20150813《靜思妙蓮華》覺諦明理悟諸法 (第630集)
（法華經•譬喻品第三）
⊙「諸法如夢如露泡影，心境本寂非今始空，迷之為有即見榮枯，情生則為諸苦所繫，夢作夢受何損何益，覺諦明理法則循環。」
⊙「裸形黑瘦，常住其中，發大惡聲，叫呼求食，復有諸鬼，其咽如針」《法華經譬喻品第三》
⊙「復有諸鬼，首如牛頭，或食人肉，或復噉狗，頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」《法華經譬喻品第三》
⊙「地獄之鬼卒，或為牛頭之形，或為馬頭之形。」《楞嚴經》：亡者神識見大鐵城，火蛇火狗，虎狼獅子。
⊙牛頭獄卒，又名阿傍，牛頭人手兩腳牛蹄，力壯排山。此喻邊見煩惱，依高大之身見起。如牛頭有兩角，喻著兩邊見。
⊙或食人肉，或復噉狗：不知善因善果，不別惡因惡果，一味執斷執常；如食人肉，喻傷害人天善道。噉狗，喻習行惡業。
⊙謂行人於修定時，忽然發邪思惟，分別我及諸法，為過去滅而有現在我耶？因是思惟，推尋三世。
【證嚴上人開示】
「諸法如夢如露泡影，心境本寂非今始空，迷之為有即見榮枯，情生則為諸苦所繫，夢作夢受何損何益，覺諦明理法則循環。」
諸法如夢如露泡影
心境本寂非今始空
迷之為有即見榮枯
情生則為諸苦所繫
夢作夢受何損何益
覺諦明理法則循環
人生真的是苦不堪！就是在這個虛幻的人間中，卻是在虛幻我們不去用心，所以隨著虛幻境界這樣在循環。所以說「諸法如夢如露泡影」，法，像在作夢一樣，像那個露水，或者是水泡、或者是影，其實空啊！昨晚一場夢，早上起來，什麼都沒有。
不只是如夢，也是如露。看，樹葉、草枝，看，有了露水，露水是從哪裡來呢？就是大地的溼氣匯結起來，所以成為水，水在草上，既不是雨，又沒人澆水，所以它的名稱叫做「露」。其實它是水，水在草上，也是這樣滴下去就沒有了。
泡，泡也是水；是水，拍動它、它攪動起來時，那就是成「泡」。有沫，沫也是水，泡也是水，其實很多都是本質叫做「水」，但是，它的形態就各有名稱。水，真實的東西，我們人沒有水無法生活，天地草木一切物資缺了水，就沒有東西可成。所以這個水的法就是真實法，卻是它要遍布在所有所有，只要你眼睛看得到，無不都是涵蓋了水，水分。
你說鋼和鐵有沒有水？無水不成鋼鐵。鋼，從山去挖土，土中有沒有水？土中一定是涵蓋水分。山河大地，四大本來就是合一，經過了大自然的陶冶之後，火是火，水是水，土是土，空氣是空氣，卻是這裡面都有它們互相包含。原來本質就有，種種的東西，將它提煉成一項東西，這都是原來就有，我們人就是這樣，利用這很多的法，將它集起來，讓它變成了不一樣的名稱。所以，諸法本來它的本質是真實，就像我們人，人人真如本性人人本具，卻是真如本性，在我們人原來的清淨變成污染，所以各人習氣各人不同。
變成了不同的習氣，是因為時代、世俗的誘惑我們，所以讓我們有很多無明、欲、煩惱等等。這是大自然的循環，人類的執著，所以將這個大自然的循環，真實法，用在我們人生虛幻如夢的境界。所以「諸法如夢如露泡影」，一切分析到底，其實什麼都是和合的，分開完全就沒了。
這就是我們的心境，「心境本寂」，人人的心境，真如本性，「非今始有」，也「非今始空」，也不是現在才跟大家說，外面一切都是空。我們的真如本性，本來就是這麼的寂靜，寂靜本來就無一物。因為我們迷了，「迷之為有」。因為迷，所以將這些東西，變成了真實是我的，這樣在執著，所以「即見榮枯」。
看到我們四季輪迴，秋天開始慢慢樹葉變色，到入冬，樹葉全都落光了，到春天，又開始在萌芽長苗。這全都是我們人，在這個人生中看這個世間，其實這是自然法則，但是，我們就是要執它。現在的人展現他的科技常識，我們過去在種菜，這是什麼季節，所以我們就種什麼菜，現在已經就是用人工，你一年四季都可以，吃到一年到頭都有的菜。這人類展現他的聰明，亂了四季，所以這就是迷，不是聰明。聰明的人是在迷茫中，所以「迷之為有」，將它創造而「有」，這樣就「見榮枯」，所以生活在人間，愈來愈讓我們感覺，與自然有脫節。
