20140501《靜思妙蓮華》惑蔽真如如礦藏金（第295集）
⊙眾生無始以來，煩惱無明二障，惑蔽一切種智，如礦掩藏真金。
⊙「舍利弗！未來諸佛當出於世，亦以無量無數方便。」《法華經 方便品第二》
⊙未來：三世之一，以現在一剎那為中心，後剎那以往為未來世，就一期之三世而言，今生以後之生為未來世。
【證嚴上人開示】
聽到外面的鳥叫聲，就知道外面的天氣，是這麼靜寂清澄，和昨天、前天不同。隨著氣候的輪轉，若能天地平安，四大調和，若是這樣，我們每一天同樣那個時候，我們的心會很安。假如是四季輪轉，四大不調，這就是讓我們對大乾坤，也有一種壓迫的感覺。這就是我們來人間，之所以「苦」的其中一項。
佛陀告訴我們，人生無常，變化多端。所以這是人間苦相之一，隨著境界，跟著它的煩惱。所以，「眾生無始以來，煩惱無明二障，惑蔽一切種智，如礦掩藏真金」。
眾生無始以來
煩惱無明二障
惑蔽一切種智
如礦掩藏真金
也就是要說，眾生從無始以來，在生死的境界裡，我們都常常在煩惱、無明，互相相應。所謂的煩惱，是從外面的環境，來誘惑我們的內心，起了煩惱。「一念無明生三細」，就是這樣從源頭污染，貪、瞋、癡等等的煩惱，開始複製、複製，複製得很多，心欲無量、無涯、無窮盡。這就是在我們的心，光是心的源頭被外面的境界，將我們誘惑了，就這樣一直一直無明。
這一念無明，看外面的境界，緣外面的境，又緣入我們內心，再複製無明，將我們的無明又放射到外面，製造很多的業，製造很多污染的業力。所以，這就是煩惱和無明，製造了兩種障礙。所以無明、煩惱，我們自己內心來障礙，外面的境界來引誘，所以這兩項都叫做障礙，障礙我們修行的目標，障礙我們能接受佛法。
本來就是很清楚，佛法就在我們的周圍，在我們的內心。我們的內心有法，看到外面的境界，樣樣無不都是很真、精湛的法，都是很微妙的法，天地萬物，每一樣東西，都是非常精微、細緻的法。就如我們常常說，心中是佛，你看外面人人都是佛。所以我們內心，若受到污染、障礙，我們看外面的一切，無不都是讓我們擔憂的事情，無不都是讓我們煩惱，產生無明的境界。
所以說來，煩惱、無明，時時都障礙著，我們的心智；我們的心和我們的智慧，都將我們障礙了，障礙我們的佛心，障礙我們清淨的智慧，所以「惑蔽一切種智」。「惑」就是無明，無明就是惑。外面的境界迷惑了我們的心，啟動無明，所以這叫做「惑」。
「惑」就是無明，最微細，非常細，很微細的東西，所以我們看不出，也想不通，這叫做「惑」，這個「惑」遮蔽了一切種智。我們人人，原本就與佛同等的佛智，但是這樣被將我們遮蔽，就如礦，礦掩住了真金。
以前，九份，人家在淘金、洗沙，就是從那條礦脈留下來的石、沙，裡面有金，有人開金礦，都是從山、石這樣挖，(從)沙，沙堆裡面，慢慢地淘出來。原來這麼價值的東西，就是含藏在這麼粗獷，很粗獷的大山裡，或者是在石堆、沙堆裡，這全都是裡面都有包含著，非常有價值的東西。
我們凡夫，好像是那堆沙堆，好像是礦一樣，礦內含藏著金。但是，我們無法自己瞭解，原來我們本身就有這麼微妙、這麼清淨無染的本性，卻受到外面這麼粗獷的東西，這樣將它包著。這是佛陀要讓我們瞭解的。
所以在經文中，佛陀這樣說：「舍利弗！未來諸佛當出於世，亦以無量無數方便。」
舍利弗
未來諸佛
當出於世
亦以
無量無數方便
《法華經 方便品第二》
同樣的，佛陀，釋迦牟尼佛，還是再次呼喚舍利弗，「舍利弗，不只是過去的諸佛，現在的佛，未來還有很多諸佛，還要繼續延承下去，還是同樣要教化眾生。」這一句話的含義，我們就知道眾生確實是很頑強。
佛陀他已經經過四十多年後，才開始直指人心見性，盼望著人人，見佛聞法的人，都能夠瞭解佛陀所說的教法。但是，在佛陀身邊的弟子，是不是這樣就能覺悟呢？所以，佛陀的內心很清楚，他就說：過去的諸佛，現在的我，釋迦牟尼佛要來教化，同樣還是沒有辦法，所以後面還要延續下去，未來諸佛還會繼續出現。
我這一代，這輩子，想要將我內心那一念最精要，直指人心見性之法，能開示眾生，期待眾生能夠悟入，但是，沒有那麼容易。不過，現在這樣說出去，就是預備人人要用心，這個法脈開始要流傳，能夠再成就於未來，未來的諸佛，能夠承著這個教法繼續、繼續，還是用這種方便的教法，這樣繼續去教化未來的眾生。
現在的眾生，現在的弟子，要有這個責任，延續此法於未來。所以，「未來諸佛當出於世」，就是要延承此法要繼續下去，一直教，教化，才能夠使未來的法，再成就諸佛，當出世的諸佛。所以，法脈，法，我們若是佛法不流傳，永遠人人都不知道，不知道每一個人，都有成佛的潛能在，人人本具佛性在。所以，法，一定要源源不斷，一直傳承下去，現在，無論如何大家要用心。
所以，佛性是本具，人人都有，只是無明、煩惱二障，覆蔽了我們的心，所以外面很多，會誘惑我們的煩惱、無明，變成了造業。這就是過去是這樣，現在是這樣，未來也是這樣，所以，一定要有，過去、現在、未來的諸佛，不斷傳承此教法，如何對治眾生，內心那一念無明開始引誘外面，外面的欲念來引誘內心，互相牽制。
