20150824《靜思妙蓮華》無明惑業感應後有(第637集)
（法華經•譬喻品第三）
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「無明惑業感後有，諸法蘊行無常住，妄想作業撥無因果，如是癡覺念念不住。」
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」《法華經譬喻品第三》
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「諸鬼神等，揚聲大叫。雕鷲諸鳥，鳩槃荼等，周慞惶怖，不能自出。」《法華經譬喻品第三》
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
⊙皆唱言此斷永斷，不復有後生為定說。其事已顯，故云揚聲大叫。鵰鷲舉鈍使，鳩槃舉利使。
⊙鳩槃荼等，周慞惶怖，不能自出：此等眾生，煩惱濁心，五見交攻，不求正道之修。
⊙不知出離之方，常在三界，甘受輪迴，故云周慞等。上明地上事，喻欲界火起。
【證嚴上人開示】
「無明惑業感後有，諸法蘊行無常住，妄想作業撥無因果，如是癡覺念念不住。」
無明惑業感後有
諸法蘊行無常住
妄想作業撥無因果
如是癡覺念念不住
是啊！無明，眾生就是無明。儘管法一直聽，但是外面的境界很多，讓我們起心動念，由不得自己，身心就行動。口，說出了不該說的話，身，行不該行的事，那就是心有無明存在。無明就是法沒入心，所以它才會起惑、它才會造業。
這起惑造業，那就是感應「後有」，一定如是因，如是緣，如是果報。這種感應「後有」，就是因為無明惑業，所以因緣果報不斷這樣在循環，困惑了我們，無明還是加上了無明，生生世世，苦一直跟著我們的身，所以如影隨形。走到哪裡，我們的影就到哪裡了。
所以「諸法蘊行無常住」，我們都還不瞭解，儘管每天都說有「行蘊」，「五蘊」，從「色蘊」開始，我們看得到的種種的東西，都是在不知覺中在敗壞。
我坐在這裡，因為前面有這株桂花，陣陣的桂花的香味來。昨天看到的桂花好像比較新鮮，今天看到的桂花，同樣這些桂花沒有動它，卻是也已經有的開始在變黃了，這就是表示「行蘊」。這個花在面前，這個香味，我們很瞭解，這叫做桂花，但是它不常住，因為昨天到今天，它的行蘊變了。
這是我們在諸法，這個法是我們看不到的。這個看不到的法就是它的生態，它的生態有這個生態的良能，發出了那個香味，很香的味道，這也叫做法，這種法是看不到的，不過，它在這個空間、時間。就是在這個大宇宙間，這個大宇宙它包含著萬法，卻是諸法所形成的，一切有「色」的東西，無不都是在「行蘊」中。
這個「行蘊」裡面，又包含著的是「受」，「色」、「受」，我們的感受。聞到花味很清爽，很歡喜，看到大家用心、精進，我的心很自在輕安，這是這個時候的感受。當然，未來的時間，又是會感受到什麼呢？我不知道。
我們人人都是，當下接觸到的感受，感受之後就在心裡在運轉——我所想要的，我求不到，我很煩惱，我不自在。這個煩惱放在心裡，不斷就是在心裡在造作、運轉，一直掛在我們的心裡，所以叫做「想」。這種求，求不得，很苦！這是「想蘊」。緣著種種的境界，吸入在我們的心，這讓我們煩惱，讓我們迷惑，讓我們造業，所以我們就會去行動了。
所以，諸法就是在「行蘊」中，這個行蘊，不論是色、受、想、行，都是「無常住」，永遠無常。卻是，我們不斷都是在「妄想作業」。妄想，這種想入非非，這種的妄想，讓我們起行動，讓我們去造業。這個法是不是有入心呢？因為「妄想作業，撥無因果」，只是一時想：「我執著這樣，我想要就是要。」所以常常計較小我，所以忘掉了因緣果報，所以沒辦法體會大我的實法。
「如是癡覺念念不住」，這就是我們凡夫無明癡迷。所以我們有三大毛病：貪、瞋、癡。一切的源頭都是從癡開始，「癡」就是不明白道理，所以他癡，他不明白道理，所以他的心才會起心動念，貪欲貪不到，那就是發瞋。所以，會貪、癡、瞋，都是在這個「癡」字。
佛陀講經常常就是在生活中，向弟子應境說法。過去世很多生世的以前，有一個國家叫做波羅奈。有一群猴群在曠野，在這當中有一棵大樹，這棵大樹的樹下，有一個很大的井，裡面有水。所以已經是天色昏暗時黃昏了，其中一隻猴王牠在樹椏，牠這樣向下看下去，看到井中一個月亮，牠馬上就向著這些猴群說：「大家提高警覺，天上的月已經死掉了，已經跌落到井底，井底，這個月亮在井底了，大家要趕緊，趕緊離開這個地方，才不會長夜黑暗。」
每一隻猴就說：「那要怎麼辦？」很緊張，要趕緊離開，要怎樣離開?那隻猴王就說：「來，我攀在樹枝上，你們延著我的身，就拉著我的尾巴，一隻傳一隻，一直傳下去。」這彌猴很多，從高高的樹枝開始，一隻接一隻，那個重量樹枝撐不住了，所以樹枝斷掉，這彌猴就這樣墮下去，墮到哪裡呢?井，一隻一隻墮落到井底。
佛陀說到這個地方，他就開始向這些比丘說：「比丘啊，你們知道，那時候那隻猴王就是提婆達多，那些猴群就是有的，跟著提婆達多在作亂僧團，有的是這些六群比丘。」他們雖出家在僧團，心不專意在僧團裡，所以擾亂了這個僧團，不守佛所教法，這就是偏邪，只是聞聲起舞，這種不去求真或是假，就去行動，這叫做凡夫惑造作的業，一定感應「後有」。你是做什麼事情，結果是什麼樣的成果，這是一定的法。所以這種「念念不住」，這種煩惱無明的心，一念一念一直生出來，所以常常心就困惑在無明中，眾生癡迷苦不堪啊！
所以前面的(經)文：「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》
這與這樣不就是一樣嗎？這間房子已經腐敗掉了，開始周圍牆壁一直墮落了，像山河大地也是一樣，眾生的這個業力，已經使這個三界，若要說三界，應該就要想到是，我們的內心的煩惱、欲念，欲界、色界、無色界，想入非非，很多的煩惱，所造作一切的集合。
