20140602《靜思妙蓮華》當精進證最後身(第317集)

月亮在周四 6月 05, 2014 10:30 pm 作了第 1 次修改

20140602《靜思妙蓮華》當精進證最後身(第317集)

⊙增上慢、不信，四眾通有；但出家修道行者，未得謬以為已得，因之而起增上慢。
⊙「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。」《法華經方便品第二》
⊙是最後身：謂生死界中最後之身。阿羅漢及等覺菩薩之身也。於最後生，未成佛前，名最後。
⊙阿耨多羅三藐三菩提：舊譯無上正遍知、無上正遍道。真正遍知一切真理之無上智慧也。新譯無上正等正覺。真正平等覺知一切真理之無上智慧也。
⊙自謂已得阿羅漢是最後身：此身為生死最後身，故名最後身究竟涅槃。

【證嚴上人開示】
日出日沒，從天亮到夜晚，從夜晚休息又將天亮之時，我們早起的人，較早起床的人，若多用一點心，就能知道日出日落的時間，能瞭解天地運行的氣氛。

在外面站著，看，慢慢轉身，走進門之前，看到樓梯的造型，窗，看出去有竹子的影，透視了長長的走廊。看到走廊的盡頭，心一念：是啊！時間再如何長，都是與天地之間的時速，跟不上。回過頭，走廊的廊道，無論多深還是有盡頭。人生是這麼渺小，尤其是我們所看得見的，是那麼的短，並不深，距離並不遠。這些，我們到底怎麼不會，趕緊把握早起的時間，要趕快精進啊！

生命中的時速，我們要好好把握。看到天地之間的時速，其實我們的生命，呼吸之間，何其短暫。所以想至此，就要趕緊時時調伏我們的心，因為我們的心，很容易會「增上慢」。「增上慢」就是，我們修行者的障礙。修行的人，若有「增上慢」，我們就無法再向前前進。

增上慢
不信
四眾通有
但出家修道行者
未得謬以為已得
因之而起增上慢

平常人也是一樣有「增上慢」，一般凡夫全都有，修行者也是一樣有，增上慢與不信，不懂得徹底將正確的法、難遇的微妙法，我們既然遇到了，「百千萬劫難遭遇」，我們已經遇到了，遇到了正法，我們應該要相信。偏偏我們就是有「增上慢」，自我障礙，不懂得再進一步，用心去信受奉行。我們就是差了這一點，這一點就是我們最大的障礙，起自增上慢與不信。

「四眾通有」。學佛者，四眾，在家二眾、出家二眾，多數人都是有增上慢與不信，這種自我障礙的心態，多多少少，四眾皆有。

不過，出家的人，「修道行者」，我們在修道，要修什麼道？菩提道。我們既然發心修行，就是要走入菩提道。這樣的人，他一直在瞭解佛法，一直要走在這條道路上，才走上去，開始心就會生起了自大、我慢、增上慢，「未得謬以為已得」。「謬」就是錯誤的瞭解，瞭解自己以為全都得到了，因為如此，所以起「增上慢」。所以，這念心，我們要時時提防，自我警覺。

你每天聽，聽得都是差不多同樣的法。但是，我們聽過之後，有記在腦海中嗎？有銘刻在我們的心版中嗎？我們的心與腦中，是不是還記得聽過的話呢？聽過的法，是不是句句我們瞭解，句句記得，有記得嗎？光說昨天、今天，我們到底聽過的有多少？記得的有多少？何況我們瞭解的又有多少？而我們做得到的又有多少？

我們若能自我反省，法到底留在我們的心，沒有讓它漏掉的，能夠停於我們的內心，又剩下多少呢？我們若能時時反省，縝思念之，若能夠如此，哪怕是走在菩提道上，雖然望過去的路，還是遙遠無窮盡，只要我們肯一步一步向前前進，不要停住，走久了，盡頭也會到。

只要我們將心照顧好，漏掉的，忘記的，不過我們的方向若正確，這「增上慢」的心，就不容易產生出來。

有了「增上慢」，那就是最障礙我們的道，所以佛陀他說「此非佛弟子」。我們若自己自障，自障礙，「未得謂得」，自謂已得，像這樣的修行者，佛陀說「此非佛弟子」。大家要將這句話，當成很嚴重的話！

