Explanations by Master Cheng-Yan
Subject: The Three Turnings and the Four Noble Truths (三轉法輪苦集滅道)
Date: March.09. 2017
“The Buddha-Dharma is inseparable from the world. Ignorance arises among people, matters and objects. An ignorant thought creates the Three Subtleties. One must seek the world-transcending provisions. Retaining all Dharma depends only on the mind. The Buddha encourages us to diligently practice upholding all that is good.”
This is the Buddha-Dharma. The Buddha-Dharma is inseparable from the workings of the world. The workings of the world have everything to do with people, matters and things, and it is among people, matters and objects that ignorance always arises. It is among people, matters and objects that ignorance is produced. So, for all of us, just by giving rise to a single thought, one thought can create the Three Subtleties. The Three Subtleties are very subtle things. What is going on in our minds? No one else knows. We ourselves only see what is in our external environment. With all the material objects that we see, greed arises within us. When we hear things we do not like, we become angry. Such greed and anger are a lack of clarity, which we call ignorance. Ignorance is a state of confusion. Once we are confused, when we see things, hear things or give rise to thoughts, we are unclear about matters and principles. This is called ignorance.
Anger also stems from ignorance. In this confusion, anger arises. With greed, we create karma; this is also ignorance. Once this ignorance arises, we act on our greed and desires and do many things we should not do. When we are angry, we express many statements and emotions that we should not. In this way, we continue to be entangled. These are the Three Subtleties. Starting from our minds, when we give rise to discursive thoughts, we become unclear about what is right and wrong. Starting in this way, with these subtle thoughts, we do things that we deeply regret.
Every day, we see on the news many instances of how a single thought, one of ignorance, covers people’s minds and results in the creation of so much karma. Among families, a father may kill his son, or a child may murder his parents, and so on. These things seem to happen often in society. Afflictive emotions can often lead people to destroy one another or to end their lives together. There are also those who, for some unknown reason, have such hatred and resentment that they destroy people’s lives and properties. There are many other examples too. The arising of a single thought creates the Three Subtleties of delusion, karma and suffering, resulting in our creating much ignorance. This all begins with a single thought, and in this single thought, among people, mattes and objects, we give rise to ignorance.
In teaching the Dharma, the Buddha analyzed for us the principles of suffering and causation and inspired us to know we must eliminate them, to totally extinguish the source of our suffering. Thus, He taught us the ways to eliminate it, how to eradicate these thoughts of greed, anger, ignorance and delusion. This is what we should learn. We should seek the Buddha-Dharma, for only by understanding it thoroughly will we be able to increase our wisdom-life. “One must seek the world-transcending provisions.” We must earnestly search for these, the ways to nurture our wisdom-life. If our wisdom-life can increase, then throughout our entire life, in everything we do, we will be able to thoroughly reason out how to walk our path in life.
Right now, our time is passing day by day, and our remaining life is decreasing day by day. How much of our life remains? We do not know, because life is impermanent. We cannot say, “I am not yet old!” There is no guarantee of growing old before dying. It is not like that. When ignorance arises, we continually create karma; impermanence does not discriminate by age. When impermanence manifests, our life will be over. Or we may meet with impermanence in life that is beyond our control and leaves us helpless, unable to do anything we want to do. Impermanence is like this. If we do not die, we may become disabled. That suffering will continually torment us.
Before reaching an understanding of principles, people become victims of impermanence. This is something that occurs often in the world. So, we must quickly seek out our wisdom-life. We already know, we have understood from the Buddha-Dharma, that in our lives our wisdom-life exists. Wisdom-like is attained by seeking the Dharma. Our understanding of the Dharma is our wisdom-life. We absorb the principles and take them into our hearts. When we understand the principles in our hearts, we know where we should go, what we should do. By understanding the principles, we develop our wisdom-life. Our lives are becoming shorter, so we should seize the moment to nurture wisdom-life.
We must hasten to “seek the world-transcending provisions.” Seeking the world-transcending provisions means seeking the Dharma, listening to and taking in the principles. It is not only listening to and taking them in, but putting them into action as well. Listening and taking them in is meritorious work; putting them into practice is virtuous action. We must practice merit and virtue simultaneously. If we do not inwardly cultivate ourselves, but only listen, then we may be able to speak about them, but in our minds there will still be ignorance. If we are not happy with something, then we may go about doing it inattentively. Or, we may form diligent aspirations, but when the outside world gives us challenges, we may retreat from our aspirations. Just so, due to time and impermanence, our life are passing away along with time and will the hidden [dangers] of impermanence.