所以下面(經文)再說，「諸鬼神等，揚聲大叫。雕鷲諸鳥，鳩槃荼等，周慞惶怖，不能自出。」
諸鬼神等
揚聲大叫
雕鷲諸鳥
鳩槃荼等
周慞惶怖
不能自出
《法華經譬喻品第三》
「諸鬼神等」，那就是我們心靈的煩惱了。心靈的煩惱，會發出了不正確的聲音，困擾人的聲音，表達不正確的事情，那就是說不知道，諸法本性是空寂。
所有的法是空寂，真正的法是無色、無聲、無味。那就是因為天地之間，有種種萬物各不相同，卻是它的質，它的生態，它就有這種的功能，這是天地宇宙間，所有色相其中那個法，各個所生的生態。
所以說那個種子，「因核」，那個因是不是，在那顆種子包著的裡面，那個因它的法是看不到，它有形，看不到它的因，所以它入了土，水、空氣等等，那個法它就會散發出了，它的功能。所以，法它本來是空寂，這個種子隔離了這些因緣，這個種子它獨立，它並沒有什麼東西，可讓我們看得到，它靜靜在那個地方，看不到它發散的功能，所以「諸法本性空寂，常住不壞」，永遠就是這樣。
但是，我們凡夫的成見、煩惱，就是「反起斷滅之見」，這種「斷見」就是邪見。這種的東西，它若接觸到，它就會發揮功能。這種偏邪一發作起來，偏的見解那就破壞了法的正規，所以他反過頭來，他就是「斷滅之見」。「妄計此身已死，不復更生」，以為我這輩子死了之後，就不會再來了。或者是有的人「常見」。我這輩子做人，這輩子若不修，我下輩子再來修，這叫做「常見」。有的，死了就死了，所以趁我還在，為所欲為，撥無因果。
這「常見」與「斷見」都不對。真正的法，本性空寂，常住不壞。
謂不知諸法
本性空寂
常住不壞
而反起斷滅之見
妄計此身已死
不復更生
是為斷見
我們「萬般帶不去，唯有業隨身」。聖人與凡夫不同的境界，聖人可以斷除種種煩惱，再來人間他没有煩惱，沒有染著到煩惱，只是一項悲憫眾生，來救度眾生。卻是凡夫遇到什麼事情，煩惱滿心，那就無明再起。諸佛菩薩，那個法，真實法是常住在心裡，凡夫就是生滅起落，所以我們才六道輪迴。
所以這種「斷見」的人，他就一直認為他所想的是對的，所以「(此)斷永斷」，所以不復有後，不復再生，這他這樣就是定論。所以「其事已顯，揚聲大叫」。
皆唱言此斷永斷
不復有後生為定說
其事已顯
故云揚聲大叫
鵰鷲舉鈍使
鳩槃舉利使
「雕鷲」叫做鈍使，「鳩槃荼」表示利使。他覺得這很明顯，人死就死，永遠就不再來，很明顯，所以在那裡大聲叫，他執著他自已認定的是「是」，別人說的都不對，就是他說的才是對，所以「揚聲大叫」。
「雕鷲」叫做鈍使，在那個地方這樣在叫，這種「鳩槃荼」，就是表示利使，「雕鷲諸鳥」這全都是一種的譬喻，是一種看得到的，也有看不到的；看得到的是鳥類，看不到的是鳩槃荼。不論是有形、無形，總是在那個地方大聲叫，錯誤的法，他還是不斷很執著，所以「鳩槃荼(等)，周慞惶怖，不能自出」。
鳩槃荼等
周慞惶怖
不能自出：
此等眾生
煩惱濁心
五見交攻
不求正道之修
在這個地方，自己也是還很惶恐，其實，一直在那裡喊。自己的道理不清楚，還是引導人往偏的路走。不論是有形、無形，這都是眾生「煩惱心，五見交攻」。五見：身見、邊見，或者是邪見、見取見、戒禁取見等等；這叫做「五利使」。
而「五鈍使」呢？是「貪、瞋、癡、慢、疑」這五項。這五項在內心裡，這個身體去接觸到外面，再加上了內心的煩惱，外面的接觸，就這樣起動起來，去造作一切的業(而)成果。這種造因，那就成果，這都是在煩惱無明，這種的「五見交攻」，與那個「身見」等，與「貪」等這樣會合起來，所以叫做「十使」。「五鈍使」、「五利使」，會合起來，所以二邊的五使，這樣會合起來交攻，「不求正道之修」，就不懂得要好好修正道。
不知出離之方法，所以「常在三界，甘受輪迴」。我們人就是這樣，甘願在這個三界內，三界，我們心的煩惱無明，甘願這樣在造作業力，在這個輪迴，所以叫做「周慞」，在那裡闖來闖去都是有障礙，周圍四方八達好像無路可走，這叫做「周慞」，就是障礙。
不知出離之方
常在三界
甘受輪迴
故云周慞等
上明地上事
喻欲界火起
以上這些都是，譬喻欲界火起。這是表示我們凡夫，已經造業到了這個時代，已經是濁氣充滿了，充滿了濁氣，人的心煩惱無明，倫理道德全都已經，就是慢慢衰退，所以造成了這個時間，就是在三界火起時，大家心狂火燃，這個時候煙霧瀰漫，不知道方向在哪裡。這是現在的時代。
所以，我們學佛者要好好用心，記得我們如何修行，修行方向只有一項，如何去掉無明、惑、業，如何更能明白這種因緣，感應「後有」，你做什麼就是帶什麼業來，去。這種我們要很謹慎，要記得「諸法蘊行無常住」，應該要很清楚了，不要妄想去造業，去撥無因果。自己檢視我們自已的內心，是不是有這個癡覺嗎？是不是有這樣「念念不住」嗎？所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Deluded Karma Begets Future Existences (無明惑業感應後有)
Date:August.24. 2015
“Ignorance and deluded karma beget future existences. All phenomena are subject to constant change and thus are impermanent. With delusional thinking, we create karma and deny the law of cause and effect. Such a mindset of ignorance gives rise to thoughts that never abide.”
