Explanations by Master Cheng-Yan
Subject: Diligently Cultivate the Three Wisdoms (勤修三慧 自持教他)
Date: March.18.2019
“The wisdom from listening: We attain the wisdom from listening by listening to the sutras and discourses or to virtuous friends. The wisdom from contemplation: By contemplating [what we hear] from the sutras, discourses and virtuous friends, we give rise to flawless wisdom. The wisdom from practice: This means that after listening, contemplating and practicing the sutra’s meaning, we give rise to flawless noble wisdom.”
Everyone, we must be very mindful. We must mindfully comprehend [how to] listen, contemplate and practice. This is [a quality] we Buddhist practitioners should possess. We must uphold [the practice] of constantly listening to the teachings of the Buddha-Dharma. To learn the Buddha-Dharma, this is an absolute requirement. Everyone, we must always be mindful! Where does “wisdom from listening” come from? It comes from listening to the sutras and discourses. From listening to the sutras or to the ancient sages’ insights through lectures and discourses, [we can gain] their wisdom and insights. When we make an effort to listen more and better understand, this is what “listening to virtuous friends” means. No matter who is speaking, as we listen to the Dharma, everyone will have their own insights and their [interpretation] of the key essence. So, we must also listen patiently [to them]. No matter who is speaking, we must not give rise to discrimination in our minds. We must still take a long time to listen and receive the essence of the Dharma. This is very important for us. Depending on our capabilities, as we listen to the Dharma, we will be able to accept the teachings that are helpful to us. Having listened to and [accepted the Dharma], we can implement it in our lives. So, this is how from virtuous friends or from the sutras and discourses we can attain the essence of the sutras and put them to use in our lives. We must be grateful for this! This is “wisdom from listening.” What about “wisdom from contemplation”? “By contemplating [what we hear] from the sutras, discourses and virtuous friends, we give rise to flawless wisdom.” Previously, we completely depended on others. When we do not understand yet, we must learn from the sutras and discourses or from virtuous friends. But wisdom from contemplation comes from relying on ourselves after we listen; we must earnestly contemplate [what we heard]. After listening to the sutras, we must remember them. Once we have listened, that which we understand we must absorb into our hearts and earnestly contemplate over and over. Of the sutras we have read and the Dharma we have heard, how much have we understood? From what we understand, we must make careful analysis. We must contemplate and analyze it before we can apply the Dharma in our lives. This is [the process of] contemplation. As we actualize the Dharma in our lives, we see how other people also listen to it and actualize it in their lives. We listen to the same Dharma, but are our daily lives oriented in the same direction? “Oh, more or less! We share the same mission and path.” When we have confirmed that our methods are [aimed] in the right direction, we will feel at ease as we practice according to the teachings. This Dharma is the path we must follow throughout our lives to be free of afflictions and at peace. This is being “flawless”. As we seek and practice the path in our lives, we must keep our minds free of afflictions and be peaceful and free as we engage in spiritual practice. With no errors in our listening and in our spiritual practice, our minds will be very peaceful. This comes from listening, contemplating and practicing. So, we engage in practice to develop our wisdom. After we have put into practice [the Dharma] we have just heard, practicing it and seeing others do the same, we will feel at ease as we keep working. This is engaging in practice with peace of mind. When we practice with peace of mind, the insights we attain from putting [the Dharma] into action is called “wisdom from practice”. After we temper ourselves and gain insights from our practice, These insights that we gain are what we call “wisdom from practice.” So, “This means that after listening, contemplating and practicing the sutra’s meaning...” We have already listened to, contemplated and converged with [the Dharma] in our lives, but we must continue on because cultivating the Great and Small Vehicles takes a long time.
We have discussed this previously. It takes a very long time, lifetime after lifetime. So, if we can simply listen, contemplate and practice [the Dharma], its meaning, principles and direction will become thoroughly clear to us. At this time, with the right direction, true contemplation, right thinking and steadfast practice, this is the path we must now follow.
