20150928《靜思妙蓮華》根異教殊秉慧運智(第662集)
（法華經•譬喻品第三）
⊙「三界眾生隨業而轉，帶業來生苦多樂少；一極正覺用慈施悲，根異教殊秉慧運智。」
⊙「長者大富，庫藏眾多，金銀琉璃，硨磲碼瑙，以眾寶物，造諸大車，莊校嚴飾。」《法華經譬喻品第三》
⊙「周匝欄楯，四面懸鈴，金繩交絡，真珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」《法華經譬喻品第三》
⊙周匝欄楯：圍繞一周，欄干之橫木謂之欄，豎木謂之楯。
⊙周匝欄楯，四面懸鈴：鈴懸高處，隨風聲響，警示人心。
⊙珍貴寶物交織，金繩交絡，喻慈門非一。猶如網孔，一一孔中，皆如一一真珠，如眾慈悲門多並施。
⊙金華諸纓處處垂下：長行文但云垂諸華纓，只是令視覺眼見者欣悅。今云處處垂下，乃是身心感觸，明眾機遍悅。
⊙眾綵雜飾，周匝圍繞：眾彩絲織，並有金翠珠玉串結裝飾物。眾綵雜飾，喻垂化之處，設教應化隨機。
⊙周匝圍繞，喻攝物之宜，無所闕少。
【證嚴上人開示】
「三界眾生隨業而轉，帶業來生苦多樂少；一極正覺用慈施悲，根異教殊秉慧運智。」
三界眾生隨業而轉
帶業來生苦多樂少
一極正覺用慈施悲
根異教殊秉慧運智
我們三界眾生隨業轉。確實，人生世間，人人的心地這種心靈三界，因為無明起惑、造業，所以「隨業而轉」。眾生心無定性，現在發一念心，虔誠、歡喜，發心受教，這都是很歡喜的事情。卻是，因為我們向來的習氣，那就是無明還未去除，周圍環境是聲、是色等等，很容易來誘惑我們的心，已經發起的心，很快就受煩惱無明，又將我們轉過去了，轉好念為無明、貪念。這就是我們在三界中的眾生，光是一念心，就固守不住，隨著業這樣團團轉。
我們現在周圍都是善知識，我們現在聽聞佛法，我們有這個環境條件去身體力行，我們還有一個健康的身體，這個時候，我們有遇到這樣這麼好的因緣，我們豈能再，心又受煩惱境界所轉嗎？不行！我們一定心要定。
既聞法，我們要及時把握；既行道，方向不要偏差，才不會又再懵懵懂懂，再帶業來生。若再帶業來生，等到後世，那就是真正苦多樂少。
我們「一極正覺，用慈施悲」。「一極正覺」，就是一真實至極之道，也是至理不二之道。至理是不二，道理是一項，不要讓它偏差了。
一極的正覺，「極」就是極頂，至高無上，無上正等正覺。這我們誦經不是常常念到嗎？「阿耨多羅三藐三菩提」，那就是「無上正等正覺」的意思，這就是我們大覺悟了。我們若能在這條道路，一心向前走，一直接近佛的境界，那種「一極正覺」，到這個環境，自然我們的心地就是「用慈施悲」。
不論是什麼樣的眾生，什麼樣的形體，只要他有生命，我們就是要，疼惜、尊重他的生命，那分的愛。但是，眾生苦難偏多，用什麼方法，讓他能夠脫離苦難，來造福眾生界呢？這全都要用慈。眾生有了苦難，我們更要再施悲，要付出、付出。這種「用慈施悲」，這才是我們真正的大生命，大生命真的就是真法道理，這叫做「一極正覺」。我們若真正，我們能夠覺悟到天地一體，自然我們就無緣大慈，同體大悲，這是諸佛菩薩的境界了。
所以「根異教殊，秉慧運智」。我們必定要開闊心，所有的眾生視同一體，所以，我們這時候，對這些萬物，我們只能如何保護牠。我們在說法，是不是聽得懂呢？也無法一一為牠們，如何說法、施教，但是人類就可了。卻是，各人各種的根機都不同，所以因為「根異」，所以就要「教殊」，用種種的方法。
佛法，除了愛人，還愛一切物命；除了談今生，還有來世，同時還能延伸，過去、過去無量劫以前。那「因核果海」，很多的道理，因緣果報，都包含在佛法之中。
所以說，佛法除了能夠教導我們，今生此世很多的道理以外，還是要教我們未來如何的來生，讓我們明明、清清楚楚，這實在是「秉慧運智」。這種除了「用慈施悲」，還要秉慧用智，這就是我們要追求的法。
