20140512《靜思妙蓮華》眾生二障 在纏礙道（第302集）
⊙「眾生為二障迷倒封閉，如是在纏之體煩惱擾；佛陀為開示令顯真如，使得心性清淨還本淨。」
⊙演說諸法：一切諸法，如水乳相融不相妨礙。如一法捨己同他，則舉體普彼；若一法攝他同己，則令彼一切即是己體。
【證嚴上人開示】
「眾生為二障迷倒封閉，如是在纏之體煩惱擾；佛陀為開示令顯真如，使得心性清淨還本淨。」
眾生為二障
迷倒封閉
如是在纏之體
煩惱擾
佛陀為開示
令顯真如
使得心性清淨
還本淨
這就是要告訴大家，我們人人就是心還有所著，眾生，凡夫都不離二障，二種障礙，一種就是煩惱障，一種就是所知障。這二種障礙使我們迷茫、顛倒、封閉。迷，那就是迷於我們在六道中，無始以來六道輪迴，我們迷迷茫茫不知所從，不能自己。
到底捨這一世的來生，到底我們是什麼樣的生活？是天，天人，受享樂的生活呢？或者是再來人間？人間？人間紛紛擾擾，到底我們是生在什麼樣的家庭？我們都不知道；或者是在地獄、餓鬼、畜生道中？我們都不知道。因為我們已經受二障，煩惱障、所知障，這二種障將我們障礙住。
我們來人間，我們有機會接觸佛法，聽聞佛法，我們不懂得要及時把握，不懂得要用心，和一般人不就是一樣嗎？同樣迷、顛倒。
這種的迷茫、顛倒，那就是封閉，封閉了我們的心門。我們的心門若打開，我們才有辦法見到慧，智慧的光明。就如我們的一間房子，周圍的窗戶都關得密密的，門也關起來，外面的陽光怎麼照得進來呢？就是暗的，看不到裡面到底有什麼東西、有什麼佈置、什麼裝飾；我們同樣在這裡面，我們都不知道，想要用的東西，也不知道在哪個方向，這就是封閉。
雖然我們聽法，我們沒有用它。聽來的法，就如門、窗都沒有打開，心還在黑暗。所以，二障，一種就是煩惱障，煩惱障是普遍凡夫人人都有；一項是「知障」，或者是叫做「智障」，知與智，那就是知道，知道法，我瞭解了，不過我就是沒有接受，這正確的法，所以偏偏又去邪知、邪見、邪法，這樣障礙了正法，而去追求其他的邪知、邪法，這叫做「所知障」，障礙了正法的見解。
所以「如是在纏之體」，煩惱將我們擾亂了。我們人人都有本具清淨佛性在，只是有煩惱，就如被繩子綁住、纏住，不得自由，不得自在，這叫做「在纏如來」。所以這是「在纏之體」，就是我們的本體，人人的本性，但是受煩惱纏住，將我們困擾著。
煩惱，大家都知道了，貪、瞋、癡、驕慢、懷疑，都很熟。不過，我們都是生活在貪慾、瞋恚、愚癡的生活中。我們只想到，我要的東西要不到，苦啊！我求，求財不得財，我求子不得子，我求名不得名，我求，一直想要求。我來做，做一些功德，看能否諸事如意，看能否事事都是，我想要求的，能夠滿足我的心，財、子、壽都能夠具足。
世間，還想要多長壽，很難。不過在這個過程中，要求財，要求子孫，要求壽命，每樣都要具足。這個短暫的人生充滿了煩惱，不斷複製，為什麼一直要，受這環境纏住我們，這樣不得解脫？這輩子是這樣，來生是不是這樣呢？這是我們學佛者，應該要時時提高警覺，不要再受人間種種的欲樂，一念之間的無明，這樣再將我們纏住。
我們人人本具佛性，光是這條繩子：貪、瞋、癡、慢、疑，這樣綿綿不斷，很長，一直纏住我們，這樣我們的煩惱，常常就是困擾著我們的生活。我們若是好好靜思，想，靜靜來思考，人生有什麼最重要的呢？
所以，要聽法，聽了之後聞、思、修，要好好及時修行，這才是我們的永恆。讓我們的煩惱一世一世，一直淡薄掉，這輩子若無法全部去除煩惱，這輩子去除不掉，下輩子，不過，我們的道心要很堅定。因為，釋迦牟尼佛，他累生累世，百千萬億世不斷來人間，不斷在修行。
你們不要以為，我這輩子若還無法透徹瞭解，我來生不就同樣，還是墮在六道嗎？我們若這樣想，就要趕快(想)，這輩子若沒有很明白，來世我還要再更明白；這輩子，我所斷的煩惱，斷不，完全清淨，我來生再繼續斷。若能這樣，我們才有辦法生生世世。
所以佛陀開示，就是要使我們眾生，能顯出我們的真如。佛陀他來人間，眾生的根機很鈍劣，我們長時間，就是算劫，長時間，無央數劫，不斷在人間輪轉，佛陀也要跟著我們這樣轉。所以，不捨眾生，眾生根鈍，佛陀還是要耐心來為我們開示。
佛陀的慈悲開示，只為一項「令顯真如」，希望眾生人人，都能顯出真如本性，所以使得心性清淨還本源，恢復我們本來原來具有的本性。所以，佛陀不就是生生世世來人間，設種種教法來適應眾生的根機。他要用種種因緣、譬喻言辭，而為眾生演說諸法，只因眾生如此愚鈍。
相信大家應該也知道，「目犍連救母」。目犍連是佛陀的弟子中，神通廣大，但是，他的母親，就是那麼的愚癡，無論孩子怎麼勸，就是執迷不悟。所以，孩子還是堅持，修行出家去了。雖然她的孩子修行證果了，已經證阿羅漢果，卻是母親還是一樣墮落地獄，受盡了很多苦磨。所以自己所種的因，所得的果，自己就要接受。所以眾生這種昏迷、顛倒，真的是很可怕！
目犍連還是盡孝道，救母親。也要依靠，依靠很多人的德行，依靠很多人的同心、同力量，來為他的母親祝福。
看，這麼的纏著，多麼的辛苦！這叫做人生。佛陀就是因為這樣，不忍眾生。如目犍連的母親這種人，如光目女的母親這種人，比比皆是。人間這麼多這種，貪、瞋、癡、驕慢、嫉妒、懷疑，不懂得接受正法，這樣的人有多少呢？地獄的苦磨，在地獄中，地獄壽很長。當初在講《地藏經》時，若講到地獄，那種壽長、苦多，拖磨苦難，真的是覺得這種的苦，不是用語言能夠描述的。
