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 20181112《靜思妙蓮華》一念周遍 而歸於一 (第1477集) (法華經·從地涌出品第十五)

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發表主題: 20181112《靜思妙蓮華》一念周遍 而歸於一 (第1477集) (法華經·從地涌出品第十五)   周一 11月 12, 2018 6:31 am

20181112《靜思妙蓮華》一念周遍 而歸於一 (第1477集) (法華經·從地涌出品第十五)

⊙一心則一念之心,周遍虛徹靈通,散之則應萬事,斂之而成一念,是故若善若惡,無不皆由此心,以心本具萬法,而能成立眾事,三界無別法,惟是一心作。
⊙今為佛所得之無上菩提覺道,《法華經序品》曰:恆沙菩薩,種種因緣,而求佛道。
⊙方便品曰:是諸世尊,皆說一乘法,化無量眾生,令入於佛道。
⊙「無量千萬億,大眾諸菩薩,昔所未曾見,願兩足尊說。」《法華經從地涌出品第十五》
⊙「是從何所來,以何因緣集,巨身大神通,智慧叵思議,其志念堅固,有大忍辱力,眾生所樂見,為從何所來。」《法華經從地涌出品第十五》
⊙「一一諸菩薩,所將諸眷屬,其數無有量,如恆河沙等。或有大菩薩,將六萬恆沙,如是諸大眾,一心求佛道。」《法華經從地涌出品第十五》
⊙或有大菩薩,將六萬恆沙,如是諸大眾,一心求佛道:一一菩薩將大恆沙眾,眾皆一心為求佛道。
⊙「是諸大師等,六萬恆河沙,俱來供養佛,及護持是經,將五萬恆沙,其數過於是。」《法華經從地涌出品第十五》
⊙上首菩薩六萬五萬恆河沙,所以俱來供養為欲供佛及以持經。
⊙「四萬及三萬,二萬至一萬,一千一百等,乃至一恆沙,半及三四分,億萬分一,千萬那由他,萬億諸弟子。」《法華經從地涌出品第十五》
⊙半及三四分,億萬分之一,千萬那由他,萬億諸弟子:世間色蘊行變化萬千億億,而歸於一。
⊙「乃至於半億,其數復過上,百萬至一萬,一千及一百,五十與一十,乃至三二一。」《法華經從地涌出品第十五》

【證嚴上人開示】
一心則一念之心,周遍虛徹靈通,散之則應萬事,斂之而成一念,是故若善若惡,無不皆由此心,以心本具萬法,而能成立眾事,三界無別法,惟是一心作。

一心
則一念之心
周遍虛徹靈通
散之則應萬事
斂之而成一念
是故若善若惡
無不皆由此心
以心本具萬法
而能成立眾事
三界無別法
惟是一心作

心,我們人人要多用心啊!「一心」,就是只有一念的心,所以常常告訴大家「多用心啊」!確實,這念心是我們方向的代名詞,是人生從凡夫到成佛的代名詞。佛心就是眾生心,「心、佛、眾生三無差別」,難道不就是在說這念心?心污染了,就是凡夫;心清淨,即是聖賢大覺,成佛了。這就只是一念心,這念心,也就是法,它是「周遍虛徹靈通」,無處不在、無理不含在心。所以我們要很用心,你的心用到哪裡,法就到哪裡去,我們要用心體會。所以,這個心,「散之則應萬事」。只要你肯用心,一念間,千萬法,一念心就普遍了;沒有一項事情你做不到,只要你想得到。想,就是要用心,用「相」與「心」,所以叫做「想」,要多用心去想。想,思考,我們要好好思考我們的人生,我們的方向,我們要如何去完成,我們的志願,這很重要。到底我們的志向在哪裡?那就要用心去體會。這念心「散之則應萬事」,這麼有用的心,我們都常常埋沒掉了,將它放著沒有作用。

我們要好好用,要不然,我們的心能夠功用這麼大,你若將它縮起來就是一念,這個心的一念,你這念是在念什麼呢?專心在哪裡?其他你不顧,那你顧在哪裡呢?專心,若是清淨,專心很好,是怕我們專在不端那個心;專在不端就是不正,這對自己也傷害,對一切一切就是有害。我們必定心收回來一念心,那就是無污染、無散亂,這一念心。這一念心若散發出去,應萬事,我們就能夠了解、普遍,只要你用心,我們的心力能夠遍虛空,就透徹一切,無處不在,這就是這念心的利用。所以,我們的心,真的是要顧好我們這念心。

所以,我們,「若善若惡,無不皆由此心」。善的,也是這一念心;惡的,也是這一念心。善惡無不都是一念心。所以,心要好好用,用得好,不要沒有用,這樣將它埋沒起來;不要一用,就是用在不端、不正,我們要好好利用這念心。善和惡還是在一念心之中,所以「以心本具萬法,而能成立眾事」。因為我們這念心,本來就能夠具足萬法,一切法全都在心。你無心,無法修行;無心,法無法靠近你,所以你要用心,將法拉近來,或者是用心應用在利益人群。這個心,能夠應用萬法,非常的充足,能夠利益很多人!

就像我們大家盡量,盡量,將我們用心用在人的身上。有人求法來,我們用心告訴他;有人願意精進,我們用心帶他,這影響一個人。

就像臺中一群精進菩薩,一段時間他們就輪流來,就說,他們要再回來短期修行,短期精進。將要回去了,又在那個地方來分享,分享他們用心出坡。我們的常住師父,就這樣帶他們,帶出坡去,他就說:「草很多,所種的薑黃已經被草包起來了,看到的都是草了。」而我們師父就告訴他們,說:「你要割草,要小心!你要從那個草根去挖它;草頭在挖還要再小心,你草挖下去,土會跟著草根起來。你要小心,那個草根包著薑黃的根,你若是不小心,整個將它拿起來了;那薑黃的根被你傷到,或者是跟著草就被你拿起來了。」他說真的聽話、要用心,果然因為草包著那個薑黃,想:那麼茂盛,不然就從草的中間,先將它割開來,草比較不會那麼茂盛,再來挖草根。

師父就說:「哦,不要哦,若是這樣,薑黃的葉子就被你傷到了。」這樣不行,還是乖乖照方法去挖。挖起來之後,草起來了,薑黃在那個地方,覺得,很可憐,草除掉之後,薑黃好像被草包過之後,營養不夠了,那個根就受了土的影響,也好像根也浮起來了。這若不趕緊再用土,再將根將它埋好,這樣這株薑黃就死了。他在那出坡挖草,發現到這些草就像是無明,無明的根一札下去就那麼深。我們有意想要種薑黃,薑黃對人體有益、有用處,想要將它培養起來,用心去種它,卻是種下去,這麼容易被草包起了。不來用功除草,那個薑黃真的營養不足;土分的營養分,已經是被草搶去了,所以因為這樣,薑黃營養不足了。他覺得將草除掉之後,看到營養不足,養分不足的薑黃,他起了憐憫心,要如何來為它使用自然的肥料?還要再一番的整理,就要再土地將這個根,要再恢復到確定這個薑黃,能和土、和根很接合。

