Explanations by Master Cheng-Yan
Subject: Revealing the Teachings Brings Benefit and Joy (大覺光照梵天)
Date: April.03. 2017
“They gave rise to Bodhicitta and faithfully accepted the teachings. The thousands, millions, billions of people had doubts and confusion. Enabling others to benefit was their advantage. Revealing the teachings for others was their joy. They opened for sentient beings the Buddha’s understanding and views to help them benefit by realizing and entering it.”
Let us mindfully consider and understand this. Indeed! This is a continuation. The 16 novices were at the Dharma-assembly of Great Unhindered Wisdom Superior Buddha. In listening to the Dharma, from what they heard of the Four Noble Truths and the Twelve Links of Cyclic Existence, they took in the teachings and comprehended the suffering of life. Suffering is caused by the accumulation of causes and conditions, by the creation of all kinds of karma. Thus we accumulate ignorance, afflictions, delusion and karma. This is everything that accumulates in the course of suffering. Knowing the way to eliminate suffering, Great Unhindered Wisdom Superior Buddha spent a very long time opening and revealing to sentient beings the reasons for “suffering” and its “causation,” its origins and its principles. At the same time, He mindfully instructed them in the methods of eliminating suffering. He used all kinds of teachings to demonstrate how to eliminate all kinds of ignorance and hindrances of delusion and how to help everyone’s minds return to a state of tranquility and clarity, of total purity. This is the pure nature of True Suchness we all intrinsically have. Our minds can return to this pure intrinsic nature. The method is to mindfully practice the Path. So, this is “suffering, causation, cessation and the Path.” He never stopped teaching this. He spent a very long period of time drawing people in, opening and revealing to them. All Buddhas share this same path.
Great Unhindered Wisdom Superior Buddha did this, and Sakyamuni Buddha also did this. “Suffering, causation, cessation and the Path” were the teachings They patiently gave. See, for just five people, the Buddha had to turn this Dharma-wheel three times, to say nothing of the myriads of sentient beings out there whose capabilities were all different. He had to explain it over and over, teach it over and over. He patiently taught the myriads of sentient beings. Just getting them to understand suffering was not an easy feat. There is much suffering in the world. The origin of suffering is ignorance. With ignorance and delusion, we continuously create karma. With this continual accumulation, what methods did He have to use to help everyone to continually understand and continually eliminate [these causes]? This takes even more patience. His kindness and love were such that He would never abandon sentient beings. He did not just do this for a single lifetime, but lifetime after lifetime. He accompanies us over a long period of time, countless kalpas. He is waiting for us to recognize suffering, understand causation, form aspirations to eliminate it and then enter the Path. Entering the Bodhi-path is indeed very difficult.
But at that Dharma-assembly, though the 16 novices had become monastics in their youth, they experienced and understood this teaching. Not only did they comprehend the Four Noble Truths, when the Buddha taught the Twelve Links of Cyclic Existence they thoroughly understood that as well. It turns out the comings and goings in life, the suffering and hardships in life, are all due to these Links. A single thought of ignorance arises, and then this sequence of events occurs one after another. All this is beyond one’s control. This is suffering upon suffering! After they understood these teachings, they wanted to know how to reach the ultimate state. This is what they requested from the Buddha. They asked the Buddha to turn the Great Dharma-wheel in hopes of understanding the state of Buddhahood, the Buddha’s understanding and views. This was the 16 novices’ objective. So, they listened to the Buddha’s understanding and views. They understood and thus gave rise to Bodhicitta; this is the seeking of supreme, universal and perfect enlightenment. They were very determined to walk this path. Moreover, they faithfully accepted it.
This was the 16 novices’ state of mind. They sought the Dharma with great sincerity. Moreover, they formed great aspirations; they willingly accepted the teaching of actualizing the Six Paramitas in all actions. This greatly touched everyone.
This happened in the past, during the time of Great Unhindered Wisdom Superior Buddha. Actually, in our world today, we can also see many young children whose mind-mirrors are very clear and bright. When we teach them the Dharma, their ability to understand is no less than that of an adult. Furthermore, they are very accepting and firm in their spiritual aspirations. In the state of Georgia in the United States, there is a six-year-old child. This young child is only six years old, but he has already met with much suffering in his life. When he was four, his father passed away. As a four-year-old, he had already experienced the pain of losing a father. Losing his beloved and respected father suddenly surely must have been agonizing! Then it was just him and his mother living in a single-parent family. Last month, his mother went to sleep and then did not wake up in the morning. The child awoke and tried to wake her up several times. He kept calling her, but she would not wake up. He called her again and again, tried shaking her, but no matter how loudly he called, no matter how hard he shook her, his mother would not wake up. It turns out that his mother had passed away. What could a six-year-old child do at a time like this? His aunt showed up and helped with the funeral arrangements. His aunt was all the family the child had left, so it fell to the aunt to raise the child. However, this child was of course very sad. After a few days, he suddenly told his aunt that he hoped she would help him fulfill a wish. What was this wish? His wished to never again see another sad and sorrowful face. He wanted to solicit 33,000 smiles. His aunt asked him, “How are you going to solicit 33,000 smiles? How will you do it?” He said, “It won’t be hard!” How would he do it? He asked his aunt to help him prepare by buying some very small gifts. He hoped his aunt would go with him to a busy area downtown. Holding the tiny rubber erasers his aunt bought, he stood at that place. Small toys also have their small uses. Standing on the street, he politely greeted every person, every passerby. Holding one of these very small toys, upon seeing a person, he would very politely give them one with a smile on his face. When everyone saw this child holding these adorable little toys and giving them away, they found him adorable. Everyone smiled at him and said, “Thank you very much! Are you giving this to me?” Everyone responded to the child like this.
Of course, after a while, a reporter [found out] and began following him. He asked the aunt, “what do you think about what this child is doing? Is he successful? Everyone must break out in a smile.” The aunt said, “Not necessarily. People are strange. Most people would smile, but there are few who would not.” “How do you feel about it?” the reporter asked her. She said, “Seeing this child giving to others like this, I believe the more he gives, the more he wants to see everyone smile. Though many people smile at him, I believe that he feels increasingly lonely.” The reporter also believed this was probably what the child felt. But then the reporter asked the child, “What is your goal in doing this?” “My goal is not to see people looking miserable. My hope is that everyone will go through life with a smile upon their face.” “What method will you use and what expression will they have?” He did something very adorable. He used a finger from each hand to push the corners of his mouth upwards. “I want everyone to have this expression.” The reporter asked him, “Do you believe you will get 33,000 smiles?” He said, “I believe that God can do it.” See, what he said really stunned people. Even though he was born into such circumstances, he still believed that God could achieve this. However, he was the one giving things away. It was his wish, his goal. The reporter asked him, “Do you believe you can do it?” He was very certain that God could do it. Clearly, he has the Buddha-nature as his nature. Where is God? In this child’s heart. Where is the Buddha? In the pure intrinsic nature of the 16 novices. Think about this. Is Bodhicitta, the path to awakening, something we are all able to faithfully accept? Everyone has this Buddha-nature. Can we achieve this? A six-year-old child made this vow, to meet 33,000 people and have them smile at him, hoping they bring out the smile on their faces. This one child wanted 33,000 people to smile at him.
The 16 novices we are speaking of now faithfully accepted the Dharma, while thousands, millions and billions of people still had doubts and confusion. Great Unhindered Wisdom Superior Buddha spent such a long time teaching the Dharma. The 16 novices comprehended and understood; they faithfully accepted and practiced it. There were also Hearers who had faith and understanding, but there were also thousands, millions and billions with doubts and confusion as well. In people’s [habitual] natures there are still doubts, ignorance and these kinds of afflictions as well. People in the era of Great Unhindered Wisdom Superior had them, and so did people in the era of Sakyamuni Buddha. Myriads of sentient beings now live in this evil world of Five Turbidities. Do the people of this era have them as well? They certainly do. Look how that child solicited smiles on the street. His aunt had said, “Most people would smile, but there were a few who would not”. When it comes to a child, everyone should be very warm with them. Yet still there were those who could not open their hearts to a child like this, who were unwilling to give him even a smile. Think about it; this is due to their habitual tendencies.
So, “The thousands, millions, billions of people had doubts and confusion”. To help everyone faithfully accept the Dharma, Great Unhindered Wisdom Superior Buddha also had to give the 16 novices and opportunity. So, He went into His mediation room and entered Samadhi. Those with doubts and confusion had no one to ask. The 16 novices bravely shouldered the responsibility and split up the assembly. Each ascended the Dharma-throne. “Enabling others to benefit was their advantage”. Each of them began teaching everyone. The 16 novices had 16 groups of people with doubts, following one of the 16 novices as they split up. The 16 novices one by one ascended the Dharma-throne to teach. This was all for the sake of enabling those with doubts to attain benefit, to gain faith and understanding, to gain advantage. Upon gaining faith and understanding, everyone was very happy that their doubts and confusion had been resolved. This is attaining benefit. By opening up their minds to understand, they could take very good teachings to heart. All to them rejoiced. This is giving others and advantage.
There were many with doubt and confusion, but the 16 novices dispelled these to benefit them. Helping them grow in wisdom and nurturing their wisdom-life is benefitting them. So, “Revealing the teachings for others is their joy”. Keeping the teachings of Great Unhindered Wisdom Superior Buddha in mind, having accepted them in this way, they said, “Thus have I heard”. They revealed [the teachings] once again, patiently and meticulously explaining them. This is revealing teachings. By revealing teachings, they could dispel people’s doubts and confusion and increase their own faith as well. So, there was mutual benefit and joy.
Thus, “They opened for sentient beings the Buddha’s understanding and views”. They were all like this. For sentient beings with doubts and confusion, the 16 novices explained. Great Unhindered Wisdom Superior Buddha’s compassionate original intent and the Buddha’s perspective of wisdom. These were explained again through the mouths of the 16 novices. They helped everyone to understand the Buddha’s original compassion. They helped them understand the Buddha’s wisdom, which permeates the entire universe. There was nothing. He did not know or understand. This was the Buddha’s original intent. So, they “helped them benefit by realizing and entering it”. The 16 novices used methods like these to guide the associators who formed affinities with them. They guided and benefitted them, at the same time increasing their own wisdom and speaking ability; their wisdom of persuasion and their powers of expression grew. This was how the Buddha, Great Unhindered Wisdom Superior Buddha, helped the 16 novices to succeed. That Buddha’s teachings were accepted by these disciples. They practiced according to these teachings. This brought their quality as teachers to fruition. This is so moving! People wishing to serve and teach need those who are willing to receive. They must persevere, with extended practice, uninterrupted practice and practice with nothing further. They must practice with reverence and respect. A mind that accepts and upholds uninterruptedly is so very important! We must be mindful.
The previous sutra passage says, “At this time, the 16 Bodhisattva-novices knew that the Buddha had entered His room and was in still and tranquil Samadhi. They each ascended to the Dharma-throne and also over this period of 84,000 kalpas, for sake of the fourfold assembly, extensively taught the Wondrous Dharma Lotus Sutra respectively to all”.
When the Buddha went into the meditation room and entered Samadhi, the 16 novices began to each ascend the throne. Everyone still had doubts and confusion, so they shouldered this responsibility. Each led those whom they had affinities with, their associators, and ascended the throne to explain it for them. For how long did they do this? “Over this period of 84,000 kalpas, for the sake of the fourfold assembly, [they] extensively taught the Wondrous Dharma Lotus Sutra respectively to all”. They likewise spent such a long period of time teaching the fourfold assembly, which included bhiksus and bhiksunis, upasakas and upasikas. All came to hear the novices expound the Dharma. This scene brought everyone so much joy! The novices carried on the Buddha’s teachings by again explaining the Dharma they had understood. So, everyone joyfully accepted it.
The next sutra passage says, “One by one they transformed 600 trillion nayutas of sentient beings, as many as the sands of the Ganges River. They revealed the teachings, bringing advantage and joy, and enabled them to give rise to the aspiration to attain Anuttara-samyak-sambodhi.
This had already begun. The 16 novices led everyone to split up, and each novice transformed 600 trillion nayutas of beings, as many sentient beings as the sands of the Ganges River. Clearly, Sakyamubi Buddha did this as well, transforming 600 nayutas of sentient beings, beings as countless as the sands of the Ganges. For sentient beings, He “revealed the teachings, bringing advantage and joy. This was in the era of the 16 novices.
One by one they each transformed 600 trillion nayutas of sentient beings, as many as the sands of the Ganges River: All 16 novices one by one transformed and liberated 600 trillion nayutas of sentient beings. These were those who had doubts and confusion and could not understand.
