Explanations by Master Cheng-Yan
Subject: Entrusting the Lotus Sutra to Those Present (欲以法華 付囑有在)
Date: March.06.2018
“The True Body and our own body both possess the Dharma of great wisdom. We must journey upon the path of True Suchness, the causal practice of Bodhisattvas. The great true path of the One Vehicle leads directly to the fruit of Buddhahood. The supreme fruit is when conditions and wisdom are in harmony; it is pure, enlightened wisdom.”
Be mindful! “The True Body and our own body both possess the Dharma of great wisdom.” We all have the intrinsic nature of True Suchness, but we all are also born with afflictions and ignorance. The “True Body” is a union between true wisdom and the Dharma-body. This is called the True Body. This is our intrinsic nature of True Suchness. “Our own body” is what we should use to earnestly safeguard our nature of True Suchness. We safeguard all of our roots so that when our eyes, ears, nose, body and mind come into contact with external states, we are not enticed by the many different forms and appearances or interpersonal conflicts in our external states. So, Bodhisattvas must “guard all of their roots” and purify them all. This is the only way to “have great wisdom.”
The True Body: The Dharma-body is united with true wisdom, so it is called the True Body. Our own body: We must guard all of our roots and purify them in order to have great wisdom. Then this radiance will shine all throughout the Dharma-realms. Bodhisattvas, in order to free themselves from greed, anger, ignorance and other defiled phenomena, guard all their roots so that they can be purified.
We engaged in spiritual practice because as unenlightened beings, we suffer continuously from greed, anger, ignorance, arrogance and doubt. So, when it comes to our physical bodies, the Five Roots come in contact with the external environment. Knowing this, in our spiritual practice, we must be certain to carefully safeguard the roots of the body and the root of the mind, so these do not become contaminated through defiled attachments. Only by doing this can we truly have pure and great wisdom. This is the only way for us to truly be able to come together with our nature of True Suchness. This is the only way that “our radiance will shine all throughout the Dharma-realms.” We rely upon the illusory to cultivate the true. This is what we should truly be mindful of.
So, the True Body is intrinsic to everyone, but when it comes to “our own body,” we still need to safeguard it well. This means that when it comes to our bodies and minds, we should guard our minds well, and when it comes to our behavior, we should bring our physical actions into alignment with our minds. Otherwise, although our nature of True Suchness remains always pure and undefiled, it can still be affected by our bodies, by the karma we have brought with us since Beginningless Time. Being filled with afflictions will cause us to again create even more ignorance and delusion. The karma we create with our bodies prevents us from ever being able to merge with the nature of True Suchness within us. So, we must have the “True Body”. This is when our nature of True Suchness and our physical body are made thoroughly pure inside and out. We rely upon the illusory to cultivate the true. How do we engage in spiritual practice? Since we have come to this world in these bodies, although they are illusory, if it were not for these bodies, we would be unable to engage in spiritual practice. If we had never come to this world, we would never know the suffering of being human. It is precisely this suffering that provides us with the karmic conditions we need to make use of this world as our spiritual training ground for cultivating the Bodhisattva-practice. This is something we truly need to understand very clearly and thoroughly.
So, there is the “True Body” and “our own body”. If we take good care of our own body, then naturally through our body we can cultivate and uphold our nature of True Suchness. This is the Dharma of great wisdom. Great wisdom is our nature of True Suchness. The Dharma requires us to use our bodies to put the teachings into practice, to practice according to the teachings. Through the myriad practices of the Bodhisattva, the Bodhisattva’s causal practice, we can then truly begin drawing near to the state of Buddhahood. So, “We journey upon the path of True Suchness, the causal practice of the Bodhisattva.” If we care well for both body and mind, our intrinsic nature of True Suchness and the actions of our bodies, the things we do [will be in accord]. If we put effort into purifying our actions, speech and thought, then we have great wisdom and the Dharma. This is the Dharma of “journeying upon the path of True Suchness, the causal practice of the Bodhisattva.” This is what we have promised the Buddha. The Buddha has already entrusted the Dharma to us, He handed it over to us. The Buddha sought people to spread the Dharma, as all of you probably still remember.
This is because the Buddha was getting older. He, too, was subject to the workings of the world, and not much was left for His lifespan. He taught the Lotus Sutra to give the Bodhisattva teachings. He hoped that everyone world accept this perfect teaching. We should know true existence. True existence consists of the world’s many true principles, yet we are confused as to what these are; we have become bewildered. So, if we are confused about virtuous teachings, a single stray thought can lead us toward to evil teachings, lead us to practice contrary to the principles, to walk against the direction of the principles.
So, the further sentient beings stray from the true teachings of spiritual practice, the farther they will deviate. The Buddha continually came to the world in order to teach and transform us, to help us know how to return from that state of confusion, the path we have been lost upon. Gradually, He guides us back, back toward the correct path. Now that we are back on track, we should not deviate again. He taught existence and emptiness to help us understand that the world is full of suffering, to let us know that suffering comes from the accumulation of all kinds of causes and conditions. In our daily living, when we are dealing with people and matters, if we are not careful, one stray thought might cause us to form negative affinities with others or it may cause us to pass on other negativities, cause us to tell lies, flatter others, engage in gossip or use harsh speech. There are four kinds of unwholesome speech. When speaking with others, we may inadvertently lie. Why do we lie? If the language we use is insincere, to there is no truth to what we say, then this would be a lie. Telling a single lie, or making even a single improper remark can disturb the mind of another person. Or even a single word of gossip can bring about conflict. Passing on gossip like this or uttering even a single harsh word can injure the mind of another or harm people’s affection for each other. Think about it; whenever we open our mouths, if we are not careful, we can quickly create this kind of karma. In this way, directly or indirectly, we accumulate these affinities with people, create these negative affinities. Then, without control, we carry this karma and its seeds with us into the nest lifetime. This is “accumulation”. Whether in this present lifetime or in a future lifetime, a single instance of karma of speech can easily create the cusses of suffering. This is how suffering accumulates. It is that simple, and this is just when we speak, not to mention our physical actions! Killing, stealing, committing sexual misconduct, think about it; this evil karma defiles our bodies and minds. In this present lifetime, obviously we have already created karma that has earned us the disdain of others.
Once this karma is created, it enters into and is stored in our eighth consciousness, the karmic consciousness. It is then again carried into our future lifetimes. When it comes to these negative affinities, there is no way of knowing how much torment they will cause us in our subsequent lifetimes or how much of a debt we will have to repay to settle our debts and so forth. This unbearable suffering! We create all of this starting from our minds. This is what we call “our own body”. It is through our bodies that we take actions of greed, anger, ignorance, arrogance and doubt. Through our minds, our bodies are driven to create so much negative karma. So, due to these defiled and impure attachments, without any control, we keep multiplying our afflictions and ignorance over the course of many lifetimes. What we need to do now is to listen to the Dharma. Since through our own bodies we have formed aspirations to practice the Bodhisattva-path, we are “journeying upon the path of True Suchness”. With “the causal practice of the Bodhisattva,” likewise, when we have purified our minds, naturally our actions, speech and thought are pure and have merged with our nature of True Suchness. This is how the body and mind become pure. This is “The Dharma of great wisdom, journeying upon the path of True Suchness, the causal practice of Bodhisattvas.” We should be clear on this. “The great true path of the One Vehicle leads directly to the fruit of Buddhahood.” This great true path of the One Vehicle is none other than the Bodhisattva-path which we certainly will never retreat from again. The One Vehicle always moves us forward. This path is the most authentic, perfect and complete of paths.
The principles of the Lotus Sutra are what enable us to understand everything. This never-deviating, great, direct path is the great path leading us directly to the fruit of Buddhahood. “The supreme fruit is when conditions and wisdom are in harmony; it is pure, enlightened wisdom.” When we return to our True Body, what we have is pure enlightened wisdom, the nature of True Suchness. I hope that everyone is able to understand this. Be mindful! From the beginning until now, we have been given this undeviating direction. If we do not understand, then we have the Dharma, which section by section, helps us to understand. Since we understand and are clear on the Dharma, the Buddha, in these passages, [told us] the stupa of treasures has manifested. Everyone has a Vulture Peak stupa within them, meaning the Dharma is within our hearts. The stupa of treasures has now emerged. The emergence of the stupa of treasures means that we have again recalled all of the teachings, that we have become clear on all of the Dharma. So, He called His multiple, manifestations back in the hope that the teachings would again all return to their places. With everyone most likely clear by then, He opened the door to the stupa to let everyone clearly see the past and the present Buddhas come together. Our present Buddha and the past Buddha had now come together and were sitting in one place. Indeed. This is what our minds should be like now as well. Our intrinsic Buddha relies upon Sakyamuni Buddha to expound the Dharma for us. [We are] “Dharma-children born from the Buddha’s speech. The Dharma comes from the Buddha’s speech, so Dharma-children are born from the Buddha’s speech. This is means our wisdom-life has begun to grow. The Buddha was already old by then, His worldly affinities nearly exhausted. So, He wanted to bring back together all of the teachings so that everyone could remember them again. The Buddha sought people to spread the Dharma. He looked forward to everyone’s enlightenment. He felt they should have already awakened by then, should have accepted and be passing on the Dharma. This is what we must really try and understand.
So, the previous passage says, “In a great voice, He universally addressed the fourfold assembly. Who can, in this land of Saha, widely teach the Wondrous Lotus Sutra?”
This was the Buddha now starting to seek and recruit people to spread the Dharma, He was exhorting them to form aspirations. This was His sincerest and most honest wish! Now wat the time to have everyone begin forming aspirations.
So, the next sutra passage says, “Now is the time. The Tathagata will soon enter Parinirvana. The Buddha wants to entrust this Wondrous Lotus Sutra to those who are present”.
Now truly was the time for the Buddha, for not much time remained. He urgently needed them because He would enter Parinirvana before long. So, the Buddha was in a hurry to hand the Lotus Sutra over to them, to entrust it to those who were present. Those present were those disciples together with the Buddha there at the time. He wished to hand it over to them swiftly. Now was the time. The Buddha’s conditions for transformation, His one great cause, were all about to come to an end.
Now is the time. The Tathagata will soon enter Parinirvana: The Buddha’s conditions of transformation and His great cause were about to end. He wished to return to His original state of ultimate peace.
So, it was the time when “He wished to return to His original state of ultimate peace”. He wanted to return to His original nature of True Suchness, to return to His true origin, the state of ultimate peace of Parinirvana. Parinirvana is the return to our tranquil and still original nature. Sakyamuni Buddha would come together with the principles, would become one with the great principles. His illusory body would be cremated. His corporeal body would be gone, and He would return to His original body of tranquility and stillness. However, the world’s people, matters and objects still remained very complicated and sentient beings would retain their ignorance and afflictions, so someone would still be needed to spread the Dharma in the world. Thus, the Buddha was even then still “seeking people to spread the Dharma”.
The Buddha wants to entrust this Wondrous Lotus Sutra to those who are present: Thus He appealed to the assembly, wishing to entrust this Wondrous Lotus Sutra to those who would pass it down suitably. By encouraging the assembly at this time, He entrusted it to those who were present.
So, “The Buddha wants to entrust this Wondrous Lotus Sutra to those who are present”. Those present had to earnestly listen, then, having listened to and absorbed it, form great aspirations and establish great vows. This is what the Buddha was most anxious about. He needed to recruit people for the Dharma. “So, He appealed to the assembly”, exhorting everyone, encouraging everyone, calling everyone together so they could all form great aspirations and make great vows. Then while among sentient beings with their ignorance and afflictions, they could apply this Dharma and pass it on. So, He “wished to entrust this Wondrous Lotus Sutra to those who would pass it down suitable”. He had to entrust it to people, to the truly proper people as well, someone willing, someone sincere, someone with that level of sincerity, integrity, faith, and steadfastness. Our state of mind must be like this if we are to accept the Dharma. We must be those most sincere, most upright, those suitable for the Dharma. we must be people so sincere and upright that everybody will trust us. Moreover, we must put [the Dharma] into practice always and everywhere. We must universally spread the Dharma. So, we must be those to whom He can entrust it, those who will pass it on. We must also be very suitable people. Are we sincere inside?
“Suitably” means those best qualified to accept and pass on the Dharma that. They were those the Buddha wanted to encourage. He wanted to encourage them all to accept it. This was in that era, in the Buddha’s era. Actually, that era is this era. Although much time has elapsed since then, the Dharma, since ancient times, has never changed as the years passed. This is the most suitable era. So, He wanted people; He wanted very suitable people to accept the Dharma like this. These are needed even more in our present era. Thus, in “encouraging the assembly at this time, the assembly at this time” means at all times. It means not only that assembly during the era of the Buddha. It should mean that people like this are always needed to spread the Dharma.