再來說「情生則為諸苦所繫」。我們這個凡夫的情就是迷，凡夫的情在迷中，迷惑的造作就很多，很多的苦就這樣一直產生起來。這與作夢一樣，這種「夢作夢受，何益何損」？在那個夢中，哪怕讓你夢作得到很多，夢醒還不都是空，所以「何損何益」？人生也是這樣。
所以我們一定要覺悟，「覺諦明理法則循環」。我們要趕緊覺悟，覺悟了真理，天地之間自然法則，我們都很清楚。不要只是被「五陰」，色、受、想、行、識，在我們的人生中不知覺，每天這樣空空過，卻也是每天生命在消損，卻是這個業不斷在增長。我們要趕緊警覺，讓我們的惑、無明趕緊去除，錯誤的事情趕緊防止。
這幾天所在說的，天地萬物、飛禽走獸，一切的一切，我們都將它收納在我們的心。心，它是化為煩惱、無明，這就是眾生心。所以眾生心就像無形惡鬼，「裸形黑瘦，常住其中，發大惡聲，叫呼求食。復有諸鬼，其咽如針。」這是前面所說過，就是無慚愧心。
裸形黑瘦
常住其中
發大惡聲
叫呼求食
復有諸鬼
其咽如針
《法華經譬喻品第三》
我們人，人就要像人，就要穿衣服，對人要有禮貌，要整齊，這樣才是人，這叫做有慚愧的人。修行，我們也要按照修行的規則，這樣我們道的方向才不會偏差。卻是人，凡夫顛倒，人類愈欠缺慚愧的心，這都是我們人生，所一直一直養成的習氣，也是自過去、現在、未來，這樣叫做「常住其中」。
所以「發大惡聲」，不對的事情還一直說，以為我修的都對，所以一直說法，法有多好、好多，叫喚，其實一直叫，自己的法不入心來，這像那個鬼，「其咽如針」，只會大聲叫，卻是法不入，像餓鬼一樣，肚子是那麼大，卻是喉嚨像針孔一樣，法不入心。但是他不斷一直叫，這是一種形容，我們人必定要虛心求教，將我們的心胸放得很大，真正好的法，我們要好好入心來。
下面這段經文再說，「復有諸鬼，首如牛頭，或食人肉，或復噉狗，頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」
復有諸鬼
首如牛頭
或食人肉
或復噉狗
頭髮蓬亂
殘害兇險
飢渴所逼
叫喚馳走
《法華經譬喻品第三》
這段就是說，形容諸鬼「首如牛頭」，也是一種形容。真的是不是有地獄？其實地獄，有的人說：「我看不到！」你看不到，沒關係，我們來用形容的。
「地獄之鬼卒，或為牛頭之形，或為馬頭之形。」《楞嚴經》說：「亡者神識見大鐵城，火蛇火狗，虎狼獅子。」
地獄之鬼卒
或為牛頭之形
或為馬頭之形
楞嚴經：
亡者神識見大鐵城
火蛇火狗
虎狼獅子
這就是說，我們人往生時，那個神識看到大鐵圍山。這在《地藏經》，就是有這樣的形容，這一層一層的鐵，就是火一層一層地燒，這叫做大鐵圍山。到鐵圍山裡面，蛇又像一條火蛇，整條蛇都帶有火，口吐著火，狗也是一樣，甚至還有虎、狼及獅等等，所有的猛獸在地獄中全都現前，全都帶著火焰，這樣這種的境界。
甚至，那些獄卒，就是有的是鬼形，有的那就是牛的頭、馬的頭。所以牛頭獄卒，又名叫做「阿傍」，牛頭阿傍，我們若在誦經文中，也有叫做牛頭阿傍的，這個牛頭他的名叫做「阿傍」，牛的頭、卻是有人的手，有兩隻腳，那就是牛的腳，這種的力很大。譬喻「邊見煩惱」。
牛頭獄卒又名阿傍
牛頭人手兩腳牛蹄
力壯排山
此喻邊見煩惱
依高大之身見起
如牛頭有兩角
喻著兩邊見
這個「邊見煩惱」，我們人人，可能多數的人都有。佛法是一個中道，我們要向中道，向這個道理走就對了。卻是他行邊道，所以這是譬吟「邊見煩惱」，也就是邪見，不正確的邪見，行邊道。（編按：「中道」的意思是中正不偏的道理。「八不中道」，即不生不滅，不斷不常，不一不異，不去不來。）
所以「依高大之身」，那個「身見」開始。那個牛頭阿傍是很高、很大，所以像這樣，用他很大的身，很大的力，像牛，牛頭的兩隻角，這牛頭就是有角，這兩隻角就是，譬喻這兩邊的「邊見」，不是走左邊，便是走右邊，這全都是造成問題。