在那裡分享,他就說:「我們的心,我聽經,師父說,從地湧出,這個菩薩的種子是我們的心地。心地要菩薩的種子,善種子要撒播好。心地,若種子要冒起來以前,土地要裂開,這就要看這粒種子,是不是養分足夠、力足夠,能夠突破那個土地。土地還要很乾淨,讓這粒種子這樣能順利長大起來。這棵樹,才能夠在種子變成了樹苗、而樹種。這個道理通了,開始凡夫,一片的草地,就要很用功,才有辦法讓這些種子,很單純和土地,吸收到土地的養分,這樣接觸起來到上面,能夠上面的陽光、水分來助緣,人家他們已經將這個法,和這個植物已經會合在一起了。」

「所以,師父常常說:『多用心啊!』這樣教我們,我們終於知道了。常住師父帶我們出坡,體會到師父教我們的法。」是啊,這叫做用心,聽法的時候用心,法記憶在腦海中,開始在動作,舉手動足,開始與環境、境界會合,他們體會到了。也有人來分享,他說:「師父是這樣說,『成所作智』;我們的五識,我們出去到外面在出坡,也就看草的境界,也就看到大自然的境界、土地的境界等等。」他就說:「這五識,五根對五塵,產生了五識。」他們如數家珍,能夠聽法之後,法放在心裡,與境界接觸,他們就已經體會到了。他說:「對啊,我們在拔草時,就要用心去觀察它,這就是『妙觀察智』;我們若是一不小心,就將薑黃的根就將它拔起來了,若不小心。所以要很專心、用心去分析、去聽,之後要用功,這個『妙觀察智』。體會了之後,原來憐憫的心,為何哪一個師姊會說:『可憐!』這隨口而出,『可憐!』『妳到底在可憐什麼?』『就可憐這個薑黃,這麼久被草包住了,營養不夠,快要死了!』」

所以旁邊的人,他聽到一句『可憐!』很震撼,這就是師父在說的「平等性智」。草木和人,我們對人「可憐!營養分不夠了。」「可憐!身體……。」等等,對著草也有這樣的心態,是啊,這叫做「平等性智」。大家在那裡分享的,我就說:「對啊,你們現在這樣叫做『大圓鏡智』,你們已經從那個環境,這幾天在那裡受日曬,你們耐得住與那個環境接觸,在那裡在為這一片,我們所種的五穀雜糧照顧,他們將那些草全都除掉,煩惱無明去除了。看過去,一片都是乾淨的土地,我們用心所種這一片薑黃,已經這麼的美。看,心印在那個地方,那時候的辛苦,現在已經脫離了。看去那片的薑黃,你已經只是心境現照,在那個地方;你離開那一片,你現在的心,就是很乾淨,心無所染著了、歡喜了,帶著法喜充滿回去。」這就是了,這總是用心就是在大自然境界,大自然境界無不收納進來,就是一念心。

所以,「一心,則一念之心,周邊虛徹靈通」。「周遍」,不論你放在哪裡,人到哪裡,這念心帶到哪裡去。現在他們在臺中在聽法,在那個地方聽法,師父在這裡說話,說到那一片薑黃,他們現在的心,也已經耳朵在這裡聽,聽,在精舍,但是心、境界,已經在薑園的裡面了,相信他們每天都在薰法,現在已經在那裡,那個心境(如)一面鏡子,這就是我們的根塵,作用在我們無處不在的境界,那就是我們的大圓境智。「平等性智」裡,在我們的「妙觀察智」,在我們的「成所作智」,這一切的一切,不就是歸納在「一念」。

所以聽法不是片段,我們一定要將它連接起來,這叫做記憶,這叫做印在心版裡。所以,「以心本具萬法,而能成立眾事」。我們的心本來就有萬法,好像一本書,本來就印在心版裡,只要你去掀開它,這些東西都出來了。所以,「三界無別法,唯是一心作」,一切唯心造,一切所造作的全都是在這一念心。一直一直每天就是將這個綱領,讓大家先去了解,這「髓」,法的髓要很用心。

「今為佛所得之,無上菩提覺道」,我們現在要追求的就是這些。

今為佛所得之
無上菩提覺道
《法華經序品》
曰:
恆沙菩薩
種種因緣
而求佛道


在《法華經‧序品》中,也這樣的敘述,「恆沙菩薩,種種因緣,而求佛道。」我們現在要再說下去,那又是很多的菩薩。因為現在很多的菩薩在靈鷲山,在靈鷲裡,在聽佛講說《法華經》,從他方來、從地湧出,從寶塔浮在空中,釋迦佛入寶塔,與多寶如來同坐在寶塔中,這個境界猶然,同樣還在。菩薩他方來、從地湧出,與當地的,陸陸續續大家來,菩薩很多了,所以也是如恆河沙。所以在現場,彌勒菩薩就要代替這麼多菩薩,來向佛請教。

我們這樣說過的經文,我們連續向前推,從〈序品〉就開始浮現出了,「恆沙菩薩,種種因緣,而求佛道。」我們若向前推的記憶就是這樣。

尤其是〈方便品〉也是這樣說,「是諸世尊,皆說一乘法,化無量眾生,令入於佛道。」

<方便品>曰:
是諸世尊
皆說一乘法
化無量眾生
令入於佛道

這也是要再記憶回去,在〈方便品〉中。佛陀所化的眾生已經很多了,我們幾天前在說,菩薩來了,來慰問佛,「身體好嗎?眾生好度嗎?」佛陀的回答,那就是說:「這些都是我過去度過的眾生,我所教化過的,所以還是很好度、很聽話。」我們應該還要記得。這就是我們前面所說的,和現在要說的境界,我們將它會合起來。

我們「一心」,我們的心要常常記得這個法;法,前面所說的意,要連貫到後面來,我們要如何去將它連貫起來?尤其是每段的文,就是一直要引我們,入在現實的境界,不是渺無,只是論啊、理啊,其實還是要讓我們回歸人間的現實。我們是學而致用,學來的法、道理就是要讓我們在生活中用出來的,所以我們就要很用心來運用我們的法,我們一定要連貫。

來,前面的文:「無量千萬億,大眾諸菩薩,昔所未曾見,願兩足尊說。」

無量千萬億
大眾諸菩薩
昔所未曾見
願兩足尊說


那就是彌勒菩薩這樣說,希望我們能夠真正去體會了解;了解的事情若還有不清楚,我們要趕緊提出來問,不了解叫做「疑」。這些菩薩是從哪裡來,什麼目的來?來了,他們的方向是在哪裡?這些事情還沒有很清楚。彌勒菩薩自己的心是這樣想,他將心比心,所以,他就說:「我代表這麼多菩薩,大家的心有這個需求,有這個疑問,想要請『兩足尊』,就是世尊,「兩足」就是福慧具足,稱為「兩足尊」。彌勒菩薩所想要知道的,

經文:「是從何所來,以何因緣集,巨身大神通,智慧叵思議,其志念堅固,有大忍辱力,眾生所樂見,為從何所來。」他們到底是從哪裡來?

