20140818《靜思妙蓮華》堅定道心入法（第372集）
⊙「直心是道場，細心入道行，微心遵道念，妙心正道智。」
⊙「深著虛妄法，堅受不可捨，我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙守攝諸根，飲食知量，初中後夜精勤修習，修最上念覺，當如難陀。
⊙若能善攝諸根者，亦能繫念節飲食，是則名為有智人。善知心起之體相，難陀如是我所歎，汝等應當如是學。
⊙「我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字，亦不聞正法，如是人難度。」《法華經方便品第二》
⊙亦不聞正法：謂雖值佛出世，或緣有違逆，身有障難，不聞正法，意根有愚鈍，聞而不解正法。
⊙又若佛滅後，或有說正法處，身為他人制伏，不能往聽；或生邪見，雖聽不能信受。故云正法難聞。
【證嚴上人開示】
學佛，佛所教法，我們要依教奉行。
直心是道場
細心入道行
微心遵道念
妙心正道智
我們若人人能有這樣的心，自然佛知、佛見，我們就能較接近，所以我們一定要「直心道場」。
我們說過，「大菩提道直」。菩提，就是「覺」，「覺」的心就是不彎曲。我們體會佛法，從凡夫的起點，直向佛所教育的法，這條道去走，這樣就對了。所以我們必定時時要很細心，聽法要入微。這個心要很微細的心，法聽了，我們要很深心體會。
佛陀既然所說的話，「有為法」看得到、聽得到，最重要借「有為法」，引導我們入「無為法」。這個「無為法」，是非常非常的微細，細得如毫芒，比毫芒更微細，應該是無法可比量，所以非常微細，那叫做「真理」。所以，真實法是非常微細，無處不在，這到處都很普遍，再多麼精密都有其道理存在。
所以我們要「微心遵道念」。要非常的微細，都是遵著我們的道心，我們的念頭，在這麼微細之中，都要有道。如此，我們才能接近「妙心正道智」。這個道理入心，發揮妙用；在妙用中，從「無為法」又再現出了，「有為」的道理，來譬喻、因緣、言教，來教導眾生。
眾生芸芸，在五濁惡世中，入人群中還是以，「正道智」來教育人群，又不受人群所影響，這就是「妙心」。學佛，我們若能如此，前後次序，法就能真正永存。
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
這幾天的時間，我們不就是在說「深著虛妄法」，這就是心不定、不直、不細、不微、無妙，就是缺這些心。
所以還有，佛陀也說，「我慢自矜高」。看看這種人也是很多，以為，我讀書高，我事事比人高一級。這種人，無法入人群中，去適合人群，為人群去付出，這也是很多變成了心靈煩惱，這也是很痛苦。
佛陀在世時代，同樣有佛陀的親弟弟，就是難陀（孫陀羅難陀）。以前曾跟你們提起過難陀，因為是佛陀半強制，將他引度入僧團，道心還未堅定，欲念還很多，尤其是貢高，那種「我慢自矜高」，這種的心態還是有。
有一次，他穿了很鮮豔的僧服，捧著很漂亮的缽，都要到貴族範圍去托缽。大家這樣看，「這位不是佛陀的親弟弟嗎？他出家很享受，出家能穿這麼漂亮，出家能吃這麼好的東西，出家都是多遊族姓家，都是在最高級的人的地方出入。」
這件事情傳到佛陀，佛陀聽到了，就把他叫來：「難陀，你錯了！你既然是修行了，心欲一點都沒有斷。像你這樣的出家，不只是沒有功德，又攀緣於外，又是『我慢自矜高』，以為你永遠都是族姓子。這種的心態是大錯特錯，你的罪過，令人造口業。」
難陀他聽了之後，很慚愧，就向佛陀哀求：「佛啊！我要如何才能去除，貪、瞋、癡、我慢的心理呢？」佛陀就說：「去，你去換上糞掃衣。」糞掃衣就是很簡陋的衣服，「你去墓地修行，去好好反省、收攝你的心，去體會在墳塚下，墓地下的那些人生。」難陀他就隨順佛陀如何教，他就如何接受，真的到墓地去。
經過了四個月後，一百多天了，佛陀常常都是要比丘，(到)周圍稍微看，看他修行的形態。大家每天走過，就看到難陀在那裡殷勤精進，吃得很簡單，就是在墓地的周圍，貧窮人的家庭這樣托缽。缽裡面所放的就是少量，這樣吃了之後，如規如矩，開始就在那裡打坐等等。
佛陀看到難陀這種修行，這念心，已經很堅定，真的與過去都不同了，雖然是消瘦了，不過道氣已經現前。所以是直心、是細心、微心、妙心，無論是用心已經入道，甚至也是入行，又是遵守佛陀的教育這念心，所以佛陀歡喜，所以佛陀讚歎，讚歎難陀說，那就是「守攝諸根，飲食知量。」
守攝諸根
飲食知量
初中後夜
精勤修習
修最上念覺
當如難陀
將「諸根」，就是眼、耳、鼻、舌、身、意根，都完全收攝得非常微細。心沒有放大，就是這樣收攝入微，入道的道理，所以「初中後夜，精勤修習」。
看到他這樣在精進，一天的時間，全都不敢讓它漏掉，所以分秒不空過。晚上休息，無論是初夜、中夜、後夜，他的心都是很攝受，沒有散亂，這種的殷勤精進。這「修最上念(覺)」，所修的是最上等的念，這種的心念，這叫做「妙心」。佛陀還說，難陀這樣就是「(是則)名為有智人。」
若能善攝諸根者
亦能繫念節飲食
是則名為有智人
善知心起之體相
難陀如是我所歎
汝等應當如是學
我們凡夫常常，都是由不得自己起心動念，卻是難陀已經能「善知心起之體相」。他能調攝自己的心，這個心要起落，這個體，心將要起落，這種的體、相、用，要用於何種境界，何種形象，用何種方法，這個心在體、相，已經體會了真理之法。
所以，難陀已經是這樣了。佛陀說：「我歡喜啊！」佛歡喜了，所以就向所有比丘說：「汝等應當如是學。」大家應該這樣學。
這種修行也曾有過錯誤，但是也是這樣及時省思、懺悔，他也是一樣能再修得這麼好，佛陀所讚歎。所以，佛就是用種種方法教育，看時機、看人，及時教育。我們就要能及時接受。
