Explanations by Master Cheng-Yan
Subject: Observing the Great Vehicle to Reveal Wisdom (正觀大乘障轉慧開)
Date: March.10. 2017
“We must properly observe the inconceivable state of the Great Vehicle. When we transform hindrances, wisdom is revealed, and our intelligence is swift and clear. Using unobstructed wisdom of joyful eloquence, we expound the meaning of the Dharma. We do so perfectly and without obstruction, teaching joyfully and with a sense of ease.”
If we take the Dharma to heart, everything we see and hear in our daily living is all within the inconceivable state of the Great Vehicle. As long as we truly take the Dharma to heart, we can experience how everything in the world, every matter and object, is explaining the Dharma to us. Of all people, matters and things, what is there that does not contain and inexhaustible amount of Dharma? We simply need to be mindful.
But so many of us [think], “I already know; it’s enough to just listen to a few sentences. There is no need to listen to so much. I already know it all.” This is how people’s minds are; they only have a partial understanding. We hear one simple phrase and think we understand it all. What does it mean to understand it all? If we say we completely understand, then are all things and matters in the universe universally known to us? Not yet. There are so many countless, incalculable numbers of principles, matters and things. If I teach you one of them, you know it, and you may be able to understand it completely. But there are other teachings as well. You do not know these, so you cannot say, “I already know this thing and that, so I completely understand everything.” So, we “vow to learn infinite Dharma-doors.” Because there is still so much Dharma, we cannot just enter one door and claim that we thoroughly understand all. We ought to understand that there is still so much of the Buddha-Dharma. After we hear one [teaching] and take it to heart, we also need to earnestly contemplate it. We must listen, contemplate and practice. If we do not practice and only listen, [we may feel,] “I understand; from these words, I can expand this [idea] to many others. I can share this with people.” Yes, we may hear and then speak the Dharma, but are we able to transmit the Dharma? What does it mean to be one who transmits the Dharma? This is someone who, after listening, will put it into practice and then speak about it. It is not someone who thinks, “After listening, I know how to teach the Dharma.” We may be able to talk about it, but can we do it? We must practice it, because only through practicing do we attain something. The realizations we attain from truly practicing are that “knowing” we feel deep in our hearts. We cannot simply think about it and say, “I already know this; from what I have heard, there is so much I can say about it.” This would be like putting a handful of pearls on a plate and just turning them whichever way we like. It is not like this; we need to take action ourselves. Then after we act, we can share our realizations. So, we “learn by doing, awaken by learning.” When we truly talk about what we have done and about the Dharma we have realized, that is truly what we have awakened to. After hearing, we contemplate. After contemplating, we uphold it. We must truly get involved to attain understanding. Where does the phenomena of suffering come from? How other people experience suffering is something we cannot understand. We see someone and know, “This person is suffering.” Do we think about helping them? We know “unconditional loving-kindness” and even more so, “universal compassion.” So, when that person is suffering, it is as if we are suffering. We cannot bear for that person to suffer; this is called “universal compassion.” When a person is suffering, we cannot bear it, so we feel we should get close to them, should get involved, should quickly comfort and help this person so they can get back on their feet. When they can stand on their own again and express a smile, we are happy. What are we happy about? We are happy that we attained this teaching and thus realized “unconditional loving-kindness and universal compassion.” When someone is suffering, we can use methods to get close and help them. When we free them from suffering, we can see them smile. They are happy and blessed; when suffering is transformed, blessings arise. Their suffering has already been eliminated, so they are smiling. This is called “unconditional loving-kindness.” We see them smiling, no longer suffering. They have attained joy; this is turning suffering into joy. This is what we truly need to practice and what we must teach and transmit. This is because what we transmit is what we teach, and what we teach is what we practice. This is how we can transmit the teachings.
We often say, only those who hear the Dharma and teach the Dharma can transmit the Dharma. If we just listen and do not practice at all, if we only talk about it, we are still very far away from thoroughly understanding the principles. If we get close to those who are suffering, we naturally understand the origins of suffering, experience the causes of suffering. Because we helped these people, the origin of their suffering, its cause, is there for us to clearly understand. This is like studying this person as a sutra; we can comprehend a lot and then pass it on. The more that we practice, the more we realize. This is the Great Vehicle Dharma.
