20151013《靜思妙蓮華》眾生貪著不信受(第673集)
（法華經•譬喻品第三）
⊙「多求無厭著樂生苦，貪心固執而不離著，生邪煩惱不信受法。」
⊙「今此三界，皆是我有，其中眾生，悉是吾子。而今此處，多諸患難，唯我一人，能為救護。」《法華經譬喻品第三》
⊙「雖復教詔，而不信受，於諸欲染，貪著深故。」《法華經譬喻品第三》
⊙導師慈父，悲愍不棄，雖復教詔導向，然即猶故樂著而不信受。
⊙父雖愛子，而子不如父願，乃是法大而機小。
⊙眾生縱逸耽著，迷妄具眾苦，猶不信大乘之勸化，不受警誡之開導，如父憂子頑愚難化，益父愁憂。
⊙於諸欲染，貪著深故：眾生愚癡，於世間唯苦無樂之六欲染著貪戀，深不可拔故。
⊙父雖愛子，而子逃逝，父憂悲又奈何！
【證嚴上人開示】
「多求無厭著樂生苦，貪心固執而不離著，生邪煩惱不信受法。」
多求無厭著樂生苦
貪心固執而不離著
生邪煩惱不信受法
《遺教經》就是說：「若有智慧，則無貪著。」智慧的人就沒有貪著的心。但是，我們人間就是偏偏，多求無厭很多，所以時時都是執著在樂。樂，世間真的是有樂嗎？快樂嗎？唉呀！煩惱偏多啊！但是迷的人，他就是將不快樂的事情，將它當作是快樂。
又什麼叫做享受？男女之欲叫做享受嗎？吃、喝，這樣叫做享受嗎？去遊玩、去觀光、去爬山，這樣叫做享受嗎？或者是整天無所事事，遊手好閒，這樣是享受嗎？這些事情到底結果是什麼？人生空白，來人間一趟，結果就是造業，很多業力，很多不快樂的因，很多未來所受的苦果，這就是人生一場。
稍微檢討我們一輩子，到底我們有多少的時間，對人、對事，心是平靜的，是很想利益人的？到底這種心態的時間，有多長呢？我們真正為人去付出而很歡喜、而快樂的事情，我們到底做多少呢？我們對人，我們不相信，對人起了厭煩心，這種的心態，和對人的時間又有多少？我們若是自己好好檢討自己，我們就能知道我們這輩子，實在的種子，真正是菩提的種子，到底有幾顆，有幾顆？有多少是雜草，沒有用的種子又有多少？我們這樣稍微自己，來分看看。
就像馬來西亞，五六歲的孩子，大家自己打分數。幫媽媽做事，「我今天做多少事情，我有孝順了，有代替媽媽分勞、分憂，為自己圈一個圓圈。」在學校裡，在寫功課、聽老師講課，旁邊的小朋友和她說話，她也和他說話，這樣忽然間覺悟到，「這樣我不對了，我沒有用功聽老師說話，所以今天打叉叉。」或者是「爸爸說的話，我今天沒有好好聽，沒有好好用好的態度對待父母，我為自己今天也是打叉。」
這樣下來，老師開始就說：「大家若是滿分的人，就帶你們去安養院、安養院，去和老公公、老婆婆玩，唱歌給他們聽，這就是最乖的孩子。」將自己的拿起來看看，「老師，我很想去，但是我不能去。」老師將生活簿拿來看，其實這個孩子樣樣都很好，只是對自己要求很高，所以將自己打零分的很多。老師為了獎勵她平時聽話，為了她殷勤勞，為了她的父親、母親，都來跟老師說：「我的孩子回到家裡，懂得幫忙做事，懂得聽話，懂得照顧弟弟。」憑這些，老師自己又添上去，之後就說：「老師又為妳打分數，妳有及格。」很歡喜。
所以，這就是我們的小孩，懂得自我檢討。大人呢？是不是懂得自我檢討呢？我們是不是人對人，我們「有法度」（是否能做到）？因為我們的法有入心嗎？面對別人，我們有法可去幫助別人嗎？要不然，我們看到人就想要教育人家，到底我們自己有受到教育了嗎？
小孩子都懂得，懂得要如何去付出，受教、付出，那麼，大人難道不能受教？難道不能真正去付出嗎？這是為什麼呢？那就是「貪心固執而不離著」，這就是凡夫。凡夫在人間裡，「什麼都要聽我的。」不只是貪物欲，就是貪，貪控制權都在我的手上，就是「我」。像這樣，這也就是固執。