所以，我們要用心去面對著，我們現在外面的境界，回歸回來，很微細的心靈；我們的心，這念心很微細，每一念的時間，所以，未來，未來是三世之一，三世就是過去世、現在世、未來世。聽到三世，好像時間很長，好像下輩子的下輩子，這叫做未來世。
未來 三世之一
以現在一剎那
為中心
後剎那以往
為未來世
就一期之三世而言
今生以後之生
為未來世
其實，我常對大家說，「過去、現在、未來」，這過去、現在、未來，不斷不斷剎那、剎那一直過去，剎那、剎那就是現在，剎那、剎那就是在未來。所以，以現在的一剎那為中心，現在這個一剎那，我們把握得住它嗎？「現在」，我說了幾次「現在」，已經不知道過了，多少個「現在」。那個「現在」不斷過去，過去那一剎那，就是過去世，現在這一剎那，就是現在世，未來的剎那，還是叫做未來世。
其實，這「世」是很快在流轉，所以我們的心，應該時時放在剎那間，我們都要注意我們的心念。所以，「以現在一剎那為中心，後剎那以往，為未來」，就是依過去的(之後)，就是叫做未來。我光在這裡坐著，不知道已經多少的過去、現在、未來。我們每天、每一個時刻，無不都是在過去、現在、未來。
很多的未來，就是決定在現在這一剎那間。因為常常說過，「把握當下，恆持剎那。」你剎那的一個心念，發一個願，你可以堅持下去，那就是秒秒、剎那間，都把握住我們這一念心。我們若懂得好好照顧這一念心，就是這一念心，會成為恆久不滅的本性，恆久不滅的佛法，常在人間，這就要看我們人人的這一念心。
所以，我們若能很清楚瞭解，「就一期之三世而言」，一期三世，其實，三世，都是在「現在」這個時刻。所以，「今生以後之生，為未來世」，今生以後之生，我們說長一點，我們這輩子的未來一輩子，叫做後世。若要說我們的心理，我們應該在法中，一定要將每一剎那我們都把握；若要說長一點，這輩子要好好把握，人身難得，佛法難聞，我們這輩子得到人身，這輩子聽到佛法，我們要好好把握這輩子。
「此身不向今生度，更向何生度此身。」我們這輩子若沒有好好把握，你要等待什麼時候呢？所以，這念間若沒有好好顧守好，你要等待什麼時候的這念間呢？這念間過去就過去了，再也無法回來。這念間，你的精神分散掉，這念間的法，你無法入心，就永遠沒有了，所以我們要時時用心在剎那間。
各位，佛陀他來人間，就是用很多方法，無不是就是開、示、悟、入，只期望我們的心，能夠很透徹瞭解，身在法中。看看萬物，無不都是具備了，微妙的法存在，無論是天空，無論是大地，無論是大地上，天空之下、大地之上，每一樣東西都是法的俱全；無論是天亮、天黑，或者是四季輪轉，或者是風、雨等等，無不都是具備了因緣果報的法，非常的微妙在其中。
但是，天地萬物，這麼多奧妙、微細之法，就是出在我們的一念心。就如礦，金礦，金就是含在礦裡。人人本具，所以我們要如何發揮內心，這一念清淨無染的本性，來看天地萬物，一切法無不是妙(法)。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Delusion Hides Suchness like Ore Conceals Gold (惑蔽真如如礦藏金)
Date: May. 01. 2014
When we hear birds singing outside, we know that today’s weather must be very tranquil and clear, different from yesterday and the day before. Though the weather may change, as long as the world remains at peace and the four elements are in harmony, then every day, at this same time, our minds will be at peace. If the four elements are not in harmony when the seasons change, we will feel oppressed by the environment around us. So in this world, this is one source of suffering. The Buddha tells us that life is impermanent and ever-changing. This is one appearance of suffering in the world, that afflictions arise as conditions change.