Yes, ignorance. All sentient beings are ignorant. Though we continuously listen to the Dharma, there are still so many external phenomena that cause thoughts to arise and stir in our minds. Then, without our control, our body and mind take action. With our mouths we say things we should not say. With our body we do things we should not do. This is because there is still ignorance in our minds.
Ignorance means that we have not taken the Dharma to heart, which is why our minds give rise to delusions and lead us to create karma. When delusions arise and we create karma, that begets “future existences”. For certain, as are the causes and conditions, so are the effects and retributions. Thus, “future existences” arise as the result of ignorance and deluded karma. So, we endlessly experience the cycle of karmic retribution and are in a state of confusion. Ignorance keeps begetting more ignorance. Through successive lifetimes, suffering has constantly followed us like a shadow. Wherever we go, our shadow follows us. So, “All phenomena are subject to constant change and thus are impermanent.” We still do not understand the aggregate of action, though we talk about it every day.
The Five Aggregates start with the aggregate of form. All the many kinds of things we see are deteriorating without our awareness. While I am sitting here, because there is an osmanthus flower right here, the fragrance of the flower wafts over me. Yesterday the flower appeared very fresh. When I see the flower today, although it has not been touched, it has already begun to turn yellow. This is an expression of the aggregate of action.
This flower is in front of me. From its fragrance, we can identify it as an osmanthus flower. But it will not stay the same forever. From yesterday to today it has already undergone infinitesimal changes. This is what happens to all phenomena.
This principle is something we cannot see. What we cannot see are these principles of life. These principles give this flower the potential to give off this very fragrant smell. This is also a phenomenon. This kind of phenomenon also cannot be seen. However, it exists within this space and time, in the space of this vast universe. This vast universe encompasses all phenomena, but all things with “form” that come into being through the workings of these principles are subject to constant change.
The aggregate of action also contains [the aggregate of] “feeling”. Form leads to feelings, the things we sense and feel. When I smell the refreshing scent of this flower, I feel very happy. When I see that everyone is mindful and diligent, I feel a sense of great ease and peace. At this moment, this is how I feel. But how will I feel in the future? I have no idea.
Feelings arise in us the moment we come in contact with something. After we develop these feelings, our minds begin to churn; we want it and we cannot get it, so we feel very afflicted and uneasy. When afflictions remain in our hearts, we give rise to thoughts and turn them over in our minds. We always keep them on our minds; this is called “perception”.
Not getting what we want causes great suffering.With the aggregate of perception, as we connect with various conditions and absorb them into our minds, they cause us to become afflicted, to become lost and deluded and to create karma.So, we start taking action.
In this way, all phenomena are subject to the aggregate of action.With the aggregate of action, or with form, feeling and perception, all things are “thus impermanent”; they will never stay the same.However, we endlessly engage in delusional thinking [and ] create karma.
Delusional thinking leads our imagination to run wild.These delusional thoughts cause us to take action, thus creating karma.
Have we taken these principles to heart?“With delusional thinking we create karma and deny the law of cause and effect.”A momentary thought arises, “I’m attached to this I really want to have it.”So, we constantly focus on our limited self and forget the law of karma.Thus we cannot experience the True Dharma of the greater self.
“Such a mindset of ignorance gives rises to thoughts that never abide.”Because of our confusion and delusion, we ordinary people have three major problems, greed, anger and ignorance.The source of all of this is ignorance.
Ignorance is not understanding principles.Thus, with ignorance, we cannot understand principles, and discursive thoughts arise in our minds.We have greed and desires, and when we cannot satisfy our greed, we become angry.
Therefore, our greed and anger arise because of ignorance.
When the Buddha gave teachings He often taught according to life’s circumstances.
Once He told a story about from many lifetimes ago.There was a kingdom called Varanasi.
There, a group of monkeys lived in the wild.
In the wilderness, there was a large tree.
Underneath this large tree was a very large well with water in it.
At dusk, when the sky slowly became dark, the monkey king was sitting on the branches.When he looked down, he saw the moon in the well, so he quickly told the troop of monkeys, “Everyone, please be attentive. The moon in the sky has died and fallen to the bottom of the well. The moon is at the bottom of the well, so we must quickly leave this place in order to escape the long, dark night.”
All the monkeys asked, “What do we do?”
They were all very nervous.“we must leave quickly!”“How do we leave?”
The monkey king said, “I will hold on to this branch, and you will climb down my body and hold on to my tail.Then the next one will climb down and so on.”
There were many monkeys, so starting from a high branch, they hung off of each other.The branch could not support all their weight, so the tree branch broke off, and the tree of monkeys all fell down.Where did they fall?They all fell to the bottom of the well.
When the Buddha reached this point of the story, He told the bhiksus, “Bhiksus, you should know; the monkey king of that time is now Devadatta. That troop of monkeys are now the monastics following Devadatta and causing disruptions within the Sangha. Some of them are “evil-natured bhiksus.All they are monastics within the Sangha, they are not focused on being in this community se they are disturbing this Sangha by not upholding the Dharma I have taught.”This is following a deviant path.
They act on whatever they hear; without discerning whether it is true or false, they just take action.This is the karma that ordinary people create to of their delusion.
This will certainly beget “future existences”.
The kind of action we take will determine the kind of the results that come to fruition.This is a law of nature.
These kinds of “thoughts that never abide,” these afflicted, ignorance thrushes, are constantly arising one after another, so our minds are constantly trapped in ignorance.
Sentient beings’ delusions are unbearable suffering!
So, the previous sutra text states, “The ridgepole, beams, rafters and pillars quaked and splintered with explosive sounds. Smashed and splintered, they collapsed, and the walls came tumbling down”.
Isn’t this house just like the world? This house has already been deteriorating, and its walls have begun to crumble. The mountains, rivers and the land do this too. The karmic forces created by sentient beings have already caused the Three Realms [to decay].
When the Three Realms are mentioned, we should think about the afflictions inside our minds and our desires. In the desire, form and formless realms, our imaginations run wild, giving rise to many afflictions, and all the karma we create comes together.
So, the following sutra text further states,
“With ghosts and spirits crying out loud in raised voices, eagles, vultures and all kinds of birds, kumbhandas and the like, the obstacles all around were terrifying. They could not escape by themselves”.
