Explanations by Master Cheng-Yan
Subject: Planting the Roots of All Virtues (修因得果 植眾德本)
Date: September.15.2017
“Bodhisattvas have perfected their Dharmakaya and wisdom-life. They are free from cyclic existence, and their lifespans are not differentiated by long or short. To transform sentient beings, they use all kinds of skillful means and according to conditions manifest a limited lifespan, whether long or short. If extending to 10,000 kalpas, it is not considered long; if as momentary as one thought, it is not considered short.”
We should understand that Bodhisattvas’ Dharmakaya and wisdom-life are inherently not subject to cyclic existence, and their lifespans are not differentiated by long or short. All Buddhas and Bodhisattvas manifest in the world journeying here on their vows. They steer the ship of compassion, repeatedly returning to this world. How long are their lifespans? For noble beings, their lifespan cannot be categorized as long or short. This is because all Buddhas and Bodhisattvas are characterized by their Dharmakaya and wisdom-life, not by their human lifespans. Their Dharmakaya, their wisdom-life, is one with the principles and essence of all Dharma. This is the Dharmakaya of all Buddhas and Bodhisattvas. They have already attained the principles. The principles are their [true] life. Take for example Maitreya, Manjusri, Samantabhadra, Guanyin and Earth Treasury. These are Bodhisattvas we can name. Take for example Maitreya Bodhisattva. For Maitreya, to attain Buddhahood in the future is still going to take a very long time. Thus, even after receiving the Buddha’s prediction of Buddhahood, one will still need to spend a very long time. Where will [Maitreya] be during this long period of time? He will repeatedly return to the human realm over such a very long period of time. In the past, he already received a prediction from the Buddha, but the time is not yet right. Why is the time not yet right? His causes and conditions with myriad sentient beings have not yet ripened. His karmic conditions with the sentient beings he needs to transform have yet to come together. So, he has not yet reached the moment to manifest the attainment of Buddhahood. Yet, during this period of time he repeatedly returns to go among people, perfecting his Dharmakaya and his wisdom-life. He goes among people to perfect himself. “Afflictions are Bodhi.” This means he goes among myriad sentient beings as they suffer afflictions to deliver and transform them, give of himself, provide relief and help them. He keeps doing this until a [seed] of gratitude is planted in the mind-fields of sentient beings. When this seed, this affinity, is planted deep, by that time, a very large number of sentient beings will have sufficiently deep affinities with him. At that moment, he will attain Buddhahood. This is an analogy, an example.
So, Maitreya Bodhisattva is still in the human realm. Like you and me, he is here in the human realm. Who is he? Someone who gives of himself amidst myriad beings and deepens his causes and conditions with them. This is [an example of] a current Bodhisattva who will attain Buddhahood in the future. There are also those who attained Buddhahood in the past who still keep returning on the ship of compassion to help spread the Buddha-Dharma in the world and transform sentient beings in the world, such as Manjusri, Samantabhadra, Guanyin etc. Honorable Dragon King Buddha of the past is now Manjusri Bodhisattva. The past Clear True Dharma Tathagata is now Guanyin Bodhisattva. They attained Buddhahood in the past, but they cannot bear for sentient beings to suffer. So, they still come back to the world, manifesting as Bodhisattvas to give of themselves and guide sentient beings in how to develop their wisdom-life. This is the vow of Bodhisattvas. “Bodhisattvas have perfected their Dharmakaya and wisdom-life. They are free from cyclic existence.” In the past, they never stopped, all the way up until now. In the future, they will not stop either. “They are free from cyclic existence.” So, “Their lifespans are not long or short.” All Buddhas and Bodhisattvas return on the ship of compassion.
