【靜思妙蓮華】20150420 - 五欲苦本大乘解脫 - 第547集 The Great Vehicle Leads to Liberation

20150420《靜思妙蓮華》五欲苦本 大乘解脫 (第547集)
（法華經•譬喻品第三）

⊙「觀身不淨無樂，受心是苦無常，執我戀著墮落，正思惟法明鑑。」
⊙「舍利弗！是長者作是思惟：我身手有力，當以衣祴，若以几案，從舍出之。」《法華經 譬喻品第三》
⊙「復更思惟：是舍唯有一門而復狹小，諸子幼稚未有所識，戀著戲處，或當墮落，為火所燒。」《法華經 譬喻品第三》
⊙長者觀照大宅火起猛燒焰熱，唯有一門，喻一大乘之門。狹小者，喻此大乘教門，為二乘人說，彼不能行，致此大乘門不容彼行即反名為狹小也。
⊙墮落為火所燒，喻初心眾生貪著欲樂，將為煩惱所纏永不能出。
⊙不知何者是火、何者為舍、云何為失者，喻眾生不知五欲之為苦本。不知何者為清淨之自心，及如何為覆障其本心。
⊙五欲者，得之轉劇，如火炙疥；五欲無益，如狗咬炬；五欲增爭，如鳥競肉；五欲燒人，如逆風執炬。

【證嚴上人開示】
「觀身不淨無樂，受心是苦無常，執我戀著墮落，正思惟法明鑑。」

觀身不淨無樂
受心是苦無常
執我戀著墮落
正思惟法明鑑

日常的生活，在我們的身上，不就是好好來觀察。每一天，我們的生活中，我們的身體到底是清淨，我們的身裡面，到底有什麼是值得我們這樣，珍惜、寶貴它呢？哪一部分，若是受傷，沒有好好處理，這個傷潰爛，那就臭；到了人往生的時候，沒有好好適當的處理，一天的時間，也會聞到味道。這個身就是這麼的不乾淨，還有什麼好快樂呢？

大家在爭啊爭，不就是因為有這個身體，才去爭、去取？若沒有這個身體，哪有什麼好爭？一切萬物都是說，我愛、我需要、我想……等等，有了這個身體、有了我、有了愛，所以就會去造作很多的事情。

那就是因為有這個身，所以，這個身體，所造作的是禍嗎？我們若將它當做，永遠就是「常」的，我生來人間，我的生命還很長、很久，我們會造作很多的業。所以我們必定要將心收回來，在我們的身上，觀身，好好來觀察我們的身，每一天的生活、動作等等，有病來時的身，變成什麼樣？死後的身，又是什麼形？若這樣想起來，這個身體沒有一點可愛。

不過，我們若再(轉)回一個，換一個方向來想：感恩啊！感恩有我這個身。雖然這個身不乾淨，不過這個身是載道器，我們能夠利用我們這個身體，好好來修行，來精進、求法。我們法若入心，我們能夠入人群中，行善、造福、結福緣、行菩薩道，就是因為這個身，所以我們要好好疼惜它，好好整理好我們的身。讓我們的身體，每天都是載道器。

載著這個「道」，就是法，求法，很多的法，可以從我們的身體去精進，追求來的，來滋養我們的慧命，這就是我們要感恩這個身體。

所以這個身我們要如何用它？那是「常」，那是「淨」，那是「我」，那是「樂」，這就是我們真正修行者，用在載道中。若能這樣，就是「常、樂、我、淨」。

若是凡夫，這個「常、樂、我、淨」，將它用在顛倒裡，本來有為法，在有為法，那就是「有」的東西，凡夫執著，這個東西原本它今天的青翠，這個很新鮮的花朵，這樣看起來，這麼美，這有形的東西。「無常」，但是我們將它執「常」，我們的身體，有形的東西，無常，我們也將它執「常」，凡是世間一切，眼睛所接觸得到的，我們都將它認為是「常」，這「無常執常」，「無樂執樂」。

我們的身體，明明每天都是不淨身，明明每天所造作的，都是顛倒的事情，接受來的都是很苦因、苦果，卻是不樂的事情，都將它當作「樂」，在人我是非中，在彼此連仇結怨，明明是苦，但是將它執為「樂」。這種的「常、樂、我、淨」，就如幾天前說過的，我們不要執著，所以一切的執著，就是因為我們有「身」開始，這個身體這麼不清淨，做這麼多的業，生生世世造業。