“Sentient beings, since Beginningless Time, have had two kinds of obstructions, afflictions and ignorance. Delusion covers all-encompassing wisdom the way ore conceals gold.”
This is saying that sentient beings, since Beginningless Time, have been in the state of samsara. We have been immersed in affliction and ignorance, which build upon one another. Afflictions are what arises in our minds when we give into temptations in our external conditions. “An ignorant thought creates the Three Subtleties.” This is how the source becomes polluted and afflictions such as greed, anger and delusion begin to multiply and proliferate until our desires are countless and boundless. This is what happens in our minds.
Once our minds have been tempted and [defiled by] external conditions, we remain continuously ignorant. Being ignorant when we encounter some external condition, we will connect with it and take it into our minds to create even more ignorance. Then we outwardly manifest that ignorance and go on to create a lot of karma, a lot of defiled karma. So, afflictions and ignorance are the two types of obstacles we create. With ignorance and afflictions, we obstruct our own minds and allow external conditions to entice us. These two things are both considered obstructions, keeping us from reaching our spiritual goals and from accepting the Buddha-Dharma. Originally, [everything] was very clear; the Buddha-Dharma is all around us and in our minds. When the Dharma is in our minds, as we look at our surroundings, everything is real and exquisite Dharma, everything is a subtle and wondrous teachings. All things in the world, all objects, are extremely subtle and detailed teachings.
As I often say, when the Buddha is in our minds, everyone we see is a Buddha.But when our minds have been defiled and obstructed, when we look at the things around us, everything will trouble us, everything will afflict us and cause us to give rise to ignorance.
So, afflictions and ignorance are always obstructing our wisdom.Our minds and our wisdom are constantly being obstructed.[They have] obstructed our Buddha-mind and our pure wisdom.So, “delusion covers all-encompassing wisdom”.“Delusion” is ignorance; ignorance is delusion.External conditions delude our minds and awaken our ignorance; we call this delusion.Delusion is the subtlest form of ignorance; it is extremely fine and subtle, so we cannot recognize it nor understand it.Such [is the nature of] delusions, which cover all-encompassing wisdom.
All of us originally have the same wisdom as the Buddha but [our minds] have been obscured just as ore conceals gold.In the past, people panned for gold in Jiufen; in the rocks and sand from an old ore vein there was still some gold.Someone had opened a gold mine and dug into the mountains and rocks.Then, from piles of sand, they slowly sifted out the gold.Thus, something of great value was hidden in such rugged mountains and in piles of rock and sand.
Such a valuable material [was extracted] from within these very [ordinary] things.
But we unenlightened beings are like the piles of sand, like the ore.We know ore contains gold, but we do not realize that we ourselves have a subtle and wondrous, pure and undefiled, intrinsic nature that has also been enclosed by such coarse things.
This is what the Buddha wants us to understand.
So in the sutra, the Buddha says, “Sariputra when all Buddhas of the future come into the world, they shall also [teach] with.”
Once again, the Buddha, Sakyamuni Buddha, called out to Sariputra, “Sariputra, not only did past Buddhas [do this].”“The present Buddha and the many Buddhas of the future will continue to pass on [the Dharma] and teach sentient beings.The meaning behind His words tells us that sentient beings are indeed very stubborn.Only after 40 years did the Buddha begin to point directly into their hearts to show them their nature.
He hoped that everyone who saw Him and listened to the Dharma could understand the teachings.
