20150827《靜思妙蓮華》顛倒惡覺難出離 (第640集)
（法華經•譬喻品第三）
⊙欲覺：不了五塵過患，而於順情境，生諸貪求。
恚覺：不了五塵過患，於違情之境而生諸忿怒。
害覺：常為覺觀怨賊之所侵害，故常懷癡疑慢。
⊙「共相殘害，飲血噉肉。」《法華經譬喻品第三》
⊙「野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」《法華經譬喻品第三》
⊙如狐狼野干，狐狼詐死，雖截其耳尾，亦持忍之，喻欲界貪。於欲界修未來安，已斷此貪，故言並已前死。
⊙邪念之貪，如大惡獸，能吞欲界之貪，故云競來食噉。欲界四倒八苦。
⊙喻色界，雖離欲界物質，然色界想念，亦通身受心法，及以四大，如四面咸苦，上明藏竄孔穴中事，喻色界火起如猛燄。
⊙色界想念四倒八苦，如臭煙熢㶿，以煙霾過燄，亦通身受心法，及以四大咸苦，此四大能廣造作，出生一切之色法。
⊙四倒：為諸煩惱無明所覆，生顛倒心。
⊙我計無我，常計無常，淨計不淨，樂計為苦。
【證嚴上人開示】
欲覺：
不了五塵過患
而於順情境
生諸貪求
恚覺：
不了五塵過患
於違情之境
而生諸忿怒
害覺：
常為覺觀怨賊
之所侵害
故常懷癡疑慢
這個覺，那就是接觸的時候，所產生出來的念頭，叫做覺。本來不知，境界現前了，我懂得分別這個境界，這就是六根對塵，接觸到的境，六根與外面的境界，這樣互相在接觸，生起了這個欲，所以叫做欲覺。
這個欲覺一產生，心就亂了，就「不了五塵過患」。所看到的，我感觸到的，我喜歡、我需要，所以他沒有去想後果。這不想後果，叫做「過患」。也就是在這個「順情境」，就產生了諸貪求。
我們人若是生活在這個順境中，貪求的念就愈多了。常常說過了，人有一是缺九。一元能夠多九元來，湊十元；若有一億，能夠多九億元來，(湊)十億。像這樣，在這個順境中，貪念就大。吃很飽、穿很好、住很富有堂皇，所得到的名、利、地位，全都有了，在色情上他就會作怪。所以在這種，「順情境，生諸貪求」，再貪的、再求的，真的是無了時，一直一直不停止，一直追求下去。
「恚覺」。恚就是瞋恚，也就是容易忿怒的心。求不到的，本來你就不應該，再一直貪求，再貪求下去，這就沒道理了，但是他違背了這種的情理，還是要求。求不到會怎樣呢？就是忿怒。沒有情理的貪求，結果就是忿怒。求不得，苦；求不得，忿怒，這叫做恚覺。這種接觸到那個境界，我愛，不論它是有理或無理，我得不到，我就是生氣。這種的人生，在現在社會，真的是很多。
接下來就是，「害覺」。那個滿心所想的都是沒道理的，只是常常想要如何去破壞，用什麼方法去追求，用什麼方法去破。
一個大家庭就很好，卻是只為了一點點的利益，兄弟開始計較，妯娌開始就要吵分開，想種種方法，要讓這個家庭可以分開。這是一個親，一個大家庭，就會起這樣的事情，何況說社會。社會為了名、利、地位在競爭，起了很多的爭端，像這樣，這就是「害覺」。
因為「常為覺觀」。這個「覺觀」，所說的「覺」，是對外面的境界接觸，所有的感覺；「觀」呢？就是很微細，將這個如何傷害他人，來利益自己，就用很微細的心，去做規畫。因為他將對方當作敵人，將對方當作是怨賊，所以這個心態，一直所起的就是侵害的心，包括貪、瞋、癡、慢、疑等等，這「五鈍使」充滿了他的心。
所以，欲覺那就是貪，恚覺那就是瞋，害覺就是癡，在這個貪、瞋、癡，就內心有慢、疑，所以這五項在這三覺中，凡夫的心，不斷就是在生活中，人間生活，從個人的心念，開始影響家庭，個人的心念，影響社會，這是煩惱的覺，不是清淨的覺。
「三覺明」，那就是清淨，自覺、覺他、覺行圓滿，那是清淨覺。但是這種的欲覺、恚覺、害覺，這就是亂，亂了自己的心性，也亂了人間社會，倫理道德次序。
所以這段時間，我們一直在說的，種種世間的形態，四生：胎生、卵生、濕生、化生，所有的眾生，他的那個生態，全都包攬在我們人的心態。所以說起來，人很可怕，煩惱全在我們的內心裡。所以因為這樣，我們要修行，佛法像水，來洗滌我們的心，讓我們的心，清淨透明如琉璃，這就是我們要修行。
我們要懂道理，所以我們看這段(經)文，前面「共相殘害，飲血噉肉。」
共相殘害
飲血噉肉
《法華經譬喻品第三》
有了欲心，欲覺、恚覺，那個「覺」，也可以叫做「心」；欲的心念，或是恚的心念、害的心念在心裡，那自然他就會「共相殘害」。為了自己的利益，不擇手段去害他人，或者是唆使一些人，還是癡迷無知的，聽他的話，這樣稍微唆使一下，那就去做了一些，沒智慧的行為，這讓人，讓社會，真的亂而不得安定，這就是「共相殘害」。
大家去爭，大家去搶，其實在唆使人的人，他逍遙在一旁，看人家在亂。讓大家亂了，得利的是這位唆使的人。他就是不計，社會所付出的代價，他得到名、他得到利，像這樣叫做「飲血噉肉」，讓別人去互相咬，然後自己得到了，這是很險惡的心。所以，人的心很險惡，就是所有獸類與鬼神的心，全部結合一起。
下面再說，「野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」
野干之屬
並已前死
諸大惡獸
競來食噉
臭煙熢㶿
四面充塞
《法華經譬喻品第三》
那就是說「野干之屬」。記得前面有解說過了，狐狼野干。狐狼，那就是很狡猾。有的人就說：「這是狐狸精。」那種表面上看起來很美，但是他的心，觀念就是很奸巧，絕對沒辦法讓別人有益，說的好聽話就是要利益自己，那種的狡猾的性。牠要的東西，可以用那種苦肉計付出代價，然後要得到。不論是割牠的耳朵、斬尾，牠都還能忍著，這種的心態，就是譬喻狐狼野干之類。
其實，過去有這樣的一段，與這種狐有關的故事。就是說過去，有一位很愛讀書的書生，有這個野狐，就是孤狸，住在他的周圍裡，他讀書，古時候的人讀書，就是大聲唱誦出來。在那裡聽，全都聽進去了，聽這種詩書、天文、地理，以及這個地方，五穀雜糧等等如何去種，記在頭腦裡。牠覺得人類的常識，我都懂了，所以，所有的獸類，沒有比我更厲害，所以我應該要為獸中之王。
