Explanations by Master Cheng-Yan
Subject: Making Offerings, Protecting the Dharma-Treasury (供養諸佛 護持法藏)
Date: September.08.2017
“The 2000 people, in silent prayer, gazed reverently on the Buddha’s countenance. They watched in anticipation just like the two venerable ones. Thus, it says ‘with the same wish’. They wished to emulate them, so how could they not long for their part? Those standing there raised their heads and reverently looked upward, hoping to receive [predictions] like those before them.”
We must listen mindfully. As I mentioned before, the Chapter on Those at and beyond Learning is entirely about how the Buddha wished to bestow predictions of Buddhahood upon all His disciples. There is a sequence to bestowing predictions; it depends on capabilities and karmic conditions. The Buddha wanted to help everyone realize their innate Buddha-nature. Everyone has the intrinsic [potential] to attain Buddhahood. So, their faith in their ability to attain Buddhahood had to be strengthened. However, they had to meet certain requirements. Although we all intrinsically have Buddha-nature, we all need to form aspirations ourselves, put the teachings into practice and engage in spiritual practice ourselves. Although we are born with Buddha-nature, we must still put effort into spiritual practice in order to attain Buddhahood. Although we all have Buddha-nature, we have covered it with ignorance and delusions. The radiant wisdom of our Buddha-nature has been covered and cannot shine through. This is why we are still unenlightened and remain lost in afflictions and suffering. If we can break through our ignorance, since we all intrinsically have Buddha-nature, our wisdom will naturally manifest. So, to eliminate this ignorance, we must put in great effort and work hard. Starting from when Sariputra receive a prediction of Buddhahood in the Chapter on Parables, [the Buddha] kept explaining these disciples’ past causes and conditions and the process of their spiritual practice. Once the causes and conditions were mature, naturally the Buddha would bestow predictions upon them.
Previously, in the Chapter on 500 Disciples Receiving Predictions, already 500 people, or 1200 people, received predictions. Previously, He had called out names one by one. After this came Ananda and Rahula, who were well-known to everyone. They were not only known to people in the human realm; among the eight classes of Dharma-protectors, they were known to all. This was because these two were very special people in the Buddha’s Sangha. One of them was the Buddha’s cousin and His attendant who was always by His side. Whenever you saw the Buddha, Ananda was certainly by His side. The Dharma came out of the Buddha’s mouth and flowed into Ananda’s heart. This we all know. Ananda had excellent memory. No word that entered Ananda’s heart was ever forgotten. Ananda was recognized by everyone. People respected the Buddha, and they also respected Ananda. Rahula was the Buddha’s son. Morever, he had received very strict training from the Buddha. Sariputra and Maudgalyaya also put their hearts into nurturing him. Thus, Rahula engaged in esoteric practice. This was something everyone knew. Although he did not often announce his name in front of people or draw attention to himself in front of others, although he did not do this, everyone knew that Rahula was very tranquil and very well-cultivated. Everyone knew about Rahula’s esoteric practice. Though he did not draw attention to himself, everyone knew he was very advanced in his practice. So, everybody understood this. However, the Buddha had not yet called the names of these two people to bestow predictions on them. So, at this assembly there were over 2000 people, and in their heart, these over 2000 people had this hope. “The bestowing of predictions has not concluded because there are still two names that the Buddha has not called. If He were to call these two and bestow predictions on them, we too might have a part in this. The Buddha is so compassionate. We also know that everyone intrinsically has Buddha-nature, so we will definitely attain Buddhahood. It is just a matter of sequence. Still, we hope to hear the Buddha directly say that we too can attain Buddhahood. Then we will form the resolve to put [the teachings] into practice and follow the Buddha’s Great Vehicle teachings. We will take them to heart.” This was what the 2000 people [were thinking]. It was in that situation that Ananda and Rahula stepped forward. In front of the Buddha, they expressed what was in their hearts. What they hoped for was that He would call their names to bestow predictions, not only on just the two of them, but also on 2000 others in the assembly. They all also had the same hope. Ananda and Rahall expressed the words that were in their hearts. After the two expressed this, 2000 people present immediately rose from their seats; they stood up. After straightening their clothes, they paid their respects from where they stood. Although they did not speak, they silently prayed in their hearts. They silently hoped that the Buddha, in addition to [bestowing predictions on]. Ananda and Rahula, would indicate they too had a part. This was the hope in their hearts. “They watched in anticipation just like the two venerable ones. Thus, it says ‘with the same wish’.” This is from a previous sutra passage.
