Explanations by Master Cheng-Yan
Subject: All Buddhas Safeguard Those Upholding This Sutra (受持此經 諸佛護念)
Date: November 24.2017
“When we resonate with the Buddha’s mind, we will safeguarded in the original intent of all Buddhas. We must have faith that we can accomplish this with our own minds, for our wisdom-body will not be awakened by others. Thus, it says having the roots of great faith and wisdom is attaining the truly pure Great Dharma.”
In order to cultivate the Buddha-Dharma, we must draw near to the mind of the Buddha. To draw near to the Buddha-mind, we must resonate with the Buddha’s intent. The Buddha’s wish was to teach the Dharma to the world. If we cannot comprehend the Buddha’s mind, then how are we to ever understand the Dharma? so, we must resonate with the Buddha’s mind. When we resonate with the Buddha’s mind, we will naturally be safeguard in the original intent of all Buddhas. What the original intent of all Buddhas safeguards is the One Great Vehicle Dharma. this is the True Dharma, the Dharma that has been safeguarded by the Buddhas for dust-inked kalpas. It was dust-inked kalpas ago, the Chapter on the Parable of the Conjured City, that the 16 princes first accepted [the teachings] of Great Unhindered Wisdom Superior Buddha. The teaching they received from Him then was the Great Vehicle Dharma, the Wondrous Dharma Lotus Flower Sutra.
The Buddha was one of the sixteen princes who listened to and taught the teachings; after listening joy arose in Him. When [Great Ungindered Wisdom Superior Buddha’ entered His meditation room, the 16 princes were able to be in accord with the Buddha’s mind, so they each went outside to encourage the sentient beings who had affinities with them and teach them the Lotus Sutra. They repeated what they had already heard, each to those who had affinities with them. This was when He became determined in his resolve to spread those seeds lifetime after lifetime. So, the Buddha, our Sakyamuni Buddha, attained Buddhahood in this world. It was due to causes and conditions that had begum long ago in the past. Lifetime after lifetime, what He had safeguarded was the one True Dharma, the Wondrous Dharma Lotus Flower Sutra. Past Buddhas taught like this, our present Buddha teaches like this and future Buddhas will teach like this as well. So, we should mindfully listen to this sutra and let its principles resonate with us. This way we resonate with the Buddha’s intent, because the Dharma the Buddha taught came from what He had safeguarded. Though separated from us by more than 2000 years, even now, the Buddha’s wisdom-life, His Dharmakaya, still remains with us in the world. When we mindfully experience the Buddha’s wisdom-life, His Dharmakaya, and then go on to accept it, this is resonating with the Buddha’s mind. When we resonate with the Buddha’s mind, that is the original intent of all Buddhas. It is not just Sakyamuni Buddha’s intent, but what has been safeguarded by all Buddhas.
In other words, the true principles are the same for all Buddhas. We must mindfully experience how the true principles are eternal and unchanging what all Buddhas want to teach and what they want us to understand does not deviate from the true principles. The true principles are inherent in the mind of each one of us; they are just covered by our ignorance. The Buddha came only to tell us that we have such a nature of True Suchness, but lifetime after lifetime, our afflictions multiplied, keeping it covered . this is what He wanted us to understand. Who can clear away for us these afflictions that cover us? We must clear them away ourselves. Knowing that they are dirty and contaminate us, that they keep multiplying, that they damage our wisdom-lives, we want to immediately know the method for getting rid of them.
So, the way that the Buddha taught us is the way that we should practice. Thus, to engage in spiritual practice is to work on eliminating our habitual tendencies. For many lifetimes and over many kalpas, layer by layer, these habitual tendencies covered us, so we need to better understand from the Buddha how to be mindful. The Dharma that came from the Buddha’s mouth is what we should earnestly learn to accept . our wisdom-life is nourished by the Dharma, thus are we called the Buddha-children, children who are born the Buddha’s speech. The Buddha had taken these true principles of the universe to heart. Then from His heart, He taught them to us through his speech. So, we are all the Buddha-children for we accept the original intent of the Buddha that He taught with his speech. As we gradually come to accept it, it nourished our wisdom-lives. Wisdom-life is the Dharma, so it says, “We must have faith that we can accomplish this with our own minds.” We should imprint the Buddha’s mind in our own and resonate with the Buddha’s mind. The true principles harbored in the Buddha’s mind should all resonate within us. We already understand the Buddha’s original intent, the true principles He safeguarded. As we have already come to accept these, we should have confidence in ourselves that we “can accomplish this with our own minds,” can use our minds to bring all of these teachings to fruition. When our minds take the Buddha-Dharma to heart, we are firm and stable in our deep resolve.