前面的（經）文就是：「我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」這是前面說。現在這段（經）文就說：「亦不聞正法，如是人難度」。
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
亦不聞正法
如是人難度
《法華經方便品第二》
若是有這樣「我慢自矜高」這種人，或者是「諂曲心不實」，像這樣的人，很久的時間，千萬億劫，都難得遇到佛、聽到佛名。既然不知道佛，哪有法呢？所以「亦不聞正法」。
「如是人難度」，像這種人很難度。這是佛陀很慨歎，有幾位能像難陀呢？多數的人都是，一直在邪思、邪見、邪道，或者自己的心理、習氣無法調伏下來。我們若是這樣的人，即使佛在我們的面前，也是很難度。這是佛陀這樣說，「亦不聞正法」。
亦不聞正法：
謂雖值佛出世
或緣有違逆
身有障難
不聞正法
意根有愚鈍
聞而不解正法
如何不聞正法呢？「謂雖值佛世」，哪怕是佛出世，與佛同世，這種眾生就是「緣有違逆」。這種人的心理，自己的心理很自高、驕慢等等這些人，不能受佛所教化的這些人。
也常常聽到孩子想要修行，父母極力的反對。有的父母很想要修行，卻是當孩子的也是很反對。總而言之，無論是親緣，或者是友緣，朋友的緣，或者是外緣，種種人的關係的因緣，這樣來阻礙我們。
或者是正開始想學佛，卻是周圍有什麼，人生無常的事情發生，自己就起恐懼：「我才要發心而已，我的家庭、我的事業，我的…等等，怎麼最近會比較不如意呢？是不是我心要向佛，這樣是不對嗎？是不是這樣有業魔來磨呢？」
我們都會常常聽人家說：「你這樣就是佛陀在考驗你！」佛陀哪有可能這樣考驗人。是自己的心，我們自己有否，將佛放入我們的心嗎？我們覺悟的心有堅持嗎？若有堅持，你無論遇到什麼難關，關關難，關關過。
無論是什麼樣的重業，只要我們有想要懺悔，只要你的心堅定，隨著時間，這個業障隨著這樣過、這樣消。所以說「隨緣消業障」，也就是這樣的意思。周圍有何不如意之事發生，我們要再更堅定一點。如果這樣就退失道心，這是有障難。
假如被障礙到，那就是業障就會再增加——時間過，業力增；又是開始分分秒秒就是增加，複製無明、複製煩惱，再造惡業，若如此，就是業障會再增加。有的是親人、朋友，周圍的損友，這個緣來障礙我們。有的是人間事相來障礙我們，讓我們無法聞到正法。「不聞正法」，以種種的因緣，讓我們無法去聽到正法。
「意根有愚鈍」，若是意根愚鈍，「聞而不解(正法)」。有的人沒有外緣障礙你，也沒有什麼事情的障礙你，讓你順心去聽法，但是自己的意根就是鈍、愚，愚癡、鈍劣。因為過去，過去無明、煩惱太多，所以現在的意識、意根較愚鈍，聽了，無法很了解正法；有時候正法聽進去，他轉正為迷，又更沉迷下去。
很多佛教徒，(雖是)佛教徒，卻對正確的道理不很了解。聽《地藏經》，「對，佛陀這樣說，有水神、石神、樹神、草木神等等。我很怕，所以我就到處都要拿金紙、香去拜一拜，我才敢過去。」「石頭在那裡，我不敢跨過，因為有石頭公。」
你們想，《地藏經》雖然佛陀說過了這個世界各有所司、各有所主，說一些這個空間，魑魅魍魎等等很多，我們若是回歸入於正法，就是大乘的道理。因為佛陀開始講經，在印度是九十多種的宗教，他也要隨順眾生，適應那個時代的宗教。以權教讓大家先接近、先了解，先離開那九十多種的邪思、邪教，先去適應這樣的根機，將他引導來。
《地藏經》就是孝經與發願，發大願、大心願。所以他慢慢來誘引人們「百善孝為先」，從孝心一直引導到對一切眾生，長者如父母，幼者如子女，這種心願擴大，擴大到人間，擴大到眾生，擴大到地獄，這是佛陀循循善誘。到了最後才說開一乘法，就是要讓大家將所有的一切歸納於心。
又若佛滅後
或有說正法處
身為他人制伏
不能往聽
或生邪見
雖聽不能信受
故云正法難聞
所以說，有的人是這樣種種的障礙，或者是鈍根的障礙等等。佛在世時都有這樣的人了，何況佛若滅度之後？或者是有說正法的地方，「身為他人制伏」，種種的障礙制伏著，無法去聽。
佛陀入滅之後，有說正法的地方，要去聽都有種種的困難。有的是有人為將之制伏，讓他無法去聽；有的是去聽，聽完後，還是無法接受正法，所以雖然聽到正法，他與沒聽到一樣。或者是一知半解，或者是斷章取義等等，若如此，與不聞正法都是一樣。所以「亦不聞正法，如是人難度」。
所以，我們要學佛要好好用心，用於我們要信受奉行。直心，才不會偏差；細心入道，我們對法，才能真正法法入心。「微心遵道念」，遵循著教法，此道，念念於心頭，如此，我們才有辦法。
我們若能開始就守教奉行，那是最好的。若是已經開始聽法、修行，還起起伏伏，還是到最後，他也能再回頭立心願的時候，如難陀，讓佛陀歡喜、讚歎，聞正法、修正行，這就是我們要努力之處，不要讓它停滯下來。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Penetrating the Dharma with a Firm Resolve (堅定道心入法)
Date: August. 18. 2014
As we learn the Buddha’s Way, we must practice according to the teachings.
“A straightforward mind is where we practice the Path. A meticulous mind is the entrance to the Path. A humble mind is how we abide by the Path. A wondrous mind is the wisdom of the Right Path.”
