappearance. We might think that this [cycle] only applies to planets; does it have anything to do with us? It does, because we humans are living on this planet. We are a part of the Earth, and all these material things exist on Earth and wither and bloom as time passes. So, our Five Aggregates are form, feeling, perception, action, consciousness.
When we speak of the Five Aggregates, “form” does not just describe the various things around us that we can see, actually it includes our body as well. All these things are impermanent and changing. Nothing remains unchanged forever. What about our minds? They are empty and illusory, and experience “arising, abiding, changing and ceasing.” The workings of the mind are that our thoughts “arise, abide, change and cease.”
If we can stabilize our minds, focus on our fundamental duties and live the kind of life that we should, it will not be hard for us to become Bodhisattvas.
But we humans cannot stabilize our minds, so we are in a flawed state where precepts, Samadhi and wisdom are endlessly leaking out [of our minds]. This is why our minds are constantly led astray by afflictions, ignorance, the karma we create and so on. In this way, “The workings of the mind are empty and illusory”; there will be no principles in our minds. With our empty and illusory minds, when some asks, “What’s bothering you?” [we respond,] “I feel empty.” Indeed! When ordinary people do not have the Dharma in their hearts, of course they will feel empty and insecure. This is why “The workings of the mind are empty and illusory.”
So, we should try to rediscover the Dharma in our minds so that the workings of the mind will not be “empty and illusory,” always “arising, abiding, changing and ceasing.” Forming aspirations is “arising”. We aspire to do good deeds. We want to do good deeds, want to learn the Buddha’s Way and want to walk the Bodhisattva-path. We are willing to do all this. Once this aspiration “arising,” we keep it in our minds and then put it into action with our bodies. But after we put our aspirations into action, [challenges] arise and time passes. Then naturally, our mindset may shift.
When we change our minds, that is “changing”. Although we are engaging in spiritual practice, the initial aspirations we formed may have already changed. We may still have expectations and give rise to desires for recognition, wealth, etc.This will affect our spiritual practice.
Whether we are lay practitioners of monastics, we are still unenlightened beings, so our minds follow the states of the world, which are impermanent and changing, and thus go through arising, abiding, changing and ceasing.
That is the difference between unenlightened and noble beings.
Noble begins already have a deep understanding of the principles of “formation, existence, decay and disappearance”.They have also realized that.“All material things are impermanent and changing.”They also understand that this is a law of nature.Their minds have been refined over accumulated lifetimes of spiritual practice.
Guanyin Bodhisattva, Earth Treasury Bodhisattva, Manjusri, Maitreya and other Bodhisattvas all returned on the ship of compassion to this world to help out at Sakyamuni Buddha’s [Dharma-assembly].
These noble beings came with the intention of helping the Buddha transform sentient beings.
We unenlightened begins all came with karma.
We do not know our purpose in coming to this world.None of us know Buddhas and Bodhisattvas come to this world with a goal, to transform and teach sentient beings to help everyone realize the true principles of all things in the universe.This is the mindset of noble beings.
For unenlightened beings in this world, our disasters and blessings are created by our minds.If we can understand the Buddha’s teachings and gradually approach the state of noble beings, we will create blessings for this world.But if we remain in an unenlightened state, we will create disasters.Manmade calamities are also caused by our changing minds.
When our minds deviate even slightly, we can cause major disasters in this world.So, in learning the Buddha’s Way, the most important thing is the mind. We must take good care of our minds.
The previous sutra passage starts with.
“In this abode, a fire suddenly broke out. In an instant, it spread to all four sides, and the flames raged fiercely.”
The master of this house was about to leave, or perhaps he had left, and afterwards, in this big house, “All fire suddenly broke out.”This was the start of a disaster.
“In an instant, it spread to all four sides, and the flames raged fiercely.”This is an analogy for the Three Realms, which are full of unenlightened beings.Besides the four kinds of beings that we can see, there are also invisible ghosts and spirits.
Although there are many kinds, they are all living beings and considered sentient beings.
Sentient beings have so much karma, yet it is all inseparable from their desires; sentient beings have a wide range of desires.Whether tangible or intangible, sentient beings are [in states of] “desire,” “form” and “formlessness,” states of mind that keep them in the Three Realms.Everything that sentient beings do is all encompassed by the Three Realms.
So, this house, the great house, represents that totality of the Three Realms.Within the Three Realms are this house, this home, which has gradually begun to deteriorate.
So the sutra states, “The ridgepole, beams, rafters and pillars quake and splinter with explosive sounds. Smashed and splintered, they collapse, and the walls come tumbling down. ”
“The ridgepole beams, rafters and pillars quake and splinter with explosive sounds” means that in this house, everything from the beams and pillars to the exterior walls has been surrounded by fire on all sides.The fire has begun to burn.
Once the fire has begun to burn, these structures will fall apart.The noise inside will be very loud.Because the fire has broken out, there will be snapping and popping, as if firecrackers are going off.As everything breaks apart, things o the top half of the house will fall as the lower half sinks.The sound will be great.
So, this a description of a house that has been deteriorating. Once the fire has been ignited, and it begins to burn, the noise will get very loud. The analogies continue with “grievous moans”.
If the fire inside is close by and is already pressing our bodies, we will be very frightened and scared. Or if we are scorched by the fire, we will moan and grieve in pain. We will shout and wail for help loudly. At this point, it is not just material things that have been damaged; sentient beings have also been injured, to the point they cry out in pain and sorrow. When “their roots are destroyed”, that is called “quaked and splintered”.
