Explanations by Master Cheng-Yan
Subject: Gathering the Many Manifestations of the Buddha (集分身佛 攝應歸法)
Date: January.24.2018
“To reveal the Dharmakaya, which was free from arising and cessation, there must be Nirmanakayas, transformation-bodies, that come and go. Nirmanakayas arise from the Dharmakaya; the manifestations return to the Dharma. All Buddhas uphold Their universal vows, the Four Great Vows.”
We must be mindful! We must understand the law of arising and ceasing and the appearances of arising and ceasing. Human life is always [in the process of] arising and ceasing at every moment. On this earth, there is formation, existence, decay and disappearance. Everything on earth, including the earth itself, undergoes [the cycle of] formation, existence, decay and disappearance. Is there anything that does not have a beginning? In our surrounding environment, which blade of grass, flower or tree does not grow from a single seed? Which tree does not start from a seed, sprout to become a sapling and then grow into a big tree? Because we have the wood from trees, we have the ceiling above us and the floor we are sitting upon. The table in front of me, in front of you, as well as everything around us, has gone through this phase of “formation”. In the beginning, everything comes from nothing and forms into something. Several billion years ago, the earth also formed into existence out of emptiness. Several billions of years later, the earth has gradually aged. Human beings have damaged the entire earth. The mountains, rivers and land, the tall mountains and vast oceans, are constantly being destroyed [by us]. They are already on the verge of [destruction]; they have [begun to] collapse. How much longer can the earth continue to thrive? How much longer can it continue to function? Look, wherever human beings are living, once their [discursive] thoughts begin to stir, nations begin to fight over things. They race to develop weapons, and with the slightest anger arising, they let loose their weapons. Think about it; it is terrifying! This happens in the world. As sentient beings’ karmic forces accumulate, it results in the Four States of formation, existence, decay and disappearance.
This is the place where we live. Human beings have accumulated [discursive] thoughts for so long, and we are constantly destroying our planet. We are destroying the place where we live. Our bodies likewise cannot escape from the four states of arising and ceasing, from birth, aging, illness and death. When we are born, we carry karma with us; we carry karma with us and create karma. Throughout our entire life, we are constantly accumulating karma, ignorance and afflictions. Cycles of hatred and enmity constantly entangle us. In the end, with this state of mind, regardless of our gains or losses, we cannot escape from our afflictions, from our afflictive emotions, from the suffering of parting from and loved ones, from the suffering of meeting those we hate and from the suffering of the raging Five Aggregates. Whether or not we are suffering all depends on what we have done. Suffering from birth, aging, illness and death, meeting those we hate, parting with those we love, the raging Five Skandhas and not getting what we want make up the Eight Sufferings. We pass our entire lives like this, eventually returning to cessation, which is death.
Then, there are the principles of the mind; our thoughts are arising, abiding, changing and ceasing. In a day, in such a short period of time, we constantly give rise to anger and joy, all due to the changes within our minds. When a thought of goodness arises within our mind, how long can we maintain it? Can it last forever? When we make a good vow, are we capable of sticking to our vow? Can we truly persist in upholding the Four Great Vows and the Four Infinite Minds? Unenlightened beings cannot endure the trials of living in this world. Very quickly, their vows and [thoughts of] goodness will disappear or change. Their minds and their resolves change. Thus they will remain unenlightened beings forever. This is the reality of human life.
The principles of matter are formation, existence, decay and disappearance. Human bodies cannot escape [the cycle of] birth, aging, illness and death. The principles of the mind are arising, abiding, changing and ceasing. These are the Four States. There is nothing in the world that does not follow these Three Principles. The principles of matter, life and the mind are inseparable from the law of arising and ceasing. And yet, if we can thoroughly understand this, this is all part of the Dharmakaya. The enlightenment of all Buddhas is right here. When the Buddha manifested in this world, He [explained] the principles behind the ignorance of sentient beings, opening and revealing [these principles] to us one by one, differentiating them and explaining them for us. He hoped for us to refrain from all that is evil. He helps us to understand that negative karma is created when we give rise to discursive thoughts. All of our transgressions and karmic obstacles come from the words we speak and auctions we take; we create them through our conduct. This is all due to our bodies. As a result, we have caused the destruction of the earth we all inhabit together. This is the Buddha’s one great cause in coming to this world. By using all kinds of methods, the Buddha has “opened and revealed” the teachings for us. Having we sentient beings “realize and entered” these teachings yet?
