Explanations by Master Cheng-Yan
Subject: Ending All Leaks and Cultivating Purifying Dharma (羅漢漏盡 修淨梵行)
Date: August.01.2017
“Those who have eliminated all afflictions are called Arhats who end all Leaks. They cultivate purifying Dharma and are replete with Brahma-conduct. They hear the Buddha teach the Four Noble Truths and comprehend the great path of the True Dharma. They are liberated and abide in tranquility, and all realize the Dharma of Infinite Meanings, attain peace and stability and a pure and joyful land.”
“Those who have eliminated all afflictions are called Arhats who end all Leaks.” In spiritual practice, all of us must cultivate the methods of destroying our afflictions. Just what is it that we can all use directly to eliminate our afflictions? Nothing of form or substance can do this. Only the principles can do it. We have already spoken of many methods, used many principles to explain, make analogies or give descriptions etc. Although we listen to these things, are we really hearing them? Have we taken them to heart? When we encounter a situation, can we apply them? Our spiritual practice depends on us. What do we do when we encounter matters, when we run into situations, or encounter people, matters or objects? If we can handle things well, without letting the afflictions caused by people, matters and objects disturb our minds, that is mastery. This is how we eliminate afflictions. In dealing with worldly affairs, if it cannot be resolved or does not go our way, when we see deal with it calmly so that our minds are not shaken, then once it has passed, our bodies and minds will be at ease. We will feel peaceful and at ease. This means we have gotten rid of our afflictions.
In our daily living, with regard to this most fundamental [ability], we must take stock of ourselves. When we encounter situations, can we remain peaceful and at ease? Then, after we have handled them, we do not keep them in our hearts, so that, from our afflictions, we can quickly recover and get back on the right track in daily living. This is getting rid of afflictions. The cure for these afflictions, in the terminology of the Dharma, is precepts, Samadhi and wisdom. Ordinarily, if we follow the way the Buddha-Dharma leads us, the precepts allow us to guard against wrongs and stop evil. When you hear this, you should all remember that these guard against wrongs and stop evil. If we do not understand the principles, we listen. Having listened, we really need to understand these principles, so that in the event something happens, we will know which methods to use to guard ourselves through those principles. We always hear about drills, about training and exercises. These guard us in event of contingencies. We now also often hear about how, in schools, or in hospitals, or in other public places, the government is always telling us how we should put effort into being mindful, how to implement safety measures and run drills from time to time. This is like “guarding against wrongs”. It is preparing for contingencies.
Exercises are tangible. What about the intangible? This is where we must heighten our vigilance. It is the same for everyone’s spiritual practice. On the chance that external challenges appear, if we always have heightened vigilance, we can ensure our safety so that our wisdom-life is never harmed. These are the precepts. Only through the precepts can our minds become settled. Our mind and spiritual aspirations must be firm. Only when we are firm in our spiritual aspirations can we then gain wisdom, develop our wisdom. This is called “ending Leaks”. Our afflictions have all been eliminated; our ignorance ever regenerates within our minds. “I now understand my past mistakes in life, and I’ve changed. I’m no longer tempted by outside circumstances. I’m concentrating on turning my life around.” We see many Bodhisattvas who are like this in Tzu Chi, Bodhisattvas who have turned their lives around, who have already made up their minds. Outside circumstance will no longer temp them into making mistakes. This is the power of Samadhi, of precepts, Samadhi and wisdom. This is because with wisdom, we can discern things clearly. We have already reached this stage of spiritual practice.
This is the process of practice for an Arhat, starting as an ordinary person who knows nothing, someone who is unclear on everything, whose mind is filled with ignorance, who does not understand the principles. So, if we are like that, we will have many afflictions. Our wisdom-life will be constantly blocked off by our afflictions, and it will be impossible to return to the nature of True Suchness we all have. If we do not develop our wisdom-life, we can become overwhelmed by external states. This is why we engage in spiritual practice, to sweep away ignorance and afflictions and allow our wisdom-life to begin growing so that we can begin to discover our nature of True Suchness. This is the most important thing in our practice. so, “They cultivate purifying Dharma and “are replete with Brahma-conduct. They hear the Buddha teach the Four Noble Truths.” Those Arhats wanted to be like this. they constantly accepted the Buddha’s teachings. After accepting them, they had to engage in spiritual practice. “We must practice. However the Buddha taught us, that is how we must live.” This was the way they lived; when the Buddha was in the world, he wanted His disciples to go out and beg for alms. This is how they sustained themselves; they had to go out and beg for alms to create conditions for transformation. They did not just stay amongst the Sangha, remaining separated from the outside world, no. the Buddha wanted everyone to go out every day to the villages and the cities, to go out among the people and create conditions for transformation through alms.
