20150818《靜思妙蓮華》修戒法別真偽(第633集)
（法華經•譬喻品第三）
⊙迷惑之心起諸邪行，驕慢自大自恃輕他，疑念猜忌迷心乖理，雖修戒法不別真偽，暗鈍無明猶豫無定。
⊙「頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」《法華經譬喻品第三》
⊙「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖。如是諸難，恐畏無量。」《法華經譬喻品第三》
⊙夜叉餓鬼，喻人心不守正道規行，或持偏邪倒見。諸惡鳥獸，喻凡夫之高傲橫恣邪見。
⊙四向窺牖，喻見識狹隘，淺薄不見正理，不自滿足而不自在。
⊙飢急四向：喻欲界利鈍，理事煩惱之相。飢急是謂有漏之心，無道味之貪。
⊙十使：「五鈍使」：貪、瞋、癡、慢、疑。「五利使」：身見、邊見、邪見、見取見、戒禁取見。
⊙窺：私竊不正當的觀法，雖復觀察諸法體空的道理，而滯著心多，不會正理。
⊙如窺看窗牖，觀空，不得無礙。「四向窺牖，管中窺物」喻見識狹隘，淺薄不得見正理，不自滿足而不自在。
⊙知見根小淺劣，不能信受無上妙法，信樂受持更難。心無道法，不知茫然恐畏無量。
【證嚴上人開示】
迷惑之心起諸邪行，驕慢自大自恃輕他，疑念猜忌迷心乖理，雖修戒法不別真偽，暗鈍無明猶豫無定。
迷惑之心起諸邪行
驕慢自大自恃輕他
疑念猜忌迷心乖理
雖修戒法不別真偽
暗鈍無明猶豫無定
每天都向大家說，要反觀自性，找我們自己的心。心，是不是有迷失了呢？或者有偏向？這是我們每天要顧好我們的心，心若讓它偏了，要趕緊將它找回來找回來我們本性原位。但是，我們常常都會把它迷失了，不知道我們的原位在哪裡？所以這叫做「迷惑的心」。
自己迷，迷失了我們原來的本性，所以就「起諸邪行」。心一迷，行就偏了，心迷行偏，那就是容易「驕慢自大自恃輕他」。這全都是以為自己，已經很了不起，所以就將將自己放大、輕視他人，這種的心態，這也是因為有一個疑念。他有了疑心，所以對人人沒有信心，其實是對自己沒信心。自己的才能其實是很微弱，沒有踏實用心，見解不正，所以自己無法提出見解，對正法深信，所以自己的心很虛，對別人就有懷疑。
一句話說：自己心用鬼心看人，人人是鬼。」這就是迷。這個心就是迷了，違背了道理，所以「迷心乖理」，我們的心若迷，道理就全都偏了。所以，雖然是在修行，不過「戒法不別真偽」。說：「我是在修行，我是在持戒。」但是我們所修的，所持的戒，假使是一念偏差，這是真是假？是正是邪？我們自己也分不出。所以，這就是「暗鈍無明」，心就沒有一個，正定、正知、正見，就是出自於我們迷惑的心。
這都是一種無明暗鈍，讓我們的智慧無法提起，無法向著正法去精進，浪費了時光。這種暗鈍無明的眾生，哪怕是修行，還是浪費時光，何況說生命、時間是有限，還在正法門外在徘徊，在那裡徘徊，沒辦法向前前進。
前面的(經)文我們說，「頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」
頭髮蓬亂
殘害兇險
飢渴所逼
叫喚馳走
《法華經譬喻品第三》
這已經前面就解釋過了。人就是缺少了慚愧心，所以我們要好好修整我們的心。心整齊，外表也會整齊；我們的心若不整齊，外表就蓬亂。我們的若是心寬念純，生活就很規律；我們的心若偏差，那就是「殘害兇險，飢渴所逼，叫喚馳走」。這種沒有道理，這欠缺了慧命的法水來滋潤他，所以心乾躁，就恐慌起來了。這種的人，我們人間普遍都有，道理不對，他也要大聲說他是對，這我們前面說過了。
下面再來說，「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖。如是諸難，恐畏無量。」這段經文我們要用心瞭解。
夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》
這段(經)文，我們就用心了解，這個「夜叉餓鬼，諸惡鳥獸」，那就是譬喻，譬喻我們人心不守正道，不守戒規行為，這是又再來譬喻我們人的心。
夜叉餓鬼
喻人心
不守正道規行
或持偏邪倒見
諸惡鳥獸
喻凡夫之
高傲橫恣邪見
天地人間，只要人人守好自己的本分、守好崗位、守好自己的行為，若能夠這樣，就是平安、正確的人生。而若是「不守正道規行」，那就是「持偏邪倒見」，想要修行，卻是所持的戒是偏差的戒，這種偏差的戒，那就是容易落入邪法，若這樣，就是顛倒是非，法是對的、不對的？他都無法清楚。
所以，雖然是修行，我們更加要守志奉道，我們自己的志節、自己的心，自己的志氣，應該要好好守在，我們所要精進追求菩提的覺道。我們卻是偏掉了覺道，我們說是在修行，那就是會顛倒，將法「是」，他說這「不是」，「不是」的法，他偏說這是「是」。這種法論是非，自己沒辦法真正去體會，什麼才是我們修行該向的正道，他自己已經就是迷失了。
所以「夜叉餓鬼」，譬喻人的心，這樣來無形、去無蹤，道，就是看不到的道，但是就是偏的行，那就是夜叉，譬喻我們人心不守正道。
「諸惡鳥獸」，就譬喻凡夫這種「高傲橫恣邪見」，就很貢高，很我慢。所以這個「橫」，就是擴大自己，「恣」就是放縱，自己又放大又是很放縱。這種已經是偏了，已經是邪見，又再橫行放縱。
像我們現代，已經人倫道德，人應該有的功能，都已經弱下去了，現在最強的，就是科技電腦。生活，只知道大家學歷都很高，大家的生活都是就是上班，家庭家事誰來做？家事大家都不會做了，不管是家庭的生活，三餐不會煮、衣服不會洗，吃飯就是來上館子，外面吃飽再回來，所以沒有家庭的生活。
現在的孩子小小的，一歲多，他就會用手機了，這樣就一直在，虛無、虛幻的世界裡，所以小孩子開始，就給他生活在那種虛幻，沒有踏實的人生。年輕人已經在那個虛幻世界，老人，六十五歲就被列入為老人，就是變成了，老人社會問題。沒去想到這是家庭倫理的問題，這不是老人社會的問題。