It appears to be very difficult. As long as we are able to realize and enter the Buddha’s teachings, [we will understand that] “There must be transformation-bodies that come and go.” We need to thoroughly understand that in life, we come and go in this world. [Laden] with ignorance and afflictions, the minds of unenlightened beings carry karma as come [into this life]. We unenlightened begins create ignorance and take or karma with us as we go. This is in accordance with our direct and circumstantial retributions as we are dragged along by our karma. So, we also have transformation-bodies; we manifest in this world based on our direct and circumstantial retributions. These karmic forces pull us along. We have no control over which country we will be into or which parents will give birth to us. When it comes to what kind of society or what kind of environment [we will be born into], we have absolutely no choice. We just happen to be born in that place.
Yet, when Buddhas and Bodhisattvas manifest in this world, amidst the world’s afflictions and ignorance, they manifest to transform sentient beings. This is their transformation-body. It is the same; Buddha also come and go [in this world]. Based on the needs of sentient beings, They come to this world to teach and transform sentient beings. Similarly, they also live according to the lifespan of human beings. Since the lifespan of humans are limited, all Buddhas need to live according to the ordinary lifespan of human beings. When They enter Parinirvana that is when They go. After leaving the world, They will come back again. They journey on the Dharma of True Suchness to come to the world, thus They are called “Thus Come One” (Tathagata). These are all Buddhas’ transformation-bodies, which come and go. So, “Nirmanakyas arise from the Dharmakaya; the manifestations return to the Dharma.” They come from the Dharma, from the workings of the world, with its many evil and turbid phenomena. Thus the stupa is 250 yojanas in width, which is equivalent to 10,000 li. The foundation of karma that we humans and sentient beings [have created] is truly expansive. This is what human life is like. However, all Buddhas, due to the many afflictions and ignorance of human beings, must “arise from the Dharma.” Due to the ignorance of sentient beings, the Buddha needs to use the pure, true principles of all things in the universe to respond to the ignorance of sentient beings.
Thus, “Nirmanakyas arise from the Dharmakaya.” They come in response to sentient beings. When sentient beings suffer hardships, they will ask the Buddha and Bodhisattvas to respond to their needs. Indeed, all Buddhas and Bodhisattvas act in response to sentient beings. Thus, they come in response to sentient beings so “The manifestations return to the Dharma.” Since sentient beings are ignorant, the Buddha must [manifest] as an awakened being to transform sentient beings so they can return to the virtuous Dharma. All Buddhas and Bodhisattvas are just like this. “Nirmanakayas arise from the Dharmakaya.” From the karmic forces of sentient beings, Buddhas and Bodhisattvas respond with compassion to come to this world to transform sentient beings. They all hope that everyone can return from their afflictions and ignorance to the Dharma, to Right Dharma. This is the goal of all Buddhas and Bodhisattvas in coming and going in this world. While all Buddhas and Bodhisattvas can come and go in this world at ease, we sentient beings follow along as we are dragged by our afflictions and karma. While sentient beings are helpless over this, all Buddhas have clear, pure [minds], as they come and go in this world.
So, “All Buddhas uphold Their universal vows,” which are the Four Great Vows. “The Four Great Vows” are the universal vows of all Buddhas. Every Buddha “vows to deliver countless sentient beings” and “vows to eliminate endless afflictions.” In the course of Their spiritual practice, They need to completely eliminate all Their afflictions and ignorance. Only then will They be able to transform sentient beings. There are so many Dharma-doors. Lifetime after lifetime, They manifest in the world to learn the Buddha-Dharma. This is the “vow to learn infinite Dharma-doors.” The ultimate goal is the “vow to attain unsurpassed Buddhahood.” These are the vows shared by every Buddha. We all must form aspirations together. At the beginning, with the first vow, we must give rise to a heart of compassion. “Great compassion is the room.” There has not been a single Buddha who did not start from giving rise to compassion. In order to transform all sentient beings, we need to eliminate all our afflictions and practice Dharma-doors. Only then can we eventually attain Buddhahood. This is what we need to know and be aware of. We must all understand this clearly. If we can understand this, we will be clear about the Dharma we hear and take the Dharma to heart without letting any of it leak away. In this way we can be firm in our resolve. Therefore, we all need to be mindful. We must put our vows into practice with deep faith. We must have deep faith, then we will be able to put our vows into practice.