“Ghosts and spirits” refer to our mental afflictions. Our mental afflictions will make us say improper things, things that disturb people, or express matters that are improper. This happens when we do not understand that the intrinsic nature of all things is empty. All phenomena are empty and still in their nature. The ultimate nature of all phenomena is without form, sound or taste. In this world there are countless kinds of different things, yet they all have their own qualities, ways of life and potential. In this world and this universe, there are phenomena of all forms and appearances and beings born and living in every way.
So, when we talk about a seed, at its core, isn’t there a cause that is contained within that seed? The principles of that cause cannot be seen. The seed is tangible, but the cause is invisible. When the seed is planted in the earth and comes in contact with water, air, etc., it will follow these principles to manifest its potential. Thus, the seed is inherently empty. When it is separated from these conditions, when it stands alone, there is really nothing for us to see. It quietly sits there, and we cannot see its potential to sprout.
So, the intrinsic nature of all phenomena is empty. It is permanent and indestructible. It will always be the same. However, with out unenlightened preconceptions and afflictions, we “instead give rise to nihilistic views” nihilism is deviant view. When things encounter suitable conditions, their potential will be manifested. So, if we manifest these deviant views, our deviant views and understanding will lead us to break the proper rules of the Dharma.
Instead, we will give rise to nihilistic views and “mistakenly hold that after the body dies there is no rebirth”. We will think that after dying in this lifetime, we will never come back again. There are also those who believe in eternalism, that since they are human in this life, even if they do not practice in this lifetime, they can [be human] and practice in the next. This is eternalism. Some people think death is the end, so while they are still around, they do whatever they want and deny the law of karma.
Both eternalism and nihilism are incorrect views. The truth is that all things’ intrinsic nature is empty and still, permanent and indestructible.
“This means they do not know that the intrinsic nature of all phenomena is empty, that is abides permanently and is never destroyed. Instead, they give rise to nihilistic views and mistakenly hold that after the body dies there is no rebirth. This is known as nihilism.”
We cannot take anything but our karma into our next life. Noble and unenlightened beings are in different states. Noble beings can eliminate all kinds of afflictions. When they come back to this world, they are free of afflictions and will not be contaminated by them. They only bring compassion for sentient beings; they come to save and transform them.
Yet whenever we unenlightened beings encounter [a challenge], afflictions will fill our minds, and ignorance will arise again. For all Buddhas and Bodhisattvas, the True Dharma always abides in their minds. Our unenlightened minds fluctuate, so we continue transmigrating in the Six Realms.
For people who believe in “nihilism”, they continue to believe they are correct in their thinking, that “When this life ends, it is ended forever”, and there is no future existence and no rebirth. This is what they insist is true. They think this is obvious, so they “cry out loud in raised voices”. Eagles and vultures symbolize chronic afflictions, and kumbhandas stand for acute afflictions.
Some people think it is very obvious that when people die, they die and never come back. This is very obvious to them. So, they keep proclaiming this idea loudly. They stubbornly insist their beliefs are correct, that what other people say is incorrect and that only what they say is correct. Thus they are “crying out loud in raised voices”.
Eagles and vultures are the chronic afflictions that are crying loudly wherever they are. The kumbhndas symbolize the acute afflictions. Eagles, vultures and all kinds of birds are all analogies. One kind of [analogy] is to what can be seen, and another kind is to what cannot be seen.
What can be seen are birds, what cannot are the kumbhanda demons. Whether they are visible or invisible, they are crying out loud; people remain stubbornly attached to their erroneous teachings.
So, “With kumbhandas and the like, the obstacles all around were terrifying.” “They could not escape by the themselves.”
[With] kumbhandas and the like, the obstacles all around were terrifying. They could not escape by the themselves: Such sentient beings have afflictions and impure minds. With the combined attacked of the Five Views, they do not seek the practice of the Right Path.
In this place, we may be very terrified. We keep calling out, but we do not clearly understand the principles, so we end up leading people down the wrong path. Whether tangible or intangible, these things [represent] afflictions in our minds. In “the combined attack of the Five Views, the Five Views are the view of self, extreme views, deviant views, stubborn views and the view of deviant precepts. These are the five acute afflictions.
So, what are the five chronic afflictions? Greed, anger, ignorance, arrogance and doubt. These five afflictions are in our minds. When our body, comes in contact with our surroundings, the afflictions in our mind will stir in response, and we will create all kinds of karma that will yield karmic effects; the cause we create will lead to certain effects. This is all because of afflictions and ignorance.
This “combined attack of the Five Views” is when the “view of self” and so on converge with “greed” and the rest. Together they are called the Ten Afflictions, which are the five chronic afflictions and the five acute afflictions combined. The five afflictions from both sides come together and attack [our minds] so we do not seek the practice of the Right Path.
Then we will not earnestly practice the Right Path. “Not knowing the way to escape,” we “abide constantly in the Three Realms” and “willingly suffer cyclic existence.”
This is how we are; we are willing to remain in the Three Realms. In the Three Realms, due to the afflictions and ignorance in our minds, we willingly create karma and continue transmigrating. Thus there are “obstacles all around.” Wherever we go there seem to obstructions. In every direction we look, there do not seem to nay be roads we can take. Thus there are “obstacles all around.” These are hindrances.
Not knowing the way to escape, they abide constantly in the Three Realms. They willing suffer cyclic existence; thus it says there are obstacles all around. These earthly matters explained above are an analogy for fires igniting in the desire realm.
All the things described above are analogies for fires igniting in the desire realm. This is expressing that we ordinary people have already created so much karma that this era is already filled with the Five Turbidities. Since it is filled with impurities, people’s minds are afflicted and ignorant, and our morality and ethics have already slowly deteriorated. As a result ,at this time, a fire has arisen in the Three Realms; everyone’s mind is raging like a burning fire. Right now, it is as if smoke has filled the air, and no one can find their direction. This is what things are like right now.
So, we Buddhist practitioners must mindful and remember how to engage in spiritual practice. There is only one course of spiritual cultivation, to eliminate ignorance, delusion and karma and to more clearly understand to more clearly understand karmic causes and conditions, how they begat “future existences.” Whatever we do, we bring they karma with us. This is something we should be careful about. We must remember that “all phenomena are subiect to constant change and thus impermanent.”
