Explanations by Master Cheng-Yan
Subject: Sentient Beings are Stubborn and Resentful (眾生剛強 多懷怨嫉)
Date: November 23.2017
“For over 40 years, He delayed and did not teach it immediately. Now that He wanted to teach it, 5000 people left their seats all at once. Even when the Tathagata lived, people were like this. this is to say nothing of the situation in the future. The reason is that sentient beings are stubborn and hard to tame and transform.”
This is so regrettable ! it is rare to be born human; it is rare to hear the Buddha-Dharma. to be born during the time of the Buddha is even rarer. Over 2000 years ago, the Buddha appeared in the world. To be able to live in the same era as the Buddha and listen to His teachings for over 40 years was such a rare occurrence. Yet He started with the Agama and the Small Vehicle teachings. Why was that? If was because the capabilities of sentient beings were still unable to accept the Great Dharma. so, the Buddha had to spend a long time, using His love and patience to guide sentient beings with dull capabilities. Only after 42 years did the Buddha begin to teach the True Dharma, opening up the provisional to reveal the true. But during those 42 years, the Buddha “did not teach it immediately”. He delayed and kept His Ture Dharma concealed deep within his mind. It was not yet time for sentient beings to hear this Dharma. this is because their capabilities were still uneven, and they were unable to accept it. Because of this, He “did not teach it immediately”.
Now, at this point, “Now that He wanted to teach it, 5000 people left their seats all at once.” This “now” refers to the era of the Buddha. At that time. The Buddha was about to expound it, He was about to expound it.
We ought to remember that, after teaching the Sutra of Infinite Meanings, the Buddha had no intention to rise from His seat. He remained seated just as before. The Buddha paused momentarily and began to enter Samadhi while emitting a radiant light. The scene was so extraordinary, so extraordinary; nothing like this had ever happened before. This time, it seemed that He had finished teaching the sutra, but it also seemed He was not yet done. Just like this, He entered Samadhi. In addition, when the Buddha entered Samadhi, it had a different appearance. In the tuft of white hair between his two brows, slowly, like bright daylight, light radiated in all directions. Everyone felt that the Dharma He was about to teach. What fascinating Dharma was the Buddha going to be teaching? It seemed to be teachings that would be greatly relevant to everyone, truly closely related and important teachings.
So, during that time, no one left their seats; they wanted to wait, to wait for the Buddha to teach the Dharma that He wanted to teach.
However, for a long time, the Buddha did not emerge from Samadhi but continued radiating light. Why was this happening? Puzzled, everyone turned to look at one another. Amidst all this was Maitreya Bodhisattva. In the Lotus Sutra, Maitreya Bodhisattva would receive predictions that He will attain Buddhahood in the future, in the Saha world. He would attain Buddhahood after Sakyamuni, teaching and transforming sentient beings in the Saha world and forever help the Buddha-Dharma to continue. To him, this was a great responsibility. At that time, people began giving rise to doubt. Unable to understand, they looked around at one another. “What is the Buddha going to teach?” Maitreya Bodhisattva felt that it was his duty, so he stood up to ask a question. Who could he ask? The Buddha had entered Samadhi, so who could he ask now?
The teacher of the seven ancient Buddhas, Manjusri Bodhisattva. Manjusri had already attained Buddhahood as the Honorable Dragon King Buddha. Everyone should still remember this. Moreover, in this course of his spiritual practice, he also taught seven ancient Buddhas who attained Buddhahood, one after the other. From this we can tell that Manjusri Bodhisattva was a Buddha in the past, and that Maitreya Bodhisattva would also be a Buddha in the future. The future Buddha asked the past Buddha, Manjusri Bodhisattva, “Why is our guiding teacher doing this?” For what reason was their teacher, Sakyamuni Buddha, radiating light like this? He had entered Samadhi and was radiating light. What reason could the Buddha have for doing this? What kind of Great Dharma was He going to teach? Manjusri Bodhisattva and Maitreya Bodhisattva engaged in dialogue like this. They mentioned the era of the Sun-Moon-Lamp Radiant Buddhas. It was not just one, but 20000 Buddhas with the same exact name who appeared in the world, all for the sake of one cause, which was to teach the Lotus Sutra. Their process for teaching sentient beings was the same as that of Sakyamuni at that time. The past Buddhas also guided patiently, always teaching the Lotus Sutra before entering Parinirvana. The past Buddhas were all like this. All Buddhas share the same path. It was the same for Sakyamuni Buddha. Their causes and conditions were all the same. It was because sentient beings have dull capabilities and are stubborn and hard to tame that whenever a Buddha appears in the world. He always needs to take a long time and proceed in sequence from shallow to deep, from small to great, guiding them patiently. All Buddhas share the same path.