又再「或食人肉，或復噉狗」。或者是吃人的肉，或者是…，總之，就是將所有生物類，他都要吃。這種「不知善因善果，不別惡因惡果」，不知好壞因果，不知道善的因，去造善因，得善果，他沒有這個觀念，更不會去分別惡因惡果，他不知道造這樣的惡，將來得什麼樣的果報，他都不想要去了解。不知善惡因果，不分善惡，這樣在造作，只是一味執著是「斷見」或者是「常見」。
所以，總是我逞我一時的歡喜，我想要做，我強而有力，我有辦法占有一切。這種如食人肉，這譬喻「傷害人天善道」。這種惡思、惡見、惡念，這撥無因果，那就是傷害善道。這種「噉狗」，就是譬喻「習行惡業」。
或食人肉
或復噉狗：
不知善因善果
不別惡因惡果
一味執斷執常
如食人肉
喻傷害人天善道
噉狗
喻習行惡業
這種對人生，善、人倫道理，沒有去進行，脫離了人倫道理，所做的一切都是錯誤。
也就是說，「行人於修定時」，我們在修行的人，「忽然發邪思惟」，我們在修行，明明我們就要修行，我們要修善道，但是在修行的過程中，將這個法已經偏差了，所以行為也偏了，所以忽然發邪思惟，就是偏了，所以「分別我及諸法」。
謂行人於修定時
忽然發邪思惟
分別我及諸法
為過去滅
而有現在我耶
因是思惟
推尋三世
其實「我」和「法」，「大我」和諸法是融會貫通。卻是他在這個地方，「分別我及諸法」，他將它分開。
「為過去滅而有現在我？」他不承認「我」有過去，撥無因果。「因是思惟」，這種的思惟，在那裡論常、論斷，在那裡只是一直，要找過去沒有我，或者是過去有我；過去沒有，現在有；或者是過去有，現在有；我是過去的我，或者我是現在的我。在那裡模糊不清，這種「推尋三世」。
這種邪思邪見的人，就是只在三世——過去、現在、未來，這樣一直在那裡轉。很多人都問：「我過去是如何？」哪個地方有在讓人家問，問：：「我過去是做什麼事情的，我未來又會如何。」有人在讓人家問三世因果，這樣對嗎？不需要去知道過去是如何，不過，我們要相信，相信無始以來，我們有薰習過這樣的習氣，我們有這樣的因，有造這樣的緣，所以我們要把握現在。
我們要好好用心，在我們日常生活裡，諸法如夢，其實諸法與我們人人這個真理，實在是會合著，不要脫離了真理才來作夢，才來看外面的境界。
所以我們的心境本來是空寂的，但是我們一直在人間，要取而擁有，這到頭來還不都是一片空嗎？所以「迷之為有則見枯榮」，你就會看到，這個很茂盛，那個很枯萎。茂盛和枯萎，應該就是在四季的法則輪迴中。卻是現在的人翻天覆地，因為是凡夫的心情，所以凡夫的聰明，就造就很多的苦，來人間。所以，「夢作夢受何損何益」？我們應該要「覺諦明理法則循環」，這樣我們才會清楚。大家用心體會，不要差之毫釐，失之千里，所以要多用心。
Explanations by Master Cheng-Yan
Subject: Awaken to the Truth and Understand the Principles (覺諦明理悟諸法)
Date:July.13. 2015
“All phenomena are like dreams like dew, bubbles, or shadows. The mind is intrinsically tranquil, it has always had the nature of emptiness. With the deluded view of existence, one sees flourishing and decay. The arising of passion causes bonds of suffering. In this dream, one acts and faces consequences. What is the harm or benefit? Awaken to the truth and understand the principles of the cycle of phenomena.”
