Explanations by Master Cheng-Yan
Subject: Buddha-Virtues Nourish the Ten Directions
(佛德浩大潤澤十方)
Date: April.12.2017
“Across boundless space, True Suchness has existed for dust-inked kalpas without beginning or end. With His vast Buddha-virtue He rectifies; His noble virtue spreads extensively over the world. In the ten directions, He inconceivably nourishes and enables sentient beings to gain peace and joy. He attains Buddhahood for the one great cause of everlasting compassion and great love.”
Space is boundless, and time stretches into the distance. Actually, our minds are completely empty. Our nature of True Suchness and boundless space, over such a long time, have existed together in parallel, without beginning or end. This is like the dust-inked kalpas that have passed since Beginningless Time. The past goes back to before Beginningless Time; there is no way to say when it began and no way to say when it will eventually end. It has always boundless, without limits. This is like the universe; it has no starting point and is immeasurable. When did time have its beginning? There is no way to calculate it. So, time and space are used as metaphors [to describe] the Buddha’s virtues. The Buddha’s virtues are vast and extensive. They encompass the macrocosm of the world. These are the virtues of the Buddha.
As for humans, in the macrocosm of the world, human beings are like this, with manmade mistakes and all kinds of manmade deviations. The Buddha’s virtues are the principles; they can encompass everything and rectify it. Whatever is incorrect, He quickly corrects. Only the Buddha’s principles apply equally to all things in the world; they are vast and connect to everything. The principles have always been like this. The correct principles make no distinction between people or ethnicities. As long as the principles are correct, they can rectify mistakes anywhere in the world and [help] people return to their virtues, go back to a state of morality. The principles are unchanging throughout the world. They are the Buddha’s virtues; the Buddha’s virtues are the principles. All of these penetrating principles are principles only an enlightened person would be able to experience. So, the Buddha’s virtues are used to represent all the true principles. If everyone could comprehend the principles, we would be like the Buddha, who, to help everyone realize the principles, engaged in spiritual practice for a long time. Since Beginningless Time, throughout boundless space, He has returned repeatedly to widely deliver sentient beings. This is all for the sake of opening up and revealing the principles so everyone would have the chance to come in contact with these principles. Thus, He came to the world for one great cause. Having come, He needed to turn the Dharma-wheel. When He taught the principles, they covered everything in the world. Everyone could experience them. This is very important.
So, “In the ten directions, He inconceivably nourishes.” This is difficult to conceive of. His principles apply all over the world and remain forever unchanging. Moreover, the principles are everlasting, having never changed for such a long time. These are the true principles, which are inconceivable. So, these “enable sentient beings to gain peace and joy.” Everything He did, He did to enable the countless sentient beings to receive the principles, to help them attain peace and joy. So, He attained Buddhahood for one great cause, everlasting compassion and great love, hoping all of us would become enlightened and then apply everlasting compassion and expand great love throughout the world. This was the Buddha’s one great cause in coming to the world. We know the world is full of suffering, but it all depends on our thoughts. The trichiliocosm is created and led by the mind. The trichiliocosm includes the desire, form and formless realms. From a single thought, we are dragged along, continuously being led. This all come from the mind. We often say that everything depends on the mind; if thoughts are pure, the entire land will be pure. If everyone got rid of afflictions and ignorance, if people’s minds were pure, then naturally the land would be pure. So, we often say that a single thought can move the trichiliocosm and it can create good and evil worlds. If a thought is evil, it can create an evil world. If a thought is good, it can create a virtuous pure land.
Look at the wars in the world; as soon as one starts, it spreads. As soon as a war starts, people suffer great tragedies. Look at the situation in the world now, at how many refugees there are. It has become a flood of refugees. What began with a single evil thought has come to disturb the entire world’s population. Because the hearts of the people in this country were in disharmony, this stirred up ignorance and created a war. It is both a civil war and an international war and has created a flood of refugees, causing so many people around the world to wrack their brains over this problem. However, as refugees suffer in all kinds of ways, there are also many countries seeking ways to help these refugees. We are also among them. Tzu Chi volunteers have already arrived in Turkey. They are beginning their third day there. Their first day they made preparations, and the second day they distributed aid. They have been distributing aid for two days now. During these last two days, we have seen this cycle of love. By giving to and caring for them, this cycle of love continues on. The refugees received this abundance of love; it is so heartwarming. However, when we first drew up the name list, it was inevitable that some names were missed. Still, when we began distribution, refugees who were not on the list also came by to see if they could get some of the necessities they needed in their lives. At this time, it all depended on this group of Bodhisattvas coming together [to resolve the situation]. In their compassion and wisdom, they could not bear to let them suffer. These people were also refugees, yet they did not receive any supplies. This feeling in the volunteers’ hearts is the compassion of a Bodhisattva; their hearts went out to them, but that was all the relief aid there was. So, they had to exercise their wisdom. Amongst the crowd, Professor Cuma went into the crowd and began appealing to them in their language. He said, “The things we are receiving have come a long way, from Taiwan. It took a lot of effort to get them here. This aid they have brought is expressly to help you in your lives right now and for your children’s education. With the pure love in their hearts, they hope to carry this out successfully, so that everyone can receive some aid. Everyone here is suffering, so let’s try help everyone to get some.” He began telling them our story. “Love is accumulated drop by drop. In Taiwan, Tzu Chi Foundation uses bamboo banks, collecting 50 cents at a time. So, I want to appeal to all of you who are receiving this aid today; if you understand this truth, we can put small amounts together to do a lot. Something so small that it does not really affect you is a blessing when shared with others. See if you can give something back to help your fellow refugees so that they can get some aid as well. Anyone who can do this, please raise your hand.” Everyone raised their hands. They gave a little money, a few coins, or shared a little of their things. Everyone agreed to help. So, during the second distribution, we saw them putting coins into coin banks. They donated these small amounts of money. As for the aid that was just given to them, there were many different foods items. From the things they had already received, they each took out some to give back. The little each gave accumulated until there was a great pile of goods, which could then be redistributed. Everyone then hastened to take these goods and reorganize and repack them to disturbed to those who were not on the list. Besides the material aid they received, they had also received cash cards. Since all the donations were in the form of small coins, we collected these coins and then communicated with the local markets so they could use the cash cards to buy goods. So, with the material goods and cash cards, everyone was happy. This was in Turkey, at a market in the city of Sultangazi, a place big enough for us to hold two aid distributions. We distributed to 2000 to 3000 people, and it all went very smoothly. This market was especially large, and, as we had borrowed the space, Tzu Chi Volunteers first had to clean it. The stalls and the tables that were there had to be moved off to the side and the entire place had to be cleaned. While they were cleaning, people form the refugee camps willingly joined in, and the local people also helped. At this time no distinction was made of who was helping who, no differencing between those contributing money and those contributing their strength. Everyone came to clean this large space together. After it was cleaned, with the goods they had sorted the day before, they spent time arranging the tables and then portioned out and arranged everything. According to how many were in each household, the goods were sorted into small piles. Everything had been arranged so nicely, and the local people had pitched in to help. Some children, when they got off of school, also came to help. There was even one very adorable young girl. We asked her, “This is your time study and do your homework. How is it that you are here helping?” She answered, “I want to give with my strength to help the Syrian children.” She sighed and then continued, saying, “If a war broke out in our country, then it would be the children from Syria who could save us”. But right after she said this, she quickly added, “We hope there is no war”. This is the child’s wisdom. She herself believes in the cycle of love. “By helping people now, if one day disaster should strike us, they will also help us. But, we hope there will not be a war”. In that place, her loving actions also influenced the adults. Those who wished to help others and those who were receiving help were all willing to give their strength to quickly clean the marketplace and organize everything.
Because the automatic doors to the marketplace were broken, two of the locals told us, “Don’t you worry, go and rest. We will look after the place and protect these things well”. So, they laid out [mats] and slept right there on the floor. They were bitten by mosquitos the entire evening, but they were joyful. When the sun had risen, their mission was complete and without incident. When everyone had come to begin the distribution, they saw how everyone kept streaming in. in particular, the refugees who had come to receive aid had all arrived. As we mentioned earlier, people who were not on the list had also come. [The volunteers] brought forth wisdom in a crisis. When they spoke with them, they were very respectful and calm. After we made that respectful and quiet appeal, everyone was willing to give a few things. No one expected that the things that were given would pile up into a mountain. After redistributing these things, those who initially had not received anything were just like everyone else. They got what they needed. See, aren’t these true principles? Wherever you go in the world, they are the same.
The hidden power in one loving thought is so great. When a little accumulates into a lot, it becomes a great force that can help others. There were 16 items in all for distribution. Think about it; so many different items, 16 different items, were in the relief supplies. How were they to apportion them? How much time would it take? So, many people pitched in to lend a hand, and there were many moving stories. In any aid distribution, there are always stories of joy and sorrow. There was sorrow at seeing those refugees, whose lives had been turned into tragedies in an instant. For a very long time, they have had no place to call home. When will they be able to return home and regain their peaceful and stable lives? Seeing them, one could not help but feel compassion and empathy for them. When we take others’ feelings as our own feelings, this is called “universal compassion”. But, everyone has hidden potential. Everyone came together in harmony to help, and everyone felt the same sense of gratitude as they received this love. Love can reach so many suffering people. This is all a cycle of love.
A thought of goodness can cover the whole world. What about a thought of evil? These suffering sentient beings are dragged around the world like this, all due to a single thought. So, the universe is immense; space is truly boundless. Truly, True Suchness can spread across the entirety of this boundless space. Seeing those [stories] is truly moving.
Now let us look at the previous passage. “There are two Buddhas in the southwest. One is called Indra Appearance. The other is called Brahma Appearance. There are two Buddhas in the west. One is called Amitabha. The other is called. Delivering All Suffering Beings in the World”.
When Buddhas attains Buddhahood, it means that They have gained infinite life, infinite blessings and infinite wisdom. They attain Buddhahood in order to deliver all suffering sentient beings. Of course, Their virtue must be awe-inspiring. Their minds pure undefiled. Every Buddha has His own epithet of virtue. Every Buddha has His own epithet of virtue.
“There are two Buddhas in the northwest. One is called Tamalapatra Candana Fragrance Spiritual Power. The other is called Sumeru Appearance. There are two Buddhas in the north. One is called Cloud Freedom. The other is called Cloud Freedom King”.
The Buddha’s fragrance of virtue is so fragrant; it can cover the world, and it is as high as Mt. Sumeru. These are the two Buddhas in the northwest. There are two Buddhas in the north as well. “One is called Cloud Freedom. The other is called Cloud Freedom King”. Clouds can fill the entire sky and expand boundlessly. These are the virtues of the Buddha.
The following passage then continues, “The Buddha in the northeast is called Destroyer of All Fear in the world. The 16th is I, Sakyamuni Buddha, who in the Saha World have attained Anuttara-samyak-sambodhi”.
Sakyamuni Buddha was in the northeast. He was one of the two Buddhas in the northeast. One was called “Destroyer of All Fear in the World. The 16th is I, Sakyamuni Buddha, who in the Saha World have attained Anuttara-samyak-sambodhi”. In fact, though each of the 16 princes, attained Buddhahood in a different place throughout the eight directions, actually they all share the same direction and share the same Buddha-virtues. Each of those Buddhas was replete in all the virtues possessed by all Buddhas. Even our Saha World’s Sakyamuni Buddha is also like this He has the same virtues as the other Buddhas. They all share a common direction and common virtues. Although we speak about the eight directions, actually, when it comes to the 16 princes, I wonder if there are really two Buddhas in each of the eight directions right now? In fact, we often say that for a Buddha to appear in the world is not a simple matter. It occurs only after a very long time. Yet, if we analyze this based on the principles, we have faith that everyone is equal to the Buddha. We all have the Seven Branches of Enlightenment, the Eight Factors of Bodhi. We all must have right understanding, right views and right comprehension. All of us have these. If we make use of right understanding and views along with the Seven Branches of Enlightenment, then we will all be mindful and diligent. It is often said that the Buddha has a sixteen-chi golden body. Eight horizontally and eight vertically makes 16, doesn’t it? This shows that He is perfectly replete with the assembled virtues all Buddhas share. The virtues of every Buddha and the direction of every Buddha should be the same. So, with “the Buddha in the northeast,” one “is called Destroyer of All Fear in the World”.
The Buddha in the northeast is called Destroyer of All Fear in the World: All the world’s varieties of physical substances are subject to formation and decay. Due to sentient beings’ carving for the physical body, their minds often give rise to fears. The Buddha, hoping to transform sentient beings, eliminates their delusion and afflictions, leads them to be free from all fears. Thus He is called Destroyer of All Fear in the World.
