Explanations by Master Cheng-Yan
Subject: Cultivating Contemplation in Samadhi (思惟修定會妙法)
Date: August.22.2017
“Cultivating contemplation in Samadhi brings pure, free and peaceful Dharma-joy. We must fully understand ignorance, volitional formation and the other. Links of Cyclic Existence in the Three Periods. By destroying all deviant views, we will attain the tranquil and pure ocean of wisdom. When our enlightened nature and the universe merge, we will realize the wondrous True Dharma of true emptiness.”
We must cultivate contemplation! We must always be mindful. Our minds must constantly be in Samadhi. In our daily living, when we face [the karma] we have created, we must put our efforts into being mindful and remain in Samadhi. Cultivating contemplation is meditation, which is the meaning of Samadhi. Everything comes back to the Samadhi of right thinking. Our minds must be in Samadhi in order to not be disturbed by people or matters. Spiritual practice is about cultivating the mind. Therefore, we must always reflect on ourselves and take care of our minds. When it comes to the things we face now and the things we do now, we ourselves need to earnestly contemplate whether they are right or wrong. Right and wrong must be clearly discerned. Doing the right thing is wisdom. If it is the wrong thing to do and we do it, that is called foolishness. Life after life, we engage in practice so we should have faith that we ourselves, since Beginningless Time, have had an affinity with the Buddha-Dharma. The Buddha-Dharma we [encounter] comes from all Buddhas and Bodhisattvas manifesting in the human realm. Life after life, they have [come] to deliver us. Life after life, we have had the affinity to encounter them. As we have the affinity to encounter the Dharma, when it comes to people, matters and objects, right and wrong, true and false, all must be discerned clearly. After clearly discerning right and wrong, we must earnestly do the right thing. This is developing our wisdom. Our wisdom-life can develop because, in past lives, we cultivated wisdom and listened to the teachings. Thus, in this life, in dealing with people, matters and objects, we can clearly discern matters and principles. When we do the right thing, we develop our wisdom. If we become careless and deviate slightly, we will do the wrong thing; we will be unable to control our minds. A slight deviation can lead us far astray. Once one thought goes astray, every further step is in error. So, with one stray thought, 1000 missteps follow. This is foolishness. Once we make mistakes, we repeat them and replicate our ignorance. This is because in listening, contemplating and practicing, we lack the power of Samadhi.
So, as we engage in spiritual practice, in this lifetime, we must have clear discernment. At all times, with matters, people and objects, we must recognize everything clearly. Our minds must be in Samadhi. We must seize the right methods. We must persevere in the right actions. We must pay careful attention and not let people disturb our minds. We must not let our thoughts get stirred up over matters and people. Once such turbulence occurs, ignorance arises. To truly settle the thoughts in our minds is very difficult.
Look at water. When it is still, water can reflect people’s image. When the water is still, 1000 moons can be seen in 1000 rivers. When the water is still, the images of all mountains, rivers and lands will appear in the water. But this still water cannot withstand even a grain of sand. A tiny grain of sand, when thrown into the water, will cause the water to ripple and the images will likewise begin to quiver. If we more vigorously disturb [the surface], the entire scene is obscured and disappears. This is just like our minds. We must earnestly maintain the stillness of our minds. To keep still, our minds must always abide in the Buddha-Dharma. The mind needs the power of Samadhi. Then naturally, in this stillness, we will feel pure, free and peaceful Dharma-joy. If we could enter such a state, how joyful would that be? In our daily living, external states would not disturb our minds. External refers to the external environment. Once we understand that everything is illusory, is all true emptiness, what is there to take issue over? All relationships depend only on our thoughts. When other’s thoughts are different from ours so that what they say is opposite to what we say, shouldn’t we calm our minds and earnestly contemplate whether what they say is right or whether what we think is right? If what we do has not gone astray, we should believe in ourselves, believe that we are selfless. Although other people may have different thoughts, opinions and perspectives, we must believe they have love in their hearts. In this way, we will not take issue with them. Never-Slighting Bodhisattva’s practice is what we must apply in daily living. “I do not dare look down on you, because all of you can attain Buddhahood. It’s just that your current thinking has gone astray. With time to earnestly adjust your thoughts, I believe everyone can eventually understand and gradually adjust in order to enter Samadhi.” If their mind can settle down, in the same way it will be pure, free and peaceful.