Everyone shared the same wish. Ananda himself said that he hoped to receive a prediction from the Buddha. The over 2000 people in the assembly also had the same kind of hope. So, these over 2000 people had the same wish. “Just like the two venerable ones” means just like Ananda and Rahula. Thus, they “wished to emulate the virtuous”. They watched the venerable ones before them one by one receive predictions of Buddhahood. Now, Ananda and Rahula were still left. They were people known to everyone. So, watching these virtuous people one by one receive the Buddha’s praise and one by one receive a prediction of Buddhahood, everyone greatly admired them. So, they “wished to emulate the virtuous”. “They wished to emulate them, so how could they not long for their part?” Since others had received [predictions], there was no way these over 2000 people would not have the hope that they would receive [predictions] too. They were very hopeful. Thus, they surrounded [the Buddha] in that place. “Those standing there raised their heads and reverently looked upward.” They craned their necks to listen whether the Buddha would begin calling the names of these two venerable ones and bestow predictions on them. “After that, He [might] call our names, and we too can receive predictions.”
This sutra passage describes what was in these 2000 people’s hearts. “Wishing to emulate the virtuous” is something all of us normally hope for. This is just like our Living Bodhisattvas. “Others can do this, so I should be able to do it too.” People speak highly of those how give of themselves, saying, “You are amazing! You do good deeds and you are so filial. You are truly an amazing person. In particular, when there are many difficulties, you can overcome those many challenges and accomplish the work of helping people. This is very touching.” When we praise someone’s accomplishments, actually, we hope that we can be just like them, that we can accomplish the same things. We hope we too can be a role model people admire. It is not that we cannot achieve this. It is not that there is no way to overcome these many challenges. There is a way. I will give [an example] from 20 years ago. 20 years ago, it was 1996. On April 27, a team of 13 Tzu Chi volunteers traveled from Taiwan to Qinghai. Qinghai is a very mountainous region with elevations exceeding 5000 meters. The air is very thin up there. When we who live in the plains go to the high mountains where the air is so thin, some will suffer from altitude sickness and have difficulty breathing. They develop asthma, high blood pressure and headaches. They will develop many such symptoms. However, they go for the sake of helping people. In November 1995, in Qinghai there was a major snowstorm which caused a very severe disaster. Many people froze to death. All their livestock, including cows, sheep and other animals, froze to death in the snow. There was also nothing to eat. The snow covered that whole swath of land for a long time. The snow caused a very severe disaster. When we heard the news, we felt for them, especially since this lasted for a long time. From November 1995 and into the next year, 1996, things did not change. The disaster just got worse and worse. People were already starving or freezing to death. All the livestock also froze to death. When we saw these scenes on TV, we saw that the land was covered with livestock that had frozen to death. Seeing this, our hearts went out to them. We hoped we could go to assess the situation.
So, in March 1996, [Tzu Chi] Vice President Wang led a group of volunteers to make an initial assessment. The mountains were very high. The roads were difficult to travel, with very treacherous spots. Transportation was very inconvenient. Knowing it was so difficult [to reach] that place, they still undertook this arduous [journey]. This was very taxing; some suffered headaches, some suffered other problems. When they arrived at that place, whether they looked, it was covered in snow. They saw that the people there were impoverished and starving. The suffering was so severe, it was indescribable. Their hearts went out to them. So, they assessed the disaster to understand the conditions there. When they returned, they acted very fast. Within less than a month, they had made the necessary preparations. “Who is willing to come along?” A large team of people went there together. There were Dharma masters from the Abode as well as Bodhisattva-volunteers, numbering 13 in total. So, they arrived in that place. Of course, the difficulties they faced throughout the process would make a long story. However, 20 years ago, on Aril 27 (1996), they started disaster relief there. What we distributed from the beginning was highland barley. The people there did not eat rice; they are highland barley. What is highland barley? To be honest, I have never seen highland barley. At that time, when they suggested distributing highland barley, I asked, “Why not give them rice?” They told me, “This is what they eat. In addition to highland barley, we also gave them cash, because their source of income, the livestock, was all gone. They had no source of income. In addition to food, to the highland barley, we also distributed cash so that they would be able to buy what they needed. Because it was impossible to transport a large amount of goods to that place, we had to buy the highland barley on site and give cash for disaster relief. This was 20 years ago. Every time I think about it, that scene was truly full of suffering. It was the most difficult among all our disaster relief efforts; it was filled with difficulties. This was 20 years ago. These 13 people went to two counties and four villages for relief distributions that helped more than 15,920 people survive these hard times. This means that almost 16,000 people living in that place were able to safely get through those difficult times. [They went to] two counties and four villages. They overcame [so many] difficulties.
