Explanations by Master Cheng-Yan
Subject: (勤拭圓鏡 得大覺道)
Date: April.10.2017
“Contemplate sentient beings’ mind-consciousness; afflictions and habitual tendencies are hard to let go of. Seek perfect enlightenment and true wisdom so as to eradicate afflictions and defilements. Diligently polish your perfect mirror to keep it clear and bright. Teach prajna accordingly and attain extinction via the great path of enlightenment, through the formless and infinite wondrous Dharma.
Sentient beings’ mind-consciousness is something we should mindfully comprehend. With all the shapes and forms we connect with in our daily living, our eyes, ears, nose, tongue, body and mind come in contact with external states and differentiated in our mind-consciousness. After this discrimination, we take action, the results of which are taken in as karmic seeds. these seeds are taken into our mind-consciousness. This is why we often say that in order to train our minds well, we must not connect to external states and, in doing so, give rise to discursive thoughts, thus replicating our afflictions. This is the habitual tendency.
Ordinary people’s habitual tendencies are thus; external states entice our minds to give rise to discursive thoughts. Then we take action; we enact “contact.” “craving” and “grasping”. This is what happens in our daily living. With habitual tendencies like these, it is difficult for ordinary people let go! However, now we are Buddhist practitioners, and so such, we must seek enlightenment. We must no longer allow ourselves to be lead by ignorance and afflictions, without any control. I hope we can return to our nature of True Suchness. I hope that when we face externak states, we can see form without having our minds waver. We can have this clarity of mind. We must return to the Bodhi-path of perfect enlightenment to seek our true wisdom. True wisdom is True Suchness; it is also our intrinsic nature. I hope our minds can return to this so we can actualize the path of perfect enlightenment. If we can do this, we can break through and eliminate our afflictions and defilements. We must work hard on this. beginning with our mind-consciousness, we must earnestly train ourselves to not give rise to discursive thoughts. We must aim ourselves toward returning to our true wisdom of perfect enlightenment. Only then can we eradicate afflictions and defilements. Afflictions, ignorance and delusion constantly entice us, continually incite us to have greed for forms, sounds, smells, tastes and sensations and therefore create all kinds of karma. these are the maras in our minds. In our mind-consciousness, these afflictions and nothing but habitual tendencies.
So, we must find ways to return to the Bodhi-path of enlightenment, remain clear and not be enticed or incited. We will go in the proper direction of the Bodhi-path of enlightenment. Not only will we not be enticed, we will also have the power of Samadhi to eradicate afflictions and defilements. With all kinds of afflictions, all kinds of ignorance, all kinds of [delusions of] views and thinking, our perspectives and reasoning, we must still not be disturbed by external states. [This depends on] our power of Samadhi and faith. Over the past few days, I have been telling everyone that our faith must be deep. Our faith must be deep, our minds firm. This is what we must work hard on. how do we work hard? We must be diligent. “Diligently polish your perfect mirror to keep it clear and bright”. This mirror requires constant polishing. This takes hard work. What method do we use to polish it? We go among people with our minds unwavering. To afflictions, sights and sounds we encounter among people are things we need to be clear about. We are Buddhist practitioners. We are spiritual practitioners. External states test and refine our mastery. How do we help our minds become very clear and bright? We must polish the mirror of our mind, and we must make use of external states. To polish the mirror of our mind. Through polishing and grinding, we continuously remove layer after layer of defilement. In the past, we did not understand, so we allowed defilements to build up. Now that we understand, we safeguard it with precepts, Samadhi and wisdom so these defilements do not continue to accumulate. With our past habitual tendencies and afflictions, by going among people now, we witness suffering and recognize our blessings. We witness afflictions and recognize wisdom. We must uphold our wisdom. In the midst of afflictions, it is even more important to verify the [truth of] suffering in the world. People in this world do not know when impermanence will strike. They spend their days in a state of confusion and in their confusion, they replicate afflictions without being aware of it. Then when they suffer, they complain; they blame the gods and fault others. This is adding suffering to their suffering. If we understand the Dharma, when we see conditions of suffering, we will have clear understanding. Not only will we not complain, we will be mindful of diligently repenting and be mindful of being more grateful.