This is like the stories we often hear about Tzu Chi volunteers going into prisons. They have regular appointments for what times they will go into the prisons. In prison, they meet people who made mistakes out of ignorance and were punished by the law, losing their freedom. Do they feel remorse? Many people only feel resentment. “It was not my fault! It was some matter, something that happened, that caused me to act impulsively. It was not my fault. Since it was not my fault and yet I lose my freedom, I want revenge.” Their mindset is still like this. Though their bodies are no longer free, their minds continue to multiply their ignorance. So, we need someone to bring this information, information about these principles, to them, to approach them with [various] methods and teach the Dharma so that it enters their minds, thus helping them realize their mistakes. When we make mistakes, we must realize it. We must reflect on ourselves and awaken. To awaken, we must earnestly repent. Our mistakes from the past must be completely eradicated from our minds. With a pure mind, we need to contemplate anew, “Who has shown me grace? Who has good affinities with me?” Have we thought about the reason behind all this? On calmly contemplating, [the inmates realize,] “My parents have shown me grace from a young age. There are also my teachers; since I was small, throughout kindergarten, primary and secondary school, I have been taught by many teachers. But I rebelled, so I did not complete my studies. This was my own fault. I was not my teachers’ fault nor was it society, my family etc. when I contemplate calmly, I realize this was my mistake. Who can I blame? The fault is with me. So, I must [contemplate this] again and again. This was not my parent’s [fault] and it was not [the fault] of my relatives, nor was it my teachers’ responsibility. These [volunteers] have no connection to me. What do my mistakes and my future behavior in society [have to do] with these people I do not know? Why do they make these painstaking efforts to come into prison regularly? I should be grateful. I should follow what they say. Everything they share is true principles. This is a road I can walk in life in the future.” So, over time, although their bodies have lost their freedom, their minds become free. They no longer have afflictions and no mindset of taking revenge. “All look forward to is the day when these Bodhisattvas will come to visit again. These Bodhisattvas have brought joyful information and principles that have opened up my heart. I hope these people can bring out a response in my heart and let me feel how by eradicating afflictions from my mind, the world opens up and I can feel free.” Very naturally, [these inmates] continue to change themselves to the point where, despite still being in prison, they follow the rules and know proper etiquette. Then, naturally, their karmic [retribution], their sentence, will be reduced so they can be released earlier. They are released earlier and start a new life. They start afresh, but they are still under observation and must report to a parole officer. This means they must often report to the police station. “I am here. Every day, I abide by the rules.” In the process of being a rule-abiding person, they must start thinking of the future and present. Right now, they must take on the duty of caring for their parents and the duty of being a wife or a husband. So, they must earnestly look for a job again. They have to begin searching for a job. But who can trust them? Tzu Chi volunteers will help them look. People tend to feel safer about hiring someone referred to them by Tzu Chi volunteers. In this way, we bring stability to society, to the minds of sentient beings and to [the former inmates’] families. This is all considered education. Living Bodhisattvas educate people [in this way].
In fact, most of the myriads of sentient beings might not have violated the law, but do they feel a sense of freedom? They are not free either. As they have so much ignorance and afflictions, they are still confined by the prisons of their minds. Birth, aging, illness and death, ignorance and afflictions, who can save us from these? For this, we likewise need Bodhisattvas “Bodhisattvas have perfected their Dharma kaya and wisdom-life.” They return on the ship of compassion. “They are free cyclic existence, and their lifespan are not long or short.” They manifest in the human realm to transform and deliver [sentient beings] in accordance with their karmic conditions. “To transform sentient beings, they use all kinds of skillful means and according to conditions manifest a limited lifespan, whether long or short.” Bodhisattvas repeatedly return on the ship of compassion. Whether they have received a prediction from the Buddha, have attained Buddhahood in the past or have yet to receive a prediction as they are newly-inspired Bodhisattvas, they learn from those who have been transformed and have returned to this world again. Now, we see those who have already been transformed in the human realm. They have received the Buddha-Dharma, practiced reverently according to the teachings and likewise go among people. These are not affinities just from this lifetime. In past lifetimes, they have already been permeated [by the Dharma]. They have listened to and practiced it, have already accepted the Buddha-Dharma. Thus, in this life, they have these causes and conditions. “I heard that this organization, Tzu Chi, is about doing good deeds for humanity by making use of collective strength. I always had the wish to help people, but one person alone does not have the strength. With such an organization, we can untie our strength. This way, we make use of the power of the group and work together with unity, harmony and love to give of ourselves among people”. This describes what is happening in modern times. In Tzu Chi, there are some long-time volunteers. Even though some have followed the laws of nature and departed one after another, they have returned. Right now we see young volunteers in their 40s, 30s, 20s or teens as well as young children. Think about these people; did they already form this aspiration in a past life? When they hear about Tzu Chi, they feel a sense of connection. They feel happy, so they join. They had an unfulfilled vow; the Dharma was still within, so they journeyed on their vows. Now, this Dharma is still here. “The Jing Si Dharma Lineage and Tzu Chi School of Buddhism, this vow, is still here. The Dharma is still here, so everyone meets again, carrying on their lifespans [as Bodhisattvas]. So, “Bodhisattvas have perfected their Dharmakaya and wisdom-life”. Life after life they unceasingly go among people. Whether they have been, are being or have yet to be transformed, all must begin by taking the first step.