In fact, when these volunteers came back, they were like heroes returning from battle. So many people praised them. 20 years ago, on this day, in that place, they completed an extremely difficult task, enabling almost 16,000 people to get through this difficult time in their lives. This was truly very touching. Now, [20 years later], in present-day Qinghai, the first [Tzu Chi] seed has emerged; the first generation of Tzu Chi volunteers has appeared. In 2012, Mr. Qi Haiming watched Da Ai TV. He learned about Tzu Chi in Taiwan and about Tzu Chi’s history. After seeing it, he formed aspirations and made vows. Thus, he went to Sichuan to register for volunteer training. He is now already a certified volunteer. After being certified, he is now developing Tzu Chi’s [missions] in Xining, Qinghai. There are already more than 300 volunteers there. Moreover, he made the aspiration to let Tzu Chi use his old home, which can accommodate more than 300 people. This year’s Year-End Blessing was held there. He has provided it to serve as a Tzu Chi service center. That place can hold more than 300 people. They held the blessing ceremony there. So, we can imagine how big the house is. The house must be very open and spacious, to hold this many people. This is the first generation.
From this first seed came the first generation of Tzu Chi volunteers in that place. Now, naturally the suffering can receive help and loving people can awaken the great love in their hearts. Like this, everyone wishes to emulate the virtuous. “You can do good deeds; I want to follow you to do the same”. In this way, one gives rise to infinity. He has only been certified for less than a year, and they now have more than 300 volunteers. Isn’t this “wishing to emulate the virtuous? You can do it, so I can do it too”. In this place, in Qinghai, there are truly many suffering people. Now there are seeds like this that are sprouting one by one. With each seed, there is new hope. Small trees will inevitably grow into big trees, and the desert will turn into an oasis. I trust that in the future, with Tzu Chi there, this place will be filled with hope. This comes from “wishing to emulate the virtuous”. The principle is the same. So, since Ananda and Rahula had formed these aspirations, they too could receive predictions from the Buddha.
In the previous sutra passage, the Buddha already bestowed a prediction of Buddhahood on Ananda. Ananda will attain Buddhahood in the future. Let us look at the previous sutra passage. Ananda received a prediction that in the future he will be called Mountain-Ocean-Wisdom Free Unhindered King. “Mountain-Ocean-Wisdom Free Unhindered King, 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”. These are the Ten Epithets.
We talked about them yesterday as well “Teacher of Heavenly Beings and Humans, Buddha. “Buddha” means “enlightened one”. “The World-Honored One” means, one is respected by all the people in the world. This is what everyone was hoping for. The spiritual practitioners hoped, at this time, to receive predictions from the Buddha. According to what the Buddha taught them, if, life after life, they practice in accord with. His teachings, then, one day they will become one with the universe; they will become enlightened awakening to their nature of wisdom and ocean of enlightenment. This is what everyone hoped for.
The next sutra passage says, “You will make offerings to 6.2billion Buddhas and protect and uphold the Dharma-treasury. You will then attain Anuttara-samyak-sambodi”.
In the future he will be Mountain-Ocean-Wisdom Free Unhindered King. In the future he will attain Buddhahood. The present-day Ananda will, after attaining Buddhahood in the future, be replete with the Ten Epithets. Of course, in the process of attaining Buddhahood, he will “make offerings to 6.2 billion Buddhas. It will still take a very long time.
You will make offerings to 6.2 billion Buddhas: He will follow those Buddhas’ teachings, accept them faithfully and put them into practice. this is called making offerings of reverence and conduct. Making offerings to 6.2 billion Buddhas refers to eradicating the 62 Views.