As we steadfastly engage in practice, since we are putting [the Dharma] into practice, our direction must not deviate. So, in “the sutra’s meaning,” “meaning” refers to the principles, which is the path. [Thus], “meaning” also refers to our direction. As we walk on this path, our direction must not deviate at all. If we deviate in the slightest, we will go [astray]. If we [can avoid] this, we will be on the direct path. If [we deviate], we will go [far astray]. It is always like this; a slight deviation takes us far off course. So, when we cultivate “listening, contemplating and practicing the sutra’s meaning,” we must be very precise and not deviate in the slightest. So, having faith and understanding in the sutra’s meaning means not deviating. We must be focused and precise. Thus, through wisdom from practice, we will have focus and precision. In this way, for a long time, we must follow this path without deviating to develop our wisdom. So, [we must] “understand the sutra’s meaning.”
Up to now, we have been discussing faith, understanding and the sutra’s meaning. This is important. Wisdom from listening, wisdom from contemplation and wisdom from practice are meant to help us to not deviate as we progress. We have discussed this word, wisdom, before. [In addition to] the Five Paramitas, most important is that which follows them, “the prajna Paramitas.” We often talk about actualizing the Six Paramitas in all actions, but “the Five Paramitas” are only five. We need the prajna Paramitas, which is wisdom. So, we must converge with the direction of wisdom. The path we walk on comprises the Five Paramitas, and the Five Paramitas need wisdom to lead the way so we will not go astray. If we have wisdom, we are giving wisely, upholding precepts wisely, practicing patience wisely, practicing diligence wisely, and practicing Samadhi wisely. If we can do this, then we will not deviate [from our path]. Otherwise, if we only cultivate Samadhi, this can become very dangerous.
Therefore, if we want to cultivate Samadhi, we must have wisdom. Otherwise, we will [develop] issues from cultivating Samadhi, [such as] losing ourselves or deviating in our thinking. A slight deviation takes us far off course. Therefore, we must be very careful. We must [cultivate] wisdom from practice. “This means that after listening, contemplating and practicing the sutra’s meaning…” We have already listened and contemplated, and now we are engaging in practice, so our direction must be aimed toward the principles. This is “listening, contemplating and practicing the sutra’s meaning.” We must aim our direction precisely. When we can do this, “we [will] give rise to flawless noble wisdom.” When we can converge with [all Paramitas], [our wisdom] will be flawless. Recently, we have been discussing “flawless [wisdom].” Being flawless means fully eliminating afflictions and ignorance and being upright in the direction of our practice. Our practice must be very focused and precise. It must be focused and not distracted, advancing and not retreating. This extremely focused and precise practice is called “flawless noble wisdom.” Focused and precise wisdom can make [our practice of] the Five Paramitas very smooth and free of distraction or defilement. Then, we can earnestly practice and advance.
The wisdom from listening, from contemplation and from practice: The wisdom from listening: By listening to the Buddha-Dharma, we can give rise to wisdom. The wisdom from contemplation: By contemplating the principles of the Buddha, we can give rise to wisdom. The wisdom from practice: By diligently practicing Samadhi we can give rise to wisdom. This means that those who use the Three Wisdoms from listening, contemplation and practice to further advance diligently and to give rise to all roots of goodness are Bodhisattvas’ virtuous friends.