We should understand this very clearly and not create karma out of delusion. We must examine our own minds; do we have this mindset of ignorance? Do we have these “thoughts that never abide?” This is why 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）
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「無明惑業感後有，諸法蘊行無常住，妄想作業撥無因果，如是癡覺念念不住。」
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「棟梁椽柱，爆聲震裂，摧折墮落，牆壁崩倒。」《法華經譬喻品第三》
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
「諸鬼神等，揚聲大叫。雕鷲諸鳥，鳩槃荼等，周慞惶怖，不能自出。」《法華經譬喻品第三》
⊙謂不知諸法本性空寂，常住不壞，而反起斷滅之見，妄計此身已死不復更生，是為斷見。
⊙皆唱言此斷永斷，不復有後生為定說。其事已顯，故云揚聲大叫。鵰鷲舉鈍使，鳩槃舉利使。
⊙鳩槃荼等，周慞惶怖，不能自出：此等眾生，煩惱濁心，五見交攻，不求正道之修。
⊙不知出離之方，常在三界，甘受輪迴，故云周慞等。上明地上事，喻欲界火起。
【證嚴上人開示】
「無明惑業感後有，諸法蘊行無常住，妄想作業撥無因果，如是癡覺念念不住。」
無明惑業感後有
諸法蘊行無常住
妄想作業撥無因果
如是癡覺念念不住
是啊！無明，眾生就是無明。儘管法一直聽，但是外面的境界很多，讓我們起心動念，由不得自己，身心就行動。口，說出了不該說的話，身，行不該行的事，那就是心有無明存在。無明就是法沒入心，所以它才會起惑、它才會造業。
這起惑造業，那就是感應「後有」，一定如是因，如是緣，如是果報。這種感應「後有」，就是因為無明惑業，所以因緣果報不斷這樣在循環，困惑了我們，無明還是加上了無明，生生世世，苦一直跟著我們的身，所以如影隨形。走到哪裡，我們的影就到哪裡了。
所以「諸法蘊行無常住」，我們都還不瞭解，儘管每天都說有「行蘊」，「五蘊」，從「色蘊」開始，我們看得到的種種的東西，都是在不知覺中在敗壞。
我坐在這裡，因為前面有這株桂花，陣陣的桂花的香味來。昨天看到的桂花好像比較新鮮，今天看到的桂花，同樣這些桂花沒有動它，卻是也已經有的開始在變黃了，這就是表示「行蘊」。這個花在面前，這個香味，我們很瞭解，這叫做桂花，但是它不常住，因為昨天到今天，它的行蘊變了。
這是我們在諸法，這個法是我們看不到的。這個看不到的法就是它的生態，它的生態有這個生態的良能，發出了那個香味，很香的味道，這也叫做法，這種法是看不到的，不過，它在這個空間、時間。就是在這個大宇宙間，這個大宇宙它包含著萬法，卻是諸法所形成的，一切有「色」的東西，無不都是在「行蘊」中。
這個「行蘊」裡面，又包含著的是「受」，「色」、「受」，我們的感受。聞到花味很清爽，很歡喜，看到大家用心、精進，我的心很自在輕安，這是這個時候的感受。當然，未來的時間，又是會感受到什麼呢？我不知道。
我們人人都是，當下接觸到的感受，感受之後就在心裡在運轉——我所想要的，我求不到，我很煩惱，我不自在。這個煩惱放在心裡，不斷就是在心裡在造作、運轉，一直掛在我們的心裡，所以叫做「想」。這種求，求不得，很苦！這是「想蘊」。緣著種種的境界，吸入在我們的心，這讓我們煩惱，讓我們迷惑，讓我們造業，所以我們就會去行動了。
所以，諸法就是在「行蘊」中，這個行蘊，不論是色、受、想、行，都是「無常住」，永遠無常。卻是，我們不斷都是在「妄想作業」。妄想，這種想入非非，這種的妄想，讓我們起行動，讓我們去造業。這個法是不是有入心呢？因為「妄想作業，撥無因果」，只是一時想：「我執著這樣，我想要就是要。」所以常常計較小我，所以忘掉了因緣果報，所以沒辦法體會大我的實法。
「如是癡覺念念不住」，這就是我們凡夫無明癡迷。所以我們有三大毛病：貪、瞋、癡。一切的源頭都是從癡開始，「癡」就是不明白道理，所以他癡，他不明白道理，所以他的心才會起心動念，貪欲貪不到，那就是發瞋。所以，會貪、癡、瞋，都是在這個「癡」字。
佛陀講經常常就是在生活中，向弟子應境說法。過去世很多生世的以前，有一個國家叫做波羅奈。有一群猴群在曠野，在這當中有一棵大樹，這棵大樹的樹下，有一個很大的井，裡面有水。所以已經是天色昏暗時黃昏了，其中一隻猴王牠在樹椏，牠這樣向下看下去，看到井中一個月亮，牠馬上就向著這些猴群說：「大家提高警覺，天上的月已經死掉了，已經跌落到井底，井底，這個月亮在井底了，大家要趕緊，趕緊離開這個地方，才不會長夜黑暗。」
每一隻猴就說：「那要怎麼辦？」很緊張，要趕緊離開，要怎樣離開?那隻猴王就說：「來，我攀在樹枝上，你們延著我的身，就拉著我的尾巴，一隻傳一隻，一直傳下去。」這彌猴很多，從高高的樹枝開始，一隻接一隻，那個重量樹枝撐不住了，所以樹枝斷掉，這彌猴就這樣墮下去，墮到哪裡呢?井，一隻一隻墮落到井底。
佛陀說到這個地方，他就開始向這些比丘說：「比丘啊，你們知道，那時候那隻猴王就是提婆達多，那些猴群就是有的，跟著提婆達多在作亂僧團，有的是這些六群比丘。」他們雖出家在僧團，心不專意在僧團裡，所以擾亂了這個僧團，不守佛所教法，這就是偏邪，只是聞聲起舞，這種不去求真或是假，就去行動，這叫做凡夫惑造作的業，一定感應「後有」。你是做什麼事情，結果是什麼樣的成果，這是一定的法。所以這種「念念不住」，這種煩惱無明的心，一念一念一直生出來，所以常常心就困惑在無明中，眾生癡迷苦不堪啊！