所以，佛陀看透了三途之苦，再看人間造業，不斷複製，人間造業，煩惱不斷複製，墮落地獄；在人間的造業，眾生共業，所以人間地獄、人間餓鬼、人間畜生，這在人間也是比比皆是。所以佛陀，他不忍心，不斷用種種因緣、種種譬喻，無不都是要叫醒人人知苦；知道苦，要警覺，警覺，就要趕快修行，就要把握當下趕快修行。讓大家知道因緣果報，自己造的是自己要受，若要得到果報消除，除了自己要努力懺悔，除了人人用心的祝福、牽引，若沒有這樣，真的是很困難。
所以佛陀來人間，還是用種種因緣，種種譬喻言辭，而為眾生說法。所以說很多很多的法，「諸法」就是很多種法，但是，應眾生機，眾生有多少，佛陀就要設那麼多的法，能夠入眾生的心，讓眾生能夠接受，這就是「演說諸法」。
眾生無量，法門就無量。所以我們要發心，「眾生無邊誓願度」，真的很多，「法門無量誓願學」，因為眾生很多，法門就要那麼多。所以「演說諸法」，我們要學佛，眾生有這麼多無明，我們就要學很多的法來瞭解，用什麼樣的法，可以入什麼樣的眾生心。當然，這是我們要一理通，萬理徹。
佛陀只是要講一項道理——人人本具佛性；所以「是法皆為一佛乘故」。其實，佛陀只是要讓我們知道一項道理——人人都能成佛，因為我們人人都本具佛性。就如剛剛說過，我們，一間房子，明明就有窗、有門，裡面放了很多寶物，有很堂皇的布置，每項都布置得很好。偏偏你把門關起來，窗戶關起來，陽光照不進來，哪怕有很好的寶物，我們發現不到，也無法要用的東西，隨手拿起來就能用。這就是我們的心室，「心」這間房子，我們自己把它關住了。
所以，佛陀用種種的辦法，就是要我們將這扇門打開。這扇門若開，我們的智慧門就開，智慧之光反而往內自照，迴光自照，將光明、智慧能夠自我照耀。不必借別人的光，我們自己就已經有光了，就是智慧。
智慧、佛性，與佛是平等的。所以我們人人，佛陀的慈悲，就是要來為我們開示，唯一佛乘法，但是此法，眾生不能解悟，佛陀才要設三車，所以，演說，演說諸法，希望如水乳相融。
演說諸法：
一切諸法
如水乳相融
不相妨礙
如一法捨己同他
則舉體普彼
若一法攝他同己
則令彼一切
即是己體
我們應該把佛法拿來用。因為我們聽佛法，聽是要聽來用的，我們要將佛法，與我們的心要混合起來。若是聽歸聽，心歸心，門還是隔著，佛法還是在心門之外。我們的心門不開，法就擋在我們的心門外；我們若能把門打開，光照進來，裡面全都是光明。所以說「一切諸法，如水乳相融不相妨礙」。就如將牛奶擠出來時，加一些水進去，水與乳就混合起來，混合時就不分這是水、這是乳，不分了，全部合在一起。
同樣的道理，所以法與我們的心，法若有入心，法就是在我們的本體。只是我們人有執著，煩惱障，就是把這道門我們關著，雖然已經知道有法了，聽法，偏偏我們會執著。「如一法捨己同他，則舉體普彼」，這個法接收來，真空妙有。
我們要知道，我們不必執著，你執著這麼多要做什麼呢？佛法，我們要接收。佛陀用心解釋，按照我們眾生的根機，也開出了很多的法，我們可以隨機受法，若能夠這樣，瞭解了佛法，要度眾生。法若能通，道理能徹，我們就不必這樣執著：我聽的才對，你的法都不對。不要這樣。所以，「如一法捨己同他」。捨己，就是捨自己的執著，我們要適應眾生。
你們在做晚課，「隨順眾生」。佛陀來人間教菩薩法，就是要來隨順眾生。我們若懂得隨順眾生，這叫做「捨己同他」，這叫做隨順眾生。若能夠這樣「則舉體普彼」，所有的法都用在眾生，眾生能夠接受這個法。
我們不要執著，我們真正受法就是要用，要用在普被眾生的根機，我們的法，能夠人人都接受，所以「若一法攝他同己，則令彼一切即是己體」。我們的法，若是大家，開放給大家，大家能夠接受到我們的法，他就是我們，我們就是他，用同樣的法。
佛陀如來清淨的本性，與（諸）佛都同等同等，而我們人人也是（未來）佛，只要你能夠受佛的法，我們人人與佛同等；我們若受佛的法，同樣普被給所有的人人，也能感受得到，那些人人跟我們不就一樣嗎？同等佛性，同等智慧。所以叫做「一法捨己同他」，就是我們不要執著，真正的學法就是要普被。
常常說「普度眾生」，不是七月拜拜的普度；就是我們所得到的法，我們瞭解了，我們再將此法再普被眾生，眾生接受，就被我們度了，這叫做普被。人人同為一體，就是真如本性，同為一體。若如此，就是以一法攝他，「一法」就是一佛乘，用一佛乘的法來攝受大家。「攝」就是「度」的意思，將他的心會合為一心，那就是佛心。所以說，「則令彼一切即是己體」，大家共同一體，那就是一真如本性。
各位菩薩，學佛，我們必定要學得與佛同在一起，眾生與我們同處一室。若能夠這樣，人間不就是菩薩的淨土嗎？所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Two Hindrances of Sentient Beings (眾生二障 在纏礙道)
Date: May. 12. 2014
“Sentient beings are confused and closed off because of the two hindrances. In this way we are bound and disturbed by afflictions. In order to open and reveal, the Buddha manifested True Suchness to enable the mind to return to its intrinsic purity.”