“The wisdom from listening, from contemplation and from practice,” these Three [Wisdoms] come from listening, contemplation and practice. “The wisdom from listening [means that] by listening to the Buddha-Dharma, we can give rise to wisdom.” We must gather [the teachings we have heard]. Where does “wisdom from listening” originate? [By listening to] the sutras, the Buddha-Dharma, we give rise to this wisdom. Wisdom from “contemplation” comes from deliberation. We must be very precise with the principles of the Buddha-Dharma as we gather them together. As we listen to the teachings in the Buddha-Dharma we also rely on virtuous friends to practice with us and work together. Thus, we listen, practice and put [the principles] into action together. By doing this, we can further contemplate and compare [our insights]. “That’s right! This confirms that I have not deviated in my practice of [the Dharma] that I heard.” This is also how we can give rise to wisdom. Since this is the case, [to attain] “wisdom from practice,” we must practice diligently. We must truly and diligently practice by putting [the Dharma] into action, without being lax in the slightest. We already know that time is closing in on us. As each day continuously passes, none of those minutes or seconds will ever return, so we must seize the moment and earnestly make use of our lives in the present. This requires us to diligently practice [Samadhi]. This “Samadhi” refers to right thinking and cultivating contemplation; this is Samadhi. So, our minds should always abide in the state of Samadhi, which is right thinking. The word “Samadhi” is also referred to as “right thinking”. If we [cultivate] right contemplation, it is actualized as Samadhi. So, our minds must be focused and settled, so that we will not allow others to confuse us. This is what I have often told everyone before. Our minds must be settled, and we must not let ourselves be confused by others. When it comes to people, matters and things, we must carefully observer them, for only then can our minds be settled; then, we will give rise to wisdom in this way. This also means that we must “use the Three Wisdom from listening, contemplation and practice” to earnestly discipline ourselves to be more and more diligent without any indolence. So, we must practice with focus and steadfastness. “[We will] give rise to all roots of goodness. If we do this, then naturally our roots of goodness definitely will grow unceasingly. Then, we will be “Bodhisattvas’ virtuous friends”. If we have roots of goodness, we can transform ourselves and others. With these roots of goodness, all the affinities we form will be positive. Thus, our companions will all be Bodhisattvas; they will all be our virtuous friends. This is what we need [to help us] in the process of our spiritual practice. So, “listening, contemplation and practice” are very important. Everyone must be focused, steadfast and precise. To earnestly [understand] the sutra’s meaning, our direction must be upright, and we must advance diligently step by step. We must make good use of the time we have by seizing our present lifetime. Therefore, we must be mindful. Having heard the Dharma, if we deviate or allow our minds to become lax, we may quickly find ourselves retreating. In the Buddha’s era, there were also similar situations among His disciples.
[This also happened] in the Buddha’s lifetime, at Vulture Peak in Rajagrha. One day, [the Buddha encountered] a group of the city elders’ children. The elders’ children were very young. Their fathers had large businesses, so they were very well-off. This second generation of young people had become very good friends; there were 50 of these young children from wealthy backgrounds. The leader of these 50 [children] was Yasas. They had all heard about the Buddha teaching the Dharma and that He had the wisdom to be able to guide people’s lives in the right direction. So, these 50 children of the elders all agreed to pay a visit to the Buddha and ask Him to teach the them the Dharma. When they arrived at Vulture Peak they were all very reverent. Seeing how dignified the Buddha was, they prostrated completely and asked Him to expound the Dharma. When the Buddha saw these young man, everyone seemed decent and showed promise, and they were all very knowledgeable. So, He expounded the Dharma for them. He first revealed to everyone the principles of suffering, emptiness, impermanence and the non-existence of self. Everyone listened as the Buddha carefully analyzed suffering, emptiness, impermanence and the non-existence of self. These 50 young [children] who had enjoyed all kinds of worldly blessings found [His teachings] inconceivable. Where is the suffering in life? They all lived very well; where was suffering? Then, the Buddha explained that suffering lies in impermanence. He gave many [examples] of worldly impermanence, from the existence of material [objects] to the suffering caused by afflictions and worries in people’s minds. He explained how something that existed can suddenly disappear. This sudden disappearance is the principle of impermanence. He brought up many examples of people and matters, using stories about worldly [events] to help them understand that indeed, happiness in life is not everlasting. Moreover, there is again, illness and death. Although, since birth, [these children] had spent every day enjoying [worldly]pleasures, they were unaware of how they would grow, how they would age in the future and how they would die in the end. At