师父接下来给大家讲实修。修心分成“虚修”和“实修”。“虚修”是什么？在过去的弟子中，有的人看见师父来了，马上念经了、搬东西了、插花了、换水了……看见师父不在了，坐在那边不动了。这个就叫“虚修”。“实修”就是师父不在和在都是一样的。其实现在很多语言早就讲了这些道理：领导在和领导不在要一样。你们现在把师父当成菩萨的话，就是菩萨在和菩萨不在都一样。因为菩萨永远都在的——菩萨在你的心中没有离开过。你为什么要“虚修”？你实实在在修不可以吗？难道观世音菩萨不知道你们在修心吗？所以要记住，学佛的基础要从平等心开始。就是你一个人要好好学佛，首先要把人家看成是平等的。你们每一个人要把每一个人都看成平等的。今天不管看见多大年纪的人来了，“哦，真的是菩萨呀， 老菩萨呀”。你们要能够把全世界所有的男人都看成你们的爸爸，把所有的女人都看成你们的妈妈，你还会没有平等心吗？但是你们能做得到吗？如果你做得到，你就会有平等心生出。比如你把所有的男人都看成你的爸爸，把所有的女人都看成你的妈妈，你就不会对他（她）不尊敬、对他（她）不好，就不会去伤害他（她）。
Next, I will explain what it means to cultivate genuinely. There are two ways of cultivating the mind: superficial cultivation and genuine cultivation. What is superficial cultivation? In the past, some disciples would see me arrive and immediately start reciting sutras, moving things around, arranging flowers or changing the water. But as soon as I left, they would simply sit there and do nothing. This is what I call superficial cultivation. Genuine cultivation means behaving exactly the same whether I am there or not. In fact, the same principle applies in everyday life: you should behave the same whether the boss is around or not. If you regard your Master as a Bodhisattva, then you should behave the same whether the Bodhisattva is present or not. After all, the Bodhisattvas are always present—they have never left your heart. Why engage in superficial cultivation? Why not cultivate genuinely and sincerely? Do you think Guan Yin Bodhisattva does not know how you are cultivating your mind?
Remember, the foundation of learning Buddhism begins with equanimity. If you want to learn Buddhism well, you must first regard everyone equally. Every one of you should treat everyone with equality. No matter how old someone may be, when you see them, think, “They truly are a Bodhisattva—a Senior Bodhisattva.” If you can regard every man in the world as your own father and every woman as your own mother, how could you not develop equanimity? But can you actually do that? If you can, equanimity will naturally arise within you. If you regard every man as your father and every woman as your mother, you will not disrespect, mistreat or harm them.
学佛要有高的境界，要能忍辱。你们每一个人都要学忍辱。就是骂你了、就是讲你了、就是侮辱你了，实际上这就是给你个境界，你要感恩啊。“哎呀，这辈子我还没有碰到这种人来骂我呢，我要谢谢他。”骂了还要开心， 让你锻炼修养。刚才有人跟我讲了句话：“这个事情，从来没有过的。”我跟她讲：“人还从来没死过呢。”什么叫从来没有过？没有过的事情就发生了，你能怎么办？什么叫我还从没有经历过啊？发生就发生了。师父跟你们讲过没有，骗掉了就骗掉了，如果你沉醉在痛苦当中，你就永远出不来。
Learning Buddhism requires a high spiritual state and the ability to practise forbearance. Every one of you must learn forbearance. When someone scolds, criticises or humiliates you, they are actually giving you an opportunity to elevate your spiritual state, so you should be grateful. You might even think, “I’ve never encountered anyone who would scold me like this before. I should thank them.” You should even be happy when someone scolds you, because it gives you an opportunity to strengthen your self-cultivation. Just now, someone said to me, “Something like this has never happened before.” I replied, “Well, you’ve never died before either.” What do you mean by saying something has never happened before? Something that has never happened before has now happened—what can you do about it? What do you mean by saying, “I’ve never experienced anything like this”? If it has happened, then it has happened. Haven’t I told you before? If you’ve been deceived and suffered a loss, then it has already happened. If you remain immersed in your suffering, you will never be able to free yourself from it.