人生若能夠接受到佛法，眾生帶業來人間受很多的苦難，有了這樣的法，有人能夠接受，能夠將這個法普遍人間，就像我們臺灣的米糧，能運到非洲去，幫助貧困的人。現在，臺灣的米，已經牽出了很深的情。
在二００三年，第一次我們的米運到南非去，讓怹們去發放，尤其是他們在發米，就是這樣想：「他們平時都是吃玉米粉，吃玉米，所以擔心白米他們不會吃，或者是不愛吃、不想要吃。」我們慈濟人就去現場，去現場起爐灶，在那裡教他們，這米就要這樣洗，就要用水這樣煮。在當場，在發放的現場，煮給他們看，煮給他們吃。他們吃了，說：「原來這叫做白米！」
最近這幾年來，潘居士就帶著，南非這一群已經訓練好的，做得很歡喜的志工，開始向北走，那就是史瓦濟蘭、莫三比克，他們開始這樣走進去。同樣的，賴索托也是十多年了，還有這幾年來的辛巴威。臺灣的米到達了，啟發了他們的愛心，一群一群的愛，開始他們散播在他們的當地，更苦難的人，他們不斷不斷去做互相的幫忙。運用了佛法的道理，「一極正覺」這種的道理，去「用慈施悲」，開啟他們的心靈財富，帶出了傳授這種愛的理念，啟開他們懂得如何去教人。
用他們相同的語系，語系，不同的語言，我們去教育他們，用他們的語言，去教育他們當地苦難人。所以「根異教殊」，不一樣的根機、不一樣的環境，我們就要用不一樣環境的語言，去如何「秉慧運智」。
長者大富
庫藏眾多
金銀琉璃
硨磲碼瑙
以眾寶物
造諸大車
莊校嚴飾
《法華經譬喻品第三》
我們前面說過了「長者大富」。長者譬喻佛，這個大富就是法，無量無邊際的法，進入大覺智慧海中，所以叫做「大富」。「庫藏眾多，金銀琉璃，硨磲碼瑙」，這全都是寶物。「以眾寶物，造諸大車」，車子全都是用寶物所造作起來，所以非常裝校，就是很莊嚴。
下面再說，「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」
周匝欄楯
四面懸鈴
金繩交絡
真珠羅網
張施其上
金華諸纓
處處垂下
眾綵雜飾
周匝圍繞
《法華經譬喻品第三》
這段(經)文，要表達出，很多的寶物會集在一起，來裝嚴這車輛，因為三車，尤其是大白牛車，裡面那種的豐富，這是要表達這樣。
所以「周匝欄楯」。「周匝」就是圍繞的意思。周圍這樣將它，包含(包圍)起來，那輛車的外圍，它還有欄杆很多。這個欄杆，橫的木頭就是欄，欄杆，直的木頭叫做楯。
周匝欄楯：
圍繞一周
欄干之橫木
謂之欄
豎木謂之楯
這樣車子就能裝載很多寶物，保護著那個寶物安全，所以「周匝欄楯」。
周匝欄楯
四面懸鈴：
鈴懸高處
隨風聲響
警示人心
不只是這輛車的周圍，有安全的欄杆，還有鈴，那個鈴，懸掛在高處，鈴若是風吹就有聲音，那種的鈴聲隨風響，這就是在警示人的心。
下面(經文)說「金繩交絡，真珠羅網。」這個地方，所說的就是「珍貴寶物交織」，用這寶金的繩子，這樣細細編起來，所以「金繩交絡」，是金的東西，這樣細細將它編，編成像整件的網子一樣，這樣編起來。
珍貴寶物交織
金繩交絡
喻慈門非一
猶如網孔
一一孔中
皆如一一真珠
如眾慈悲門多並施
這就是譬喻，譬喻「慈門非一」。就是說，我們要開啟了，慈悲的心門，不是只開一道，就「猶如網孔」，像金繩這樣，編織起來的網子一樣，那網子就是一孔一孔密密麻麻，都是一孔一孔。所以「猶如網孔」，所以「一一孔中，皆如一一真珠」，每一張網都串有珍珠，珍珠就是要有洞，用金線這樣穿過珍珠的洞，用珍珠編起來，這網子還是有孔，所以，一一珍珠像眾慈悲門多。所以，我們慈悲，要開很多種的方便門，我們的目的就是要淨化人心。但是苦難的眾生，你要去找因緣，這樣先給他們安全感，先給他們物的布施，然後才給他們無畏施，後來的法施，無不都是用慈悲的方法。
所以說，「金繩交絡，真珠羅網，張施其上」，是表示慈悲要用什麼方法，像網這樣完全普遍，全部給大家得到安全、平安，去普施這個法，這就是這樣的譬喻。
