Explanations by Master Cheng-Yan
Subject: Uphold This Sutra and Practice the Six Paramitas (能持是經 兼行六度)
Date: May.08.2019
“He realized all Buddhas’ teachings of the path and became the Great Enlightened One with all-encompassing wisdom. He understands the causal seeds of all sentient beings. Through the Bodhisattva-practice of all paths, we can use the Hearers’ wisdom of all Dharma to learn of the Buddha’s all-encompassing wisdom.”
We must listen carefully and mindfully. “All Buddhas’ teachings of the path” refers to the all-encompassing teachings that Sakyamuni Buddha realized upon His enlightenment. What are these teachings that encompass everything? They are “all-encompassing wisdom.” All-encompassing wisdom is fully inherent within the teachings of all Buddhas. Sakyamuni Buddha realized these teachings when He became one with the universe. Thus, He is the Great Enlightened One. The all-encompassing wisdom that He realized is all Buddhas’ teachings of the path. Thus, we must mindfully seek to listen carefully and take this in. “The causal seeds of all sentient beings...” This means that because the Buddha understands all teachings of the path, He understands “the causal seeds of all sentient beings.” No matter what causes and conditions they have, the Buddha knows them like the palm of His hand. Why are we born as humans? There are so many different kinds of people that we have no way to count them all, but we are all human beings. So, why do we say there are many different kinds? In terms of appearance, humans are of one kind, yet their ways of thinking are countless; we have no way to calculate them. This is what is expressed in this sutra passage.
Earlier, we kept saying “countless,” that even when compared with the numerous sands of the Ganges River, this is still impossible to calculate. Our individual ways of thinking are just like this. When it comes to our way of thinking, our own way of thinking reflects the kind of person we are. The reason why we are all so different is that even though we are all human, our spiritual causal seeds inside us are truly varied and impossible to count. Not only are there many different ways of thinking, sentient beings also have many different names and appearances. The different kinds of names and appearances of sentient beings include other animals. Microorganisms and large animals are completely different, yet they are all living beings that live and exist in this world. This is true even for the puniest insects; they are all types of sentient beings. There are so many varieties. Every type of sentient beings has its causal seeds. How did they become this type of being? How does this type of sentient being come to adapt to this world? Which kinds pose danger to humans? Which kinds are helpful to humans? There are both beneficial and adverse conditions. [The Buddha] not only clearly understands the causal seeds of sentient beings, but even the world’s various types of plants and trees; He is able to understand them all. What are the characteristics of the various types of plants and trees? What uses do they have for people? Modern technology is very advanced. We can examine all the plants we come across and figure out what species they are and what kinds of medicine can be made from them. Which ones are poisonous? Which ones can treat illnesses? What kind of medicine can treat which poison? What kind can be mixed with other medicines to cure which illnesses? Once we analyze them all, we find there really are countless varieties. So, all things in this world have their uses and can be either beneficial or harmful. Among all the world’s matters, appearances and principles, there is not a single one that is not part of the teachings of the Great Enlightened One. They are all principles realized by the Great Enlightened One; He understands all of these teachings. The all-encompassing wisdom of this Great Enlightened One encompasses so many things. Thus, [He is] “the Great Enlightened One with all-encompassing wisdom.” Knowing this, when we read about “all-encompassing wisdom,” we know this is “the Buddha’s wisdom.” [The wisdom] the Buddha possesses is all-encompassing wisdom.
So, He is the Great Enlightened One. With all [the wisdom] the Buddha possesses, His path is broad and open. It encompasses everything in this world, plants, animals and even microorganisms and so on; all sentient beings are included. This is the Great Enlightened One. Since “He understands the causal seeds of all sentient beings,” there is nothing that the Buddha does not have a subtle, intricate and thorough understanding of. This is what we should seed to learn. Why should we learn the Buddha-Dharma? Learning the Buddha-Dharma is more than just seeking to understand worldly matters. More importantly, we must seek to understand ourselves. How many delusions do we have that we have yet to dispel? We are unaware of our delusions. How many of them are there? We just heard about “all-encompassing wisdom.” Everything in the world has either a negative or positive effect on everything else. Both small and large life forms can be both harmful and beneficial to the land and to humans. Take oxen, horses and sheep for example. For oxen and horses, particularly in earlier times, how much labor do they do to serve humans? It is very difficult to be an ox or a horse. But humans use oxen and horses as laborers. In the end, what becomes of them? So, animals can be dangerous, but humans are even more dangerous. Oxen and horses serve us and form such close relationships to humans, but what becomes of them in the end? We already know this. This is to say nothing of other animals. People might feed them and raise them, but what is their end goal? It is to kill them for food and eat them. How do humans treat other living beings? Every living being has its own world. People have their own world, while animals also have their own perspective on all the other worlds.
