Explanations by Master Cheng-Yan
Subject: Guarding and Retaining the Wondrous Dharma (古今佛同 護念妙法)
Date: January .19.2018
“He respectfully asked, ‘Why is there a treasured stupa emerging from the earth?’ Now came the answer. ‘The Buddha had vowed to testify before the Dharma-assemblies, so it emerged from the ground.’ This is in praise of Many Treasures Buddha. All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.”
In the previous sutra passage we already saw that “All Buddhas share the same path.” Many Treasures Buddha, a past, ancient Buddha, and the present Buddha, Sakyamuni Buddha, both shared the same vow, to safeguard the Wondrous Lotus Sutra. This is what all Buddhas safeguard. Although every Buddha has His own specific vows, They all have a shared vow, which is to safeguard the Wondrous Dharma. At the Dharma-assembly where Sakyamuni Buddha taught the Lotus Sutra, the stupa of treasures appeared, to affirm that Sakyamuni Buddha’s teaching of the Lotus Sutra in the Saha World is the truth and not false. This was [true] not only for the Lotus Sutra, but also prior to giving the Lotus Teachings, when He opened the doors of skillful means. Although Sakyamuni Buddha said, “In the past I expounded the Small Vehicle teachings of skillful means,” now He was opening the door of skillful means to reveal the One True Dharma. Actually, without paving this path in the past, how would there be this door to open now? So, all Buddhas appear in this world and teach and transform sentient beings, all in order to turn the Dharma into a path that is paved for everyone to walk freely. This is why They open the door for us, to help us to enter the treasury. It is the same principle. So, I often tell everyone, “The sutras are a path, this path is a road to walk on.” Indeed, it is a road, from the Agama, Vaipulya and Prajna [teachings], up to now, with the Lotus Sutra, when the stupa of treasures appears as testimony. From the beginning, Sakyamuni Buddha taught the Dharma in this order. Now the Lotus Sutra completes [His teachings]. It is the perfect and complete teachings. He hoped everyone would treasure it. This is a teaching that we must uphold in earnest. The principle of the Lotus Sutra is singular, for everyone to follow the Bodhisattva-path. Thus, it “teaches the Bodhisattva Way.” So, the stupa of Many Treasures Buddha came to the Dharma-assembly. It appeared at the Dharma-assembly as a testimony. So, it says, “Why is there a treasured stupa emerging from the earth?” This is what Great Joyful Eloquence Bodhisattva asked Sakyamuni Buddha. Sakyamuni Buddha began to answer, saying, “That Buddha had vowed to testify before the Dharma-assemblies.” Answering [the question of] the stupa’s emergence and the voice that came from within, Sakyamuni began to introduce [the Buddha] whose voice came from the stupa of the Seven Treasures. It was [the voice of] Many Treasures Buddha. We know about Many Treasures Buddha from before. Many Treasures Buddha [lived] in the past, a very, very long time ago, infinite asankyas of worlds to the east [of ours]. This is very far away. [He lived] long ago, in a faraway place. It was in that place, in a long-ago era of the past, that this Buddha taught and transformed sentient beings in that world. When His affinity with that world was exhausted, that is, when He was soon to enter Parinirvana, but before doing so, He gave these instructions, “Disciples. You must build a stupa for me, a large stupa. It must be a great stupa, adorned with the Seven Treasures.” He instructed them in all of this. So, Many Treasures Buddha [made] a vow that, “[In the future] in any world and in any era when any Buddha is teaching the Lotus Sutra, my stupa of treasures, with my entire body, will manifest at that Dharma-assembly. This will affirm that that Buddha’s teaching of the Lotus Sutra is true, not false.” Thus, Many Treasures Buddha’s stupa of treasures emerged from the earth. It was to affirm the Dharma-assembly. So, “It emerged from the earth. This is in praise of Many Treasures Buddha.” This was Sakyamuni Buddha’s praise for Many Treasures Buddha’s virtue.