A while back we kept talking about being “firm and stable in [our] deep resolve”. We should listen mindfully to the Dharma, listen until it enters our heart and becomes firm and stable in our mind, like how the Buddha stored the true principles in His original intent. We too should continuously take these principles to heart and not let them leak away, so they are always at the bottom of our hearts. Thus, it is we ourselves who must establish this kind of faith.
So, “We have faith that we can accomplish this with our own minds”. As for our “wisdom-body,” for the Buddha, we talk about the Dharmakaya. But we have not yet completely taken the Dharma to heart, so we dare not call ours the Dharmakaya. We beg the Dharma from the Buddha and as we take the Dharma to heart, in nurtures our wisdom-life, so this we can call this our wisdom-body, which is also our wisdom-life. It “will not be awakened by others”. Our wisdom-life is something we must bring to fruition ourselves. After listening to the Dharma, we engage in spiritual practice ourselves and eliminate afflictions layer by layer ourselves. If we are not willing to eliminate our own afflictions and our own delusions and ignorance, if we ourselves are not willing to transform, then our right mindfulness and the True Dharma will never manifest itself. Since our delusions and afflictions are covering us, if we are unwilling to turn our thoughts around, we will forever remain in ignorance, forever in a state of affliction. So, we must [always remember that] “Our wisdom-body will not be awakened by others.” No one can practice for us. We must practice ourselves. No one can give us their awakening. That is impossible. We must take the Dharma to heart ourselves.
We must get rid of our afflictions on our own and every measure of afflictions we get rid of increases our wisdom-life by the same measure. Thus, “Our wisdom-body will not be awakened by others.” Our wisdom-life is not something someone else can give us. The Buddha-Dharma expounded by the Buddha has continue up until the present. For us to now awaken through this Dharma it depends entirely upon ourselves. It is not something that someone else can give us.
When studying, we ourselves must study in order to be able to understand. It is like how many parents today worry about their children’s exams. They worry so! What use is worrying? It is the children themselves who must put their own efforts into their studies. They cannot study in place of their child. The children must study for themselves. As much as parents may love and care for their child, they cannot study for him to take his tests. This would be impossible. The child must make his own effort.
Similarly, the Buddha took great pains to come to the world to open and reveal to us His original intent, to help us understand. Yet, we could not understand, so He had to put his effort into using the skillful means of the limited teachings to continuously and patiently guide us, so that now we would be able to hear what He had to teach in the end. He had to begin to completely reveal His original intent, so that everyone could understand. Form this we can understand the Buddha’s efforts. He taught the Dharma over and over, in hopes that we might be able to utilize any one of His teachings, that perhaps a certain phrase or a passage might help us be able to awaken and understand. This was how the Buddha put His efforts in. Once our minds have been activated, we will then study hard, and then take our exam. Now, with the Lotus Sutra, it is like we are entering the exam room. We learn the Buddha-Dharma to attain Buddhahood. To attain Buddhahood, we must form great aspirations and make great vows. We must practice the Bodhisattva-path and experience it. We must test ourselves among the evils and turbidities of society. We must test ourselves to see whether or not we are defiled by the world’s afflictions and turbidities, and whether we are firm in our will to practice. If we are firm in our will to practice, the Dharma will be firm in our minds and will not leak out.
So, “We must have faith that we can accomplish this with our own minds.” When we have listened, contemplated and practiced, when our precepts, Samadhi and wisdom are totally flawless, then we have accomplished this. The growth of our wisdom-life depends entirely upon us to mindfully seek to experience the truth. To experience it we have to enter the exam room, this evil world of Five Turbidities, to listen to the sutras and at the same time go among people. This is what we must mindfully experience. In such a severely turbid world, how do we go about protecting our will to practice, and how do we go about inspiring faith in others? It is now that we really must be able to withstand this test. No one else can do it for us. It is we ourselves who must strive to endure these tests. So, “It says having roots of great faith and wisdom is attaining the truly pure Great Dharma”. We should have great faith, for this is the True Dharma. The True Dharma of the One Vehicle is the Great Vehicle Dharma, not the past Dharma of skillful means. Since it is the Great Dharma, we must have great faith and be determined in our spiritual aspirations in order to accept the Great Vehicle Dharma, and bring our root of wisdom of great faith to fruition. We must have great faith and understanding. For great faith and understanding, we must immerse ourselves very deeply.
