20140812《靜思妙蓮華》弘誓與正信（第368集）
⊙「初心自立四弘誓，恆願眾生成菩提，誓度一切無量眾，三世益物無有窮。」
⊙四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。
⊙「受胎之微形，世世常增長。薄德少福人，眾苦所逼迫，入邪見稠林，若有若無等。依止此諸見，具足六十二。」《法華經方便品第二》
⊙入邪見稠林，若有若無等，依止此諸見，具足六十二。
入邪見稠林，若有若無等：謂外道凡夫執種種見，有如稠林茂密，而於正法不能信受，如入邪見稠林。
⊙「若以色見我，以音聲求我，是人行邪道，不能見如來。」《金剛經》
【證嚴上人開示】
初心自立四弘誓
恆願眾生成菩提
誓度一切無量眾
三世益物無有窮
這就是初發心時，開始想要追求佛法，想要將佛法入我們的心，按照佛法的方向去精進，這都不離開發四弘誓願，人人都有心志，有心、有志願，要利益人群，廣度眾生，相信這是學佛者，人人所有的心願。
要度眾生，必定要斷煩惱。煩惱若不斷，人我是非，永遠無法合和互協。要度人的人，心量若不開闊，我們如何能去合人家的心呢？
合，當然就是要和。我們要度眾生，不是一個人的事情，要和眾，要很多人集合過來，才能真正為社會、天下眾生，立一個典範，所以群眾要和。有了和的群眾，協力為天下人、天下事去付出，這就是我們要度眾生、斷煩惱，最好的目標。
我們若不入群眾，哪有辦法知道，人的煩惱怎麼那麼多？所以在群眾中，時時自我警惕，時時自我反省，時時向人人懺悔，這樣我們的心才能時時清淨。當然，這一定要下功夫，要學佛法。佛法無邊、無量，我們一定要誓願學；要勤修、精進，因為「佛道無上誓願成」。
四弘誓願：
眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
修行者若缺了這四弘誓願，只是獨善其身就無法精進。所以我們從初發心，自，開始立願時，我們應該就是四弘誓願平行。立願下來之後，初心要變成永恆的心，所以叫做「恆願眾生成菩提」。
我們要利益眾生的心，要永恆利益眾生，不只是這樣起一念心：我有發過好心。發過好心，曾經有過；但是，是不是這樣，一直堅持下去呢？堅持，希望眾生能成菩提；不只是自己，我們還要天下眾生，人人都能成菩提。
所要度的就是一切眾生，不只是人，一切。「一切」，前面說過了——四生，就是胎生、卵生、濕生、化生；所有有知覺的生物，都稱為一切眾生。
眾生不只是指人，所有的生物，千差萬別的身形都是有生命，那些有生命、千差萬別，叫做眾，眾生。「誓願度一切無量眾」，就是無量眾生。
不只是今生此世，在三世——過去、現在、未來。過去，我們也有利益眾生，造過福業，有利益人群；現在我們也是，我們又再發願在未來，也是要利益人群，所以叫做「三世益物」。「物」就是眾生，利益眾生。過去利益眾生。現在利益眾生，未來也利益眾生。「無有窮」，無窮無盡。時間無窮盡，我願無窮盡，這就是我們的願，人人開始初發心，那念心就是這樣的心。
有時候看到，環保菩薩，很多的故事。在慈濟人的群中也是，有的年紀很大，他發心，他不認輸，做事情是跑在人家前面，從開始見習、培訓、受證、承擔，就是一路這樣過來。
看到彰化一個家庭，夫妻都是七十多歲，包括女兒，都把她度出來受證委員。這位羅昌模居士，本身七十多(歲)了，現在。從他受證那一年開始，一直一直都是很精進，他也承擔協力隊，協力隊長，幾年的時間一直栽培人才，帶得很好。栽培出人才，他就(對)栽培的人說：「你有辦法的，年輕人，開始承擔起來，來，這個協力隊長，你也來承擔。」
因為他的德望，雖然年紀已經是七十好幾了，他說過去都不向人說他幾歲，擔心人家：「這麼多歲了，我們要尊重他，不要讓他做太多。」擔心人家不敢讓他做太多，所以過去都不向人說他幾歲。到現在他開始說：「我告訴大家說我幾歲，不是怕做，我就是要讓年輕人知道，我年紀這麼大了，還是帶頭在做，我如何能帶人。」
大家很歡喜，接到任務時，他不會用電話通知，一定親自騎著腳踏車，一家、一家去跟他們說：「師兄，我們現在要做什麼，某時、某日，我們要準備什麼事情。」大家都很歡喜。他說：「人都是感情，打一通電話是很快，不如騎著腳踏車，這樣一家一戶，去和他(面)對面相看，這樣用面對面的傳達，大家都會很歡喜。」他就是這樣把人帶起來的。
甚至，雖然名稱，他說是隊長，其實他什麼事情都帶頭，走在前面。他說：「若是說『長』，就要走在前面，要做，做給大家看。做得比較慢的人，我也不會急，請他慢慢做，做得仔細，做好。」這種心量開闊、包容，這樣合和互協，能夠讓很多人做典範。
已經是那麼多歲了，同樣不推辭，向前走。這就是學佛初立願時，那一念心從開始，從決心見習、培訓，之後受證，一直到現在，已經十多年如一日，這就是典範。
所以我們學佛要這樣學。我們人生累世以來，到底我們是造福，或是造惡呢？就看現在。人見人歡喜，一呼籲，人人願意響應，這就能證明過去是造福、結好緣，才能有這樣。
不過在人生，也有很多做人不像人的人，這樣的人生，也是過去造了業，善惡雜揉來人間。所以說，我們在人間有種種，隨著我們種種造作因緣，在四生六道裡，受很多眾苦逼迫。
受胎之微形
世世常增長
薄德少福人
眾苦所逼迫
入邪見稠林
若有若無等
依止此諸見
具足六十二《法華經方便品第二》
昨天也說過了，地獄有地獄的什麼苦，一直到天，天也有長壽，不得聞法，光是一直消磨、放縱，到了福享盡，也是要墮地獄之時
，要墮三途六道。
所以下面這段（經）文說：「入邪見稠林，若有若無等。依止此諸見，具足六十二。」
入邪見稠林
若有若無等
依止此諸見
具足六十二
入邪見稠林
若有若無等
謂外道凡夫
執種種見
有如稠林茂密
而於正法
不能信受
如入邪見稠林
