20140807《靜思妙蓮華》受教除癡迷（第365集）
⊙佛教以正法，眾生勤修學，福慧並行進，自淨護意念。
⊙「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱。」《法華經方便品第二》
⊙我知此眾生，未曾修善本：佛悲眾生執迷；不受教化，不棄惡習，多行邪道，不修善法，不信正法。
⊙不曾種善因修善本。「本」亦即是因也，善為菩提之本，欲以此善，為菩提根，故名為本。
⊙堅著於五欲：佛悉了知，此諸眾生執諸惡習氣；不能受教之因由：無明貪癡，堅著五欲。
⊙癡愛故生惱：迷惑之心為癡，謂於一切事理、諸法，無所明瞭，妄生邪念癡愛，執著生惱。
⊙生於眾苦逼迫之劫濁中。偏向外道之邪見，如遊稠密之森林，不易得出。
【證嚴上人開示】
佛教以正法
眾生勤修學
福慧並行進
自淨護意念
學佛，佛陀教育完全是依正法，如何讓我們眾生，見解正確。我們的知，要知道人、事、物，是非要懂得分清楚，正知、正見、正思惟。這就是佛陀對我們的教育，所以說「佛教以正法」。而我們眾生呢？眾生應該要「勤修學」。佛陀既然這樣教我們，我們應該要勤，要很殷勤，要精進，要受持，佛法無量誓願學，這是我們學佛者的本分。
所以，我們人人都期待福、慧，誰不想得福呢？若想要得福，必定要修慧。
只修福，除了來世人間，帶來了財富；但是，在人間有財富的人，心裡的苦，家庭的苦，不欲人知的苦卻也是不少。這就是過去生中，有修福，但是欠缺智慧，結了不好的緣，所以表面上看來好像富有，卻是內心空虛，這是過去生欠缺修慧。
所以我們在修行要很小心，修福的同時，我們必定要修慧。是對還是不對？該做的，利益人群的，我們去做，這就是用我們的智慧分別是非。該做的，做就對了。做不該做的，這叫做愚癡。
佛陀之名稱為「兩足尊」，隨時他都是福慧平行。腳就是要走路，所走的就是菩提大直道，這就是福慧的道路。要時時「自淨護意念」，將我們的心，常常保護得很乾淨。無論是我們的意識或者是念頭，我們一定要常常保護好，不要眼識見到外面的境界美啊！心就起貪念。美，那是外物，與我們無關。
記得有一天在說，一位比丘（婆耆奢），與阿難走在外面，看到一位女孩子走過，「怎麼這麼美！」起了愛念，那種愛欲之念一起，幸好他是修行者，他馬上自我反省、懺悔，這叫做「自淨護意(念)」。佛陀的時代，佛陀的弟子，都會起心動念，何況是我們呢？所以我們要好好用心「護意念」，我們這念心，要時時保持很乾淨。
內心乾淨，外面的境界也是要乾淨。在這幾年來，這個地球溫室的效應，帶來了這麼大的氣候異常，所以，開始在說環保意識，大家要啟動起來，我們慈濟的環保意識，已經在這幾十年來，不只臺灣做而已，國際也是這樣做。有慈濟人的地方，都是很用心。
看到馬尼拉，在菲律賓，有一個節日，他們每年有一次，就是叫做「亡人節」，可能就像臺灣的掃墓，掃墓「清明節」一樣，而他們的名稱叫做「亡人節」，死人節，所以他們都會去掃墓；去掃墓，都是造成很多的垃圾。菲律賓的慈濟人已經三年了，他們都在這個時節就去墓地裡，開始設環保站。
今年也是一樣，今年從開始設到收起來，總共四天，他從十月三十一日，很多的志工開始進到裡面，到墓園裡去設環保站，桶子排好，寫得清楚，人在那裡設點，引導人人，這要如何做，放在哪個地方，在那裡現場分類。從將入墓地之前，就先有一個宣導，進到裡面，有人在一站一站為他們宣導，教他們如何回收。總共有七個站，七個墓地。在那裡光是一個站，一天就收四噸多。
有一個是北站，在北(部)的公墓裡，(馬尼拉)市長也去掃墓，遠遠看到慈濟人，走到慈濟人的地方，就向慈濟人合掌，看到大家這麼認真在做環保、宣導環保。其實，過去的市容很骯髒，就是因為慈濟人出現，這幾年的時間，環保做得不錯。
還有媒體也已經看到慈濟人了，第一天、第二天，都有媒體來採訪，也來做報導。有其中一個，菲律賓的第七電視臺，就在電視裡開始呼籲，希望人人將瓶瓶罐罐這些東西，拿來換禮物；電視臺(的人) ，將這些東西收好，就捐給慈濟。這樣一袋、一袋，也撿了一大堆，回收的也將近整車，送去給慈濟。
看到菲律賓，人人用心這樣推動，地方政府能珍惜、能感恩，電視臺正確的報導，所以我就說過了，菲律賓有希望！看到這樣，大家，尤其是他們在做環保，同時也為我們的眼科(醫院)，要再擴建眼科(醫院)，所以同時也呼籲人人，用點滴累積來完成眼科的醫院，要重修、重建。
一個小孩子，小小的，在那裡賣汽水，看到(訊息)，趕緊賣了汽水就趕緊拿錢來捐，說那是要幫助，眼科(醫院)重建。還有一位，有人受我們的眼科為他開刀，重見光明，讓他現在能自由去賺錢，維持生活，看到慈濟也在那裡，也捐了錢。所以，造福同時為了醫療，也是在宣導。
這福慧雙修，教人如何做環保，真的是看了很感動，這人人都做得到。自心的環保，能讓我們的慧命成長，身外的環保，能讓我們身體健康，共居住的土地，能夠美的境界現前，骯髒的境界消除，這全都是在修福慧，也是「自淨護意念」，這都是我們日常生活，做得到的事情。
佛陀他用正法於人間，佛陀他所遇到的眾生，我們昨天說過：「若我遇眾生，盡教以佛道」，用種種的方法，教導眾生能夠走入覺悟之道路。但是，若無智的人就錯亂，好事不做。
若我遇眾生
盡教以佛道
無智者錯亂
迷惑不受教
《法華經方便品第二》
昨天有說過，就是「迷惑不受教」這一種人，佛陀縱然遇到這些人，真的也是無奈。不過，把握因緣，若願意，根機成熟了，佛陀的教法，他就會接受；根機若不成熟，之後再度。
下面這段經文說：「我知此眾生，未曾修善本。」這些眾生是什麼樣的眾生？前面說過了，就是「迷惑不受教」，這些眾生。所以他說：「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱」。
我知此眾生
未曾修善本
堅著於五欲
癡愛故生惱
《法華經方便品第二》
因為已經「迷惑不受教了」，所以這些人都是，「堅著於五欲」，使觀念思想，如癡如醉，沒有清醒時。就如喝醉酒的人，亂了生活的方寸，自己還不覺不知，這叫做癡。