But was this enough to awaken the disciples at His side?The Buddha was very [realistic].He said that between previous Buddhas and now He Himself, Sakyamuni Buddha, the teaching was still not enough.So, this will need to continue.In the future, Buddhas will continue to manifest
In this era, in His lifetime, He wanted to take the most essential Dharma, which pointed directly to people’s minds, and open and reveal [it] to sentient beings, hoping sentient beings could realize and enter it. However, things are not so easy. Yet by giving these teachings then, He was preparing people to be mindful and to transmit this Dharma-lineage, so people in the future can [attain enlightenment]. Future Buddhas can, through these teachings, continue to utilize these skillful means to teach future sentient beings. Present sentient beings and disciples have the responsibility of sustaining this Dharma on into the future. So, “when all Buddhas of the future come into the world, means this Dharma must continue to be passed on and taught so that it can allow all future Buddhas to appear in the world and attain Buddhahood.
This is our Dharma-lineage. If we do not pass on the Buddha-Dharma, people will not know that every single one of us has the potential to attain Buddhahood and that we all intrinsically have Buddha-nature. The Dharma must be continuously transmitted and passed down.
So at this time, we must be exceptionally mindful. The Buddha-nature is intrinsic to all of us. But the two obstructions, ignorance and of afflictions, have covered our minds. Thus many things around us will elicit our afflictions and ignorance, leading us to create karma. It was this way in the past, it will be the same in the future. So, past , present and future Buddhas must continuously transmit these teachings to treat the minds of sentient beings. Otherwise, the ignorance in our minds will draw in external conditions, and our minds will in turn be tempted by them; this creates mutual entanglements. So, we must be mindful of our current external conditions and the tiniest, subtlest thoughts in our minds. The thoughts in our minds are very tiny and subtle and they arise at all times.
The future is one of the Three Periods. The Three Periods [of time] are the past, present and future. When we hear about “the Three Periods,” they seem to refer to long periods of time, as if only future lifetimes are considered the future.
The future is one of the Three Periods. The present, this instant, is the center. After this instant, we enter the next, which is the future. At any given time, there are the Three Periods. After this lifetime, we enter the next, which is the future.
Actually, often when I talk about the past, present and future, I am talking about how they endlessly happen, one instant after another. This instant is the present. The next is the future. So, this present instant is the center. Is this instant something we can hold on to? The “present”. How many times have I said “present”? How many “present” moments have already passed? The “present” is continuously passing. The previous instant is the past. The current instant is the present. The next instant is the future. Indeed, these “periods” pass by very quickly. So, our minds must be focused on each instant.We must pay attention to our minds. So, “the present, this instant, is the center. The next instant is the future.” What comes after the past is called the future. Just while I am sitting here, who knows how many past, present and future moments [have gone by].
Everyday moment of every day we are going through the past, present and future. Futures are often determined in one instant. As I always say, “Seize the present, sustain the moment forever.” In an instant, our minds can make a vow. Then we [need to] sustain it. Second by second, in every instant, we must sustain that mindset. If we take good care of our minds, [this inspiration] will be part of our ever-lasting, unceasing nature, the ever-lasting, unceasing Buddha-Dharma, which remains in the world.
This depends on all of our minds.
So, we need to clearly understand that “At any given time there are the Three Periods.” Indeed, they all exist in each present moment. So, “after this lifetime we enter the next, which is the future.” After this lifetime we enter the next.
If we speak of a longer period of time, the lifetime after this current one is a future lifetime. Regarding our minds, we must immerse ourselves in the Dharma and make sure to seize every instant. In terms of longer periods of time, we must seize this lifetime [to practice]. It is rare to be human and to hear the Dharma. In this lifetime, we have been born human and have been able to listen to the Dharma, so we must take advantage of this lifetime.
“If we do not transform ourselves in this life, when will we do so?” If we do not make good use of this life, when will we ever start?” is we are not mindful of our every thought now, when will we be? When this moment passes, it is gone. It will never come back. If we lose our focus in this moment, if we do not take the Dharma to heart in this moment, the opportunity will be gone forever. So, we must always be mindful of each moment.
Everyone, the Buddha came to this world and used many methods solely to open and reveal [for us to] realize and enter. All He hoped for was that our minds could penetrate [the Dharma]. When we are immersed in the Dharma, all the things we see are replete with subtle and wondrous teachings.
Everything from the sky, to the land, to everything on the land and below the sky, is all replete with the Dharma. Everything from dawn to dusk, to the cycle of seasons, to wind and rain and so on, is replete the teachings of the law of karma. The Dharma is very subtly and wondrously embedded within them.