那就是說「入邪見稠林，若有若無(等)」，就是說外道、凡夫，執種種見。修行有很多種，尤其現在是劫濁，法末劫濁的時期，所以有很多的，有很多邪知邪見的教。在社會隨意開個神壇，或是掛個招牌算命，或是自認為神通等等，現在實在是太雜了。
或是著僧衣，觀念錯誤，為名、為利，很多信徒非常恭敬、供養，也是很風光。也有不是穿僧衣，卻在外面講佛法，將佛陀的教法，他用他的方法，雖然口頭上都是說佛法，《般若心經》琅琅上口，知道一切皆空，但是他不知道一切因緣妙有。
有時候他會帶一群人，說要放生，會帶一群人說去放生。浩浩蕩蕩放生，去買，買來之後，在那日正當中，就在那裡念很多經、念很多咒。讓這些魚被這些討(人)，或是抓魚的人，為了有好心人要放生，所以他們就特別要多抓(些)。
抓來之後，一個桶子、一個桶子，裝一裝，算算有幾尾、幾公斤，送到佛教徒的團體。佛教徒付了錢，一桶一桶的魚，用車子載著，載啊！不知道要跑多遠的路，在太陽下曬。到了溪邊，開始在那裡排一排，大太陽下開始為牠超度、念經，念好了，就開始從高高的地方，把牠們倒下去，倒下去，很多魚都差不多翻白肚了。
就說：「唉呦！老師，您看看，魚翻白肚了。」「沒關係，剛才我們已經為牠超度了。所以，做魚無了時，這樣讓牠得到佛法去超生。」之後就說：「過午了，走吧，我們來去用餐。」「去哪裡用餐？」「海產店。」
海產店，這樣一尾一尾地挑。信徒就說：「老師，我們剛剛才放生而已。」他說：「是啊，剛才放生，現在再一次為牠超度。」這就是超度，將魚身入口，入我們的肚子裡，所以叫做超「肚」。還有，「拿酒來喝。」「不是說不能喝酒嗎？」他說：「酒是『般若湯』。」過一會，邊喝酒、邊抽菸。「老師，不是說不要抽菸？」「這是『香雲蓋』啊！」
看，這是說佛法，佛法也說得很好，(有)一段時間很轟動。那個時候我們慈濟開始展開，接觸到慈濟的人，也有在那個團體之中的，就說：「我們的師父不是要我們不要抽菸、不能喝酒、不可殺生。」「殺生，也不是叫做殺生，只要你心正，只要你的心想要超度牠，牠就得佛力、三寶力，就能趕快結束牠此生，這樣也是在護生。」
這種聽起來好像很有道理，卻是做起來完全違背道理。這實在是擾亂人心，同時是破壞佛法。將佛法用在他所得到的利益，因為他專門講法，同樣也會受人(供養)的利益。
也有一種，專門用佛法，「來，我能為你心理輔導，我能看你的過去因果，看你現在的家族，過去是你的恩人，還是你的怨人？」現在卻也有這種的。若是去問他，那就也要不少錢。
這樣的惡業、惡行，邪知、邪思、邪行，這是非常惡，就如邪見稠林一樣，把人引入其中，非常茂密的山林中，已經亂掉了，沒路了，所以就是進去就無路可出來。
所以，外道、凡夫執種種見，他執迷不悟，甚至自己什麼都不知道，但是為了利益，所以他就以迷來引度人入迷，這樣的人。所以就如入(邪見)稠林茂密的地方。
我們知道，佛陀告訴我們的，因緣果報，所以我們應該此生要更謹慎，不要冤冤相報。「冤可解，而不可結。」無論過去生中，你與我是什麼因緣，我此生，即使是壞緣，我此生也要解(開)為好的緣，這是佛陀教我們。
任何一個眾生，我們都要發揮那一分愛的關懷，我們要發心度化他。看看慈濟人，過去的家庭很不美滿，接觸了慈濟，在人群中得(知) ，很多家庭的問題，看別人受過家庭問題的苦難，自己就反省：我是不是也這樣呢？別人是如何走過來的，走得這麼成功，我也可以跟著這樣走過來。這是(靠)人生努力改善過來的，不是仗神的力，不是仗誰為我們指點迷津。我們要看(觀察)，我們要自己努力。
佛陀說，不要邪知邪見，「若以色見我，以音聲求我，是人行邪道，不能見如來」。
若以色見我
以音聲求我
是人行邪道
不能見如來
《金剛經》
誰說：「我已經和釋迦佛通過話了。」真的嗎？這樣還是人嗎？真正的，佛已經在兩千多年前覺悟之後，他就算(再)來人間，你也不知道他是誰；他若讓你知道他是誰，他就不是佛再來了。
那全都是增上慢人，未得謂得的人，這不是真佛，是假佛。他還沒有看到，他自己的真如本性，因為他還沒發現自己的無明，自己在無明中，在無明生活，不知不覺。這種不知不覺的人，難道真的見了佛？難道真的能和佛通話呢？這實在是迷得很可憐的人！所以我們必定要提高警覺。
在此法末濁世時，像這種小小、微不足道，很多邪知邪見的人，在人群中，那種效應會影響人。所以，一點點的觀念偏差，再墮落邪見稠林，對佛法，是有或沒有，反而不能很深的相信。我們前面都一直說要深信，變成了若有、若無，像這樣不敢很確實去深信，反而迷在眼前的，邪道、邪法，這是令我們比較擔心的。
所以各位，我們初發心，那一念真心，「初心自立四弘誓願」，這個時候，我們要如何付出為人群，這就是最實在。就如剛剛(提起的)羅老居士，你看，年紀那麼大了，他的見解很正確，就是做。我們要「恆願眾生成菩提」，我們要「誓度一切無量眾」，我們要「三世益物無有窮」。這種用長久之心，腳踏實地入人群，去為人群中解惑，不是使人迷中再加迷，所以希望大家用心、正念，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Aspire to Help Sentient Beings Attain Bodhi (弘誓與正信)
Date: August. 12. 2014
“With out initial aspiration, we make the Four Great Vows. We forever aspire to help sentient beings attain Bodhi. By vowing to transform all sentient beings, there is no end to [our work of] benefiting beings in the Three Periods.”