The Buddha taught us to understand all things in the world. If we understand all things in the world, then we need to put this into action to widely transform sentient beings. To widely transform sentient beings, we need great loving-kindness, great compassion great joy and great equanimity and must go among the people. We can relieve people’s suffering and help them attain peace and happiness. In this process, we need equanimity to be able to let go and with all of our willingness give to help others. In the end, sentient beings and various people, matters and things will not contaminate our minds; this is true equanimity. When we understand loving-kindness, compassion, joy and equanimity, we are willing to give of ourselves, and after giving of ourselves, we have the equanimity to let go of everything. We are not contaminated by any [desire] for fame or benefit. This is loving-kindness, compassion, joy and equanimity.
Of course, in the beginning we must make vows, the Four Great Vows. Because there are countless sentient beings, we must understand boundless suffering. There are countless sentient beings and boundless suffering. We understand this, so we must mindfully make this vow. Great love is even more boundless. With great love, we are willing to give. But we need methods to help others. We understand the suffering of the world, so we want to learn the Dharma to eliminate sentient begins’ suffering. We must attain this ability from the Dharma; only then are we able to help sentient begins depart from suffering. As we learn the Dharma, we also must practice ourselves. If we are not engaging in spiritual practice and are only learning and listening without putting the Dharma into practice, we will face many obstacles. We often talk about the hindrance of knowledge. This is when we only know and do not practice. We know so much, but it hinders our spiritual aspirations. We may listen, but do not take it to heart. If we do not take the teachings to heart, we will not be able to put them into practice. We only know about them. We know these names and appearances. we can talk about so much; it is in our memory, but it is only in our memory and not in our hearts. So, it becomes something called the hindrance of knowledge. We know so much, but also have many obstacles. With arrogance and pride, we will have so many discriminatory judgments. This kind of hindrance, this discrimination, is ignorance added to ignorance, with the hindrance of knowledge on top. When we do not know, [we must admit,]. “I do not know anything; I need to understand.” But if we only know and only reach that first layer of knowledge, we [only] keep it in our memory. It is just in our memory but not in our heart; then, it hinders our spiritual aspirations. We may think, “I know everything. Why do I need to cultivate these practices?” This is called the hindrance of knowledge.
I have mentioned how, in the past, some people talked about drinking. I always teach people to not consume alcohol. It is bad for people’s health and can lead to big mistakes. Those who know a bit of the Buddha-Dharma would say, “Ah, don’t be so attached to the precepts. Drinking alcohol is like drinking the soup of wisdom.” We also teach people to not smoke, as smoking is bad for people’s health. They would say, “Well, this smoke is like the incense cloud canopy.” Think about it; these kinds of justifications are shallow, skin-deep knowledge. Though the Buddha-Dharma teaches us to not be attached to anything, they use this as an excise to violate the teachings and further violate the precepts. They still go against the teachings. This is the hindrance of knowledge. We may know a lot of terminology, but our knowledge hinders our practice. This is what we ourselves need to be vigilant of.
So, right now we must properly observe the inconceivable state of the Great Vehicle. There are many teachings in the world, and this Dharma is not far from us. The teachings are by our side, in front of our eyes, behind our backs and to our left and right. The teachings are everywhere, and the Dharma is really inconceivable. If we apply the Dharma in our daily living, in our spiritual practice and as we deal with people, matters and things, then, truly we have achieved great loving-kindness, compassion, joy and equanimity. If we can do this, we have attained the true Grit Vehicle Dharma.
Theses Brahma king came from 500 trillion lands to ask the Buddha to turn the Dharma-wheel. This was all for the inconceivable Great Vehicle Dharma. If we can do this, then “We transform hindrances, wisdom is revealed and our intelligence is swift and clear.” If we can do this, then we will often be very happy and not be bound by our afflictions. In everything that we do, we will be very clear. Whether other people do right or wrong, we will also be very clear. So, we will not be obstructed by external states. Because our hindrances have been turned away, we no longer have obstructions, nor the hindrance of knowledge, the view of self and others, etc.. We can understand all kinds of things. Everyone has enlightened Buddha-nature, and everyone is equal; it just that people have moments of ignorance. With this ignorance, we must find ways to use methods to brush it off, so people can understand and experience it like us. As hindrances are transformed, our wisdom opens, and our intelligence becomes swift and clear. Our minds will be free of afflictions and hindrances. From the Buddha-Dharma, with what we know, what we realize, what we practice and so on, we naturally have unobstructed joyful eloquence. We will be able to attain unobstructed rhetoric. We have unobstructed meaning, rhetoric and joyful eloquence, all kinds of unobstructed wisdom. This means we understand this Dharma completely. Thus we are not obstructed.