If we can all have this mindset, then naturally we will draw closer to the Buddha’s knowledge and views. So, we must have “a straightforward mind” where we can “practice the Path”. As we have said, “The great Bodhi-path is direct.” Bodhi is “awakening” and an awakened mind will not go astray. As we realize the Buddha-Dharma, we start as ordinary people and walk directly toward the Dharma the Buddha taught. Following the Path is the right thing to do. Therefore, we must always be attentive and hear the subtle [details] in the Dharma. We must listen to the Dharma very carefully. After we listen, we must deeply experience it. Though the words spoken by the Buddha are “conditioned phenomena” and can be seen and heard, more importantly, with “conditioned phenomena,” He guided us to “unconditioned Dharma.”
The “unconditioned Dharma” is very subtle, smaller than the tiniest hair. It cannot be measured; it is really very subtle. True principles are like this. So, True Dharma is very subtle and is present in all places; it is widespread and pervasive. No matter how small something is, it contains principles.
So, “a humble mind is how we abide by the Path.” We must be very unassuming and follow our spiritual aspirations. Our every thought, down to the tiniest one, must abide by the Path. Only in this way can we draw near to “a wondrous mind,” which is “the wisdom of the Right Path.”
Once we take in the principles, we can exercise their wondrous applications. In doing so, from “unconditioned Dharma” we again manifest the principles of “unconditioned phenomena,” using analogies, causes and conditions and verbal teachings to guide sentient beings. There are myriad sentient beings in this evil world of Five Turbidities. If we go among the people, we must teach with the “wisdom of Right Dharma” while remaining unaffected by them. Then we have a “wondrous mind.”
If we can learn the Dharma in this sequence, the Dharma can truly exist forever.
Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.
In the past few days, haven’t we been talking about how people are “deeply attached to illusory things”? This means their minds are not in Samadhi, nor straightforward, subtle, humble or wondrous. The lack these qualities. The Buddha also said of them, “with self-arrogance, they brag of their loftiness.” We can see there are many people like this, too. They think, “I am more educated. I am a cut above everyone else.” These people cannot work with others, comfortably interact others or benefit others. This also leads them to have many afflictions and is very painful.
In the Buddha’s lifetime, He had a [half-] brother named Nanda. I have mentioned Nanda to you before. Because the Buddha half-forced him to join the Sangha, his spiritual aspirations were not firm. He still had many desires and had lofty views of himself. He had “self-arrogance and bragged of his loftiness,” that kind of mindset.
One time, he donned beautiful monastic robes and carried a beautiful alms bowl to ask for alms among the nobles.He still had many desires and had lofty views of himself.
He had “self-arrogance and bragged of his loftiness, that kind of mindset.”One time, he donned beautiful monastic robes and carried a beautiful alms bowl to ask for alms among the nobles.When people saw this, they said, “Isn’t that the Buddha’s brother?”
“His monastic life is so luxurious.He still wears such beautiful clothing, eats such delicious food, and socializes with many nobles all in very high-class places.”
These comments reached the Buddha.Once the Buddha heard about it, He summoned Nanda.
“Nanda, you made a mistake.Although you are engaging in spiritual practice, you have not cut off your desires at all.If you practice in this way, not only will you not attain any virtue, you are forcibly creating connections with others.You also have “self-arrogance and brag about your loftiness because you think you will always be a noble.This mentality is a great mistake and your wrongdoings caused others to create karma of speech.”
After hearing this, Nanda felt very remorseful.He asked the Buddha, “Venerable Buddha, how can I eliminate greed, anger, ignorance and arrogance from my mind?”
The Buddha answered, “Go and don some discarded rags.”Discarded rags are simple and crude clothing.“Practice in the cemetery so you can repent and control your mind.
Go experience the lives of those who live below the cemetery.”
Nanda obeyed the Buddha’s teachings so he actually went to the cemetery and stayed there for four months, over 100 days.The Buddha frequently sent bhiksus to the cemetery to observe the state of Nanda’s spiritual practice.As they walked by every day, they saw Nanda practicing diligently.He ate very simply because he begged for alms in the impoverished neighborhood near the cemetery.So, there was not much food I his alms bowl.After eating this, he behaved very properly and began to sit in meditation.
The Buddha saw that his resolve to engage in spiritual practice was very firm; truly he was completely different from before.Although he was now thinner, he exuded an air of spiritual cultivation.
So, his mind was straightforward, meticulous, and humble and wondrous he had put hi s heart into entering the Path, even into practicing wholeheartedly, and also obeying the Buddha’s teachings.So, the Buddha was happy.He praised Nanda, saying, “We must control and train our sense organs and eat and drink the right amount.”
We must control and train our sense organs and eat and drink the right amount.At the beginning, middle and end of the night, we must diligently practice and cultivate the supreme state of mind, just as Nanda did.
Our “sense organs” are eyes, nose, ears, tongue, body and mind.We must completely and meticulously control them.Without inflating our minds, we can take in the subtlest details and principles of entering the Path.“At the beginning, middle and end of the night, we must diligently practice.”We can see how diligent he was.Over the course of a day, he dared not waste any time.He did not let even a second pass in vain.While he rested at night, whether it was at the beginning, middle or end of the night, his mind was very collected and focused.He used this earnest diligence “to cultivate the supreme state of mind”.What he cultivated was a mind of the highest level.
This supreme state of mind is the “wondrous mind”.The Buddha told him, “Nanda, thus you are considered a person of wisdom.”
Those who can control their sense organs well can also control how much they eat and drink.Thus they are considered people of wisdom.They well understand the substance and appearance of the mind.Nanda is someone I praise; all of you should learn from him.
We ordinary people often cannot control the arising of our thoughts, but Nanda could already “well understand the substance and appearance of the mind”.He was able to control his mind as it stirred.As his mind stirs, because he understands its substance, appearance and function, he knows how it can be applied to each situation, and which appearances require which methods.By knowing his mind’s substance and appearance, he has already realized true principles
So, Nanda had attained this state. The Buddha said, “I am very happy”. The Buddha was happy, so He told all the bhiksus. “All of you should learn from him”. This is how everyone should learn. Though he had made mistakes in his spiritual cultivation, he was able to immediately reflect and repent and could still do so well in his practice that the Buddha praised him. So, the Buddha uses various methods according to the time and the person to give teachings. Therefore, we should immediately accept them.