When it comes to the first step, in every lifetime there has to be a first step. As we say nowadays, “A journey of a thousand miles starts with the first step”. According to the laws of nature, how long can a person live? No matter what, when the opportunity arises, we must immediately take the step to join in. In the future, we will be experienced Bodhisattvas. We will likewise walk on this road and unceasingly continue to transform sentient beings. This is all happening in the human realm. We have experienced the Dharma of true principles. In this world, everything we do is still skillful means. Skillful means are always [needed]. They are considered conditioned phenomena. Conditioned phenomena undergo fragmentary [samsara]. Unconditioned phenomena [can be found] in transformational [samsara]. They cannot be seen. We must thoroughly understand this principle. Regarding transformational samsara, if we can thoroughly comprehend it, we will have everlasting true principles. “Everlasting” means they have no substance or form. We must always form great aspirations and make great vows. “To transform sentient beings, they use all kinds of skillful means and according to conditions manifest a limited lifespan, whether long or short”. Whether our lifespan is long or short, we must “seize the present and sustain the moment forever”. “The present” refers to skillful means. “Sustaining the moment forever” refers to the true principles; they are forever. Although we say “the moment”, we are also talking about everlasting principles. We must very mindfully seek to comprehend this, so that we will not have any regrets regarding the principles. By not letting the principles leak away, we will not have any regrets. If we understand the principles, there is nothing we are unclear on. Even if our lifespan extends to 10,000 kalpas, it is still not long enough, because in this world, when we say 10,000 kalpas, that means there is still an end to it. Even something as momentary as one thought is not considered short. In the span of a thought, if we thoroughly understand true principles, we find everlasting principles. If our lifespan is very short but we understand the principles, it is no different from having a lifespan even longer than 10,000 kalpas. This is what we need to truly understand, to truly experience. This is like what Confucius said, “If a person learns the truth in the morning, he can die in the evening without regret”. Just as Ananda said, if we understand the law of arising and ceasing, even if we live for only one day, that is worth it.
The principle is the same. This is what sages in the past said; now the Buddha-Dharma says this too. For Tzu Chi’s 50th Anniversary at Hualien’s Jing Si Hall, we saw a sutra adaptation. [People from] 323 countries gathered together to go on stage to perform. Some said that as they were swaying, they recalled their trip to China and how they had to push a car. On the rough roads, the car got stuck in the mud. They had to push the car free. It was very hard work. On screen, there was a car. So, they thought about how they pushed that car. When that image appeared, it was just like when they were pushing the car. Jennifer [Chen] from Lesotho similarly recalled the difficulties experienced in one of the scenes. There was a child, about ten years old, who came to receive 20 kilograms of rice. Putting it one his head, he could not walk steadily. On top of his head was the bag of rice, the roads were so rough, and the boy was so young and small. Carrying the bag of rice on his head, he was swaying as he walked back home. That is truly suffering in the human realm. As she performed, when people saw those suffering people, they were very moved. They felt that in this life, having joined the big organization of Tzu Chi and gone among suffering people to practice the Bodhisattva-path, it is just as if they have done the same in their past lives. Now, on stage, though they were performing the sutra adaptation of the Sutra of Infinite Meanings, “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them. “They are the safe, stable and joyful refuge for all living beings”, during the performance, [Jennifer] thought about that place of the greatest suffering and the joy of the people when they received rice. They were so happy! It felt like a different lifetime.
The principle is the same; the only difference is the length of time. It can be as momentary as a single thought, or extend to be as long as 10,000 kalpas, 10,000 kalpas can be momentary as a thought. Regardless of time and space, no matter which country they came from, they were all gathered together here in one place. Whether an event happened several years ago or just occurred this tear, that image resurfaced in their minds.
So, as Buddhist practitioners, we must make these kinds of inferences. By inferring the true principles, we will naturally attain understanding.