This is telling everyone that we all still have attachments in our minds. Sentient beings cannot escape from the two following hindrances. The two hindrances are the hindrance of affliction and the hindrance of knowledge. These two hindrances cause us to be confused, deluded and closed off.
Since Beginningless Time, we have been transmigrating within the Six Realms, lost and confused, and unable to help ourselves. After we leave this lifetime, what will our next lifetime be like? Will we enjoy blessings as heavenly beings? Or will we return to the human realm? The human realm is full of turmoil. We do not know what kind of family we will be born into. We might also be born into the hell, hungry ghost or animal realms. We do not know, because we have been obstructed by the two hindrances, of affliction and of knowledge. These two hindrances are obstructing us.
We come into this world and have the chance to encounter and listen to the Dharma. If we do not fully seize this opportunity and strive to be mindful, won’t we be the same as other ordinary people? We will be just as lost and confused. This state of delusion and confusion closes the door to our minds. Only when the door to our minds is opened can we see the light of our wisdom. We are like a house. If all the windows are tightly shut and the door is closed, how then can the sunlight come in? The inside is dark and nothing can be seen. What is inside? How is it decorated? Even though we are inside this house, we have no idea. If we need something, we do not know where to find it. This is what it is like to have a closed-off mind.
If we listen to the Dharma but do not apply it, it is like keeping the door and windows shut, and keeping our minds in the dark. So, of the two hindrances, the first is the “hindrance of affliction,” which affects all ordinary people. The second is the “hindrance of knowledge” or the “hindrance of intelligence”. We are hindered because we believe we know things. We may know and understand the Dharma but we have not yet accepted the Right Dharma. Instead we end up with evil knowledge, views, and teachings.Thus we hinder the Right Dharma and pursue deviant knowledge and teachings.This is the hindrance of knowledge; it hinders the understanding of the Right Dharma.
So, “In this way we are bound.”We are disturbed by afflictions.We all intrinsically have a pure Buddha-nature, but afflictions have bound us like ropes, so we are trapped and cannot free ourselves.This is being a Tathagata-in-Bonds, so it says, “In this way we are bound.”Our intrinsic nature has been bound by afflictions.We are trapped by them.We all know about afflictions and are familiar with greed, anger, ignorance, arrogance and doubt.However, we continue to live a life of greed, anger, and ignorance.We only think about the suffering of not getting what we want.We suffer from not attaining desired wealth, not having the children we want, and not achieving the recognition we desire.We keep seeking and wanting more.We do [good deeds] to create merits and see whether things will go our way, whether we can get everything we want and satisfy all of our desires by gaining wealth, children, and longevity.
Trying to extend the length of our lives if very difficult.
But over our lifetime, we seek to satisfy our desires for wealth, offspring and a long life.This short lifetime is full of afflictions that we continuously multiply.Why do we continue to entangle ourselves with external conditions so that we cannot attain liberation?We live this way in this lifetime, but what about our next life?As Buddhist practitioners, we must always heighten our awareness and not allow ourselves to become tempted by worldly desires and pleasures.
Otherwise, ignorance arises and entangles us.
We all intrinsically have Buddha-nature, but the tangled rope of greed, anger, ignorance, arrogance, and doubt is endless and continues to tie us down.This is how our afflictions constantly disrupt our lives.If we carefully contemplate the question, “What is the most important thing in life?”We realize that we need to listen to the teachings.So, we listen, contemplate and practice.We must immediately put the Dharma into practice.This is our everlasting work, which allows us to reduce our layers of affliction life after life.
If we cannot eliminate them all in this lifetime, then we must continue to do so in our next life.
However, our spiritual aspirations must be firm Sakyamuni Buddha came to the world life after life, for countless lifetimes, to continuously engage in spiritual practice.We cannot think that if we cannot penetrate the Dharma in this life, that we will just continue to be trapped in the Six Realms again in future lifetimes.
If we think this way, then we must quickly [be determined that] if we cannot achieve a clear understanding in this lifetime, then we will do that in the next.If we cannot fully eliminate our afflictions in this lifetime, we will continue to eliminate them in the next.In thinking this way, we can continue [our practice] life after life.
The Buddha taught [the Dharma] to enable us sentient beings to manifest our True Suchness.
He comes to the world and sees that we sentient beings have dull capabilities.For a long time, so long it is counted in kalpas, for such a long time, for countless kalpas, we continuously, cycled through the human realm. The Buddha also transmigrates with us. Thus, He does not give up on sentient beings. Despite our dull capabilities, He still patiently teaches us. The Buddha compassionately teaches for one reason, so we “manifest the True Suchness”. He hopes that sentient beings can manifest their nature of True Suchness. So, He enables our minds to return to our initial purity, to return to our intrinsic nature. So, the Buddha comes to the world life after life to establish various skillful means according to sentient beings’ capabilities. With various causes and conditions, with analogies and expressions, He illustrates all teachings for sentient beings because our capabilities are [limited].
I believe everyone knows the story of “Maudgalyayana Saving His Mother”. Maudgalyayana was the Buddha’s disciple, and he had great spiritual power. However, his mother was very deluded. No matter how much he tried to counsel her, she clung stubbornly to her delusions. So, he insisted on leaving home to become monastic. Though her son had attained the fruit of Arhatship, she still fell into hell and faced all kinds of suffering and hardships. So, we face the consequences of our own actions and must accept them. The confusion and delusion of sentient beings is truly very frightening. Maudgalyayana did his best to fulfill his filial duties by saving his mother. He also relied on the virtuous actions of others and on everyone’s collective efforts to create blessings for his mother. See, beings entangled is very tiring. This is what life is like.
The Buddha cannot bear to let people suffer, people like Maudgalyayana ’s mother and Guang-Mu’s mother. There are many people like them. In this world, there is so much greed, anger, ignorance, arrogance, jealousy and doubt, so people do not accept the Right Dharma. How many people does this describe? Some people are tormented in hell. The lifespan in hell is very long. When I started teaching the Earth Treasury Sutra, I discussed how beings there lived long lives and face much suffering. This kind of suffering is truly indescribable.