所以前面的(經)文：「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》
這與這樣不就是一樣嗎？這間房子已經腐敗掉了，開始周圍牆壁一直墮落了，像山河大地也是一樣，眾生的這個業力，已經使這個三界，若要說三界，應該就要想到是，我們的內心的煩惱、欲念，欲界、色界、無色界，想入非非，很多的煩惱，所造作一切的集合。
所以下面(經文)再說，「諸鬼神等，揚聲大叫。雕鷲諸鳥，鳩槃荼等，周慞惶怖，不能自出。」
諸鬼神等
揚聲大叫
雕鷲諸鳥
鳩槃荼等
周慞惶怖
不能自出
《法華經譬喻品第三》
「諸鬼神等」，那就是我們心靈的煩惱了。心靈的煩惱，會發出了不正確的聲音，困擾人的聲音，表達不正確的事情，那就是說不知道，諸法本性是空寂。
所有的法是空寂，真正的法是無色、無聲、無味。那就是因為天地之間，有種種萬物各不相同，卻是它的質，它的生態，它就有這種的功能，這是天地宇宙間，所有色相其中那個法，各個所生的生態。
所以說那個種子，「因核」，那個因是不是，在那顆種子包著的裡面，那個因它的法是看不到，它有形，看不到它的因，所以它入了土，水、空氣等等，那個法它就會散發出了，它的功能。所以，法它本來是空寂，這個種子隔離了這些因緣，這個種子它獨立，它並沒有什麼東西，可讓我們看得到，它靜靜在那個地方，看不到它發散的功能，所以「諸法本性空寂，常住不壞」，永遠就是這樣。
但是，我們凡夫的成見、煩惱，就是「反起斷滅之見」，這種「斷見」就是邪見。這種的東西，它若接觸到，它就會發揮功能。這種偏邪一發作起來，偏的見解那就破壞了法的正規，所以他反過頭來，他就是「斷滅之見」。「妄計此身已死，不復更生」，以為我這輩子死了之後，就不會再來了。或者是有的人「常見」。我這輩子做人，這輩子若不修，我下輩子再來修，這叫做「常見」。有的，死了就死了，所以趁我還在，為所欲為，撥無因果。
這「常見」與「斷見」都不對。真正的法，本性空寂，常住不壞。
謂不知諸法
本性空寂
常住不壞
而反起斷滅之見
妄計此身已死
不復更生
是為斷見
我們「萬般帶不去，唯有業隨身」。聖人與凡夫不同的境界，聖人可以斷除種種煩惱，再來人間他没有煩惱，沒有染著到煩惱，只是一項悲憫眾生，來救度眾生。卻是凡夫遇到什麼事情，煩惱滿心，那就無明再起。諸佛菩薩，那個法，真實法是常住在心裡，凡夫就是生滅起落，所以我們才六道輪迴。
所以這種「斷見」的人，他就一直認為他所想的是對的，所以「(此)斷永斷」，所以不復有後，不復再生，這他這樣就是定論。所以「其事已顯，揚聲大叫」。
皆唱言此斷永斷
不復有後生為定說
其事已顯
故云揚聲大叫
鵰鷲舉鈍使
鳩槃舉利使
「雕鷲」叫做鈍使，「鳩槃荼」表示利使。他覺得這很明顯，人死就死，永遠就不再來，很明顯，所以在那裡大聲叫，他執著他自已認定的是「是」，別人說的都不對，就是他說的才是對，所以「揚聲大叫」。
「雕鷲」叫做鈍使，在那個地方這樣在叫，這種「鳩槃荼」，就是表示利使，「雕鷲諸鳥」這全都是一種的譬喻，是一種看得到的，也有看不到的；看得到的是鳥類，看不到的是鳩槃荼。不論是有形、無形，總是在那個地方大聲叫，錯誤的法，他還是不斷很執著，所以「鳩槃荼(等)，周慞惶怖，不能自出」。
鳩槃荼等
周慞惶怖
不能自出：
此等眾生
煩惱濁心
五見交攻
不求正道之修
在這個地方，自己也是還很惶恐，其實，一直在那裡喊。自己的道理不清楚，還是引導人往偏的路走。不論是有形、無形，這都是眾生「煩惱心，五見交攻」。五見：身見、邊見，或者是邪見、見取見、戒禁取見等等；這叫做「五利使」。
而「五鈍使」呢？是「貪、瞋、癡、慢、疑」這五項。這五項在內心裡，這個身體去接觸到外面，再加上了內心的煩惱，外面的接觸，就這樣起動起來，去造作一切的業(而)成果。這種造因，那就成果，這都是在煩惱無明，這種的「五見交攻」，與那個「身見」等，與「貪」等這樣會合起來，所以叫做「十使」。「五鈍使」、「五利使」，會合起來，所以二邊的五使，這樣會合起來交攻，「不求正道之修」，就不懂得要好好修正道。
不知出離之方法，所以「常在三界，甘受輪迴」。我們人就是這樣，甘願在這個三界內，三界，我們心的煩惱無明，甘願這樣在造作業力，在這個輪迴，所以叫做「周慞」，在那裡闖來闖去都是有障礙，周圍四方八達好像無路可走，這叫做「周慞」，就是障礙。
不知出離之方
常在三界
甘受輪迴
故云周慞等
上明地上事
喻欲界火起
以上這些都是，譬喻欲界火起。這是表示我們凡夫，已經造業到了這個時代，已經是濁氣充滿了，充滿了濁氣，人的心煩惱無明，倫理道德全都已經，就是慢慢衰退，所以造成了這個時間，就是在三界火起時，大家心狂火燃，這個時候煙霧瀰漫，不知道方向在哪裡。這是現在的時代。
所以，我們學佛者要好好用心，記得我們如何修行，修行方向只有一項，如何去掉無明、惑、業，如何更能明白這種因緣，感應「後有」，你做什麼就是帶什麼業來，去。這種我們要很謹慎，要記得「諸法蘊行無常住」，應該要很清楚了，不要妄想去造業，去撥無因果。自己檢視我們自已的內心，是不是有這個癡覺嗎？是不是有這樣「念念不住」嗎？所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Deluded Karma Begets Future Existences (無明惑業感應後有)
Date:August.24. 2015
“Ignorance and deluded karma beget future existences. All phenomena are subject to constant change and thus are impermanent. With delusional thinking, we create karma and deny the law of cause and effect. Such a mindset of ignorance gives rise to thoughts that never abide.”