人生，修行要修在哪裡呢？修在習氣，修在不固執，修在我們守戒堅定、有智慧，我們要修在這樣。如何能夠去付出，去幫助人，不是大家都要來適應我。人與人之間也有這樣的貪，要大家來適應我，這也是一個「貪」字。所以修行，周圍所要修的事情實在是很多，所以，不要有這種「貪心固執而不離著」，若這樣不肯離開這種的著，貪著固執，若不肯離開，這樣我們會常常生起了煩惱。
學佛，就是要學得方向正確，有一個正確的煩惱，我們才不會生起了煩惱。方向一點點的偏差，這叫做邪。
所以有的人想，邪，就是信不同的宗教，叫做邪。不是啊！邪，是我們的心已經偏掉了，我們要正知、正見、正思惟、正念、正業等等，這全都是正。將這些事情，假使有一點點偏掉，對人，讓人看了不歡喜；對自己，沒利益。這不就是煩惱嗎？
為什麼有這麼多煩惱？就是「不信受法」。就是法，每天在聽，但是沒有信受奉行，法不入心，沒有在我們的日常生活中，法沒有用在我們待人接物，這叫做「不信受法」。
所以剛剛說《佛遺教經》，佛陀將準備要入涅槃之前，希望所有的弟子，依照他最後的教育，這樣守好規矩，做好人間的典範，這是佛陀的遺教。所以說：「若有智慧，則無貪著。」因為佛陀最擔心的，就是弟子這個「五鈍使」──貪、瞋、癡、慢、疑，驅使我們的身，「五利使」去造作行為，這就是佛陀最擔心。所以在《遺教經》之中，也是一直在教育，出家的弟子日常應該如何修行，日常應該如何待人接物。所以，我們應該要用心，敬佛如佛在，佛的法身還在人間，還是要受、要聽，信受奉行。
所以，我們前面那段(經)文，「今此三界，皆是我有，其中眾生，悉是吾子。而今此處，多諸患難，唯我一人，能為救護。」
今此三界
皆是我有
其中眾生
悉是吾子
而今此處
多諸患難
唯我一人
能為救護
《法華經譬喻品第三》
這是前面，我們說過的一段(經)文，佛陀和那位長者一樣，佛陀的使命感，來人間就是要教化眾生，三界中的眾生，我都有責任，當中那些眾生，都是我的孩子。所以，「而今此處，多諸患難」，這娑婆世界，已經是「多諸患難」了。「唯我一人，能為救護」，只有我，「我」就是法，只有真理、只有法能救護。這就是要用真理，讓大家通達道理，才有辦法救拔眾生。
再下來這段(經)文，「雖復教詔，而不信受，於諸欲染，貪著深故。」
雖復教詔
而不信受
於諸欲染
貪著深故
《法華經譬喻品第三》
雖然(佛陀)這樣在教育，但是芸芸眾生，還耽著在這三界火宅之中，還耽著在那個地方。「雖復教詔」。佛陀苦口婆心，一直一再一再教育我們，到底我們接受多少呢？還是一樣依然故我啊！我們眾生還是同樣，這樣的習氣啊！
在這個地方「雖復教詔，而不信受」，這是很不捨！不捨佛陀這一生這麼的用心，是我們的根機，雜念等等還很多，佛陀不得不用三乘法殷殷善誘，讓大家真正去感受到天下間苦難偏多，去體會苦諦苦的真理。
要如何才能讓我們真正接近，這個清淨的真如本性？說了很多法，讓我們用斷煩惱的方法，斷「集」，滅除煩惱，修行在這條菩薩道上。佛陀用這樣的方法，但是我們到底體會多少呢？所以「雖復教詔，而不信受」。
導師慈父
悲愍不棄
雖復教詔導向
然即猶故樂著
而不信受
導師、慈父，那個悲憫的心，還是不捨，不捨放棄啊！「復」就是一次再一次，不厭其煩，不棄，不棄捨，絕對不離開眾生，所以生生世世、反反覆覆這樣來人間，這樣來教育，要引導我們，導向正確的方向。但是「猶故樂著」，還是同樣，我們的習氣、煩惱，還是盡我所欲。這種樂著而不信受，不肯信受，這樣就是我們現在眾生，所以無法斷離煩惱。這只能說「父雖愛子，而子不如父願」，是因為「法大機小」。
父雖愛子
而子不如父願
乃是法大而機小
儘管父親對孩子的心願，是那麼的殷切，卻是孩子還是依然故我。這是為什麼呢？是因為「法大機小」，這個法很大，那個根機還很小。就像佛陀，他要將他(證悟)的心境毫無保留，讓大家知道，很歡喜要告訴你們，「人人都能成佛」，但是小根機的人，沒辦法體會那分歡喜，反而就是執著在煩惱中。