When will our life come to an end? We do not know. Yet we continue on in this confusion, in our indolence wasting our days like this. This means we have not taken the Dharma to heart. We were once diligent for a time, but our spiritual aspirations were not firm, and we did not take the Dharma to heart. So, we retreated from our will to practice, and we again returned to our ignorance. Unenlightened begins go through these ups and downs. This means we did not absorb any provisions and did not nurture our wisdom-life. Our life constantly grows shorter and leaks away, so this is such a pity. It is rare to encounter the Buddha-Dharma in the world.
Haven’t we constantly been talking about this? The Brahma kings were covered by the light, which illuminated everything in all directions. Journeying on [the course of] this light, they had to travel a great distance until arriving at the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Each expressed how those in the evil realms had increased while those in the heaven and human realms had decreased. This is what the Brahma kings had talked about in every passage.
The Brahma kings all earnestly sought the Dharma and asked the Buddha to turn the Dharma-wheel. The Dharma in the world is everlasting, so for dust-inked kalpas, since before Beginningless Time, it has always existed. But how can it be expressed? Through worldly matters and appearances. When Brahma King Great Compassion asked the Buddha to turn the Dharma-wheel, he hoped the Buddha would turn the Dharma-wheel by expressing matters and appearances of the world. This is because there are many types of confusion in the world. Though the Dharma is by our side, we confusedly let it slip away.
Actually, the Dharma is in front of us, as well as behind us, and by our side. It is suddenly in front, then suddenly behind. Whether the Dharma is to the front or back of us, or left or right, whatever direction we turn, the Dharma is always there by our side. Yet, we have so much ignorance and afflictions, and with so much ignorance and afflictions, we give rise to thoughts. Once our minds begin to stir, we create the Three Subtleties, those very subtle states of mind. This is the arising of discursive thoughts. This is something in our daily living that leaves us helpless.
Why do we remain in such ignorance and confusion? Why are our own subtle and intricate states of mind not under our control? Unable to help ourselves, we are pulled by thoughts of the Three Subtleties until we are spinning in circles. Actually, the principles are all around us, but we keep running ourselves in circles. Where are we trying to go? Time continually passes amidst impermanence; days of suffering arrive relentlessly, and there is so much in the world to worry about. How much longer do we still want to remain submerged in our confusion? Why is it that although the Dharma is always by our side, we continue turning blindly in ignorance, never finding it possible to break through or understand why this is so. In seeking the world-transcending provisions, we can clearly just reach out and take them. Obtaining them is not difficult. Yet we always seem to let them slip away. If we listen to the Dharma and use it only as a tool for debate, if we never take it to heart as our provisions for spiritual practice, then that is truly a pity.
Actually, the Dharma is found in daily living. Where else would we go to find it? [We try to] “retain all Dharma. The Buddha expounded the Dharma for us so that we might come to understand everything. When it comes to worldly matters, we should understand very clearly. All the Dharma of the world is what the Buddha opened and revealed for us. In the first turning of the Dharma-wheel, He taught suffering and explained its causation. With so many [teachings], only the mind can retain all Dharma. Once the mind stirs, there is so much that the mind [can accomplish]. When it comes to all the things in our minds, are they good or are they evil? Are the thoughts that arise in us good or bad? We should be clear about this. All of the Buddha-Dharma, all of the virtuous Dharma we retain, begins from a single aspiration, and this aspiration must be firm. With this aspiration, when we hear the Dharma, we then must clearly discern worldly matters. These are all virtuous teachings. If confusion arises in us and we become stubborn or if our mind is not in a settled state, though we form aspirations toward diligence, clearly understand the principles and know the right direction, we are unable to settle our minds, and the Dharma quickly leaks away. If our mind is not focused and our intent not steady, we stubbornly insist on our own ways. Then it will be impossible for us to act in accord with the ways of the world and of society. We often say the Buddha-Dharma never changes, but as the times change, we must adapt to the times. People’s minds, our societies and ways of life are all different, so of course the Buddha-Dharma must also adapt to the times. With all of people’s habitual tendencies of giving rise to discursive thoughts, how do we help them to return to their original essence? “Retaining all Dharma depends only on the mind.”