「金華諸纓，處處垂下」。這我們前面的長行文，也有說到「垂諸華纓」，大家應該記得，那車還有很多，像門簾一樣會垂下來，莊嚴的花與瓔絡，編成如珠簾一樣，現在是「處處垂下」，那就不只是像門簾、珠簾，不只是這樣，它是整張網，讓這輛車能夠很安全，所以「處處垂下」，就是很安全，這樣將它固定下來，這就是「身心感觸」。
金華諸纓處處垂下：
長行文
但云垂諸華纓
只是令
視覺眼見者欣悅
今云處處垂下
乃是身心感觸
明眾機遍悅
這就是整個這樣，全都將它遮起來，讓我們能夠很安全的感覺，這是「眾機遍悅」的意思，讓大家安穩，讓大家歡喜。
所以「眾綵雜飾，周匝圍繞」。眾綵雜色，這種「眾綵」，那就是用種種的絲、棉、或者是麻等等，這樣將它編織起來，不同的彩色，五色的彩線這樣編織起來，這個編織，還有「金翠珠玉」，將它串結起來，「雜」就是，各種各種的珠、玉等等，這樣將它裝飾起來，所以叫做「眾綵雜飾，周匝圍繞」。
眾綵雜飾
周匝圍繞：
眾彩絲織
並有金翠珠玉
串結裝飾物
眾綵雜飾
喻垂化之處
設教應化隨機
這種「垂化」就是譬喻，譬喻佛陀來人間垂化，隨眾生的根機設教應化，隨我們的根機。所以「周匝圍繞」，希望天地宇宙之間，這個法都能展現在不同的國土、不同的環境、不一樣的眾生，全都能夠攝受，這叫做「垂化」。
周匝圍繞
喻攝物之宜
無所闕少
這種「周匝圍繞」，就是譬喻「攝物之宜」，攝物之宜，是要如何將它包含下，那個方便法，「宜」就是方便。這個方便法，如何讓(眾生)能完全攝受。「無所闕少」，法很豐富。不論你是什麼根機，他都能夠普被，所以的根機，大、小根機都能普被得到。
所以，我們學佛，應該要時時用心，用在我們日常生活中。佛陀來人間，就只為了要如何，讓眾生的心門打得開，接受了這個真理。將這個真理入心，人人的心，道道皆通，哪一條路都走得通，不會被它迷失了，能夠很安全，我們不會再造業。
凡夫是帶業來去，諸佛菩薩是乘願而來。所以，我們必定要了解，這個帶業的原因在哪裡？那就是我們一念迷了，煩惱生了，造作很多的惑、業，所以才會在這個人間苦多樂少，很多事情無可奈何。
無形中，我們過去生，可能有與人家結了不好的緣，現在怎麼做，還是同樣還是有，還有少數的人批評，這不對、那不對。明明是對，他不了解就要說不對，這有理說不通。只好我們：「唉呀，因為過去的因啊、緣啊，所以由他去！」想辦法如何讓他理解，再度他來。有煩惱的，由他去，再來設法如何度他來，這就是我們要用心。善解
無上正等正覺，佛陀的教法，無不都是要普遍給我們眾生，我們應該用心地用它，用在人群中。人群有這麼多苦難，我們要如何「用慈施悲」，「秉慧運智」，這很重要。
「運慈施悲，秉慧用智」，如何普及人間，人人互相如諸交羅幔一樣，像金線串珍珠編出網來，一顆編過一顆，就像慈悲的門，這樣都統統有孔，能夠讓人人受用，透明看得出去，又能很安全，這就是佛法，所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Differing Capabilities Require Different Teachings (根異教殊秉慧運智)
Date:September.28. 2015
“Sentient beings of the Three Realms are driven by karma. They bring karma with them at birth and experience much suffering and little joy. With ultimate, unsurpassed enlightenment, we apply loving-kindness and exercise compassion. Differing capabilities need different teachings, so impartial and discerning wisdom are both used.”