Thus, we often say, the length of our lifespan is beyond our control, but its breadth, width and depth depend entirely upon us. So, have our minds already unlocked these Great Vehicle aspirations? The mind encompasses the universe. Thus our mind needs to be vast, and our faith must be deep. The Buddha’s Dharma is profound, subtle and wondrous. It is a “supremely profound and wondrous Dharma, rarely encountered even in billions of kalpas”. Now, in this evil world, in this world of evil turbidities, we can listen to the Buddha-Dharma like this and are already in the midst of practicing it. We should earnestly accept and uphold it, faithfully accept it and put it into practice. So, this is the “roots of great faith and wisdom”.
We are not small plants! We are great trees. We are great trees with great roots, roots that penetrate deeply into the earth, trees that grow upwards and flourish. This way, they can absorb lots of rainwater, for it is only by absorbing lots of rain that the tree can nourish the earth. We are great trees! It says this in the Chapter on Medicinal Plants. If we were small plants, then we would only absorb a little rain. The dew from us would also only be a little, just a drop. This dew that would slowly drip to the earth would only be a single drop of dew. This is a small plant. So, our roots of faith should be like those of great trees, penetrating very deeply into the earth.
Thus, our “roots of great faith and wisdom” are just like those of a great tree. This is “attaining the truly pure Great Dharma”. If we can do this, we can absorb and abundance of rain; we will have taken the Great Dharma to heart. When we take the Great Dharma to heart, we will be able to nourish the earth.
There have truly been many natural disasters lately. We see Bodhisattvas in the world “arise because of suffering sentient beings”. On July 9, 2016, Typhoon Nepartak swept passed Taiwan, making landfall in China and flooding Fujian. Though it was no longer a typhoon. When it reached there, the flooding was still severe! It affected a large area spanning two counties. [We went to] Tazhuang Township in Minqing Country and we also went to Qingliang Towanship in Yongtai Country. We went to both counties and have finished [distributions] there. Our emergency relief aid distribution there has already come to an end. When they went and looked, there were many villages and many towns in each country. There were two counties, and in each township, there were many villages. Imagine how widespread the affected area was! They saw from the flooding that houses in many villages had collapsed; it was complete disorder and total ruin. People were without homes to return to. What would become of the elderly and the weak, the women and the children? Our Tzu Chi volunteers, our Living Bodhisattvas, have roots of great faith and great wisdom. They are not like small plants, but great trees. With the Dharma, they are firm in their faith. They know that Bodhisattvas arise because of suffering sentient beings. They immediately set out on the 9th on their journey to Fujian. After arriving in Fujian, in their eight or nine days there, they traveled through many villages! In particular, Qingliang Township also suffered a great disaster. When they arrived there, they quickly came to understand that many there had not had any hot meals in days. They only had dried foods; it was very difficult. The first thing Tzu Chi volunteers did was to quickly prepare hot food for them, to get them something to eat. As they had no eaten proper meals in days, we quickly set up cooking facilities for them. Where did they do this? They did it at the Qingliang Middle School. Before setting up the stoves, they first had to clean the place. They had to sweep and clean the entire area. That place was originally very dirty, used for accommodating the disaster victims. They quickly cleaned up the kitchen and so on. They purchased lots of rice and vegetables, quickly readied all the oil, salt, rice and vegetables that they would need. When the stoves were readied, they hurried to cook hot food for them so that they have piping hot meals with fresh green vegetables to eat. They made everyone very happy. Many people were very touched, especially the elderly. Tzu Chi volunteers went up to one [elderly woman], [asking her], “How old are you?” “I am in my eighties or nineties.” “How many people are in your family?” she began crying, “It is only me and my husband. We don’t have any children!” when she began to cry, Tzu Chi volunteers immediately took out a towel to wipe the tears on her face. “It’s ok! We are all one family. We are you’re your children. I am just you’re your daughter. All of us here are just you’re your sons and daughters.” This is how they comforted the elderly woman. Seeing them like this, this is truly what Living Bodhisattvas are like. How do Living Bodhisattvas do these things? This large group is like great trees that have already absorbed an abundance of Dharma-water and have an abundance of love. They have compassion and wisdom in their hearts. Their minds are open and spacious enough. Their spiritual aspirations were firm as theywnet into places of suffering like this. Those roads were difficult to walk on and covered with mud, yet step by step, they very carefully step forward, going to village after village, visiting house after house and going to the shelters to comfort the people there. They are like great trees. Theis are “roots of great faith and wisdom”.