The Buddha penetrated the suffering of the Three [Evil] Destinies and saw the way people in the world continuously created karma and afflictions, and descended into hell. In this world, we sentient beings face collective karma. So, a person may experience the hell hungry ghost and animal realms on earth; this is commonly seen in this world. The Buddha could not bear this, so He continuously utilized various causes and conditions and analogies to awaken everyone so they recognize suffering. Once we recognize suffering, we can be aware. Once we are aware, we can seize the moment and promptly engage in spiritual practice. He helps everyone to realize the law of karma, that we face the consequences of our own actions. To eliminate our own karmic retributions, if we do not repent diligently, if we do not receive blessings and guidance, it will be very difficult. The Buddha comes to the world and with various causes and conditions, with analogies and expressions, gives teachings to sentient beings.
Thus, He has given many teachings. “All Dharma” refers to many kinds of teachings. The teach according to capabilities, the Buddha had to establish as many teachings as there are sentient beings, so that can take the teachings to heart and accept them. This is how He “proclaimed all Dharma.” Countless sentient beings require countless Dharma-doors.
So, we must “vow to transform countless sentient beings.” There are so many of them “We vow to learn infinite Dharma-doors.” Since there are so many sentient beings, they require so many Dharma-doors. So, the Buddha “proclaimed all Dharma.”
As Buddhist practitioners, to deal with people’s myriad ignorant thoughts, we must learn many teachings to know which ones to use reach certain sentient beings’ hearts. That is why we must be able to grasp one truth to understand all truths. The Buddha intended to teach only one truth, that we all intrinsically have Buddha-nature.
So, “that is the One Buddha Vehicle teachings.” Indeed, the Buddha only wanted to teach one truth, that we can all attain Buddhahood because we all intrinsically have Buddha-nature. As I just mentioned, we are like a house with windows and doors, there are many treasures and splendid decorations inside. Everything is decorated well, but we have shut the doors and the windows so that sunlight cannot shine through. Even though there are fine treasures inside, if we cannot fine them, then we cannot easily access the things we need.This is what our minds are like. Our minds is like a house. We have tightly shut the entrances, so the Buddha uses various methods to get us to open our doors. If we open this door, our wisdom-door will open and the light of wisdom will actually shine upon us from within. We can be illuminated by our own light of wisdom; we do not need to use other people’s light, which is wisdom.
Our wisdom, our Buddha-nature is equal to the Buddha’s. So, out of His compassion, the Buddha comes to teach all of us the One Buddha Vehicle. But sentient beings could not realize it, so He established the Three Vehicles. He established all Dharma in the hope that all teachings could have a harmonious relationship.
He Proclaimed all Dharma: All Dharma has a harmonious relationship; the teachings can go together without interfering with each other. As one Dharma accommodate other Dharma, it thus becomes a part of them. If one Dharma encompasses other Dharma, then those others become part of it.
We need to apply the Buddha’s teachings because the purpose of listening to the Dharma is to the principles into practice. We must allow the Buddha-Dharma to merge with our minds. if we just listen and do not take in anything, then our door is still shut and the Buddha-Dharma is still outside. If we do not open the door to our hearts, the Dharma is kept on the other side. If we can open the door and let the light in, everything will be illuminated. So, “all Dharma has a harmonious relationship; the teachings go together without interfering with each other.” This is similar to adding water to freshly squeezed milk; the two will blend together. Once mixed, we cannot distinguish the water from the milk, as they all blend into one. The principle is the same.
So, if we take the Dharma to heart, it becomes a part of our essence. But we humans have attachments and hindrances of afflictions because we keep the door shut. Even though we know the Dharma exists,we cannot let go of our attachment. “As one Dharma can accommodate other Dharma, it thus becomes a part of them,” which shows true emptiness and wondrous existence.
We realize that we must let go of our attachments. Is there any need for so many attachments? We must truly take in the Buddha-Dharma. The Buddha carefully gives explanations according to sentient beings’ capabilities. Therefore, He established many teachings that suit our capabilities. If we accept the Dharma, then we realize the Buddha-Dharma is used to transform sentient beings. If we thoroughly penetrate the teachings, then we will not be attached to thinking that our teachings are correct, that others are wrong. We must not do that.
So, “one Dharma can accommodate other Dharma.” Accommodate others is letting go of attachments. Thus, we must adapt to other sentient beings. During evening recitation, [don’t we chant] “accommodating sentient beings’ capabilities. ” The Buddha teaches the Bodhisattva-path to adapt to sentient beings’ capabilities. If we adapt to sentient beings’ capabilities we “accommodate others.” This is accommodate sentient beings.In this way, it thus becomes a part of them. All Dharma can be applied by sentient beings and all sentient beings can accept the Dharma and let go of attachments. If we truly accept the Dharma, we must use it to accommodate sentient beings of all capabilities. Then everyone can accept the teachings.
“If one Dharma encompasses other Dharma, then all others become part of it.” If we spread the teachings to everyone and everyone can accept our teachings, then we will all be unified as one. We practice the same Dharma and have a pure intrinsic Tathagata-nature that is equal to all Buddhas, so we are all future Buddhas. As long as we accept the Buddha’ teachings, we are all equal to the Buddha. If we accept the Buddha’ teachings and share it with everyone else, then we can also feel that other people are just like us, with the same Buddha-nature and wisdom.
So, “as one Dharma accommodates other Dharma” we can let go of attachments. To truly learn the Dharma, we must reach all. When we speak of “delivering all sentient beings,” we are not referring to the ritual performed in the seventh lunar month, but rather to the Dharma that we have received, that we now understand and can share with other sentient beings. If sentient beings accept the Dharma, then we have delivered them.
We are one, as our Buddha-nature is one. Thus, one Dharma encompasses other Dharma. The one Dharma is the One Buddha Vehicle. We use the One Vehicle to encompasses everyone, to transform and deliver them so that their minds become one [with ours]. This is the Buddha-mind. Thus “all others become part of it, as one entity. We are all one, which is the True Suchness of our nature.