我們若再換一個角度來看，真理「常」，靜寂清澄，那是「樂」。這種的涅槃，靜寂清澄，這是一個涅槃的境界，叫做「常寂光土」，這是非常光明、非常輕安、很清淨的境界，這是永恆的。道理也是永恆，你看不到的東西，它是永恆的真理。

這我們最近都一直說，這是「常」，這個境界是「樂」，因為沒有什麼東西會障礙、沒有什麼東西會誘引。所以真理是無形無色，但是真理是人生的軌道，我們若是用在，我們的人生軌道上，這是「我」，「我」遍滿虛空，常常一句話說，「心包太虛，量周沙界」，世間天地之間，不就是我們都要去關懷的嗎？

所以說來，我們這個「我」，都是指我的身，我的身體，其實，為了「我的身體」，造很多的業，那是錯了。所以我們必定要學佛，學佛在我的身體，能夠包容一切，我的身體能夠為人群付出，感恩這個身體讓我們行菩薩道、成長慧命。若這樣，這個身體才是真正有價值，才是真正尊貴。

所以，光是一個「觀身不淨」，裡面的道理是很多，好好去思惟。要不然，光用這個凡夫身，就是每天所在接觸的感受，這個心就很苦，這種苦的感受，也是因為「無常」。

「明明我就這樣告訴你，知不知道？」「知道。」過了之後，馬上變，「不知道，我以為是這樣。」這人與人之間，身心要交會，是沒有那麼容易，所以時時逆意的事情，就很多，所以「受心是苦」這是無常。

「執我戀著墮落」。我們人人若執我，光戀著在這個身體，為這個身體，這樣在享受，名、利等等，都歸於「我」，這個「我」，真正是墮落。沒有想到「無樂」、「無常」，只曉得「戀著」，這樣造作了一切，這將來是墮落。

所以我們要好好用心，要「正思惟法明鑑」。這個法，我們若用很清淨的心，好好來思惟思惟佛陀的教法。接受了佛陀的教法，斷除了一切的煩惱、發大願、入人群，若能夠這樣，就是離火宅、入法門，這樣就能夠解脫。
所以前面的(經)文，佛陀向舍利弗說，「舍利弗！是長者作是思惟：我身手有力，當以衣祴，若以几案，從舍出之。」

舍利弗
是長者作是思惟
我身手有力
當以衣祴
若以几案
從舍出之
《法華經 譬喻品第三》

要開始用心！有的人能夠接受，已經脫離火宅；有的人就是還未入法門；還有的人就是，火宅都還未脫離，何況入法的門？還沒有，要怎麼辦？就開始要用智慧設法，要如何讓這些人全部能夠入。所以「我身手有力，當以衣祴，若以几案，從舍出之。」用種種方便法，如何誘引孩子出來。

接下來這段(經)文再說，「復更思惟：是舍唯有一門而復狹小，諸子幼稚未有所識，戀著戲處，或當墮落，為火所燒。」

復更思惟
是舍唯有一門
而復狹小
諸子幼稚
未有所識
戀著戲處
或當墮落
為火所燒
《法華經 譬喻品第三》

在這段(經)文就說，又再另外造作思惟，前面用智慧、用種種的方法、譬喻。雖然這些方法、譬喻，這個法，有在聽，但是「唯有一門」，又再譬喻這個門，「而復狹小」。

想想看，這個大宅，火都從四面起了，這個大宅的火很猛烈，現在要救孩子，救裡面這些人，只有一個門而已，唯有，就是譬喻「一一大乘之門」，這個「喻有一門」，就是一大乘的門，又是狹小。這個地方所說的「狹小」，就是譬喻大乘教法，現在這個大乘法，就是為二乘人說。

