20150929《靜思妙蓮華》靜寂清澄志無疆(第663集)
（法華經•譬喻品第三）
⊙「秉慧運慈啟悲智，眾生信伏心潔淨，真如本性不染塵，靜寂清澄志無疆。」
⊙「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」《法華經譬喻品第三》
⊙「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」《法華經譬喻品第三》
⊙柔軟繒纊，以為茵褥：絲麻棉、彩絲、金縷等物編織成彩絲金縷，貴重織品。前文云：重敷婉筵。今「柔軟繒纊，以為茵褥」，喻草整如茵席地而坐。
⊙繒帛纊絮，茵褥重席。喻思惟修定自在，故云柔軟。以妙冠麤，如細氎覆上，意顯種種行，並即實相。
⊙「上妙細氎，價值千億，鮮白淨潔，以覆其上：以妙冠麤，如細氎覆上，意顯清淨靜思修，是即真實相。」
⊙氎：白色絲織布。上妙細氎具六德：一、神用無方名上妙。二、微密難知名細。三、積功累行名氎。四、超過一切世禪，神德難思，名價值千億。五、自性清淨名鮮白。六、體離二障名淨潔。
【證嚴上人開示】
「秉慧運慈啟悲智，眾生信伏心潔淨，真如本性不染塵，靜寂清澄志無疆。」
秉慧運慈啟悲智
眾生信伏心潔淨
真如本性不染塵
靜寂清澄志無疆
我們常說，修行就是要修個習氣。我們這個習氣，不好的習氣要趕緊去除，我們培養很好的習慣。看到人，我們就要輕聲柔語，我們殷勤受法入心，除了身外之物願捨，即使我們內心所得的法，我們也要付出。這種物資的布施、法的布施，輕聲柔軟的付出，像這樣，才是真正「秉慧運慈」。
這樣，一來能救人造福，再來能結好緣，這就是智慧，這就是慈悲。所以「秉慧運慈啟悲智」，啟開了眾生人人那分的悲，「同體大悲」，運用智慧，瞭解人間是非，要救濟、要幫助人，要如何能做到尊重，被我們救濟的人，被我們幫助的人，感覺到有被尊重，這叫做「悲智」。
所以，我們做好事也要較細心，較詳細的心，這樣好好自修自己、幫助他人，這樣才能夠得到「眾生信伏心潔淨」。佛陀來人間說法，眾生要信伏，那個煩惱無明才能夠去除；煩惱無明去除了，心才能夠潔淨，回歸我們的真如本性，要保護這個真如本性。
甚至要記得，每一天開口動舌、舉手投足，一切一切，我們的心要顧好。心若顧好，自然口所說的，無不都是真實、柔軟，取得人的信心。這是我們要用心。心若是柔和，自然你所做的事情，都是讓人歡喜，若這樣，我們就不會去惹來煩惱；別人歡喜，我們不惹煩惱，而我們若做得令人不歡喜，我們也是惹煩惱。所以說「真如本性不染塵」。
常常說，我們要發廣大心。廣大心就是廣無邊際，像宇宙無邊際，天體宇宙是這麼遼闊，它的境界就是那麼寂靜清澄。所以我們的心就是要，回歸真如本性，與寂靜清澄合而為一。這種去除煩惱不染塵，這個專心，我們的意志專念，那就是弘大願，「眾生無邊誓願度」，與佛心合一，廣度眾生，這就是我們人人應該要有的。
過去諸佛修行也是一樣。佛陀在王舍城時也是說了一則，修行要堪得起受那分苦磨的行。為了救度眾生，他說，過去在無量劫前，有一位國王（名毘楞竭梨），在領導大眾，人民很順伏。國王一直有一個期待，到底要如何，讓大家在這一生中，從病與老死之中，能夠很安然自在。
有一天，他就向他的大臣說：「我想要求法。誰能給我，一個人生老、病、死，能夠安然自在的法，讓我有這樣的法普及我的子民，我願意付出一切。」寫了一個告示，這樣口口相傳，就這樣，就來了一位修道人。
這位修道人他就說：「我要修行，我能夠瞭解到生死去來的法，你知道我付出多少的辛苦嗎？而你現在這麼容易，我就把話說給你聽，你就能夠瞭解，若這樣，太容易了。」國王就說：「不然怎麼樣你才能夠很瞭解，我非常虔誠要付出的心呢？」這位修道者就說：「你若這樣，我只一個要求，看是不是你做得到嗎？那就是你的身上，若能釘一千支的鐵釘，若這樣，我就說給你聽。」