This is the time when we initially form aspirations. We want to seek the Buddha-Dharma, take it to heart and follow its course to diligently advance. This is inseparable from the Four Great Vows. We have resolved and vowed to benefit people, widely transform sentient beings. I believe this is the vow of every Buddhist practitioner.
To transform sentient beings, we must eliminate afflictions. Without eliminating afflictions, our interpersonal conflicts will never be resolved. In transforming others, if we are not broad-minded, how can we connect with other people’s minds? To connect with others, of course we must be in harmony with them. Transforming sentient beings is not only the work of one person. We need to gather people into a harmonious group. Only then can we truly set an example for society and the world’s sentient beings.
Therefore, we must be in harmony. Once our group is in harmony, we can work with concerted effort to help others. This must be our main goal if we want to transform sentient beings and eliminate afflictions. If we do not interact with people, how would we know that we all have so many afflictions?
So when we are among people, we must constantly be vigilant of ourselves, constantly reflect on ourselves and constantly [express our remorse] to others. In this way, our minds can always be pure. Of course, it takes effort to learn the Buddha-Dharma. The Buddha-Dharma is boundless and infinite, so we must vow to learn it to diligently practice and advance. Thus, we “vow to attain unsurpassed Buddhahood.”
The Four Great Vows: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.
Spiritual practitioners who do not make the Four Great Vows only benefit themselves, so they cannot advance [in their spiritual practice.] Therefore, when we form our initial aspiration and begin to make vows, we must simultaneously put the Four Great Vows into practice. After we make these vows, we must sustain our initial aspiration forever. This is how we “forever aspire to help sentient beings attain Bodhi.” We must forever aspire to benefit sentient beings. This means we cannot just have one thought and [think,] “I once had a good aspiration.” We may have formed a good aspiration before, but have we continued to sustain it? We must persevere in hoping sentient beings can attain Bodhi. We not only do this for ourselves, we also want to help all sentient beings to attain Bodhi.
What we seek is to transform all sentient beings. We must transform not only humans, but all beings. As we have said before, the four forms of birth are, womb-born, egg-born, moisture-born, transformation-born. All beings with sentience are considered sentient beings. Sentient beings does not only refer to people. Beings of all kinds of different appearances are living beings. Though they look different from each other, they are all sentient beings. So, “We vow to transform all of the infinite sentient beings.” “Infinite sentient beings” does not only refer to those living in this present time, but in the Three Periods, past, present and future.In the past, we benefited sentient beings and thus created blessed karma.In the present, we are doing the same and we also vow to benefit people in the future.Therefore, we are “benefiting beings in the Three Periods”.
These “beings” refer to all sentient beings.In the past we benefited sentient beings, in the present we are benefiting them and in the future we will also benefit them.“There is no end” because this goes on endlessly.Time is endless and our vows are endless.These are the vows we have made.When we formed our initial aspirations, this was our mindset.
We see examples of this in the stories of our recycling Bodhisattvas.
Some Tzu Chi volunteers are quite elderly.They never give up on their aspirations and are always the first to step forward, from their internship and apprenticeship to certification and shouldering responsibilities, they have always been this way.
Take a family in Changhua for example.The husband and wife are over 70 years old, but still influenced their daughter to become a Tzu Chi Commissioner.Mr. Luo Changmo is over seventy years old.Ever since he was certified [as part of the Faith Corps,] he has always diligently advanced.He was the leader of a concerted effort team and spent many years cultivating their potential.He led them very well and trained many people.He told one of the men he trained, “You are young and very capable.You should be the leader of this team.”
This shows why he is very well-respected.
And though he is already over 70, he never used to tell other people his age.He worried others would think, “He is very old. We need to consider [his age] and not give him too much to do.”Worrying that others would not let him do much, in the past, he never disclosed his age.But now, he has started to say, “I will everyone my age, but not because. I am afraid of work. I want to let the younger generation know that despite my advanced age, I can still lead others in doing this work.”
How did he lead people?Everyone was happy to receive assignments from him.He did not notify them by phone, he always rode his bicycle from one house to another to tell them, “Dharma-brother, this is what we are doing now.”“At this time, on this day, we need to make these preparations.”Everyone was happy to see him.
He said, “Relationships are very important.Making a phone call is very quick.But riding a bicycle from one house to another and meeting and talking to them face to face makes them very happy.”This is how he leads people.
Although he is the team leader, he does everything first to set an example for others.He said, “As a leader, I must walk in front and lead by example for everyone to see.For those who need to take more time, I will not rush them but will let them do things slowly, meticulously and well.”
See, his mindset is very encompassing and accommodating.
[The harmonious way he works] is an example to many people.
Although he is no longer young, he keeps taking on new tasks and moving forward.
From the moment he formed his initial aspiration to become an intern, apprentice and them a certified Commissioner, he has [maintained] that same resolve for decades.Thus, he is a role model.This is how we should learn the Buddha’s Way.
Over our many lifetimes, have we created blessed [karma]?Or have we created bad [karma]?Look at the way things are now.Everyone is so happy to see [our work].Once called upon, they willingly respond.
This proves that we created blessings in the past.Only by forming good karmic affinities is this possible.However, in the human realm, there are many who do not behave like humans.These are people who created karma in the past and come to this life with good and bad karma.
So, we come to this world with all the various causes and conditions we created and in the Four Forms of Birth and Six Realms we are pressured by all kinds of suffering.
They take a tiny form in the womb; life after life, [their karma] continues to grow.Those with little virtue and few blessings are pressured by all kinds of suffering.
Yesterday we also discussed the kind of suffering that exists in the hell realm and even up to the heaven realm.Heavenly beings have a long lifespan but are unable to listen to the Dharma.So, they live idly and indulge themselves.Once their blessings have been depleted, they will fail into hell, into the Three Destinies and Six Realms.
So, this next passage states, “They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all.”
“They enter the dense forest of deviant views, those of existence, non-existence and the like: Heretics and unenlightened beings are attached to all kinds of views, as if they are in very dense forest. They cannot faithfully practice Right Dharma. They cannot faithfully practice Right Dharma as they are in a dense forest of deviant views.”