老人對社會付出，(在)他們的年輕時代，六十五歲，現在還是頭腦很好，為人群付出。你們看看慈濟，多少高齡的長者，大家這樣很願意付出，保護大地，為人群，這樣願意付出，這還是這麼有能力。年輕的時代，是這樣按照倫理，家庭倫理，這樣孝順父母，撫養孩子長大，成家立業，到了這個時代，變成了被這個時代列入，老人社會問題，真的是很悲哀。
其實，我們現在的人，見解就是顛倒了。現在若不趕緊回歸，在人的心態，或者是家庭的生活倫理，若不趕緊回歸，真的未來，老人的社會，那就是很嚴重了。人人將我們的本分、將我們的生活，讓它正軌道，若能夠這樣，這個人心就是一項，「人之初，性本善」，就不會像我們這段時間，這麼多飛禽走獸，或者是夜叉餓鬼、鳩槃荼等等，那沒這些事情了。
下面再說，「飢急四向，窺看窗牖。」
四向 窺牖
喻見識狹隘
淺薄不見正理
不自滿足而不自在
這個「飢急四向」，那就是譬喻我們的知識很狹窄，這種的「見識狹隘」，那就像是我們在窗戶，因為「窺看窗牖」，「窺看」就是，去站在窗邊小小的地方，去看外面。總而言之，我們的見識，還是有障礙，見識很狹窄，所以很小，甚至是淺薄，非常淺，非常薄。
這種淺薄的知識，「不自滿足」，自己也知道，其實我知道的，就只是這樣而已，要我再解釋，我也是這樣而已。我也常常這樣的感覺，真正道理是那麼多，我們懂的是那麼少，所以自己也是很不滿足，何況真正對人倫道理，或者是佛法的正法，他都沒有去用心過，當然自己的內心就很虛。「不自滿足」，就是心虛，心虛不自在，所以他「飢急四向」。
飢急四向：
喻欲界利鈍
理事煩惱之相
飢急
是謂有漏之心
無道味之貪
「飢急四向」，再另外來讓大家更加了解，那就是「欲界利鈍理事」。
大家還記得嗎？「利」與「鈍」，這十使，這十使。「鈍使」：貪、瞋、癡、慢、疑。「利使」：身見、邊見、邪見、見取見、戒禁取見。
十使：
五鈍使
貪、瞋、癡、
慢、疑
五利使
身見、邊見、
邪見、見取見、
戒禁取見
有了我們的觀念，我們的身就這樣去行動，所以這種有了「使」，使就是煩惱。「利」與「鈍」二項加起來，總是身心的觀念與動作的行動。所以「飢急四向」，也是譬喻生死輪迴。因為我們沒有正法，所以我們還是在三界內，在三界內，這個「十使」纏我們的身，所以我們會在四生輪迴中，四生，知道嗎？胎生、濕生、化生，就是;在這個生死輪迴中，這就是「飢急」，「飢」就是肚子裡都沒東西，也就是我們的內心沒有正法，所以我們就向四生五道，不斷還在輪迴。
「窺」就是偷，偷偷地看，這種「不正當觀法。
窺：
私竊不正當的觀法
雖復觀察
諸法體空的道理
而滯著心多
不會正理
「雖復觀察，諸法體空道理」，雖然看到這個佛法裡，有在說「諸法體空」，這種空，「真空」的道理，但是他的心還是停滯在，很多的欲存在。
「諸法體空」，是要讓我們瞭解，我們看得開，放得下。卻是，有的人瞭解「諸法體空」，不過占有心很大、欲心大，這個煩惱心也很大。儘管在法中看，知道，但是做不到，所以他的心與道理，沒有會合。只知道「空」，但是不知「妙有」，不知道我們應該如何造福人群？如何入人群中去付出？只知道一切皆空，不知道妙有，所以容易偏於「斷、常」，「斷見」或者是「常見」，「窺看窗牖」，那個見解實在是很小，所以「觀空，不得無礙」。這種雖然這全都是空的，但是裡面自我障礙很多，因為我們的欲心、欲念，不規則的心念，還是很大。
如窺看窗牖
觀空 不得無礙
四向窺牖
管中窺物
喻見識狹隘
淺薄不得見正理
不自滿足而不自在
所以，在「四向窺牖」，就是這樣在窗戶這樣在看，小小的門來看外面的境界，周圍看不到，只看在那個地方，就像用管子放在眼睛(前)，周圍看不到，只看直直那個管道裡面的東西，這實在是很可惜。
「管中窺物」，就是在管裡面，這樣在看東西集中，這譬喻見識就是這麼狹窄，這麼淺薄。沒辦法見到正理，沒辦法很自在，我們的心就是虛，所以因為這樣，「如是諸難，恐畏無量」。
知見根小淺劣
不能信受無上妙法
信樂受持更難
心無道法
不知茫然恐畏無量
像這樣，「知見根小淺劣」，實在很淺，「不能信受無上妙法」，真正無上的妙法，我們無法信受，所以，何況相信之後，很快樂去信受奉行，沒辦法，要修行、受持這個法，更加困難。不只是無法信受，哪怕你信受了，要身體力行也不容易。
所以，我們若能夠「守志奉道，其道甚大」。我們的心沒有道，這個法不知，心裡面沒有一條路可走，所以那個法，我們就愈茫然不知道。所以，我們在走一條路，沒有那個方向，我們會很恐畏，所以叫做「恐畏無量」。總而言之，我們修學那個方向、道路，我們若不準確，我們走不出去，或者是在那個地方會非常茫然，會生出了很恐畏，到底何去何從？這條路，再走下去，是不是很平坦的道路？
希望我們大家，用心在菩提大直道，好好用心，不要讓我們的心有迷。這個迷惑的心若起，很多的行為就會偏，會邪了，若這樣，引起了我們內心，很多很貢高我慢，非常自大迷惑等等，我們自己不知。其實，我們知道的事情，才一點點而已，卻是我們現在虛幻的世界，讓我們自大，所以我們要時時自我警惕，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Uphold Precepts; Distinguish True from False (修戒法別真偽)
Date:August.18. 2015
“A deluded mind is the cause of all deviant action. With pride, arrogance and self-importance, we are conceited and look down on others. Filled with doubt and suspicions, we are deluded and go against the principles. Although we uphold precepts, we cannot distinguish between true and false. In the chronic darkness of ignorance, we hesitate and cannot set our resolve.”