In the past, long, long ago, this ancient Buddha made this vow. Now, after this very long time, although Sakyamuni Buddha was in the Saha World teaching the Lotus Sutra at His Dharma-assembly, the stupa of treasures still came from so far away to emerge in this Saha World at this Dharma-assembly. [He appeared] at the Dharma-assembly where Sakyamuni Buddha was teaching the Lotus Sutra. Sakyamuni Buddha spoke of the ancient Buddha Many Treasures’ vow, praising the virtues of Many Treasures Buddha. This was in praise of Many Treasures Buddha. So, [When it says] “past and present Buddhas,” Many Treasures Buddha was the past Buddha and the present Buddha was Sakyamuni Buddha. Thus, “All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.” It is safeguarded by Buddhas past and present. All Buddhas share the same path. When every Buddha comes to this world, before entering Parinirvana. They must teach the Lotus Sutra to completion. This is because the Lotus Sutra teaches the Bodhisattva Way. To engage in spiritual practice, we must listen to many principles and understand the Four Noble Truths. “The world is suffering;” this is the noble truth of suffering. [Suffering] is caused by all kinds of ignorance and afflictions. We accumulate them in the world, not just in this lifetime, but over many compounded lifetimes. What we accumulated in past lifetimes, we face in this lifetime. We face it in this lifetime and accumulate more. Thus, layer upon layer [of afflictions] are taken into the nest lifetime, endlessly. For how long? This goes on indefinitely. The Buddha [returned] lifetime after lifetime, just to tell us this. “It is suffering, it is suffering. It truly is suffering.” Three times He turned the Dharma-wheel of the Four Noble Truths. For the Four Nobel Truths alone, He had to teach five people three times. He taught continuously, hoping to clarify this for them to understand; by understanding it, they must also experience it personally. So, when it comes to “suffering,” who does not suffer in life? There is great suffering. [We discuss it] every day in the Morning Assembly, and see it when we watch the news.
Technology is very advanced now, so by this time in the morning, whatever just happened is quickly [reported]. Anything that happens on Earth is quickly spread [around the world]. This is thanks to advances in modern technology. In the ancient times, Sakyamuni Buddha already told us of spiritual powers and spiritual transformation. That’s right! [We have] spiritual powers. As I speak here right now, in our many spiritual practice centers around the world [people are listening in]. There is a time difference, but not a second’s delay. As we [sit here] now, at this time in the US, there are several spiritual practice centers in different [time zones]. This is because the US is very big, so there is a time difference. There are time differences even within the US, not to mention [the difference from] Taiwan! But no matter what the difference in the time is, there is not a second’s delay. As I speak, they are listening right now. [Indeed], they can hear me; isn’t this the power of the heavenly ear? And they can see me! Isn’t this the power of the heavenly eye? With the power of the heavenly ear they are listening now. They can see this image as they watch now, without any delay. This is to say nothing of other countries. Do they use their spiritual powers to come here, or do I use mine to go there? With sound and image broadcast instantaneously, we can communicate with each other and pass along [the Dharma] like this. This depends on modern technology. So, in the Buddha’s era, He spoke of our intrinsic Buddha-nature, the nature of True Suchness and the wondrous wisdom possessed by everyone. When our wondrous wisdom is used for good, this makes us Bodhisattvas. What if it is used for evil? Now many terrible weapons have been invented. During World War Two and the eight years of war against Japan, at the end, two atom bombs were dropped on Japan. Because of this, Japan surrendered. Taiwan proclaimed the return of its sovereignty, and there was peace. But did you know? Those two atom bombs caused great harm in Japan; they carried immense destructive power. The radiation poisoning from the atom bombs has not yet fully dissipated, even today. That is how toxic it was. The great destructive power of such weapons is also [the work of] human beings. They use evil, wicked cleverness to develop these weapons. [But] when we all put our wisdom to use, that is a spiritual power. Wisdom is pure and undefiled. This is wisdom. When greed causes someone to invade others to demonstrate their might, the product of their ambition will be the death of other people and the destruction of the Earth. This is a great destructive force. This is also created by human begins.
[But] people can also protect the earth. Take our recycling Bodhisattvas [for example]. Anyone of any age, even those over 100 years old, can still make good use of their lives. Among our recycling Bodhisattvas we even have some who are 102, 103 and even 105 years old. I was at Guandu’s year-end blessing ceremony, when an elderly Bodhisattva who was 105 years old came forward to let me have a look at her. She was so adorable. Her hearing was very good. And her eyesight? It was very clear. “Are you still doing recycling work?” “Sorry, Master, it has been cold lately. I have not been able to get out much. If I go out, my daughter has to accompany me.” I said, “Indeed, you must pass this recycling work on to your daughter.” She happily smiled and said, “Oh, actually I am the one accompanying her, and she is accompanying me as I exercise. I am very clear on it. My daughter is very filial; she shows this by doing recycling work.” Look at how clear her thinking is. She can both hear and see well. She has clear mind. So, this is wisdom.
