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 20181204《靜思妙蓮華》晝夜精進 為求佛道 (第1493集) (法華經·從地涌出品第十五)

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20181204《靜思妙蓮華》晝夜精進 為求佛道 (第1493集) (法華經·從地涌出品第十五) Empty
發表主題: 20181204《靜思妙蓮華》晝夜精進 為求佛道 (第1493集) (法華經·從地涌出品第十五)   20181204《靜思妙蓮華》晝夜精進 為求佛道 (第1493集) (法華經·從地涌出品第十五) Empty周一 12月 03, 2018 9:41 pm

20181204《靜思妙蓮華》晝夜精進 為求佛道 (第1493集) (法華經·從地涌出品第十五)

⊙淨潔不雜曰精,恆持無間名進。一心勤求大道,誓願安樂念心;一心憶持精明,進趣真淨之地。唯以精明進趣真淨,名精進心。
⊙「爾時,世尊欲重宣此義,而說偈言:阿逸汝當知,是諸大菩薩,從無數劫來,修習佛智慧,悉是我所化,令發大道心。」《法華經從地涌出品第十五》
⊙「此等是我子,依止是世界,常行頭陀事,志樂於靜處,捨大眾憒鬧,不樂多所說。」《法華經從地涌出品第十五》
⊙「如是諸子等,學習我道法,晝夜常精進,為求佛道故。」《法華經從地涌出品第十五》
⊙如是諸子等,學習我道法:如是大眾諸弟子等,學習我之無上正知覺道法。
⊙晝夜常精進,為求佛道故:曉夜之間,未懈怠,為欲求於佛道之故。
⊙「在娑婆世界,下方空中住,志念力堅固,常勤求智慧,說種種妙法,其心無所畏。」《法華經從地涌出品第十五》
⊙在娑婆世界,下方空中住:之前彌勒問,此諸菩薩,為從何來?今佛答云:住下方空中位。
⊙志念力堅固,常勤求智慧:立志作念,願力堅固,常欲勤修,佛之智慧。志念力堅固,讚歎修福慧之德。如金石精固般之心,遇難益精,念茲在茲,克盡時空際,曰勤求。此謂是自利,並亦利他之誓願行也。
⊙說種種妙法,其心無所畏:善能演說種種妙法,其心安穩,無所懼畏。
⊙說種種法,利他。應機說法,縱橫不一,曰種種。依言釋意,皆契玄機,曰妙法。
⊙風雲感會,有所作為,各能人賢士雲湧,應物無私,曰無畏。自他二利之德,悲智相導,善巧方便,般若,其在斯時。

【證嚴上人開示】
淨潔不雜曰精,恆持無間名進。一心勤求大道,誓願安樂念心;一心憶持精明,進趣真淨之地。唯以精明進趣真淨,名精進心。

淨潔不雜曰精
恆持無間名進
一心勤求大道
誓願安樂念心
一心憶持精明
進趣真淨之地
唯以精明進趣真淨
名精進心

是啊!這念心要保持「淨潔不雜」,這對我們大家來說,可能有比較困難,因為我們人,凡夫,要能夠心很淨潔,淨潔,談何容易啊?「靜寂清澄」,淨空無雲,抬頭看天,一片的天空,它原來的本色,就是那麼的精、明,卻是有雲,這個雲千變萬化,有時候看,哇,好像一個人的形,同樣,那簇雲同樣一變,我們稍微較沒有注意,它就會變成了就像一隻狗,一個動物。看到它每一個時刻,那個雲的形態都不同,這和我們的心念不就是一樣嗎?要能夠得到一片淨空無雲,很困難;要讓我們的心,那個相能夠常常同一個形,很美的形、很莊嚴,讓我們看到很歡喜,這樣就像千佛在天空,或者是無量數的菩薩在天空,有時候也有這樣的境界呢!但是,沒有多久,很快就模糊掉。

到底是雲在變?或者是我們的心在變?心也是境,心境變遷,無法常常就像那片天,完全是藍色晴空,沒有辦法,尤其是在這四季輪轉。早上,從那個走廊,這樣遠遠在走,看向前面,一片都是黑的顏色,因為天還未亮,還是暗暗的。才多久的時間,我現在坐下來在這裡,看去的天空,看到亮亮的影子,差不多是剛好這個灰色的天空,開始這樣已經露出來了。再一下子,我又較沒注意一下,就會看到太陽,不知什麼時候浮起來,這都是在我們不知覺中。

這個不知覺,是外面的天色在變呢?或者是我們的心識,我們心的意識在變呢?這我們常常都沒有注意到。所以,人的心境、外面的境界,人的心識和外面的景色,我們一點點疏忽,它就是千變萬化。我們要顧外面的景色,很難;反觀自照,來顧我們裡面的心識,心識,有可能嗎?可能心能夠保持常常淨潔不雜?能夠顧到我們的心沒有雜念,一心、一念、一志,這個念有辦法這樣如如不動,有辦法嗎?也是沒有辦法。這就是我們修行要下功夫,下功夫的人,那就是慢慢煩惱、雜念放下,計較心放下,一直到「忘」,忘記了,忘記什麼叫做計較,一直到了,忘記了,忘記了我,到底我的興趣是什麼,這些事情都完全忘記。

但不是失憶哦!就是這些東西不會動搖我的心。東西,一律都一樣,沒有什麼是我特別愛,也沒有什麼是我討厭。這種對東西是這樣,對人也是這樣,這種「平等性智」,讓你在這妙觀察之中,沒有去分別:這是我最愛、我最……等等;沒有怨憎、沒有愛染,能夠到這樣的程度。提出了真正那個妙的心境,不是只有分別識,分別東西,分別、知道。我的意識和外面境界接觸到,這個東西叫做什麼名字,它有什麼樣的成分,不是只有這樣而已,這是一般人的。但是行菩薩道,已經修行的人,那個「成所作智」要再升起來,不只是能分別它的東西,如何作用,還是要去清楚是利益群生?或者是有害?這個東西,雖然大家價值很多很多,這個東西在人群裡是利益多?或者是損害多?會引起人的心嗎?引起人的心對這項東西的貪念,或者是這項東西,它能夠普遍去幫助很多人、去救人等等。這麼有價值的東西,我是留著?是我所有的,我的傳家?或者是我應該要奉獻,人人所得,人人利益所擁有?這就是又是再升一層的妙觀察。用心,我們的心思用心,我們若能夠到達,這樣妙觀察得對了,東西的價值觀,我們將它化為平等觀,人人擁有,而且採取行動──捨,慈、悲、喜、捨。捨了,捨得「心無罣礙,無罣礙故」,輕安自在,這就已經「平等性智」。