Yes, ignorance. All sentient beings are ignorant. Though we continuously listen to the Dharma, there are still so many external phenomena that cause thoughts to arise and stir in our minds. Then, without our control, our body and mind take action. With our mouths we say things we should not say. With our body we do things we should not do. This is because there is still ignorance in our minds.
Ignorance means that we have not taken the Dharma to heart, which is why our minds give rise to delusions and lead us to create karma. When delusions arise and we create karma, that begets “future existences”. For certain, as are the causes and conditions, so are the effects and retributions. Thus, “future existences” arise as the result of ignorance and deluded karma. So, we endlessly experience the cycle of karmic retribution and are in a state of confusion. Ignorance keeps begetting more ignorance. Through successive lifetimes, suffering has constantly followed us like a shadow. Wherever we go, our shadow follows us. So, “All phenomena are subject to constant change and thus are impermanent.” We still do not understand the aggregate of action, though we talk about it every day.
The Five Aggregates start with the aggregate of form. All the many kinds of things we see are deteriorating without our awareness. While I am sitting here, because there is an osmanthus flower right here, the fragrance of the flower wafts over me. Yesterday the flower appeared very fresh. When I see the flower today, although it has not been touched, it has already begun to turn yellow. This is an expression of the aggregate of action.
This flower is in front of me. From its fragrance, we can identify it as an osmanthus flower. But it will not stay the same forever. From yesterday to today it has already undergone infinitesimal changes. This is what happens to all phenomena.
This principle is something we cannot see. What we cannot see are these principles of life. These principles give this flower the potential to give off this very fragrant smell. This is also a phenomenon. This kind of phenomenon also cannot be seen. However, it exists within this space and time, in the space of this vast universe. This vast universe encompasses all phenomena, but all things with “form” that come into being through the workings of these principles are subject to constant change.
The aggregate of action also contains [the aggregate of] “feeling”. Form leads to feelings, the things we sense and feel. When I smell the refreshing scent of this flower, I feel very happy. When I see that everyone is mindful and diligent, I feel a sense of great ease and peace. At this moment, this is how I feel. But how will I feel in the future? I have no idea.
Feelings arise in us the moment we come in contact with something. After we develop these feelings, our minds begin to churn; we want it and we cannot get it, so we feel very afflicted and uneasy. When afflictions remain in our hearts, we give rise to thoughts and turn them over in our minds. We always keep them on our minds; this is called “perception”.
Not getting what we want causes great suffering.With the aggregate of perception, as we connect with various conditions and absorb them into our minds, they cause us to become afflicted, to become lost and deluded and to create karma.So, we start taking action.
In this way, all phenomena are subject to the aggregate of action.With the aggregate of action, or with form, feeling and perception, all things are “thus impermanent”; they will never stay the same.However, we endlessly engage in delusional thinking [and ] create karma.
Delusional thinking leads our imagination to run wild.These delusional thoughts cause us to take action, thus creating karma.
Have we taken these principles to heart?“With delusional thinking we create karma and deny the law of cause and effect.”A momentary thought arises, “I’m attached to this I really want to have it.”So, we constantly focus on our limited self and forget the law of karma.Thus we cannot experience the True Dharma of the greater self.
“Such a mindset of ignorance gives rises to thoughts that never abide.”Because of our confusion and delusion, we ordinary people have three major problems, greed, anger and ignorance.The source of all of this is ignorance.
Ignorance is not understanding principles.Thus, with ignorance, we cannot understand principles, and discursive thoughts arise in our minds.We have greed and desires, and when we cannot satisfy our greed, we become angry.
Therefore, our greed and anger arise because of ignorance.
When the Buddha gave teachings He often taught according to life’s circumstances.
Once He told a story about from many lifetimes ago.There was a kingdom called Varanasi.
There, a group of monkeys lived in the wild.
In the wilderness, there was a large tree.
Underneath this large tree was a very large well with water in it.
At dusk, when the sky slowly became dark, the monkey king was sitting on the branches.When he looked down, he saw the moon in the well, so he quickly told the troop of monkeys, “Everyone, please be attentive. The moon in the sky has died and fallen to the bottom of the well. The moon is at the bottom of the well, so we must quickly leave this place in order to escape the long, dark night.”
All the monkeys asked, “What do we do?”
They were all very nervous.“we must leave quickly!”“How do we leave?”
The monkey king said, “I will hold on to this branch, and you will climb down my body and hold on to my tail.Then the next one will climb down and so on.”
There were many monkeys, so starting from a high branch, they hung off of each other.The branch could not support all their weight, so the tree branch broke off, and the tree of monkeys all fell down.Where did they fall?They all fell to the bottom of the well.
When the Buddha reached this point of the story, He told the bhiksus, “Bhiksus, you should know; the monkey king of that time is now Devadatta. That troop of monkeys are now the monastics following Devadatta and causing disruptions within the Sangha. Some of them are “evil-natured bhiksus.All they are monastics within the Sangha, they are not focused on being in this community se they are disturbing this Sangha by not upholding the Dharma I have taught.”This is following a deviant path.
They act on whatever they hear; without discerning whether it is true or false, they just take action.This is the karma that ordinary people create to of their delusion.
This will certainly beget “future existences”.
The kind of action we take will determine the kind of the results that come to fruition.This is a law of nature.
These kinds of “thoughts that never abide,” these afflicted, ignorance thrushes, are constantly arising one after another, so our minds are constantly trapped in ignorance.
Sentient beings’ delusions are unbearable suffering!
So, the previous sutra text states, “The ridgepole, beams, rafters and pillars quaked and splintered with explosive sounds. Smashed and splintered, they collapsed, and the walls came tumbling down”.
Isn’t this house just like the world? This house has already been deteriorating, and its walls have begun to crumble. The mountains, rivers and the land do this too. The karmic forces created by sentient beings have already caused the Three Realms [to decay].
When the Three Realms are mentioned, we should think about the afflictions inside our minds and our desires. In the desire, form and formless realms, our imaginations run wild, giving rise to many afflictions, and all the karma we create comes together.
So, the following sutra text further states,
“With ghosts and spirits crying out loud in raised voices, eagles, vultures and all kinds of birds, kumbhandas and the like, the obstacles all around were terrifying. They could not escape by themselves”.