Let us read the previous sutra passage with care. “The Buddha told Great Joy Eloquence Bodhisattva-Mahasattva, Many Treasures Buddha had a strong and profound vow. “When my stupa of treasures, in order for me to listen to the Lotus Sutra, emerges before those Buddhas…”.”
We must not forget about this passage. Sakyamuni Buddha told this great Bodhisattva that Many Treasures Buddha had a profound vow. Great Joyful Eloquence Bodhisattva had already made his request to the Buddha, [saying]. “Since we have heard the voice from inside the stupa, we are all looking forward to seeing the entire body of the Buddha inside.” That was the request of Great Joyful Eloquence Bodhisattva. Therefore, the Buddha began to explain this to Great Joyful Eloquence Bodhisattva, saying, “This Many Treasures Buddha inside the stupa has a strong and profound vow.” The profound vow of Many Treasures Buddha was. “When my stupa of treasures, in order for me to listen to the Lotus Sutra, emerges before those Buddhas….” This was the vow of Many Treasures Buddha. His stupa had already appeared at the Lotus Dharma-assembly. If people wished to see His Buddha-body, “If there are those who wish for my body to manifest before the fourfold assembly….”
If there are these who wish for my body to manifest before the fourfold assembly, that Buddha’s manifestations who teach the Dharma in the worlds of the ten directions must all return to gather in one place. Then, mu body will appear.
[He vowed], “If the Buddha teaching the Lotus Sutra makes a request for me [to reveal] my body for the fourfold assembly to see, then I also have my own request, which is that the many manifestations of the Buddha who is teaching, who Themselves teach the Dharma in the worlds of the ten directions, “must all return to gather in one place.” That is, [Sakyamuni Buddha’s] many manifestations from throughout the ten directions must all return to the Dharma-assembly. Only then would He reveal His body for everyone in the fourfold assembly to see the figure of this Buddha. This was the wish of Many Treasures Buddha. He also requested that Sakyamuni Buddha gather His multiple manifestations from throughout the worlds of the ten directions and bring them together here. Then He would be willing to manifest His body. This was the wish of Many Treasures Buddha.
The following sutra passage explains, “Great Joyful Eloquence.” This is [Sakyamuni] Buddha speaking “Great Joyful Eloquence, all of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions, must gather together now.”
Sakyamuni Buddha also expressed this. For the sake of the Saha World, Many Treasures Buddha [wanted] Sakyamuni Buddha to expound the Lotus Sutra. Then Many Treasures Buddha would be able to appear in His stupa of treasures. He was an ancient Buddha form ages past, [in a world] far-away from the Saha World. This Buddha from countless asankyas of worlds away was able to come to this place and make such a request. Now, the multiple manifestations of Sakyamuni Buddha must gather together. Sakyamuni Buddha also needed to reciprocate. Thus, He said, “All of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions must gather together now.”
Great Joyful Eloquence, all of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions, must gather together now: If you wish to see Many Treasures Buddha’s body, then I must gather together all of my multiple manifestations.
“Since you all wish to see the body of Many Treasures Buddha, I must gather together all these Buddhas, all of my multiple manifestations. Sakyamuni Buddha began to reveal His spiritual powers by gathering together His many manifestations, all of the Buddhas throughout the worlds of the ten directions. What a profound and moving event this was! Not only had they seen the stupa of Many Treasures Buddha, they would also get to see the body of Many Treasures Buddha, as well as Sakyamuni Buddha’s multiple manifestations throughout the ten directions as they all gathered together. This was very exciting!
“Must gather” has two meanings. First, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow to manifest in the ten directions. The one Sakyamuni Buddha manifested Himself throughout the Dharma-realms.” By this gathering now, He showed that the paths of ancient and present Buddhas are the same.” Second, “Those who practiced the provisional teachings of the Small Vehicle only knew that the Buddha transformed and trained [beings] in the world of endurance. They did not know that He manifested to deliver” “[being] everywhere, with no limitations” By gathering [His manifestation] together now, He demonstrated the depth of the Buddha-wisdom.