During the era of Sakyamuni Buddha, which was over 2000 years ago, in over 40 years of teaching, the capabilities of sentient beings had yet to fully mature. Yet time waits for no one. The minutes and seconds pass by all the same. When the Buddha was in the world, He lived as humans lived, a life following the laws of nature, going through the same course of aging and illness. He also went through childhood, preadolescence, adolescence, adulthood, middle age and old ago according to the laws of nature, following this process. He was a Buddha in the human world; he lived like the people in the world. To attain Buddhahood is to open our heart and mind and realize our most wondrous quality, our Buddha-nature.
When it comes to us sentient beings, I have been talking lately about how our Five Roots connect with the Five Dusts, leading our consciousness to discriminate. So, because of our Five Roots and Five Dusts, or the Six Roots and Six Dusts, we take in external phenomena within our [sixth] consciousness and contemplate it. Do we create afflictions and ignorance? We bring in these external conditions that ca use us to create karma. Do we take negative actions or positive ones? Negative actions arise from greedy thoughts. Once we connect with our external conditions, we take them into our [sixth] consciousness and contemplate them, crave them and grasp for them. What method must we use to grasp what we crave? The actions we choose to do so are negative ones. Those who commit evil deeds are also very smart, especially with he advanced technology nowadays.
With computers, if we want to withdraw money, we do not need to go to the bank. Instead, we can withdraw money on our way; as long as there is an [ATM] and we have an [ATM] cared, we can make withdrawal. Some people are very proficient with computers, so they can change the software and programming to take out millions and millions of dollars. They took out millions in cash like this, going everywhere in Taiwan. Public safety in Taiwan is pretty good, and cases get solved fairly quickly. In the news recently（2016）, we have constantly seen reports in the newspapers about people coming from foreign countries to commit such crime. These actions of creating [karma], where did they come from? They were from within their [sixth] consciousness. Their [sixth] consciousness contemplates how to take advantage of modern technology.
Such intelligence and sharp capabilities, as we mentioned before, can also be a type of affliction. The slightest deviation can take us far off course and cause a great divergence. When a single thought goes astray in the [sixth] consciousness, there is nothing that people cannot do. They can take advantage of technology to steal a lot of money. In the same way, just as evil is produced, there are also ways to deal with it. Everything in the world is relative. When someone gets sick, it is because their body is in disharmony and bad bacteria and germs cause problems. After a doctor checks our symptoms, they prescribe medicine to treat us accordingly. The medicine can also considered poisonous; by combatting poison with poison, they treat the illness and eliminate the poison. The bacteria that cause the disease are thereby eliminated.
Often, when a good doctor treats patients, they do not necessarily need to prescribe medicine. They tell them instead, “You don’t need to take medicine to treat this illness. You should get better in a couple of days. Drink more water and get more exercise”. And surely enough, they get better. But some people might say, “Doctor, please prescribe some medicine for me. If you don’t give me medicine, my mind won’t be at ease.” Good doctors will tell them, “You shouldn’t always want to take medicine. Medicine is not good for the body. It has its poisonous components”. They will help us understand that for some diseases, we must take medicine; but for others, a good doctor will tell us, “There is no need to take medicine. As long as you drink more water, rest more and exercise more, you will feel better. For more serious conditions, “You must take medicine. You can take it for a couple of days, but no longer than that. The medicine is also harmful to the body, so do not take it for too long”. These are good doctors. They give us ways to treat our illnesses and protect our health.