是從何所來
以何因緣集
巨身大神通
智慧叵思議
其志念堅固
有大忍辱力
眾生所樂見
為從何所來
《法華經從地涌出品第十五》

「以何因緣集?」他們「巨身大神通」,為何讓人看起來,讓人感覺這麼歡喜。「智慧叵思議」,這智慧,好像智慧不可思議,不可說,無法可說,很不可思議。「其志念堅固」,看起來就知道,這些菩薩的志念很堅固,讓人看到就有這樣的感覺。「有大忍辱力」,看大家那個忍力很強;「眾生所樂見」,這些菩薩是大家都很歡喜看到,看到就起歡喜心了,他們的身上,能夠發現到這麼多這麼多,好像是五種的德行,就是在這個地方浮現出來。五種德行修為(「巨身、神通、智慧、志堅固、忍辱力。」)讓人看到就很歡喜。所以,「為從何所來」,到底這些是從哪裡來的?所以,「一一諸菩薩。」下來這段經文說:「一一諸菩薩,所將諸眷屬,其數無有量,如恆河沙等。或有大菩薩,將六萬恆沙,如是諸大眾,一心求佛道。」

一一諸菩薩
所將諸眷屬
其數無有量
如恆河沙等
或有大菩薩
將六萬恆沙
如是諸大眾
一心求佛道
《法華經從地涌出品第十五》

這段文又開始要說了。這些菩薩這麼多這麼多來了,到底他們的眷屬,每一個菩薩全都還有眷屬,這個眷屬那個數字,無法去計算,就譬喻像「恆河沙」;「恆河沙」就是要說出了無法計算,他就用「恆河沙」來譬喻。所以,各各所帶,那些眷屬的數字之多,很多,多到好像「恆河沙」。「或有大菩薩,將六萬恆沙,如是諸大眾,一心求佛道」。或者是有菩薩是大菩薩,這些菩薩,大家都有帶出了,六萬恆河沙眷屬,「如是諸大眾,一心求佛道」,這些菩薩就已經很多,這些菩薩還又人人背後,還有很多如六萬恆河沙,那麼多的菩薩。可見數字是很難說,那是天文數字。

或有大菩薩
將六萬恆沙
如是諸大眾
一心求佛道:
一一菩薩
將大恆沙眾
眾皆一心為求佛道

所以,「一一菩薩,將大恆沙眾」。這些菩薩,「將」,他是帶領的,會帶領人的人,這些菩薩能夠帶領,那麼多恆河沙眾,可見這菩薩就是大菩薩,很有歷練的大菩薩,他能夠再度這麼多的眾生。所以,「眾皆一心」,每一個人,人人都是一心為求佛道,就是這樣專心要來求佛道。

接下來的文再說:「是諸大師等,六萬恆河沙,俱來供養佛,及護持是經,將五萬恆沙,其數過於是。」

是諸大師等
六萬恆河沙
俱來供養佛
及護持是經
將五萬恆沙
其數過於是
《法華經從地涌出品第十五》

數字有這麼多。這些大師,就是大菩薩,可以度那麼多眾生的大菩薩,他們所帶領的「六萬恆河沙」,全都來了,可見那個道場到底有多大,數字有多少,來聽佛法的人。尤其是,不只是來供佛,還要就是來護持這部經,要來聽經、要來護持,很多人就是來護持。所以,過去說過了,講法的地方,天龍護法都很多,不要看這個空間沒有什麼。其實,我們在這個空間的裡面,要不斷起恭敬心,說話要很小心,句句要說好話,因為這是一個,無量數護法的道場,有形、無形,你看得到的人類等等,看不到的護法──菩薩、天龍八部,我們就要多用心。

所以不要想:經典裡面說那麼多的「數」,恆河沙數,這麼多的菩薩來,是要如何容納呢?是啊,我開頭也是這樣想,但是再將它更深來想,真的很用心體會「一念心」;「一念心」能夠應萬事,能夠虛徹靈通。這無不都是聞法,很多很多「虛徹靈通」,這我們真的要很用心體會,要相信。

所以,「是諸大師等,六萬恆河沙,俱來供養佛」。這表達了那個至誠、至敬的心,就是來聽法,而且還是表達出了,願意要護持這部經,哪一個地方講法的地方,哪一個地方都能夠受到護持。「將五萬恆沙,其數過於是」,其數很多。

上首菩薩
六萬五萬恆河沙
所以俱來供養
為欲供佛及以持經

這表示「上首」,「上首」就是領導的菩薩。這是彌勒菩薩,在描寫這個境界中,從「上首菩薩」,還記得嗎?有四位上首領導的菩薩,領眾之師,這些,還再有,六萬、五萬恆沙(眾),所以,全都在這個地方,那就是為了供養佛以及持經。這都是數字,大家只要從數字去體會。其實所有的學問,數字若通,應該道理就會通了。

因為現在是電子的世界,覺得這個電子是很普遍,這也都是要從數字,電腦也是要從數字,一直一直去發明出來,醫學也是,無不都是數字。所以數字,二千五百多年前的佛陀,就這個課題,讓我們去用心數字;數字雖然很簡單,若只是要說數字,沒有什麼好說,但是數字之中,道理很多,真是微妙。

所以,下面那道理很多,說到科學去了,那就是太廣了。我們現在了解,就是無量數,因為它「虛徹靈通」,「散之」,遍滿空間,道理很大,歸納在「一心」,數字也都要人去發現到、算出來,將它形容出來的,都是在「一念心」。

接下來這段文再說:「四萬及三萬,二萬至一萬,一千一百等,乃至一恆沙,半及三四分,億萬分一,千萬那由他,萬億諸弟子。」

四萬及三萬
二萬至一萬
一千一百等
乃至一恆沙
半及三四分
億萬分一
千萬那由他
萬億諸弟子
《法華經從地涌出品第十五》



這些弟子有這麼多,從多的數這樣一直減下來,還記得嗎?幾天前,我們已經說過了,從多數,長行文,多數就是這樣一直說過來。從幾萬恆河沙數,「恆河沙」的譬喻,這個數字,六萬、五萬、四萬、三萬、二萬、一萬,這樣一直減,減到一恆河沙。甚至一個恆河沙又再將它減半,或者是一半將它變成三分,減到四分,就是這樣一直減下去。又再一直再減,一直減,減到「億萬分之一」。很多很多的弟子,一直減,減到「萬億諸弟子」。