If, more than 2000 years ago, there are been no one with the sincerity to truly pass down the Dharma, what sutras would we have now to listen to? What Dharma would we have now to teach? Ancient sages of great virtue were the one who passed down the sutras. They were the ones suitable to do it. They mindfully translated the Buddha-Dharma. They translated the texts, then again went on to explain the texts, explain profound things simply and make simple things profound. Their commentaries help everyone understand. This went on during all eras. This was happening in every era; people continually passed down the Dharma. The Dharma is not something just verbally taught; most important is putting it into practice. Our present era desperately needs people who can teach it and put it into practice.
So, “He entrusted it to those who were present”. This means to whomever is present in any era, or at any moment. It is someone who hears this Dharma, then promptly forms aspirations. So, He entrusted it to those present there. We should be very mindful to try and comprehend this.
Those who are present: When the Buddha was in the world He benefited all beings according to their capabilities. He taught the Right Dharma by Himself, without depending on others. Now the conditions of His transformation were coming to an end. He wanted to enable this Dharma to benefit others without end, thus He needed to entrust it to people.
“Those who are present…”. Next it says this was “when the Buddha was in the world”. The reason for spreading the Dharma was because the Buddha’s karmic conditions for remaining in the world were limited. When the Buddha was actually in the world, He responded to worldly conditions in coming here to attain Buddhahood and teach the Dharma. His lifespan in the world was limited. He was subject to the limits of His affinities with the world. If the Buddha could have stayed eternally in the world, He could have “benefited all beings according to their capabilities”. If He could have remained forever in the world, He could have adapted to people’s capabilities to “teach the Right Dharma Himself”. The Buddha could teach it Himself, teach the correct Dharma, teach the principles. If the Buddha could eternally remain in the world, He could have taught the Right Dharma Himself. However, nothing could be done about this, for Him lifespan was that of a human. So, it was impossible; He still had to rely upon other people.
Otherwise, if He could remain in the world, He would not have to “depend on others”. He would not have to wait for anyone, nor would He need to pass it on to future generations. There would have been no need, since He could have done it Himself. It was because He had no choice; He never could have done it Himself. However, He lay His hopes upon later generations.
So, “Now the conditions of His transformation were coming to an end. He wanted to enable this Dharma to benefit others without end”. Since the Buddha could not eternally remain there, He had to promptly hasten to entrust it to the people of that era. Actually, the Buddha is eternally in the world. This is His Dharmakaya. His Dharmakaya remains forever in the world; it was His own physical body that was subject to birth and cessation. His True Body is everlasting, but it was His [physical] body that was subject to birth and cessation. This is the same body that we all have. Our lifespans are always limited. So, because of this, He wanted to pass on the Dharma. “The conditions of His transformation were coming to an end,” so He had to transmit it. The Dharma, this Dharma, the Lotus Sutra, has endless benefits. When continuously passed down, its benefits are endless. It was the temporary body of the Buddha that, more than 2000 years ago, entered into Parinirvana. Yet His True Body is nevertheless everlasting. Not only does the Buddha have this True Body, all of us have the True Body, this nature of True Suchness. The Dharma [we hear] externally, awakens our nature of True Suchness.
So, “He wanted to enable this Dharma to benefit others without end”. It is intrinsic to everyone. There are countless numbers of people. For the sake of all those countless people, think about it; shouldn’t we pass the Dharma on? If we pass on the Dharma, then everyone will be able to accept it so it awakens their nature of True Suchness. When their intrinsic nature is awakened, they can change from the past, cultivate to the future and return from confusion to the true path. They can walk upon the correct path, practice the Bodhisattva-path, the Bodhisattva’s causal practice. All can reach the state of Buddhahood. So, He needed to “entrust” it. He wanted “people”. He wanted people like these. There are so many sentient beings, so many people, yet how many of them are able to achieve realization of the Buddha-mind? Those able to resonate with the Buddha’s original intent are truly few and far between. So, the Buddha was very anxious. After He entered Parinirvana, who would pass it on? So, He had to do this, to “entrust it to those who were present, to those who would come later”. There were two categories of these.
First, “He called on those present nearby”. The second, “He called on those far away”.
1.He called on those present nearby, entrusting them to long remain within this land of Saha to spread the wondrous Dharma here. 2. He called on those far away, entrusting the disciples living in this land, the Bodhisattvas below who were as numerous as dust particles, to spread the Dharma wherever they go.
“He called on those present nearby”. This was those present in the Buddha’s era, who were present at the assembly during the Buddha’s era; He entrusted it to those present there listening to the Dharma. [He hoped they would] “long remain within this land of Saha to spread the wondrous Dharma here”. They would stay in the Saha land in that era, in that world, to earnestly spread this Lotus Sutra. This was in the Buddha’s era and has continued like this until today.
For the second category, “He called on those far away”. Those who were far away are those we just talked about in all eras, both in the Buddha’s era and in the present era. Although time constantly passes, since ancient times the Buddha-Dharma has never changed. The Dharma was useful back then and it is even more effective now. Similarly, the Buddha’s future which seemed long in the future then, is our present now. We too will pass it down into the future. This is what it means by “far away”. It means it will go a long way, the Dharma must be passed down far into the future. Its source may be very far away, but water flows a great distance. The Dharma must flow a long way. This is how “He called on those far away”. At any time, the sutras He taught always have this meaning, which is that they must be transmitted, hence, “entrusting the disciples living in this land”. Anywhere can be “this land”. It was not just the Buddha’s particular land. Since it has been such a long time, the Dharma had spread universally.
We often talk about [Tzu Chi volunteers] outside of Taiwan, whether they are in Africa or in Central or South America, about the Tzu Chi volunteers there, about the seeds they are sowing there, the great potential they are developing there, about how one gives rise to infinity. We always talk about our local volunteers and how they are exercising their abilities there. Our local Bodhisattvas are those living in this land. They have accepted the Dharma there and are putting it into practice. These are local Bodhisattvas living in that land. In short, “He called on those far away”. In any place, at all times the Dharma must be entrusted to the local disciples living there. This Dharma can be accepted anywhere, no matter what kind of place it is. So it says, “the Bodhisattvas below who were as numerous as dust particles”. The Bodhisattvas below who were as numerous as dust particles…. It is because that stupa of treasures had by then risen into the air that we could now say they were “below”. This is like those on the ground who had not yet encountered the Buddha-Dharma, or like those who had encountered it, but had not yet comprehended or understood, or like those engaged in spiritual practice who had not yet formed great aspirations. There were still many like these. Those Bodhisattvas who had not yet formed aspirations were still as numerous as dust particles. All of them had intrinsic Buddha-nature. All of them had intrinsic True Suchness. So, only by transforming them, by teaching and transforming them, by inspiring them, teaching and transforming them, would they similarly begin forming aspirations. Those Bodhisattvas as numerous as dust particles “spread the Dharma wherever they go”. Any place you go, you need to universally expound the Dharma, put effort into expounding the Dharma, into transmitting the Dharma. Then, in any country, in any land, we can spread the Dharma universally. Sentient beings can be relieved of suffering; they can be taught and transformed, for there is True Suchness and there is love in the minds of everyone. This is something that we should place great importance upon.
It is important to not merely take the text as this Lotus Sutra. What is truly called this sutra is the perfect teachings and wondrous Dharma as magnificent as a mountain peak. It is fit to be the impartment of His final wish.
“It is important to not merely take the text as this Lotus Sutra”. You cannot just say, “I have done it! I have constantly recited the sutra as I should! Just by reciting the words, I am already accepting and upholding the sutra. The Buddha instructed us to spread the sutra, so I have been reciting the sutra!” This is not all there is. Of course, this part of the teaching, but when it comes to the sutra, “the sutra is a path” and “the path is a road to walk on”. It must be practiced! It is not just a matter of reciting it. The sutra is a path, it is the True Path, a path that is there for us to walk on, so we ought to achieve realization of the principles that lay inside of it. It is not just about realizing it, it is also about putting it into practice. It is correct to say that this sutra is the perfect teaching, the wondrous Dharma. It is also “as magnificent as a mountain peak”. This sutra is truly very lofty. It is paramount and supreme. It opens up our wisdom for us to reach unsurpassed great enlightenment. We should rely on this sutra and put it into practice, from its bottom all the way to its summit, which is its peak. It is just like a stupa floating in the air. Thus, “It is fit to be the impartment of His final wish”. This means that we spread the Dharma among the assembly, among those Bodhisattvas as numerous as dust particles below. We must constantly spread the Dharma to them. Not only do we spread the Dharma, but we lead them to take action, to put it into practice. If they can put effort into this, they will merge with the Truth and will reach the highest summit. When it comes to noble and unenlightened beings, noble beings and sages guide and transform others; they guide those unenlightened beings to help them return to the state of noble beings. They take all of our ignorance and our afflictions as sentient beings, then they go on to purify them. They take all of them together to the magnificent mountain peak. It is already impossible to use language when trying to analyze [these profound] things. They are wondrously profound, unsurpassed supreme principles, already “unfathomable and imperceptible.” Already, the teachings have now come together.