Dear Bodhisattvas, in learning the Buddha’s teachings, we must learn to be one with the Buddha and to live together with sentient beings. If we can do so, the world will become the Bodhisattvas’ pure land. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「眾生為二障迷倒封閉，如是在纏之體煩惱擾；佛陀為開示令顯真如，使得心性清淨還本淨。」
⊙演說諸法：一切諸法，如水乳相融不相妨礙。如一法捨己同他，則舉體普彼；若一法攝他同己，則令彼一切即是己體。
【證嚴上人開示】
「眾生為二障迷倒封閉，如是在纏之體煩惱擾；佛陀為開示令顯真如，使得心性清淨還本淨。」
眾生為二障
迷倒封閉
如是在纏之體
煩惱擾
佛陀為開示
令顯真如
使得心性清淨
還本淨
這就是要告訴大家，我們人人就是心還有所著，眾生，凡夫都不離二障，二種障礙，一種就是煩惱障，一種就是所知障。這二種障礙使我們迷茫、顛倒、封閉。迷，那就是迷於我們在六道中，無始以來六道輪迴，我們迷迷茫茫不知所從，不能自己。
到底捨這一世的來生，到底我們是什麼樣的生活？是天，天人，受享樂的生活呢？或者是再來人間？人間？人間紛紛擾擾，到底我們是生在什麼樣的家庭？我們都不知道；或者是在地獄、餓鬼、畜生道中？我們都不知道。因為我們已經受二障，煩惱障、所知障，這二種障將我們障礙住。
我們來人間，我們有機會接觸佛法，聽聞佛法，我們不懂得要及時把握，不懂得要用心，和一般人不就是一樣嗎？同樣迷、顛倒。
這種的迷茫、顛倒，那就是封閉，封閉了我們的心門。我們的心門若打開，我們才有辦法見到慧，智慧的光明。就如我們的一間房子，周圍的窗戶都關得密密的，門也關起來，外面的陽光怎麼照得進來呢？就是暗的，看不到裡面到底有什麼東西、有什麼佈置、什麼裝飾；我們同樣在這裡面，我們都不知道，想要用的東西，也不知道在哪個方向，這就是封閉。
雖然我們聽法，我們沒有用它。聽來的法，就如門、窗都沒有打開，心還在黑暗。所以，二障，一種就是煩惱障，煩惱障是普遍凡夫人人都有；一項是「知障」，或者是叫做「智障」，知與智，那就是知道，知道法，我瞭解了，不過我就是沒有接受，這正確的法，所以偏偏又去邪知、邪見、邪法，這樣障礙了正法，而去追求其他的邪知、邪法，這叫做「所知障」，障礙了正法的見解。
所以「如是在纏之體」，煩惱將我們擾亂了。我們人人都有本具清淨佛性在，只是有煩惱，就如被繩子綁住、纏住，不得自由，不得自在，這叫做「在纏如來」。所以這是「在纏之體」，就是我們的本體，人人的本性，但是受煩惱纏住，將我們困擾著。
煩惱，大家都知道了，貪、瞋、癡、驕慢、懷疑，都很熟。不過，我們都是生活在貪慾、瞋恚、愚癡的生活中。我們只想到，我要的東西要不到，苦啊！我求，求財不得財，我求子不得子，我求名不得名，我求，一直想要求。我來做，做一些功德，看能否諸事如意，看能否事事都是，我想要求的，能夠滿足我的心，財、子、壽都能夠具足。
世間，還想要多長壽，很難。不過在這個過程中，要求財，要求子孫，要求壽命，每樣都要具足。這個短暫的人生充滿了煩惱，不斷複製，為什麼一直要，受這環境纏住我們，這樣不得解脫？這輩子是這樣，來生是不是這樣呢？這是我們學佛者，應該要時時提高警覺，不要再受人間種種的欲樂，一念之間的無明，這樣再將我們纏住。
我們人人本具佛性，光是這條繩子：貪、瞋、癡、慢、疑，這樣綿綿不斷，很長，一直纏住我們，這樣我們的煩惱，常常就是困擾著我們的生活。我們若是好好靜思，想，靜靜來思考，人生有什麼最重要的呢？
所以，要聽法，聽了之後聞、思、修，要好好及時修行，這才是我們的永恆。讓我們的煩惱一世一世，一直淡薄掉，這輩子若無法全部去除煩惱，這輩子去除不掉，下輩子，不過，我們的道心要很堅定。因為，釋迦牟尼佛，他累生累世，百千萬億世不斷來人間，不斷在修行。
你們不要以為，我這輩子若還無法透徹瞭解，我來生不就同樣，還是墮在六道嗎？我們若這樣想，就要趕快(想)，這輩子若沒有很明白，來世我還要再更明白；這輩子，我所斷的煩惱，斷不，完全清淨，我來生再繼續斷。若能這樣，我們才有辦法生生世世。
所以佛陀開示，就是要使我們眾生，能顯出我們的真如。佛陀他來人間，眾生的根機很鈍劣，我們長時間，就是算劫，長時間，無央數劫，不斷在人間輪轉，佛陀也要跟著我們這樣轉。所以，不捨眾生，眾生根鈍，佛陀還是要耐心來為我們開示。
佛陀的慈悲開示，只為一項「令顯真如」，希望眾生人人，都能顯出真如本性，所以使得心性清淨還本源，恢復我們本來原來具有的本性。所以，佛陀不就是生生世世來人間，設種種教法來適應眾生的根機。他要用種種因緣、譬喻言辭，而為眾生演說諸法，只因眾生如此愚鈍。
相信大家應該也知道，「目犍連救母」。目犍連是佛陀的弟子中，神通廣大，但是，他的母親，就是那麼的愚癡，無論孩子怎麼勸，就是執迷不悟。所以，孩子還是堅持，修行出家去了。雖然她的孩子修行證果了，已經證阿羅漢果，卻是母親還是一樣墮落地獄，受盡了很多苦磨。所以自己所種的因，所得的果，自己就要接受。所以眾生這種昏迷、顛倒，真的是很可怕！
目犍連還是盡孝道，救母親。也要依靠，依靠很多人的德行，依靠很多人的同心、同力量，來為他的母親祝福。
看，這麼的纏著，多麼的辛苦！這叫做人生。佛陀就是因為這樣，不忍眾生。如目犍連的母親這種人，如光目女的母親這種人，比比皆是。人間這麼多這種，貪、瞋、癡、驕慢、嫉妒、懷疑，不懂得接受正法，這樣的人有多少呢？地獄的苦磨，在地獄中，地獄壽很長。當初在講《地藏經》時，若講到地獄，那種壽長、苦多，拖磨苦難，真的是覺得這種的苦，不是用語言能夠描述的。
