Explanations by Master Cheng-Yan
Subject: Crossing the Dangerous Path (惡道險難應去應度)
Date: May.05.2017
“This is like how Two Vehicle practitioners, upon first hearing the great teaching, immediately forget and lost it, thus transforming in cyclic existence. The World-Honored One gave provisional teachings and established skillful means, enabling them to eliminate delusion of views and thinking and the obstruction of afflictions. This brief attainment is biased toward emptiness but they took it as a place to stop and rest. After that they would arrive at the ultimate place of treasures.”
In other words, our spiritual practice is just like this, in our past, present and future lifetimes. Our past lifetimes refer to the time immeasurable kalpas ago. We heard the Great Vehicle Dharma before and also formed great aspirations. Yet we easily forget them. In this lifetime, we came back to this world, yet we have already forgotten the Great Dharma that we heard in the past. So now, we are hearing the great teachings again yet quickly forget them as well. So because of this, lifetime after lifetime, although we heard the teachings and formed aspirations before, we have not yet completed them. Then in subsequent lifetimes, in times of confusion, we are easily tempted and forget [the Dharma]. When we hear it again in this life, it will still be the same; the Dharma will seem very unfamiliar to us. It will seem very strange. In the past, we heard the Small [Vehicle] Dharma and learned about the world’s suffering; we grasped this right away. We knew the world was full of suffering, and we even felt it ourselves.
The world is truly suffering, so from all of the principles that the Buddha spoke about the truth of suffering, we were able to understand as soon as we heard. The Buddha further analyzed how it is because we accumulate all kinds of afflictions and replicate our ignorance that we ceaselessly cycle in birth and death. Therefore, everyone is scared of this. It is truly suffering; the principle of suffering is that it comes from “causation”. So, the source of “causation” is ignorance, which arises with discursive thoughts. We know this, so we must now eliminate our ignorance. We must quickly engage in spiritual practice. When we practice on our own, we do not want to contrive affinities with others. “I want to cut off my worldly affinities and not contrive affinities with others. This way I will not have any future lifetimes.” This is a mistaken understanding. The Buddha first let everyone understand cyclic existence. He first helped everyone understand the principles of suffering and gradually brought them in and guided them.
“The World-Honored One gave provisional teachings and established skillful means.” He first temporarily helped them understand; if they knew suffering and how to escape from it, then naturally they would not create more karma. So, this is what the Buddha did; He temporarily taught with provisional teachings, hoping that they would “eliminate delusions of views and thinking and the obstruction of afflictions.” With all these obstructions from delusions of views and thinking, ignorance and afflictions, they must earnestly train their minds. The process of spiritual practice requires earnestly training the mind. If we do not train our minds well and it goes astray even in the slightest, “a slight deviation takes us far off course.” The Buddha hoped that everyone could earnestly and quickly eliminate their ignorance. So, He taught gradually, hoping everyone could safeguard their thoughts and not create evil karma any more.
They still have immature capabilities. Hearers and Solitary Realizers took in the Buddha’s voice with their ears and understood [the teachings] in their minds. They had reached this stage of recognizing suffering and not daring to commit evil deeds. This is the process of spiritual practice. “This brief attainment is biased toward emptiness but they took it as a place to stop and rest.” This is like the Solitary Realizers; they have reached the state of Solitary Realizers. They could connect to external conditions in accord with the Buddha’s teachings. The Buddha taught about impermanence. He analyzed for us how everything in the world is empty and illusory. Through the Prajnaparamita sutra, one can comprehend how everything is empty. Thus they came to understand everything is empty, that all appearances are impermanent, temporary. They are all illusory. So, everyone knew the principles of emptiness, “but they took it as a place to stop and rest.” They thought, “Now, we understand thoroughly.” From “existence,” they saw “non-existence”. These things that exist can be analyzed all the way until it is clear nothing exists. “I now thoroughly understand. I have crossed into extinction.” Thus, “They took it as a place to stop and rest. I will just stay like this.” But the Buddha knew everyone’s capabilities and that they had stopped to rest at this state.