我們來看，「我知此眾生，未曾修善本」。
我知此眾生
未曾修善本：
佛悲眾生執迷
不受教化
不棄惡習
多行邪道
不修善法
不信正法
佛陀他的悲心，他悲憫眾生執迷，不忍心眾生在這種癡愛、癡迷，如癡如醉。過去生中這樣帶來的習氣，此生中又更沉迷在五欲，這樣癡迷，不覺醒，不肯好好來受持佛陀的正法。
「不受教化，不棄惡習」，這個惡的習慣，不改就不改，改不過來就是改不過來；因為他不想要改，不是改不過來，是不想要改，已經就是於執迷中：「怎樣！我歡喜，沒什麼不可以。」所以，這不檢點自己，這叫做「不棄惡習」。明明知道這是惡的習慣，他就是不肯改變。
「多行邪道」，所走的都是偏路，所做的都是惡的，損人不利己之事。這種「不修善法，不信正法」之人，這就是佛陀最擔心。這些人都是未曾種過善因，或者是修善之根本，這沒有辦法，「無法度」」就是沒有因緣，無緣眾生不能度。這無緣的眾生，就是沒有種到善本，不肯去種、修福。
不曾
種善因修善本
本亦即是因也
善為菩提之本
欲以此善
為菩提根
故名為本
所以我們常常說「濟貧教富」，讓人人都有一個因緣種一個善。一滴水入大甕中，就是滴水成一大缸水，累積起來。或者是一滴永不乾枯的水，那就是要入大海。所以，我們善不怕少，怕他不肯發心，點滴之水合起來就很多，能供應很多人受用，這樣就能與很多人結好緣。
所以佛陀一直鼓勵人人，要種善因、修善緣。若完全不想去種因、結緣，那就沒有因緣得度。所以「本亦即是因(也)」，「本」即是因，所以「未曾修善本」的「本」，就是因。未曾去撒過種子，所以，這片園裡，沒有他(種的)一粒種子，所以「本」也是叫做「因」。
善，就是菩提之本，做的事情，利益人群。菩薩道，這是一條道路，叫做菩提；「菩提」就是覺，覺悟的因，也就是覺悟的種子，這叫做「善本」。若要善，就要有菩提之根，這樣我們就要，好好用心、用智慧，付出而無所求，點點滴滴是我們的本分事，這叫做「善本」，也就是菩提道，也稱為菩提根。我們必定要精進，我們必定要去付出。
所以「堅著於五欲」，這種「堅著」，佛陀都知道眾生都是慳著，慳貪、執著，這就是眾生的煩惱，也就是眾生的缺點。
堅著於五欲：
佛悉了知
此諸眾生
執諸惡習氣
不能受教之因由：
無明貪癡
堅著五欲
這種眾生的「執」，執什麼？執於惡習氣。我們惡的習氣，全都不肯改，因為「不棄」，不肯棄掉這種執著的惡習，所以因此而無法受教。這種的因，不受教的因，那就是無明、貪、瞋、癡，這就是我們堅著五欲的根本。
這種堅著五欲，就是不受教，所以「癡愛故生惱」，這種癡愛生起了煩惱，惱亂自己，惱亂別人，自己在造業，又讓別人也是在造業。這種互相牽引、帶動，人禍就是這樣起的。這全都是迷惑之心。
癡愛故生惱：
迷惑之心為癡
謂於一切
事理 諸法
無所明瞭
妄生邪念癡愛
執著生惱
癡，就是迷惑，就是癡，就是「一切事理、諸法，無所明瞭」，對事、對理、對法，都無法了解。這些人也就是癡。
不只是我們看到的智能低能、智障這樣的名稱，這樣的患者，固然他是帶著業來，其實，我們現在很聰明的人，卻是沒有智慧的人很多。事理分不清楚，事理混淆，顛倒是非，這種多數都是聰明人在做。因為他事理顛倒，所以法也顛倒，無法明白，所以他就顛倒，是非混亂。
「妄生邪念癡愛，執著(生惱)」這種的人，所以「生惱」，會不斷不斷自己惱亂、惱亂他人，讓自己的心都無法清楚，看法全都不準確。這就是與生俱來的習氣。
「生於眾苦逼迫之劫濁中」，我們不就是如此？人人頭腦若不清楚，顛倒是非，在這樣的人群中，真的是苦不堪。所以這都是偏向於外道。有的人知道苦，但是求於邪知、邪教、邪法，這就如於稠密的林中，草木很盛，鑽於其中無法出來，這種都是於癡愛中，找不到出路好走。明明法在他的眼前，他的習氣就是不肯接受，在邪道中，走向邪道，沒辦法走出來，這全都是叫做癡。
生於眾苦逼迫
之劫濁中
偏向外道之邪見
如遊稠密之森林
不易得出
各位，修行，我們就是要如何讓我們智明，這個智慧能夠很明朗，所見的事理很清楚、很明白，我們要如何才能做到這樣？要受教。受佛教之正法，我們要勤修戒、定、慧，我們福慧要平行，要常常保護著我們的心，不要起心動念。讓意識緣外面的境界，讓我們的心起心動念，若如此就很危險。
各位菩薩，真的，小小的動作，也是對人群很大的利益；小小的一個環保也能保護地球，淨化人心，所以不要輕視小善而不為。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Accept Teachings to Eliminate Delusions (受教除癡迷)
Date: August. 07. 2014
The Buddha teaches Right Dharma for sentient beings to diligently learn and practice. Cultivating blessings and wisdom together, we can purify and protect our minds.
The Buddha’s teachings that we learn are based on the Right Dharma, which help us sentient beings develop proper views and understanding. We must know people, matters and objects well to distinguish right from wrong. Right Knowledge, Right Views and Right Thinking are what the Buddha taught us. So, “the Buddha teaches Right Dharma.”