that moment, they realized that in India, there was a great disparity between the wealthy and the poor. So, this ground of young people reminded themselves to be vigilant. “Indeed, I too have seen many old, ill or dead people, by the side of the road. There are many people suffering. Weren’t they all young in the past too?” In the past, they belonged to different castes, but they were still people, so why must they experience so much suffering? From suffering, they realized that everything material in the world decays due to impermanence. They understood this principle. Moreover, when it came to illness and death, they thought of how those they loved most would grow ill and die. This kind of suffering causes great distress and anxiety. In the future, they would also experience aging, illness and death themselves. When that time came, what would they experience? With [even] the greatest love and family, they would experience the suffering of parting with those they loved. Even in the most loving households, they would still encounter those they hated too. In their minds, when they truly thought about it, there was truly so much suffering! With so many afflictions and attachments, this kind of life is not easy. So, these 50 young people formed an aspiration to become monastics. By becoming monastics, they could maintain their own focus on listening to the Buddha-Dharma and seeking the path to Buddhahood, avoiding future attachments to many, many people. With parting with those they love and meeting those they hate, with so many entanglements, what could be better than becoming a monastic? Once they gave rise to this aspiration, they all earnestly asked the Buddha to accept their group as monastics.
The Buddha accepted them, [saying] “Welcome, bhiksus,” and they neatly [joined the other monastics]. Suddenly the Sangha increased by 50 bhisus, Yasas led these young men to simultaneously become monastics, But after becoming monastics, did they find peace? They had earnestly listened to the Dharma, and they were diligent in their aspirations. But after a period of time, the Buddha brought them to receive offerings. The elders had prepared offerings, and the Buddha brought the Sangha to receive them. The preparations there were very sumptuous, and [the young bhiksus] also saw many, many elders who had come to make offerings to the Sangha.
At that moment, they suddenly thought that if they had not become monastics, they could still be like those elders and make offerings of luxurious things to the Buddha and the Sangha, “At that time, why did we become monastics to receive these offerings from the elders?” if we had not become monastics, we could also offerings to the Buddha and Sangha, but instead we are now the ones receiving people’s offerings. With this thought, some of them wondered, “Why don’t go back [to a lay life]? As for spreading the Buddha-Dharma, since I have already heard many teachings, once I return to the lay life, I can form widespread connections and make friends whom I can call on so that even more people can hear the Dharma. Wouldn’t it be more helpful to the Buddha-Dharma if I can also make offerings to the Buddha and Sangha? Then, I can also follow my heart’s desires.” There were some people who gave rise to such a thought.
The Buddha was aware of this; He knew all the discursive thoughts that they had all given rise to. After accepting the offerings, once [the ceremony] was over, they went back. As they were walking, they passed by a long and wide ditch. This long ditch was very filthy. Yet, in the mindset of this filthy ditch, there was a lotus flower in full bloom. There, as they walked along, the Buddha said, “Oh, Lotus! Lotus! You bloom in the dirty mud, in the terrible smelling mud. Yet, this polluted ditch become fragrant because of the lotus flower. The lotus blooms because it is nourished by the filthy mud. Its nourishment enables the lotus to open into a beautiful [flower]. “This is mutual [benefit] of the lotus and mud. Thus, they walked until they arrived at the Abode. When everyone was prepared to rest, they sat down and Ananda asked the Buddha, “Venerable Buddha, as we walked, You were talking a while ago. You saw the Lotus in the ditch and said these words. What was Your intention in [describing] the lotus and the ditch?” With this, the Buddha sat down and began to explain to them, “Indeed! The polluted ditch is [like] the world. Life in the world is just like that ditch. Yet, in that filthy muddy ditch, we saw a blossoming lotus. These lotuses that bloom inside the muddy ditch cause people to mindfully appreciate these lotus flowers. To be able to smell the lotuses’ fragrance, people must be able to approach that ditch. Without these lotuses, it is just a ditch filled with stinky mud. Who world be willing to approach it? This is an analogy for the Sangha. The Sangha is comprised of seeds of goodness. Every seed is like a lotus that grows in the mud without ever being defiled by it. In particular, it is because of the mud that these lotuses bloom so well. [likewise], because spiritual practitioners go among people, their wisdom is able to grow. As for the Buddha-Dharma and the principles, it is because of afflictions and ignorance that we need to bring these true principles [with us] as we go among people.” So, being among people is like being in the mud, like being in a muddy ditch of turbidities. We need seeds of goodness, just like the lotuses in [the ditch]. Even in the mud, those lotuses were able to bloom abundantly.