So, in this big world, everything had either a negative or positive effect on everything else. [For example], people get bitten by mosquitoes, which spread many contagious diseases. It starts with nothing but a mosquito bite, but then people develop dengue fever and many other contagious diseases. This is how microorganisms affect humans and how humans affect animals as part of the inexhaustible principle of the interconnectedness of life. In our present time, in this era, this is even more apparent and more necessary for us to understand. This is especially true for the beneficial plants that constantly provide for human beings, such as big trees. In the past, the human population was not so large. So, earth’s big trees once provided ample oxygen for us, absorbing a lot of moisture and storing it in the earth. But now, as time has passed, our population has continued to grow. So, to satisfy our needs, humans constantly wage war against the land and water, chopping down trees, destroying plant life, seizing lands, consuming water and wasting [resources]. Now, the human population is so large. Humanity has realized the crisis it is in. In this era, the earth has been damaged, and its water and soil have been harmed. Water [scarcity] is already a glaring issue, and not just in faraway countries; even in Taiwan, we are faced with water scarcity. Warnings are constantly being issued. Wherever the reservoirs are drying up, they have to put limits on electric and water use; only now are they starting to realize [the issue].
Everyone, all life forms in the world [are affected] by humans, by their truly endless ways of thinking. People in the past were content with what they had. If they were able to make a living, just by running a shop, they would be very happy; they would be able to get by comfortably. It is not like that now. There are all kinds of technologies, big companies and huge developments that continue to expand. Humans today just keep expanding wider and wider. The human mind cannot be sorted out into types. It is too vast. Also, these different ways of thinking are too many to analyze.
But in the end, [the Buddha] “understands the causal seeds of.” This is all part of His all-encompassing wisdom, which the Great Enlightened One clearly understands. It is our hope that we will also be able to thoroughly comprehend this. When we understand this clearly, we will naturally refrain from wrongdoings, and we will be able to safeguard and protect the sentient beings of the world. We will attain awakening. This is what we must seek. Nowadays, everyone is attached to “the self.” We are still lost among sentient beings. There is so much we fail to realize and understand. So, because we have yet to attain awakening, we are full of afflictions and ignorance, so we are still fighting and grasping after things. We are perpetually unable to wake up. So, we really do have so many causal seeds. For now, we remain in this category of [unenlightened beings]. We are all still [affected by] “the causal seeds of all sentient beings”. We are part of those causal seeds. We are just beginning to form aspirations. Are these aspirations we give rise to truly sincere? Are they long-lasting? Or are they just random thoughts in our minds? Is this causal seed very strong, or is it a weak seed? This depends on whether or not we work hard to take good care of it. If we take good care of it, there is still hope. As for the wisdom of all paths, when we can attain the wisdom of all paths, this means we have been cultivating the Bodhisattva-practice for a very long time. When we start to accept the Buddha’s teachings, become familiar with them, listen to and understand the principles, we will form great aspiration to put them into practice. We have walked the path all the way to this point. We have follow the path the Buddha has paved, walking in this direction. So, we must “actualize the Six paramitas in all actions”. As we “actualize the Six paramitas in all actions”, during this process, we must listen to the Buddha-Dharma, practice according to the Dharma, spread the Dharma and broadly transform sentient beings. Bodhisattvas still continue to cultivate the wisdom of all paths. So, the wisdom of all paths is attained through the Bodhisattva-practice. We have the footprints of Bodhisattvas to follow. We are able to form aspirations because of them. As we are this kind of sentient being, we can choose to follow the path of Bodhisattvas. If we walk with Bodhisattvas, then we will naturally attain Buddhahood. In order to walk with Bodhisattva, we must listen to the Dharma. So, “We can use the Hearers’ wisdom of Dharma to learn to the Buddha’s all-encompassing wisdom”. This is what it means to be a Hearer, Hearers must also form aspirations, but at the beginning, they must listen to the Dharma and take it to heart despite their various capabilities. From the very beginning, the Buddha taught according to capabilities. He taught according to capabilities so that they would be able to accept His teachings. This is just like us today. Right now, everyone sitting here has their own different capabilities. Although we are all here in this place listening to the Dharma, our experiences of it are different. Some people are very passionate, as they willingly form aspirations, and they put them into action very quickly. Some people feel that they need more time. Some people think, “I have also taken the Dharma to heart. I also want to practice it, but first I need to take care of myself”.
