Explanations by Master Cheng-Yan
Subject: The Five Elements Are in Harmony (五大互融 持心如地)
Date: December.07.2018
“From the sphere of the earth below to the empty space above, we observe the multiple layers around us. The five elements are in harmony and interconnected with one another. They pervade the Dharma-realm. We take refuge universally in the body of the Bodhi-path, which is magnificent in all kinds of ways.”
We must mindfully seek to comprehend this! In our daily living, we have the earth under our feet and the sky over our heads. In our daily living, we never leave [this earth]. From birth until now, when could we ever leave this space between heaven and earth? We cannot escape from this space! We cannot live without it in our lives. So, we must get to know “the sphere of the earth,” from the earth all the way to the universe. Though as life forms, we ourselves are miniscule, the universe is boundless. We are also in this universe, so it is inseparable from us, as life forms. So, whether we have the earth under our feet or the sky over our heads, we must observe our multi-layered surroundings. Think about this; we are inseparable from the five elements, earth, water, fire, wind and space. We are inseparable from the land, from space, from water, fire and wind. Fire refers to the sun, lamp light and so on. These are all still within this space. These are the five elements. We are not aware of them in our lives, but in fact, they “are in harmony and interconnected with one another.” These five elements come together. We often talk about “the four elements,” earth, water, fire and wind. There is another important [element], “space”. If there was no space, how could there be you, me or the world? There would be nothing. So, we must have “space”.
Through space, all things in the world were created. We must understand this principle first. [Th elements] pervade the universe and the Dharma-realm. We often recite these words, “pervade the universe and the Dharma-realm.” The words leave us after we read them, but in fact, in our daily living, everything includes the five forms and five elements. The five forms and five elements are in harmony and interconnected with one another. When everything goes smoothly, people are safe and sound, meaning that we live our lives in peace with these five forms and five elements. In this great space, there is earth, water, fire and wind. When any of these four elements is out of balance, there will be suffering in the world. So, they must be in harmony and interconnected with one another. The four elements must be in balance. In this great space, the four elements must be in harmony for there to be peace in the world. So, [the world] is very open and spacious.
“[The elements] pervade the Dharma-realm.” When we think about it in this way, aren’t they all inseparable from our daily living? They are very close, inseparable from us. These are all principles, which widely pervade the Dharma-realm. The Dharma is everywhere. It is [visible] in the earth, space, fire, water, wind and so on, in layer after layer. We must carefully consider and observe this. We must put effort into carefully considering and observing them. We must bring these things back to their place. Are they not indispensable in our lives? They are called “the five elements,” earth, water, fire, wind and space. They are all around us in our surroundings. Every minute and second, we are inseparable from these five elements. Clearly, the five elements are indispensable. We need them in our biological life forms. There are great principles within them, but we humans have all neglected them. So, “[The elements] pervade the Dharma-realm.” If we can roughly understand the Dharma, we “take refuge universally in the body of the Bodhi-path.” When it comes to the principles regarding the great path of this Dharma, [they can be experienced] in our physical life at every moment. We need to understand these principles.
Bodhi is the absolute truth, which is also the principles. With our bodies and minds, we take refuge along this Bodhi-path of great enlightenment. This is the Dharmakaya. Speaking of phenomena, no matter if it is the element of earth, the element of wind, the element of water, the element of fire or the element of space, each is replete in principles. When it comes to these principles, we must clearly understand them and be aware of them in our daily lives. We must not neglect them. In the past, we spent our days in confusion.
Even when we were reciting the sutra or reading sutra passages, we neglected “the five elements”. We have neglected them, forgetting that we are connected to the earth, forgetting that we are encompassed by space, forgetting about the air that surrounds us, forgetting the warmth in our environment and so on. We have neglected all of them. When these five elements are in harmony they provide for our lives, but we have neglected and forgotten about them. Now, as we listen to the Dharma, we must delve in with our body and mind and clearly understand the principles of each of them. The principles of each of these things pervade the Dharma-realms. If we are awakened, we will see the Dharma, but if we are not awakened, then we live in confusion without awareness. If we are aware, then we see [the principles] throughout all Dharma-realms, and we will leisurely swim in the Dharma, in the principles. We swim among the principles. This is what we call “bathing in the stream of Dharma”. We can be pure and clean for “the Dharma is like water”. We are very sufficient, clean and free of afflictions in all matters. As we experience the Dharma, our body and mind can feel the nourishment of the Dharma. Both our human physiology and our wisdom-life are inseparable from the Dharma. So, we say that “we take refuge universally in the body of the Bodhi-path”. Our body and mind never leave the path; they never leave enlightenment. We are no longer in confusion. We forever remain on the path to awakening walking on it in this way. This is the path we must learn, [the path to] returning to our intrinsic state. When it comes to our living body, our perspectives and our contemplation, [we practice] calm contemplation. This is meditation in or everyday life.