So, the Buddha once again encouraged everyone. “If you have stopped to rest here, once you are rested you must keep going forward,” because “the place of treasures is close by”. “If you all really want to practice until you thoroughly understand the Buddha’s principles, then you must reach the ultimate place of treasures.” The ultimate place of treasures is the true goal we must reach. Although in this process we must cross over this treacherous path, the place we want to reach is forever peaceful and stable. If we can reach this stable place, whether we are coming or going, we will be at ease. This is how the Buddha is like a guiding teacher; He delivers us in this way. He guides us in this way. This takes a very long period of time.
The Chapter on the Parable of the Conjured City is so long, starting from dust-inked kalpas ago in Great Unhindered Wisdom Superior Buddha’s time. The Buddha said this at the beginning. With one kalpa for every dust particle, think about it; this is an analogy for this time. This was also explained in the beginning of the Chapter on the Parable of the Conjured City. Even a mathematician and a mathematician’s disciples would be unable to calculate it. This is analogy for how long we have been coming and going through cyclic existence. At that time, the 16 princes [learned from] Great Unhindered Wisdom Superior Buddha, engaged in practice, attained enlightenment and then transformed sentient beings. The wheel-turning sage king also assisted at Great Unhindered Wisdom Superior Buddha’s spiritual training ground, encouraging everyone in his country to have faith in the Buddha, listen to the Buddha-Dharma, learn the Buddha’s teachings and put the teachings into practice. During this time, everyone listened to the Buddha-Dharma. The 16 princes formed aspirations to become monastics. So, the wheel-turning sage kind and his high officials went in a grand procession to accompany the principles to the Dharma-assembly of Great Unhindered Wisdom Superior Buddha, where they asked to become monastics under His guidance. At that time, the 16 princes began to ask the Buddha to turn the Dharma-wheel. All the Brahma kings quickly gathered together from ten directions. The eight cardinal directions plus above and below are the ten directions. All of the Brahma kings came along with their entire palaces and followers. From each direction they came, each with the resolve to seek the Dharma. The Brahma kings are leaders of Three Realms. When they lived in the human world, they spent a long time in spiritual practice. They cultivated the supreme practices and upheld the supreme precepts. They were completely pure and replete with blessed karma. Thus, they were able to be born in Brahma Heaven.
We spent a long period of time explaining this. The Braham kings came from the ten directions; from each direction they came with such sincerity. All the Brahma kings had gathered there. Kings of the human realm and their ministers were also present. Everyone came to listen to the Dharma. After listening for a long period of time, they advanced from the Small to the Middle Vehicle until their capabilities matured. The 16 novices expressed their intentions. “The Buddha-Dharma we wanted to pursue is understanding and views equal to the Buddha’s. However [profound] His understanding and views, we hope to have the same ones as Him. The awakened state is what we all want to purse.” As the 16 novices requested [the Dharma], the causes and conditions finally ripened, so Great Unhindered Wisdom Superior Buddha began to teach the Great Vehicle Dharma. After teaching for a long time, Great Unhindered Buddha entered Samadhi. He went into His meditation room. But in this long time of listening to the Dharma, as Small and Middle Vehicle practitioners turned to the Great Vehicle Dharma, while some people understood and practiced it, others still had doubts. Meanwhile, the 16 novices had faithfully accepted, practiced and understood the teachings. They understood the principles of the Great Vehicle Dharma completely. Seeing all these people who had not yet thoroughly understood, the 16 novices seized this opportunity and quickly said to these people whom they had affinities with, “Come! If you want to understand and you like to listen to what I say to you, then come with me.” Thus each novice took the [Dharma-] throne, and, according to their affinities, everyone, went to where one of the 16 novices was. So, the associators with affinities for one novice began listening to the teachings of that novice. Starting from this, those with affinities [listened to teachings] lifetime after lifetime.