It is unfathomable and imperceptible. It is profound and magnificent, ineffable and inconceivable. Before it suddenly appeared before them, no one could see through it clearly, and so they were not ready to disseminate it. So, all Buddhas of the ten directions who appeared in the world had stopped here. The stupa of vows emerged and the transformation-bodies were gathered only to show that this wondrous Dharma must be entrusted to people and spread widely, over and over again, so the fire would not die out. Thus it says “entrusted it to those who were present.”
Existence and emptiness are harmonized in wondrous existence. This is “ineffable and inconceivable.” How can we explain it? It is impossible to explain clearly. We can only meet it with our hearts; it is not something that can be described. It is something our minds have to realize. It cannot be described, neither can it be taught. There is no way to teach it; it is difficult to conceive of. The subtle and wondrous way is difficult to conceive. There is no way to analyze it; it is far too subtle, more subtle than anyone can imagine. Scientists can now analyze things in terms of “nanometers.” A “nanometer” is so small it cannot be seen but its efficacy is great. It has a name and a function. It is a term used in physics; it is impossible for me to tell you what it is like. Anyway, many have to all come together before their function can be exhibited. So, “It suddenly appeared before them.” To explain these things clearly when they suddenly appeared before everyone would truly have been impossible. It was wondrous! It was so wondrous that it was difficult to even conceive of. How could it be explained so that everyone could comprehend it? Since it is impossible to see the true principles contained within, we must use our mindfulness in trying to achieve realization of these true principles. Yet we have never been able to realize them, so it has been impossible for us to spread them. We have to put effort into being mindful. Only by realizing this principle will we have a way to put it into practice. We have to show others by actually doing. It is not just telling people what it is. If we just explain it to them, no matter how we teach, it will be impossible for them to understand. You must practice it to show them, lead them into practicing it, then they will say, “So this is what it is like!” A cup of water tastes sweet when we drink it. But what is sweetness like? You must get someone to drink it before he finally realizes what sweetness is like. I can tell you that something is sweet, but I cannot tell you what that sweetness is like, what that flavor is like. When it comes to the flavor, by drinking it, you experience it yourself. The principles are just like this. We bring him in so he can practice, so he can do it and experience what it is like. Thus, “All Buddhas of the ten directions who appeared in the world had stopped here.” It was not until then, when “the stupa of vows emerged.” It emerged per Many Treasures Buddha’s wish. This was because He had never had the chance to teach the Lotus Sutra.
However, He had remained in the stupa. This is the same as all of us. There is True Suchness inside all of us, but right now all we have is this vow; True Suchness has not yet manifested in us. So, Many Treasures Buddha wanted to bear witness, and He also sought to listen to the Dharma. He was “seeking the Dharma and transforming others.” So, “gathering the transformation-bodies” means Sakyamuni Buddha had already gathered all His manifestations together. This was to fulfill Many Treasures Buddha’s wish. He gathered all the teachings of the past so that everyone could remember them again. When we take what we have heard before and remember it all, this too is like “gathering the multiple manifestations only to show this wondrous Dharma.” Now these had been revealed in front of everyone, pointed out one by one and “entrusted to people.” The Dharma was like this. It had been taught to them in the past, so they all should have known its meaning. After everyone had mostly understood it, they “spread it widely, over and over again, so the fire would not die out.” We do not want the fire to grow cold. Since we have listened to and understood the Dharma we want to continuously keep spreading it. We do not want it to grow cold. This is what we should mindfully realize.
This is “entrusting to those who are present.” Anywhere is the place where we should demonstrate the principles of this perfect teaching, how we enact them, how we go about it, how we teach them by using “sincerity, integrity, faith, steadfastness” and “loving-kindness, compassion, joy and equanimity.” We demonstrate how we “actualize the Six Paramitas in all actions.” The Buddha hopes that we always “entrust it to those who are present.” Let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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