Explanations by Master Cheng-Yan
Subject: Speaking with Dharma, Acting with Principles (言有法行有則)
Date: January.27. 2017
“With great, far-reaching compassion and wisdom, there is no being He does not transform. He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness. He gives teachings to all in the Five Vehicles and never misses suitable opportunities. His speech contains the Dharma and principles. His conduct and demeanor make Him the teacher of heavenly beings and humans.”
“With great, far-reaching compassion and wisdom, there is no being He does not transform.” All Buddhas in the world transform sentient beings. It takes a very long time to do so. Sakyamuni Buddha was not the only one. For all Buddhas, the process of spiritual practice requires a very long time. The Chapter on the Parable of the Conjured City beings by telling us about a period of time that is how long? Very long. How long? Dust-inked kalpas, since before the beginning of Beginningless time. This was such a long time.
The process of spiritual practice for all Buddhas takes this long amount of time. In particular, Their compassion and wisdom are so open and vast. However long a time has passed, Their compassion and wisdom have existed that long. No matter how high or how deep or how extensive the space is, Their compassion and wisdom reach everywhere. Regardless of time or space, Their compassion and wisdom are always far-reaching and extend to all things in the world.
So, “There is no beings [They] do not transform.” Among heavenly beings, humans and even the four forms of birth and Five Realms, there are none whom the Buddha does not transform. So, as long as there are principles, this is the path to enlightenment. Being in accord with enlightenment and the path, having principles and understanding them, we are thus on the path to awakening.
Some remain in confusion about the principles. They do not know what the principles are and remain in [a state of] ignorance, where they act against the principles. There are also people who follow the path in their actions, who abide by the laws, the path and the principles. Thus in the world, they accept the principles and also teach others. They stick to the truth and walk the right path. These are the principles.
With principles, they can awaken and experience the truth to understand. This is all on the path to enlightenment. The path of enlightenment has been there for years, not only years but ever since the distant past, with the path always being passed down. It because the path is transformed that the principles still exist. No matter how much time has passed, the Buddha-Dharma always stands the test of time. This is our goal in transmitting the path.
So, we transmit the path, and its content is compassion and wisdom. Thus there is a path. Without wisdom and compassion, there is no path. So, compassion and wisdom, throughout time, have been ever-abiding. We all intrinsically have Buddha-nature. For everyone, “Human nature is inherently good.” Every person in the world was born with these principles. However, in our daily living, the habitual tendencies we formed are not good; our afflictions and ignorance cause us to act against the path. This means the path has not been transmitted. If many people are transmitting the path, if everyone upholds their mission and follows the path, naturally the world will run smoothly; everything will be a principle of awakening in the world. All beings in the world will be transformed.
What is tragic is that we lack the spirit to transmit the path. Still, the Buddha-Dharma is ever-abiding. So, “There is no being He does not transform.” As long as the principles remain in the world, no matter when, if principles meet people with affinities, naturally those people can be transformed. “He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness.” In this way, in the world, the Dharma is ever-abiding and unchanging. For people with affinities, the causes and conditions converge. For all heavenly beings and humans, whether wealthy or poor, noble or lowly, once the causes and conditions converge, they can naturally be transformed.
Thus, “He widely transforms, all heavenly beings and humans, accordingly exercising His loving-kindness.” When the Dharma is free from obstructions, it allows us to have everything we wish. When we accept the Dharma, we have loving-kindness.
I have often said that loving-kindness is life’s blessing. [I hope] everyone has the principles, understands and follows the principles. I do not mean just a few people; I means everyone. Everyone can accept loving-kindness and exercise loving-kindness in the world. Thus we can create blessings for all people. If we have mutual love when we interact in our interpersonal relationships, we will live in a most blessed world. When we create blessings for one another, we are exercising loving-kindness. So, “accordingly exercising His loving-kindness” requires that He “gives teachings to all in the Five Vehicles and never misses suitable opportunities.”