Ananda will attain Buddhahood in the future, but form now to that point in the future, there is still a long time to go. How long? “[He will] make offerings to 6.2 billion Buddhas.” It is very rare for even one Buddha to appear, not to mention 6.2 billion Buddhas! How long will that take? This was why the Buddha told Ananda, “You must have patience. You will still need a long time, the time it will take to complete the process of making offering to so many people.” This expresses that Ananda will need to “folloew those Buddhas’ teachings, accept them faithfully and put them into practice. this is called making offerings of reverence and conduct.” This is the path that he will need to walk. He will continue doing this, constantly making offerings to 6.2 billion Buddhas; it will take that long. For this long period of time, he must follow the Buddha’s teachings.
Since Ananda was the Buddha’s attendant, he always listened to the Buddha’s teachings. So, the Buddha reminded him to follow His teachings. This was His heartfelt wish for Ananda. Moreover, Ananda will have to faithfully accept and practice the Dharma He taught. This is an offering of conduct. as well as an offering of reverence.
In the past, I have mentioned many times that there are three types of offerings. The first is offerings of wealth, offerings of material things. Bur we must also be very respectful. For example, when people do a bowing pilgrimage, they are using their bodies to make an offering of reverence. This is an offering of reverence. However, the most important offering is conduct, making offerings of conduct. This is making offerings with body and mind. It is not only making material offerings, no! it is also making offerings from the heart for a long time without interruption. We often talk about the Four Practices, practice with nothing further, uninterrupted practice, extended practice and practice with reverence, truly having sincere respect and reverence in one’s thoughts every minute and very second. This was the Buddha’s expectation of Ananda. He hopes Ananda will maintain this [mindset]. He must not only do this with the current Buddha, Sakyamuni. He must do the same with all these future Buddhas in the hope that for all these Buddhas, he will also be Their attendant. By the side of those 6.2 billion Buddhas, he will follow Their teachings, accept them faithfully and put them into practice. this is making offerings. Making offerings to 6.2 billion Buddhas. Actually also has a hidden meaning. It refers to eliminating the 62 views. The 62 Views is also something we often talk about.
What are the 62 Views? In India. There were many non-Buddhist teachings. Non-Buddhist practitioners’ practices were inseparable from form, feeling, perception, action and consciousness. People started by understanding that form, feeling, perception, action, consciousness, the Five Aggregates, were a part of everyone. In each person’s spiritual practice, they understood these principles. But the methods of practice differed. Each had their own perspectives. Some people’s perspectives originated from form, others were from feeling. It was different for everyone. In contrast, the Buddha taught us that the raging Five Aggregates are what cause us to experience so much suffering. So, He explained many of the principles behind the Five Aggregates. In non-Buddhist practitioners, each of the Five Aggregates,which can be called “Skandhas” or “aggregates,” gives rise to four kinds of views.
Followers of non-Buddhist teachings, amid form, feeling, perception, action and consciousness, amid the teachings of the Five Skandhas, give rise to four views from each Skandha, making a total of 20 views. In terms of the Three periods of past, present and future, these together comprise 60 views. These 60 views take the views of nihilism and eternalism as their foundation. So, there is a total of 62 Views.
Form, feeling, perception, action, consciousness, the Five Aggregates, are a part of us. We each have a human form. Are you experiectncing “feelings”? I am experiencing “feelings”. Right now, I am sitting here. When it comes to my surroundings, what my body comes in contact with, what my ears hear, the sound of my voive going out. And echoing back to me, do I find these pleasant? Is it comfortable sitting here? As I speak, I heart the birds sing; does that disturb me? These are all feelings. Perhaps I am very happy. Seeing so many people diligently practicing gives me feelings of joy. This [perception] is the appearance in front of me leaving an impression on my mind. Time keeps passing in this way; this is the aggregate of action. From my “consciousness,” I share what I understand in my mind. It is the same for you. You are listening. As you are sitting here listening, have you comprehended what you hear me saying? This all happens withing the Five Skandhas. So, there are four kinds of views. Each Skandha contains four kinds of views. That is why we speak of the raging Five Aggregates. It is a result of these things coming together. So, 5 multiplied by 4 equals 20. It also encompasses the Three Periods, the past, the present and the future. Every say in the early morning, when I walk in, the sky is still quite dark. Now it is already bright outside . just before, it was still somewhat dark; now morning has already broken. This means time is almost up and I need to start wrapping up. In this way, time is divided into past, present and future. It can also refer to past lifetimes, the present lifetime and future lifetimes. There are so many of them. [We speak of] dust-inked kalpas ago. A period of time can be as long as dust-inked kalpas or as short as [our immediate] past, present and future lifetimes. It can be even as short as just then, now and a moment slightly later in the future. These are all called the Three Periods of Time. So, all together, there are 60 views.
