Explanations by Master Cheng-Yan
Subject: Taming the Four Maras to Steadily Walk the Path (降伏四魔安隱成道)
Date: January.09. 2016
“The Buddha’s great might and power can tame the Four Maras and subdue and captivate, so sentient beings can create [good] karmic causes. His compassion and wisdom are in harmony, so He is called the Great Hero, the World-Honored One. The Buddha is replete with myriad virtues and is thus honored by all in the world.”
Everyone should have deep respect for the Buddha. Because the Buddha already has great might, He can tame the Four Maras. As we all probably know, this is something that requires a long period of spiritual practice. This is true for all Buddhas; Great Unhindered Wisdom Superior Buddha was like this, as was Sakyamuni Buddha and the infinite numbers of other Buddhas.
The process of attaining Buddhahood requires undergoing many challenges in life. This is because in order to go among the people and transform sentient beings, one must go through intense tempering. So, we often say that this is the process of spiritual practice. Without going through that painful practice, without refinement and tempering, how could He become a pure vessel? Spiritual practice must be like this. That is why it is said that attaining Buddhahood is such a rare and precious matter. First one must tame the Four Maras.
Everyone should know the Four Maras. They are the mara of afflictions, the mara of the Skandhas, the mara of death and King Mara of [Mahesvara] Heaven, these four. We must be able to withstand these challenges.
The mara of afflictions is what we often speak of. How do we tame afflictions and ignorance? We need to understand how, in worldly matters, interpersonal conflicts and such, we can tame these afflictions. If we cannot see past matters and things in life, we will be unable to eliminate afflictions. If we are entangled in interpersonal conflicts, we will always remain confused. Then how can the principles manifest in front of us? [Without] the principles, we will always remain unenlightened beings. Being unable to clearly discern right from wrong is the reason we are unenlightened beings. The minds of unenlightened beings cannot escape afflictions.
Besides the mara of afflictions troubling us, there is also the mara of the Five Skandhas. Everyone should be familiar with the Five Skandhas, form, feeling, perception, action and consciousness. Of the Five Skandhas, even just “form” comes in so many varieties. Whether sounds or all forms and appearances, in our daily living, this already causes us to be surrounded by ignorance. When we see something that we do not like or something we are not pleased with or hear something that is disagreeable, just these appearances and sounds cause us to have all kinds of afflictive emotions in our lives. This all comes from sounds and forms.
This is to say nothing of our “feelings”. It is these feelings that cause our minds to continually create our experiences. When appearances are taken into our minds, these [perceptions] ferment in our thinking. Didn’t we talk about this yesterday? We still have the eighth and ninth consciousnesses. Before this are the Five Consciousnesses, which constantly connect with external conditions. The appearance of these conditions is in our mind, and in our mind, we choose what we are attached to and plant it in the field of our mind. In this field in our mind, the mind takes action; taking action means our mind draws up plants.
What consciousness is used to do this? The [sixth] consciousness hatches these plants, because the first five consciousnesses already imprinted external conditions into our minds. We keep attachments in our seventh consciousness and start scheming, start cultivating [this field]. Then, we put these plants into action. These actions come out of greed; it is greed that lead us to take many actions that benefit us at the expense of others. As a result, where do these fruits end up? Where do they end up? The alaya consciousness. The karma has already been created and stored in our eighth consciousness. So, in our daily living, with our first [five] consciousnesses, we connect with the outside world, then our minds begin to function, and we take action. Once we have taken action, if it is negative, like seizing what others need, or destroying their resources to benefit ourselves, this stirs up hatred and negative affinities.
These negative affinities then become causes, negative causes, and are stored in our [eighth] consciousness. This is the result. So, our alaya consciousness contains all these different [causes], all the karma that we have created. These are the maras in our minds, the maras of afflictions and the Five Skandhas.
We took these actions ourselves, and in the end, when our lives are over, we pass away, according to the laws of nature. With all the unknown amounts of karma that we have created in this lifetime, in the end, when the mara of death approaches us, what can we take with us? We can carry nothing; we only take our karma.
How many negative affinities did we create? How many people’s resources did we seize for ourselves, or destroy in order to benefit ourselves? Though we benefit ourselves, in the end, don’t we still leave this world empty-handed? Yet all of this karma follows us when we go. To “go” is to be reborn into our next life. In our next life, we face our circumstantial and direct retributions; what kind of family will we be born into? What kind of parents and home will we have? In our future life, when we face our karmic retributions, who can bear them for us? We are the ones who must bear them.