First, we need to listen clearly. The stupa of Many Treasures Buddha came from ancient times. No one knows how old it is. It is truly from a long and distant era. This is because His land is also very distant from the Saha World, from countless asankyas of worlds away. This is an analogy to represent a very far-away, ancient era. The stupa of Many Treasures Buddha represents the fulfillment of the vow. It represents a faraway [time and place]. The Buddha’s vow was from the very distant past. Dust-inked kalpas ago, this Buddha formed the aspiration to practice the Bodhisattva-path. Now He had attained Buddhahood. Furthermore, it was such a long time ago that He had attained Buddhahood. When He attained Buddhahood, He made a vow. At that time, although He lacked the karmic conditions and did not expound that Lotus Sutra, He had this vow that He wanted to fulfill. In any world where the Lotus Sutra is taught, His stupa of treasures and His entire body would manifest in that world. During this Dharma-assembly, He showed that He had fulfilled His vow.
This is just like Sakyamuni Buddha; for more than 40 years, the conditions had hot been mature. So, He had not expounded the Lotus Sutra. After 42 years, at Vulture Peak, when the Buddha, Sakyamuni Buddha, felt He had to choice but to expound it, Sariputra acted as the initiator. The recipients of the teachings included Manjusri Bodhisattva and Maltreya Bodhisattva who first began the [teachings] starting from the introductory Chapter. They helped us understand that in ancient times, there were many Buddhas, the 20,000 Sun-Moon-Lamp Radiant Buddhas who all shared the same name. This already revealed to us that all Buddhas share the same path. As for these two great Bodhisattvas, one had already attained Buddhahood in the past, and the other is the future Buddha. These two Buddhas were having a dialogue. When the Buddha emerged from Samadhi, the Buddha continuously praised the state of Buddha-wisdom. People were unable to understand this. This is why it was necessary to bring out the karmic conditions. If no one was able to understand, then there would be no opportunity to ask questions. Fortunately, Sariputra was there. Sariptura took the opportunity to initiate the question. This was the origin. At the beginning, the Buddha cautioned everyone to be very vigilant. When listening to this sutra, everyone must be very vigilant. In order for everyone to cherish the sutra and remain vigilant, the Buddha refused three times [to teach it]. However, Sariputra, in his wisdom, “requested [the teachings] three times.” Then Sakyamuni Buddha said, “Since you asked three times, how could hot expound it?” The karmic conditions for the Lotus Sutra had been fulfilled. The Buddha then began to expound the Lotus Sutra, and taught it all the way.
So, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow.” This tells us that the Buddha [did not expound the sutra] for such a long time ago in the past because the causes and conditions had not matured, and He had not yet attained Buddhahood. Now, the causes and conditions had matured, He had been teaching the Dharma for more than 40 years. Because the causes and conditions had not matured, He did not expound the Lotus Sutra. Now Sakyamuni Buddha’s causes and conditions had all matured. First, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow to manifest in the ten directions.” He has fulfilled His vow to manifest throughout the ten directions As one individual, Sakyamuni Buddha manifested throughout the Dharma-realms to transform and deliver [sentient beings]. The Buddha’s multiple manifestations throughout the Dharma-realms will now be gathered together. This reveals to us that “the paths of ancient and present Buddhas are the same.” This is why Sakyamuni must gather His multiple manifestations together. The ancient Buddha, Many Treasures Buddha, had now manifested in the stupa of treasures; He had come for the sake of the Lotus Sutra. Sakyamuni Buddha also had gather together all of His multiple manifestations from throughout the Dharma-realms to witness the wonders of the Lotus Sutra.
