Explanations by Master Cheng-Yan
Subject: The Buddha Entering Samadhi Led to Affinities(佛入靜室結緣近由)
Date: March. 30. 2017
“The Buddha entered His meditation room and sat in stillness. The thousands, millions, billions of people had doubts and confusion, but had no one they could ask. Therefore, the 16 novices repeated the sutra on behalf of [the Buddha]. This was the reason that they formed affinities at the Lotus Dharma-assembly.”
Do you still remember the previous sutra passage? In the previous passage, Great Unhindered Wisdom Superior Buddha taught the Lotus Sutra, because causes and conditions had already matured. For a long period of time, He had been teaching according to capabilities, until causes and conditions had matured. The 16 novices requested the Great Dharma, and it was then that Great Unhindered Wisdom Superior Buddha began teaching the Great Dharma, the Wondrous Dharma Lotus Flower Sutra. The 16 novices all faithfully accepted it, and there were those among the Hearers who also had faith and understanding. “The remaining sentient beings, those thousands, millions, billions of kinds, all gave rise to doubt and confusion.” This was in the previous passage; we have already understood this.
After the Buddha taught the Lotus Sutra, He entered His meditation room and sat in stillness. Sakyamuni Buddha was like this too. After teaching the Sutra of Infinite Meanings, He also became tranquil and calm and, while in Samadhi, radiated light from His brow. He did not move for a very long time, and everyone began to have doubts. We should still remember this section from the Introductory Chapter. Before the Lotus Sutra, [the Buddha taught] the Sutra of Infinite Meanings. We see how, after teaching the Great Dharma, [the Buddha] must settle Himself like this and earnestly contemplate. The profound meaning of the Dharma is something we must understand very well.
Yet at the time He settled Himself, some who had heard opened up their minds and completely understood. They all rejoiced. Some had heard and understood, “It seems as if the Dharma is like this.” They had faith, but their understanding was still not mature. Then there were also those who still had doubts. With sentient beings’ capabilities, though the Buddha felt that causes and conditions had matured, sentient beings’ capabilities were still not even. Those with mature capabilities had already matured. Those who had not yet matured were still not ready. This is like how in the world time is everlasting. The river of time is so long, space is so vast and sentient beings are always present. There are always virtuous people who accept the virtuous ways and put them into practice. Then there are those of undefiled nature, who cannot tell right from wrong, whose nature is neither good nor evil.
Upon seeing virtuous people, they follow them. Upon hearing evil people, they follow them as well. It has been this way from Beginningless Time. Sentient beings’ capabilities are like this.
In the time of a Buddha, even Great Unhindered Wisdom Superior’s era dust-inked kalpas ago, in Beginningless Time, human nature is like this. From dust-inked kalpas ago, from Beginningless Time up till now, sentient beigns’ capabilities have always been like this. There are those with faith who believe, and there are also those without faith who doubt. This is life.
When Buddhas teach the Dharma, all Buddhas share the same path. Great Unhindered Wisdom Superior Buddha was like this in the past, too. After teaching the Great Dharma, He entered His meditation room to sit in stillness. While He sat in meditation, there were still thousands, millions, billions of people who had doubts and confusion.
We spoke of this yesterday; some people will understand and some will not. Some speak the same language while some do not. People’s natures are all different. When we speak of sentient beings, “sentient beings” include all living beings. Humans are one type of sentient being. There are other types of sentient beings as well, of many types. So, it talks about the thousands, millions billions of kinds of sentient beings; these were the ones with doubts. In the past, present and future, there are many of these sentient beings. In the Buddha’s compassion, for those sentient beings who doubted in the past, He taught them again in that life. For those sentient beings in that life who still had doubts, He planted a seed in them so that He might again guide them in future lives.
Sentient beings of the past, present and future, those who presently had affinities and those who did not, are all included in this. So, there were thousands, millions, billions of kinds of sentient beings, those who doubted with evil intentions, those who doubted with virtuous intentions, or those who doubted due to lack of understanding.
All these were included in the thousands, millions, billions of kinds. So, among these, there were those with virtuous intentions, yet who still did not understand. After listening in the Dharma-assembly, those who had not thoroughly understood still had questions, but the Buddha was already in Samadhi. Remember the Introductory Chapter. When the Buddha had finished teaching the Sutra of Infinite Meanings, was the Dharma-assembly now finished? He had finished teaching; could they now disperse? So, everyone sat there looking at each other, questioning one another.