How can we help people adjust their minds? Who is able to adjust people’s minds? The Buddha taught us that there is only one way. He gave us the correct method. Only we ourselves can adjust our own minds. No one else can do it for us. We just need to apply the Dharma that the Buddha taught. The Buddha opened and revealed; it is up to us to realize and enter. The principles is the same. The Buddha-Dharma is all around us, always by our side, yet we do not know to apply the Dharma; we remain attached to the self. Thus, all we retain are unwholesome teachings. Then, with our mind’s source, our mind, thoughts begin to stir and we quickly retreat from our spiritual aspirations. We act according to unwholesome teachings and become attached.
When the Buddha came to the world, what exactly did He teach? “The Buddha encouraged us to practice and uphold all that is good.” That is all. He encouraged us to practice all that is good, encouraged us to try and understand our own minds. That is because “Retaining all Dharma depends only on the mind. The Buddha encourages us diligently practice upholding all that is good”. Only in this way can we “refrain from all evil and do all that is good.” This is the Buddha-Dharma. The Buddha-Dharma is inseparable from the workings of the world, and the workings of the world are inseparable from people, matters and objects. It is due to people, matters and objects that we give rise to so much ignorance. This causes our minds to waver and contaminates our minds. So, when thoughts arise in us, we create the Three Subtleties, along with greed, anger, ignorance, arrogance and doubt. Then our faith in the Buddha-Dharma cannot arise. If we are not thoroughly mindful of the karmic law of cause and effect, the result is suffering in life and transmigration through the Six Realms. The provisions of the Dharma are right beside us. We should earnestly make use of this lifetime. Time is continually passing, and the only thing we can do is listen to the Dharma now. We must earnestly accept the Buddha-Dharma. Starting now, we accept the Buddha-Dharma, continually nurture our wisdom-life and take the principles to heart. We have such a wonderful environment; we should go among people, earnestly cultivate all virtuous Dharma and absorb wholesome provisions. Lotus flowers absorb nutrients from their ponds. These are their provisions. In this turbid world, when we go among the people, we have such a wonderful environment, a place for us to engage in spiritual practice. We should be mindful; with these provisions we can increase our wisdom. This is because “Retaining all Dharma depends only on the mind. The Buddha encourages us to diligently practice upholding all that is good. It is just that simple.
This is what is meant by the Buddha-Dharma being inseparable from the workings of the world. We should pay attention to people, matters and objects. We must mindfully pay attention to them. So, from understanding the Chapter on the Parable of the Conjured City, we will gain an even more profound experience of how the principles have always been by our side. Unfortunately, we place them so far from us. Moreover, the principles have always been right here in this moment. When we seize the moment, those are the principles. But we have drawn them out over dust-inked kalpas, countless kalpas, since before Beginningless Time. This is what we do as unenlightened beings. So, the Brahma kings had already arrived and asked the Buddha to turn the Dharma-wheel.
The previous verse reads, “We only pray that you accept our request and with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas.”
We have previously spoken of the great, subtle and wondrous [tone]. The principles are great; they encompass the universe. This great teaching encompasses all of space. There is nothing in the universe that is not contained within these principles. Form the greatest principles, [this extends to] the most subtle and wondrous Dharma of the mind. It is incredibly subtle and wondrous. We cannot see the mind. We also cannot see the principles; they are subtle and wondrous. However, once we create ignorance, it disrupts the whole the world. Many manmade calamities begin this way. So, the Dharma is great, yet at the same time subtle and wondrous. All of this is called the Dharma, including both wholesome and unwholesome phenomena. The Brahma kings wanted to ask the Buddha to turn the Dharma-wheel with a great, subtle and wondrous tone to reveal the great principles as well as the subtle and intricate to them. They are great as well as subtle and intricate, so mysterious and profound. In fact, though they exist in the world, they are impossible for us to comprehend; they are so profound and mysterious. What we can understand are those within the scope of our daily living. They are always by our side they are in front of us and behind us, to the left and to right of us; all around. In the eight directions and above and below, the Dharma wherever. So, we should be mindful.