長者觀照
大宅火起猛燒焰熱
唯有一門
喻一大乘之門
狹小者
喻此大乘教門
為二乘人說
彼不能行
致此大乘門
不容彼行
即反名為狹小也

二乘是緣覺與聲聞，只獨善其身，不能行菩薩道，所以大乘的門「不容彼行即反名為狹小也」。這個二乘，是緣覺與聲聞，緣覺，只要獨善其身，這個緣覺不能行菩薩道，所以這個大乘的門，「不容彼行」，「即反名為狹小(也)」，因為他只要獨善其身而已，所以還沒有契他的機，所以他沒有接受大乘。他覺得，這種二乘，他自己認為：「我已經清淨了，這種自大，已經清淨，我已經解脫，我不要再投入人間。」這樣，這個門，就是一乘法。對他來說，還是太狹小，為什麼大乘法會狹小，因為他還有一個「我」，我清淨，我解脫，自命清高，什麼都沒有比他更高的法，什麼都沒有比他更高的法，這種二乘人，就覺得去行菩薩道，那這要入人群，在惡濁中，在濁，眾生就是濁氣很重，所以他不要再去染那個濁氣，所以這個門，對他來說就很小，所以「不容彼行」，就是他們不願意入這個門，所以這就是法門難入。雖然是離開火宅，但是不要入那個法門，這樣就不能安全。

再來就說，「諸子幼稚未有所識，戀著戲處，或當墮落，為火所燒。」「墮落為火所燒」，就是譬喻初心，初發心的人，開始才在聽法，或者是聽了佛法，開始在接受，卻是道心不堅定。

墮落為火所燒
喻初心眾生
貪著欲樂
將為煩惱所纏
永不能出

聽法，我們要有愛心，我們要起慈悲心，而且，我們要尊重生命，偏偏凡夫就是著欲，貪著這個欲樂，這個一時的口感，這個口欲。尤其是豬養在豬圈，與豬糞這樣翻滾，牛、狗等等，所吃的東西，在那個身體的裡面，這樣的生活，殺一殺，這樣吞進我們的肚子裡，這是清淨嗎？本來在外面，就已經是污染中的環境，生活過來的，才吞進我們的肚子裡，我們的肚子裡吞下，我們自己的身也是很污穢，所以沒有什麼樣的快樂。卻是顛倒，貪著欲樂，「將為煩惱所纏，永不能出」，像這樣就是，「或當墮落，為火所燒」。

像這樣，雖然你有聽佛法，卻是你不能夠接受佛法，卻是還是貪著，「不知何者是火，何者為舍？」這個火宅裡面已經火焰起來了，他還不會分別。

不知何者是火
何者為舍
云何為失者
喻眾生不知
五欲之為苦本
不知何者
為清淨之自心
及如何
為覆障其本心

「云何為失(者)」。為什麼我們會到這個裡面？明明能夠很快樂，能夠接受佛法，真正是寂靜清澄，安全的境界，為什麼我會失去？因為他不知道，不知道有這樣的境界。
所以，譬喻眾生不知五欲為苦，眾生就是都不知道，五欲就是苦的本。「不知何者為清淨之自心」，也不知道，什麼東西來覆障我們的本心？這全都不知道。

唯有我們學法、學佛，我們才能夠瞭解這個五欲，就是一直像一個黑布一樣，將我們覆蓋著，所以讓我們只知道這個欲念，不知道這個欲以外，有一個清淨的心，清淨的心，其實受五欲，將它覆蓋，將它蓋住。

所以，五欲就是一直，增加這個欲念起來，所以五欲「如火炙疥」，「五欲無益，如狗咬炬」。

五欲者
得之轉劇
如火炙疥
五欲無益
如狗咬炬
五欲增爭
如鳥競肉
五欲燒人
如逆風執炬

本來我們就已經無明是苦，就像皮膚已經有病了，會癢，會長癤子一樣，我們不懂，還用火去燒它，那就更痛苦了。五欲，實在是對我們人很無益，就像狗看到火，去咬它，咬那個火，狗咬著火，還不懂得要放，這樣在那裡跑，用這樣來形容。

「五欲增爭(，如鳥競肉)」。人與人之間互相爭，就像鳥看到爛掉的肉，這樣整群鳥，在那裡爭那塊肉，爭不到，你啄我、我啄你。這也就是像這樣，人生為了欲，明爭暗鬥，苦不堪。

五欲會燒人，就像「逆風執炬」。風這樣吹過來，我們舉一把火炬，這樣向前走，那個火，當然是燒到自己，這就叫做五欲。佛陀用智慧說法，上根機的人，懂得接受這個法，他能夠脫離這個苦難，他能夠投入那個法門，去廣度眾生。有的人瞭解之後，在外面沒有打開心門，來入法；有的人聽就有聽，但是不能夠身體力行，同時五欲，還是我行我素。