In anything that we do, every move we make, every word we say and every chore we do is a practice of Samadhi. We engage in careful contemplation and our minds are not scattered, since [all thoughts are on] “the body of the Bodhi-path,” which is the Dharmakaya. This refers to how our living body never strays from the Dharma. So, “We take refuge universally in the body of the Bodhi-path”. This is our wisdom-life.
So, “[It] is magnificent in all kinds of ways.” As for the Dharma, we sometimes lament how the world is evil and turbid with severe turbidities everywhere! Indeed, the world is evil and turbid. What is outside our wisdom-life is truly evil and turbid. As for what is inside our wisdom-life, we can enjoy such [a good] environment. In our daily living, we have our feet on the ground and our head under the sky. As we carefully observe the universe around us layer by layer, [we see how] the five elements are in harmony and interconnected with one another. The principles are obvious and clear; we are always among these principles. We feel very joyful, for our wisdom-life, our living body and the universe come together as one. Thinking of this, we are always filled with Dharma-joy. I do not know how you all feel, but I myself feel jubilant, surging with joy. This is Dharma-joy!
There are all kinds of spiritual training grounds. The magnificent principles widely pervade “the body of the Bodhi-path,” which is found within our wisdom-life. Everyone, we must mindfully investigate this. Between heaven and earth and in the Dharma-realms around us, great principles exist everywhere. They help us accomplish the wisdom-life of our greater environment. So, we must truly cherish time and make good use of it to earnestly gain realizations. Thus, for the earth, “Earth’ has two meanings. 1. That which abides and upholds unwaveringly. 2. That which gives life to all things.”
“Earth” has two meanings: 1. That which abides and upholds unwaveringly. 2. That which gives life to all things. This refers to how spiritual practitioners cultivate skillful contemplation and immediately waken to the emptiness and tranquility of the body and mind. They uphold their aspirations as unwaveringly as the earth. They give life to the Six Paramitas and practice all kinds of virtues. This is like how the earth is able to give life to all things. It is called the Samadhi of the sphere of the earth.
As we walk on the earth, we can all comprehend this. If we often do chores at the Abode, we can clearly understand this. Depending on the type of seed we plant in the ground, it will result in its corresponding fruits. We all clearly understand how “[the earth] gives life to all things”. This is like how in our spiritual practice we “cultivate skillful contemplation”. We must always have a calm and still mind. We must use a clean and pure, tranquil and still mind to quietly contemplate. We must quietly contemplate with a tranquil and still mind. At this time, when we think of something. “Oh, I filly understand it! I have suddenly awakened.” Whatever it is, in the beginning, we see its appearance. Then, we must earnestly contemplate it with a tranquil and still mind. [We contemplate] its essence, appearance and true principles. Everything has its own substance, appearance and its true principles. When in body and mind we experience these things and bring them together, “Oh! I suddenly realize that everything returns to emptiness.” We then understand their appearances. As we analyze these things to their conclusion, space returns to space, fire returns to fire, wind returns to wind and earth returns to earth. All kinds of materials return to their own principles.
So, as we come back [to our minds], “the wondrous existence” appears. That “wondrous existence” is the feeling of joy, Dharma-joy. It is also “the emptiness and tranquility of the body and mind” when all afflictions and ignorance are suddenly completely eliminated and we become one with the universe. In our daily living, we [hope that] we can comprehend that these things are all empty and boundless. In empty and boundless space, there is such a great principle. If we can comprehend this, naturally, our minds will be unwavering.
So, “[Practitioners] uphold their aspirations as unwaveringly as the earth. They give life to the Six Paramitas and practice all kinds of virtues”. From what roots did the Bodhisattvas come? This is how they came about. It is because they had already comprehended the principles, the four elements and the five forms. All four elements are present. Where is the appearance of emptiness in “space”? “Space” is the greater environment. Without this space, how could there be mountains, rivers or land? How could there be myriad forms and appearances in the world? So, everything is in this space. It is all “forms”. All of space has the appearance of emptiness; it all has it. When we have comprehended [this principle], we understand that “they uphold their aspiration as unwaveringly as the earth”. So, after we understand the principles of these five forms and five elements, “The mind is without hindrances; there are no hindrances”. We must make vows to diligently practice the Bodhisattva-path. Where is this vow? It cannot be seen; we must put it into practice.