Seeing the many suffering there, they empathized with them. “I hurt when others are hurt. I grieve when others suffer.” We embrace sentient beings in their sorrow, but we always remain free and at ease, continuously giving with a loving heart. This is the pure Great Dharma. The path of the Living Bodhisattva is like this. it is not actually difficult. As long as we put our hearts into and as long as we resonate with the Buddha’s mind, then natually we can apply the Buddha’s teachings on ourselves to perfect our wisdom-body. We absorb the Buddha’s Dharmakaya to nurture our wisdom-life. We must grow our roots of great faith and wisdom. As we go among people, the testing ground of this world is rough; the road us very bumpy, and yet we enter upon it. This is the testing ground of the Bodhisattva, among the people. We should go out step by step steadfastly walk among them.
Let’s look at the previous sutra passage. “As for this sutra, even though the Tathagata is still alive now many people are still resentful and jealous, to say nothing of after the Buddha passes into Parinirvana.”
To safeguard this sutra and uphold this sutra, there are many difficulties and this sutra is suited for the modern era; in this era of the evil world of Five turbidities, the True Dharma of the Bodhisattva is exactly what the world needs. But for the Great Dharma of Bodhisattvas to enter the world, there are many obstacles. During the Buddha’s era, there were many obstacles, much resentment and jealousy. To uphold this sutra is not easy, let alone spreading this sutra’s true principles in the world. This involved even greater difficulties. It was like this during the Buddha’s time. And after the Buddha passed into Parinirvana? It would be even more difficult.
As soon as people begin to form aspirations, begin to [practice] Right Dharma and right mindfulness, naturally deviant thinking and deviant views begin to hinder them. This is what it was like in the Buddha’s time, so how much more so in the present days.
So, for us to uphold this sutra, we must be determined in our resolve and endure many obstacles testing us. so, we should always be mindful.
The next sutra passage again says, “Medicine King, you must know that after the Tathagata enters Parinirvana, for those who can write, uphold, read, recite, make offering, and expound the sutras to others, the Tathagata will cover them with robes. Now they will also be safeguarded by all Buddha in Their respective direstions.
We should be grateful! The Buddha is again consoling Medicine King here because those Dharma teachers who will uphold this sutra in the future will face many difficulties and be tested by a great many trials. But the Buddha begins this section by consoling those who would read, recite, accept and uphold this sutra in the future. The Buddha called out Medicine King’s name and spoke again to Medicine King like this, “Medicine King, you should know that after the Tathagata enter Parinirvana, for those who can wrote [this sutra]….” They had to be able to handwrite it. Because printing was not common in ancient times, to help more people understand this sutra and let people know about it, it had to be written down word by word by hand. This is like in the past when I wanted to teach the Sutra of Infinite Meanings. We had no money to buy copies of the sutra to teach from. In order to teach that sutra, we needed to have copies for people to look at. First of all, at that time, we were in no shape financially to buy them,. Furthermore, back then, copies of the Sutra of Infinite Meanings were not available for purchase. It was not sold separately, but only as part of the Lotus Sutra. It was circulating in Japan then as the Threefold Lotus Sutra. When I later saw the Threefold Lotus Sutra, it made me very happy. Through various causes and conditions, I obtained a copy of the Threefold Lotus Sutra from Japan. From there, I then took the text from the Sutra of Infinite Meanings, and copied it out word by word. Although the hand I used to copy it still hurts because I injured it then, it filled ne with such joy, Dharma-joy.
From then on, I sometimes remember, whenever I see that sutra, how I wrote it out on wax paper with a stylus on a metal plate backing and how I carved out every word. Now we can get printings of this sutra, so that everyone can read it, it brings me joy whenever I think about it; what does a little pain in my finger matter? This was the determination to copy this sutra which could not be bought anywhere, and which we had no money to buy, so that people could read and listen to it. This was nearly 50 years ago, a time more than 40 years ago when I copied it and wrote it down, when I carved those [characters]. This was beck then.