They can attain the same spiritual state as us, where they too can rejoice in hearing the Dharma. We have heard that many Tzu Chi volunteers, in their lives in the past, heard some remark that was made casually, yet they took it very seriously. They then kept those remarks in their hearts, in this way disturbing their own minds. This then turned into what people these days call depression. If this depression became severe, it affected their whole lives; whatever they wanted to do would be disrupted. How many people are in this situation? Because of a casual remark, ignorance enters our minds. The person who spoke had no [bad] intentions, but the person who heard it took it to heart. Nowadays, events like these have caused many people’s thinking to go astray. There are many cases of depression and anxiety. To readjust ourselves, we need to be mindful.
However, there are also people who, after listening to the Dharma, understand that the world is inherently filled with suffering. The afflictions and ignorance we accumulate are all due to us; we are trapped by our own thinking. So, they break free and let go. They transform their mindset [and realize that] there is no need to get upset. In this way, they gradually adjust their own minds. Having made adjustments, they are very diligent. With all things, they are able to see them clearly and let go. They are at ease and filled with Dharma-joy. Among our Faith Corps members and commissioners, there are many people like this! We should listen more to other people. We are all listening to the Dharma; some people hear it, take it to heart and eliminate the afflictions they have accumulated in the past. They change their attitude. Now, they volunteer in Tzu Chi and benefit people. Every day, they feel peace and Dharma-joy. There are so many people like this!
But there are also some who are confused, drunk with the wine of ignorance. They live their life intoxicated and confused. In Pingtung, there is a man, Dong Jinhua, who is 55 years old. However, his life has been quite unique. When he was little, he had many siblings. His father died early on, so his mother, by herself, had to raise nine children, both daughters and sons. Their life was not easy. Her husband had died early, so she, as a single mother, had to raise so many children. Dong Jinhua had a fever when he was little, which impacted his intelligence. When he was ten years old, he finally learned how to walk. It was a very unique illness. The way his mind was affected, at 10 years old, he finally learned how to walk. Their lives were very harsh. His mother was already getting old. The two of them relied on each other to survive. When he was thirteen, he started going to a textile factory to study as an apprentice. He was still very young when he started. It was difficult for him to learn, but whatever people told him to do, he would just do it. Some coworkers began asking him to drink with them. He was not very intelligent to begin with, and they started giving him alcohol to drink. He developed a drinking habit. So, in this way, he began being drunk every day. He mind was not very sharp to begin with, and now he was intoxicated every day. He did not listen to what his boss told him, nor did he listen to what his coworkers taught him. So, he got fired. What could he do? Being drunk every day and with poor intelligence, where could he find work? So, the mother let him stay at home. Every day, he was bored and had nothing to do. Every day, he would ask his mother for money. The mother grew old, year by year. She worked hard and took jobs on the side. Seeing how her so was a drunk and moreover mentally challenged, she thought, “What can I do?” Every day, he drank at least five bottles, and he asked for more than NT500 every day. The NTD 500 was for alcohol and betel nuts. He had already become addicted to alcohol. What could be done? He was unable to sober up, so he was drunk every day. After being drunk, once he got sober he would tell his mother, “I was wrong. I made mother worry again, I will change. But no matter how he tried, he could not change. Later, they brought him to Hualien to go into rehabilitation. There was a place for people with alcoholism, where he went to quit his addiction. His mother accompanied him there. A month went by, and he still could not quit drinking. But this family was so impoverished, and the mother was already very old. What could they do with this child? Later, he was transferred to a hospital in Yuli for treatment, where he stayed for another month. Still, they could not find a way to help him. This lasted until one day, Tzu Chi volunteers went to the hospital in Yuli to hold an event. During the event, he saw them. This man saw the Tzu Chi volunteers and their orderly appearance. Clearly, he also had deep roots of goodness. When he was not drunk, although he was not very bright, when he saw the Tzu Chi volunteers, something inconceivable happened. Joy arose in his mind, and he approached the Tzu Chi volunteers. He said, “Can I be like you and wear such neat and uniform clothing?” One volunteer answered him, “Of course you can! As long as you are willing to make a vow to change your drinking habit, you can wear the same clothes as we do”. This was what they said to him. Starting from that time, in that place,he gradually kept trying to figure out how he could get to wear this uniform, how he could quit drinking. This was a place of quarantine. For his treatment, he had to be quarantined. He felt, “I should be with those people”. Thus, he thought, “I don’t want to stay here and be quarantined. I should go back”. He kept saying that he wanted to go back. So, his mother did not know what to do with him. Since he kept arguing, they went back [home]. From that time, Tzu Chi volunteers often interacted with them. They referred this case to Pingtung volunteers. Our Pingtung commissioners and Faith Corps members took over the case and started often