【靜思妙蓮華】 20150812 - 正法住心度己度人 - 第629集 Transform Oneself and Others with Right Dharma

20150812《靜思妙蓮華》正法住心度己度人 (第629集)
（法華經•譬喻品第三）

⊙「印度二十種外道，以遠離一切繫縛，執持裸形為正行，寒天裸形趨拜神，裸形外道之遺風；苦修道偏滯住三界，正法住心入群度人。」
⊙「裸形黑瘦，常住其中，發大惡聲，叫呼求食，復有諸鬼，其咽如針」《法華經譬喻品第三》
⊙裸形黑瘦，常住其中：喻廿種外道之一，表遠離一切之繫縛，以裸形執著為正行。裸形喻無慚愧，黑瘦喻不得法食，無功德資助，故言瘦。
⊙不修善法，即無慚愧心，故言裸形。以惡業妄自尊大，計著我見者不出三界，故言常在其中。
⊙發大惡聲，惡聲至必反之，飢寒交迫苦，發聲求食。喻身見與我貪相應也。　計我在心，發言宣說有我之相，故言發大惡聲，冀因此說，望得道果，故言叫呼求食也。
⊙復有諸鬼，其咽如針：此喻見取煩惱。固執己見，不受他見，如喉細小不堪受食。

【證嚴上人開示】
「印度二十種外道，以遠離一切繫縛，執持裸形為正行，寒天裸形趨拜神，裸形外道之遺風；苦修道偏滯住三界，正法住心入群度人。」

印度二十種外道
以遠離一切繫縛
執持裸形為正行
寒天裸形趨拜神
裸形外道之遺風
苦修道偏滯住三界
正法住心入群度人

也就是和大家分享，印度，佛陀在世時，就已經有九十六種外道教，在這九十多種的外道教裡面，其中有二十種的外道，就是偏修在苦行。所以他們所修的苦行，各形各種的苦都有，這種「遠離一切繫縛」，那種的心情，其實他們也是有修行，在修行就是一個期待，要如何能夠離開人間苦難。

他們這些外道教，有人也是覺得人生為什麼苦。苦從何來？到底是怎樣的苦？他沒有去探究，來「苦」是因為「集」。但是，他們只知道苦，要脫離苦，那就要苦修。

苦修，用種種的方法，對自己的身體，很大的折磨，這麼苦練的生活，就是一個目的，要如何能脫離這種，像被綁住、綑住，在這三界內受盡苦磨，要如何能夠解脫。所以他修如是法，就是這樣的法，用種種的生活來折磨自己。還有另外一種，那就是「執持裸形為正行」，他們認為這樣的修行方法，是正確的，也是同樣的苦行，
冬天都不穿衣服，就是這樣讓他很冷，用赤身裸體這樣在拜神，祭拜鬼神，就用他的身體赤身裸體，修這種的行。

他們認為這就是，他們祖先一直這樣傳下來，這種的修行方法。其實，這種的修法卻是道是偏了。所謂常常一句話說，修行，差之毫釐，那就偏差於千里了，所以說這種的「苦修道偏」，還是「滯住三界」。還是停滯在三界裡，他們一心就是希望，能夠脫離三界，免再受輪迴的苦，卻是道一偏，這樣同樣是滯住在三界裡，永遠都沒辦法離開。

他們不知道真實的三界，是在我們的心，三界唯心，這個道理他們不瞭解。若能夠瞭解這個道理，知道「正法住心」，將佛法收入我們的心來，我們自然，欲，欲念去除，煩惱與外面的境界，我們不受它誘引，脫離了那種雜念的心，若這樣就是不受三界，將我們綁住，我們的心能夠，今生此世就能夠超脫。

修行，講究在「正法住心」。正法若住心，我們去除了自己的小我，展開了「心包太虛」，自然我們的心胸開闊，包容世間一切。甚至，眾生，我們「無緣大慈，同體大悲」，自然我們就會入人群中，去聽眾生的心聲，瞭解眾生「苦」、「集」。瞭解了，自然我們學佛求法正道，體會了如何消滅煩惱。這個道理會循環在我們的心裡，自然正法循環住在心，我們就能夠入人群度眾生。這就是我們修行的方向，修行就是要修得那分，「法住心，入人群」，這才是真正的正法。