What must we sentient beings do? We must “diligently learn and practice.” Since the Buddha gave us these teachings, we need to diligently practice them. We must very earnestly and diligently advance and accept and uphold [the teachings].
The Buddha-Dharma is infinite; we vow to learn it this is our duty as Buddhist practitioners. So, we all long for blessings and wisdom. Who doesn’t want to attain blessings? To attain blessings, we must cultivate wisdom. By only cultivating blessings, we may be born into a wealthy family in our next life. But wealthy people in this world still experience suffering in their hearts and in their families, a lot suffering that they do not want others to know about. This is because in past lives, they cultivated blessings, but lacked wisdom and thus created bad karmic connections. Therefore, they may seem rich on the surface, but their hearts are empty as they did not cultivate wisdom in past lives. So, we must be careful in our spiritual practice.
As we cultivate blessings, we must cultivate wisdom at the same time. [We need to know] right from wrong. We must do what we should do, what benefits others. This is how we use our wisdom to discern right from wrong. If we should do something, we must just do it. If we do what we should not do, we are foolish. The Buddha is also the Two-Footed Honored One. At all times, He cultivated blessings and wisdom together. Feet are made for walking and they must walk on the great, direct Bodhi-path. This is the path of blessings and wisdom. We must constantly “purify and protect our minds.” We must constantly safeguard our minds and keep them very clean. Everything from our consciousness to our thoughts must always be well-guarded.
Then, when the eye-consciousness sees beautiful things, it will not give rise to greed. Beauty is something external; it has nothing to do with us. As I recall, one day we talked about a bhiksu, [Vavgisa,] who was walking with Ananda. When he saw a girl pass by, he found her beautiful and felt a craving for her. Fortunately, he was a spiritual practitioner, so as soon as his mind gave rise to desire, he immediately reflected on himself and repented. This is a way to “purify and protect our minds.”
During the Buddha’s lifetime, even His disciples gave rise to desires, not to mention us. So, we must carefully “protect our minds.” Our minds must always be kept very pure. Then with purity in our minds, our external conditions can also be pure. Over these past few years, the greenhouse effect has brought great abnormalities in the weather. So, we have begun teaching environmental awareness to inspire everyone to act. Tzu Chi’s environmental protection program, over these past few decades, has not only been carried out in Taiwan, but also around the world. Wherever Tzu Chi volunteers are, they mindfully [promote it].
In Manila, the Philippines, there is an annual holiday called Day of the Dead.It is similar to Taiwan’s Qingming Festival, when we visit our ancestors’ graves to pay respect.Their name for this is Day of the Dead.On this day, they sweep their ancestors’ graves.This creates a lot of trash, so for three consecutive years, Tzu Chi volunteers set up recycling stations at cemeteries during this period of time.
This year was the same.From set-up to clean-up, it took four days.Starting from October 31st, many volunteers began going into cemeteries to set up the recycling stations.They lined up and clearly labeled the waste bins.They set up stations to guide everyone on how and where to dispose of the trash so they could sort it by type right away.Before people entered the cemetery, a volunteer would explain this to them.At every station, there were volunteers who taught people how to sort recyclables.There were seven stations at seven cemeteries.
One station alone would collect ocher four tons of garbage in one day.One of them was the north station, at a cemetery in northern [Manila].The mayor [of Manila] went there to sweep a grave.From, afar, he saw Tzu Chi volunteers.
As he walked near, he put his palms together [out of respect].When he saw how earnestly they worked and promoted recycling.
Actually, the city was very dirty in the past.But then Tzu Chi volunteers appeared.Over these past few years, they have done a good job with recycling.The media also saw the Tzu Chi volunteers.In the first and second days, reporters came to interview and report on them.Among them was Channel 7, a TV station in the Philippines.They began to appeal to everyone, hoping they would bring in their bottles and jars in exchange for gifts.The TV station then collected them and deonated them to Tzu Chi.So one bag after another, they also collected a lot of recyclables, almost a whole truck-load, and delivered them to Tzu Chi.
Seeing Filipinos earnestly promoting recycling, their local government cherishing this work and showing their gratitude, and TV stations correctly reporting their efforts,.I have said there is hope for the Philippines.I saw their [hard work], in particular, how as they were doing recycling, they were also expanding [the facilities] of the Great Love eye Center,.So, they were also appealing to everyone to, bit by bit, through their donation, help in its rebuilding and reconstruction.
One very young, small child was selling sodas.When he saw the news, he immediately donated the money he earned.He said he wanted to help with the eye center’s reconstruction.There was also someone who regained his eyesight with an operation by our ophthalmologists.This gave him the freedom to earn money and make a living when he saw Tzu Chi there, he also donated.So, as we cultivated blessings, we also promoted our medical mission.
Seeing them cultivate both blessing and wisdom, and teach people how to recycle, is truly very moving.We can all do this.Protecting our minds helps our wisdom-life grow.Protecting our environment help us stay physically healthy.When the land that we all share can manifest beauty, filthy conditions will vanish.All of this is cultivating blessings and wisdom and also “purifying and protecting our minds”.These are things we can do in our daily living.
The Buddha applies Right Dharma in the world, to sentient beings He encounters.Yesterday, we discussed, “If, we I met with sentient beings, I ultimately taught them the path to Buddhahood.”He applied various methods to teach sentient beings to walk the path of enlightenment.But those lacking wisdom would be confused and would not do good deeds.
If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.“Deluded, they would not accept the teaching.”
Yesterday we discussed that those who are deluded “would not accept the teaching”.When the Buddha encounters these people, even He cannot do anything about them.But depending on their karmic conditions, if they are willing and their capabilities mature, they will accept the Buddha’s teachings.
If their capabilities are not yet mature, they will be transformed later.
The paragraph below states, “I know that these sentient beings have never cultivated the foundation for goodness.”Who are these sentient beings? As mentioned previously, “Deluded, they would not accept the teaching”. This [describes] sentient beings.
So He said, “I know these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and, out of their delusions and cravings, give rise to afflictions”.
This is because “deluded, they would not accept the teaching”. Therefore, they are all “firmly attached to the five desires”, which causes their perspective and thinking to become deluded as if intoxicated; at no time do they have clarity. Like people who are drunk, they are behaving improperly, but they do not realize it at all. This is being deluded.
Let us look at the following, “I know that these sentient beings have never cultivated the foundation for goodness”.