開始牠很威風，牠身邊已經有了狐群。所以，象看到這隻狐狸，確實牠是很有智慧，能夠領導這麼多，牠也心生降伏。所以，牠就有象，坐在象的上面開始呼叫，象群也圍過來了。虎看到這隻狐，這野干坐在大象上面，威風凜凜，所以，虎也來了，獅子也來了，真正名副其實獸中之王。
所以降伏了一切之後，牠開始自己心就作念：「向國王說要娶他的女兒。」這位國王認為我的女兒，怎麼可以嫁給獸類呢？不惜一戰。所以一些大臣就來，要如何能夠降伏這群獸類。其中有一位很聰明的大臣，就向國王說：「國王您可以跟牠兩方對戰，但是您要提出條件──先戰之後，獅子才發聲。」
狐狸聽了覺得：「嗯，好，這些人類，最怕的就是獅子，你要我把獅子在後面，我偏偏要將獅子放在前面。」所以牠就呼籲，牠的獅群先出來。獅群一出來，看到人這麼多，獅群就齊聲吼出來。那個獅子吼出來，這隻狐狸，牠本來是降伏得大家乖乖的，忽然間，這獅子，這麼多多獅子，同時獅子發聲，這樣牠嚇到破膽，從象上跌下來，死了。
所以，雖然牠有很多詐騙，騙人的心，詐，奸詐一切，雖然有這樣的本領，其實到最後還是害了自己。這就是譬喻欲界，這種欲界的貪。
如狐狼野干
狐狼詐死
雖截其耳尾
亦持忍之
喻欲界貪
於欲界修未來安
已斷此貪
故言並已前死
狐狸再如何奸詐，不論是割牠的耳朵、斬尾，牠也懂得忍，牠就是要得到，得到牠所要得的。但是，有的修行者，在這個欲界，修未來的安，所以，斷了欲界的貪念，想要再進一步。所以言「已前死」；「前死」就是說，我修行，我將這個欲念念頭，打死了。意思就是說，我已經去除了這個欲，欲已經不在我的心裡，所以這就是他要再，進階到色界。
再來就是說，「諸大惡獸，競來食噉」，這種邪念的貪，就如大惡獸一樣。
邪念之貪
如大惡獸
能吞欲界之貪
故云競來食噉
欲界四倒八苦
雖然說修行，有時候修行滅除了這個煩惱，揚威他已經很有修行，卻是這個「邪念之貪，能吞欲界之貪」。將這個欲界能完全去除。若是凡夫，就是世俗人的貪，就是貪，天下的欲全都是我擁有。而這種外道邪行他就說，欲界我完全去附，像這樣，這樣吞食了，這個欲界的貪，就是完全去除，但是「競來食噉」，這個欲界又有「四倒」，「四倒八苦」，離開了這個欲，但是心念，這個想念還是存在。
喻色界
雖離欲界物質
然色界想念
亦通身受心法
及以四大
如四面咸苦
上明藏竄孔穴中事
喻色界火起如猛燄
雖然不去享受這些物質，他們在修行，「戒禁取見」，這樣修得很苦的行。像野干，被人家割耳朵、斬尾，牠還能忍，就像這樣。但是，牠的「想念」還是存在，所以「通身受心法」。就是身之所受的，「邊見」、「邪見」、「見取見」、「戒禁取見」還在，所以因為這樣，還有這個「四大」。
「四大」：地、水、火、風等等，這個「四大」，它是成就所有的物質。雖然你說去除了這些物質，但是你的內心還有所求，用種種的方法，不正確的修行方法，這樣也沒有離開「四大」。所以這樣就譬喻「四面咸苦」，四面八方所集過來的，這個苦還在。這是在「色界」。
所以，前面說，「惡獸毒蟲，藏竄孔穴」。幾天前所解釋過「藏竄孔穴」，你就是讓你躲得再深下去，還是同樣這個天熱、地熱，這種壓迫的熱，哪怕再如何躲藏、如何竄，「藏」就是藏住了，「竄」就是竄開了，還是不離開這個「四大」，四面八方這樣一直逼近來，那種的苦，還是存在。這就是色界火起猛燄。
再者，「臭煙熢㶿，四面充塞」。色界，在這個想念，四倒八苦，就是我們的精神上，那種的煩惱苦，還是存在。
色界想念四倒八苦
如臭煙熢㶿
以煙霾過燄
亦通身受心法
及以四大咸苦
此四大能廣造作
出生一切之色法
這種「臭煙熢㶿」，就像煙霧瀰漫一樣。這個濛，我們最近常常說霾害，就是沙土「蓬蓬颺」，這就是表示，我們人的心地境界，還是煙霧瀰漫，在這個色界之中，思想還未能很清淨。
所以，這「四倒」，就是四項的顛倒。四項的顛倒，那就是從，種種的煩惱無明覆蓋著，所以讓我們顛倒。
四倒：
為諸煩惱無明所覆
生顛倒心
修行的人一偏差了，思想的偏向，這樣也是顛倒。所以佛陀說，法，是常住不變，這個「大我(涅槃)」是常住的真理，但是「我計無我」，沒有這樣常住的道理，「常計無常」，「淨計不淨」。
我計無我，常計無常，淨計不淨，樂計為苦。
我們明明有真如的本性，清淨無染，就計不淨，「樂計為苦」，像這樣，這就是顛倒。這種我們應該要自我警惕，時時要多用心。
Explanations by Master Cheng-Yan
Subject: With a Distorted Consciousness, Liberation is Hard (顛倒惡覺難出離)
Date:August.27. 2015
“The consciousness of desire: Unable to resolve the serious problems of the Five Dusts, when conditions are favorable, people give rise to greed and cravings. The consciousness of rage: Unable to resolve the serious problems of the Five Dusts, when conditions are unfavorable people give rise to hatred and anger. The consciousness of harm: They constantly perceive and ponder that others are enemies or thieves so they have thoughts of harm and therefore harbor ignorance, doubt and arrogance.”