Sakyamuni Buddha was the last of the 16 novices; He was the 16th novice. He has also already attained Buddhahood. The world He attained Buddhahood in is this Saha World. This was His vow. For this place where the Five Destinies coexist, this world that must be endured, He formed aspirations and made vows to transform the sentient beings of the Saha World. So, starting in this way, these sentient beings listened to the Buddha-Dharma lifetime after lifetime. The Buddha would enter Parinirvana, then come back to our world. In our world, He attained Buddhahood taught the Dharma, then entered Parinirvana, but the Buddha-Dharma remains in the world. Thus it began to be continuously passed down. Those who listened would come back to this world and once again promote the Buddha-Dharma. The Buddha-Dharma would go through each period, the eras of Right Dharma, Dharma-semblance and Dharma-degeneration. Dharma-semblance means it looks similar to when the Buddha was in this world. Spiritual practitioners who taught the Dharma could still be seen. But gradually, they would slowly disappear. The spiritual practitioners after this were already far removed from Right Dharma. After a long time, people were far from even Dharma-semblance. The time for this is not short. Right now, in the ear of Dharma-degeneration, all that is left behind are explanations of the scriptures that have been passed down continuously. This what still remains. Now, we must rely on ourselves to truly take what remains of the Buddha-Dharma and apply it in the world. The Buddha-Dharma is inseparable from the working of the world. We want to bring purity to people’s minds and transform sentient beings, so we must adapt to the era we are in now. In this present era, in this great space, on this planet within our vast universe, in our lives as human beings and our interpersonal relationships, how do we go about transforming sentient beings? We must use the Buddha-Dharma to transform them. These are the principles. So, to have the causes and conditions, we ourselves must listen. We must listen to the Dharma and take it to heart. We already know these principles. This path in the world is very dangerous. In the Saha World, this place where the Five Destinies coexist, once our thoughts stir, if they are good thoughts, we benefit others and transmit the Buddha-Dharma. But if evil thoughts arise, that is terrifying; we commit many evil deeds. Thus family relationships are thrown into chaos, and the structure of societies and countries will be disrupted. Manmade calamities, natural disasters and so on destroy mountains, rivers and lands. These are calamities which we created. We have already polluted the sky and contaminated the Dharma-realms. Actually, the Buddha-Dharma in our world now has been disrupted by this world.
So, for the Buddha-Dharma to truly reach people’s hearts without disruption is not that easy. This depends on those of us with the resolve. As our thoughts stir, if they are good thoughts, we find ways to [spread] the Buddha-Dharma in this world. With Right Dharma and the right direction, we can encourage people to put it into practice. This is the true method to ultimately reach the place of treasures safely. Only then can we honestly take the true Dharma to heart and be at ease. The Buddha-mind is everyone’s mind. Everyone intrinsically has the Buddha-mind, very pure thoughts of goodness, but we still give rise to deluded thoughts. We want to engage in spiritual practice, but if we do not practice until the end, if we do not practice to reach the ultimate, then we will easily forget. Because after 1000 kalpas, 10,000 kalpas, countless kalpas, dust-inked kalpas, beginningless kalpas, all that time up until now, if we were to have even a bit of negative karmic conditions that pull us astray, we would forget all that we learned in the past. Then, we would continue to transmigrate. Because we practice the Small Vehicle and are only benefiting ourselves, we are not yet in a stable place. We are only focused on eliminating afflictions, but as for our future place of refuge, that truly safe, stable and joyful refuge, where is it? We must keep walking forward until we reach the state of the Buddhahood. Then we will have truly reached a safe, stable and joyful refuge. So, we must train ourselves until we are equal to the Buddha, with the Buddha’s understanding and views, in the same state as the Buddha. Only then can we remain unmoving and not be defiled by evil or turbidity. This takes a long time; the sutras explain this, and we are just restating it simply.
Let us look at the previous sutra text. “At that time, the guiding teacher knows these people have stopped and rested, so they are no longer exhausted. Thus he extinguishes the conjured city and speaks to these people, saying, ’All of you have been coming and going. The place of treasures is close by. That great city form before was conjured up by me to allow you to stop and rest’”.
This clearly states that he had slowly guided them in the past. Everyone already understood the Five Destinies and Three Realms. “We already walked past the Five Destinies and understand the Three Realms, those descriptions of mental processes”. The Five Destinies are true suffering in the world. There is material suffering as well as suffering from interpersonal issues. In the world there are all kinds; whether [suffering] of our body, or of our feelings, we face so much suffering in the world. Beside the suffering of the human realm, there is also the suffering of the hell realm. Compared to the suffering of the human realm, hell is tens of thousands of times more worse. This is what hell is like. In addition to hell, less severe than hell, is the animal realm. Is there suffering in the animal realm? We see that one cat can have her own house. It costs tens of thousands of US dollars to buy this home. Inside there is air-conditioning and electric lights, all for this cat to live in. Think about it; this cat has so many comforts. Is she even aware of such comforts? We do not know; we do not know if this cat knows she is living like this. This is an animal; there are also animals like this with blessings. In past lives, they must have cultivated blessings and created affinities with people. But they were unwilling to uphold precepts. By crating blessings without upholding precepts, they fell and were born in the animal realm. Then there are those who, though born human, with a human body; form the moment they are born, their whole life is filled with poverty, anguish and torment. There are also those who are born hungry.