In this way, “All 16 novices one by one transformed and liberated [them]. At that time, they helped sentient beings reach fruition. The number was very large; it was “600 trillion nayutas of sentient beings. These were those with doubts and confusion. When Great unhindered Wisdom Superior Buddha taught the Dharma, these people still had doubts and confusion so, these people thus had the affinities to be transformed and delivered by the novices. Their doubts and confusion were all resolved, so the 600 trillions that were transformed were those in the assembly who did not understand. One by one their doubts and confusion had been resolved by the novices. As for nayutas, in 600 trillion nayutas, this word “nayutas,” means “a countless and incalculable number. It is called a nayutas”. Translated [from Sanskrit], it means very many, countless, as many as the sands of the Ganges.
Nayutas: A countless and incalculable number is called a nayuta. It is likened to the sands of the Ganges River. The analogy of “600 trillion refers to purifying the Six Roots”.
A “Nayutas” means very many. We often say “as many as the sands of the Ganges”. That means a countless, incalculable number. We call this a “nayuta”. It means as many as the sands of the sands of the Ganges. This large number of people is an analogy. “The analogy of 600 trillion” represents how, to teach this very large number of people, they had to be purified; their Six Roots had to be purified. The Six Roots and the Six Dusts connect to each other in this way. There are the Six Roots, the 12 Points and the 18 Realms, all of these arise from the Six Roots. We just explained this recently. We hope our Six Roots, Six Dusts, Six Conciousnesses, these three sixes which make eighteen, can be completely pure. This is how we give rise to ignorance in life. What entangles our minds is all due to our Roots connecting to external states and then our consciousness giving rise to afflictions, etc. How can we be liberated from this? by completely purifying the Six Roots, thoughts do not arise in response to conditions and our intent never wavers. We must experience the Dharma in this way.
The Buddha, in teaching the Dharma, used all kinds of methods for us to accept the teachings. Because sentient beings have much ignorance and affliction, He opened up many kings of teachings, all with different terms. Actually, the Dharma is like water, it all washes away sentient beings’ afflictions and filth. It is singular, like rain water; it had one appearance and one flavor, but it can cover all things in the world. There is always only the one Dharma. The Dharma is the way to truly transform and deliver sentient beings.
So, “They revealed the teachings, bringing advantage and joy”. They helped so many sentient beings by teaching them, bringing them advantage and joy.
They revealed the teachings, bringing advantage and joy: This means with their intrinsic mind of unsurpassed enlightenment, they taught [sentient beings] the path of the Bodhisattva-practice. The completion of practice thus leads to attaining good advantage. The freedom and ease from merits and virtues thus leads to having Dharma-joy.
They revealed the teachings, bringing advantage and joy. This was all due to these teachings. So, [they did this with] “their intrinsic mind of unsurpassed enlightenment”. Since everyone intrinsically has Buddha-nature, how can we help them return to their nature of True Suchness? Only by “teaching [sentient beings] the path of the Bodhisattva-practice”. in addition to suffering, causation, cessation and the Path, or the Twelve Links of Cyclic Existence, the most important thing is for them to recognize their blessings by witnessing suffering. By going among the people, they understand the suffering in life. Going among people, they experience the problems that arise from people’s interpersonal interactions. Afflictions stem from relationships with people or from dealing with matters; this is how they arise. So, we must, after understanding the Dharma, go among people .
Thus, “They taught the path of the Bodhisattva-practice”. if you do not have people get involved, if we do not come in contact with these things, we will be unable to experience the truth. If we merely listen to the Dharma, listening is one thing, and teaching is one thing, but we will never experience it for ourselves. I may tell someone, “It is cold!” “Quick, drink this ginger tea; it will make you feel better”. The person speaking only knows that ginger tea will make one feel better when it is cold out. But, I was not the one who brewed the ginger tea, and I have not had any of this ginger tea myself. After telling you, you know, so you pick up the ginger tea. “It is cold out; I will quickly drink it. It is so soothing. My entire body’s tendons and muscles relaxed, and my body has warmed up. Now I know!” It is like this. Only by going among others and truly having contact with them can we understand, “So, this is how the Dharma is. This is how suffering arises”. What method do we use to help everyone understand that they should not create karma and to help them be liberated from suffering? This requires walking the Bodhisattva-path. It is by walking the Bodhisattva-path that sentient beings attain benefit and we become joyful. So, “walking” means taking action. Taking the Dharma to heart and having it in our actions is how to attain happiness and benefit. This is joyful. “The freedom and ease from merits and virtues thus leads to having Dharma-joy”. After giving to others, we have peace of mind. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them”. Having helped them get rid of their afflictions, take the Dharma to heart and feel a sense of freedom and ease, we naturally feel Dharma-joy. This is our spiritual practice. It is mutual; the one who helps others feels joy, and those who are helped gain benefit. We attain mutual joy and benefit through our interactions.
“Revealing” refers to indicating something. “Teachings” are what were taught and proclaimed. Enabling others to benefit is to bring advantage. Revealing the teachings for others is their joy. This means they opened and revealed the Buddha’s understanding and views to help sentient beings realize and enter and thus attain benefit.
To “reveal” means to indicate. “Teachings” are what is taught and proclaimed. This is how the Dharma is [taught]. “I reveal it to you so you can see it. This is what past Buddhas taught. I listened to and understood it. Then I take this Dharma I have heard in the past and teach it to you. Enabling others to benefit is to bring advantage”. By helping others understand, they also feel joy. Suffering is thus turned into happiness. This is like how now, we often hear people say, “Before, I couldn’t get past it. I would cry every day. But now I have let go; I understand”. It is like that small child who could not wake his mother up. It turned out she had died. He was very upset for many days. However, when he saw everyone with sad faces and miserable expressions, he felt even worse. He wanted to smile instead. Because of his smile, someone asked him, “Every day you smiling. But your father and mother passed away; don’t you feel sad?” His face became very solemn and he said, “Yes, I do. When I think about it I am sad. But everyone will die”. This six-year-old boy has such an understanding of the principles, so he could transform suffering into joy. We also often hear some Bodhisattva-volunteers say, “I lived like this in the past; I couldn’t let go. After I met Tzu Chi and began volunteering, I saw so many who were suffering more than me”. “In the past, I was confused, now. I see many much more confused than I was. Now that I have turned my mind around, I feel peaceful, at ease and happy”. We often hear from people like these, those who have turned suffering into joy. Transformed by the Dharma, they entered the path to awakening. Many like this spend their lives helping others. They are Bodhisattvas.
So, “Revealing the teachings for others is their joy”. Seeing others transcend suffering and attain joy, we also feel great joy ourselves. So, “This means they opened and revealed the Buddha’s understanding and views”. They opened and revealed to sentient beings the Buddha’s understanding and views. “The Buddha’s understanding and views are this. I understand them, so I will explain them to you”. Then, “help them to realize and enter” means helping those with doubts to understand. Both parties will benefit. This “enabled them to give rise to the aspiration to attain Anuttara-samyak-sambodhi”. This is supreme, universal, perfect enlightenment. Having rid ourselves of doubt and confusion, we naturally come to understand and awaken.
And enabled them to give rise to the aspiration to attain Anuttara-samyak-sambodhi: They encouraged them to form aspirations to seek the unsurpassed great path. Because they gave rise to Bodhicitta, it says they were transformed.
In addition to understanding suffering, causation, cessation and the Path and the Twelve Links of Cyclic Existence, we must go a step further to “actualize the Six Paramitas in all actions”. We want the same compassion the Buddhas has. He could not bear for sentient beings to suffer so He went among people to benefit them, creating affinities with sentient beings. This is the mind of the Buddha. This is the vow of Bodhisattvas. The 16 novices had already formed aspirations and made vows, so they encouraged the associators they had formed affinities with. They resolved their doubts and confusion and encouraged them to enter the Bodhi-path to supreme, universal and perfect enlightenment.
So, “They encouraged them to form aspirations to seek the unsurpassed great path”. They encouraged everyone to earnestly form great aspirations and make great vows. So, “giving rise to Bodhicitta” means they have been transformed. It is by forming aspirations that people are transformed. In past lifetimes, we were probably associators of the Buddha, those who formed affinities with Sakyamuni Buddha. We have already been transformed; we have now awakened, but have been transformed. We believed in the Dharma the novices taught. We already believe. But after we believe, we must begin to put in the work. The associators whom the 16 novices formed affinities with and transformed numbered 600 trillion. We were one of those among the 600 trillion, one grain of sand among the sands of the Ganges. Thus, we are fortunate. Though we have not seen a Buddha in this life, we are still able to listen to the Dharma. So, we should take advantage of this opportunity.
