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 20180326《靜思妙蓮華》稱性起修 克服困難 (第1312集) (法華經•見寶塔品第十一)

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發表主題: 20180326《靜思妙蓮華》稱性起修 克服困難 (第1312集) (法華經•見寶塔品第十一)   周日 3月 25, 2018 8:07 pm

20180326《靜思妙蓮華》稱性起修 克服困難 (第1312集) (法華經•見寶塔品第十一)

⊙於此妙法華經,言辭寂滅清淨,理實稱性起修,總願持四弘誓,離言法義無量,力行四無量心,持經如說修行,銘心永誌無難。
⊙聞說此經稱性極談真實之法,決須解了,依性起修,成稱性益。
⊙修中道實相法,摧滅無明煩惱之業,而證一乘佛果,是為真實法輪。
⊙「若以足指,動大千界,遠擲他國,亦未為難。若立有頂,為眾演說,無量餘經,亦未為難。若佛滅後,於惡世中, 能說此經,是則為難。」《法華經見寶塔品第十一》
⊙「假使有人,手把虛空,而以遊行,亦未為難。於我滅後,若自書持,若使人書,是則為難。」《法華經見寶塔品第十一》
⊙假使有人,手把虛空,而以遊行,亦未為難:虛空無相,不可把捉。縱能手把,亦不為難。
⊙於我滅後,若自書持,若使人書,是則為難:若佛滅後,人根劣弱,能弘此經,勝把空者。
⊙「若以大地,置足甲上,升於梵天,亦未為難。佛滅度後,於惡世中,暫讀此經,是則為難。」《法華經見寶塔品第十一》
⊙若以大地,置足甲上,升於梵天,亦未為難:梵天依空,今以大地安足甲上而升於彼,亦非難。
⊙佛滅度後,於惡世中,暫讀此經,是則為難:滅後惡世,暫時之間,能讀此經。勝持地者
⊙此頌書持是經及暫讀如是妙法華經之難,亦非但有神通力者可及。以大地升於梵天,須通過欲界天,極言其高以先顯上升之難。而此經義為平等大慧法身之所流露,彼為無明煩惱覆障之眾生,雖暫讀此經,因有覆障而不能入,比大地上升之通過欲界天為尤難也。

【證嚴上人開示】
於此妙法華經,言辭寂滅清淨,理實稱性起修,總願持四弘誓,離言法義無量,力行四無量心,持經如說修行,銘心永誌無難。

於此妙法華經
言辭寂滅清淨
理實稱性起修
總願持四弘誓
離言法義無量
力行四無量心
持經如說修行
銘心永誌無難

用心體會了解,在這部《法華經》,我們要很用心,因為經的內容,在文字上來看,我們就要用心,體會它的內容含意。「言辭寂滅清淨」,我們從經典文字去深入,其中的法,其實所言,裡面的字、句、辭,一切的道理,其實回歸總納起來,那就是寂滅清淨。這個寂滅清淨法,它卻是涵蓋了,天下人間一切事物。這就是它的真理,在這麼多的人間事、人間物,人間一切的歡樂苦難,總之,都將它包含,包起來,其實裡面分析到底,它就是寂滅,沒有什麼樣,其中真的是清淨。我們雖然說惡濁,現在在五濁惡世,人的感受,事事物物,在這個大空間、大時代,人與人之間那一分紛爭,愛恨情仇,讓人感覺到,心無法這樣安靜下來,社會上因為人見解這樣的紛爭,所以社會不得安寧。人間世事,看看新聞,打開,從報紙上或者是在電視報導,每天同樣的事故,千差萬別,每天都是如是愛恨情仇,如是苦,苦難不堪,無不都是天災人禍等等。這就是在天下的事與人,真的是林林總總很多。

經典完全就是要對治這些事,但是,千經萬論,如何解釋呢?知道有這麼多的事情,發生在人間,人感受苦不堪,因為苦,所以不斷惹禍生非,不斷造作。用經典來解釋它,解開了,這些事情是這樣這樣,因啊、緣啊,這樣來發生。很多經典都能來解釋這些事,但是用什麼方法,來勉勵人人共同一個方向,要如何去對治這些,這麼複雜的事情?對治的方向就是在這部經之中。很多的苦難在很多的經典裡,數如恆沙,全都能看到每一部經的特性,來解釋因緣果報,方便法讓大家知道,但是要用什麼方法對治呢?這就無法在其它的經典,要如何來對治,那非常凝聚、對治的方法,那妙法就是沒有很有結構,也無法人人受而堅持,不是接受來,我就能堅持下去。

在《法華經.法師品》,佛陀就這樣說,持是經者難,很困難。法,就是要能得到這個法也困難,要受持這個法也困難,要能受持、要能講更困難,因為困難的事情重重啊!所以要先讓大家知道,人人先修平等法,因為這部經是充滿了智慧,悲智雙運,慈悲、智慧,在這部經的內容中。智就是分別智,先要讓我們了解世間一切一切事物,所以從方便法為我們分析,從方便法一直分析到恆持艱難。這個這麼方便,因緣果報法,我們了解,知道苦是來自這些事情,我們已經知道了,知道,所以就要修行。修行,心就很怕,因緣果報,不要在人與人之間再糾纏,了解法的人就這樣,所以守在聲聞、緣覺裡。他已經分別了解了,有智了,都了解了,道理就是這樣,但是平等慧還未開啟;平等慧若是開啟出來,那就是要慈悲喜捨了。有慈悲喜捨,用悲來啟慧,秉慧來修慈,這樣互相會合起來,就是兩足,慈悲以及智慧就是兩具足。智慧、慈悲兩具足了,才能走入人群行六度行。這種菩薩因行,全都這樣具足了,那就佛果成了。《法華經》的道理就是在這裡,與其他的經典不同。

我們前面說過,三藏十二部經,數如恆沙,那個法,要將它算數起來,就像是恆沙,很多很多法,法分支出去真的是很多法。但是這些法能對機、應機,都是方便法,讓人知道,能夠起智,知道分別法就是這樣這樣來,成就了這樣的緣,所以得了這樣的果報。這就是智,能夠去分別。所以大家獨善其身。佛陀就是說這樣不夠,我們還要啟慧,慧開啟了,那就是秉慧,我們開啟慈悲在人群中,因為眾生平等,心、佛、眾生皆是平等,所以走入人群,付出就如在供養諸佛,因為人人皆是佛。所以我們入人群去付出,是等於供養未來佛,也是供養。