For this reason, every day I ask that we all reflect on our nature and examine our mind. Have we lost our way? Or, have we gone off course? This is why we must take good care of our mind every day. If our mind has gone astray, we must quickly [rein it in] and bring it back to our original nature.
Yet, we constantly lose our way and do not know how to find our way back to our original state. This is what we call a deluded mind. When we are deluded, we lose our original, intrinsic nature. This is “the cause of all deviant action.”
Once we are deluded, our actions deviate. With deluded thoughts and actions, very easily, “With pride, arrogance and self-importance, we [become] conceited and look down on others.” All this happens because we mistakenly believe that we are already something special; thus we have a sense of self-importance and look down on others. This state of mind also arises out of doubt. People with doubts have no faith in anyone else. In fact, this is because they do not have faith in themselves. Their abilities are actually very limited. Without steady and mindful practice, they developed improper views and understandings. Unable to [justify] their views and understanding or to strongly believe in the Right Dharma, they have no solid ground to stand on, so they have doubts about other people.
To sum this up in one sentence, “When we look at others with the mind of a demon, every person will look like a demon to us.” This is delusion. When our minds are deluded, we will violate the principles. So, “We are deluded and go against the principles.” If our minds are deluded, our understanding of the principles will go astray.
So, though we are engaging in spiritual practice, “[while] upholding precepts, we cannot distinguish between true and false.” We may say we are engaged in spiritual practice and are upholding the precepts, but if the precepts we are upholding are not the proper ones, then are they true or false, right or wrong? We will be unable to tell the difference.
So, we are in “the chronic darkness of ignorance,” in which our minds do not have Right Samadhi, Right Understanding or Right Views. This results from having a deluded mind. It is like being in the chronic darkness of ignorance. This prevents us from exercising our wisdom and hinders our diligent practice of the Right Dharma. Thus we waste the time that we have.
For sentient beings lost in this darkness, even if they are engaging in spiritual practice, are still wasting their time. This is not to mention that our life, our time, is limited. Yet we still loiter outside the door of Right Dharma, unable to move forward.
The previous passage states, “Their hair was matted and unkempt, and they were destructive and treacherous. Oppressed by hunger and thirst, they screamed and ran wildly.”
I already explained this passage before. We humans lack a sense of shame [and propriety], so we must earnestly organize our mind. If our mind is orderly, our appearance will be too. But if our mind is disorderly, our appearance will be disheveled. If our mind is open and pure, the way we live will be well-regulated. But if our mind goes astray, it will become “destructive and treacherous oppressed by hunger and thirst, screaming and running wildly.”
A mind without any principles lacks the nourishment of the Dharma-water.If our mind lacks this water, panic easily arises.People like this can be seen everywhere.Their understanding is not correct, yet they proclaim loudly that they are right.We discussed this before.
The next passage speaks of, “Yaksas, hungry ghosts and all evil birds and beasts, compelled by hunger, ran in the four directions and were peeking through the window lattices. With all these hardships, their fringe was immeasurable.”
Through mindful understanding of this passage, we realize that “yaksas, hungry ghosts and all evil birds and beasts” are all metaphors for how our mind neglects to uphold the Right Path or how we do not follow the rules in our behavior.
These are metaphors for our states of mind.
Yaksas and hungry ghosts are metaphors for [states of] the human mind, that leads us to not follow the correct path, or to hold extreme, deviant or perverse views.
All evil birds and beasts are metaphors for the arrogant, self-indulgent and perverse views of unenlightened beings.
In this world, as long as we fulfill our responsibilities, uphold our duties and are mindful of our behavior, then in this way, our lives will be peaceful and proper.
If the mind does not “follow the correct path,” it will “hold extreme, deviant or perverse views”.
If people want to engage in spiritual practice but the precepts they uphold are incorrect, following these deviant precept will easily lead them into deviant practices.
If this happens, their sense of right and wrong will be inverted, and they will be unable to clearly discern whether certain methods are proper or not.So, as we are engaging in spiritual practice, we must also uphold our mission and follow the Path.We must strictly maintain our moral integrity and earnestly uphold our resolve on the Budhi-path we are diligently seeking.But we have strayed from the path to awakening.
We claim to be engaging in spiritual practice, but [our views] are mixed up.Though a method is right, we will say that it is not right; even though a method is not right, we will insist that it is the right thing to do.We have a misunderstanding of right and wrong, thus we are unable to truly realize which is the Right Path to follow in our spiritual practice.We have already become deluded and lost.
So, “yaksas and hungry ghosts” are metaphors for [states of] the human mind.[Like thoughts,] they come and go without a trace.Their workings cannot be seen, yet they can still go astray.Thus, the yaksas are a metaphor for when our mind neglects to uphold the Right Path.
“All evil birds and beasts” are metaphors for “the arrogant, self-indulgent and perverse views of unenlightened begins”.People may be haughty and arrogant.Their “arrogance” leads to a heightened sense of self-importance.
Being “self-indulgent” means they lack restraint.
When people are self-important and lack restraint, they have already gone astray. They already have deviant views on top of which they are arrogant and self-indulgent.
In this day and age, people’s sense of morality and the abilities they should all have grown increasingly weaker.Today, computer technology is much more powerful.People are very well-educated, and much of their life revolves around work.Who will take care of household matters?Most people do not know how anymore.
When it comes to family life, many people do not know how to cook or how to wash their clothes.For meals, people go out to eat and then go home after they have eaten.So, there is not much of a family life.
Today, we see young children, barely a year old, who already know how to use cell phones.They are constantly immersed in an illusory state.
From a young age, children are immersed in an illusory world rather than one that is grounded.
Young people are caught up in that illusory world.
People who are 65 are now considered old, and so [Taiwan] is now facing the problem of an aging society.This is about the ethics of family relationships, not the problem of an aging society.
The elderly contributed so much to society during their younger years and now, at 65 years old, their minds are still sharp; they can still give of themselves to others.
In Tzu Chi for example, there are many elderly volunteers who are willing to help protect the planet and give to help others. They are still very capable. When they were young, they abided by duties and ethics of family relationships. They were filial to their parents, started their families, raised their children and built their careers. Now in our current times, they are considered to be part of the problem of an aging society. This is truly tragic.
Actually, in this world today, our views and understandings have become distorted. If we do not quickly return to a more humane state of mind, if we do not return to having respect for our family duties and relationships, then in the future the problem of an aging society will become much more serious.
