Explanations by Master Cheng-Yan
Subject: We Are Unaware of the Jewel Hidden on Our Body (身繫珠寶 卻不自知)
Date: August.10.2017
“We live our life as if drunk or ignorant. We take the false for the true, as if deluded, lost in our direction. We lack understanding as if drunk and thus multiply our ignorance. We do not know that hidden on our body is a priceless jewel.”
Isn’t this the way life is? It seems as if it is only a dream. [Our time in] this world is truly short. But in this short life, we do not know what place we came from, nor do we know what place we are going to; we do not know. What direction are we going in? We do not know that either. But in this short life, we are like a person who is drunk or ignorant. When you look at people who are drunk, how do they appear? When a sober person observes a drunk, everything the drunk says is drunken ramblings. There is a saying, “Drinking calms your mind.” No matter how calm your mind is, the things you do [when drunk], in the eyes of a sober person, cannot be taken as truth. This is a way of living; this is what we see from drunk people. Aside from those who live as if drunk, there are also those who live as if ignorant. What is ignorance? It is the inability to understand human affairs.
However, there is another kind. We may clearly understand the principles, but be unable to control our minds. We may know all the principles, but in our minds we cannot control our greed, anger and ignorance. We clearly know that this action goes against the teachings and we must not do it, but we are unable to control ourselves. Having given rise to a thought of greed, we behave in ways that are improper. So, alcohol, lust, riches, fame, profit and status can all delude our minds so we cannot control ourselves. This is living life “as if drunk or ignorant.” We clearly know we must not transgress like this, yet our ignorance leads us to, in our state of confusion, create this karma.
In this way, the world is beyond our control. So, “We take the false for the true, as if deluded, lost in our direction.” If we regard what is false as true, won’t that be what our lives are like? Whenever we see something, we want to have it. “This is the thing that I want.” What is “this thing” anyway? Since ancient times many people have treated “things” as treasures. Then what is a treasure? If fact, for those who see clearly, for those who are awakened, what are these things we call treasures? These treasures originate in the destruction of [nature] and are then finished in the hands of man. People consider them treasures. See, they are priceless. Gems, diamonds, jade and so on are all things that people in this world consider treasures. What use are these treasures? They merely serve for the wealthy to show off; they satisfy that desire. We call them treasures because they are very expensive. Their costliness shows [their owner’s] status. “This is how rich I am. I can afford things like these. I have a lot of money, and I am powerful.” But where did these things originally come from? They came from mines in the mountains. How many people are needed to exact them? In the struggle to get [what is in] these mines, to obtain these things, how many lives have been lost since ancient times as people greedily extract these objects?
So, we say that they are precious; people feel these things are what they love, what they want to obtain. They do not know these are all illusory names and appearances, false names and appearances. If [the price] contains many digits, does that make it precious and valuable? The banknotes of many countries are printed in denominations of trillions and hundred millions. Yet tens of trillions still cannot buy a loaf of bread. These are just labels. A number may sound astronomical, but with a shortage of material goods, the rate of exchange soars, and prices soar along with it. So, the numbers will be very high. In a stable economy, with a few dollars and cents, we can buy things from each other, do business with each other. How can this number be stabilized? All things are illusory names and appearances, yet we take the false for the true. In the past, in Zimbabwe, buying a loaf of bread required a bag of money; a sack of money was exchanged for a loaf of bread. Sometimes even that was not enough. These are illusory appearances! We treat these false appearance as if true. This is how our life is. So, [we seem] “deluded, lost in our direction”.
For example, there was a king in the past. He spoiled his little princess by building a very beautiful garden for her. In the garden there were pavilions and streams. By the stream, one could see the water flowing continuously. The flow of the water produced beautiful bubbles like pearls. When the sun shone upon them a certain way, those water bubbles had the colors of the rainbow on their surface. When the princess saw this, she was very happy. She said to her father, “I want those bubbles! Father, I hope you will give me these bubbles.” Her father said, “These are water bubbles. All you can do is admire them; you cannot hold them.” The little princess said, “I don’t care. I want them! Who can pick up these water bubbles for me so I can hold them in my hand, so I can touch them, so I can possess them?” The king was helpless. Whenever the princess asked for something, there was never anything he would not give her, except these water bubbles before them. How could he possibly get them for her? He quickly had bulletins posted around the city. Someone had to be found within a few days who could pick up these water bubbles and give them to the princess. Otherwise, after seven days, the overseer who was put in charge of this would lose his life, have his head chopped off.