國王就這樣想：「身上釘一千支的鐵釘，這樣這個命就沒了。不過，犧牲了一條命，能夠聽到那個生死自在，我的人民都能夠接受到，這樣我願意。」所以他就說：「既然是這樣，那你就要先說給我聽，趁著我還留著有一口氣在時，我能夠聽到法。」
這位修道人怹就說：「人生本是無常，法本來就是不生不滅。」這聽到這裡，他就說：「我若再說完了，國王可能您就不願意，身上要釘鐵釘，這一半的偈，之後的法再說。」
國王覺得人生無常，這個法無生滅，到底要如何才能無生滅呢？為了要再瞭解後面這段，所以他說：「好，我現在就趕緊釘，七天，在七天之內，將一千支鐵釘都釘完，你一定要將這個法說出來。」
七天的時間，釘了一千支的鐵釘，子民大家都很不捨：「國王，為什麼要這樣做呢？我們大家只要有國王在，我們就幸福了。但是國王為什麼要這樣做？」國王就這樣說：「我要的，是大家永恆的平安，要大家身心自在，知道生死來去，不驚惶。我現在願意為法，將這個身體釘上釘子，我的心絕對不後悔，不煩惱。」這樣，每天在釘，每天就是起了歡喜心。
一直到(第)七天時，釋提桓因，天神都感動了，就趕緊來了，問：「國王你何苦呢？你這樣難道都不後悔嗎？」國王說：「我絕對不後悔，不只不後悔，我還很歡喜。」天神又再問：「要如何能證明你是很歡喜？」這是第七天了，就說：「我若是用我最虔誠的心，表達出我的歡喜，那就是過了這七天，我能夠安然自在。」這樣說完之後，這身體忽然間，那些釘子就這樣，整個散落下來，身上沒有一個痕跡。子民看到了，天神釋提桓因感動，那位修道師，修道人在哪裡呢？逃之夭夭去了，不知哪裡去了。
這是一段。佛陀就說：「那位國王也就是我過去生中，修行其中的一段，只是為了一項，要啟發眾生的慈悲，悲智雙運。」所以說起來，學佛是不是要用很專的心？哪怕是很苦，千釘釘在身上，他還是抱著那分，痛，但是很快讓它過去；痛，他用輕安自在的心，這就是求法的過程。
所以我們前面(經文)說，「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」
周匝欄楯
四面懸鈴
金繩交絡
珍珠羅網
張施其上
金華諸纓
處處垂下
眾綵雜飾
周匝圍繞
《法華經譬喻品第三》
這就像那位國王，開啟了慈悲智慧的門，那就像用金線串上粒粒的珍珠，啟開了那張網，能夠讓大家很安全。慈悲有多門，就是我們要用心去付出，如何能啟發人心，能夠讓人人在安全的地方，去體會真實法。
下面再說，「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」
柔軟繒纊
以為茵褥
上妙細氎
價值千億
鮮白淨潔
以覆其上
《法華經譬喻品第三》
非常莊嚴的車，再用這麼多，將它蓋起來，你看，這種「柔軟繒纊，以為茵褥」，這就是用絲、麻、棉、彩絲等等，是最高級的東西，用金縷，就是金線等等，這樣將它編織起來。這種的彩絲很貴、很貴重，作為絲緞等等。
柔軟繒纊
以為茵褥：
絲麻棉彩絲
金縷等物
編織成彩絲金縷
貴重織品
前文云：
重敷婉筵
今柔軟繒纊
以為茵褥
喻草整如茵
席地而坐
這就是我們上面長行文說，「重敷婉筵」，也就是用很軟、很厚的東西，這樣鋪疊起來。所以現在所說的「柔軟繒纊」，不只是上面搭著的東西，即使下面鋪著的，坐的東西也是一樣，用很高貴的絲、棉、綢緞等等，甚至用金線去織等等，織起來之後，這樣非常柔軟，「以為茵褥」來鋪疊，這是一項很好的譬喻，譬喻我們所住的地方，或者是所坐的境界，都是非常舒服，這就像我們說用草，草蓆來鋪，將它鋪得這樣軟軟的，坐起來很舒服。
卻是佛陀他是用這樣來譬喻，不是用草，是用世間一切最高貴的織物，以及金、銀等等來完成它，最高貴的東西，讓它能夠這樣很柔軟，這是表示佛的心，是超越了人間一切的物質。那種超越人間父子親的愛，又再超越，那種非常柔和的覺悟，覺悟之後，無限量的愛來付出給眾生，讓眾生能夠很平安，而且能夠接受法，把法用在我們的日常生活中，時時能夠輕安自在。所以這「繒帛纊絮」，也是譬喻我們的思惟修定。