But, [recognizing] that all things in the world contain such wondrously profound, subtle Dharma depends on our minds. Take gold and ore for example; gold is embedded within the ore. We all intrinsically have it, but need to figure out how to exercise this pure and undefiled intrinsic nature. Then when we look at the things in the world, everything is wondrous Dharma. Therefore, we need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙眾生無始以來，煩惱無明二障，惑蔽一切種智，如礦掩藏真金。
⊙「舍利弗！未來諸佛當出於世，亦以無量無數方便。」《法華經 方便品第二》
⊙未來：三世之一，以現在一剎那為中心，後剎那以往為未來世，就一期之三世而言，今生以後之生為未來世。
【證嚴上人開示】
聽到外面的鳥叫聲，就知道外面的天氣，是這麼靜寂清澄，和昨天、前天不同。隨著氣候的輪轉，若能天地平安，四大調和，若是這樣，我們每一天同樣那個時候，我們的心會很安。假如是四季輪轉，四大不調，這就是讓我們對大乾坤，也有一種壓迫的感覺。這就是我們來人間，之所以「苦」的其中一項。
佛陀告訴我們，人生無常，變化多端。所以這是人間苦相之一，隨著境界，跟著它的煩惱。所以，「眾生無始以來，煩惱無明二障，惑蔽一切種智，如礦掩藏真金」。
眾生無始以來
煩惱無明二障
惑蔽一切種智
如礦掩藏真金
也就是要說，眾生從無始以來，在生死的境界裡，我們都常常在煩惱、無明，互相相應。所謂的煩惱，是從外面的環境，來誘惑我們的內心，起了煩惱。「一念無明生三細」，就是這樣從源頭污染，貪、瞋、癡等等的煩惱，開始複製、複製，複製得很多，心欲無量、無涯、無窮盡。這就是在我們的心，光是心的源頭被外面的境界，將我們誘惑了，就這樣一直一直無明。
這一念無明，看外面的境界，緣外面的境，又緣入我們內心，再複製無明，將我們的無明又放射到外面，製造很多的業，製造很多污染的業力。所以，這就是煩惱和無明，製造了兩種障礙。所以無明、煩惱，我們自己內心來障礙，外面的境界來引誘，所以這兩項都叫做障礙，障礙我們修行的目標，障礙我們能接受佛法。
本來就是很清楚，佛法就在我們的周圍，在我們的內心。我們的內心有法，看到外面的境界，樣樣無不都是很真、精湛的法，都是很微妙的法，天地萬物，每一樣東西，都是非常精微、細緻的法。就如我們常常說，心中是佛，你看外面人人都是佛。所以我們內心，若受到污染、障礙，我們看外面的一切，無不都是讓我們擔憂的事情，無不都是讓我們煩惱，產生無明的境界。
所以說來，煩惱、無明，時時都障礙著，我們的心智；我們的心和我們的智慧，都將我們障礙了，障礙我們的佛心，障礙我們清淨的智慧，所以「惑蔽一切種智」。「惑」就是無明，無明就是惑。外面的境界迷惑了我們的心，啟動無明，所以這叫做「惑」。
「惑」就是無明，最微細，非常細，很微細的東西，所以我們看不出，也想不通，這叫做「惑」，這個「惑」遮蔽了一切種智。我們人人，原本就與佛同等的佛智，但是這樣被將我們遮蔽，就如礦，礦掩住了真金。
以前，九份，人家在淘金、洗沙，就是從那條礦脈留下來的石、沙，裡面有金，有人開金礦，都是從山、石這樣挖，(從)沙，沙堆裡面，慢慢地淘出來。原來這麼價值的東西，就是含藏在這麼粗獷，很粗獷的大山裡，或者是在石堆、沙堆裡，這全都是裡面都有包含著，非常有價值的東西。
我們凡夫，好像是那堆沙堆，好像是礦一樣，礦內含藏著金。但是，我們無法自己瞭解，原來我們本身就有這麼微妙、這麼清淨無染的本性，卻受到外面這麼粗獷的東西，這樣將它包著。這是佛陀要讓我們瞭解的。
所以在經文中，佛陀這樣說：「舍利弗！未來諸佛當出於世，亦以無量無數方便。」
舍利弗
未來諸佛
當出於世
亦以
無量無數方便
《法華經 方便品第二》
同樣的，佛陀，釋迦牟尼佛，還是再次呼喚舍利弗，「舍利弗，不只是過去的諸佛，現在的佛，未來還有很多諸佛，還要繼續延承下去，還是同樣要教化眾生。」這一句話的含義，我們就知道眾生確實是很頑強。
佛陀他已經經過四十多年後，才開始直指人心見性，盼望著人人，見佛聞法的人，都能夠瞭解佛陀所說的教法。但是，在佛陀身邊的弟子，是不是這樣就能覺悟呢？所以，佛陀的內心很清楚，他就說：過去的諸佛，現在的我，釋迦牟尼佛要來教化，同樣還是沒有辦法，所以後面還要延續下去，未來諸佛還會繼續出現。
我這一代，這輩子，想要將我內心那一念最精要，直指人心見性之法，能開示眾生，期待眾生能夠悟入，但是，沒有那麼容易。不過，現在這樣說出去，就是預備人人要用心，這個法脈開始要流傳，能夠再成就於未來，未來的諸佛，能夠承著這個教法繼續、繼續，還是用這種方便的教法，這樣繼續去教化未來的眾生。