Only at this time did Maitreya Bodhisattva and Manjusri Bodhisattva begin to have a dialogue. It was a similar situation; the Buddha had entered His meditation room and entered Samadhi, so who was there for them to ask questions? At this time, the 16 novices began teaching the sutra again on [the Buddha’s] behalf.
This is like when Maitreya had questions and asked Manjusri Bodhisattva. Manjusri Bodhisattva then explained to him. But in Great Unhindered Buddha’s time, who were they to ask? The 16 novices already had deep faith, faith and understanding. Their faith was deep, they understood; they accepted the Dharma and put it into practice. Because the 16 novices faithfully accepted and put the teachings into practice, they understood the Dharma very well. Since no one there had anyone they could ask, the 16 novices began going everywhere to teach the Lotus again. At the Lotus Dharma-assembly, the 16 novices began to teach it again.
So, there were many sentient beings at the Lotus Dharma-assembly who formed affinities with the 16b novices. The 16 novices, by repeating the teaching, dispelled the doubts of those thousands, millions and billions of sentient beings. Those with doubts listened to each of the 16 novices expound upon what they had gained from listening to the Dharma. Whatever they had understood, they explained it to these people, so each of these people mutually formed an affinity with one of the novices.
Thus, these were the “associators.” Sakyamuni Buddha was among the 16 novices, was one of those 16 voices. In the Lotus Assembly of Great Unhindered Wisdom Superior Buddha, He thoroughly understood what He had heard. For those who did not understood, He similarly taught them again until they too reached faith and understanding. These people were those who formed affinities with Sakyamuni Buddha, then one of the 16 princes and now the present Sakyamuni Buddha. They were the associators. They formed these affinities at Great Unhindered Wisdom Superior’s assembly.
As we now have these causes and conditions that enable us to listen to the Dharma, to listen to the Lotus Sutra, I believe we must have been present in Great Unhindered Wisdom Superior Buddha’s time. We were among the thousands, millions with doubts, those in the assembly with doubts and confusion.
Later, through one of the 16 novices, our present Sakyamuni Buddha, explaining it for us again, [these were resolved]. We were among those who formed affinities with Him at that Lotus Dharma-assembly.
Actually, Great Unhindered Wisdom Superior Buddha entered His mediation room in order to help the 16 novices succeed. Great Unhindered Wisdom Superior Buddha understood the 16 novices’ realizations of the Great Vehicle Dharma, that they could faithfully accept and practice it, that with their understanding, for the sake of those who still doubted, those 16 novices undoubtedly had the power to explain things for them. So, this was the reason they could form affinities at the Lotus Dharma-assembly.
Had Great Unhindered Wisdom Superior Buddha not entered His mediation room, those thousands, millions and billions of beings who had doubts and confusion would undoubtedly have brought them to Great Unhindered Wisdom Superior Buddha, so the 16 novices would never have had a chance. Thus, He did so to give the 16 novices a chance. This was Great Unhindered Wisdom Superior Buddha creating causes and conditions to the 16 novices succeed. With these causes and conditions, the 16 novices were able to form Dharma-affinities with the sentient beings whom they would deliver and transform in the future. We often say that perhaps we were associators at the assembly of Great Unhindered Wisdom Superior Buddha who formed affinities with one of the 16 novices. For countless kalpas, for lifetime after lifetime, [the last] of those 16 novices followed those who had affinities with him. He continually sought the Dharma and transformed sentient beings, continually went among people and continually created blessed affinities and cultivated blessed causes. Causes and conditions eventually matured, and in a time 2000-plus years removed from us, in the kingdom of Kapilavastu, Prince Siddhartha engaged in spiritual practice and attained perfect enlightenment. He attained Buddhahood and transformed sentient beings, so the Buddha-Dharma has been passed down till now, over 2000 years later. We must again pass down the Buddha-Dharma so it continues on into the future. Then when another Buddha appears in the world, we can continue. This Buddha of the future is someone now who must continue to carry on the teachings for a very long time, still continuously being transformed by the Buddha’s teaching. As one of the sentient beings who, with the Buddha-Dharma of Sakyamuni Buddha, will reach attainment in the future, perhaps this is someone in our society now. Lifetime after lifetime they must carry on the Dharma of Sakyamuni Buddha. They must continually accept the Buddha-Dharma as they go among people. Constantly going among people similarly takes a very long time. So, we must be mindful. In our treatment of every single person, we must be trusting and patient.