“They enter the dense forest of deviant views, those of existence, non-existence and the like”. This refers to how heretics and ordinary beings are attached to all kinds of views. There are many kinds of spiritual practice, especially now, in the turbidity of kalpa and the era of Dharma degeneration. There are many teachings of improper knowledge and views.
People freely establish shrines in the community, or advertise fortune-telling, or believe they have spiritual powers and so on. Right now, things are truly complicated. Some who wear monastic robes have the wrong perspective and strive for fame and wealth. When many believers respectfully make offerings, they look very successful. Other people do not wear monastic robes, yet they teach the Buddha-Dharma. They take the Buddha’s teachings but explain them in their own way. Though their words come from Buddha-Dharma and they can easily recite the Prajnaparamita Heart Sutra, knowing that all things are Empty, they do not know the wondrous existence within all causes and conditions.
A person like this may lead a group of people to release living beings for merit and make this a grand event. After purchasing [the animals], in the middle of the day, they chant many sutras and mantras. But, they caused these fish to be caught. Since kind-hearted people wanted to release them, the fishermen made an effort to catch more. After the fish were caught, they were placed in buckets. The buckets of fish were weighed and then wish then sent to these Buddhist groups. These Buddhists paid for the buckets of fish and transported them by cars over a great distance. The fish were exposed to the sun and laid out in buckets by the creek. Under the scorching sun, people recited sutras to help them transcend. After these recitations, from high up the fish were dumped into the water. By this time, many fish were nearly dead. Then some said, “Oh no! Teacher, look the fish are dead”. Don’t worry, we have already helped them transcend, so once they have died as a fish, the Buddha-Dharma they attained helped them move on.
Then the teacher also said, “It’s past noon, let’s go to have a meal”. “What should we eat?” “Seafood”. At the seafood restaurant, he carefully selected fish to eat. His followers said, “But teacher, we just released fish [for merit]”. He said, “Indeed. After releasing them, let’s help them transcend”. He saw this helping the fish transcend. “By consuming the fish, these fish pass through our belly. This “going beyond is transcendence”.
Then he said, “Bring me some alcohol” “Aren’t we taught not to drink alcohol?” He replied, “Drinking alcohol is consuming “the soup of prajna. Then he started drinking and smoking. “Teacher, aren’t we supposed to not smoke?” “This is creates a “cloud of incense!” See, this teacher used Buddhist terms in very creative ways.
For a period of time, this ways very popular. Tzu Chi was starting up around the same time. Some Tzu Chi volunteers were also part of that group. They said, “Our master tells us not to smoke, not to drink and not to kill”. [The teacher argued]. “This is not really killing. As long as your heart is in the right place, if you truly want to help these beings transcend, they will attain the power of the Buddha and of the Three Treasures and quickly move on to their next life. This can also protect living beings.” This may sound very logical, but in fact it goes completely against the principles.This truly confuses other people and
harms the Buddha-Dharma.
Some people use the Dharma for their own benefit. When they teach the Dharma professionally, they will benefit from people’s offerings. Other people use the Buddha-Dharma to claim, I can provide you with psychological counseling. I can see the cause and effect of past lives, and who among current members of your family were your benefactors and who were your enemies”. There are people who claim to have this ability. Consulting them will cost a lot of money. People who create evil karma, commit evil deeds and have improper knowledge, thinking and actions are very unwholesome. This is like a forest of deviant views. When people are lured into these dense forests, they are confused and there are no paths. So, they are unable to find their way out. So, heretics and ordinary beings are deluded and attached to their various views. Even though they do not understand things, for their own benefit, they will delude others into going the wrong way. It is as if people like this lead others into a very dense forest. We know the law of karma taught by the Buddha.
So, we must be even more cautious in this life, and not repay hatred with hatred. “Enmity must be resolved, not created” No matter what karmic causes and conditions we created in our past lives, even if the affinity between us is negative, we must resolve it and turn it into good affinity. This is what the Buddha teaches us. We must love and care for every sentient being. We must aspire to transform them.
Look at Tzu Chi volunteers; their families may have once been very unhappy.After connecting with Tzu Chi, they interacted with others and learned that many families and problems. By witnessing the suffering of other families, they reflected upon their own behavior. “Am I also like them?” “How have others overcome this successfully?” “I can be like them and overcome this.” This kind of improvement relies on their hard work.It does not rely on the power of a god, or on someone pointing the way our for them. We must make our own observations and put in our own effort.
The Buddha said, “We must not have deviant knowledge and views.
Those who see me in form, or seek me in sound are on a deviant path. They cannot see the Tathagata.”
Some said, “I have already spoken with Sakyamuni Buddha.” Really? Is He still a human? Truly, after attaining enlightenment over 2000 years ago, even if the Buddha returns to the human realm, we would not know who He is If He tells you who He is, then He is not the Buddha reborn. These are all people with overbearing arrogance, who claim to have attained what they have not. They are not truly Buddha, they are impostors. They still have not seen their own nature of True Suchness because they do not recognize their own ignorance. They are completely unaware that they live in the midst of ignorance. Can people who are so unaware have truly seen the Buddha? Can they truly speak with the Buddha? Sadly, these people are very deluded. So, we must be vigilant [of them]. In an era of Dharma degeneration and turbidity, these few, this negligible number of people with improper knowledge and views will have an effect on others.
The slightest deviation in our views will cause us to end up in the dense forest of deviant views. In regards to the [main] teachings of the Buddha-Dharma, we will be unable to have deep faith. Previously, I said we must have deep faith. But when the Dharma discusses existence and [emptiness], we do not know whether or not to believe in it. Instead, we become deluded by evil practices and teachings. That is actually more worrisome.