万物本同源，众生如是。什么意思？就是世界上所有的万物都是同根同源，众生也是一样。所以菩萨说“众生如是”。什么意思？就是所有的众生——活着的众生、有情众生、有缘众生都是一样的。“如是”就是一样。猫也是众生，狗也是众生，都要把它们看成众生，都不能杀， 不能对它们不好。它今天变成一条毒蛇咬人，实际上就是它的报应。说不定它前世是你家里的亲戚朋友。菩萨说： 天下的男人是我父，天下的女人是我母。如果这样，你还会有分别心吗？我要你们假设地想一想，你们做得到吗？ 你们要有这种心能够包容，能够平等。看到所有的女人都觉得很可怜。因为她们都要生孩子、都要照顾孩子、照顾家里，跟自己的母亲一样。如果你能体悟所有的母亲都是这样辛苦，你才能生起平等心。你们要记住这是佛讲的话：把平等心当一面镜子，照出我们自己身上不该有的东西。比如我们身上不应该有看不起人、恨人家、嫉妒人家的这些想法。怎么样来锻炼自己的平等心呢？如果你把所有的男人都看成你的父亲，把所有的女人都看成你的母亲，你还会嫉妒他们吗？你还会恨这个、恨那个吗？当然现在社会不要说父亲母亲了，不管是天王老爷他们都敢恨、都敢嫉妒。所以现在人的素质在变化。因为他们找不到本性的时间太长了，所以他们就变得不认识自己了。
All things fundamentally share the same origin, and so do sentient beings. What does this mean? Everything in this world shares the same root and origin, and the same is true of sentient beings. That is why the Bodhisattvas say that all sentient beings are alike. What does this mean? All sentient beings—living beings, sentient beings capable of feeling, and those with whom we share karmic affinities—are alike. Cats are sentient beings, and dogs are sentient beings. We must regard them all as sentient beings. We must not kill them or mistreat them. If a being has become a venomous snake in this life and bites people, that is the result of its karmic retribution. Perhaps in a previous life it was even one of your relatives or friends.
The Bodhisattvas teach that all men under Heaven are our fathers and all women under Heaven are our mothers. If you could truly see others in this way, would you still have a discriminating mind? I want you to imagine this and ask yourselves: can you do it? You need to develop a heart that is inclusive and treats everyone equally. When you see women, you should have compassion for them, knowing that they bear children, care for their children and look after their families, just as your own mother did. Only when you truly appreciate how much hardship mothers endure can equanimity arise within you.
Remember this teaching of the Buddha: use equanimity as a mirror to reveal the things within ourselves that should not be there. For example, we should not harbour thoughts of looking down on others, hating them or being jealous of them. How can we cultivate our equanimity? If you regard every man as your father and every woman as your mother, would you still be jealous of them? Would you still hate this person or that person? Of course, in modern society, some people would harbour hatred or jealousy regardless of whether someone were their father or mother—even towards the highest authority imaginable. People’s moral standards are changing. They have been disconnected from their true nature for so long that they have lost sight of who they truly are.
要常常观照自己。如果你经常用平等心来照自己，你的贪瞋痴慢疑自然就无所遁形，无路可逃了。就是根本没有地方逃了，就可以消灭它。修行人经常受着精神上和肉体上的考验。比如：我今天累了，我是受着肉体上的考验；我今天被人家骂了，我是受着精神上的考验。我今天被人家害了，我要感谢他，因为在这个世界上如果没有这个坏人害我，我还不懂得这些呢。我要把人家害我的东西告诉其他人，让其他人不要再去受害。要有“我今天虽然受了害，但我值得”的精神。
We should constantly reflect upon ourselves. If you regularly examine yourself with equanimity, your greed, hatred, ignorance, arrogance and doubt will naturally have nowhere to hide. Once they have nowhere to hide, you can eliminate them. Spiritual practitioners often face both mental and physical tests. For example, if I am tired today, I am undergoing a physical test. If someone scolds me, I am undergoing a mental test. If someone harms me, I should be grateful to them, because without encountering such a person in this world, I might never have learnt these lessons. I should share my experience with others so that they will not fall victim in the same way. We should have the mindset: “Although I have suffered, it was worthwhile.”