In the past, haven’t we spoken of the Four Practices? The Four Practices mean we must engage in extended practice, practice with nothing further, uninterrupted practice and practice with reverence. That is correct; we must continually engage in spiritual practice and, over the course of our spiritual practice, whomever we meet, we should always treat them with reverence and respect, for everyone has the possibility of attaining Buddhahood in the future. In the future, it will be the same. Those who listen to the Dharma now, who teach and spread the Dharma now are just like those 16 novices. When the Buddha entered His meditation room and everyone began to have doubts, those who had already heard and understood could use their understanding to resolve the doubts of those with doubts and confusion. By resolving doubts, the Dharma can continue to be passed down. We should also be like this now, with uninterrupted practice and practice with nothing further. We should not waste time. Practice with nothing further means we have no further time to waste. Time is truly running out, so we must not waste any free time we may have. We need to have practice with nothing further and extended practice. So, our practice should be uninterrupted, extended, with nothing further. This is how we keep seizing the moment. We treat everyone with reverence and respect. This is one of our spiritual practices.
The 16 novices practiced in this way, and each in his own world attained Buddhahood. Sakyamuni Buddha was one of those novices. We were among those who formed affinities then. Each of us was on among them, so we should all thoroughly respect ourselves and practice with reverence. We respect hat others too have the possibility of becoming a Buddha in the future. So, we must be mindful and seek to understand this [sutra] passage. For such a long time, these places of practice.
Now let us look at the previous passage. “Among the Hearers in the assembly, there were also those with faith and understanding. The remaining sentient beings, those thousands, millions, billions of kind, all gave rise to doubt and confusion”. We have just said that, “The Buddha taught this sutra for 8000 kalpas without ever resting or stopping”.
The Buddha continually expounded this sutra. He never stopped teaching it. The 16 novices similarly engaged in spiritual practice without interruption. After He taught the Great Dharma, just like after [Sakyamuni Buddha] taught the Sutra of Infinite Meanings, He entered Samadhi. Sakyamuni Buddha first entered Samadhi; only later did He begin teaching the Lotus Sutra. Sakyamuni Buddha taught the Great Vehicle Dharma for seven or eight years, but Great Unhindered Wisdom Superior taught for 8000 kalpas without resting or stopping, continually practicing the Great Vehicle Dharma and expounding the Great Vehicle teachings. He did this “without ever resting or stopping”. In this way, He “had taught this sutra”.
The next passage says, “Having taught this sutra, He then entered His meditation room and abided in Samadhi for 84,000 kalpas. He abided in Samadhi for 84,000 kalpas”.
He spent a very long time to explain it; He put it into practice for seven or eight years. Sakyamuni Buddha did this for seven or eight years. He taught the sutra, and at the same time put it into practice, without ever resting or stopping. He did it without resting or wasting time, “without ever resting or stopping”. When He finished teaching, He entered His meditation room to rest, but He was not taking a break to rest; He entered His mediation room and abided in Samadhi for 84,000 kalpas”. He went into His meditation room to enter Samadhi.
Having taught this sutra, He then entered His meditation room: He had taught the Lotus Sutra, and the sutra explained the study of Samadhi. He urged all sentient beings, in free moments, to engage in tranquil practice and collect their minds. The Buddha appeared in this world to set an example for people. Therefore, having taught the sutra, He then entered the meditation room.
This shows how, after He finished teaching the Lotus Sutra, the Buddha wanted us to know Samadhi, the importance of precepts, Samadhi and wisdom. After we listen to the sutras, we must earnestly accept and uphold them in our minds and not engage in mistaken behavior. We must guard against wrongs and stop evil. Furthermore, with the faith and understanding we have upon listening to the Dharma, we must remain firm in our aspirations. So, He clearly wanted us to understand Samadhi, not simply listen to the Dharma then afterwards lost focus, engage in pointless chatter. We are so mindful in listening to the sutras; if, at the times we are not listening, we lose our focus and engage in pointless chatter, talking about whatever kind of useless nonsense, this is not right. After hearing the sutras, we must settle our minds. We must remain in Samadhi, even in our daily living. Our daily living too should be within Samadhi. So, we must train in the study of Samadhi. Of course, when we have time we can regulate our breathing and settle ourselves a little. In our daily living, our minds should also remain in Samadhi. This is something we must learn, how to keep our minds from becoming scattered and our speech from being pointless. We should not lose focus and engage in pointless chatter. Every time we have a meal, why do we all put our palms together? We do so to not lose focus and engage in pointless chatter. The principle is the same. Our daily living should also be like this, with our minds in Samadhi, not losing focus. So, “He urged all sentient beings, in free moments, to engage in tranquil practice and collect their minds”. He advised and guided us to collect our minds whenever we are free. This is how the Buddha, by appearing in the world, set an example with His actions. While in this world, He showed everyone how we should never waste time, never let time pass us by. If we remain unfocused, with a wavering mind, unresolute in our faith, that is a waste.
So, after the Buddha finished teaching the sutra, He still spent a long time in Samadhi. The Buddha was setting an example for others. So, because of this, He manifested this appearance. After finishing the sutra, He entered His meditation room He did not waste time after finishing the sutra. Great Enlightened Ones who have already attained Buddhahood still never waste any time, so what about us spiritual practitioners who are still pursuing the Buddha-Dharma? We must work even harder.
He abided in Samadhi: In Sanskrit, [meditation] is dhyana. This means tranquil extinction, skillful Samadhi. One can enter, abide or exit it. Earlier it spoke of the “meditation room,” which was entering Samadhi. Now it says He abided in Samadhi.
“He abided in Samadhi.” The ancient Zen masters said, “Chopping wood, carrying water, all is meditation.” In our daily living, everything is Samadhi. So, “meditation” is to be settled in Samadhi. In Sanskrit, this is called “dhyana.” When we translate this world, it means “tranquil extinction, skillful Samadhi.” When our mind is always tranquil and clear, when we have eliminated all kinds of afflictions, this is “tranquil extinction, skillful Samadhi.” Our mind is totally pure, tranquil and clear, without discursive thought or afflictions; this is extinction. So, this is called, “tranquil extinction, skillful Samadhi.”
It is part of the course of our spiritual practice. This is known as “Nirvana with remainder.” “Nirvana with remainder” means we are still practicing. What we must learn is Samadhi. So, we must sit in stillness, regulate our breath and not allow our minds to become scattered. This is also good for physical and mental health.
Or, with sitting meditation, we can regulate our bodies and minds. But we spend most of our time each day away from sitting meditation, so it is most important to train ourselves so that our minds, whether we are still or moving, never leave that state tranquility and clarity where we eliminate all thoughts of affliction. This is something we must train ourselves in over the course of our spiritual practice.
So, the sutra we just mentioned speaks of the “meditation room.” This means “entering Samadhi.” Entering the meditation room means entering Samadhi. He entered Samadhi in this tranquil place and stayed there for 84,000 kalpas, which was a very long time.
For 84,000 kalpas: In Samadhi, His body passed through many kalpas. In expressing the Dharma, this means we must want to collect the mind and calm the 84,000 defilements and afflictions.
“In Samadhi, His body” was what could be seen; His body sat there, for a very long time, remaining in Samadhi. He “passed through so many kalpas.” He remained there for such a long time in order to demonstrate this teaching. I often tell you all not to waste time. How much time is there in a day, do you know? There are 86,400 seconds, such a long time. Are we able to sit all day long? When He entered the meditation room like this, His mind never wavered for even a second.
Look at us ordinary beings; over the course of a day, over the whole day, all 86,400 seconds, are our minds always this tranquil and clear, without any afflictions? Are we able to do this? Yet the Buddha, for 84,000 kalpas, remained in Samadhi with body and mind. This very long time was to express the Dharma. This means we must collect our minds and calm the 84,000 defilements and afflictions. We run around so busily throughout the entire day, those 80,000-plus seconds. During those 86,400 seconds, no one knows how much ignorance and affliction flashes through our minds. Can we collect our minds, collect and focus them in a single thought? There are 84,000 afflictions; are we able to collect them all within a single pure and undefiled mindset? Can we capture and collect them like this?