So, “They uphold their aspiration [as unwaveringly as] the earth”. We humans cannot leave the earth. Even if we sit on a chair, the chairs is connected to the floor. Even if we are in a building with hundreds of floors, its foundation is likewise still in the ground. So, people are inseparable from the earth. So, the earth is always unwavering. It carries all things, the mountains, rivers and lands. It also carries manmade structures and so on. When it comes to transportation, structures and housing, which one of them is not on the earth? This is the earth, and mankind lives [on it] like this forever.
We often say that the four elements are out of balance in this world of turbidity. There are extreme climate patterns, and the earth has been damaged. But no matter how we have damaged the world, the earth still exists. No matter how we cut and destroy the mountains, the earth still exists. In the vast ocean, there is still the earth beneath the ocean. It is the same with “space”. No matter how high a mountain is, there is space above it. In short, this “earth” remains unwavering. Its original appearance is always unwavering.
So, we must “uphold our aspiration [as unwaveringly] as the earth”. How do we take care of our hearts and restore our earth? We must preserve our earth from being damaged. We damage the earth duet to our afflictions and ignorance. Afflictions and ignorance are in our minds. The Buddha taught us that on the earth and in space, “the five elements” are all necessary for mankind. When “the five elements are in harmony”, human beings can exist. Since there are human beings, we continuously give rise to an imbalanced mindset. So, the constant calamities among people are due to people’s minds. Our minds give rise to many desires, which lead to destruction. Only when these people in the world can understand the principles and know to cherish the earth can there be peace in the world. The Buddha hoped for people to bring peace and safety to the world, so He needed [us] to expound the Dharma. After attaining enlightenment, He wanted everyone to be clear on the principles, to understand and love the principles and to apply the principles [in their lives]. Thus, He needed people to teach the principles. So, the Buddha is one who teaches the path; He had to transmit the Dharma. As everyone listen to the teachings, those who listen to the Dharma must also be people who teach the Dharma. They must also be people who transmit the Dharma.
[They must not] only teach or talk about it. The world has been damaged, and humans have polluted “the for elements”. Ignorance has destroyed the order of the four elements. Now, to restore the four elements requires people [to take action].
So, the Dharma must be transmitted among people. We must teach the Bodhisattva Way and go among people. How do Bodhisattvas come about? This is how they come about, by comprehending the teachings one by one. After comprehending them, naturally, their minds can become one with heaven and earth. Then, the five elements come together. If we thoroughly understand the principles of the “five elements”, naturally, our minds are as unwavering as the earth. We must earnestly uphold our aspirations. Our minds can give life to the Six Paramitas, giving, precepts, patience, diligence, Samadhi and wisdom. For people to apply these teachings and understand the principles thoroughly, we must implement the principles in the world, so we must go among people. This is the root of Bodhisattvas.
So, “They give life to the Six Paramitas and practice all kinds of virtues”. They must accumulate such virtues and merits. So, our conduct must be in accord with principles and etiquette. We must uphold this etiquette and demeanor in the world. So, in China, there are the principles of the Five Cardinal Relationships and the etiquette related to family morals. This is how we [properly] maintain our lives in the same way, the Buddha wanted us to comprehend the Five Cardinal Relationships and the five forms.
So, there are the spheres of the earth, sky, wind, fire and so on. Earth, water, fire and wind each have their own spheres. There is also the space sphere. This is the same principle. Confucius and others taught the Five Cardinal Relationships in the world. The Buddha [taught] the world-transcending appearances of “the five spheres”. These are all simple [methods] to help us understand [this]; they all exist in our daily lives. If we understand them thoroughly, we can succeed in “actualizing the Six Paramitas in all actions. As for causes and conditions, they definitely require a very long time. Our minds are free of hindrances because we always have the power of vows. This requires going among people, going among people for endless times. “This seed” must continuously grow like this.
So, “this is like how the earth is able to give life to all things. Our minds accumulate such merits and virtues. As we accumulate all kinds of merits and virtues, we should not be attached to them, but we should implement them. [If we do]. Naturally, we will cultivate inwardly and practice outwardly “internal cultivation brings merit; external practice brings virtue”. These are “merits and virtues”.