If we all uphold our duties and bring our lives onto the right track, our minds will [return to the state] in which “Human nature is inherently kind”. We will not be like the birds and beasts that we have been talking about, or the yaksas, hungry ghosts and kumbhanda demons. We will be free of such afflictions.
The next part of the passage states, “Compelled by hunger, they ran in four directions and were peeking through the window lattices”.
Running in all directions and peeking through the window lattices: these are likened to narrow views and knowledge, superficiality, being unable to see the principles. These leave us no satisfaction, no ease or freedom.
“Compelled by hunger, they ran in four directions” is an analogy for how limited our knowledge is. Having these “narrow views and knowledge” is like standing before a window and “peeking through the window lattices”. “Peeking” means we are standing in a small place next to the window and looking out. To put it simply, our views and knowledge are obstructed; they are narrow in scope. Thus our views and knowledge are very limited and very superficial. This superficial knowledge “leaves us no satisfaction”. We may know something, but what we actually know is limited. If we are asked to explain, there is a limit to what we can share. This is how I often feel.
There are many true principles, but I understand so few of them. Thus, I am not satisfied with myself. Moreover, when it comes to moral principles or the Right Dharma taught by the Buddha, if we have not mindfully [experienced] it, of course, we will feel ungrounded in our minds. “These leave us no satisfaction”. If our minds are not grounded, we will feel uneasy.
In this way, “Compelled by hunger, [we] run in all directions: This is an analogy for the desire realm’s acute and chronic afflictions, the appearance of afflictions regarding matters and principles. Compelled by hunger refers to a mind that has Leaks one that does not crave the taste of the Path.”
“Compelled by hunger, they run in all directions”. This analogy is to help us better comprehend “the desire realm’s acute and chronic afflictions”. Do you all remember this? “Acute” and “chronic” afflictions. Together they form the Ten Afflictions, in which the chronic afflictions are greed, anger, ignorance, arrogance and doubt, and the acute afflictions are view of self, extreme views, deviant views, stubborn views and view of deviant precepts.
These [afflictions] will drive our body into action. Thus, they are also called “agents”. Agents are afflictions. These are divided into “Acute” and “chronic”, relating to our thoughts and actions respectively. “Compelled by hunger, they run in all directions” is an analogy for cyclic existence. Without [practicing] the Right Dharma, we will remain in the Three Realms. In the Three Realms, we are entangled by the Ten Afflictions. Thus we transmigrate in the four forms of birth. Do you know what the four forms of birth are? Womb-born, moisture-born, transformation-born…These are the ways in which we may be reborn. This happens when we are “compelled by hunger”.
“Hunger” is when our stomach is empty, like when there is no Right Dharma in our mind. Thus, we continually transmigrate through the Five Destinies as the four kinds of beings. “Peeking” means sneaking a look; it is not an appropriate way to observe.
“Peeking:
Peeking is not an appropriate way to observe. Though they observe repeatedly the principle of the emptiness of all phenomena, their minds have many hindrances, and they cannot understand correct principles.”
“Though they observe repeatedly the principle of the emptiness of all phenomena”, although they can see the Buddha’s teachings of “the principle of the emptiness of all phenomena”, which is the principle of true emptiness, their minds remain stuck in a state of many desires.
“The principle of the emptiness of all phenomena” helps us to comprehend that we must see through things and let them go. Yet, although some people comprehend “the principle of the emptiness of all phenomena”, they have a strong desire to possess things, thus their hearts are filled with afflictions.
Although they may know the Dharma, they are unable to put it into practice. Thus their minds are not one with the principles. They only know of emptiness, put know nothing of “wondrous existence.” They do not know how to benefit others and go among people to give to them. They only know that everything is empty; they do not know about wondrous existence. Thus they easily become biased toward either “nihilism” or “eternalism.”
Like “peeking through the window lattices,” this only gives them a limited perspective. So, “They observe emptiness, but cannot achieve free dome form obstacles.” Although everything is empty, there are still many obstacles within us because we continue to have many desires are many undisciplined thoughts.
They peek through the window lattices: The observe emptiness, but cannot achieve freedom from obstacles. Peeking through lattices in the four directions is like looking at the world through a pipe. It is a metaphor for narrow views and knowledge superficiality, being blind to correct principles. These leave us no satisfaction, no ease or freedom.
So, “peeking through the lattices in the four directions is the way they look through the windows.” They view the world through a small space, so they cannot see everything outside, only what is framed in that space. This is as if looking through a pipe; they cannot see everything outside, just what can be seen through its [narrow] opening. This is truly a shame.
“Looking at the world through a pipe,” everything we can see is within that narrow field of view .This is an analogy for narrow views and knowledge. What we see is so limited. We cannot see the correct principles and we cannot feel at ease, as we lack groundedness in our minds. Because of this, “With all these hardships, their fright was immeasurable.”
The understanding and views of those of limited capacity are shallow and inferior. They cannot receive and believe the supreme and wondrous Dharma. Even more difficult is finding joy in faith, accepting and upholding the teachings. When teachings of the Path are absent in the mind, ignorance, bewilderment and fear are boundless.
Thus, “The understanding and views of those of limited capacity are shallow and inferior.”Indeed, they are superficial, and “The supreme and wondrous Dharma.” Truly supreme and wondrous Dharma is not something they can receive and believe. Moreover, they cannot experience the joy that comes from faithfully accepting and upholding these teachings. Putting them into practice would be even more difficult. Not only could they not faithfully accept them, even if they did, putting them into practice is no easy matter.
If we can “uphold our mission and follow the Path, then our Path will be great, but if our mind does not follow the Path, if we do not understand the Dharma, there is no road for us to follow.” Thus we become confused about the teachings. If we are walking but have no sense of direction we will become afraid. So, our “fears will be boundless.”
In summary, if we are not precise in the direction of our learning and practice, we will not be able to find our way, or we will be very confused about where we are, which will give rise to fear and uncertainty about which way to go. If we just keep going, will we be on a flat and smooth road? I hope that all of us can mindfully walk the Bodhi-path
We must make an effort to be mindful so that we do not become deluded. If confusion arises in our mind, we will go astray in many of our actions. If this happens, our mind will become very arrogant and proud, very self-important and deluded, etc.. We would be unaware of all this.