Yes, there is nothing wrong with these three kinds of people. Hearers seek to benefit themselves and have limited capabilities. Yet, the Buddha never gives up on us, and He patiently teaches us that the Buddha-nature is intrinsic to us all. No matter who we are, we must mindfully seek to experience and understand this and cultivate our own minds well. We must eliminate our existing afflictions first, and once we have eliminated these, we must try to eliminate our ignorance. People with limited capabilities, eliminate their afflictions first, and then they eliminate their ignorance. Our afflictions are directed at external matters. “This thing is making me worry, and that thing is making me worry”. These are “afflictions”.
As for ignorance, [we think], “I want whatever I don’t have. I was satisfied to begin with, but I want more and more”. This is ignorance. Our greed makes us want more and more. We already have enough. We are safe and at ease, but this is still not enough for us. We just want more and more. We fight over material things, continuously striving for more and more fame. This is all due to ignorance. We are afraid of being inferior to others, so we reject people who are better than us and are unwilling to get close to them. People like this are ignorant. When it comes to our afflictions and ignorance, as we listen to and come to understand the Dharma, [we think], “I must eliminate these two”.
Yet, we still fail to eliminate our habitual tendencies. As for our habitual tendencies, [we think], “I have always been like this. Telling me to completely change who I am is really [too much]”. This is how people are; they are attached to their idea of self. This is the view of self. We have layers upon layers of afflictions, ignorance and delusions. We have layers upon layers of them. Now, although we have yet to become Dharmakaya Bodhisattvas, we are still able to form aspirations. We have yet to become Dharmakaya [Bodhisattvas]. Dharmakaya [Bodhisattvas] repeatedly return [to this world], journeying upon their power of vows. Now we have the vows, but we lack the willpower. We have formed aspirations to become Living Bodhisattvas according to our abilities, this kind of Bodhisattvas. We have no control over anything. We are still led by our afflictions. We have yet to eliminate our ignorance. We are still unaware of the delusions buried within us. So, right now, we are very fortunate. We are fortunate to be among Bodhisattvas and the Buddha-Dharma. We really must learn, so we need to listen. Although the Buddha is no longer in this world, the Dharma still remains. There are people who can understand and teach it. So, we also need to listen to them. The principles are all the same.
The ideas from the Buddha’s era have been passed down to the present day. So, we should listen to them and accept them. We should listen to them and take them in, absorbing all worldly knowledge to understand what is the source of the wisdom of all Dharma. So, we must “learn of the Buddha’s all-encompassing wisdom”. Although we have yet to attain this, we are at least able to understand it. We have yet to practice [all the teachings], so we have yet to attain this. We have yet to put them into action, to put [the teachings] into practice, so we have yet to attain this. But from listening to [the Buddha’s] voice, we can learn all the teachings of the path. We learn of the state of mind in which the Great Enlightened One understood [everything]. We learn of the causal seeds of all sentient beings, of all their different causes and conditions. We learn that Bodhisattvas put the Dharma into action and walk the Buddha’s broad path. With this path to walk on, we can head straight toward Buddhahood. This path in our minds is broad and open.
Now we know this; by listening to the Buddha’s voice, we understand. We learn of the Buddha’s all-encompassing wisdom, and we learn of the nature of the Buddha-Dharma, but as of right now, we have only begun to learn. [People] like this are called Hearers. So, “the wisdom of all Dharma” is Hearers’ wisdom. They learn of the matters of this world by hearing it from the Buddha, from the many words and images of the Buddha-Dharma. “I know this. I have heard this voice and read these words. I know all these names and images”. This is what we are like now.