Consciousness is the thought that is generated when we connect with external conditions. We call this consciousness. Originally we did not have these thoughts, but when the conditions manifested, we made discernments. This happens when the Six Roots encounter the Six Dusts in our external conditions.
When the Six Roots and external conditions come in contact with each other, desires arise. This is called “the consciousness of desire.” Once the consciousness of desire arises, our minds become scattered, so we “[cannot] resolve the serious problems with the Five Dusts.” When we see or come in contact with things, we like them and feel we need to have them, so we do not think about the consequences. Not thinking about the consequences is a “serious problem”. In other words, “when conditions are favorable,” we give rise to greed and cravings.
If we live a life of abundance and everything goes our way, we develop even more cravings. I constantly say that having one, we feel we lack nine. If we have one dollar, we want nine more, to make it ten. If we have $100 million, we want another $900 million to make it $1 billion. In this way, people in favorable conditions become more greedy. If they are always full, have nice clothes, live in very opulent places and have attained all the fame, fortune and status that they wanted, they may then indulge in improper sexual conduct. Therefore we say, “When conditions are favorable, people give rise to greed and cravings.” They are greedy for more and want to pursue more. Indeed, there is no end to this. They will never stop trying to attain more.
“The consciousness of rage” has to do with anger and a mind that easily vents its anger. These things we cannot attain are things we should not have pursued in the first place. Thus if we keep greedily keep pursing them, it is unreasonable. But we keep going against the principles and continue pursuing them. What happens if we cannot get what we want? We will feel anger. When we greedily pursue things without reason, the result is that we feel anger. When we cannot get what we want, we suffer, or we feel anger. This is “the consciousness of rage.”
When we encounter conditions where we fall in love with something, whether it makes sense or not, if we cannot obtain it, we will get angry. In our current society, there are many examples of this.
Next is “the consciousness of harm,” where the thoughts that fill our minds make no sense. We are constantly thinking about how to cause harm, what approach we can take to pursue things and what approach we can take to inflict damage. Family members who once got along may, over some trivial advantages, begin to take issue with each other and threaten to divide the family and live apart. They think up various ways to cause the family to break apart. Even among close relatives of a single family this kind of thing will happen, not to mention between people in society.
In society, [people] compete with each other over fame, wealth and status, so many disputes will arise. This is due to “the consciousness of harm.” This is because they constantly perceive and ponder.
When we say “perceive and ponder,” what one “perceives” is the feelings that arise when one comes in contact with external conditions.
What about to “ponder”?This is very meticulous.In order to find ways to harm other people for their own benefit, they make plans very carefully.This is because they see others as enemies; they consider others enemies and thieves.So, their state of mind is constantly one of causing harm, which includes greed, anger, ignorance, arrogance and doubt, the five chronic afflictions, which fill their minds.
Thus, the consciousness of desire is greed.
The consciousness of rage is anger.The consciousness of harm is ignorance.With greed, anger and ignorance, there will be arrogance doubt in our minds.So, these five [poisons] are contained within these three types of consciousness.
With unenlightened minds, we endlessly live this kind of life.Every day in this world, individuals’ minds begin to influence their families; individuals’ minds influence their society.This is from a consciousness of afflictions, not a consciousness of purity.That purity is the three elements of enlightenment.
The Buddha enlightened Himself and others and had prefect enlightened conduct.This is the consciousness of purity.
However, the consciousness of desire, of rage and of harm not only cause disturbances in our minds, but also disturbances in society and disruption in ethics and proper conduct.This is why recently we have been talking about various kinds of appearances in this world.
There are four kinds of beings, the womb-born, egg-born, moisture-born and transformation-born.All sentient begins’ ways of living are encompassed in the minds of human beings.So, in summary, humans are really terrifying, because all these afflictions fill our minds.Because of this, we need to engage in spiritual practice.The Buddha-Dharma is like water; it cleanse our minds to help them be as pure and transparent as crystal.For this to happen, we must engage in spiritual practice; we need to understand the principles.
So, let us examine this previous sutra passage.
“they were cruelly harming and killing each other, drinking blood and eating flesh.”
With desires come the consciousness of desire and the consciousness of anger.That consciousness can also be called thoughts.
With thoughts of desire, thoughts of rage and thoughts of harm in our minds, naturally we will be “cruelly harming and killing each other”.
For the sake of own advantage, we will unscrupulously hurt other people.Perhaps we will incite people who are delusional and ignorant obey our command.By providing them with the slightest provocation, these people may engage in unwise behavior.This can cause individuals and society to become disrupted and never have a moment of peace.This is because.“They were cruelly harming and killing each other.”
As people fight and compete with each other, those who incited them are actually staying carefree on the sidelines, watching everyone else in turmoil.While other people are in turmoil, those who incited it are the ones who benefit.
They do not care about the cost that society has pay for the recognition and wealth they have attained.It is as if they are “drinking blood and eating flesh”.
They cause other people to fight each other so they can get what they want.This is a very sinister way of thinking.Therefore, some people’s minds are very sinister because in their minds is a combination of the mindsets of all the beasts, ghosts and spirits.
The following sutra passage states, “The jackal and his ilk had already died. All the large vicious beasts were contending to eat them. The stinking smoke permeated all four directions.”
This passage starts with “the jackal and his ilk”.
I recall I have spoken about jackals and foxes.
Jackals are very wily.Some people say, “That woman is a vixen.”On the surface they appear to be very pretty.However, their minds and thoughts are very wily.They will not allow others to have the upper hand.
When they say something nice, they are doing it to benefit themselves.With this kind of wily nature, if there is something they want, they will even injure themselves to gain other people’s confidence and get what they want.
Even if [these animals] lose their ears or tails, they can still endure the suffering. People with this state of mind are like jackals and foxes. There is an old story that is related to foxes.
In the past, there was a scholar who loved to learn. Nearby, there were wild foxes living in the area surrounding his house. In ancient times, when people read books, they often read the contents aloud. One wild fox heard all this, and so he learned poetry, astronomy, geography and ways of cultivating crops on the land and retained all this in his head.