visiting this man. Mr. Xu from Gaoshu in this way started often visiting their home to care for this man. He often brought this man to do recycling work. They kept doing recycling work. He kept looking after him, kept guiding him. As it turned out, he loved doing recycling. They let him wear the grey shirt and white pants (for volunteers in training). He started to feel, “I’m just like you, so I should have the same lifestyle and conduct. I must not drink alcohol again”. In this way, he started to continuously change himself, until finally…. Of course, this took a very long time. Tzu Chi volunteers were very patient and caring. Although sometimes he secretly drank a little, the volunteers would first let him “get away with it”. Then they gradually became stricter with him. In this way, they kept guiding him until he finally quit his drinking habit completely. Then they let him join the introductory and advanced volunteer training programs. His mother was very grateful to the Tzu Chi volunteers for not giving up on him. They helped guide her son to overcome so many negative habitual tendencies. He quit drinking alcohol and his personality changed. Though he lacked in intelligence, he grew wiser. He is now a certified volunteer. He was certified in 2007, and he now does recycling work and teaches others. He is not just a volunteer in grey and white; he is wearing the blue and white uniform! Truly, this is life in [this world]. Starting from a young age, he drank until he was over 50. Now, in this moment, he has sobered up and has started to transform his life. Now, he is a Living Bodhisattva. When he goes on duty with Tzu Chi volunteers, he is capable of doing everything. His siblings want him to focus on Tzu Chi work, so they all help with the family’s livelihood and let him focus on volunteering for Tzu Chi. His mother is over 80 years old now. Seeing how her son has changed, her mind has been put at ease.
In the same way, we need Samadhi in our minds. Otherwise, we will always be intoxicated in the land of ignorance. After birth, this man fell ill when he was little and started walking only at ten years old. When he was thirteen, he was given alcohol at work. These were the causes and conditions in his life. These were circumstantial and direct retributions. But as long as he still had his roots of goodness, he still had good affinities. Once he encountered good causes and conditions again, he was able to sober up. In the same way, he entered a state of “free and peaceful Dharma-joy”. Every day, he says he is very joyful. He had no conflicts, no ignorance and no bad habits. When people teach him how to do something, he just does it. This is truly something rare.
So, “We must fully understand ignorance, volitional formation and the other Links of Cyclic Existence in the Three Periods”. The Links of Cyclic Existence in the Three Periods [start with] ignorance. Ignorance leads to volitional formation, which gives rise to consciousness, which give rise to the Six Entrances. This is the 12 Links of Cyclic Existence. Past ignorance makes us take action, which gives rise to consciousness, which gives rise to name and form. This is how it is; that refers to the past. Then there are the Six Entrances. Once we have the Six Entrances, we start to make contact. In [40 weeks] of pregnancy, a person’s forms is shaped inside his mother’s womb. When the Six Roots are fully formed this person will be born and will make contact [with the world]. once there is contact, feelings arise. He feels intense pain all over his body. At this stimulation, the baby begins to cry. Starting in this way, the child gradually makes contact with the world. “I like this; I don’t like that”. This ignorance of craving arises, and he starts to grasp. “I crave this; I will grasp it. I want to grasp it, so I will think of many ways to obtain it”. Thus, he begins to create karma. As he creates karma, there is becoming. This karma enters his eighth consciousness, resulting in the coming into being of seeds for future [existences]. In our present lifetime in this human realm, there are people, matters and objects; right, wrong, true, false are all in this world. We kept creating [karma], and in the end, we age, become ill and die. Once we die, another lifetime begins. Everything we do in this lifetime, through feeling, craving, grasping and becoming, is the [karma] we create in this life. After we die, we bring this with us and ignorance again leads to volitional formation, which leads to consciousness, which leads to name and form. They continue to give rise to each other. So, this is called the Three Periods. Continually, from the past to person to future, we continue to create [karma]. “Ignorance [and] volitional formation in the Three Periods” is talking about very subtle actions [and changes]. “Volitional formation” refers to very subtle and infinitesimal changes. We were born as little babies. When did we become this old? It happened continuously, without us knowing. These changes occur continually. From the past and present to the future, everything goes through these kinds of changes. This volitional formation occurs through all kinds of causes and conditions. The causes and conditions from the past, those we create in the present and those of future lifetimes are all descried [though these 12 Links]. As we learn the Buddha-Dharma, “by destroying all deviant views, we will attain the tranquil and pure ocean of wisdom.” This is the goal of our spiritual practice. When we cultivate contemplation in our daily living, when we have Samadhi in our daily living, naturally external states and conflicts, what is true or false, right or wrong, can all be clearly distinguished. Naturally, [our views] of self and others, our ignorance and deviant views, can all be eradicated. Naturally, our minds can uphold this cultivation of contemplation. We cultivate contemplation to remain in the tranquil and clear ocean of wisdom.