Look at how many countries there are in Africa where many people are suffering from poverty and endless manmade calamities. There are also many natural disasters. Look at them; they lack food and water. We see how big their heads are, while their limbs are thin and frail. Their bellies are bid, and their whole bodies are covered with flies, mosquitoes and ants. Even their eyes have flies; they do not even have the strength to blink. We can also see this, while still alive, their whole bodies are covered in small insects. For us, if we get bitten by a mosquito, it is already unbearable. Or if a fly keeps buzzing around us, we give rise to many afflictions. seeing the suffering people in Africa, it is truly like living in the hungry ghost or hell realm. This is what can we see in this world, these people living in the hungry ghost and hell realms. We can also observe the animal realm. Some [animals] have sores all over their bodies and no one wants to take care of them. There are many homeless animals in the animal realm; this is like hell for animals. Everywhere they go, they are despised by people who curse at and beat them. Look at this kind of danger and evil in life. Being human is like this, living as an animal is like too. We say that we cannot see the hell realm, but actually we do not have to see it. Now, when we see unbearable suffering we can call that hell, to say nothing of the real hell. This is the law of karma in life.
Karmic causes and effect all comes from the mind. So, where do our minds abide? If we thoroughly understand the principles and abide on that [foundation], we will no longer be influenced by external states. But for ordinary people this is very difficult. It is rare to eliminate all afflictions; it is rare to have a mind with no doubts. So, we must put in great effort; benefiting ourselves alone is not enough. We must go among people to see more and practice more. We should cultivate more blessings and wisdom and uphold the precepts more. We need to train our power of Samadhi more so that we can gain while among others. This is the Buddha’s understanding and views. We must train ourselves by going among others. These are definite principles.
So, at this time, the Buddha already saw His Two Vehicle disciples had practiced what they needed to practice and understood what they needed to understand. He just had to help them take it one step further. So, “These people have stopped and rested. What they needed to understand, they understood. Regarding the Five Destinies and the Three Realms, they already understood all of these principles. Thus it says they have passed through this; they have already understood. Only if we can reach the ultimate cam we truly come and go freely. This is truly the safe, stable and joyful refuge.
So, now they “stopped and rested, so they are no longer exhausted”. They already went through a long period of time. They will not say that they are very tired; they have already been tired, and now they have regained their energy. So, the guiding teacher “extinguished the conjured city”. He lets the conjured city disappear. “[He] speaks to these people, saying, ‘All of you have been coming and going. The place of treasures is close by’”. They are already near to the place to the place of treasures. “This city you were in was conjured by me to allow everyone to stop and rest”. You have made it here and are safe. You all understand the law of karma. being at peace means you understand. You understand all these principles. The place of treasures is close by”. To truly experience this, to begin to comprehend, at this stage we should be more diligent.
So, “The place of treasures is close by. You should all understand what ignorance and afflictions are. You understand the principles of the world, etc. You are able to enter, able to go among people to train yourselves. Going among others is the place of treasure; it is there where you truly gain experience. So, you understand what I taught you before, about the ignorance of samsara; whether fragmentary samsara or transformational samsara, you know all about these things. You must continue to move forward. The past has already passed”.
So, “That great city from before was conjured up by me”. This is how he guided them all here. The roads are like this; this was just a part of the process. So, to allow them to stop for a while, He told them all that having reached this point, this stage was over. He allowed everyone to stop and rest for a while, allowed everyone to catch their breath.
So, “Bhiksus,” the following passage states, “Bhiksus, the Tathagata is also like this. Now I act as your great guiding teacher. I know the evil path of all the afflictions of cyclic existence, which is dangerous, difficult and long. You must depant and cross it”.
He began to tell us to deliver sentient beings. “You must depart and cross it. Bhiksus, the Tathagata is also like this”.
Bhiksus, the Tathagata is also like this: The Buddha taught earnestly with compassion and wisdom. His original intent was for sentient beings to likewise attain perfect enlightenment. He described the guiding teacher leading them toward the Bodhi-path to reveal the Buddha’s intent.