“The Buddha taught the sutra for 8000 kalpas. He then entered His meditation room and abided for 84,000 kalpas.” He entered His meditation room also for 84,000 kalpas. This shows that “The Buddha entered the meditation room and did not get up from His seat, thus passing a total of so many kalpas.
What power of Samadhi He must have had to be able to sit for so long! Great Unhindered Wisdom Superior Buddha taught the sutra for 8000 kalpas, after which He entered the meditation room for 84,000 kalpas. This was to show, “in all, the time of His teaching the sutra.”
In all, the time of His teaching the sutra and abiding in Samadhi was very long. This further explains that the Buddha’s lifespan was very long.
In any case, we should understand that after Great Unhindered Wisdom Superior Buddha finished teaching the sutra, all His time was spent abiding in Samadhi. Great Unhindered Wisdom Superior Buddha taught the sutra for 8000 kalpas. But our Buddha, Sakyamuni Buddha, spent seven to eight years teaching the sutra. In the time that passed, He was in Samadhi. He never neglected His power of Samadhi. This was how He used Himself as an example. These long periods of time included daily life as well. When it was time to teach, He taught; when it was time for daily living, He lived. He always remained in Samadhi. This was a very long period of time.
“This further explains that the Buda’s lifespan was very long.” Great Unhindered Buddha’s time was long, while our present Sakyamuni Buddha’s time was very short. Great Unhindered Buddha’s long life and Sakyamuni Buddha’s short time are both due to our karma as sentient beings. Life in the human realm is painfully short. Our lifespan is very short. Not only is it short, there are also [accidents] and so on. So, this is more reason for us to not rest or stop. We must not stop along the way to rest or waste time. We must mindfully seek to experience the truth.
So, “The meditation room is a place to enter Samadhi.”
The meditation room is the place to enter Samadhi. The meditation room is a place to enter Samadhi. He was in Samadhi for a period of over 80,000 [kalpas]. Wisdom Buddha entering Samadhi was the recent cause of forming affinities. By entering Samadhi and not exiting it, the billions of beings in doubt and confusion had no one to ask. Therefore, the 16 novices repeated the Lotus teachings for them.
He was in Samadhi for a period of over 80,000 [kalpas]. He spent 84,000 kalpas abiding in Samadhi. His mind collected in Samadhi. Great unhindered Wisdom Superior Buddha entering Samadhi was the recent cause of forming affinities. It was to give the 16 novices an opportunity. During the time He spent in Samadhi, the many who had doubts about the Great Vehicle Dharma could have the 16 novices clear up their confusion and explain things to them, help them eliminate their confusion and establish their faith. These were the ones who formed affinities.
When the 16 novices taught the Dharma, perhaps we were there at the time. But did we thoroughly understand? I am sure we were of average capacities back then, not those listening with great capabilities. We had average capabilities when listening, only reaching a partial understanding. Upon hearing it, we might have even taken it in and believed in it, but after a while we forgot it. This is what those of average capacities are like. But we heard it and thus formed affinities.
Or, perhaps we were of only limited capabilities. We might have heard, but did not understand. No matter which, all of the three capabilities are always found among people and within communities of spiritual practitioners. There will always be those of great, average and limited capabilities.
The world has always been this way. If everyone had great capabilities, this world would have no turbidities or filth. The world would then be a pure land. The reason the world is still so complicated, with such severe turbidities, is because our capabilities are not equal. Those of great, average and limited capabilities all listen to the Dharma. Though some can faithfully accept the Dharma, comprehend the great path and form the supreme aspiration, most people, the thousands, millions, billions of kinds of sentient beings, still have doubts and confusion. If Great unhindered Wisdom Superior Buddha’s era was like this, then what about Sakyamuni Buddha’s era? What about our own present era? These people of great, average or limited capabilities are just like this; they are very different. Great unhindered Wisdom Superior Buddha entered Samadhi to allow those listeners of the Dharma to have a chance to become teachers of the Dharma, to become transmitters of the Dharma. Great unhindered Wisdom Superior Buddha did this as a method to help His disciples succeed. His entering Samadhi was the recent cause for them to form affinities.
In His era, in Great unhindered Wisdom Superior Buddha’s era, these were the causes at that time. Though these causes and conditions had begun, they would continue on for a very long time. How long? For dust-inked kalpas, like the period from Beginningless Time till now. So, “recent” refers to Great unhindered Wisdom Superior Buddha’s connection with the 16 novices. This was very close, as it began then and would continue for a long time in the future, for dust-inked kalpas.