“I know that these sentient beings have never cultivated the foundation for goodness: The Buddha had compassion for how sentient beings were attached to their delusions and thus, they are not receptive to teachings, did not give up bad habits, often walked deviant paths, did not cultivate virtuous Dharma and did not have faith in Right Dharma.”
The Buddha is compassionate, so He has sympathy for deluded sentient beings and cannot bear to let sentient beings remain deluded as if intoxicated. From their past lives, they bring these habitual tendencies. Then, in this life, they become even more deeply immersed in the five desires. They are so deluded they cannot awaken. They cannot accept and uphold Right Dharma. Thus “they are not receptive to teachings and do not give up bad habits”. When it comes to bad habits, they just refuse to correct them, they say they cannot be changed. This is because they do not want to change, not because they cannot change. They do not want to change because they are clinging to their delusions.
“So what, I like it, why can’t I do this?” They do not try to control their behavior and “do not give up bad habits”. They clearly know these habits were bad; they just refuse to change. They “often walked deviant paths”. The roads they take all lead them astray. The things they do are all evil deeds that harm others and do not benefit themselves. Those who “do not cultivate the virtuous Dharma” and “do not have faith in the Right Dharma” are the ones who concern the Buddha the most. These people have never planted good causes nor cultivated the foundation for goodness. They cannot be helped. “No Dharma can transform them” because they lack the [right] karmic conditions. Sentient beings lacking [suitable] karmic conditions cannot be transformed because they did not cultivate the foundation for goodness and refuse to cultivate blessings.
“[They] had never planted good causes nor cultivated the foundation for goodness. The foundation is the cause Goodness is the foundation of Bodhi. Cultivating goodness is the root of Bodhi; therefore, it is the foundation.”
We often say, “Help the poor and teach the rich”. Then everyone has a chance to plant good seeds. When drops of water flows into a big urn, they will accumulate and fill it. Or, these inexhaustible drop of water [gather] and flow into the ocean. We do not worry about how small the deeds are, just whether people will aspire to do them. When drops of water accumulate, they can meet the needs of many people. This is how we form good karmic affinities with many people.
So, the Buddha constantly encouraged everyone to plant good causes and cultivate good conditions. If we never cultivate causes and conditions, we will not have the karmic conditions to be transformed. So, “the foundation is the cause”. The “foundation” is a cause. So, in “the foundation for goodness” the word “foundation” means cause. Because they never planted the seeds, none of the seeds in this garden are theirs. So, the “foundation” is also called the cause. Goodness is the foundation of Bodhi. We must do things to benefit people. The Bodhisattva-path is the road to Bodhi.
“Bodhi” is awakening; it is the cause of awakening, the seed for awakening. Thus, it is “the foundation for goodness”. To do good, we must have the root of Bodhi. To achieve this, we must always be mindful, exercise our wisdom and give unconditionally. All of these little things are part of our fundamental responsibility. Thus, this is “the foundation for goodness” which is the Bodhi-path, also called the Bodhi-root. We must be diligent and give to others.
So, “they are firmly attached to the five desires”. The Buddha knows that all sentient beings have strong attachments. Stinginess, greed and attachment are the afflictions of sentient beings. These are also their shortcomings.
“They are firmly attached to the five desires: The Buddha understands very well that all sentient beings are attached to negative habitual tendencies. The reason they are not receptive to teachings is because, out of ignorance, greed and delusion, they are firmly attached to the five desires.”
What are sentient beings attached to? To bad habitual tendencies. We refuse to change any of them. Because we refuse to give up habitual tendencies we are attached to, we are not receptive to teachings. The causes for not being receptive to teachings are ignorance, greed, anger and delusion. They are the foundation for our firm attachment to the five desires. We are firmly attached to the five desires because we are not receptive to teachings. So, “out of delusions and cravings”, we “give rise to afflictions”. We trouble ourselves, as well as other people. We are creating karma for ourselves, and also causing others to create karma. These mutual interactions and influences give rise to man-made calamities. All this is caused by delusion.
Out of delusions and cravings, [they] give rise to afflictions: A mind filled with confusion is deluded. When it comes to the workings of all things and the principles behind them, people cannot clearly understand them. In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.
Delusion is confusion. “When it comes to the workings of all things and the principles behind them, people cannot clearly understand them.” When it comes to things and their principles, people cannot clearly understand them. These people are also in a state of delusion.
Aside from them, we also see people with low IQs, or those who are considered mentally challenged. Clearly, this is due to the karma they brought with them. Actually, right now there are many smart people who are lacking in wisdom. They cannot clearly discern principles and matters,so they are confused about right and wrong.Smart people are often like this; because they are confused about matters and principles, they are also confused about the Dharma and cannot understand it.
Therefore, they are confused and cannot distinguish right from wrong. “In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.” Thus when we “give rise to afflictions we will constantly trouble ourselves as well as others.”
So, we cannot even clearly know our own minds and our perspective will not be accurate. These are the habitual tendencies we are born with. “Born into the stresses of much suffering in the turbidity of kalpa.” Aren’t we all like this?
If people’s minds are not clear and they confuse right and wrong, living among them will be unbearably painful. This comes from deviating to heretical paths. Some people recognize suffering but seek improper knowledge, improper teachings and improper practices. This is like being in a dense forest will lush grasses and trees. If we get stuck inside, we cannot get out. So if we are stuck in delusions and cravings, we cannot find a way out.
Thought the Dharma is right in from of us, our habitual tendencies keep us from accepting. When we are heading toward or on a deviant path, we cannot escape it. This is all caused by delusion.
Born into the stresses of much suffering in the turbidity of kalpa, we are inclined toward deviant views of heretics. Like being trapped in a dense forest, we cannot easily find our way out.
Everyone, spiritual practice helps us develop clear wisdom. When we have clear wisdom, the matters and principles that we see are very clear and understandable. How can we achieve this state? We must be receptive to and accept the Buddha’s Right Dharma. We must diligently cultivate precepts, Samadhi and wisdom. We must cultivate blessings and wisdom at the same time and always safeguard our mind so we remain unwavering. If our mind-consciousness connects with external conditions and give rise to [discursive] thoughts, that will be very dangerous.