The fox felt, “I am just like a person, I have understood all human knowledge. As there is no beast more capable than me, I should become the king of beasts”.
He began to put on an air of prestige. Since he was surrounded by these wild foxes, when an elephant saw this majestic fox, he felt this fox indeed had great wisdom because he was able to lead so many followers. Therefore, the elephant also became a follower. Once the fox had this elephant, he sat on the elephant’s back to call to others. Soon a herd of elephants also surrounded him. When a tiger saw the fox sitting on the back of an elephant, looking so authoritative, the tigers came to him, along with the lions. Thus the fox truly became the king of beasts.
After subduing all of these creatures, a thought came to the fox. So, the fox went to the [human] king and told him that he wanted to marry his daughter. The king thought, “How could I possibly marry my daughter to an animal?” He immediately decided to battle with the fox. He gathered a group of officials to map out a plan for subduing these beasts.
A very intelligent official proposed a plan to the king, “Your majesty, you can fight a war with him; however, you need to set conditions. Tell him that the battle has to start before the lions are allowed to make any sound”. Upon hearing this, the fox felt, “I see, what these humans are most afraid of are the lions. Since they want me to put the lions in the back, I will put the lions in the front.”
Therefore he told the pride of lions to charge first. Once the pride of lions came out and saw all of the people, they all roared at once. This fox had subdued everyone so they were well-behaved. Suddenly, when all these lions roared at the same time, he became extremely frightened and fell off the elephant and died. Even though he had such a deceptive mind and was able to trick the others, even though he had that ability, in the end, he caused harm to himself. This is an analogy for the desire realm, for the greed in the desire realm.
“This is like jackals and foxes. Jackals can feign death. Even if their ears and tails are cut off, they can endure it. They are an analogy for greed in the desire realm. To cultivate future peace in the desire realm, we have to cut off our greed. Thus it says [the jackals] have already have died.”
Foxes are so cunning; even if they lose their ears or tails, they can endure it. They will do anything to get what they want.
However, there are spiritual practitioners in the desire realm who are trying to cultivate peace for their future so they put an end to their thoughts of greed and want to move to the next stage. So it says, “[The jackals] have already died.” “Have died” means that, through their spiritual practice, they have beaten their desires to death. They are trying to say that they have already eliminated their desires that desires are no longer in their minds.
Therefore they want move onto the next stage, the form realm. The following sutra passage states, “All the large vicious beasts were contending to eat them.” Deviant thoughts of greed are like large vicious beasts.
“Deviant thoughts of greed are like large vicious beasts. This greed can swallow the desire realm, so it says they were contending to eat them. These are Four Inverted Views and Eight Sufferings of the desire realm”.
Though they engage in spiritual practice, sometimes spiritual practitioners who have eliminated their afflictions like to boast that they are experienced in spiritual cultivation. Yet they still have “deviant thoughts of greed. This greed can swallow the desire realm”; they think they can eliminate the desire realm. As for unenlightened beings, they are greedy for worldly things. “I want to possess all objects of my desire,” while heretical practitioners “I can completely eliminate the desire realm.” In this way, they have swallowed the greed of the desire realm. This is how they completely eliminate it. However, they “were contending to eat.In the desire realm there is also the Four Inverted Views and Eight Sufferings. Even if we transcend desires, those thoughts still exist.
This is an analogy for the form realm. Though having left the material desire realm, they engage in thinking in the form realm and are subject sensations, mental phenomena and the four elements, as if experiencing suffering from all directions. Those earlier examples of hiding in holes and dens are like the blazing fires igniting in the form realm.
Though they do not enjoy materials goods because they are engaged in spiritual practice, they cling to “views of deviant precepts.” They engage in severely ascetic practices like the foxes or jackals who can endure [the pain] even if their ears and tail have been cut off.
However, their thoughts still exist, so they are still “subject to bodily sensations and mental phenomena, which are the feelings of the body. Their “extreme views,” “deviant views,” “stubborn views” and “views of deviant precepts” are still in place. Because of this, they are still [affected by] the four elements.
The four elements are earth, water, fire and air. These four elements make up all material things. Even though they claim to have eliminated the [desire for] material things, their minds still have expectations. They make use of all kinds of methods, including improper means of spiritual cultivation. Because of this, they have not yet transcended the four elements. This kind of suffering is an analogy for “experiencing suffering from all directions.” The suffering that has gathered around us from all directions is still in existence, we are still in the state of the form realm.
Previously, we have mentioned that “vicious beasts and poisonous insects” are “hiding and scurrying in holes and dens.”
A few days ago, we explained the meaning of “hiding and scurrying in holes and dens.” Even if we hide ourselves very deeply, heat from the sky and the earth, which is a very oppressive heat, will be felt no matter how we hide or scurry. “Hide” means concealment. “Scurry” means escape. Regardless, we still cannot transcend the four elements.
From all sides, the suffering is pressing in. These are the blazing fires that have ignited in the form realm.
Moreover, “The stinking smoke permeated all four directions.” In the form realm, thinking leads to the Four Inverted Views and the Eight Sufferings. This means that in our minds, the suffering of afflictions still exists.
Thinking in the form realm leads to Four Inverted Views and the Eight Sufferings. This like being overwhelmed by stinking smoke. With the misty haze caused by the flames, we are subject to the workings of body and mind, and the four elements all bring suffering. These four elements can widely create and give rise to all physical phenomena.
This type of “stinking smoke” is like a smoky haze. Recently, we have been talking about dust storms. Recently, we have been talking about dust storms. Sand and dirt have been flying all over. This represents the state of our minds, still shrouded in smoke and haze. In the form realm, our minds are still not very pure.Thus we develop the Four Inverted Views, the four kinds of distorted understanding.
These four kinds of distortions are a result of our minds being covered by various kinds of afflictions and ignorance. Thus we are in a state of confusion.
Once spiritual practitioners go astray and deviate in their thinking, they can also become confused.
So, the Dharma expounded by the Buddha is permanent and unchanging. The “greater self on [Nirvana]” is the ever-abiding truth.
However, “Where there is self, they see no-self.” These practitioners do not see any permanent truths. “Where there is permanence, they see impurity.” Obviously, we have a pure intrinsic nature which is undefiled, but they see impurity there. “Where there us joy, they see suffering.” These are the practitioners’ distorted views.