我們昨天這樣說「復有諸鬼，其身長大」。我們說過了，這種鬼神來無形、去無蹤，就是譬喻我們的心，煩惱很多。這種的執著、煩惱，就是豎，就是直的，過去、現在、未來，這種的執著永遠就是跟著我們。哪怕是修行，還是一樣偏差執著。就像剛剛說過的，就是說他那種修行的方法，以為是祖先這樣一直傳下來的，同樣的道理，這種修行偏差執著，或者是我們人執著煩惱，過去、現在、未來，所以這形容就是「其身長大」。

我們人的這個心，煩惱無明，來無形去無蹤，長久以來都是這樣，無法向著正法，我們好好來修行，法來入心。過去是這樣，我們現在要提高警覺，用虔誠的心向著正道法走。

接下來說，「裸形黑瘦，常住其中，發大惡聲，叫呼求食。復有諸鬼，其咽如針」。

裸形黑瘦
常住其中
發大惡聲
叫呼求食
復有諸鬼
其咽如針《法華經譬喻品第三》

「裸形黑瘦，常住其中」，這段我們看，二十多種的外道行，剛才已經大概說過，他們就是要表達出了，遠離一切繫縛，就是的修行讓他很苦，沒人沒辦法忍，我有辦法忍，這是我的功夫，我是要為了離開三界的苦，不要再受這種輪迴的束縛，這是他們修行的表態。

不論是修火行、水行，牛、狗等等的行，這種的苦，他們都願意這樣修，甚至「裸形」，赤身裸體，最冷的時候，他們也是這樣不要穿衣服，就是這樣禮拜鬼神，這樣他們認為這是他們的正行。其實，這是譬喻，叫做無慚愧。我們人應該要有慚愧心，人一定要穿衣服，不只是要穿衣服，還要穿得整齊，這是禮貌，穿衣服來遮蔽我們的身體。尤其是冷的時候，我們就要保溫，不只是要穿衣服才像人形，還要穿得很整齊，才是叫做人的禮貌，但是，這種裸形，實在是無慚愧心。

「黑瘦」就是譬喻不得法食，法，道糧，能夠滋潤我們的慧命。外道修行偏差，他這個正法沒辦法接受，所以無法滋潤到他的慧命，所以這個慧命又黑又瘦，已經都乾了，沒有法水來滋潤他。像水果，讓它曬太陽，或者是讓它脫離了水分，就是整個乾，整個乾癟了。同樣的道理，必定要有法水來滋潤，欠缺了法，這個慧命就會萎縮掉。我們人若沒有吃飯，人也會整個黑瘦了。所以，這是振示缺少正法。所以沒有正法，他就沒有慚愧心，他不知道；或者是正法沒有入心，斷了法水，自然他就是這樣黑又瘦。

裸形黑瘦
常住其中：
喻廿種外道之一
表遠離一切之繫縛
以裸形執著為正行
裸形喻無慚愧
黑瘦喻不得法食
無功德資助
故言瘦

所以，「無功德資助」，沒有這個功德，修行既無功德。一直只是在虐待自己，這樣也不對，這是修行偏差。所以他是「不修善法」，只是一直為自己，要離開這個束縛，要離開三界而修行，卻是又修偏了。尤其是在人群中不修善法，這也是叫做無慚愧心。

修行人，若只是要獨善其身，沒有想要在人群中起憐憫心，這樣也不對，所以這也叫做「無慚愧」。看到別人在做好事，又是輕視別人，這種的人也是叫做無慚愧，不但不隨喜功德，又要毀謗，這種的人也是叫做無慚愧心。所以叫做「裸形」，這是錯誤。應該人有人的禮義，人有人修行的方向。

不修善法
即無慚愧心
故言裸形
以惡業妄自尊大
計著我見者
不出三界
故言常在其中

「以惡業妄自尊大」，他以為他所做的都是對的，他所修的是很了不起，這種惡法，這樣妄自尊大，這樣在計著「我見」。這種「計著我見」的人，我的看(法)最對。這種道理，他以為只有他瞭解，明明偏了，他認為他這樣是對的，所以在人群中爭長論短，只是一直在那裡，計著他自己，膨脹自己，膨脹自己，不去尊重別人。像這種人都是叫做「計著我見」，這種妄自尊大。