Before we say that others have many afflictions, we should first eliminate our own afflictions. Before we talk about others’ greed, anger and ignorance, we should first eliminate our own greed, anger and ignorance. This way, everything we talk about, everything in the Buddhis sutras, will be things that we have accomplished. Naturally, our intelligence is swift and clear. We will not speak of things that we have not accomplished yet. Instead, it is the things we have done that we will teach. Then we will be at ease, and our intelligence will be swift and clear. From what we understand, we can speak with unobstructed joyful eloquence. No matter how we want to speak of the world’s matters, things, principles, people and so on, naturally we can do it without obstruction. “Using unobstructed wisdom of joyful eloquence, we expound the meaning of the Dharma. We do so perfectly and without obstruction, teaching joyfully and with a sense of ease.” We will be at ease with what we teach; our intelligence will be swift and clear, and we will be joyful. Because our hindrance of knowledge that obstruction, has been turned away, we can use world-transcending wisdom to explain teachings for the world. Our hindrances are transformed and wisdom opened, thus we completely eliminate all obstructions. Naturally, our mind becomes clear, and we can teach others without obstructions.
Of course, we must first understand the way to properly observe the principles of the Great Vehicle. We must understand the principles of the Great Vehicle and not be misled by [people who say]. “Oh, don’t be attached to everything. I know a little bit, but I can say a lot.” These kinds of clever phrases and justifications are not true teachings. I hope that when we engage in spiritual practice. Then we are able to speak the True Dharma. Only with the True Dharma can we use unobstructed joyful eloquence to “expound the meaning of the Dharma. We do so perfectly and without obstruction,” thus we can “teach joyfully and be at ease.” If what we say can be applied by others, used and practiced by them, then we are truly transmitting the Dharma to transform people. This is very important.
Next, let us quickly look at the previous passage, “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.”
Starting at this time, Great Unhindered Wisdom Superior Tathagata saw that the causes and conditions were complete. He immediately began turning the Four Noble Truths and Twelve Applications of the Dharma-wheel. We all face the suffering of the world. The Buddha came to this world of suffering to teach the truth of suffering and to help us understand the causation of suffering, which is the accumulation of many subtle afflictions. As we have accumulated afflictions of dust-like ignorance, the amount of karma we have created, big and small, is as numerous as dust particles. These dust-like delusions of ignorance, also known as dust-like ignorance, create countless afflictions. So, we accumulate many [causes of suffering]. The Buddha explained them to us one by one with the truths of suffering and causation. Since we understand suffering and causation, we know we have accumulated so many afflictions which have caused us to suffer. So, we should all quickly awaken. Since we know these principles, we must earnestly engage in spiritual practice and walk this great, direct Bodhi-path. We should walk the right path and do the right things. Doing the right things and walking the right path is called wisdom. This is the way we eliminate afflictions and practice virtuous Dharma.
So, we must continuously eliminate afflictions and increase our practice of virtuous Dharma. This is practicing on the Path. To cease afflictions, we need to practice on the Path. This is the teaching of the Four Noble Truths. Every teaching must be repeated over and over and taught constantly for sentient beings to be able to understand. This is why there are the Three Turnings. “You must know and you must practice so you can realize.” Thus, there were the Three Turnings.
The next passage states, “Sramanas, Brahmins, heavenly beings, maras, Brahma kings and all others in the world are unable to turn it.”
These many sramanas, Brahmins, heavenly beings, maras, Brahma kings, all the beings in this world, are unable turn it. This is talking about sramanas and Brahmins; both spiritual practitioners. Sramanas took refuge in the Buddha and became monastics. The monks and nuns that upheld the Buddha-Dharma were all called sramanas. They were spiritual practitioners. Brahmins were also spiritual practitioners. Monastics and lay disciples of purifying practices were called sramanas and Brahmins. Monastics of the Sangh and lay practitioners of purifying practices were called sramanas and Brahmins.
