Explanations by Master Cheng-Yan
Subject: The Stupa Emerges to Reveal the Buddha-nature (寶塔涌出 示顯佛性)
Date: January.05.2018
“The Chapter on Dharma Teachers reveals that the Dharma and its teachers are both worthy of respect. The Chapter on Seeing the Stupa of Treasures illustrates that wherever the Lotus Sutra is taught, Many Treasures Tathagata in His stupa of treasures will certainly appear as a testimony to those who listen to the sutra.”
We should remember that the stupa of treasure appeared as a testimony for people in the world when Sakyamuni Buddha taught the Lotus Sutra. Many Treasures Buddha’s great vow was that in the future, in any country, in any place throughout the ten directions, wherever the Lotus Sutra is taught, the stupa of Many Treasures Buddha will appear as a testimony. We discussed this yesterday.
Every Buddha has His own great vow. Every Buddha’s vow is different, but Their path is the same; all Buddha share the same path. They all come to this world in order to transform sentient beings. Sentient beings constantly flounder in the river of afflictions, covered by layer after layer of afflictions and ignorance. The only solution is for Buddhas and Bodhisattvas to come journeying upon their vows to transform this world.
This is what our world is like. It is full of suffering. Who will go to help the people who suffer hardship? People with aspirations and vows give of their strength and willingly go to help others. No matter which place [is in need], with their power of love, they are willing to go there without fear of hard work. They follow the sounds [of suffering] to understand which places have people that suffer. These people are Bodhisattvas.
Whenever our Living Bodhisattvas hear the news [of misfortune], wherever it is that people need help, they will rush there. This is something we can see in our modern times. This is to say nothing of how the Buddha’s teachings [can be applied] from the past through to the present. Take for example how this stupa emerged. The stupa was high and wide. Its height was 500 yojanas. This represents transcending the Five Realms. The Five Realms are where the beings of the Five Destinies coexist. This place where the Five Destinies coexist is where we unenlightened beings are. Even if we practice good deeds and are born into heaven, heaven still lies within the realm of unenlightened beings. Once we have exhausted our blessings, we will again fall [into a lower realm] as we continue to follow [the karma] we created in this world. When we accumulate many blessings, we will journey on our blessings and ascend to heaven. This happens when we ourselves have accumulated great amounts of blessed karma. In the end, we will then follow our blessed retributions and be born in heaven.
Or perhaps we will be born in the human realm and enjoy blessings in this world. We will be successful in everything we do. Everything will go according to our wishes. All our life, we will enjoy blessings in the world. This is all due to the blessings that we created in our past lives. Because we have blessed karma, we will follow our karma to either be born into wealth in this world or transcend this world to be born in heaven. This is a matter of what we have accumulated throughout our past lives. Yet we still remain within the realm of unenlightened beings. Once we exhaust our blessings, then even as heavenly beings, we will exhibit the Five Signs of Decay. Then, everything we are so proud of, all of it, will vanish completely in an instant. Even our bodies will exhibit the signs of decay, indicating that we have exhausted our blessings. This is all beyond our control. Although we may enjoy heavenly blessings and be born in heaven as heavenly beings, our own karmic forces will still be beyond our control.
The same goes for coming to the human realm. No matter what blessings we enjoy in this life, we are still unable to escape birth, aging, illness and death. The conditions of aging, illness and death still bring suffering. With these states of suffering once illness befalls us, no matter how we make ourselves up our body will still exhibit the Five Signs of Decay. In the end, we will still die.
Whether we are human or heavenly beings, we cannot escape any of this. This is suffering.
The Buddha wants us to engage in spiritual practice in the human realm. Thus, every Buddha appears in the human world. This is because this world has an equal mix of both suffering and joy. Following the circumstances of their environment, the minds of unenlightened beings produce [karma], commit evil and suffer retributions of suffering. They return to this world again without any control. No matter how strong, how fierce, or how evil they are, they still suffer all the torments of the world.
Take for example asuras in this world. They appear to be very strong, but did you know? People like this suffer more than average people. Their minds are uneasy and burdened by anger. Afflictions and ignorance torment them from the inside; this is why they are so angry. Their minds do not get a moment’s peace. This is also suffering. When people see them, they feel scared, so they stay far away from them. This kind of life is not joyful at all. Once they are born, they follow their karmic forces.