Ananda received a prediction from the Buddha that He will be named Mountain-Ocean-Wisdom Free Unhindered King Buddha. countless trillions of Buddhas and Tathagata of ten directions, as many as the Ganges’ sands, will all praise [Him] for His merits and virtues.
Clearly, Ananda was able to receive a prediction of Buddhahood from the Buddha. He will be called Mountain-Ocean-Wisdom Free Unhindered King Buddha. But how many Buddhas will he already have practiced with? “Countless trillions of Buddhas and Tathagatas of ten directions, as many as the Ganges’ sands,“ that many Buddhas, will all praise [Him] for His merits and virtues”. He will have [practiced] in those places before, so everyone will know him. He will have been the attendant to all Buddhas, so all Buddhas will praise him. Clearly, so many people will be praising him! Sakyamuni Buddha praised Ananda. Now, more than 2000 years later, we are so many who are also all praising Ananda! If it were not for Ananda, how would we have the Dharma to praise, to listen to and to teach? How would there be any Dharma for us to put into practice? So, the Buddha told Ananda that with the merits and virtues he achieved, he would be as free as the mountains and oceans. This is what Ananda will attain, the accomplishment of his merits and virtues predicted by the Buddha.
The next sutra passage is very important. It is about Ananda and his achievements. This was mentioned before, and the Buddha will now repeat it in verse. So, [the next passages] says, “At that time, the World-Honored One, wishing to restate His meaning, spoke this verse, ‘Today I speak among the Sangha. Ananda, who uphold the Dharma, will make offerings to all Buddhas and will then attain perfect enlightenment.
Sakyamuni Buddha was in the midst of the Sangha, surrounded by His monastic disciples. Now, He was about to bestow predictions on His disciples at and beyond the stage of learning. So, He was surrounded by the monastics. Thus He said, “Today I speak among the Sangha Ananda, who uphold the Dharma…”. He said this to everyone. This was what He wanted to say to the Sangha about Ananda, that the Dharna-treasury was stored in his mind. This was a hint for everyone. “In the future, when I enter Parinirvana, all the Dharma will be stored in Ananda’s mind.” Ananda is the one who uphold the Dharna-treasury. All the Dharma is within Ananda’s mind. When the sutras are complied, Ananda must be there. This was the hint the Buddha gave the Sangha to let everyone know this. He “will make offerings to all Buddhas and will then attain perfect enlightenment.
In the future, Ananda will continue, lifetime after lifetime, to go among people. Whenever a Buddha is born into the world, he will likewise make offerings [to Him], [continuing for] trillions of Buddhas. Actually, we have often mentioned that all of us are future Buddhas. Never-Slighting Bodhisattva said, “I dare not slight any of you, because you will all a Buddha in the future.” Th9is is true! After the Buddha enters Parinirvana, when Ananda is born again, will he still be in the human realm? In the human realm, everyone is s Bodhisattva. He will still need to make offerings to countless trillions of Buddhas.
What does it mean to make offerings? There are offerings of wealth; when people are lacking material things, we make offerings of material things. When we ourselves accept the teachings and earnestly put them into practice, that is offerings of conduct. When we use the Dharma to make offerings to everyone, this is offerings of the Dharma. Therefore, it will still take Ananda a very long time. He cannot simply enter Nirvana and no longer undergo arising and ceasing; not at all. He is not just waiting somewhere; lifetime after lifetime, he repeatedly returns to the human realm until the Buddha-Dharma is renewed again. When a Buddha manifests in the human realm, he will again be the Buddha’s attendant. As His attendant, he will listen to the Dharma. After that Buddha enters Parinirvana, [Ananda] will likewise come go among people, continuing to form affinities with all beings. and gove to others. Everyone is a future Buddha. when in the future, a Buddha attains Buddhahood, he will again become His attendant. He will repeatedly return in this way until he himself attains Buddhahood all of us will attain Buddhahood in the future. Clearly, we too will have Ananda by our side to serve us.
So, for us sentient beings, Ananda might be by our side to give us what we need. In the way Ananda puts the teachings into action, he is a model for us to learn from. He is making offerings to us and teaching us. Venerable Ananda is by everyone’s side. If we treat everyone as if they were Ananda, how can we not respect them? So, we need gratitude, respect and love, these three words. We must constantly have gratitude for people around us, saying, “I am grateful. I respect you, I love you.” Then, the Ananda by our side will make abundant offerings to us. We need to have such a mindset. Then, we will be true spiritual practitioners. The workings of karma are inconceivable. No cause is without effect, so we must be mindful!