The Buddha said we all intrinsically have Buddha-nature. Our wisdom is equal to the Buddha’s. This is what the Buddha told us. So, as we receive the Buddha’s teachings, we must guard our wisdom-life well and eliminate our ignorance. We need to eliminate our ignorance to be able to “refrain from all evil and do all that is good. The Buddha had one great cause; He came to this world to “open and reveal”, so we sentient beings must “awaken and enter”. We must comprehend and awaken to the Buddha’s intent. The Lotus Sutra that the Buddha protected and kept within His mind contains the Bodhisattva-path we must follow. So, we must mindfully seek to comprehend the Buddha’s intent. The ancient Buddha, Many Treasures Buddha, also affirmed for us that Sakyamuni Buddha’s teaching of the Wondrous Lotus Sutra was truly subtle and wondrous. It is deep and profound; its wondrous Dharma is supremely profound. Is it really so profound? It is because we have not experienced it; that is why it is profound. If we can comprehend it, then actually, the Dharma is present in our daily living. In all our actions, our words and our thoughts, everything is the wondrous Dharma. So, we must be mindful to uphold pure thoughts in our minds. Engaging in spiritual practice is not easy at all. In all our worldly affairs, we must distinguish right from wrong. If it is wrong, we must not do it. [We must] guard against wrongs and stop evils. As for what is right, we must be diligent. We must actualize the Six Paramitas in all actions. We must clearly discern between right and wrong and immediately cease [all wrongdoing]. That which we must do diligently must be seized on immediately to diligently advance. Comprehending the Buddha’s intent is what we must put our hearts into. The Buddha-Dharma is very approachable. It is easily carried with us. We [must not] treat it as mere knowledge to be continually studied, while refusing to put it into practice. If we only study it, this is like the previous [story] of the thirsty person digging a well on a high plateau. it is only dry wisdom; nothing but dry wisdom. There is no water, there is no moisture. If we continually dig there, [we will accomplish] nothing. We must find the water. Water gives life to all beings. [Dharma]-water is the wellspring of wisdom-life. So, we cannot simply study it; we must put it into practice. So, “All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.” We must take this seriously.
Let us look at the previous passage. “The land was called Treasure Purity. In that land, there was a Buddha with the epithet of Many Treasure.” His land was called Treasure Purity. In that land, there was a Buddha with the epithet of Many Treasures. When that Buddha practiced the Bodhisattva-path, He made a great vow.
Do you remember our recent discussions about. Many Treasures Buddha and His stupa of treasures? Where was His land of Treasure Purity located? It was in the east. How far away? It was infinite asankyas [of worlds] away. It was an immeasurable distance, very far, and a very long time ago. It was very far from the Saha World. That eastern realm was called Treasure Purity. [Dwelling] within was this Buddha. This Buddha had already entered Parinirvana a very long time ago. His name was Many Treasures Tathagata. So, [from the time when] “that Buddha practiced the Bodhisattva-path”, attained Buddhahood and entered Parinirvana, such a long time had passed. This is to say nothing of [the time it took] for this Buddha to walk the Bodhisattva-path. That was an even longer period of time. If we think of walking the Bodhisattva-path, it takes countless, dust-inked kalpas. We must form[steady] aspirations to begin to follow the Bodhisattva-path. On the Bodhisattva-path, we must actualize the Six Paramitas in all actions in order to perfect both our blessings and our wisdom. We perfect blessing and wisdom in all actions. So, when we say the stupa of treasures was 500 yojanas [high], which is the same as 20,000 li, what that represents is the Six Paramitas, blessings and wisdom in 10,000 actions. So, the stupa of treasures was that high. This means that “When that Buddha practiced the Bodhisattva-path, He continually accumulated [blessings and wisdom]. The stupa of treasure’s height reveals His virtue; its great height reflected [this Buddha’s] virtue. “Stupa” is a Sanskrit word which indicated a place where virtues are displayed. It displayed [this Buddha’s] great virtues. The stupa’s height was as great as His virtue. It displayed this Buddha’s virtues. He began to accumulate these virtues by walking the Bodhisattva-path. So, in this way, when this Buddha set off on the Bodhisattva-path, He began to accumulate these virtues. With His aspiration, “He made a great vow. The vow [He made was], “When I attain Buddhahood and enter Parinirvana, in the lands of the ten directions, wherever the Lotus Sutra is taught…”
When I attain Buddhahood and cross into Parinirvana, in the lands of the ten directions, wherever the Lotus Sutra is taught, my stupa will, for the sake of those who listen to this sutra, emerge before them to stand as testimony. In praise, I will say, ‘Excellent!’”