繒帛纊絮
茵褥重席
喻思惟修定自在
故云柔軟
以妙冠麤
如細氎覆上
意顯種種行
並即實相
我們在修行，人心要專，我們要定，時時生活中不離禪，坐，坐得很自在，走，也走得很自在，一切就是感覺非常柔和善順。
「以妙冠麤」。妙，很微妙，涵蓋過了那個粗。世間的物質再好，都是粗相的東西，但是佛陀用很細膩的妙法，來給我們身心受用。所以「如細氎覆上」，像很柔軟的毯子，很綿、很美、很細軟的毯子覆在那上面。佛陀用種種的方法，化粗為妙，這樣讓我們懂得接受修行，這就是真實法，讓我們能夠輕安自在，所以說「柔軟」。
「上妙細氎，價值千億，鮮白淨潔，以覆其上。」過去瞭解「真空」，但是現在佛陀要讓我們知道，空中有妙有，所以叫做「妙冠麤」，將這個妙破除了，眾生粗相的執著。
上妙細氎
價值千億
鮮白淨潔
以覆其上：
以妙冠麤
如細氎覆上
意顯清淨靜思修
是即真實相
所以「如細氎覆上」，就是像毯子很美、很綿，這件毯子讓我們坐得很舒服，這就像我們的心輕安自在，讓我們時時，心沒有粗重的煩惱，時時都很清淨，入靜思修的境界，這就是真實法。
毯子，這個「氎」，那就是白色的絲，用白色的絲，這樣很柔、很高級的，仔細地織，織上了妙細氎，它有六種的表達。
氎：白色絲織布
上妙細氎具六德：
一、神用無方名上妙
二、微密難知名細
三、積功累行名氎
四、超過一切世禪
神德難思
名價值千億
五、自性清淨名鮮白
六、體離二障名淨潔
六種的表達，第一種是用「神用無方名上妙」。「神用無方」意思就是說，我們能夠接受到這個法，我們的精神開啟開闊，我們的心真實收入這個法來，法的受用是無邊際，所以因為這樣，叫做「上妙」。
這個，第二是「微密難知名為細」。這個法是非常的妙，妙得很微細，我們的眼睛看不到，只能我們能夠神會，無法言說。
第三那就是「積功累行名為氎」。我們就要一條一條，一直編，一直織，不斷累積，就像我們在積功德一樣，要一條一條將它完成起來，再一條一條一直編下去，這就是「積功累行」。
第四，就是超過一切，世間所說的禪，其實，這「神德難思，名價值千億」。意思就說這個東西很有價值。這個價值，我們說修行坐禪，其實已經超越了世間人說坐禪，這個禪思。其實，禪就是，在我們的德行如何修，在日常生活中，生活與禪會合，不是一般人，世間所說的坐禪，必定要去身體力行。
第五「自性清淨名鮮白」。我們的本性真如，真如本性是不染塵，就是很清淨。
第六「體離二障名淨潔」。我們的身體不受二種障礙（煩惱障、所知障），我們的身心要永遠保持，不論外界是什麼樣的境界，我們還是永遠保持著這念心，才能夠突破二障。
我們能夠從這個身、心，接受了佛法，我們信伏，將我們的心淨潔，我們能夠回歸真如本性不染塵，讓我們很輕安，這就是真實的佛法。
所以，希望大家用這個法。看起來是無形，收入我們的心，做出去，我們的感受，就像這樣這麼莊嚴的東西，在我們的內心，讓我們受用。所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Make Boundless Vows With Clear, Tranquil Minds (靜寂清澄志無疆)
Date:September.29. 2015
“Uphold wisdom and exercise loving-kindness; awaken both compassion and wisdom. Sentient beings train themselves with faith for their minds to be cleansed. Their intrinsic nature of True Suchness is untainted by dust. With minds clear and tranquil, their vows are without boundaries.”