感覺佛陀實在是說很重的話，我光是經文至此，我就一直自己感覺很慚愧、懺悔，到底我是不是有資格，為佛的弟子呢？我是不是有到羅漢、辟支佛的境界，還願意向前前進，有到這樣(程度)嗎？若是不能，就非佛弟子，何況稱得上是阿羅漢、辟支佛。

我們四眾弟子，人人要謹慎，否則「增上慢、不信，四眾弟子通有」，全都有。所以我們要自己從內心，好好預防著，不要讓「增上慢」，浮現於我們的心，也不要讓它入於我們的見解中；見解中所有的，要趕緊將它去除掉。

所以佛陀說：「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。」

又舍利弗
是諸比丘
比丘尼
自謂已得阿羅漢
是最後身
究竟涅槃
便不復志求
阿耨多羅
三藐三菩提
當知此輩
皆是增上慢人
《法華經方便品第二》

這些非佛弟子，他稱為比丘、比丘尼，稱為已得，已得阿羅漢、辟支佛，這些人以為已得了，是「最後身」。

「最後身」那就是，我們修行的盡頭。以為我這輩子修行，已經修到究竟涅槃的境界，「便不復志求阿耨多羅三藐三菩提」。以為我就得到了，我就不需要再向前再求什麼。其實向前，阿耨多羅三藐三菩提，正是我們所要求，所要得，所要證的境界。不過，這些比丘、比丘尼，以為已經得了，就沒有再志願向前，到達阿耨多羅三藐三菩提。

我們要知道，「當知此輩皆是增上慢人」。若是這樣的人，這些都是「增上慢」人。我們大家要自己，好好反省、思考，我們到底有沒有發願，有願意要再向前前進嗎？我們是不是有想，想我們已經瞭解很多了，是不是有這樣的念頭呢？瞭解很多，就不需要再聽了，不聞了，也不需要再知道多少，該知道的我都知道了。我們自己試問自己看看，我們有沒有這樣的想法嗎？

別人若問你：「你今天怎麼沒有出來聽經，今天怎麼沒有出來早課？」就說：「我昨晚沒睡。」為什麼昨晚沒睡？那當然是煩惱心重。所以這是自障礙。若問說：「你怎麼沒有出來聽經？」就說：「我都差不多瞭解了。現在這段經文，我看了就知道了。」若是這樣，也會影響別人，「對啊，你看了就知道，我看了也知道，所以你可以停，我也可以停。」這是自障、障人。這樣的人，你們想，是不是「增上慢」呢？

所以，何謂「最後身」？就是「生死界中最後之身」。生死界，就是在六道，甚至九界、十界。九界就是聲聞、緣覺、菩薩、天、阿修羅、人、地獄、餓鬼、畜生，這樣總共是九界。包含佛在內，叫做「十界」。要到佛的境界，才是叫做究竟涅槃的境界。

是最後身：
謂生死界中
最後之身
阿羅漢
及等覺菩薩之身也
於最後生
未成佛前
名最後

我們在修行的過程，光是聽。佛陀時代，聽了四十多年，這樣就能了脫了嗎？在這個生死界中，這輩子豈是最後的身軀呢？我們最後這個身軀，同樣在生、老、病、死，我們的盡頭，這個身體的盡頭，就是死。死，佛法修行者叫做涅槃。涅槃，其實是已經到了，清淨無染污，「靜寂清澄」的境界，這叫做「寂光土」，都是光明無污染的境界。

修行，以為我這輩子，已經都得到了，我捨這個身體，就入涅槃的境界，有這麼容易嗎？我們還是在由不得自己，捨這個身體，到底未來的緣在哪裡？我們都還不瞭解。相信佛陀的時代，那些「增上慢」人，「未得謂得」，自以為得阿羅漢，是「最後身」的那些人，相信他也還不知道，他的來生是要到哪裡？卻是起了這種心態。想，這就是叫做「增上慢」。

「阿羅漢及等覺菩薩」。阿羅漢就是斷了生死，他的涅槃是還未完整的涅槃。大涅槃，那就是佛的境界。佛的境界才能通徹宇宙萬物，知道我在何時，應時、應世、應人、應機，而來人間。但是，阿羅漢獨善其身，他沒有那個願心，他沒有要應時、應機、應世來人間。就是獨守著。這不是圓滿的涅槃。「等覺菩薩」，等覺菩薩也還未很圓滿。