So, we must remind ourselves to be vigilant and always be mndful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙欲覺：不了五塵過患，而於順情境，生諸貪求。
恚覺：不了五塵過患，於違情之境而生諸忿怒。
害覺：常為覺觀怨賊之所侵害，故常懷癡疑慢。
⊙「共相殘害，飲血噉肉。」《法華經譬喻品第三》
⊙「野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」《法華經譬喻品第三》
⊙如狐狼野干，狐狼詐死，雖截其耳尾，亦持忍之，喻欲界貪。於欲界修未來安，已斷此貪，故言並已前死。
⊙邪念之貪，如大惡獸，能吞欲界之貪，故云競來食噉。欲界四倒八苦。
⊙喻色界，雖離欲界物質，然色界想念，亦通身受心法，及以四大，如四面咸苦，上明藏竄孔穴中事，喻色界火起如猛燄。
⊙色界想念四倒八苦，如臭煙熢㶿，以煙霾過燄，亦通身受心法，及以四大咸苦，此四大能廣造作，出生一切之色法。
⊙四倒：為諸煩惱無明所覆，生顛倒心。
⊙我計無我，常計無常，淨計不淨，樂計為苦。
【證嚴上人開示】
欲覺：
不了五塵過患
而於順情境
生諸貪求
恚覺：
不了五塵過患
於違情之境
而生諸忿怒
害覺：
常為覺觀怨賊
之所侵害
故常懷癡疑慢
這個覺，那就是接觸的時候，所產生出來的念頭，叫做覺。本來不知，境界現前了，我懂得分別這個境界，這就是六根對塵，接觸到的境，六根與外面的境界，這樣互相在接觸，生起了這個欲，所以叫做欲覺。
這個欲覺一產生，心就亂了，就「不了五塵過患」。所看到的，我感觸到的，我喜歡、我需要，所以他沒有去想後果。這不想後果，叫做「過患」。也就是在這個「順情境」，就產生了諸貪求。
我們人若是生活在這個順境中，貪求的念就愈多了。常常說過了，人有一是缺九。一元能夠多九元來，湊十元；若有一億，能夠多九億元來，(湊)十億。像這樣，在這個順境中，貪念就大。吃很飽、穿很好、住很富有堂皇，所得到的名、利、地位，全都有了，在色情上他就會作怪。所以在這種，「順情境，生諸貪求」，再貪的、再求的，真的是無了時，一直一直不停止，一直追求下去。
「恚覺」。恚就是瞋恚，也就是容易忿怒的心。求不到的，本來你就不應該，再一直貪求，再貪求下去，這就沒道理了，但是他違背了這種的情理，還是要求。求不到會怎樣呢？就是忿怒。沒有情理的貪求，結果就是忿怒。求不得，苦；求不得，忿怒，這叫做恚覺。這種接觸到那個境界，我愛，不論它是有理或無理，我得不到，我就是生氣。這種的人生，在現在社會，真的是很多。
接下來就是，「害覺」。那個滿心所想的都是沒道理的，只是常常想要如何去破壞，用什麼方法去追求，用什麼方法去破。
一個大家庭就很好，卻是只為了一點點的利益，兄弟開始計較，妯娌開始就要吵分開，想種種方法，要讓這個家庭可以分開。這是一個親，一個大家庭，就會起這樣的事情，何況說社會。社會為了名、利、地位在競爭，起了很多的爭端，像這樣，這就是「害覺」。
因為「常為覺觀」。這個「覺觀」，所說的「覺」，是對外面的境界接觸，所有的感覺；「觀」呢？就是很微細，將這個如何傷害他人，來利益自己，就用很微細的心，去做規畫。因為他將對方當作敵人，將對方當作是怨賊，所以這個心態，一直所起的就是侵害的心，包括貪、瞋、癡、慢、疑等等，這「五鈍使」充滿了他的心。
所以，欲覺那就是貪，恚覺那就是瞋，害覺就是癡，在這個貪、瞋、癡，就內心有慢、疑，所以這五項在這三覺中，凡夫的心，不斷就是在生活中，人間生活，從個人的心念，開始影響家庭，個人的心念，影響社會，這是煩惱的覺，不是清淨的覺。
「三覺明」，那就是清淨，自覺、覺他、覺行圓滿，那是清淨覺。但是這種的欲覺、恚覺、害覺，這就是亂，亂了自己的心性，也亂了人間社會，倫理道德次序。
所以這段時間，我們一直在說的，種種世間的形態，四生：胎生、卵生、濕生、化生，所有的眾生，他的那個生態，全都包攬在我們人的心態。所以說起來，人很可怕，煩惱全在我們的內心裡。所以因為這樣，我們要修行，佛法像水，來洗滌我們的心，讓我們的心，清淨透明如琉璃，這就是我們要修行。
我們要懂道理，所以我們看這段(經)文，前面「共相殘害，飲血噉肉。」
共相殘害
飲血噉肉
《法華經譬喻品第三》
有了欲心，欲覺、恚覺，那個「覺」，也可以叫做「心」；欲的心念，或是恚的心念、害的心念在心裡，那自然他就會「共相殘害」。為了自己的利益，不擇手段去害他人，或者是唆使一些人，還是癡迷無知的，聽他的話，這樣稍微唆使一下，那就去做了一些，沒智慧的行為，這讓人，讓社會，真的亂而不得安定，這就是「共相殘害」。
大家去爭，大家去搶，其實在唆使人的人，他逍遙在一旁，看人家在亂。讓大家亂了，得利的是這位唆使的人。他就是不計，社會所付出的代價，他得到名、他得到利，像這樣叫做「飲血噉肉」，讓別人去互相咬，然後自己得到了，這是很險惡的心。所以，人的心很險惡，就是所有獸類與鬼神的心，全部結合一起。
下面再說，「野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」
野干之屬
並已前死
諸大惡獸
競來食噉
臭煙熢㶿
四面充塞
《法華經譬喻品第三》
那就是說「野干之屬」。記得前面有解說過了，狐狼野干。狐狼，那就是很狡猾。有的人就說：「這是狐狸精。」那種表面上看起來很美，但是他的心，觀念就是很奸巧，絕對沒辦法讓別人有益，說的好聽話就是要利益自己，那種的狡猾的性。牠要的東西，可以用那種苦肉計付出代價，然後要得到。不論是割牠的耳朵、斬尾，牠都還能忍著，這種的心態，就是譬喻狐狼野干之類。
其實，過去有這樣的一段，與這種狐有關的故事。就是說過去，有一位很愛讀書的書生，有這個野狐，就是孤狸，住在他的周圍裡，他讀書，古時候的人讀書，就是大聲唱誦出來。在那裡聽，全都聽進去了，聽這種詩書、天文、地理，以及這個地方，五穀雜糧等等如何去種，記在頭腦裡。牠覺得人類的常識，我都懂了，所以，所有的獸類，沒有比我更厲害，所以我應該要為獸中之王。