This was the previous passage in the sutra, “With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
This was mentioned in the previous passage. The next section adds, “nor do they hear right Dharma. Such people are different to transform.”
If people have “self-arrogance and brag of their loftiness” or are “flatterers with insincere hearts”, these kind of people over a long time, ten billion kalpas, will find it hard to encounter the Buddha or hear His name. Without knowing the Buddha, how could they know the Dharma? So, “they do not hear Right Dharma. Such people are difficult to transform”. People like this are hard to transform, which greatly concerned the Buddha. How many people are like Nanda? The majority of people have improper thoughts, views and practices, or cannot tame their habitual tendencies. If we cannot find a way to do this, even if the Buddha appears before us, we will be difficult to transform. As the Buddha said, “nor do they hear Right Dharma”.
“Nor do they hear Right Dharma: It is difficult to be born in an era with a Buddha. Perhaps our karmic connection with Him is poor. When we are physically obstructed, we cannot hear Right Dharma. When the mind-root is foolish or dull, we will hear but not understand Right Dharma.”
Why could they not hear Right Dharma? “It is difficult to be born in an era with a Buddha”. And even if we are in the same era as a Buddha, “perhaps our karmic connection with Him is poor”. People like this are very arrogant and egotistic. People who are arrogant cannot accept the Buddha’s teachings. Also, when people want to [become monastics], I often hear vigorous opposition from their parents. When parents want to [become monastics], their children may also strongly oppose this. In conclusion, whether we are connected to a person as family, as friends, or as an acquaintance. The causes and conditions of these relationships may obstruct our practice. Or, when we begin to learn the Buddha’s Way, something happens around us that demonstrates the impermanence of life. Then we become afraid [and think], “I had just formed aspirations, why is my family, my career, or so on, not going well lately? Is it because I am following the Buddha? Is this the wrong thing to do? Did my karma bring maras to test me?” I often hear people say, “This is because the Buddha is testing you”. The Buddha would never test people like this. This comes from our own minds. Have we really taken the Buddha into our hearts? Do we firmly hold on to our awakened minds? If we do, then no matter what challenges we encounter, we will be able to overcome all of them. No matter what this severe karma is, as long as we want to repent, as long as our minds are resolute, then with time, these karmic obstacles will dissipate. This is the meaning behind “eliminating karma through conditions”.
Even if things do not go our way, we can further strengthen our resolve. If these things cause us to lose our spiritual aspiration, then we are being obstructed. If we remain obstructed, our karmic obstacles may grow. As time passes, our karma grows. Our karma grows with every second as our ignorance and afflictions multiply. Then we will create more bad karma. This is how it grows. Sometime, our connections with family, friends and unwholesome people obstruct us. At other times, life events obstruct us, preventing us from hearing Right Dharma.
“We cannot hear Right Dharma” because of various causes and conditions. “When the mind-root is foolish and dull, we will hear but not understand Right Dharma”. Some people are not obstructed by external conditions or matters, so they can listen to the Dharma as they wish. However, their mind-root is foolish and dull. It is neither wise nor sharp. If, in the past, we built up too much ignorance and afflictions, our present mind-consciousness and –root may be rather foolish and dull. We can hear but cannot understand Right Dharma. Sometimes we hear Right Dharma but turn it into delusion, so we become even more deluded.
Some people may be Buddhists, but they do not properly understand principles. upon [reading] the Earth Treasury Sutra, they say, “The Buddha said that here are water gods, stone gods, tree gods, plant gods and so on. I am very afraid of them, so I burn joss paper wherever I go. Only when I burn incense dare I go forward. If there is a rock, I am afraid to step over it,because there is a stone god.”Consider this. In the Earth Treasury Sutra, the Buddha did say that in the dimensions of this world there are different beings in charge of different things, many ghosts and spirits and so on.
But if we return to the Right Dharma, to the principle of the Great Vehicle, [we will know] that the Buddha said this because when He began teaching, there were more than 90 religions in India. So, He had to adapt to the sentient beings and [beliefs] at that time. He used provisional teachings to help people draw near and understand, so they could first put aside those over 90 kinds of improper thinking and teachings. He first accommodated their capabilities so they would follow Him.
The Earth Treasury Sutra is a sutra about filial piety and making great vows. He gradually led people to see filial piety as the foremost of all good deeds. With the concept of filial piety, he guided all sentient beings to see all elders as their parents and all young people as their children, then expand their vow to cover the world, all sentient beings and all those in hell. This is how the Buddha patiently guided them. He waited until the end to teach the One vehicle Dharma, when He wanted everyone to bring all the teachings back to their mind.
After the Buddha enters Parinirvana, there may be places where Right Dharma is taught. But we may be physically constrained from going there and listening. Or perhaps we give rise to deviant views and can listen but not faithfully accept it. Thus, listening to the Right Dharma is hard.
So, some people encounter all kinds of obstacles or are obstructed by their dull capabilities. These people existed during the Buddha’s lifetime, not to mention after He entered Parinirvana. There are places where Right Dharma taught, “but we may be physically constrained. All kinds of obstacles constrain us, preventing us from listening.
After the Buddha entered Parinirvana, there have been places that teach Right Dharma. People who want to go and listen may face all kinds of difficulties. Some people are physically constrained by others so they cannot listen to it.
Others, having heard it, still cannot accept the Right Dharma. For them, having listened to it is the same as not having listened at all. Perhaps they partially comprehend it, or take things out of context. When this happens, they might as well not have heard it.
So, “nor do they hear Right Dharma. Such people are difficult to transform.” In learning the Buddha’s Way, we must be mindful and faithfully accept and practice it. Only with a straightforward mind will we not stray. We must enter the Path with a meticulous mind so we can truly take Right Dharma to heart.
“A humble mind is how we abide by the Path.” Only by following the teachings can our every thought be in line with the Path. Only then can we [succeed]. If we can accept and practice teachings from the start, that is the best way. But if we already started listening to and practicing the Dharma, yet still allowed our mind to waver, in the end, we have a chance to turn back and make vows. Then as with Nanda, the Buddha will be happy and praise us.
