20140814《靜思妙蓮華》破虛妄除陋習（第370集）
⊙「一念無明生三細，境界為緣長六麤，諂曲虛妄失真實，返璞歸真如來地。」
⊙「入邪見稠林，若有若無等，依止此諸見，具足六十二」《法華經方便品第二》
⊙「深著虛妄法，堅受不可捨。我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙深著虛妄法：色聲香等五欲之法，又名五箭，能破種種善事，其體虛假不實，故云虛妄。
【證嚴上人開示】
常常都這樣告訴大家「一念無明生三細，境界為緣長六麤，諂曲虛妄失真實返璞歸真如來地」。
一念無明生三細
境界為緣長六麤
諂曲虛妄失真實
返璞歸真如來地
這就是要告訴我們，我們念念生滅。有時候，只是一念而已，就讓我們產生了無明。
「一念無明生三細」，「三細」，那就是我們的，「根本無明」(的相狀)，(引生)「貪、瞋、癡」等見思惑；這都是從這一念間開始，這三種微細的煩惱，(引生)見思惑——貪、瞋、癡，不斷一直複製、不斷一直產生，前念過，後念再起。前念雖然將之壓下來了，暫時無明不讓它發生，但是後念又起，同樣無明又生出來。
就如種子暫時用石頭壓住，石頭若搬開，這顆種子還是一樣再冒出來。有的種子，你用石頭壓住它，它也會拓根，拓到別處再竄出來。到底要用什麼方法去除？那就是要從種子開始。無明的種子不去除，同樣的，根也會拓伸出去。無明的種子從何開始？我們的習氣。
比如對待父母，就常常惡言、惡行，這就是因為習氣而來。有人勸過他，「知道我要改，我對父母說話要順一點。順父母意，就是孝順，要順、要孝。」不過，忘記了，習氣又發作時，聽到父母的聲音，心就開始起狂(煩躁)，就同樣大聲、小聲回應。之後，不對啊。不過，已經惡行現出了，這就是已經養成的習氣。才會常常說我們的習氣要除，習氣若不除，根本的煩惱就不會斷。
所以，「一念無明生三細」，非常、非常的微細，讓你看不到、摸不到，但是就是顯形於我們的行動中。所以，「境界為緣長六麤」，就是因為外面有境界，聽到、看到、感覺到，因為我們的習氣是如此，你隨著此環境，隨著你的習氣，習氣緣著環境就顯現出來，所以叫做「六麤」。
「細」，是在內心，人看不到的；「麤」，就是你已經表達出來了，做出來了，很明顯。明顯在哪裡？五根、五塵，收納於我們的意中，意根中，意識的習氣將之反現出來。「意」的條件，就是借外面的境界入於鏡中，鏡就反照出來，這就看得到，所以叫做六根、六塵。其實是五根、五塵，但是，五塵境回納於我們的心，反現出來，讓別人看得到、聽得到、感覺得到，這都叫做「麤」——造作了。
所造作的到底是什麼呢？差不多是在「諂曲虛妄失真實」。我們知道真就是真，假就是假，但是為名、為利，他就是這樣諂曲、不真實、假情假意，也有這樣的人。其實所造作的一切，歸結來是虛妄。
你爭財得財嗎？得到多少？這些財，財產，是不是你一個人能享受呢？一天的時間，生活到底需要多少呢？卻是貪來囤積著，不是自己能實用，何況世間財五家共有。水、火無情，風、地震破壞大地，大地破壞、摧毀，毀滅了家園等等，到底有多少東西是真的呢？何況我們一個人，為了生活，難道需要囤積這麼多嗎？想不通的人
認為，多，還要再多；大，還要再大。
有財，充足了，足夠嗎？不夠。有財，我還要有名。有名了，你已經排財富世界排名第幾名了，足夠嗎？不夠。因為我還要地位。地位要多高呢？很高、很高。上去了，與領導者平坐、平行，夠嗎？還不夠。這種的人生真的是苦不堪啊！一切都是虛妄的，何苦來哉！
大家明知道這樣拚是很辛苦，不過，就是無明遮蓋了，真實的道理，遮蓋住了，所以只為了虛妄的利益，這樣造作，所以失去了真實。這實在是很可憐的眾生。為了情、愛，也是這樣在製造煩惱，失去了人倫道理，這實在是苦不堪。
該怎麼辦呢？修行！修行就是「返璞歸真如來地」，回到我們的「如來地」，回歸！不要讓我們的心、意，光是在邪思、邪見；若只是在那裡面，我們永遠無法自拔。「六十二見」之前說過了，這一切都是著於虛妄中，我們要趕緊自拔。
我們與佛有緣，聽到佛法，起歡喜心，所以我們修行，我們應該要趕緊依教奉行，「返璞歸真」，否則，世間有很多，會引我們步步入陷阱。有時候說，「這在世俗是一定要這樣的。」其實有時候，是很沒有道理的習俗。
就如（農曆）七月，一定要普度。普度本意是「救倒懸」，本意是要去救苦難眾生，竟然七月是這樣大殺，大宰、大殺，真的，這就是陋習。趕快，快用正法來宣導，希望人人在七月間，不需要這樣殺生普度。
真正的普度，就是打開我們的心門，用愛給苦難眾生所需要的，你幫助他。他在飢餓，你給他，這就是正確的。他在苦難，你設法救拔他，這就是從從他苦的地方，度到幸福、安全的地方，這樣才叫做「度」；普遍使人人能得到平安，這叫做普度。我們若能夠清楚，我們都是在正信的佛法中，若這樣「返璞歸真入如來地」。
入邪見稠林
若有若無等
依止此諸見
具足六十二
《法華經方便品第二》
前面，我們眾生如此，就是「入(於)邪見稠林，若有若無」，於邪法、邪見、邪思，「到底是真的嗎？」「不知道，就是人家這樣說，我就是這樣走。」
聽佛法，聽，「光這樣而已嗎？我要消災，我要增福，到底我這樣只聽法、這樣行，這樣能夠消災嗎？」也是「若有若無」，沒有真實相信。信根沒有扎下去，所以信根沒有伸出去，信仰沒有自在，也是稱為「若有若無」。於邪道中深迷，也是很虛妄，但是還是不得自拔。
像這種，活在沒有一個正確（方向）、腳沒有踏到實地，只是在惶恐中、懷疑中，這樣沒有一個真實的信根。這是眾生很煩惱的事情，也是複製煩惱，也是複製惡業，這樣一直下去，所以都是依止於，這種不正確的觀念，若如此，就成為六十二種的煩惱。
下面接下來就這樣說，「深著虛妄法，堅受不可捨。」
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
我們人就是這樣在「深著」——深深地執著著，執著著這些虛妄之法。就如過去古印度的時代，那個時代有一些陋習，他們那段時間，就是說古來就是這樣傳，父親如果到六十歲時，為人子者，就要為父親準備一件毯子，讓他出去住在門口，在那裡顧門。
有一個家庭，兄弟，大哥有一天就向弟弟說：「我們的父親，再幾天後，就六十歲了，你應該要趕緊去，為父親找一件毯子。」弟弟就很用心找了一件毯子，就向大哥說：「來，我把毯子已經準備好了。」但是大哥把毯子拿來一看，一件毯子已經剪成二半。大哥就說：「為什麼要給父親的一件毯子，你把它剪成二半？」弟弟就說：「我們家裡找來找去，只找到這件毯子，一件而已，所以父親現在用一半。」
大哥就問說：「另一半呢？」「再不久也換你了，你兒子就用這一半的毯子給你。」大哥聽了，「喔！是喔！人生過得這麼快，再不久就輪到我。這種向來沿襲這種習俗，這樣對嗎？」弟弟就說：「是啊，這是很沒有道理的，家庭延續這種陋習，是不對的。」