所以，佛陀看透了三途之苦，再看人間造業，不斷複製，人間造業，煩惱不斷複製，墮落地獄；在人間的造業，眾生共業，所以人間地獄、人間餓鬼、人間畜生，這在人間也是比比皆是。所以佛陀，他不忍心，不斷用種種因緣、種種譬喻，無不都是要叫醒人人知苦；知道苦，要警覺，警覺，就要趕快修行，就要把握當下趕快修行。讓大家知道因緣果報，自己造的是自己要受，若要得到果報消除，除了自己要努力懺悔，除了人人用心的祝福、牽引，若沒有這樣，真的是很困難。
所以佛陀來人間，還是用種種因緣，種種譬喻言辭，而為眾生說法。所以說很多很多的法，「諸法」就是很多種法，但是，應眾生機，眾生有多少，佛陀就要設那麼多的法，能夠入眾生的心，讓眾生能夠接受，這就是「演說諸法」。
眾生無量，法門就無量。所以我們要發心，「眾生無邊誓願度」，真的很多，「法門無量誓願學」，因為眾生很多，法門就要那麼多。所以「演說諸法」，我們要學佛，眾生有這麼多無明，我們就要學很多的法來瞭解，用什麼樣的法，可以入什麼樣的眾生心。當然，這是我們要一理通，萬理徹。
佛陀只是要講一項道理——人人本具佛性；所以「是法皆為一佛乘故」。其實，佛陀只是要讓我們知道一項道理——人人都能成佛，因為我們人人都本具佛性。就如剛剛說過，我們，一間房子，明明就有窗、有門，裡面放了很多寶物，有很堂皇的布置，每項都布置得很好。偏偏你把門關起來，窗戶關起來，陽光照不進來，哪怕有很好的寶物，我們發現不到，也無法要用的東西，隨手拿起來就能用。這就是我們的心室，「心」這間房子，我們自己把它關住了。
所以，佛陀用種種的辦法，就是要我們將這扇門打開。這扇門若開，我們的智慧門就開，智慧之光反而往內自照，迴光自照，將光明、智慧能夠自我照耀。不必借別人的光，我們自己就已經有光了，就是智慧。
智慧、佛性，與佛是平等的。所以我們人人，佛陀的慈悲，就是要來為我們開示，唯一佛乘法，但是此法，眾生不能解悟，佛陀才要設三車，所以，演說，演說諸法，希望如水乳相融。
演說諸法：
一切諸法
如水乳相融
不相妨礙
如一法捨己同他
則舉體普彼
若一法攝他同己
則令彼一切
即是己體
我們應該把佛法拿來用。因為我們聽佛法，聽是要聽來用的，我們要將佛法，與我們的心要混合起來。若是聽歸聽，心歸心，門還是隔著，佛法還是在心門之外。我們的心門不開，法就擋在我們的心門外；我們若能把門打開，光照進來，裡面全都是光明。所以說「一切諸法，如水乳相融不相妨礙」。就如將牛奶擠出來時，加一些水進去，水與乳就混合起來，混合時就不分這是水、這是乳，不分了，全部合在一起。
同樣的道理，所以法與我們的心，法若有入心，法就是在我們的本體。只是我們人有執著，煩惱障，就是把這道門我們關著，雖然已經知道有法了，聽法，偏偏我們會執著。「如一法捨己同他，則舉體普彼」，這個法接收來，真空妙有。
我們要知道，我們不必執著，你執著這麼多要做什麼呢？佛法，我們要接收。佛陀用心解釋，按照我們眾生的根機，也開出了很多的法，我們可以隨機受法，若能夠這樣，瞭解了佛法，要度眾生。法若能通，道理能徹，我們就不必這樣執著：我聽的才對，你的法都不對。不要這樣。所以，「如一法捨己同他」。捨己，就是捨自己的執著，我們要適應眾生。
你們在做晚課，「隨順眾生」。佛陀來人間教菩薩法，就是要來隨順眾生。我們若懂得隨順眾生，這叫做「捨己同他」，這叫做隨順眾生。若能夠這樣「則舉體普彼」，所有的法都用在眾生，眾生能夠接受這個法。
我們不要執著，我們真正受法就是要用，要用在普被眾生的根機，我們的法，能夠人人都接受，所以「若一法攝他同己，則令彼一切即是己體」。我們的法，若是大家，開放給大家，大家能夠接受到我們的法，他就是我們，我們就是他，用同樣的法。
佛陀如來清淨的本性，與（諸）佛都同等同等，而我們人人也是（未來）佛，只要你能夠受佛的法，我們人人與佛同等；我們若受佛的法，同樣普被給所有的人人，也能感受得到，那些人人跟我們不就一樣嗎？同等佛性，同等智慧。所以叫做「一法捨己同他」，就是我們不要執著，真正的學法就是要普被。
常常說「普度眾生」，不是七月拜拜的普度；就是我們所得到的法，我們瞭解了，我們再將此法再普被眾生，眾生接受，就被我們度了，這叫做普被。人人同為一體，就是真如本性，同為一體。若如此，就是以一法攝他，「一法」就是一佛乘，用一佛乘的法來攝受大家。「攝」就是「度」的意思，將他的心會合為一心，那就是佛心。所以說，「則令彼一切即是己體」，大家共同一體，那就是一真如本性。
各位菩薩，學佛，我們必定要學得與佛同在一起，眾生與我們同處一室。若能夠這樣，人間不就是菩薩的淨土嗎？所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Two Hindrances of Sentient Beings (眾生二障 在纏礙道)
Date: May. 12. 2014
“Sentient beings are confused and closed off because of the two hindrances. In this way we are bound and disturbed by afflictions. In order to open and reveal, the Buddha manifested True Suchness to enable the mind to return to its intrinsic purity.”