If a person is scorched by fire, the entire body and the Six Roots will be damaged. The non-sentient house and the sentient beings will, as they remain in the Three Realms, change according to their form as time passes. Since a long time has passed, they will experience formation, existence, decay and disappearance.
“The fire ignites, snaps and pops, and blasts like firecrackers; thus it says, quake and splinter with explosive sounds. Their grievous moans are called explosive sounds. Their roots are destroyed; this is called quaked and splintered”.
As this is happening, “Smashed and splintered, [the supports] will collapse. Smashed and splintered” means [the house] has already been deteriorating. Section after section has collapsed. “This is the four elements dispersing”. The four elements, earth, water, fire and air, have been continually out of balance. So, we say “This is the four elements dispersing”. Furthermore, the walls will cave in. they have collapsed and fallen down. This is describing how the entire Three Realms has been damaged and destroyed. Thus disasters gradually and continually occur on this planet. Not only will the house’s walls splinter, so will the land, mountains and rivers. The mountains will crumble, and the earth will rupture.
On September 21, 1999, a major earthquake [stuck Taiwan]. See, a whole section of land rose up, and part of the plains became hills. There were even some mountainous areas that suddenly [collapsed] and formed sizable lakes. Natural disasters like this are truly frightening; “Mountains and rivers [were] upended”.
“Smashed and splintered, [the supports] collapsed. This is the four elements dispersing. The walls came crumbling down. This is mountains crumbling, the earth rupturing, trees splintering, cliffs, disintegrating and mountains and rivers being upended. This analogy is of the house of the Three Realms and the quarters of the Five Aggregates being smashed, broken and ruined. The phenomenon of the fire burning unbearably is telling us not to have cravings. The analogy of flames destroying a house overall represents the Three Realms’ appearance of impermanence and decay.”
In the [parable] of the house of the Three Realms, the Three Realms is likened to a sizable house. Then the Fie Aggregates are analogous to quarters of the house, which are the rooms. A sizable house has many rooms; these many spaces have different names. Thus, within this great house there are many spaces, many quarters. They are already nearing a time when they will be “smashed, broken and ruined.” They have already begun to gradually deteriorate.
“The phenomenon of the fire burning unbearably” comes from the imbalance of the four elements. We speak of fires, but we are in fact referring to all four elements, thus including earthquakes, storms, floods, etc. [The disasters of] the four elements have been closing in on us from all directions. With this description, having read these sutra passages, how can we not heighten our vigilance? We must be self-disciplined and reverent.
This description [of the fire] is given so that we will put a stop to our cravings. [We are being told] “not to have cravings”. We must not have cravings anymore. So, “The walls came crumbling down. This is mountains crumbling, earth rupturing”. The analogy of the fire burning the house represents the Three Realms’ appearance of decay and impermanence. The analogy of the fire burning the house also represents how the mountains, rivers and the earth are crumbling and rupturing. This expresses to us that the Three Realms are impermanent and decaying.
So, this sutra passage is explaining “the disturbances caused by the creatures and ghosts.” This vast space of the Three Realms contains many creatures” contains many creatures. There are also ghosts and spirits. These are analogies for our minds, how we are all the same as these things. Whether we are more like humans or animals also depends on our minds.
Because our minds are disturbed, we infringe on, take from, lash and fight with each other.
See, isn’t this what people are like nowadays? People are lacking in humanity, so they cause “disturbances [like] creatures and ghosts.” We infringe on and take from each other and clash and fight each other. These are the appearances we manifest. This is also an analogy for the afflictions of ordinary people, afflictions of extreme or deviant paths, afflictions of the desire realm, afflictions of the form realm and afflictions of the formless realm. Those in each realm experience their own suffering of self-torment.
Consider the people of ancient times. How did they start a fire? They kept rubbing sticks against each other. The friction would generate sparks that naturally ignited a fire. We often hear of fires breaking out in national parks around the world. Because of the dry wind, because it has not rained for a while, when the wind blows the tree branches rub against each other and start a fire.
People of ancient times used the hand drill method to make fire. Rubbing rocks together will also fore. So, this is like how those in each real immolate themselves. They all clash and fight with each other. All things have their own forms of degeneration; this calshing and fighting is truly frightening. This is all happening in the Three Realms, and there is no escape.
In summary, [the sutra] describes numerous afflictions. Afflictions do not just arise in the desire realm, but also in the form realm, in the thoughts of our minds. Even if our body never takes action, our minds are still full of afflictions. Afflictions are defilements. If we cannot eliminate these defilements, we will have afflictions of “form.” Because of forms, there are still afflictions in our minds. We must put an end to our desires and then take the next step forward so that the forms in our surroundings will not lead us to give rise to afflictions that contaminate our minds. We should even put an end to afflictions in the formless realm. Although, in the formless realm, we do not greedily cling to afflictions, we may become attached to self-awakening. If we stuck in the state of thinking, “This world has nothing to do with me, we have also deviated.
This shows that the multitude of afflictions is not only confined to the desire realm. They extend to even the form and formless realms, which should be renounced as well. This is analogous to the burning house and shows the compassionate hearts of the Tathagata.
In summary, since we have aspired to learn from noble beings and draw near them, we must settle our minds. We must not remain like unenlightened beings. Sometimes we form aspirations to create blessings and learn the Bodhisattva-path, so we must not external conditions affect us, causing thoughts to stir in our minds again. Once our minds stir, that sight deviation will turn blessings into disasters. That would be hazardous. So, we must take good care of our minds.
Disasters and blessings are created by the mind. Whether we become noble beings or remain unenlightened beings forever also depends on our minds. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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