就如佛陀要將他(證悟)的心境，全盤給眾生，卻是考慮到眾生根機，就是那麼小，就是沒辦法接受大法。到底四十多年了，到了佛講《法華經》的時候，還是法大機小，所以才會說出「雖復教詔，而不信受」，所以堪嘆人生愚癡啊！這是因為眾生縱逸貪著，迷茫，所以才會具足了很多煩惱。
眾生縱逸耽著
迷妄具眾苦
猶不信大乘之勸化
不受警誡之開導
如父憂子頑愚難化
益父愁憂
這就是我們還沒有很清楚法，沒有很清楚道理。還是在這麼短暫的人生，還在這樣在執著、所以迷茫，一輩子已經過了多少，還剩多少呢？所過的人生，還不是在煩惱、苦當中嗎？我們還剩多少時間，讓我們轉苦為樂呢？
我們的心還在煩惱中，「猶不信大乘之勸化」，因為有這種煩惱，所以他無法接受大乘的勸化。放棄了大，執在小，這實在很可憐。這種不受勸化，「不受警誡」，因為迷茫，煩惱、雜念多，所以無法這樣自我警誡，無法接受開導，「如父憂子頑愚難化，益父愁惱」。
接下來再說，「於諸欲染，貪著深故。」
於諸欲染
貪著深故：
眾生愚癡
於世間
唯苦無樂之六欲
染著貪戀
深不可拔故
為什麼會這麼頑固呢？就是因為諸欲染，我們的這個煩惱染著的心，還未去除，這還有貪著很深，我們的煩惱，根機很深，就是拔不起來。就如我們在耕作，那個「臭頭香」就是，一粒又牽一條線，又一粒，又牽一條線，牽得非常長，佛陀只是是提醒我們。
其實，大自然的境界，無不都是在為我們說法，但是，我們還迷茫，所以「眾生愚癡，於世間唯苦無樂之六欲，染著貪戀，深不可拔也」。這就是我們眾生，這個六根對六塵，外面的境界，人我是非、事物等等，我們就是這樣，眼、耳、鼻、舌，對這個六塵，這樣在造作，所以染著，還是貪戀在人我是非中，纏在那個地方，所以「深不可拔」。
所以「父雖愛子，而子逃逝」。在《法華經》，再接下去的(經)文，還很長的文，就又有這段窮子的譬喻，明明是很富有的孩子，父親很愛這孩子，但是孩子貪玩，愛玩，逃出去了。所以「父雖愛子，而子逃逝，父憂悲又奈何！」
父雖愛子
而子逃逝
父憂悲又奈何
又要奈何呢？孩子不要受教，明明有這樣，這麼好的法財，能讓我們受用，心靈能夠財富，為什麼只是為了貪著一時，這樣去外面流浪？真的是沒奈何！
佛陀對眾生，真的已經盡了心力了，而法是在哪裡呢？難道是要去真正受過大學，有這個學位的名稱，才是叫做受教育嗎？知道嗎？我們的長輩的長輩，要讀書的機會是很難，卻是他們的天文地理、人倫道德，倒是非常的充足。不是佛在說法而已，不(只)是教授在講課，其實，天地無不時，在為我們說法，我們生活的大環境，無不都是我們的道場。
各位，學佛，我們必定要學得來人間，學來應用，體會天地的道理，這才是真道理。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Greedy Sentient Beings Will Not Accept Teachings (眾生貪著不信受)
Date:October.13. 2015
“Always seeking and never satisfied, our attachment to pleasure gives rise to suffering. With greed in our hearts we stubbornly cling to and refuse to distance ourselves from attachments. We thus give rise to afflictions of deviation and do not faithfully accept the Dharma.”