This is the vow this Buddha made “Now, I am walking the Bodhisattva-path. In the future, when I attain Buddhahood, I will continue. After attaining Parinirvana, I will still continue following the Bodhisattva-path and affirming the Bodhisattva-path’s principles. So, walking the Bodhisattva-path and bearing witness to this path’s principles was Many Treasures Buddha’s vow. Thus, in the ten directions, wherever the Lotus Sutra is taught, as Many Treasures Buddha said, “My stupa [will emerge before them].” This stupa of treasures, this stupa is “for the sake of those who listen to this sutra. [It will] emerge before them to stand as testimony. In praise, I will say, ‘Excellent!’” Thus, He assists at the Dharma-assembly. Many Bodhisattva came to assist at the Dharma-assembly. Manjusri, Maitreya, Guanyin and Samantabhadra were all at the Lotus Dharma-assembly. In this way, Buddhas assist each other at each other’s Dharma-assemblies. Likewise, they do not give up on sentient beings. They return on the ship of compassion to assist Dharma-assemblies in the world. Many Treasures did the same and came to assist at this Dharma-assembly. He came to this place where the Lotus Sutra was taught to listen to the Dharma. Thus, “[His stupa] emerged before them to stand as testimony.” [He came] both to listen to the sutra and to give testimony. “In praise, I will say, ‘Excellent!’” [This Dharma] is truly perfect, very good and very virtuous; it is excellent!
It is truth. As Buddhist practitioners, we must cherish it. The Buddha of the past safeguarded the Lotus Sutra while the present Buddha also proclaimed it. They came to unlock our [innate] wisdom to enable us to gain a thorough understanding of the direction of the Bodhisattva-path. So, we must earnestly put our hearts into faithfully accepting and practicing [the Dharma].
The following sutra passage says, “That Buddha had already attained Buddhahood and was about to enter Parinirvana. Before a great assembly of heavenly beings and humans, He told all of the bhiksus, ‘After I cross into Parinirvana, those who wish to make offerings to my complete body, must build a great stupa.’”
This explains Many Treasures Tathagata’s instruction when He was to enter Parinirvana. “Disciples! You must build a stupa for me. The vow He made was for this stupa to [appear] in other worlds, in whichever land there is a Buddha teaching the Wondrous Lotus Sutra to His assembly. There, His stupa of treasures would appear. This was Many Treasures Buddha’s vow. So, it says, “That Buddha had already attained Buddhahood and was about to enter Parinirvana. This was His last wish for them. This was the command He gave to His disciples, to carry this matter out for Him. So, “He had already attained Buddhahood. His conditions for manifesting and transforming in the world had ended.
That Buddha had already attained Buddhahood and was about enter Parinirvana: He had already attained Buddhahood. His conditions for manifesting and transforming in the world had ended. Just as His worldly life was about to end, He manifested entering Parinirvana. Entering Parinirvana (cessation and deliverance): This is the everlasting cessation of the great liability and deliverance from the two kinds of samsara, fragmentary and transformational samsara.