Don’t we often talk about the Three Principles and the Four States? The Three Principles and the Four States [include] “formation, existence, decay and disappearance, the states of matter”. All material substances in the world have undergone “formation”. Once they are “formatted, as a result they are used by everyone, then they gradually wear out, slowly doing through a process of decay”. Finally, they “disappear”. They are wiped out, they disappear. We humans are the same; we experience birth, aging, illness and death. Having been born, there will always come a day when we vanish from the world. Ultimately, this all goes back to the mind. Our minds go through “arising, abiding, changing and ceasing”. These are the Three Principles and the Four States. We should understand that this is how the world is; it cannot escape from these principles. This can all be seen in the suffering of the world. So, in the world we can experience the “Destroyer of All Fear in the World”. There is so much [suffering] in the world, like in Syria, which we were just talking about. It used to be a wonderful country but has become a place where families and people are wiped out. People have either fled, fallen ill or died. This is truly terrifying. A Buddha appears in the world in the hope that all of the fear and suffering in the world can be eliminated, that people can turn suffering into joy. This shows how all varieties of physical substances in the world will undergo this process of “formation, existence, decay and disappearance”. This is all due to sentient beings’ cravings, our cravings and lust. It is this craving and greedy attachment to all varieties of things that creates imbalanced thoughts in the mind. This in turn, crates so much suffering and so much fear in our minds. This is the suffering of our world. The Buddha wished to teach and transform sentient beings and eliminate their afflictions and delusions. There is so much worldly suffering which creates so much fear for everyone; people are terrified, frightened and scared. This is all due to the principles of the mind.
So, when a Buddha appears in the world, every Buddha shares the same path; They appear in the world to teach and transform sentient beings, eliminate their afflictions and delusions, destroy their nests of ignorance and lead them to be free from all fears. Our ignorance and afflictions are like the nests that birds build. So, the Buddha wanted to eliminate our afflictions and delusions and also destroy our nest [of ignorance] so that we do not create more ignorance within our minds. Thus, He gets rid of all of our fears, and because of this. He is called “Destroyer of All Fear in the World”. When we are without ignorance, we will be without afflictions or fears. This is what we always chant in the Heart Sutra.
“The 16th is I, Sakyamuni Buddha”.
The 16the is I, Sakyamuni Buddha: “Sakya” here means “mighty in benevolence”. He nurtures and transforms sentient beings, thus He is called Mighty in Benevolence. “Muni” here means “stillness and silence”. It is the realization of the principles of true wisdom.
[Sakyamuni] was born in the same world as the one we live in. “Sakya” is translated as “mighty in benevolence”. Being “might benevolence” means having both wisdom and compassion. He can teach and transform sentient beings, so He is “mighty in benevoience”. “Muni” refers to “stillness and silence”. He is in a tranquil state; His minds is unwavering. Beginningless Kalpas ago, dust-inked kalpas ago, in the era of the 16 princes, He had already made offerings to many Buddhas in the past and engaged in spiritual practice for a long time. Furthermore, fromthat time dust-inked kalpas ago until the time He had attained Buddhahood, He had undergone spiritual tempering until He had truly arrived at a tranquil state, like the empty void, completely pure and still. “[His mind was] tranquil and clear, [His] vows as vast as the universe”. So, this is stillness and silence. This is the Buddha-mind; space is boundless, and so are His compassion and wisdom. Thus, Sakyamuni Buddha’s epithet has two meanings.
The epithet of Sakyamuni Buddha has two meanings: The first is a contrasting meaning. The second is a perfectly harmonized meaning. The first is a contrasting meaning. Mighty: With provisional and skillful means, He teaches tactfully according to capabilities. Benevoience: With utmost virtue and immense grace, He nurtures all things universally. This means benefiting all with great compassion. Stillness: Remaining still and immovable and immediately ending all affinities. Silence: Silence is the absence of words, being forever free from frivolous debate. This means perfectly comprehending the principles with great wisdom.
“Mighty” means using “provisional, skillful means” to teach tactfully according to capabilities. This is His “might”. “Mighty” means exercising His wisdom. In accordance with sentient beings’ capabilities, He establishes skillful means. He teaches tactfully according to capabilities. This is the meaning of “mighty”. Nothing is impossible with the wisdom of the Buddha. His “benevolence” is “utmost virtue and immense grace,” which is great loving-kindness and compassion. “With utmost virtue and immense grace, He nurtures all things universally”. This is like in the Chapter on Medicinal Plants, where all things are nourished by the one rain and the land flourishes once again. The principle is the same; this is the meaning of benefiting all with compassion. “Stillness” means “remaining still and immovable”. Thus, He “immediately ended all affinities”. He had let go all of His affinities. Sakyamuni Buddha was Prince Siddhartha; to engage in spiritual practice, He manifested this appearance. He let go of His country and His people, of fame, profit, status, family and kin. He left everything behind. He parted from those He loved for the sake of the world’s sentient beings. So, neither fame nor profit nor anything else could cause His mind to waver at all. Thus, He “immediately ended all affinities”. His mind was completely pure. “Silence is the absence of words”. There was nothing that could be said because everything is empty. Truly, what is there to say? Thus, it is said that “[Truth] is beyond words”. All else is frivolous talk, frivolous debate. So, He was silent. Whenever He opened His mouth it was Dharma, never scattered, frivolous talk. He only spoke in order to teach sentient beings. So, with His great wisdom, He perfectly comprehended the principles. This is the silent virtue of the Buddha. His every action and every word were always to benefit sentient beings, to teach and transform them. So, in addition, His compassion and wisdom were perfectly harmonized.
Second, the perfectly harmonized meaning: Since compassion is wisdom, He transformed sentient beings until His last day, yet there are no beings to be transformed. In action, there is stillness. Since wisdom is compassion, He does not give rise to the thought that He is constantly transforming sentient beings. In stillness, there is action. Compassion and Wisdom: The Buddha’s complete virtue takes in all and leaves out none.
Since “compassion is” wisdom, “He transformed sentient beings until His last day yet there are no beings to be transformed”. This is the same principle as having “effortless patience without being patient”. If we have learned this level of mastery, we never get angry; what is there to be patient about? Our giving is our objective, our goal, so when we give unconditionally, how can we say we are giving? The principle is the same. He taught sentient beings every day. Every day until the end of His life, He transformed sentient beings, yet actually, there are no sentient beings to be transformed, because all sentient beings have Buddha-nature, and everyone can attain Buddhahood. So, “He transformed sentient beings until His last day, yet there are no beings to be transformed,” because everyone intrinsically has Buddha-nature. Our objective lies in giving, thus there is no need to rouse ourselves to action. So, “In action, there is stillness”. There was never really any need to take action. “He transformed sentient beings till His last day yet there are no beings to be transformed”. So, “In action, there is stillness”. It is something very natural for Him; transforming sentient beings is just natural. So, as for wisdom, ”[since] wisdom is compassion,” since compassion is wisdom and wisdom is compassion, they were in perfect harmony. “He does not give rise to the thought that He is constantly transforming sentient beings”. We do not need to particularly think about how, “I must prepare my mind. I must figure out how I can expand my heart so I will be able to transform sentient beings. I need to get ready first”. [We may ask,] “Can’t you just change a little?” “Alright, give me some time.” “Why don’t you want to join volunteer training?” The group of people around him said, “He says he still has a few flaws” “What flaws?” He himself answer, “I have a few [habits] I just cannot change. Let me prepare myself”. I continued to ask, “What is it that you can’t change, that you still need to prepare yourself for?” He said, “I still eat a little…. When I eat, I still have a little bit of meat. I haven’t gone completely vegetarian yet”. This is why he says he still needs to prepare, but how much longer will it be? But we have compassion for all sentient beings, who all have Buddha-nature. With universal compassion we [recognize that] all sentient beings possess life. With universal compassion, we feel others’ pain as our own. All animals in this world possess life. Are you really unable to use universal compassion to awaken your wisdom? If you can, “since compassion is wisdom,” you transform sentient beings until your last day. Then, “In action, there is stillness”. It is something very natural. For me, being vegetarian is very natural. If we need to prepare for it, then we need to rouse ourselves, use wisdom to arouse our compassion. If we have universal compassion, then we will naturally transform sentient beings. We will harm sentient beings’ lives, and will also work to transform them. Vegetarianism is very natural. Nature’s bounty already gives us all we need. Satisfying our appetite by taking life is not natural. So, to be natural, we must use our wisdom to inspire compassion. Thus, “He does not give rise to the thought that. He is constantly transforming sentient beings”. It is all very natural. Wisdom and compassion are very natural for us; this is our intrinsic Buddha-nature. Our Buddha-nature is wisdom. So, with the interaction of wisdom and compassion, transforming sentient beings comes naturally to us. Fundamentally, “He does not give rise to the thought that. He is constantly transforming sentient beings”. We do not need to prepare anymore. We do not need to think about it. We just naturally live our lives this way. “In stillness, there is action”. So, in stillness, we need to arouse our wisdom.