未成佛以前的人，就是說還未覺悟到最等覺的人，還是未能稱為「最後身」。「最後身」那就是捨去了，這個身軀，那就是已經很圓滿，證圓覺；那就是成佛之前的身體，再來就是成佛。

釋迦牟尼佛的過去生，他的「最後身」，再來到人間已成佛，所以已經是成佛，他來去自如。所以，我們若是以為，我已經是「最後身」，我就不必再求了，不志求「阿耨多羅三藐三菩提」。

何謂「阿耨多羅三藐三菩提」？那就是舊譯，過去舊的所譯，這是梵文翻譯。它的意思很深，難翻譯，就照它原來的音這樣譯過來，譯成這個意思，叫做「無上正遍知」。「無上」，沒有比這個覺悟，更高的境界，就是佛的覺悟，沒有比佛的覺悟更高的境界；而且「正遍知」，很正確、普遍，無處不知，無處不正。所以「真正遍知」，叫做「阿耨多羅三藐三菩提」，「無上正等正覺」，就是「一切真理之無上智慧」。所有所有的真理，沒有比它更透徹的智慧。這是舊譯。

阿耨多羅
三藐三菩提
舊譯：
無上正遍知
無上正遍道
真正遍知
一切真理
之無上智慧也
新譯：
無上正等正覺
真正平等覺知
一切真理
之無上智慧也

新譯也是差不多。新譯是我們平時常常說的，「無上正等正覺」，就是「真正平等覺知，一切真理之無上智慧」。就是同樣是「無上正等正覺」，普遍，都是很正，而且平等。此處就是說平等，新譯又再增加這個「平等」。

眾生皆平等，「蠢動含靈皆有佛性」，不只是人，就是一切有生命，動物生命，這全都是平等，所以佛陀說眾生皆有佛性。這個新譯，就是加上了這個意，眾生，心、佛、眾生都是平等。所以，新譯就是「真正平等覺知，一切真理之無上智慧」，這叫做「無上正等正覺」。這就是我們人人要追求的。

所以「此輩」，我們現在知道這些「增上慢」人，為什麼(經)文一再浮現出「增上慢」呢？「增上慢」就是未得，未得一乘法。我們還沒有得，但是我們都自以為，我們已得、已證。

自謂已得阿羅漢
是最後身：
以為此身為
生死最後身
故名最後身
究竟涅槃

「自謂已得阿羅漢是最後身」。此身為生死最後身，故名為「最後身」。有嗎？我們還沒有。

不只是我們現在，不要說「我都已經得到了，我這個身體是最後。」我們還有無窮盡的來生來世，最後這個身體，未來的身體到底是何種身體？「一失人身，萬劫難再。」是不是這個身體呢？我們若失去了人身，我們就跑到何處呢？

人身，在六道之中才一道而已。生為天人，會無佛法可修。生為阿修羅道，有天福，無天德，是失德。若是生在地獄，苦不堪。若生於餓鬼，就活不下去。若是生於畜生道呢？這種，這個「最後身」是什麼呢？是不是失去了此身軀，在其他的，人道(之外的)，其它道呢？不要！

所以，我們要好好保護，我們這個身，要常常來人間為人身，生生世世行菩薩道。唯有人間有佛法可聽，唯有人間有佛道可行，所以要發願保護我們的人身。但是，最重要的，要保護我們這一念心。來人生，有人身，若不懂得要聞正法，行正道，若是如此，一失人身，在其它的道受苦輪迴啊！