In the same way, when people in the world see all the material objects of the world, thoughts arise within us. We want to grasp them, and to grasp them, we use any means necessary. Such unscrupulous behavior is driven by the functions of the [sixth] consciousness, which works to make contact and grasp things. The desire to grasp arises from this contact. And so when we desire to grasp things, this further gives rise to “becoming”. What does it become? It becomes karma. These seeds of karma that are created are then contained within the eighth consciousness. It seems like I am talking about this constantly, but since everyone will forget, I will remind everyone again. The sixth, seventh and eighth consciousness all arise from our connections with external conditions. The karma we create is then stored in the eighth consciousness. It is stored there within our eight consciousness until the end of our life. We do not take anything with us [except our karma]. All the worldly matters that we fuss over, the things we cling to and the evils we commit all come to nothing in the end. This is life. We spend all our lives fussing over minor matters. By the time we get what we want, our life has come to an end. We leave behind our belongings and careers. Our life passes us by like this, then our body is cremated and turned to ashes. Is this the end for us? We are not done yet. We come back to this world bringing our karma. In our world, there is hell in this world, the animal realm in this world and the hungry ghost realm in this world. In these Three Evil Destinies in our world, beings suffer all kinds of torments; such a life is beyond their control.
So, sentient beings are stubborn. We reap what we sow. We are difficult to tame and transform. Thus, the Buddha, out of His loving-kindness and compassion for sentient beings, came to the world lifetime after lifetime for one great cause. Even though sentient beings are constantly reproducing karmic forces, the Buddha did not give up on us. So, He came back to guide sentient beings. When one more person is taught, then there is one more Living Bodhisattva. He kept coming to our world in this way. To help sentient beings be able to realize this, He used skillful means. This is the Buddha’s wisdom , the skillful wisdom of the One True Dharma.
So, over these first 40 or so years, He used the skillful wisdom of the True Dharma. The Buddha taught the Agama, Vaipulya and Prajna, all the ways until now, when He felt He must teach [this sutra]. At that time, when He started to expound the Lotus Sutra, He manifested auspicious signs and radiated light in hopes of everyone cherishing [this sutra]. Then when the Buddha was about to begin teaching, He first praised the Dharma as well as the state of wisdom of all Buddhas. Sariputra in his wisdom understood the Buddha’s intent and what He was going to teach in the future. So, Sariputra asked the Buddha three times. The Buddha stopped him three times, before finally starting to teach. At that moment, 5000 people left their seats all at once.
Weren’t they very stubborn? Why did they do this? We will explain what was going on in their minds later on. “When the Tathagata lived, people were like this. This is to say nothing of the situation in the future”. When the Tathagata was alive, when the Tathagata taught the Dharma in person, even the contemporary disciples of the Buddha, got up from their seats as the Buddha taught the sutra. 5000 people paid respects to the Buddha and left. The era of the Buddha was like this, to say nothing of the future. In the future, teaching the Lotus Sutra would be even more difficult as sentient beings become more and more stubborn. So, the reasoning behind this is that. “Sentient beings are stubborn and hard to tame and transform”. We were already like this when the Buddha lived, to say nothing of the situation in the future. We ought to understand this.
So, let us look at the previous sutra passage. The previous passage states, “Medicine King, this sutra is the secret and essential treasure of all Buddhas. it cannot be spread and taught carelessly to people. All Buddhas, the World-Honored Ones, protect it. All Buddhas, the World-Honored Ones, protect it. From the past to the present, They have never taught it openly.”
This was what the Buddha said in the Lotus Dharma-assembly. He also said this in the chapter on skillful Means. When Sariputra requested the Dharma, the Buddha also said this. Now to Medicine King Bodhisattva, in the Chapter on Dharma Teachers, the Buddha said this again. Because…. Why didn’t He quickly teach it during those 40-plus years? Because it was not time yet. Due to the capabilities of sentient beings, they were not yet ready to accept it. So, the Buddha retained this True Dharma of the One Vehicle deep within His mind. This is “the secret and essential treasure of all Buddhas”. It is very important. He came to the world only for this cause, which was to teach everyone that “Everyone intrinsically has Buddha-nature.” He wanted to teach everyone that “Everyone can attain Buddhahood”. How do we attain Buddhahood? We must discover our nature of True Suchness. However, sentient beings are stubborn, so this is easier said than done. “It cannot be spread and taught carelessly to people.” Sentient beings are so stubborn. When we share with them, not only do they refuse to listen, they respond with aversion and defiance, and will slender us. they do not have a good impression; being averse to it means having a bad impression. Because they are unable to accept [the Dharma], without a good impression of it, they will argue about it. Therefore, “It cannot be spread and taught carelessly.” It cannot be taught carelessly to anyone whose capabilities merely the level of worldly knowledge and cleverness, and have yet reach pure wisdom.