現在的眾生，現在的弟子，要有這個責任，延續此法於未來。所以，「未來諸佛當出於世」，就是要延承此法要繼續下去，一直教，教化，才能夠使未來的法，再成就諸佛，當出世的諸佛。所以，法脈，法，我們若是佛法不流傳，永遠人人都不知道，不知道每一個人，都有成佛的潛能在，人人本具佛性在。所以，法，一定要源源不斷，一直傳承下去，現在，無論如何大家要用心。
所以，佛性是本具，人人都有，只是無明、煩惱二障，覆蔽了我們的心，所以外面很多，會誘惑我們的煩惱、無明，變成了造業。這就是過去是這樣，現在是這樣，未來也是這樣，所以，一定要有，過去、現在、未來的諸佛，不斷傳承此教法，如何對治眾生，內心那一念無明開始引誘外面，外面的欲念來引誘內心，互相牽制。
所以，我們要用心去面對著，我們現在外面的境界，回歸回來，很微細的心靈；我們的心，這念心很微細，每一念的時間，所以，未來，未來是三世之一，三世就是過去世、現在世、未來世。聽到三世，好像時間很長，好像下輩子的下輩子，這叫做未來世。
未來 三世之一
以現在一剎那
為中心
後剎那以往
為未來世
就一期之三世而言
今生以後之生
為未來世
其實，我常對大家說，「過去、現在、未來」，這過去、現在、未來，不斷不斷剎那、剎那一直過去，剎那、剎那就是現在，剎那、剎那就是在未來。所以，以現在的一剎那為中心，現在這個一剎那，我們把握得住它嗎？「現在」，我說了幾次「現在」，已經不知道過了，多少個「現在」。那個「現在」不斷過去，過去那一剎那，就是過去世，現在這一剎那，就是現在世，未來的剎那，還是叫做未來世。
其實，這「世」是很快在流轉，所以我們的心，應該時時放在剎那間，我們都要注意我們的心念。所以，「以現在一剎那為中心，後剎那以往，為未來」，就是依過去的(之後)，就是叫做未來。我光在這裡坐著，不知道已經多少的過去、現在、未來。我們每天、每一個時刻，無不都是在過去、現在、未來。
很多的未來，就是決定在現在這一剎那間。因為常常說過，「把握當下，恆持剎那。」你剎那的一個心念，發一個願，你可以堅持下去，那就是秒秒、剎那間，都把握住我們這一念心。我們若懂得好好照顧這一念心，就是這一念心，會成為恆久不滅的本性，恆久不滅的佛法，常在人間，這就要看我們人人的這一念心。
所以，我們若能很清楚瞭解，「就一期之三世而言」，一期三世，其實，三世，都是在「現在」這個時刻。所以，「今生以後之生，為未來世」，今生以後之生，我們說長一點，我們這輩子的未來一輩子，叫做後世。若要說我們的心理，我們應該在法中，一定要將每一剎那我們都把握；若要說長一點，這輩子要好好把握，人身難得，佛法難聞，我們這輩子得到人身，這輩子聽到佛法，我們要好好把握這輩子。
「此身不向今生度，更向何生度此身。」我們這輩子若沒有好好把握，你要等待什麼時候呢？所以，這念間若沒有好好顧守好，你要等待什麼時候的這念間呢？這念間過去就過去了，再也無法回來。這念間，你的精神分散掉，這念間的法，你無法入心，就永遠沒有了，所以我們要時時用心在剎那間。
各位，佛陀他來人間，就是用很多方法，無不是就是開、示、悟、入，只期望我們的心，能夠很透徹瞭解，身在法中。看看萬物，無不都是具備了，微妙的法存在，無論是天空，無論是大地，無論是大地上，天空之下、大地之上，每一樣東西都是法的俱全；無論是天亮、天黑，或者是四季輪轉，或者是風、雨等等，無不都是具備了因緣果報的法，非常的微妙在其中。
但是，天地萬物，這麼多奧妙、微細之法，就是出在我們的一念心。就如礦，金礦，金就是含在礦裡。人人本具，所以我們要如何發揮內心，這一念清淨無染的本性，來看天地萬物，一切法無不是妙(法)。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Delusion Hides Suchness like Ore Conceals Gold (惑蔽真如如礦藏金)
Date: May. 01. 2014
When we hear birds singing outside, we know that today’s weather must be very tranquil and clear, different from yesterday and the day before. Though the weather may change, as long as the world remains at peace and the four elements are in harmony, then every day, at this same time, our minds will be at peace. If the four elements are not in harmony when the seasons change, we will feel oppressed by the environment around us. So in this world, this is one source of suffering. The Buddha tells us that life is impermanent and ever-changing. This is one appearance of suffering in the world, that afflictions arise as conditions change.