Moreover, when lotus flowers bloom, they bear [seeds], abundant [seeds]; thus, one give rise to infinity. This is like engaging in spiritual practice in the midst of turbidities. Only [the conditions in] the Saha World can foster Bodhisattvas. Every Buddha must undergo this kind of tempering, practicing in the world in order to grow.
[The Buddha] finally finished this story. The 50 bhiksus recognized that the Buddha was giving this teaching for them. So, everyone immediately rose, prostrated and repented to the Buddha ”I gave rise to these [discursive] thoughts. “Though the Buddha’s analysis, I now understand and repent; I will be diligent”. This was during the Buddha’s lifetime. They had these kinds of aspirations, but although they listened to the Dharma and went among people, they still gave rise to discursive thoughts. So, we need to be surrounded by virtuous friends. Ananda was their virtuous friend. He knew the Buddha’s intention and understood the discursive thoughts of these 50 [bhiksus]. Therefore, he could guide them in this way. Because the Buddha gave them this teaching, [they could] sincerely engage in the practice of listening, contemplating and practicing without interruption. So, we know that we truly need virtuous friends. In our process of spiritual cultivation, we cannot lack virtuous friends. In a group of spiritual practitioners, we must become virtuous friends to each other.
Let’s look at the previous passage. “Moreover, Ajita, if there are people who hear that the Buddha’s lifespan is long and extensive and understand the meaning of these words, the merits and virtues these people attain are limitless. They can give rise to unsurpassed wisdom of the Tathagata”.
We must mindfully comprehend this sutra passage. Since this was discussed earlier, we must earnestly be very mindful. Spiritual practice always takes a long [time]. The Buddha’s lifespan, as everyone should know clearly, refers to His wisdom[-life], which is eternally renewed and ever-present. As for practicing “the meaning,” we must clearly understand the intent and direction contained in the meaning of these words. The meaning of the Buddha’s words, the intent behind His words and the direction that He pointed out for us are what we must clearly comprehend. We must carefully and clearly understand them. Thus if we can [engage in] listening, contemplation and practice, we can attain merits and virtues. Having listened, if we can contemplate [the Dharma] and put it into action, our “internal cultivation will bring merit,” while our “external practice brings virtue”. These merits and virtues are limitless.
By putting [the Dharma] into action, we can give rise to the Tathagata’s unsurpassed wisdom. This is what was mentioned above. These merits and virtues are great and come from realizing and understanding the contents of the Chapter on the Tathagata’s Lifespan, the meaning and directions contained within the Buddha’s teachings. Once this is clear to us, we will be able to understand the Buddha’s understanding and views.
Furthermore, the next sutra passage [says], “This is to say nothing of those who listen to this sutra widely or teach others to listen to it, uphold it themselves or teach others to uphold it, transcribe it themselves or teach others to transcribe it…”
Using only our own faith and understanding, once we understand the meaning of the Buddha’s words and His direction, we will attain merits and virtues. This is because we will no longer make mistakes. Moreover, once we understand this, [we will] “listen to the sutra widely”. Upon listening, our faith and understanding will become firm; they will not deviate but will become even more resolute.
This is to say nothing of those who listen to the sutra widely: A previous sutra passage stated that those who give rise to even a single thought of faith and understanding will have such merits and virtues. This is to say nothing of [those who] listen widely; their merits, virtues and benefit will be even more superior. This can be known without saying.