Dear Bodhisattvas, indeed, a tiny action can be greatly beneficial to people. A small recycling effort can protect the planet and bring purity to people’s minds. Therefore, do not neglect to do small good deeds. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛教以正法，眾生勤修學，福慧並行進，自淨護意念。
⊙「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱。」《法華經方便品第二》
⊙我知此眾生，未曾修善本：佛悲眾生執迷；不受教化，不棄惡習，多行邪道，不修善法，不信正法。
⊙不曾種善因修善本。「本」亦即是因也，善為菩提之本，欲以此善，為菩提根，故名為本。
⊙堅著於五欲：佛悉了知，此諸眾生執諸惡習氣；不能受教之因由：無明貪癡，堅著五欲。
⊙癡愛故生惱：迷惑之心為癡，謂於一切事理、諸法，無所明瞭，妄生邪念癡愛，執著生惱。
⊙生於眾苦逼迫之劫濁中。偏向外道之邪見，如遊稠密之森林，不易得出。
【證嚴上人開示】
佛教以正法
眾生勤修學
福慧並行進
自淨護意念
學佛，佛陀教育完全是依正法，如何讓我們眾生，見解正確。我們的知，要知道人、事、物，是非要懂得分清楚，正知、正見、正思惟。這就是佛陀對我們的教育，所以說「佛教以正法」。而我們眾生呢？眾生應該要「勤修學」。佛陀既然這樣教我們，我們應該要勤，要很殷勤，要精進，要受持，佛法無量誓願學，這是我們學佛者的本分。
所以，我們人人都期待福、慧，誰不想得福呢？若想要得福，必定要修慧。
只修福，除了來世人間，帶來了財富；但是，在人間有財富的人，心裡的苦，家庭的苦，不欲人知的苦卻也是不少。這就是過去生中，有修福，但是欠缺智慧，結了不好的緣，所以表面上看來好像富有，卻是內心空虛，這是過去生欠缺修慧。
所以我們在修行要很小心，修福的同時，我們必定要修慧。是對還是不對？該做的，利益人群的，我們去做，這就是用我們的智慧分別是非。該做的，做就對了。做不該做的，這叫做愚癡。
佛陀之名稱為「兩足尊」，隨時他都是福慧平行。腳就是要走路，所走的就是菩提大直道，這就是福慧的道路。要時時「自淨護意念」，將我們的心，常常保護得很乾淨。無論是我們的意識或者是念頭，我們一定要常常保護好，不要眼識見到外面的境界美啊！心就起貪念。美，那是外物，與我們無關。
記得有一天在說，一位比丘（婆耆奢），與阿難走在外面，看到一位女孩子走過，「怎麼這麼美！」起了愛念，那種愛欲之念一起，幸好他是修行者，他馬上自我反省、懺悔，這叫做「自淨護意(念)」。佛陀的時代，佛陀的弟子，都會起心動念，何況是我們呢？所以我們要好好用心「護意念」，我們這念心，要時時保持很乾淨。
內心乾淨，外面的境界也是要乾淨。在這幾年來，這個地球溫室的效應，帶來了這麼大的氣候異常，所以，開始在說環保意識，大家要啟動起來，我們慈濟的環保意識，已經在這幾十年來，不只臺灣做而已，國際也是這樣做。有慈濟人的地方，都是很用心。
看到馬尼拉，在菲律賓，有一個節日，他們每年有一次，就是叫做「亡人節」，可能就像臺灣的掃墓，掃墓「清明節」一樣，而他們的名稱叫做「亡人節」，死人節，所以他們都會去掃墓；去掃墓，都是造成很多的垃圾。菲律賓的慈濟人已經三年了，他們都在這個時節就去墓地裡，開始設環保站。
今年也是一樣，今年從開始設到收起來，總共四天，他從十月三十一日，很多的志工開始進到裡面，到墓園裡去設環保站，桶子排好，寫得清楚，人在那裡設點，引導人人，這要如何做，放在哪個地方，在那裡現場分類。從將入墓地之前，就先有一個宣導，進到裡面，有人在一站一站為他們宣導，教他們如何回收。總共有七個站，七個墓地。在那裡光是一個站，一天就收四噸多。
有一個是北站，在北(部)的公墓裡，(馬尼拉)市長也去掃墓，遠遠看到慈濟人，走到慈濟人的地方，就向慈濟人合掌，看到大家這麼認真在做環保、宣導環保。其實，過去的市容很骯髒，就是因為慈濟人出現，這幾年的時間，環保做得不錯。
還有媒體也已經看到慈濟人了，第一天、第二天，都有媒體來採訪，也來做報導。有其中一個，菲律賓的第七電視臺，就在電視裡開始呼籲，希望人人將瓶瓶罐罐這些東西，拿來換禮物；電視臺(的人) ，將這些東西收好，就捐給慈濟。這樣一袋、一袋，也撿了一大堆，回收的也將近整車，送去給慈濟。
看到菲律賓，人人用心這樣推動，地方政府能珍惜、能感恩，電視臺正確的報導，所以我就說過了，菲律賓有希望！看到這樣，大家，尤其是他們在做環保，同時也為我們的眼科(醫院)，要再擴建眼科(醫院)，所以同時也呼籲人人，用點滴累積來完成眼科的醫院，要重修、重建。
一個小孩子，小小的，在那裡賣汽水，看到(訊息)，趕緊賣了汽水就趕緊拿錢來捐，說那是要幫助，眼科(醫院)重建。還有一位，有人受我們的眼科為他開刀，重見光明，讓他現在能自由去賺錢，維持生活，看到慈濟也在那裡，也捐了錢。所以，造福同時為了醫療，也是在宣導。
這福慧雙修，教人如何做環保，真的是看了很感動，這人人都做得到。自心的環保，能讓我們的慧命成長，身外的環保，能讓我們身體健康，共居住的土地，能夠美的境界現前，骯髒的境界消除，這全都是在修福慧，也是「自淨護意念」，這都是我們日常生活，做得到的事情。
佛陀他用正法於人間，佛陀他所遇到的眾生，我們昨天說過：「若我遇眾生，盡教以佛道」，用種種的方法，教導眾生能夠走入覺悟之道路。但是，若無智的人就錯亂，好事不做。
若我遇眾生
盡教以佛道
無智者錯亂
迷惑不受教
《法華經方便品第二》
昨天有說過，就是「迷惑不受教」這一種人，佛陀縱然遇到這些人，真的也是無奈。不過，把握因緣，若願意，根機成熟了，佛陀的教法，他就會接受；根機若不成熟，之後再度。
下面這段經文說：「我知此眾生，未曾修善本。」這些眾生是什麼樣的眾生？前面說過了，就是「迷惑不受教」，這些眾生。所以他說：「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱」。