Along with the perspectives of clinging to nihilism and eternalism, there are a total of 62 Views. The 60 views, adding the views of nihilism and eternalism which are their foundation, make up the 62 Views. Everybody should be clear about this. 5 multiplied by 4 equals 20. Taking into account past, present and future, that becomes 60. Adding the views of nihilism and eternalism, the two kinds of fundamental ignorance, all together these are called the 62 Views. That is why it speaks of 6.2 billion Buddhas. Clearly, the 62 Views represent a tremendous amount of ignorance and afflictions. There are not just 60 of them. As the Five Skandhas converge, they cause us to replicate countless, innumerable afflictions. Whether the ignorance is coarse or subtle, it is included in the 62 Views. Thus, the number 6.2 billion also contains this hidden meaning. To attain Buddhahood, one needs to thoroughly eliminate all of these delusions. All these 6.2 billion delusions need to be completely eliminated. With each delusion we eliminate, we awaken a little bit more. So, there will be 6.2 billion [awakenings].
The Buddha is the Enlightened One. We must earnestly eliminate ignorance so that our minds can awaken. With each bit of ignorance we eliminate, we attain one bit of awakening. So, we should put great effort into this. Ananda will “protect and uphold the Dharma-treasury. In the presence of all these Buddhas, Ananda will always support, accept and uphold the treasury of all Dharma.” Therefore, Ananda will be able to “make offerings to 6.2 billion Buddahs” and “protect and uphold the Dharma-treasury”. In the presence of all those Buddhas, he will protect and uphold the Dharma-treasury. Moreover, “All Buddhas and Bodhisattvas, with their great compassion, protect and uphold the Tathagata’s Right Dharma”. For all Bodhisattvas, to attain Buddhahood we must start by forming great aspirations. Forming great aspirations means we must cultivate Bodhisattva-practices. To cultivate Bodhisattva-practices, we must start from giving rise to great compassion.
Protecting and upholding the Dharma-treasury: In the presence of all these Buddhas, Ananda will always support, accept and uphold the treasury of all Dharma. All Buddhas and Bodhisattvas, with their great compassion, protect and uphold the Tathagata’s Right Dharma. They do this so that no maras or heretics can harm or disrupt it. They lead all sentient beings to give rise to right faith and take joy in listening to it. They widely circulate and disseminate it to benefit infinite sentient beings.
Looking at what happened 20 years ago, people from the plains went to a place where the elevation is more than 5000 meters, a place where the air is very thin. If this is not great compassion, what is? With universal compassion, we could not bear for the people in that place which had been struck by such a great disaster, for the sentient beings there, to experience such suffering. So, Bodhisattvas, out of great compassion, went to that place. “For Buddha’s teachings, for sentient beings”. The Buddha’s teachings, the spirit of the Buddha-Dharma, gave us the strength to go there and give of ourselves for sentient beings. “All Buddhas and Bodhisattvas, with their great compassion, protect and uphold the Tathagata’s Right Dharma.” Now in that place, Mr. Qi Haiming has already sown many seeds of love. He is doing the same there, promoting the spirit of Buddha-Dharma and walking the Bodhisattva-path. This is protecting and upholding the Buddha-Dharma. Giving out of compassion is protecting and upholding the Buddha-Dharma. So, “They do this so that no maras or heretics can harm or disrupt it.” With compassion, they protect and uphold the Buddha-Dharma so that no marars or heretics will disrupt it. “They lead all sentient beings to give rise to right faith and take joy in listening to it.” We must take action, not just talk and listen. We must take action to help other people experience it and see it. Then, naturally, sentient beings can open up their hearts to accept the Buddha-Dharma with right faith and enjoy listening to the teachings. Mr. Qi watched Da Ai TV and listened to the Dharma. In that place, he is keeping pace with us. Every day, he likewise listens to the Dharma. “They widely circulate and disseminate it to benefit infinite sentient beings.” The local volunteers spread and promote the Buddha-Dharma there.