In our external conditions, after passing through each wave of disaster, through each wave of afflictions, through each wave of ignorance, we can be very discerning and very clear. Then the defilements of ignorance afflictions and suffering will not contaminate our minds so we further replicate afflictions. When we are very clear, we can remain firm. Having verified the Buddha’s teachings on “suffering” and its “causation,” we must now practice on “the Path”. We must engage in spiritual practice; we must walk on this road. So, we must diligently polish the mirror of our mind. We witness suffering, and in doing so, we penetrate the principles. When we see the suffering in the world, we do not just see suffering, suffering, suffering. We also recognize that within suffering are the underlying principles. “It is brought about by this kind of causation. The creation of these causes and these conditions bring about this kind of suffering.” Many truths, many principles, are contained within suffering. Suffering that has already occurred contains its own underlying principles. After we learn the Buddha’s teachings we are clear on these principles, so we must constantly prevent further defilement of our mirror. As we see suffering in this world and understand its principles, we must quickly take action to help sentient beings. We go among people to benefit them to create good affinities. Then we will not be influenced by external states. This is how we diligently polish [our mirror]. By dedicating ourselves like this, we hone or mastery. So, we must earnestly polish our mirror so it becomes clear. On one hand, we go among others to serve. On the other, through our service we experience the true principles. Then naturally this mirror will gradually become perfect; this perfect mirror will gradually become clear. The more we polish it, the clearer it is; in this way it becomes clearer and brighter. This is what we must earnestly master. When we have are clear on all the principles, we can “teach prajna accordingly”. As we begin to experience the principles, we can verify the Buddha’s teachings on suffering, causation, cessation and the Path, the Twelve Links of Cyclic Existence and so on. The more we experience, the more we understand. We know that everything in the world is illusory, and things pass away imperceptibly with time. With the passage of time, our body continually ages, all things in the world continually decay and our afflictions and ignorance continually create collective karma. In this evil world of Five Turbidities, during this kalpa of decay, all things are in a process of deterioration. We must heighten our vigilance and no longer have greedy attachments; that creates karma.
We help everyone know that all things are empty, so there is no need to be greedy or grasping. We must not cling to external states of sights and sounds; we must not have these greedy attachments. This is prajna, “teaching prajna”. Prajna is wisdom, and wisdom is comprehending matters and appearances. Sights and sounds, matters and appearances, can all be broken down and understood. When we break them down, [we realize that] all things are empty. These things are empty, so there is no need to be afflicted, no need to suffer. Some people are unable to understand.
When they lose a loved one, there is no telling how much time they will dwell in a state of not being able to let go. They remain in that state of suffering. When people lose something, whether it be recognition or wealth, they cannot let go and their minds are disrupted. Such states are the suffering in life. Prajna can analyze for us the tangible and intangible, tangible material things and intangible thoughts. When it comes to feelings of gain and loss, prajna can break them down for us one by one. Everything ultimately returns to emptiness. After we understand this and eradicate our afflictions and defilements, we will diligently polish the mirror of our mind. Then naturally we listen to the Dharma, teach it and counsel and comfort people’s minds. This is how we “teach prajna”. When we can see through everything with our minds, we can let go of and break down all recognition and wealth, sights and sounds. This is the principle of “teaching prajna accordingly”. This is our goal as Buddhist practitioners. If we can “attain extinction via the great path of enlightenment,” naturally, by gradually understanding the Dharma, by taking the Dharma to heart, all worldly matters, objects, sights and sounds, will no longer cause our minds to waver. Thus we will have entered a state of tranquil extinction, one of tranquility and stillness. Our minds will no longer waver and no longer give rise to discursive thoughts. “By sustaining our original aspiration, we will surely attain Buddhahood”. Life is filled with disturbances. Things do not go our way eight or nine times out of ten. Only when we learn to settle our minds will we enter a state of tranquil extinction. With all afflictions eliminated, our minds become tranquil and still. There will no longer be afflictions troubling us. We will hold fast to our initial aspiration. Our initial aspiration comes from our intrinsic nature of True Suchness. Once we have formed these aspirations, we understand how wonderful the Buddha-Dharma is and comprehend that everything in life is illusory. “I aspire to engage in spiritual practice”. This aspirations that we form comes from our nature of True Suchness. We comprehend that life and the world are illusory.
