Explanations by Master Cheng-Yan
Subject: Making Great Vows to Spread This Sutra (弘經實難 當發大願)
Date: March.23.2018
“We must uphold this sutra and accept and promote the Dharma. We must spread the teachings coming from the wondrous sound of the Buddha’s voice. This is a pure, wondrous, clear and perfect sutra. Son-of-Body was highest in wisdom among the Sangha. He possessed a talent for eloquence superior to all sages. Yet he vowed [to spread] the sutra in other lands. The sentient beings in this evil world of turbidities are stubborn and difficult to transform.”
Please be mindful! In this world, at this time in particular, it is the era of evil turbidities. Sentient beings are stubborn and difficult to transform.
In the Chapter on Seeing the Stupa of Treasures, the Buddha emphasized over and over that after He enters Parinirvana, everyone must form aspirations. This sutra, the perfect teachings of the Great Dharma, must always continue being passed down. This is because in the evil world of turbidities of the future, everyone must rely on this sutra as the wondrous medicine for this world. It is the wondrous medicine to save the world. But this is easier said than done. Forming aspirations is difficult, and truly upholding this sutra and passing it down is even more difficult. Forming aspirations in our minds is difficult, and the external environment also presents many difficulties. Thus, passing down the perfect teachings in this evil world of turbidities truly comes with all kinds of difficulties. So here, He wished to remind everyone and encourage everyone. In the previous [sutra passage], the Buddha first asked everyone, then encouraged everyone and warned everyone that forming aspirations to uphold the sutra poses many difficulties. Yet He still wanted to let everyone know that although we will encounter many difficulties, we still have to courageously advance. As it says in the previous sutra passage, whether moving Mt. Sumeru to another land, standing upon the summit of existence or moving the great trichiliocosm with one foot, although inconceivable, these are not considered difficult. Those who are willing to uphold the sutra and form aspirations will have greater difficulties than if they were to move the great chiliocosm, stand on the summit of existence or move Mt. Sumeru. This is because forming such an aspiration is not easy. It is very difficult, to say nothing of doing so in this turbid world. Thus, [the Buddha] warned and encouraged us like this.
In this place He said, “We must uphold this sutra and accept and promote the Dharma.” This means to “spread the teachings coming from the wondrous sound of the Buddha’s voice.” We must continuously hand down these perfect teachings to the next generation, constantly passing them on. The source of the sutra is the wondrous wound of the Buddha’s voice. After the sutras were compiled, [people from the east] went westward to obtain them and translated them in the east. There are a great number of different translations. After the Buddha entered Parinirvana, Venerable Kasyapa gathered the assembly together. He asked Ananda, [who remembered] all the Buddha’s teachings, to repeat the teachings from memory. From this beginning, the sutras were continuously compiled. [The Sangha] continuously compiled and gathered the sutras. These all came from the wondrous sound of the Buddha’s voice. [The teachings] entered Ananda’s heart, and Ananda [recited them] from memory [beginning with] “Thus have I heard.” This was a very difficult task, which could not be completed all at once. It took a very long time.
Thus, this was how the sutras were accumulated, one after the other. They are very precious. Finally, [the sutras] came to China. [The people there] knew that the teachings of the Great Sage of the West was the Dharma most needed by the world. Thus, beginning with Emperor Ming of Han, they sent people to [obtain sutras]. This was truly a national effort. Like this, they obtained a great number of sutras. There was also Xuan Zang in the Tang dynasty. In order to seek the Dharma, this solitary monastic, by himself, overcame countless dangers and difficulties. With his perseverance, he completed [his journey] to obtain sutras. There was not only Dharma Master Xuan Zang, but also Kasyapa Matanga and Dharmaratna who spread [the Dharma] from the west to the east. Also, during the era of the Later Qin, [the emperor] used his nation’s great strength to invite Master Kumarajiva into his employ. Thus, the sutra [came to China] one after another. Of course, there were countless difficulties, but finally, [the sutras] all came to China. So, many people were mobilized to do this; this all happened in ancient times. Whether transmitting the Dharma [eastward] or traveling [westward] to obtain the sutras, this was what the country needed, so they mobilized many people to obtain them.