So, [we should] “listen to the sutra widely” Since our faith and understanding are resolute, our diligent [practice] can benefit people. Then, because of this, “[those with] faith and understanding will have such merits and virtues”. By having faith and putting [the principles] into action, we have benefited sentient beings; [this means] we practice all the Five Paramitas. Now, we can combine them with “prajna,” [meaning] wisdom. So, these merits and virtues [are thus attained] “This is to say nothing of the merits and virtues of [those who] listen widely”. So, we should ceaselessly repeat [our practice] by doing the right thing the same way every day.
When the right thing [presents itself], we can gradually advance by just doing it. When our direction is correct, we can diligently advance, step by step. “The benefits will be even more superior”. This means that we must continue on like this. “This can be known without saying,” meaning without further explanation. Everyone should understand this simple principle. So, “[They] teach others to listen to it, uphold it themselves or teach others to uphold it, transcribe it themselves or teach others to transcribe it”.
[They] teach others to listen to it, uphold it themselves or teach others to uphold it, transcribe it themselves or teach others to transcribe it: They teach others to listen to it, help themselves be able to accept and uphold it, teach others to uphold it, transcribe it themselves personally or teach others to transcribe this sutra.
So, we must do the right thing. We must not only practice, but we must also teach others to listen by guiding them to earnestly listen to the sutras. [They contain] good principles, so we must quickly listen and diligently practice them. We must earnestly and mindfully listen. “[They] help themselves be able to accept and uphold it”. Besides ourselves, we must also teach others to [practice] as well. Having listened and put them into practice, we must then tell everyone, “We should all come do this”. We must also invite others to listen. I invite you, and you invite others. We keep inviting and helping people understand. If we help people understand the meaning of this sutra, they are likewise able to influence other people. This is upholding it ourselves and teaching others to uphold it. “Transcribing it personally” means copying the sutras ourselves. In the past, for people to read [the Dharma], we had to rely on the sutras. Where do the sutras come from? They must be written down. So, we must all practice transcribing them, writing them down for everyone to read. “Teaching others to transcribe this sutra” means that as we transcribe the sutras, we should teach others to transcribe them too. Nowadays, everyone seems to enjoy copying sutras; this is very good. Nowadays, not only do we not need to print them, but everything has become digitized. With one click, everything appears. However, we must transcribe the sutras to practice writing so that we do not forget. [Writing] is not a bad thing, but we must remember not to carelessly dispose [of] any word of the sutras. Moreover, we should use paper wisely. We should recycle paper and keep it from becoming trash.
In summary, we should use wisdom when we use materials. So, [the commentary] continues, “This explains that the merits and virtues of faith and understanding are infinite”. With faith and understanding come great merits and virtues. “This has been described previously”. We have often brought this up in the past.
“This is to say nothing of listening, upholding, transcribing and making offerings to the sutra; their virtues and merits are even more infinite. They will no doubt give rise to Buddha-wisdom”.
We must approach the sutras with reverence. It is not [enough] to think, “We want to learn to transcribe it”. If we learn to transcribe it, we must not carelessly dispose of [the writing]. This is defiling the writing because every word is the Dharma. So, we cannot give rise to such irreverence. We must earnestly cherish [the sutras]. “[They] listen, uphold, transcribe and make offerings”. Doing this reverently is making offerings, so “their virtues and merits are even more infinite”. We must strive to respect and revere the sutras. When it comes to [every] phrase, word and so on, we must [regard each one] with a sense of importance and with reverence. Then, “[we] will no doubt give rise to Buddha-wisdom”. We need not have any further doubt about this as long as we have reverent hearts.
Listen: Earnestly seeking to listen to the Dharma. Uphold: Earnestly practicing, cultivating and upholding it. Transcribe: Earnestly transcribing and circulating it. We must widely listen, believe in, understand and widely spread it teach others to do so and widely practice, believe in, accept and making offerings to it. We uphold it ourselves and help others do the same.