However, the path to Buddhahood is very long. “From this day forward, I aspire to engage in spiritual practice”. How long does the path take? Dust-inked kalpas. Since before Beginningless Time, we have had the intrinsic nature of Great Unhindered. Everyone has this. It is just that we have already spent a very long period of time continually replicating [our afflictions]. We continuously allow external states to incite us so we cannot settle down. Now that we understand, we walk toward the path of enlightenment. We hope that we will no longer be enticed by external states. On this path of enlightenment we settle our minds and strengthen our faith. We must deepen our roots of faith; our faith must be firm. Then external states will not cause us to waver. In this state of stillness, this tranquility and clarity, we must also make “vows as vast as the universe”. By remaining firm, we can completely eliminate external afflictions. This is tranquil extinction. With “the formless and infinite wondrous Dharma, external states, appearances, sight, sounds, etc. connect with our mind that is engaged in practice and we completely transcend them. We are already spiritual practitioners. External sights and sounds, those states, and disruptions of people, matters and things, things of every description, will not enter our mind-consciousness again. Our mind-consciousness is already clear and bright. The formless and infinite wondrous Dharma continually arises within us in this way. This is how we develop our wisdom-life.
Life fades away with time; we must seize it. Time is always passing. As we understand the principles, we must continue to take them in, accumulate them. We must understand even more things. As we encounter external states, we must heighten our vigilance even more until external sights and sounds and external states no longer cause our minds to waver, and we have firm spiritual aspirations. This is what we must seek, the ultimate great path of enlightenment. The great path of enlightenment is the formless and infinite wondrous Dharma.
Of course, this requires our minds to reach a state of tranquil extinction. Tranquil extinction, we should remember, is stillness, a state of tranquility and clarity. Things of all kinds will no longer influence us, and we will have eliminated all afflictions. This is how we transcend the mind-consciousness of sentient beings and completely eradicate our afflictions and habitual tendencies. Otherwise we will remain in the mind-consciousness of an unenlightened being and find it hard to let go of afflictions and habitual tendencies. If we cannot let go of habitual tendencies, seeking perfect enlightenment and true wisdom and eliminating [afflictions] will be difficult. So, we must be mindful. Life is filled with suffering, emptiness and impermanence. We must always be mindful.
Come, in the previous sutra passage, the Buddha, Sakyamuni Buddha, said to us, “Bhiksus, I now tell you that Buddha’s disciples, the 16 novices, have now all attained Anuttara-samyak-sambodhi. In the lands of the ten directions, They are presently teaching the Dharma. They have countless hundreds of trillions of Bodhisattvas and Hearers as spiritual family. Sakyamuni Buddha, after describing Great Unhindered Wisdom Superior Buddha’s era, returned to the scene at Vulture Peak. Sakyamuni Buddha told everyone, all the spiritual practitioners, “I am telling you that at that time countless dust-inked kalpas ago, at the place of enlightenment of Great Unhindered Wisdom Superior Buddha, the 16 princes left the lay life and became the 16 novices. Because they listened to the Dharma, formed great aspirations and made great vows, they became Bodhisattvas and learned the Bodhisattva-path. Now they have already attained Anuttara-samyak-sambodhi; they have attained great enlightenment. In the lands of the ten directions, they are now teaching the Dharma. Each is now in a land they have affinities with to teach the Dharma, transform sentient beings”. This also includes Sakyamuni Buddha. He came to the Saha World and, for the sake of transforming sentient beings, engaged in practice and attained Buddhahood. He manifested the Eight Aspects of Attaining Enlightenment. In this way, He came to the world to teach the Dharma and transform sentient beings. He too was one of the 16 princes. So each of them, in different lands, delivered and transformed sentient beings. These sentient beings were the ones they formed affinities with at Great Unhindered Buddha’s Dharma-assembly. We also were probably at Great Unhindered Buddha’s Dharma-assembly and formed affinities with one of the 16 novices, the present Buddha, Sakyamuni. We have already heard Him tech the Dharma; we were associators who formed affinities with Him. Lifetime after lifetime, we listened to Him teach the Dharma. We had the conditions to be born in this era, in this world. The Buddha’s teachings are still here with us.
The founder of our religion is still Sakyamuni Buddha. So, we must be mindful of the Buddha-Dharma. Because They taught the Dharma in each place, the Buddha-Dharma spread in those worlds. We too are in one of these worlds, for in our world, the Buddha-Dharma is still circulating. So, “They have countless hundreds of trillions of Bodhisattvas and Hearers as spiritual family.