So, He was not able to teach it yet. “It cannot be spread and taught carelessly.” The Buddha, just like “all Buddhas, World Honored-Ones, protected it.” He also protected it in His mind. This is how all Buddhas share the same path. Every Buddha is like this. thus, from the past to the present, They have never taught it openly.” Throughout those 40-plus years, the Buddha did not begin teaching it. At that time, the Buddha told the Medicine King Bodhisattva that “For over 40 years, [I] delayed and did not teach it immediately.” He waited until this point because sentient beings were still severely ignorant and very stubborn. Their capabilities were not yet mature, and their faith was not strong enough. If He were to teach them this sutra, they would interpret it in a negative way and slender it. Due to their deviant views, deviant thinking, and deviant behavior, the Buddha could not teach this Dharma yet. He had to lead people until they were closer to the Buddha’s mind. When people more or less could draw near to the Buddha’s mind, then the Buddha taught it to help everyone understand.
Even if they could not understand thoroughly, at least they would not slander it. So, He had to help everyone approach gradually and draw a bit closer to His mind, have a bit more faith. Only then could He teach it. This was the reason He gave Medicine King to explain why, throughout more than 40 years, He “delated and did not teach it immediately”. He did not teach it right away, because He was waiting for people to draw closer, understand the Buddha better and have been deep faith without doubt. For the Dharma that the Buddha taught, when they listened to it now, even if they did not understand it very well, at least they would not slander itor do anything improper. This was the Buddha’s intent.
The following [sutra] passage states, “As for this sutra, even though the Tathagata is still alive now, many people are still resentful and jealous, to day nothing of after the Buddha passes into Parinirvana.”
After reading this sutra passage, I feel very sad and worried. When the Buddha was in the world, people were “still resentful and jealous. When the Buddha was in the world, He wanted to take the principles He had realized and help sentient beings understand them. The Buddha had so much hope that sentient beings could have the same level of understanding and views as Him and could awaken to the true principles of all things in the universe just like He had. He did not want to see sentient beings sinking, creating evil karma among people. Nor did He want to see them suffer in the world. The Buddha really hopes that we all can be like Him and thoroughly understand everything. He wanted us to open our hearts to encompass the universe and understand the dangers [we will face] along the path in this world, to realize the true principles of the universe and this beautiful state of tranquility and clarity. This was the Buddha’s hope, that sentient beings can experience the same state of mind as Him.
But alas, there was nothing He could do. Sentient beings are “still resentful and jealous”. During the Buddha’s lifetime, there were many deviant teachings, and many complicated religious beliefs. Even within the Sangha of those He taught, there were still resentful and jealous people. The group led by Devadatta was always causing disturbances in the Buddha’s Sangha and slandering the Buddha’s character. During the Buddha’s lifetime, there were already people who were resentful and jealous of how everyone respected the Buddha and envious of hoe the Buddha’s wisdom was able transform so many people and gain the faith of so many people; they were really jealous and resentful of this. so, they gave rise to thoughts of jealousy and hatred, and thus gave rise to evil. With an evil mind, they sought to destroy.
This is how it was during the Buddha’s lifetime, to say nothing of after He passed into Parinirvana.
As for this sutra, even though the Tathagata is still alive now, many people are still resentful and jealous: When the Buddha still lived in the world, people found it hard to believe in this sutra and many harbored resentment and jealousy. In the Chapter of Skillful Means: Their roots of transgressions were deep and grave and they had such overbearing arrogance.
“As for this sutra, even though the Tathagata is still alive now, many people are still resentful and jealous.” So, it was like this even when the Tathagata lived in this world. “People found it hard to believe in this sutra.” When the Buddha first began to teach this sutra, for people to completely believe in it, understand and comprehend it was very difficult at that time. What is more, many people had deviant thoughts and rebelled against the Buddha’s intentions. Such resentment and jealousy was already apparent even during the Buddha’s lifetime. So, do we still remember the Chapter on Skillful Means? This passage from the sutra states, Their roots of transgressions were deep and grave and they had such overbearing arrogance. They were very stubborn. They were hindered by layer after layer of afflictions and karmic forces. Their unwholesome thoughts and ways were many, so their roots of transgressions were deep. They had many hindrances. They were unwilling to accept the virtuous Dharma, and their unwholesome thoughts kept surging up in their minds. They even gave rise to overbearing arrogance, thinking that they were so amazing assuming that their thinking was correct; Devadatta was like this.