Everyone, when we formed our initial aspiration, we had great sincerity “With our initial aspiration, we make the Four Great Vows”. At this time, giving to others is the most practical way [of carrying out those vows]. Take Mr. Luo, whom I mentioned earlier. He is very advanced in age and his understanding is very correct. He knows we must “forever aspire to help sentient beings attain Bodhi By vowing to transform all sentient beings, there is no end to the [work of] benefiting beings in the Three Periods ” In maintaining this mindset, we steadily work among people and help eliminate their delusions, not cause them to be further confused. I hope you will maintain Right Mindfulness and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「初心自立四弘誓，恆願眾生成菩提，誓度一切無量眾，三世益物無有窮。」
⊙四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。
⊙「受胎之微形，世世常增長。薄德少福人，眾苦所逼迫，入邪見稠林，若有若無等。依止此諸見，具足六十二。」《法華經方便品第二》
⊙入邪見稠林，若有若無等，依止此諸見，具足六十二。
入邪見稠林，若有若無等：謂外道凡夫執種種見，有如稠林茂密，而於正法不能信受，如入邪見稠林。
⊙「若以色見我，以音聲求我，是人行邪道，不能見如來。」《金剛經》
【證嚴上人開示】
初心自立四弘誓
恆願眾生成菩提
誓度一切無量眾
三世益物無有窮
這就是初發心時，開始想要追求佛法，想要將佛法入我們的心，按照佛法的方向去精進，這都不離開發四弘誓願，人人都有心志，有心、有志願，要利益人群，廣度眾生，相信這是學佛者，人人所有的心願。
要度眾生，必定要斷煩惱。煩惱若不斷，人我是非，永遠無法合和互協。要度人的人，心量若不開闊，我們如何能去合人家的心呢？
合，當然就是要和。我們要度眾生，不是一個人的事情，要和眾，要很多人集合過來，才能真正為社會、天下眾生，立一個典範，所以群眾要和。有了和的群眾，協力為天下人、天下事去付出，這就是我們要度眾生、斷煩惱，最好的目標。
我們若不入群眾，哪有辦法知道，人的煩惱怎麼那麼多？所以在群眾中，時時自我警惕，時時自我反省，時時向人人懺悔，這樣我們的心才能時時清淨。當然，這一定要下功夫，要學佛法。佛法無邊、無量，我們一定要誓願學；要勤修、精進，因為「佛道無上誓願成」。
四弘誓願：
眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
修行者若缺了這四弘誓願，只是獨善其身就無法精進。所以我們從初發心，自，開始立願時，我們應該就是四弘誓願平行。立願下來之後，初心要變成永恆的心，所以叫做「恆願眾生成菩提」。
我們要利益眾生的心，要永恆利益眾生，不只是這樣起一念心：我有發過好心。發過好心，曾經有過；但是，是不是這樣，一直堅持下去呢？堅持，希望眾生能成菩提；不只是自己，我們還要天下眾生，人人都能成菩提。
所要度的就是一切眾生，不只是人，一切。「一切」，前面說過了——四生，就是胎生、卵生、濕生、化生；所有有知覺的生物，都稱為一切眾生。
眾生不只是指人，所有的生物，千差萬別的身形都是有生命，那些有生命、千差萬別，叫做眾，眾生。「誓願度一切無量眾」，就是無量眾生。
不只是今生此世，在三世——過去、現在、未來。過去，我們也有利益眾生，造過福業，有利益人群；現在我們也是，我們又再發願在未來，也是要利益人群，所以叫做「三世益物」。「物」就是眾生，利益眾生。過去利益眾生。現在利益眾生，未來也利益眾生。「無有窮」，無窮無盡。時間無窮盡，我願無窮盡，這就是我們的願，人人開始初發心，那念心就是這樣的心。
有時候看到，環保菩薩，很多的故事。在慈濟人的群中也是，有的年紀很大，他發心，他不認輸，做事情是跑在人家前面，從開始見習、培訓、受證、承擔，就是一路這樣過來。
看到彰化一個家庭，夫妻都是七十多歲，包括女兒，都把她度出來受證委員。這位羅昌模居士，本身七十多(歲)了，現在。從他受證那一年開始，一直一直都是很精進，他也承擔協力隊，協力隊長，幾年的時間一直栽培人才，帶得很好。栽培出人才，他就(對)栽培的人說：「你有辦法的，年輕人，開始承擔起來，來，這個協力隊長，你也來承擔。」
因為他的德望，雖然年紀已經是七十好幾了，他說過去都不向人說他幾歲，擔心人家：「這麼多歲了，我們要尊重他，不要讓他做太多。」擔心人家不敢讓他做太多，所以過去都不向人說他幾歲。到現在他開始說：「我告訴大家說我幾歲，不是怕做，我就是要讓年輕人知道，我年紀這麼大了，還是帶頭在做，我如何能帶人。」
大家很歡喜，接到任務時，他不會用電話通知，一定親自騎著腳踏車，一家、一家去跟他們說：「師兄，我們現在要做什麼，某時、某日，我們要準備什麼事情。」大家都很歡喜。他說：「人都是感情，打一通電話是很快，不如騎著腳踏車，這樣一家一戶，去和他(面)對面相看，這樣用面對面的傳達，大家都會很歡喜。」他就是這樣把人帶起來的。
甚至，雖然名稱，他說是隊長，其實他什麼事情都帶頭，走在前面。他說：「若是說『長』，就要走在前面，要做，做給大家看。做得比較慢的人，我也不會急，請他慢慢做，做得仔細，做好。」這種心量開闊、包容，這樣合和互協，能夠讓很多人做典範。
已經是那麼多歲了，同樣不推辭，向前走。這就是學佛初立願時，那一念心從開始，從決心見習、培訓，之後受證，一直到現在，已經十多年如一日，這就是典範。
所以我們學佛要這樣學。我們人生累世以來，到底我們是造福，或是造惡呢？就看現在。人見人歡喜，一呼籲，人人願意響應，這就能證明過去是造福、結好緣，才能有這樣。