This is telling everyone that we all still have attachments in our minds. Sentient beings cannot escape from the two following hindrances. The two hindrances are the hindrance of affliction and the hindrance of knowledge. These two hindrances cause us to be confused, deluded and closed off.
Since Beginningless Time, we have been transmigrating within the Six Realms, lost and confused, and unable to help ourselves. After we leave this lifetime, what will our next lifetime be like? Will we enjoy blessings as heavenly beings? Or will we return to the human realm? The human realm is full of turmoil. We do not know what kind of family we will be born into. We might also be born into the hell, hungry ghost or animal realms. We do not know, because we have been obstructed by the two hindrances, of affliction and of knowledge. These two hindrances are obstructing us.
We come into this world and have the chance to encounter and listen to the Dharma. If we do not fully seize this opportunity and strive to be mindful, won’t we be the same as other ordinary people? We will be just as lost and confused. This state of delusion and confusion closes the door to our minds. Only when the door to our minds is opened can we see the light of our wisdom. We are like a house. If all the windows are tightly shut and the door is closed, how then can the sunlight come in? The inside is dark and nothing can be seen. What is inside? How is it decorated? Even though we are inside this house, we have no idea. If we need something, we do not know where to find it. This is what it is like to have a closed-off mind.
If we listen to the Dharma but do not apply it, it is like keeping the door and windows shut, and keeping our minds in the dark. So, of the two hindrances, the first is the “hindrance of affliction,” which affects all ordinary people. The second is the “hindrance of knowledge” or the “hindrance of intelligence”. We are hindered because we believe we know things. We may know and understand the Dharma but we have not yet accepted the Right Dharma. Instead we end up with evil knowledge, views, and teachings.Thus we hinder the Right Dharma and pursue deviant knowledge and teachings.This is the hindrance of knowledge; it hinders the understanding of the Right Dharma.
So, “In this way we are bound.”We are disturbed by afflictions.We all intrinsically have a pure Buddha-nature, but afflictions have bound us like ropes, so we are trapped and cannot free ourselves.This is being a Tathagata-in-Bonds, so it says, “In this way we are bound.”Our intrinsic nature has been bound by afflictions.We are trapped by them.We all know about afflictions and are familiar with greed, anger, ignorance, arrogance and doubt.However, we continue to live a life of greed, anger, and ignorance.We only think about the suffering of not getting what we want.We suffer from not attaining desired wealth, not having the children we want, and not achieving the recognition we desire.We keep seeking and wanting more.We do [good deeds] to create merits and see whether things will go our way, whether we can get everything we want and satisfy all of our desires by gaining wealth, children, and longevity.
Trying to extend the length of our lives if very difficult.
But over our lifetime, we seek to satisfy our desires for wealth, offspring and a long life.This short lifetime is full of afflictions that we continuously multiply.Why do we continue to entangle ourselves with external conditions so that we cannot attain liberation?We live this way in this lifetime, but what about our next life?As Buddhist practitioners, we must always heighten our awareness and not allow ourselves to become tempted by worldly desires and pleasures.
Otherwise, ignorance arises and entangles us.
We all intrinsically have Buddha-nature, but the tangled rope of greed, anger, ignorance, arrogance, and doubt is endless and continues to tie us down.This is how our afflictions constantly disrupt our lives.If we carefully contemplate the question, “What is the most important thing in life?”We realize that we need to listen to the teachings.So, we listen, contemplate and practice.We must immediately put the Dharma into practice.This is our everlasting work, which allows us to reduce our layers of affliction life after life.
If we cannot eliminate them all in this lifetime, then we must continue to do so in our next life.
However, our spiritual aspirations must be firm Sakyamuni Buddha came to the world life after life, for countless lifetimes, to continuously engage in spiritual practice.We cannot think that if we cannot penetrate the Dharma in this life, that we will just continue to be trapped in the Six Realms again in future lifetimes.
If we think this way, then we must quickly [be determined that] if we cannot achieve a clear understanding in this lifetime, then we will do that in the next.If we cannot fully eliminate our afflictions in this lifetime, we will continue to eliminate them in the next.In thinking this way, we can continue [our practice] life after life.
The Buddha taught [the Dharma] to enable us sentient beings to manifest our True Suchness.
He comes to the world and sees that we sentient beings have dull capabilities.For a long time, so long it is counted in kalpas, for such a long time, for countless kalpas, we continuously, cycled through the human realm. The Buddha also transmigrates with us. Thus, He does not give up on sentient beings. Despite our dull capabilities, He still patiently teaches us. The Buddha compassionately teaches for one reason, so we “manifest the True Suchness”. He hopes that sentient beings can manifest their nature of True Suchness. So, He enables our minds to return to our initial purity, to return to our intrinsic nature. So, the Buddha comes to the world life after life to establish various skillful means according to sentient beings’ capabilities. With various causes and conditions, with analogies and expressions, He illustrates all teachings for sentient beings because our capabilities are [limited].
I believe everyone knows the story of “Maudgalyayana Saving His Mother”. Maudgalyayana was the Buddha’s disciple, and he had great spiritual power. However, his mother was very deluded. No matter how much he tried to counsel her, she clung stubbornly to her delusions. So, he insisted on leaving home to become monastic. Though her son had attained the fruit of Arhatship, she still fell into hell and faced all kinds of suffering and hardships. So, we face the consequences of our own actions and must accept them. The confusion and delusion of sentient beings is truly very frightening. Maudgalyayana did his best to fulfill his filial duties by saving his mother. He also relied on the virtuous actions of others and on everyone’s collective efforts to create blessings for his mother. See, beings entangled is very tiring. This is what life is like.
The Buddha cannot bear to let people suffer, people like Maudgalyayana ’s mother and Guang-Mu’s mother. There are many people like them. In this world, there is so much greed, anger, ignorance, arrogance, jealousy and doubt, so people do not accept the Right Dharma. How many people does this describe? Some people are tormented in hell. The lifespan in hell is very long. When I started teaching the Earth Treasury Sutra, I discussed how beings there lived long lives and face much suffering. This kind of suffering is truly indescribable.