雖然常常說,佛性人人本具,我們有用到嗎?有與佛性真正契合到嗎?佛性,用在眾生有關聯,要如何來利益眾生,這佛性人人平等。佛陀要告訴我們的,「諸法平等」,不是我們私人擁有;我們要覺悟的,是天地宇宙共為一體,這個真如本性。不是只是「我、我、我」,我們就是普遍,能夠到這樣的境界,那就是淨潔。虛空本無相,是我們的視覺,很高、很高的天空,那就變作藍色的。這是我們的視覺,虛空是無邊際!我們所有看到的,是我們凡夫眼識,是我們的心境。心境就這樣,一天到晚,看到人、看到事、看到物,隨著我們的心境,我們在變化。

因為我們看到會歡喜,這個境界,有的人感覺:哎呀!椅子、桌子這樣排,很好。我看到,「唉呀,怎麼會排成這樣,很佔空間!」同一個境界,同樣那些桌子、椅子,在這個空間,有的人覺得這樣很好、很有藝術,有的人覺得很佔空間,這心境不同。

總而言之,我們要如何能夠將我們的心境,能夠歸納到真的是大眾的心境?我們的歡喜是大眾所歡喜的,人人所歡喜的,這叫做「淨潔」。「淨潔」,心無煩惱、無掛礙,這是不雜,沒有什麼可讓我們再分別了。一念的歡喜心,這個「法心」的歡喜,法的心境的歡喜,這就是「淨潔不雜」,那就是很精,我們的意識就是全都沒有雜念,與天體宇宙共為一體,沒有雜念,我們這必定要培養。

「恆持無間名進」。我們要精進,「四修」法常常在說,長時修、無間修、無餘修、尊重修。我們的心若能夠時時都在修行,而且對人人有尊敬,因為人人無不都是本具佛性,若這樣,這一念心,不就是「平等性智」呢?這就是我們那個,「四修法」的終歸點,就是「平等性智」。歸納回來的這個智,「成所作智」、「妙觀察智」、「平等性智」,一直一心一直精進,「一心勤求大道」,我們無不都是,向這條道路在精進。

這幾天都一直在告訴大家,方向準確,路要我們自己開,我們真的要自己開路,不是孤獨一個開,大眾、大家共同來開。要如何引起了人人共同來開?我們就要有「淨潔不雜」,那個誠意好好用心,長時期一心一念,自然人人就是向著我們的方向,同時將這條道好好將它開出來,這「一心勤求大道」,方向準,沒有絲毫的偏差。「誓願安樂念心」。「四安樂行」,時間沒有空過,身、口、意(、誓願) ,無時不在「四修」中,何況我們堅定心念、誓願力。所以「誓願安樂念心」,心心念念就是一片的乾淨。「一心憶持精明」,這個心念一直就是要憶持,長時「四修」、「四安樂行」,我們要心念常常在。

「四智」在我們日常生活中,能夠這樣就是,「一心憶持精明,進趣真淨之地」。我們所前進的路,「趣」就是道路,那個方向的道路,那就是真;真誠的心,清淨無污染,沒有染著,那個方向走。這是我們的目標,這是到佛清淨無上正等覺,清淨的境界,寂靜清澄那個境界中。要在這個境界,就是「唯以精明進趣真淨」。「名精進心」,唯有我們要精、要明,不要糊塗掉了,這條道路、這個方向,我們要正確,也要很用心。用心才有辦法,保持得我們這念心,一念千法入心。不論你「四修」法,不論你是「四念」法,不論你是……等等,都在「安樂行」中。我們什麼樣的法,都是在我們的一心中現前,一念萬法生,這要看我們心是不是有清淨。

就像虛空永恆不變,它都沒有東西,但是我們能夠看它千變萬化,這些東西形態沒有染到虛空,所以我們要很清楚。雖然現在說空氣污染,是空氣污染,不是晴空污染;是空氣,空中這個濁氣是受到污染來的,這樣叫做「空氣污染」,不是去染到天空。既然是空,有什麼可污染呢?都沒有了,所以我們的心也是一樣。我們的心是什麼東西來污染?實在是沒有東西可污染,只是煩惱無明。煩惱無明本來就是沒有體相,和道理一樣,所以是非本來就是千變萬化,我們的心就是受這樣千變萬化,這個心在亂,要不然我們本來就是這樣,清淨無染的本性。要用心來體會。

前面的文:「爾時,世尊欲重宣此義,而說偈言。」釋迦牟尼佛已經向這些菩薩,解釋了這些菩薩的來源、菩薩修行的心境,前面已經有解釋過。其實菩薩的心境,與我們剛才說的心境一樣,是已經保持著這麼多,如法如規,這就是根本,那個清淨的佛性,他們應著人間的需要,投入人群而已。每一尊菩薩的心境,同樣淨如虛空,這是佛陀要解釋那個「本」,菩薩的來源,他們就是釋迦佛的道理,入他們的心,是長久不變的法在菩薩的心。同樣的道理,很重要。所以「爾時,世尊欲重宣此義,而說偈言:阿逸汝當知,是諸大菩薩,從無數劫來,修習佛智慧,悉是我所化,令發大道心」。

爾時
世尊欲重宣此義
而說偈言
阿逸汝當知
是諸大菩薩
從無數劫來
修習佛智慧
悉是我所化
令發大道心
《法華經從地涌出品第十五》

那些菩薩,就是很長久的時間,就受過我這樣教育他們,他們就是學習,我所教育他們的理念,這個道理、這個智慧,能夠在事相之中,通達很多的道理。

就像我們不論是說「四修法」,或者是「四智」,或者是「四安樂行」,這些法,因為講經將這個法都要帶出來,與大家分享,沒有離開我們的生活,沒有離開我們平時用得到。我們事和理能夠會合在一起,經過了這樣分析,可能大家聽經之後就知道:我現在在做,這件事情有遇到什麼樣的困難,我就用這個法來套上它。哦!我了解了,原來人間的法這麼複雜,回歸到道理就是這樣能夠化解。我們就多方法了,就「有法度」。如何解開煩惱、解開無明?看得透、想得通,未來的事情要如何去分析,大家就會清楚多了,我們共同修學;而若不是大家共同修學,就無法進步。所以,我們要知道修行,道理本在,需要我們用心去追求、去探究,自然從那個原理,我們能夠體會到,人、事相上面來。各人的理解不同,但是理的源頭是同,所以因為這樣,這就要用很長久的時間來累積,道理和生活體會,我們才真的有了解法,能夠應用。