Second, “Those who practiced “the provisional teachings of the Small Vehicle only knew that the Buddha transformed and trained [beings] in the world of endurance. They did not know that He manifested to deliver [beings] everywhere, with no limitations.” By gathering [His manifestations] together now, He demonstrated the depth of the Buddha-wisdom. Those who practiced the provisional teachings of the Small Vehicle only knew that the Buddha comes to the world to teach and transform sentient beings and to help all sentient beings engage in spiritual practice. In the Saha World, He “trained [beings] in the world of endurance” which means He trained the sentient beings of the world of endurance, which is the Saha World. Everyone thought that Sakyamuni Buddha only came to the world of endurance, to the Saha world. They did not know that Sakyamuni Buddha also had multiple manifestations transforming and delivering [sentient beings] in infinite places throughout the ten directions. They exist throughout all Dharma-realms. Wherever the Dharma is, the Buddha’s transformation-bodies can be found there. The Buddhais the guiding teacher of the Three Realms. Although He was born Although He was born in the kingdom of Kapilavastu, which is today’s Nepal, the manifestations of the Buddha can be found everywhere throughout the world, free from the limitations of time. [The Buddha] attained Buddhahood more than 2000 years ago. 2000 years later, His Dharmakaya still exists. Over 2000 years ago, He was born in the kingdom of Kapilavastu. Over 2000 years later, [His Dharma-body still exists] in Taiwan today; this all part of the Dharma-realm. It is not just in Taiwan but throughout the entire world; this Dharma is everywhere. These manifestations of the Buddha show the depth and vastness of the Buddha-wisdom.
In the Chapter on Skillful Means, the Buddha constantly praised the Buddha-wisdom for being vast and deep. This was during the Chapter on Skillful Means. Thus, the more they heard, the more difficult it was for everyone to understand. In his wisdom, Sariputra understood the Buddha’s intent. Therefore, he tried repeatedly to foster the causes and conditions for [the Buddha] to expound the Lotus Sutra so that we would be able to understand this.
The following sutra passage continues with “Great Joyful Eloquence said to the Buddha”. Now Great Joyful Eloquence Bodhisattva said to the Buddha, “World-Honored One, we also wish to see all of the World-Honored One’s multiple manifestations, to pay our respects and make offerings to Them.” Great Joyful Eloquence said to the Buddha: Great Joyful Eloquence Bodhisattva heard Venerable Sakyamuni describe the strong vow of Many Treasure Buddha. He then spoke to the Buddha again.
After hearing what the Buddha said, Great Joyful Eloquence Bodhisattva immediately said to the Buddha, “We do not just want to see Many Treasures Buddha. The profound vow of Many Treasures Buddha, is also what we truly look forward to. We look forward to being able to see the multiple manifestations of Sakyamuni Buddha. This is what we truly look forward to.”
World-Honored One, we also wish to see all of the World-Honored One’s multiple manifestations to pay our respects and make offerings to Them: The reason that they wished to see Them was because they wanted to make offering to Them.“
The reason that they wished to see Them was because they wanted to make offerings to Them.” They wanted to see the Buddha’s manifestations. They were willing to continuously make offerings to them. Thus “Sakyamuni Buddha wanted to reveal the [Dharma] of Many Treasures Tathagata to the assembly. This was to show that their Dharmakaya were no different.” It is beginning to become very clear. Sakyamuni Buddha brought up Many Treasures because if Many Treasures Tathagata reveal His Dharmakaya, it would show that. [Sakyamuni] own Dharmakaya was the same. They were no different. Many Treasures Buddha’s intent and Sakyamuni Buddha’s intent were exactly the same. This is truly incredible.
Sakyamuni Buddha wanted to reveal the Dharmakaya of Many Treasures Tathagata to the assembly. This was to show that His own Dharmakaya was no different, and to reveal that the Dharmakaya of all Buddhas are no different. The one Buddha is all Buddhas; all Buddhas are the one Buddha. Thus, those Buddhas in the worlds throughout the ten directions are also called the Buddha’s multiple manifestations.
In order to reveal the stupa of Many Treasures Buddha before everyone, Sakyamuni Buddha needed His many manifestations from throughout the ten directions of the universe to gather together. This is truly extraordinary. The principle is the same. So, this was “to reveal that the Dharmakaya of all Buddhas are no different.” All Buddhas share the same path! The Dharmakaya of every Buddha is the same, and they all share the same common principles. They share the same essence; they are the same.“ One Buddha is all Buddhas and all Buddhas are the one Buddha. Thus those Buddhas in the worlds throughout the ten directions are also called the Buddha’s manifestations.” So, the Buddhas expounding the Dharma throughout the worlds of the ten directions can also be called one Buddha. The principles are one. They are intangible, with no physical appearance. The principles we understand and awaken to are no different from the universe itself. The principles are all exactly the same. They are all one, with no differences.