The Sutra of Bequeathed Teachings states, “If you have wisdom, you will be without greed or attachment.” Wise people are without greed or attachments. In spite of this, many of us in the human realm are constantly seeking yet never satisfied; we remain attached to pleasure.
But will these pleasures truly bring us joy? Are we happy? Alas, we have so many afflictions! But those who are deluded think that the things which bring them unhappiness are actually bringing them happiness. Furthermore, what is pleasure? Is satisfying sexual desire pleasurable? Is eating and drinking pleasurable? Is playing, sightseeing or hiking pleasurable? Perhaps having nothing to do all day and sitting around idly is pleasurable? If we do these things, what will be the result? If we waste this lifetime as a human, the result will be only that we have created much karma and many causes for unhappiness, which will bring us to face much suffering in the future. This will be how we lived our one lifetime.
Briefly reflecting on this lifetime of ours, how much time have we actually spent handling matters or interacting with people calmly with the intention of benefiting them? How often have we actually had such a mindset? How many things have we done where we were able to contribute to others joyfully and happily? We may not have faith in others or may actually feel an aversion toward them. How often have we had this kind of mindset as we interact with others?
If we earnestly reflect on ourselves, we will be able to know, out of all the seeds we have planted throughout our lives, how many are actually true Bodhi-seeds, and how many seeds are those of weeds. How many of these seeds are completely useless? Let us do a rough analysis of this ourselves.
In Malaysia, a child of five or six was taught, “Each of you must score yourselves.” She would help her mother with the chores, so, “Today I have done many things. I have been filial and helped my mom with many chores. So, I will mark down an O.”
As school, when she was doing schoolwork and her teacher was talking to the class, the child next her started to talk to her, so she began a conversation with him. Suddenly she realized, “I’m not doing the right thing. I’m not listening carefully to my teacher so today I will mark down an X for this.”
Or if her father spoke to her, “I didn’t listen carefully. I had a bad attitude toward my parents. I will mark down X’s for these today.”
Later on, the teacher said to the class, “If you have great marks, I’ll take you to the nursing home to see the grandmas and grandpas there, and you can sing songs to them. I will do this because you are so well-behaved.” Taking out her score card, [the girl said,] “Teacher, I want to go, but I cannot.”
The teacher took a look at the girl’s card. This girl was actually very well-behaved, but she had set very high standards for herself, so she have herself a lot of bad marks. [Realizing this,] the teacher wanted to reward her for regularly being obedient and attentive, and because her parents had told the teacher, “When my child comes home, she helps with chores and is well behaved. She also helps look after her little brother.”
Based on these actions, the teacher gave her more good marks and told her, " I added more points to your score. You now qualified to go. "
The girl was very happy. This shows how a young child engaged in self-examination. What about us adults? Do we engage in this kind of self-examination? As we interact with other people, so we have " the Dharma to transform" ? Have we taken the Dharma to heart ourselves? Do we have Dharma we can use to help other people? If not, we will only think, " I just need to tell these people what to do." But have we ourselves learned what to do yet?
Even young children know how or can learn how to give to others. Why can't adult learn to do the same? Are people unable to truly give of themselves? Why is this? " With greed in our hearts, we stubbornly cling to and refuse to ditance ourselves from attachments." This is what ordinary people are like in the human realm, ordinary people think, " Everything must happen as I dictate." We are not only greedy for material things; we are greedy for control and for power. This is also a form of stubborn clinging.
In life, what are we working on throughout our spiritual practice? On our habitual tendencies, on not being stubborn, on upholding the precepts, remaining steady and developing wisdom. This is what we are cultivating. We must find ways to give and to help others, instead of asking that others conform to us. In our relationships, we also have this greed. Wanting other people to conform to us is another form of greed.
As spiritual practitioners, we encounter many opportunities for spiritual cultivation. So, we must avoid a state in which, " With greed in our hearts, we stubbornly cling to and refuse to distance ourselves from attachments." If we do not distance ourselves from attachments and instead greedly and stubbornly cling to them then we will constantly give rise to afflictions. As Buddhist practitioners, we must learn to go in the right direction. When we are going in the right direction, we will not give rise to affictions. If we stray from our direction even slightly, we have deviated.