Listening to Right Dharma and engaging in proper practices are what we must work hard to do; we must never stop doing this. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「直心是道場，細心入道行，微心遵道念，妙心正道智。」
⊙「深著虛妄法，堅受不可捨，我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙守攝諸根，飲食知量，初中後夜精勤修習，修最上念覺，當如難陀。
⊙若能善攝諸根者，亦能繫念節飲食，是則名為有智人。善知心起之體相，難陀如是我所歎，汝等應當如是學。
⊙「我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字，亦不聞正法，如是人難度。」《法華經方便品第二》
⊙亦不聞正法：謂雖值佛出世，或緣有違逆，身有障難，不聞正法，意根有愚鈍，聞而不解正法。
⊙又若佛滅後，或有說正法處，身為他人制伏，不能往聽；或生邪見，雖聽不能信受。故云正法難聞。
【證嚴上人開示】
學佛，佛所教法，我們要依教奉行。
直心是道場
細心入道行
微心遵道念
妙心正道智
我們若人人能有這樣的心，自然佛知、佛見，我們就能較接近，所以我們一定要「直心道場」。
我們說過，「大菩提道直」。菩提，就是「覺」，「覺」的心就是不彎曲。我們體會佛法，從凡夫的起點，直向佛所教育的法，這條道去走，這樣就對了。所以我們必定時時要很細心，聽法要入微。這個心要很微細的心，法聽了，我們要很深心體會。
佛陀既然所說的話，「有為法」看得到、聽得到，最重要借「有為法」，引導我們入「無為法」。這個「無為法」，是非常非常的微細，細得如毫芒，比毫芒更微細，應該是無法可比量，所以非常微細，那叫做「真理」。所以，真實法是非常微細，無處不在，這到處都很普遍，再多麼精密都有其道理存在。
所以我們要「微心遵道念」。要非常的微細，都是遵著我們的道心，我們的念頭，在這麼微細之中，都要有道。如此，我們才能接近「妙心正道智」。這個道理入心，發揮妙用；在妙用中，從「無為法」又再現出了，「有為」的道理，來譬喻、因緣、言教，來教導眾生。
眾生芸芸，在五濁惡世中，入人群中還是以，「正道智」來教育人群，又不受人群所影響，這就是「妙心」。學佛，我們若能如此，前後次序，法就能真正永存。
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
這幾天的時間，我們不就是在說「深著虛妄法」，這就是心不定、不直、不細、不微、無妙，就是缺這些心。
所以還有，佛陀也說，「我慢自矜高」。看看這種人也是很多，以為，我讀書高，我事事比人高一級。這種人，無法入人群中，去適合人群，為人群去付出，這也是很多變成了心靈煩惱，這也是很痛苦。
佛陀在世時代，同樣有佛陀的親弟弟，就是難陀（孫陀羅難陀）。以前曾跟你們提起過難陀，因為是佛陀半強制，將他引度入僧團，道心還未堅定，欲念還很多，尤其是貢高，那種「我慢自矜高」，這種的心態還是有。
有一次，他穿了很鮮豔的僧服，捧著很漂亮的缽，都要到貴族範圍去托缽。大家這樣看，「這位不是佛陀的親弟弟嗎？他出家很享受，出家能穿這麼漂亮，出家能吃這麼好的東西，出家都是多遊族姓家，都是在最高級的人的地方出入。」
這件事情傳到佛陀，佛陀聽到了，就把他叫來：「難陀，你錯了！你既然是修行了，心欲一點都沒有斷。像你這樣的出家，不只是沒有功德，又攀緣於外，又是『我慢自矜高』，以為你永遠都是族姓子。這種的心態是大錯特錯，你的罪過，令人造口業。」
難陀他聽了之後，很慚愧，就向佛陀哀求：「佛啊！我要如何才能去除，貪、瞋、癡、我慢的心理呢？」佛陀就說：「去，你去換上糞掃衣。」糞掃衣就是很簡陋的衣服，「你去墓地修行，去好好反省、收攝你的心，去體會在墳塚下，墓地下的那些人生。」難陀他就隨順佛陀如何教，他就如何接受，真的到墓地去。
經過了四個月後，一百多天了，佛陀常常都是要比丘，(到)周圍稍微看，看他修行的形態。大家每天走過，就看到難陀在那裡殷勤精進，吃得很簡單，就是在墓地的周圍，貧窮人的家庭這樣托缽。缽裡面所放的就是少量，這樣吃了之後，如規如矩，開始就在那裡打坐等等。
佛陀看到難陀這種修行，這念心，已經很堅定，真的與過去都不同了，雖然是消瘦了，不過道氣已經現前。所以是直心、是細心、微心、妙心，無論是用心已經入道，甚至也是入行，又是遵守佛陀的教育這念心，所以佛陀歡喜，所以佛陀讚歎，讚歎難陀說，那就是「守攝諸根，飲食知量。」
守攝諸根
飲食知量
初中後夜
精勤修習
修最上念覺
當如難陀
將「諸根」，就是眼、耳、鼻、舌、身、意根，都完全收攝得非常微細。心沒有放大，就是這樣收攝入微，入道的道理，所以「初中後夜，精勤修習」。
看到他這樣在精進，一天的時間，全都不敢讓它漏掉，所以分秒不空過。晚上休息，無論是初夜、中夜、後夜，他的心都是很攝受，沒有散亂，這種的殷勤精進。這「修最上念(覺)」，所修的是最上等的念，這種的心念，這叫做「妙心」。佛陀還說，難陀這樣就是「(是則)名為有智人。」
若能善攝諸根者
亦能繫念節飲食
是則名為有智人
善知心起之體相
難陀如是我所歎
汝等應當如是學
我們凡夫常常，都是由不得自己起心動念，卻是難陀已經能「善知心起之體相」。他能調攝自己的心，這個心要起落，這個體，心將要起落，這種的體、相、用，要用於何種境界，何種形象，用何種方法，這個心在體、相，已經體會了真理之法。
所以，難陀已經是這樣了。佛陀說：「我歡喜啊！」佛歡喜了，所以就向所有比丘說：「汝等應當如是學。」大家應該這樣學。