Whether they are born into a wealthy family or not, life is impermanent and full of changes. Their family may fall into difficulties. Or perhaps they themselves, no matter how good their family situation is, refuse to listen to [their elders] and go down the wrong path, creating karma. In this way, they bring much negative karma upon themselves. There are many [people] like this in the world, more than can be described.
Because of this, the Buddha needed to come to this world to teach and transform [sentient beings]. He needed this Dharma, the Small, Middle and Great Vehicle Dharma. The Buddha would always teach according to capabilities. Those who had very mature capabilities could accept the Buddha’s teachings of the Great [Vehicle] Dharma. As soon as they heard, they understood. Hearing one thing, they realized 1000. Since they were able to understand, they quickly formed aspirations. There were also people who heard [the Dharma] and rejoiced, but could not understand it very well. So the Buddha patiently taught them the Dharma of the Middle Vehicle to help them to understand the 12 Links of Cyclic Existence, how we accumulate all kinds of conditions. When we accumulate negative conditions, we receive negative retributions. This is all beyond our control. The 12 Links of Cyclic Existence begin from a single thought of ignorance. Ignorance leads to volitional formation which leads to consciousness which leads to name and form and so on. After our nearly ten months in the womb, we make contact [with the world] and to feel which leads us to create [karma]; this is “existence”. In this way, the cycle of birth, aging, illness and death continues on.
Some understood this and realized the difference between positive and negative karma. They began to see the importance of taking good care of themselves as well as taking care of others and thus formed initial aspirations. Others head this and [thought], “This is suffering! We must be very prudent in everything we do.” So, they sought only to benefit themselves. People like these still did not understand. The Buddha taught them that everything in life is suffering and that suffering comes from causation. He encouraged everyone to be diligent in their spiritual practice. As for the Great, Middle and Small Vehicles, people entered through the Small Vehicle and [the teachings on] life’s suffering, which is something that everyone can feel. Then He explained the origin of suffering and began to guide everyone to earnestly engage in spiritual practice. To eliminate all suffering, we need to adhere to the rules; we must follow this road and practice according to this path.
In summary, whether the Small, Middle or Great [Vehicle], in teaching the Dharma for over 40 years, the Buddha always taught in this way. Yet in His heart, the Buddha protected this Dharma, the purest [teaching] and that which is most well-suited to this world. He united emptiness and existence in order to respond to everything in the world. [This teaching] encompasses the principles of all things in the world. The principles of our minds, of our bodies etc., all the principles we need to know, are contained within this sutra.
So, in the Chapter on Skillful Means, the Buddha very mindfully taught things in order. He began by praising the wisdom of the Buddha and the Buddha’s state; He is one with the universe, and He knows all things in the universe. [He spoke of] the Buddha’s wisdom, the wisdom of all Dharma and the wisdom of all paths. In this way, He kept praising [this wisdom] hoping that everyone would give rise to admiration and wish to seek the Buddha’s wisdom. However, it is very, very, very profound. Sariputra began to request it. On everyone’s behalf, He asked the Buddha to teach.
Of course, the Buddha intended to do so. But those who listen to this sutra must have great patience and very deep faith, and they must be able to accept it without giving rise to doubt. They must be single-minded in their resolve. So, He purposely refused three times to weed out people who lacked faith, people with shallow faith, wavering resolve and impure thoughts. In order to weed out these people, the Buddha refused three times.
Of course, there were people who lacked faith and patience and who were not pure at heart. Because of this, 5000 at the assembly left their seats. “It is good that they left.” Sakyamuni Buddha said that it was just as well that they left, as they would not have been able to accept it. Even if they could have accepted it, they would have been unable to comprehend. They would be unable to truly comprehend it and thus give rise to doubt. After giving rise to doubt, they would become arrogant, slanderous and so on. So, since this was their state of mind, it was better for them not to hear it at all. “It is good that they left.” It was just as well that they left the assembly before He started to expound this sutra.
We can see that teaching this sutra requires use to be very cautious. We must be very careful and choose people who are able to accept it. Thus He expounded the teachings in order, the Chapter on Skillful Means, the Chapter on Faith and Understanding and so on until He reached the Chapter on Dharma Teachers, which demonstrates the importance of this sutra, and how for the sake of this world it must continually be passed down. If we are able to reverently accept this sutra, we will be covered by the Buddha’s robes. This means that the Buddha will protect us. We know that this sutra must be spread throughout the world. It is wondrous medicine for the world. But wondrous medicine has a bitter taste. Not wanting to taste bitterness, people reject it. Most people are like this. It is the same principle.