This is our enlightened nature. When we return to our enlightened nature of True Suchness, our enlightened nature merges with the universe. One day, our enlightened nature will unite and become one with the universe, like how the Buddha saw the bright star at night and realized the truths of “true emptiness and wondrous existence.” We too will understand all this. This is the practice we need to cultivate.
Look at this man who had no control of his life, this Mr. Dong. He had lived like this since he was little, and only when he was over 50 did he meet these benefactors and return to his intrinsic nature of True Suchness. Now, his mind is very simple. In his community he works to help the planet and to help others. Even these benefactors in his life who are guiding him in this manner are part of his causes and conditions. The principle is the same, so we must mindfully seek to comprehend it.
The previous sutra passage states, “We receive predictions of attaining Anuttara-samyak-sambodhi. Due to these causes and conditions, we greatly rejoice for having attained what we never had before. At that time, Ajnata Kaundinya and others, wishing to restate their meaning, spoke this verse.”
This was what the 500 disciples said. At this time, everyone was very joyful because everyone had already received predictions from the Buddha. So, at that moment, they expressed the words in their hearts. These matters were truly very important, and they wanted everyone to review them again.
The sutra passage restarted it again, so this verse was spoken. “All of us heard the supremely peaceful and calming sound of bestowing predictions. We rejoice for having what we never had before. We prostrate to the Buddha of infinite wisdom.”
[They felt,] “All of us are very joyful. Our minds have already settled down because the Buddha bestowed predictions on us. Since He has given us predictions, no matter how long it will take in the future, we too will attain Buddhahood someday. So, all of us are very joyful. We rejoice, for our minds are calm. All of us believe that as long as we maintain the power of Samadhi, maintain that mindset in future lifetimes, lifetime after lifetime this Samadhi will be maintained in this way, and we will someday attain Buddhahood.”
Next, let us look at the following sutra passage. “Now, before the World-Honored One, we repent for all our pass transgressions. Of the infinite treasures of the Buddha, we have attained a small part of Nirvana. Like ignorant fools, we thought that was enough for us.”
Now, they were in front of the World-Honored One. Facing the Buddha, everyone repented for the past. “In the past, we were like a drunk person who was in his friend’s house, intoxicated. When the friend saw him so drunk, he quickly wanted to help him. So, he placed a jewel on him.” We have previously discussed this sutra passage. They were very remorseful. They repented that, in the past, they were like a drunk person. They did not understand the Buddha’s mindfulness in teaching so that they could all realize that everyone can attain Buddhahood. “Inside, we all have a nature of True Suchness and the true principles of all things. We can all be one with these true principles.” We were in fact one with the true principles, but we did not know it. So, we are very remorseful. We feel remorse for being deluded amidst the Dharma. Our spiritual practice cannot compare to others. So, we are truly remorseful.”
Now, before the World-Honored One, we repent for all our past transgressions: They repented for their previous lack of understanding. Now, before the Buddha, they repented for being attaché dot the Small and for the boundless past transgressions of being deluded and ignorant of the Great Vehicle.
Sariputra, Maudgalyayana Mahakasyapa, Katyayana and the others had all received predictions from the Buddha. “Only now are we starting to understand. In the past, we stuck to benefiting ourselves.” Now, before the Buddha, at this time, in front the Buddha, “they repented for being attached to the Small.” “We feel regret for spending so much time being attached to only benefiting ourselves. We feel very repentant.” These are “the boundless past transgression of being deluded and ignorant of the Great Vehicle. We were deluded, the Buddha clearly told us this. We were still fearful, unwilling to accept it, thinking Great Vehicle was contriving affinities. So, we did not want to walk on the Great Vehicle path. Thus, these were our past transgressions.” So, “They had four transgressions.” They forgot their original vows, they were afraid of the Great Vehicle Dharma and not dare enter; they took joy in the Small Vehicle Dharma and were content with attaining the Small. These were their four transgressions from the past. They forgot they had formed great aspirations and made great vows. As for the Great Vehicle Dharma, they did not have the mindset to accept it. They continued to take joy in the Small Vehicle and only benefit themselves. They thought they had understood all Dharma, that their afflictions were eradicated and that they would no longer transmigrate in cyclic existence. This was what they thought. These were their past transgressions.