Look at the world right now; isn’t that the case?there are many Bodhisattvas who hear people’s cries and go to relieve their suffering. At this very moment in Turkey, there is a group [of volunteers] from Taiwan who have already arrived in Turkey. The day before yesterday, they were in Taiwan. Before they set off, I gave them a few more reminders. The day before yesterday they took an evening flight. 13 hours later, they landed in Turkey and began to make preparations. Yesterday, we already saw the report on the Da Ai TV News. On their screen, we saw that these Bodhisattvas, upon their arrived in Turkey, were welcomed with great courtesy. The minister of education and the former mayor came to greet them, as did Professor Cuma. They all came to greet them. Everyone was very happy, welcoming them with great fanfare. After arriving at the airport, things were arranged so that not a single second was wasted. In the footage from yesterday, we saw they were already preparing the packages. They opened the boxes they brought and took out all the items. The gift for the children, the things they purchased locally and the things we shipped over were spread out and packaged. They even matched it against the list. They put these all together one by one, with an assembly line. We could see how happy they were doing it. This group of Bodhisattvas paid their own way and were unafraid of hardship. Upon arriving in that place, they immediately began to work. For seven, eight days straight, Turkey Bodhisattva-volunteers and Bodhisattva-volunteers from Taiwan worked for the sake of the Syrian refugees. Over those several days, they dedicated themselves to helping others. This is what Bodhisattvas do. It was not for themselves, but for the sake of people who are suffering. They were willing to help. There they witnessed how discord in the mind caused manmade disasters. They witnessed life’s impermanence the people who we want to help had lived a good life in Syria. But discord in the minds of a few resulted in this wave of refugees the world. They have no place to live and are no longer in their homeland. Some rented houses, but things were still harsh. It was very hard to get by, so they need the international community’s care. The volunteers verified the origins of suffering, how it comes about. This was what they comprehended on the Bodhisattva-path.
When my thoughts turn to Turkey, it brings to mind how it was an earthquake in Turkey that brought Tzu Chi volunteers there to help. Because of these affinities, Mr. Hu, Mr. Faisal He, was draw in by these conditions, which led to him facing some troubles. The local people did not understand that he was translating a song. The song was “Spreading the Seeds of Love”. After what happened to America’s Twin Towers, when the airplanes crashed into them, the international situation became unstable. During that time, I hope to remind everyone every say [to pray] and hoped to share this song internationally. We hoped to translate it into Arabic, but in the process of his translating it, some people misunderstood. So, it almost resulted in disaster for him. He was investigated by the security services and went missing for over 24 hours. This had created a very nerve-wracking situation.
Then about ten years ago, in fact it was exactly ten years age, a large earthquake occurred in Pakistan a large earthquake occurred in Pakistan. So, Mr. Hu from Turkey, together with Mr. Chen from Jordan, both went there to volunteer. Our medical teams and Bodhisattvas from Taiwan likewise went to Pakistan. Thinking back on that time, it was very tough in the doctors. Our Hualien Tzu Chi Hospital’s Dr. Qiu Cong-land and [Taipei Tzu Chi hospital’s] Li Jun-yi were with the first wave of those who went there. It was very difficult; they walked until their shoes broke apart, and they had to use Band-aids, a great many of them, to bind them up again.
I think back on these Bodhisattvas in the world, in the international arena. Wherever disaster strikes, that us where is where they go. We have done this kind of difficult disaster relief work before, collecting supplies under great difficulties and “surmounting each difficulty as it comes. Truly, when I think back on all this again, it is all truly remarkable. There is no time to share everything in my mind. As for Pakistan’s big earthquake, this year (2015), will mark its tenth anniversary. At that time, Superintendent Jian, together with Dr. Ye, Dr. Ye Tian-hao, went there in shifts Tzu Chi International Medical Association teams also went there in shifts. Providing disaster relief there was even more difficult than it is now in Nepal.
Now, for the Nepal earthquake, we can send a large disaster relief team with support from other countries to help our supplies reach their destination. But ten-plus years before, providing disaster relief back then was really very difficult. However, they still persevered and never retreated from their initial aspiration. From that time on, conditions have developed so every time there is a disaster, we know how to mobilize like this. With this present manmade calamity, whether [the refugees] are in Jordan or in Turkey, volunteers in each of these places exercise their local resources with the help of Taiwan [volunteers]. These Bodhisattvas are still being mobilized. Syria’s [civil war] has already entered its fifth year, but we have not abandoned them and continue to [provide care]. In our major mobilization this time, the Taiwan volunteers are already there.