所以,這些菩薩也是一樣,他們要長時間聽法之後,長時間在人群中去體會,而且去施教,上求、下化,這樣慢慢去累積,所以叫做「無數劫來,修習佛智慧」。就是這樣一直學,這樣不斷去體會。所以,「悉是我所化」,釋迦佛這樣說,「令發大道心」。就是給他道理,讓他去入人群,人群需要,所以需要傳,讓他能夠體會。所以,「此等是我子」。這些人不論是聽法受教,或者是身體力行,去去除執著、體會菩提。煩惱如何去除?菩提如何去體會?我們常常說,「煩惱即菩提」,眾生群中多少的苦難事、多少的煩惱事,我們就是聽法,「一理通,萬理徹」;知道過去的,未來我們就知道我們要如何做。這我們平常叫做經驗,也叫做常識,所以這樣不斷在煩惱中,來證菩提,見證這個菩提;菩提就是法、就是道理。你若沒有入人群,這個菩提難證、難會,所以必定要在人群、煩惱中,我們才有辦法見證法,這叫做「有法度」。修行不是獨善其身的。

所以,接下來這段文再說:「此等是我子,依止是世界,常行頭陀事,志樂於靜處,捨大眾憒鬧,不樂多所說。」

此等是我子
依止是世界
常行頭陀事
志樂於靜處
捨大眾憒鬧
不樂多所說
《法華經從地涌出品第十五》

這這兩天都一直說過,這些大眾是彌勒菩薩等等,從來不曾看到的,所以彌勒菩薩提出來問,佛陀來介紹。他們住的地方,是「此世界下、虛空中住」。表示這些都是行中道的人,平時沒有很顯耀在人群,他們在人群中默默以身作則,在人群中去引導眾生,去體會人群中無明煩惱,去見證佛法修行的成果。他們就是這樣在人群中,慢慢、默默這樣去接引、去度化,不是浮在上面,大庭廣眾說話,他們就是老實修行,「志樂於靜處」,就是這樣靜靜地修、靜靜地做。他們「捨大眾憒鬧」,大眾在喧嘩,聞聲起舞,他們還是很恬靜,這些鬧的境界與他們無關。所以,「不樂多所說」,也不愛與大家辯論,就像這樣就是靜靜做、默默做,做就對了。

這一類的菩薩,我們現在也常常看到,「你做這麼多!你都沒有說,都不曾看到、沒聽到」。就有人說:「有啊!師父,您若在說哪一項的活動,那都不能缺他一個呢!」「哦,是哦!原來就是這樣。」所以,這麼多事情,能夠這麼順利完成,原來就是有一群默默付出,沒有浮起來,默默地做,一心專精在付出的人。就像這樣,彌勒菩薩提起來這樣問,是很平常。所以說起來,這默默在工作的人,平常人都沒有去認識到他,原來他就是,完全奉持佛的教法的菩薩。

接下來這段文又再說:「如是諸子等,學習我道法,晝夜常精進,為求佛道故。」

如是諸子等
學習我道法
晝夜常精進
為求佛道故
《法華經從地涌出品第十五》

現在這段文就是這樣說,「這些菩薩、這些弟子,都是專心在學習我的道、學習我的法。」

如是諸子等
學習我道法:
如是大眾諸弟子等
學習我之
無上正知覺道法

這些弟子都是這樣,這是所學習的,他們的目標,就是到無上正知覺的道路。他們所在學習的,是無上正等正覺,是向著佛的道路,步步就是接著這條道路在走,開著這條路沒有絲毫偏差。這是這些菩薩的根本,他們就是這樣,默默地做、老實做,用心、用功開路、開道、鋪路的人。所以,「晝夜常精進,為求佛道故」。

晝夜常精進
為求佛道故:
曉夜之間
未懈怠
為欲求於佛道之故

他們在精進,是「曉夜之間,未懈倦」,從天未亮做到天黑,這個「晝夜」。「為欲求於佛道之故」,就是為了要求佛道。

現在不就是很多人共同,這個時刻,是幾千人在不同的國家、不同一個場地,就是在精進,拜現在科技的方便,多少國家,多遠途的路,也是半夜就出門,天還未亮他們就要出門了,開始集會在他們所共修的地方,現在同樣也是聽一樣的經,聽一樣的法,看一樣的景象,這是在這個時候,大家就是「曉夜之間,未懈倦」,只是為了一件事情,「為欲求於佛道」,為了這樣,所以我們要很把握這個因緣。

接下來這段文再說:「在娑婆世界,下方空中住,志念力堅固,常勤求智慧,說種種妙法,其心無所畏。」

在娑婆世界
下方空中住
志念力堅固
常勤求智慧
說種種妙法
其心無所畏
《法華經從地涌出品第十五》

娑婆世界,我們大家都是在娑婆世界。「在娑婆世界,下方空中住」。而道理是盡虛空、遍法界。佛陀救的眾生因緣在娑婆世界,聚在娑婆世界,但是「下方空中住」。我們無法去知道在這顆星球,星球之外是下還是上呢?上下無不都是佛法,佛法是超越在娑婆世界。所以我們常常說「佛佛道同」。每一尊佛的道同樣是無窮盡,盡虛空、遍法界,所以在「娑婆世界,下方空中住」。

在娑婆世界
下方空中住:
之前彌勒問
此諸菩薩
為從何來
今佛答云
住下方空中位

前面彌勒菩薩已經問了,「這些菩薩是從哪裡來的?」「今佛答云:住下方空中位」。現在佛陀所回答的是在「下方空中住」,在這個娑婆世界下方空中住。

他們的志念是堅固,「常懃求智慧」。這剛才就說過了,佛法是盡虛空、遍法界,但是菩薩的心志就是在娑婆,「立志作念」。因為娑婆世界名稱是堪忍,大家要記得,堪忍世界,我們就能夠了解,是一個集很多苦難。「菩薩所緣,緣苦眾生」,顧名思議是堪忍;菩薩就是為了救濟眾生而來的。所以我們一定要很清楚,志願就是要入苦難眾生,人群中去,這叫做「立志作念」。我們的志願、我們的心念,無不是都在娑婆世界,這些苦難眾生。所以,「願力堅固」,儘管它難堪、難忍,我們就是要有願力,身、口、意、誓願,我們要立在這個地方,這是菩薩的根本。所以,「常欲勤修佛之智慧」,要勤修佛的智慧就是在這裡。