So, some people think, " Deviating means believing a different religion ." That is not the case! Deviating is when our minds have gone astray. We must have Right Understanding, Right Views, Right Thinking, Right Mindfulness, Right Action and so on. We must be right in all these respect.
If we deviate in these respects in th slightest, people will feel unhappy when they see us, and this is not beneficial to us either isn't this due to afflictions? Why do we have so many afflictions? Because " we do not faithfully accept the Dharma". We may listen to the Dharma every day, but we do not faithfully accept and practice it.
We do not take it to heart not do we apply it in our daily living or as we interact with people and deal with matters. So, we are " not faithfully accepting the Dharma".
Earlier I mentioned the Sutra of the Buddha's Bequeathed Teachings. As the Buddha was preparing to enter Parinirvana. He hoped that all of His disciples would follow His final teachings and carefully abide by these rules so they could serve as role models for the world. This was the teaching He bequeathed to them. Thus He said, " If you have wisdom, you will be without greed or attachment".
This was because what concerned the Buddha most was His disciples having the five chronic afflictions, greed, anger, delusion, arrogance and doult, which would drive His disciples to act, and the five acute afflictions, which would affect their behavior. This was what concerned the Buddha most.
So, in the Buddha's Bequeathed Teachings, He continued to teach them how monastics should engage in spiritual practice and how to interact with people and deal with matters in their daily living. So, we must be mindful of these teachings and respect the Buddha as if He were there. His Dharmakaya still remains in this world, so we must listen to, accept and faithfully practice the Dharma.
The previous sutra passage states, " These Three Realms all belong to me, and the sentient beings within are all my child. And now this place faces many problems and hardships. I am the only one able to deliver and protect it."
This is the sutra passage that we talked about before. The Buddha is like the elder [in the parable] . The Buddha's mission was to come to this world teach and transform all beings. He felt, "All sentient beings in the Three Realms are my responsibility. All these sentient beings are my children." Moreover, " Now this place faces many problems and hardships."
This Saha World already " faces many problems and hardships, [so He said], " I am the only one able to save and protect it." Here, "I" refers to the Dharma, for only the true principles, only the Dharma, can save and protect this place.He had to teach true principles and help sentient beings thoroughly understand them in order for everyone to be saved.
The next sutra passage states, “Although I repeatedly instruct them, they do not faithfully accept it because they are defiled by their many desires, and their greedy attachments run deep”.
Although He had been teaching them, myriad sentient beings still remained in the burning house of the Three Realms; they still remained attached to that place. “Although I repeatedly instruct them” means that the Buddha painstakingly taught us again and again; but really, how much have we internalized? We still keep doing things the way we used to!
We sentient beings remain the same, with the same habitual tendencies. Here the Buddha said, “Although I repeatedly instruct them, they do not faithfully accept it”. This truly saddens me; it saddens me that throughout His lifetime, the Buddha was so mindful, while it is we who have [limited] capabilities, many discursive thoughts, and so on.
So, the Buddha had to use the Three Vehicles to patiently guide us and help us all to experience how this world is full of suffering and to realize the truths of suffering. What could He do to help us draw near our pure nature of True Suchness? He gave us many teachings so we would have methods to eliminate our afflictions and thus eliminate the “causation” of suffering and be able to walk the Bodhisattva-path.
The Buddha taught us these methods, but how many of them have we actually comprehended? So, “Although I repeatedly instruct them, they do no faithfully accept it”.
The guiding teacher and kin father, out of compassion, does not abandon them. Although He repeatedly instructs and guides them. Although He repeatedly instructs and guides them, since they take pleasure in their attachments, they do not faithfully accept it.
As the guiding teacher and kind father, the Buddha had so much compassion for them that He was unwilling to abandon them. “Repeatedly” means time and again; He never tired of them nor abandoned them. He would never leave sentient beings behind.
So, lifetime after lifetime, He repeatedly returns to the human realm in order to instruct and lead everyone in the right direction. However, “They take pleasure in their attachments”. We still have habitual tendencies and afflictions and do whatever we desire.
Being attached to pleasure, we are unwilling to faithfully accept [the Dharma]; this is why we sentient beings still cannot eliminate our afflictions completely.
So, “Although the father loves his children, the children will not follow the father’s wishes. This is because the teachings are still too great and their capacities are too limited.”