To go transform people through begging for alms, they would meet many different kinds of people. Some made respectful offerings to them, while other’s attitudes were very negative. Not only were some people’s attitudes bad, they would even curse at them. People had all sorts of attitudes and all types of expressions. In facing the matters and objects of the world, we must learn to train our minds so that we remain unaffected. In this way we preserve the purity of our minds. So, we must always preserve our minds’ purity. So, we must always preserve our minds’ purity, not allow all these kinds of external forms to contaminate our minds. This is engaging in Brahma-conduct. “They cultivate purifying Dharma and are replete with Brahma-conduct.” Their minds were very pure. They would not be tempted by external states, would not allow their minds to be enraged, would not have ignorance and afflictions arising. They would not be enticed by the desires for external things. This is all purifying Dharma. This is Brahma-conduct. If we uphold the principles, we will be able to do this. If we do not uphold the principles, then we will not have the methods or the tools, to be able to repair our minds. To “repair” our minds, we need to engage in spiritual practice and seek understanding. The Dharma enables us to understand and helps us to earnestly cultivate our minds. “They hear the Buddha teach the Four Noble Truths.” In the Sangha, by listening to the Buddha’s Four Noble Truths, they came to understand the truth of the world. There are many principles in the world. Actually, the principles of the Four Noble Truths are all found in our daily living. Is there ever time we are apart from the Dharma? Is there anything that does not contain its own principles? Is there anything, person, matter or object, that does not cause us trouble? Is there anything that does not make us feel that things have not gone our way? However, we ourselves must know to summon the resolve to engage in spiritual practice. spiritual practice lies in having a very simple, very pure and very broad mindset; with what we face in life, if something comes up, we must deal with it quickly with a very broad and open heart; how do we use the principles to be able to yield, to be able to be more diligent? This is what we need to practice.
The Four Noble Truths are a path; how do we cultivate this path to experience the truth of the suffering? How do we eliminate this suffering? This all happens in our daily living! In the True Dharma of comprehending the great path the teachings given are all one, the One True Dharma, the great path. This is the great, direct Bodhi-path, the One True Dharma. “They are liberated and abide in tranquility. Our minds and the many affliction we spoke of are actually all encompassed by the Buddha’s teachings. They help us to comprehend and to put the teachings into practice. we must experience them; if we only listen, then we remain as Hearers, just listening, listening, listening. We should get involved and go among the people, for only by going among people can we truly experience the connection between our bodies and matters and objects. Only then can we begin to understand, “Oh! It turns out the principles are like this! it turns out that we can resolve these matters on his behalf by helping him work things out!” all of this is the great path. The Bodhisattva-path is learning to benefit others, learning to become one with others. This is comprehending the great path, the Bodhisattva Way. As we go among others, we constantly liberate ourselves. We never let ourselves become dragged into others’ affairs. “When mediators become personally involved,” that will be very troublesome. Mediators must be totally impartial and harmonious to both sides. For everyone to get along like they did before is the mediator’s goal. If a mediator becomes personally involved, will be lean toward one side, or lean toward the other? This will merely cause more conflict with others, cause many further complications and only serve to increase people’s afflictions. We engage in spiritual practice to become liberated and abide in tranquility. Our minds should be tranquil and still. Amidst the tumult of the world, we must still preserve our mind’s tranquility. This is a very important principles; we must be clear about it.