However, we are unable to, which is so tragic, so we ask the Buddha to, our of compassion, teach us all the great and small principles with His subtle and wondrous voice. The principles come from the mouth of the Buddha. Although they are all around us, we still do not recognize them, so it must be though what the Buddha speaks [that we come to know them]. The Dharma we teach today is the same Dharma the Buddha taught at the time when He turned the Dharma-wheel. It is according to these principles, which were later recorded, that we can continuously and repeatedly teach, continuously and repeatedly absorb these truths. This is the meaning of “expound.” Those who listened to, teach and spread the Dharma do so in this way. So, they said “the Dharma you have taken in “over countless kalpas.” It takes countless kalpas of continually listening to this Dharma, continually listening, life after life. With what He heard, life after life, He taught. After teaching, life after life He spread it. This is how the Buddha-Dharma is passed down. So, it speaks of “the Dharma you have taken in.” Truly, we must constantly listen to and practice it.
The next sutra passage says, “At that time, “Great Unhindered Wisdom Superior Tathagata accepted the request of the Brahma kings and the 16 princes. Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”
Whether it had been the 16 princes, the heavenly beings or the Brahma kings who requested the teachings, the Buddha had consented silently, He simple remained silent, but more people continued to arrive. He kept waiting for everyone to be present. When those wishing to hear the Dharma, all those who should be there, had all arrived, and at last, Brahma Kind Sikhin had also arrived, then He began. The Brahma kings of the ten directions had all arrived. Furthermore, the 16 princes had already requested that the Buddha turn the Dharma the Dharma-wheel. Thus, the causes and conditions were mature. So, as everyone had requested the teachings, the Buddha immediately accepted all the heavenly beings’ and humans’ requests to turn Dharma-wheel. This is when He “immediately began.” This shows that Great Unhindered Superior Wisdom agreed He immediately began the Three Turning and the Twelve Applications of the Dharma-wheel. This shows Great Unhindered Wisdom Superior had already consented. Now He was not silently consenting; starting now, He immediately began teaching.
The Buddha accepted the earnest request of the assembly of heavenly beings and humans. This explains that Great Unhindered Wisdom Superior Tathagata consented to and accepted their request and turned the great, subtle and wondrous Dharma-wheel that none other in the assembly was able to. What was the Dharma-wheel that He turned? It was the Four Noble Truths and the Twelve Links of Cyclic Existence. Since the Buddha accepted their request to teach the Dharma, the princes could later expound it again. This was how they formed affinities.
“He turned the great, subtle and wondrous Dharma-wheel. Thus He began Great Unhindered Wisdom Superior Buddha consented and began to teach. But with this Dharma, when it came to turning this Dharma-wheel, “No others in the assembly were able to. Only the Buddha has a way to teach this Dharma. Although fundamentally, the Dharma is present in all things in the universe, no one else was able to turn this Dharma-wheel. That is because it takes someone who has reached the ocean of enlightened wisdom, one who has truly achieved great enlightenment, a Great Enlightened One, to be able to analyze this Dharma, the great and all-encompassing principles. So, “None other in the assembly was able to.” “What was the Dharma-wheel that He turned? The Four Noble Truths and the Twelve Links of Cyclic Existence.”
Why did the Buddha begin with teaching the Four Noble Truths and the Twelve Kinks of Cyclic Existence? All Buddha share the same path. Past Buddha were like this, and Great Unhindered Wisdom Superior Buddha was like this as well; He taught the Four Noble Truths and the Twelve Applications. As for our present Buddha, Sakyamuni, when He first began teaching the Dharma, He also taught the Four Noble Truths and the Twelve Links of Cyclic Existence. This is how all Buddhas share the same path. The Buddha accepted their request, especially that of the 16 princes who after listening to the Dharma would, from listeners, become teachers of teachers of the Dharma, continually teaching the Lotus Sutra anew.
Starting on this passage, the description of the causes and conditions for requesting the teachings had come to an end. Coming up, the 16 princes will again request the teachings, as the conditions for their future listening to, teaching and spreading the Dharma. One section has ended, and another has now begun. “Thus He immediately began the Three Turnings and the Twelve Applications of the Dharma-wheel. Three Turnings means that every teaching must have the Three Turnings. Each teaching must be repeated again and again and again. The test of the Buddhist sutras is also like this. When the long-form prose is finished, it is then repeated in verse. When the verse is finished, it is then explained again.