所以，我們人人時時要照顧好這念心，好好疼惜我們這生的身，身心要好好疼惜，要時時多用心。

增上慢心要慎防避免自障也障他
此身並非最後身務必精進在此生

「增上慢」人人皆有。它會自我障礙修行，
不懂得再進一步去信受奉行。所以內心需要預防，
不讓它浮現於心，甚至流入於見解中。

學佛，要時常捫心自問，有沒有這種以為已經了解，
就不需要再聽聞，再知道的想法? 會不會在自我障礙，
甚至也障礙他人? 如果有，那就是「增上慢」。

「最後身」— 修行的盡頭。修行者以為修到涅槃境界，
就不需要，也沒考慮再向前，求得「阿耨多羅三藐三菩提」
<無上正等正覺> ，其實，那正是我們要求證得的境界。

更不要自以為已得最後身，以為這個身體將會是人生的最後，
因為還有無窮無盡的來生在等著我們。人身，只是六道之一。
今生完結後，會去哪一道，我們不知道。

因此要好好保護現在的這個身體，和我們的一念心，
更要發願常來人間為人身，才能生生世世都能行菩薩道。
因為只有在人間，才有佛法可以聽聞，有佛道可以修習。

難得人身，就要信正法，行正道，否則人身一失，真會在其它道裡輪迴。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Our Final Incarnation in Samsara (當精進證最後身)
Date: June. 02. 2014

From sunrise to sunset, day becomes night. We rest at night, but soon it is day again. For those of us who wake up early, if we pay close attention, we will know the times of sunrise and sunset, and we can understand the workings of the universe. I was standing outside, and as I turned around slowly, before I walked through the door, I saw the bamboo-shaped custom windows of the staircase and through them. I saw out onto the long corridor. As I looked to the end of the corridor, I thought, “No matter how much time we have, compared to the universe, it is nothing.” As I look down the corridor, no matter how far it extends, there is still an end to it. Our life is so insignificant, especially since we can only see things on the surface, things close to us. We cannot see very far. How can we not take advantage of waking up early the morning to practice diligently? We must cherish the time we have. Compared to the universe, indeed, our lives are quite short. When we think of this, we should always promptly subdue our minds, because our minds can easily give rise to overbearing arrogance. Overbearing arrogance is an obstruction for us spiritual practitioners. If we have overbearing arrogance, we cannot move forward.

Among the fourfold assembly are those with overbearing arrogance and without faith. Monastics who are cultivating the Path may believe they attained something they have not. Thus, they give rise to overbearing arrogance.

Ordinary people also have overbearing arrogance. And spiritual practitioners have overbearing arrogance and lack of faith. They do not thoroughly apply Right Dharma. We are fortunate enough to encounter the subtle and wondrous Dharma, which is “difficult to encounter in millions of kalpas.” So, once we have encountered the Right Dharma, we must have faith in it. Yet instead we have overbearing arrogance, so we obstruct ourselves. We do not continue to progress, and we do not mindfully or faithfully accept or practice [Dharma]. This is where we fall short; it is our biggest obstacle and arose from overbearing arrogance and lack of faith. This is prevalent “among the fourfold assembly.” The fourfold assembly of Buddhist practitioners include the two groups of lay people and two groups of monastics. Most of them have overbearing arrogance and lack of faith. This kind of self-obstructing mindset is found to some degree in the entire assembly. Monastics are those “cultivating the Path.” What path are they cultivating? The Bodhi-path. Since we aspire to engage in spiritual practice, we must step onto the Bodhi-path. Those who continue to learn the Buddha-Dharma must continue to walk this path. But with their first step, they begin to feel self-important, and overbearing arrogance arises, then they “believe they attained something they have not.” They have the false belief that they have already attained everything, so they give rise to overbearing arrogance.
We must always guard against and be vigilant of this feeling.We may listen to similar teachings every day, but after we listen to them, do we commit them to memory?Do we inscribe them on our hearts?Do our hearts and minds remember what we are heard?
Do we understand and remember every sentence of every teaching we hear?
Just yesterday and today, how much have we heard?And how much have we retained?
Furthermore, how much have we understood?And how much of that have we practiced?
If we reflect on ourselves, how much of the teachings remain and have not leaked out of our minds?How much have we actually retained?If we constantly reflect on ourselves and carefully contemplate, although the Bodhi-path we walk on stretches into the distance and seems to be endless, as one as we move forward step by step without stopping, eventually we will reach its end.As long as we take care of our minds, despite the Leaks and our forgetfulness, we will remain on the right path, and we will not easily develop overbearing arrogance.
Overbearing arrogance is the greatest obstacle to our progress.As the Buddha said, “they are not disciples of the Buddha”.If spiritual practitioners obstruct themselves and “claim to have attained something they have not,” then the Buddha would say that they are “not disciples of the Buddha”.We should take these words very seriously and truly feel the weight of these words.When I read this sutra text,.I felt remorseful and repentant.Am I really qualified to be the Buddha’s disciple?Have I reach the state of Arhats or Pratyekabuddhas?And, am I still willing to continue forward?If not, I am not a disciple of the Buddha, let alone an Arhat or Pratyekabuddha.We in the fourfold assembly must be cautious because “among the fourfold assembly are those with overbearing arrogance and without faith”.
Therefore, we must guard our minds well and prevent overbearing arrogance from arising in our minds.We must not allow it to enter our views and understanding either.We must quickly eliminate any of it that is already in our views and understanding.