“Sentient beings, since Beginningless Time, have had two kinds of obstructions, afflictions and ignorance. Delusion covers all-encompassing wisdom the way ore conceals gold.”
This is saying that sentient beings, since Beginningless Time, have been in the state of samsara. We have been immersed in affliction and ignorance, which build upon one another. Afflictions are what arises in our minds when we give into temptations in our external conditions. “An ignorant thought creates the Three Subtleties.” This is how the source becomes polluted and afflictions such as greed, anger and delusion begin to multiply and proliferate until our desires are countless and boundless. This is what happens in our minds.
Once our minds have been tempted and [defiled by] external conditions, we remain continuously ignorant. Being ignorant when we encounter some external condition, we will connect with it and take it into our minds to create even more ignorance. Then we outwardly manifest that ignorance and go on to create a lot of karma, a lot of defiled karma. So, afflictions and ignorance are the two types of obstacles we create. With ignorance and afflictions, we obstruct our own minds and allow external conditions to entice us. These two things are both considered obstructions, keeping us from reaching our spiritual goals and from accepting the Buddha-Dharma. Originally, [everything] was very clear; the Buddha-Dharma is all around us and in our minds. When the Dharma is in our minds, as we look at our surroundings, everything is real and exquisite Dharma, everything is a subtle and wondrous teachings. All things in the world, all objects, are extremely subtle and detailed teachings.
As I often say, when the Buddha is in our minds, everyone we see is a Buddha.But when our minds have been defiled and obstructed, when we look at the things around us, everything will trouble us, everything will afflict us and cause us to give rise to ignorance.
So, afflictions and ignorance are always obstructing our wisdom.Our minds and our wisdom are constantly being obstructed.[They have] obstructed our Buddha-mind and our pure wisdom.So, “delusion covers all-encompassing wisdom”.“Delusion” is ignorance; ignorance is delusion.External conditions delude our minds and awaken our ignorance; we call this delusion.Delusion is the subtlest form of ignorance; it is extremely fine and subtle, so we cannot recognize it nor understand it.Such [is the nature of] delusions, which cover all-encompassing wisdom.
All of us originally have the same wisdom as the Buddha but [our minds] have been obscured just as ore conceals gold.In the past, people panned for gold in Jiufen; in the rocks and sand from an old ore vein there was still some gold.Someone had opened a gold mine and dug into the mountains and rocks.Then, from piles of sand, they slowly sifted out the gold.Thus, something of great value was hidden in such rugged mountains and in piles of rock and sand.
Such a valuable material [was extracted] from within these very [ordinary] things.
But we unenlightened beings are like the piles of sand, like the ore.We know ore contains gold, but we do not realize that we ourselves have a subtle and wondrous, pure and undefiled, intrinsic nature that has also been enclosed by such coarse things.
This is what the Buddha wants us to understand.
So in the sutra, the Buddha says, “Sariputra when all Buddhas of the future come into the world, they shall also [teach] with.”
Once again, the Buddha, Sakyamuni Buddha, called out to Sariputra, “Sariputra, not only did past Buddhas [do this].”“The present Buddha and the many Buddhas of the future will continue to pass on [the Dharma] and teach sentient beings.The meaning behind His words tells us that sentient beings are indeed very stubborn.Only after 40 years did the Buddha begin to point directly into their hearts to show them their nature.
He hoped that everyone who saw Him and listened to the Dharma could understand the teachings.