The Dharma taught by the Buddha, this sutra, is wondrous medicine to cure the world. To administer the Dharma in the world of the future is not easy at all. It is very difficult; naturally people will slander it and so on. There are so many difficulties. So, the Buddha transforms people so they will guard and protect [this Dharma]. We have talked about this previously.
So, the Chapter on Dharma Teachers says that, although [teaching this Dharma] is so difficult, it is wondrous medicine for saving the world. So long as this sutra is in the world, the Buddha’s entire body is present, meaning that the spirit of the Buddha-Dharma is fully present. So, [this chapter] reveals the essential spirit of this sutra. “The Dharma and its teachers are both worthy of respect.” We must respect the Dharma and we must respect those who teach the Dharma. These who put the teaching into practice as they walk upon this path, those who walk the Bodhisattva-path, are also people we need to praise and respect. They are those who make offerings of the Dharma by putting the teachings into practice. They do more than just read, recite and teach [the Dharma]. They are people who put the teachings into action. We must respect these people.
Now, in this chapter, the Chapter on Seeing the Stupa of Treasures, it tells of how, wherever someone teaches the Lotus Sutra, “Many Treasures Tathagata in His stupa of treasures will certainly appear as a testimony to those who listen to the sutra.” This is the vow of Many Treasures Buddha. He knows that this sutra is the unsurpassed and supreme wondrous Dharma. Whenever someone can expound it in the world, His stupa of treasures will certainly appear. This is the message of the Chapter on Seeing the Stupa of Treasures.
The stupa of treasures emerged to reveal that sentient beings and Buddha are equal. The Dharmakaya abides forever. It never departs from the ground of our minds, but ignorance closes off the ground of our minds and has not yet opened. This is why this stupa does not reveal itself or appear for the assembly to see.
The stupa of treasures emerged to reveal that sentient beings and the Buddha are equal. Sentient beings and the Buddha are equal. “The Dharmakaya abides forever, never departing from the ground of our minds”. This Dharmakaya, the Buddha’s Dharma-body, is in fact intrinsic to everyone. [It is] our nature of True Suchness. This nature of True Suchness abides in us forever. When we form aspirations, [we discover] that this Dharma is something we all possess in the ground of our mind. We each have a stupa on our Vulture Peak.
Indeed! Within every person, “The Dharmakaya abides forever, “it never departs from the ground of our minds.” Whenever a person is able to accept the teaching in the Lotus Sutra and put them into practice, this person’s Dharmakaya is also like this; the Dharmakaya is the true principles already exists within the ground of his mind. “But ignorance closes [us] off.” Our minds, the ground of our minds, is completely covered over by ignorance. So, because of this, “this stupa does no reveal itself or appear for sentient beings to see.” The stupa cannot appear before us because we are still unenlightened beings. We are still at the ground of dry wisdom, still digging a well in [this state of] ignorance.
We spoke of this before. So, although we are teaching the Lotus Sutra, we have not seen the stupa of treasures. Right? Because we are still unenlightened beings, the stupa of treasures will not appear for us. It cannot appear for the assembly to see. This refers to the state of unenlightened beings. During the time of the Buddha, when the stupa of treasures appeared, it was actually a revelation of the principles. [The stupa] was 500 yojanas high and 250 yojanas wide.
At that time, before the Buddha, a stupa of seven treasures, 500 yojanas in height and 250 yojanas in length and width, emerged from the ground and stayed in the air.
Vertically, its height represents transcending this place where the Five Destinies coexist. Horizontally, it was 250 yojanas wide. This represents our life as humans. “Width” represents the minds of unenlightened beings. The varieties of unenlightened beings’ minds number in the thousands and millions. We are still in this place where the beings of the Five Destinies coexist. So, vertically, we must [transcend] to be able to cross over from this place where the Five Destinies coexist. That is what this represents. The stupa’s foundations are in this world, within the place where the Five Destinies coexist. All Buddhas come to this world in order to transform sentient beings, for people in this world to be able to attain Buddhahood. So, the Buddha came to this world because this is where the beings of the Five Destinies coexist. This is what [the stupa’s]width represents. It [symbolizes] “25 forms of existence,” which refers to the many forms of ignorance we unenlightened beings have. The foundation of this stupa represents the hope that we will be able to transcend [the Five Realms]. These are the principles behind the appearance of the stupa of treasures.