So, “All realize the Dharma of Infinite Meanings.” We should clearly understand the teachings in the Sutra of Infinite Meanings. And utilize then constantly. We must constantly make use of these teachings. So, we naturally “attain peace and stability and a pure and joyful land.” If our bodies and minds can remain in the Dharma and we always take what we hear and apply it to our own behavior, the Dharma will always be in our hearts. Naturally we eliminate all our afflictions; we naturally “end Leaks”. Only by “ending Leaks” can we progress from the stage of being unenlightened beings to the stage of Arhatship. Arhats are already liberates amidst this chaotic world, those who eliminated their coarser afflictions are called Arhats. In this way, we will naturally always cultivate purifying Dharma. Furthermore, we can constantly apply the Four Noble Truths in our daily living; these are inseparable from our bodies and minds. By seeing, understanding and comprehending the principles, when we go among others we can benefit ourselves and deliver them. This is the Dharma. Though the world may be in turmoil, our minds remain tranquil and clear. This is the state of the Bodhisattva. This is how Bodhisattvas enter the path of infinite meanings, the great Bodhi-path. On the great Bodhi-path, when surrounded by the turbulence of society, our minds still remain peaceful and stable. We can still give unconditionally, and our bodies and minds are at peace. So, this is a “pure and joyful land”. We can only experience this if we are very mindful. This is the Dharma.
Let us take a look at a previous sutra passage. “In this assembly, my great disciple, the bhiksus Kaundinya, will make offerings to 62 trillions of Buddhas. Then he will attain Buddhahood. His epithet will be Universal Radiance”.
The Buddha had started bestowing predictions one by one. He began by pointing out Ajnata Kaundinya, the bhiksu Kaundinya. It was Kaundinya who, when the Buddha taught the Four Noble Truths, was the first one to understand them. So, when the Buddha first turned the Dharma-wheel, he was the first to accept the Dharma. By this point, those more exceptional disciples had already received their predictions. Sariputra had received a prediction, as had Mahakasyapa, Katyayana, Maudgalyayana and so on. There was also Purna Maitrayaniputra; he too had already received his prediction. These were those of great and average capabilities. The Buddha had single them out firs. Now, Purna was leading a group whose capabilities were more limited. The Buddha praised Purna in front of them.
Next He would bestow predictions upon these 500 disciples. However, these 500 disciples were [the reason why] when the Buddha began teaching the Great Dharma, it took Him a very long time. It took seven years to teach the Lotus Sutra and later He continued with the Nirvana Sutra. So, for the Lotus Sutra and the Nirvana Sutra, it took a total of eight years to teach these, and every time He would teach, the number of people there listening would differ. At times, there would be 1200 disciples there. At others, there were only several hundred. At some times, many would be there, at others, only a few. So, the name of this chapter is the 500 Disciples Receiving Predictions, but in this sutra passage, it says “1200” disciples gave rise to this thought. The numbers differ because at the time He was teaching this sutra, the number of disciples present would fundamentally differ [at each assembly]. However, at this place the Buddha first began by bestowing a prediction on Kaundinya. Though there were 1200 disciples who had this thought in their minds, in fact there were always [different numbers] listening to the teachings at each assembly. Kaundinya was the first to obtain the Buddha’s teachings, the first to understand the Four Noble Truths. So, this time the Buddha [bestowed a prediction] on Kaundinya. He, among all those other disciples, was the first to receive the Buddha’s prediction. The Buddha began the prediction by first saying how he would make offerings, that in the future he would go on to make offerings to 62 trillions of Buddhas. As we just mentioned, the sutra says “will make offerings to 62 trillions of Buddhas”. This means he has to eliminate 62 trillion afflictions. This is because to increase our awakening, we must decrease our ignorance. A Buddha is an awakened person. If we can engage in spiritual practice and in this matter, get rid of our ignorance and afflictions, then “I have awakened! I understand!” We may awaken at any time. At anytime we may attain Buddhahood! This is [the spirit] with which we must face people, matters and objects every day. Our ignorance and afflictions must be eliminated at any and all times. We can eliminate our afflictions at any time; we can attain the Buddha’s awakening at any time. When I say this, I worry you may think it all too profound. However, when it comes to the actual practice, the Buddha said that he would have to make offerings to 62 trillions of Buddhas. Making offerings means “following the teachings.” However the Buddha taught us, that is how we must engage in spiritual practice. However we engage in spiritual practice, that is how we awaken to the principles of the Buddha-Dharma.As we awaken to the Buddha-Dharma’s principles, we will naturally eliminate the afflictions that come from ordinary people’s ignorance. The Buddha used such a large number because in fact all of us have so much ignorance, so many dust-like delusions. So, “62 trillions of Buddhas” means eliminating “62 trillion afflictions”. This means that in our daily living, with all of the afflictions that we face, whenever we encounter them, we will be able to handle them. We immediately get rid of or afflictions and ignorance so our minds return to a state of purity. This is how we must engage in spiritual practice. Thus, when we listen to the sutras, every word and phrase is teaching us the Dharma.