接下来师父给大家讲“解众生缚”。“解”就是化解，“缚”是把你捆起来。你想帮助众生把他们身上的绳子解脱，叫“解众生缚”。但是你必须先解自身缚。比如你今天想做医生帮助人家把身体看好，那你必须先要成为医生。你们现在听到他这么咳嗽，心里难过吗？那你先要懂得医学方面的知识，要懂得他是什么原因引起的这个毛病，应该怎么来帮助他。你先要学啊，你不学怎么样能帮到他呢？众生在受苦，因为他们不懂得佛法。师父现在知道他们受的是什么苦，要念什么经，所以师父要去帮助他们。但是我自己先要把自己解脱，我今天出来帮助人家一定会被人家骂的。你们过去在公司里面、单位里面做劳动模范是不是常给人家骂？起得比人家早、做得比人家多、吃得比人家少，你受苦受难、累死累活最后还要被人家骂：是你自己要做劳动模范。你有没有这个能力和毅力去做啊？师父给大家讲，先解掉自身的缚才有办法去解众生缚。解脱众生的境界，不要让众生只想到自己，要把他们“拉”得高一点，就是帮他们把境界提高。师父给你们讲，不是说让你们自己管管自己就可以了，是要让你们出去救人，让你们帮助众生回答他们的电话，要让你们解救众生。你们几个人去度过人啊？你们这里有很多人都没度过人。要明白这些道理。
Next, I will explain what it means to free sentient beings from their bonds. To “free” means to release, while “bonds” are what bind you. When you help sentient beings free themselves from the bonds that bind them, this is called “freeing sentient beings from their bonds”. But first, you must free yourself from your own bonds. For example, if you want to become a doctor and help others recover from illness, you must first qualify as a doctor. When you hear someone coughing badly, don’t you feel concerned? But first you need medical knowledge. You need to understand what is causing their condition and how you can help them. You have to learn first—how can you help them if you have not learnt?
Sentient beings suffer because they do not understand the Buddha-dharma. I now understand what kind of suffering they are experiencing and which sutras they should recite, so I want to help them. But first, I must free myself from my own bonds. If I go out to help others, I must be prepared to be criticised. In the past, when some of you were regarded as model employees at your workplaces, weren’t you often criticised by others? You got up earlier than everyone else, worked harder, ate less, endured hardship and exhausted yourselves, only to be told, “You’re the one who wanted to be a model employee.” Do you have the strength and perseverance to keep going despite that? This is why I tell you that only after freeing yourself from your own bonds can you free sentient beings from theirs.
To free sentient beings, you need to elevate their spiritual state. Do not let them think only of themselves; help lift them to a higher spiritual state. I am not teaching you merely to keep yourselves in check. I want you to go out and help others, to answer calls from sentient beings and help free them from suffering. How many of you have actually gone out to guide and awaken others? Many of you here have never done so. You must understand these principles.
学佛要懂得精进。你们知道精进之前要有一个什么素质吗？那就是一个人想进步必须要忍耐。举个简单例子： 你们都知道当要发起一个总攻的时候要先等待。我们从小看过一个电影《上甘岭》。敌人发了一颗燃烧弹，结果一直在烧，都烧到志愿军身上去了，这个志愿军怕被敌人看见，最后被火烧死了都没敢动一动。因为总攻的时间没到。如果一个人不能忍耐，他一定没有冲击力。所以我们想要进步之前必须先要学会忍耐。如果你今天没有忍耐的心，你就进步不了。你们今天在这里听师父讲课，如果你们没有忍耐，你们进不了这个房间。就是说动不动发脾气的人进不了这个房间来学习。为什么？因为没有忍耐就没有进步。如果你们不懂得忍耐，你们就学不好，进步不了。师父讲你们这些徒弟是为谁好？我就这么愿意讲你们啊？我讲你们就是锻炼你们，让你们不停地感觉到“唉呀，我身上有很多缺点。我要忍耐，我要化解……”因为你们身上都有毛病。过去有人做一件大事，因为不能忍耐，就坚持不下来了。你们被师父讲过，怎么坚持下来了？就是因为你们学会了忍耐，所以不烦恼，很多事情就会过去。你只要不把自己弄烦恼，很多事情就过去了。精进不精进是很重要的。一个人学佛之后他必须精进，如果他不精进他就是在倒退（不前进就是在倒退）。举个简单例子：大家都在往前走，如果你停止了，实际上你就是在倒退。
While practising Buddhism, we must understand the importance of diligence. Do you know what quality you need before you can practise diligently? If you want to make progress, you must first learn patience and endurance. Let me give you a simple example. Before launching a major offensive, everyone knows that you have to wait for the right moment. When we were young, we watched a film called The Battle on Shangganling Mountain. An incendiary bomb fired by the enemy started a fire that eventually reached one of the volunteer soldiers. Afraid that any movement would reveal their position to the enemy, he remained completely still even as the flames engulfed him, because the time for the general offensive had not yet come. If a person cannot endure, they will never have the strength to push forward. So before we can make progress, we must first learn to endure.