“Heavenly beings, maras, Brahma kings” means all heavenly beings or even King Mara, or King Brahma. They have great force and power, but even they and “all others in the world are unable to turn it.” Not only heavenly beings, sramanas and Brahmins, but all others in the world are unable turn it. This is to say, the world-transcending Dharma can only be turned by the Buddha. No matter who, in the heavens or in the world, all were unable to turn it.
All others in the world are unable to turn it: Only the Buddha can turn the world-transcending Dharma; no worldly beings can do so. None of those in the assembly could turn this Dharma-wheel. This indicates that only that Buddha could attain perfect realization and teach universally.
So, we need to listen to the Buddha-Dharma. The Buddha is world-transcending; He had already transcended the Three Realms. The Three Realms are the desire, form and formless realms. He had already transcended them. As for the Ten Realms, everyone needs to remember there are the Six Unenlightened Realms and Four Noble Realms; He had transcended them all. The Buddha had transcended the Ten Realms, thus He was able to expound the Dharma for the Six Unenlightened and Four Noble Realms. Heavenly beings and maras are still included in the Six Unenlightened Realms, so they were unable to turn it. Only those who have transcended can turn it. Thus it says, “Only the Buddha can turn it, because the Buddha is beyond the Three Realms, meaning in the universe, in this space, He was in the highest position. He transcended this space, thus, He saw the principles completely clearly and was able to analyze them for us, “with the great, subtle and wondrous tone.” Both great and small phenomena were completely understood by the Buddha. Throughout all Dharma-realms there was nothing He could not understand. This is the meaning of world-transcending. Throughout the entire universe, only the Buddha was able to understand. People of the world could not turn it. Only the world-transcending Great Enlightened One, the Buddha, was able to teach this subtle Dharma. “None of those in the assembly could turn this Dharma-wheel.” This Dharma-wheel can only be turned by the Buddha.
“This indicates that only the Buddha could attain perfect realization and teach universally.” At this great Dharma-assembly, only the Buddha was able [to reach the Dharma] that pervades the universe and all Dharma-realms; only He knew it all and was able to expound it. This was because the Buddha had already transcended the Three Realms and even completely transcended the Ten Realms, so He was able to encompass all Dharma as He explained it to the people of the world. Everything He taught, from the first turning of the Dharma-wheel, was inseparable from teachings for the world. This worldly Dharma is suffering, causation, cessation and the Path.
He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.
Right now, this passage is entirely about [presenting] this state again in great detail, the state of the truth of suffering, as well as the Four Noble Truths. Amidst suffering, we have already understood how we are affected by our environments. The suffering He spoke of “refers to the direct and circumstantial retributions throughout the Three Realms.” It is all included in the Three Realms, in the direct and circumstantial retributions of the Three Realms.
We often speak about the Three Realms. The Three Realms are the desire, form and formless realms. But how would the formless realm have suffering? Where is the formless realms? In our minds. We cannot see our mind, but in our minds, when we have subtle delusion, then we still have these subtle amounts of greed and ignorance. It is subtle, just a little bit, not very much. But even with these small amount, there will be obstructions. If the causes and conditions happen to arise, if the causes and conditions happen to converge, then these small amounts of ignorance and delusions will be stirred up and start dragging us along again. Some say, “A single spark can start a huge blaze.” We can see this when a great patch of forest is continuously engulfed by fire, burning up an entire mountain. So, these subtle amounts of afflictions must be completely eliminated.
Thus, we keep on talking about the Brahma kings. [They] cultivated supreme good deeds and upheld pure precept. Since they were born in the Brahma heavens, why did they still need to travel from afar to the Saha World to ask the Buddha to turn the Dharma-wheel? This is because they had not yet put an end to cyclic existence. They still had a small amount of dust-like delusions that they had not yet eliminated. So, this is also the state of our minds. If our minds have not attained through comprehension, there will still be small amounts of afflictions. If the causes and conditions come together, something very small can provoke something large. Thus, these intangible afflictions still exist, so they still face retributions in the Three Realms. These retributions are all suffering. If we have not completely escaped, then even the thoughts of our minds still have a little bit not yet fully transcended. This is also suffering. So, this is “the causation of suffering.”