To sum up, countless Bodhisattvas are putting the teachings into practice. With the suffering in the world, being able to walk this path is the most precious process in everyone’s life. This is what Bodhisattvas do; they exercise the value of their lives by going among others. There are also the Hearers, who only listen. They have not walked the path nor gained any great realizations. For those who have, if we were to ask, “Dr. Qiu, Director Qiu, come, think back to ten years ago, how did you save people in that place?” It would immediately come back to him. In his consciousness, that seed is still stored, and it will quickly surface. If you were to ask Superintendent Jian, he could speak extensively about it. When Dr. Ye Tian-hao came back from Pakistan, as he described the things he saw, he broke down in tears. That was the kind of suffering he saw. Though he has left that place and returned to Taiwan, that seed is still stored within him for life. It has already nurtured his wisdom-life; it is provisions for his wisdom-life, allowing it to grow and develop. This is truly amazing. So, these are Bodhisattvas.
Bodhisattvas have already deeply delved into their mind-consciousness; they have walked the road and have done these things. If all we do is listen, then we have heard the Dharma, but have not taken these seeds into our hearts. After listening to the Dharma, we must put it into action.
Come, let us look at the next passage. The 16 novices were already spread throughout the ten directions. Each had already attained Buddhahood and was teaching the Dharma. They are presently teaching the Dharma. This is introducing the lands of each Buddha, each one’s epithet and the place where He transform sentient beings.
“Two of the novices became Buddhas in the east. One is called Aksobhya, in the Land of Great Joy; the other is called Sumeru’s Peak”.
As for these two novices, the 16 novices were introduced starting from the beginning, and these two novices attained Buddhahood in the east. These two who are in the east spent a long time in spiritual practice. For long kalpas they had sought the Dharma and transformed others. When their causes and conditions matured, their affinities lay in the east. So, “They became Buddhas in the east”.
Two of the novices became Buddhas in the east: These two novices, among the 16, were the first and the second. Over long kalpas, they sought the Dharma and transformed others. When their causes and conditions matured, they became Buddhas in the east.
Two Buddhas appeared in the east. The first is called “Aksobhya,” “in the Land of Great Joy”. Aksobhya is his Buddha-epithet. It means “immovable”. The name of his land is the Eastern Land of Wondrous Joy. His land is one of wondrous joy. That is where he attained Buddhahood. Since Aksobhya means “immovable,” he is also called the “Immovable Honored One”.
Aksobhya also means Immovable Honored One. East: The sun rises in the east; it represents the start of all movements. Joy: This refers to movement. This expresses that through movement we realize the principle of being immovable.
Why was this in the east? “The sun rises in the east; it represents the start of all movements”. Our sun always rises in the east. When the sun comes up, it is actually the imperceptible changes that are due to the orbiting of our planet. As Earth rotates and revolves, the sun gradually moves across the sky. We usually say, “The sun rises in the east”. Actually, it is the movement [of Earth] that causes the sun to “rise”. This movement is the revolution of the planet. As it revolves, we gradually turn to face the sun. So we say, “The sun rises in the east,” referring to our direction. The sun begins rising in this direction, the east, so it represents the start of all movement.
Every day, the sky gradually becomes light. Everyone who has been resting begins to awaken from sleep. After awakening, people of all walks of life begin preparing for another day of living. This is because the sun has risen in the east, and the sky has grown light. It is time to work, so people start moving. When it is evening, everyone rests, so they become very still. So, movement means being joyful. “Joy refers to movement”. Joy is movement. “Are you joyful?” “I am joyful!” “Why are you joyful?” “I am joyful just because. I just feel joy in my heart”. We are truly joyful, and this is movement. When we have things to do, then we are joyful. When things are done satisfactorily, we feel joyful. This is the Land of Wondrous Joy. So, this shows, “Through movement we realize the principle of being immovable”. Actually, Aksobhya Buddha is immovable because he has mastered “tranquil extinction”. After a long time of spiritual practice, he was giving his name through his virtue, that of being immovable. So upon attaining Buddhahood, his epithet will be “Immovable Honored One”. [He had attained] tranquil extinction, but the world has always been filled with movement. When movements are very harmonious, this shows the principle of movement while being immovable. Although there is movement, it is very peaceful. It follows along and is quite harmonious. [The planet] will turn in peace. There is both stillness and movement in this. We were just speaking of Pakistan, how there was an earthquake there and how there had been one in Turkey more than ten years before that. This shows that movements were not harmonious, so there were earthquakes, disasters. Thus it says, when there is stillness in movement, it is very harmonious. So, “Through movement we realize the principle of being immovable”. When our minds and the minds of others are harmonious, there is peace in the world. The reason we have gone to Turkey. To help these people is that the minds of the Syrian people are not in harmony, so the country is in turmoil, creating this flood of refugees. This is how things came to be.