Medicine King, you must know that after the Tathagata enters Parinirvana, for those who can write, uphold, read, recite, make offerings and expound the sutra to others: After the Buddha enters Parinirvana, these people can write, uphold, read, recite, and make offerings to the sutras.
More than 2000 years ago, this was how the Buddha taught the Dharma. after He entered Parinirvana, [there are] “those who can write” and those who can uphold the sutra; we must mindfully uphold this sutra. Possessing this sutra is not just having it physically, but completely upholding this sutra in our hearts. We should engrave it in our hearts and not merely carve it out in wax paper with a metal stylus and a metal plate backing. We must engrave every word of it in our hearts. [The Buddha’s] tranquil and clear state of mind began at that time [more than 2000 years ago]. So no matter the afflictions and ignorance in the world, although He may worry, He is never afflicted. He worried there is much suffering in the world.
We already knew about the ignorance and afflictions in the world. They myriads of sentient beings have so much ignorance and afflictions. But of those truly willing to accept the Buddha-Dharma, put it into practice and joyfully accept it, how many are there? So, for the Right Dharma to be in the world, those upholding it must have form faith, and uphold it by persevering with it in our hearts. Thus, they read it, and they recite it.
These past few days, people have been helping me find the sutra text from which I copied back then, that Japanese edition of the Sutra of Infinite Meanings. I had wondered, what does it look like? They ended up finding it. When we looked at that copy, when we picked it up and looked at the back cover, we could not even see the words anymore. Why is that? It is because I was constantly handling it, constantly picking it up and looking at it. When we put the book upright, you would not see that it was the Sutra of Infinite Meanings. This proves how at that time, with a Japanese copy of the Threefold Lotus Sutra with the Sutra of Infinite Meanings inside, I must have read, must have recited, must have looked at and transcribed the sutra. This is how I handled this copy of the sutra.
So, when done with reverence, this is called making offerings. “Make offerings and expound the sutras to others.” The offerings I made there, the reverence I had for this sutra, [was expressed in] prostrating to every word, not just merely transcribing it. This was when I was in the small wooden hut. This was how I used ny utmost reverence.
After the Buddha entered Parinirvana, it was truly not easy for those who uphold the sutra, but upon looking back at that experience, I feel I was still filled with Dharma-joy..
We “expound the sutras to others” wholeheartedly. “After the Buddha enters Parinirvana, these people can write, uphold, read, recite, and make offerings to the sutra.” This is indeed difficult, since this sutra’s teaching is hard to have faith in and hard to understand. In upholding and reciting this sutra, it is difficult to have faith and understand. When we explain this sutra and analyze the text, it is very easy to talk about the past, but this sutra should be applied to the world today. The Dharma must be utilized in the world now. So, to thoroughly explain the Dharma is indeed very difficult.
This Dharma is hard to have faith in and understand, so whoever can have faith in or understand it, these Dharma teachers, are Bodhisattvas. They are thus embraced by Sakyamuni Buddha together with all Buddhas of the ten directions. Whoever can have faith in or understand it, these Dharma teachers, are Bodhisattvas. They are thus embraced by Sakyamuni Buddha together with all Buddhas of the ten directions.
They will be embraced by all Buddhas. We often say, “I ask the Buddha to protect me, I ask the Buddha to embrace me. I physically and mentally take refuge in the Buddha’s embrace.” When we take the precepts, what we read is often like this. So how do we do this? “[We] unflaggingly practice the Six Perfections in all actions.
The Tathagata will cover them with robes: For those who unflaggingly practice the Six Perfections in all actions, the Tathagata will cover them with robes. If not for the power of their spiritual practice, how could they promote the sutra? They can actualize giving, precepts, patience, diligence, Samadhi, wisdom and so on, which in combination form the robe of patience.