所以在《法華經》裡,裡面很多的供養、供養,能通達這個道理,就是供養諸佛。你能夠通達,已經分別了解了,能夠身體力行慈悲喜捨,這就是供養。所以言辭,說那麼多的經典,也是含藏在《法華經》之中。《法華經》就是要分析,過去佛陀說那麼多方便法,從苦集滅道一直到十二因緣法,一直到了《大般若經》,那個法放開了,遍及恆沙數,真的是很多,收回來就是在《妙法華經》之中,分析到底,「言辭寂滅清淨」。因為你付出無所求,你的心境就是六度萬行,菩薩行因到這個程度,菩薩行因,入人群去付出,這是一項很自然,與佛同心,化度眾生,無不都是歸納在法之中。所以「言辭寂滅清澄」,回歸到佛覺悟的境界,靜寂清澄,靜寂清澄就是,我們人人本具的真如本性,真如本性含藏著《妙法華經》,《妙法華經》我們若能完全體會,啟開、了解,寶塔,多寶佛塔自然浮現在我們的心裡,塔中有多寶佛的全身。這收納回來就是這樣,諸佛寂靜清澄,諸佛性本來就是寂靜清澄,很乾淨。

所以「理實稱性起修」。道理就是這樣,很實在,真實法。一實乘的道理,那就是「稱性起修」。我們人人真如本性,就是無量劫以來,我們就是這樣與生俱來,真如本性存在。我們聽法,啟動我們,就是啟動我們的真如本性,啟動我們「人之初,性本善」,所以「稱性」,我們這念善心起動起來,自然就開始修行了,所以叫做「稱性起修」。這個理是真實的,人人本具真如本性,我們是稱性,依照我們的原來真如本性,被啟發之後,我們開始修行。所以,「總願持四弘誓」。佛佛道同,每一尊佛同樣就是四弘誓願,每一尊佛,「眾生無邊誓願度」,度眾生是佛,每一尊佛的心願。我們既然是已經稱性起修了,就是從我們的內心,真如佛性起動起來,我們開始要修行,所以這就是我們要開始發願,與佛同等發總願,總願,第一個條件就是,「眾生無邊誓願度」,大家應該了解。要度眾生,就是煩惱要去除,佛法道理很深奧,我們要好好去用心體會了解。「佛道無上誓願成」,行菩薩道體會了解了,「體解大道,發無上心」,所以我們就入菩薩大直道,一條路,菩薩因行,這樣一條路走去,這就是最究竟的道路。

所以「持經如說修行」。我們一直在說持經,持經除了書寫、讀誦,最重要的就是「如說修行」。修,了解,了解之後我們來說,說我們能做的,所以做我們能說的話,所以說「學中覺,覺中學」,還是不斷,這我們要好好用心,要不斷修行,「如說修行」,說我們所做,做我們所說的,這樣就是依照經典我們所了解的來說,說出了人人可以做的法,說出了我們自己也做得到的法,這就是經,經典實行。「經者,道也;道者,路也。」常常都是這樣向大家說,經不是這麼的困難,經就是這麼容易的一條路,讓我們走,只要我們願意起步,再遠的路都會到。所以常常說過,「千里之路始於初步。」開始是在第一步,只要你第一步踏出去,不論它是多遠的路,你步步向前前進,再遠的道路,我們都是走得到。所以「經者,道也;道者,路也。」就是要我們去實行。所以,「持經如說修行」,就是要修、要走,要說我們所做,做我們所說的。要「銘心永誌」,若能這樣,就不困難了。

前面說很多的困難,其實不困難,只要你銘心永誌就不困難了。我們要用心,了解道理就是這樣,千經萬論,將它收納過來,最重要的就是你要持經,依照這部經典的教法,我們了解,了解之後我們要去身體力行。所以,聞法者、說法者、傳法者,我們若了解之後,我們就能說,說就能行。這就是持這部經,較困難的就是這一念的心念,要發這一念的願,我們要持續將這經典的內容,體會了解、身體力行,這樣走過去。

聞說此經稱性
極談真實之法
決須解了
依性起修
成稱性益

所以叫做「聞說此經稱性,極談真實之法」。一定要了解,「依性起修,成稱性益」,我們若是聽這部經,我們就要啟開我們自己的心,將我們的真如本性,這樣依性就開始修行,應該要這樣,這是真實法,我們一定要了解。所以「依性起修,成稱性益」。這樣回過頭來,我們做出去之後,都常常回向回來,在我們的本性,原來助人之後,是這麼歡喜的事情,原來這樣起步走路,能看到心地風光,這就是稱性之益。我們稱性起修,在修的就是行了,在行的當中看到人世間很多的事物,我們能夠在人事物中,吸收回來很多的智慧。人間的風光,是非,那個精華,法的精髓我們就收納回來,這叫做「稱性益」。已經走出去了,心地風光,吸收回來是法的精華,這就是利益。

修中道實相法
摧滅無明煩惱之業
而證一乘佛果
是為真實法輪

所以「修中道實相法」,這個過程,我們就要,「摧滅無明煩惱之業,證一乘實果」,這就是「真實法輪」。因為我們若對這些法若能了解,碰到人間很多的困難,因為我們有法在心,自然煩惱來了就將它催滅掉。這一切都是無明,這一切都是煩惱,不必去接受它,我們就這樣將它排除掉了,就沒有再複製的業。「證一乘佛果」,這就是「真實法輪」。我們在轉這個真實的法輪,這法輪在我們的內心是心輪,我們的心輪要轉,才能摧破掉了我們的無明煩惱。道理要了解,我們才有辦法看開煩惱,撥離了無明,這就是我們應該要去體會的。

好吧,趕緊用心來看前面的文:「若以足指,動大千界,遠擲他國,亦未為難。若立有頂,為眾演說,無量餘經,亦未為難。若佛滅後,於惡世中, 能說此經,是則為難。」

若以足指
動大千界
遠擲他國
亦未為難
若立有頂
為眾演說
無量餘經
亦未為難
《法華經見寶塔品第十一》

我們昨天說過了,就像這樣,經文這麼寫,這實在是不可思議啊!這有辦法嗎?甚至能立在有頂天,就是色究竟天,在那個地方為眾演說無量餘經,這「無量餘經」,就是在《法華經》以外的經典,數如恆沙。我們這句話要很清楚,這無量餘經,就是《法華經》之外,所有的經典,要將它講盡,尤其是在色究竟天將它講盡,這也不困難。有辦法嗎?不可思議啊!但是佛陀說這不困難,能夠這樣。

若佛滅後
於惡世中
能說此經
是則為難
《法華經見寶塔品第十一》

「若佛滅後,於惡世中,能說此經,是則為難」。是啊,佛陀這麼說,要持那麼多經典,到色究竟天上去講經,這不困難,但是佛滅度之後,在惡世中,就是五濁惡世中,「能說此經,是則為難」。這段文,能說盡了我們前面所說的,持經的重要,但是要說這部經,傳這部經的困難,有多少的困難?將須彌山移去其他的地方,用足指來動三千世界,這都還不困難。能將恆河沙數的經典,到有頂天去講說,還不困難。然而,在佛滅度後,在這個惡世中「能說此經,是則為難」,就很困難了。

確實很困難,以現在眾生的根機,以現在社會的生態,要說這麼長的經,將這經典反反覆覆一直說,有耐心要聽的人,實在不簡單啊!前面也曾說過了,現在的人就是要三分鐘說完,哪有可能啊?也聽你們在說:「某某師父說八分鐘,某某師父說五分鐘就好,三分鐘就好。」我想,這要說什麼啊?這就是現在的人,時間。到底像這樣蜻蜓點水,想想看,整塊的熱板,用這樣彈指的水,就要這塊熱板降溫下來,哪有可能呢?這實在不可能。但是,偏偏這部經,是包含天下一切的道理,要將它會合來,一個目標,讓人人去為天下,如何去對治眾生心病,這真的是很困難,要在惡世中講得清楚,困難。

所以下面接下來這段文再說:「假使有人,手把虛空,而以遊行,亦未為難。於我滅後,若自書持,若使人書,是則為難。」

假使有人
手把虛空
而以遊行
亦未為難
於我滅後
若自書持
若使人書
是則為難
《法華經見寶塔品第十一》

這麼說,假使有人,手將這虛空這樣收攏來,把握著虛空到處遊行,這不困難。

假使有人
手把虛空
而以遊行
亦未為難:
虛空無相
不可把捉
縱能手把
亦不為難

這實在是,有可能嗎?但是,佛說這不困難。虛空是無相,不可把捉,縱能手把起來,假使有人說我現神通,我能將這虛空這樣將它,全都將它把捉起來,這不困難,有人能這樣。這大家有辦法嗎?大家再去想想看,這一個謎題,釋迦牟尼佛也出謎題給我們,要如何考驗我們的智慧,要如何將虛空拿起來,所以,手把虛空,在人間遊行不困難。我想起來,也不困難,虛空到底有什麼東西?大家猜得到嗎?虛空就只是空氣而已嘛!空氣,這樣將它裝起來,將空氣這樣裝起來,背著空氣去遊行。若我,我覺得不困難,不過佛陀用這個謎題驗大家,所以說,用心就不困難。我們若將塑膠袋拿來,這樣開口就趕快把它束起來,袋子裡面就是空氣了,這哪有什麼困難?但是佛陀用這個謎題給我們,困難,其實裡面的是很簡單。經典就是這樣,覺得裡面有很多奧妙的謎題,佛陀要告訴我們,這是困難嗎?其實內含的道理很簡單,只要你想通,不困難。

於我滅後
若自書持
若使人書
是則為難:
若佛滅後
人根劣弱
能弘此經
勝把空者

佛陀說,「於我滅後,若自書持,若使人書,是則為難」。佛陀滅度之後,人根劣弱,能弘此經,勝把空者。佛陀滅度之後,自己來寫經,自己將這部經刻入我們的心版,在我們的內心,我們還能讓別人對這部經也有興趣,願意寫,刻在他們的心版裡,若能這樣,人人受持、入心來,這才是困難,真的困難。用形式來抄經,這是不困難,但是要刻入心版,這才是真困難,所以,「若佛滅後,人根劣弱,能弘此經,勝把空者」,勝過了把握這個虛空去遊行。佛陀是這麼告訴我們,因為我們的根機劣弱,根機劣、很弱,所以要能持經是不簡單。

「若以大地,置足甲上,升於梵天,亦未為難。佛滅度後,於惡世中,暫讀此經,是則為難。」

若以大地
置足甲上
升於梵天
亦未為難
佛滅度後
於惡世中
暫讀此經
是則為難
《法華經見寶塔品第十一》


這就要我們很用心去體會。「若以大地」,大地放在腳指頭上,這樣就登上虛空去,「升於梵天」,這不困難。梵天,大家在〈化城喻品〉,是不是我們都一直都在說,梵天,梵天,梵天要持上上戒,就是要修上上行,要清淨心,才能生在梵天。這個地方,將大地放在指甲上,這樣升到梵天,佛陀說這不困難。

若以大地
置足甲上
升於梵天
亦未為難:
梵天依空
今以大地安足甲上
而升於彼
亦非難

「梵天在虛空」,即使「大地安足甲上」,上去那個地方不是困難。我們的心一定要清淨,清淨了我們一切心,滅諸一切煩惱,持上上戒,修上上行,一切清淨,我們心地本來就是清淨梵天,所以說來並不困難。

佛滅度後
於惡世中
暫讀此經
是則為難:
滅後惡世
暫時之間
能讀此經
勝持地者

「佛滅度後,於惡世中,暫讀此經,是則為難」。但是佛滅度之後,在這個惡世中,真的要暫讀此經,真的是很不簡單。勝於大地放在指甲上,升到梵天,這麼紛紛擾擾的人間,暫時放下雜務,來讀誦、研究這部、經典,真的是不簡單,所以,我們若能暫時讀誦,放下,放下其他的雜務心思,專心,暫時專心來讀誦此經,這勝過了能把持虛空,或者是大地放在指甲上,升梵天,這更有勝。所以,暫讀此經,比大地放在指甲上升梵天,更優勝。本來覺得哪有可能?但是我們若能暫時讀這本經,那個心,真真正正心入這部經典的世界,哪怕是暫時,那念心的清淨勝於梵天。因為梵天他還是要來到,大通智勝佛的地方,要再來聽法,要再求佛講說大法。這就是一樣,就像多寶佛塔,也來到釋迦佛的道場,就是要聽《法華經》。所以說經,這部經,我們若能暫時間,將所有雜務放下,好好來讀誦,這部經入心來,哪怕是暫時,心完全清淨。經,這個法真正入心,若這樣,勝於大地放在指甲上,升到梵天。

此頌書持是經
及暫讀如是
妙法華經之難
亦非但有
神通力者可及
以大地升於梵天
須通過欲界天
極言其高
以先顯上升之難
而此經義
為平等大慧法身
之所流露
彼為無明煩惱
覆障之眾生
雖暫讀此經
因有覆障而不能入
比大地上升
之通過欲界天
為尤難也

這就表示,我們在誦持是經,誦持是經,這部經典,即使是暫時讀誦,還是就是《妙法華經》,這真的是不簡單,只要你能暫時放下來讀這部經,這比用大地放在指甲上,這樣升到梵天更困難。意思就是說,「亦非但有神通力(可及)」。用大地放在 指甲到梵天,這是運用神通就能到達,不困難,但是真正願意有心來讀誦此經,這就是比有這個神通更困難。所以這個神通,要運用,大地到有頂天,或者是梵天,還不困難,但是暫時要讀這本經還有困難。所以說來,能暫時讀這本經,就是勝過於神通,來運大地到梵天,意思就是這樣說。所以「以大地升於梵天」,就是通過欲界天,就是因為我們的心,要勝過了梵天,我們要能勝過梵天,除非真的要通過欲界。

所以「極言其高以先顯上升之難」。因為梵天很高,很高,那就是我們要超過欲界。人家說「山高未是高,人心節節高。」就是說我們的人心,那欲念的高,實在高過須彌山,所以我們一定要勝過了欲界,我們才有辦法,將這《妙法華經》入我們的心。所以這必定要勝過,我們才有辦法,將這部經刻入心來。

「而此經義為平等大慧法身之所流露」,「彼為無明煩惱覆障之眾生」,因為我們經典,這部經《法華經》,它就是平等大慧的法身,所流露出來,要到那無明煩惱,覆蓋眾生的地方,實在是很不容易。我們眾生,就是無明煩惱將我們覆蓋住了,這個平等大慧,要將它流入了,這無明煩惱覆蓋這些眾生。因為他煩惱覆蓋住了,這清淨平等的大慧,就無法流入這無明煩惱,障礙的眾生中去,所以這就是,能暫時讀誦,算來也算不簡單了。因為我們眾生就是受欲念、無明煩惱這樣蓋住我們,這常常告訴過大家了,我們真如本性本來具有,偏偏我們就是,煩惱將它覆蓋得很厚,這樣把它覆蓋下去,哪怕就是這個平等大法,智慧要流露到,我們凡夫的心地來,真的是很困難;能流露到凡夫的心地,哪怕是暫時,短暫讀誦這部經,這也很不簡單。所以,因為有覆蓋之障,所以不能入。眾生,因為我們的心地,有煩惱覆蓋,所以這清淨的法流無法進去,不能入。比作大地要上升通過欲界天,這實在是很困難。

所以剛才說,欲,我們要先通過了我們的心欲,心欲要去除,因為這部經是清淨法,是寂靜清澄,很清淨,眾生的煩惱,欲念很厚,這清淨的智慧,法流要流入這煩惱障礙重重,那實在是不容易。煩惱就是從欲累積來,所以,結成了人間愛恨情仇,很多無明複製煩惱,這就是要去除這個欲界,才有辦法,要勝過這個欲界,真的是困難重重。所以我們要很用心,要不然,真的是人生,時時都會受到這煩惱無明,層層覆蓋,哪怕是法在我們的面前,這平等智慧的法還是一樣,無法能夠這樣,浸入凡夫的心地去。所以說來,很多的譬喻困難,只要我們將這欲念去除,運用我們的智慧,轉煩惱來成菩提,若這樣,應該也沒有困難,需要我們人人用心。

日常生活中用心去體會,世間有什麼法,我們行不通呢?就是因為我們欲念在,若有欲念在,哪怕是這麼簡單,佛陀譬喻,提出來的謎題,說困難、困難,真的不可思議的難,動一個腦筋,多用一些心,其實,沒有什麼困難,這只是法的譬喻而已。大地放在指甲上,這樣升到梵天去,這是不是很困難?佛陀說這不困難。其實這是一種譬喻,就是我們的心地,我們的心地,我們若能將欲念去除,這一點都不困難。要去除,要用什麼方法?那就是要用這清淨法,圓教。「三藏十二部經」,數如恆沙,它的精髓,淬煉出來的精髓就是在這圓教,這部《法華經》之中。《法華經》說盡了持經的困難,只要我們將困難撥除了,發大願,發心身體力行,如說修行,這哪有什麼困難啊?就不困難,這就是只要我們日常生活中,時時多用心。
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發表主題: 回復: 20180326《靜思妙蓮華》稱性起修 克服困難 (第1312集) (法華經•見寶塔品第十一)   周四 五月 10, 2018 9:20 pm

Explanations by Master Cheng-Yan
Subject: Inspiring Us to Practice to Overcome Hardships (稱性起修 克服困難)
Date: March.26.2018

“In this wondrous Lotus Sutra, the language is tranquil, calm and pure. Its principles are true, accord with our nature and inspire us to practice. We must always be willing to uphold the Four Great Vows and the infinite meanings of the unspoken Dharma. We must put effort into practicing the Four Infinite Minds. We must uphold the sutra, expound and practice according to its teachings and engrave them forever into our hearts so we can remember them without difficulty.”

We must mindfully seek to understand this. [As we read] this Lotus Sutra, we must be very mindful. When it comes to this sutra’s contents, when we read its words, we must be mindful in order to experience the meaning that is contained within. “[Its] language is tranquil, calm and pure.” From the text of the sutra, we delve deeper into the Dharma within it.

In fact, its language, its words, phrases, rhetoric and all its principles, taken all together, in summation, are completely tranquil, calm and pure. This tranquil, calm and pure Dharma actually encompasses all worldly matters. These are their true principles. These true principles exist within so many worldly matters and worldly things, within all the joy and suffering in this world. In the end, this Dharma encompasses them all, encompasses them completely. In fact, when we analyze it thoroughly, [we will see] that it is perfectly tranquil. There is nothing there; it is truly pure inside. However, we say [we are amidst] evil turbidities, that we are currently in the evil world of the Five Turbidities. [This is seen in] human emotions, in all kinds of matters and things in this world and this time we are in. The conflicts in our interpersonal relationships and our afflictive emotions make us feel that it is impossible for our minds to be at peace. Due to everyone’s conflicting views, society cannot be at peace. When it comes to worldly matters, whether we read the newspaper or watch the news on TV, it is the same story every day in a thousand different ways; they are all about afflictive emotions and suffering, all that unbearable suffering. It is all about natural disasters and manmade calamities. These are the people and matters of this world; these [problems] are truly numerous. The sutras are completely for the purpose of treating these problems. But how do all the various sutras explain these issues? We know about so many things that are happening in this world, causing people unbearable suffering.

Due to suffering, we constantly stir up trouble and create conflicts. We can use the sutras to explain this, to resolve this. These things are like this and came to be because of such and such causes and conditions. Many sutras are able to explain these things, but what methods can we use to encourage people to go in one common direction? How do we treat these complicated issues? The direction we take to treat them lies within this sutra. The sutras are full of [stories] of suffering and hardship, as many as the Ganges’ sands, through which we can see each sutra’s uniqueness. They explain the law of karma and use skillful means so everyone can understand. But what methods do we use to cure [ourselves]? In any other sutra, we will not find the way to treat [ourselves]. This very comprehensive method of treatment, this wondrous Dharma, is not so well-structured [in those sutras] so people will not be able to accept and uphold it. It is not something we will just be able to accept and then persevere in.

In the Lotus Sutra, the Buddha said that upholding this sutra is difficult, very difficult. Just being able to obtain this Dharma is difficult. Accepting the Dharma is also difficult; to accept, uphold and teach [it] is even harder because there are many difficulties involved! So, He had to first help everyone understand, first [grasp] the teaching of equality because this sutra is replete with wisdom, with compassion and wisdom exercised together.

Both compassion and wisdom are contained within this sutra. With wisdom, there is discerning wisdom; He first helped us to understand all the matters and things of this world. So, with skillful means, He explained these things to us. Then from skillful means, He continued to analyze the difficulties of upholding [the sutra] forever. These very skillful teachings of the law of karma help us understand that suffering comes from these things. Since we know this now, we must engage in spiritual practice. As we engage in spiritual practice, we will fear karmic cause and effect. We will not want to entangle ourselves in interpersonal relationships. People who understand the Dharma are like this, so they remain as Hearers and Solitary Realizers. They are already able to discern and understand. They have discerning wisdom and understand that the principles are like this, but their impartial wisdom has yet to be awakened. If their impartial wisdom were awakened, then they would give rise to loving-kindness, compassion, joy and equanimity. With loving-kindness, compassion, joy and equanimity, we can use compassion to inspire our wisdom and exercise wisdom to cultivate loving-kindness. When we combine them in this way, we will be replete in both compassion and wisdom. Only when we are replete in wisdom and compassion can we then go among people to practice the Six Paramitas. With we are completely replete with the causal actions of Bodhisattvas, then we will attain the fruition of Buddhahood.

The principles of the Lotus Sutra are right here; it is different from other sutras. As we said earlier, [the Dharma] in the 12 Divisions of the Tripitaka is as numerous as the Ganges’ sands. If we want to enumerate these teachings, they are like the Ganges’ sands; there are so many of them. The Dharma has truly branched into many teachings. However, these teachings can suit different conditions and capabilities; they are all skillful means. They enable people to understand and awaken their [discerning] wisdom to know and discern how phenomena comes to be, how it brings karmic condition to fruition such that we receive this karmic retribution. This is wisdom, the ability to discern. So, these people sought to awaken themselves, but the Buddha said that this was not enough; we must awaken our [impartial] wisdom. Once we have awakened our wisdom, we can exercise our wisdom to practice loving-kindness and compassion among people. This is because all sentient beings are equal; the mind, the Buddha and sentient beings are all equal [in their nature]. So, to go among people and serve them is the same as making offerings to all Buddhas. Because everyone is a future Buddha, when we go among people to serve them, this is the same as making offerings to future Buddhas; this is also an offering.

So, in the Lotus Sutra, there are so many [stories] of offerings. When we are able to understand these principles, this will be just like making offerings to all Buddhas. If we can thoroughly comprehend, discern and understand, if we are able to put loving-kindness, compassion, joy and equanimity into action, this is the same as making offerings. So, the language found in many other sutras is also contained within the Lotus Sutra. The Lotus Sutra was meant to analyze all the skillful means the Buddha taught in the past. From the Four Noble Truths to the Twelve Links of Cyclic Existence, all the way to the Mahaprajnaparamita sutras, [the Buddha] opened up the Dharma and extended it to be as numerous as the sands of the Ganges; its teachings really are numerous.

They are all collected and contained within the Wondrous Dharma Lotus Flower Sutra. When thoroughly analyzed, “The language is tranquil, calm and pure.” Because we serve others without expectations, our state of mind is that of actualizing the Six Paramitas in all actions. We cultivate the causal practice of Bodhisattvas to this level and. We cultivate the causal practice of Bodhisattvas to go among people to serve others; this is something that comes very naturally. We have the same intent as the Buddha, to transform and deliver sentient beings. All of this comes back to the Dharma. Thus, “The language is tranquil and calm.”

It goes back to the Buddha’s enlightened state, which is tranquil and clear. This tranquility and clarity represents our nature of True Suchness. Our nature of True Suchness contains the Wondrous Dharma Lotus Flower Sutra. As for this Wondrous Dharma Lotus Flower Sutra, if we can completely comprehend it, awake to it and understand it, then Many Treasures Buddha’s stupa of treasures will naturally manifest in our minds. Many Treasures Buddha’s entire body will be within this stupa. This is how it is when all the Dharma returns; all Buddhas are tranquil and calm. All Buddhas’ intrinsic nature is originally tranquil and calm and very pure.

“Its principles are true, accord with our nature and inspire us to practice.” The principles are like this, very true; this is the True Dharma. The principles of the One True Vehicle accord with our nature and inspire us to practice.” Our nature of True Suchness has existed for countless kalpas. We are all born with this intrinsic nature of True Suchness.

We listen to the Dharma to awaken ourselves and awaken our nature of True Suchness our “human nature [which is] inherently good”. Thus [the Dharma] “accords with our nature”. It awakens the goodness in our hearts so that we will naturally begin to engage in spiritual practice. Thus [these principles] “accord with our nature and inspire us to practice”. These principles are true; we all possess the nature of True Suchness. By being in accord with our nature, following our nature of True Suchness after we have been awakened, we will begin engaging in spiritual practice.

Therefore, “We must always be willing to uphold the Four Great Vows”. All Buddhas share the same path. Every Buddha follows the same Four Great Vows. Every Buddha “vows to deliver countless sentient beings”. It is the heartfelt wish of every Buddha to deliver sentient beings. Since we have already been inspired to practice by being in accord with our nature, deep within our hearts, our nature of True Suchness has been awakened, so we want to engage in spiritual practice. Therefore, we must begin to form great aspirations and make the universal vows just like the Buddha.

One of the universal vows is the “vow to deliver countless sentient beings”. We must all understand that in order to deliver sentient beings, we must eliminate afflictions. The Buddha-Dharma’s principles are very profound, so we must work hard and mindfully seek to comprehend it. [Next is] the “vow to attain unsurpassed Buddhahood. We must practice the Bodhisattva-path to realize and understand, “to comprehend the great path and form the supreme aspiration.” Thus, we must enter the great, direct Bodhisattva-path and follow this path of the causal practice of Bodhisattvas. This is the ultimate path.

Thus, “we must uphold the sutra, expound and practice it according to its teachings”. We keep talking about upholding the sutra. In regards to uphold this sutra, in addition to transcribing, reading and reciting it, the most important thing is to “practice according to its teachings”. We must practice and understand. Once we understand, we can teach. We can teach what we can practice and practice what we can teach. Thus, we say that we “awaken by learning and learn by awakening”. We must [learn] constantly; this requires us to put effort into being mindful and to constantly engage in spiritual practice. “Practice according to its teachings” means that we must say what we do and do what we say. This way, we will teach in accord with our understanding of the sutra, teach the Dharma that all people can practice and teach the Dharma that we ourselves can also practice. This is putting the sutra into practice. “The sutra is a path; the path is a road to walk on”.

I often say this to everyone. The sutra is not so difficult. In fact, the sutra is a very simple path for us to follow; as long as we are willing to start walking, we will reach the end no matter how far it goes. So, we often say, “A journey of a thousand miles starts with the first step”. It all being with the first step. So long as we take that first step, no matter how long the road is, we will advance step by step, and no matter how far it is, we will eventually arrive. Thus, “The sutras are a path; the path is a road to walk on”. This means that we must put it into practice. Thus, “We must uphold the sutra, expound and practice according to its teachings”. This means that we must practice [the sutra] and walk [its path]. We must teach what we practice and practice what we teach. We must “engrave [these teachings] forever into our hearts”. If we can do this, then it will not be difficult. Earlier, we spoke about how there will be many hardships, but actually, this is not so difficult. So long as we engrave [these teachings] forever into our hearts, it will not be difficult. This requires us to be mindful.

We must understand the principles. As we take in all of the sutras, it is most important that we uphold the sutras. As we practice according to their teachings, [first] we must understand, and once we understand we can put them into action. So, we must be people who listen to, teach and transmit the Dharma; once we have understood, then we can teach. Once we teach, then we can practice.

This is how we must uphold this sutra. The hard part is to form this aspiration, to make this vow. We must continue to realize and understand this sutra’s contents, put them into practice and continue to walk [this path]. Thus, it said, “When we hear this sutra which accords with our nature, we must discuss its true principles thoroughly” and be determined to understand them. “By starting to practice according to our nature, we will attain the benefit of being in accord with our nature”.

If we want to listen to this sutra, we must open our own minds. By [according with] our nature of True Suchness, we can begin to engage in spiritual practice. We must do it this way. This is the true Dharma; we must understand it. So, “By starting to practice according to our nature, we will attain the benefit of being in accord with our nature”. Coming back to it, this means once we have gone out to practice, we will always return to our intrinsic nature. It turns out that helping people is such a joyous thing. It turns out that by setting out and walking along this path, we will be able to see the beauty of our own minds. This is the benefit of according with our nature. If we start to practice according to our nature, then we are talking action. In the course of our practice, we will see many matters of the human world.

Amongst these human affairs, we will be able to absorb so much wisdom. From the beauty of this world, from its conflicts, we absorb its best parts, the essence of the Dharma. This is the “benefit of according with our nature”. We have already begun to walk [this path]; from the scenery along [this path], what we will absorb is the essence of the Dharma. This is the benefit.

Thus, “We must practice the Middle Way, the Dharma of ultimate truth”. In the course [of our practice], we must “eliminate our karma of ignorance and afflictions and realize the Buddha-fruit of the One Vehicle”. This is the “true Dharma-wheel.

If we are able to understand this Dharma, then even if we encounter hardships in the world, because we have taken the Dharma to heart, when afflictions come, we will naturally be able to eliminate them. We will see that this is all ignorance. We will see that these are all afflictions. We do not need to accept them. In this way we will get rid of them so that we do not continue to reproduce karma.

“Realizing the Buddha-fruit of the One Vehicle” refers to the “true Dharma-wheel”. We are turning this true Dharma-wheel. This Dharma-wheel is the wheel of our minds. We must turn the wheel of our minds so that we can crush our ignorance and afflictions. We must understand the principles so that we can see through our afflictions and eliminate our ignorance. This is what we must seek to realize.

Let us mindfully read the previous passage. “If you were to use the toes of your foot to move the great chiliocosms and fling it far away into other lands, this would not be considered difficult either. If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be considered difficult either”.

We spoke about this yesterday; with things like this what is written in the sutra is truly unfathomable! Is this even possible? It even speaks of standing in the heaven at the summit of existence, which is also called Akanishtha Heaven, and wxpounding all the countless other sutras to sentient beings in that place. “All the countless other sutras” refers to all the sutras besides the Lotus Sutra which are as numerous as the Ganges’ sands. We must clearly understand this phrases. “All the countless other sutras” refers to all sutras other than the Lotus. To teach them all completely, in Akanishtha Heaven in particular, this would not be hard either. Is this possible? This is inconceivable!

However, the Buddha said this would not be hard, that it is possible to do this. “If, after the Buddha enters Parinirvana, one expounds this sutra in this evil world, then this will be considered difficult.”

Indeed, this is what the Buddha said; fir us to uphold so many sutras, even to teach these sutras in Aksnishthe Heaven, would not be difficult. But after the Buddha enters Parinirvana, in the evil world, the evil world of the Five Turbidities, “[If] one expounds this sutra in this evil world then this will be considered difficult.”

This sutra passage encapsulates all that was said before about the significance of upholding the sutra. But how do explain how difficult it is to teach and spread this sutra? Even moving Mt. Sumeru somewhere else or using our toes to move the chiliocosm would not be considered difficult. We can teach the sutra as numerous as the Ganges’ sands at the heaven of the summit of existence, and it still would not be difficult. However, after the Buddha had entered Parinirvana, in this evil world, “[If] on expounds this sutra in this evil world then this will be considered difficult.” It will be very difficult. Indeed, it is very difficult. With the capabilities of sentient beings their lifestyles in today’s society, to teach such a long sutra, to continuously teach this sutra repeatedly and [find] people patient enough to listen to it, is not easy at all!

We discussed this earlier. People today want things to be taught in two to three minutes. How is that possible? I have also heard people say, “This Dharma Master only needs eight minutes and that one only needs five minutes to teach. Three minutes will be enough.” I think, “What could you say [in that time]?” this is how people today [view] time. They only want to skim the surface of the water. Imagine a hot iron plate. If we just flick a splash of water on it to cool down the entire hot plate, how would that be possible? That would be impossible. However, as it happens, this sutra contains all the principles in the world. Trying to unite them all together with the goal of enabling people to treat the afflictions of sentient beings for the sake of our world is truly difficult. To teach them clearly in this evil world is difficult indeed.

Thus, the following passages says, “Suppose someone could hold the empty void in their hands and travel around like this; this would not be considered difficult either. After I enter Parinirvana, if one were to transcribe and uphold [the sutra] or encourage others to transcribe it, then that would be considered difficult!

It says that if there were people who could collect the empty void into their hands and hold it as they travel around everywhere, this would not be hard.

Suppose someone could hold the empty void in their hands and travel around like this; this would not be considered difficult either: The void is formless, thus it cannot be held. But even grasping it in our hands would not be considered difficult either.

Is this actually possible? However, the Buddha said this was not difficult. The void had no appearance; it cannot be grasped. Even if could grasp it with our hands, if someone said, “I have spiritual powers and an able to fully take hold of the empty void, this would not be difficult. Some people can do this. Are you capable of doing this? Everyone, think about this for a bit. This is a puzzle. Sakyamuni Buddha gave us this riddle to test our wisdom to see how we can take hold of empty void. So, to take hold of the empty void and travel around the world would not difficult. I thought about it and it is not hard. What is the empty void? Can anyone guess? The empty void is just air! Air can be packed up; we can collect the air in a bag and travel around carrying this bag of air. If it were me, I would not find it difficult, but the Buddha used this riddle to test everyone. Thus, if we are mindful, it will not be hard. If we take a plastic bag and quickly deal its opening, then the bag would be holding the air inside. How is this difficult? But the Buddha gave us this riddle. It seems difficult, in fact it is quite simple. The sutras are like this. There are many wondrous puzzles inside. The Buddha is saying to us, “Is this difficult?” Actually, the principles they contain are simple. As long as you think them through, it is not hard.

So, the Buddha said, “After I enter Parinirvana if one were to transcribe and uphold it, or encourage others to transcribe it, then that would be considered difficult!” After the Buddha enters Parinirvana, “peoples’ capabilities will be weak. Being able to promote this sutra is greater than being able to grasp the void.”

Since the Buddha has entered Parinirvana we must transcribe the sutra ourselves; we must engrave it into our hearts. When [the sutra] is in our hearts, we will be able to inspire others to take interest in this sutra and willingly engrave it into their hearts. If we can do this, everyone will accept and uphold it and take it to heart. That is the difficult part; it is truly difficult. Copying the sutra physically is not that hard, but to engrave it into our hearts is what is truly difficult.

Thus, after the Buddha entered Parinirvana, “peoples” capabilities would be weak. Being able to promote this sutra is greater than being able to grasp the void,” greater than being able to grasp this void and travel around. This is what the Buddha taught us. It is because our capabilities are weak, our capabilities are lesser and weak, that it is difficult for us to uphold the sutra.

So, “If you were to place the earth on one of your toenails and rise up to Brahma Heaven, that would not be considered difficult either. If, after the Buddha crosses into Parinirvana, in this evil world, one wants to read this sutra even temporarily then this will be considered difficult!”

So, we must be very mindful to realize this. “If you were to place the earth,” if we were to place the planet on our toes, ascend into space and “rise up to Brahma Heaven,” this would not be difficult. As for Brahma Heaven, when we were on the Chapter on the Parable of the Conjured City, weren’t we always talking about it? [To rise up to] Brahma Heaven, we need to uphold the supreme precepts and engage in the supreme practices. We need to have a pure heart to be born into Brahma Heaven. From this place, if we were to place the earth on our toenail and rise up to Brahma Heaven, the Buddha said that this would not be difficult.

If you were to place the earth on one of your toenails and rise up to Brahma Heaven, that would not be considered difficult either: Brahma Heaven abides in space. If you were to place Earth on your toenail and rise up to that place right now, this, too, would not be difficult.

Brahma Heaven is in space. Even if “you were to place the earth on your toenail” and rise up to that place, this would not be difficult. Our minds must be calm and pure. We must bring purity to all our minds and eliminate all our afflictions. We must uphold the supreme precepts and engage in the supreme practices. Everything must be calm and pure. The ground of our mind was originally this pure Brahma Heaven, so in this way it cannot be that hard.

“If, after the Buddha crosses into Parinirvana, in this evil world, one wants to read this sutra even temporarily then this will be considered difficult!”

However, after the Buddha has entered Parinirvana, in this evil world, even if we just want to read this sutra temporarily, this truly would be very difficult. It is greater than holding up the earth on our toenails and rising up to Brahma Heaven. In such a troubled world, to temporarily let go of our various tasks to read and study this sutra is truly not easy at all. So, if we can read just for a little while, if we can let go of all thoughts of various tasks to focus, just temporarily, on reading this sutra, this is greater than grasping the empty void or placing the earth on our [toenails] and rising up to Brahma Heaven. This is even more extraordinary. So, reading this sutra for just a little while is even greater than placing Earth on our toenails and rising up to Brahma Heaven.

At first, we think, how is this possible? However, if we can temporarily read this sutra, then our heart will truly enter the world of this sutra. Even though this is just for a little while, our mind will become purer than the Brahma [kings]. This is because the Brahma [kings] had to go to the place of Great Unhindered Wisdom Superior to listen to the Dharma and request the Buddha to teach the Great Dharma. This is the same as when Many Treasures Buddha [in His] stupa came to Sakyamuni Buddha’s Dharma-assembly to listen to the Lotus Sutra.

Thus, when it comes to this sutra, if, for the time being, we can let go of all our various tasks and earnestly read this sutra and take it to heart, even if we just do this temporarily, our mind will become completely pure. If we can take the sutra, this Dharma, to heart, if we can do this, it will be more extraordinary than placing the earth upon our toenails and rising up to Brahma Heaven.

This verse describes how difficult it is to transcribe and uphold this sutra as well as read this wondrous Lotus Sutra even for just a short amount of time. This is not something that those who merely have spiritual powers can attain. To rise up to Brahma Heaven with the earth, we must pass through the heaven of the desire realm. This is to say that it is extremely high in order to first demonstrate how difficult it is to rise up to it. The teachings of this sutra are the revelations of the Dharmakaya of great impartial wisdom. Sentient beings are enshrouded and obstructed by their ignorance and afflictions. Though they may read this sutra for a while, because they are enshrouded and obstructed, they are unable to enter into it. When compared to rising up with the earth through the heaven of the desire realm, this is even more difficult.

This shows that when we recite and uphold this sutra, even if we are just reading this Wondrous Lotus Sutra temporarily, this really is no simple matter. We just need to take some time to read this sutra, but this will be more difficult than placing the earth on our toenails and rising up to Brahma Heaven. This refers to “those who merely have spiritual powers.” Placing the earth on one’s toenails to rise to Brahma Heaven can be accomplished through spiritual powers, so this is not difficult to do. But as for being willing to read this sutra, this is even harder than using spiritual powers. So, to use these spiritual powers to transport Earth up to Peak Heaven or Brahma Heaven is still not considered difficult. But, to read this sutra temporarily is difficult. Thus, to be able to temporarily read this sutra is more extraordinary than using spiritual powers to carry the earth to up to Brahma Heaven. This is what it means. So, “to rise up to Brahma Heaven with the earth,” we must pass through the heaven of the desire realm. This is because our minds must transcend Brahma Heaven. To be able to transcend Brahma Heaven, we must have truly surpassed and passed through the desire realm. Thus, “This is to say that it is extremely high in order to first demonstrate how difficult it is to rise up to it.”

Because Brahma Heaven is very, very high, we must go beyond the desire realm. It is said that “Mountains are not as high as the greed in our hearts;” this is [the nature] of people’s hearts.
Our desires are [piled] higher than Mt. Sumeru, so we must transcend the desire realm. Then we will have a way to take the Wondrous Lotus Sutra into our hearts. Thus, we must surpass [the desire realm] so that we can engrave this sutra into our hearts. “The teachings of this sutra are the revelations of the Dharmakaya of great impartial wisdom. Sentient beings are enshrouded and obstructed by their ignorance and afflictions.” [The teachings of] our sutra, this sutra, the Lotus Sutra, are the revelations of the Dharmakaya of great impartial wisdom. To go into the place where sentient beings are enshrouded by ignorance and afflictions is not easy. We, as sentient beings, are enshrouded by ignorance and afflictions. We must have our great impartial wisdom flow into ignorant, afflicted sentient beings. Because they are enshrouded by their afflictions, this pure, great impartial wisdom cannot be revealed to these ignorant, afflicted and obstructed sentient beings.

So, this means that to be able to read this sutra even temporarily cannot be considered easy, since we are enshrouded by desirous thoughts, ignorance and afflictions. I have told everyone many times that our nature of True Suchness has always been there. It is just that it is buried so deeply within us by our afflictions. Even though there is this great impartial Dharma, for this wisdom to flow into our unenlightened hearts is very difficult. For it to be able to flow into our unenlightened hearts and for people to even temporarily read this sutra is not easy at all. Since [our hearts] are enshrouded and obstructed, we are unable to take the Dharma [to heart]. Because, as sentient beings, our hearts are enshrouded by our afflictions, this pure Dharma cannot enter into our hearts. When compared to rising up with the earth and passing through the desire realm, this is even more difficult.

So, as we mentioned earlier, regarding desire, we must transcend the desires in our hearts. We must eliminate our desires because this sutra is the pure Dharma; it is tranquil and clear, calm and pure. The afflictions and desires of sentient beings are like a thick [shroud]. This pure wisdom and stream of Dharma must flow through our many afflictions and obstacles; this truly is not an easy task. We accumulate afflictions from desire, thus they form our afflictive emotions; our rampant ignorance multiplies these afflictions. This is why we must eliminate the desire realm. Then we will be able to transcend the desire realm; this will truly be full of hardships.

So, we must be very mindful. Otherwise, in our lives, we will constantly be enshrouded by layers of afflictions and ignorance. Even if the Dharma is right in front of us, even if it is this Dharma of impartial wisdom, it will still be unable to enter into our unenlightened hearts. So, [the Buddha] made many analogies about the difficulties. But as long as we eliminate our desires, utilize our wisdom and transform afflictions into Bodhi, if we can do this, then we will not encounter any hardships. This requires us all to be mindful. If we mindfully seek to experience this in our daily lives, then what Dharma could there be in the world that we will be unable to practice? It is only because of our desirous thoughts; if we have desirous thoughts, even if it is something simple, like the Buddha’s analogies and riddles, we will say that it is difficult, inconceivably difficult. But if we exercise our brains a bit and are a bit more mindful, actually, there is nothing that is difficult. These are just the analogies of the Dharma. If we were to place the earth on our toenails and rise up to Brahma Heaven, does this sound difficult? The Buddha said that this was not difficult. Actually, this is an analogy for our hearts, for the ground of our hearts. From the ground of our hearts, if we can eliminate desire, this will not be difficult at all. We must eliminate desire, but by what methods? We must follow the pure Dharma, the perfect teachings.

”The 12 Divisions of the Tripitaka” [contain] [teaching] as numerous as the Ganges’ sands. Their essence, their refined essence, is in the perfect teaching, in this sutra, the Lotus Sutra. The Lotus Sutra thoroughly explains the hardships in upholding the sutra. Once we eliminate these hardships, we can form great vows and aspirations to put the teachings into practice. Then, when it comes to spiritual practice, what could possibly be difficult about it? It will not be difficult, as long as we, in our daily lives, are always mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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