So the Buddha said, “Sariputra it should be known that those bhiksus and bhiksunis who claim to have attained Arhatship, to be dwelling in their final bodies before attaining ultimate Nirvana, and thus do not resolve to further seek Anuttara-samyak-sambodhi, are those with overbearing arrogance.”

These people were not disciples of the Buddha.These so-called bhiksus and bhiksunis claimed to have attained.Arhatship or to have become Pratyekabuddhas.They believed that they were dwelling in their “final bodies”.The “final body” is the end of our spiritual cultivation.
They believed that they had reached the state of ultimate Nirvana through their spiritual practice in that lifetime.“So, they do not resolve to further seek Anuttara-samyak-sambodhi.”
They believed that they had attained everything, so they did not need to go any further.
Actually, going forward, Anuttara-samyak-sambodhi is the state we must really seek to attain, the state we must realize.
But these bhiksus and bhiksunis believed that they had gone far enough, so they did not further aspire to attain Anuttara-samyak-sambodhi.We should know that “they are those with overbearing arrogance”.These kinds of people are those with “overbearing arrogance”.We must reflect on ourselves and contemplate whether we have truly aspired to and are willing to continue going forward.
Have we ever thought that we already understand so much? That we no longer need to listen or learn? Or, that we do not need to know any more because we already know everything we need to? Have we asked ourselves if these thoughts ever crossed our minds? If people ask, “Why didn’t you listen to teachings this morning? Why weren’t you at morning recitation?” You may say, “I did not sleep last night”. Why didn’t you sleep last night? Because your mind was filled with afflictions. This is also a form of self-obstruction.
If they ask, “Why didn’t you listen to teachings?” You may say, “I pretty much understand it all. I understood this passage as soon as I read it”. If you say this you will affect others too. “If you understood it when you read it. So, if you can stop going, so can I.” Thus, you obstruct yourself and others. If we [think] in this way, aren’t we overbearingly arrogant?
So, what is the “final body”? It is “the final incarnation in samsara”. Samsara is transmigration within the Six Realms, even the Nine or Ten Realms. The Nine Realms are the Hearer, Solitary Realizer and Bodhisattva realms, the heaven, asura, human, hell, hungry ghost and animal realms. These combine to make a total nine realms but including the realm of Buddhas, there are Ten Realms. Only by attaining the stage of Buddhahood, and can we reach the state of ultimate Nirvana.

Dwelling in their final bodies: The final incarnation in samsara. Arhats and Bodhisattvas of the highest level are in their final bodies, which is the final incarnation before attaining Buddhahood.