Even though the father is so earnest in his wishes for his children, the children still carry on as before. Why is this? It is because the teachings are great, but the children’s capabilities are limited.
The Dharma is great, but people still have limited capabilities. This describes how the Buddha wanted to share everything about His state of mind. He wanted us to know and was happy to tell us, “Everyone can attain Buddhahood!” But our capabilities were too limited, so we could not comprehend that sense of joy and instead remained attached to our afflictions.
The Buddha wanted to fully share His state of mind with sentient beings, but He took into consideration that their capabilities were too limited, so they could not accept the Great Dharma. After more than 40 years, when the Buddha gave the Lotus teachings, the Dharma was still great and capabilities still limited, so He said, “Although I repeatedly instruct them, they do not faithfully accept it”.
People are so foolish and ignorant! This is because sentient beings indulge in their greed and become lost. Thus they are filled with afflictions.
Sentient beings indulge in their attachments. In their delusion, they are filled with suffering. They have no faith in the Great Vehicle teachings and will not accept guidance or warnings. Like a father worrying that his children are stubborn, foolish and difficult to transform, this added to His worries.
This is because we do not clearly understand the Dharma or the principles. In this short human lifetime, we continue to have attachment, so we are lost. How much of our lifetime has passed? How much of it remains? Hasn’t the life we lived been one of afflictions and suffering? How much time do we have left to turn our suffering into joy? Our minds remain in state of affliction, and “We have no faith in the Great Vehicle teachings.” Because we have such afflictions, we cannot accept the Great Vehicle teachings. We abandon the Great and cling to the Small. This is indeed a pity. We do not accept these teachings, do not heed [the Buddha’s] warnings, because we have much confusion, many afflictions and many discursive thoughts. Thus we cannot be aware of ourselves or accept His guidance.
“Like a father worrying that his children are stubborn, foolish and difficult to transform, this adds to His worries.” Next, it states, “They are defiled by their many desires, and their greedy attachments run deep.”
They are defiled by their many desires, and their greedy attachments run deep: Sentient beings are foolish, so in this world they are defiled by their craving for the six desires, which bring only suffering, not joy. This runs deep, unable to be uprooted.
Why are we so stubborn? It is because we are defiled by our many desires. We have not eliminated afflictions and defilements from our minds, so our greedy attachments still run deep. The roots of our afflictions run deep and cannot be pulled out. Similarly, in farming, “nut grass” is [difficult to eliminate] because each pod grows roots that extend into more pods and more roots. The roots grow into a long string. The Buddha is giving us reminders, but actually, the natural world is always teaching the Dharma to us. However, we are still confused.
Thus, “Sentient beings are foolish, so in this world they are defiled by their craving for the six desires, which bring only suffering, not joy.” “This runs deep, unable to be uprooted.” We sentient beings use the Six Roots to connect with the Six Dusts in our external conditions there are interpersonal conflicts, matters, objects, etc.. We use our eyes, ears, nose and tongue to connect with the Six Dusts, then this leads us to act.
Because of our defilements, we are still attached to certain things that we get ourselves entangled with. So, [defilements] “run deep, unable to be uprooted.” “Although the father loves this child, the child fled from him.” In the Lotus Sutra, there are still may more chapters after this one including the parable of the poor son.
The child grew up in wealth and his father loved him very much, but because he liked to play, he ran away but because he liked to play, he ran away.
So, “Although the father loves his child the child fled from him.” “The father was saddened, but can do nothing.”
What can a father do? His children will not accept his instructions. It is obvious the Buddha has such wonderful Dharma-wealth that can be applied to enrich our minds. So, why do fleeting greed and attachments cause us to wander away? Truly there is nothing a father can do. The Buddha has done everything. He could for sentient beings Where can we find the Dharma He taught? Must we go to a college and obtain a degree to be considered educated? Do you know? It was very difficult for our ancestors to attend school, but with regards to astronomy, geography and human morality, they were very knowledgeable.
The Buddha is not the only teacher of the Dharma Professors are not the only ones teachings classes. In fact, everything in this world is teaching the Dharma to us. The environment in which we live is our spiritual training ground.
Everyone, as Buddhist practitioners, we must learn everything we can from this world, and then we must apply it to realize the principles of this world. Only these are the true principles So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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