It is in this way that we are affected by even more afflictions and ignorance. On one hand, painful retributions manifest. On the other hand, our afflictions and ignorance will be reproduced. This never ends. This is life, the life of unenlightened begins. These are the maras in our minds. They are continually produced like this.
If a person is fortunate, has good causes and conditions and can do good deeds, by doing good things, he will be reborn in the heaven realm.
Some people who do good deeds really do not wish of anything in return. This is because they heard the Buddha-Dharma teaching us to give without expectations. They willingly help others; this is what they do, yet what they really want is to engage in spiritual practice. Yet in their spiritual practice, they encounter King Mara of Heaven. King Mara of Heaven comes to trouble us and ruin our good deeds. We feel, “I should do these things,” but once we face external conditions, or minds gives rise to discursive thoughts and we quit halfway. This is King Mara of Heaven; when these maras, like King Mara, come to disturb us, they lead our mind to give rise to ignorance, and so we cut off our own virtuous karma.
Actually, these good deeds, are things that we would normally be doing. But because of a little ignorance, the actions that people take cause confusion in our minds, and we stop ourselves [from doing good deeds]. We can say this is due to the mara in our minds, who we can also call King Mara of Heaven. This kinds of things will naturally happen that can prevent us from doing good deeds [and crating good] causes and conditions.
As we engage in spiritual practice, this is something we will encounter. Take Sakyamuni Buddha as an example. The process of His spiritual practice was very difficult. When He sat in mediation, His mind always remained at peace, very still. He earnestly contemplated and then gave rise to a thought that was one with all sentient beings. His goal in attaining Buddhahood was to transform all sentient beings and eliminate sentient begins’ suffering. Once He gave rise to this compassion, His wisdom manifested. At this moment, compassion and wisdom united. At this time, Kind Mara of Heaven appeared and began to continually disturb Him, to disturb His very tranquil mind. Many conditions manifested to entice Him. This type of disturbance troubled His mind. So, at that time, He used His power of Samadhi to tame those conditions that manifested in His mind. It did not matter what those conditions were; Mara’s armies appeared in the Buddha’s mind in very frightening forms. Many frightening appearances manifested before Him. He quickly strengthened His pure thoughts of right mindfulness; thus Mara’s armies retreated.
Next, gentle and beautiful women manifested with music and dancing. This state of beauty manifested before Him. When this image appeared in front of Him, He quickly heightened His vigilance. This illusory state was tamed by His right mindfulness and right thinking. To summarize, in His state of tranquility, when His compassion and wisdom came together, many different state manifested. He had to use right thinking, right understanding, right views and right mindfulness, etc. to quickly tame them. He overcame each until they retreated. Then, His mind returned to a state of complete tranquility.
So, I often say that when we sit in meditation, when we reach a very tranquil state of mind, sometimes illusions will appear. When this illusory state appears, if we become delighted by it, this state will then be imprinted onto our minds. This type of illusion will often reappear. We will hear illusory sounds as if someone is speaking next to our ear. We will see illusions, like someone beckoning us or someone appearing before us. These are all visual illusions. This state is like going crazy. Usually, a person like this seems quite normal. Sometimes they will say, “Someone is speaking to me. Someone is calling me.” If this happens, it is quite dangerous; they often confuse the illusion for reality. This type of illusion will trouble the mind. This is called becoming possessed.
So, if we have not clearly grasped the principles, we should not be greedy for meditative states. We must be very careful. But to understand the principles very clearly, we need to experience the true principles. Where do we find the true principles? Amidst these disturbances, all the many afflictions and the ignorance that appear before us, we cannot discern right from wrong. This becomes our habitual tendency. So, I often say, in spiritual practice, there is nothing to practice; we only need to eliminate or habitual tendencies.
If we are attached to thinking that spiritual practice means sitting in meditation, [we fail to realize] that when our practice is at its most thorough, it is just like the saying, “Carrying firewood and water is also meditation.” Whether we are eating or drinking tea, everything is a practice of meditation. Every action is a practice of meditation. The principle of meditation is in fact nothing other than to tame our own minds. In our daily living, since all our actions are meditation, we do not need to waste any more time on it. We should just go and take action.