If you lack patience and endurance, you cannot make progress. You are able to sit here today and listen to my Dharma talk because you have learnt to endure. Those who lose their temper at the slightest provocation will not be able to sit here and learn. Why? Because without endurance, there can be no progress. If you do not know how to endure, you will not learn well or make progress. When I point out the shortcomings of my disciples, whose benefit is it for? Do you think I simply enjoy criticising you? I do so to train you, so that you continually recognise, “I still have many shortcomings. I need to endure. I need to resolve them.” Every one of you has shortcomings.
In the past, some people set out to accomplish something important but could not persevere because they lacked endurance. You have all been corrected by me before, so how have you managed to persevere? Because you have learnt to endure. When you can endure, afflictions do not arise, and many difficulties will simply pass. As long as you do not allow yourself to become troubled by afflictions, many things will pass. Whether or not you practise diligently is extremely important. Once a person begins practising Buddhism, they must practise diligently. If they do not move forward diligently, they are actually regressing—not moving forward is itself moving backwards. Take a simple example: if everyone else is moving forward while you stand still, then in reality, you are already falling behind.
佛菩萨讲“以具相好，及净佛土”。修出世法就会让你相貌越变越好，如果你修入世法你的相貌没有多大改变。什么叫“修出世法”？就是说我修的是今后，我要到天上去。如果我今天决定了要到天上去，我就会对人间的很多事情不去烦恼、不去忧伤、不去难过，你的相会越来越好。举个简单例子：你烦恼时你的脸整天绷着。如果你想到“我现在什么都放下，只要以后能上天就好了”。你想想看，如果你没有烦恼，你脸上是不是皱纹也比较少？ 你脸上皱纹比人家少，你是不是比人家看着年轻？如果你不跟人家去争去斗，你的脸是不是比人家庄严？所以修得越高的人想得越穿。比方说我想到西方极乐世界去或者四圣道去，这个人就放得下。你们谁放得下？家里、孩子、房子、车子……我刚刚跟一个徒弟讲：“你这么大年纪了少做一点吧。”“不行啊，我房子贷款还没还完。”不管你还完没还完，实际上你就是永远不知道休息的人，你就是永远得不到休息的人，你就是个苦命人。人家要放不就放下了。很多人放下后总是说：“我只要有口饭吃吃，有个觉睡睡。”今天就算你在死之前把房子贷款还完了，但是这个房子又不是你的了——是你孩子的了。如果你走了以后孩子能够帮你烧几张小房子，还算是个好孩子。但问题是烧不烧都不知道。你拿命换来一点钱，你得到的是什么果报？得到就是浑身酸痛。年纪不饶人，做不动了，硬来做的事情一定闯祸的。比如：感情上硬来，一定闯祸。吃东西硬来也一定闯祸。明明吃不下了再吃，明明喝不了酒了再来一杯，一杯再来一杯……好了，把这个肝喝到医院抢救去了。酒鬼不就这么喝完蛋的吗？硬来的事情谁能做啊？明明这把老骨头了，还拼命当小伙子一样用，行吗？我讲的每一句话你们都好好想一想。我讲了很多人。
The Buddhas and Bodhisattvas teach of “perfecting the auspicious marks and characteristics, and purifying the Buddha-land”. Practising the supramundane Dharma will gradually improve your appearance and demeanour, whereas practising only the worldly Dharma will not bring about much change in this respect. What does it mean to practise the supramundane Dharma? It means cultivating with your future spiritual destination in mind, aspiring to ascend to a higher realm. Once you have resolved to do so, many worldly matters will no longer cause you affliction, sorrow or distress, and your appearance will naturally improve.