半及三四分
億萬分之一
千萬那由他
萬億諸弟子:
世間色蘊
行變化萬千億億
而歸於一

世間的色蘊,一直減,這個色蘊,有色的,全都是在行蘊中。所以我們常常說「四大皆空」、「五蘊皆空」,難道不是嗎?色、受、想、行、識,那個「行」就是啊!常常說「行識」;行識,行的識,也就是行蘊。「蘊」就是累積累積,很多、很多,那個「蘊」,蘊藏著很多的數字,很多。這個蘊藏著這麼的多,這樣無法計算的數字。就像剛才我出來,太陽還未出來,是這樣灰暗的光而已,看這時候不知不覺中,太陽已經昇很高起來了。那個光,光度就不同了。是什麼時候天在亮呢?這常常在說,我們不知覺中這樣,天亮了,也在不知覺中,天暗了,這都是在秒間。

所以「蘊」,這個「行蘊」,就是不斷讓我們不知覺中,這樣在消逝,我們的體內、我們的細胞,也是不斷在生滅,它的生滅應該很快,速度也是很快在生滅。所以我們在老化,身體是如何衰弱掉了?如何老化掉了?身體的細胞不斷在滅,生滅中,所以這就是「行蘊」。我們的身體,這個色身也有「行蘊」。外面的東西,哪怕我的面前,這個盆栽,你若放了更多天,沒有澆水,它枯萎了、乾掉了。那個枯萎、乾掉,這兩個名詞,但是它的過程,也是不斷「行蘊」,這個「蘊」不斷在變。這個凝聚起來的東西,不斷在行變,也不斷在進行、在變動。所以這個變化萬千,你一秒鐘的當中,就有萬千的變化,裡面的東西,那萬千變化,真的是千萬億,不只是千萬億,是「億億」,億億就是兆,一直一直數字無法說,終歸於零。一直說很多、很多,分析到最後,就是歸於零。

接下來這段文再說:「乃至於半億,其數復過上,百萬至一萬,一千及一百,五十與一十,乃至三二一。」

乃至於半億
其數復過上
百萬至一萬
一千及一百
五十與一十
乃至三二一
《法華經從地涌出品第十五》


這數字一直減、一直減,「次第數」,這樣一直算來,不斷一直算來,「從多至少,漸漸減少極終至於零」。這就是,覺得就是這樣。我一直這樣的感覺,就是這個數字要如何去分析?就是這樣分析,「次第」,從這樣很多很多一直減、減、減,要減到哪裡去呢?它就漸漸減少,減少到「極終至於零」,最後就是零。就像這樣,光速一樣,從暗暗的,若是冬天、秋天,我若出來時,天還暗暗的,有時候還看到月亮還沒下去。出來到外面,坐著說話,慢慢月亮落了,太陽出了,開始天亮了。常常都這樣在感覺,這個光速的快。

這就是道理,它在空中,妙有;對我們來說是「空中妙有」。抬頭看天,看到月、看到日,日、月這樣在交替,這樣在輪轉。早上、晚上、中午等等,終歸於每一天,終歸在零時;零,再開始。一日二十四小時,不就也是這樣嗎?到了十二點的盡頭,那就是「極終至零」;十二個月的盡頭,「極終至於零」,那就又再開始。總而言之,人生就是這樣,我們用心在每一秒中,我們那個念念,我們已經「虛徹靈通」了,我們已經這樣周遍了,無處不在,我們的心念已經透徹了。你要說,阿根廷、巴西,地球的那一邊,不用一秒,我就轉到那裡去了,這地球的那一邊,看,這虛徹靈通。

總是現在的科技也很發達,來,你幫我看,哪一個地方與我視訊,馬上視訊的人在哪一個國家,不論他要在阿根廷,他要在尼泊爾,他要在哪裡,只要我想到哪裡,和那個地方的人開始一通電話;現在這通電話,那個人就在我的面前。那個人的境界,背景在哪裡,也是在我的面前。

在臺北,有一位居士,因為他住在醫院,他曾經有危急過,我在關心他。恢復之後,他在病房裡,說要讓師父安心,他要讓師父看一下,他就在我們臺北慈院,在那裡,他就講電話,在和常住說話,他說:「我讓師父看一下。」他們就將電話拿給我,我就看到他,看到他,在跟他說話,電話一收起來,他們告訴我:「師父,他也同樣看到您了。」我說:「他怎麼會看到我?」他說:「有啊。」他馬上在那邊那裡,就將一張相片,送過來了,他說:「有啊,您看,師父,我就和您在說話啊。」

所以會感覺到:我們平常時,牆壁上面都有耳朵、都有眼睛,「十目所視,十手所指」,現在的科技就是這樣!所以它愈發達,這個氣候等等,愈是嚴重地破壞,因為資源被破壞了,這就是叫做「利」和「害」;有「利」,大家方便,「害」是破壞大自然。這真實人生沒有奧妙,這一些奧妙的都不見了,都是光禿禿的,現在人的面前,價值感愈來愈少了,所以人生愈來愈少的價值。所以,我們要好好把握在現在,智慧我們了解,能夠開發出來,但是價值會愈減少了。我們還是把握在現在,用心,時時要多用心!

【附註一】
《光速》光波行進的速度。在真空中每秒約三十萬公里。
《光年》光年是計算星系距離的單位。指光在真空中一年時間內傳播的距離,大約94.6千億(九兆四千六百億)公里(或58.8千億英里)。
一光年=300000公里∕秒× 60秒∕分× 60分∕小時× 24小時∕天× 365天∕年,乘出來的結果差不多等於9,460,800,000,000公里∕年。也就是,九兆四千六百零八億公里。(編輯整理自網路資料)

【附註二】彌勒菩薩告訴我們,念頭的速度有多快?一彈指有三十二億百千念,也就是三百二十萬億個念頭。一彈指還不到一秒鐘,我們師父用他的算法,一秒鐘可以五彈指,也就是一秒鐘一千六百萬億個念頭,這麼快的生滅速度。每一個念頭就變現出一個宇宙出來,所以宇宙存在的時間也就是一千六百兆分之一秒,一兆等於一萬億的話,一千六百兆分之一秒


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發表主題: 回復: 20181112《靜思妙蓮華》一念周遍 而歸於一 (第1477集) (法華經·從地涌出品第十五)   周三 12月 12, 2018 4:44 pm

Explanations by Master Cheng-Yan
Subject: The All-Pervasive Mind Returns to the One (一念周遍 而歸於一)
Date: November.01.2018

“The one mind is a mind of one thought. All-pervasive, it reaches throughout the void unhindered. When it disperses, it responds to all things. When it gathers, it forms a single thought. Thus, whether good or evil, everything is caused by this mind. As the mind intrinsically contains all Dharma, it can bring all things to fruition. In the Three Realms there is no other Dharma; everything is created by the one mind.”