When interacting with people and dealing with matters, we must be clear on both matters and principles. When we understand the principles, we know that in everyone’s mind is a Buddha. We all have the nature of True Suchness. So, we should be mindful to experience how to tame and subdue the Four Maras in our daily living as unenlightened beings.
The Four Maras often disturb our minds. The mara of afflictions, the mara of the Skandhas, the mara of death and King Mara of Heaven often come to disturb us. So, how can we tame them?
The Buddha has already subdued them. Being enlightened, He can “subdue and captivate, so sentient beings can create [good] karmic causes.” After having attained enlightenment, He had subdued the maras. The Four Maras were all subdued by the Great Enlightened One. So, this comes back to subduing and captivating. After subduing the maras of His own mind, He taught this principle for everyone, to help everyone understand that they must engage in spiritual practice and must understand that the Four Maras are always disturbing our lives.
So, He analyzed many principles for us to help us understand the causes that lead sentient beings to create karma. What kind of karma are we usually creating? If we can give to others without expectations, we will naturally be grateful to each other, have mutual love and create good affinities. Why do sentient beings give rise to ignorance? We must use a heart of gratitude to study and understand this and increase our wisdom-life. This is the cause for us to create good karma.
He Himself had already attained enlightenment, then He taught sentient beings. He taught sentient beings to have a clear understanding of the principles. We must cultivate virtuous causes and guard against negative causes. This is how we subdued the evil thoughts of sentient beings. “Refrain from all evil, do all that is good.” This is the way He taught and guided us. “His compassion and wisdom are in harmony.” After subduing His own thoughts, He taught others the way to prevent the Four Maras from manifesting. Since He taught us like this, He is therefore called the Great Hero, the World-Honored One.
With compassion and wisdom in harmony, He benefited Himself and others. He Himself tamed the Four Maras; then He taught and guided sentient beings to heighten their vigilance so they too could subdue them. This is having compassion and wisdom in harmony, to awaken oneself and others. Thus, He was called the Great Hero, the World-Honored One. It must have taken a lot of strength and great courage to be able to make it through this process. Thus, “The Buddha is replete with myriad virtues and is thus honored by all in the world!” He is called the World-Honored One. So, the Buddha’s virtues are already myriad and replete. The Buddha’s virtues are myriad and replete, and we can also learn to follow the path He walked. We are the same; we can awaken ourselves and others.
The Buddha manifested an appearance in this world to teach us that this was how to follow the principles. Sakyamuni Buddha traveled this path, and we follow in His footsteps, taking the same path. After a very long time, we will naturally be replete in myriad virtues. In this world, everything we practice is to have compassion and wisdom in harmony. We have a heart of compassion and act with wisdom to bring all things into fruition for sentient beings. These are the Buddha’s myriad virtues. Those who have awakened are replete with myriad virtues. They are respected by all in the world. We should be clear on this.
The previous sutra passage states, “Your body and limbs are still, peaceful and unmoving. Your mind is constantly content and calm and has never been scattered. You ultimately achieved everlasting tranquil extinction and steadily abide in the flawless Dharma. Today we see that the World-Honored One has peacefully attained Buddhahood”.
Throughout this process, His body and mind underwent a long period of refining and tempering until His mind became very tranquil and calm. Having returned to his tranquil and clear state, His mind was never scattered or disturbed. Thus He “steadily abided in the flawless Dharma.” All virtuous Dharma was gathered together, and there were no errors, so it was flawless. To do this requires a very long period of spiritual practice. “Today we see that the World-Honored One has peacefully attained Buddhahood.” This means in the era of Great Unhindered Superior Buddha, He sat for ten small kalpas straight until He finally attained Buddhahood. During these ten small kalpas, heavenly beings and humans all come as Dharma-protectors. Everyone should remember how they gathered in that place. Finally after a very long time, He attained enlightenment; His compassion and wisdom were in harmony. Thus, He attained perfect enlightenment. Everyone rejoiced at this.
The next sutra passage states, “All of us attain positive benefits and congratulate each other with great joy. Sentient beings always suffer and are afflicted. Bling, in the dark, with no guiding teacher, we do not recognize the path to end suffering, nor do we know to seek liberation. In the long night those in the evil realms increase in number, while those in the heaven realm have diminished.”