我們修行必定要對人有禮節，「感恩、尊重、愛」五個字，是這麼簡單，卻是這種妄自尊大的這種人，這五個字都沒有用上。所以，「以惡業妄自尊大」，一直就是一直「計著我見」，這種人無法出離三界，因為這個心還是自己綁住，綁在三界火宅內，這個三界火宅，自己自我壓迫著自己，這實在很可憐。所以「常住其中」，凡夫的執著，修偏差、邪見的人的執著，這種都是常常住在三界裡面，欲界、色界、無色界，一切的煩惱將他綁住。

再來說，「發大惡聲，叫呼求食」。因為他沒有受到正法的資糧，所以他就會餓，就「發大惡聲」。

發大惡聲
惡聲至必反之
飢寒交迫苦
發聲求食
喻身見與我貪
相應也
計我在心
發言宣說有我之相
故言發大惡聲
冀因此說
望得道果
故言叫呼求食也

明明那麼好的法在那裡，法的資糧，他就是不去接觸到，他偏偏偏向偏邪的道，還惡聲，常常覺得我的才對，你們的全都不對，大聲在那裡喊叫。

這種「惡聲至必反之」，只是大聲在叫，人沒有正確的修行，很大篇的道理在那裡一直說，指責人家的不對，自己的錯誤不瞭解。這種愈是喊得大聲，愈是對自己有損，不過，他不知道。所以這種「飢寒交迫苦」，其實，明明就有糧食、法食在那個地方，但是他偏不去取著，而缺了很多修行的道糧。這樣感覺到人生苦，光在那裡一直叫苦，只是知道很不平衡，「有的人怎麼能人生那麼順利，為什麼我是這樣？」一直埋怨、怨嘆的事情很多，所以想要求食，「發聲求食」。

其實，修行不是大小聲喊叫的，修行是要在內心自修。所以，譬喻身見、我見，貪的形象，那個貪貪相應。貪，永遠都貪不止。我們過去也一直說，這個「貪」字就是「貧」，永遠你都會嫌不夠，給你吃再多，你也覺得肚子還在餓。就像我們現在說的，「失憶症」(阿茲海默症) ，明明剛才才吃飽了，還討著說：「我怎麼還沒有吃？」都忘記他已經吃飽了，一會兒他就又說：「我肚子餓，怎麼還沒有給我吃。」「剛剛你才吃過了。」「沒有啊，我還是沒有吃，肚子餓。」

同樣，人生有這樣的病，就是因為我們凡夫的心，有這樣的煩惱，有這樣的病。所以，心若有什麼煩惱，自然生態就有這樣的病態。所以像這樣是貧，因為我們的心，沒有豐富的法入心，自然他就是永遠求不到法。那個正法，沒有很穩定住入他的心，所以永遠求不到正法，所以他就會「發大惡聲，叫呼求食」，還是一直想要求。

這種「計我在心，發言宣說有我之相」。像這樣計著我、我、我，「你們聽我的」，其實自己肚子餓，還在叫人，「你來聽我的法。」自己已經法都全沒了，還是「發言宣說」，這種就是「我相」，「你聽我的，我這樣修就對了。」火行、裸形，牛、狗行等等，以為這是正行，這是偏差。所以這種「發大惡聲」，明明自己法就沒有入心，還要大家聽他的法。

這「望得道果」，就只是希望你們若聽我的，就能夠得到道果。或者是有的就說：「我就是度人，你們就是聽我的法，來信我的教，自然我就有功德。」也有這樣的教。這就是錯誤。我們自己，法要住在我們的心，我們自度，法自度，才度他人。自己要有很充分的瞭解，我們才有辦法將這個法度他人。

所以「復有諸鬼，其咽如針」，這就是譬喻見取煩惱。很固執自己的見解，所以「不受他見」，不接受別人向我們建議的，都自以為對。

復有諸鬼
其咽如針：
此喻見取煩惱
固執己見
不受他見
如喉細小不堪受食

其實，我們自己不聽別人的，自己又不瞭解很多，就如喉嚨這樣很小，有法也是吞不下去，有吃的東西也吞不下去等等，這全都是邪思。所以，各位，學佛最重要的，我們就是學得正法入心，法很穩住在我們的心，我們才能夠入人群中，能夠將法如水來淨化人心。不要像這種外道，非我計我，非常計常，這全都不對的。所以必定要法住入心，才度己度人。所以我們要平時多用心。

Explanations by Master Cheng-Yan
Subject: Transform Oneself and Others with Right Dharma (正法住心度己度人)
Date:July.12. 2015

“In India, there were 20 religious doctrines that taught how to be free from all bondage. Those that held nakedness as a correct practice would worship while naked, even in winter. This custom from the heretical doctrine of nakedness, a deviated path of ascetic practices, keeps one stuck in the Three Realms. When Right Dharma abides in the mind, one goes among people to save others.”