So, he will be endowed with the Ten Epithets. “The Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, and Buddha, the World-Honored One.”
We are always chanting these. Every epithet reflects a virtue of the Buddha. So, we must also always be mindful. These ten epithets show the Buddha’s virtue had to be cultivated like this. Only by cultivating until attaining this virtue could He thereby attain such an epithet. So, having become accomplished in merit and virtue. He was given these epithets.
The next passage goes on to say, “Those 500 Arhats, Uruvilva Kasyapa, Gaya Kasyapa, Nadi Kasyapa, Kaludayi, Udayin, Aniruddha, Revada, Kapphina…”.
Now He was naming [some of] the 500 Arhats. At this point, as the Buddha began to speak this section of the sutra, there were these 500 Arhats seated there so He first listed out these people’s names. As for the 500 Arhats, an Arhat is one who has attained the “ultimate fruit of the Small Vehicle.” As we just said, in our spiritual practice, we must eliminate our many afflictions. Only when these afflictions have been eliminated are we able to attain this fruit. This is the Small Vehicle; Small Vehicle practitioners are Hearers, Arhat has three meanings.
Those 500 Arhats: Arhat: This is the ultimate fruit of the Small Vehicle. It has three meanings: One, thief-destroyer: This means eliminating the thief of afflictions. Two, worthy of offerings: It means they cultivate purifying practices, so they are worthy of receiving offerings from humans and heavenly beings. Three, one not to be reborn: They will enter Nirvana forever, no longer subject to the cause and effect of cyclic existence.
While the Buddha has ten epithets, Arhats have three. There are three names for them. The first is “thief-destroyer”. Thief-destroyer means destroying the thief of afflictions. It is not about truly destroying people, no. It is talking about our mind. Everyone intrinsically has Buddha-nature, everyone has wisdom that is equal to the Buddha’s. Unfortunately, we have afflictions like thieves. The thieves of afflictions have entrenched themselves in our mind, continually wearing down our wisdom. They constantly take the treasures of our wisdom and run off with them. So, they are likened to thieves. Some say, “There is a thief in the house,” or “There is thief in the company.” This means things somehow keep going missing. The principle is the same. There is this thief in everyone’s mind; the thief of ignorance, the thief of afflictions. How do we deal with these thieves? We must put in the effort. We put in the effort to eliminate the thieves of afflictions and guard against them. So, we must abide by the precepts, not allow external afflictions to enter our minds, nor allow the thief inside of us to betray us from within. With outer circumstances and inner ignorance, when we come together with external states, they cause disturbances in our minds. In spiritual practice we need to have the resolve to destroy these thieves, to always abide by the precepts as prevention, not allow the thieves in us to cause chaos. We should not react to the outside and thus be attacked both within and without. We must earnestly persevere in our spiritual aspirations. So, “thief-destroyer” means “eliminating the thief of afflictions.”
The second name is “worthy of offerings.” The Buddha is also worthy of offerings. The Arhats are also worthy of offerings, for they too engage in spiritual practice. Those worthy of offerings “cultivate purifying practices”; this is why they can “receive offerings from humans and heavenly beings.” So, first is beings a “thief-destroyer”; we need to abide by precepts. The seconds is beings “worthy of offerings”. With precepts, Samadhi and wisdom, we have already settled our minds in Samadhi. Our bodies and minds are pure, so we can attain offerings from humans and heavenly beings. Then we are “worthy of offerings”. If we do not engage in spiritual practice and just want others to make offerings to us, we are not worthy of them. So, we must rely on our own efforts. To be “worthy of offerings,” we must engage in purifying practices. Only then can we receive offerings from humans and heavenly beings.
The thirds is “one not to be reborn”. “Not to be reborn” means they will enter Nirvana forever. They will “no longer be subject to the cause and effect of cyclic existence.” Nirvana means the mind has arrived at a tranquil and still state, where there is no longer arising or ceasing. It is extremely tranquil, we are not longer subject to external temptations. No discursive thoughts arises in our minds either. This is the ultimate fruit, this state of mind is what Arhats are capable of reaching through practice. “Thief-destroyer,” “worthy of offerings” and “one not to be reborn” are their virtues. They have these kinds of abilities and these kinds of virtues.