聽歸聽，吃我的、做我的，我是很虔誠的佛教徒，但是我就是做這樣的事業，我就是這樣的生活。像這種，叫做愚迷。像這樣，雖然聽佛法，還是不清楚，還在五欲裡面，像這樣，必墮煩惱火所燒。

總是，人生愚癡、無智，實在是很多無法可解釋，要靠我們人人用心體會！

Explanations by Master Cheng-Yan

Subject: The Great Vehicle Leads to Liberation (五欲苦本 大乘解脫)

Date: April.20. 2015

“Contemplate the body as impure, not a source of joy. Our sensations and thoughts are painful and impermanent. If we cling to our sense of self, we will linger and degenerate. We must reflect on the Dharma with Right Thinking.”

In our daily living, we must make an effort to observe ourselves. Every day, in our daily living, is our body pure, or is it impure? Within our physical body, is there anything worth cherishing and treasuring? If any part of our body is wounded and not taken care of properly, the wound may fester and give off a stench. When someone dies, if the body is not properly taken care of, within a day, it will also begin to smell. The body is so unclean; what joy can we find in it? Everyone is always fighting. Isn’t it for the sake of this physical body that we fight over things and try to take them? If we did not have this body, what would there be to fight about? With all things in the world, [we feel,] “I crave it. I need it. I want it and so on.” With this body comes a sense of self and cravings, which lead us to do many things. All this comes from having a body. 

So, will this body lead us to create disasters? If we think that it is permanent and will last forever, that once we are born into this world, we will have a long time to live, then we will create much karma. Thus, we must rein in our mind to focus on our body. We must contemplate and earnestly observe our body in our daily living, in our every action and so on. What happens to our body when we fall ill? What does our body look like after we die? If we think about the body in this way, there is nothing lovable about it whatsoever. However, if we shift our mindset and look at things from another perspective, we will be grateful that we have this body. Even though this body is impure, it is our vessel for spiritual practice. We can utilize this body to earnestly engage in spiritual practice, to diligently advance and seek the Dharma. If we can take the Dharma to heart, then we can go among people to do good deeds, benefit others, form good karmic connections and walk the Bodhisattva-path. We can do this because we have this body. 

So, we must make an effort to cherish it and take very good care of it, so that it can be a vessel for spiritual practice every day. It is a vessel for the Path, which means that as we seek the Dharma, so many teachings can be attained through diligently practicing with our bodies, thus nourishing our wisdom-life. This is why we must be grateful for our body. 

How do we make use of this body [to realize] genuine permanence, genuine purity and the genuine greater self? That is the way that true spiritual practitioners use it as a physical vessel for spiritual cultivation. If we can do so, we can realize “permanence, joy, self and purity.” Ordinary people, when it comes to “permanence, joy, self and purity,” have an inverted view of them. 

Conditioned phenomena, which is referring to things in a state of “existence,” are what ordinary people cling to. Today, this plant looks green and lush. These fresh flowers look so beautiful. These are tangible things. They are impermanent, but we cling to them as if they are permanent. The body is also something tangible. It is impermanent, but we cling to it as if it is permanent. Everything in this world that our eyes can see is considered by us to be “permanent”. We “cling to the impermanent as permanent” and we “cling to the non-joyful as joyful.”

Every day, our body is clearly impure.Yet every day, everything that we do is mixed-up and backwards, creating the causes and effects of suffering.These things are not joyful, but we treat them as joyful.

In interpersonal conflicts, we create a cycle of animosity and resentment.Obviously this brings suffering, but we cling to it as something joyful.Regarding “permanence, joy, self and purity,” as I said a few days ago, we must not be attached.

All of these attachments start from our having this body.The body is so unclean and creates so much karma.Lifetime after lifetime we create karma.But if we look at things from another perspective, the true principles are permanent.

A tranquil and clear state is joyful.Nirvana is a state of tranquility and clarity.This state of Nirvana is also called the “land of calm illumination”.This is a very bring, peaceful and pure state.It is everlasting.Principles are also everlasting.You cannot see everlasting true principles.

We have been saying recently that true principles are permanent and bring a state of joy, because nothing is obstructing us and nothing is tempting us.True principles are intangible and formless, but they give us a course for living our lives.If we apply them to provide guidance in our lives, then we can realize the “greater self” a “self” that pervades the universe.