Therefore, Ananda “will make offerings to countless trillions of Buddhas and then attain supreme, universal, perfect enlightenment”. In this way, he will need to continually come to this world to serve people, to continually serve people. Everyone is a Buddha, a future Buddha. If we think about things this way, the Dharma will always be by our side. [Comparing] this passage with the long-form prose, we can [better] understand. Through this verse, we again review the long-form prose, which allows us to get a deeper impression and a better understanding. “The causes and conditions of the path to Buddhahood all originate with the Three Minds, Four Vows, Six Paramitas [and so on]”. We must be mindful of the Three Minds. We must truly return to the Saha World for the sake of transforming sentient beings. So, we must constantly form great aspirations. For the sake of giving of ourselves to others, for the sake of our own teachings, we must work toward the future. We must earnestly form great aspirations and make great vows, then we will definitely attain Buddhahood in the future. So, we practice the Four Vows, the Four Great Vows, the Four Infinite Minds etc. and actualize the Six Paramitas in our actions. [We practice] precepts, Samadhi and wisdom, listening, contemplation and practice, going among people to engage in the great practice and attain Buddhahood. All this requires us to the Three Minds and Four Vows countless times. We must put them into action.
Next, “His epithet will be Mountain-Ocean-Wisdom Free Unhindered King Buddha. His land will be clear and pure, named Forever Upright Superior Banner. He will teach and transform all Bodhisattvas. Their number will be like the Ganges’ sands. That Buddha will have great might and virtues. His name will be known throughout the ten directions.”
Mountain-Ocean-Wisdom Free Unhindered King Buddha will be Ananda’s name. This is now deeply impressed upon our memory. “With his wisdom gained from hearing all, Ananda protects and upholds the Dharma-treasury. Due to his merits, he will achieve virtues.” His causes and effects will be perfected. So, “Due to his merits, he will achieve virtues.” By working hard and practicing diligently, he will perfect his virtues. So, “In the presence of all Buddhas, he plants the roots of all virtues.” In his past, present and future spiritual practice he unceasingly plants and spreads the seeds of love. “He plants the roots of all virtues”. He plants and spreads and stores up many merits and virtues. This is the root. We start with the root. “He will be constantly praised by all Buddhas”. He will endlessly, lifetime after lifetime, spread the seeds and cultivate the Bodhi-path. So, Ananda “plants the roots of all virtues”. These roots of virtue will in this way be continually accumulated.
His epithet will be Mountain-Ocean-Wisdom Free Unhindered King Buddha: With his wisdom gained from hearing all, Ananda protected and upheld the Dharma-treasury. Due to his merits, he will achieve virtues. In the presence of all Buddhas, he plants the roots of all virtues. He will be constantly praised by all Buddhas.
“Because His fruit of wisdom is as towering as Mt. Sumeru….” It is towering, as high as Mt. Sumeru. When we make an analogy with worldly things, there is nothing higher than Mt. Sumeru. So, “No peaks can match [it],” and “[It is] as deep and vast as an ocean”. It is like high mountains and very deep valleys; it is just like an ocean, “as deep and vast as an ocean beyond measure. [Thus,] His name will be Mountain-Ocean-Wisdom”.
Because His fruit of wisdom will be as towering as Mt. Sumeru, which no peaks can match and as deep and vast as an ocean beyond measure, His name will be Mountain-Ocean-Wisdom.
“His land will be clear and pure, named Forever Upright Superior Banner.” His land will be very clear and pure, just like crystal. On that land, superior banners will be flying to greet everyone and let them know that this is the pure land of the Buddha-Dharma. This is Ananda’s future retribution, his fruit, the place he will transform. It will not have rough terrain like our Saha World. The Saha World is filled with evil turbidities. Truly, the turbidities here are very severe. It will not be like the Saha World; it will be very clear and pure, just like crystal. So, his place, his future land, will be like this. Again, he will teach and transform sentient beings, “enabling them to cultivate causes and attain fruits.”
His land will be clear and pure, named Forever Upright Superior Banner: Having attained fruition, he will transform others, enabling them to cultivate causes and attain fruits.