The causation of suffering: Why does the suffering from direct and circumstantial retributions exist? This is because of causation, which is speaking of accumulation. When deluded causes meet karmic conditions, they give rise to and lead to the existence if this effect.
Suffering is found in our direct and circumstantial retributions. There was a period of time that I kept explaining direct and circumstantial retributions. How did we come to this world? Why are there these environments in this world? Why were we born in this country or born in that country? Some people’s circumstantial retributions bring them to be born in a country where from birth they face unbearable suffering.
When we see the conditions in Zimbabwe, and think of Ethiopia in the past, we wonder how there can be so much suffering. Just to drink a sip of water is so difficult. The water that they drink is turbid. The cows and sheep drink at the same place and also defecate there. Such a dirty environment is where they have to go get water. At that place, they scoop up the water and drink it on the spot, because to get the water, they have to walk more than 90 minutes. This is in Zimbabwe. For only adults to retrieve water is not enough. The mother’s son, nine years old, also must go with her to collect water. The water weighs five to six kilograms, and she puts it on her son’s head. With the water on her son’s head, some may splash out. She fills the water to the brim, so the water will also overflow. This is not good, so she takes it off her son, but is reluctant to pour out too much water. She puts it back onto his head. Once he moves, the water overflows again. The son quickly takes the water off his head and puts it on the ground. The bucket is wet, so the sand sticks to the bottom of the bucket. He picks it up again and brushes away the sand, then puts it back on his head. Now wet and with sand stuck on it, the bucket full of water on his head is heavier than five kilograms. At six years old, this child started doing this, up until now when he is ten years old. Every day early in the morning, before dawn, he goes with his mother and collects water in this way. It takes over 90 minutes for them to walk home. Afterwards, they soak some corn grains, then with his hands, he kneads it, puts it into his mouth and runs off. Where does he go? To school. He is doing well in school, except his mathematics needs work. After school, he runs back. In the afternoon, they collect water again. Each time they go out, it takes 90 minutes. It is very hot, so he pants. We can see this; this child has been suffering from birth. From five or six, he already had to join in the daily life of an adult and suffer in this way, even up to today. This child, Raymond, as we can see, is so good at school. In his class, more than 70 percent of the kids are also like Raymond; they help their mothers early in the morning. Their circumstantial retribution brought them to be born in that place. Children with blessings, from when they are born until 8 or 9, will be carried by their fathers. When they enter middle school, their fathers still drive them to school. When we think about it, how can circumstantial retributions vary so much? Do these children have a choice? If they could choose, they would not choose to go to Zimbabwe or a place with suffering. With these children’s circumstantial retributions and their own direct retributions, they were so fortunate growing up. Once they grow up, can they still be fed with a silver spoon their whole life? Can they grow up smoothly and stay pure? In this kind of normal life, can they know their blessings, cherish them and learn principles of the world to become pillars of society? Are they content with their lot? We do not know. If they do not have these good conditions, with their direct retributions, though blessed, without cultivation, they will be in the asura realm. This is suffering too. When our minds give rise to afflictions and our actions are not upright, we cause our family to suffer from afflictions, cause unrest in society and so on. This is our own direct retribution.
So, these direct and circumstantial retributions are truly unbearable suffering. Why is it like this? It is because of causation; with causation, we have accumulated many things from past lives. So what is it that is accumulated? It is delusion. Even if it is a subtle or a small amount of delusion, when the causes and conditions come, this delusion will endlessly create afflictions and reproduce ignorance. Thus we will create karma. Our karmic conditions, negative causes and conditions, lead us to come to this place with these circumstantial and direct retributions. This is how, in our confusion, we create negative karma and causes and thus face these retributions of suffering. It is because of delusion.
This “delusion” drives from greed, anger and ignorance; the afflictions of the Three Poisons lead us to create all this karma. With negative karma, we face suffering. There is positive and negative karma; the karma we create can be positive or negative or “indeterminate karma.” There are these three types of karma. Negative actions will create negative karma. Positive actions will create positive karma. Some actions are indeterminate. We create much negative karma. If we create positive karma, we can be born in this world and enjoy blessed retributions. Then we can benefit the world. Some people have blessings and do not create much evil karma, but they also do not want to create good karma. This kind of indeterminate [life], this kind of person, is also common in the world. They have blessings, but they do not want to do good deeds. But they do not create negative karma either. This is indeterminate [karma]. For these people in the middle, their future will depend on the karmic causes and effects they still have. But, whatever happens, our lives cannot be separated from the Three Sufferings, the Four Sufferings, and the Eight Sufferings. This is the human realm.