志念力堅固
常勤求智慧:
立志作念
願力堅固
常欲勤修佛之智慧
志念力堅固
讚歎修福慧之德
如金石精固般之心
遇難益精
念茲在茲
克盡時空際
曰勤求
此謂是自利
並亦利他之
誓願行也

我們堅定要入人群中去,我們的志願,身、口、意、誓願,就是在這個地方,這就是「四安樂行」。為什麼佛陀教我們,「四安樂行」?就是我們要有這個安樂行的心胸,才有辦法入人群中。所以我們的「志念力堅固」,我們志願,我們的心念,一定要很堅固;要不然想求什麼法門、什麼法門,真的是捨去了,這種真正腳踏實地在這條路上,真的是可惜。「讚歎修福慧之德」,佛陀很讚歎,讚歎願意入人群,為人間造福,為人間,在人群中去取得智慧。因為煩惱即菩提,在煩惱人群中我們見證了佛法,「有法度人」的力量,這就是菩提,所以這是德,佛陀很讚歎。

所以讚歎這些人,就是「金石精固」,和金、和石一樣的精純,那麼的堅固,那個心念很堅固。石,寶石,就是要一直磨、一直磨,磨到那個石的精髓出來。不論是鑽石、紅寶石、綠寶石等等,都是從石頭裡面出來的,經得起磨,愈磨愈精。

就像我們在人群中,眾生很頑固、剛強,我們堪得受這種頑固、剛強的眾生磨我們、練我們,就是寶石讓粗石磨,磨到我們也能夠發光、發亮。遇到困難不要怕,辛苦不要棄捨,總是「遇難益精,念茲在茲,克盡時空際」。就是盡虛空、遍法界,時間,長時、無餘,不斷這樣持著這念心,這就是我們修行的堅固,所以要勤求。「此謂是自利」,這叫做自利。

其實我們這樣付出,是利益什麼人?利益自己,這叫做「自利」。入人群,我們是借境來磨練我們自己,但是在磨練我們自己的同時,也就是利益他人,所以利人應該就是利己。我們若能夠這樣修,這是自他兼利的誓願,不是只顧自己。這些菩薩不是怕,他們就是在人群中,沒有避人群,是避是非,他們是堪得磨、堪得耐,在人群中。

這些菩薩都是這麼堅固,在人群中,他們默默地「說種種妙法」,是身體力行,對機、對人,他們的典範讓人看,用法和他們分享,人看人感動,自然人就會跟隨,就有志一同。就是用這樣在度人,這種很精、很要,很精要的這種「種種妙法」。

說種種妙法
其心無所畏:
善能演說種種妙法
其心安穩
無所懼畏

他的心不怕,不怕苦、不怕難,苦難對他來說沒什麼困難,所以「善能演說種種妙法」。這樣很需要的時候他就可以說,不需要的時候他就隱密起來;若是需要,他可以向大家說。這平時的典範,也能夠領導大眾。「其心安穩」,安穩,能伸能屈,這些菩薩他們每秒鐘就是精,就像金石一樣,很精要,不會浪費時間。這種無所畏,「無所懼畏」,這種的心態在修行。「說種種法」,就是「利他」。

說種種法
利他
應機說法
縱橫不一
曰種種
依言釋意
皆契玄機
曰妙法

「應機說法」,能夠應機說法,如依根機來說話。「縱橫不一,曰種種」。看是直的,要從直的說下來,「古代古代、過去過去……」,就是直的,和未來。或者是「哪一個國家與哪一個國家……」,這叫做橫的,叫做「縱橫」。不論是直的、是橫的,它都是高低、橫直都很普遍,可以法都能夠說。所以,「依言釋意」。拿出來的話,他就可以解釋很多事情,這個玄機,很深奧的道理,他都有辦法去分析,這叫做「妙法」。簡單的幾句話,他有辦法將很多開闊的話,將它解釋出來,這就是叫做「風雲感會,有所作為」。

風雲感會有所作為
各能人賢士雲湧
應物無私
曰無畏
自他二利之德
悲智相導
善巧方便
般若
其在斯時

這就像天空,雲是如何集過來?雲是如何散呢?其實就是風,風會集雲,風也將雲吹散掉,所以「風雲感會,有所作為」,那個形態出來了。同樣,有為法在人間,有為法,善有為法,我們過去不是有一段一直在說,「有為法」、「無為法」嗎?是啊,有為法,人間,什麼時候在某一個地方,發生什麼事情,這件事情要趕緊來,共同凝聚這念愛心。

一念戒慎虔誠、無私大愛,天地同一心,就是這樣「風雲感會」,就是這樣會合起來了。大家善有所作為,這種的心念大起動了,分分、點點滴滴要去付出,這就是「各能人賢士雲湧」的時刻了,就是在這個時候,有愛心的人共同來呼籲。大家應該要付出一點點,盡一分心意。所以,「各能人賢士雲湧,應物無私」。看到人生這麼無常,災難偏多,不要再有私心,大家付出。

我們要無畏心,不要怕。所以,「自他二利之德」。我們付出愛心,對我們是表達一分的虔誠,也是一分的福,但是對那個地方,是接受到一分的誠意,所以自他利益。「悲智相導」,也是慈悲,也是智慧。「善巧方便」,這就是有所作為,善巧方便,也是「般若」,「般若」就是智慧。福和慧就要在這個時候,所以我們能夠「身心合成,日益增長,名不退」。我們這種愛的力量總是要用心,時時付出,沒有間斷,這最虔誠,所以我們要時時多用心!
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Explanations by Master Cheng-Yan
Subject: Diligently Seeking the Path to Buddhahood (晝夜精進 為求佛道)
Date: December.04.2018

“Being pure and undefiled is being focused. Being persistent without interruption is advancing. We must wholeheartedly and diligently seek the great path. We must focus on bringing peace and joy with our vows. We must wholeheartedly retain and uphold clarity and focus on advance toward and attain the ground of pure purity. Only by advancing with clarity focus toward true purity can we be said to have a mind of diligence.”