Let me give you a simple example. When you are troubled by afflictions, your face remains tense all day. But if you think, “I will let go of everything now. As long as I can ascend to a higher realm in the future, that is enough,” then without so many afflictions, wouldn’t you have fewer wrinkles? And if you have fewer wrinkles than others, wouldn’t you look younger? If you don’t fight and compete with people, wouldn’t your appearance become more dignified and serene? Therefore, the higher a person’s spiritual cultivation, the more thoroughly they see through the illusions of this world. For example, if someone aspires to go to the Western Pure Land of Ultimate Bliss or one of the Four Sagely Realms, they will be able to let go. But how many of you can truly let go? Your family, your children, your house, your car… Just now, I said to one of my disciples, “At your age, you should work a little less.” The disciple replied, “I can’t. I haven’t paid off my mortgage yet.” Whether you pay it off or not, if you never allow yourself to rest, you will never find rest. You will simply live a life of hardship. If a person truly wants to let go, they simply let go. Many people who have truly let go often say, “As long as I have enough to eat and somewhere to sleep, that is enough.” Even if you manage to pay off your mortgage just before you die, the house will no longer be yours—it will belong to your children. If, after you pass away, your children are willing to burn a few Little Houses for you, you could at least say they are good children. But whether they will actually do so, you do not even know. If you exchange your life and health for a little money, what karmic consequence will you receive? A body full of aches and pains.
Age catches up with everyone. When your body can no longer cope, forcing yourself to carry on will only lead to trouble. The same applies to relationships: if you force things, trouble will follow. It is the same with eating and drinking. You are already full, yet you force yourself to eat more. You know you cannot handle any more alcohol, yet you have another glass, then another—and before long, you end up in hospital with serious liver problems. Isn’t that how alcoholics drink themselves into the grave? What good can ever come from forcing things? When your body is already old and frail, can you still push it as though you were a young man? Think carefully about every word I am saying. Many of you are exactly like this.
你们要记住：修出世法要修自在轻闲没有烦恼。因为修出世法的人已经很清闲了，他觉得“我无所求了，我以后就等着上天吧”——自在啊，清闲啊。“我没有什么事情。你打我，我死掉也要上天；你说我家里没钱，我也要上天；你再怎么样，我以后还是要上天。你管得着吗？我已经彻底明白了，因为我相信还有一个世界比这个世界好。”所以他什么烦恼都没有了，很自在，很清闲。人家说他神经病，他笑笑。你骂他，他绝对不会跟你吵，绝对不会难过，因为他想到底了。很好的相、很庄严的相是修出世法的。也就是说，如果你的相貌很好，说明你这个人修出世法，什么都想通了，没有烦恼，没有忧伤，没有难过。所以你的相一定会很庄严。
You must remember: in practising the supramundane Dharma, we should cultivate a state of ease and freedom, living lightly and without afflictions. Those who practise the supramundane Dharma are already at ease because they think, “I seek nothing from this world. I simply await the day when I can ascend to a higher realm.” How free and at ease they are! “There is nothing for me to worry about. If you hit me and I die, I will still ascend to a higher realm. If you tell me my family has no money, I will still ascend to a higher realm. Whatever happens, I will still ascend to a higher realm in the future. What can anyone do about that? I have understood everything completely, because I believe there is another world better than this one.” With this understanding, they are free from afflictions and live with ease and peace of mind.
Even if others call such a person crazy, they simply smile. If you insult them, they will not argue with you or become upset, because they have seen through things completely. A fine and dignified appearance comes from practising the supramundane Dharma. In other words, if your appearance becomes serene and dignified, it reflects that through practising the supramundane Dharma, you have come to understand and let go of worldly matters. With no afflictions, sorrow or distress weighing upon you, your appearance will naturally become dignified and serene.