We constantly say that the purpose of spiritual practice is to [change] our habitual tendencies. When it comes to our habitual tendencies, we must quickly eliminate bad habits, and we must develop good ones. When we see people, we must speak to them gently. As we earnestly take the Dharma to heart, in addition to giving away worldly possessions, we also need to give to other people the Dharma that we have obtained. By giving material things, the Dharma and soft and gentle words, in those ways, we are truly “upholding wisdom and exercising loving-kindness.”
By doing so, on the one hand we create blessings, and on the other we establish good affinities. This is wisdom and compassion. So, “Uphold wisdom and exercise loving-kindness; awaken both compassion and wisdom.” We awaken the compassion that everyone has, that universal compassion, and we exercise wisdom to understand right and wrong in the world.
As we help people and relieve suffering, we must work to do so respectfully so that the people that we have helped and relieved feel that they have been respected. This shows both compassion and wisdom.
Therefore, even when we are doing good deeds, we need to be very meticulous and pay attention to details. Only by cultivating ourselves and helping others can we reach the state where “Sentient beings train themselves with faith for their minds to be cleansed.” The Buddha comes here to teach the Dharma. Sentient beings must train themselves with faith so that they can eliminate their afflictions and ignorance. Only by eliminating afflictions and ignorance can we cleanse our minds and return to our nature of True Suchness. We must protect this pure nature and especially remember that, every day in whatever we say or do, we must always take good care of our minds. If we take good care of our minds, naturally, everything we say will be truthful and gentle, thus we will earn people’s trust.
We must be mindful of such things. If our minds are gentle, naturally everything we do will bring people happiness. Then we will not cause problems for ourselves. By making other people happy, we will not stir up afflictions. If our actions make people unhappy, we are creating afflictions for ourselves.
So, “[Our] intrinsic nature of True Suchness is untainted by dust.” I constantly say we must form great aspirations. Great aspirations are vast and boundless, the way the universe is boundless. The universe is extremely vast, and its state is very tranquil and clear. Thus we must return to our nature of True Suchness and be one with that tranquil and clear state. After eliminating our afflictions, our minds will be untainted by dust. When we are focused on our mission, we will make great vows. “I vow to deliver countless sentient beings.” Becoming one with the Buddha’s mind and transforming all sentient beings are the aspirations we should all have.
This was also how past Buddhas engaged in spiritual practice. The Buddha, while in City of the House of Kings, said that as we engage in spiritual practice, we must be able to withstand hardships in order to save and transform sentient beings. He told a story about how, infinite kalpas ago, there was a king who led his people, and the people were very obedient. The king continuously had one hope;he wanted find a way to help everyone, as they go through their lives and experience illness, aging and death, to remain peaceful and at ease.
One day, the king told his ministers," I am seeking a teaching. I need a person to teach me how to remain peaceful and at ease as I go through birth, aging, illness and death so that I can share that teaching with my people. I am willing to give everything I have for this". The king wrote a notice standing this. As this message spread, a spiritual practitioner appeared.
This spiritual practitioner asked, " Do you realize how much hard work I have put into my spiritual cultivation to understand the ways of cyclic existence? And now you think it is so easy that if I explain it to you, you will be able to understand.If that were so, it would be too easy".
The king asked, " What can I do to prove to you my sincere aspirations to give? " The spiritual practioner said, " Since you ask that, I only have one request. Let us see if you can fulfill it. If you have 1000 nails hammered into your body, I will explain this teaching to you". The King thought, " If I have 1000 nails hammered into my body, I will probably die. However, by sacrificing my own life, my people will be able to receive the teachings about how to be at ease in living and dying. Therefore, I'm willing to do it."
So, the king said, " If this is the case, then you have to give me the teachings first. While there is still a breath of life in me, I want to hear the Dharma".
So this spiritual practitional said, " Life is inherently impermanent; but the Dharma does not arise or cease," but then he stopped and said, " If I finish giving this teaching, you majesty may refuse to have the nails hammered into your body.This is half of the verse, I will save the rest for later". The king thought about how life is impermanent and how the Dharma does not arise or crease. How can one achieve a state of state of non-arising? In order to hear the rest the teachings, the king said, " Very well, I will hammer the nails into my body right now. With seven days, 1000 nails will be hammered into my body. You also need to fully expound this teaching."