When it comes to the “mind,” we all must always be mindful of it! “The one mind” is a mind of a single thought. So, this is why I constantly say to everyone, “Always be mindful!” Indeed, “thought” refers to the direction we head in. This word [encompasses] everything from the unenlightened mind to the state of Buddhahood. The Buddha-mind is the mind of sentient beings. “The mind, the Buddha and sentient beings are no different in their nature.” Isn’t this precisely the mind we are talking about here? Those whose minds are defiled are ordinary beings. Those whose minds are pure are great awakened noble beings and sages, those who have attained Buddhahood. This all depends on the mind. The mind is also the Dharma.

It is “all-pervasive, so it reaches throughout the void unhindered.” It is everywhere; there are no principles the mind does not contain. So, we must be very mindful. Wherever we apply our mind, the Dharma will be there. We must mindfully seek to comprehend this. So, when it comes to the mind, “when it disperses, it responds to all things.” As long as we are willing to be mindful, [we can see that] the span of a single thought contains countless teachings; a single thought is thus all-pervading. Nothing is impossible as long as we can think of it. In our thinking, we must be mindful. The Chinese character for “thinking” has the character for “mind” beneath the character for “appearance”. We must be more mindful in our thinking. “Thinking” means [engaging in] contemplation. We must earnestly contemplate our lives, our direction and how to accomplish our aspirations. This is very important.

Where do our aspirations ultimately lie? We must mindfully seek to comprehend this. As for the mind, “When it disperses, it responds to all things.” The mind is very versatile, yet we always neglect it. We set it aside and do not put it to use. So, we must earnestly put [our minds] to use. Otherwise [we would fail to live up to] our minds’ great capacities. If we focus our minds on a single thought, what would this single thought in our minds be? Where is our focus? If we do not care about anything else, then what do we actually care about? When we focus our mind, if it is pure, then our focus is very good. What is worrisome is if we focus on unwholesome thoughts. Focusing on unwholesome thoughts in improper and it also harms us. It is harmful to everything we do. We need to collect our mind and focus it so that it does not become defiled or scattered. When the mind is dispersed, it responds to all things, and our understanding can become all-pervasive. As long as we are mindful, the power of our mind will permeate the universe, meaning it thoroughly understands all things and is present in all places. This is how we can use our minds. So, our mind is what we must truly do well to care for. “Thus, whether good or evil, everything is caused by this mind.” All that is virtuous comes from this mind; all that is evil also comes from this mind. Good and evil both come from the mind. So, we must use our mind earnestly; we must use it well. We must not waste it or neglect it like we do. When we use it, we should not use it for unwholesome [purposes]. We must earnestly make good use of our mind because both good and evil come from it.

So, “The mind intrinsically contains all Dharma; it can bring all things to fruition.” The mind is inherently replete with all teachings. All the Dharma is within the mind. It is impossible to engage in spiritual practice without using the mind. It is impossible to draw near to the Dharma without the mind. So, we must be mindful to draw near the Dharma and mindfully apply it to benefit other people. The mind can put all Dharma to practice. There are abundant [teachings] that can benefit many people. This is like how we all do our very best to mindfully [devote] ourselves to others. When people come to seek the Dharma, we mindfully tell them [what we know]. If they are willing to be diligent, we can mindfully try to guide them. This is how we influence people.

It is like that group of Taichung Bodhisattvas who came in turns to spend time here at the Abode. They said they wanted to return here to engage in spiritual practice for short periods, to engage in short-term intensive practice. Before they returned home, they shared their experiences here. They shared how they mindfully did chores to maintain the Abode. The Dharma masters leg them in doing chores at the Abode. They [volunteer] said, “There are so many weeds. The weeds crowded out the turmeric we planted. All we could see was weeds.” Then the monastics told them, “We must be careful when [removing] the weeds. We must pull the weeds out by their roots, but we must be careful when digging them out, because as we dig out the grass, the earth will come up with the roots. We have to be careful, for the roots of the weeds are entangled with the turmeric roots. If we are not careful, when we pull them all out, we might damage the turmeric roots or completely pull them out along with the weeds.” They told them to be very mindful in doing this. Indeed, the roots of the weeds were entangled with the turmeric roots. They thought, since the weeds were so thick, they could cut the weeds down the middle first so the weeds were not so thick, and then they could dig out the roots of the weeds. The monastics told them, “Oh no, we must not do that. If you do, you will damage the leaves of the turmeric.” They could not do that. They had to dig them out very gently and carefully. They finally dug out all the weeds, so that all that was left was the turmeric. [One of the sisters said], “What a shame! After we dug out the weeds, we saw how the weeds crowding out the turmeric [deprived] the turmeric of nourishment. It seemed the turmeric roots were affected or perhaps they had been exposed. If we would not quickly use soil to properly bury the roots, the turmeric plants might die.” In the process of pulling weeds, they discovered that the weeds are like ignorance; the roots of ignorance grow deep. We wanted to plant turmeric for it is beneficial to health and very useful. So, wanting to cultivate this turmeric, we mindfully planted it. Yet, after we planted it, the weeds easily began to crowd it out. If we had not diligently removed the weeds, the turmeric would not get enough nutrients. This is because the weeds took up the nutrients from the soil. Because of this, the turmeric did not get enough nutrients. When the volunteer pulled out the weeds and saw that the turmeric was malnourished, she pitied the turmeric and thought, “How can we use natural fertilizer to help it?” So, they needed to do more work to make sure the soil [covered] the roots. They needed to ensure that these turmeric plants’ roots were well-covered and connected to the soil.

A volunteer shared, “When it comes to our minds, according to what I’ve heard from the sutra. Master says, ‘They Bodhisattva-seeds emerge from the ground of our mind.’ The ground of our mind needs Bodhisattva-seeds, we must earnestly sow the seeds of goodness. Before these seeds can sprout in the ground of our minds, it must break through the soil. This depends on whether this seed has enough nutrients and strength to germinate and break through the soil. The soil must also be very clean for the seed to smoothly grow up. Only then can the seed turn into a sprout and grow into a tree.” When we understand this principle, we begin as unenlightened beings, with our minds like a field that requires effort [in order to cultivate it]. Only then can these seeds simply [be sown] into the soil and absorb its nutrients. Connecting with [the resources] from above, they get the sunlight and water they need to help them function. Thus, the volunteers were able to [connect] [the Dharma] with [the principles of] how plants grow. This is why I constantly tell everyone, “We must always be mindful!” We can understand when we are taught like this. “When the monastics lead us in chores, we can begin to comprehend the teachings.”