The next stupa passage says, “All kinds of treasures dignified the stupa. It had 5000 railings with posts and ten million chambers. It had countless banners and streamers as majestic adornments and was draped in strings of precious jewels.”
This passage describes the stupa’s magnificence. “Myriad good merits and virtues served as solemn and dignifying adornments.” To be able to erect such a high stupa of treasures requires engaging in spiritual practice. We must cultivate myriad good merits and virtues to serve as solemn and dignifying adornments.
All kinds of treasures dignified the stupa: Myriad good merits and virtues served as solemn and dignifying adornments. With much Samadhi and wisdom, we cultivate the seeds and seek the fruits to dignify ourselves.
When we engage in spiritual practice, we must follow the precepts. We must have [the right] demeanor. Our appearance arises from our mind. Our appearance and our conduct all originate in our minds. To engage in spiritual practice and turn toward goodness, in our conduct, we must practice good deeds. As we engage in spiritual practice, we must follow the Six Points of Reverent Harmony. We must be in harmony with everyone and in every action [cultivate] “myriad good merits and virtues.” These seeds of the Bodhisattva [-practice] lead to the fruit of Buddhahood. So, [to attain] myriad good merits and virtues, we must practice, work hard and do [good deeds]. Then, naturally our appearance will be one of “solemn and dignifying adornments.” We will be very dignified.
“With much samadhi and wisdom….” we must have much Samadhi and wisdom. To accept and uphold this sutra, it is very important to have Samadhi and patience. [In order] to seek this Dharma, which contains such great principles. We must have wisdom for this. If we can recognize and believe in [this sutra] and put it into practice, this is what it means to “cultivate the seeds.” Through cultivating Bodhisattva-seeds, we seek the fruit of Buddhahood. This is what we look forward to the most. So, this is what it means to “dignify”. This is how we dignify ourselves.
What about “5000 railings with posts”? They “serve as guards on stupa of the stupa of treasures.”
5000 railings with posts: The horizontal railing and its vertical supporting posts serve as guards on the stupa of treasures. 5000. This signifies protection from the Five Realms.
All the floors have railings. The railings are handrails. The horizontal railings are the parts our hands touch. The horizontal parts are the railings and the vertical parts are the posts. The railings “serve as guards on the stupa of treasures.” If someone goes into [the stupa] [the railings] are there to protect them. The railings hold them in and keep them safe. The railings represent guarding against wrongs and stopping evil in the course of spiritual practice. This is the function of railings. Our course of spiritual practice is like climbing up a stupa. As we ascend level by level, to ensure our safety, we are surround by railings.
The numbers 5000 signifies “protection from the Five Realms.” The Five Realms is the place where the beings of the Five Destinies coexist. From this place where the Five Destinies coexist, we hope to raise [ourselves] up. This is the way for us to earnestly engage in spiritual practice. We must not slip or take a wrong step. As we practice, we should ascend ever higher. In order to be able to see farther, we must climb very high. Only then can we have a very extensive view. But we must keep ourselves safe. The “5000 railings with posts” are there protect us.
“5000 railings with posts” can also represent our Five Roots and Five Powers. [The first] is faith, the roots and power of faith. We must also have diligence, the roots and power of diligence. Next is thought; our every thought must be on spiritual practice. So, we must have the roots and power of thought. Then comes the roots and power of Samadhi and the roots and power of wisdom. This is what 5000 railings represent. We must uphold the precepts in our minds. We cannot allow external states to entire us or affect our faith. We must be diligent and have the power of thought and the power of Samadhi. Then we will have firm resolve. Railings and posts represent retaining and upholding. They guard and protect us from all sides. They guard and protect us from all sides. This is the significance of the railings.
“Cambers” represents “the room of infinite compassion.” Great compassion is the room. Gentleness and patient are the clothing. The emptiness of all phenomena is the seat. The chambers are full of so many principles. “Banners and streamers” represents the superior appearance of spiritual powers. Many Treasures Buddha vowed that wherever the Lotus Sutra was taught throughout the worlds of the ten directions, the stupa of Many Treasures Buddha would appear in that place to act as a testimony. This is Many Treasures Buddha’s spiritual powers. In fact, everyone has [spiritual powers].