開始牠很威風，牠身邊已經有了狐群。所以，象看到這隻狐狸，確實牠是很有智慧，能夠領導這麼多，牠也心生降伏。所以，牠就有象，坐在象的上面開始呼叫，象群也圍過來了。虎看到這隻狐，這野干坐在大象上面，威風凜凜，所以，虎也來了，獅子也來了，真正名副其實獸中之王。
所以降伏了一切之後，牠開始自己心就作念：「向國王說要娶他的女兒。」這位國王認為我的女兒，怎麼可以嫁給獸類呢？不惜一戰。所以一些大臣就來，要如何能夠降伏這群獸類。其中有一位很聰明的大臣，就向國王說：「國王您可以跟牠兩方對戰，但是您要提出條件──先戰之後，獅子才發聲。」
狐狸聽了覺得：「嗯，好，這些人類，最怕的就是獅子，你要我把獅子在後面，我偏偏要將獅子放在前面。」所以牠就呼籲，牠的獅群先出來。獅群一出來，看到人這麼多，獅群就齊聲吼出來。那個獅子吼出來，這隻狐狸，牠本來是降伏得大家乖乖的，忽然間，這獅子，這麼多多獅子，同時獅子發聲，這樣牠嚇到破膽，從象上跌下來，死了。
所以，雖然牠有很多詐騙，騙人的心，詐，奸詐一切，雖然有這樣的本領，其實到最後還是害了自己。這就是譬喻欲界，這種欲界的貪。
如狐狼野干
狐狼詐死
雖截其耳尾
亦持忍之
喻欲界貪
於欲界修未來安
已斷此貪
故言並已前死
狐狸再如何奸詐，不論是割牠的耳朵、斬尾，牠也懂得忍，牠就是要得到，得到牠所要得的。但是，有的修行者，在這個欲界，修未來的安，所以，斷了欲界的貪念，想要再進一步。所以言「已前死」；「前死」就是說，我修行，我將這個欲念念頭，打死了。意思就是說，我已經去除了這個欲，欲已經不在我的心裡，所以這就是他要再，進階到色界。
再來就是說，「諸大惡獸，競來食噉」，這種邪念的貪，就如大惡獸一樣。
邪念之貪
如大惡獸
能吞欲界之貪
故云競來食噉
欲界四倒八苦
雖然說修行，有時候修行滅除了這個煩惱，揚威他已經很有修行，卻是這個「邪念之貪，能吞欲界之貪」。將這個欲界能完全去除。若是凡夫，就是世俗人的貪，就是貪，天下的欲全都是我擁有。而這種外道邪行他就說，欲界我完全去附，像這樣，這樣吞食了，這個欲界的貪，就是完全去除，但是「競來食噉」，這個欲界又有「四倒」，「四倒八苦」，離開了這個欲，但是心念，這個想念還是存在。
喻色界
雖離欲界物質
然色界想念
亦通身受心法
及以四大
如四面咸苦
上明藏竄孔穴中事
喻色界火起如猛燄
雖然不去享受這些物質，他們在修行，「戒禁取見」，這樣修得很苦的行。像野干，被人家割耳朵、斬尾，牠還能忍，就像這樣。但是，牠的「想念」還是存在，所以「通身受心法」。就是身之所受的，「邊見」、「邪見」、「見取見」、「戒禁取見」還在，所以因為這樣，還有這個「四大」。
「四大」：地、水、火、風等等，這個「四大」，它是成就所有的物質。雖然你說去除了這些物質，但是你的內心還有所求，用種種的方法，不正確的修行方法，這樣也沒有離開「四大」。所以這樣就譬喻「四面咸苦」，四面八方所集過來的，這個苦還在。這是在「色界」。
所以，前面說，「惡獸毒蟲，藏竄孔穴」。幾天前所解釋過「藏竄孔穴」，你就是讓你躲得再深下去，還是同樣這個天熱、地熱，這種壓迫的熱，哪怕再如何躲藏、如何竄，「藏」就是藏住了，「竄」就是竄開了，還是不離開這個「四大」，四面八方這樣一直逼近來，那種的苦，還是存在。這就是色界火起猛燄。
再者，「臭煙熢㶿，四面充塞」。色界，在這個想念，四倒八苦，就是我們的精神上，那種的煩惱苦，還是存在。
色界想念四倒八苦
如臭煙熢㶿
以煙霾過燄
亦通身受心法
及以四大咸苦
此四大能廣造作
出生一切之色法
這種「臭煙熢㶿」，就像煙霧瀰漫一樣。這個濛，我們最近常常說霾害，就是沙土「蓬蓬颺」，這就是表示，我們人的心地境界，還是煙霧瀰漫，在這個色界之中，思想還未能很清淨。
所以，這「四倒」，就是四項的顛倒。四項的顛倒，那就是從，種種的煩惱無明覆蓋著，所以讓我們顛倒。
四倒：
為諸煩惱無明所覆
生顛倒心
修行的人一偏差了，思想的偏向，這樣也是顛倒。所以佛陀說，法，是常住不變，這個「大我(涅槃)」是常住的真理，但是「我計無我」，沒有這樣常住的道理，「常計無常」，「淨計不淨」。
我計無我，常計無常，淨計不淨，樂計為苦。
我們明明有真如的本性，清淨無染，就計不淨，「樂計為苦」，像這樣，這就是顛倒。這種我們應該要自我警惕，時時要多用心。
Explanations by Master Cheng-Yan
Subject: With a Distorted Consciousness, Liberation is Hard (顛倒惡覺難出離)
Date:August.27. 2015
“The consciousness of desire: Unable to resolve the serious problems of the Five Dusts, when conditions are favorable, people give rise to greed and cravings. The consciousness of rage: Unable to resolve the serious problems of the Five Dusts, when conditions are unfavorable people give rise to hatred and anger. The consciousness of harm: They constantly perceive and ponder that others are enemies or thieves so they have thoughts of harm and therefore harbor ignorance, doubt and arrogance.”