After Kaundinya finished receiving predictions, the next was Uruvilva Kasyapa.
Uruvilva Kasyapa: [Translated as] “Papaya Grove”. He practiced the Path in this grove among the Sangha, in protecting the fourfold assembly and providing them with the Four Offerings so they would never lack anything, he was foremost.
Uruvilva Kasyapa was one of three Kasyapa brothers. Mahakasyapa, mentioned earlier, was unrelated. Among the monastic assembly, there were several who went by the name Kasyapa. Uruvilva was the eldest of the three brothers. He engaged in spiritual practice in a papaya grove. Because he practiced in a papaya grove, he was called Uruvilva. He surname was kasyapa, and his name was taken from the place where he engaged in spiritual practice. So, his full name was Uruvilva Kasyapa. In the Sangha, he protected the fourfold assembly, providing them with the Four Offerings. Ordinarily, the monastics had to go out and beg for their own food, but if someone in the Sangha were to become ill, he would provide them with food, medicine etc., any necessities that they needed to live. In the literature, as was mentioned earlier, he had originally been a leader in another religious order. We said before that when the king and his ministers came to visit the Buddha, Uruvilva Kasyapa was sitting there as well. They all wondered, “Is it Uruvilva Kasyapa who is the teacher? Or is it Sakyamuni?” We spoke of this passage before. Does everyone still remember? This means he was advanced in spiritual practice and led 500 disciples in spiritual cultivation, but they engaged in ascetic practices with fire. He was transformed by the Buddha and led his 500 disciples to take refuge under the Buddha. He began taking on the responsibility of protecting the monastic assembly. He became responsible for taking care of [daily needs] in the assembly. So, within the Sangha, he protected the fourfold assembly, proving them with the Four Offerings. “The Sangha’s fourfold assembly” are the bhiksus, bhiksunis, sramaneras and sramaneris. He took care of the daily needs of the fourfold assembly “so they would never lack anything”. He was also well–respected by everyone. “Gaya Kasyapa” is translated as “river”. “Nadi Kasyapa” means “city”.
Gaya Kasyapa: Gaya here means “river”. His parents prayed to a river god and then had this child. Nadi Kasayapa: Nadi here means “city”. His parents prayed to a city god and then had this child.
Gaya Kasyapa and Nadi Kasyapa were the younger brothers of Uruvilva Kasyapa, the second and third younger brothers. These were the three brothers. The three brothers between them had a total of 1000 disciples. They all came to take refuge with the Buddha, causing the assembly’s numbers to quickly increase. These three truly helped the Sangha to grow large. Besides the 1000 disciples that the three brothers had brought between them, Maudgalyayana and Sariputra had also brought 200 disciples, which made for a total of 1200 disciples. There was still another, named Yasa, who brought 50 friends together with him to take refuge with the Buddha. So, it is often said of the Buddha’s Sangha that there was a “total of 1250 followers”. This is written often in the sutras. It was because of these few people who had led their own groups to take refuge under the Buddha. This group was the Buddha’s regular followers, known as His retinue. Some of those people would sometimes go out, so sometimes they were not with the Sangha. Sometimes the Buddha would lead others outside, out to other places to spread the Dharma. Sometimes they would all be in different places, so sometimes the numbers differed. [The teaching] took place over a long time, so whether it was 500 or 1200, it was inevitable that over seven or eight years, the numbers would fluctuate. So, those three, the three mentioned before, had brought assembly of 1000 disciples to take refuge with the Buddha.
Next there was “Kaludayi”. “This means ‘dark radiance’ or also ‘coarse and dark’”. His skin was very dark, so dark that it shone.