Indeed! Keeping our hearts “pure and defiled” may be relatively difficult for everyone. This is because, as ordinary beings, for us to be able to have a mind that is very pure is easier said than done. [The sky is] “tranquil and clear”. Under the clear, cloudless sky, when we look up, [we see that] the fundamental appearance of the sky is so pure and clear. However, there may be clouds, and these clouds have thousands of variations. Sometimes, when we look up, wow, that cloud looks like a person. Likewise, that cluster of clouds can change, and before we realize it, it takes the shape of a dog [or another] animal. In every moment we spend looking at it, the shape of that cloud changes. Isn’t this like the thoughts of our minds? A cloudless sky is very rare. We must let the appearance of our minds always take on the same shape, a very beautiful and dignified shape that makes us feel very joyful when we see it. It may be as if there were thousands of Buddhas in the sky or countless Bodhisattvas in the sky. Sometimes we experience this kind of state.

But before long, very quickly, this state becomes blurry. Was it the clouds that changed? Or was it our mind that changed? Our mind is also a state. The stage of our mind changes. We are unable to constantly be like that sky, perfectly blue and clear. We are unable to do it. Moreover, there are the changes of the seasons. In the morning, as I walked down the corridor, looking up ahead, it was completely dark. This is because it was not light yet; it was still dark. Not too long has passed, and as I am sitting here and looking at the sky, I see some light. The grey sky is starting to appear. After a few moments without me paying attention to it, I will see that the sun has risen without me noticing. This is all happens without us noticing it. Is what goes on unnoticed the change in the color of the sky outside? Or is it our consciousness that is changing? We usually do not pay attention to this. So, when it comes to the state of our mind and the outside world, our consciousness and the scenery outside, if we neglect them just a little, they will change in thousands of ways. It is difficult for us to pay attention to the scenery outside. Is it possible for us to reflect upon ourselves and look at our consciousness inside? Perhaps our minds can always remain pure and undefiled. Can we keep our minds free from discursive thoughts? Can we be single-minded in our aspirations and resolve and remain steadfast in our aspirations? We are unable to do this. We must put effort into our spiritual practice. Ordinary beings are unable to do this. Those who put in the effort can gradually let go of afflictions and discursive thoughts. They let go of their calculative minds until they “forget,” until they forget what it means to take issue over things, until they forget what being angry is like. They forget; they forget what it is that their interests are. They forget all about these things. However, this is not amnesia! It is just that these things are unable to sway their minds. Everything is the same to them. There is nothing that they particularly love and nothing that they hate.

They feel this way about things, and they feel this way toward people too. With “universal equality wisdom,” in the process of [exercising] profound discerning [wisdom], they are able to refrain from discriminating thoughts, [such as] “This is what I love most, my favorite” and so on. They have no resentment, attachment or desire. They can reach this kind of level. They bring out that truly wondrous state of mind, going beyond their discriminating consciousness. [Ordinary beings] discern things; they discern and know things. Once their consciousness connects with an external state, [they know] the name of that thing, and they understand the components of the thing. But there is more to it than this. This is what ordinary beings do. But those who walk the Bodhisattva-path who already engage in spiritual practice, must bring froth their “all-accomplishing wisdom”. They must do more than just discerning things and how things function. They must also clearly discern whether something is beneficial to sentient begins or harmful to them. Though everyone may feel something is valuable, does it benefit people? Or does it harm people? Does it disturb people’s minds? Does it cause greed to arise in people’s minds? Or can this thing help many people and save people and so on? With such a precious thing, should we keep it as our own and make it our family heirloom? Or should we make it an offering so that everyone can have it and benefit from it? This is another level of profound discerning wisdom. We must be mindful; we must be mindful of our thoughts. If we are able to reach [the level] where we exercise profound discerning wisdom correctly, we can value things impartially so that everyone can have them. Furthermore, [they can] take action by giving. [We must have] loving-kindness, compassion, joy and equanimity. When we give, we give with equanimity so that “the mind is without hindrances; there are no hindrances”. We will be free and at ease. This is having “universal equality wisdom”.

Although we constantly say that everyone has Buddha-nature, are we using it? Are we truly resonating with the Buddha-nature? We must apply our Buddha-nature in a way that is relevant to sentient begins, as we seek to benefit sentient being. The Buddha-nature is equal in everyone. The Buddha has told us that all things are equal. We do not possess them. What we must awaken to is that all things in the universe are one; [we must awaken to] our intrinsic nature of True Suchness. It is not just about “me, me, me”. If we can all reach this state, this is purity.

The universe has no appearance. It is due to our vision that we perceive the vast sky as blue. This is [due to] our vision. The universe is boundless. Everything we see [is perceived] through the eyes of ordinary beings. This is the state of our minds. This is what our state of mind is like. All day long, we see people, matters and things, and we change along with our state of mind. This is because seeing something can make us happy. With a certain environment, some people may feel, “Oh! The chairs and tables are arranged very nicely this way.” Others may see it [and say], “Oh! Why are they arranged like this? They take up a lot of space.” It is the same environment with the same tables and chairs. Some people feel that this space [is arranged] very nicely, very artistically. Some people feel that it takes up too much space. The state of their mind is different.

To sum it up, how can we get our state of mind to unite with everyone else’s state of mind? When what we rejoice in is what other people rejoice in, what everyone rejoices in, this is what it means to be “pure”. [When we are] “pure,” our mind has no afflictions or obstructions. This is what it means to be undefiled; nothing can cause us to discriminate [between states]. Our mind will be full of joy, this joy for having the Dharma in or mind. This is being “pure and undefiled”; it is being very focused. Our consciousness will have no discursive thoughts and will be one with the universe. Freedom from discursive thoughts is something that we must cultivate. “Being persistent without interruption is advancing”. We must diligently advance.

We often talk about the Four Practices, extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We must constantly engage in practice in our minds and have respect for everyone, because everyone intrinsically has Buddha-nature. If we are like this, isn’t this state of mind “universal equality wisdom”? This is the ultimate goal of the Four Practices, “universal equality wisdom”. We must return to these wisdoms, “all-accomplishing wisdom, profound discerning wisdom,” and “universal equality wisdom”. We must continue to wholeheartedly advance diligently. “We must wholeheartedly and diligently seek the great path.” All of us are diligently advancing on this path.