So, “Resentment and jealousy give rise to overbearing arrogance.” Because of resentment and jealousy, they gave rise to overbearing arrogance.
Resentment and jealousy give rise to overbearing arrogance: for instance, when the Buddha taught this sutra, 5000 people of overbearing arrogance left their seats. They thought that He had taught the Small Vehicle before and now suddenly said it was not the ultimate, so they felt resentment and envy.
“For instance, when the Buddha taught this sutra, 5000 people of overbearing arrogance left their seats.” They were all like this. they heard hoe the Buddha kept praising the wisdom of all Buddhas and heard of the supreme Dharma of the One Vehicle, how He wanted to give up the skillful teachings of the Agama, Vaipulya and Prajna. This was “opening up the provisional”. The Buddha praised the Dharma of the One Vehicle. This was to “reveal the true”. These people, 5000 of them, gave rise to overbearing arrogance and refused to stay in that place and listen. And so, as if by prior agreement, 5000 people stood up together, paid their respects and left. This was all due to the negative influence. They left their seats like this. it was already like this in the Buddha’s lifetime. What about nowadays? [There are] those who are unwilling to listen to the sutras and think they are always right. There are many people like this. they all have overbearing arrogance. So, “They thought that He had taught the Small Vehicle before. This was what they thought. In the past, all He taught was the Small Vehicle, and “now He suddenly said it was not the ultimate”, He taught the Agama in the past, and since then, they had been continuously listening and practice like this. when He taught the Vaipulya, they also accepted and practiced accordingly. It was the same with the Prajna; they had been practicing this way. But at this point, He said these were not the ultimate teachings. Because of this, they gave rise to resentment and jealousy. They spent so much time in spiritual practice and now He said that it was not ultimate. And so, they gave rise to resentment and envy. Resentment gave rise to envy and hatred. They had spent so much time on this, but they had yet to reach the ultimate. Thus they gave rise to overbearing arrogance.
This was during the Buddha’s lifetime, after they had heard the Buddha teach the sutras for more than 40 years. See, when they heard the Buddha say that they had not yet reached the ultimate, they started to feel resentful and envious. They had no patience and started to say, “This is not the goal that I want”. They gave rise to discursive thoughts and began to distance themselves. Thus overbearing arrogance arose in them. “[This is] to say nothing of after the Buddha passes into Patinirvana.” It was so hard even during the Buddha’s lifetime. So, what about after He passed into Parinirvana? What about the time after the Buddha passed into Parinirvana? How would the Dharma be passed on? This is what the Chapter on Dharma Teachers is all about. After the Buddha passed into Parinirvana, how would the Dharma passed on? How would this sutra be upheld and recited? How would this sutra be safeguarded? How would this sutra be taught? This was truly worrisome.
Now, after the Buddha has passed into Parinirvana, even hearing the sutras is difficult, and teaching the sutras is even harder. In this evil world of the Five Turbidities, if someone is willing to listen to the sutras, I am very grateful for this. it is very natural for people to not listen. Even during the Buddha’s lifetime, there were disciples like this. so why complain? This is why it “cannot be spread and taught carelessly”. But why is it that sentient beings are so pitiful, never able to experience the truth of the Buddha’s intent and His dedication in teaching this sutra?
Of course, when teaching it now, it is even harder for people to understand it. Thus it says, “It was like this even while the Buddha is still alive, to say nothing of after the Buddha passes into Parinirvana.” These words were serious with profound meaning. They sounded very serious. Even back then, the Buddha had already talked about this very explicitly. In fact, this has deep and profound implications.
His words were serious with profound meaning: Do not be careless in propagating [the Dharma]. First, this Dharma is the secret and essential treasury. From the past to the present, it has never been openly taught. Second, when the Tathagata now taught this Dharma, many people were still resentful and envious. Third, after the Buddha passes into Parinirvana, because this sutra is hard to believe and comprehend, there will be even more resentful and envious people with overbearing arrogance. Thus, the Buddha advised others that the sutra cannot be spread and taught carelessly.