Indeed what we understand is very limited. But, in this illusory world, we have developed a sense of self-importance. So, we must constantly remind ourselves to be vigilant and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙迷惑之心起諸邪行，驕慢自大自恃輕他，疑念猜忌迷心乖理，雖修戒法不別真偽，暗鈍無明猶豫無定。
⊙「頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」《法華經譬喻品第三》
⊙「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖。如是諸難，恐畏無量。」《法華經譬喻品第三》
⊙夜叉餓鬼，喻人心不守正道規行，或持偏邪倒見。諸惡鳥獸，喻凡夫之高傲橫恣邪見。
⊙四向窺牖，喻見識狹隘，淺薄不見正理，不自滿足而不自在。
⊙飢急四向：喻欲界利鈍，理事煩惱之相。飢急是謂有漏之心，無道味之貪。
⊙十使：「五鈍使」：貪、瞋、癡、慢、疑。「五利使」：身見、邊見、邪見、見取見、戒禁取見。
⊙窺：私竊不正當的觀法，雖復觀察諸法體空的道理，而滯著心多，不會正理。
⊙如窺看窗牖，觀空，不得無礙。「四向窺牖，管中窺物」喻見識狹隘，淺薄不得見正理，不自滿足而不自在。
⊙知見根小淺劣，不能信受無上妙法，信樂受持更難。心無道法，不知茫然恐畏無量。
【證嚴上人開示】
迷惑之心起諸邪行，驕慢自大自恃輕他，疑念猜忌迷心乖理，雖修戒法不別真偽，暗鈍無明猶豫無定。
迷惑之心起諸邪行
驕慢自大自恃輕他
疑念猜忌迷心乖理
雖修戒法不別真偽
暗鈍無明猶豫無定
每天都向大家說，要反觀自性，找我們自己的心。心，是不是有迷失了呢？或者有偏向？這是我們每天要顧好我們的心，心若讓它偏了，要趕緊將它找回來找回來我們本性原位。但是，我們常常都會把它迷失了，不知道我們的原位在哪裡？所以這叫做「迷惑的心」。
自己迷，迷失了我們原來的本性，所以就「起諸邪行」。心一迷，行就偏了，心迷行偏，那就是容易「驕慢自大自恃輕他」。這全都是以為自己，已經很了不起，所以就將將自己放大、輕視他人，這種的心態，這也是因為有一個疑念。他有了疑心，所以對人人沒有信心，其實是對自己沒信心。自己的才能其實是很微弱，沒有踏實用心，見解不正，所以自己無法提出見解，對正法深信，所以自己的心很虛，對別人就有懷疑。
一句話說：自己心用鬼心看人，人人是鬼。」這就是迷。這個心就是迷了，違背了道理，所以「迷心乖理」，我們的心若迷，道理就全都偏了。所以，雖然是在修行，不過「戒法不別真偽」。說：「我是在修行，我是在持戒。」但是我們所修的，所持的戒，假使是一念偏差，這是真是假？是正是邪？我們自己也分不出。所以，這就是「暗鈍無明」，心就沒有一個，正定、正知、正見，就是出自於我們迷惑的心。
這都是一種無明暗鈍，讓我們的智慧無法提起，無法向著正法去精進，浪費了時光。這種暗鈍無明的眾生，哪怕是修行，還是浪費時光，何況說生命、時間是有限，還在正法門外在徘徊，在那裡徘徊，沒辦法向前前進。
前面的(經)文我們說，「頭髮蓬亂，殘害兇險，飢渴所逼，叫喚馳走。」
頭髮蓬亂
殘害兇險
飢渴所逼
叫喚馳走
《法華經譬喻品第三》
這已經前面就解釋過了。人就是缺少了慚愧心，所以我們要好好修整我們的心。心整齊，外表也會整齊；我們的心若不整齊，外表就蓬亂。我們的若是心寬念純，生活就很規律；我們的心若偏差，那就是「殘害兇險，飢渴所逼，叫喚馳走」。這種沒有道理，這欠缺了慧命的法水來滋潤他，所以心乾躁，就恐慌起來了。這種的人，我們人間普遍都有，道理不對，他也要大聲說他是對，這我們前面說過了。
下面再來說，「夜叉餓鬼，諸惡鳥獸，飢急四向，窺看窗牖。如是諸難，恐畏無量。」這段經文我們要用心瞭解。
夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》
這段(經)文，我們就用心了解，這個「夜叉餓鬼，諸惡鳥獸」，那就是譬喻，譬喻我們人心不守正道，不守戒規行為，這是又再來譬喻我們人的心。
夜叉餓鬼
喻人心
不守正道規行
或持偏邪倒見
諸惡鳥獸
喻凡夫之
高傲橫恣邪見
天地人間，只要人人守好自己的本分、守好崗位、守好自己的行為，若能夠這樣，就是平安、正確的人生。而若是「不守正道規行」，那就是「持偏邪倒見」，想要修行，卻是所持的戒是偏差的戒，這種偏差的戒，那就是容易落入邪法，若這樣，就是顛倒是非，法是對的、不對的？他都無法清楚。
所以，雖然是修行，我們更加要守志奉道，我們自己的志節、自己的心，自己的志氣，應該要好好守在，我們所要精進追求菩提的覺道。我們卻是偏掉了覺道，我們說是在修行，那就是會顛倒，將法「是」，他說這「不是」，「不是」的法，他偏說這是「是」。這種法論是非，自己沒辦法真正去體會，什麼才是我們修行該向的正道，他自己已經就是迷失了。
所以「夜叉餓鬼」，譬喻人的心，這樣來無形、去無蹤，道，就是看不到的道，但是就是偏的行，那就是夜叉，譬喻我們人心不守正道。
「諸惡鳥獸」，就譬喻凡夫這種「高傲橫恣邪見」，就很貢高，很我慢。所以這個「橫」，就是擴大自己，「恣」就是放縱，自己又放大又是很放縱。這種已經是偏了，已經是邪見，又再橫行放縱。
像我們現代，已經人倫道德，人應該有的功能，都已經弱下去了，現在最強的，就是科技電腦。生活，只知道大家學歷都很高，大家的生活都是就是上班，家庭家事誰來做？家事大家都不會做了，不管是家庭的生活，三餐不會煮、衣服不會洗，吃飯就是來上館子，外面吃飽再回來，所以沒有家庭的生活。
現在的孩子小小的，一歲多，他就會用手機了，這樣就一直在，虛無、虛幻的世界裡，所以小孩子開始，就給他生活在那種虛幻，沒有踏實的人生。年輕人已經在那個虛幻世界，老人，六十五歲就被列入為老人，就是變成了，老人社會問題。沒去想到這是家庭倫理的問題，這不是老人社會的問題。