Consciousness is the thought that is generated when we connect with external conditions. We call this consciousness. Originally we did not have these thoughts, but when the conditions manifested, we made discernments. This happens when the Six Roots encounter the Six Dusts in our external conditions.
When the Six Roots and external conditions come in contact with each other, desires arise. This is called “the consciousness of desire.” Once the consciousness of desire arises, our minds become scattered, so we “[cannot] resolve the serious problems with the Five Dusts.” When we see or come in contact with things, we like them and feel we need to have them, so we do not think about the consequences. Not thinking about the consequences is a “serious problem”. In other words, “when conditions are favorable,” we give rise to greed and cravings.
If we live a life of abundance and everything goes our way, we develop even more cravings. I constantly say that having one, we feel we lack nine. If we have one dollar, we want nine more, to make it ten. If we have $100 million, we want another $900 million to make it $1 billion. In this way, people in favorable conditions become more greedy. If they are always full, have nice clothes, live in very opulent places and have attained all the fame, fortune and status that they wanted, they may then indulge in improper sexual conduct. Therefore we say, “When conditions are favorable, people give rise to greed and cravings.” They are greedy for more and want to pursue more. Indeed, there is no end to this. They will never stop trying to attain more.
“The consciousness of rage” has to do with anger and a mind that easily vents its anger. These things we cannot attain are things we should not have pursued in the first place. Thus if we keep greedily keep pursing them, it is unreasonable. But we keep going against the principles and continue pursuing them. What happens if we cannot get what we want? We will feel anger. When we greedily pursue things without reason, the result is that we feel anger. When we cannot get what we want, we suffer, or we feel anger. This is “the consciousness of rage.”
When we encounter conditions where we fall in love with something, whether it makes sense or not, if we cannot obtain it, we will get angry. In our current society, there are many examples of this.
Next is “the consciousness of harm,” where the thoughts that fill our minds make no sense. We are constantly thinking about how to cause harm, what approach we can take to pursue things and what approach we can take to inflict damage. Family members who once got along may, over some trivial advantages, begin to take issue with each other and threaten to divide the family and live apart. They think up various ways to cause the family to break apart. Even among close relatives of a single family this kind of thing will happen, not to mention between people in society.
In society, [people] compete with each other over fame, wealth and status, so many disputes will arise. This is due to “the consciousness of harm.” This is because they constantly perceive and ponder.
When we say “perceive and ponder,” what one “perceives” is the feelings that arise when one comes in contact with external conditions.
What about to “ponder”?This is very meticulous.In order to find ways to harm other people for their own benefit, they make plans very carefully.This is because they see others as enemies; they consider others enemies and thieves.So, their state of mind is constantly one of causing harm, which includes greed, anger, ignorance, arrogance and doubt, the five chronic afflictions, which fill their minds.
Thus, the consciousness of desire is greed.
The consciousness of rage is anger.The consciousness of harm is ignorance.With greed, anger and ignorance, there will be arrogance doubt in our minds.So, these five [poisons] are contained within these three types of consciousness.
With unenlightened minds, we endlessly live this kind of life.Every day in this world, individuals’ minds begin to influence their families; individuals’ minds influence their society.This is from a consciousness of afflictions, not a consciousness of purity.That purity is the three elements of enlightenment.
The Buddha enlightened Himself and others and had prefect enlightened conduct.This is the consciousness of purity.
However, the consciousness of desire, of rage and of harm not only cause disturbances in our minds, but also disturbances in society and disruption in ethics and proper conduct.This is why recently we have been talking about various kinds of appearances in this world.
There are four kinds of beings, the womb-born, egg-born, moisture-born and transformation-born.All sentient begins’ ways of living are encompassed in the minds of human beings.So, in summary, humans are really terrifying, because all these afflictions fill our minds.Because of this, we need to engage in spiritual practice.The Buddha-Dharma is like water; it cleanse our minds to help them be as pure and transparent as crystal.For this to happen, we must engage in spiritual practice; we need to understand the principles.
So, let us examine this previous sutra passage.
“they were cruelly harming and killing each other, drinking blood and eating flesh.”
With desires come the consciousness of desire and the consciousness of anger.That consciousness can also be called thoughts.
With thoughts of desire, thoughts of rage and thoughts of harm in our minds, naturally we will be “cruelly harming and killing each other”.
For the sake of own advantage, we will unscrupulously hurt other people.Perhaps we will incite people who are delusional and ignorant obey our command.By providing them with the slightest provocation, these people may engage in unwise behavior.This can cause individuals and society to become disrupted and never have a moment of peace.This is because.“They were cruelly harming and killing each other.”
As people fight and compete with each other, those who incited them are actually staying carefree on the sidelines, watching everyone else in turmoil.While other people are in turmoil, those who incited it are the ones who benefit.
They do not care about the cost that society has pay for the recognition and wealth they have attained.It is as if they are “drinking blood and eating flesh”.
They cause other people to fight each other so they can get what they want.This is a very sinister way of thinking.Therefore, some people’s minds are very sinister because in their minds is a combination of the mindsets of all the beasts, ghosts and spirits.
The following sutra passage states, “The jackal and his ilk had already died. All the large vicious beasts were contending to eat them. The stinking smoke permeated all four directions.”
This passage starts with “the jackal and his ilk”.
I recall I have spoken about jackals and foxes.
Jackals are very wily.Some people say, “That woman is a vixen.”On the surface they appear to be very pretty.However, their minds and thoughts are very wily.They will not allow others to have the upper hand.
When they say something nice, they are doing it to benefit themselves.With this kind of wily nature, if there is something they want, they will even injure themselves to gain other people’s confidence and get what they want.
Even if [these animals] lose their ears or tails, they can still endure the suffering. People with this state of mind are like jackals and foxes. There is an old story that is related to foxes.
In the past, there was a scholar who loved to learn. Nearby, there were wild foxes living in the area surrounding his house. In ancient times, when people read books, they often read the contents aloud. One wild fox heard all this, and so he learned poetry, astronomy, geography and ways of cultivating crops on the land and retained all this in his head.