So, I ask that everyone please be very mindful. These things cannot be overlooked. All the teachings of the path are part of the Buddha’s great enlightenment, but we only know this when we hear His teachings. Right now, we are listening to a voice and talking it into our ear-root. We also need to learn and come to know these teachings. The one who attained true awakening is the Great Enlightened One. Those who put [His teachings] into practice upon the path are Bodhisattvas. For us who are currently learning, all we have is “knowledge”. So, the wisdom of all Dharma begins with [the Buddha’s] voice, and through this voice, we come to understand what is known as “the wisdom of all Dharma”. When we put it into practice upon this path, this is “the wisdom of all paths”. When we have awakened, this is “all-encompassing wisdom”. So, these Three Kinds of Wisdom are very intimately connected with our spiritual practice and our daily lives.
So, we all must be very mindful of this in the previous sutra passage, [the Buddha] said, “This is to say nothing of those who can uphold this sutra and simultaneously practice giving, upholding precepts, patience, diligence, single-mindedness and wisdom. Their virtue will be supreme, infinite and boundless.”
When the Tathagata was about to enter Parinirvana, the Buddha said that everyone must spread this sutra. How were they to spread it? When the Buddha was in the world, they read, recited and transcribed it and so on. What methods can we use to pass it down? We can use our body to put it into action and engage in spiritual practice according to the Dharma. Reading and reciting the sutra requires us to understand its principles, because the Buddha has already entered Parinirvana. When the Buddha was in the world, He told people to spread the Dharma. When the Buddha [left the world], in addition to teaching the sutra, they also had to interpret its meaning in order to spread the Buddha’s teachings. They also had to recite it to spread the Dharma. They had to memorize it, recite it and read it. If someone wanted to read it, someone would need to transcribe it first. So, there was a need for people to recite it to spread it by word of mouth. When they recited it, people had to write it down. This was not vey prevalent while the Buddha was still alive, but it gradually became more common. Gradually, as would be expected, in listening to others pass down the sutra orally, they began to leave some things out. In reciting [the sutra], they also left things out. People began to carve woodblocks or write it out, and [these methods] gradually spread.
Therefore, transcription became one of the many ways of spreading the sutra in the Buddha’s time. In that early era, they needed to find ways to spread [the sutra]. So, this gave them a way to pass this sutra down. They had to read, recite, transcribe and write it. This is also what we need to do. Because of them, we are able to have such a rich [treasury] of sutras to read today.
So, we need to be able to “uphold this sutra”. Whether we do this through reading, reciting, writing or other means, these are all [ways of doing this]. By spreading, teaching and expounding the Dharma, we continue to pass it down. So, we must “simultaneously practice giving”. Not only must we earnestly spread the Dharma, we must start putting the Dharma in this sutra into action; we must do both. Thus, we must “simultaneously practice giving”. First, we must go out to serve others. We cannot just read and recite [the sutra]. As soon as we hear the sutra and its teachings, we must simultaneously go out and practice giving. So, this begins with serving others. When we serve others, this must come from our upholding of the Dharma. By upholding the Dharma, we are able to focus on spreading it, and we are able to focus on serving others. So, we must uphold the precepts. If we do not uphold the precepts, we will fall to control our minds. Sentient beings have many causal seeds. Once we fall to control our minds, the slightest desirous thought will lead to endless [grief]. In our pursuit of material desires, our minds become disturbed, thus we give rise to afflictions and ignorance.
So, in the Buddha’s era, He emphasized upholding the precepts. Everyone must uphold the precepts. There are several classes of precepts to follow. Lay practitioners have their own precepts to uphold, the Five Precepts, which are very simple. If we are able to follow them, our society will improve. Unfortunately, this is also very difficult to do. Those who teach others and spread the Dharma, especially bhiksus, also need to uphold the precepts. How many precepts must they uphold? There are several hundred. There are over 250, 300, 500 precepts. How can there be so many? Precepts emerged from misdeeds people committed. It’s clear that even when the Buddha was alive, many people violated the precepts. For their every misdeed, [the Buddha] issued another precept. When the Buddha was alive, were there really so many precepts already? They were issued gradually. Later, as more and more preceptors emerged, they established even more precepts. In any case, we must use the Dharma to prevent people from doing wrong. In fact, the best way to prevent this is for everyone to guard their minds well. Thus, we must uphold the precepts. If we fail to uphold them, we will do wrong. There are so many wrongdoers; how should we, as spiritual practitioners, deal with them? “Also, I must be patient. I must be patient and accommodating. Otherwise, they will bring me endless [grief]. I must not take issue with them. I should just focus on being diligent. So, I will focus on being diligent. I will focus single-mindedly upon the path. I will not take issue with things; I will be diligent and patient”. When we abide by our own rules and fulfill our duties to serve others, this is what we should be doing. This is the definition of a spiritual practitioner. Whether it is the Buddha’s time or the present, this should all remain the same. So, if we focus “single-mindedly” upon the path, then, our “wisdom” will naturally grow with the passage of time. We must “transform consciousness into wisdom”. Then, we will attain all-encompassing wisdom. But we must first attain “the wisdom of all paths” before we are able to attain “all-encompassing wisdom”. We must start from “the wisdom of all Dharma” to be able to reach “the wisdom of all paths” and then “all-encompassing wisdom,” which is attaining Buddhahood. This is wisdom. If we are able to do this, our “virtue will be supreme, infinite and boundless”. Whether we have reached the wisdom of all Dharma or the wisdom of all paths, we will abide within the Dharma. There are rules for safeguarding the Dharma. Although the words of the sutra might not seem like much [on the surface], their meaning is actually very deep. We all must be patient and mindful of this.