We must use language to describe them so they are called merits and virtues. In the process of our spiritual practice, we must cultivate internally while proactively putting the teachings into practice externally. As we absorb take the Buddha-Dharma to heart, we must put it into practice among people. This is [what we must do]. So, we must mindfully seek to comprehend this. So, “This is like how the earth is able to give life to all things. It is called the Samadhi of the sphere of the earth”.
This is the Samadhi of the sphere of the earth. If we understand “earth,” we must understand “space”. Speaking of the earth, there is water, fire and wind on the earth. This is how the elements cycle; this is something necessary in our lives. It is the same with the essence of the Dharma. I hope that when we all listen to the Dharma, we do not only understand the words in teaching this sutra, I have now finished “the method of the manifest”. Now, we are at “the method of the intrinsic,” which is our root. How do Bodhisattvas develop? Where is their source? How do we understand the principles? In our daily living, every step we take is on the ground.
So, we often say that we should tread lightly on the earth because we should worry about hurting the earth. We must tread lightly on the earth out of concern that the earth will hurt. There are principles in every inch and every step. While advancing in this space, we must be very mindful. If we did not have this space, how could there be anything else?
In this space we must be careful in all our action. If we are not careful, we can do harm to all things in this world we can do harm to all things in this world or to this space, the world of human beings or to this space, the world of human beings. It is the same for our actions. Even using our hand to draw in space, we can express “infinite meanings”. Expressing ourselves can be done not only with our mouth and voice; now, there is also sign languish. In different countries, when we watch the news. When it comes to important news, there are sign language [interpreters] in every country. This is because, in every country, some people are born deaf or mute. To understand and communicate with people, they need a language of the mind. With sign language, people’s minds can be thoroughly understood. This is the same principle. So, we must cherish this space very much.
We must cherish “the five spheres”. As for the Buddha’s “five spheres” and world-transcending teachings, we must clearly understand everything. This is called “the intrinsic”. We must understand the fundamental principles. If we understand these things, we can clearly understand [the teachings].
The previous sutra passage states, “What I speak now is the truth. You all should believe this wholeheartedly. Since a long and distant time ago, I have taught and transformed this group.
Since these Bodhisattvas emerged from the ground and from space, we must understand the principle of “space” and the principle of “earth”. So, “[They] emerged from the ground”. Where did they come from?
The sutra passage says, “At that time, maitreya Bodhisattva-Mahasattva and those countless Bodhisattvas and others gave rise to doubt in their minds, as such wonders were unprecedented. They thus gave rise to these thoughts.
In the past, Maitreya Bodhisattva and these Bodhisattvas saw those who came from the sky and emerged from the ground, but they did not recognize any of them. So, out of curiosity, the asked, “Where did these Bodhisattvas come from? How did they come here? [Who] are they?” the Buddha introduced them. “This is where they came from. They still had doubts. “Since these people are such great Bodhisattvas with so much experience, thorough understanding and spiritual powers, who is their teacher? The Buddha introduced Himself, “I am their teacher. They are all my disciples”. But they still did not believe Him and began to ask again. The Buddha explained again to them. Do you still remember? We must remember that in one passage after the other in the sutra, Bodhisattvas expressed their doubts and the Buddha addressed every one of them. now, Maitreya Bodhisattva and all Bodhisattvas likewise had doubts, even though they understood what the Buddha said “These people are my disciples. I [taught] them for a long time”. The Buddha also explained, “I have transformed them since a long time ago. They are these people. They manifested at this moment as I have now attained enlightenment. Now, as I teach the Lotus Sutra, they all gather here again. These are the people I transformed “.
Maitreya Bodhisattva and everyone still thought it was inconceivable! These Bodhisattvas [understanding] was from long ago and so profound. Since countless kalpas ago, they had attained these teachings. Thus, the teachings and the Dharma they understood were so profound. The Buddha attained enlightenment very recently, so how could He have transformed so many people? They still had doubts and did not understand this clearly.
So, the next sutra passage continues with Maitreya Bodhisattva asking on behalf of the other Bodhisattvas. “How could the World-Honored One, in a short time, teach and transform such infinite and Boundless asankyas of great Bodhisattvas, enabling them to abide in Anuttara-samyak-sambodhi?”
How did they come here? The Buddha had only attained Buddhahood just over 40 years ago. Everyone had doubts about the many Bodhisattvas who had emerged from the ground. “How could Sakaymuni Buddha, who just attained Buddhahood in this lifetime, [transform so many of them]?” In the past, “You had not yet attained Buddhahood, so how could You transform so many people?” Those Bodhisattvas still had doubts “How could they have been transformed by You, Sakyamuni Buddha?” They truly had doubts.