During this time, while everyone was very worried, from outside of the kingdom came a traveling sage. He saw this bulletin and saw all these people engaged in discussion. He saw some of these people holding each other and crying together. The overseer’s family kept begging; the wife begged for someone to help her husband, “Can anyone do this?” His heart went out to them when he saw this, so he reached out and tore down the bulletin. “Come, take me to see the king. I have a way to pick up the water bubbles for the princess.” With that, he went to the palace. The king was very happy. But this sage, this spiritual practitioner, then said, “I would like the princess to come with me to choose a bubble.” When the princess heard there was someone willing to help her pick up a water bubble, she was also very happy, so she came. They looked down from beside the stream. “Come, Princess, which one do you want? I will give you this tool. Then you can personally fish one out. If you can fish one out, then you can get many more. Look, so many are coming down from the source. Once they reach here they become bubbles. Whichever ones you want, you can string them together as you like.” She happily took the thing he gave her. “Can I fish out the water bubbles with this?” “Yes! Come and scoop them out.” Using the net he gave her, she began trying to fish one out. Once she touched the water, the bubble burst. “Come, there is another one.” She tried again, but it burst as soon as she tried to fish it out. With each droplet she tried to fish out, each one burst. The princess became very angry. “Why can’t I get any of them? I don’t want them anymore! These things were never real anyway. How is there any way for any person or thing to fish these bubbles out of the water?” The sage replied, “That’s right! Princess, if it is something you cannot fish out, then who can possibly do it? The water bubbles are but illusory appearances. They are called water bubbles, but they are merely illusory things that are formed when water falls from a higher place. When water moves, it creates bubbles. A bubble is just a label; is bubble’ a label for the water, or is water a label for the bubble? Is this a bubble of water? Or is this the water of a bubble? Come, Princess, if you can make a clear distinction between these terms, then I will find a way to obtain a bubble.” The princess kept thinking about this. “Is it water? Is it foam? Is it a bubble? In the end, it is all the same. It is just water.” “That’s right! It is water! Water fundamentally flows without stopping. How is there any thing called a bubble? It is simply a name. So, this is illusory and impermanent. Life is illusory and impermanent in the same way.” “Illusory and impermanent” sounded like very profound principles. So starting then, the princess wanted to seek the principles. She told the king, “I don’t want bubbles any more. What I want are principles. Illusions and impermanence are indeed very profound and mysterious principles; it is likely they are the truest things in life. I want them. Your majesty, keep this sage here to be my teacher.” In this way, the king asked the sage to become the princess’s teacher. As the princess gradually listened to the Dharma, she gradually learned the truth. She learned how to walk this path through life. She clearly recognized this path and could put it into practice and benefit others. This was how the king’s spoiled princess became a wise princess who was best at helping the king govern.
So, in summary, life is determined by a single thought. With a deluded thought, we treat all the illusory things in life as real. With a thought that has awakened, naturally we will clearly recognize all material things; they are as fleeting as clouds and smoke. We can use them but never truly own them. So, with all things, we can only use them for a time; we have no permanent ownership over them! This is something we must be clear on. This is the principle. So, in life we must not “take the false for the true”. Everything is illusory; it is because we have lost sight of our pure nature of True Suchness that we are deluded when it comes to worldly names and appearances and material things. This results in many manmade calamities. This is how it is; disasters and blessings are determined by a single thought.