So, the Parable of the Conjured City began by speaking of dust-inked kalpas, dust-inked kalpas upon dust-inked kalpas, the time before Beginningless Time. This means a very long period of time. This would be the future from that starting point.
So, “by entering Samadhi and not exiting it,” He was giving His disciples the chance to succeed. “The billions of beings in doubt and confusion had no one to ask.” There were so many people who had listened to Great Unhindered Wisdom Superior Buddha teach. Although He taught for such a long time, there were still countless numbers of people, thousands, millions, billions of kinds of sentient beings, still in doubt and confusion. So, as “they had no one to ask,” naturally the novices could teach the Dharma to them. This was in Great Unhindered Wisdom Superior Buddha’s time.
Actually, this has continued until now, into the era of Sakyamuni Buddha. Over 2000 years ago there were still many with great, average and limited capabilities. After becoming monastics, they still had doubt and confusion in their minds. Even by the Buddha’s side there were also bhiksus like this.
There was once a young bhiksu begging for alms who saw a very beautiful girl. His affinity for her was such that it entered deep into his heart and he was continually entangled by it. His mind became so entangled by that girl’s beautiful looks that her appearance was always in his mind. Desire for her arose in his every thought, and he became deluded and lost in his lust. He fell ill, and His fellow practitioners, the others in the Sangha, saw how, just because of this matter, for such a long period of time, this bhiksu was unable to eat or sleep. Everyone took turns counseling him. But how could they counsel him? He said to them, “I know all the principles you speak of, but my mind is continually entangled. I cannot free myself.” “Why is this?” “She is so pretty; if she were in my embrace, it would be so wonderful!”
There was nothing that his fellow practitioners could do, so they went to ask the Buddha, “What should be done? He is mentally becoming sicker.”
The Buddha said, “Tell him to come and I will fulfill his wish.” He was very happy and rushed before the Buddha. The Buddha said, “Everyone, come with me to grant this bhiksu’s wish.” He was very happy, but his fellow practitioners had their doubts. “Isn’t spiritual practice about purity? The mind of this young bhiksu is so severely defiled. Why would the Buddha want to fulfill his wish?” So, everyone was also very curious as they followed the Buddha.
They arrived at that girl’s house. Why was this family preparing for a funeral? What had happened. It turned out that this girl had suddenly passed away several days ago. “And now where is she?”
Her parents said, “We cannot let go. We cannot bear to cremate her. She is still here in the house.” The Buddha led him in and said, “I want to take a look at her.” The bhiksu went inside. Before the Buddha and the practitioners went in, they could already smell the stench. When they went before the corpse, it was all bloated and fluids were seeping from it, so it smelled very bad. Her face was completely bloated; it was a terrifying corpse. The Buddha then spoke to the young bhiksu saying, “Come, draw near.” “I do not want to, I do not dare.” “Isn’t she the one you like?” He quickly repented to the Buddha “Venerable Buddha! I had a moment of confusion. I was blinded by desire. I forgot how the Buddha taught us to contemplate the body as impure. Now I understand. Venerable Buddha, I repent.”
This was the method used by the Buddha to teach His disciple. So, what should we do to release ourselves from delusion? As you practice in this environment, if your desire is so great that you are unable to do anything else, but only focus on lust , then this is an illness. Look, is this sexual desire. Something that is real, that is clean? We must contemplate the body as impure!
Otherwise this is an interruption of our spiritual aspirations. Our practice needs to be uninterrupted practice. The Buddha taught us to “contemplate the body as impure.” What lustful desire is worth clinging to? We must engage earnestly in spiritual practice for an extended time. We cannot waste any of our time. Time is painfully short. A few days prior, she was so pretty on the streets. A few days later she had passed away and had become a corpse like that. Life is impermanent!
This is how the Buddha taught the Dharma. In our daily living, we must go among people to experience and understand. When walking the Bodhisattva-path, we gain experience by [interacting] with others and thus strengthen our will to practice.
So, over a long period of time, let us collect our thoughts into one mind, take our 84,000 discursive thoughts and collect them into a single mind of Samadhi. If we can do this, we are true spiritual practitioners. Therefore, let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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