Though He had attained Buddhahood, although He was already enlightened, He also had [the normal] lifespan for His world. This is like when Sakyamuni came to this world; a human being [may live] for 100 years, [while others] live only several decades, even only ten or more years before passing away. This is [how it is] in the Saha World. So, the Buddha choose the Middle Way. He lived for 80 years. In His own era, Sakyamuni Buddha also wanted to complete the Lotus Sutra’s [teachings]. So, before He reached 80 years of age, he needed to finish teaching this sutra. This was the vow of the resent Buddha, Sakyamuni. But for Many Treasures Buddha, how long was the [average] lifespan in his land? We see in the Chapter on Bestowing Predictions that for those who received predictions, in their future land after attaining Buddhahood, their lifespans will be very long. How long was Many Treasures Buddha’s lifespan? We do not know. However, no matter how long it was, it still had to conform to lifespans in that world. He also had to prepare to enter Parinirvana. So, “His conditions for transforming had ended. His causes and conditions for transforming sentient beings were exhausted. Worldly lifespans are limited, and accordingly, His life ended and He entered Parinirvana. This [describes] when He was to enter Parinirvana. So, “entering Parinirvana” means the “everlasting cessation of the great liability.” That is to say, all afflictions, ignorance and dust-like delusions are totally eliminated. In fact, the attainment of Buddhahood means these things are already eliminated. [Parinirvana] also means “deliverance from the two kinds of samsara, fragmentary and transformational samsara.” We have often explained this in the past. Ordinary people and Small Vehicle [ practitioners] cannot escape from fragmentary samsara and transformational samsara. Fragmentary samsara refers to how [we experience] each lifetime individually. In our spiritual practice, there is also the arising and ceasing of our mental states. This arising and ceasing is also a kind of samsara. When we attain Buddhahood, this kind of samsara no longer exists. We are purified of all our afflictions, become pure and unblemished. Both transformational and fragmentary samsara are eliminated. This is called “entering Parinirvana.” It is the cessation of all afflictions and deliverance from fragmentary and transformational samsara. After Buddhahood is attained, when we enter into Parinirvana, all [samsara] is eliminated; it is gone.
In fact, although we speak of ending fragmentary samsara, we ordinary people still remain in this fragmentary samsara of birth and death, lifetime after lifetime. As ordinary people, our own fragmentary samsara is beyond our control. Whatever karma we create in this life [determines] where we will go in our next life; this is beyond our control. This is the same for everyone. We follow our karma into this life and carry it to the next. But all Buddhas are already enlightened. Their afflictions and ignorance are eliminated, and Their fragmentary samsara is extinguished. It is completely gone. Yet, they still continue to return to this world. Sakyamuni Buddha is the guiding teacher of the Three Realms. He [vowed] not to leave these Three Realms. [Likewise], Earth Treasury Bodhisattva is in hell, [having vowed that ], “Until hell is empty, I will not attain Buddhahood.” Sakyamuni Buddha is known as the “guiding teacher of the Three Realms.” Before his students have graduated, how can the guiding teacher retire? In the same way, we consider the Buddha as our teacher. But the Buddha continues returning to the Three Realms, steering the ship of compassion. The Tathagata journeys on the Dharma of Suchness to come to the world. The Tathagata continually journeys on the Dharma of Suchness to come to this world. This is what we mean by, “returning on the ship of compassion.” From the state of noble beings, the far shore of Buddhahood, He comes to the shore of ordinary beings to transform sentient beings. His heart goes out to sentient being.
This is [why] all Buddhas and Bodhisattvas come to this world. So, “Before a great assembly of heavenly beings and humans, He told all of the bhiksus.” Likewise, Many Treasures Buddha also addressed the assembly. To His disciples, His monastic disciples, He gave instructions as He was about to enter Parinirvana. He would not give instructions to laypeople to handle this after He entered Parinirvana. He gave the instructions to the bhiksus. These two lay groups of disciples also heard the matter of how, after Many Treasures Buddha entered Parinirvana, a stupa would be built for Him. The bhiksus would take charge of this matter and lay disciples had to protect it. So, before the great assembly of heavenly and human beings, He gave His command specifically to the bhiksus. He said, “After I enter Parinirvana, those who wish to make offerings to my complete body must build a great stupa.” So, “Anyone who wishes to make offerings to His complete body” should build a stupa to “house His body.”
“If anyone wishes to make offerings to my body, do not cremate it. My whole body must be placed in the stupa. After this stupa is built, my whole body will be inside of it.” This was Many Treasures Buddha’s bequeathed teaching. [This was for] “Anyone who wished to make offerings to His complete body.” He told everyone that this stupa would be built for his “Buddha-body”. His body would be housed inside [the stupa].
Previously it was asked what the causes and conditions were for this stupa’s existence. Now came the answer: It is because when that Buddha was about to enter Parinirvana, He issued a command to build this stupa of the Seven Treasures.