Indeed, this is called being mindful. If we are mindful when listen to the Dharma, we will remember the Dharma in our mind. Then, when we act, with every movement, we will be able to connect it to our environment. This is how the volunteers realized the Dharma. Someone also shared, “Master tells us about ‘all-encompassing wisdom’. We use our Five Consciousnesses when we go outside to do chores at the Abode. We observed the weeds, observed the natural world, observed the soil and so on.” She remarked, “The Five Consciousnesses arise when the Five Sense Organs come into contact with the Five Sense Objects.” They knew this so well. After listening to the Dharma, they took the Dharma to heart, so when they came into contact with these states, they were able to comprehend it. She said, “It is true! As we pulled the weeds, we had to observe very mindfully. That is ‘profound discerning wisdom’. If we were not careful, we would pull out the turmeric roots too if we were careless. So, we must stay focused and mindful in analyzing and listening [to the Dharma], then we must work hard. This is ‘profound discerning wisdom’. When we realize profound discerning wisdom, we felt pity [for all living things]. Why else would that Dharma-sister say, ‘How pitiful!’?” She just made that comment. ‘How pitiful!’ I asked her, ‘What is pitiful’?” She replied, ‘The turmeric is so pitiful. It’s been crowded out by the weeds for so long. Without sufficient nutrients, the plants are dying’.” So, those who stood beside her heard her comment, “How pitiful!” This was shocking to them. This is the “universal equality wisdom” that I discussed. When it comes to plants and people, we often say about people, “How pitiful! They are malnourished. Their bodies are so pitiful” and so forth. We can have the same attitude toward plants.

Indeed, this is “universal equality wisdom”. After everyone shared, I said, “You are correct! What you are now talking about is great perfect mirror wisdom. You have realized this from that environment. During the past few days under the hot sun, you have persevered in communing with nature while you were caring for that garden where we grow our crops”. While they were removing the weeds, they were eliminating afflictions and ignorance. As we can see, that plot of land is now clean. The patch of turmeric we are trying to grow is now looking very beautiful. “Look at the place where we imprinted our effort. All the troubles that you had at that time have now been completely eliminated. When you look at that patch of turmeric, your mind-mirror is reflecting upon that place. Now that you have left that garden, your minds are very clean. With minds freed of defilements, you are joyful. You can now return home filled with Dharma-joy”. This is true.

Whenever we work mindfully in nature, we take all these natural states into our minds. “The one mind is a mind of one thought. All-pervasive, it reaches throughout the void unhindered. “All-pervasive” means that wherever we put our mind, wherever we go, we bring this mind with us there.

Right now these volunteers are listening to the Dharma talk in Taichung. They are listening to the Dharma there as I am speaking here. When I talk about that turmeric garden, in this present moment, their minds, as their ears are listening to my lecture here, have now returned to that patch of turmeric. I believe as they listen daily to the Dharma, the state of their mind now has become like a mirror. This reflects how our Roots and Dusts interact with the states wherever we are. This is our great perfect mirror wisdom. In our “universal equality wisdom, profound discerning wisdom and “all-encompassing wisdom”, one mind compasses everything. So, we should not listen to each teaching individually, but we must be able to connect them as a whole. This means that we have to remember them and imprint them upon our minds.

“As the mind intrinsically contains all Dharma, it can bring all things to fruition”. All Dharma is intrinsically within our mind. It is as if a book is imprinted in our mind. We only need to open [the book] and all these things will come out. “In the Three Realms there is no other Dharma; everything is created by the one mind”. Everything is created solely by the mind. All that we do or create comes from the mind. This is the guiding principle we discuss every day to help everyone first understand the “essence” [of the teachings]. We should be very mindful of the Dharma’s essence.

“Now [what we seek] is the path to enlightenment of unsurpassed Bodhi attained by the Buddha. This is what we are pursuing now. In the Introductory Chapter of the Lotus Sutra, there is a description of “Bodhisattvas as numerous as the Ganges’ sands, with various causes and conditions, seeking the path to Buddhahood”. We now continue to discuss the many Bodhisattvas there. By now there were numerous Bodhisattvas there at Vulture Peak, listening to the Buddha teach the Lotus Sutra. Some came from other lands and some emerged from the ground. Since the stupa of treasures appeared in the air, Sakyamuni Buddha entered it and sat together with Many Treasures Buddha inside the stupa. Nothing had changed; they were still inside. There were Bodhisattvas from other lands, those who emerged from the ground, as well as Bodhisattvas from that place who had all come one after the other. There were so many Bodhisattvas there, as numerous the sands of the Ganges River.

At the assembly, Maitreya Bodhisattva represented all those Bodhisattvas in asking the Buddha for teachings. We discussed this sutra passage previously. As we continue to recall from the past, in the Introductory Chapter, we began to see. “Bodhisattvas as numerous as Ganges’ sands, with various causes and conditions, seeking the path to Buddhahood.” This is what we recall from our memory of the past.

In particular, it also states in the Chapter on Skillful Means, “All of those World-Honored Ones gave teachings of the One Vehicle Dharma to transform countless sentient beings and lead them to the path to Buddhahood”.

We should recall this as well. This happened in the Chapter on Skillful Means. There were already many sentient beings whom the Buddha transformed. We were speaking several days ago about the Bodhisattvas who came to great the Buddha. They asked Him, “Are You healthy? Are sentient beings easy to transform?” The Buddha replied, “I transformed these sentient beings before. I taught and transformed them previously, so they are very easy to transform, and they listen to me”. We should still remember this. We are about to combine what we discussed before with this situation that we are discussing now. In our “one mind”, we must always remember this Dharma. We need to connect the meaning of the Dharma that we discussed previously with [the teachings] that come later. How do we connect them all together? This is especially [important because] every passage always leads us to the reality [of our lives]. This is not a vague or empty discussion of theories and principles. Actually, this is meant to help us return to the reality of the world. We must put what we learn to use. These teachings and principles we are learning should be applied in our daily living. So, we must mindfully seek to put these teachings to good use, and we must connect them all together.

The previous sutra passage states, “This great group of countless trillions of Bodhisattvas has never been seen before. We wish for the Two-footed Monored One to explain this.