The past few days, I constantly told everyone that we must go in the right direction. We must clear the path ourselves. We really must clear this path ourselves but not clear it all alone; we need everyone to do it together. How do we lead everyone to clears it together? Our minds must be “pure and undefiled”. We must sincerely put effort into being mindful. By maintaining this wholehearted resolve for a long time, naturally everyone will go in our direction and earnestly clear this path together with us. We must “wholeheartedly and diligently seek the great path”; we must go in the right direction without deviating in the slightest. “We must focus on bringing peace and joy with our vows.” In the Four Practices of Bringing Peace and Joy, we do not let a moment slip away. With our body, speech and mind, we always engage in the Four Practices. This is to say nothing of having determination and resolve.

So, “We must focus on bringing peace and joy with our vows.” All of our thoughts must be pure. “We must wholeheartedly retain and uphold clarity and focus.” We must constantly uphold this mindset, [practicing] the Four Practices and the Four Methods of Bringing Peace and Joy. We must constantly keep this in our minds.

We must practice the Four Wisdoms in our everyday lives. Being able to do this, we can “wholeheartedly retain and uphold clarity and focus to advance toward and attain the ground f true purity”. We advance on the path. What we go “toward” is the path. We keep advancing in this direction. The path in this direction is being true. We must head toward the direction of having a sincere heart that is pure and undefiled. This is our goal. This is the Buddha’s pure, unsurpassed enlightenment, a pure state. It is a state of tranquility and clarity. To reach this state, “only by advancing with clarity and focus toward true purity can we be said to have a mind of diligence”. It is only with diligence and clarity that we will not become confused and lost. As we take this path and this direction, we must be correct. We must be very mindful.

It is only with mindfulness that we are able to uphold this mindset. A single thought brings myriad teachings into our minds. Whether we engage in the Four Practices or the [practice of] the Fourfold Mindfulness, no matter what we do, it is all the practice of bringing peace and joy. No matter what Dharma, it all manifests in our minds. A single thought gives rise to myriad teachings. It depends on whether our minds are pure or not. It is like how the empty space never changes; it in itself is nothing, yet we can see the myriad transformations [within]. The forms of things [within] do not defile the empty space. So, we must be very clear.

When we now talk about air pollution, it is the air that is polluted; it is not the sky that is polluted. It is the air. The turbidity in the air comes from the pollution. This is “air pollution”. It is not the sky that is polluted. It is empty space, so how could it be polluted? It cannot. So, our mind is also like this. What can come and defile our minds? There really is nothing that can defile it. There are only afflictions and ignorance. Afflictions and ignorance have no substance or appearance to begin with. The principles are like this too. So, conflicts vary in countless different ways. These countless variations disturb our minds. Otherwise, we innately possess a pure and undefiled nature. We must mindfully seek to comprehend this.

The previous sutra passage says, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”. Sakyamuni Buddha had already explained to the Bodhisattvas [at the assembly] the origin of the Bodhisattvas [who emerged from the ground] and their state of mind in spiritual practice. We have already explained this previously. In fact, the Bodhisattvas’ state of mind was the same as our own state of mind that we were just talking about. They already upheld so many [practices] according to the teachings and the precepts. This is the fundamental, pure Buddha-nature. They went among people and responded according to people’s capabilities. The state of mind of every Bodhisattva remained as pure as the empty space. This is the “nature” the Buddha wanted to explain, the origin of the Bodhisattvas. Sakyamuni Buddha’s principles had entered their minds. The everlasting, unchanging Dharma existed in these Bodhisattvas’ minds. It is the same principle, and it is very important.

So, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse. Ajita! This refers to Maitreya Bodhisattvas. “You must know that all these great Bodhisattvas have, since countless kalpas ago, cultivated and learned Buddha-wisdom. They are all people I have transformed and helped to form great spiritual aspirations”.

These Bodhisattvas spent a very long time accepting what He had to teach them. They learned the principles He taught them. They learned the principles and attained wisdom; they were able to realize many principles amidst matters and appearances. This is the same whether we are talking about the Four Practices, the Four Wisdoms or the Four Methods of Bringing Peace and Joy. When it comes to these teachings, we must bring out the Dharma when we teach the sutra and share with everyone. They are inseparable from our everyday lives and from what we can use every day. We can bring together matters and principles. After we analyze them, after listening to the sutra, everyone will perhaps know, “With what I am doing now, I have encountered certain difficulties, so I can apply this Dharma. Oh! I understand now. The working of the world are so complicated. By returning to the principles, I can resolve [these difficulties]”. Then, we will have many methods; we will “have the Dharma to transform”. How are we able to resolve afflictions and ignorance? By opening up our minds, we will be clearer on how to analyze future matters. We engage in spiritual practice together.

If we do not engage in spiritual practice together, we will be unable to improve. So, we must know how to engage in spiritual practice. The principles are already there. We need to mindfully pursue and delve into them. Naturally, from those principles, we will be able to comprehend people, matters and appearances. Everyone has their own understanding, but the source of the principles is the same.

So, because of this, we must spend a very long time to accumulate the principles and experience them in our lives before we are able to truly understand the Dharma and put it to use. So, these bodhisattvas were also the same. After hearing the Dharma for a very long time, they spent a long time going among people to comprehend it. They also went out and spread the teachings. They sought the teachings and transformed sentient beings. They gradually built up [their wisdom] in this way. So, “Since countless kalpas ago, [they] cultivated and learned Buddha-wisdom”. In this way, they continued to learn and seek to comprehend.

So, “They are all people I have transformed”. Sakyamuni Buddha said that He “helped [them] form great spiritual aspirations”. He gave them the principles so that they could go among people. The people need this, so [Bodhisattvas] need to spread [the Dharma] to help them understand it. So, “These people are my children”. Whether these people heard the Dharma and received the teaching or put them into practice, they eliminated attachments and realized Bodhi. How did they eliminated afflictions? How did they realize Bodhi? We often say that “afflictions are Bodhi”. There is so much suffering among people and so many things that bring afflictions. We must listen to the Dharma so that “By grasping one truth, we understand all truths”. By understanding the past, we will know what to do about the future. This is what we usually refer to as experience. It is also known as common knowledge.

So, we constantly attain Bodhi amidst afflictions; we bear witness to Bodhi. Bodhi is the Dharma; It is the principles. If we do not go among people, it is very difficult to attain and realize Bodhi. So, we must go among people and their afflictions before we are able to bear witness to the Dharma. This is “having the Dharma to transform them”. Spiritual practice is not just benefiting oneself.