我知此眾生
未曾修善本
堅著於五欲
癡愛故生惱
《法華經方便品第二》
因為已經「迷惑不受教了」，所以這些人都是，「堅著於五欲」，使觀念思想，如癡如醉，沒有清醒時。就如喝醉酒的人，亂了生活的方寸，自己還不覺不知，這叫做癡。
我們來看，「我知此眾生，未曾修善本」。
我知此眾生
未曾修善本：
佛悲眾生執迷
不受教化
不棄惡習
多行邪道
不修善法
不信正法
佛陀他的悲心，他悲憫眾生執迷，不忍心眾生在這種癡愛、癡迷，如癡如醉。過去生中這樣帶來的習氣，此生中又更沉迷在五欲，這樣癡迷，不覺醒，不肯好好來受持佛陀的正法。
「不受教化，不棄惡習」，這個惡的習慣，不改就不改，改不過來就是改不過來；因為他不想要改，不是改不過來，是不想要改，已經就是於執迷中：「怎樣！我歡喜，沒什麼不可以。」所以，這不檢點自己，這叫做「不棄惡習」。明明知道這是惡的習慣，他就是不肯改變。
「多行邪道」，所走的都是偏路，所做的都是惡的，損人不利己之事。這種「不修善法，不信正法」之人，這就是佛陀最擔心。這些人都是未曾種過善因，或者是修善之根本，這沒有辦法，「無法度」」就是沒有因緣，無緣眾生不能度。這無緣的眾生，就是沒有種到善本，不肯去種、修福。
不曾
種善因修善本
本亦即是因也
善為菩提之本
欲以此善
為菩提根
故名為本
所以我們常常說「濟貧教富」，讓人人都有一個因緣種一個善。一滴水入大甕中，就是滴水成一大缸水，累積起來。或者是一滴永不乾枯的水，那就是要入大海。所以，我們善不怕少，怕他不肯發心，點滴之水合起來就很多，能供應很多人受用，這樣就能與很多人結好緣。
所以佛陀一直鼓勵人人，要種善因、修善緣。若完全不想去種因、結緣，那就沒有因緣得度。所以「本亦即是因(也)」，「本」即是因，所以「未曾修善本」的「本」，就是因。未曾去撒過種子，所以，這片園裡，沒有他(種的)一粒種子，所以「本」也是叫做「因」。
善，就是菩提之本，做的事情，利益人群。菩薩道，這是一條道路，叫做菩提；「菩提」就是覺，覺悟的因，也就是覺悟的種子，這叫做「善本」。若要善，就要有菩提之根，這樣我們就要，好好用心、用智慧，付出而無所求，點點滴滴是我們的本分事，這叫做「善本」，也就是菩提道，也稱為菩提根。我們必定要精進，我們必定要去付出。
所以「堅著於五欲」，這種「堅著」，佛陀都知道眾生都是慳著，慳貪、執著，這就是眾生的煩惱，也就是眾生的缺點。
堅著於五欲：
佛悉了知
此諸眾生
執諸惡習氣
不能受教之因由：
無明貪癡
堅著五欲
這種眾生的「執」，執什麼？執於惡習氣。我們惡的習氣，全都不肯改，因為「不棄」，不肯棄掉這種執著的惡習，所以因此而無法受教。這種的因，不受教的因，那就是無明、貪、瞋、癡，這就是我們堅著五欲的根本。
這種堅著五欲，就是不受教，所以「癡愛故生惱」，這種癡愛生起了煩惱，惱亂自己，惱亂別人，自己在造業，又讓別人也是在造業。這種互相牽引、帶動，人禍就是這樣起的。這全都是迷惑之心。
癡愛故生惱：
迷惑之心為癡
謂於一切
事理 諸法
無所明瞭
妄生邪念癡愛
執著生惱
癡，就是迷惑，就是癡，就是「一切事理、諸法，無所明瞭」，對事、對理、對法，都無法了解。這些人也就是癡。
不只是我們看到的智能低能、智障這樣的名稱，這樣的患者，固然他是帶著業來，其實，我們現在很聰明的人，卻是沒有智慧的人很多。事理分不清楚，事理混淆，顛倒是非，這種多數都是聰明人在做。因為他事理顛倒，所以法也顛倒，無法明白，所以他就顛倒，是非混亂。
「妄生邪念癡愛，執著(生惱)」這種的人，所以「生惱」，會不斷不斷自己惱亂、惱亂他人，讓自己的心都無法清楚，看法全都不準確。這就是與生俱來的習氣。
「生於眾苦逼迫之劫濁中」，我們不就是如此？人人頭腦若不清楚，顛倒是非，在這樣的人群中，真的是苦不堪。所以這都是偏向於外道。有的人知道苦，但是求於邪知、邪教、邪法，這就如於稠密的林中，草木很盛，鑽於其中無法出來，這種都是於癡愛中，找不到出路好走。明明法在他的眼前，他的習氣就是不肯接受，在邪道中，走向邪道，沒辦法走出來，這全都是叫做癡。
生於眾苦逼迫
之劫濁中
偏向外道之邪見
如遊稠密之森林
不易得出
各位，修行，我們就是要如何讓我們智明，這個智慧能夠很明朗，所見的事理很清楚、很明白，我們要如何才能做到這樣？要受教。受佛教之正法，我們要勤修戒、定、慧，我們福慧要平行，要常常保護著我們的心，不要起心動念。讓意識緣外面的境界，讓我們的心起心動念，若如此就很危險。
各位菩薩，真的，小小的動作，也是對人群很大的利益；小小的一個環保也能保護地球，淨化人心，所以不要輕視小善而不為。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Accept Teachings to Eliminate Delusions (受教除癡迷)
Date: August. 07. 2014
The Buddha teaches Right Dharma for sentient beings to diligently learn and practice. Cultivating blessings and wisdom together, we can purify and protect our minds.
The Buddha’s teachings that we learn are based on the Right Dharma, which help us sentient beings develop proper views and understanding. We must know people, matters and objects well to distinguish right from wrong. Right Knowledge, Right Views and Right Thinking are what the Buddha taught us. So, “the Buddha teaches Right Dharma.”