This is what Maitreya Bodhisattva said in hopes that we will truly realize and understand. If there are still things that we do no clearly understand, we should quickly ask questions. What we do not understand is called “doubts”. Where did these Bodhisattvas come from? What did they come for? Having come here, where [will they go]? These things were still not clear. This was what Maitreya Bodhisattva was thinking, so, putting himself in the others’ positions, he said, “On behalf of these many Bodhisattvas, this is what everyone’s minds wish to know. We have these doubts, so o ask the Two-footed Honored One [to explain]”. This [refers to] the World-Honored One; “Two-footed” means that He is replete in both blessings and wisdom. Thus, He is called the “Two-footed Honored One”. What Maitreya really wanted to know was where all these Bodhisattvas had come from.

Where did they come from? What causes and conditions brought them together? They have immense bodies, great spiritual powers, and inconceivable wisdom. their resolve and aspirations are firm and they have the great power of patience. Sentient beings take joy in seeing them, so, where did they come from?

“What causes and conditions brought them together? They have immense bodies, great spiritual powers. Why were people so joyful when they saw them? They had “inconceivable wisdom”. Their wisdom seemed inconceivable. It was indescribable, impossible to describe and truly inconceivable. “Their resolve aspirations are firm. Just by looking at them, [we know] these Bodhisattvas’ resolve and the aspirations are firm. This is what people felt just by looking at them. “They have the great power of patience. It was clear they had strong power of patience. “Sentient beings take joy in seeing them. Whoever saw these Bodhisattva felt joy. Upon looking at them, people gave rise to joy. One could discover so much just by looking at them. It was as if the kinds of virtuous conduct had appeared there before them.

People took joy in seeing these five kinds of virtuous conduct. “So, where did they come from?” where in fact had they all come from? So, “Each of those Bodhisattva…”.

The next sutra passage states, “Each of those Bodhisattvas leads a retinue that is countless in number, as numerous as the Ganges’ sands. Some of those great Bodhisattvas lead retinues as numerous as the sands of 60,000 Ganges Rivers. These great multitudes seek the path to Buddhahood with one mind.

This sutra passage goes on to say that these many Bodhisattva had arrived there, each with their own retinue in tow. Each of the Bodhisattva brought along a retinue. The numbers in their retinues were impossible to count, so their numbers were said to be as numerous as the “Ganges’ sands”. “The Ganges’ sands expresses how their number was impossible to count. He used “the Ganges’ sands” as a metaphor. So, the numbers in the retinues that each had brought along with them were so great, they seemed as numerous as the Ganges’ sands. “Some of those great Bodhisattva lead retinues as numerous as the sands of 60,000 Ganges Rivers. These great multitudes seek the path to Buddhahood with one mind.” Some of those Bodhisattvas were great Bodhisattva. Those great Bodhisattva had all brought retinues with them that numbered as many as the sands of 60,000 Ganges Rivers. “These great multitudes seek the path to Buddhahood with one mind.” There were so many of these Bodhisattva and each of those Bodhisattva had retinues as numerous as the sands of 60,000 Ganges Rivers. Clearly these are difficult numerous to describe. They are astronomical numers.

Some of those great Bodhisattva lead retinues as numerous as the sands of 60,000 Ganges Rivers. These great multitudes seek the path one mind: Each of these Bodhisattva led an assembly as numerous as the Ganges’ sands. These assemblies all sought the path to Buddhahood with one mind.

So, “Each of these Bodhisattva led an assembly as numerous as the Ganges’ sands. These Bodhisattva “led” the others. They were leaders who led the others. Those Bodhisattva led assemblies as numerous as the sands of so many Ganges Rivers. They were evidently great Bodhisattvas. They must have been very experienced Bodhisattvas to be able to deliver so many Sentient beings. So, “These assembly were all of one mind”. Each and every one of them was single-minded in seeking the Buddha-Dharma. That was how focused they were in seeking the path to Buddhahood.

The next sutra passage goes on to say, “These great teachers as numerous as the sands of 60,000 Ganges Rivers have all come to make offerings to the Buddha and to safeguard and uphold this sutra. those who lead [retinues] as numerous as the sands of 50,000 Ganges Rivers are even more numerous than those mentioned earlier.

Their numbers were very great. They must have been great teachers, great Bodhisattvas, to be able to transform so many sentient beings. those they had led there were as numerous as 60,000 Ganges Rivers’ sands. We can see that the Dharma-assembly was huge, for such large numbers of people to come listen to the Buddha-Dharma. Furthermore, they came not only to make offerings to those Buddhas, but also to safeguard and uphold this sutra. They wished to listen to the sutra and safeguard it. Many of them had come to safeguard this sutra. so, as we said before, wherever the Dharma is taught, there will be many Dharam-protectous there!

We must not view this space as empty. In fact, we must constantly be reverent while we are present in this space. We must be careful with our speech. Every word we speak should be virtuous because this spiritual training ground has an infinite number of Dharma-protectors. Some of them have form and some do not. There are humans that we can see and other dharma-protectors that we cannot see, like Bodhisattva and the eight classes of Dharma-protectors. So, we must always be mindful. Therefore, we should not think, “These numbers in the sutra are as many as the sands in the Ganges. With so many Bodhisattvas there, how could there have been enough space for them? Indeed, that was what I thought at the start, but after thinking about it more deeply, we must truly comprehend the “mind”. The “mind” responds to all things, for it reaches throughout the void unhindered. People are listening to the Dharma everywhere since it “reaches throughout the void unhindered”. This is what we need to mindfully comprehend; we must have faith in this. So, “These great teachers as numerous as the sands of 60,000 Ganges Rivers have all come to make offerings to the Buddha”. this expresses the sincerity and reverence as the came to listen to the Dharma. Moreover, it conveys their willingness to safeguard this sutra. wherever the Dharma was taught, that is where they would safeguard it. “those who lead [retinues] as numerous as the sands of 50,000 Ganges Rivers are “even more numerous than those mentioned earlier. These are great numbers.

The senior Bodhisattvas led retinues as numerous as the sands of 50,000 or 60,000 Ganges Rivers. They all came to make offerings because they wished to serve the Buddha and uphold the sutra.

This conveys their “seniority”. “Senior” refers to the leading Bodhisattvas. When Maitreya Bodhisattva described what was happening, he mentioned the “senior Bodhisattvas”. Do we still remember this? There were four Bodhisttvas who were senior leaders, the teachers of their assemblies, and their retinues were as numerous as the sands of 50,000 or 60,000 Ganges Rivers. So, they were all there to make offerings to those Buddhas and uphold the sutra. These numbers all have meanings that we should try to understand. Actually, when it comes to any knowledge, if we can understand numbers, then we can understand the principles. Nowadays, we live in a digital world. Digital and electronic [devices] are very common. They all depend on numbers. Computers are all inventions that depend upon numbers. Medicine too is dependent on numbers. So, numbers [were even relevant] to the Buddha more than 2000 years ago. So for this topic, He helped us mindfully [understand] these numbers.