The Buddha-Dharma has always been considered precious! This was done to help the sutras be spread widely, to widely promote the Great Vehicle Dharma in all places where people had suitable capacities. We can see that throughout history, to be able to completely safeguard, uphold and apply the teachings among people, for people, with their capabilities, to be willing to accept them and form aspirations to put them into practice [was very difficult]. These are the teachings of the eastern transmission [of Buddhism]. Now, there are also many [teachings being spread] from the southern transmission. We can see the Buddha-Dharma flourishing. However, when it comes to the spirit and ideals, for us to be able to freely express the spirit and principles of the Buddha-Dharma and apply them in the world, for us to apply the Buddha’s spirit of “loving-kindness, compassion, joy and equanimity” and widely spread it among people, promote it and put it into practice, we have to take [the teachings] from the east. In particular, 50 years ago, [Tzu Chi] began as something very unassuming. Now, we have taken the Buddha-Dharma with us as we go to so many places, to so many countries. We exercise the spirit of Bodhisattvas I places where it is needed in this world. This is truly not a simple matter. We must continuously adapt the Buddha-Dharma to capabilities so that everyone will be willing to accept and use it. We help everyone experience the inner joy that comes from helping others. When giving without expectations, with no attachments or obstructions in one’s mind, one [experiences] such joy; this is Dharma-joy. This is the joy coming from applying the Dharma. This is to be a Bodhisattva, to have the heart of a Bodhisattva. Whether we are monastic or lay practitioners, whether we are poor or rich, as long as we have this thought, nothing is difficult. This is upholding this sutra. We accept the Buddha-Dharma to a greater or lesser extent and apply it [in our daily living]. Some people accept [our help] and are saved. Knowing this, we experience Dharma-joy. This mutual interaction is when the Dharma is applied in the world and good use is made of it. This is upholding the sutra. We must apply the Dharma at every moment. Thus, “We must uphold this sutra and accept and promote the Dharma.” This is how we can spread [this sutra]. We now know these are the Buddha’s teachings. The spirit of Buddhism is helping others. We do not differentiate between ethnicities, nationalities or religions. This is Buddhism’s fundamental spirit, to be without attachments or obstructions. We must be without attachment to people, attachment to others and self and attachment to phenomena. This is “the Three Spheres of Emptiness”; the Buddha’s teachings have always been this free and liberating.
This is like “the Fivefold Dharmakaya” that we spoke about yesterday. The most important is to uphold our own precepts. We must be determined, be unafraid of hard work and be willing to give of ourselves. We must [uphold] precepts and Samadhi and exercise our wisdom in thinking of ways to resolve people’s difficulties and relieve their suffering. With this wisdom, everyone can be liberated.
After liberation, they can broaden their understanding and views, which enables them to be further liberated. This is the Fivefold Dharmakaya. This is how the Buddha taught us to uphold the Dharma. If we can be replete in these five, precepts, Samadhi and wisdom, liberation and liberation’s understanding and views, if we can earnestly uphold these five, it is not difficult to uphold the sutras. The sutras are completely passed down from the Buddha’s voice. Even the sutras that were obtained [in the west] were still compiled by Ananda and Kasyapa from Ananda’s memory, [so it says,] “Thus have I heard”. The sutras in Sanskrit were brought back to China to be translated. In the Tang dynasty, especially, the Buddha-Dharma flourished. Many sages came to translate [the sutras]. Of course it required a national effort to gather them together. The mobilized many prominent monastics, monks as well as sages in society, to translate [the sutras] together and nurture and support [the effort]. This is how we can have such a great collection of sutras.