We often speak of having “a heart that encompasses the universe and embraces the boundless worlds within it”.Shouldn’t we care about all things in this world?In conclusion, when we talk about the “self,” we are referring to our body.If, for the sake of “my body,” I create a lot of karma, that is the wrong thing to do.

So, we must learn to be like the Buddha in using our bodies to practice being accommodating with everything a dosing our bodies to help other people.We are grateful that our body allows us to walk the Bodhisattva-path and develop our wisdom-life.In this way, our body will truly be valuable and precious.

The teaching, “Contemplate the body as impure” contains many principles that we must earnestly think about.Otherwise, if as ordinary people we only use our body to experience daily physical sensations, our minds will suffer greatly.This feeling of suffering is also due to impermanence.

I already told you something very clearly.“Do you understand?” “Yes, I understand.”Soon after, your answer changes to, “I did not understand, I thought it was this way.”It is really not an easy matter for people to understand each other.This is why things often do not go our way.So, “Our sensations and thoughts are painful.”This is [due to] impermanence.

“If we cling to our sense of self, we will linger and degenerate.”

If we all cling to our sense of self, we will be attached to our bodies, and seek enjoyment for their sakes.Fame, wealth and so on are all for the sake of the “self”.This “self” will truly degenerate.

If we do not realize that there are no joy and no permanence and simply remain attached, everything we do will lead us to degenerate in the future.So, we must really be mindful and “We must reflect on the Dharma with Right Thinking.”

We must use a very pure mind to earnestly contemplate the Buddha’s teachings.If we can accept the Buddha’s teachings, eliminate all afflictions and make great vows to go among the people, then in this way, we can leave the burning house and enter the Dharma-door.This is how we can become liberated.

So, in the previous sutra passage, the Buddha said to Sariputra, “Sariputa, the elder had these thoughts, my body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”

We must be mindful.Some people can accept [the Dharma] and have already escaped the burning house.Some people have not entered the Dharma-door.Then there are others who have not even escaped the burning house, so how can they enter the Dharma-door?So, what is to be done?

The Buddha applied His wisdom to devise teachings that would help everyone enter this door.“My body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”He had to use various skillful means to tempt the children to come out.

The next sutra passage states, “The elder further reflected, This house has only one door. Moreover, it is narrow and small and has no understanding. They are attached to the place where they play. So, they may fall and be burned in the fire.”

This sutra passage describes how the elder then had other thoughts. Before, the Buddha applied wisdom to save them, teaching with various methods and analogies. Although these methods and analogies, these teachings, were being heard, there was “only one door”. Then the door is described by, “Moreover, it is narrow and small”. 

Think about it, this great house was surrounded by fire on all four sides. The fire burning the house was blazing fiercely. To save the children, to save the people inside, there was only one door. This is an analogy for “the door to the Great Vehicle”. This house has “only one door”, the door to the Great Vehicle. This door is also small and narrow. In this case, “small and narrow” is an analogy for the Great Vehicle Dharma. Now, the Great Vehicle Dharma was being taught for the Two Vehicle practitioners.

“The elder observed that the house was engulfed in a raging fire and only had one door. This is an analogy for the Great Vehicle. “Narrow and small” means that if the Great Vehicle teachings are taught to the Two Vehicle practitioners, they cannot walk through that door. Because the door of the Great Vehicle is not something they can walk through, it instead is called narrow and small.”

The Two Vehicle practitioners are Solitary Realizers and Hearers. Solitary Realizers only seek to awaken themselves. They cannot walk the Bodhisattva-path. The door to the Great Vehicle “is not something they can walk through”, so, it instead is called narrow and small. Because they only seek to awaken themselves, their capabilities do not resonate with [this path]. Thus they have not accepted the Great Vehicle. The Two Vehicle practitioners believe that they are already pure. They have this kind of arrogance. “I’m already pure, I’m already liberate”, “I don’t want to go back into the world”. This door of the One Vehicle Dharma is too narrow and small for them. Why is this Great Vehicle Dharma narrow and small for them? Because they still have a sense of “self”. “I am pure, I’m liberated”. 

They believe they are better than everyone else, and no teaching surpasses what they know. Two Vehicle practitioners feel that to walk the Bodhisattva-path, they must go among people, evils and turbidities. The turbidity of sentient beings is very severe, and these practitioners do not want to be tainted. So, this door seems very small door to them. “it is not something they can walk through”. They are unwilling to enter this door. So this Dharma-door is hard to enter. Although they have left the burning house, they do not want to enter this Dharma-door. So, they are still not safe.