The principle is the same. When taught, the Dharma needs the three Turnings for it to be clearer. “This is what it is; you must know. This is what it is; you must practice. This is what it is; you should understand.” These are called the Three Turnings. “This means that each teaching must have the Three Turnings.” We must know, we must practice, and we must confirm. The principle is the same. With the Four Noble Truths, we first take the truth of suffering as an example, To teach suffering, “to teach the truth of suffering,” the truth of suffering meaning the principle of suffering, the Buddha had to first let everyone know that this world is filled with suffering. Suffering has its own matters and appearances. Brahma King Great Compassion, for our sakes, wanted us to understand the principles we hear, so he asked the Buddha to teach with matters and appearances, those of suffering. Because this Brahma king was filled with universal compassion for those suffering in the human realm, he asked the Buddha to turn the Dharma-wheel. Truly, the Dharma that the Buddha taught was that of universal compassion, which is to feel sentient beings’ suffering as our own. He first had to help sentient beings understand the matters and appearances of suffering. So, the Buddha “illustrated the matters and appearances of suffering.”
For example, He extensively taught that in the Three Realms and the Five Destinies, we face the Four Sufferings, the Three Sufferings, the Eight Sufferings and the 108 Sufferings.” There are so many! The Six Destinies are the heaven, human, asura, hell, hungry ghost and animal realms. In fact, among the Six Realms, four are considered to be realms of suffering. The asura realm is also one of suffering. The asura realm must also be included. They also suffer. They have heavenly blessings, but not virtues, so they too are suffering. Though they may be rich, enjoy material comforts, afflictions still often arise in their minds. They still get angry, and this is suffering. Then there are life’s Eight Sufferings of birth, aging, illness, death, parting from loved ones, meeting those we hate, not getting what we want, the raging Five Aggregates. These are the Eight Sufferings. There are also the 108 Sufferings. How long would it take to explain all of this? In the end, it is suffering, suffering, suffering! There are countless kinds of suffering. Are there merely 108? No, there are many more. Truly, there is so much suffering from afflictions. So, there are many kinds of suffering, many states of suffering which oppress us and prevent us from being free. “He illustrated these matters and appearances of suffering in all kinds of ways.” He used all kinds of hardships [to explain].
We must listen well and try to comprehend. How many matters and appearances of suffering are there in our world today? Truly, since they are revealed, we must earnestly try to comprehend. How much suffering there is in the world! Whether in natural disasters, in manmade calamities, in families, societies or personal relationships, there is so much suffering. This is the “turning of illustration.” He illustrated the appearances of suffering to turn the Dharma-wheel, to turn the Dharma-wheel of the truth of suffering. This is the called the turning of illustration.
Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel. The Three Turnings: This means that each teaching must have the Three Turnings. First, of the Four Noble Truths, the truth of suffering is used to explain this. To teach the truth of suffering, the Buddha first had to illustrate the matters and appearances of suffering. For example, He extensively taught that in the Three Realms and the Five Destinies, we face the Four Sufferings, the Three Sufferings, the Eight Sufferings and the 108 Sufferings, all kinds of states that oppress us and prevent us being free. He illustrated these matters and appearances of suffering in all kinds of ways. This is called the turning of illustration.
“Next, He further explained one by one the origins of suffering.” There are many origins of suffering. There is so much suffering. If we know that the principles are like this, where do these principles come from? Although we may speak of the principles of suffering, the principles “are not suffering”. Yet these principles exist throughout the Three Realms. Actually, if we exhaustively analyze suffering, everything returns to emptiness. Life is short. Where is the suffering we speak of? How is it that we suffer? If we exhaustively analyze our afflictions, what is there really to be afflicted about? There are no afflictions. Life arises with causes and conditions and ceases with causes and conditions. There is only the arising and ceasing of conditions. Despite this, in the process of this arising and ceasing, we face unbearable suffering. This occurs in the Three Realms, where so much suffering takes place due to arising and ceasing.