For instance, right now (2016), in the refugee camps in Serbia, volunteers are slowly beginning to wrap things up. The more their relationships developed, the harder it became to leave. We see they have begun inventorying the warehouse, organizing the warehouse, and figuring out how the leftover things can be given to the refugee committee so they can help manage them for us or so we can authorize them to make distributions. Moreover, for their last dinner together, the Tzu Chi volunteers made dinner for everyone with Jing Si instant rice. Recently, for the last several days, there has been no kitchen waste or garbage. Everyone eats their fill and cherishes every grain of rice and every piece of food. They eat until their bowls are squeaky clean. There is no garbage at all in the garbage cans. In the past, after a meal, the ground would be covered in garbage. Now, their perspectives have changed; the ground is clean. They are clear, they understand, that every grain of rice is hard to come by, that every drop of oil, every bit of food is precious. So, they know to cherish these things now. We see them making the most of their time, working together with each other in every moment. By spreading love like this, many people come together; with this compassion they can be connected by this relationship, linked by their love. Love has linked all of their hearts together. Compassion has helped them to connect with one another. We saw children of different countries, who spoke different languages, teachings one another how to write each other’s language. A 15-year-ol Afghan youth named Ali and a 13-year-old youth who had come from England with his mother, named Sean, became good friends. One of them understood Persian, the other Chinese and English. In that place, they exchanged their knowledge of language; they taught each other. In that place, people have formed tight interpersonal bonds. One of the employees in the refugee camp was a man named Alexander. He had been hired by a charity organization and had worked in the camp for over a year. He said, “So many charities have already come and gone over this last year. But from what I’ve seen, only this one organization, Tzu Chi, brought in this atmosphere of peace and harmony and helped others with this genuine love”. He was with Tzu Chi volunteers every day. He kept hoping that Tzu Chi spirit of love could be continued by every charity organization. One volunteer, who was also a refugee, also said that from the time Tzu Chi volunteers arrived, they led them in the song “One Family”. That song “One Family” became the song that brought them the most joy every day. They hoped this song could be translated so that everyone could understand. The refugees felt that when they heard this song, it opened their hearts and they became happy. They want to translate this song into Persian, so that one more language could be used to help this power of love be shared with even more people. Truly, to have this power of love, we just need to be mindful and have a sincere heart. Though everyone has their own karmic forces, they share collective karma. From different countries, these refugees ended up in the same circumstances. Having come to this place, they could temporarily let go of all their afflictions and ignorance. The power of everyone’s love was pooled together. Truly, this was not an easy thing to do. We saw people of different ethnicities embracing each other. The Tzu Chi volunteers were soon leaving, and everyone was reluctant to part. Everyone’s sign language for “One Family” was in unison. When some of them got in their cars to leave, the refugees were reluctant to part, so they stood in front of the car and sang and signed the son “One Family”. They stood in front of the car and would not leave for the longest time. This compassion, this kind of awakened love, had already reached that place. When we gave out material things, we did so with this genuine sincerity. If was like someone giving to their best friend; this was how they provided for their living. This made a lasting impression on their hearts. The harmony and peace on their smiling faces, the gentleness of their voices will always remain with the refugees. So, all of the volunteers, from different teams and organizations, as well as the people from the refugee committee all came together to share their impressions of Tzu Chi volunteers, an impression that would remain in their hearts. Look at them; in total there were Tzu Chi volunteers from 15 different countries. There were 88 volunteers, including the from Bosnia. The work of these 88 volunteers has now come to an end. As they were getting ready to leave, they were reluctant to part with each other. This was truly very moving to see. Every day they listened to the Dharma. Every day I saw the pictures they sent back. When it is evening for them, it is morning for us. They even watched the Morning Assembly’s program, “Life Wisdom”. they never let the Dharma leak away. Every day they remained diligent. Every day they helped the suffering people there. Just think, this is the truest way to live. In life, on this road they have walked, every step, every day of their lives, is what is true. They have awakened sentient beings who were submerged in suffering to help them understand the principles of life, eliminate their afflictive emotions and establish genuine and sincere love. These are Living Bodhisattvas. So, we must put our effort into being mindful, otherwise, the world’s illusions will cause us to lose our direction. Lacking understanding is like being drunk. Then we multiply our ignorance and our afflictive emotions.
In Serbia, the Bodhisattva-volunteers have already helped them sweep these away one by one. Of course, at this time, their future is uncertain and they “do not know that hidden on [their] body is a priceless jewel”. All of us have a priceless jewel on our bodies; we just do not know it. Everyone has these principles, and having these principles, all of us can live peacefully and freely. It is just that we do not know that we have this priceless jewel on our bodies. Thus we are as if drunk or ignorant and take the dales as the true; this is why so many refugees are suffering. This is the same principle; this is how it is. With a thought of goodness in our minds, we benefit the world. With a thought that goes astray, it is if we are drunk or ignorant, and we take the false for the true. Either way, it is the same life, yet there is such a big difference. So, we must truly be mindful. In this world there is the false and the true. We must earnestly seek out the true principles and see through illusory names and appearances.