The next passage states, “My sons are young and immature and have no understanding. They are attached to the place where they play. So, they may fall and be burned in the fire. They may fall and be burned in the fire” is an analogy for people who are newly inspired. They have just begun to listen to the Dharma or have begun to accept it after hearing it. However, their spiritual aspirations are not firm.

“They may fall and be burned in the fire: This describes how newly-inspired sentient beings greedily cling to desires and pleasures, so they are entangled by afflictions and cannot ever escape.”

When we hear the Dharma, there must be love in our hearts; we must give rise to compassion. Moreover, we must respect living beings. Sadly, ordinary people cling to their desires. They are attached to their desires and pleasures, their momentary cravings, their desire for taste. Take the pigs raised in pigpens in particular, they roll around in manure. The things that cows, dogs and other animals eat are still inside their bodies. That is their way of living. After killing them, we swallow them. Is this food pure? Before we ate them, they were living in polluted environment. Then we swallowed them into our stomachs. When we swallow them, our own bodies also become very impure. 

So, there is no joy in this. But, in a state of confusion, people “greedily cling to desires and pleasures, so they are entangled by afflictions and cannot ever escape”. This is just like those who “may fall and be burned in the fire”. If we are like them, even though we listen to the Dharma, we cannot accept it. We still have greed and attachments. “They did not know which was the fire and which was the house”. The burning house was already on fire, but they still could not tell the difference. 

“They did not know which was the fire and which was the house, or where the danger was. This is an analogy for how sentient beings do not understand that the Five Desires are the sources of suffering. They do not understand what their pure mind is and how they have covered over and obscured their intrinsic minds. 

[They did not understand] “where the danger was.” Why are we in this state? We could have been very joyful. We could have accepted the Buddha-Dharma and have been in a truly tranquil, clear and safe state. Why did we lose this state? Because we did not know that this state existed. So, this is an analogy for how sentient beings do not know that the Five Desire lead to suffering.

“They did not understand what their pure mind is. They also did not know what was that covered their [pure] intrinsic minds. We do not know any of these answers. Only by learning the Dharma, the Buddha’s Way, can we understand the Five Desire. They are like a piece of black cloth that is always covering us. 

So, all we see are our desires. We do not know that beyond our desires, there is a pure state of mind. This pure mind has actually been covered by the Five Desires. So, the Five Desire keep adding to our thoughts of desire.

Thus, the Five Desires are “like pressing fire against scabies. The Five Desires are of no benefit, like a dog trying to bite a flame. ”

The Five Desires exacerbate the pain, like pressing fire against scabies. The Five Desires are of no benefit, like a dog trying to bite a flame. The Five Desires cause conflict, like vultures fighting over rotten flesh. The Five Desires burn people, like a torch held in to a headwind.

We are already suffering from our ignorance, just like having a skin condition. Which itches and produces boils. Not knowing what to do, we burn it with fire, which aggravates our suffering. The Five Desires are indeed not beneficial.

We are like a dog sees the fire and tries to bite it. Biting the fore, the dog does not let go. He just keeps running around. This is a metaphor. “The Five Desires cause conflict.” People compete with each other, like vultures that see rotten flesh. A whole flock of vultures fight over that piece of meat with no success. They just peak other back and forth.

Human are like this too. Because of their desires, they fight openly and plot secretly, causing unbearable suffering. The Five Desires can burn people, “like a torch held in to a headwind.” When the wind is blowing towards us, if we raise a torch and walk towards it, the flames will end up burning us. That is what the Five Desires do. The Buddha used wisdom to teach Dharma. People with great capabilities can accept it and transcend this suffering. They can enter the Dharma-door and widely transform sentient beings. After understanding the Dharma some people do not open their minds to take in the Dharma.

Some people listen to the Dharma, but cannot put it into practice. They continue to pursue the Five Desires. “ I listen, but I eat and do as I wish. I’m a reverent Buddhist disciple, but I still do these things and continue to live this way. ” People like this are in a state of confusion. If we are like them, thought we hear the Buddha-Dharma we still do not understand and are still immersed in the Five Desires. Then we will certainly fall and be burned by the fire of afflictions.

In summary, humans are deluded and lack wisdom. Indeed, many things are hard to explain; the only way is for us to mindfully realize them.

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