這種修行也曾有過錯誤，但是也是這樣及時省思、懺悔，他也是一樣能再修得這麼好，佛陀所讚歎。所以，佛就是用種種方法教育，看時機、看人，及時教育。我們就要能及時接受。
前面的（經）文就是：「我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」這是前面說。現在這段（經）文就說：「亦不聞正法，如是人難度」。
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
亦不聞正法
如是人難度
《法華經方便品第二》
若是有這樣「我慢自矜高」這種人，或者是「諂曲心不實」，像這樣的人，很久的時間，千萬億劫，都難得遇到佛、聽到佛名。既然不知道佛，哪有法呢？所以「亦不聞正法」。
「如是人難度」，像這種人很難度。這是佛陀很慨歎，有幾位能像難陀呢？多數的人都是，一直在邪思、邪見、邪道，或者自己的心理、習氣無法調伏下來。我們若是這樣的人，即使佛在我們的面前，也是很難度。這是佛陀這樣說，「亦不聞正法」。
亦不聞正法：
謂雖值佛出世
或緣有違逆
身有障難
不聞正法
意根有愚鈍
聞而不解正法
如何不聞正法呢？「謂雖值佛世」，哪怕是佛出世，與佛同世，這種眾生就是「緣有違逆」。這種人的心理，自己的心理很自高、驕慢等等這些人，不能受佛所教化的這些人。
也常常聽到孩子想要修行，父母極力的反對。有的父母很想要修行，卻是當孩子的也是很反對。總而言之，無論是親緣，或者是友緣，朋友的緣，或者是外緣，種種人的關係的因緣，這樣來阻礙我們。
或者是正開始想學佛，卻是周圍有什麼，人生無常的事情發生，自己就起恐懼：「我才要發心而已，我的家庭、我的事業，我的…等等，怎麼最近會比較不如意呢？是不是我心要向佛，這樣是不對嗎？是不是這樣有業魔來磨呢？」
我們都會常常聽人家說：「你這樣就是佛陀在考驗你！」佛陀哪有可能這樣考驗人。是自己的心，我們自己有否，將佛放入我們的心嗎？我們覺悟的心有堅持嗎？若有堅持，你無論遇到什麼難關，關關難，關關過。
無論是什麼樣的重業，只要我們有想要懺悔，只要你的心堅定，隨著時間，這個業障隨著這樣過、這樣消。所以說「隨緣消業障」，也就是這樣的意思。周圍有何不如意之事發生，我們要再更堅定一點。如果這樣就退失道心，這是有障難。
假如被障礙到，那就是業障就會再增加——時間過，業力增；又是開始分分秒秒就是增加，複製無明、複製煩惱，再造惡業，若如此，就是業障會再增加。有的是親人、朋友，周圍的損友，這個緣來障礙我們。有的是人間事相來障礙我們，讓我們無法聞到正法。「不聞正法」，以種種的因緣，讓我們無法去聽到正法。
「意根有愚鈍」，若是意根愚鈍，「聞而不解(正法)」。有的人沒有外緣障礙你，也沒有什麼事情的障礙你，讓你順心去聽法，但是自己的意根就是鈍、愚，愚癡、鈍劣。因為過去，過去無明、煩惱太多，所以現在的意識、意根較愚鈍，聽了，無法很了解正法；有時候正法聽進去，他轉正為迷，又更沉迷下去。
很多佛教徒，(雖是)佛教徒，卻對正確的道理不很了解。聽《地藏經》，「對，佛陀這樣說，有水神、石神、樹神、草木神等等。我很怕，所以我就到處都要拿金紙、香去拜一拜，我才敢過去。」「石頭在那裡，我不敢跨過，因為有石頭公。」
你們想，《地藏經》雖然佛陀說過了這個世界各有所司、各有所主，說一些這個空間，魑魅魍魎等等很多，我們若是回歸入於正法，就是大乘的道理。因為佛陀開始講經，在印度是九十多種的宗教，他也要隨順眾生，適應那個時代的宗教。以權教讓大家先接近、先了解，先離開那九十多種的邪思、邪教，先去適應這樣的根機，將他引導來。
《地藏經》就是孝經與發願，發大願、大心願。所以他慢慢來誘引人們「百善孝為先」，從孝心一直引導到對一切眾生，長者如父母，幼者如子女，這種心願擴大，擴大到人間，擴大到眾生，擴大到地獄，這是佛陀循循善誘。到了最後才說開一乘法，就是要讓大家將所有的一切歸納於心。
又若佛滅後
或有說正法處
身為他人制伏
不能往聽
或生邪見
雖聽不能信受
故云正法難聞
所以說，有的人是這樣種種的障礙，或者是鈍根的障礙等等。佛在世時都有這樣的人了，何況佛若滅度之後？或者是有說正法的地方，「身為他人制伏」，種種的障礙制伏著，無法去聽。
佛陀入滅之後，有說正法的地方，要去聽都有種種的困難。有的是有人為將之制伏，讓他無法去聽；有的是去聽，聽完後，還是無法接受正法，所以雖然聽到正法，他與沒聽到一樣。或者是一知半解，或者是斷章取義等等，若如此，與不聞正法都是一樣。所以「亦不聞正法，如是人難度」。
所以，我們要學佛要好好用心，用於我們要信受奉行。直心，才不會偏差；細心入道，我們對法，才能真正法法入心。「微心遵道念」，遵循著教法，此道，念念於心頭，如此，我們才有辦法。
我們若能開始就守教奉行，那是最好的。若是已經開始聽法、修行，還起起伏伏，還是到最後，他也能再回頭立心願的時候，如難陀，讓佛陀歡喜、讚歎，聞正法、修正行，這就是我們要努力之處，不要讓它停滯下來。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Penetrating the Dharma with a Firm Resolve (堅定道心入法)
Date: August. 18. 2014
As we learn the Buddha’s Way, we must practice according to the teachings.
“A straightforward mind is where we practice the Path. A meticulous mind is the entrance to the Path. A humble mind is how we abide by the Path. A wondrous mind is the wisdom of the Right Path.”