“Great Unhindered Superior Wisdom Buddha, 84,000 kalpas having already passed,” this is the following passage, “arose from Samadhi. He went to His Dharma-throne and.serenely took His seat”.
Great Unhindered Superior Wisdom Buddha, after 84,000 kalpas had already passed, “arose from Samadhi”. Because the Buddha had entered Samadhi for 84,000 kalpas the 16 novices also taught for 84,000 kalpas. You see, He understood that the novices had succeeded in helping their associations eliminate their doubts and confusion. They had already accepted the novices’ teachings. So Great Unhindered Wisdom Superior Buddha, knowing this, arose from Samadhi right at this time. The previous sutra passage was about His entering Samadhi. Now it is about His “arising from Samadhi”.
Great Unhindered Wisdom Superior Buddha, 84,000 kalpas having already passed, arose from Samadhi: The previous text was about entering Samadhi. Today it speaks of arising from Samadhi, which is meditative concentration. The Buddha long abided in Samadhi, now He arose from Samadhi.
Since He had entered Samadhi, He had to emerge from Samadhi, So He arose from Samadhi. “Samadhi” is meditative concentration. Since He had entered Samadhi. He had to emerge from Samadhi. “The Buddha long abided in Samadhi, now He arose from Samadhi”. The Buddha entered Samadhi for a very long time. After all that time, He arose from it. Where did He go? “He went to His Dharma-throne and serenely took His seat”. He once again returned to His Dharma-throne.
He went to his Dharma-throne and serenely took His seat: He came out of His meditation room and went toward His Dharma-throne, very calmly and carefully observing everything. He was free from any faults of careless, sudden or violent motions. He was replete with cultivated demeanor as He then sat on the throne.
So, “He came out of His meditation room and went toward His Dharma-throne, to the place He would teach the Dharma, “very calmly and carefully observing everything”. He was very calm. He understood that they had taught those with doubts and confusion. What was the process? He wanted to meticulously understand what the 16 novices taught the associators, how they treated these sentient beings and what mindset those with doubts and confusion had. The Buddha also wanted to check on them. “After you explained the teachings, what was the result?” He asked them this question. As He did so He was very serene. He cared deeply, so He meticulously observed. He asked in great detail. What was their present level of understanding. So, He was “free from any faults of careless, sudden or violent motions”. He looked at everyone so calmly. “Calmly” means He was at peace. Although He had emerged from Samadhi, He was still very calm and peaceful. He made no sudden motions. “He was replete with cultivated demeanor”. After the Buddha arose peacefully, He said, “You have had a long time to understand. Is everyone now very settled? Has everyone accepted the Dharma and practiced it accordingly?” So, after He understood, He “serenely took His seat”. He wanted to know, did everyone accept the Dharma? Was everyone following the rules? Did they do as they were told? Did they understand? After walking around and gaining an understanding. He “serenely took His seat”. He visited everyone to check in on them. After inquiring, He was put at ease, So He sat upon the Dharma-throne. This is “serenely taking His seat”.
Everyone , this is how the Buddha lived. His life was much like ours. This was how He taught; is it the same as our education today? Actually, our lives are the same. Sakyamuni Buddha taught the Lotus Sutra, and after eight years He then entered Parinirvana. During the time, over those seven or eight years, although He taught the Great Vehicle Dharma, He did not just teach by sitting there for seven or eight years. They did not just sit there listening for seven or eight years in one place. They also went about their daily living. This is how the Dharma was taught. This is how the Dharma was heard. This was their daily living. Was their daily living in accord with the Dharma? This is what the Dharma taught us. As the Buddha engaged in meditation did everyone follow the rules? Were they “free of careless, sudden or violent motions”? Were they peaceful and at ease? Or were there sudden and violent movements? He was very concerned about these things. In our daily living, after we hear the Dharma, do we follow the rules? In our daily living, do we live our lives in a way that would put the Buddha’s mind at ease? This is what we must be mindful of. The Buddha was like this while He was in the world. The sentient beings He led were also like this. He was concerned about their daily living. This shows His concern for their daily living. Everyone was listening to the Dharma. Did they actually live according to the Dharma? Did they follow the rules and regulations? This was how the Buddha looked after everyone in their every action in their daily living. So, let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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