Life is truly filled with unbearable suffering, because in this illusory world, we are not mindful of how everything is illusory, so we end up following illusory phenomena through this cycle.
So, “All phenomena are like dreams, like dew, bubbles or shadows.” Phenomena are like dreams that we have, like dew, bubbles or shadows. In fact, they are all empty! The dream we had last night no longer exists when we wake up in the morning. Not only is life like a dream, it is also like dew.
Look at the leaves and the grass. See how they have dew on them. Where did the dew come from? The moisture of the earth comes together and condenses into water. There is water on the grass but it did not come from rain or people watering it, so it is called “dew”. In fact, it is water. There is water on the grass but it will likewise drip off and then disappear. Bubbles are also made up of water. If we strike or stir up the water, “bubbles” from. There may also be foam, which is also water. Bubbles are also made up of water. In fact, many things are in essence “water,” but every appearance has a different name.
Water is a real thing. If we humans do not have water, we cannot live. Nothing in this world, including trees and grass, can grow without water. So, water is a true phenomenon, and it can be found everywhere. Everything our eyes can see contains water.
Does iron or steel contain water? Without water, they cannot become iron or steel. Steel is mined from the mountains. Does the soil contain water? Of course, the soil contains water. Everything on the planet, mountains, rivers, etc., comes from the union of the four elements. After being shaped by natural processes, fire is fire, water is water, earth is earth and air is air. Yet, they all contain traces of each other. The various elements have always been there. From various objects, certain things can be separated and extracted. So, [this potential] was there from the beginning. Then we humans use various methods to draw out and combine specific elements to turn them into something with a different name.
So, all phenomena have an essence that is true. This is just like how we humans all intrinsically have the nature of True Suchness. Yet, that intrinsic nature that was once pure has been covered over by various defilements, so we have formed different habitual tendencies. We form these different habitual tendencies because, having been enticed by worldly things, we become [covered by] so much ignorance, so many desires and afflictions. This is a natural cycle, but because of our attachments, we must take this natural cycle, the True Dharma, and apply it to our illusory and dream-like lives.
Thus, “All phenomena are like dreams, like dew, bubbles or shadows.”Ultimately, when we analyze everything, we see that in fact everything is a [temporary] convergence, once the parts disperse, nothing is left.This is like our minds.
“The mind is intrinsically tranquil.”Everyone’s mind has always had the nature of True Suchness and “has always had the nature of emptiness”.This is not the first time that I am telling you that everything around us is empty in nature and that our nature of True Suchness was originally tranquil and still.In that tranquility and stillness, there is absolutely nothing.But because we are deluded, we have “the deluded view of existence”.Because of this delusion, we think that these things are truly ours.
Thus, we become attached to them.So, “[We] see flourishing and decay.”Look at the cycle of the four seasons.In autumn, the leaves begin to change color.When we enter wintertime, all the leaves are gone.Then spring arrives, and plants begin to bud again.This is something we humans can observe in this world, in this life.
In fact, this [cycle] is a law of nature but we get attached to certain things.
Modern people have made much technological advancement.In the past, when we grew vegetables, the season we were in determined the kind of vegetables we planted.Now we grow them with artificial methods, so we can eat the same vegetables all year around.By demonstrating our cleverness we are disrupting the cycle of the seasons.So, we are deluded, not clever.
Clever people are in a state of delusion.So, “With the deluded view of existence,” we bring things into “existence” and thus we “see flourishing and decay”.So, life in this world ahs become more and more removed from the natural world.
“The arising of passion causes bonds of suffering.”The passions of ordinary peel are delusions.Our passions arise from a deluded state, and we do many deluded things in that state.Thus we become entangled in much suffering,This is like dreaming.
“In this dream one acts and faces consequences. What is he benefit or harm? When we are dreaming, even if we dream that we have achieved much, upon awakening, it is all empty!”