How could the World-Honored One, in a short time, teach and transform such infinite and boundless asankyas of great Bodhisattvas: This is saying that the Buddha had attained enlightenment over forty years ago, so they doubted whether those many Bodhisattvas emerging from the ground were transformed by Him.
So, how could [the Buddha], in such a short time, had taught and transformed these great Bodhisattvas to the point that they were now very stable and “abided in Anuttara-samyak-sambodhi”. They seemed as if they had attained universal and perfect enlightenment. [They seemed to have] great enlightened nature. They seemed as if they were all Bodhisattvas with great awakening. Was this truly possible?
Enabling them to abide in Anuttara-samyak-sambodhi: He enabled them to abide in supreme Bodhi. This means His time for transformation was short, yet the people He transformed were numerous and the virtue of His transformation was great. Thus, it is hard to believe.
These Bodhisattvas abided in unsurpassed Bodhi, which is the most supreme awakened nature. It seemed as though these Bodhisattvas already had great accomplishments. “This means His time for transformation was short”. What everyone doubted was that, since Sakyamuni Buddha had only just attained Buddhahood recently, His time to transform could not have been long. He had just attained Buddhahood recently. Doesn’t that mean it has not been very long? Since His enlightenment, it had been 40-some years. It is very [short]. How could “the virtue of His transformation” be so tremendous? The Buddha we know now had only been [teaching] for more than 40 years since His attaining Buddhahood. How could He transform so many people? How did He accomplish this virtue? He had only attained Buddhahood recently. What were His powers in the past? How did He accumulate this virtue? How could He do this? Long before He attained Buddhahood in the past, how could He transform so many people with great accomplishments? This was difficult for everyone to believe. To believe this is slightly difficult, so they spoke to the Buddha.
The next sutra passage continues with them speaking to the Buddha. “Then they spoke to the Buddha,’World-Honored One, when the Tathagata was the prince, You left the Sakya Palace and went somewhere not far from the city of Gaya where You sat in the place of enlightenment and attained Anuttara-samyak-sambodhi”’.
When the Buddha, the World-Honored One, the Tathagata, was a prince, He left the Sakya Palace, and went somewhere not far from the city of Gaya, where He sat in the Bodhimanda “and attained Anuttara-samyak-sambodhi”. This is where the Buddha attained enlightenment. It is not far from the city of Gaya. I explained this a few days ago.
The city of Gaya was not far from the Bodhimanda. At that time, He attained Buddhahood. In fact, that time, from His leaving the palace until His attaining Buddhahood was more than ten years. This is how He engaged in spiritual practice until He attained Buddhahood. This is because they had questions regarding how the prince engaged in spiritual practice after leaving the Sakya Palace.
Then they spoke to the Buddha, “World-Honored One, when the Tathagata was the prince, You left the Sakya Palace”: Because of their doubt, they said to the Buddha that in the past when the Tathagata was the prince in the kingdom of Kapilavastu, He did not inherit the throne but left the Sakya Palace.
“In the past when the Tathagata…” In the past, before the Tathagata engaged in spiritual practice, He was in the palace. He was the crown prince of the kingdom of Kapilavastu. There were many causes and conditions. Already in the palace, this child’s wisdom was extraordinary. He thought about many things, saw very far and comprehended things deeply. He wanted to understand all the many principles in the world. This is definitely different from the average child his age. So, he slowly accumulated [wisdom]. Everyone knows this story. He slowly accumulated [wisdom] until he formed aspirations to leave the palace. There was only one reason for him to leave the palace, to find a way to resolve the mystery of life and relieve people from their suffering. This is what he wanted to seek. So, this is what the prince was like at that time, in this lifetime, before He attained Buddhahood. Now, the Buddha wished to again discuss the past.
When the Tathagata was the prince: In His previous life, He was Protector of Radiance. As the next Buddha, He abided in Tusita Heaven. He journeyed on a fragrant elephant and the sun-wheel and was reborn into the palace. He was born on the eighth day of the fourth month in Lumbini and was given the name of Siddhartha.