Right now, there are so many people who use the power of the heavenly ear to hear things thousands of miles away or use the power of the heavenly eye to see things thousands of miles away. They can listen and watch at the same time. Are these not spiritual powers? They are! In any case, there are many principles within this stupa.
Ten million chambers: The cavernous treasure chambers in the stupa numbered ten million. This means that wherever practitioners abide, there will be infinite Dharma-doors.
As for “ten million chambers,” inside the stupa was one chamber after another. We call them Buddha-chambers. When we enter a stupa today, inside the stupa there is chamber after chamber, one after the other. These chambers are like caves. They are “cavernous treasure chambers”. Each treasure chamber is like a hollowed-out cave. These chambers, these treasure rooms, “number ten million”; there are so many inside. Inside the stupa of treasures, there were also great numbers of chambers; it had all of these inside. [They] “numbered ten million”; they were so many. This represents “wherever practitioners abide.” These are people who are willing to put [the Dharma] into practice. W all have a Vulture Peak stupa in our minds. Wherever our minds abide, this stupa is there. So, “Wherever practitioners abide, there are infinite Dharma-doors.” Wherever we abide, there are infinite Dharma-doors. You have all been reading and reciting this in the Sutra of Infinite Meanings, isn’t that right? “Infinite Dharma-doors readily appear in front of them.” Within this sutra, [Dharma-doors] are constantly revealed to help us attain understanding. We all intrinsically possess what is concealed within the stupa of treasures. What we all possess is infinite amounts of Dharma, equal to that of the Buddha. So, the Chapter on Seeing the Stupa of Treasures reveals that sentient beings are all equal to the Buddha. Thus, [the sutra] also speaks of “chambers.”
[They represent] “the room of infinite compassion.” The chambers represent a place of infinite compassion. “The ten million chambers illustrate that those who uphold and practice the sutra with Samadhi and wisdom” are very many.
Those who uphold and practice the sutra with the precepts, Samadhi and wisdom should be quite many. Since they have entered this chamber, they are replete in precepts, Samadhi and wisdom. Practitioners who vow to uphold the sutra and put it into practice are also very numerous. “It had countless banners and streamers as majestic adornments.” The many banners and streamers represents a dignified [appearance].
It had countless banners and streamers as majestic adornments: Banners represent calmness. Streamers represent inspiration. Calmness is Samadhi. Inspiration is wisdom. With Samadhi and wisdom in balance, we will be dignified with virtues.
The banners represent calmness. When those banners unfurled, they brought calm to everyone. The streamers represent inspiration. The streamers would fly in the wind. Calmness refers to Samadhi and inspiration refers to wisdom. With Samadhi, our mind is very steady. No matter what kind of circumstances emerge, our mind will remain steady. No matter how many people praise us, we will still not begin to think highly of ourselves, not at all. What is so special about praise? What we do is just our duty. What have we done to be worthy of praise? We need to keep our minds steady. We should do our duty. So, we must keep our minds settled. When we encounter adverse circumstances or abuse or are threatened with knives, sticks, bricks or stones, likewise, our minds must be very steady. We must not be fearful; our mind must remain settled. This is the meaning of “banners”. We must be very calm and settled.
The streamers represent inspiration. Inspiration refers to wisdom. No matter what conditions we encounter, we will have a way to adapt to these conditions. This is using our wisdom. We must exercise compassion and wisdom in parallel. With compassion and wisdom, we must go among people. We must not be lacking in Samadhi and wisdom. So, “With Samadhi and wisdom in balance…” We must have these things in parallel. Having decided to go among people and transform sentient beings, we must have Samadhi. As we go among people, we must find a way to use [the Dharma] to transform afflictions into Bodhi. This requires wisdom.
So, we must be replete in both Samadhi and wisdom. We must be replete in both. [They must be] equally balanced. So, this is what it means to be dignified with virtues. We must be very mindful of this. Moreover, the banners and streamers represent “the loftiness and prominence of [the Buddha’s] virtue of wisdom.”
Banners and streamers: An analogy for the loftiness and prominence of [the Buddha’s] virtue of wisdom and the superior appearance of spiritual powers. The Tathagata uses impartial wisdom to illuminate all phenomena completely and without obstruction. This is the virtue of wisdom.