We sentient beings of the Three Realms are driven by karma. Indeed, as we live in this world, in our minds, in the Three Realms of our minds, ignorance leads us to give rise to delusions and create karma. So, we “are driven by karma.” The minds of sentient beings are never settled. We may form an aspiration now, vowing to accept the teachings with reverence and joy. This is a very joyful matter. However, due to our habitual tendencies, the ignorance we have not yet eliminated, the sounds, forms, etc. in our surroundings can easily tempt us [to go astray]. That aspiration we formed can be quickly influenced by afflictions and ignorance so that we are driven in a different direction. Wholesome thoughts can become ignorant and desirous ones. This is because we are in the Three Realms. We cannot even hold firm to a single aspiration and are led in circles by our karma.
Right now, everyone around us is a virtuous friend. Right now, we are learning the Dharma and are in an environment where we can practice it. Moreover, we have a healthy body. At this time, we have already encountered such wonderful causes and conditions. Can we allow our minds to be turned around by afflictions or challenges? We must not. Our minds must be unwavering.
Since we are learning the Dharma, we must seize every moment [to practice]. And since we are walking the path, we must not deviate from our course. Only then can we avoid becoming confused again and bring [bad] karma into our future life. If we bring [bad] karma into future lifetimes, there will indeed be much suffering and little joy.
“With ultimate, unsurpassed enlightenment, we exercise loving-kindness and give compassion.” “Ultimate, unsurpassed enlightenment” is [reached from] the ultimate and universal path, the path of the ultimate, singular principle. The ultimate principle is non-dual; there is only the one truth, and we must not deviate from it.
In “ultimate, unsurpassed enlightenment,” “unsurpassed” means supreme, a supreme, universal and perfect enlightenment. When we recite sutras, don’t we often chant “Anuttara-samyak-sambodhi”? It means supreme, universal, perfect enlightenment. We can attain this great awakening.
If we can wholeheartedly advance on this path, we will continue to draw near the state of Buddhahood, that of “ultimate, surpassed enlightenment.” Once we reach that state, naturally our hearts will “apply loving-kindness and exercise compassion.”
Regardless of the kind of living being, regardless of their appearance, as long as they are alive, we must cherish and respect their life. We have that kind of love, but sentient beings face much suffering. What methods can we use to help them escape that suffering? To bring blessings to all sentient beings, we must apply loving-kindness. When sentient beings are suffering, we must exercise our compassion and give of ourselves to help others.
To “apply loving-kindness and exercise compassion” is to live a truly great life. A great life is one that follows the principles of true Dharma. This is “ultimate, unsurpassed enlightenment.”
If we can truly awaken to how we are one with this world, we will be able to achieve “unconditional loving-kindness” and “universal compassion”.This is the sate of all Buddhas and Bodhisattvas.
“Differing capabilities need different teachings, so impartial and discerning wisdom are both used.”
We must broaden our minds and see how all sentient beings are connected.Right now, when we encounter all of these beings, all we can do is try to protect them.
If we tried to give them teachings, would they be able to understand us?
We cannot expound Dharma and give teachings for each kind of being, but we can do this for humans.
Still each person has different capabilities and conditions.It is because of “differing capabilities” that people need “different teachings”.Thus various methods are used.
The Buddha-Dharma, in addition to teaching us to love people, also teaches us to loves all forms of life.In addition to talking about this lifetime, it also talks about future lifetimes.At the same time, it also extends back into countless past kalpas, to show how, “A seed contains an ocean of fruits.”
Many truths, including the law of karma, are encompassed in the Buddha-Dharma.So it is said that the Buddha-Dharma, in addition to teaching us many principles about living in this lifetime, also teaches us how to shape our future lifetimes.It helps us develop clear understanding.In this way, “impartial and discerning wisdom are both used”.