I want to share with everyone that in India, during the Buddha’s lifetime, there were 96 religious doctrines. Among these 96 religious teachings, there were 20 which were biased toward ascetic practices. These ascetic practices encompassed all kinds of suffering. The wish “to be free from all bondage” was their state of mind and they did actually engage in spiritual practice. They did this in the hope of transcending the sufferings of the world. Religious practitioners in those times also wondered why there was suffering in life, where suffering came from and why [people] suffered. They did not discover that “suffering” came from “causation,” but they knew that they were suffering, and if they wanted to transcend suffering, they would have to engage in ascetic practice.
Ascetic practice included various methods that caused great torment to the body. It was a life of painful trials. Their only goal was to free themselves from what was keeping them bound in the Three Realms where they faced all kinds of suffering. How could they be liberated? They would practice according to these methods, to these teachings, which were to use various ways of living to torture themselves.
One of these methods “held nakedness as a correct practice.” They thought this method of spiritual practice was correct. It was also an ascetic practice. They wore no clothing, even in winter, which caused them to feel very cold. They worshipped ghosts and spirits while naked. With a naked and bare body, they engaged in these practices. They believed that their ancestors passed down these methods for spiritual practice.
Actually, these methods of practice were paths that had gone astray. I often say that, when we engage in spiritual practice, a slight deviation can lead us far off course.
This kind of “deviated path of ascetic practice” still “keeps one stuck in the Three Realms.” These practitioners remained in the Three Realms. They wholeheartedly hoped that they could transcend the Three Realms to avoid the suffering of cyclic existence, but once they deviated from the path, they remained stuck in the Three Realms, unable to escape.
They did not know that the Three Realms are actually states of mind; the Three Realms are [created by] our minds. These practitioners did not understand this truth. If they understood this truth, they would know that “Right Dharma [must] abide in the mind.” When we take the Buddha-Dharma to heart, naturally we will be able to eliminate our desires, and we will not be affected by afflictions or our external conditions. Once we have transcended our discursive thoughts, we will not be trapped in the Three Realms, and our minds can achieve liberation in this lifetime.
Spiritual practice focuses on having the “Right Dharma abide in the mind.”If the Right Dharma abides in our minds, we will be free from our limited self and have “a mind that encompasses the universe”.Naturally, our minds will be open and expansive so we can accommodate everything in the world.
Moreover, regarding sentient beings, we will have “unconditional loving-kindness and universal compassion”.We will naturally go among people to listen to what they are saying in their hearts and understand their “suffering” and “causation”.
After understanding, we will naturally learn the Buddha’s Way to seek the Dharma and the Right Path and to realize how we can eliminate afflictions.Then these principles will circulate in our minds.Naturally, when Right Dharma circulates and abides in our minds, we will be able go among people to transform them.This is the direction of our spiritual practice.
To engage in spiritual practice, we must learn to keep the Dharma in our hearts, go among people.This is the true practice of the Right Dharma.
So, yesterday we said, “There were many ghosts, their bodies long and large”.
We have discussed this before.Ghosts and spirits come and go without a trace; they are likened to the many afflictions in our minds.These attachments and afflictions extend throughout the past, present and future.These kinds of attachments will always be with us.Even when it comes to spiritual practice, we are attached to our biases.As we just said, some engaged in spiritual practice while naked, believing that this had been passed down from their ancestors.The principle is the same; these people are attached to deviant practices the way we are attached to our afflictions throughout the past, present and future.Thus they are described as having “bodies long and large”.
In our minds, afflictions and ignorance may come and go without trace.After this continues for a long time, we cannot remain focused on the Right Dharma or earnestly engage in spiritual practice to take the Dharma to heart.
If this was the way things were in the past, we must now heighten our vigilance and walk on the Right Path with reverence.

Next, it states, “Naked, black and gaunt, they have long abided there. They would make loud and awful noises while crying out for food. Then there were many ghosts with throats like needles. Naked, black and gaunt, they have long abided there.”