So, “This is a pure, wondrous, clear and perfect sutra. Son-of-Body was highest in wisdom among the Sangha”. This pure, wondrous, clear and perfect sutra was passed down from the Buddha’s voice, from one [generation] to the next. This was how this perfect sutra was completed. Son-of-Body is Sariputra. Sariputra’s wisdom was foremost in the Sangha. His wisdom surpassed that of all other monastics. At that time, Sariputra was foremost in wisdom in the Sangha. “He possessed a talent for eloquence superior to all sages”. This was like Purna Maitrayaniputra. Sariputra and Purna Maitrayaniputra were the same; Purna Maitrayaniputra also comprehended the Buddha’s intent and was willing to make vows. He was willing to transmit the Dharma in the most difficult and dangerous places. This was Purna Maitrayaniputra. Sariputra was foremost in wisdom; he was the one who three times requested that [the Buddha] teach this sutra, so the Buddha began to teach the Lotus Sutra. However, in the latter part of the Lotus Sutra, Bodhisattvas from other lands appeared to comfort Sakyamuni Buddha. What Sakyamuni Buddha worried about most was the difficulty of passing down the Dharma. There was no one who dared to uphold the sutra and no one who dared to make vows. Bodhisattvas from other lands came to tell the Buddha, “Sakyamuni Buddha, please be at ease. We will earnestly accept and uphold the Lotus Sutra”. But the Buddha did not allow this. He continued to look to His disciples in the assembly in the Saha World. How come there was no one willing to stand up and say, “I will do it!”? They had formed aspirations, but they were not truly willing to accept and uphold the Lotus Sutra. Purna Maitrayaniputra promoted the teachings for the Buddha. [We] have already discussed this. The Buddha has given many teachings, countless sutras and commentaries. Expounding these sutras, teaching using skillful means and using the Three Vehicle teachings to entice people, is not difficult. But to very purely and simply accept this entire sutra and moreover put it into practice is truly not easy. Still, the disciples in the Saha world did not dare to say, “I am willing to do it”. Thus, the Buddha kept looking to these disciples. The Bodhisattvas from other lands said, “We are willing”. However, they lived in other lands. The Buddha’s intention was for [the Dharma] to spread in the Saha world. Sariputra understood this. He understood [the Buddha’s] intent. He knew that the Buddha hoped His disciples in the Saha world could accept [this task].
Still, Sariputra did not dare to say, “I am willing”. This was because sentient beings are stubborn and difficult to transform. “We make vows to go to other lands”. Thus, to here speak of Saiputra’s wisdom and talent is all very well. But when the Buddha was about to pass down these teachings, Sariputra did not dare to accept [this charge]. He said he willing to go to other lands to promote this sutra, but he did not want to do so in the Saha world. We know that in the Saha world, the sentient beings of this evil and turbid world are stubborn and difficult to transform. We should know this.
Thus, talking about this, I feel truly helpless. But I also feel very comforted. We have seen how there are many [people] who, hearing one [teaching], understand 1000 and are willing to put them into practice. Thus, although it is easier to move the great chiliocosms than to uphold this sutra, as long as we have this sincere aspiration, inconceivably, it will be very easy for us. Being a Living Bodhisattva cannot be done by one person alone, but [together], everyone can be a Bodhisattva. We need to bring together the strength of many and give to this world’s suffering sentient beings. Thus, the teachings of this sutra must be widely spread. It is just that sentient beings have to first understand the Fivefold Dharmakaya; from their hearts, they must earnestly [uphold] precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. They can then attain [realization]. With the Fivefold Dharmakaya, naturally, we can break the attachment to self and the attachment to phenomena.
The attachment to self and the attachment to phenomena: The attachment to the self means clinging to [the distinction between] self and other. This refers to how sentient beings, [perceiving] the working of the Five Skandhas, forcefully establish [the concept of] control, viewing the self as an existing person, which causes them to deludedly give rise to attachments. This is known as attachment to the self. Attachment to phenomena: it is also known as the attachment to phenomena as the self. This refers to when sentient beings do not understand the phenomena of the Five Skandhas, so they view them as the self and deludedly give rise to attachment. This is called the attachment to phenomena.