So, the sutra passage continues, saying, “These people are my children who abide in this world”. They constantly engage in the practice of dhuta. Their resolve and joy is to abandon the bustle and noise of the multitudes and do not take joy in speaking much.

The past few days, we have constantly talked about how this was a group that Maitreya Bodhisattva and the others had never seen before. So, Maitreya Bodhisattva raised the question, and the Buddha introduced them. The place they abided in was the empty space below this [Saha] World. This shows that they were practitioners of the Middle Way. Usually, the did not stand out among people, but silently went among people to teach by example. Among people, they guided sentient beings, experienced people’s ignorance and afflictions and bore witness to the fruits attained by practicing the Buddha-Dharma. In this way, they went among people and slowly and silently guided and transformed them. They did not float above them or teach them in front of the public. They engaged in practice in a down-to-earth way. “Their resolve and joy is to be in tranquil places”. They practiced in tranquility. They “abandon the bustle and noise of the multitudes”. The multitudes are very busting and noisy, yet they still maintained their tranquility. This noisy world had nothing to do with them. They “do not take joy in speaking much”. They did not take joy in arguing with people. With tranquility and silence, they did what was right. We also often see this kind of Bodhisattvas now. “You have done so much and never say anything about it”. No one has ever seen or heard about you. Some people say, “Yes” Master in any activity that you mention, we have to have him there!

Oh, is that right? “So, that’s how it is”. That so many things can get done so smoothly is because this group of people serves in silence without coming into the foreground, only doing things quietly and wholeheartedly focusing on serving people. This is what they are like. It was normal for Maitreya Bodhisattva to ask this. So, when it comes down to it, these people who are silent about the work they do go unrecognized by most people. It turns out that they were Bodhisattvas who completely upheld the Buddha’s teachings.

In the next sutra passage, [the Buddha] says, “All these children learn and practice my teachings of the path. Day and night, they are always diligent for the sake of seeking the path to Buddhahood”.

This is what the present sutra passage says. “These Bodhisattvas, these disciples, are all focused on learning my path, my teachings”.

All these children learn and practice my teachings of the path: These disciples in the assembly learned and practiced the Buddha’s teachings of the path of supreme and perfect enlightenment.

These disciples were all like this. The goal of what they were learning was the path of supreme, perfect enlightenment. What they were learning was supreme, universal and perfect enlightenment; they were going toward the path to Buddhahood. Step by step, they were following this path, clearing this path without the slightest deviation. This is the fundamental [nature] of these Bodhisattvas. This is how they were, working quietly and steadfastly. They were mindful and dedicated to clearing a path. They were those who cleared and paved the path. “Day and night, they are always diligent for the sake of seeking the path to Buddhahood.” They were diligent. “Day and night, they never become lax or tired.” They we redoing this from dawn until dusk. This is what “day and night” means They did it “because they wish to seek the path to Buddhahood”. It was for the sake of seeking the path to Buddhahood. Aren’t there many people doing this right now?

At this moment, there are thousands of people from different countries and in different locations diligently [practicing]. Thanks to the convenience of modern technology, in many different countries, [no matter] how long the trip is, they also leave home in the middle of the right, leaving before daybreak, to gather at their group study location. Right now, they are also listening to the same sutra, the same Dharma, watching the same scene. This is what is happening right now. “Day and night,” they “never become lax or tired”. This is all for the sake of one thing, because they wish to seek the path to Buddhahood. Because of this, we must earnestly seize this opportunity.

In the following sutra passage, [the Buddha] says, “They abide in the empty space below this Saha World”. Their power of resolve and thought is firm, and they always earnestly seek wisdom. They teach all kinds of wondrous Dharma, and their minds are fearless.

We all abide in the Saha World. We all abide in the Saha World. “They abide in the empty space below this Saha World.” The principles encompass the universe, pervading all Dharma-realms. The causes and conditions of the sentient beings that the Buddha saves are in this Saha World. Thus, these BGodhisattvas were in the Saha World; they gathered in this Saha World, but “abided in the empty space below this Sha World”. We are unable to know on this planet whether [the space] beyond the planet is considered below or above. The Buddha-Dharma exists everywhere, above and below. The Buddha-Dharma transcends the Saha World. So, we often say, “All Buddhas share the same path”. The path of every Buddha is endless; it encompasses the universe and pervades all Dharma-realms. So, “they abided in the empty space” “below this Saha World”. Earlier, Maitreya Bodhisattva had already asked, “Where did these Bodhisattvas come from?” Now, the Buddha answered him, “They abide in the empty space below”. They abided in the empty space below this Saha World. Their resolve was firm, and “They always earnestly sought wisdom”. We just said that the Buddha-Dharma encompasses the universe and pervades all Dharma-realms. But the Bodhisattvas aspired to be in the Saha World. “They form their resolve and give rise to aspirations” The term “Saha World” means “[the world] of endurance”. Everyone must remember that this is the world that must be endured. Then, we can understand that it is a place where much suffering accumulates. “Bodhisattvas arise because of suffering sentient beings”. This means that we must endure. Bodhisattvas come to relieve suffering sentient beings. So, we have to be very clear about this. Our vow is to go among sentient beings in suffering. This is “forming resolve and giving rise to aspirations”. Our vows and our aspirations are all for this Saha World and these suffering sentient beings. “Their power of vows is firm”. Despite it being hard to endure, we must have the power of vows. With body, speech, thoughts and vows, we must abide in this place. This is fundamental for Bodhisattvas. So, “They constantly desired to earnestly cultivate the Buddha’s wisdom.” We must earnestly practice the Buddha’s wisdom in this place.

Their power of resolve and thought is firm, and they always earnestly seek wisdom: When they formed their resolve and gave rise to aspirations, their power of vows were firm. They constantly desired to earnestly cultivate the Buddha’s wisdom, and their power of resolve and thought was firm. This praises their virtue in cultivating blessings and wisdom. Their minds were as pure and firm as metal or stone and became even purer through encountering difficulties. Their thoughts were on the present moment and extended throughout the boundaries of time and space. Thus it says they “diligently seek”. This refers to their practice of vows that benefited them and also benefited others.