The Six Perfections are giving, [upholding] the precepts, patience, diligence, Samadhi and wisdom. This is the Bodhisattva-path. “In all actions” means that it is impossible to count them all. All sentient beings’ sufferings, whether physical or mental, whether natural disasters or manmade calamities, all of these, require Bodhisattvas to put their hearts in and give of themselves. How can they help resolve others’ difficulties? They must “unflaggingly practice the Six Perfections in all actions.” We should be diligent and never indolent. Then “The Tathagata will cover [us] with robes. This was the Buddha, in His compassion, hoping to console, telling Medicine King Bodhisattva that although in the mara realm there are lots of ignorance and obstacles and it is very difficult, those who are able to uphold the sutras will be cherished by all Buddhas and Bodhisattvas. [The Buddhas and Bodhisattvas] will use their robes to cover them for they are the Buddha-children, born of the Buddha’s speech. Sometimes we see young [bookstore] volunteers; they are adorable as they draw near into a group. With one arm I can draw them all close. Sometimes when I gather them close, there will be lots of young Bodhisattvas. It seems as if I am covering all of them with a robe. This is how the Buddhas and Tathagatas cherish [those who uphold the sutras].
“If not for the power of their spiritual practice….” To uphold this sutra, we must persist in spiritual cultivation through the 37 Practices to Enlightenment. To walk this path, we must use these powers. So, we must put all these different powers of spiritual practice into practice. If we cannot do this, “How could [we] promote the sutra?” How will we ever have a way to promote this sutra of the True Dharma in the world?
So, “They can actualize giving, precepts, patience, diligence, Samadhi and wisdom.” These are the Six Perfections spoken of before; giving [upholding] precepts, patience, diligence, Samadhi and wisdom. All of these together make up the robe of patience. To truly uphold this sutra, to enter this path in the world and to practice the Bodhisattva-teaching, we must be like this; we must have the power of patience. These six kinds of teachings will be just like a robe covering and protecting all sentient beings. We must practice like this ourselves.
“The Tathagata will cover them with robes.” Although the Buddha was concerned for us, everyone has intrinsic Tathagata-nature. With the Tathagata-nature, they can exercise the mindset of Bodhisattvas, like gathering the children together, like covering them in a robe. We cherish sentient beings like the Buddha cherished children. I was just watching [the TV] inside.
In Xiamen, they set up a foldable bed so an elderly women could lay down and rest. They brought a cotton quilt and quickly covered her with it, tucking her in tightly. It was so heartwarming to see this. These Living Bodhisattvas, these young people, laid out that bed and covered that elderly woman; this is the six teachings. Giving, [upholding] precepts, patience, diligence, are like that quilt. They are like that blanket. Whatever people need, we provide it to them. This is cherishing others.
So, “robes” “refers to, as stated in this Chapter,” in the Chapter on Dharma Teachers, “the robe of patience”. This passage will appear later. So, this states clearly that Sakyamuni Buddha is protecting us. Although He told us that upholding this sutra will be very difficult, still the Buddha protects us.
“It means that those who can uphold and expound this sutra are practicing great patience and are covered with Tathagata’s robes.” To uphold this sutra and expound it, we need to practice great patience. So, we will be protected by the Tathagata’s robes. “Now they will also be safeguarded by all Buddhas in Their respective directions.”
Now they will also be safeguarded by all Buddhas in Their respective directions: revere this sutra. Those who can uphold this sutra resonate with the Buddha’s mind. Thus, they are safeguarded by all Buddhas.
It is not only Sakyamuni Buddha who protects us. there are also others from other directions have all come to safeguard us. they are like Sakyamuni Buddha, because all Buddhas share the same path. Every single Buddha [knows] that to promote the Lotus Sutra in the world is very difficult. To walk such a difficult path, all Buddhas safeguard them. So, “All Buddhas in their respective directions revere this sutra”. All Buddhas revere this sutra. So, “Those who can uphold this sutra resonate with the Buddhas mind, thus they are safeguard by all Buddhas”.
So, “safeguarding” is protecting and upholding and keeping them in mind. This is called “safeguarding”. “The Bodhisattvas who accept and uphold this sutra” are safeguarded by everyone together. There are so many teachings that have all been collected together in this sutra.
Everyone, we must be mindful and loving. When we are among people, we should always resonate with the Buddha’s mind. Then we naturally will realize what is safeguarded by the original intent of all Buddhas. We should believe this. since everyone of us has the nature of True Suchness, the innate enlightenment of the Tathagata, we can cherish the world’s sentient beings protecting them with robes to cherish them. [We must take] the Buddha’s mind as our own, and the Buddha’s actions as our own. Though this is difficult, we can achieve it. We must us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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