Before, Great Joyful Eloquence Bodhisattva asked, “What are the causes and conditions for this stupa’s existence?” This is what [He asked] previously Great Joyful Eloquence Bodhisattva asked, and Sakyamuni Buddha answered him. When this Buddha was about to enter Parinirvana, when Many Treasures Buddha was about to enter Parinirvana, His last wish was for a stupa of Seven Treasures to be built for Him. So, now this stupa of the Seven Treasures appeared. This was that Buddha’s vow.
The following sutra passage says, “The Buddha used His spiritual powers and the strength of His vows . In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra, that Buddha’s stupa of treasures will always emerge before them.”
This was the instruction of that Buddha. Many Treasures Buddha gave this instruction. So, that Buddha is Many Treasures Buddha. “That Buddha” is Many Treasures Buddha. So, “That Buddha used His spiritual powers and the strength of His vows.” This was the spiritual powers of His vows. His body was placed in the stupa of treasures. So, His spiritual powers and strength of vows [extended] to all the worlds of the ten directions. So, “In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra,” wherever someone teaches the Lotus Sutra, “that Buddha’s stupa of treasures” will surge up and manifest in that place. This was [ the vow of] Many Treasures Buddhas, who came to guard and protect the Lotus Sutra. The Lotus Sutra is located wherever the Buddha’s complete body is found. The previous sutra passage also says this. So, “That Buddha used His spiritual powers and the strength of His vows.” This Buddha used His spiritual powers and the strength of His vows. So, “He preserved His body."
He had this method to protect and maintain His complete body in the stupa. This was from an ancient and distant era all the way to the present. When Sakyamuni Buddha was teaching the Lotus Sutra His stupa still appeared as an affirmation. So, “In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra…." This refers to any place, not just the Saha World. In every place where the Lotus Sutra is taught, “this Buddha’s stupa of treasures will always emerge before them.” This was His vow. Many Treasures Buddha’s vow demonstrates the spiritual power of His vows. So, “It will appear in any place. Previously he asked why such a voice issued from it.” This is what Great Joyful Eloquence Bodhisattva asked “Why is a voice coming from inside the stupa?” Sakyamuni Buddha answered, “That Buddha personally came to testify, so He spoke in a great voice.”
Previously he asked why such a voice issued from it. Now came the answer: That Buddha personally came to testify, so He spoke in a great voice.
“That Buddha” was Many Treasures Buddha. In order to bear witness even more clearly, His voice came forth from the stupa as testimony. This is what Great Joyful Eloquence asked the Buddha. He asked and the Buddha replied that, by the power of Many Treasures Buddha’s vows, He was willing to protect the Dharma-assembly of the Wondrous Lotus Sutra. So, in any place the Lotus Sutra was taught, He willed that His stupa of treasures would appear. At the same time, His great voice would come forth from the stupa of treasures. This is the spiritual power of His vow. Otherwise, since Many Treasures Buddha had already entered Parinirvana, how could His voice come from the stupa of treasures? How did such a loud voice come forth? Of course it was the spiritual power of great vows demonstrating that all Buddhas share the same path. This past Buddha protected the wondrous Dharma. The present Buddha was teaching, while a past Buddha affirmed His wondrous Dharma. This profound Dharma is the wondrous medicine for saving this world. At this time, the Buddhas praised each other. Many Treasures Buddha praised Sakyamuni Buddha’s virtues. Sakyamuni Buddha praised the virtues of the past Many Treasures Buddha also. So, they both praised each other. This is how the Buddha-Dharma should be. Amongst ourselves, there should be mutual admiration and praise.
Although each person practices different Dharma-doors, we simply need to go in the right direction by “refraining from all evil and doing all good." We must uphold the virtuous Dharma, walk the Bodhisattva-path and eliminate our ignorance and delusions. Delusion is confusion and suspicion. [We must] eliminate all suspicion and confusion, believe in the virtuous teachings and put the wondrous Dharma into practice. If we are able to do this, the Buddha-Dharma will spread throughout the world. Everyone will make use of the Dharma. Everyone will be a wise person; they will have virtuous wisdom. Everyone’s nature of True Suchness is the Buddha-nature, is the care [we feel] for sentient beings. As we mentioned previously, those protecting and upholding the Lotus Sutra are “covered with the Buddha’s robes.” To be “covered with the Buddha’s robes” is like when parents love their children and cover them with clothing. [He] cherishes us like this. So, if we make an effort to be mindful, naturally we will be safeguarded by all Buddhas. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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