So, “The other is called Sumeru’s Peak”. “Sumeru’s Peak” means “wondrously high”. “This Buddha is replete with myriad virtues, which are higher than all mountains and all things of this world. So, the analogy of “Sumeru’s Peak” is used.
No mountain is higher than Mt. Sumeru. It is a metaphor for great height.
“There are two Buddhas in the southeast. One is called Lion Tone. The other is called Lion Appearance. There are two Buddhas in the south. One is called Abiding Space. The other is called Everlasting Extinction”.
Every Buddha has an epithet. “There are two Buddhas in the southeast. One is called Lion Tone. He is honored by all in the world for His might and virtue and courage”. So, He is called “Lion Tone”.
There are two Buddhas in the southeast. One is called Lion Tone: He is honored by all in the world. For His might and virtue and courage. Even nagas and demons admire Him. He is like a lion’s roar that frightens all beasts.
Nagas and demons all admire Him. He is like a lion’s roar. When a lion roars, all the mountains and forests tremble. So, His name is Lion Tone, for when this Buddha came into the world, He was respected by all because of His might, virtue and courage; even the nagas and demons respected Him. So, He is like a lion’s roar. Subduing all through His teaching of the Dharma, transforming sentient beings’ minds.
The second one’s name is “Lion Appearance”. “He moves in an awe-inspiring manner, just like a lion”. He is very steady and stable.
The other is called Lion Appearance. He moves in an awe-inspiring manner, Just like a lion. Tone and appearance are the two benefits of sound and form. Their voices are harmonious and delightful. There is no fury in Their appearance, Yet They are replete with might and virtue. Thus, They are likened to lions.
This one is called “Lion Appearance”. This Buddha is very steady and stable. His manner of walking is steady like a lion’s. It says His form and sound can both benefit others. A lion’s demeanor is very steady, yet his roar makes the mountain forests tremble. So, although the sound this Buddha makes is loud, it is nevertheless very harmonious and delightful. “There is no fury in Their appearances, yet They are replete with might and virtue”. These Buddhas never get angry, never lose Their tempers, yet They are full of awe-inspiring virtue. These are the Buddha-virtues of these two Buddhas.
There are also two Buddhas in the south “One is called Abiding Space. He distances Himself from all existence.and abides in the empty nature of all phenomena”. This Buddha has the virtuous name of Abiding Space.
There are also two Buddhas in the south. One is called Abiding Space: He distanced Himself from all existence and abides in the empty nature of all phenomena. The principles He has realized encompass the universe and pervade all existence His nature is true and everlasting, like the abiding of space.
The principles He realized “encompass the universe and pervade all existence”. We often say, “Our heart encompasses the universe and the boundless worlds within it”. This means that this Buddha’s mind is open and vast. The nature of His virtue is “true and everlasting like the abiding of space”. His mind abides in truth, not in falsehood; it is true and everlasting. This is like space, space is everlasting. Material things may change, but the void of the universe is unchanging. The second Buddha is called Everlasting Extinction. “He does not flow deludedly [in samsara], “but constantly abided in tranquil extinction”. This is how stable He is. He constantly abides in tranquil extinction, tranquility and stillness, without ignorance or afflictions. “He did not arise in the past, will not move in the future and does not stir at present. With no arising and no ceasing,” this is the “appearance of everlasting tranquil extinction”. This is the second of these two Buddhas. So, there are the Buddhas of the east, the Buddhas of the southeast and the Buddhas of the south. In this series of six Buddhas, each has Their own virtues.
In summary, each Buddha has His own virtuous practices, each Buddha has His own realm and each Buddha has sentient beings He has formed affinities with. Thus, we should Cultivate virtues and blessings and form affinities, these are essential for attaining Buddhahood. So, let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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