Let us examine these words.Regarding those more than 20 religious doctrines, as we just said, what they expressed was that they wanted to be free from all bonds, so they engaged in spiritual practices that caused them deep suffering.
“Others cannot bear it, yet I can. This is the skill that I have mastered because I want to transcend suffering in the Three Realms and no longer be trapped in cyclic existence.”This is their stance on their practice.
Wither they practiced with fire or water or by living like an ox or dog, etc., they were all willing to face this suffering.Some even practiced by not wearing any clothes.During the coldest time of the year, they still refused to wear any clothing as they paid their respects to ghosts and spirits.They considered this a proper spiritual practice.
This actually represents shamelessness.We humans should have a sense of [propriety].
We must wear clothes.Not only must we wear clothes, we must wear them neatly.This is etiquette.
We wear clothes to cover our bodies.In particular, when it is cold, they keep us warm.
Not only is wearing clothing part of being human, we must wear it neatly as a part of human etiquette.If we walk around naked, we are shameless [with no sense of propriety].
“Black and gaunt” is a metaphor for how they had not been nourished by the Dharma.The Dharma is spiritual nourishment that can nourish our wisdom-life.Heretical practitioners have gone astray, so they cannot accept the Right Dharma.Thus they cannot nourish their wisdom-life, which becomes black and gaunt.
It has become shrunken because it has not been nourished by Dharma-water.
It is like a fruit laid out in the sun and has become dehydrated so that it is completely dried out and shriveled.The principle is the same.
Our wisdom-life must be nourished by Dharma-water.Without the Dharma, our wisdom-life will wither.If we humans do not eat any food, we will become black and gaunt.This description signifies a lack of Right Dharma. Without Right Dharma, we have no sense of shame [or propriety]. If we do not take the Right Dharma to heart and are cut off from Dharma-water, naturally we will be black and gaunt.

Naked, black and gaunt, they have long abided there. This refers to one of the 20 religious doctrines. To demonstrate that they have freed themselves from all bondage, they hold to nakedness as right practice. Their nakedness indicates that they have no shame. Their blackness and gauntness show that they are not nourished by the Dharma. They have no merits nourishing or aiding them, so they are gaunt.

“They have no merits nourishing or aiding them”. They do not have these merits. They do not attain merits through this practice, so they are just abusing themselves. This is not right. They have deviated in their spiritual practice, so, “They do not practice the virtuous Dharma”. They believe that their spiritual cultivation will help free them from these bonds and transcend the Three Realms, but they have gone astray. In particular, they do not practice virtuous Dharma among people. This also shows they have no sense of shame. If spiritual practitioners are only trying to benefit themselves and do not think to show compassion to other people, this is not right. This also shows they have no shame. Those who see other people doing good deeds but belittle them are also said to have no shame. Not only do they not take joy in others’ merits, they slander those people. These people have no sense of shame.
So, this practice of “nakedness” is mistaken. People should have a sense of propriety and a clear course of spiritual practice.

They do not practice the virtuous Dharma, which shows they have no shame. This is the meaning of naked. With negative actions, they deludedly inflate their egos. Those who cling to the view of self cannot escape from the Three Realms. Thus it is said they have long abided there.

“With negative actions, they deludedly inflate their egos”. They think everything they do is correct and that their spiritual practice is something special. With these negative actions, they deludedly inflate their egos; they cling to “the view of self”. Those who “cling to the view of self” [think] that their views are most correct. As for the principles, they think they are the only ones who understand. They have obviously gone astray, but they think what they are doing is right so they argue with people over every little thing. They are attached to their own views and have a high opinion of themselves. With this inflated ego, they have no respect for other people. People like this are said to be “clinging to the view of self”.
As to this “deludedly inflated ego,” we must treat others with a sense of propriety when engaging in spiritual practice. Showing “gratitude, respect and love” seems like a simple thing, but people with deluded self-importance cannot do any of this. Thus, “With negative actions, they deludedly inflate their egos”; they always “cling to the view of self”. Such people cannot escape from the Three Realms because they have trapped their minds in [the states of] the Three Realms. Within this burning house of the Three Realms, they suppress and pressure themselves. This is indeed a pity. So, “They have long abided there”. The attachments of ordinary people or those with deviant practices and deviant views will keep them abiding in the Three Realms. They are entangled by the afflictions in the desire, form and formless realms.
Next, we will discuss, “They make loud and awful noises while crying out for food”. Because they do not attain the nourishment of Right Dharma, they are starving and will “make loud and awful noises”.