In His previous life, He was called “Protector of Radiance”. Protector of Radiance was born in Tusita Heaven in His previous life. He could come to Tusita Heaven. His past in Tusita Heaven refers to the time before He was reborn into the palace. He came from Tusita Heaven. Before His time in Tusita Heaven, there was the era of Burning Lamp Buddha. In the era of Burning Lamp Buddha, there was a city called “Great City of the Lotus Flower”. There was this Great City of the Lotus Flower. The Buddha [at that time] was named “Burning Lamp”. The king in this great city respected the Buddha. So, he invited the Buddha, Burning Lamp Buddha, to the palace. So, he invited the Buddha, Burning Lamp Buddha, to the palace to receive offerings. This was a great event in the country. Everyone was paving the road for Him. In the process of paving the road, inevitably, there were some uneven parts. But Burning Lamp Buddha began to walk on the road everyone paved even though it was not completely even. There was one spiritual practitioner who heard that Burning Lamp Buddha was about to enter the city. Everyone wanted to pave the road evenly as they waited for Burning Lamp Buddha [to arrive]. In the process of paving the road, there were some small parts that were not very even yet. It also happened to rain. After the rain, since the road was not even, in the parts that were sunken in and concave, muddy water puddled; there was dirt mixed with the water. As Burning Lamp Buddha was about to walk on it, this spiritual practitioner quickly untied his top knot and spread his hair on the ground, where there were puddles and mud on the uneven road. He paved the road like this for Burning Lamp Buddha to walk on. Through these causes and conditions, Burning Lamp Buddha saw how mindful this practitioner was, so He bestowed a prediction of Buddhahood on this spiritual practitioner. “You can attain Buddhahood like me in the future. Spiritual practitioner, since you engage in spiritual practice with such a mindset that” you paved the road with your hair for me, in the future, you will attain Buddhahood and become a Buddha like me. Then, your epithet will be ‘Sakyamuni.”’
After this, many kalpas would pass. Throughout a very long time of many kalpas, throughout great numbers of kalpas, [He would meet] countless noble beings, and he would continuously accumulate many noble virtues. He would practice the Bodhisattva-path and cultivate Bodhisattva-causes to accumulate good and noble virtues. He would do this until Kasyapa Buddha was born in the world. Then, naturally, [Sakyamuni] would go to Tusita Heaven to become that Buddha’s successor. [Sakyamuni] would attain Buddhahood in the future.
So, as the Buddha’s successor, during that time, he was called Great Protector of Radiance. Once causes and conditions were ripe, he was born into the palace, riding an elephant from Tusita Heaven to be born into the palace. This was how He was born as the crown prince in the kingdom of Kapilavastu. It started from these causes and conditions. So, [lunar calendar] April 8th is the birthday of the prince. We all clearly understand this. Everyone knows this story. His past lifetime was in Tusita Heaven. To attain Buddhahood, every Buddha must pass through Tusita Heaven and become a Buddha’s successor at that place. Now, Maitreya is also in Tusita Heaven, but it will still take a very long time as he is the Buddha’s successor there.
It is because the time in the Buddha’s world, the time in Tusita Heaven, differs from the time in our world. Yet calculating using the time of our world, it is still a very long time. Countless kalpas before His time in Tusita Heaven, it was the era of Burning Lamp Buddha. What were the causes and conditions of [Sakyamuni’s] spiritual practice? He “paved the road with [His] hair.” He made offerings for the Buddha to pass by. With such a reverent heart and this method of engaging in spiritual practice, He came to this point. This is the source of His spiritual practice. How did He accumulate such a “source”? He engaged in spiritual practice like this. Besides being in Great Unhindered Buddha’s [era], as one of the 16 princes, He came to the world again and again throughout many lifetimes. In the Jataka Sutra, there are many [stories] about the virtues He accumulated throughout countless lifetimes. Everyone needs to understand this clearly. Throughout our many lifetimes, we never leave this space between heaven and earth. Every space in this world is inseparable from “the four elements.” So, these five great spheres must converge in great harmony.
We must clearly understand our principles and what kind of environment and times we are born into. How did all Buddhas and Bodhisattvas engage in spiritual practice? This is “the intrinsic.” Now, we are also engaging in spiritual practice. So, “great beings” refer to Bodhisattvas. Bodhisattvas in our world are all called “great beings.” We are also Bodhisattvas. Bodhisattvas are called “great beings.” They form great aspirations, make great vows and accomplish great deeds. They go among people to transform sentient beings. This is all part of the process of spiritual practice. All the way until they leave lay life and so on, they must maintain this aspiration and uphold it as unwaveringly as the earth. All things are born from the earth. It is like all phenomena; they also arise from the ground of our minds. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