Giving [teachings] is also a practice of giving. He goes to teach, to reveal the teachings. What does He want to teach? Exercising loving-kindness. Everyone can do this, can exercise this loving-kindness around the world and in the Five Vehicles. What are the Five Vehicles? All the teachings that the Buddha gave never go beyond the Five Vehicles. Even for heavenly beings and humans, the Buddha would teach the Dharma for the world. If people in the world can accept the Dharma and understand the principles, the will naturally develop great love, abide by the Five Precepts and have an open and spacious loving heart. This is what He taught for humans. In the world He taught not only upholding the Five Precepts but also practicing the Ten Good Deeds. We should faithfully accept and practice the Buddha-Dharma, uphold the Five Precepts and practice the Ten Good Deeds. This is the Heavenly Being Vehicle. If we abide by the Five Precepts, it is the Human Vehicle. If we practice the Ten Good Deeds, it is the Heavenly Being Vehicle. Then there are the Hearer Solitary Realizer and the Bodhisattva Vehicles. These are the Five Vehicles.
As for Hearers, Solitary Realizers and Bodhisattvas, we often say that Hearers are also human, and heavenly beings were humans who practiced. Only in the human realm can we hear the Buddha-Dharma, take the Dharma to heart and put it into practice by exercising loving-kindness, practicing compassion and wisdom together. For people in the world who enjoyed blessings, He taught them to protect their kind hearts. To benefit people is to exercise loving-kindness. If people in this world are suffering, to promptly relieve their suffering is to exercise compassion; we must exercise both loving-kindness, compassion. We must practice both compassion and wisdom; through compassion we apply our wisdom. We use wisdom to find ways to save and deliver sentient beings. From sentient begins’ state of suffering, “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” Then they again exercise loving-kindness to give teachings. This is the process in which we were taught.
When the Buddha comes to the world, He never misses suitable opportunities. Whatever capabilities sentient beings have, the Buddha teaches according to capabilities. Whatever hardship sentient beings face, the Buddha would, making use of their hardship, exercise His wisdom to relieve their suffering. This is the Buddha-Dharma applied in the world. “His speech contains the Dharma and principles.” Everything that the Buddha said, the teachings He expounded, contained principles, contained Dharma, contained rules. When the Buddha was in this world, since He taught everyone to uphold the precepts, He Himself set an example for others to follow. He is a role model for the world. So, His dignified demeanor made Him the Teacher of Heavenly Beings and Humans. For Sakyamuni Buddha, one of His ten epithets is the Teacher of Heavenly Beings and Humans. His dignified demeanor could teach and transform heavenly beings and humans. He did not only use His speech; every one of His actions and all His physical conduct were examples for heavenly beings and humans [to follow]. So “His speech contains the Dharma and principles.” What of His actions? He had a dignified demeanor. He is the Teacher of Heavenly Beings and Humans. The Buddha transforms and delivers people from this world.
This was not only true for Sakyamuni Buddha. All Buddhas share the same path. Still, in the world the Buddha often encountered many difficulties. Among the Buddha’s Sangha, we all know Devadatta. One time, the Buddha was in Rajagrha. At that time, Devadatta began to see that the Buddha was becoming more and more well-respected by many people. He hoped [the same] for himself. He came from the same caste as the Buddha and was the Buddha’s cousin. He was one of the same generation as the Buddha, and one of the princes who became a monastic. The Buddha, who used to be the crown prince, had attained Buddhahood. Devadatta was also a prince who had renounced the lay life. Through his talent, he understood all teachings taught by the Buddha. Though Devadatta understood the Buddha-Dharma, he gave rise to an arrogant mindset. “The Buddha is well-respected by so many. I have also understood the Buddha-Dharma. I should also be able to lead sentient beings. I also want to be called a Buddha, have people acknowledge me as the Awakened One. I will also be respected by people.”
However, the world only acknowledged a single Great Enlightened One, Sakyamuni Buddha. So, Devadatta went and incited King Ajatasatru [to seize power]. We had talked about this before King Ajatasatru had always favored Devadatta. Anything Devadatta said, he would accept. So, Devadatta told King Ajatasatru, “Many people in Rajagrha have been making offerings to the Buddha. You should issue an order to all people to stop them from making offerings to the Buddha. Then we will see what great powers He has in how He leads the Sangha to sustain their lives.”