Numbers can be very simple; if we are simply talking about numbers, there is not much to say. However, numbers can represent many truly subtle and intricate principles. So, there are many principles which follow. If we extend our discussion to the sciences, it will be too broad [a scope]. We come to understand these numbers are infinite because they “reach through the void unhindered when dispersed” and they pervade our space. These great principles are all contained within “the one mind”. Discovering these numbers, calculating them and describing them requires “the one mind”.

The next sutra passage continues, “Some lead disciples as numerous as the sands of 40,000 or 30,000, 20,000 or even 10,000, 1000, 100 and so forth, all the down to a single Ganges Rivers, or one-half, one-third, one-fourth, or one trillionth thereof, down to one in ten million nayutas or trillions of disciples.”

There were so many of these disciples. Starting with a large number, it continuously decreased. Do we still remember this? We talked about this a few days ago. The numbers started high. This is in the prose section, where they were first described as being many, from several tens of thousands of Ganges Rivers. It uses the metaphor of the “Ganges’ sands”. It uses these numbers; 60,000, 50,000, 40,000, 30,000, 20,000, 10,000. The number decreases until it reaches [the amount of] sand in a single Ganges River. From the amount of sand in one Ganges River, it decreases again by half, which becomes a third, which is again reduced to a quarter. Thus, it keeps decreasing like this. [The number] keeps on decreasing continuously until it has decreased to “one trillionth thereof”. From so many disciples, they steadily decrease until they number in the “trillions of disciples”.

Or one-half, one-third, one-fourth, or one trillionth thereof, down to one in ten million nayutas or trillions of disciples: The aggregate of form in the world undergoes countless trillions of changes, but returns to one.

The aggregate of form in the world, is always deteriorating. The aggregate of form describes how everything that has form is constantly undergoing infinitesimal changes. So, we often say, “The four elements all are empty,” and “the five aggregates all are empty”. Isn’t this the truth? [Among] form, feeling, perception, action and consciousness, “[the aggregate of] action” is also like this! We often speak of “action and consciousness”; action, consciousness and consciousness of action refer to the aggregate of action. An “aggregate” is something that accumulates. There are so many of these “aggregates”. There is such a great number of aggregates, so many aggregates that their numbers are impossible to calculate. This is like when I just came outside. The sun had not yet risen. There was only a dim light, but before I knew it, the sun had already risen high. The light was different then. When did the sky become bright? People often say, “The sky became bright before we knew it” or “The sky became dark before we knew it”. These both happen in the span of seconds. So, when it comes to the “aggregates,” the “aggregate of action” happens constantly, without us even knowing it. Things are continually disappearing. Within our bodies, our cells also continuously arise and disappear very quickly. They arise and disappear at a rapid rate. This is why we age. How does the body deteriorate? How does it become old? The body’s cells are continually arising and disappearing. This is the “aggregate of action”. In our bodies, our physical bodies, the “aggregate of action” is always at work. [It also happens] to external things, even for this bonsai before me. If we leave it for a few days without any water, the plant will wither and dry up. We say that it withers and dries up, but the process that happens is the continuous [effect of] the “aggregate of action”. These “aggregates” are continuously changing. These things that have come together are continuously undergoing change, continuously moving along and transforming. So, there are millions of changes [happening]. In the span of a second, there are millions of changes [that happen]. Within things, there are millions of changes. There really are millions of them. There are not only millions of changes but “ten thousand trillions” of changes ten thousand trillion is a “zhao,” too many to possibly describe, but it all eventually return to zero. We keep talking about these great numbers, but in the end, they return to zero.

The sutra passage continues, “There are also those with down to half a billion [disciples]. These [teachers] are even more numerous than those mentioned earlier There are also those with one million down to ten thousand, one thousand, one hundred, fifty, ten, all the way down to three, two or one [disciple].”

These numbers continuously decrease “in sequence”. The number continuously counts down, “from the many to the few, gradually decreasing until eventually reaching zero”. This is what is happening here. I kept wondering how we can analyze these numbers. We analyze them like this, “in sequence”. They start from a great number and then they keep decreasing. What point do they decrease to? They gradually decrease “until eventually reaching zero”. In the end, they reach zero. This is like the speed of light in the darkness. In the winter and the fall, when I leave my room, the sky is still dark. Sometimes I can see that the moon has not gone down yet. I come out to the hall to sit here and teach, and as the moon slowly sets, the sun rises and it is now dawn. I am always reminded of how fast the speed of light is. This is a principle; there is wondrous existence in emptiness. It is what we call “wondrous existence in emptiness.” When we look at the sky, we watch as the moon and the sun take each other’s place, orbiting in this way.

From morning, evening, noon and so forth, every day ends at [midnight,] the zero hour. Then, it starts all over again from zero. Isn’t every 24-hour day like this? When it reaches midnight, that is when it “eventually reaches zero.” When 12 months come to an end, they have “eventually reached zero,” and then it begins again.

In summary, this is how life is; we should be mindful in every second. Each of our thoughts “reaches throughout the void unhindered.” They are all-pervasive; they are present in all places. Our minds go everywhere. When we mention Argentina, Brazil or anywhere else in the world, in less than a second, my mind is there. Wherever it may be in the world, we can reach throughout the void unhindered. Technology is also very advanced “Come, please take a look for me. We have a videoconference with this country.” We can instantly videoconference with any country in the world, whether [our volunteers] are in Argentina or in Nepal or wherever they are. As long as I think of a place, I can make a phone call to the people there. When the call is connected, that person will appear before me, and so will the things that surround him. All of this will appear before me.

When I was in Taipei, there was a lay practitioner there in the hospital in critical condition. I was concerned about his condition, so when he recovered and was in a hospital ward, he said he wanted to put my mind at ease by having me take a look at him. He was in our Taipei Tzu Chi Hospital talking to one of our Dharma masters on the phone. He asked to let me look in on him. When they gave me the phone, I could see him and I could talk with him. When I gave the phone back, they told me, “Master, he can see you too.” I said, “Can he see me?” They told me, “He can!” His image immediately showed on the screen, and he said, “I can see you! Look Master, we are talking together!” So, this is how I feel, anytime and [wherever we are], there are ears and eyes on the walls. “We are always being watched.” This is today’s technology! The more we develop our technology, the more seriously we are destroying our climate etc. because we are destroying our resources. There is both “benefit” and “harm” in this. We “benefit” because of these conveniences, but in the process we destroy nature. The profound wonders in life have all disappeared. We no longer see them as profoundly wondrous. Everything is now exposed. For people nowadays, they value what is in front of them less and less, so they bring less and less value to their lives.

So, we must earnestly seize the present moment. As we gain more wisdom to develop these things, their value to us is steadily decreasing. We must still make good use of our time and always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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