We must clearly distinguish right from wrong. If we know what we are doing is incorrects, then we should quickly change and return to our pure intrinsic nature. Thus, “Since wisdom is compassion, He does not give rise to thoughts that He is constantly transforming sentient beings”. Then this is being very still. But [if we feel] we still need to prepare, then we need to arouse our wisdom and understand that all life in the world are equal. We should be clear about this. So, with wisdom and compassion, “The Buddha’s complete virtue takes in all and leaves out none”. Wisdom and compassion are complete in the Buddha. This is true for every Buddha, each of the 16 Buddhas in the eight directions. By then They had all attained Buddhahood. They likewise all had shared great vows of compassion and wisdom. All had these virtues. So, the Saha World is the great trichillocosm where the Buddha transforms.
In the Saha World: This refers to the great trichillocosm in which the Buddha transforms. It has two meanings: In terms of Bodhisattvas: They can endure sentient beings’ stubbornness and never get weary of benefiting them. So, it is called ”endurance”. In turns of sentient beings: They are deluded, So they must endure suffering, for they do not know how to escape.
This is the Saha World. We say it is a world of endurance. “Endurance” has two meanings. One is talking about Bodhisattvas Bodhisattvas in the world must also endure, as they must endure sentient beings’ stubbornness. “I tell you again and again, but you don’t change your habitual tendencies”. They feel truly helpless. Yet they must endure even feeling helpless. This is the endurance Bodhisattvas must have, they must endure stubborn sentient beings with habitual tendencies, who are difficult to train. So, they cannot become lax or grow weary, but must continue tirelessly. They must still teach them and benefit them like this. So, “This is called endurance”. This is what Bodhisattvas must endure. In terms of sentient beings, this is because “they are deluded,” because they are in the midst of delusion. These sentient beings are deluded because “a deluded thought creates the Three Subtleties”. They are deluded because they cannot control themselves and give rise to discursive thoughts, reproducing their ignorance. They come into the world without any control, transmigrating through the Six Realms. Therefore, “They are deluded, so they must endure suffering, for they do not know how to escape”. These are sentient beings Since they create karma, they must be able to endure [the consequences]. So, this is “the land of endurance”. This is the Saha World, the great trichillocosm. It is the desire, form and formless realms, the Three Realms where the Buddha transforms. The Compassionate Lotus Sutra states, “These sentient beings endure the Three Poisons and all afflictions. They are able to endure these evils, therefore, it is called the land of endurance”. To be born in such a place, we must have endurance. Bodhisattvas must endure. Sentient beings are suffering, so we must go among them in order to transform all sentient beings. This is the only way to “attain Anuttara-samyak –sambodhi”. This is attaining supreme universal and perfect enlightenment.
[He] attained Anuttara-samyak-sambodhi: This means attaining the enlightenment of supreme, complete awakening. He applies His provisional wisdom to benefit sentient beings. All the kinds of different capabilities are where the Tathagata applies provisional wisdom. The essence of the Tathagata’s Buddhahood rests in His true wisdom. The wondrous application of His lifetime of teaching and transforming exists in His provisional wisdom.
We truly must be mindful. We need to use both provisional and true wisdom. Provisional wisdom is to apply all kinds if skillful means and go among people, helping all sentient beings achieve attainment. The essence of attaining Buddhahood require us to have true wisdom. The wondrous application of His life of teaching lies in using all kinds of provisional wisdom. With provisional wisdom, He leads people to enter true wisdom, to return to their intrinsic Tathagata- nature. So, as Buddhist practitioners, we must truly endure for a long time, “across boundless space, for dust –inked kalpas without beginning or end”. We need a very long time to absorb the virtues of the Buddha one by one. This way we can serve others throughout the world. This is what we should learn from the Buddha. Let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