We must firmly resolve to go among people. This is our vow. With body, speech, thoughts and vows, [we abide] in this place. These are the Four Practices. Why did the Buddha teach us the Four Practices of Bringing Peace and Joy? It is because we must have this aspiration to practice bringing peace and joy in order to be able to go among people. So, our “power of resolve and thought is firm.” Our vows and thoughts must be very firm. Otherwise, when we want to seek a certain Dharma-door, we will truly be letting go of walking steadfastly on this path. This would really be a pity. “This praises their virtue in cultivating blessings and wisdom”. The Buddha was full of praise, praising those willing to go among people and create blessings in this world, going among people to attain wisdom. Because afflictions are Bodhi, being among people’s afflictions, we bear witness to the Buddha-Dharma and the power of “the Dharma to transform people”. This is Bodhi. So, this virtue is greatly praised by the Buddha; He praised these people for [having minds] “as pure and firm as metal or stone”. They were as pure and firm as metal or stone. Their thoughts were very firm. Stones, gemstones, need to be continually polished over and over until their essence appears. Whether they are diamonds, rubies or emeralds and so on, they all come from stone. They can withstand the polishing; the more polished, the more refined they are. This is just like when we go among people. Sentient beings are very stubborn. We must endure the refinement of the stubborn sentient beings, just like a gemstone being polished by a coarse stone, until we can shine and [reflect] light. When we encounter difficulty, we must be unafraid. In difficulties, we must not give up. We “become even purer through encountering difficulties”. “[Our] thoughts are on the present moment and extend throughout the boundaries of time and space.” They encompass the universe and pervade all Dharma-realms. For an extended time and with nothing further, we continually uphold this thought. This is being firm in our resolve to practice. So, we must diligently seek [wisdom]. This is benefiting ourselves. In fact, when we give of ourselves like this, who is the one who benefits? We benefit ourselves. This is “benefiting ourselves”. By going among people, we are using challenges to temper ourselves. But at the same time as we temper ourselves, we are also benefiting others.

So, benefiting others also benefits us. If we can engage in practice like this, this is the vow of benefiting ourselves and others. We do not only care about ourselves. These Bodhisattvas were not afraid. When they went among people, they did not avoid people; they avoided disputes. They were able to endure being refined and practiced patience among people. These Bodhisattvas were so firm in their resolve. Among people, they quietly “taught all kinds of wondrous Dharma”. They put it into practice according to people’s capabilities. They served as role models for others and shared the Dharma with them. Those who saw it were touched and naturally followed them, sharing the same mission. This is how they transformed people. [What they taught] was very refined and essential; [they taught] “all kinds of wondrous Dharma”.

They teach all kinds of wondrous Dharma, and their minds are fearless: They excelled in expounding all kinds of wondrous Dharma, and their minds were peaceful, stable and fearless.

They were not afraid. They feared neither suffering nor difficulty. Suffering was not at all difficult to them. So, “They excelled in expounding all kinds of wondrous Dharma”. When it was necessary, they could expound it. When it was not needed, they concealed it. If there was a need, they expounded it to everyone. They regularly served as role models and were also able to lead the assembly. “Their minds were peaceful and stable.” [Their minds] were peaceful and stable and flexible. These Bodhisattvas were very focused every second, and [their minds] were as pure and firm as metal or stone; they did not waste any time. “Their minds were fearless.” They engaged in spiritual practice with this mindset. “They taught all kinds of Dharma” to “benefit others.”

They taught all kinds of Dharma to benefit others. They taught according to capabilities. Because [the teachings] varied in time and space, it says “all kinds.” They used language to explain the meanings and completely resonated with the profound principles, thus it says “wondrous Dharma.”

“They taught according to capabilities.” They were able to teach the Dharma according to capabilities, and taught based on people’s capabilities. “Because [the teachings] varied in time and space, it says ‘all kinds.”’ They taught across [time], from the distant past. This is [teaching across time]. [This included] the future. Or they taught about different countries. This spanned across [space]. So, [teachings varied] in “time and space.” Whether it was across time or across space, they taught [extensively]. They were able to teach the Dharma. So, “They used language to explain the meanings.” The words that they used could explain so many things. They were able to analyze all of the profound principles. This is what “wondrous Dharma” refers to. With a few simple sentences, they were able to explain statements with [deep] meanings. Thus, “The wind bringing the clouds together is a conditioned phenomenon.”

The wind bringing the clouds together is a conditioned phenomenon. Capable and virtuous people emerge like clouds to selflessly respond to all. They are said to be “fearless.” They have the virtue of benefiting both themselves and others. They guide with both compassion and wisdom through skillful means. Prajna is found in this moment.

It is the same with the sky. How do clouds gather together? How do the clouds disperse? It is actually the wind. The wind gathers the clouds, and the wind blows and disperses them. So, “The wind bringing the clouds together is a conditioned phenomenon.” It is what makes that appearance manifest. The same is true for conditioned phenomena in the world, whether conditioned phenomena or conditioned good deeds. In the past, didn’t we constantly talk about “conditioned phenomena” and “unconditioned Dharma”? Yes, there are conditioned phenomena. Whenever something occurs somewhere in the world, [we think] “Wow, [to help] in this matter, we must quickly bring together our thoughts of love and be wholeheartedly self-disciplined and reverent with selfless great love.” When [people in] the world share the same mindset, “the wind brings the clouds together.” In this way, people’s hearts come together, and they carry out conditioned good deeds. They inspire this kind of [kindness] in themselves and go out to serve, little by little. This is the time when “capable and virtuous people emerge like clouds.” It is at this time that people of love come together to call upon everyone for everyone to give a little and do their part. So, “Capable and virtuous people emerge like clouds to selflessly respond to all.” Seeing life’s impermanence and many disasters, we cannot keep having a selfish mindset; we must give of ourselves. We must be fearless and unafraid.

So, “They have the virtue of benefiting both themselves and others.” When we give our love and express our sincerity, it is a blessing to us. But for others, when they feel this sincerity, they will also be very touched. So, we benefit both ourselves and others and “guide with both compassion and wisdom.” This is both compassion and wisdom. [We do it] “through skillful means.” These are conditioned phenomena and skillful means. This is also Prajna. Prajna is wisdom. [We must cultivate] our blessings and wisdom at this time. So, we must “bring together our body and mind. Advancing every day is not retreating.” When it comes to our power of love, we must put effort into being mindful. We must constantly give without interruption. This is the greatest sincerity. So, we must always be mindful!

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