怎麼辦呢？隔天兩兄弟，就去找國家的輔相，就是輔佐國王處理國事的人。他們去拜見他，他們將來意，說出來，這個世俗沿襲下來的，這種陋習，不應該，將他們的心聲說出來。這位輔相也覺得，聽來的確是沒有道理，應該六十歲了，應該要安享天年，一輩子辛辛苦苦、勞勞碌碌為家庭付出，為何到老了，只得到一件毯子，要顧門？這實在是沒有道理。人人都會老，這種應該要取消。
他就去國王面前，向國王申述說，這個陋習應該要改除。國王也很英明：「是啊，這在老百姓，這種延承下去的習俗，應該要取消。」就這樣取消了。這是在古印度有這種的習俗，若是「深著」，就是每個人到這個年紀，就苦不堪了。這是沿襲著，那種虛妄世俗的陋習。
我們的社會也有很多，過去民間所傳的陋習，可以改的，不是不能改。明明就是沒有人倫、沒有道德之事，為什麼要如此，在人間流傳呢？眾生多數都是「深著」於，沒有道理的世俗民情，所以就會變成很多的虛妄。像這樣「堅受不可捨」，就是不肯捨，捨不去，所以人永遠會造成這種，「我慢自矜高」。
常常就是「我」——我慢。「我」，樣樣都勝過別人等等，好像「我」很大，很膨脹自己。這全都是我們眾生，很貢高驕傲、無明自大，所以造成了心理諂曲。有的人是「貢高」，「我」很大；有的是為了利益，去捧、捧，去把別人捧得高高的。為了什麼呢？能得到我有這個人可以成就我，所以就把他捧得(高高的)。
有的很多不對的，明明你在支持他，我們內心知道，明知道這樣做是不對的，不過，就是為了要諂媚，就說：「對啊，對啊，你說的是對的。」這種不順道理，去助長威風，這全都是叫做諂曲。
常常說「直心為道場」，也說「大道心直」、「菩提道直」，這個「直」，這才是真正我們的率直之心。所以我們不要諂曲，要直，不要這樣彎曲，或者是「橫行」。道心就是直心，順著道理，我們就不能「橫行」，不要彎曲；若彎曲，就不實了。
所以「於千萬億劫，不聞佛名字」。像這樣的人，以上說過的那些人，邪見稠林，「入邪見稠林」這樣的人，依止邪思、邪見的這些人，「深著虛妄(法)」的這些人，堅持不肯捨掉那些邪思、邪見，這些人，永遠「(於)千萬億劫，不聞佛名字」，無法聽到佛的名，即使佛與他同世，他也唾棄，就是不肯去聽。這就是我們眾生，沒有造了與佛、法有緣，自然就不得聞，所以「深著虛妄法」。
深著虛妄法：
色聲香等
五欲之法
又名五箭
能破種種善事
其體虛假不實
故云虛妄
看看「深著虛妄法」是在哪裡？如何「深著」？你著什麼呢？就是著色、聲、香、味、觸，這「五欲」啊。
著「聲」，「我說的話，他很順著我，也很誇獎我、很讚歎我，我很歡喜。」這個聲音。看到的，「你看，他看到我，很友善，這樣畢恭畢敬。」這是色。聲、色。香，多少的殺生，就是因為人的口欲，貪味道，所以造成了多少人間，對眾生的傷殺很多。所以，香、味。觸，感觸，人與人之間這種的感觸。這完全是在我們的，日常生活之中，會貪著於「五欲」法之中。
「五欲」之名，也叫做「五箭」，像五支箭一樣，「能破種種善事」。
其實人生苦短，短短的人生，偏偏就是要去，貪著色、聲、香、味、觸，才來造成這麼多的苦。我們能夠培養我們的悲心，無所求的慈悲心，去拔除眾生的苦難，不是要爭取我，我愛的、我擁有的，不是這樣。所以我們應該道理分清楚，不要為了這種假體，虛妄不實，來造種種的罪業。
我們學佛要用心，真的是人生無常，「一念無明生三細，境界為緣長六麤」，做人，我們要踏踏實實，不要有「諂曲虛妄失真實」，要很用心。我們要「返璞歸真如來地」，回歸我們的「如來地」來，這樣不是很歡喜的事嗎？
一念無明生三細
境界為緣長六麤
諂曲虛妄失真實
返璞歸真如來地
各位，不要有這種世俗的陋習，有了此陋習，要破除。不要每一個人到老來，就只得到一件毯子，或者是半件毯子。這樣的陋習，可以破除掉，回歸有人間的尊嚴。所以，我們就道理，就是我們人生的尊嚴，因為我們的「如來地」很踏實。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Shatter Illusions, Eliminate Bad Habits (破虛妄除惡習)
Date: August. 14. 2014
I always tell everyone, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks. In flattery and illusions, we lose what is real. We must return to our pure and true nature, the state of the Tathagata.” This is telling everyone that our thoughts constantly arise and cease. Sometimes, a single thought can cause us to give rise to ignorance. “An ignorant thought creates the Three Subtleties.” The Three Subtleties are part of our Root Ignorance. Greed, anger, ignorance and delusions of views and thinking all arise from a single [ignorant] thought. These three kinds of subtle afflictions [lead to] delusions of views and thinking, greed, anger and ignorance, which are constantly multiplied and produced. As one thought ceases, the next one arises. Though we have suppressed the previous thought and temporarily prevented ignorance from arising, when we give rise to the next thought, we may create ignorance again. It is like a seed temporarily covered by a rock. When the rock is removed, this seed will still sprout.