The Buddha was worried about what sentient beings would do in the future. He was not only worried about [sentient beings in] His own era, but He also worried about future sentient beings. What could He do about them? The future sentient beings are us in the present. When we compare [our world now] to [the world] during the Buddha’s lifetime, how large was the population on Earth then? How about now? During the Buddha’s time, human thought was pure and simple. What about nowadays? Our thoughts are so complicated. The Buddha understood that the future would be a world of turbidities. How will the sutra be passed down? How do we pass it down?
And so, there are more sutra passages later on where the Buddha says He protects those who teach the Lotus Sutra. These are what the later sutra passages talk about. His words were serious and with profound meaning. The meaning [of His words] was deep and profound, how all the way into the future, throughout the Buddha’s lifetime and into the future, sentient beings could be transformed in these ways.
Yet [the Lotus sutra] cannot be taught lightly. Thus it says “Do not be careless in propagating [the Dharma].” When we teach this sutra, we must do so to the right people at the right time in the right place. What kind of people should we share it with? What times are appropriate for sharing it? Where can we share this sutra? There is nothing easy about this. so, “Do not be careless in propagating”. We must not teach it however we like. Instead, we should be earnest and cautious, because if people do not understand this sutra, the damage from deviant views will be even worse. So, we cannot teach it carelessly. However, we still need to teach it this is a dilemma. We cannot teach it carelessly, but cannot fail to teach it. So, we “[must’ not be careless in propagating it”.
The meaning of the word “careless” is twofold. We should not share it carelessly or propagate it however we want. At the same time we need to ensure that the Dharma will be sustained forever in the world to come. Thus, it is difficult on two accounts. So, we “[must] not be careless in propagating it”. We need to propagate it, but we must also do so with the right people, at the right time and in the right place. We must make wise choices, and we have no choice but to teach it. We still need to teach it. First, [we must know] that this Dharma is the secret and essential treasury”. The Lotus Sutra is secret and essential. It must be taught. It is the Buddha’s original intent. [The Lotus sutra] is the king of all sutras and the essence of all sutras, so how could the Buddha not teach this sutra? So, it must be taught. However, it is the secret and essential treasury, so we must be extremely careful. “From the past to the present, it has never been openly taught.” The Buddha has never before taught it openly. This is the first thing that we must know, to not be “careless in propagating [the Dharma]”. We need to spread it, but we must be very careful. The Buddha always had to be very careful, to say nothing of us in the present.
Second, when the Tathagata now taught the Dharma, many people were still resentful and envious. To teach this sutra, we need to be aware that during Buddha’s lifetime, there were already so many resentful and envious people with so many afflictions and so much ignorance. As we start to teach this sutra, we will encounter so many afflictions and so much ignorance. Isn’t this true?
Nowadays we talk about the internet. The “net” is everywhere. If this is a net that gives rise to afflictions, we will get stuck everywhere. There are so many afflictions and things that trouble and disturb people. We need to have this kind of awareness. During the Buddha’s lifetime, when He started to teach the Lotus Sutra, people already had so many afflictions. Now that the Buddha has passed into Parinirvana, when we teach this sutra, we first need to have this kind of awareness. So, even during the Buddha’s lifetime there were still many resentful and jealous people. This is to say nothing of the future.
Third, after the Buddha passes into Parinirvana, because this sutra is difficult believe in and comprehend, there will be even more resentful and envious people with overbearing arrogance. This is the third thing that we must know. Thus, “The Buddha advised others that the sutra cannot be spread and taught carelessly.” For this reason, starting from the Chapter on Skillful Means, the Buddha warned us that this sutra cannot be spread and taught carelessly because it is difficult to believe and understand, a teaching that many people may resent. Teaching this sutra can lead to many afflictions. Thus, to teach the sutra, we really must have great courage and awareness. We must be aware of such [challenges,] yet still be willing to teach this sutra. This is why there are so many hardships, afflictions and disasters in the world. When the Five Turbidities are so severe, it means that the Dharma will be unable to flourish in the world and sentient beings will be unable to take the Dharma to heart. The Bodhisattva-path, this Bodhisattva-path is a broad and open road; it is the great, direct path to Bodhi. Yet people do not dare to move ahead out of fear. It is not easy at all to walk this path. Still, we have no choice but to teach it. So, when listening to the teachings, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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