What must we sentient beings do? We must “diligently learn and practice.” Since the Buddha gave us these teachings, we need to diligently practice them. We must very earnestly and diligently advance and accept and uphold [the teachings].
The Buddha-Dharma is infinite; we vow to learn it this is our duty as Buddhist practitioners. So, we all long for blessings and wisdom. Who doesn’t want to attain blessings? To attain blessings, we must cultivate wisdom. By only cultivating blessings, we may be born into a wealthy family in our next life. But wealthy people in this world still experience suffering in their hearts and in their families, a lot suffering that they do not want others to know about. This is because in past lives, they cultivated blessings, but lacked wisdom and thus created bad karmic connections. Therefore, they may seem rich on the surface, but their hearts are empty as they did not cultivate wisdom in past lives. So, we must be careful in our spiritual practice.
As we cultivate blessings, we must cultivate wisdom at the same time. [We need to know] right from wrong. We must do what we should do, what benefits others. This is how we use our wisdom to discern right from wrong. If we should do something, we must just do it. If we do what we should not do, we are foolish. The Buddha is also the Two-Footed Honored One. At all times, He cultivated blessings and wisdom together. Feet are made for walking and they must walk on the great, direct Bodhi-path. This is the path of blessings and wisdom. We must constantly “purify and protect our minds.” We must constantly safeguard our minds and keep them very clean. Everything from our consciousness to our thoughts must always be well-guarded.
Then, when the eye-consciousness sees beautiful things, it will not give rise to greed. Beauty is something external; it has nothing to do with us. As I recall, one day we talked about a bhiksu, [Vavgisa,] who was walking with Ananda. When he saw a girl pass by, he found her beautiful and felt a craving for her. Fortunately, he was a spiritual practitioner, so as soon as his mind gave rise to desire, he immediately reflected on himself and repented. This is a way to “purify and protect our minds.”
During the Buddha’s lifetime, even His disciples gave rise to desires, not to mention us. So, we must carefully “protect our minds.” Our minds must always be kept very pure. Then with purity in our minds, our external conditions can also be pure. Over these past few years, the greenhouse effect has brought great abnormalities in the weather. So, we have begun teaching environmental awareness to inspire everyone to act. Tzu Chi’s environmental protection program, over these past few decades, has not only been carried out in Taiwan, but also around the world. Wherever Tzu Chi volunteers are, they mindfully [promote it].
In Manila, the Philippines, there is an annual holiday called Day of the Dead.It is similar to Taiwan’s Qingming Festival, when we visit our ancestors’ graves to pay respect.Their name for this is Day of the Dead.On this day, they sweep their ancestors’ graves.This creates a lot of trash, so for three consecutive years, Tzu Chi volunteers set up recycling stations at cemeteries during this period of time.
This year was the same.From set-up to clean-up, it took four days.Starting from October 31st, many volunteers began going into cemeteries to set up the recycling stations.They lined up and clearly labeled the waste bins.They set up stations to guide everyone on how and where to dispose of the trash so they could sort it by type right away.Before people entered the cemetery, a volunteer would explain this to them.At every station, there were volunteers who taught people how to sort recyclables.There were seven stations at seven cemeteries.
One station alone would collect ocher four tons of garbage in one day.One of them was the north station, at a cemetery in northern [Manila].The mayor [of Manila] went there to sweep a grave.From, afar, he saw Tzu Chi volunteers.
As he walked near, he put his palms together [out of respect].When he saw how earnestly they worked and promoted recycling.
Actually, the city was very dirty in the past.But then Tzu Chi volunteers appeared.Over these past few years, they have done a good job with recycling.The media also saw the Tzu Chi volunteers.In the first and second days, reporters came to interview and report on them.Among them was Channel 7, a TV station in the Philippines.They began to appeal to everyone, hoping they would bring in their bottles and jars in exchange for gifts.The TV station then collected them and deonated them to Tzu Chi.So one bag after another, they also collected a lot of recyclables, almost a whole truck-load, and delivered them to Tzu Chi.
Seeing Filipinos earnestly promoting recycling, their local government cherishing this work and showing their gratitude, and TV stations correctly reporting their efforts,.I have said there is hope for the Philippines.I saw their [hard work], in particular, how as they were doing recycling, they were also expanding [the facilities] of the Great Love eye Center,.So, they were also appealing to everyone to, bit by bit, through their donation, help in its rebuilding and reconstruction.
One very young, small child was selling sodas.When he saw the news, he immediately donated the money he earned.He said he wanted to help with the eye center’s reconstruction.There was also someone who regained his eyesight with an operation by our ophthalmologists.This gave him the freedom to earn money and make a living when he saw Tzu Chi there, he also donated.So, as we cultivated blessings, we also promoted our medical mission.
Seeing them cultivate both blessing and wisdom, and teach people how to recycle, is truly very moving.We can all do this.Protecting our minds helps our wisdom-life grow.Protecting our environment help us stay physically healthy.When the land that we all share can manifest beauty, filthy conditions will vanish.All of this is cultivating blessings and wisdom and also “purifying and protecting our minds”.These are things we can do in our daily living.
The Buddha applies Right Dharma in the world, to sentient beings He encounters.Yesterday, we discussed, “If, we I met with sentient beings, I ultimately taught them the path to Buddhahood.”He applied various methods to teach sentient beings to walk the path of enlightenment.But those lacking wisdom would be confused and would not do good deeds.
If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.“Deluded, they would not accept the teaching.”
Yesterday we discussed that those who are deluded “would not accept the teaching”.When the Buddha encounters these people, even He cannot do anything about them.But depending on their karmic conditions, if they are willing and their capabilities mature, they will accept the Buddha’s teachings.
If their capabilities are not yet mature, they will be transformed later.
The paragraph below states, “I know that these sentient beings have never cultivated the foundation for goodness.”Who are these sentient beings? As mentioned previously, “Deluded, they would not accept the teaching”. This [describes] sentient beings.
So He said, “I know these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and, out of their delusions and cravings, give rise to afflictions”.
This is because “deluded, they would not accept the teaching”. Therefore, they are all “firmly attached to the five desires”, which causes their perspective and thinking to become deluded as if intoxicated; at no time do they have clarity. Like people who are drunk, they are behaving improperly, but they do not realize it at all. This is being deluded.
Let us look at the following, “I know that these sentient beings have never cultivated the foundation for goodness”.