Some seeds, even if covered by a rock, still spread their roots and will sprout up away from the rock. How can we completely eliminate [a weed]? By eliminating it at its source. If we do not eliminate the seed of ignorance, its roots will still extend outward. What gives rise to the seed of ignorance? Our habitual tendencies, such as the way we treat our parents. Those negative words and actions come about because of habitual tendencies. When these people are advised to change, they say, “I know I have to change. I must be respectful when I speak to my parents. Following their guidance is being filial. We must be responsive and filial.” But then they forget. When their habitual tendencies are triggered, hearing their parents’ voice drives them mad, so they respond loudly [and rudely]. Afterwards, they [know] they were wrong, but they already manifested this negative action. This is a habitual tendency they developed.
So, I constantly say that we must eliminate our habitual tendencies. If we do not, our root afflictions will never be eliminated. “An ignorant thought creates the Three Subtleties.” They are so subtle that we cannot see or feel them, but they manifest in our actions. So, “external states lead to the Six Coarse Marks.” [Afflictions arise] because of external states, what we hear, see and feel. Because of our habitual tendencies, we react to our environment [automatically]. When we connect with the environment, our habitual tendencies manifest; these are the Six Coarse Marks.
Subtleties are in our minds, invisible to others. Coarse marks are what we already expressed. Once we take those actions, they are apparent. How are they apparent? The Five Roots and Dusts are taken into our mind-root, and then our mind-consciousness expresses our habitual tendencies in our actions.
The way the mind works is that it takes in external states, then reflects them like a mirror for others to see. So, these are the Six Root and Six Dusts. Actually there are Five Roots and Dusts, but when the states of the Five Dusts are taken into our minds and are reflected outward for others to see, hear and feel, this gives rise to the coarse marks. What have we created? More or less, “in flattery and illusions, we lose what is real.”
We know what is real and what is fake, but, for the sake of fame and fortune, people speak flattery, words that are untrue, with fake feelings and intentions. There are people like this. Actually, all things that are created are ultimately illusory. When you compete for wealth, do you obtain it? How much do you obtain? Can you alone enjoy all your wealth and property?In the span of a day, how much do you actually need in order to live?
Yet, you are greedily hoarding wealth, even though you cannot actually use all of it.Worldly possessions [never truly belong to us].Water and fire are merciless; winds and earthquakes can destroy the land and wipe out homes.
How many things are actually real?Moreover, for each of us to sustain our lives, do we need to accumulate so many things?People who cannot think clearly feel that even if they have a lot, they need more and even if they have something big, they need something bigger.If we have adequate wealth, is that enough?No.
Along with wealth, we also want fame.If we are ranked as one of the wealthiest people in the world, is that enough?No.Because we also want status.How high do we want our status to be?Once we find ourselves sitting alongside leaders, is that enough?It is still not enough.This way of living is truly unbearably painful.If everything is inherently illusory, why do we allow ourselves to suffer?
We all clearly know that striving is grueling, but ignorance has obscured true principles.So, for the sake of illusory benefits, we create [karma] and lose sight of the truth.Indeed, it is sad to see people like this.For the sake of affection and love, we are also creating afflictions and losing our morals.
Indeed, this leads to unbearable suffering.
What can we do?Engage in spiritual practice!We do this to “return to our pure and true nature, the state of the Tathagata”.We must return to our “state of the Tathagata”.We must not allow our minds to be filled with improper thoughts and views.If we are constantly immersed in them, we will never be able to escape.
I previously spoke of the 62 Views.All of these are based on illusions; we must quickly free ourselves from them.If we have an affinity with the Buddha, listening to the Buddha-Dharma will bring us joy and we will engage in spiritual practice.We must quickly practice according to the teaching and “return to our pure and true nature”.
Otherwise, there are many things in the world that will gradually lead us into traps.Sometimes we say, “This is the custom, the way things have to be.”
Actually, some traditions do not really make sense.
For example, in the seventh lunar month, people conduct universal deliverance [ceremonies].The original intention was to save all sentient beings from suffering.Yet people undertake butchering and massacring [of animals for the ceremony].Truly, this is a bad custom.
Quickly, let us guide people with Right Dharma so that during the seventh lunar month, they do not need to kill to deliver other beings.True universal deliverance happens when we open the door of our minds and exercise love to give suffering beings what they need.We help them.If they are starving, we give them [food].This is the correct thing to do.If they suffering, we find a way to save them.From their place of suffering, we bring them to place of blessing and safety.This is how we deliver them.
Bringing peace to all people is the way to bring about universal deliverance.
If we have clear understanding, we [stay] in the Right Faith of the Buddha-Dharma.Then we can ”return to our pure, true nature” and “enter the state of the Tathagata”.
They enter the dense forest of deviant view, those of existence, non-existence and the like.They become dependent on those views, 62 of them in all.
This is what we sentient beings are like.We “enter the dense forest of deviant views, those of existence non-existence and the like”.Are these deviant practices, views and thoughts actually real?“I don’t know, this is what other people said, so this is what I’m doing.”As they hear the Buddha-Dharma, they think, “Is this all there is?”“I want to eliminate disasters and increase blessings.”“Can I do that just by listening to teachings?”“Can I eliminate misfortune this way?”