In the desire realm, suffering comes from desire. In the form realm, suffering comes from worrying. In the formless realm, there is the suffering of spiritual afflictions. There is so much suffering. So, we should try and understand matters and appearances, the many matters and appearances of suffering. So, because of this, we recognize suffering and understand its origin. Because we understand this, we know the principle of suffering. The principle of suffering is true and not false. Truly, the world is filled with suffering. This is true, not false; this is causation. Because we caused all kinds of suffering, because we accumulated it in this way, we must know that we ourselves created it. We ourselves provoked this suffering. We created so much ignorance and so many seeds of suffering. So, what we attain is the many fruits of suffering. These are all due to the accumulation of all kinds of causes and conditions. Since we know this, now we must practice. We can practice by using this suffering. It is because of its causation that we must engage in spiritual practice.
Next, He further explained one by one the origin of suffering to explain the principle of recognizing suffering. Although these are the principles of suffering, they are not suffering. Still these principles can be applied across the Three Realms in the matters and appearances of every kind of suffering. Thus, we must understand the origin of suffering in order to know the truth of suffering is real and not false. This is called the turning of persuasion.
Suffering has its own true nature. “Next, He further taught the true nature of suffering.” “When we understand its true nature, we will know suffering has no inherent nature.” This is teaching us in an even more profound way. Suffering is inherently without nature. It is not the case that we need to suffer. No, it is something that we created ourselves. Because we created many causes of suffering, we received many retributions of suffering. Suffering itself is inherently without nature; it is just created out of our ignorance. We constantly say that in our spiritual practice we must get rid of ignorance, for it is only by getting rid of ignorance and afflictions that our nature of True Suchness can be revealed.
Ignorance itself is inherently without nature; it is merely our habitual tendencies. We are continually covered in habitual tendencies and afflictions. Our mind must retain all teachings, so it is because of our habitual nature that we now must engage in spiritual practice. We know that we should retain all teachings. “Refrain from all evil.” We refrain from doing any evil. We no longer want to do it; we no longer want to create karma. We wish only to do good and “retain all goodness”; this is want we practice. We practice all that is good. Then we can return to our nature of True Suchness. If we get rid of defilements, since suffering is inherently without nature, what will be left is Our Dharmakaya of True Suchness, our true nature. This and only this is our intrinsic nature, our true self.
So, we can realize this “If we can realize this, if we can confirm the matters, appearances and principles of suffering, then we will be able to understand that they [have no real existence]. The matters and appearances of suffering are all caused by our own struggles and attachments. Yet with all these struggles and attachments, what in the end do we really attain? We attain nothing. We merely provoke much ignorance, afflictions and suffering, nothing more. So, what is the sense in struggling? Where is suffering? If we thoroughly understand the principles, then there is nothing to struggle with or remain attached to. So, the appearance of suffering arises in the mind. When suffering is truly investigated to the end, we will find that there is nothing to be attained, for there was never anything there. “This is the turning of confirmation. This is suffering, you should now understand it.” We understand and confirm that this suffering is all a creation of our mind. We should be able to understand this understanding here is called confirmation. We should thoroughly understand the source of our suffering, that it is actually the working of the mind. These are the Three Turnings.
Next, He further taught the true nature of suffering. When we understand its true nature, we will know suffering has no inherent nature, but has the ultimate really of the Dharmakaya of True Suchness as its nature. If we can realize this, then the matters and appearances of suffering, as well as the principle of suffering, will all be nowhere to be found. This is the turning of confirmation. These are the Three Turnings.
To summarize, we must know, we must practice and we must realize. These are the Three Turnings. What we practice is the “cessation” of “causation.” Only then can we attain the Path. If we understand “suffering,” We know we are already suffering. We understand it is “caused” by accumulation. To get rid of suffering, we need to bring about its “cessation.” If we can eliminate suffering, that is “the Path.” This is continually repeated for us to understand. So, the Four Noble Truths were turned three times in the hopes that everyone could understand. Those of sharp capabilities understand as soon as they hear it. Those of average capabilities need an additional turning, so it must be repeated for them again. Those who are slower need it repeated three times, so it is explained again for them. We have explained all this before. With the Four Noble Truths, we must mindfully try to understand how we have come to be here, the karma that we have created, The affliction we have brought upon ourselves, our ignorance and so on. What method can we use to extinguish them? Only when these are eliminated will we realize and understand, totally comprehend. This depends on whether or not we are mindful of the Dharma. So, most importantly, let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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