In addition to “applying loving-kindness and exercising compassion,” we must use impartial and discerning wisdom.This is the Dharma that we must seek.
In this life we are able to accept the Dharma.Because of the karma we sentient beings brought, we face so much suffering.If we encounter the Dharma and can take it to heart, we can spread it throughout this world.
For instance we transport rice from Taiwan to Africa to help those living in poverty.By now, the rice from Taiwan has already help to establish deep affection for Taiwan.
In 2003, for the first time, we transported rice to South Africa for our volunteers to distribute.When we were distributing the rice, we worried, “Since they usually eat cornmeal and corn, they may not want to eat white rice or may not enjoy eating it.”
So, Tzu Chi Volunteers at the distribution site set up stoves and taught them.“This is how to wash the rice. This is how you cook it with water.”At the distribution site, we cooked some to show them and let them try it.
After [the aid recipients] ate it, they said, “So, this is white rice.”
In recent years, Under Mr. Michael Pan’s leadership, these well-trained South African Bodhisattvas have been happily volunteering.They recently began heading north into Swaziland and Mozambique to begin helping people in those countries.
They have also been in Lesotho for more than a decade and Zimbabwe over these last few years.
The arrival of rice from Taiwan has awakened the love in their hearts; group after group went out to spread that love in their local community to people who faced worse suffering.They unceasingly work to help each other.Using the principles of the Buddha-Dharma, of “ultimate, unsurpassed enlightenment,” they “apply living-kindness, “which has unlocked the spiritual wealth inside them.They are led to spread this loving ideal and are inspired to go train others.They can use their common language, or different languages in the same family, to teach in a language others understand.
Volunteers used the local language to teach the local people who were suffering.
Thus, “Differing capabilities need different teachings.”
For different capabilities and different environments, we have to use different languages to find a way “[to use both]” impartial and discerning wisdom.
We previously mentioned that, “The elder had great wealth.”The elder is an analogy for the Buddha and great wealth an analogy for the Dharma.
The Boundless, limitless Dharma is taken into the ocean of enlightened wisdom.It is called “great wealth”. “His storehouse was filled with gold, silver, crystal, mother-of-peal and carnelian”.These are all precious objects.“With these many precious objects, he created these great carts.”The carts were all created with precious objects, so they were magnificently adorned; they were really magnificent.
The next passage states, “Railings and poles encircled them, and bells hung on all four sides. They were strung with golden cords, and nets of peals were spread upon the top. Many golden tassels were hanging everywhere, and many multi-colored ornaments were wrapped all around them”
This sutra passage expresses how many precious objects had been gathered to adorn these carts. The three carts, particularly the great ox-cart, contained an abundance of objects. This is what the passage expresses.
So, “Railings and poles encircled them”. “Encircle” means to surround or form a complete circle around something. The outer edges of the cart were made up of many railings. Horizontal wooden pieces are called railings, while the upright pieces are called poles.These carts could transport many precious objects and keep these treasures safe.
So, “Railings and poles encircled them, and bells hung on all four sides”. The carts were not only encircled with railings that provided safety but also bells. The bells were hung up high. When the wind blew, the bells would sound. They would chime with the blowing of the wind. This was a warning to people.
Next, it states, “They were strung with golden cords, and nets of pearls were spread upon the top”. Here, the sutra is talking about how, “The precious treasures were woven together”.
The precious golden cords were carefully woven together. Thus, “They were strung with golden cords” means that golden cords were delicately woven into an entire net.
The precious treasures were woven together; they were strung with golden cords. This is an analogy for how the door of compassion is not singular, just like the openings of a net. In each of the openings, a pearl is strung up; just as the many doors of compassion can all be used together.
This is an analogy for how “The door of compassion is not singular”. This is to say that when we open the door of compassion, we are not just opening one door; it is “just like the opening of net”. This refers to the net that is woven together with golden cords. The openings of this net are densely spaced and packed together. So, it is “just like the openings of a net. In each of the openings, a pearl is strung up”.
Each net is strung with pearls. There are holes in the pearls, and the golden cords are strung through those holes. When these pearls are woven together, the net will also have openings. So, the pearls being strung together are like the many doors of compassion.