So, “What is the benefit or harm?”The same thing applies to this life.Therefore, we must awaken.“Awaken to the truth and understand the principles of the cycles of phenomena.”
We must awaken quickly.After awakening to the true principles, naturally the laws of nature of this world are very clear to us.
We cannot let the “Five Skandhas,” form, feeling, perception, action, consciousness
influence our lives without us being aware of them.
If we let the days pass without doing anything, then every day our lives are being shortened, while our karma continually increases.We muss be vigilant to quickly eliminate our delusions and ignorance and quickly guard against dong the wrong things.
These past few days we have been talking about how all things in the world, birds and beasts and everything else, can all be [related] back to our minds in our minds they are afflictions and ignorance.This now the minds of sentient beings are.So, the minds of sentient beings are like intangible evil ghosts.
“Naked, black and gaunt, they have long abided there. They would make loud and awful noises while crying out for food. Then there were many ghosts with throats like needles.”
We have talked about this before.Some people lack a sense of shame.As humans we must behave like proper humans.We must wear clothes, show courtesy to one another and be neat.That is what we consider human,someone with a sense of shame [and propriety].
As spiritual practitioners, we must follow the rules of spiritual practice so that we will not deviate from the Path.Yet, we ordinary people are confused, so we increasingly lose our sense of shame.This happens because in our lives, we have developed these habitual tendencies over time and also carry them through the past, present and future.
Thus it is said, “They have long abided there. They would make loud and awful noises.”
Though what we say is incorrect, we keep talking, thinking that the way we practice is correct.So, we keep teaching others and keep talking about how wonderful the Dharma is.
We keep sharing fondly with others,but we have not taken the Dharma to heart. So, we are like ghosts “with throats like needles”. They can only make loud noises; they cannot take the Dharma to heart.
They are just like hungry ghosts. Their stomachs are big, yet their throats are as thin as needles. They cannot take in the Dharma, but they still continue to yell. This image is a metaphor. We must humbly seek teachings and open up our hearts to be more encompassing so we can earnestly take good teachings to heart so we can earnestly take good teachings to heart.
The next passage states, “Then there were many ghosts with heads like oxen. They might eat human flesh, or they might eat dogs as well. Their hair was matted and unkempt and they were destructive and treacherous. Driven by hunger and thirst, they screamed and ran wildly”.
This passage describes many ghosts “with heads like oxen”. This is also a kind of metaphor. Is there really a hell? When it comes to hell, some people say, “I can’t see it”. If you cannot see it, that does not matter; we can describe it for you.
“The Ghostly guards of hell have heads shaped like oxen or heads shaped like horses”. As the Surangama Sutra states, “Spirits of the deceased see an iron-walled city, fiery snakes and fiery dogs, tigers, wolves and lions”.
This is saying that when we die, our spirit can see the great ring of iron mountains. The Earth Treasury Sutra contains this description. These layers of iron had to be forged one by one, so this is called the great ring of iron mountains. Inside the great ring of iron mountains, there were snakes that seemed to be made of fire. Their entire body was covered in fire, and they also spit out fire. The dogs were the same. There were even tigers, wolves, lions and more. All the fierce animals manifested in hell, completely covered in flames. Moreover, some of the guards in hell had the forms of ghosts. Some had heads shaped like oxen or horses. The ox-head jailers are also known as “the wardens of the king of hell”. Ox-head wardens serve the king of hell. In the sutras that we recite, they mention ox-head wardens of the king of hell. These jailers are “wardens of the king of hell”. They have the head of oxen, the hands of humans and the hooves of oxen. They are very powerful and are analogies for “afflictions of extreme views”
The ox-head jailers are known as the wardens of the king of hell. With human hands and an ox’s hooves and head, they have the strength to move mountains. They are an analogy for the afflictions of extreme views, which begin with inflated views of self. An ox head has two horns, so this is an analogy for the Two Extreme Views.
These “afflictions of extreme views” can be found in most people. The Buddha-Dharma is the Middle Way. We must walk toward the Middle Way. If we follow the truth, we will not go wrong. Yet, some end up going astray.