“Ghosts and spirits” refer to our mental afflictions. Our mental afflictions will make us say improper things, things that disturb people, or express matters that are improper. This happens when we do not understand that the intrinsic nature of all things is empty. All phenomena are empty and still in their nature. The ultimate nature of all phenomena is without form, sound or taste. In this world there are countless kinds of different things, yet they all have their own qualities, ways of life and potential. In this world and this universe, there are phenomena of all forms and appearances and beings born and living in every way.
So, when we talk about a seed, at its core, isn’t there a cause that is contained within that seed? The principles of that cause cannot be seen. The seed is tangible, but the cause is invisible. When the seed is planted in the earth and comes in contact with water, air, etc., it will follow these principles to manifest its potential. Thus, the seed is inherently empty. When it is separated from these conditions, when it stands alone, there is really nothing for us to see. It quietly sits there, and we cannot see its potential to sprout.
So, the intrinsic nature of all phenomena is empty. It is permanent and indestructible. It will always be the same. However, with out unenlightened preconceptions and afflictions, we “instead give rise to nihilistic views” nihilism is deviant view. When things encounter suitable conditions, their potential will be manifested. So, if we manifest these deviant views, our deviant views and understanding will lead us to break the proper rules of the Dharma.
Instead, we will give rise to nihilistic views and “mistakenly hold that after the body dies there is no rebirth”. We will think that after dying in this lifetime, we will never come back again. There are also those who believe in eternalism, that since they are human in this life, even if they do not practice in this lifetime, they can [be human] and practice in the next. This is eternalism. Some people think death is the end, so while they are still around, they do whatever they want and deny the law of karma.
Both eternalism and nihilism are incorrect views. The truth is that all things’ intrinsic nature is empty and still, permanent and indestructible.
“This means they do not know that the intrinsic nature of all phenomena is empty, that is abides permanently and is never destroyed. Instead, they give rise to nihilistic views and mistakenly hold that after the body dies there is no rebirth. This is known as nihilism.”
We cannot take anything but our karma into our next life. Noble and unenlightened beings are in different states. Noble beings can eliminate all kinds of afflictions. When they come back to this world, they are free of afflictions and will not be contaminated by them. They only bring compassion for sentient beings; they come to save and transform them.
Yet whenever we unenlightened beings encounter [a challenge], afflictions will fill our minds, and ignorance will arise again. For all Buddhas and Bodhisattvas, the True Dharma always abides in their minds. Our unenlightened minds fluctuate, so we continue transmigrating in the Six Realms.
For people who believe in “nihilism”, they continue to believe they are correct in their thinking, that “When this life ends, it is ended forever”, and there is no future existence and no rebirth. This is what they insist is true. They think this is obvious, so they “cry out loud in raised voices”. Eagles and vultures symbolize chronic afflictions, and kumbhandas stand for acute afflictions.
Some people think it is very obvious that when people die, they die and never come back. This is very obvious to them. So, they keep proclaiming this idea loudly. They stubbornly insist their beliefs are correct, that what other people say is incorrect and that only what they say is correct. Thus they are “crying out loud in raised voices”.
Eagles and vultures are the chronic afflictions that are crying loudly wherever they are. The kumbhndas symbolize the acute afflictions. Eagles, vultures and all kinds of birds are all analogies. One kind of [analogy] is to what can be seen, and another kind is to what cannot be seen.
What can be seen are birds, what cannot are the kumbhanda demons. Whether they are visible or invisible, they are crying out loud; people remain stubbornly attached to their erroneous teachings.
So, “With kumbhandas and the like, the obstacles all around were terrifying.” “They could not escape by the themselves.”
[With] kumbhandas and the like, the obstacles all around were terrifying. They could not escape by the themselves: Such sentient beings have afflictions and impure minds. With the combined attacked of the Five Views, they do not seek the practice of the Right Path.
In this place, we may be very terrified. We keep calling out, but we do not clearly understand the principles, so we end up leading people down the wrong path. Whether tangible or intangible, these things [represent] afflictions in our minds. In “the combined attack of the Five Views, the Five Views are the view of self, extreme views, deviant views, stubborn views and the view of deviant precepts. These are the five acute afflictions.
So, what are the five chronic afflictions? Greed, anger, ignorance, arrogance and doubt. These five afflictions are in our minds. When our body, comes in contact with our surroundings, the afflictions in our mind will stir in response, and we will create all kinds of karma that will yield karmic effects; the cause we create will lead to certain effects. This is all because of afflictions and ignorance.
This “combined attack of the Five Views” is when the “view of self” and so on converge with “greed” and the rest. Together they are called the Ten Afflictions, which are the five chronic afflictions and the five acute afflictions combined. The five afflictions from both sides come together and attack [our minds] so we do not seek the practice of the Right Path.
Then we will not earnestly practice the Right Path. “Not knowing the way to escape,” we “abide constantly in the Three Realms” and “willingly suffer cyclic existence.”
This is how we are; we are willing to remain in the Three Realms. In the Three Realms, due to the afflictions and ignorance in our minds, we willingly create karma and continue transmigrating. Thus there are “obstacles all around.” Wherever we go there seem to obstructions. In every direction we look, there do not seem to nay be roads we can take. Thus there are “obstacles all around.” These are hindrances.
Not knowing the way to escape, they abide constantly in the Three Realms. They willing suffer cyclic existence; thus it says there are obstacles all around. These earthly matters explained above are an analogy for fires igniting in the desire realm.
All the things described above are analogies for fires igniting in the desire realm. This is expressing that we ordinary people have already created so much karma that this era is already filled with the Five Turbidities. Since it is filled with impurities, people’s minds are afflicted and ignorant, and our morality and ethics have already slowly deteriorated. As a result ,at this time, a fire has arisen in the Three Realms; everyone’s mind is raging like a burning fire. Right now, it is as if smoke has filled the air, and no one can find their direction. This is what things are like right now.
So, we Buddhist practitioners must mindful and remember how to engage in spiritual practice. There is only one course of spiritual cultivation, to eliminate ignorance, delusion and karma and to more clearly understand to more clearly understand karmic causes and conditions, how they begat “future existences.” Whatever we do, we bring they karma with us. This is something we should be careful about. We must remember that “all phenomena are subiect to constant change and thus impermanent.”
We should understand this very clearly and not create karma out of delusion. We must examine our own minds; do we have this mindset of ignorance? Do we have these “thoughts that never abide?” This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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