If we can all have this mindset, then naturally we will draw closer to the Buddha’s knowledge and views. So, we must have “a straightforward mind” where we can “practice the Path”. As we have said, “The great Bodhi-path is direct.” Bodhi is “awakening” and an awakened mind will not go astray. As we realize the Buddha-Dharma, we start as ordinary people and walk directly toward the Dharma the Buddha taught. Following the Path is the right thing to do. Therefore, we must always be attentive and hear the subtle [details] in the Dharma. We must listen to the Dharma very carefully. After we listen, we must deeply experience it. Though the words spoken by the Buddha are “conditioned phenomena” and can be seen and heard, more importantly, with “conditioned phenomena,” He guided us to “unconditioned Dharma.”
The “unconditioned Dharma” is very subtle, smaller than the tiniest hair. It cannot be measured; it is really very subtle. True principles are like this. So, True Dharma is very subtle and is present in all places; it is widespread and pervasive. No matter how small something is, it contains principles.
So, “a humble mind is how we abide by the Path.” We must be very unassuming and follow our spiritual aspirations. Our every thought, down to the tiniest one, must abide by the Path. Only in this way can we draw near to “a wondrous mind,” which is “the wisdom of the Right Path.”
Once we take in the principles, we can exercise their wondrous applications. In doing so, from “unconditioned Dharma” we again manifest the principles of “unconditioned phenomena,” using analogies, causes and conditions and verbal teachings to guide sentient beings. There are myriad sentient beings in this evil world of Five Turbidities. If we go among the people, we must teach with the “wisdom of Right Dharma” while remaining unaffected by them. Then we have a “wondrous mind.”
If we can learn the Dharma in this sequence, the Dharma can truly exist forever.
Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.
In the past few days, haven’t we been talking about how people are “deeply attached to illusory things”? This means their minds are not in Samadhi, nor straightforward, subtle, humble or wondrous. The lack these qualities. The Buddha also said of them, “with self-arrogance, they brag of their loftiness.” We can see there are many people like this, too. They think, “I am more educated. I am a cut above everyone else.” These people cannot work with others, comfortably interact others or benefit others. This also leads them to have many afflictions and is very painful.
In the Buddha’s lifetime, He had a [half-] brother named Nanda. I have mentioned Nanda to you before. Because the Buddha half-forced him to join the Sangha, his spiritual aspirations were not firm. He still had many desires and had lofty views of himself. He had “self-arrogance and bragged of his loftiness,” that kind of mindset.
One time, he donned beautiful monastic robes and carried a beautiful alms bowl to ask for alms among the nobles.He still had many desires and had lofty views of himself.
He had “self-arrogance and bragged of his loftiness, that kind of mindset.”One time, he donned beautiful monastic robes and carried a beautiful alms bowl to ask for alms among the nobles.When people saw this, they said, “Isn’t that the Buddha’s brother?”
“His monastic life is so luxurious.He still wears such beautiful clothing, eats such delicious food, and socializes with many nobles all in very high-class places.”
These comments reached the Buddha.Once the Buddha heard about it, He summoned Nanda.
“Nanda, you made a mistake.Although you are engaging in spiritual practice, you have not cut off your desires at all.If you practice in this way, not only will you not attain any virtue, you are forcibly creating connections with others.You also have “self-arrogance and brag about your loftiness because you think you will always be a noble.This mentality is a great mistake and your wrongdoings caused others to create karma of speech.”
After hearing this, Nanda felt very remorseful.He asked the Buddha, “Venerable Buddha, how can I eliminate greed, anger, ignorance and arrogance from my mind?”
The Buddha answered, “Go and don some discarded rags.”Discarded rags are simple and crude clothing.“Practice in the cemetery so you can repent and control your mind.
Go experience the lives of those who live below the cemetery.”
Nanda obeyed the Buddha’s teachings so he actually went to the cemetery and stayed there for four months, over 100 days.The Buddha frequently sent bhiksus to the cemetery to observe the state of Nanda’s spiritual practice.As they walked by every day, they saw Nanda practicing diligently.He ate very simply because he begged for alms in the impoverished neighborhood near the cemetery.So, there was not much food I his alms bowl.After eating this, he behaved very properly and began to sit in meditation.
The Buddha saw that his resolve to engage in spiritual practice was very firm; truly he was completely different from before.Although he was now thinner, he exuded an air of spiritual cultivation.
So, his mind was straightforward, meticulous, and humble and wondrous he had put hi s heart into entering the Path, even into practicing wholeheartedly, and also obeying the Buddha’s teachings.So, the Buddha was happy.He praised Nanda, saying, “We must control and train our sense organs and eat and drink the right amount.”
We must control and train our sense organs and eat and drink the right amount.At the beginning, middle and end of the night, we must diligently practice and cultivate the supreme state of mind, just as Nanda did.
Our “sense organs” are eyes, nose, ears, tongue, body and mind.We must completely and meticulously control them.Without inflating our minds, we can take in the subtlest details and principles of entering the Path.“At the beginning, middle and end of the night, we must diligently practice.”We can see how diligent he was.Over the course of a day, he dared not waste any time.He did not let even a second pass in vain.While he rested at night, whether it was at the beginning, middle or end of the night, his mind was very collected and focused.He used this earnest diligence “to cultivate the supreme state of mind”.What he cultivated was a mind of the highest level.
This supreme state of mind is the “wondrous mind”.The Buddha told him, “Nanda, thus you are considered a person of wisdom.”
Those who can control their sense organs well can also control how much they eat and drink.Thus they are considered people of wisdom.They well understand the substance and appearance of the mind.Nanda is someone I praise; all of you should learn from him.
We ordinary people often cannot control the arising of our thoughts, but Nanda could already “well understand the substance and appearance of the mind”.He was able to control his mind as it stirred.As his mind stirs, because he understands its substance, appearance and function, he knows how it can be applied to each situation, and which appearances require which methods.By knowing his mind’s substance and appearance, he has already realized true principles
So, Nanda had attained this state. The Buddha said, “I am very happy”. The Buddha was happy, so He told all the bhiksus. “All of you should learn from him”. This is how everyone should learn. Though he had made mistakes in his spiritual cultivation, he was able to immediately reflect and repent and could still do so well in his practice that the Buddha praised him. So, the Buddha uses various methods according to the time and the person to give teachings. Therefore, we should immediately accept them.