Come, let us look at the previous sutra passage, “At that time those 500 Arhats, having been given predictions before the Buddha, were happy and jumped with joy. They immediately rose from their seats, came before the Buddha, prostrated with their heads at His feet and repented for the past reproached them selves.
At that time, those 500 Arhats and already come before the Buddha and been given predictions. They all were happy and began to come before the Buddha. With utmost reverence, they paid respect to Sakyamuni Buddha and expressed what was on their minds.
“World-Honored One, we have often had this thought, thinking we had already attained the ultimate and crossed into extinction. Only now do we know that we were likfe people with no wisdom. Why is this so? We should have attained the Tathagata-wisdom, yet we felt content with limited wisdom.
The 500 bhiksus now all felt this way. They knew that in the past they had often thought, “I am clear on everything the Buddha has taught. I understand it all. This is good enough for me.” This is what they believed.
So, all of us can actually still continue advancing forward toward a wisdom equal to the Buddha’s yet we do not know this. we simply “felt content with limited wisdom.”
So, ”World-Honored One,” the next sutra passage states, ”World-Honored One, this is a parable of a man who went to a dear friend’s house, got frunk on wine a lay down. At that time, hos dear friend had official business and had to go. He took a priceless jewel and fastened it inside the man’s clothes, giving it to him and leaving.
This is a parable they shared, the parable the 500 bhiksus came up with. This is a parable of a man who went to a dear friend’s house, got drunk on wine and lay down. This section, up until it says, “He would be content, is explaining their awakening to the provisional teachings of the past.
From, “This is a parable of a man who went to a dear friend’s house” up to the sentence “He would be content” is explaining their awakening to the provisional teachings of the past. From the phrase “later, his dear friend” all the way to “not be lacking anything is explaining comprehension of the true teachings of the present.
At that time, in the midst of his poverty, he arrived at the home of a friend. This friend gave him food to eat and wine to drink, so he felt, “I am so satisfied, so satisfied!” it was only now that they were starting to, beginning to, understand, “it turns out that being able to eat my fill was only the provisional teachings.” From the line “later, his dear friend” all the way to “not be lacking anything,” and from that passage on was when they actually began to “comprehend that the present teaching” was “true”. The Lotus Sutra that the Buddha was teaching now is the path to Buddhahood. Everyone can attain Buddhahood. Everyone can walk this path. Only now did everyone begin to understand this.
”World-Honored One, this is a parable of a man who went to a dear friend’s house.” “A parable” refers to the analogy of the fastening of the jewel. “A man” is an analogy for sentient beings who are being transformed. “A man” in this passage refers to the sentient beings being transformed. “A dear friend’s house” refers to those “Bodhisattva-novices” and the places they transform. Among all the people here, some can be transformed by a Buddha, while some remain outside in drunken state. this is an analogy for those who accept the teachings and transformation of the Dharma. “A dear friend’s house” is an analogy for the transformation-lands of the previously mentioned Bodhisattva-novices.” Being in the dear friend’s house is like following the Buddha in spiritual practice. These people are in this state.
Next, “[He] got drunk on wine and lay down. Some people though they have been able to eat their fill, have not yet fully awakened, because they were drinking alcohol. So, they had not yet completely awakened alcohol is like the five desires. They were drunk, drunk on the five desires. This is an analogy for afflictions that have not been eliminated. We are still immersed in the five desires. Though we are engaging in spiritual practice, though we have heard and taken in the principles, we have not eliminated desirous thoughts nor have we eliminated afflictions. We are still entangled by ignorance. Though we say we have accepted the Dharma, we have not yet entirely eliminated afflictions. It is as if we are drunk; though we have encountered the Buddha-Dharma, we still remain in a drunken state. we are still hungover.
[He] got drunk on wine and lay down: “Drunk” refers to being confused and deluded. “Wine” is an analogy for the five desires. This shows they had not yet eliminated their afflictions and were entangled by ignorance. Though they encountered the Buddha-Dharma, it was as if they were still confused or drunk.
[He] got drunk on wine and lay down. Is like when the assembly began to “temporarily form aspirations,” when they were gradually forming aspirations, and “Their ignorance temporarily subdued”. When they temporarily formed aspirations, their ignorance began to be gradually subdued. So, “Since they were able to hear the sutras, they had a slight understanding in their hearts.”