老人對社會付出，(在)他們的年輕時代，六十五歲，現在還是頭腦很好，為人群付出。你們看看慈濟，多少高齡的長者，大家這樣很願意付出，保護大地，為人群，這樣願意付出，這還是這麼有能力。年輕的時代，是這樣按照倫理，家庭倫理，這樣孝順父母，撫養孩子長大，成家立業，到了這個時代，變成了被這個時代列入，老人社會問題，真的是很悲哀。
其實，我們現在的人，見解就是顛倒了。現在若不趕緊回歸，在人的心態，或者是家庭的生活倫理，若不趕緊回歸，真的未來，老人的社會，那就是很嚴重了。人人將我們的本分、將我們的生活，讓它正軌道，若能夠這樣，這個人心就是一項，「人之初，性本善」，就不會像我們這段時間，這麼多飛禽走獸，或者是夜叉餓鬼、鳩槃荼等等，那沒這些事情了。
下面再說，「飢急四向，窺看窗牖。」
四向 窺牖
喻見識狹隘
淺薄不見正理
不自滿足而不自在
這個「飢急四向」，那就是譬喻我們的知識很狹窄，這種的「見識狹隘」，那就像是我們在窗戶，因為「窺看窗牖」，「窺看」就是，去站在窗邊小小的地方，去看外面。總而言之，我們的見識，還是有障礙，見識很狹窄，所以很小，甚至是淺薄，非常淺，非常薄。
這種淺薄的知識，「不自滿足」，自己也知道，其實我知道的，就只是這樣而已，要我再解釋，我也是這樣而已。我也常常這樣的感覺，真正道理是那麼多，我們懂的是那麼少，所以自己也是很不滿足，何況真正對人倫道理，或者是佛法的正法，他都沒有去用心過，當然自己的內心就很虛。「不自滿足」，就是心虛，心虛不自在，所以他「飢急四向」。
飢急四向：
喻欲界利鈍
理事煩惱之相
飢急
是謂有漏之心
無道味之貪
「飢急四向」，再另外來讓大家更加了解，那就是「欲界利鈍理事」。
大家還記得嗎？「利」與「鈍」，這十使，這十使。「鈍使」：貪、瞋、癡、慢、疑。「利使」：身見、邊見、邪見、見取見、戒禁取見。
十使：
五鈍使
貪、瞋、癡、
慢、疑
五利使
身見、邊見、
邪見、見取見、
戒禁取見
有了我們的觀念，我們的身就這樣去行動，所以這種有了「使」，使就是煩惱。「利」與「鈍」二項加起來，總是身心的觀念與動作的行動。所以「飢急四向」，也是譬喻生死輪迴。因為我們沒有正法，所以我們還是在三界內，在三界內，這個「十使」纏我們的身，所以我們會在四生輪迴中，四生，知道嗎？胎生、濕生、化生，就是;在這個生死輪迴中，這就是「飢急」，「飢」就是肚子裡都沒東西，也就是我們的內心沒有正法，所以我們就向四生五道，不斷還在輪迴。
「窺」就是偷，偷偷地看，這種「不正當觀法。
窺：
私竊不正當的觀法
雖復觀察
諸法體空的道理
而滯著心多
不會正理
「雖復觀察，諸法體空道理」，雖然看到這個佛法裡，有在說「諸法體空」，這種空，「真空」的道理，但是他的心還是停滯在，很多的欲存在。
「諸法體空」，是要讓我們瞭解，我們看得開，放得下。卻是，有的人瞭解「諸法體空」，不過占有心很大、欲心大，這個煩惱心也很大。儘管在法中看，知道，但是做不到，所以他的心與道理，沒有會合。只知道「空」，但是不知「妙有」，不知道我們應該如何造福人群？如何入人群中去付出？只知道一切皆空，不知道妙有，所以容易偏於「斷、常」，「斷見」或者是「常見」，「窺看窗牖」，那個見解實在是很小，所以「觀空，不得無礙」。這種雖然這全都是空的，但是裡面自我障礙很多，因為我們的欲心、欲念，不規則的心念，還是很大。
如窺看窗牖
觀空 不得無礙
四向窺牖
管中窺物
喻見識狹隘
淺薄不得見正理
不自滿足而不自在
所以，在「四向窺牖」，就是這樣在窗戶這樣在看，小小的門來看外面的境界，周圍看不到，只看在那個地方，就像用管子放在眼睛(前)，周圍看不到，只看直直那個管道裡面的東西，這實在是很可惜。
「管中窺物」，就是在管裡面，這樣在看東西集中，這譬喻見識就是這麼狹窄，這麼淺薄。沒辦法見到正理，沒辦法很自在，我們的心就是虛，所以因為這樣，「如是諸難，恐畏無量」。
知見根小淺劣
不能信受無上妙法
信樂受持更難
心無道法
不知茫然恐畏無量
像這樣，「知見根小淺劣」，實在很淺，「不能信受無上妙法」，真正無上的妙法，我們無法信受，所以，何況相信之後，很快樂去信受奉行，沒辦法，要修行、受持這個法，更加困難。不只是無法信受，哪怕你信受了，要身體力行也不容易。
所以，我們若能夠「守志奉道，其道甚大」。我們的心沒有道，這個法不知，心裡面沒有一條路可走，所以那個法，我們就愈茫然不知道。所以，我們在走一條路，沒有那個方向，我們會很恐畏，所以叫做「恐畏無量」。總而言之，我們修學那個方向、道路，我們若不準確，我們走不出去，或者是在那個地方會非常茫然，會生出了很恐畏，到底何去何從？這條路，再走下去，是不是很平坦的道路？
希望我們大家，用心在菩提大直道，好好用心，不要讓我們的心有迷。這個迷惑的心若起，很多的行為就會偏，會邪了，若這樣，引起了我們內心，很多很貢高我慢，非常自大迷惑等等，我們自己不知。其實，我們知道的事情，才一點點而已，卻是我們現在虛幻的世界，讓我們自大，所以我們要時時自我警惕，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Uphold Precepts; Distinguish True from False (修戒法別真偽)
Date:August.18. 2015
“A deluded mind is the cause of all deviant action. With pride, arrogance and self-importance, we are conceited and look down on others. Filled with doubt and suspicions, we are deluded and go against the principles. Although we uphold precepts, we cannot distinguish between true and false. In the chronic darkness of ignorance, we hesitate and cannot set our resolve.”