So, “Ananda, with his wisdom gained from widely listening [to the Dharma], will protect and uphold the Dharma-treasury; due to these merits, He attains virtues.”
Ananda, with his wisdom gained from widely listening [to the Dharma], will protect and uphold the Dharma-treasury; due to these merits, He attains virtues. His resulting wisdom will be as towering as Mt. Sumeru. No other peaks can compare with it. It will be as deep as a great ocean, a water so vast it is immeasurable. Thus, he will be called Mountain-Ocean-Wisdom. Now he is the Buddha’s attendant, protecting and upholding the Dharma-treasury. In the presence of 6.2 billion Buddhas, he will be no different from today and will subsequently attain the fruit. This is personally practicing to cultivate the causes and attain enlightenment.
Because [Ananda] had true mastery of inner cultivation, his wisdom and memory were very powerful. If not for the accumulation for lifetimes of spiritual cultivation in the past, how would the Buddha’s teachings have been able to flow into Ananda’s mind without ever leaking out? This is true mastery. This is gradually accumulated virtue. So, [it says] “his resulting wisdom.” The result he will achieve is wisdom. Life after life, he will protect and uphold the Buddha-Dharma; he will always listen to the Buddha-Dharma and make offerings to it. [His wisdom] “will be as towering as Mt. Sumeru”. So, his epithet will be Mountain-Ocean-wisdom Free Unhindered King. His wisdom and virtues will be truly towering, just like Mt. Sumeru, truly very high. The highest peak of [the Himalayas] is over 8000 meters tall, not just over 5000 meters. It is very high. So, his virtue and wisdom is compared to Mt. Sumeru. “No other peaks can compare with it”. There is no mountain higher than Mt. Sumeru. Moreover, “It will be as deep as a great ocean”. Deep means it is as fathomless as a great ocean. It will be as high as Mt. Sumeru and deep, as deep as the greatest depths, like a great ocean. “A water [that is] so vast it is immeasurable.” Just how deep is it? Just how vast is it? “Thus, he will be called Mountain-Ocean-Wisdom”. His name will be Mountain-Ocean-Wisdom Free Unhindered King. “Now he is the Buddha’s attendant”. This refers to Ananda. When he attains Buddhahood in the future, he will be Mountain-Ocean-Wisdom Free Unhindered King. In the future that will be Ananda’s epithet as a Buddha. He will “protect and uphold the Dharma-treasury”. In the presence of 6.2 billion Buddhas, in the Buddhas’ places of practice, “He will be no different from today”. He will be the same in the future, in the places of practice of 6.2 billion future Buddhas. In those eras, that spiritual practitioner who is presently Ananda, will likewise be the Buddha’s attendant. In those 6.2 billion Buddhas’ places of practice, he will draw near the Buddha in the same way as today, and he will subsequently attain the fruit. “This is personally practicing to cultivate the causes and attain the fruit”. This comes from his actions, from putting the teachings into practice. By cultivating this cause, he will in the future attain this fruit.
“You will attain Anuttara-samyak- sambodhi” [means]. “When he has fully practiced all Paramitas, he will attain perfect enlightenment”.
This speaks of Ananda. In the future, he will attain supreme, universal and perfect enlightenment. He will cultivate all Great Vehicle teachings and attain perfect enlightenment. When Amanda attains Buddhahood on the future, [his wisdom] will be this vast, as towering as Sumeru and as deep as a great ocean. After perfecting this wisdom, he will attain supreme, universal and perfect enlightenment as Mountain-Ocean-Wisdom Free Unhindered King Buddha. Therefore, as we engage in spiritual practice, we must put the Dharma into practice. We must not just listen, we must also take action. In particular, in our daily living, [the Dharma] is so close to us. There is no need to wait for the next life; [the Dharma] is so close to us. If we can be clear on the 62 Views, then in the Five Aggregates, in our daily living and in the feelings we have as we go about our day, will we give rise to any afflictions? What we have accumulated in the past and what we manifest in the present and the future all [has its foundation] in our views of nihilism and eternalism. This is called the 62 Views. Regarding this, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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