This is [questioning] “existence or non-existence”.They do not have true faith.Their Root of Faith is not firmly affixed.If their Root of Faith has not extended, their beliefs cannot bring them freedom.They [hesitate] over “existence or non-existence”.On the deviant path, they are deeply deluded and [their faith] is also very illusory.But they still cannot free themselves.
If we lead improper lives and our feet are not firmly planted on the ground, we [live] in a state of anxiety and doubt.Therefore, we have no true Root of Faith.
This brings us many afflictions; as afflictions multiply, bad karma also multiples and this process will only continue.
This is all because we have improper perspectives. If this is the case, we develop 62 kinds of afflictions. Next, the sutra states, “Deeply attached to illusory things, they cling firmly and cannot let go”.
“Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
We humans have deep attachments. We are deeply attached to these illusory things.
Similarly, in ancient India, there were some bad customers. During that time, an ancient custom had been passed down. Once a father turned 60 years old, the son would prepare a blanket for the father for him to sleep by the door, so he could guard the entrance.
In one family, there was a pair of brothers. One day, the elder brother said to the younger, “In a few days, our father will be 60 years old. You should quickly find a blanket for our father.” The younger brother carefully looked for a blanket, then told his older brother, “Come look, I have prepared the blanket”. When the older brother examined the blanket, he saw that it had been cut into two halves. The older brother said, “Why do you want to give our father a blanket that is cut in two?” The younger brother said, “I looked all around our house, and I could only find this one blanket. So, our father will first use half of it.” The older one asked, “What about the other half?” He said, “Very soon, it will be your turn, then your son can give you the other half.” The older brother heard this and said, “Oh, true. Life passes so quickly. Soon after, it will be my turn. Is continuing this kind of tradition, the right thing to do?” His younger brother said, “I agree. It is very unreasonable for a family to continue this kind of bad custom, this is wrong. What were they to do?
The next day, the two brothers went to look for one of the country’s ministers, people who helped the king govern. They went to visit him and told him that they came because they believed that continuing this kind of bad custom was wrong. They told him what was on their minds. This minister also thought. “[This custom] makes no sense. At 60 years, they should peacefully enjoy their old age. They worked hard their entire lives, laboriously giving to their family. Why is it that when they are old, they only get a blanket and are told to guard the house? This indeed is unreasonable”. “Everyone will age, we should put an end to this. He went before the king and told him that this bad custom needed to be changed.” The king was also very wise, “Indeed. This custom that people keep perpetuating must be eliminated”. Thus, this was how it was eliminated.
This was once a custom in ancient India. If they were “deeply attached” to this custom, when every person reached that age, they would face great suffering because their family followed such bad customs of this illusory world.
Our society also has many bad customs that have been passed down. They can be changed; they are not inalterable. Some of these [customs] are clearly immoral and unethical, why should they continue to be passed on? Most sentient beings are “deeply attached” to folk customs that do not make sense. This leads to many false and illusory [beliefs]. “We cling firmly and cannot let go”. We are unwilling to let go. So, we will always give rise to “self-arrogance and brag of our loftiness”. If we are always focused on “the self”, we have self-arrogance. We think our “self” is superior to everyone else’s. When our “self” is big, we inflate our ego. Because we sentient beings are conceited, arrogant, ignorant and egotistical, we tend to twist words to flatter others.
Some people are conceited, and their ego is very big. Some, to gain an advantage, will flatter someone else. Why do they do this? To secure that person’s support. This is why they flatter them. There are people who commit many wrongs, but we are still supporting them. In our minds, we know very well what they are doing is not right, but, in order to flatter them, we say, “You’re right. The things you say are right”. If we go against principles to bolster someone’s prestige, this is flattery.
I always say, “A straightforward mind is our training ground”, and “our great spiritual aspirations are direct”, “the Bodhi-path is direct”. Here, “direct” means that our minds are true and straightforward.
So, we must not twist our words into flattery; we must be direct. We must not be twisted or act obliquely. [A mind with] spiritual aspirations is straightforward and follows the principle . We cannot act obliquely; we cannot twist our words. If our words are twisted, they are not true. “Throughout ten billion eons, they never hear the Buddha’s name”. We spoke of these kinds of people before. They have “entered the dense forest of deviant views”. People who rely on deviant thoughts and views are “deeply attached to illusory things”. They are unwilling to let go of such improper thoughts and views, so forever, “throughout ten billion eons, they never hear the Buddha’s name”. They are unable to hear His name; even if they live during the same era, they spurn Him and are unwilling to listen.
So, if we sentient beings do not create karmic affinities with the Buddha and Dharma, naturally we will not be able to listen, so we become “deeply attached to illusory things”.
Deeply attached to illusory things: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore, they are illusory.
How are we “deeply attached to illusory things?” What are we attached to? Sight, smell, taste, touch, the five desires. To be attached to “sound” means, “If I speak, they will obey me, compliment me and praise me. This makes me happy.” This is attached to sound.As for attachment to sight, when people see us, we [try to look] friendly and respectful. This is sight and sound.
As for smell, so much killing happens because people crave certain tastes. Thus, in this world, many living beings are killed. This is because of smell and taste.There is also touch, which creates feelings between people. All these things happen in our daily living. We greedily cling to the five desires.
“The five desires” are also “the five arrows.” They are the five arrows “that can destroy all goodness.” Actually, life is painfully short, but we greedily cling to sight, sound, smell, taste and touch. This creates so much suffering.
We can nature our compassion, our unconditional loving-kindness and liberate sentient beings from suffering. We must not fight over things, “I want this; this is mine.” We cannot be like this.
So, we must clearly understand the principles. We must not, for the sake of this temporary body, or for illusory and unreal things, create all kinds of negative karma. In learning the Buddha’s Way, we must be mindful. Life is truly impermanent.
“An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” We must be steadfast and grounded, not, “in flattery and delusion lose our sense of what’s real.” We must be mindful. We “must return to our pure and true mature.” Won’t returning to the “state of the Tathahata” be very joyful?