For this reason, every day I ask that we all reflect on our nature and examine our mind. Have we lost our way? Or, have we gone off course? This is why we must take good care of our mind every day. If our mind has gone astray, we must quickly [rein it in] and bring it back to our original nature.
Yet, we constantly lose our way and do not know how to find our way back to our original state. This is what we call a deluded mind. When we are deluded, we lose our original, intrinsic nature. This is “the cause of all deviant action.”
Once we are deluded, our actions deviate. With deluded thoughts and actions, very easily, “With pride, arrogance and self-importance, we [become] conceited and look down on others.” All this happens because we mistakenly believe that we are already something special; thus we have a sense of self-importance and look down on others. This state of mind also arises out of doubt. People with doubts have no faith in anyone else. In fact, this is because they do not have faith in themselves. Their abilities are actually very limited. Without steady and mindful practice, they developed improper views and understandings. Unable to [justify] their views and understanding or to strongly believe in the Right Dharma, they have no solid ground to stand on, so they have doubts about other people.
To sum this up in one sentence, “When we look at others with the mind of a demon, every person will look like a demon to us.” This is delusion. When our minds are deluded, we will violate the principles. So, “We are deluded and go against the principles.” If our minds are deluded, our understanding of the principles will go astray.
So, though we are engaging in spiritual practice, “[while] upholding precepts, we cannot distinguish between true and false.” We may say we are engaged in spiritual practice and are upholding the precepts, but if the precepts we are upholding are not the proper ones, then are they true or false, right or wrong? We will be unable to tell the difference.
So, we are in “the chronic darkness of ignorance,” in which our minds do not have Right Samadhi, Right Understanding or Right Views. This results from having a deluded mind. It is like being in the chronic darkness of ignorance. This prevents us from exercising our wisdom and hinders our diligent practice of the Right Dharma. Thus we waste the time that we have.
For sentient beings lost in this darkness, even if they are engaging in spiritual practice, are still wasting their time. This is not to mention that our life, our time, is limited. Yet we still loiter outside the door of Right Dharma, unable to move forward.
The previous passage states, “Their hair was matted and unkempt, and they were destructive and treacherous. Oppressed by hunger and thirst, they screamed and ran wildly.”
I already explained this passage before. We humans lack a sense of shame [and propriety], so we must earnestly organize our mind. If our mind is orderly, our appearance will be too. But if our mind is disorderly, our appearance will be disheveled. If our mind is open and pure, the way we live will be well-regulated. But if our mind goes astray, it will become “destructive and treacherous oppressed by hunger and thirst, screaming and running wildly.”
A mind without any principles lacks the nourishment of the Dharma-water.If our mind lacks this water, panic easily arises.People like this can be seen everywhere.Their understanding is not correct, yet they proclaim loudly that they are right.We discussed this before.
The next passage speaks of, “Yaksas, hungry ghosts and all evil birds and beasts, compelled by hunger, ran in the four directions and were peeking through the window lattices. With all these hardships, their fringe was immeasurable.”
Through mindful understanding of this passage, we realize that “yaksas, hungry ghosts and all evil birds and beasts” are all metaphors for how our mind neglects to uphold the Right Path or how we do not follow the rules in our behavior.
These are metaphors for our states of mind.
Yaksas and hungry ghosts are metaphors for [states of] the human mind, that leads us to not follow the correct path, or to hold extreme, deviant or perverse views.
All evil birds and beasts are metaphors for the arrogant, self-indulgent and perverse views of unenlightened beings.
In this world, as long as we fulfill our responsibilities, uphold our duties and are mindful of our behavior, then in this way, our lives will be peaceful and proper.
If the mind does not “follow the correct path,” it will “hold extreme, deviant or perverse views”.
If people want to engage in spiritual practice but the precepts they uphold are incorrect, following these deviant precept will easily lead them into deviant practices.
If this happens, their sense of right and wrong will be inverted, and they will be unable to clearly discern whether certain methods are proper or not.So, as we are engaging in spiritual practice, we must also uphold our mission and follow the Path.We must strictly maintain our moral integrity and earnestly uphold our resolve on the Budhi-path we are diligently seeking.But we have strayed from the path to awakening.
We claim to be engaging in spiritual practice, but [our views] are mixed up.Though a method is right, we will say that it is not right; even though a method is not right, we will insist that it is the right thing to do.We have a misunderstanding of right and wrong, thus we are unable to truly realize which is the Right Path to follow in our spiritual practice.We have already become deluded and lost.
So, “yaksas and hungry ghosts” are metaphors for [states of] the human mind.[Like thoughts,] they come and go without a trace.Their workings cannot be seen, yet they can still go astray.Thus, the yaksas are a metaphor for when our mind neglects to uphold the Right Path.
“All evil birds and beasts” are metaphors for “the arrogant, self-indulgent and perverse views of unenlightened begins”.People may be haughty and arrogant.Their “arrogance” leads to a heightened sense of self-importance.
Being “self-indulgent” means they lack restraint.
When people are self-important and lack restraint, they have already gone astray. They already have deviant views on top of which they are arrogant and self-indulgent.
In this day and age, people’s sense of morality and the abilities they should all have grown increasingly weaker.Today, computer technology is much more powerful.People are very well-educated, and much of their life revolves around work.Who will take care of household matters?Most people do not know how anymore.
When it comes to family life, many people do not know how to cook or how to wash their clothes.For meals, people go out to eat and then go home after they have eaten.So, there is not much of a family life.
Today, we see young children, barely a year old, who already know how to use cell phones.They are constantly immersed in an illusory state.
From a young age, children are immersed in an illusory world rather than one that is grounded.
Young people are caught up in that illusory world.
People who are 65 are now considered old, and so [Taiwan] is now facing the problem of an aging society.This is about the ethics of family relationships, not the problem of an aging society.
The elderly contributed so much to society during their younger years and now, at 65 years old, their minds are still sharp; they can still give of themselves to others.
In Tzu Chi for example, there are many elderly volunteers who are willing to help protect the planet and give to help others. They are still very capable. When they were young, they abided by duties and ethics of family relationships. They were filial to their parents, started their families, raised their children and built their careers. Now in our current times, they are considered to be part of the problem of an aging society. This is truly tragic.
Actually, in this world today, our views and understandings have become distorted. If we do not quickly return to a more humane state of mind, if we do not return to having respect for our family duties and relationships, then in the future the problem of an aging society will become much more serious.