不過在人生，也有很多做人不像人的人，這樣的人生，也是過去造了業，善惡雜揉來人間。所以說，我們在人間有種種，隨著我們種種造作因緣，在四生六道裡，受很多眾苦逼迫。
受胎之微形
世世常增長
薄德少福人
眾苦所逼迫
入邪見稠林
若有若無等
依止此諸見
具足六十二《法華經方便品第二》
昨天也說過了，地獄有地獄的什麼苦，一直到天，天也有長壽，不得聞法，光是一直消磨、放縱，到了福享盡，也是要墮地獄之時
，要墮三途六道。
所以下面這段（經）文說：「入邪見稠林，若有若無等。依止此諸見，具足六十二。」
入邪見稠林
若有若無等
依止此諸見
具足六十二
入邪見稠林
若有若無等
謂外道凡夫
執種種見
有如稠林茂密
而於正法
不能信受
如入邪見稠林
那就是說「入邪見稠林，若有若無(等)」，就是說外道、凡夫，執種種見。修行有很多種，尤其現在是劫濁，法末劫濁的時期，所以有很多的，有很多邪知邪見的教。在社會隨意開個神壇，或是掛個招牌算命，或是自認為神通等等，現在實在是太雜了。
或是著僧衣，觀念錯誤，為名、為利，很多信徒非常恭敬、供養，也是很風光。也有不是穿僧衣，卻在外面講佛法，將佛陀的教法，他用他的方法，雖然口頭上都是說佛法，《般若心經》琅琅上口，知道一切皆空，但是他不知道一切因緣妙有。
有時候他會帶一群人，說要放生，會帶一群人說去放生。浩浩蕩蕩放生，去買，買來之後，在那日正當中，就在那裡念很多經、念很多咒。讓這些魚被這些討(人)，或是抓魚的人，為了有好心人要放生，所以他們就特別要多抓(些)。
抓來之後，一個桶子、一個桶子，裝一裝，算算有幾尾、幾公斤，送到佛教徒的團體。佛教徒付了錢，一桶一桶的魚，用車子載著，載啊！不知道要跑多遠的路，在太陽下曬。到了溪邊，開始在那裡排一排，大太陽下開始為牠超度、念經，念好了，就開始從高高的地方，把牠們倒下去，倒下去，很多魚都差不多翻白肚了。
就說：「唉呦！老師，您看看，魚翻白肚了。」「沒關係，剛才我們已經為牠超度了。所以，做魚無了時，這樣讓牠得到佛法去超生。」之後就說：「過午了，走吧，我們來去用餐。」「去哪裡用餐？」「海產店。」
海產店，這樣一尾一尾地挑。信徒就說：「老師，我們剛剛才放生而已。」他說：「是啊，剛才放生，現在再一次為牠超度。」這就是超度，將魚身入口，入我們的肚子裡，所以叫做超「肚」。還有，「拿酒來喝。」「不是說不能喝酒嗎？」他說：「酒是『般若湯』。」過一會，邊喝酒、邊抽菸。「老師，不是說不要抽菸？」「這是『香雲蓋』啊！」
看，這是說佛法，佛法也說得很好，(有)一段時間很轟動。那個時候我們慈濟開始展開，接觸到慈濟的人，也有在那個團體之中的，就說：「我們的師父不是要我們不要抽菸、不能喝酒、不可殺生。」「殺生，也不是叫做殺生，只要你心正，只要你的心想要超度牠，牠就得佛力、三寶力，就能趕快結束牠此生，這樣也是在護生。」
這種聽起來好像很有道理，卻是做起來完全違背道理。這實在是擾亂人心，同時是破壞佛法。將佛法用在他所得到的利益，因為他專門講法，同樣也會受人(供養)的利益。
也有一種，專門用佛法，「來，我能為你心理輔導，我能看你的過去因果，看你現在的家族，過去是你的恩人，還是你的怨人？」現在卻也有這種的。若是去問他，那就也要不少錢。
這樣的惡業、惡行，邪知、邪思、邪行，這是非常惡，就如邪見稠林一樣，把人引入其中，非常茂密的山林中，已經亂掉了，沒路了，所以就是進去就無路可出來。
所以，外道、凡夫執種種見，他執迷不悟，甚至自己什麼都不知道，但是為了利益，所以他就以迷來引度人入迷，這樣的人。所以就如入(邪見)稠林茂密的地方。
我們知道，佛陀告訴我們的，因緣果報，所以我們應該此生要更謹慎，不要冤冤相報。「冤可解，而不可結。」無論過去生中，你與我是什麼因緣，我此生，即使是壞緣，我此生也要解(開)為好的緣，這是佛陀教我們。
任何一個眾生，我們都要發揮那一分愛的關懷，我們要發心度化他。看看慈濟人，過去的家庭很不美滿，接觸了慈濟，在人群中得(知) ，很多家庭的問題，看別人受過家庭問題的苦難，自己就反省：我是不是也這樣呢？別人是如何走過來的，走得這麼成功，我也可以跟著這樣走過來。這是(靠)人生努力改善過來的，不是仗神的力，不是仗誰為我們指點迷津。我們要看(觀察)，我們要自己努力。
佛陀說，不要邪知邪見，「若以色見我，以音聲求我，是人行邪道，不能見如來」。
若以色見我
以音聲求我
是人行邪道
不能見如來
《金剛經》
誰說：「我已經和釋迦佛通過話了。」真的嗎？這樣還是人嗎？真正的，佛已經在兩千多年前覺悟之後，他就算(再)來人間，你也不知道他是誰；他若讓你知道他是誰，他就不是佛再來了。
那全都是增上慢人，未得謂得的人，這不是真佛，是假佛。他還沒有看到，他自己的真如本性，因為他還沒發現自己的無明，自己在無明中，在無明生活，不知不覺。這種不知不覺的人，難道真的見了佛？難道真的能和佛通話呢？這實在是迷得很可憐的人！所以我們必定要提高警覺。
在此法末濁世時，像這種小小、微不足道，很多邪知邪見的人，在人群中，那種效應會影響人。所以，一點點的觀念偏差，再墮落邪見稠林，對佛法，是有或沒有，反而不能很深的相信。我們前面都一直說要深信，變成了若有、若無，像這樣不敢很確實去深信，反而迷在眼前的，邪道、邪法，這是令我們比較擔心的。
所以各位，我們初發心，那一念真心，「初心自立四弘誓願」，這個時候，我們要如何付出為人群，這就是最實在。就如剛剛(提起的)羅老居士，你看，年紀那麼大了，他的見解很正確，就是做。我們要「恆願眾生成菩提」，我們要「誓度一切無量眾」，我們要「三世益物無有窮」。這種用長久之心，腳踏實地入人群，去為人群中解惑，不是使人迷中再加迷，所以希望大家用心、正念，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Aspire to Help Sentient Beings Attain Bodhi (弘誓與正信)
Date: August. 12. 2014
“With out initial aspiration, we make the Four Great Vows. We forever aspire to help sentient beings attain Bodhi. By vowing to transform all sentient beings, there is no end to [our work of] benefiting beings in the Three Periods.”