This is the Buddha’s compassion and wisdom; He taught so earnestly. This section of teaching had already reached the next stage, so He called for the bhiksus again. His original intent was for sentient beings to likewise attain perfect enlightenment. After the Buddha Himself attained Buddhahood, He hoped sentient beings could be the same as Him and “likewise attain perfect enlightenment. He hoped that all sentient beings could be the same as Him, with the Buddha’s understanding and views, penetrating the true principles of all things. This was the Buddha’s original intent. He hoped we all can attain perfect enlightenment. “He described the guiding teacher leading them toward the Bodhi-path”.
The Buddha is the guiding teacher; He used the guiding teacher as an analogy. The analogy was for how He hopes that everyone will be like Him. He guides us to walk the path so we can be like Him and walk the Bodhi-path, the great, direct Bodhi-path. This reveals the Buddha’s original intent. “The Tathagata is also like this”. After He crossed the long and dangerous path, He also led everyone through. “Now I act as your great guiding teacher”. Now He serves as everyone’s great guiding teacher. The Buddha is like a great guiding teacher; right now He is guiding us all.
Now I act as your great guiding teacher: “For the sake of all of you. Hearers and others in the assembly, I lead the way to escape the Three Realms”. This is called the small guiding teacher. “I further encourage you and teach you the path to Buddhahood”. This is called the great guiding teacher.
“For the sake of all of you Hearers and others in the assembly…”. The people He addressed, “all of you,” were these Hearers as well as Solitary Realizers. He leads the way to escape the Three Realms. He slowly guided all of them to pass through the Five Destinies and transcend the Three Realms. Everyone understands that the Three Realms are analogies for our states of mind. We have eliminated the desires of the mind. Have we thoroughly understood all external states of form? Then our minds will not be affected by external states and all kinds of form. If we are able to remain unaffected, that means that we have entered the formless realm. In the formless realm, although we understand, though we have penetrated all worldly matters and cleared away past ignorance and afflictions, still, in the formless realm, we have not yet reached the ultimate. So, a guiding teacher leads us to reach the ultimate [state]. The ultimate place where we can train ourselves is among people. By going among people, we have already transcended the Five Destinies. We have already transcended these five dangerous paths. We will also not allow the turbidities of society to tempt us again. Then we need not fear coming and going in samsara. Birth and death are laws of nature, so we can come and go at ease. Our minds will also not be tempted by other people. We have already reached this stage. The best spiritual training ground is among people. This is where we must train ourselves and reach a higher level. So, “I further encourage you and teach you the path to Buddhahood”. If we want to attain Buddhahood, we must interact with myriad sentient beings; we must teach and transform them, just like Sakyamuni Buddha. We are also sentient beings; He likewise got involved amidst sentient beings and patiently taught and transformed us. He was also not affected by us. He likewise remained our guiding teacher, leading us in the hope that we all could be like Him. We also hope that everyone will be like us and follow the great Bodhi-path. So, “I know the evil path of all the afflictions of cyclic existence”.
I know the evil path of all the afflictions of cyclic existence: The Buddha knows that sentient beings transmigrate through the Five Destinies and undergo cyclic existence in the Three Realms. They sink in delusions of views and thinking and ignorance, unable to extricate themselves. With all the robbers of afflictions, these are evil paths of terror, poison and harm.
After entering the Bodhi-path, we are then able to understand just like the Buddha, who “knows that sentient beings transmigrate through the Five Destinies and undergo cyclic existence in the Three Realms”. There are still many sentient beings to come in the future, still many more in the future. There is no only this lifetime. In this lifetime, there are still many people who have not yet heard the Buddha-Dharma. They still flounder in the Five Destinies, four forms of birth and the Three Realms. “They sink in delusions of views and thinking and ignorance, unable to extricate themselves”. There are still many like this, from the past until now and from now on into the future. Sentient beings in the Five Destinies and the Three Realms are floundering like this. Because they act out of their views and thinking and ignorance, they keep sinking down, unable to free themselves. They create karma themselves and keep sinking. They have no way, no ability, to free themselves. So, “With all the robbers of afflictions, these are evil paths of terror, poison and harm”. This is talking about our lives, our ignorance and afflictions. Our Dharma is taken by the robbers of afflictions. At the start of these lectures, we explained a lot about how the robbers of affliction steal what we originally had, our pure intrinsic nature and innate wisdom. The Dharma in our hearts is constantly pulled out by robbers of afflictions, destroying the abilities of our nature of True Suchness. So, this causes us to transmigrate in the three Realms and the Five Destinies. This is truly a terrifying place. It is like poison. So, the Rive Turbidities and the Five Poisons entice us in this way. There are traps everywhere on these evil paths. There are many kinds of evil paths. So, they are “dangerous, difficult and long”.