Next is “the cessation of suffering.” The cessation of suffering: Still, suffering and the causation of suffering can both be brought to cessation and ended. How can they be eliminated? We must eliminate delusions. By eradicating afflictions, we will not give rise to karma. As for afflictions, what causes them to arise and to increase is not recognizing the causation of suffering and thus giving rise to greed and desire. With greed and desire, one is attached to self as well as the state that the self depends on.
How do we reach the cessation of suffering? Both suffering and the causation of suffering can be eliminated. It is possible to eliminate them. How do we completely eliminate them? This requires “elimination.” Elimination of what? Elimination of delusions. We often say that we must eliminate all of our ignorance and delusion. When our delusions are eliminated, our mind can be completely clear. “By eradicating afflictions, we will not give rise to karma.” By eliminating our delusions and afflictions, naturally we will not give rise to karma. Afflictions are created in our actions; Delusions are subtle and deep in our minds.
This small amount of delusion can stir up a lot of ignorance and afflictions. So, if we can eliminate this, the causes of suffering will not be created. “As for afflictions, what causes them to arise and to increase?” When afflictions begin to increase, this endlessly increases suffering. It is because we are confused and do not know the causation of suffering that we give rise to greed and desire. Because we do not know, we are constantly greedy. Because of greed, we cling to a sense of “self.” “I want everything in the world. It all belongs to me.” We do not recognize the impermanence of life or how we create karma in our lives. We are attached to our sense of self, and in this state, we suffer. If we can understand this, then we are able to eliminate [suffering]. So, this is “the path to cessation of suffering.”
This requires “recognizing this false appearance that comes from continuous convergence.”
The path to cessation of suffering: If we recognize this false appearance that comes from continuous convergence and know the self is not real, then the appearance of self will cease. When the appearance of self ceases, all appearance belonging to the self will cease. When greed and desire cease, the causes of suffering will cease. This means when the causation ceases, the suffering thus ceases. If we want to eliminate suffering, we must eliminate the causes of suffering. Then suffering will cease. Therefore, we must cultivate this noble path that enables us to recognize suffering, eliminate causation and realize cessation.
We need to understand that everything in the world is a false appearance that arise from convergence. Who is my father? Who is my mother? Who are the ones I love? Who are the ones I hate? All these are linked together in this way. Personal conflicts also form through convergence. And endlessly continue in this way. Actually, why should we be so earnest when it comes to appearances of people, matters, things? Everything is false, just like a play. When the play is over, we must leave the stage. So, “Then the appearance of self will cease.” If we understand, after we bow and leave the stage, “I am who I am and you are who you are, and you don’t have anything to do with me.” This is just a play. So, “When the appearance of self ceases, all appearances belonging to the self will cease.” All of our afflictions, ignorance and delusions have all been eliminated. So, all appearances have been eliminated. “When greed and desire cease, the causes of suffering will cease.” If we eliminate greed and desire, we will eliminate the causes of suffering. Naturally, “causation” will cease, and “suffering” will also cease. Causation and suffering are both eliminated. “If we want to eliminate suffering, we must eliminate the causes of suffering.” When the causes of suffering are completely eliminated. “Then suffering will cease. Therefore we must cultivate this.”
We need to know that this is what suffering is We must begin from the causation of suffering to understand its origins very thoroughly. Then, we are able to reach cessation of suffering. Everything is a false appearance and an illusory appearance coming from convergence. So, we ought to understand that we must quickly engage in spiritual practice. Thus, we “can recognize suffering” in order to eliminate it. Only then can we reach the noble path. There are many teachings. If one speaks of them all, we will listen and become even more confused. So, people say, “I don’t get it.” To put it simply, of course there are many teachings, so we should listen mindfully, take them to heart and put the teachings into practice. We must properly observe the inconceivable state of the Great Vehicle Dharma. Our obstacles and attachment to self, attachment to wanting this or wanting that, must be completely eradicated. Then we are able to truly, with ease, walk safely on this path of spiritual cultivation. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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