Everyone, we must not maintain bad customs. We must destroy these bad customs, so when we grow old we will not be left with only a single blanket, or half of a blanket. These bad customs can be eliminated, so we can restore dignity to this world. Thus, when we know the principles, we can live with dignity because our “state of Tathagata” is steadfast and grounded. Therefore, we must always be mindful’
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「一念無明生三細，境界為緣長六麤，諂曲虛妄失真實，返璞歸真如來地。」
⊙「入邪見稠林，若有若無等，依止此諸見，具足六十二」《法華經方便品第二》
⊙「深著虛妄法，堅受不可捨。我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙深著虛妄法：色聲香等五欲之法，又名五箭，能破種種善事，其體虛假不實，故云虛妄。
【證嚴上人開示】
常常都這樣告訴大家「一念無明生三細，境界為緣長六麤，諂曲虛妄失真實返璞歸真如來地」。
一念無明生三細
境界為緣長六麤
諂曲虛妄失真實
返璞歸真如來地
這就是要告訴我們，我們念念生滅。有時候，只是一念而已，就讓我們產生了無明。
「一念無明生三細」，「三細」，那就是我們的，「根本無明」(的相狀)，(引生)「貪、瞋、癡」等見思惑；這都是從這一念間開始，這三種微細的煩惱，(引生)見思惑——貪、瞋、癡，不斷一直複製、不斷一直產生，前念過，後念再起。前念雖然將之壓下來了，暫時無明不讓它發生，但是後念又起，同樣無明又生出來。
就如種子暫時用石頭壓住，石頭若搬開，這顆種子還是一樣再冒出來。有的種子，你用石頭壓住它，它也會拓根，拓到別處再竄出來。到底要用什麼方法去除？那就是要從種子開始。無明的種子不去除，同樣的，根也會拓伸出去。無明的種子從何開始？我們的習氣。
比如對待父母，就常常惡言、惡行，這就是因為習氣而來。有人勸過他，「知道我要改，我對父母說話要順一點。順父母意，就是孝順，要順、要孝。」不過，忘記了，習氣又發作時，聽到父母的聲音，心就開始起狂(煩躁)，就同樣大聲、小聲回應。之後，不對啊。不過，已經惡行現出了，這就是已經養成的習氣。才會常常說我們的習氣要除，習氣若不除，根本的煩惱就不會斷。
所以，「一念無明生三細」，非常、非常的微細，讓你看不到、摸不到，但是就是顯形於我們的行動中。所以，「境界為緣長六麤」，就是因為外面有境界，聽到、看到、感覺到，因為我們的習氣是如此，你隨著此環境，隨著你的習氣，習氣緣著環境就顯現出來，所以叫做「六麤」。
「細」，是在內心，人看不到的；「麤」，就是你已經表達出來了，做出來了，很明顯。明顯在哪裡？五根、五塵，收納於我們的意中，意根中，意識的習氣將之反現出來。「意」的條件，就是借外面的境界入於鏡中，鏡就反照出來，這就看得到，所以叫做六根、六塵。其實是五根、五塵，但是，五塵境回納於我們的心，反現出來，讓別人看得到、聽得到、感覺得到，這都叫做「麤」——造作了。
所造作的到底是什麼呢？差不多是在「諂曲虛妄失真實」。我們知道真就是真，假就是假，但是為名、為利，他就是這樣諂曲、不真實、假情假意，也有這樣的人。其實所造作的一切，歸結來是虛妄。
你爭財得財嗎？得到多少？這些財，財產，是不是你一個人能享受呢？一天的時間，生活到底需要多少呢？卻是貪來囤積著，不是自己能實用，何況世間財五家共有。水、火無情，風、地震破壞大地，大地破壞、摧毀，毀滅了家園等等，到底有多少東西是真的呢？何況我們一個人，為了生活，難道需要囤積這麼多嗎？想不通的人
認為，多，還要再多；大，還要再大。
有財，充足了，足夠嗎？不夠。有財，我還要有名。有名了，你已經排財富世界排名第幾名了，足夠嗎？不夠。因為我還要地位。地位要多高呢？很高、很高。上去了，與領導者平坐、平行，夠嗎？還不夠。這種的人生真的是苦不堪啊！一切都是虛妄的，何苦來哉！
大家明知道這樣拚是很辛苦，不過，就是無明遮蓋了，真實的道理，遮蓋住了，所以只為了虛妄的利益，這樣造作，所以失去了真實。這實在是很可憐的眾生。為了情、愛，也是這樣在製造煩惱，失去了人倫道理，這實在是苦不堪。
該怎麼辦呢？修行！修行就是「返璞歸真如來地」，回到我們的「如來地」，回歸！不要讓我們的心、意，光是在邪思、邪見；若只是在那裡面，我們永遠無法自拔。「六十二見」之前說過了，這一切都是著於虛妄中，我們要趕緊自拔。
我們與佛有緣，聽到佛法，起歡喜心，所以我們修行，我們應該要趕緊依教奉行，「返璞歸真」，否則，世間有很多，會引我們步步入陷阱。有時候說，「這在世俗是一定要這樣的。」其實有時候，是很沒有道理的習俗。
就如（農曆）七月，一定要普度。普度本意是「救倒懸」，本意是要去救苦難眾生，竟然七月是這樣大殺，大宰、大殺，真的，這就是陋習。趕快，快用正法來宣導，希望人人在七月間，不需要這樣殺生普度。
真正的普度，就是打開我們的心門，用愛給苦難眾生所需要的，你幫助他。他在飢餓，你給他，這就是正確的。他在苦難，你設法救拔他，這就是從從他苦的地方，度到幸福、安全的地方，這樣才叫做「度」；普遍使人人能得到平安，這叫做普度。我們若能夠清楚，我們都是在正信的佛法中，若這樣「返璞歸真入如來地」。
入邪見稠林
若有若無等
依止此諸見
具足六十二
《法華經方便品第二》
前面，我們眾生如此，就是「入(於)邪見稠林，若有若無」，於邪法、邪見、邪思，「到底是真的嗎？」「不知道，就是人家這樣說，我就是這樣走。」
聽佛法，聽，「光這樣而已嗎？我要消災，我要增福，到底我這樣只聽法、這樣行，這樣能夠消災嗎？」也是「若有若無」，沒有真實相信。信根沒有扎下去，所以信根沒有伸出去，信仰沒有自在，也是稱為「若有若無」。於邪道中深迷，也是很虛妄，但是還是不得自拔。
像這種，活在沒有一個正確（方向）、腳沒有踏到實地，只是在惶恐中、懷疑中，這樣沒有一個真實的信根。這是眾生很煩惱的事情，也是複製煩惱，也是複製惡業，這樣一直下去，所以都是依止於，這種不正確的觀念，若如此，就成為六十二種的煩惱。
下面接下來就這樣說，「深著虛妄法，堅受不可捨。」
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
我們人就是這樣在「深著」——深深地執著著，執著著這些虛妄之法。就如過去古印度的時代，那個時代有一些陋習，他們那段時間，就是說古來就是這樣傳，父親如果到六十歲時，為人子者，就要為父親準備一件毯子，讓他出去住在門口，在那裡顧門。