This is how we must engage in spiritual practice. “To listen” is to “earnestly seek to listen to the Dharma”. We must be earnest and seek to listen to the Dharma. We must also “uphold”. To uphold means “to earnestly practice,” “cultivate and uphold it”. For this, we must also be diligent. As for “transcribing,” this means [copying it]. To transcribe means we must “earnestly transcribe and circulate it”. Actually, at this point, if we can earnestly refine all our insights, we can also share them with everyone. By turning them into text and publishing them, we can share them with others. This is also very good. So, “We must widely listen, believe in, understand and widely spread it”. If we want to keep listening, we need faith. Moreover, we must also tell other people. “To widely spread” is to tell other people. “To widely listen” means we must listen to the sutras and then teach the Dharma. After we hear the words of virtuous friends, we should share our insights from our own understanding with other people. This is “to widely spread it we must practice self-discipline and teach others to do so [as well]”. What we must cultivate is our own practice of self- discipline. If we have deviated in the past, we must now discipline ourselves by requiring ourselves to follow rules and maintain our demeanor. So, “We must practice self-discipline and teach others to do so [also]. We must have self-discipline and teach others to do so [as well]. What we must cultivate is our own practice of self-discipline is our own practice of self-discipline. If we have deviated in the past, we must now discipline ourselves by requiring ourselves to follow rules and maintain our demeanor. So, “We must practice self-discipline and teach others to do [also]”. We must have self-discipline and teach others to do the same. Only then can everyone be harmoniously united. “[We must] widely practice, believe in, accept and make offerings to [the Dharma]”. To earnestly cultivate spiritual practice, we must have the faith to receive [the Dharma]. We must also give rise to reverence to listen to the Dharma and uphold it. We must cultivate and uphold it. We must also earnestly transcribe it. This all requires our minds to be reverent. So, “We uphold it ourselves and help others do the same”. We do this ourselves, and we help others to do this too. I hope everyone can do this mindfully. This is the standard for everyone to achieve.
This means those who use the Three Wisdoms from listening, contemplation and practice to further advance diligently and give rise to all roots of goodness are Bodhisattvas’ virtuous friends. In particular, through listening, upholding and transcribing it and more, they listen widely and earnestly and then go among people to teach and transform others.
“This means [those who ] use the Three Wisdoms from listening, contemplation and practice to further advance diligently and give rise to all roots goodness…”. Everyone should clearly understand this just by reading it. Listening, contemplation and practice are the Three Wisdoms. When we are amidst [these wisdoms], we must further discipline ourselves to advance diligently. This is how we encourage one another. We ourselves must be diligent and likewise, we should encourage others to advance diligently with us. If we can do that, our roots of goodness will grow amidst our diligence. So, [we will be] “Bodhisattva’s virtuous friends”. We should be virtuous friends and benefactors to one another. So, particularly through listening, upholding, transcribing and so on, we must be very focused and steadfast. “[We must] listen widely” and earnestly and “then go among people to teach and transform others”. To do this, we must all be very mindful. We must constantly be mindful every day, seizing our time and making use of this lifetime. We must take in more of the Dharma and “turn consciousness into wisdom”. Now, we must take [the words] we listened to with our ears heart and put them into practice. Insight comes from listening, and with clear understanding, it turns into our wisdom. This will enable us to become accustomed to listening, contemplation and practice. We absorb [teachings] from virtuous friends and are nourished by the Buddha-Dharma. We can also use our own cultivation to further influence other people and act as virtuous friends to each other. This is how we cultivate ourselves and others, constantly ensuring that we come and go freely. In our present and future lifetimes, we will be “accustomed” [to spiritual practice], having been permeated to the point of being focused and steadfast. So, we do not need to be afflicted about what the future will be like; we will come and go freely. This is why we must cultivate, listening, contemplation and practice. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