King Ajatasatru listened to Devadatta and truly issued a command which was then handed down. When the Sangha came to beg for alms, every household was prohibited from giving food. The people were very angered by this order. Everyone was very reluctant, but they could not disobey the king’s order; that would be breaking the law. So, at that time, everyone in the kingdom was angry and also worried about the Buddha’s Sangha. How would they survive?
Everyone was upset and sad. This shook the heavens and the earth, and Sovereign Sakra felt it. “Why? Why did the earth shake? What were the causes and conditions?” He quickly went to investigate. It turned out that sentient beings on earth [were upset] over King Ajatasatru’s prohibition. With the Sangha unable to beg for alms, they faced great constraints and trouble in life. So, Sovereign Sakra led his heavenly beings to prepare an abundant [offering], using silver and gold plates and other treasures to serve a meal [to the Sangha]. The food was very delicious. They came from heaven with a dignified atmosphere, came before the Buddha and made offerings to Him. At the same time, they requested, “Will you allow us heavenly beings to make offerings for your entire life?”
The Buddha remained silent and did not answer. Sovereign Sakra saw that the Buddha did not respond, [so he asked], “Can you allow us to make offerings for 50 years?” The Buddha remained silent. “What about five years? Will you allow us to make offerings for 5 years?” The Buddha still did not answer. “What about five months?” He still did not agree. Then, Sovereign Sakra asked, “Please allow five days for us to make offerings in these five days, please allow me, Sakra, and the heavenly beings to create blessings and make offerings to the Buddha.” The Buddha happily accepted this.
For these five days, the heavenly beings made offerings to the Buddha every day. Every day at noon, these auspicious signs would manifest across the city. On the fifth day, King Ajatasatru saw this from his pavilion. “How dignified this is! This auspicious sign came from heaven and landed at Jeta Grove. What are the causes and conditions for this?” The king’s minister then said, “It has been five days. Those must be heavenly beings that came to make offerings to the Buddha.” At that time, King Ajatasatru felt very upset. Devadatta was by his side, so he blamed Devadatta, saying, “You are poisonous to have me give such an order. When the Buddha’s Sangha were not allowed to receive offerings from my people, the heaven and earth shook. What made that happen? This was caused by the anger of my people, which moved the heavenly beings to make offerings the Buddha. I was wrong to listen to you.”
The king quickly led everyone [to Jeta Grove], not listening to what Devadatta said. He went to the Buddha’s place of practice. When he came to the abode, he repented to the Buddha for his mistake in giving that order. The ministers who were with him at that time quickly proposed to King Ajatasatru, “Will your majesty withdraw this order so the people are allowed to make offerings to the Buddha?” “Of course! If my people can make offerings to the Buddha, it will bring blessings to the entire kingdom!”
With this, the Buddha happily expounded the Dharma for the king and his ministers. Everyone was very happy about this. The order had been withdrawn. This way, the life of the Sangha resumed, and everyone in the kingdom could again make offerings to the Buddha. This happened when the Buddha was in the world. During His journey of spiritual practice, He often encountered interpersonal conflicts. People say things that seem to make sense, but actually they do not make sense. If there were people around King Ajatasatru who acted against the principles and if he accepted what they said, then the people in his kingdom could do nothing.
But, the Buddha had such wisdom and compassion. The heavenly being wanted to make offerings to the Buddha and the Sangha throughout their lifetimes, but the Buddha did not agree. Even for only five months, He would not agree. He accepted their offerings for only five days. Isn’t this because the Buddha wanted to benefit people by letting sentient beings have the opportunity to encounter the Sangha and the Buddha and make offerings to them. This was the Buddha’s great vow of compassion and wisdom.
From ancient times until the present, He transformed sentient beings in life after life, always in the same way. This is how the Buddha applied His wisdom. In the world, sentient beings are stubborn and hard to train. See, Devadatta was also in the Sangha, but he had betrayed the Buddha. He was deluded and arrogant. He wanted to lead sentient beings himself. But without virtue, how could he lead sentient beings? With only knowledge, lacking wisdom and virtues, how could he lead sentient beings? He had turned right into wrong. This is how our world is; there are many people like this.