After perfecting his own causes and effects, after attaining Buddhahood, he will teach and transform others. Starting from cultivating causes and planting the roots of all virtues, he likewise spreads the seeds. He spreads the seeds of love with wisdom’s power of vows, teaching everyone to practice in this way. [In the land] “Forever Upright Superior Banner,” this banner signifies that the Dharma is in this place. Everyone will gather here. “His land is named according to Right Dharma, and this is what people in the land take refuge in.” In this place, Right Dharma is everywhere. It is not like the Saha World. When the Buddha was born, there were over 90 kinds of heretical teachings, so many deviant views and understandings, but not there. In that land, everything is Right Dharma. So, this is what people in the land take refuge in. “It is like banners hung in a brahmaksetra”. In such a pure spiritual training ground, banners are hung up. This is the same principle. “Those who see them give rise to reverence.” Those who see them give rise to reverent heart.
Forever Upright Superior Banner: His land is named according to Right Dharma, and this is what people in the land take refuge in. it is like banners hung in a brahmaksetra that make those who see them give rise to reverence.
“He will teach and transform all Bodhisattvas. Their number will be like the Ganges’ sands.” He has transformed very, very many Bodhisattvas. “That Buddha” refers to the Buddha named Mountain-Ocean-Wisdom Free Unhindered King. In that place, that Dharma-assembly, “There will be no Hearers. They are all Bodhisattvas”. All will be Bodhisattvas. Only Bodhisattvas are listening to Dharma there. Once they hear it, they form great aspirations and make great vows. There will be no Hearers or Solitary Realizers, no people with limited capabilities. Everyone will have great capabilities and will have formed Bodhisattvas-aspirations. This is the place where Ananda will transform [sentient beings]. They will all be Bodhisattvas who immediately understand upon hearing [the Dharma].
He will teach and transform all Bodhisattvas. Their number will be like the Ganges’ sands: In the assembly of that Buddha, there will be no Hearers. They will all be Bodhisattvas, whose numbers are countless.
“That Buddha will have great might and virtues. His name will be known throughout ten directions”. This Buddha will have great might and virtues. His name will be known throughout the ten directions. Everyone in the world will know and recognize this Buddha. This is just like Sakyamuni Buddha; though He was born in the kingdom of Kapilavastu, which is present-day Nepal, a very small country, the Buddha’s principles have pervaded the world. But how can they spread around the world? “Only people can spread the Way”. We need people to introduce it [ to others]. This was done with Sakyamuni Buddha’s teachings, and everyone could accept it.
So, “His name will be known throughout ten directions. That Buddha, the Tathagata, will have vast and great might and virtues.” Naturally, his name will be known far and wide “throughout the ten directions”.
Everyone, as Buddhist practitioners, we must interact with and love each other. With a heart of gratitude, we respect everyone equally. By exercising our [ love], our hearts encompass the universe. We must care for everyone in the world. All sentient beings in the world are just like members of our own family. If we can think like this, just imagine, wouldn’t this world be like a pure land of Bodhisattvas?
At Tzu Chi’s 50th anniversary celebration held in Hualien’s Jing Si Hall, who among the attendees was not a Bodhisattva? From these 32 countries, some flew here on their own private jets to arrive directly in Hualien. Mr. Chen from Malaysia owns a conglomerate. They each have their own means of transportation. Some came by air, some came by water, some came by land. All gathered together in one place. There were also people from several countries who came to wish us well on our 50th anniversary. A half century has passed, but right now, “A journey of a thousand miles starts with the first step”. In the future, there will be countless half centuries. Right now, we start counting again. Everyone’s well- wishes were for everyone to put [the Dharma] into practice. As we have accepted these blessings, we must put [the teachings] into action. This is the fruition of everyone’s actions. Once these fruits have matured, we must once again sow the seeds of love. To “plant the roots of all virtues,” everyone must plant the seeds. This is the land of all Buddhas. As for all future Buddhas, according to Sakyamuni Buddha’s predictions, every Buddha’s future land will be pure. In particular, Ananda’s land will be special. Because there is no end to time there, true principles will pervade it; they will be everlasting. Moreover, that world has no boundaries. So, the principles will pervade all Dharma-realms of the universe. These are the principles. So, as we live in the human realm, we must practice according to the principles. This is up to us; we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