With compassion, we open up many doors of skillful means. Our goal is to purify people’s minds, but for suffering sentient beings, we must create the [right] causes and conditions. First, we must help them feel safe and give them the material things they need. Then we give them fearlessness. Lastly, we give the Dharma. All of this is done with compassionate methods.
So, “They were strung with golden cords, and nets of pearls were spread upon the top”. This indicates how we should apply compassion; we need to cast it widely like a net, to provide safety and peace to everyone and to universally share the Dharma. This is the analogy.
“Many golden tassels were hanging everywhere”. In the previous section of prose, it mentioned, “draped with flower garlands”. Everyone should remember that the carts had many hanging door curtains. Dignified flower garlands were woven together like pearl curtains. This verse talks about “hanging everywhere”. This is not just about door curtains or ba ones. This is more than that; they form an entire net that covers the cart and makes it safe.
So, “[They] were hanging everywhere”. They are tightly secured so they provide safety. “These [were] physical and mental experiences”.
Many golden tassels were hanging everywhere: In the prose section, it says, “Draped with flower garlands”. This only let those who saw them with their eyes become delighted. Now it says they “were hanging everywhere”; so these physical and mental experiences were enjoyed by those of all different capacities.
In this way, the cart was completely covered, so we would feel very safe. This means that they were “enjoyed by those of all different capacities”.
They helped everyone feel safe and joyous. “Many multi-colored ornaments encircled them”. For the “many multi-colored ornaments”, these multiple colors came from various kinds of silk, cotton, linen and so on, woven together. Many different colors were woven together.
Also woven into them were “gold, pearls and jade all strung and tied together many kinds of pearls, jade and so on, which were all used as decorations. So, “Many multi-colored ornaments encircled them.”
Many multi-colored ornaments encircled them: Woven together with many colored threads were gold, pearls and jade, all strung and knotted into ornaments. The many multi-colored ornaments are an analogy for the Buddha coming to transform by devising teachings and manifesting according to capabilities.
This is an analogy for the Buddha coming to transform the world. He manifested and devised suitable teachings according to our capabilities. So, “[These things] encircled them” means that the Buddha hoped that in this world, the Dharma would spread to different lands and environments so sentient beings of all kinds could accept it.This is called “coming to transform.”
“[These things] encircled them” means that “Everything is conveniently contained” when the Dharma is taught through skillful means. “Conveniently” means skillfully. Skillful means can help sentient beings completely [the Dharma]. “None would be excluded.” No matter what capabilities people have, the Buddha would be able to speak to them. All the capabilities, great and small, were covered.
When we learn the Buddha’ Way, we must always be mindful and apply it in our daily living. The Buddha came to this world for the sole purpose of helping sentient beings open up the door of their minds to accept these true principles and take them to heart. With this mindset, all paths will take them there.
Every single path is unobstructed, and they will not get lost. We can remain safe, thus we will not create more karma. Ordinary people bring karma with them as they come and go from this world while. Buddhas and Bodhisattvas come on their vows. So, we must understand why we carry this karma. It is because an ignorant thought lead us to give rise to afflictions and create many delusions and karma.
That is why, in this world, we experience great suffering and little joy, and many things are out of our control. Without realizing it, in our past lives we likely formed negative affinities with others. So now, no matter what we do, we are still criticized by some people. “This is incorrect; that is incorrect.” Clearly we were right, but other people do not really understand so they say we are wrong. Reason is on our side, but we cannot convince them. So, we have to resign ourselves. “This is happening because of our past cause and conditions. We have to just let them be.”
We can think of ways to help them understand and transform them. If they afflict us, we should let them be and later devise ways transform them.
This is where we must be mindful. Supreme, universal and perfect enlightenment and the Buddha-Dharma, the Buddha’s teachings, are all to be shared with sentient beings. We must mindfully apply them when we are among people. People are suffering so much. Finding a way to “apply loving-kindness and exercise compassion, and use both “impartial and discerning wisdom” is very important.
“We apply loving-kindness, exercise compassion. Impartial and discerning wisdom are both used.” To spread this [teaching] across the world, we must work together like the curtain of connected pearls, the net woven by stringing pearls together one by one with golden cords. [The net] is like doors of compassion; each has an opening that people can make use of. People can look through them while remaining very safe. This is the Buddha-Dharma. So, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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