This great joy came from all the heavenly beings, the Dharma-protectors. They finally saw the Buddha attain Buddhahood. All these heavenly beings and Dharma-protectors were very happy. What were they happy about? “All of us attain positive benefits. Since the Buddha attained perfect enlightenment, the principles had all been brought together. Everyone rejoiced to have encountered a Buddha. It is not easy for heavenly beings to encounter a Buddha. Through the lifespans of heavenly beings are long, for the world to give rise to a Buddha, it take many great asankya kalpas. For Great Unhindered Superior Buddha, think of how long it took [He started] beginningless dust-inked kalpas ago.
So, although heavenly beings’ lifespans are long, to wait for a Buddha to appear in the world was really not easy. Thus, when Great Unhindered attained Buddhahood, all heavenly beings were joyful. “We all met the Buddha, listened to the Dharma and gained faith and understanding.” When the Buddha awakened, he began to expound the Dharma. We should all be able to have faith and understand. Thus we “have attained the great benefits.” We will definitely attain benefit. So, everyone was joyful.
All of us attain positive benefits and congratulate each other with great joy: We all met the Buddha, listened to the Dharma and gained faith and understanding. Having attained the great benefits, we congratulate each other. Our minds give rise to great joy upon seeing the Buddha and listening to the Dharma. Hence it says we attain positive benefits.
For the Buddha to manifest in this world was truly not a simple matter! Heavenly beings were all joyful, let alone humans! They “saw the Buddha and listened to the Dharma “Hence it says we attain positive benefits.” Everyone said, “We attained positive benefits. Everyone was so happy because they had attained the positive benefits of being able to see the Buddha and listen to the Dharma.
The word “positive” refers to the teachings, principles, practice and fruition of the flawless Dharma. By listening to the teachings, we awaken to the principles, then practice according to the principles and realize the fruition through practice. With these positive benefits, we can definitely overcome difficulties and achieve the fruits, thus it says we “attain.”
The word “positive” refers to the “teachings, principles, practice and fruition” or teachings, principles, practice and realization. This was what the Buddha has taught. The content of His teaching encompassed the truth principles of the universe. With [principles] of the unconditioned Dharma, He used conditioned, tangible things, to teach us so everyone would know how to put them into action and understand the methods of spiritual practice. Understanding the methods of spiritual practice, we naturally practice according to the teachings. Then we are able to experience them.
We often say, “You are truly blessed!” “Oh, but I have so many afflictions. So many people are better than me.” “Come, let’s go together.” Let us visit [care recipients] together.” “Wow, so many people are suffering more than me. By giving in this way, I was able to help the other person. Seeing him suffering, [I realized] that I am more blessed than he is, so l can help him. He will be able to eliminated his suffering. Seeing his suffering eliminated makes me happy.” These are the “teachings, principles and practice.”
He shared the intangible principles by teachings us how to put them into action and thus experience them. These are the principles.
So, with this “flawless Dharma, after we understand it, we put it into practice. With a firm will to practice, we [cultivate] precepts, Samadhi and wisdom. We must find ways to discipline ourselves to prevent repeated mistakes. We must find ways to understand our ignorance and afflictions so that we do not stir them up again. These precepts help us prevent all evils. Then we must quickly [cultivate] Samadhi and do good deeds with firmly settle minds.
So, “Refrain from all evil; do all that is good.” We have decided to go in the direction of good. After determining this good path as our direction, we must walk it. This is goodness and wisdom. We must exercise both compassion and wisdom and practice flawless Dharma. We cannot allow these principles and good deeds to leak away. “By listening to the teachings, we awaken to the principles.” In listening to the teachings, we awaken to the principles and then principles according to the principles. Thus we have awakened and understood.
So, “teachings, principles, practice and fruition” allow us to realize this fruition. This is our positive benefit. If we are able to do this, we can definitely overcome all difficulties. Although spiritual practice is very difficult, as long as we practice according to the teachings, we can definitely overcome all difficulties and bring all things to fruition. The fruitions of goodness will be perfected. Thus it says we “attain.”
So, [Today] all of us attain positive benefits.” This means that if a Buddha manifests in this world, He will begin to teach the principles for us to understand. Once we understand, we can put them into practice. Through practice, we truly experience them. So, “Sentient beings always suffer and are afflicted.”