Within these seven days, they hammered 1000 nails [into his body]. The people all felt very reluctant. " Why did the king have to do this? As long as the king is alive, our lives are blessed. So why is the king doing this? " This king told them, " What I want is for everyone to have everlasting peace. I want everyone to feel at ease in body and mind and to understand cyclic existence so they do not feel anxious about it. For the sake of attaining this Dharma, I am willing for nails to be diven into my body. I have no regrets or affictions over this." Each day as the nails were hammered in, he experienced a sence of happiness.
By the seventh day, even Indra, a heavenly lord, was moved and quickly came to the king " Your majesty, aren't you suffering? Do you regret what you have done? " The king repired, " I certatainly do not regret this. Not only do I not feel regret, I feel very joyous". The heavenly lord asked again, " How can you prove you are joyous? " This was already the seventh day.
The king said, " The most sincere expression of the sense of joy I have is the fact that I am still peaceful and at ease even at the end of these seven days."
Shortly after he said this, all the nails suddenly fell out of his body, leaving no marks at all. His people saw this, and even Indra was moved. What about that spiritual practitioner? Where did he go? He had run away, and nobody knew where he was.
This is the story The Buddha said, " I was this king in one of my past lives as I engaged in spiritual practice. I did this in order to awaken sentient beings' loving-kindness so that they would exercise both compassion and wisdom".
Therefore, to learn the Buddha's Way, don't we need to be very focused? Though it was painful to have 1000 nails hammered into his body, the king maintained [his awareness] that, though it hurt, it would pass very quickly. He faced the pain peacefully and with ease. This was his process of seeking the Dharma.
Previously we discussed the passage, " Rallings and poles encircled them. They were strung with golden cord, and nets of pearls were spread upon the top. Many golden tassels were hanging everywhere, and many multi- coinred ornaments were wrapped all around them."
When the king opened the door to compassion and wisdom, it was like [opening up] that net of pearls strung up with golden cords. When this net is spread out, it helps people feel very safe. There are many doors to compassion, all we need to do is mindfully give to others. How can we inspire people? How can we help people living in a safe place experience the True Dharma?
The next sutra passage states, “Soft, fine silks were used to provide a cushion. Elegant and exquisite fabrics valued in the millions, immaculate and pristine, were used as coverings”.
These carts were very magnificent and covered with so many precious things. Look at how “Soft, fine silks were used to provide a cushion”. These cushions were made of silk, hemp, cotton and colored threads, materials of the highest quality, sewn together with golden wires, golden cords, etc. these types of colored threads are very precious and are woven into silks.
Soft, fine silks were used to provide a cushion: Silk, hemp, cotton and colored threads, golden wires and other objects, were all woven together into golden and colored strands. These were very precious fabrics. The earlier passages stated, “[The cart was] spread with elegant mats”. Now it speaks of soft, fine silks being used to provide a cushion. This is like being seated on a cushion of grass when sitting upon the ground.
An earlier prose passage states, “[The cart was] spread with elegant mats”. Very soft and thick materials were stacked on top of each other. So, these “soft, fine silks” we are speaking of did not just apply to what hung above, but to what was below as well. Even what people sat on was also made from precious silk, made from precious silk, cotton and other fabrics. Gold threads were eve used to sew them together. These woven fabrics were very soft. They were “used to provide a cushion”. This is a good analogy for how what we are sitting on, or the state in which we are sitting, is very comfortable. This is like what we do with grass or a grass mat to create a soft padding to make something soft and comfortable to sit on.
But the Buddha did not use grass in His analogy; He used the most precious fabrics in the world, sewn together with gold and sliver. These most precious materials ensure that [the cushion] will be very soft. This shows that the Buddha’s mind transcends all the material things in the world. It also transcends the love between a worldly father and his children. It transcends everything His enlightenment made Him very gentle and soft. After His enlightenment, He gave to sentient beings with limitless love to help sentient beings live peacefully and be able to accept the Dharma. If we apply the Dharma in our daily living, we will always be peaceful and at ease.
So, “Silk stuffed with cotton wadding” is an analogy [for the freedom and ease] that comes from contemplation and practice of Samadhi.