“Of the infinite treasures of the Buddha, we have attained a small part of Nirvana. They were truly foolish in the past, content with attaining the Small. Of the infinite treasures of great wisdom from the Buddha, they had only attained a small portion. This was the “Nirvana biased towards emptiness. They realized that all is empty, so they knew to not take issue [with others]. In life, everything is like dew or lightning. All is illusory and not real. But this was all that they knew. “like ignorant fools, we thought thar was enough for us. In this wat, they thought that all Dharma was clear to them. They did not want to mistake the illusory for real. So, they had an open and thorough view on life. They thought they had attained it all. [Now] they were blaming themselves for thinking this was the case.
Like ignorant fools, we thought that was enough for us: They reproached themselves for their dull capabilities and difficulty in awakening. Just like ignorant fools, they felt the Small Vehicle Dharma was enough.
“Like ignorant fools, we thought thar was enough for us. They blamed themselves for their dull capabilities. They only knew emptiness, were biased toward it, not knowing the principles of wondrous existence. So, they blamed themselves for having very dull capabilities. It was very difficult to awaken.
“Just like ignorant fools, once they attained a bit of Dharma, they felt very content with it. They blamed themselves because of this.
The next sutra passage states, “We were like a poor man who went to the home of a close friend whose family was extremely wealthy. He prepared all kinds of food and delicacies and fastened a priceless jewel inside the pooe man’s clothes. He wuietly gave it to him and left. At that time the mad was sleeping and unaware.
They made this analogy for themselves, comparing themselves to a poor person who arrived at a very rich household. Delicious food and drinks were prepared for him. They used this poor person as an analogy. They used to be just like that. The close friend is an analogy for the Buddha. in the past, they relied on the Buddha, like going to a close friend’s house. They relied on the Buddha’s Dharma to be taught and transformed it was just like going to a close friend’s house.
We were like a pooe man who went to the hime of a close friend: In the following passages they usean analogy of fastening a jewel. The poor man refers to them. The close friend refers to the Buddha. in the past they relied on the Buddha, like going to a close friend’s house.
“Whose family was extremely wealthy….” This family was very wealthy. This is like the land of actual retribution. Where will our circumstantial retribution be? When the Buddha comes to the human realm, we can also come to the human realm and encounter the Buddha. we form aspirations to engage in spiritual practice in the Buddha’s family. This is the Buddha’s home. “He is replete with merit and virtue. Thus, He is called ‘extremely wealthy.’”
Whose family was extremely wealthy: The land of actual retribution is the Buddha’s home. He is replete with merit and virtue. Thus, He is called “extremely wealthy.”
This family was very wealthy this close friend and his family had accumulated many merits and virtues. So, he was called extremely wealthy. This close friend’s family refers to the Buddha. The Buddha accumulated many merits and virtues. So, He was compared to an extremely wealthy man. “He prepared all kinds of food and delicacies.”
He prepared all kinds of food and delicacies: The Dharma-appearance is completely manifested, like all kinds of food and delicacies. Ordinary forms of sustenance are called food; fine foods are called delicacies. Food and delicacies: This refers to the era of Great Unhindered Wisdom Superior Buddha, when they first heard the skillful teachings.
Seeing this poor man, this extremely wealthy man quickly prepared delicacies for him to eat. “Ordinary forms of sustenance are called food; fine foods are called delicacies.” With all kinds of food, he fed the man. It is the same when we eat. We do not just eat rice, we also eat accompanying dishes. It is the same principle. These very appealing dishes and delicacies are an analogy for the teachings of skillful means they first heard in Great Unhindered Buddha’s era. It was dust-inked kalpas ago that they started to listen to the Dharma. “[He] fastened a priceless jewel inside the poor man’s clothes.”