Sentient beings always suffer and are afflicted: Sentient beings are deluded and constantly hold on to suffering and afflictions. They transmigrate among the Six Realms and are constantly tormented by the Three Obstructions. Therefore, they always suffer and are afflicted.
Sentient beings are often deluded by afflictions and ignorance. Thus, we are called unenlightened beings. What we are holding on to is suffering and afflictions. Our past karma had now arrived and is manifesting before us. In this life, we have these negative causes and conditions. We also do not understand the principles and constantly reproduce the sufferings of life; it is as if we are drowning in the Six Realms. We continually sink in this way, transmigrating in the Six Realms without any awareness. We do not understand the principles; we just come and go like this, always in the Six Realms. It is our karma that leads us to be constantly tormented by the Three Obstructions.
What are the Three Obstructions? The obstruction of afflictions and so on, greed, anger and ignorance, this lack of clarity that continually obstructs us and is continually reproduced. Thus we are tormented. We are born into the world and face these karmic retributions, but at least we can still express ourselves. What if we enter the animal realm? It will be hard to speak of suffering there. What if we enter the hell realm? That is fundamentally unremitting suffering. It will hurt even to cry out or catch our breath. Nothing can be done; it is truly unbearable pain. Thus it says we “always suffer and are afflicted, blind, in the dark, with no guiding teacher.”
Blind, in the dark, with no guiding teaching: Like being born blind, we are always in the dark and unable to see. We have not met a benefactor to teach us, therefore it says “with no guiding teacher.”
It is because we are blind, just like someone who cannot see. This darkness is total blackness. We cannot see anything; it is all dark. With the road ahead unclear, how do we walk? We are often frightened; it is very scary. We worry about gain and loss. There are so many things we are blind to. What can we do that is in line with the right principles? What can we do to truly benefit ourselves? This is truly how things are in the world; everyone is normally like this. We do not know where we are going and have no way of encountering a benefactor. “We have not met a benefactor to teach us.” Since we have no benefactor to guide us, therefore it says “with no guiding teacher.” No one is there to lead us onto the right path.
“Blind, in the dark” means “we are always in the dark and unable to see.” We do not have the eyes of wisdom.
Blind, in the dark: Having no eyes of wisdom is called being blind. Deluded states are like the night, so it says “in the dark.” All sentient beings are deluded with regard to the Dharma and to people. Our minds and conditions are both murky, so it says we are “in the dark.”
Although we have two eyes, the things that we see are all forms that entice us. This is how we are, continually enticed away by external forms. This is called not having eyes of wisdom. We cannot see clearly. Our knowledge and perspectives are all wrong. This is not having eyes of wisdom; it is like being blind.
“Deluded states are like the night, so it says in the dark.” We have so many false and illusory thoughts. It is the same as the nighttime, when we cannot see things around us clearly. When our perspectives have gone astray and so on, it is known as being “in the dark.” It is like the night.
So, “All sentient beings are deluded with regard to the Dharma and to people.” They are unclear regarding the Dharma and have even less understanding of people. This is also suffering, “Who is really my true friend? Who can truly help me do good deeds? Who is my true benefactor?” We are unable to know clearly, so we are deluded in regard to the Dharma. “How do I do it? Who can do it with me?” This is being “deluded with regard to the Dharma and to people.”
Our minds and conditions are both murky. Our minds and conditions are both confused, “So, it says, in the dark.” Aren’t the daily lives of sentient beings just like this? “We do not recognize the path to end suffering, nor do we know to seek liberation.” We are unable to differentiate or recognize it, so we have no way of knowing what the path is. Is the path we are walking on the right one? We cannot understand it ourselves; we just continue to remain in the realm of ordinary people.
“Blind, in the dark, with no guiding teacher, the future is unclear, and our wisdom is blind.” The wisdom of our minds has already been blinded.
We do not recognize the path to end suffering, nor do we know to seek liberation: We cannot recognize the ultimate path of ending all suffering; we do not know to seek liberation. Filled with confusion and a lack of clarity, though we have renounced suffering, we do not recognize the path to end suffering. We endure samsara without seeking liberation.
“We cannot recognize the ultimate path of ending all suffering.” We already do not know how to walk this path. On this path of life and death, how can we be liberated? As we transmigrate in the Six Realms, how can we step onto the right path so we will no longer be lost and will avoid falling into a trap again, thus escaping forever the Three Evil Destinies? At the very least, we will be in the human realm, where we are able to listen to the Dharma and engage in spiritual practice. But how many are able to listen to the Dharma? How many people know the Buddha and His teachings? How many people recognize Right Dharma? It is not easy.