Got drunk on alcohol and lay down: at that time, people in the assembly temporarily formed aspirations; their ignorance was temporarily subdued. Since they were able to hear the sutras, they had a slight understanding in their hearts. They were like this man going to a dear friend’s house. Because of the severity of his ignorance, he again lost his way. This is like getting drunk and lying down.
Because we listen to the sutras, we have gradually been able to subdue our minds, gradually come to an understanding. This is the way the Buddha-Dharma works. So, it is like “a man” “who went to a dear friend’s house.” This is a parable of a poor man who has arrived at a dear friend’s house. It means their ignorance is severe. Amidst the myriads of sentient beings, they have arrived at this place. “Because of the severity of his ignorance. Is expressing how severe our ignorance is. Then, “He again lost his way”. He had arrived at his dear friend’s house, but his ignorance was still very severe. Although we listen to the Dharma, our ignorance is still very severe. Even as we listen to the Dharma, we continue to replicate our ignorance. We listen to the Dharma, but we still lose our way. This is “like getting drunk and lying down.” We repeat this over and over. Having listened to the Dharma, [we think,] “I know, I know.” But we forget very quickly. The Dharma has no effect on our bodies and actions. Even though we listen to the Dharma, we are not utilizing it in our conduct. Though we know it, we continue to violate it. With the severity of our ignorance, we are still deluded, so we remain unaware. So, there are two types of drunkenness. One, “being severely drunk and completely unaware” and two, “being mildly drunk”.
Those who are drunk are unaware of being drunk. This has two meanings: 1. Being severely drunk and completely unaware. 2. Being mildly drunk with slight awareness but soon forgetting. This is also called being unaware. Although there are two meanings, eventually they both reveal the meaning of fastening the jewel.
The first is, “being severely drunk and completely unaware”. This is severe drunkenness. The second is being mildly drunk. When mildly drunk, one is slightly aware. Though one has slight understanding one forgets very quickly again. I see that most people are like this. when “mildly drunk, they hear the Dharma and seem to know it, yet also seem to not know it. “This is also called being unaware.” So, “Although there are two meanings, eventually they both reveal the meaning of fastening the jewel. Though they may be either unaware or only slightly aware, no matter what, they still have a jewel on their bodies. So, “At that time, his dear friend had official business and had to go. This indicates that these Bodhisattvas conditions for transformation had ended.”
At that time, his dear friend had official business and had to go: this indicates that these Bodhisattvas’ conditions for transformation had ended, so they had to display their departing and manifest transforming in other lands.
This is like how when any Buddhas or Bodhisattvas come to the world, although they teach the principles to everyone, their time in this world is short. People may gather together, but those conditions will end. It is like this in Serbia. This group of Bodhisattvas there eventually has to leave. When the Buddha manifested in the world, in the end He still had to enter Parinirvana. “Their conditions for transformation had ended, so they had to display their departing. This means they had to leave. So, “[They] manifest transforming in other lands.” They then go to other lands. “[He] had official business and had to go. This means that “the princes, because of opportunities arising in other places, followed the conditions and went in response. Thus, it says ‘had to do’”.
[He] had official business and had to go: This explains that the princes, because of opportunities arising in other places, followed the conditions and went in response. Thus, it says “had to go”. Promoting the Dharma and transforming others is known not to be a private matter, so it says “official business”.
The 16 princes, with affinities formed back then, went to different places to transform according to capabilities. Therefore, after being in this place, they must then go to other places. So, “Promoting the Dharma and transforming others is known not be a private matter.” These Bodhisattvas came to the world not for their own sake, but for the sake of sentient beings. They came for one great cause, so this is a “public matter. It is also called “official business.” “He took a priceless jewel and fastened it inside the man’s clothes.” He put a very precious thing on his friend’s body. He himself had official business, so he left. This is an analogy for “teaching the Great Vehicle to enable great Bodhicitta to permeate the field of their consciousness.” He first planted a Great Vehicle seed of Bodhi within them, so that everyone could be deeply permeated by it. Though they were unable to be completely transformed in this life, there would still be the next life!