So, we must constantly be vigilant of ourselves. The Buddha has great, far-reaching compassion and wisdom. There is no being He does not transform. His conduct and demeanor made Him the Teacher of Heavenly Being and Humans. His speech contained the Dharma and principles. His conduct and demeanor guided and transform heavenly beings and humans. These were the Buddha’s blessings and virtues.
The preceding sutra passage states, “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height. Having made offerings with flowers, they each offered their palaces to that Buddha.”
We explained this yesterday. Many heavenly beings from the Brahma palaces. They scattered flowers as they made offerings. How magnificent that scene was! They not only made offerings to the Buddha but also to the tree of enlightenment because the Buddha engaged in spiritual practice there, had sat in meditation there and awakened there. This was all thanks to this tree, so the tree was respected like the Buddha, and offerings were made to it at the same time.
So, they scattered flowers all around to the point that thought the Bodhi-tree was very tall, the flowers that fell from the sky were [piled] in an offering as high as His tree. They were also scattered on the ground; this scene was very dignified.
The next sutra passage stated, “They said these words, ‘Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may you honor us by taking them.’ At that time, all the Brahma kings in the presence of the Buddha spoke with one mind and in one voice.”
This sutra passage is simple [to understand]. After the flowers were scattered, the heavenly beings wished to make offerings again. This time their offering was to other their palaces and so on to the Buddha. Their minds were full of reverence because the teachings that the Buddha taught had opened their hearts and let them understand. [They realized] material wealth is tangible but impermanent. Only by taking the true principles to heart as spiritual wealth can one truly be wealthy.
So, at this place, heavenly beings sought the Dharma more intensely than they sought fame, profit or material wealth. So, their resolve to seek the Dharma was stronger than that to seek material wealth.
So they said, “Please look upon us with mercy.” “No matter how much material wealth we have, the things that we need the most are the principles that can help us awaken. So the text says, “Please look upon us with mercy and benefit all of us.” They “prayed the Buddha would look on them with mercy and benefit all of them.”
Only the principles can allow people to thoroughly understand. So they wished to make offerings again, to use everything in the palace to make offerings. They asked the Buddha to look upon them with mercy.
In this impermanent life, they were seeking everlasting awakening. They did not want to remain in the impermanence of the heaven realm. Once they depleted their heavenly blessings, they would once again fall into the human realm. If they were careless in the human realm and gave rise to afflictions and ignorance, they would fall into the Three Evil Realms. They felt the comfort they enjoyed was impermanent and hoped to seek the everlasting principles.
They asked the Buddha to look upon them with mercy and benefit all of them by helping them attain that which is everlasting. “At that time, all the Brahma kings, having says this, then repeated it again. Before the Buddha, “with one mind and in one voice [they] spoken in verse.” It was not enough for them to say it once, so they repeated themselves in verse to invite the Buddha to accept their offerings.
“Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may you honor us by taking them.” They hoped that the things they offered would be compassionately accepted by the Buddha. This showed their supreme reverence. This was their reverent prayer, hoping the Buddha would compassionately accept their offerings. This was their reverence.
Actually, it was enough for the Buddha to know that that were reverent. The Buddha’s life was very simple. He had three robes and one bowl. With one bowl, He could [beg] from 1000 households. Would He accept these material offerings such as the palaces? Of course not. However, the heavenly beings’ sincere intent was accepted by the Buddha. So, the Brahma kings used verses to once again express the reverence in their minds.
The next sutra passage states, “A Would-Honored One is profoundly rare.” This is the repeated verse. They finished with the ling-form prose before, and now they repeated themselves. They used the verses to repeat once again.
“A Would-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all. Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions so that all will universally receive benefits.”
“A Would-Honored One is profoundly rare.” We often say that it takes a long time for a Buddha to manifest in the world. Everyone is clear about this. A Would-Honored One must undergo a long time of going among sentient beings life after life and transforming them. Over such a long time in the world, a World-Honored One is profoundly rare. So, one is “difficult to encounter.
40 So, one is “difficult to encounter” It is not easy to encounter a Buddha.
A World-Honored One is profoundly rare and difficult to encounter: The Buddha’s wisdom and virtue, as well as His Marks and Characteristics, are rare in the world. Lengthy kalpas must pass before He appears in the world. He is difficult to encounter.