We have told the story of Kaludayi before. His skin was completely black. He was a dark-skinned Indian, with skin as dark as an African. His skin was so dark that truly it shone. One day, Kaludayi had gone begging around dusk, when he ran into a big rainstorm. He arrived in front of someone’s home when it began raining heavily. There was even thunder and lightning. A pregnant woman opened the door. When she opened the door, there was a flash of lightning and he was so black. The lightning flashed when she opened the door, and before her was a man with teeth so white and skin so dark that with that flash of lightning, the woman received a fright. She was scared so badly that she had a miscarriage. This news quickly spread. Everybody blamed the Sangha. With the weather as it was and with his appearance, he had frightened the woman. This was a disciple of the Buddha! Because of this it was discussed widely among everyone and the news eventually reached the Buddha. It was when the Buddha found out about this that He set the rule to not eat after noon, to just have one meal per day. “One meal per day” meant they would go out begging before noon, not wait until dark to go begging. When it was dark and raining like that, with a flash of lightning like that, it could scare people. So, they would not knock on doors in the evening, would not go begging. Therefore, they would no longer eat dinner; they would only eat lunch. They no longer ate after noon. There was no other reason, just simply to not have anyone begging after dark. So, this is why He instituted the precept of “not eating after noon”. This was how that policy had come about. Kaludayi was evidently very dark and rough-looking, so this kind of thing happened to him. This was Kaludayi. Nevertheless, he engaged in spiritual practice, so he was among those who received the Buddha’s predictions. Those whose names we are hearing about now are all those who will receive predictions.
There was also Udayin. Udayin is translated as “appearing”. He was born when the sun was rising, so he was named “appearing”. There was also one named Aniruddha, also called Anuruddha; do you remember? He was blind, so the Buddha help thread a needle and patch his clothes. That was Aniruddha. Why had he become blind? Aniruddha was also one of the Buddha’s disciples, and he was also a cousin of the Buddha, a cousin who had become a monk. He had become a monk, yet he was somewhat indolent, so the Buddha spurred him on. We will talk about this later; so, let us first understand him.
Aniruddha: He was also called Anuruddha. This means “no poverty”. Because he had offered barnyard millet to a Pratyekabuddha, for 91 kalpas he had rewards of abundance. Aniruddha is Sanskrit and can be translated to “As One Wishes”. It refers to how, in his past lifetimes, by offering one meal to a Pratyekabuddha, in response, for 91 kalpas he received the joy of having everything as he wished.
Anuruddha is translated as “no poverty”. This is because he had the blessed retribution of not being poor for 91 kalpas. There was once a time of famine, and though no one had enough to eat at the time, there was a Pratyekabuddha in the world who Aniruddha had made offerings to. This is why he had the blessed retribution of not being poor for 91 kalpas. He was born rich in every lifetime. So, Aniruddha was also known as “As One Wishes”. He made offerings to a Pratyekabuddha in the past, so that is why he had such blessed retributions. In the Ekotarra Agama Sutra, when the Buddha was teaching to the assembly at Jetavana, Aniruddha became sleepy and nodded off, so the Buddha chastised him. “Tsk, tsk, why are sleeping? Snails, clams and toads sleep for a thousand years without hearing the name of the Buddha.” When the Buddha taught, he would nod off, so the Buddha called out his name from among the assembly. Starting at that time, Aniruddha began to rouse his spirit. He kept his eyes open for several months on end, unwilling to shut his eyes. That was how determined he had become He did not sleep for several months, so he later lost his sight and become blind. After becoming blind, he became very diligent. The Buddha praised his heavenly eye as foremost. Since he could not see with his eyes, the Buddha told him, “You need to train your mind’s eye. Learn to use your mind’s eye to experience the outside world.” This was the skill that he learned. So, even if we are blind, we can thread a needle. This is not impossible. As I told you before, there was a family that we helped previously where both the husband and wife could not see. I went personally to visit them and when I went, the entire room was pitch black. When I entered the room, I asked them, “Why is it so dark in here?” They replied, “Master, It makes no difference if it’s dark to us.” “Oh I see! What are you doing now?” He told me, “I’m threading a needle.” After I was there for a while, I went forward, approached his bed and stood there looking at him. He really was threading a needle! By the light of the window, I watched him trying to thread the needle. He was trying to thread the needle and finally he got it. Even an ordinary person can master this kind of skill through practice, to say nothing of the Buddha’s disciples! So, by acquiring the power of the heavenly eye, he could “observe 3000 worlds.” This is the spiritual [power] of the mind’s eye. So, among the Buddha’s disciples, he was foremost in the heavenly eye.
Everyone, learning the Buddha’s teachings depends upon the mind. If we do not take good care of our minds, things may always be hazy for us, as if our eyes cannot see. So, let us make the best use of our time. We must all always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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