The banners and streamers were hung high; they were very eye-catching. They are an analogy for helping everyone to see the Buddha’s wisdom and virtues. The wisdom and virtues of all Buddhas and Bodhisattvas are lofty and prominent. “The superior appearance of spiritual powers” is just like the sudden appearance of the stupa of treasures, like how this superior appearance suddenly emerged before them. “The Tathagata uses impartial wisdom to illuminate all phenomena.” In His wisdom, the Buddha sees all sentient beings as equal. Whether they are humans or animals, in the Buddha’s eyes, all beings are equal. Among all things in the world, there is nothing that is particularly precious, nor is there anything that is particularly lowly. He has eliminated all desires. All the Buddha owned was three garments and an alms bowl. He was very content with this. His love encompasses the entire world without discrimination. He was content and accommodating. These are the Buddha’s virtues; they are complete and without obstruction.
He “illuminates all phenomena completely and without obstruction.” This is like how the universe accommodates all things without obstruction. This is called the virtue of wisdom. “Draped in strings of precious jewels.” This means that it was draped in all kinds of precious jewels strung together. This is a description.
Draped in strings of precious jewels: All kinds of precious jewels were linked into strings and draped everywhere. They represent the jewels of wisdom that drape all skillful means to teach and transform sentient beings. The majestic Dharmakaya above embraces the sentient beings below.
“Draped everywhere….” They were strung together and placed with the banners and the canopies, so [the stupa] was adorned in. layers of precious jewels hanging down from above. This represents “the jewels of wisdom that drape all skillful means to teach and transform sentient beings.” [The jewels] draping them represent using all kinds of skillful means. What the Buddha wants to teach sentient beings is not distant or unattainable. It is not distant, nor is it very profound. He drew near to our human nature, using all kinds of skillful means to guide us. This is like lofty banners and streamers. He used strings of precious jewels and so on, stringing them together and hanging them down, in order to reach people. This represents using “skillful means to teach and transform sentient beings.”
“The majestic Dharmakaya above….” The banners and canopies above were very majestic. When speaking of the Buddha, this represents His Dharmakaya. This majestic Dharmakaya “embraces sentient beings below.” The Buddha-Dharma’s true principles will always be high above us. The universe has so many principles. These principles are constantly right before our eyes. These principles are supreme and very profound. The way we express this is by saying they dignify [the stupa]. Because sentient beings’ minds are in chaos and are constantly enshrouded in afflictions and ignorance, they need the Dharma. Sentient beings must aspire to seek the Dharma. Seeking the Dharma is not easy at all. For some, it is a very long road.
“We travel 1000 miles to find a teacher and 10,000 miles to learn a skill.” This is what the ancients said, and it is truly the same for people today. To seek the Dharma, some travel very far. Right now, [this is happening] in China. China is very big. In its northernmost area, there is a group of Bodhisattvas who have begun volunteer training. All they want is to become certified Tzu Chi volunteers, to be Living Bodhisattvas in the world. So, they do not shrink away from hardship. They are from the very northernmost part of China on the Russian border; it is so far. In Heilongjiang, the northernmost province there is a city called Heihe. That place also has volunteers who have formed aspirations. In the past few years, they have gotten to know Tzu Chi. They too seek [the Dharma]. Here [in Taiwan], introductory and advanced training takes two years, but there, they require three years. So, for three years’ time, they must go to a training session every month. From Heihe city in Heilongjiang province, they have to go to Beijing, where they gather together. Besides [Heihe], people also come from Dalian, Shenyang, Changchun, Harbin and so on. From the far north, from Heihe on the China-Russian border, how long does it take to go [to Beijing]? It takes more than one day by train. Exactly how far is it? It is 1809 kilometers. They “travel 1000 miles” seeking the Dharma. They travel nearly 2000 kilometers, nearly 4000 kilometers round trip. Each time they travel back and forth like this, they have two days of classes, but the trip takes three to four days. This is how they travel back and forth to receive training. In order to become certified Tzu Chi volunteers, they undergo such hardship seeking the Dharma. How many are they? At present, there are over 400 people from northeast China. Every single one of them is very appreciative and diligent. Everyone, these are Bodhisattvas. They seek the Dharma with all their heart. No matter how difficult it is, they wish to complete Tzu Chi’s certification training. So, we who are so close, shouldn’t we be even more appreciative?
Every year, Tzu Chi volunteers abroad come to Taiwan to become certified. They travel several thousand kilometers! In summary, the Dharma encompasses everything in the universe. To complete the Bodhisattva-path, we must be very mindful. Moreover, we must have patience, Samadhi and wisdom. Only then will we be able to reach [our goal]. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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