In the process of our spiritual practice, if all we do is listen, like those who listened to the Buddha for over 40 years, can we be liberated? In samsara, can this body really be our final incarnation? Our final bodies will still go through birth, again, illness and death. When this body reaches the end of its cycle, we will die. For Buddhist practitioners, death may bring the state of Nirvana. When we attain Nirvana, we are actually in a pure and undefiled state.
This tranquil and clear state is “the land of calm illumination” because it is pure and undefiled. As we engage in spiritual practice, we may think we will complete it in this lifetime and will leave behind this body to enter the state of Nirvana. Is it really that easy? We still do not have control over this. After we leave this body behind, where will our karmic connections lead us? We still do not know. During the Buddha’s lifetime, those with overbearing arrogance “claimed to have attained what they had not”. Those who believed they had attained Arhatship and were in their “final bodies” probably still did not know where they would go in their future lives. But they already had that mindset, which was one of “overbearing arrogance”.
“Arhats and Bodhisattvas of the highest level”. Although Arhats had transcended samsara, their Nirvana remained incomplete. Great Nirvana is the state of Buddhahood. Only the Buddha can penetrate all things in the universe and know when He will come back to the world according to the timing, place, people and capabilities. Arhats practiced to benefit only themselves. They did not aspire to come to this world in response to timing and capabilities. Rather, they held on to their imperfect Nirvana.
“Bodhisattvas of the highest level” have not reached the perfect state either. Those who have not attained Buddhahood, have not realized the highest level, cannot claim to have attained their “final body”. The final body is the one they will cast off when they have attained perfect enlightenment. It is their last body before attaining Buddhahood. After this, they become Buddhas. In Sakyamuni Buddha’s previous life, He had a “final body, then when He returned to this world again, He had already attained Buddhahood, so He could come and go at will. So, if we believe that we have attained the “final body,” we will not resolve to further seek
Anuttara-samyak-sambodhi.
What is Anuttara-samyak-sambodhi? This is an old Sanskrit term. Its meaning is very profound and hard to translate. Its meaning is very profound and hard to translate so its pronunciation was transliterated. Its actual meaning is “unsurpassed and perfect omniscience.” “Unsurpassed” means there is no higher state of awakening than this; it is the Buddha’s enlightened state. There is no higher state than His enlightenment. He also has “perfect omniscience,” which is correct and ubiquitous because. He knows all things and is always right. So, “true and perfect omniscience” is Anuttara-samyak-sambodhi, “unsurpassed, perfect, universal enlightenment the unsurpassed wisdom of all true principles.” Of all true principles, there is no wisdom more penetrating. This is the old translation.

Anuttara-samyak-sambodhi used to be translated as: unsurpassed and perfect omniscience, unsurpassed perfect and omniscient awakening, true and perfect omniscience, the unsurpassed wisdom of all true principles.

New translation: Unsurpassed perfect and universal enlightenment. True, universal, perfect enlightened knowledge is unsurpassed wisdom of all true principles.

The new explanation is similar to the old one. As we have frequently said, it is “unsurpassed, perfect, universal enlightenment and means “true and universal enlightenment knowledge.” Or “unsurpassed wisdom of all true principles. It means that “unsurpassed, perfect, universal enlightenment” is always right and impartial. This definition has a sense of equality, which had been added to the new explanation.
Sentient beings are equal in that “all living beings have Buddha-nature.” Not just humans, but all life-forms, even animals, have this universal quality. Thus, the Buddha said that all sentient beings intrinsically have Buddha-nature. The new explanation includes this idea. The mind, Buddha and sentient beings have the same nature. So, the new explanation states that “true and universal enlightenment knowledge” is “unsurpassed wisdom of all true principles. This is “unsurpassed, perfect, universal enlightenment.” This is what all of us must seek.
So, we now know of those with overbearing arrogance. Why does this term keep appearing in the sutra? Those with overbearing arrogance have not attained the One Vehicle Dharma. Although they have not attained it, they believe they have attained and realized it.

“They claimed to have attained Arhatship, to be dwelling in their final bodies. If this body is their final incarnation in samsara it is called their “final body.”

Have we attained this? No, we have not. This does not only apply right now. We cannot say, “I have already attained it. This body is my final incarnation.” There are still countless future lives to come. How can we know which one of future bodies will be our final body? “One lost, it takes eons to regain human form.” Is this body the final body? If we lose our human form, where will we end up? The human realm is just one of the Six Realms. If we are heavenly beings, there is no Buddha-Dharma for us to practice.
If we are born in the asura realm, we have heavenly blessings but not heavenly virtues. If we are born in hell, we suffer unbearably. If we are hungry ghosts, we will not want to live.What if we are born in the animal realm? What will be our “final body?” after we lose this body, do we want to end up in a realm other than the human realm? We do not.
Thus, we must carefully protect our body and always return to this world in human form to walk the Bodhisattva-path, life after life. Only in the human realm can we hear the Dharma. Only in the human realm can we walk the path to Buddhahood.So, we must aspire to protect our human form. But most importantly, we must protect our minds. Even if we come to this world with human bodies, if we do not hear the Right Dharma or walk the Right Path, then we will lose our bodies and transmigrate to suffer in other realms.
So, all of us must constantly take good care of our minds and cherish the bodies and minds we have in this life. Thus, we must always be mindful.

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