They make loud and awful noises. Awful noises will definitely echo back to them. Beset by the suffering of both hunger and cold, they cry out seeking nourishment. This represents how the view of self and greed correspond with one another. With minds that cling to a sense of self, they pronounce and proclaim the existence of “I”. Thus it says that they make loud and awful noises. They hope that by making these sounds, they can achieve the fruit of the path. Thus it says they cry out for food.

Obviously there is good Dharma in front of them, there is spiritual nourishment, but they do not approach it. Instead, they keep going the wrong way down the wrong path and making loud and awful noises; they think that only they are right, and everyone else is wrong. They shout and yell loudly, so “Awful noises will definitely echo back to them”.
They are just shouting loudly without properly engaging in spiritual practice. They talk at length about principles and criticize the wrongs of others without understanding their own faults. The more loudly they shout, the more they harm themselves. However, they do not understand this, so they are “beset by the suffering of hunger and cold.” In fact, the Dharma that can nourish them is clearly in front of them, but they deliberately do not take in any of it. This is why they lack the nourishment for their spiritual practice They feel that life is suffering, but all they do is complain about this suffering.
They feel that everything is unfair, “Why do some people’s lives go so smoothly, while mine is like this?” They continue to complain about many things. This is like “crying out seeking nourishment”.
In fact, spiritual practice is not about arguing. We practice by cultivating our own minds. This is an analogy for the view of self and the appearance of greed, how greed appears in response. Greed is endless. We previously said that in the state of greed, one feels impoverished. We never feel like we have enough. No matter how much we eat, we will still feel hungry. We see this in Alzheimer’s patients. We see this in Alzheimer’s patients. Even though they have just eaten, they ask, “Why haven’t I eaten yet?” They have completely forgotten that they just ate. After a while, they say again, “I’m hungry, why didn’t you give me anything to eat?”
“You ate just a moment ago.” “No, I didn’t I’m still hungry”. In our lives, we experience a similar illness. Because we ordinary people have these kinds of afflictions in our minds, we have a similar illness. The afflictions in our minds will naturally manifest as physical symptoms. So, we feel poor and lacking. Because we have not taken the abundance of Dharma into our minds, naturally we will never realize and retain it. Thus Right Dharma does not firmly abide in our minds, so we can never attain Right Dharma. Thus, we will “make loud and awful noises while crying out to seek food.” We will still continue seeking.
“With minds that cling to a sense of self, they pronounce and proclaim the existence of I.”
We just keep talking about “I,I,I, saying to people,” “You must listen to me. We ourselves are starving [without the Dharma]” but we still call to others, “Come listen to my teachings.” Even if there is no Dharma in us, we still “pronounce and proclaim.” This really show attachment to “self.” “Listen to me and practice the way I practice.” Practicing with fire or nakedness or living as an ox, dog and so on are taken as proper ways to engage in practice when they are not.
So, “They make loud and awful noises.” Clearly, they have not taken the Dharma to heart but the still want people to listen to them. “They hope to achieve the fruit of the path.” They tell people, “if you listen to me, you can achieve the fruit of the path.” Some people say, “I am transforming others” “If you listen to and believe in my teachings, I will attain merits.”There are some people who teach like this, which is a mistake. The Dharma must abide in our hearts [first]. We need to transform ourselves with the Dharma before we transform others. We must have enough understanding ourselves before we can find a way to transform others.

So, “There were many ghosts with throats like needles.” This is an analogy for the affliction of stubborn views. We stubbornly cling to our views and “cannot accept those of others.”

We may not accept others suggestions and always think that we are correct. Actually, if we do not listen to others and also do not understand much ourselves, it is like our throats are constricted and we cannot swallow the Dharma even if it is there. This is like being unable to swallow something even after it is in our mouths. All this happens because of deviant thinking.
So, everyone, as Buddhist practitioners it is most important to learn to take the Right Dharma to heart. Only when the Dharma is firmly in our hearts can we can go among people to purify their hearts with the Dharma-water. We must not be like heretical practitioners who see a permanent self where there is none and see permanence where there is none. These are all incorrect views. The Dharma must bide in our hearts so that we can transform ourselves and then others. Therefore, we must always be mindful.

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