Yesterday, we talked about “the two attachments” to self and to phenomena. We sentient beings have this attachment to self; we cling to the concept of self and others. We cling to a discrimination between self and others. When this discrimination arises in our hearts, our selfishness, ignorance and afflictions also arise ignorance and afflictions also arise. [We] cling to the concept of self and others. Sentient beings, perceiving the Five Aggregates, “forcefully establish [the concept of] control”. They feel “This is me. Only what I do is right, and only what I say counts”. This attachment is when we do not think about others but only about ourselves. This arises from the afflictions of the Five Skandhas, form, feeling, perception, action and consciousness. All Attachments arise within these Five Aggregates. Thus, we always want to be in control and do not wish to help others succeed. We only think about ourselves. This is “viewing the self as an existing person”. Among people, we only [think about] ourselves. So, “p[We] deludedly give rise to attachments”. This [is due to] afflictions. This is called “attachment to the self”. Attachment to phenomena is also known as the attachment to phenomena as the self. This refers to how “sentient beings do not understand the phenomena of the Five Skandhas”. The Five Skandhas are the Five Aggregates. If we do not see the Five Aggregates as empty, we will still be full of afflictions and attachments.
So, we must know “The Five Aggregates are empty. Thus [we] distance ourselves from distortions and delusions”. We are still attached to the Five Aggregates, so we often have distorted and deluded thoughts. We do not understand the Five Aggregates, so “[We] view them as the self and deludedly give rise to attachment.” This is called “the attachment to phenomena”. We must mindfully seek to comprehend this.
If we teach this sutra, we will be able to destroy the two attachments, put an end to ignorance and extinguish arrogance. Upon seeing us, those without faith will resent us, envy us and revile us and so on. if we do not have great vows, we will bqack down and yield. This is thus considered difficult.
Thus, those who wish to teach this sutra must destroy these two attachments. We can then “put an end to ignorance”. If we can destroy these two attachments, we can put an end to ignorance and “extinguish arrogance”. We all have such arrogance, the eight kinds of pride, seven kinds of arrogance. We have many afflictions and much arrogance and pride in our minds.
Thus, due to this “arrogance,” “up seeing us, those without faith” will resent and envy us. Because they cannot believe. Because they cannot believe in this sutra, those without faith will often give rise to jealousy and will slander and revile [us]. Those who uphold the sutra must have great vows. They must be able to endure. Otherwise, when people criticize them, envy them and revile them and so on, if they do not have great vows, they will give rise to thoughts of retreating. It is very difficult. Upholding the sutra is difficult, because as we are doing it, we are also criticized by people. It is truly difficult.
Sometimes, Tzu Chi volunteers lack confidence in their work. “I enjoy doing this and I work willingly, but when I go out, I do not dare to wear [my uniform]. If I wear this, will other people criticize me for being a Tzu Chi volunteer? They do not have confidence and retreat. They lack courage, but they willingly and joyfully [volunteer]. Still, without great vows, they do not dare to stand up straight and explain to everyone that this is the Buddha-Dharma’s original [intent]. In the world, [we must] help others without expectations. Then we can have a clear conscience. If we can understand this and help everyone understand it, we can take this opportunity. If we can do this, we have the power of great vows. If not, we will retreat. Thus, we must mindfully seek to comprehend this. There will be many difficulties in upholding the sutra. we must have the Five Dharmakaya and destroy the two kinds of attachments so that we can be firm in our vows and practice. This is a necessary requirement. We must be mindful in comprehending this. Let us look at the previous sutra passage.
All the other sutras are as numerous as the Ganges’ sands. Even if you were to teach them all, it would not be considered difficult. It is not difficult to expound the other sutras, but it is very difficult to expound this sutra. expounding all the other sutras, a numerous as the Ganges’ sands, would not be considered difficult. “If you were to grasp Mount Sumeru and toss it into another land across countless Buddha-lands, this would not be considered difficult either. There are many scenarios like these that are inconceivable. Is we were to grasp Mount Sumeru and toss it into another land or use one feet to move the great chiliocosm, these would not be considered difficult, but upholding this sutra is difficult.
So, the next sutra passage continue with, “If you were to use the toes of your foot to move the great chiliocosm and fling it far away into other lands, this would not be considered difficult either. If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be considered difficult either.