So, this is an analogy for “afflictions of extreme views”, which are improper views. With improper views, we will stray from the path. This is “an inflated view of self”, this all begins with a “views of self”. So, the ox-head warden is very tall and large. He has a very large body and great strength, and two horns like an ox. This ox-head warden has horns. These two horns are an analogy for the two extreme views, people end up staying either to the left or right. This will cause many problems.
Next, “They might eat human flesh or they might eat dogs as well”. They may eat human flesh or other kinds of flesh. Basically, they eat all kinds of animals. “They do not know positive causes and effects”. They do not recognize positive and negative causes and effects. They do not know that creating positive causes will yield positive effects. They just do not understand this concept.
Furthermore, they cannot distinguish them from negative causes and effects. They do not understand that by committing evils, they will face negative karmic retributions. They do not even want to try to understand this. They do not recognize the law of karma and cannot distinguish between good and evil, they just keep creating karma. They blindly cling to the “view of nihilism” or the “view of eternalism”. They just do what makes them happy in the moment “I want to do it, and I am powerful enough. I am able to take possession of everything”. This is as if they are eating others’ flesh. It is an analogy for “damaging the paths of goodness to the heaven and human realms.”
With negative thinking, negative views and negative thoughts, we will deny the law of karma, which damages the paths of goodness. As for “eating dogs,” that is an analogy for “practicing evil deeds.”
They might eat human flesh, or their might eat dogs as well: They do not know positive causes and effects, nor can they distinguish negative causes and effects, so they cling bindly to nihilism or eternalism. This is like eating human flesh, and is an analogy for damaging the paths of goodness to the heaven and human realms.Eating dogs is likened to practicing evil deeds.
Some people do not advance in their practice of good and moral principle. When we depart from moral principles, everything we so will be wrong. This is also saying that “when a practitioner is practicing Samadhi, in our mind, “unwholesome thoughts [may] suddenly arise.” We are spiritual practitioners. Obviously when engage in spiritual practice, we must cultivate the paths of goodness. But as we engage in spiritual practice, we might have strayed from the Dharma. So, our actions have gone astray as well. When unwholesome thoughts suddenly arise, we may go astray and thus “discriminate between the self and phenomena.”
When practitioners are practicing Samadhi and unwholesome thoughts suddenly arise, they discriminate between the self and phenomena. They wonder if the self ceased in the past, which allows the self of the present to exist. With this train of thought, they speculate through the Three Periods of Time.
Actually, there is a relationship between “self” and “phenomena.” With a “greater self,” we are one with all phenomena. Yet, some people “discriminate between the self and phenomena.” They have separated them. “They wonder if the self ceased in the past, which allows the self of the present to exist.”
Some people do not admit they have a past “self,” thus they are denying the law of karma. “With this train of thought,” this line of thinking, they just debate eternalism and nihilism. They are just constantly debating whether there was a self in the past or no self in the past. Either it did not exist in the past but exist now or perhaps this self existed in the past and also exists in the present. We may be the self of the present. Because everything is unclear, they “speculate through the Three Periods of Time.” People with this deviant thinking and view are only focused on the Three Periods, the past, present and future. They become stuck in this thinking.
Many people ask, “What was I in my past?” There are places people go to ask, “What did I do in the past? What will happen to me in the future? I want to ask this person about my causes and effects in the Three Periods of Time.” Is this the right thing to do?
We do not need to know what happened in the past. However, we must believe that since Beginningless Time, we have been influenced by our habitual tendencies. We planted the karmic causes which created our current conditions, so we must seize this present moment. We must make an effort to be mindful in our daily living.
All phenomena are dreams. Actually, all phenomena are one with the true principles in all of us. We must not depart from truth to live in a dream or get caught up in the outside world.
Our minds were originally empty and tranquil. But for as long as we have been in this world, we always want to take and possess. In the end, isn’t this all empty?
So, “With the deluded view of existence, one sees flourishing and decay.” You will see that this is very lush, and that is very dried up. Flourished and wilting is part of the cycle of the four seasons. Yet, now people are turning the world upside down. Because we have the unenlightened minds of ordinary people, with our unenlightened cleverness, we cause much suffering for this world. “In this dream, one acts and faces consequences.” What is the harm or benefit?”
We should “awaken to the truth and understand the principles of the cycle of phenomena.” Only in this way will we clearly understand. Everyone must mindfully realize this. We must not deviate in the slightest, otherwise we will go very far off course. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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