This is the time when we initially form aspirations. We want to seek the Buddha-Dharma, take it to heart and follow its course to diligently advance. This is inseparable from the Four Great Vows. We have resolved and vowed to benefit people, widely transform sentient beings. I believe this is the vow of every Buddhist practitioner.
To transform sentient beings, we must eliminate afflictions. Without eliminating afflictions, our interpersonal conflicts will never be resolved. In transforming others, if we are not broad-minded, how can we connect with other people’s minds? To connect with others, of course we must be in harmony with them. Transforming sentient beings is not only the work of one person. We need to gather people into a harmonious group. Only then can we truly set an example for society and the world’s sentient beings.
Therefore, we must be in harmony. Once our group is in harmony, we can work with concerted effort to help others. This must be our main goal if we want to transform sentient beings and eliminate afflictions. If we do not interact with people, how would we know that we all have so many afflictions?
So when we are among people, we must constantly be vigilant of ourselves, constantly reflect on ourselves and constantly [express our remorse] to others. In this way, our minds can always be pure. Of course, it takes effort to learn the Buddha-Dharma. The Buddha-Dharma is boundless and infinite, so we must vow to learn it to diligently practice and advance. Thus, we “vow to attain unsurpassed Buddhahood.”
The Four Great Vows: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.
Spiritual practitioners who do not make the Four Great Vows only benefit themselves, so they cannot advance [in their spiritual practice.] Therefore, when we form our initial aspiration and begin to make vows, we must simultaneously put the Four Great Vows into practice. After we make these vows, we must sustain our initial aspiration forever. This is how we “forever aspire to help sentient beings attain Bodhi.” We must forever aspire to benefit sentient beings. This means we cannot just have one thought and [think,] “I once had a good aspiration.” We may have formed a good aspiration before, but have we continued to sustain it? We must persevere in hoping sentient beings can attain Bodhi. We not only do this for ourselves, we also want to help all sentient beings to attain Bodhi.
What we seek is to transform all sentient beings. We must transform not only humans, but all beings. As we have said before, the four forms of birth are, womb-born, egg-born, moisture-born, transformation-born. All beings with sentience are considered sentient beings. Sentient beings does not only refer to people. Beings of all kinds of different appearances are living beings. Though they look different from each other, they are all sentient beings. So, “We vow to transform all of the infinite sentient beings.” “Infinite sentient beings” does not only refer to those living in this present time, but in the Three Periods, past, present and future.In the past, we benefited sentient beings and thus created blessed karma.In the present, we are doing the same and we also vow to benefit people in the future.Therefore, we are “benefiting beings in the Three Periods”.
These “beings” refer to all sentient beings.In the past we benefited sentient beings, in the present we are benefiting them and in the future we will also benefit them.“There is no end” because this goes on endlessly.Time is endless and our vows are endless.These are the vows we have made.When we formed our initial aspirations, this was our mindset.
We see examples of this in the stories of our recycling Bodhisattvas.
Some Tzu Chi volunteers are quite elderly.They never give up on their aspirations and are always the first to step forward, from their internship and apprenticeship to certification and shouldering responsibilities, they have always been this way.
Take a family in Changhua for example.The husband and wife are over 70 years old, but still influenced their daughter to become a Tzu Chi Commissioner.Mr. Luo Changmo is over seventy years old.Ever since he was certified [as part of the Faith Corps,] he has always diligently advanced.He was the leader of a concerted effort team and spent many years cultivating their potential.He led them very well and trained many people.He told one of the men he trained, “You are young and very capable.You should be the leader of this team.”
This shows why he is very well-respected.
And though he is already over 70, he never used to tell other people his age.He worried others would think, “He is very old. We need to consider [his age] and not give him too much to do.”Worrying that others would not let him do much, in the past, he never disclosed his age.But now, he has started to say, “I will everyone my age, but not because. I am afraid of work. I want to let the younger generation know that despite my advanced age, I can still lead others in doing this work.”
How did he lead people?Everyone was happy to receive assignments from him.He did not notify them by phone, he always rode his bicycle from one house to another to tell them, “Dharma-brother, this is what we are doing now.”“At this time, on this day, we need to make these preparations.”Everyone was happy to see him.
He said, “Relationships are very important.Making a phone call is very quick.But riding a bicycle from one house to another and meeting and talking to them face to face makes them very happy.”This is how he leads people.
Although he is the team leader, he does everything first to set an example for others.He said, “As a leader, I must walk in front and lead by example for everyone to see.For those who need to take more time, I will not rush them but will let them do things slowly, meticulously and well.”
See, his mindset is very encompassing and accommodating.
[The harmonious way he works] is an example to many people.
Although he is no longer young, he keeps taking on new tasks and moving forward.
From the moment he formed his initial aspiration to become an intern, apprentice and them a certified Commissioner, he has [maintained] that same resolve for decades.Thus, he is a role model.This is how we should learn the Buddha’s Way.
Over our many lifetimes, have we created blessed [karma]?Or have we created bad [karma]?Look at the way things are now.Everyone is so happy to see [our work].Once called upon, they willingly respond.
This proves that we created blessings in the past.Only by forming good karmic affinities is this possible.However, in the human realm, there are many who do not behave like humans.These are people who created karma in the past and come to this life with good and bad karma.
So, we come to this world with all the various causes and conditions we created and in the Four Forms of Birth and Six Realms we are pressured by all kinds of suffering.
They take a tiny form in the womb; life after life, [their karma] continues to grow.Those with little virtue and few blessings are pressured by all kinds of suffering.
Yesterday we also discussed the kind of suffering that exists in the hell realm and even up to the heaven realm.Heavenly beings have a long lifespan but are unable to listen to the Dharma.So, they live idly and indulge themselves.Once their blessings have been depleted, they will fail into hell, into the Three Destinies and Six Realms.
So, this next passage states, “They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all.”
“They enter the dense forest of deviant views, those of existence, non-existence and the like: Heretics and unenlightened beings are attached to all kinds of views, as if they are in very dense forest. They cannot faithfully practice Right Dharma. They cannot faithfully practice Right Dharma as they are in a dense forest of deviant views.”