This was the previous passage in the sutra, “With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
This was mentioned in the previous passage. The next section adds, “nor do they hear right Dharma. Such people are different to transform.”
If people have “self-arrogance and brag of their loftiness” or are “flatterers with insincere hearts”, these kind of people over a long time, ten billion kalpas, will find it hard to encounter the Buddha or hear His name. Without knowing the Buddha, how could they know the Dharma? So, “they do not hear Right Dharma. Such people are difficult to transform”. People like this are hard to transform, which greatly concerned the Buddha. How many people are like Nanda? The majority of people have improper thoughts, views and practices, or cannot tame their habitual tendencies. If we cannot find a way to do this, even if the Buddha appears before us, we will be difficult to transform. As the Buddha said, “nor do they hear Right Dharma”.
“Nor do they hear Right Dharma: It is difficult to be born in an era with a Buddha. Perhaps our karmic connection with Him is poor. When we are physically obstructed, we cannot hear Right Dharma. When the mind-root is foolish or dull, we will hear but not understand Right Dharma.”
Why could they not hear Right Dharma? “It is difficult to be born in an era with a Buddha”. And even if we are in the same era as a Buddha, “perhaps our karmic connection with Him is poor”. People like this are very arrogant and egotistic. People who are arrogant cannot accept the Buddha’s teachings. Also, when people want to [become monastics], I often hear vigorous opposition from their parents. When parents want to [become monastics], their children may also strongly oppose this. In conclusion, whether we are connected to a person as family, as friends, or as an acquaintance. The causes and conditions of these relationships may obstruct our practice. Or, when we begin to learn the Buddha’s Way, something happens around us that demonstrates the impermanence of life. Then we become afraid [and think], “I had just formed aspirations, why is my family, my career, or so on, not going well lately? Is it because I am following the Buddha? Is this the wrong thing to do? Did my karma bring maras to test me?” I often hear people say, “This is because the Buddha is testing you”. The Buddha would never test people like this. This comes from our own minds. Have we really taken the Buddha into our hearts? Do we firmly hold on to our awakened minds? If we do, then no matter what challenges we encounter, we will be able to overcome all of them. No matter what this severe karma is, as long as we want to repent, as long as our minds are resolute, then with time, these karmic obstacles will dissipate. This is the meaning behind “eliminating karma through conditions”.
Even if things do not go our way, we can further strengthen our resolve. If these things cause us to lose our spiritual aspiration, then we are being obstructed. If we remain obstructed, our karmic obstacles may grow. As time passes, our karma grows. Our karma grows with every second as our ignorance and afflictions multiply. Then we will create more bad karma. This is how it grows. Sometime, our connections with family, friends and unwholesome people obstruct us. At other times, life events obstruct us, preventing us from hearing Right Dharma.
“We cannot hear Right Dharma” because of various causes and conditions. “When the mind-root is foolish and dull, we will hear but not understand Right Dharma”. Some people are not obstructed by external conditions or matters, so they can listen to the Dharma as they wish. However, their mind-root is foolish and dull. It is neither wise nor sharp. If, in the past, we built up too much ignorance and afflictions, our present mind-consciousness and –root may be rather foolish and dull. We can hear but cannot understand Right Dharma. Sometimes we hear Right Dharma but turn it into delusion, so we become even more deluded.
Some people may be Buddhists, but they do not properly understand principles. upon [reading] the Earth Treasury Sutra, they say, “The Buddha said that here are water gods, stone gods, tree gods, plant gods and so on. I am very afraid of them, so I burn joss paper wherever I go. Only when I burn incense dare I go forward. If there is a rock, I am afraid to step over it,because there is a stone god.”Consider this. In the Earth Treasury Sutra, the Buddha did say that in the dimensions of this world there are different beings in charge of different things, many ghosts and spirits and so on.
But if we return to the Right Dharma, to the principle of the Great Vehicle, [we will know] that the Buddha said this because when He began teaching, there were more than 90 religions in India. So, He had to adapt to the sentient beings and [beliefs] at that time. He used provisional teachings to help people draw near and understand, so they could first put aside those over 90 kinds of improper thinking and teachings. He first accommodated their capabilities so they would follow Him.
The Earth Treasury Sutra is a sutra about filial piety and making great vows. He gradually led people to see filial piety as the foremost of all good deeds. With the concept of filial piety, he guided all sentient beings to see all elders as their parents and all young people as their children, then expand their vow to cover the world, all sentient beings and all those in hell. This is how the Buddha patiently guided them. He waited until the end to teach the One vehicle Dharma, when He wanted everyone to bring all the teachings back to their mind.
After the Buddha enters Parinirvana, there may be places where Right Dharma is taught. But we may be physically constrained from going there and listening. Or perhaps we give rise to deviant views and can listen but not faithfully accept it. Thus, listening to the Right Dharma is hard.
So, some people encounter all kinds of obstacles or are obstructed by their dull capabilities. These people existed during the Buddha’s lifetime, not to mention after He entered Parinirvana. There are places where Right Dharma taught, “but we may be physically constrained. All kinds of obstacles constrain us, preventing us from listening.
After the Buddha entered Parinirvana, there have been places that teach Right Dharma. People who want to go and listen may face all kinds of difficulties. Some people are physically constrained by others so they cannot listen to it.
Others, having heard it, still cannot accept the Right Dharma. For them, having listened to it is the same as not having listened at all. Perhaps they partially comprehend it, or take things out of context. When this happens, they might as well not have heard it.
So, “nor do they hear Right Dharma. Such people are difficult to transform.” In learning the Buddha’s Way, we must be mindful and faithfully accept and practice it. Only with a straightforward mind will we not stray. We must enter the Path with a meticulous mind so we can truly take Right Dharma to heart.
“A humble mind is how we abide by the Path.” Only by following the teachings can our every thought be in line with the Path. Only then can we [succeed]. If we can accept and practice teachings from the start, that is the best way. But if we already started listening to and practicing the Dharma, yet still allowed our mind to waver, in the end, we have a chance to turn back and make vows. Then as with Nanda, the Buddha will be happy and praise us.
Listening to Right Dharma and engaging in proper practices are what we must work hard to do; we must never stop doing this. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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