“I know that these sentient beings have never cultivated the foundation for goodness: The Buddha had compassion for how sentient beings were attached to their delusions and thus, they are not receptive to teachings, did not give up bad habits, often walked deviant paths, did not cultivate virtuous Dharma and did not have faith in Right Dharma.”
The Buddha is compassionate, so He has sympathy for deluded sentient beings and cannot bear to let sentient beings remain deluded as if intoxicated. From their past lives, they bring these habitual tendencies. Then, in this life, they become even more deeply immersed in the five desires. They are so deluded they cannot awaken. They cannot accept and uphold Right Dharma. Thus “they are not receptive to teachings and do not give up bad habits”. When it comes to bad habits, they just refuse to correct them, they say they cannot be changed. This is because they do not want to change, not because they cannot change. They do not want to change because they are clinging to their delusions.
“So what, I like it, why can’t I do this?” They do not try to control their behavior and “do not give up bad habits”. They clearly know these habits were bad; they just refuse to change. They “often walked deviant paths”. The roads they take all lead them astray. The things they do are all evil deeds that harm others and do not benefit themselves. Those who “do not cultivate the virtuous Dharma” and “do not have faith in the Right Dharma” are the ones who concern the Buddha the most. These people have never planted good causes nor cultivated the foundation for goodness. They cannot be helped. “No Dharma can transform them” because they lack the [right] karmic conditions. Sentient beings lacking [suitable] karmic conditions cannot be transformed because they did not cultivate the foundation for goodness and refuse to cultivate blessings.
“[They] had never planted good causes nor cultivated the foundation for goodness. The foundation is the cause Goodness is the foundation of Bodhi. Cultivating goodness is the root of Bodhi; therefore, it is the foundation.”
We often say, “Help the poor and teach the rich”. Then everyone has a chance to plant good seeds. When drops of water flows into a big urn, they will accumulate and fill it. Or, these inexhaustible drop of water [gather] and flow into the ocean. We do not worry about how small the deeds are, just whether people will aspire to do them. When drops of water accumulate, they can meet the needs of many people. This is how we form good karmic affinities with many people.
So, the Buddha constantly encouraged everyone to plant good causes and cultivate good conditions. If we never cultivate causes and conditions, we will not have the karmic conditions to be transformed. So, “the foundation is the cause”. The “foundation” is a cause. So, in “the foundation for goodness” the word “foundation” means cause. Because they never planted the seeds, none of the seeds in this garden are theirs. So, the “foundation” is also called the cause. Goodness is the foundation of Bodhi. We must do things to benefit people. The Bodhisattva-path is the road to Bodhi.
“Bodhi” is awakening; it is the cause of awakening, the seed for awakening. Thus, it is “the foundation for goodness”. To do good, we must have the root of Bodhi. To achieve this, we must always be mindful, exercise our wisdom and give unconditionally. All of these little things are part of our fundamental responsibility. Thus, this is “the foundation for goodness” which is the Bodhi-path, also called the Bodhi-root. We must be diligent and give to others.
So, “they are firmly attached to the five desires”. The Buddha knows that all sentient beings have strong attachments. Stinginess, greed and attachment are the afflictions of sentient beings. These are also their shortcomings.
“They are firmly attached to the five desires: The Buddha understands very well that all sentient beings are attached to negative habitual tendencies. The reason they are not receptive to teachings is because, out of ignorance, greed and delusion, they are firmly attached to the five desires.”
What are sentient beings attached to? To bad habitual tendencies. We refuse to change any of them. Because we refuse to give up habitual tendencies we are attached to, we are not receptive to teachings. The causes for not being receptive to teachings are ignorance, greed, anger and delusion. They are the foundation for our firm attachment to the five desires. We are firmly attached to the five desires because we are not receptive to teachings. So, “out of delusions and cravings”, we “give rise to afflictions”. We trouble ourselves, as well as other people. We are creating karma for ourselves, and also causing others to create karma. These mutual interactions and influences give rise to man-made calamities. All this is caused by delusion.
Out of delusions and cravings, [they] give rise to afflictions: A mind filled with confusion is deluded. When it comes to the workings of all things and the principles behind them, people cannot clearly understand them. In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.
Delusion is confusion. “When it comes to the workings of all things and the principles behind them, people cannot clearly understand them.” When it comes to things and their principles, people cannot clearly understand them. These people are also in a state of delusion.
Aside from them, we also see people with low IQs, or those who are considered mentally challenged. Clearly, this is due to the karma they brought with them. Actually, right now there are many smart people who are lacking in wisdom. They cannot clearly discern principles and matters,so they are confused about right and wrong.Smart people are often like this; because they are confused about matters and principles, they are also confused about the Dharma and cannot understand it.
Therefore, they are confused and cannot distinguish right from wrong. “In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.” Thus when we “give rise to afflictions we will constantly trouble ourselves as well as others.”
So, we cannot even clearly know our own minds and our perspective will not be accurate. These are the habitual tendencies we are born with. “Born into the stresses of much suffering in the turbidity of kalpa.” Aren’t we all like this?
If people’s minds are not clear and they confuse right and wrong, living among them will be unbearably painful. This comes from deviating to heretical paths. Some people recognize suffering but seek improper knowledge, improper teachings and improper practices. This is like being in a dense forest will lush grasses and trees. If we get stuck inside, we cannot get out. So if we are stuck in delusions and cravings, we cannot find a way out.
Thought the Dharma is right in from of us, our habitual tendencies keep us from accepting. When we are heading toward or on a deviant path, we cannot escape it. This is all caused by delusion.
Born into the stresses of much suffering in the turbidity of kalpa, we are inclined toward deviant views of heretics. Like being trapped in a dense forest, we cannot easily find our way out.
Everyone, spiritual practice helps us develop clear wisdom. When we have clear wisdom, the matters and principles that we see are very clear and understandable. How can we achieve this state? We must be receptive to and accept the Buddha’s Right Dharma. We must diligently cultivate precepts, Samadhi and wisdom. We must cultivate blessings and wisdom at the same time and always safeguard our mind so we remain unwavering. If our mind-consciousness connects with external conditions and give rise to [discursive] thoughts, that will be very dangerous.
Dear Bodhisattvas, indeed, a tiny action can be greatly beneficial to people. A small recycling effort can protect the planet and bring purity to people’s minds. Therefore, do not neglect to do small good deeds. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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