Silk stuffed with cotton wadding was used to make cushions and piled-up mats. This is an analogy for the freedom and ease that come from contemplation and practice of Samadhi. Thus it is said to e soft. The wondrous covers the crude, like an elegant covering of fin cloth. This means He revealed many kinds of practices, which are all ultimate reality.
When we are engaged in spiritual practice, our minds must be focused and in Samadhi. At all times, we must be in a state of Zen. When we sit, we must sit with a sense of ease. When we walk, we must walk with a sense of ease. In this way, the feeling will be one of gentleness and harmony. “The wondrous covers the coarse”. Something intricate and wondrous can be used to cover something coarse. No matter how good material things are, they still have a coarse appearance. However, the Buddha gave us very fine and delicate wondrous Dharma that is applicable to body and mind “like an elegant covering of fine cloth”. This is like when a soft, beautiful and fine blanket is placed over something.
The Buddha used various types of methods to transform the coarse into the wondrous. This helps us accept that we must practice. This is the True Dharma, which helps us feel peaceful and at ease. Therefore, it is said to be “soft”.
“Elegant and exquisite fabrics valued in the millions, immaculate and pristine, were used as coverings.” He had helped us to understand “true emptiness.” Now, He wanted to help us understand that in emptiness there is wondrous existence. Thus, “The wondrous covers the crude.” The wondrous is used to break through sentient beings’ attachment to coarse appearances. “Like an elegant covering of fine cloth refer to blankets that are beautiful and soft.” These blankets are very comfortable to sit on; this is like how we feel peaceful and at ease. This helps our minds to remain free of coarse and serious afflictions and to always be clean, in a state of “pure and still contemplation.” This is the True Dharma.
The fabric of this blanket is made of white silk. Being made of white silk, it is soft and of high quality. Through meticulous weaving, elegant and exquisite fabrics are produced. This represents six things.
Fabrics: White silk cloth Elegant and exquisite fabrics express the Six Virtues:
1). “Elegant” means unobstructed spiritual powers.
2). “Exquisite” means intricate, hard to understand.
3) “Fabrics” are the merit accumulated in practice.
4). By transcending all worldly meditation, His spiritual virtues are hard to conceive of. This is what is meant by “valued in the millions”.
5) “Immaculate” means our intrinsic nature is pure.
6). “Pristine” means our bodies are free from the two hindrances.
Among the six things represented, the first is that “Elegant’ means unobstructed spiritual powers.” Unobstructed spiritual powers means that once we are able to accept this Dharma, our spirit will open us and become spacious. Once we actually take the Dharma to heart, we can apply it without boundaries. Because of this, it is called “elegant.”
The second is that “Exquisite’ means intricate, hard to understand.” This Dharma is wondrous in subtle and intricate ways. We cannot see it with our eyes. We can only experience it with our minds; it cannot be fully described in words.
The third is that “Fabrics’ are the merit accumulated in practice.” We need to continue to weave and sew blanket after blanket so that they accumulate, just like we accumulate merits. As we complete blanket after blanket, weaving one after another, they are like “merits accumulated in practice.” The fourth is transcending all worldly meditation. In fact, “His spiritual virtues are hard to conceive of. This is what valued in the millions’ means.” It means this thing is very valuable. People talk about meditating as part of spiritual practice, but this value actually transcend what most people in this world call meditation, which is sitting in meditation. In fact, meditation is a way of cultivating virtues.
In our daily living, we can do everything in a meditative state, not only while we are sitting in meditation, which is what most people think of. We must put the teachings into practice.
The fifth is that “Immaculate’ means our intrinsic nature is pure.” Our intrinsic nature of True Suchness, our true nature, is untainted by dust It is very clean.
The sixth is that “Pristine” means our bodies are free from the two hindrances. Our bodies will not be affected by the two kinds of hindrances.Our bodies and minds must always retain [their pure state]. Regardless of our external conditions, we must always maintain this state of mind in order to break through the two hindrances. We need to, with body and mind, accept the Buddha-Dharma. When we train ourselves with faith, we can cleanses our minds and return to our pure nature of True Suchness, which is untainted by dust. This will bring us peace of mind. This is the true Buddha-Dharma.
So, I hope everyone will make use of the Dharma It is intangible, but we can take it to heart and manifest it in our actions to fully experience it. The Dharma is a magnificent thing that we can take to heart and make use of. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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