But was this enough to awaken the disciples at His side?The Buddha was very [realistic].He said that between previous Buddhas and now He Himself, Sakyamuni Buddha, the teaching was still not enough.So, this will need to continue.In the future, Buddhas will continue to manifest
In this era, in His lifetime, He wanted to take the most essential Dharma, which pointed directly to people’s minds, and open and reveal [it] to sentient beings, hoping sentient beings could realize and enter it. However, things are not so easy. Yet by giving these teachings then, He was preparing people to be mindful and to transmit this Dharma-lineage, so people in the future can [attain enlightenment]. Future Buddhas can, through these teachings, continue to utilize these skillful means to teach future sentient beings. Present sentient beings and disciples have the responsibility of sustaining this Dharma on into the future. So, “when all Buddhas of the future come into the world, means this Dharma must continue to be passed on and taught so that it can allow all future Buddhas to appear in the world and attain Buddhahood.
This is our Dharma-lineage. If we do not pass on the Buddha-Dharma, people will not know that every single one of us has the potential to attain Buddhahood and that we all intrinsically have Buddha-nature. The Dharma must be continuously transmitted and passed down.
So at this time, we must be exceptionally mindful. The Buddha-nature is intrinsic to all of us. But the two obstructions, ignorance and of afflictions, have covered our minds. Thus many things around us will elicit our afflictions and ignorance, leading us to create karma. It was this way in the past, it will be the same in the future. So, past , present and future Buddhas must continuously transmit these teachings to treat the minds of sentient beings. Otherwise, the ignorance in our minds will draw in external conditions, and our minds will in turn be tempted by them; this creates mutual entanglements. So, we must be mindful of our current external conditions and the tiniest, subtlest thoughts in our minds. The thoughts in our minds are very tiny and subtle and they arise at all times.
The future is one of the Three Periods. The Three Periods [of time] are the past, present and future. When we hear about “the Three Periods,” they seem to refer to long periods of time, as if only future lifetimes are considered the future.
The future is one of the Three Periods. The present, this instant, is the center. After this instant, we enter the next, which is the future. At any given time, there are the Three Periods. After this lifetime, we enter the next, which is the future.
Actually, often when I talk about the past, present and future, I am talking about how they endlessly happen, one instant after another. This instant is the present. The next is the future. So, this present instant is the center. Is this instant something we can hold on to? The “present”. How many times have I said “present”? How many “present” moments have already passed? The “present” is continuously passing. The previous instant is the past. The current instant is the present. The next instant is the future. Indeed, these “periods” pass by very quickly. So, our minds must be focused on each instant.We must pay attention to our minds. So, “the present, this instant, is the center. The next instant is the future.” What comes after the past is called the future. Just while I am sitting here, who knows how many past, present and future moments [have gone by].
Everyday moment of every day we are going through the past, present and future. Futures are often determined in one instant. As I always say, “Seize the present, sustain the moment forever.” In an instant, our minds can make a vow. Then we [need to] sustain it. Second by second, in every instant, we must sustain that mindset. If we take good care of our minds, [this inspiration] will be part of our ever-lasting, unceasing nature, the ever-lasting, unceasing Buddha-Dharma, which remains in the world.
This depends on all of our minds.
So, we need to clearly understand that “At any given time there are the Three Periods.” Indeed, they all exist in each present moment. So, “after this lifetime we enter the next, which is the future.” After this lifetime we enter the next.
If we speak of a longer period of time, the lifetime after this current one is a future lifetime. Regarding our minds, we must immerse ourselves in the Dharma and make sure to seize every instant. In terms of longer periods of time, we must seize this lifetime [to practice]. It is rare to be human and to hear the Dharma. In this lifetime, we have been born human and have been able to listen to the Dharma, so we must take advantage of this lifetime.
“If we do not transform ourselves in this life, when will we do so?” If we do not make good use of this life, when will we ever start?” is we are not mindful of our every thought now, when will we be? When this moment passes, it is gone. It will never come back. If we lose our focus in this moment, if we do not take the Dharma to heart in this moment, the opportunity will be gone forever. So, we must always be mindful of each moment.
Everyone, the Buddha came to this world and used many methods solely to open and reveal [for us to] realize and enter. All He hoped for was that our minds could penetrate [the Dharma]. When we are immersed in the Dharma, all the things we see are replete with subtle and wondrous teachings.
Everything from the sky, to the land, to everything on the land and below the sky, is all replete with the Dharma. Everything from dawn to dusk, to the cycle of seasons, to wind and rain and so on, is replete the teachings of the law of karma. The Dharma is very subtly and wondrously embedded within them.
But, [recognizing] that all things in the world contain such wondrously profound, subtle Dharma depends on our minds. Take gold and ore for example; gold is embedded within the ore. We all intrinsically have it, but need to figure out how to exercise this pure and undefiled intrinsic nature. Then when we look at the things in the world, everything is wondrous Dharma. Therefore, we need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment