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 20181029《靜思妙蓮華》潛能共存 含藏道種 (第1467集) (法華經·從地涌出品第十五)

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發表主題: 20181029《靜思妙蓮華》潛能共存 含藏道種 (第1467集) (法華經·從地涌出品第十五)   周一 10月 29, 2018 10:27 am

20181029《靜思妙蓮華》潛能共存 含藏道種 (第1467集) (法華經·從地涌出品第十五)

⊙共一天地間,生命共生息,覺道共菩提,法喜同分享。心地潛能共存,軌持真如本性,地裂開跡顯本,含藏菩提道種。
⊙「是諸菩薩從地出已,各詣虛空七寶妙塔,多寶如來、釋迦牟尼佛所。」《法華經從地涌出品第十五》
⊙「右繞三匝,合掌恭敬,以諸菩薩種種讚法而以讚歎,住在一面,欣樂瞻仰於二世尊。」《法華經從地涌出品第十五》
⊙右繞三匝,合掌恭敬,以諸菩薩種種讚法而以讚歎:禮已右繞旋,以順天道,如日月焉,以表敬儀。諸菩薩常以種種讚佛之儀,以行敬讚於佛。
⊙種種讚法:或讚多寶願力弘深,處處聽法;或讚本師隨機敷演,不生疲勞;或讚分身神通妙用,感應自在故。
⊙住在一面,欣樂瞻仰於二世尊:既行禮已,在一面立;欣喜愛樂瞻視仰慕釋迦多寶。
⊙「是諸菩薩摩訶薩從初涌出,以諸菩薩種種讚法而讚於佛,如是時間經五十小劫。」《法華經從地涌出品第十五》
⊙是諸菩薩摩訶薩從初涌出:是諸菩薩摩訶薩從初涌出,自始從地涌出。釋尊久遠所教化之無量大菩薩,以是為說無量之緣由。
⊙以諸菩薩種種讚法而讚於佛,如是時間經五十小劫:心誠致敬禮讚二世尊,恆久長時經是許久之時。
⊙法者有二:一、能持自性,謂一切法各守自性,如色等性常不改變。二、軌生勝解,如無常等生人無常等解。
⊙菩薩五智:通達智、隨念智、安立智、和合智、如意智。一、通達智,能覺如夢覺而通達諸法之智。二、隨念智,能憶持過去事而不忘失之智。
⊙菩薩五智:三、安立智,能建立正行而使他修習之智。四、和合智,觀一切法隨緣和合之智。
⊙菩薩五智:五、如意智,隨意所欲而無不滿足之智。
菩薩能聞持教法憶持不忘,說法無畏智無量。

【證嚴上人開示】
共一天地間,生命共生息,覺道共菩提,法喜同分享。心地潛能共存,軌持真如本性,地裂開跡顯本,含藏菩提道種。

共一天地間
生命共生息
覺道共菩提
法喜同分享
心地潛能共存
軌持真如本性
地裂開跡顯本
含藏菩提道種

我們要用心來聽哦!「共一天地間,生命共生息」。我們天地,所有的生物,不就是同在一個天蓋之下,地載之上,同一片天地嗎?天地之間,就是所有生命,共生、共息的地方,所以我們應該是要相生、相愛,在這天地間。我們應該要能夠覺悟、體會,「覺道共菩提,法喜同分享」。我們要很體會,唯有在人間有生命這個時刻,我們有辦法去體會道理。生命間,還有萬物之間,生命的生理是如何來生?這個道理,我們如何生來的?如何將道理再傳下去?這種生理,還要每個人生活著,每一天都是這樣睡起來,動作。這個動作,就是各人有生活的循環,各人的循環有一個共同,那就是衣、食、住、行。大家的生活中沒有離開人人要穿這件衣服,人人要吃飯,總是要吃食物,人人要有住止的地方,要有得住,有得休息,或者是生活空間;一定要有空間,要有路可行動。這是人人的生活,是共同,不能離開的法則。我們要去體會、了解,如何來生?如何生活?

若在生活間,除了這很共同的法則以外,那生態就不同了;生態隨因緣,隨心念。我們的因緣,面對著什麼樣的環境。有的人坐在辦公室裡,又是有冷氣,冬天又是有暖氣,很享受,他們的生態是這樣;有的人,在外面炎熱的氣候,所做的事情是粗重、是很辛苦,這就是他的因緣,就是他的生態。人人生態、因緣各不相同。而我們的心態呢?輕鬆、享樂的人能夠體會到,粗重、辛苦付出的人?若沒有這些人,哪有辦法有享受的環境呢?若沒有這些人,哪有這樣的空間呢?自己有享福的時候,應該就要去想,想到勞苦的人很辛苦。

若有這樣的想法,你富有、享受,你能夠付出,心念一轉就能夠同理心;能夠同理心,就懂得感恩,懂得付出,人群中去付出。若是在受苦難中的人,若能夠知道人生付出是一個福,體力去付出,成就一切好的環境,這也是福。生來的環境就是這樣,安貧自在。這個空間讓我們有活動,讓我們能夠用我們的體力,去成就這大空間,供應人群生活,這樣自己也沒有自卑感,自己也是很尊重自己的生命力。若能夠這樣,大家的心態就能夠平衡,就沒有不滿,也沒有貪念的心,若能夠這樣,這叫做「覺道共菩提」。大家了解,自己的生活是因緣、是心念,因緣果報,心念一轉,自然我們心向著法,自然心就很平靜,「覺道共菩提,法喜同分享」。應該知道「因緣果報」,了解自己的生命力的價值觀,自然就安分守己,會歡喜。常常若說:「辛苦哦!」「唉呀,幸福!美滿!」是啊,付出很辛苦,但是心念一轉:「幸福啦」,幸福就是美滿、歡喜。

我為何能夠做得這麼歡喜呢?我為何能夠這麼的美滿呢?我尊重我自己的生命,我體會我付出是快樂。這是什麼方法給我們的呢?因為通情達理。有方法給我,有心念讓我轉,所以我能夠通情達理,每天都開心,心開意解。就是因為法,「受志奉道,其道甚大」。這個法是如何來?我們能夠和大家分享:「我雖然這麼辛苦,不過我很快樂。」就像我們有一位菩薩,她的家庭環境很好,在家裡(有)四、五個傭人,但是她忘記了笑容要從哪裡來。而回來精舍了,精舍是這樣的環境,早上這麼早就起床,而生活是這麼的簡樸。工作在做,她也跟人家這樣搬椅子、擦桌子、掃地,很歡喜。她告訴我:「我在我們家,怎麼笑都忘記了,但是我回來這裡,我很歡喜。」是啊,環境再怎麼好,缺了法,連笑容都忘記哦!

所以,我們還是回歸,很自然的環境;自然的環境,接觸得到一般的人,我們能夠看盡人間的苦相,我們回歸自己。自己真的是很有福,能付出,付出是一分快樂的事情。雖然環境是這樣,但是心境是快樂的,這就是我們的法喜。法喜,就要和大家分享,為什麼我在這樣的環境,我會這麼歡喜呢?這個心,心靈會這麼自在?這就是很簡樸的生活,我們心很自在,所以知足心常樂、法喜。「覺道共菩提」,已經心中有一條覺悟的道路來走,走得輕安自在,自然就法喜充滿了。

所以,「心地潛能共存,軌持真如本性」。心地潛能大家都有,我們的真如本性,我們人人都有無限量的功能,但是我們很多人,都失去了功能了。因為我們將我們的功能,已經被煩惱、無明,將我們埋覆著,所以這個功能埋覆得深,但是人人都還在,這個潛能,我們的良能、我們的自性,人人本具,所以說「心地潛能共存」。有的人很能幹,有的人什麼事情都不會做;能幹的人,他就是因為他平時都是,有這樣在發揮,發揮他的功能、作業,有在做。每樣都不會,是什麼都不肯做、什麼都不肯學,所以失去了功能。現在的人,為什麼就要每天出去外面,到攤販去買東西回來吃呢?我們家的房子,難道沒有設鍋、灶嗎?有啊!但是不會生火,不會用鍋子,不會,反正樣樣不會。

這已經功能失去了。以前的人,孩子小時候就開始學,女孩子七、八歲就要學做家事;現在有的二十七、八歲還不會,所以,我們的心地,這個潛能埋覆得很深了,這是無明深覆著,將它遮蓋掉。所以,「軌持真如本性」,被無明這樣遮蓋。我們現在若有法,我們的法,不斷用在我們的生活中,我們在這個天地之間,我們了解生命共生息,互相尊重。我們「覺道共菩提」,這個覺道本來就是菩提道路,我們已經在這個道路上走,我們感受很多,我們能夠入人群,法喜同分享,讓大家知道,知道人人本具,我們的真如本性。心地,我們的潛能人人共存,若能夠知道,自然心中有法。

法,叫做「軌持」。這個法,他能夠將這些法,這樣,有條有理,能夠整理得很好,什麼樣的物質,是屬於什麼樣的生物?或者是物理?他一項一項都能夠讓它有軌道,這叫做「軌持」。道理,條條有理,就回歸我們真如本性。這條道路如何開,讓這條路通到哪個地方去,這種「軌持真如本性」,這我們人人本具。平時好好修行,累積我們一切的因緣種子,都好好累積。我們說過了,八識,前的「五識」緣外面的境界,六識緣了之後,起心意去分別;去思考,開始起動作。看他是行善的動作,或者是行惡──貪、瞋、癡,這種的動作去做業;每天所做的結果,歸納就是在第八識,善惡業的種子都是在第八識裡。所以,我們平時行菩薩道,入人群去輔導眾生,或者是與眾生共同入人群,去拔除眾生的苦難,付出共結法緣、善緣、造福等等,都是歸納在我們的八識,這叫做「六度萬行」。這個「六度萬行」,用長時間累積,這樣全都放在我們的本性之中,潛能、真如都歸納在這個地方。

「六度萬行」,就是菩薩道一直在成熟。這個時候,「地裂開跡顯本」,就是我們的心地,我們的種子一一浮現出來了。我們累積什麼樣的種子,什麼種子從地已經裂開了,種子的芽出來了,苗也出來了,這就是「含藏菩提道種」。這個從地裂出這些東西,這個種子,就是菩薩心,我們菩薩道的心已經顯現。過去所造作的「跡」──過程,這時候顯出來。我們的本性,那個過程所做,我們的本性顯現;這個本性顯出來,那就是已經很明顯了。在這個第八識,藏識的裡面,所藏著的就是這個善種子,就是我們的本性。

總而言之,我們在這個天地之間,生命共生息,同走一條路,我們時時法喜要和大家分享,大家要很透徹了解,心地潛能你我大家共存。法能夠軌持,我們守規、律己,我們就是真如本性,不斷和我們日常生活中共生息。我們就是在「六度」之中,落實在我們的生活裡,不斷累積我們的善種子,這就是我們的含藏、我們的菩提、我們的道種。這個「道種智」若出來,那就是在菩薩道很明顯,就沒有過失。所以,我們要用心。

前面的文也就是這樣說:「是諸菩薩從地出已」。我們過去累積下來,這個善緣種子已經出來了,「各詣虛空七寶妙塔,多寶如來、釋迦牟尼佛所」。

是諸菩薩從地出已
各詣虛空七寶妙塔
多寶如來
釋迦牟尼佛所
《法華經從地涌出品第十五》

大家從地出來,湧現出來之後,就是在這個虛空中。「虛空」,大家記得,行在中道,不屬上、不屬下、不屬左右,就這樣飄然向著寶塔去了,寶塔裡面有二世尊,兩位世尊,一位是過去佛,一位是現在佛;過去的多寶佛,現在釋迦牟尼佛。

他們到這個寶塔來,他們「頭面禮足」,寶塔在空中,這些菩薩在空中,就在那個地方禮佛,這就是規矩。「及至諸寶樹下師子座上佛所,亦皆作禮」。

這些菩薩,向二世尊頂禮之後。還一一向師子座上的分身佛,也同樣去作禮,這就是這些菩薩,湧現虛空的形態。那個境界,我們若做一個觀想,這個境界很美!空中妙塔,菩薩湧現,在那個地方的禮節,充分的理,充分的禮,禮和理合而為一,這叫做「軌道」。菩薩的軌道就是這樣來的。下面這段文就說:「右繞三匝,合掌恭敬,以諸菩薩種種讚法而以讚歎,住在一面,欣樂瞻仰於二世尊。」

右繞三匝
合掌恭敬
以諸菩薩種種讚法
而以讚歎
住在一面
欣樂瞻仰於二世尊
《法華經從地涌出品第十五》

「右繞三帀」。因為在寶樹來禮諸分身佛之後,還是照規矩,那時候印度的規矩,禮拜之後,周圍繞,就像我們在繞佛一樣,就這樣右繞了三匝,就是要繞三圈。還是「恭敬合掌,以諸菩薩種種讚法,而以讚歎」,以菩薩種種互相稱讚,以這個方法來讚歎。所以常常說,我們要互相讚歎,掩惡揚善,這也就是我們的美德。

右繞三匝
合掌恭敬
以諸菩薩種種讚法
而以讚歎:
禮已右繞旋
以順天道
如日月焉
以表敬儀
諸菩薩
常以種種讚佛之儀
以行敬讚於佛

所以,「禮已右繞旋,以順天道」。天道就是這樣,順這個「理節」,「理」這樣轉。所以,「如日月」。日月也是這樣在轉,地球也這樣在轉,公轉、自轉,在這個天體的都是這樣,虛空就是這樣在轉。

所以,「表敬儀」。順禮節、順天理,順天際這個理,這樣日、月、星球的轉動,同樣的方向,這樣在右繞、右旋,這就是表示禮節的敬儀,恭敬的威儀。我們這全都要學,這就是我們的禮節。「諸菩薩常以種種讚佛之儀」,而「以行敬讚於佛」。菩薩彼此互相讚歎,不只是彼此互相讚歎,這個儀式就是向佛,共同也是這樣的禮儀,這樣來讚歎佛,這就是我們平常的規矩。

所以,「種種讚法:讚多寶願力弘深」。用種種的讚歎,讚歎多寶如來他的弘願。

種種讚法:
或讚多寶願力弘深
處處聽法
或讚本師隨機敷演
不生疲勞
或讚分身神通妙用
感應自在故

我們應該還記得「四安樂行」,身、口、意、誓願。是啊!諸佛都是這樣,成佛就是這樣,我們修行也是要這樣。修行要注重我們身體的行為,身要為善行;口要讚歎人、說好話;心意,我們要知足、善解,我們要想好事情。而我們的願力,一定要發願,願力要深、要堅定。這就是「四弘誓願」──「眾生無邊誓願度、煩惱無盡誓願斷、法門無量誓願學、佛道無上誓願成」。這是要長久的時間,願要很堅定啊!

所以,大家來讚歎多寶佛,多寶佛他的願力弘深,就是「四弘誓願」,就是「四安樂行」都很具足。他的願,就是保存著全身入塔的裡面去,任何一個地方,有佛說《法華經》處,多寶佛他就塔現前,他的身也現前,出聲來做見證,這就是多寶佛他的宏願。所以,「處處聽法」,這就是讚多寶佛的意思。又再讚釋迦牟尼佛,那就是「本師」釋迦牟尼佛。讚歎釋迦牟尼佛,在娑婆世界堪忍,他對這些眾生是耐心,用堪忍、耐心,對著眾生各不相同的根機,他「隨機敷演」說法,「不生疲勞」。儘管眾生根機很鈍劣,但是釋迦牟尼佛他沒有疲倦感,他還是不斷不斷,應著眾生的根機,剛強難調伏,佛陀還是耐心來調伏眾生,用種種方法。

四十二年的時間還是殷勤善誘,看看眾生是什麼樣的根機,佛陀絕對不放棄,隨順眾生、應機逗教。這是佛陀對眾生的耐心,「不生疲倦」,這就是讚歎釋迦牟尼佛。或者是讚歎分身佛神通妙用。因為分身的佛,就是以釋迦牟尼佛的精神,能夠得以布滿十方界,在人群中去度眾生,與佛同等的心志,也是一樣應機度化,這就是神通妙用,隨順眾生在任何一個覺道。所以,無處不在,無生不度,這就是分身佛。任何一個空間,任何一類的眾生,他們都願意應機度化,這是釋迦牟尼佛的分身。為了多寶佛要來娑婆世界見證,所以,他召喚十方分身佛,回歸在這個靈鷲山,來聽多寶佛見證,這就是也將要「顯本」的時刻。

所以,十方分身佛就全都集中來,在寶樹下。這種感應眾生,無處不現的神通妙力,這就是他們禮讚寶樹下的,分身佛的道理。所以,這就是我們要用心去體會,法無處不在,能持,到什麼地方,都有這個規律的法則,所以「種種讚法」,這全都是法。所以,「住在一面」。

住在一面
欣樂瞻仰
於二世尊:
既行禮已
在一面立
欣喜愛樂
瞻視仰慕
釋迦多寶

讚歎之後,讚多寶佛、讚釋迦牟尼佛、讚歎分身佛之後,大家集中共一個方向,面對著兩尊佛,兩位世尊,所以這就是一個禮節。「既行禮,在一面立」,共同,那就是「欣喜愛樂」。大家就是用瞻仰,抬頭來看,就是非常的愛慕釋迦牟尼佛,與多寶佛。

接下來再說:「是諸菩薩摩訶薩從初涌出,以諸菩薩種種讚法而讚於佛,如是時間經五十小劫。」

是諸菩薩摩訶薩
從初涌出
以諸菩薩種種讚法
而讚於佛
如是時間
經五十小劫
《法華經從地涌出品第十五》

這時間很長哦!讚歎之後,經過了五十小劫。這就是說,自從開始菩薩湧現,這些都大菩薩,發心,那個心向力已經很堅定的菩薩。

是諸菩薩摩訶薩
從初涌出:
是諸菩薩摩訶薩
從初涌出
自始從地涌出
釋尊久遠所教化之
無量大菩薩
以是為說無量之緣由

自開始「從地涌出,釋尊久遠所教化,無量大菩薩」。這些都是,就是佛陀很久很久無量劫以前,大通智勝佛的道場,十六王子為他們說法,這些人一直一直這樣延續下來。這很長久(時間),無量的菩薩,生生世世耐心對眾生教化。「以是為說量之緣由」。現在再下去要說「量」。前面說「量」,多少多少恆河沙,從很多量的恆河沙再減、減,減到多少的「單己」,這個眷屬度化的過程,實在是很多。所以,「以諸菩薩種種讚法,而讚於佛」。一直用種種,長時間一直都不斷在讚歎,菩薩也是同樣是這樣。「如是時間」,經歷「五十小劫」。

以諸菩薩種種讚法
而讚於佛
如是時間
經五十小劫:
心誠致敬
禮讚二世尊
恆久長時
經是許久之時

這就是表示這些菩薩,長久一直讚歎、讚歎,讚歎佛,很長久的時間!所以,這樣的讚歎,到底是在讚歎什麼?這是什麼意思?是要表示,「心誠致敬禮讚二世尊,恆久長時經是許久之時」,是恆久的時間,是長時間,經很久的時間,都是不斷不斷心就是讚歎。是啊,讚歎,讚歎佛的法。

法者有二:
一、能持自性
謂一切法各守自性
如色等性常不改變
二、軌生勝解
如無常等
生人無常等解

這個法有兩種,一種是「能持自性」。佛陀教育我們,讓我們了解,所有人間有相、無相的法。這麼多的法,法到底是什麼?法無體形,能夠說「一、能持自性」,這個方法就是讓我們的自性要堅持,就是「一切法各守自性」。其實,我們眼睛所看到,一切一切的物質,它都有它的自性在;每一項東西都有它的法,都有它的道理,有它的自性,這過去也常常說。所以,「如色等」,各種不同,不同,形形色色的物質,全都那個性都不會改,本來它就各有它的本性,這就是道理。每一項物有物理存在,人有人的生理存在,動物有動物的生理。總而言之,形不同,道理不同,但是每樣的形,都有每樣它的自性道理在,都有它的道理,這就是「如色等性常不改變」。

第二,「軌生」,就是他的軌跡,他的生態是「勝解」,就是如何來解這個法。這些法,東西看到,我們有看到「色」,不知道它裡面的道理,我們人,我們有看到人,真如本性是長得怎樣?就要用什麼方法,去譬喻它、去分析它,去了解它,讓我們知道:哦,道理原來是這樣,善惡因緣果報原來是這樣。人間由不得自己,原來是這樣。這就是法。所以,「如無常等」。我們若沒有這個,有「常」「無常」,這個法,這樣無常要如何解呢?所以說起來,有常、恆常是我們的本性,亙千古而不變;這個「本」永遠不會變,但是「跡」是有變。有變,這就是在世間樣樣無常,成、住、壞、空等等,所以會常常說,一切皆空、一切無常,苦、空、無常,這就是法如何來分析。在苦、空、無常,而什麼是永恆?道理的永恆就是真諦。這就是要常常用種種的方法,來譬喻、言說。所以菩薩,菩薩這種永恆的志,菩薩「六度萬行」,要如何走過這條路?這條路在走,慢慢能夠通達。有什麼東西呢?五項的智,「菩薩五智」。

菩薩五智:
通達智
隨念智
安立智
和合智
如意智
一、 通達智
能覺如夢覺
而通達諸法之智
二、 隨念智
能憶持過去事
而不忘失之智

一就是「通達智」,就是「能覺如夢覺,而通達諸法之智」。我們在做夢,都由不得自己;我們做夢若清醒了,哦,原來是一場夢。我應該要做我今天真實的事情,夢是虛幻的,原來我們醒來了。同樣的道理。

二是「隨念智」,就是「能憶持過去事,而不忘失之智」,我們的記憶,所以一直說,法聽過我們還要記得住。雖然我們無法記得上輩子的事情,至少我們這輩子聽法,我們也應該要多回憶,不要忘記,這叫做「隨念智」。聽過了,現在又再聽,將前面的趕緊回憶回來。這樣法就通了;通達智,就能夠通達前面的法。我們現在聽,就能夠通達前面的法。還要再隨念,現在說、現在聽到,我們要隨念記憶起來。

菩薩五智:
三、 安立智
能建立正行
而使他修習之智
四、 和合智
觀一切法
隨緣和合之智

第三是「安立智」,就是「能建立正行,而使他修習之智」,那就是「安立智」。我們自覺、覺他,我們自己能夠知道這個法,這個智慧建立了,我們就要正行入人群中,也使人人能夠一樣,用這樣來修習這個智,能夠了解。

第四是「和合智」。我們就要觀,「觀一切法隨緣和合」。我們要知道、了解因緣法。剛才開頭就說因緣,大家人人都無法了解,所以我們要多和人結善緣,我們要隨遇而安等等。我們的心態一念心,所以我們才有辦法,能夠得到「和合智」,觀一切法隨緣和合;人與人之間,一切法要互相和合。

菩薩五智:
五、 如意智
隨意所欲
而無不滿足之智

我們要隨這個智所欲,而無不滿足,我們全都很滿足。常常生活滿足了,他就很歡喜,很快樂。這叫做「無不滿足」,每項都滿足,這樣這個心是最歡喜,這叫做「如意智」;所以說起來,「菩薩能聞持教法,憶持不忘」。

菩薩能聞持教法
憶持不忘
說法無畏智無量

能夠聽法,聽來受用,常常記得,不要忘記了。這樣自然,我們就能夠常常入人群,去「說法無畏智無量」。這就是我們要用的道理,用在我們能夠有這個菩薩五智,也就是要用在我們懂得知道,天地間生命共生息。這段文若能夠了解了,後面這個五智,我們就能夠很清楚。菩薩是充滿了那個善種子,浮出了地面,這個「本」,種子的本質,那就是含藏著很充分愛的力量。我們給他因緣,把握因緣,自然他就「一生無量,無量從一生」,那個量能夠散發到無量,也能夠回歸到一粒種子。這恆(河)沙的譬喻、樹種的譬喻,都能夠通達道理。所以各位菩薩,精神、力量總是用在一念間,所以人人要時時多用心!


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發表主題: 回復: 20181029《靜思妙蓮華》潛能共存 含藏道種 (第1467集) (法華經·從地涌出品第十五)   周日 12月 02, 2018 12:50 pm

Explanations by Master Cheng-Yan
Subject: Our Hidden Potential within the Seed of the Path (潛能共存 含藏道種)
Date: October.29.2018

“In the shared space between heaven and earth, all living beings coexist. On the path to awakening we attain Bodhi together and share the same Dharma-joy with each other. We all have hidden potential in our minds and uphold the course of our nature of True Suchness. The ground splitting open represents opening the manifest to reveal the intrinsic, where Bodhi, the seed of the path, is stored.”

We must mindfully listen to this! “In the shared space between heaven and earth, all living beings coexist.” In our world, all creatures live under the same sky and on top of the [same] earth. Aren’t we all living in the same world? Between heaven and earth, this is the shared space where all living beings coexist. So, we must live together and love each other in this space between heaven and earth. We should be able to realize and comprehend this. “On the path to awakening, we attain Bodhi together and share the same Dharma-joy with each other.” We should understand that only during this time when we live in the human realm can we understand the principles. As for us and all living beings in the world, by which principles of life did we all come to exist? Based on these principles, how were we born? How do we pass down the principles? According to these principles, every person in their daily living has to wake up every day and begin to do things. These actions are each person’s routine in daily living. In our routine, we all share the same [needs for] food, clothing, housing and transportation. In everyone’s daily living, we cannot escape the need for wearing clothing or the need for food to eat. We all require a place of shelter to be able to stay, rest or go about our lives. We need spaces and roads for us to move around. This is all of our daily living. It is a universal law that none of us can escape. We must understand how we were born and how we should live.

In our daily living, apart from these universal principles, our ways of life are very different. The ways of life differ due to causes, conditions and our thoughts. By our causes and conditions, we face different environments. Some people work in an office with air conditioning [for the summer] and heating for the winter. Their lives are very comfortable. This is their way of life. Some people are outside when it is hot, doing very laborious work. These are their causes and conditions. This is their way of life. People have different ways of life [due to] their differing causes and conditions. What about our mindsets? Can those who have a comfortable and relaxed life understand those who do heavy work? Without these people, how are these comfortable environments possible? Without these people, how could we have such spaces? When we are enjoying comfort, we should think about these people doing hard labor. With this mindset, if we are wealthy and live in comfort, we can help others.

With a single change in perspective, we can give rise to empathy. With empathy, we learn to be grateful, give of ourselves, go among people and help them. For those who are in hardship, with the understanding that giving is a blessing in life, [they can view] their physical work that creates our environment as a blessing also. Since this is the environment they were born into, they can be at peace with their situation. This space gives them a chance to do things with their physical strength to make this environment possible. They provide for everyone’s needs in life so they do not need to feel inferior. They should honor the potential of their own lives. If they can do this, their mindset can be harmonious. There will not be resentment or greed in their minds. If we can do this, then “On the path to awakening, we attain Bodhi together.” Everyone must understand that our daily living is [affected by] causes and conditions, by our mindset.

With the karmic law of cause and effect, once we change our perspective, naturally our minds will turn toward the Dharma and our minds become tranquil. “On the path to awakening, we attain Bodhi together and share the same Dharma-joy with each other.” We should know the karmic law of cause and effect and recognize the value of our strength in life. Naturally, we will then be content with what we have and be joyful.

We often say, “Thank you for your hard work! Ah! We feel happy and blessed!” Indeed, helping others is hard work, but with a single change in perspective, [we can say], “We feel blessed!” Being blessed is feeling happy and joy. How come we can serve so joyfully? How come we can feel so happy? We respect our own life and realize that helping others brings happiness. How can we do this? By being empathetic and understanding principles. We have been given a method to change our perspective so that we can be empathetic and understanding. We are joyful every day because we open our hearts and are understanding. Because we have the Dharma, “We uphold our mission and follow the path; then our path will be great.” Knowing where this Dharma comes from we can share this with everyone. “Although I do such hard work, I am joyful.”

For example, one of our Bodhisattva-volunteers comes from a wealthy family. She has four or five maids in her home, but she had forgotten how to smile. Then, she came to the Abode. In the Abode, everyone gets up very early in the morning and our life is very simple. As everyone did chores, she followed along, moved chairs, wiped tables and swept the floor. She was joyful. This is what she said to me. “When I was at home, I had forgotten how to smile. But when I come here, I am joyful.” Indeed, although her environment was comfortable, without the Dharma, she forgot how to smile. So, we should ultimately return to a simple environment. In a simple environment, we can make contact with ordinary people, observe all kinds of suffering in the world and return to our [true nature]. We are truly blessed!

Helping others is a joyful thing. Although our surrounding are like this, our state of mind is happy. This is due to our Dharma-joy. We should share our Dharma-joy with everyone. Why are we so joyful, even in these surroundings? Why are our minds at ease? This is a very simple life. Our minds are free, so with contentment, we are always happy and filled with Dharma-joy. “On the path to awakening, we attain Bodhi together.” In our minds, there is a path to awakening that we can walk on. When we can walk feeling free and at ease naturally, we are filled with Dharma-joy. So, “We all have hidden potential in our minds and uphold the course of our nature of True Suchness.” Everyone has hidden potential in their minds; this is our nature of True Suchness.

We all have infinite capabilities, but many of us have lost them, because these capabilities have been covered by afflictions and ignorance. So, our capabilities have been buried deeply. Yet we all still have this hidden potential, our potential for goodness and the intrinsic nature which we originally have. So, “We all have hidden potential in our minds.”

Some people are very capable while others are unable to do anything. Those who are capable develop their skills regularly because they exercise their capabilities through their work; they are putting them to use. Those who cannot do anything. So, they have lost their capabilities. Speaking of people nowadays, why do they go out and buy food from street vendors every day? In our houses, are there no stoves or kitchens? Yes, there are, but they do not know how to cook or how to use a pot. They do not know any of these skills. They have lost this ability. People in the past started learning these things at a young age. Girls learned to do chores when they were around seven or eight. Nowadays, there are even 27 or 28 year-olds who do not know how to do chores. So, in the ground of our minds, our hidden potential has been deeply buried. It is covered deeply by ignorance.

So, “We uphold the course of our nature of True Suchness” which is covered by ignorance. If we have the Dharma now, we can continuously apply it in our daily living. Then in the shared space between heaven and earth, we understand how all life coexists and how [everyone] should respect each other. “On the path to awakening, we attain Bodhi together.” The path to awakening is the Bodhi path. We have walked on this path, so we have gained many realizations. We can go among people and share the Dharma-joy with them to help everyone understand that we all intrinsically have the nature of True Suchness in the ground of our minds, we all have our hidden potential. If we understand this, naturally, we will have the Dharma in our minds. Speaking of the Dharma, we must “uphold the course”. With the Dharma, we can make use of the Dharma to neatly organize [things] by its rules and principles. What material is this? What biological sources did it come from? What about its physical properties? These [properties]are what enables its course. This is “upholding the course”. The principles are all clear and logical; they let us return to our nature of True Suchness. We understand how to open up this path and where it leads. We “uphold the course of our nature of True Suchness”. We all intrinsically have it. We must earnestly engage in spiritual practice every day to accumulate all seeds of causes and conditions. We have talked about the Eight Consciousnesses. The first Five Consciousnesses connect with external states. Once these connect with the sixth consciousness, we give rise to thoughts and begin to differentiate, contemplate and take action. This may be an act of goodness or an act of evil due to greed, anger and ignorance. We create karma with our actions. Every day, the outcomes of our actions are stored in the eighth consciousness. The seeds of good and evil karma are all found in the eighth consciousness. So, in regularly practicing the Bodhisattva-path, we must go among people to guide sentient beings or bring them with us to go among people and eliminate sentient beings’ suffering. Through giving, together we form. Dharma-affinities, form virtuous affinities, create blessings and so on. These are all stored in our eighth consciousness. This is called “actualizing the Six Paramitas in all actions”.