有一個家庭，兄弟，大哥有一天就向弟弟說：「我們的父親，再幾天後，就六十歲了，你應該要趕緊去，為父親找一件毯子。」弟弟就很用心找了一件毯子，就向大哥說：「來，我把毯子已經準備好了。」但是大哥把毯子拿來一看，一件毯子已經剪成二半。大哥就說：「為什麼要給父親的一件毯子，你把它剪成二半？」弟弟就說：「我們家裡找來找去，只找到這件毯子，一件而已，所以父親現在用一半。」
大哥就問說：「另一半呢？」「再不久也換你了，你兒子就用這一半的毯子給你。」大哥聽了，「喔！是喔！人生過得這麼快，再不久就輪到我。這種向來沿襲這種習俗，這樣對嗎？」弟弟就說：「是啊，這是很沒有道理的，家庭延續這種陋習，是不對的。」
怎麼辦呢？隔天兩兄弟，就去找國家的輔相，就是輔佐國王處理國事的人。他們去拜見他，他們將來意，說出來，這個世俗沿襲下來的，這種陋習，不應該，將他們的心聲說出來。這位輔相也覺得，聽來的確是沒有道理，應該六十歲了，應該要安享天年，一輩子辛辛苦苦、勞勞碌碌為家庭付出，為何到老了，只得到一件毯子，要顧門？這實在是沒有道理。人人都會老，這種應該要取消。
他就去國王面前，向國王申述說，這個陋習應該要改除。國王也很英明：「是啊，這在老百姓，這種延承下去的習俗，應該要取消。」就這樣取消了。這是在古印度有這種的習俗，若是「深著」，就是每個人到這個年紀，就苦不堪了。這是沿襲著，那種虛妄世俗的陋習。
我們的社會也有很多，過去民間所傳的陋習，可以改的，不是不能改。明明就是沒有人倫、沒有道德之事，為什麼要如此，在人間流傳呢？眾生多數都是「深著」於，沒有道理的世俗民情，所以就會變成很多的虛妄。像這樣「堅受不可捨」，就是不肯捨，捨不去，所以人永遠會造成這種，「我慢自矜高」。
常常就是「我」——我慢。「我」，樣樣都勝過別人等等，好像「我」很大，很膨脹自己。這全都是我們眾生，很貢高驕傲、無明自大，所以造成了心理諂曲。有的人是「貢高」，「我」很大；有的是為了利益，去捧、捧，去把別人捧得高高的。為了什麼呢？能得到我有這個人可以成就我，所以就把他捧得(高高的)。
有的很多不對的，明明你在支持他，我們內心知道，明知道這樣做是不對的，不過，就是為了要諂媚，就說：「對啊，對啊，你說的是對的。」這種不順道理，去助長威風，這全都是叫做諂曲。
常常說「直心為道場」，也說「大道心直」、「菩提道直」，這個「直」，這才是真正我們的率直之心。所以我們不要諂曲，要直，不要這樣彎曲，或者是「橫行」。道心就是直心，順著道理，我們就不能「橫行」，不要彎曲；若彎曲，就不實了。
所以「於千萬億劫，不聞佛名字」。像這樣的人，以上說過的那些人，邪見稠林，「入邪見稠林」這樣的人，依止邪思、邪見的這些人，「深著虛妄(法)」的這些人，堅持不肯捨掉那些邪思、邪見，這些人，永遠「(於)千萬億劫，不聞佛名字」，無法聽到佛的名，即使佛與他同世，他也唾棄，就是不肯去聽。這就是我們眾生，沒有造了與佛、法有緣，自然就不得聞，所以「深著虛妄法」。
深著虛妄法：
色聲香等
五欲之法
又名五箭
能破種種善事
其體虛假不實
故云虛妄
看看「深著虛妄法」是在哪裡？如何「深著」？你著什麼呢？就是著色、聲、香、味、觸，這「五欲」啊。
著「聲」，「我說的話，他很順著我，也很誇獎我、很讚歎我，我很歡喜。」這個聲音。看到的，「你看，他看到我，很友善，這樣畢恭畢敬。」這是色。聲、色。香，多少的殺生，就是因為人的口欲，貪味道，所以造成了多少人間，對眾生的傷殺很多。所以，香、味。觸，感觸，人與人之間這種的感觸。這完全是在我們的，日常生活之中，會貪著於「五欲」法之中。
「五欲」之名，也叫做「五箭」，像五支箭一樣，「能破種種善事」。
其實人生苦短，短短的人生，偏偏就是要去，貪著色、聲、香、味、觸，才來造成這麼多的苦。我們能夠培養我們的悲心，無所求的慈悲心，去拔除眾生的苦難，不是要爭取我，我愛的、我擁有的，不是這樣。所以我們應該道理分清楚，不要為了這種假體，虛妄不實，來造種種的罪業。
我們學佛要用心，真的是人生無常，「一念無明生三細，境界為緣長六麤」，做人，我們要踏踏實實，不要有「諂曲虛妄失真實」，要很用心。我們要「返璞歸真如來地」，回歸我們的「如來地」來，這樣不是很歡喜的事嗎？
一念無明生三細
境界為緣長六麤
諂曲虛妄失真實
返璞歸真如來地
各位，不要有這種世俗的陋習，有了此陋習，要破除。不要每一個人到老來，就只得到一件毯子，或者是半件毯子。這樣的陋習，可以破除掉，回歸有人間的尊嚴。所以，我們就道理，就是我們人生的尊嚴，因為我們的「如來地」很踏實。所以，人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Shatter Illusions, Eliminate Bad Habits (破虛妄除惡習)
Date: August. 14. 2014
I always tell everyone, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks. In flattery and illusions, we lose what is real. We must return to our pure and true nature, the state of the Tathagata.” This is telling everyone that our thoughts constantly arise and cease. Sometimes, a single thought can cause us to give rise to ignorance. “An ignorant thought creates the Three Subtleties.” The Three Subtleties are part of our Root Ignorance. Greed, anger, ignorance and delusions of views and thinking all arise from a single [ignorant] thought. These three kinds of subtle afflictions [lead to] delusions of views and thinking, greed, anger and ignorance, which are constantly multiplied and produced. As one thought ceases, the next one arises. Though we have suppressed the previous thought and temporarily prevented ignorance from arising, when we give rise to the next thought, we may create ignorance again. It is like a seed temporarily covered by a rock. When the rock is removed, this seed will still sprout.