Dangerous, difficult and long: The Five Destinies are dangerous and difficult. The long path is treacherous and filled with adversities. We have transmigrated for countless kalpas, therefore it says it is “long”. It is long because it is 500 yojanas.
Truly, our [path of] life in this world has many dangers and is long. In the past, we already walked lifetime after lifetime without any control before coming to this life. After this life, without any control, we will be born again. This is how we ceaselessly transmigrate. “The Five Destinies are dangerous and difficult,” and the path is long, “treacherous and filled with adversities”. This is truly very frightening. So, “We have transmigrated for countless kalpas”. Helplessly, across boundless spans of time, we have ceaselessly transmigrated. “Therefore it says it is ‘long”’. This is why it is called long. This dangerous path is very long and far. “It is long because it is 500 yojanas”. The long road represents the Five Destinies, the heaven, human, hell, hungry ghost and animal realms. This is truly very long; lifetime after lifetime we keep transmigrating. “I know the evil path of all the afflictions of cyclic existence, which is dangerous, difficult and long”. We already know sentient beings are amidst this danger. They still remain amidst the two types of samsara. “Fragmentary samsara” is each fragmentary lifetime of our cyclic existence, and there is “transformational samsara”. The Buddha understood all of this, how sentient beings are just like this. “Thus it says ‘I know’ and so forth”. There is so much that everyone must know, there is no way to finish explaining everything. “You must depart and cross it”. There are so many sentient beings from Beginningless Time until now who have continuously floundered in the Five Destinies and Three Realms. There are so many like this. Now, after listening to the Buddha-Dharma and understanding the principles, we should know the method to eliminate afflictions. We should also, having eliminated our afflictions know that we must be careful to guard against wrongs and stop evil. We have the precepts This is like how, when entering a battlefield, we must first put on armor to go into battle. We must protect our own minds and bodies. We use the Dharma to protect ourselves. Then we can go among people to “depart and cross it”.
You must depart and cross it: This means they must depart from this evil path, must cross over this evil path. These match with knowing well the features of the evil path and crossing the dangerous path to reach the place of treasures.
“This means they must depart from this evil path”. We ourselves must cross into extinction by extinguishing all afflictions and allowing the Dharma to cross into our hearts. So, we must eliminate ignorance and this evil path. “This means they must depart from this evil path”. We need to eliminate all past ignorance and prevent new afflictions from arising; this is called extinction. As for “crossing,” this is to take the Dharma to heart, then go help more people to cross. “These match with knowing well the features of the evil path and crossing the dangerous path to reach the place of treasures”. We can understand it like this, as virtuous friends, we must understand the Dharma. After we do so, we should quickly become others ‘virtuous friends and earnestly deliver ourselves and others. “You must depart” means “having entered the conjured city, they no longer advance further. Therefore, they must depart ’You have all stopped here. But you cannot just stop here, you must keep moving forward”. “Must cross it” refers to those who have not yet entered the city. “They have been submerged for many kalpas. Therefore ,with the conjured city they should be able to be saved and helped across”. As we look back now, there are still so many people who do not know, who have not listened to the Dharma. They do not know to deliver themselves and others. So it is the same, we must extinguish the conjured city where we stopped and quickly start moving forward again to go among people and deliver sentient beings. So, “You must depart and cross it”. This is an opportunity for us to train ourselves. “Therefore, with the conjured city they should be able to be saved and helped across”. We must use these kinds of methods to deliver sentient beings. Truly, life is filled with suffering. We must be mindful in cultivating ourselves and then go to deliver people. This is everyone’s initial aspiration. We must always preserve this aspiration and earnestly take the Dharma to heart. We must earnestly eliminate all afflictions and deliver ourselves, then deliver others. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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