We “actualize the Six Paramitas in all actions,” and after accumulating them for a long time, they are all stored in our intrinsic nature. Our hidden potential and nature of True Suchness are all found there. “Actualizing the Six Paramitas in all actions” means continuously maturing on the Bodhisattva-path.

At this time, “The ground splitting open represents opening the manifest to reveal the intrinsic”. This refers to the ground of our minds. Our seeds have emerged. What kind of seeds have we accumulated that have split the ground open? Their sprouts have emerged and grown. This is “where Bodhi, the seed of the path, is stored”. The ground splits open because of these things, these seeds, which are our Bodhisattva-aspirations. Our Bodhisattva-aspirations have appeared. The footprints we have manifested throughout the past are emerging at this moment. [Due to] our actions in the past, our intrinsic nature is appearing. As our intrinsic nature emerges, it will be very obvious. In the eighth consciousness, in the storehouse consciousness, what is stored are seeds of goodness. This is our intrinsic nature.

In short, in the shared space between heaven and earth, living beings coexist and walk on the same path. We must constantly share our Dharma-joy with others to help them thoroughly understand the hidden potential in their minds and how to coexist with everyone. When we can uphold the course of the Dharma, uphold the precepts and discipline ourselves, our nature of True Suchness will always coexist with us in our daily living.

By actualizing “the Six Paramitas” in our daily living, we will constantly accumulate seeds of goodness. This is our hidden potential, our Bodhi and our seed of the path. Once “the wisdom of all paths” emerges, we will have very clear understanding as we walk the Bodhisattva-path, and we will not make any mistakes. So, we must be mindful.

The previous sutra passage says, “After these Bodhisattvas had emerged from the ground…”. The seeds of positive affinities we accumulated in the past have emerged. “…they each went to the wondrous stupa of Seven Treasures in empty space where Many Treasures Tathagata and Sakyamuni Buddha were”.

After these Bodhisattvas had emerged from the ground, they each went to the wondrous stupa of Seven Treasures in empty space where Many Treasures Tathagata and Sakyamuni Buddha were. Once they arrived, they prostrated to the two World-Honored Ones with their heads at Their feet. Then they went to the lion’s thrones beneath the trees of treasures where the Buddhas were and also paid their respects to all of Them.

After everyone emerged from the ground, they were in this empty space. The “empty space”, as we remember, symbolizes walking the Middle Way, which is not above, below, left or right. They gracefully floated to the stupa of treasures. In the stupa of treasures, there were two World-Honored Ones. Of these two World-Honored Ones, one was a past Buddha and the other was the present Buddha; one was Many Treasure Buddha of the past and the other was Sakyamuni Buddha of the present. Once [the Bodhisattvas] came to this stupa of treasures, they “prostrated with their heads at Their feet”. The stupa of treasures was in the air, so these Bodhisattvas were in the air. They prostrated to the Buddha there. This is proper etiquette. “Then they went to the lion’s thrones beneath the trees of treasures where the Buddha were and also paid their respects to all of Them”. After paying respect to the two World-Honored Ones they also paid their respects to all the Buddha’s manifestations on the lion’s thrones.

This was the scene after these Bodhisattvas had emerged into empty space. This is a very beautiful scene to imagine. There was the wondrous stupa in the air and the Bodhisattvas that emerged. There was also the etiquette shown in that place, abundant with both principles and propriety. When etiquette and principles converge, this is called the “proper course”. This is the proper course of Bodhisattvas.

The next sutra passage says, “They circumambulated clockwise three times, put their palms together in reverence and, with all Bodhisattvas’ many methods of praise, uttered their praises. They then stayed to one side and joyfully gazed upward in admiration at the two World-Honored Ones.

They circumambulated clockwise three times”. After paying respect to all the Buddha’s manifestations beneath the trees of treasures, they continued to follow proper etiquette. The etiquette in India at that time was, after paying respect, people would circumambulate. This is like how we circumambulate the Buddha. In this way, they circumambulated Them clockwise three times; they had to circumambulate clockwise three times. They also “put their palms together in reverence”. With all Bodhisattvas’ many methods of praise, [they] uttered their praises”. They praised [the Buddhas] in the many ways that all Bodhisattvas’ praise each other. Thus, we often say that we must praise each other, overlook the bad and bring out the good. This is [how we show] our virtue.

They circumambulated clockwise three times, with all Bodhisattvas’ many methods of praise, uttered their praises” after prostrating, ey circumambulated clockwise. In accord with the path of the heavens, just like the sun and the moon, to show their reverence through etiquette. All Bodhisattvas always use many methods of praising the Buddha to reverently praise the Buddha.

So, “After prostrating their circumambulated clockwise in accord with the path of the heavens. This is how celestial bodies [move]. They followed this principle and etiquette circumambulated clockwise to the principles. So, it is “just like the sun and the moon. The sun and the moon also revolve like this. Earth also revolves like this. All celestial objects in the universe orbit and revolve in this manner. Things in the universe revolve like this. So they “showed their reverence through etiquette”.

They follow etiquette and principles of nature. The sun, the moon and planetary objects revolve in the same direction. In this manner, they circumambulated clockwise. This was displaying propriety through etiquette and a reverent demeanor. We must learn all of this; this is our etiquette.

“All Bodhisattvas always use many methods of praising the Buddha to reverently praise the Buddha. Bodhisattvas praise each other, but they not only praise each other, their ritual is also directed to the Buddha. they share the same etiquette in how they praise the Buddha. this is the same as our regular etiquette.

So, with these “many methods of praise, they praised how broad and profound. “Many Treasures’ power of vows was.” With many methods of praise, they praised Many Treasures’ great vows.

Many methods of praise: They praised how broad and profound. Many Treasures’ power of vows was in going everywhere to hear the Dharma. They praised the fundamental teacher expounding according to capabilities and never giving rise to fatigue. They praised the multiple manifestations’ wondrous uses of spiritual powers in responding freely.

We should still remember the Four Practices of Bringing Peace and Joy with our bodies, speech, minds and vows. Indeed! All Buddhas need to [practice] like this. This is how They attain Buddhahood. When we engage in spiritual practice, we must also do the same. In our spiritual practice, we must pay attention to our physical actions. We must do good deeds with our bodies we must praise people and say kind words in speech and, with our minds, we must be content, understanding and think of good things. Moreover, when it comes to vows, we have to make vows, our vows must be profound and firm. These are the “Four Great Vows, I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma-doors” and I vow to attain unsurpassed Buddhahood.” This will take a very long time. So, our vows must be firm.

Thus, everyone praised how broad and profound Many Treasures Buddha’ power of vows was. These are the Four Great vows. He was replete in “the Four Practices of Bringing Peace and Joy”. His vow was for His entire body to enter the stupa. Wherever there is a Buddha expounding the Lotus Sutra, Many Treasures Buddha will manifest in Hs stupa, manifest His body and speak to bear witness. This is Many Treasures Buddha’s great vow. So, “going everywhere to hear the Dharma is their praise for Many Treasures Buddha.

Then they also praised Sakyamuni Buddha. “The fundamental teacher” is Sakyamuni Buddha. they praised how Sakyamuni Buddha endured in the Saha World. He was patient with these sentient beings. With patience to endure, based on sentient beings’ different capabilities, He “expounded the Dharma according to capabilities and never gave rise to fatigue. Although sentient beings’ capabilities are dull, Sakyamuni Buddha never gave rise to fatigue. He still continuously taught according to sentient beings’ capabilities. Though they are stubborn and hard to train the Buddha still trained them with patience by using all kinds of methods. For 42 years, He patiently guided them and saw what capabilities they had. The Buddha never gave up on them. He accommodated sentient beings and taught according to their capabilities. this is the Buddha’s patience toward sentient beings. He never gave rise to fatigue. This is why they praised Sakyamuni Buddha. They also praised the multiple manifestations’ wondrous use of spiritual powers. The Buddha’s manifestations also represent Sakyamuni Buddha’s spiritual. They can spread throughout the ten directions and go among people to transform sentient beings. They have the same aspirations as the Buddha. They also transform people according to capabilities. These are the wondrous uses of spiritual powers. They accommodate sentient beings on any path to awakening, so there is nowhere They do not exist and no being They do not transform. These are the Buddha’s manifestations. In any space, with any sentient being, They ae willing to transform them according to their capabilities. these are Sakyamuni Buddha’s manifestations. Because Many Treasures Buddha was coming to the Saha world to bear witness, [Sakyamuni Buddha] called His manifestations from the ten directions to return to Vulture Peak to listen to Many Treasures Buddha’s testimony. This was also the moment when He was about to “reveal the intrinsic. So, He gathered His manifestations from the ten directions beneath the tree of treasures. With their spiritual powers, they act in response to sentient beings and manifest everywhere. This is reason why they praised the Buddha’s manifestations beneath the trees of treasures. So, this is why we must earnestly comprehend that the Dharma is everywhere. We can uphold it so that, wherever we go, these laws and discipline are everywhere. So, “many methods of praise” are all part of the Dharma. Next, “They then stayed to one side”.

They then stayed to one side and joyfully gazed upward in admiration at the two World-Honored Ones: Having properly paid their respects, they stood to one side and joyfully and happily gazed upward in admiration at Sakyamuni and Many Treasures.

After praising Many Treasures Buddha, Sakyamuni Buddha and His manifestations, everyone gathered in the same direction to face the two Buddhas, the two World-Honored Ones. So, this is a matter of etiquette. “Having properly paid their respects, they stood to one side”. Together they were “joyful and happy”. Everyone gazed upwards in admiration. They admired Sakyamuni Buddha and Many Treasures Buddha.

The next [sutra passage] continues, “All these Bodhisattva-Mahasattvas, starting from when they first emerged, used all Bodhisattvas’ many methods of praise to praise the Buddhas. The time that passed was 50 small kalpas.”

This period of time is very long! When they finished praising Them, 50 small kalpas had passed. These Bodhisattvas that emerged were all great Bodhisattvas who had formed aspiration. They were Bodhisattvas with a firm direction.

All these Bodhisattva-Mahasattvas, starting from when they first emerged: At the start, those who emerged from the ground were countless great Bodhisattvas taught and transformed by Venerable Sakyamuni long ago. This is used to explain the cause of their quantity.

At the start, “Those who emerged from the ground were the countless great Bodhisattvas taught and transformed by Venerable Sakyamuni long ago”. They were from countless kalpas ago, from Great Unhindered Wisdom Superior Buddha’s spiritual practice ground where the 16 princes taught the Dharma to them. These people continuously carried on [the mission]. This had continued for a very long time. There were countless Bodhisattvas patiently transforming sentient beings for lifetime after lifetime. “This is used to explain the cause of their quantity”. Now, we continue to discuss “their quantity”. We previously talked about “quantity,” by describing how many sands of the Ganges River. From numerous sands of the Ganges River, [the quantity] continuously decreased to “one”. This was the process of transforming retinues. There were truly many of them.

So, “[They] used all Bodhisattvas many methods of praise to praise the Buddhas”. They kept using all kinds of methods to continuously praise Them for a long time. This is what the Bodhisattvas did. “The time that passed was 50 small kalpas.

[They] used all Bodhisattvas’ many methods of praise to praise the Buddhas. The time that passed was 50 small kalpas: With sincere reverence, they paid respect to and praised the two World-Honored Ones for a long, everlasting time. This was the long time that passed.

This means that these Bodhisattvas continuously praised the Buddha for a long time. It was a very long time! Thus, with this praise, what were they praising? What does this mean? This shows that “With sincere reverence, they paid respect to and praised the two World-Honored Ones”. This was a very long, everlasting time. It was a long time that passed. Their hearts continuously praised [Them]. Indeed, they praised the Buddha-Dharma.