Some seeds, even if covered by a rock, still spread their roots and will sprout up away from the rock. How can we completely eliminate [a weed]? By eliminating it at its source. If we do not eliminate the seed of ignorance, its roots will still extend outward. What gives rise to the seed of ignorance? Our habitual tendencies, such as the way we treat our parents. Those negative words and actions come about because of habitual tendencies. When these people are advised to change, they say, “I know I have to change. I must be respectful when I speak to my parents. Following their guidance is being filial. We must be responsive and filial.” But then they forget. When their habitual tendencies are triggered, hearing their parents’ voice drives them mad, so they respond loudly [and rudely]. Afterwards, they [know] they were wrong, but they already manifested this negative action. This is a habitual tendency they developed.
So, I constantly say that we must eliminate our habitual tendencies. If we do not, our root afflictions will never be eliminated. “An ignorant thought creates the Three Subtleties.” They are so subtle that we cannot see or feel them, but they manifest in our actions. So, “external states lead to the Six Coarse Marks.” [Afflictions arise] because of external states, what we hear, see and feel. Because of our habitual tendencies, we react to our environment [automatically]. When we connect with the environment, our habitual tendencies manifest; these are the Six Coarse Marks.
Subtleties are in our minds, invisible to others. Coarse marks are what we already expressed. Once we take those actions, they are apparent. How are they apparent? The Five Roots and Dusts are taken into our mind-root, and then our mind-consciousness expresses our habitual tendencies in our actions.
The way the mind works is that it takes in external states, then reflects them like a mirror for others to see. So, these are the Six Root and Six Dusts. Actually there are Five Roots and Dusts, but when the states of the Five Dusts are taken into our minds and are reflected outward for others to see, hear and feel, this gives rise to the coarse marks. What have we created? More or less, “in flattery and illusions, we lose what is real.”
We know what is real and what is fake, but, for the sake of fame and fortune, people speak flattery, words that are untrue, with fake feelings and intentions. There are people like this. Actually, all things that are created are ultimately illusory. When you compete for wealth, do you obtain it? How much do you obtain? Can you alone enjoy all your wealth and property?In the span of a day, how much do you actually need in order to live?
Yet, you are greedily hoarding wealth, even though you cannot actually use all of it.Worldly possessions [never truly belong to us].Water and fire are merciless; winds and earthquakes can destroy the land and wipe out homes.
How many things are actually real?Moreover, for each of us to sustain our lives, do we need to accumulate so many things?People who cannot think clearly feel that even if they have a lot, they need more and even if they have something big, they need something bigger.If we have adequate wealth, is that enough?No.
Along with wealth, we also want fame.If we are ranked as one of the wealthiest people in the world, is that enough?No.Because we also want status.How high do we want our status to be?Once we find ourselves sitting alongside leaders, is that enough?It is still not enough.This way of living is truly unbearably painful.If everything is inherently illusory, why do we allow ourselves to suffer?
We all clearly know that striving is grueling, but ignorance has obscured true principles.So, for the sake of illusory benefits, we create [karma] and lose sight of the truth.Indeed, it is sad to see people like this.For the sake of affection and love, we are also creating afflictions and losing our morals.
Indeed, this leads to unbearable suffering.
What can we do?Engage in spiritual practice!We do this to “return to our pure and true nature, the state of the Tathagata”.We must return to our “state of the Tathagata”.We must not allow our minds to be filled with improper thoughts and views.If we are constantly immersed in them, we will never be able to escape.
I previously spoke of the 62 Views.All of these are based on illusions; we must quickly free ourselves from them.If we have an affinity with the Buddha, listening to the Buddha-Dharma will bring us joy and we will engage in spiritual practice.We must quickly practice according to the teaching and “return to our pure and true nature”.
Otherwise, there are many things in the world that will gradually lead us into traps.Sometimes we say, “This is the custom, the way things have to be.”
Actually, some traditions do not really make sense.
For example, in the seventh lunar month, people conduct universal deliverance [ceremonies].The original intention was to save all sentient beings from suffering.Yet people undertake butchering and massacring [of animals for the ceremony].Truly, this is a bad custom.
Quickly, let us guide people with Right Dharma so that during the seventh lunar month, they do not need to kill to deliver other beings.True universal deliverance happens when we open the door of our minds and exercise love to give suffering beings what they need.We help them.If they are starving, we give them [food].This is the correct thing to do.If they suffering, we find a way to save them.From their place of suffering, we bring them to place of blessing and safety.This is how we deliver them.
Bringing peace to all people is the way to bring about universal deliverance.
If we have clear understanding, we [stay] in the Right Faith of the Buddha-Dharma.Then we can ”return to our pure, true nature” and “enter the state of the Tathagata”.
They enter the dense forest of deviant view, those of existence, non-existence and the like.They become dependent on those views, 62 of them in all.
This is what we sentient beings are like.We “enter the dense forest of deviant views, those of existence non-existence and the like”.Are these deviant practices, views and thoughts actually real?“I don’t know, this is what other people said, so this is what I’m doing.”As they hear the Buddha-Dharma, they think, “Is this all there is?”“I want to eliminate disasters and increase blessings.”“Can I do that just by listening to teachings?”“Can I eliminate misfortune this way?”