In the next sutra passage, [the Buddha] says, “Just like how the endless void to the east, west, south, north, the four intermediate directions, up and down is infinite and boundless, these people’s merits and virtues will also be infinite and boundless in this way. They will swiftly attain all-encompassing wisdom”.
Now we wish to learn about all-encompassing wisdom. We have already discussed this, so we must mindfully listen again.
Just like how the endless void to the east, west, south, north, the four intermediate directions, up and down is infinite and boundless: The endless void is so vast that it cannot be measured. It is without beginning or end; its limits cannot be known.
“The endless void is so vast that it cannot be measured”. The endless void is very vast; it is immeasurable, so we cannot measure it. “It is without beginning or end”. What did this endless void come into existence? We are unable to know this. Its boundaries are indeterminable. But what does the endless void actually represent?
“The Tathagata’s Dharmakaya pervades the Three Periods of time and encompasses the great trichiliocosm with its pure and radiant Buddha-nature. It is undefiled by all dusts, thus it is called the Dharmakaya of the endless void. The Dharmakaya is unconditioned, with an infinite wisdom-life”.
The endless void is a metaphor. If I say “all-encompassing wisdom,” what is that? It is the Tathagata’s Dharmakaya. The Dharma, the Tathagata’s Dharmakaya, “pervades the Three Periods of time,” past, present and future. The endless void has no boundaries, so when did the past become the past? When did time begin? It truly is vast and boundless. There are no divisions of time to speak of. Thus, it “encompasses the great trichiliocosm with its pure and radiant Buddha-nature”. The small chililocosms, medium chiliocosms and great chiliocosm are all encompassed by this. “It is undefiled by all dusts, thus it is called the Dharmakaya of the endless void”. The endless void cannot be defiled. Even when we talk about air pollution today, it is the air that is polluted, not the endless void. This air pollution is just one layer [of our atmosphere] that people are able to perceive; beyond this layer, the endless void is still very pure. Thus, “The Dharmakaya is unconditioned, with an infinite wisdom-life”. Amidst the endless void is the Tathagata’s Buddha-nature. So, “The endless void of the ten directions is inconceivable in three ways”.
The endless void of the ten directions is inconceivable in three ways: First, its beginningless past is inconceivable. Second, its present vastness is inconceivable. Third, its ultimate future is inconceivable.
“First, its beginningless past is inconceivable”. How far does the endless void reach into the past? It is beginningless; it is impossible to calculate. It is “beginningless and inconceivable”. “Second, its present vastness is inconceivable”. Modern technology is so advanced, but can it measure how vast the endless void is? It is inconceivable, so this is impossible. “Third, its ultimate future is inconceivable.” What does the future ultimately hold? Scientists today can tell us how big Earth is, but they cannot tell us how big space is. The endless void contains so many galaxies. There are still so very many. In a word, it is unfathomable. “Third, its ultimate future is inconceivable.” If we wanted to determine how far it will reach in the future, this would also be impossible. So, this is the nature of the Buddha’s Dharmakaya, and in accordance with the Buddha’s Dharmakaya, we must engage in spiritual practice. “These people’s merits and virtues will also be infinite and boundless in this way”.