When the Dharma-bodies of all of [Sakyamuni] multiple manifestations gathered together and manifested, this was the manifestation of Sakyamuni’s Dharmakaya, which is also the manifestation of Many Treasures Tathagata’s Dharmakaya.
“When the Dharmakaya of all of [Sakyamuni’s] multiple manifestations gathered,” when all the Buddha’s manifestations gathered, the Dharmakaya was revealed; this was the manifestation of Sakyamuni Buddha’s Dharmakaya. If we take the Dharmakaya as the principles, as we gather the tens of thousands of principles, they all become one body, “which is also the [manifestation] of Many Treasures Tathagata’s Dharmakaya.” This is the Dharmakaya of Sakyamuni Buddha, as well as the Dharmakaya of Many Treasures Buddha, that Tathagata. We need to clearly understand that the principles are in all things in the universe. In modern times and ancient times, they are all the same. Many Treasures Buddha is an analogy for the principles of very ancient times. Sakyamuni Buddha is an analogy for all the principles of the universe in modern times. They are all principles. [Those who understand these] are called Buddhas; Buddhas are called Enlightened Ones. After [a Buddha] awakens to them, all the principles return to one. This is called the Buddha’s Dharmakaya. These principles are scattered in many places. People need to comprehend these principles and put these principles into action. With these principles, how can we, one by one, inspire unenlightened sentient beings? This is why we need to comprehend and truly understand the principles, as well as the methods of these principles. Therefore, we need to be mindful and apply the Dharma. The Dharma only exists for us when we are mindful.
It is just like our Tzu Chi volunteers. Let us take the Faith Corps as an example. In the Faith Corps, there is a Mr. Zeng Qingquan; he is a Faith Corps member. After he became a certified volunteer…. In the past, he also led a very ordinary life. After he became certified, he made a vow. “Since I have already become certified, I should give of myself and deliver sentient beings. Whatever I can do, I will do my best." He has completely dedicated himself to all of Tzu Chi’s teachings and the Four Missions. He is also very involved in recycling. However, he has a younger cousin. This cousin was doted on by his parents since he was young. Throughout the time he was growing up, his parents spoiled him. When he was grown, he did many things to rebel against his parents. His parents could not teach him. At the age of 15, he joined a gang. As a gang member, he did many bad things. He did many things that hurt his parents. He even did drugs. He did drugs, disturbing his family, disturbing the hearts of his parents, and disturbing society. Therefore, at the age of 28, he had already spent eight years in jail. His parents felt hopeless and his relatives had already given up on him, except for Mr. Zeng, our Faith Corp member. He often says, “I vow to deliver countless sentient beings, if I cannot help a person so close to me, then who can I actually transform?” Therefore, he became determined. When Tzu Chi volunteers visited prisons to do prison education, he also joined them and looked for his cousin. He asked his cousin to come and listen to the teachings [shared by] these Tzu Chi volunteers. He visited his cousin over and over again, more than ten times. Eventually, on his very last visit, [his cousin] was released from prison. Now, his cousin is a former inmate, and Mr. Zeng takes his cousin to the recycling station [to volunteer]. Now this former inmate, his cousin, has truly begun to awaken. Even though a long time has passed since then, his younger cousin still goes with him to the recycling station every day to work as a Tzu Chi volunteer. He is able to endure the hardships of his work. Whether he rides on the recycling truck, moving garbage or recycled materials, he is firm in his resolve. After a very long time, everyone began to affirm him. Now, he says, “After correcting my wrongdoings, I feel so at ease, I live my life so freely and I can talk to other people." He also visits prisons to give talks. He says, “Now people call me teacher.” Furthermore, for generations, his family has been performing puppet shows. Now, he is a professional puppetry artist. He also has some apprentices. His apprentices call him “master”, and the people in prison call him “teacher." So, he feels that by becoming a good person, he has been able to feel so free. He feels that he is liberated and respected by others. This is our life.
This is the Dharma, the transformation-body of the Dharma. We take in the Dharma from people’s actions and put it into action to teach and guide sentient beings, this is the principle; this is the Dharma. Therefore, as long as we are sincere and constantly implement the teachings in our lives, then nothing will be difficult. To gather together all the Buddhas throughout the ten directions is also very simple. This only requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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