There are two aspects of Dharma: 1. Being able to uphold one’s own nature. This means all things uphold their own nature. When it comes to form and so on, this nature is permanent and unchanging. 2. Giving rise to superior understanding according to the rules. When it comes to impermanence and so on, these give rise to the understanding of the impermanence of life and so on.

There are two aspects to the Dharma. One is “being able to uphold one’s own nature”. The Buddha taught us to help us understand all the phenomena of the world, with or without appearance. There are so many phenomena. What exactly is the Dharma? The Dharma has no appearance or substance, but we can say, first, “being able to uphold one’s own nature”. With this method, we can uphold our own nature. This means that “All things uphold their own nature”. In fact, everything we see with our eyes and all these material objects have their own nature. Every object contains its Dharma, its principles and its own nature. We have often talked about this in the past.

So, “When it comes to form and so on,” there are different materials of every description, shape and color. They all have an unchangeable nature. They all have their own intrinsic nature. This is the principle. Every object has its physical principles. Humans have our own physiological principles. Animals have their biological principles. In summary, their appearances are different, so their principles are different. But every appearance has its own nature, its own principles. They all have their own principles. Thus, “This nature is permanent and unchanging”.

Second, “giving rise to [superior understanding] according to the rules” refers to the Buddha’s manifestation. His manifestation “gives rise to superior understanding”. This is how He explains the Dharma. When we see material things, we see their “forms,” but we do not know the principles within them. As for people, when we see them, what does their intrinsic nature of True Suchness look like? So, He needs to find a way to make analogies and analyze it so that we can understand it and know, “Ah, so this is what the principles are like! So, these are the retributions from virtuous and evil causes! We came to the world without any control! Ah, this is how it is!” This is the Dharma. So, “when it comes to impermanence and so on,” if there were no phenomena [displaying] “permanence” or “impermanence,” how could we explain impermanence? Thus, we often say that our intrinsic nature is unchanging and everlasting. It has not changed since ancient times. “The intrinsic” will never change, but “the manifest” will change. Everything in the world is changing and impermanent, And it all undergoes formation, existence, decay and disappearance. So, we often say that all things are empty and impermanent. Suffering, emptiness and impermanence are analyzed through the Dharma. In this world of suffering, emptiness and impermanence, what is everlasting?

The everlasting principles are the true principles. This is why we must always use various methods, analogies and descriptions to teach. Bodhisattvas’ everlasting aspiration is to “actualize the Six Paramitas in all actions.” How do they walk on this path? As they slowly walk on this path, they will gradually attain [accomplishments]. What are those [accomplishments]? They attain five kinds of wisdom, the Five Wisdoms of Bodhisattvas.

The Five Wisdoms of Bodhisattvas: The wisdom of thorough understanding. The wisdom of continuing thoughts. The wisdom of standing firm. The wisdom of harmony and unity. The wisdom of fulfilling wishes. 1.The wisdom of thorough understanding. The wisdom of awakening as if from a dream and thoroughly understanding all Dharma. 2.The wisdom of continuing thoughts. The wisdom of being able to remember past matters and never forget them.

First is “the wisdom of thorough understanding.” It is “the wisdom of awakening as if from a dream and thoroughly understanding all Dharma.” When we are dreaming, we have no control. When we wake up from a dream, we realize that it was just a dream and we have real matters to deal with today. Dreams are illusory, and now we are awake. The principle is the same.

The second is “the wisdom of continuing thoughts.” This is “the wisdom of being able to remember past matters and never forget them.” This refers to our memory. Thus, we always say that, when we listen to the Dharma, we must remember it. Although we cannot remember our past lifetimes, at least when we listen to the Dharma in this lifetime, we should reflect more often on it, so we will not forget. This is the wisdom of continuing thoughts. As we now listen again to what we heard before, we must quickly recall it. In this way, the Dharma connects [in our minds]. Wisdom of thorough understanding is to be able to understand previous teachings and continuously remember them. What we discuss and listen to now, we must continuously commit to memory.

The Five Wisdoms of Bodhisattvas: 3.The wisdom of standing firm. The wisdom of establishing right conduct and getting others to practice and learn from it. 4.The wisdom of harmony and unity. The wisdom of contemplating all Dharma and harmonizing with others according to affinities.

Third is “the wisdom of standing firm. The wisdom of establishing right conduct and getting others to practice and learn from it.” This is the wisdom of standing firm. We awaken ourselves and others. As we ourselves understand this Dharma, we establish this wisdom. Then we must to among people with right conduct, so we can help everyone to do the same. Thus, they can cultivate and learn this wisdom and understand the Dharma.

The fourth is “the wisdom of harmony and unity.” We must “contemplate all Dharma and harmonize with others according to affinities.” We must understand the law of causes and conditions. If we start by teaching on causes and conditions, people cannot understand it. So, we must form more good affinities with people, be at peace in all of our encounters and so on. Our mindset must be focused on our aspiration; only then will we be able to attain “the wisdom of harmony and unity.” We contemplate all Dharma and harmonize with others according to affinities. In interpersonal relationships, we need mutual harmony and unity in all matters.

Then, the fifth is “the wisdom of fulfilling wishes. The wisdom of fulfilling wishes” is “the wisdom of being able to completely satisfy all our wishes and desires.”

When we follow this wisdom, we will have no desire unsatisfied. If we are always content with everything in our daily living, then we will be very joyful. This is being “completely satisfied.” We are satisfied with everything. Like this, our minds will be most joyful. This is “the wisdom of fulfilling wishes.”

So, we say that “Bodhisattvas can hear and uphold the teachings, keeping them in mind without forgetting.” If we can listen to the Dharma, make use of it, always remember it and not forget it, naturally, we can always go among people and “expound the Dharma fearlessly with infinite wisdom.” This is the principle we must apply to attain the Five Wisdoms of the Bodhisattva. We must also apply them to understand how all lives in the world coexist. If we can understand this, we can clearly understand these latter Five Wisdoms. Bodhisattvas are filled with seeds of goodness which emerge from the ground [of their minds]. This is “the intrinsic.” The intrinsic substances of this seed contains abundant power of love. When we give it causes and conditions, it will seize these conditions and naturally, “One gives rise to infinity, and infinity arises from one.” With that capacity, it can expand to infinity, and it can also return to one seed. The analogy of the sands of Ganges River and the seeds of trees are to help people thoroughly understand the principles.

So, dear Bodhisattvas, our spirit and power are always within the space of a single thought. Therefore, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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