学佛就是学一种克制。一定要学克制。要懂得什么是自然产生的一种与众不同的相貌？一个人的相貌与众不同，这个人一定想得也和别人不一样。如果他长得一副菩萨相，与众不同，这个人一定有菩萨的思维在里面。举个简单例子：如果这个人是神经病，你去看他的脸，就是与众不同，一看就是个精神病患者的脸。老年痴呆的人也一定与众不同。相是修出来的。很多女人、很多男人那个脸一看就是精得不得了。让人家看见就讨厌的人多得是，比比皆是。那就是没有修啊。所以相好光明，就是说一个人相貌好，他心就光明了。你们去多照照镜子就知道了。另外，相貌就是清净的佛净土的一种。你们看，观世音菩萨的相很好很端庄。你们今天进来的人，如果跟菩萨一样的脸，相貌很好很端庄，那么在这块净土里大家不就是更干净吗？师父为什么不让有些人来听？师父为什么不让有些青年团的人进来啊？因为有些人相都是“歪歪斜斜”的， 浑身充满了一种奸诈仇恨，眼睛里冒出凶光。所以干净的地方必须彻底干净。今天观音堂干净，进来的人必须干净，否则就会出事。所以佛土清净，众生就清净了。今天观音堂清净了，所有到观音堂来的人就清净了。如果你把观世音菩萨的佛台放得乱七八糟，人家进来心也净不下来呀。看观音堂这个设计，虽然小，进来就让你产生一种端庄感，让人肃穆三分。这里庄严了，你不就庄严了吗？你们来的每个人脸相都很端庄，人家进来的人看见你们也会很端庄。如果今天到东方台来十几个贼眉鼠眼的人，就是观世音菩萨这么端庄，其他拜佛人看了就逃走了。佛土清净众生就清净，佛土清净众生就得利益。因为观音堂清净了，所有的人就都清净了，清净了菩萨就来了，你一求就灵了，不就得到利益了？如果把庙弄得整天为钱为利，最后连菩萨都不去了。你说大家跑去磕头有什么用啊？所以师父经常跟你们讲，“庙不在大，有仙则灵；山不在高， 有仙则名”。
Practising Buddhism means learning self-restraint. We must learn to exercise restraint. You need to understand: how does a distinctive and dignified appearance naturally arise? If someone looks different from others, the way they think is likely to be different as well. If a person has the appearance of a Bodhisattva—an appearance that stands out from others—then they must also have the way of thinking of a Bodhisattva. Let me give you a simple example. If someone suffers from a serious mental health condition, their facial expression and demeanour may look noticeably different. The same may be true of someone with dementia. Our appearance is shaped through cultivation. There are many men and women whose faces immediately give the impression that they are extremely calculating or cunning. There are also many people whose appearance makes others instinctively dislike them. This comes from a lack of cultivation.
Therefore, to have a fine and radiant appearance means that when a person’s appearance becomes wholesome, their mind also becomes bright and open. Look at yourselves in the mirror more often and you will understand. Furthermore, a dignified appearance is itself an expression of the purity of a Buddha-land. Look at Guan Yin Bodhisattva—her appearance is fine and dignified. If everyone who comes here has a dignified and wholesome appearance like that of a Bodhisattva, wouldn’t everyone in this pure land become purer as well?
Why do I sometimes not allow certain people to attend my Dharma talks? Why do I sometimes not allow certain members of the youth group to come in? Because some people carry an improper demeanour—their whole bearing is filled with cunning and resentment, and hostility shows in their eyes. A pure place must remain thoroughly pure. The Guan Yin Hall is a pure place, so those who enter should also be pure; otherwise, problems may arise. When the Buddha-land is pure, sentient beings become pure. When the Guan Yin Hall is pure, everyone who comes to the Guan Yin Hall can become purified. If you leave Guan Yin Bodhisattva’s Buddhist altar messy and disorderly, how can people who enter settle and purify their minds?
Look at the design of this Guan Yin Hall. Although it is small, the moment you enter, you naturally sense dignity and solemnity. When the surroundings are dignified, don’t you naturally become more dignified yourself? When every one of you who comes here has a dignified appearance and demeanour, those who enter and see you will naturally feel a greater sense of dignity as well. But imagine if a dozen people with shifty eyes and suspicious demeanours came to the Guan Yin Citta Centre. Even with Guan Yin Bodhisattva looking so dignified, other people who came to pay respect to the Buddha would take one look at them and leave.
When a Buddha-land is pure, sentient beings become pure; and when a Buddha-land is pure, sentient beings benefit. When the Guan Yin Hall is pure, everyone within it becomes purified. When there is purity, the Bodhisattvas will come, and when you pray, your prayers will be efficacious. Isn’t that how sentient beings benefit? But if a Buddhist temple becomes preoccupied with money and personal gain day after day, eventually even the Bodhisattvas will no longer come. What would be the point of people going there to bow and pay their respects? That is why I often tell you: “A temple need not be large; with a divine presence, it becomes sacred. A mountain need not be high; with a divine presence, it becomes renowned.”