“We do not recognize the path to end suffering. We endure samsara without seeking liberation.” If we do not know the Buddha-Dharma, how could we know the principle of liberation? There is no way. Everything is like this, our whole mind is in confusion and darkness. In this confused darkness, we cannot see the path ahead clearly. So we understand suffering and know, “I do not want to remain in this suffering.”
I often hear people say, “I do not want to live as a human anymore.” “If you do not want to live as a human, what do you want to live as?” Some people say, “I have seen how cats are so loved. I would rather be a cat or a dog with an owner that really loves me.” Are we really willing to be like this? Some people suffer so much that they would rather be an animal. But, they have not considered that life is painfully short. The Buddha-Dharma is rarely encountered. We should seek to obtain a path in life that is truly the right path. Simply renouncing suffering yet not seeing the right method to escape it is being confused.
“We do not recognize the path to end suffering. We endure samsara without seeking liberation.” People are willing to be a cat or a dog, yet do not know there is also hell’s suffering and do not ask for a way to transcend these paths of suffering. “We do not recognize the path to end suffering.” In not understanding this path, we continue to dally in the Saha World, so we have no way to transcend it. People like this do not seek liberation because they do not understand how there can be a path which can help us transcend cyclic existence and help us not to go to our next life bringing karma.
We vow to return to this world to practice the Buddha-Dharma and
go among people to transform sentient beings. They do not know of this path. So, they do not know the path to liberation, thus they do not ask to be liberated. It is not that they do not ask, rather, they do not understand to ask. Now that we mention it, we are truly fortunate to be able to listen to this Dharma. In the long night, those in the evil realms increase in number. If we do not wish to seek the Buddha-Dharma, we will always remain in the long night, where those in the evil realms increase in number. This is because people in this world continually create more and more karma. As more evil karma is created, the people in evil realms continue to increase.
Earth Treasury Bodhisattva [vowed], “Until hell is empty, I will not attain Buddhahood.” This kind of vow is too far off. Those in hell continue to increase [in number] because people do not understand the principles. They do not have a sense of morality. So, those in evil realms continue to increase. The more evil there is in the world, the more people there are in hell. So, “Those in the heaven realm have diminished.” Because the path of goodness has diminished, those who are born again as humans, as they live in this world, perhaps do not understand they must do good deeds. So, they continue to slaughter each other, making this world a living hell.
Look at how many refugees there are. They used to be wealthy, but in an instant, they became refugees. With nothing at all they traveled long distances in wind, frost, snow and cold. Isn’t this suffering? This world, although it is the human realm, can also be like hell. Perhaps hell is too full. There are now so many suffering in this world, not to mention those in hell.
So, “In the long night, those in the evil realms increase in number.” As more and more people commit evil deeds, they continue in this kind of evil direction, on this evil path. So, “Those in the heaven realm have diminished.” Naturally, the number of heavenly beings has diminished. “For a long time, we have been in the dark, like the nighttime, and thus create karma.” We do not know the truth and keep creating karma. “So our negative retributions increase,” growing greater and greater. “As the fruit of their karma and delusion, many have been born in the evil realms,” so the number of heavenly beings has diminished.
“The long night of the Three Realms is like being in a dream or a drunken state. Among the Six Realms, only the human and heaven realms are considered good realms.” Other than those in the human and heaven realms, all sentient beings are in evil realms, such as the animal, hell and hungry ghost realms. These are all people who commit evil.
So, more people fall into the evil realms. Thus, they are said to have “increased.” Fewer people are born into the good realms, so they have “diminished.” Thus, “Those in the heaven realms have diminished.”
Those in the heaven realms have diminished: This means the number of sentient beings
in the good realms has decreased. The numbers in the evil realms have increased, so those in the good realms have decreased.
Therefore, as we learn the Buddha’s teachings, we must be mindful and not “listen casually” or “live casually.” In fact, the path of goodness in the world gradually diminishes, and there are fewer virtuous people and more and more evil people. Is this kind of world easy to live in? So, we must be mindful and put our heart into taming the maras in our mind. We ourselves must tame the maras in our minds before we can transform sentient beings. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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