“The Buddha’s wisdom and virtue, as well as His Marks and Characteristics,” had to be cultivated life after life. Thus they are “rare in the world.” The Buddha’s wisdom, virtue and His appearance all come from life after life of practice. Our appearance is not something that we can choose. What does it mean to be dignified? If we form good affinities, when everyone sees us, they will be joyful. If people sees us and feel respect and joy, that is truly “rare in the world.” We must have virtue for this to happen; we need to have blessings and virtues for people to feel a sense of joy and respect when they see us. This is “rare in the world.”
So, “Lengthy kalpas must pass,” a very long time, “before He appears in the world. He is difficult to encounter.” It is not easy for us to encounter a Buddha. “You are replete with infinite merits and virtues and are able to save and protect all.”
You are replete with infinite merits and virtues and are able to save and protect all: He is One Perfect in Wisdom and Action, so He can universally deliver all sentient beings.
For many lifetimes, He has been “One Perfect in Wisdom and Action” is one of the ten epithets of the Buddha. One Perfect in Wisdom and Action is replete with blessings and wisdom; He has both blessings and wisdom. He returns repeatedly to the Five Realms and four forms of birth. He returns continuously to transform sentient beings and dedicate Himself to people. “He can universally deliver all sentient beings.” One Perfect in Wisdom and Action has both blessings and wisdom; He repeatedly returns to universally deliver sentient beings. “You are replete with infinite merits and virtues.” He is replete with all merits and virtues.
You are replete with infinite merits and virtues: This is to praise His compassion. Completing the Path brings virtues; benefiting oneself and others brings merits. These are incalculable, so it says “infinite.” In terms of the principles of the Dharma-realm, being without deficiency is called being replete.
This was to praise His compassion. He is replete with all merits and virtues. He [transform] sentient beings and benefits others, so the world can be peaceful, and society can be harmonious. If sentient beings are suffering, He will relieve their suffering. This is something that we should praise. The Buddha’s virtue is replete with compassion. With universal compassion, He sees all sentient beings as His only child. This is universal compassion. So, “Completing the Path brings virtues.” He has this kind of virtue to repeatedly return and dedicate Himself to helping. Over a very long time, He has done everything to benefit the world and relieve suffering. These were His virtues. So, “Benefiting oneself and others brings merits”. Engaging in spiritual cultivation internally creates merits and taking actions externally creates virtues. As for His merits and virtues, “These are incalculable, so it says “infinite.” According to the principles of the Dharma-realm, He is without deficiency. Without deficiency, He is replete. This [state] is attained from spiritual practice. It is very perfect and complete without deficiency. It is already perfect and complete.
So, He is “able to save and protect all. He saves with great and far-reaching compassion.” His compassion and His vows to transform sentient beings are very long and far-reaching. Throughout many kalpas, “There is no being He does not transform.” In the Five Realms and four forms of birth, no sentient beings are left out. So, we speak of “practice without nothing further.” To practice with nothing further is to practice without missing anything. [Great] love leaves nothing out; there is no discrimination between countries, ethnicities or religions. The power of love can cover all things. This is a compassionate mind, with which He can save and protect all. The mind of compassion is vast; it is far-reaching and lasts for a very long time. [This mind] can save and protect all. “Great teacher of heavenly beings and humans” is [a title] “praising His loving-kindness.”
Great teacher of heavenly beings and humans: This is praising His loving-kindness. Within the scope of the Five Vehicles, no capability is missed. He reaches all in the Six Realms, leaving no one behind. In His speech there is Dharma. In His actions there are principles. So, He is called Teacher of Heavenly Beings and Humans.
We just mentioned universal compassion. “Great teacher of heavenly beings and humans” is praising His loving-kindness. Heavenly beings have blessings and no suffering; with blessings they experience no suffering. However, with blessings, if they do not thoroughly understood principles, there will be a limit to [their enjoyment]. No matter how long their lifespan is, one day, they will decay due to the laws of nature. No matter how greatly we are blessed, in the end, we will fall into a lower realm.