[He] fastened a priceless jewel inside the poor man’s clothes: This invaluable jewel is the potential for Buddhahood within us. Teaching the Dharma through skillful means is called “fastening the jewel.” “Inside the clothes” refers to the physical body of direct retribution. Fastening the jewel: This refers to how the princes repeatedly taught and formed great affinities.
The priceless jewel is the potential for Buddhahood with us. We all have the potential for Buddhahood; this is True Suchness. “Teaching the Dharma through skillful means….” All of us have this wisdom-nature within us. The Buddha, the Awakened One, taught us like this. what exactly did He give us? He gave us the Dharma. The Dharma is for us to awaken ourselves. We all intrinsically have Buddha-nature. We have this awakened nature. The Buddha’s teaching us is like placing a jewel inside our clothes. “Inside the clothes” refers to the physical body created by direct retribution.
During this lifetime, we have this physical body with [this jewel], so we should cultivate [this] in our practice. fastening a jewel is an analogy for the causes and conditions for the princes to repeatedly teach the Great Vehicle. Sakyamuni Buddha was among the 16 princes. After Great Unhindered Wisdom Superior Buddha finished teaching the Dharma, for those with affinities with them, [the princes] taught the Lotus Sutra. if [the princes] had not been at Great Unhindered Buddha’s assembly, all they would have heard and understood would have been skillful means such as the Vaipulya teachings and so on. but truly hearing the Lotus Sutra and being able to attain Buddhahood was from the teaching of the 16 princes. This was like placing a jewel on their bodies. Once they realized it, they could trade with it. This is the Buddha’s affinities with us. He gave us [the teaching that] we all have this intrinsic Buddha-nature.
These are all our affinities with the Buddha. “He quietly gave it to him and left.” He quietly gave it to him and left. “At that time the man was sleeping and unaware.”
He quietly gave it to him and left At that time the man was sleeping and unaware: the friend quietly and secretly fastened the jewel inside the man’s clothes and ledt to transform beings in other lands. Thus, it says that he “left”. At that time they were deluded and ignorant like a sleeping, drunken man who had no awareness.
Because the close friend quietly gave it to him, this jewel was inside his clothes. He “left to transform beings in other lands.” The causes and conditions to transform had ended. He had to leave to go to other places. “Thus, it says that he ‘left’.” Throughout His entire lifetime, he explained the Dharma for us, until this point. These were the causes and conditions. the Buddha entered Parinirvana at 80 years of age. He taught us the Dharma more than 2000 years ago. Perhaps we too were at the Lotus Dharma-assembly and heard this Dharma. Yet we are still unenlightened beings. nevertheless, we have a priceless jewel, which is this affinity we share with the Buddha. this present moment is precisely when we can make use of this affinity, like how we can take out a jewel and use it. After listening to the Dharma, we can apply the Dharma in the present moment. This was like how, after the wealthy man gave the poor man the jewel, the causes and conditions were such that the wealthy man had to leave. “At that time they were deluded and ignorant like a drunken man in confusion. At that moment, they were still deluded like a drunken man.
The Buddha taught the Great Vehicle Dharma, but they were still in that drunken state, that land of ignorance, afflictions and delusions, without being aware of it. So, they were like drunken people, drunk and asleep, unaware. This is what we sentient beings are like. For lifetime after lifetime, we encountered all Buddhas and Bodhisattvas. Dust-inked kalpas ago, we perhaps met Sakyamuni Buddha at the time of Great Unhindered Wisdom Superior Buddha. a few days ago, we also discussed how, in the eras of the Sun-Moon-Lamp Radiance Buddhas or Great Unhindered Wisdom Superior Buddha,we merely listened to the Dharma every day. Every day, we were still like a drunk person; we were still unclear and confused. Therefore, we must earnestly spend every day cultivating contemplation in Samadhi. Our minds must always have Samadhi to always be at ease and free and return to our intrinsic nature of True Suchness, to our enlightened nature united with the universe. How cab we experience the intangible principles with all tangible objects? If we can first understand this, naturally in the distant future, we can become one with universe. We will likewise attain the principles of true emptiness and wondrous existence. As long as we know that we have a jewel on us, we can trade with this jewel. Those who listen to, teach and transmit the Dharma. Must among people to train themselves. Afflictions are Bodhi. The turbidity among sentient beings is severe. There are so many afflictions and ignorance. This place is our spiritual training ground, where we can understand why ignorance arise and why we create karma. once we understand it, we are clear. So, afflictions are Bodhi. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