These people’s merits and virtues will also be infinite and boundless in this way: They will be as [boundless] as the endless void. By being able to practice the Six Paramitas, not only are we abiding by the teachings, we are also considered to be putting them into action. Thus, our merits and virtues will be infinite and boundless. What [the Buddha] said before means that we must absolutely engage in the simultaneous practice of the Six Paramitas. Right here, He shows that the merits and virtues of those who simultaneously practice [the Six Paramitas] will be even greater.
We will also attain Buddhahood in the future. Now we must [remember] what the Buddha taught us, all of His teachings, and we must earnestly uphold them and spread them. We must [unite] the Tathagata’s wisdom-life, His Dharmakaya, with our wisdom-life, our Dharmakaya, as we seek to thoroughly comprehend the great Dharma of this vast universe. If we can earnestly uphold the Dharma like this, we will become “as [boundless] as the endless void.” We will be equal to this endless void. So, we will be “as [boundless] as the endless void.” We will be just as [boundless] as the endless void. If we uphold and safeguard this sutra, if we abide by and uphold this Dharma, how great will our merits and virtues be? They will be as [boundless] as the endless void, just like [the virtues] of the Buddha’s. Tathagata-nature and Dharmakaya. When we safeguard the Buddha’s Dharmakaya, we become His equals. “By being able to practice the Six Paramitas, not only are we abiding by the teachings, we are also considered to be putting them into action.” By being able to practice the Six Paramitas, we are doing more than just abiding by the teachings. If all we do is read this sutra, if all we do is transcribe it or copy it down, if that is all we do, this is not enough. Unless we keep spreading the Dharma, we are not doing enough. Countless sentient beings are suffering. This sutra is the Dharma, and the Dharma exists for people in suffering; it gives us ways to relieve their suffering. So, just [reading and transcribing] is not enough. We must also put the sutra into action. This means we must put it into practice. We know we must do more than spread the teachings; we must also put them into action.
“Thus, our merits and virtues will be infinite and boundless.” We must practice them ourselves and then spread them. We cannot do this on our own; we all must do this together. A single individual is capable of doing a lot, but countless people are boundlessly capable. This is how we spread merits and virtues. “Thus, our merits and virtues will be infinite and boundless,” as immeasurable as the endless void. With the right perspective, we will promote countless [merits and virtues]. So, “What [the Buddha] said before…”.
He previously said that “we must absolutely engage in the simultaneous practice of the Six Paramitas.” Everyone can become a Bodhisattva, for actualizing the Six Paramitas in all actions is something we are all capable of; the merits and virtues of this are even greater. So, when we are able to do this, we “will swiftly attain all-encompassing wisdom.” If we do this, we will attain Buddhahood very quickly. So, “By practicing the contemplation of the principles, we attain the wisdom of all Dharma.” To “practice contemplation of the principles,” first we must understand them. This is the wisdom of all Dharma. The wisdom of all Dharma is the wisdom of Hearers. Everyone should remember this. With the wisdom of all Dharma, we hear and comprehend worldly matters; we must learn how to discern. Right Dharma from deviant teachings knowing right teachings from deviant ones is what it means to have the wisdom of all Dharma. “By practicing among matters, [they attain] the Bodhisattva-wisdom.” This is more than simply knowing how to analyze what is written in the sutras. When it comes to worldly matters, we must also understand them clearly. This is what it means to be a Bodhisattva. In addition to having the wisdom of all Dharma, Bodhisattvas put the Dharma into action, practicing it upon the path. They clearly understand the principles and comprehend worldly matters even more clearly. They clearly understand all worldly matters. They are also able to go among people to broadly transform sentient beings. This is what it means to be a Bodhisattva and have the wisdom of all paths. “They harmonize matters with the principles, thus they will swiftly attain all-encompassing wisdom.” They also understand the principles very clearly. They remain impervious as they go among people, able to transform all sentient beings. Thus, they will reach the state of Buddhahood. By clearly understanding all the principles, they are able to walk all paths and reach the state of Buddhahood. This is the path we must walk.
They will swiftly attain all-encompassing wisdom: By practicing the contemplation of the principles, they attain the wisdom of all Dharma. By practicing among matters, [they attain] Bodhisattva-wisdom. They harmonize matters with the principles, thus they will swiftly attain all-encompassing wisdom.
So, as Buddhist practitioners, we must clearly understand all of the principles. Then we will be able to read between the lines to find the true essence of this sutra and truly bring this sutra into the world as we pave a path to walk on. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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