So, the Buddha taught the principles for them to understand. Once they take the principles to heart, they will attain everlasting awakening. This is what heavenly beings truly need. So, heavenly beings encounter no suffering; He does not need to have compassion for them. But, what heavenly beings are lacking is a full understanding of the principles, so He must help them increase their wisdom and help them comprehend the true principles, which are everlasting and lacking nothing. This is loving-kindness.
So, the scope of His teachings is, as we said, within the Five Vehicles. He taught heavenly beings, humans, Hearers, Solitary Realizers and Bodhisattvas. These are the Five Vehicles. His teachings never leave the Five Vehicles. “He reaches all in the Six Realms,” “leaving no one behind.” It is the same for the Five Realms or Six Realms. The Six Realms includes the asura realm, but in the Lotus Sutra, the asura realm is mixed with the other Five Realms. Asuras constantly lose their temper. They are in the heaven realm and have heavenly blessings but not heavenly virtues. So, it was not listed as one realm. [Asuras] are spread among the other Five Realms.
So, it says “He reaches the Six Realms,” but He is actually in the Five Realms and [leaves] no one behind.” Even asuras were not left behind. By teaching the Five Vehicles, even the asuras could be transformed by the Buddha. So, in the Six Realms, He leaves no one behind. He lets no one slip through. “In His speech there is Dharma. In His actions there are principles. His speech contained the Dharma and His conduct made Him Teacher of Heavenly Beings and Humans. We mentioned this earlier; this is the power of love.
So, “Have compassion for the world and all sentient beings of the ten directions.” They hoped that the Buddha could have compassion for the world, even for all sentient beings of the ten directions. “He has mercy and compassion.” This is something that everyone hoped for. The Buddha was well respected in the world for His loving-kindness and His compassion toward all sentient beings. “[For] those in the worlds the ten direction, for all sentient beings in the Three Vehicles and the nine realms,” everyone can receive the love of the Buddha and accept the principles.
Thus, “All will universally receive benefits.”
“All will universally receive benefits: Those in the Three Evil [Destinies] suffer. Because the radiance shone on them, their suffering ceased immediately. [Beings of] the five natures sink in the current. They rely on the car of wisdom to reach the shore. Thus it says, “All will universally receive benefits.”
Sentient beings suffer in the Three Evil Destinies. We all know the Three Evil Destinies. They are the hell, hungry ghost and animal realms. Because the radiance shone on them, their suffering ceased immediately.” In these Three Evil Destinies, the sentient beings who are suffering are also able to receive this light, the principles. This radiance, as the previous passage stated, would be a ray of light for even the sentient beings from the netherworld, who would find their environment brightened up. Suddenly, people were able to see one another. In the past, they were in complete darkness. When a streak of light illuminated their world, they were able to see one another. This [light] is the true principles. The true principles can spread to everyone’s minds.
So, “Because the radiance shone on them, their suffering ceased immediately.” There is much suffering in Three Evil Destinies. When the principles enter their hearts, thought they are suffering, with the principles in their minds, they can naturally understand the law of karma. Though they are suffering in external conditions, they understand the [principles] in their minds.
We often hear, “Life is full of suffering! Isn’t this what the Buddha-Dharma says? These are the karmic conditions!” If we have a negative affinity, we should quickly repay what we owe. “If we have more spare time, we should use it to create blessings for our next lifetime.” We often hear people say this.
“[Beings of] the five natures sink in the current. They rely on the oar of wisdom to reach the shore.” With wisdom, we can reach the other shore. This wisdom is impartial. Using this impartial wisdom, the Dharma is like a raft that takes us from this shore of suffering to the other, peaceful shore.” We use wisdom to safely arrive on the other shore.
Thus it says, “All will universally receive benefits.” We sentient beings are each in different conditions. But as we are learning the Buddha’s teachings, the principles are impartial. Whether toward humans or animals, we express the same kind of love, let alone toward differing ethnicities, nationalities, religions and so on. We must spread our love universally. This is showing compassion to all equally.
The Buddha had great, far-reaching compassion and wisdom from a long time ago. He constantly gave of Himself in this world. He captivated all sentient beings and taught and transformed them. Sentient beings must use a mind of the utmost reverence to make offerings. We do not use material things to make offerings to the Buddha. We must accept the Buddha’s teachings and practice giving in the world. This is the true offering. So, let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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