If we all uphold our duties and bring our lives onto the right track, our minds will [return to the state] in which “Human nature is inherently kind”. We will not be like the birds and beasts that we have been talking about, or the yaksas, hungry ghosts and kumbhanda demons. We will be free of such afflictions.
The next part of the passage states, “Compelled by hunger, they ran in four directions and were peeking through the window lattices”.
Running in all directions and peeking through the window lattices: these are likened to narrow views and knowledge, superficiality, being unable to see the principles. These leave us no satisfaction, no ease or freedom.
“Compelled by hunger, they ran in four directions” is an analogy for how limited our knowledge is. Having these “narrow views and knowledge” is like standing before a window and “peeking through the window lattices”. “Peeking” means we are standing in a small place next to the window and looking out. To put it simply, our views and knowledge are obstructed; they are narrow in scope. Thus our views and knowledge are very limited and very superficial. This superficial knowledge “leaves us no satisfaction”. We may know something, but what we actually know is limited. If we are asked to explain, there is a limit to what we can share. This is how I often feel.
There are many true principles, but I understand so few of them. Thus, I am not satisfied with myself. Moreover, when it comes to moral principles or the Right Dharma taught by the Buddha, if we have not mindfully [experienced] it, of course, we will feel ungrounded in our minds. “These leave us no satisfaction”. If our minds are not grounded, we will feel uneasy.
In this way, “Compelled by hunger, [we] run in all directions: This is an analogy for the desire realm’s acute and chronic afflictions, the appearance of afflictions regarding matters and principles. Compelled by hunger refers to a mind that has Leaks one that does not crave the taste of the Path.”
“Compelled by hunger, they run in all directions”. This analogy is to help us better comprehend “the desire realm’s acute and chronic afflictions”. Do you all remember this? “Acute” and “chronic” afflictions. Together they form the Ten Afflictions, in which the chronic afflictions are greed, anger, ignorance, arrogance and doubt, and the acute afflictions are view of self, extreme views, deviant views, stubborn views and view of deviant precepts.
These [afflictions] will drive our body into action. Thus, they are also called “agents”. Agents are afflictions. These are divided into “Acute” and “chronic”, relating to our thoughts and actions respectively. “Compelled by hunger, they run in all directions” is an analogy for cyclic existence. Without [practicing] the Right Dharma, we will remain in the Three Realms. In the Three Realms, we are entangled by the Ten Afflictions. Thus we transmigrate in the four forms of birth. Do you know what the four forms of birth are? Womb-born, moisture-born, transformation-born…These are the ways in which we may be reborn. This happens when we are “compelled by hunger”.
“Hunger” is when our stomach is empty, like when there is no Right Dharma in our mind. Thus, we continually transmigrate through the Five Destinies as the four kinds of beings. “Peeking” means sneaking a look; it is not an appropriate way to observe.
“Peeking:
Peeking is not an appropriate way to observe. Though they observe repeatedly the principle of the emptiness of all phenomena, their minds have many hindrances, and they cannot understand correct principles.”
“Though they observe repeatedly the principle of the emptiness of all phenomena”, although they can see the Buddha’s teachings of “the principle of the emptiness of all phenomena”, which is the principle of true emptiness, their minds remain stuck in a state of many desires.
“The principle of the emptiness of all phenomena” helps us to comprehend that we must see through things and let them go. Yet, although some people comprehend “the principle of the emptiness of all phenomena”, they have a strong desire to possess things, thus their hearts are filled with afflictions.
Although they may know the Dharma, they are unable to put it into practice. Thus their minds are not one with the principles. They only know of emptiness, put know nothing of “wondrous existence.” They do not know how to benefit others and go among people to give to them. They only know that everything is empty; they do not know about wondrous existence. Thus they easily become biased toward either “nihilism” or “eternalism.”
Like “peeking through the window lattices,” this only gives them a limited perspective. So, “They observe emptiness, but cannot achieve free dome form obstacles.” Although everything is empty, there are still many obstacles within us because we continue to have many desires are many undisciplined thoughts.
They peek through the window lattices: The observe emptiness, but cannot achieve freedom from obstacles. Peeking through lattices in the four directions is like looking at the world through a pipe. It is a metaphor for narrow views and knowledge superficiality, being blind to correct principles. These leave us no satisfaction, no ease or freedom.
So, “peeking through the lattices in the four directions is the way they look through the windows.” They view the world through a small space, so they cannot see everything outside, only what is framed in that space. This is as if looking through a pipe; they cannot see everything outside, just what can be seen through its [narrow] opening. This is truly a shame.
“Looking at the world through a pipe,” everything we can see is within that narrow field of view .This is an analogy for narrow views and knowledge. What we see is so limited. We cannot see the correct principles and we cannot feel at ease, as we lack groundedness in our minds. Because of this, “With all these hardships, their fright was immeasurable.”
The understanding and views of those of limited capacity are shallow and inferior. They cannot receive and believe the supreme and wondrous Dharma. Even more difficult is finding joy in faith, accepting and upholding the teachings. When teachings of the Path are absent in the mind, ignorance, bewilderment and fear are boundless.
Thus, “The understanding and views of those of limited capacity are shallow and inferior.”Indeed, they are superficial, and “The supreme and wondrous Dharma.” Truly supreme and wondrous Dharma is not something they can receive and believe. Moreover, they cannot experience the joy that comes from faithfully accepting and upholding these teachings. Putting them into practice would be even more difficult. Not only could they not faithfully accept them, even if they did, putting them into practice is no easy matter.
If we can “uphold our mission and follow the Path, then our Path will be great, but if our mind does not follow the Path, if we do not understand the Dharma, there is no road for us to follow.” Thus we become confused about the teachings. If we are walking but have no sense of direction we will become afraid. So, our “fears will be boundless.”
In summary, if we are not precise in the direction of our learning and practice, we will not be able to find our way, or we will be very confused about where we are, which will give rise to fear and uncertainty about which way to go. If we just keep going, will we be on a flat and smooth road? I hope that all of us can mindfully walk the Bodhi-path
We must make an effort to be mindful so that we do not become deluded. If confusion arises in our mind, we will go astray in many of our actions. If this happens, our mind will become very arrogant and proud, very self-important and deluded, etc.. We would be unaware of all this.
Indeed what we understand is very limited. But, in this illusory world, we have developed a sense of self-importance. So, we must constantly remind ourselves to be vigilant and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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