This is [questioning] “existence or non-existence”.They do not have true faith.Their Root of Faith is not firmly affixed.If their Root of Faith has not extended, their beliefs cannot bring them freedom.They [hesitate] over “existence or non-existence”.On the deviant path, they are deeply deluded and [their faith] is also very illusory.But they still cannot free themselves.
If we lead improper lives and our feet are not firmly planted on the ground, we [live] in a state of anxiety and doubt.Therefore, we have no true Root of Faith.
This brings us many afflictions; as afflictions multiply, bad karma also multiples and this process will only continue.
This is all because we have improper perspectives. If this is the case, we develop 62 kinds of afflictions. Next, the sutra states, “Deeply attached to illusory things, they cling firmly and cannot let go”.
“Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
We humans have deep attachments. We are deeply attached to these illusory things.
Similarly, in ancient India, there were some bad customers. During that time, an ancient custom had been passed down. Once a father turned 60 years old, the son would prepare a blanket for the father for him to sleep by the door, so he could guard the entrance.
In one family, there was a pair of brothers. One day, the elder brother said to the younger, “In a few days, our father will be 60 years old. You should quickly find a blanket for our father.” The younger brother carefully looked for a blanket, then told his older brother, “Come look, I have prepared the blanket”. When the older brother examined the blanket, he saw that it had been cut into two halves. The older brother said, “Why do you want to give our father a blanket that is cut in two?” The younger brother said, “I looked all around our house, and I could only find this one blanket. So, our father will first use half of it.” The older one asked, “What about the other half?” He said, “Very soon, it will be your turn, then your son can give you the other half.” The older brother heard this and said, “Oh, true. Life passes so quickly. Soon after, it will be my turn. Is continuing this kind of tradition, the right thing to do?” His younger brother said, “I agree. It is very unreasonable for a family to continue this kind of bad custom, this is wrong. What were they to do?
The next day, the two brothers went to look for one of the country’s ministers, people who helped the king govern. They went to visit him and told him that they came because they believed that continuing this kind of bad custom was wrong. They told him what was on their minds. This minister also thought. “[This custom] makes no sense. At 60 years, they should peacefully enjoy their old age. They worked hard their entire lives, laboriously giving to their family. Why is it that when they are old, they only get a blanket and are told to guard the house? This indeed is unreasonable”. “Everyone will age, we should put an end to this. He went before the king and told him that this bad custom needed to be changed.” The king was also very wise, “Indeed. This custom that people keep perpetuating must be eliminated”. Thus, this was how it was eliminated.
This was once a custom in ancient India. If they were “deeply attached” to this custom, when every person reached that age, they would face great suffering because their family followed such bad customs of this illusory world.
Our society also has many bad customs that have been passed down. They can be changed; they are not inalterable. Some of these [customs] are clearly immoral and unethical, why should they continue to be passed on? Most sentient beings are “deeply attached” to folk customs that do not make sense. This leads to many false and illusory [beliefs]. “We cling firmly and cannot let go”. We are unwilling to let go. So, we will always give rise to “self-arrogance and brag of our loftiness”. If we are always focused on “the self”, we have self-arrogance. We think our “self” is superior to everyone else’s. When our “self” is big, we inflate our ego. Because we sentient beings are conceited, arrogant, ignorant and egotistical, we tend to twist words to flatter others.
Some people are conceited, and their ego is very big. Some, to gain an advantage, will flatter someone else. Why do they do this? To secure that person’s support. This is why they flatter them. There are people who commit many wrongs, but we are still supporting them. In our minds, we know very well what they are doing is not right, but, in order to flatter them, we say, “You’re right. The things you say are right”. If we go against principles to bolster someone’s prestige, this is flattery.
I always say, “A straightforward mind is our training ground”, and “our great spiritual aspirations are direct”, “the Bodhi-path is direct”. Here, “direct” means that our minds are true and straightforward.
So, we must not twist our words into flattery; we must be direct. We must not be twisted or act obliquely. [A mind with] spiritual aspirations is straightforward and follows the principle . We cannot act obliquely; we cannot twist our words. If our words are twisted, they are not true. “Throughout ten billion eons, they never hear the Buddha’s name”. We spoke of these kinds of people before. They have “entered the dense forest of deviant views”. People who rely on deviant thoughts and views are “deeply attached to illusory things”. They are unwilling to let go of such improper thoughts and views, so forever, “throughout ten billion eons, they never hear the Buddha’s name”. They are unable to hear His name; even if they live during the same era, they spurn Him and are unwilling to listen.
So, if we sentient beings do not create karmic affinities with the Buddha and Dharma, naturally we will not be able to listen, so we become “deeply attached to illusory things”.
Deeply attached to illusory things: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore, they are illusory.
How are we “deeply attached to illusory things?” What are we attached to? Sight, smell, taste, touch, the five desires. To be attached to “sound” means, “If I speak, they will obey me, compliment me and praise me. This makes me happy.” This is attached to sound.As for attachment to sight, when people see us, we [try to look] friendly and respectful. This is sight and sound.
As for smell, so much killing happens because people crave certain tastes. Thus, in this world, many living beings are killed. This is because of smell and taste.There is also touch, which creates feelings between people. All these things happen in our daily living. We greedily cling to the five desires.
“The five desires” are also “the five arrows.” They are the five arrows “that can destroy all goodness.” Actually, life is painfully short, but we greedily cling to sight, sound, smell, taste and touch. This creates so much suffering.
We can nature our compassion, our unconditional loving-kindness and liberate sentient beings from suffering. We must not fight over things, “I want this; this is mine.” We cannot be like this.
So, we must clearly understand the principles. We must not, for the sake of this temporary body, or for illusory and unreal things, create all kinds of negative karma. In learning the Buddha’s Way, we must be mindful. Life is truly impermanent.
“An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” We must be steadfast and grounded, not, “in flattery and delusion lose our sense of what’s real.” We must be mindful. We “must return to our pure and true mature.” Won’t returning to the “state of the Tathahata” be very joyful?
Everyone, we must not maintain bad customs. We must destroy these bad customs, so when we grow old we will not be left with only a single blanket, or half of a blanket. These bad customs can be eliminated, so we can restore dignity to this world. Thus, when we know the principles, we can live with dignity because our “state of Tathagata” is steadfast and grounded. Therefore, we must always be mindful’
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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