We sometimes see small children who, when they hear the sounds of the [Da Ai TV program] “Life Wisdom,” out their palms together before the TV and pay their respects. We often hear their grandmothers or mothers say so. think about it; isn’t this something that has permeated them? These children already have this seed in the fields of their eighth consciousness. In thae past they often watched Da Ai programs, often listened to “Wisdom at Dawn,” “Life Wisdom” and so on. I believe this permeated their mind-consciousness, the consciousness of the field of their mind. So, the “priceless jewel refers to the treasure of wisdom of the True Suchness of the One Vehicle. This priceless jewel has already been given to everyone. Everyone should know they have it. The “seed of Buddha-nature” is “priceless jewel”. In particular, “Now it has entered our bodies.” This priceless jewel is something that we already know we have. It is “fastened inside the man’s clothes”. Like something placed inside our clothes, it is inside our minds.
“[He] fastened it inside the man’s clothes”. We should use “remorse and patience to cover ugly rage. We must quickly defend against outer evil. This is our outerwear. A mind of faith and joy is our inner roots of goodness. This is our innerwear.”
What we wear is the ”clothing of gentleness and patience.” We should constantly and thoroughly be aware that beneath our clothing there is a jewel. But we are always covering it up. “We must quickly defend against outer evil.” Since we know we have this jewel, we must practice precepts, Samadhi and wisdom, wear “the clothing of gentleness and patience.” We must put effort into patiently enduring greed, anger and ignorance; this takes patience!
So, we must be gentle and forbearing in the face of all kinds of outer evil. This indicates that inside our clothing, there is this precious jewel. So, “A mind of faith and joy is our inner roots of goodness. This is our innerwear.” The roots of goodness within us are what we all intrinsically have. We must pput effort into protecting them.
“At the time they listened to the Dharma” means every time we listen to the Dharma, we must have faith in it, not merely a slight faith, a little bit of faith, but deep faith.
At the time they listened to the Dharma, they had slight faith, joy and desire. This is understanding the cause of the seeds of wisdom and vows. In terms of forming affinities, perfect understanding is the jewel and teaching them is fastening it. They were afflicted, confused and drunk, with only a slight understanding. Thus, it speaks of “fastening the jewel. In terms of intrinsic nature, it was fastened to them in the past, so it is not something new or that they lacked. They did not know and were now led to know; thus, it speaks of “fastening”.
They had faith, but still needed joy and desire. Even if we only hear a little bit, joy must still arise in us. “This is understanding the cause of the seeds of wisdom and vows.” These are the seeds of wisdom and vows. By understanding the past cause of our ignorance, true seeds of goodness can exist in our minds. “In terms of forming affinities” is talking about karmic affinities. When Buddhas and Bodhisattvas come to the world, they are always forming good affinities and transforming sentient beings. “Perfect understanding is the jewel.” When the good affinities are perfect and complete, they are like a perfect jewel. “Teaching them is fastening it. He taught them, explained to them that within them is this pure nature of True Suchness. By meticulously teaching them, it was like He was fastening the jewel, firmly affixing it in their minds. He affixed it securely so it would remain firmly in their minds. When we take the Dharma into our hearts, we must earnestly protect it. “They were afflicted, confused and drunk, with only a slight understanding. This is like how when we humans have afflictions and ignorance. Now that we have heard the Dharma, we understand. Though we may understand a little bit, we have not made use of this jewel. Someone has fastened a jewel on our bodies, yet we still do not clearly understand. So, “in terms of intrinsic nature, this jewel had been placed on us in the past; it is not something new or that they lacked. It is not new. It was not that it was not there originally; it has always been there. We have always had this jewel; we have had it since Beginningless Time. It is part of our intrinsic nature, not something given to us by others; they just remind us about it. “They did not know and were now led to know.” They were led to know what they did not before. This is called “fastening,” securing it in place. “Giving it to him and leaving means after fastening it like this, he left.
Giving it to him and leaving: This means having taught the Dharma, they continued to transform in other places.
He was teaching them the Dharma, telling them that they too could attain Buddhahood in the future, but that it would take many lifetimes, countless lifetimes, such a period of time. This is why we must put effort into being mindful. There is this jewel in our hearts. If we do not put effort into protecting it, this jewel will never be able to9 manifest. It will be like those water bubbles. We will always be fishing for water bubbles, never imagining that there is this very solid, brilliant jewel within us. So, let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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