“They enter the dense forest of deviant views, those of existence, non-existence and the like”. This refers to how heretics and ordinary beings are attached to all kinds of views. There are many kinds of spiritual practice, especially now, in the turbidity of kalpa and the era of Dharma degeneration. There are many teachings of improper knowledge and views.
People freely establish shrines in the community, or advertise fortune-telling, or believe they have spiritual powers and so on. Right now, things are truly complicated. Some who wear monastic robes have the wrong perspective and strive for fame and wealth. When many believers respectfully make offerings, they look very successful. Other people do not wear monastic robes, yet they teach the Buddha-Dharma. They take the Buddha’s teachings but explain them in their own way. Though their words come from Buddha-Dharma and they can easily recite the Prajnaparamita Heart Sutra, knowing that all things are Empty, they do not know the wondrous existence within all causes and conditions.
A person like this may lead a group of people to release living beings for merit and make this a grand event. After purchasing [the animals], in the middle of the day, they chant many sutras and mantras. But, they caused these fish to be caught. Since kind-hearted people wanted to release them, the fishermen made an effort to catch more. After the fish were caught, they were placed in buckets. The buckets of fish were weighed and then wish then sent to these Buddhist groups. These Buddhists paid for the buckets of fish and transported them by cars over a great distance. The fish were exposed to the sun and laid out in buckets by the creek. Under the scorching sun, people recited sutras to help them transcend. After these recitations, from high up the fish were dumped into the water. By this time, many fish were nearly dead. Then some said, “Oh no! Teacher, look the fish are dead”. Don’t worry, we have already helped them transcend, so once they have died as a fish, the Buddha-Dharma they attained helped them move on.
Then the teacher also said, “It’s past noon, let’s go to have a meal”. “What should we eat?” “Seafood”. At the seafood restaurant, he carefully selected fish to eat. His followers said, “But teacher, we just released fish [for merit]”. He said, “Indeed. After releasing them, let’s help them transcend”. He saw this helping the fish transcend. “By consuming the fish, these fish pass through our belly. This “going beyond is transcendence”.
Then he said, “Bring me some alcohol” “Aren’t we taught not to drink alcohol?” He replied, “Drinking alcohol is consuming “the soup of prajna. Then he started drinking and smoking. “Teacher, aren’t we supposed to not smoke?” “This is creates a “cloud of incense!” See, this teacher used Buddhist terms in very creative ways.
For a period of time, this ways very popular. Tzu Chi was starting up around the same time. Some Tzu Chi volunteers were also part of that group. They said, “Our master tells us not to smoke, not to drink and not to kill”. [The teacher argued]. “This is not really killing. As long as your heart is in the right place, if you truly want to help these beings transcend, they will attain the power of the Buddha and of the Three Treasures and quickly move on to their next life. This can also protect living beings.” This may sound very logical, but in fact it goes completely against the principles.This truly confuses other people and
harms the Buddha-Dharma.
Some people use the Dharma for their own benefit. When they teach the Dharma professionally, they will benefit from people’s offerings. Other people use the Buddha-Dharma to claim, I can provide you with psychological counseling. I can see the cause and effect of past lives, and who among current members of your family were your benefactors and who were your enemies”. There are people who claim to have this ability. Consulting them will cost a lot of money. People who create evil karma, commit evil deeds and have improper knowledge, thinking and actions are very unwholesome. This is like a forest of deviant views. When people are lured into these dense forests, they are confused and there are no paths. So, they are unable to find their way out. So, heretics and ordinary beings are deluded and attached to their various views. Even though they do not understand things, for their own benefit, they will delude others into going the wrong way. It is as if people like this lead others into a very dense forest. We know the law of karma taught by the Buddha.
So, we must be even more cautious in this life, and not repay hatred with hatred. “Enmity must be resolved, not created” No matter what karmic causes and conditions we created in our past lives, even if the affinity between us is negative, we must resolve it and turn it into good affinity. This is what the Buddha teaches us. We must love and care for every sentient being. We must aspire to transform them.
Look at Tzu Chi volunteers; their families may have once been very unhappy.After connecting with Tzu Chi, they interacted with others and learned that many families and problems. By witnessing the suffering of other families, they reflected upon their own behavior. “Am I also like them?” “How have others overcome this successfully?” “I can be like them and overcome this.” This kind of improvement relies on their hard work.It does not rely on the power of a god, or on someone pointing the way our for them. We must make our own observations and put in our own effort.
The Buddha said, “We must not have deviant knowledge and views.
Those who see me in form, or seek me in sound are on a deviant path. They cannot see the Tathagata.”
Some said, “I have already spoken with Sakyamuni Buddha.” Really? Is He still a human? Truly, after attaining enlightenment over 2000 years ago, even if the Buddha returns to the human realm, we would not know who He is If He tells you who He is, then He is not the Buddha reborn. These are all people with overbearing arrogance, who claim to have attained what they have not. They are not truly Buddha, they are impostors. They still have not seen their own nature of True Suchness because they do not recognize their own ignorance. They are completely unaware that they live in the midst of ignorance. Can people who are so unaware have truly seen the Buddha? Can they truly speak with the Buddha? Sadly, these people are very deluded. So, we must be vigilant [of them]. In an era of Dharma degeneration and turbidity, these few, this negligible number of people with improper knowledge and views will have an effect on others.
The slightest deviation in our views will cause us to end up in the dense forest of deviant views. In regards to the [main] teachings of the Buddha-Dharma, we will be unable to have deep faith. Previously, I said we must have deep faith. But when the Dharma discusses existence and [emptiness], we do not know whether or not to believe in it. Instead, we become deluded by evil practices and teachings. That is actually more worrisome.
Everyone, when we formed our initial aspiration, we had great sincerity “With our initial aspiration, we make the Four Great Vows”. At this time, giving to others is the most practical way [of carrying out those vows]. Take Mr. Luo, whom I mentioned earlier. He is very advanced in age and his understanding is very correct. He knows we must “forever aspire to help sentient beings attain Bodhi By vowing to transform all sentient beings, there is no end to the [work of] benefiting beings in the Three Periods ” In maintaining this mindset, we steadily work among people and help eliminate their delusions, not cause them to be further confused. I hope you will maintain Right Mindfulness and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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