The Buddha penetrated the suffering of the Three [Evil] Destinies and saw the way people in the world continuously created karma and afflictions, and descended into hell. In this world, we sentient beings face collective karma. So, a person may experience the hell hungry ghost and animal realms on earth; this is commonly seen in this world. The Buddha could not bear this, so He continuously utilized various causes and conditions and analogies to awaken everyone so they recognize suffering. Once we recognize suffering, we can be aware. Once we are aware, we can seize the moment and promptly engage in spiritual practice. He helps everyone to realize the law of karma, that we face the consequences of our own actions. To eliminate our own karmic retributions, if we do not repent diligently, if we do not receive blessings and guidance, it will be very difficult. The Buddha comes to the world and with various causes and conditions, with analogies and expressions, gives teachings to sentient beings.
Thus, He has given many teachings. “All Dharma” refers to many kinds of teachings. The teach according to capabilities, the Buddha had to establish as many teachings as there are sentient beings, so that can take the teachings to heart and accept them. This is how He “proclaimed all Dharma.” Countless sentient beings require countless Dharma-doors.
So, we must “vow to transform countless sentient beings.” There are so many of them “We vow to learn infinite Dharma-doors.” Since there are so many sentient beings, they require so many Dharma-doors. So, the Buddha “proclaimed all Dharma.”
As Buddhist practitioners, to deal with people’s myriad ignorant thoughts, we must learn many teachings to know which ones to use reach certain sentient beings’ hearts. That is why we must be able to grasp one truth to understand all truths. The Buddha intended to teach only one truth, that we all intrinsically have Buddha-nature.
So, “that is the One Buddha Vehicle teachings.” Indeed, the Buddha only wanted to teach one truth, that we can all attain Buddhahood because we all intrinsically have Buddha-nature. As I just mentioned, we are like a house with windows and doors, there are many treasures and splendid decorations inside. Everything is decorated well, but we have shut the doors and the windows so that sunlight cannot shine through. Even though there are fine treasures inside, if we cannot fine them, then we cannot easily access the things we need.This is what our minds are like. Our minds is like a house. We have tightly shut the entrances, so the Buddha uses various methods to get us to open our doors. If we open this door, our wisdom-door will open and the light of wisdom will actually shine upon us from within. We can be illuminated by our own light of wisdom; we do not need to use other people’s light, which is wisdom.
Our wisdom, our Buddha-nature is equal to the Buddha’s. So, out of His compassion, the Buddha comes to teach all of us the One Buddha Vehicle. But sentient beings could not realize it, so He established the Three Vehicles. He established all Dharma in the hope that all teachings could have a harmonious relationship.
He Proclaimed all Dharma: All Dharma has a harmonious relationship; the teachings can go together without interfering with each other. As one Dharma accommodate other Dharma, it thus becomes a part of them. If one Dharma encompasses other Dharma, then those others become part of it.
We need to apply the Buddha’s teachings because the purpose of listening to the Dharma is to the principles into practice. We must allow the Buddha-Dharma to merge with our minds. if we just listen and do not take in anything, then our door is still shut and the Buddha-Dharma is still outside. If we do not open the door to our hearts, the Dharma is kept on the other side. If we can open the door and let the light in, everything will be illuminated. So, “all Dharma has a harmonious relationship; the teachings go together without interfering with each other.” This is similar to adding water to freshly squeezed milk; the two will blend together. Once mixed, we cannot distinguish the water from the milk, as they all blend into one. The principle is the same.
So, if we take the Dharma to heart, it becomes a part of our essence. But we humans have attachments and hindrances of afflictions because we keep the door shut. Even though we know the Dharma exists,we cannot let go of our attachment. “As one Dharma can accommodate other Dharma, it thus becomes a part of them,” which shows true emptiness and wondrous existence.
We realize that we must let go of our attachments. Is there any need for so many attachments? We must truly take in the Buddha-Dharma. The Buddha carefully gives explanations according to sentient beings’ capabilities. Therefore, He established many teachings that suit our capabilities. If we accept the Dharma, then we realize the Buddha-Dharma is used to transform sentient beings. If we thoroughly penetrate the teachings, then we will not be attached to thinking that our teachings are correct, that others are wrong. We must not do that.
So, “one Dharma can accommodate other Dharma.” Accommodate others is letting go of attachments. Thus, we must adapt to other sentient beings. During evening recitation, [don’t we chant] “accommodating sentient beings’ capabilities. ” The Buddha teaches the Bodhisattva-path to adapt to sentient beings’ capabilities. If we adapt to sentient beings’ capabilities we “accommodate others.” This is accommodate sentient beings.In this way, it thus becomes a part of them. All Dharma can be applied by sentient beings and all sentient beings can accept the Dharma and let go of attachments. If we truly accept the Dharma, we must use it to accommodate sentient beings of all capabilities. Then everyone can accept the teachings.
“If one Dharma encompasses other Dharma, then all others become part of it.” If we spread the teachings to everyone and everyone can accept our teachings, then we will all be unified as one. We practice the same Dharma and have a pure intrinsic Tathagata-nature that is equal to all Buddhas, so we are all future Buddhas. As long as we accept the Buddha’ teachings, we are all equal to the Buddha. If we accept the Buddha’ teachings and share it with everyone else, then we can also feel that other people are just like us, with the same Buddha-nature and wisdom.
So, “as one Dharma accommodates other Dharma” we can let go of attachments. To truly learn the Dharma, we must reach all. When we speak of “delivering all sentient beings,” we are not referring to the ritual performed in the seventh lunar month, but rather to the Dharma that we have received, that we now understand and can share with other sentient beings. If sentient beings accept the Dharma, then we have delivered them.
We are one, as our Buddha-nature is one. Thus, one Dharma encompasses other Dharma. The one Dharma is the One Buddha Vehicle. We use the One Vehicle to encompasses everyone, to transform and deliver them so that their minds become one [with ours]. This is the Buddha-mind. Thus “all others become part of it, as one entity. We are all one, which is the True Suchness of our nature.
Dear Bodhisattvas, in learning the Buddha’s teachings, we must learn to be one with the Buddha and to live together with sentient beings. If we can do so, the world will become the Bodhisattvas’ pure land. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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