The fox felt, “I am just like a person, I have understood all human knowledge. As there is no beast more capable than me, I should become the king of beasts”.
He began to put on an air of prestige. Since he was surrounded by these wild foxes, when an elephant saw this majestic fox, he felt this fox indeed had great wisdom because he was able to lead so many followers. Therefore, the elephant also became a follower. Once the fox had this elephant, he sat on the elephant’s back to call to others. Soon a herd of elephants also surrounded him. When a tiger saw the fox sitting on the back of an elephant, looking so authoritative, the tigers came to him, along with the lions. Thus the fox truly became the king of beasts.
After subduing all of these creatures, a thought came to the fox. So, the fox went to the [human] king and told him that he wanted to marry his daughter. The king thought, “How could I possibly marry my daughter to an animal?” He immediately decided to battle with the fox. He gathered a group of officials to map out a plan for subduing these beasts.
A very intelligent official proposed a plan to the king, “Your majesty, you can fight a war with him; however, you need to set conditions. Tell him that the battle has to start before the lions are allowed to make any sound”. Upon hearing this, the fox felt, “I see, what these humans are most afraid of are the lions. Since they want me to put the lions in the back, I will put the lions in the front.”
Therefore he told the pride of lions to charge first. Once the pride of lions came out and saw all of the people, they all roared at once. This fox had subdued everyone so they were well-behaved. Suddenly, when all these lions roared at the same time, he became extremely frightened and fell off the elephant and died. Even though he had such a deceptive mind and was able to trick the others, even though he had that ability, in the end, he caused harm to himself. This is an analogy for the desire realm, for the greed in the desire realm.
“This is like jackals and foxes. Jackals can feign death. Even if their ears and tails are cut off, they can endure it. They are an analogy for greed in the desire realm. To cultivate future peace in the desire realm, we have to cut off our greed. Thus it says [the jackals] have already have died.”
Foxes are so cunning; even if they lose their ears or tails, they can endure it. They will do anything to get what they want.
However, there are spiritual practitioners in the desire realm who are trying to cultivate peace for their future so they put an end to their thoughts of greed and want to move to the next stage. So it says, “[The jackals] have already died.” “Have died” means that, through their spiritual practice, they have beaten their desires to death. They are trying to say that they have already eliminated their desires that desires are no longer in their minds.
Therefore they want move onto the next stage, the form realm. The following sutra passage states, “All the large vicious beasts were contending to eat them.” Deviant thoughts of greed are like large vicious beasts.
“Deviant thoughts of greed are like large vicious beasts. This greed can swallow the desire realm, so it says they were contending to eat them. These are Four Inverted Views and Eight Sufferings of the desire realm”.
Though they engage in spiritual practice, sometimes spiritual practitioners who have eliminated their afflictions like to boast that they are experienced in spiritual cultivation. Yet they still have “deviant thoughts of greed. This greed can swallow the desire realm”; they think they can eliminate the desire realm. As for unenlightened beings, they are greedy for worldly things. “I want to possess all objects of my desire,” while heretical practitioners “I can completely eliminate the desire realm.” In this way, they have swallowed the greed of the desire realm. This is how they completely eliminate it. However, they “were contending to eat.In the desire realm there is also the Four Inverted Views and Eight Sufferings. Even if we transcend desires, those thoughts still exist.
This is an analogy for the form realm. Though having left the material desire realm, they engage in thinking in the form realm and are subject sensations, mental phenomena and the four elements, as if experiencing suffering from all directions. Those earlier examples of hiding in holes and dens are like the blazing fires igniting in the form realm.
Though they do not enjoy materials goods because they are engaged in spiritual practice, they cling to “views of deviant precepts.” They engage in severely ascetic practices like the foxes or jackals who can endure [the pain] even if their ears and tail have been cut off.
However, their thoughts still exist, so they are still “subject to bodily sensations and mental phenomena, which are the feelings of the body. Their “extreme views,” “deviant views,” “stubborn views” and “views of deviant precepts” are still in place. Because of this, they are still [affected by] the four elements.
The four elements are earth, water, fire and air. These four elements make up all material things. Even though they claim to have eliminated the [desire for] material things, their minds still have expectations. They make use of all kinds of methods, including improper means of spiritual cultivation. Because of this, they have not yet transcended the four elements. This kind of suffering is an analogy for “experiencing suffering from all directions.” The suffering that has gathered around us from all directions is still in existence, we are still in the state of the form realm.
Previously, we have mentioned that “vicious beasts and poisonous insects” are “hiding and scurrying in holes and dens.”
A few days ago, we explained the meaning of “hiding and scurrying in holes and dens.” Even if we hide ourselves very deeply, heat from the sky and the earth, which is a very oppressive heat, will be felt no matter how we hide or scurry. “Hide” means concealment. “Scurry” means escape. Regardless, we still cannot transcend the four elements.
From all sides, the suffering is pressing in. These are the blazing fires that have ignited in the form realm.
Moreover, “The stinking smoke permeated all four directions.” In the form realm, thinking leads to the Four Inverted Views and the Eight Sufferings. This means that in our minds, the suffering of afflictions still exists.
Thinking in the form realm leads to Four Inverted Views and the Eight Sufferings. This like being overwhelmed by stinking smoke. With the misty haze caused by the flames, we are subject to the workings of body and mind, and the four elements all bring suffering. These four elements can widely create and give rise to all physical phenomena.
This type of “stinking smoke” is like a smoky haze. Recently, we have been talking about dust storms. Recently, we have been talking about dust storms. Sand and dirt have been flying all over. This represents the state of our minds, still shrouded in smoke and haze. In the form realm, our minds are still not very pure.Thus we develop the Four Inverted Views, the four kinds of distorted understanding.
These four kinds of distortions are a result of our minds being covered by various kinds of afflictions and ignorance. Thus we are in a state of confusion.
Once spiritual practitioners go astray and deviate in their thinking, they can also become confused.
So, the Dharma expounded by the Buddha is permanent and unchanging. The “greater self on [Nirvana]” is the ever-abiding truth.
However, “Where there is self, they see no-self.” These practitioners do not see any permanent truths. “Where there is permanence, they see impurity.” Obviously, we have a pure intrinsic nature which is undefiled, but they see impurity there. “Where there us joy, they see suffering.” These are the practitioners’ distorted views.
So, we must remind ourselves to be vigilant and always be mndful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment