Explanations by Master Cheng-Yan
Subject: Attachment to Craving Leads to a Dangerous Road (樂著欲愛險難惡道)
Date: April.25.2017
Those who do not take the Dharma to heart take joy in and are attached to all desires and cravings. They transmigrate in the four forms of birth and in the Five Destinies. This is like being in a burning house. The house is specious and large, an analogy for how all in the Three Realms cannot find peace. The fire presses in on them, but they are unaware, unknowing and unafraid.
When we have not yet taken the Dharma to heart, our hearts are still attached to pleasure, still greedily clinging. When greedily attached to pleasure and desire, people do as they like. “This is the way I want it”. They will not engage in spiritual practice, accept the principles, or live according to the rules. In this way, they refuse to live an orderly life, reversing night and day. In society right now, many do not go home at night. Many also work late into the night, returning home to sleep during the day. Their daily schedule is flipped around. This is all determined by you minds. If our minds can [do this] in our daily living, no matter what role we play, we will do a good job and stick to the framework of that role. In this way, we have a normal lifestyle. There are truly many who do not live normal lives. If they do not live a normal life, how could they find a way to train their minds? So, we must take the Dharma to heart. When we take the Dharma to heart. We work and rest according to the rules; we have a lifestyle with a regulated schedule. By living with a regulated schedule, our minds can follow this daily routine. The best way to train our minds is to engage in spiritual practice in a group. Naturally, with rules and precepts and people encouraging one another, with rules for our mutual interactions these will be no opportunities to “take joy in and be attached to all desires and cravings”.
When the Buddha lived in the Sangha, He lived like the other monastics. They lived their lives with three robes and an alms bowl. What was there for them to greedily cling to? They could survive like this, with clothes to wear and food to eat. Their bodies would be covered and stay warm. When it was cold, they would not freeze. They lived this way day after day. Each day, during the Buddha’s era. They ate one meal a day and slept under the trees. They lived very simply. What else would they want? Having material wealth brings afflictions. To get rid of the desires in the mind, with all external material things and our ways of living, we must return to being in alignment with the rules. Then our minds can be free of desires, free of hindrances, and we will not be enticed by numerous afflictions. So, our minds must be settled and still. Only by first simplifying our lives will we be able to purify our bodies and minds.
We also said previously that only by taking the Dharma into our hearts can our capabilities mature. Didn’t we talk about this yesterday morning? All things depend on causes and conditions. Whether these are phenomena[encountered] by the body or the mind, we must be very clear and understand all the causes and conditions. All causes and conditions and all the Dharma-realms are constantly changing. All matters, objects and so on in the world and all the Dharma-realms of the universe undergo many transformations.
Right now, see how spring, summer, autumn and winter are manifesting in different places in the world. Those in the Northern and Southern Hemisphere are experiencing different seasons. We are about to enter winter, and the Southern Hemisphere is entering summer. In this way, the climate is different everywhere. So, when climates are different, the scenery is different too. We are about to enter winter here, so we are preparing for the cold. The trees outside follow the seasons. In the autumn, leaves begin to winter. Some flowers bloom only after the leaves have all fallen. For instance, cherry blossoms, in the spring, will constantly let their leaves fall until the tree is completely bare. Then the flowers will bloom. A few days ago, we saw that there was a place in Taiwan, because of a typhoon passing through the north, were all the leaves were blown off. This happened because of the typhoon. But that cherry blossom tree, because all its leaves were gone, actually began to bud and was about to bloom. The news report explained that the wind had confused the cherry blossom tree. The wind had blown off all its leaves, and the tree thought since all it leaves were gone, it was time to bloom. This has to do with the climate and the seasons. All things change according to the climate. This is how external conditions influenced its original nature. The external state confused the inner nature. Even trees are sentient beings.
For instance, in 1991, during the time of the East China floods, there was one Bodhisattva[-volunteer] who heard me say, “Truly, we must all elevate our good intentions, for a single thought can influence the universe. If we gather our loving thoughts together, since all things are sentient, we can help the world be at peace. ”Hearing this, the volunteer felt, “Indeed! All things are sentient. Right now Master wants to provide disaster aid. Every year when the Yulan magnolia blooms, I sell the flowers for money. Every year I sell them and donate the proceeds to Master. Can the these flowers bloom earlier this year? Then I can help Master to help others earlier. ”So, she faced her Yulan magnolia tree and sincerely made this request. “Would you please bloom earlier this year?” It was so strange! The next morning, she awoke and saw that the Yulan flowers had begun to bloom. She was very happy and picked flowers for many days straight. From that Yulan magnolia tree alone, she made tens of thousands of dollar (NT) to help me provide disaster relief. If I look back on that time, truly the land is sentient, and the plants are sentient. This is the best testimony to this.
So, external conditions can truly influence inner nature. Human nature is the same; it can likewise be influenced by external states. If we can carefully safeguard our minds, [we can understand how] all things in the world are constantly changing. If we can understand this principle, we can then apply it to our minds, to settle them; then our minds can change external conditions instead of being changed by external conditions. The elderly volunteer exercised her sincerity to transform the state of that Yulan magnolia. The Yulan magnolia was moved by her sincerity and produced flowers earlier than usual. This is how the mind, a reverent mind, changed external conditions. The cherry blossom tree I just mentioned was affected by external conditions. The wind had blown off its leaves, so its flowers blossomed earlier. It was the same as the other trees, but it was affected by external conditions, by the climate. Following the climate, the external conditions, its biological state changed in this way.
When our minds understand the laws of nature, then naturally we can apply our reverence to influence all things in the world. So, I often say, “A thought of reverent sincerity can be heard by all Buddhas and Bodhisattvas.” We must be very mindful. Our minds must not “take joy in and become attached to all desires and cravings” and be enticed by external states. We should know that “transmigrating in the four forms of birth and the Five Destinies is like being in a burning house.” If we do not properly safeguard our mind, a thought of ignorance may generate waves. Then we will become lax. Once we are lax, we descend back into an unenlightened state. An unenlightened mind transmigrates in the four forms of birth. Does everyone understand the four forms of birth? They are egg-born, womb-born, moisture-born and transformation-born. These are the “four forms of birth”. All sentient beings fall under these four forms of birth. So, it just depends on which realm we fall into. The four forms of birth and the Five Destinies include the heaven and the human realms. And after those? The hell, animal and hungry ghost realms. These are the Five Destinies. This is beyond our control! It only depends on how our minds are influenced by external conditions. When we give rise to discursive thoughts, our diligence becomes indolence, what is normal becomes upside-down and backwards. If this is the case, think about it; how can the rules for our daily living remain truly undisturbed, as laws and principles? So, we have to understand, else we will always remain in the burning house. Our transmigration in the four forms of birth and the Five Destinies is beyond our control. These afflictions and karmic forces are oppressing us in this way. This tremendous pressure forces us into action. We are helpless in the face of this. We are helpless in life; many people are living helpless lives.
Two days age we saw Bodhisattvas[-volunteers] returning from Turkey. They gave a very basic report. The lives they saw were truly filled with unbearable suffering. There was one family, and in this family, the father was originally part of the army; he was an army officer. Because of the conflict in Syria, he was sent to the front lines. He was pressed by all kinds of spiritual torment. Later, he quickly packed up his family, his four children and his wife, and fled. Leaving the warzone, they arrived in Turkey. They were living there, but life was difficult. He was unable to go to work. There were six mouths to feed in his family; how would they survive? This was an added pressure in their lives. Originally, the pressures of war deeply wounded his spirit. They suffered hardships as they fled. Then when they arrived in Turkey, which was not their homeland, life was very difficult for them. This completely changed his mental state. With this kind of mental ailment, these problems of the mind, he began to physically abuse his wife. Whenever this illness flared up, he beat his wife and children. His eldest child was 14. When his father hit him, he would run away for a little while. Seeing his father hit his mother, it would really upset him and he would immediately rush to protect her, and then his father would hit him. Because of all this, that child also suffered emotional wounds. He was just 14 years old, and he developed an eating disorder. His life was already very tough, with nothing to eat, and he also had to work as a laborer. He had to work and had no food to eat. This is likewise an abnormal situation. Fortunately, Mr. Hu and Tzu Chi volunteer appeared in that place. When we learned about this child, we began heling him. The 14-year-old’s name was Kassam. A Tzu Chi volunteer asked him, “Being in a home where your father often hits you, are you afraid? Do you resent or hate him?” He said, “When my father hits people, I really want to hug him. This happens because my father is sick. He only hits us when his illness flares up. I really want to hug him and comfort him, but he is very strong”. He cried as he spoke; he could not bear for his mother to be beaten. In this family, they have all these layers of pressure bearing down on them. Isn’t this kind of life just like being in a burning house? In the burning house, suffering comes from this kind of pressure.
As for this child, I asked them, “What happened with this child?” He said, “From the start, once Mr. Faisal Hu discovered this case, he went to comfort the family and helped the boy return to school. Now this child is beginning to, under the mindful guidance of the teachers, already gradually recover from his eating disorder. “Now that the life of the father has stabilized, the family has gradually become more stabilized”. This family had experienced all kinds of suffering. Their lives were filled with unbearable suffering. Though their lives have stabilized, they are still nonetheless facing difficulties.
How many families like this are there? We could never finish describing their suffering. It is as if all of these people are living in a burning house; in this way, without any control, they transmigrate in the Five Destinies and suffer. Indeed, there is nothing anyone can do. In life, the world is like one family. So, this is “an analogy for how all in the Three Realms cannot find peace”. This is the state of Syria right now; these [refugees] cannot return home. However, Turkey and Jordan, as well as dozens of other countries, are slowly taking them in. However, “The house is spacious and large”. In this world, is there any country where they can go to feel at peace? Can they peacefully settle in any place? I do not know! “The house in spacious and large, an analogy for how all in the Three Realms cannot find peace”. Even though the world is large, in what place can all of these families peacefully settle? They are displaced, have no safe and stable place. These are real-life stories from the present day. As for the analogies the Buddha gave us, these describe our mental states. Our spiritual state in the desire realm is full of greed, anger and ignorance so we create negative karma. In the form realm, there is still greed and attachment in our thinking. In the formless realm, though we have neither greed nor attachment, there are still afflictions, dust-like afflictions. We still have not thoroughly penetrated the principles. These are the Three Realms [of the mind]. In the human world, when it comes to these refugees, though the planet is vast, where can they go? Indeed, there is no place they can settle. In the Three Realms they cannot find peace.
Not only do they lack spiritual support, the outside world does not have a place for them. Think about this; isn’t this great suffering? “The fire presses in on them, but they are unaware, unknowing and unafraid”. We are in a safe place, so we do not experience this. Time is passing so quickly. In our daily living, “With each passing day, we draw closer to death”. We must quickly understand how these principles actually work. The principles the Buddha taught us are very straightforward. We form great aspirations and make great vows and quickly work to settle people’s minds. How can we bring them peace? We must quickly give of ourselves to relieve their suffering and help them stabilize their lives, to help them ease their hatred and resentment and to help them eliminate their afflictive emotions. Once these are eradicated, people in society can move toward the principles, toward their nature of True Suchness and quickly walk the Bodhi-path of enlightenment. Starting now in our daily living, this is something we can do; what are we still waiting for? If we remain in an indolent state here, we will not know that time is passing like the wind, or like fire. It keeps passing by like this, like the blowing wind that break s off branches and blows off all the leaves. A fire can raze the mountains, forests and plains, continuously causing damage as it passes. Do we really wish to let the fire keep burning? “Like putting out a fire on our head…”. The fire is already singeing our brows. The time has already passed, and we have seen these kinds of sight in the world. The changes in the climate have resulted in all these fires pressing in on us. Yet, we remain unaware, unknowing and unafraid. We are still mired in this state of indolence, lacking in diligence. Think about it, isn’t this very worrisome?
So, we should put effort into beings mindful in our daily living. The Buddha-Dharma is inseparable from the workings of the world. Right now, the world has already reached this state of manmade calamities and natural disasters. Can’t we draw the connection between these countless changes? Have we still not penetrated these principles? Can we continue to remain in this dazed state? So, we must earnestly take the Dharma to heart. If we do not take the Dharma to heart, we will forever take joy in and be attached to all cravings and desires. We transmigrate in the four forms of birth and the Five Destinies; this is like being in a burning house. Once things are truly beyond our control, the fire will press in on us. Think about it, we are still unaware and unknowing. This is why we must mindfully seek to experience the principles of the world.
In the previous sutra passage, the Buddha, in His compassion and wisdom, gave this reminder again. “Bhiksus,” you spiritual practitioners, “you should know that the Tathagata, through skillful means, penetrates deeply into sentient beings’ natures. I know their resolve, that they take joy in the limited teachings and are deeply attached to the five desires. For this and other reasons, I taught about Nirvana. If these people heard this, they could then accept it faithfully”.
The Buddha, in His compassion for sentient beings, exercised both compassion and wisdom through skillful means to penetrate deeply into sentient beings’ natures. The Buddha understood sentient beings’ capabilities, so He knew what their heart desired. For those of limited capabilities, He gave them a little water to nourish them. For those of great capabilities, He gave them a large amount of water. There was ample water for these trees, their branches, leaves and so on. This was how He adapted to sentient beings. However, knowing that sentient beings were deeply attached to the five desires, He taught with the law of karma, analogies, etc. to help them achieve awakening. This was how the Buddha gradually guided and delivered sentient beings. For these people, He taught them how to benefit them selves. “Tell me how to eliminate the afflictions in my mind. I don’t want to transmigrate anymore”. This is the Small Vehicle Dharma. Small Vehicle practitioners hear it and can faithfully accept and practice it. By practicing the Small Vehicle Dharma, they could transform and deliver themselves.
The next sutra passage states, “This is the parable of a 500 yojanas long, dangerous, difficult and evil road. It lies in an extremely desolate, uninhabited and terrifying place who desire to travel this road to reach a place of precious treasures”.
This is the parable of 500 yojana long road, a very long road. One yojana is 40 kilometers. If there was a road 500 yojanas long, imagine how long that road would be! This is used as a parable.
This is the parable of a 500 yojanas long [road]: 100 is an analogy for the desire realm. 200 is an analogy for the form realm. 300 is an analogy for the formless realm. Sentient beings of the Five Destinies abide in the Three Realms. Arhats have transcended the wheel of suffering in the Three Realms. They are said to have traveled 300 yojanas and reached the land of Dharma-nature. Beyond these realms, Bodhisattvas have subdued and destroyed dust-like delusions and reached the land of skillful means with remainder. They are said [to have traveled] 400 yojanas. Those who have destroyed delusions of ignorance and reached the land of true reward are said [to have traveled] 500 yojanas. The Tathagata, having completely eliminated the three delusions all at once, realized the Great Nirvana and is said to have reached the place of treasures and the land of calm illumination.
Actually, the 500 yojanas [can be broken up]; the closest is the “100 yojanas”. This is an analogy for the desire realm. The “desire realm” is the realm of sentient beings. We sentient beings are in this desire realm. Sentient beings in the desire realm are full of greed, anger, ignorance, arrogance and doubt, the Five Poisons. These are five things that defile the mind, five kinds of serious defilements. The Five Poisons harm our Dharma-nature and infect our minds. The Five Turbidities are things in the world around us that defile our minds. Because of this evil world of Five Turbidities, in the desire realm we replicate much ignorance and afflictions. This is the state that is very close to us. “200 yojanas” is a title further away from us It is an analogy for the “form realm”. In the form realm, we recognize that cyclic existence and the five desires are very damaging to us. So, we can eliminate the five desires, but we are still in the form realm and rely on material things to live. Our thinking is still tied up in material things. Although we can get rid of thoughts of desire, we are still hindered by material things because, from our perspective, we need it. This is the form realm. We can reduce our desire by a lot, but our life is still the same as before.
Next, “300 yojanas” is an analogy for the “formless realm”. We no longer these sensual desires. We have eradicated sensual desire and have already begun engaging in spiritual practice and seeking the True Dharma. However, we are still unable to really understand the Dharma’s ultimate state. This is 300, the “300 yojanas”. Everything within “300 yojanas” is in the Three Realms inhabited by the sentient beings of the Five Destinies. In the Three Realms, in the desire, form and formless realms, sentient beings still abide in the Five Destinies.
“Arhats have transcended the Three Realms. After seeking only to awaken themselves, they have already transcended the Three Realms because their minds are already in a state of “The mind is without hindrances; there are no hindrances, therefore there is no fear”. So, their power of Samadhi is sufficient to prevent their transmigration in the Three Realms. “They are said to have traveled 300 yojanas”. Arhats have already traveled 300 yojanas. With the skills they have mastered, they can remain undefiled in this world and have already transcended the Three Realms. They clearly understand the principles, but have not achieved ultimate understanding. They have “reached the land of Dharma-nature”. Arhats have reached the land of Dharma-nature.
“Beyond these realms, Bodhisattvas have subdued and destroyed dust-like delusions”. Bodhisattvas have transcended the Three Realms and have subdued dust-like ignorance. Bodhisattvas not only benefit themselves, they also benefit others. But they have not reached the state of the Buddha. So, it says, “They have subdued and destroyed dust-like delusions and reached the land of skillful means with remainder. They are said [to have traveled] 400 yojanas”. This is the 400th yojana. They have advanced in this way, continuing until passing all 300 yojanas. Bodhisattvas passed that to reach 400 yojanas. “Those who have destroyed delusions of ignorance and reached the land of true reward are said [to have traveled] 500 yojanas”. After Bodhisattvas pass the 400-yojana mark, they can reach 500 yojanas.
Arhats pass 300 yojanas to reach 400 yojanas; Bodhisattvas are in the state between 400 and 500 yojanas. This is very distant from us, far from the state of unenlightened beings and the turbidities of the desire realm. This is very far from places of turbidities. Right now, Bodhisattvas can remain undefiled by the evil world of Five Turbidities. This makes them Bodhisattvas. The Buddha wanted us, in our spiritual practice, to surpass the desire realm, to surpass the form realm, to surpass the 300 yojanas and the land of Dharma-nature. This must also be surpassed to reach 400 yojanas. Then surpassing 400 yojanas, Bodhisattvas will thus arrive at 500 yojanas. This is the state of Bodhisattvas.
And the Tathagata? The Tathagata had completely eliminated the Three Delusions. Afflictions (delusion of views and thinking), delusion of ignorance and dust-like delusions have been completely eliminated. “[The Tathagata] realized the Great Nirvana and is said to have reached the place of treasures and the land of calm illumination”. This is the state of the Tathagata. He has already eradicated the Three Delusions. This is the complete ultimate state. He has completely swept away all ignorance and “realized the Great Nirvana”. The Buddha realized the Great Nirvana and is at ease with living and dying. He came to the world to deliver sentient beings. He is already in the place of treasures; the state He has attained is the land of calm illumination. It is very pure and undefiled, tranquil and clear, [unified] with the universe and completely undefiled by anything. In the universe and all Dharma-realms, this is the state of tranquility and clarity. This is the Buddha’s land of calm illumination. “[A] dangerous, difficult and evil road” arises because of “the evil phenomena of delusions, suffering and so on”. Suffering the world’s delusions, the delusions of ignorance and afflictions, is like being on a dangerous, difficult and evil road.
A dangerous, difficult and evil road: With the evil phenomena of delusions, suffering and so on, this is therefore said to be a dangerous, difficult and evil road. Dangerous and difficult refers to the Three Realms. This evil road of many sufferings is transmigration in the Five Destinies.
We are still in the state of unenlightened beings, on the dangerous road of afflictions. This dangerous road is an evil road, an extremely dangerous, difficult and evil road. For instance, there are so many refugees now whose lives are beyond their control. Their future is unclear. Where will they go? They do not know. Their future looks treacherous; this road is difficult to walk. “With the evil phenomena of delusions, suffering and so on” means we still have delusions, are still confused and deluded. Our minds cannot settle down, and we are unclear on the principles so we continue to let people and matters disturb us. All this is considered evil phenomena. “This is therefore said to a dangerous, difficult and evil road”. “Dangerous and difficult” is used here to describe the Three Realms. In the Three Realms, “The evil road of many sufferings is transmigration in the Five Destinies”. Much suffering is like this; as we transmigrate in the Five Destinies, the future is unclear. So, it is “extremely desolate and uninhabited”.
Extremely desolate and uninhabited: This is an analogy for how those amidst evil phenomena without Buddha-wisdom lack even a single teaching that resonates with their pure original mind.
The world is vast and boundless. Which direction do we go in? We do not know. We are already lost. When we are lost in an extremely desolate and uninhabited place, we will be very panicked. Which direction should we head toward? This is an analogy for those amidst evil phenomena, who have no Buddha-wisdom. Our Buddha-wisdom, our nature of True Suchness has been buried. It is buried very deeply, so we cannot exercise our Buddha-wisdom. Thus, amidst darkness, danger and evil, “They lack even a single teaching which resonates with their pure original mind”. This Dharma is unable to connect with our pure original nature. Our nature of True Suchness has not resonated with the Dharma, has not connected with the Dharma. If all we do is listen and then let it pass, we are not applying the Dharma to our minds. So, we will “lack even a single teaching that resonates with our pure original mind”. That would be such a pity. If we do not accept the Dharma, we cannot take the Dharma to heart.
So, a “terrifying place” is an analogy for the “place of five fears”.
Terrifying place: Terrifying refers to the place of five fears. In this place of the afflictions of cyclic existence, far from Buddha-wisdom, spiritual practitioners should first eliminate and escape from all delusion. Only through this path can they advance toward Buddha-wisdom.
In this place of the afflictions of cyclic existence, we are far from Buddha-wisdom indeed. We are still very far from the Buddha’s wisdom. Spiritual practitioners should first eliminate and escape from all delusion. As spiritual practitioners, we must quickly eliminate, escape from delusion. Otherwise, we will still be the same 500 yojanas is such a long road. To get past the desire, form and formless realms there is still so far to go on this road, so what should we do? This is why we must quickly eliminate our afflictions and ignorance. Others, if we are in the wilderness, where we see no one and the future is unclear, what should we do? Who can guide us? This is truly very terrifying. This road in the human realm is terrifying. So, we must quickly go down this road. What is this road? The sutra “The sutras are a path, this path is a road to walk on”. The Buddha taught us the great sutra, which is the Bodhisattva-path. The road of the Bodhisattvas is what we must quickly walk. Through this road, we can “advance toward Buddha-wisdom”, this is how we can quickly approach Buddha-wisdom.
So, “Suppose there are many people who desire to travel this road: Many people really want to walk this road. This is an analogy for the sentient beings in the Five Destinies, there are so many of them! There are so many sentient beings, so many, who are seeking a way out. “This world is filled with suffering! I want to leave this kind of world. Help me attain liberation. Help me understand cyclic existence. Help me choose how to walk this road of giving to help people”. This should be the direction we all have. This is an analogy for “the sentient beings in the Five Destinies who wish to seek the Dharma”. Those seeking the Dharma “wish to pass through this dangerous road of cyclic existence”. If we want to pass safely along this dangerous road of cyclic existence, we must earnestly engage in spiritual practice to escape these kinds of delusions. Delusion arises from having much ignorance and thoughts of desire. Only by completely sweeping these away can we reach “a place if precious treasures”.
To reach a place of precious treasures: All the Tathagata’s merits, virtue and wisdom are called precious treasures. Going from an unenlightened to a noble state is “to reach a place”. Precious treasures: This is analogy for the Buddha’s treasures if merits and virtue.
In seeking the Dharma, we seek to reach the place of precious treasures, a state equal to the Buddha’s. “All the Tathagata’s merits, virtue and wisdom are called precious treasures”. We must abide by the Dharma and walk along this road. Only then will we be able to reach it. We should quickly walk toward the path that the Buddha taught us. “Going from an unenlightened to a noble state,” we should steadfastly walk step by step in the right order. This is how to engage in spiritual cultivation, by practicing according to the rules so that our minds are in a state completely swept free of ignorance and afflictions, and we enter our pure intrinsic nature We must quickly bring forth [this state]; this is true merit, virtue and wisdom. We must work hard by engaging in inner cultivation and externally actualizing the Buddha’s teachings. These are precious treasures. “Going from an unenlightened to a noble state is ‘to teach a place’”. From an unenlightened state, we gradually approach the state of noble beings. Thus we can reach the land of precious treasures, an analogy for the Buddha’s merits and virtue. Indeed! The Buddha accumulated merits and virtue. Over many lifetimes, since Beginningless Time. We too have merits and virtue. This virtue, our nature of True Suchness, is buries deep within our minds. If we work hard, naturally this intrinsic virtue will manifest. If we do not work hard, our intrinsic nature and virtue cannot manifest. So, we must take the Dharma to heart. Only by taking the Dharma to heart can our capabilities mature. This is what we spoke of yesterday.
So, we should take yesterday’s Dharma to heart. If we do not take today’s Dharma to heart we will remain stuck in our desires and pleasures, and “take joy in and be attached to all desires and cravings”. This indeed is the biggest obstacle. In our spiritual practice. We want to get through the “500 yojanas,” but there are obstacles at every turn. There is nothing special about these obstacles; they are obstructions if afflictions and ignorance. As we walk “500 yojanas,” this dangerous road, if afflictions arise again, the road we travel on will be obstructed again. So, we must be thoroughly mindful. In our daily living, we must not become lax. I feel more and more that time is running out, that the world is becoming more dangerous, so we should be even more earnest. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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