In yesterday’s [Dharma talk], I talked about this generally. Whether moving Mt. Sumeru or using the toes of our feet to move the great chiliocosm, it would not be considered difficult. Moving the great chiliocosm to another land would also not be difficult. Or if we were to stand upon the summit of existence, meaning the highest heaven of the form realm, and at that place “expound to the assembly all the countless other sutras, this would not be considered difficult either”. This would not be difficult either. This means that, besides the perfect teachings of the True Dharma of the One Vehicle, it is not difficult for us expound other sutras. Spreading this sutra is particularly difficult. [In comparison], flinging [the great chiliocosm] far away into other lands would be like hurling a tiny mustard seed. That is how easy it would be.
If you were to use the toes of your foot to move the great chiliocosm and fling it far into other lands, this would not be considered difficult either: Although flinging the chiliocosm as fi it were a tiny mustard seed and hurling it into other lands is a matter of manifesting spiritual powers, this is still not as hard as spreading this sutra.
The great chiliocosm does not just refer to the earth. the great chiliocosm is [one billion worlds]. So, [this speaks of] moving the trichiliocosm as if it was a seed. We cannot even move Earth, so imagine flinging the great trichiliocosm as if were a tiny mustard seed, hurling it into other lands. This analogy says that it is not difficult. “It is a matter of manifesting spiritual powers”. Having spiritual powers is not a particularly difficult matter. It is just manifesting spiritual powers. This is still not at the level of promoting the sutra of the perfect teachings. We must enable the perfect [teachings] to truly enter people’s hearts and inspire them to put it into practice in the world. Then they can truly practice the Bodhisattva-path while not being attached to anything. However, this is truly difficult.
“If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be as difficult either”. The heaven of [the boundary to] the formless realm is called “the summit of conditioned existence of the Three Realms”.
It is the highest point. Going to the highest heaven to expound sutras would not be considered difficult. Sakyamuni Buddha went to Trayastrimsa Heaven to expound the Earth Treasury Sutra for His mother. The sutra of filial piety was expounded in Trayastrimsa Heaven. But the Lotus Sutra was expounded in the Saha World. Bodhisattvas from other lands wanted to transmit the sutra, but the Buddha still hoped that this sutra could stay in the Saha world. This has such a profound meaning. Thus, the summit of existence is the fourth level of heavens in the form realm. It is originally called the highest heaven of the form realm. “Because it is situated at the highest peak of the tangible world, it is called the summit of existence”. If we go higher, we enter the formless realm. Thus, the highest place in the great chiliocosm is the summit of existence.
The next passage continues with, “Even if we have the aspirations to go to the summit of existence…”. This means the highest point. This means our aspirations are so high, to go to the summit of existence and “for the sake of sentient beings, expound the infinite skillful means of the Three Vehicles, the incomplete teachings; this would not be considered difficult either”. For the incomplete teachings, “incomplete” means they are not ultimate. These are ordinary sutras. When it comes to the Great Vehicle sutras and the Dharma of emptiness, how everything is empty, the Prajnaparamita sutras are also considered Great Vehicle sutras. However, they are still not the ultimate. “Emptiness” has to include “wondrous existence”. Thus, they are still not the ultimate. So, these are the incomplete teachings. “This would not be considered difficult either”. Expounding these sutras is still the incomplete teachings; this is not difficult. “To have the power to stand upon the highest heaven of the form realm” is like Maudgalyayana; with his magnificent spiritual powers, he arose to the highest heaven and, with a clear, resounding, wondrous voice, let the sound of all other sutras flow forth. All sutras aside from the perfect teachings are considered “all other sutras”.
They are the other sutras. To have the power to stand upon the highest heaven of the form realm and with clear, resounding, wondrous voices let the sound of all sutras flow on forever is to possess the wisdom of Son-of-Body, which is enough to convince all sages.
Son-of-Body’s wisdom means that even if we had Sariputra’s wisdom or Maudgalyayana’s spiritual powers, even if we could use their spiritual powers and their wisdom and eloquence to convince all sages, even then, we still could not truly spread the perfect teachings in a complete way. Although they were foremost in wisdom and spiritual powers, Sariputra and Maudgalyayana did not dare to [promote] this Dharma in the Saha world. Expounding the Dharma at the summit of existence was something they dared to do; they were willing to bring this Dharma to other lands, but they did not dare to [expound] it in the Saha World. This means that in the Saha world, in this evil era, it is truly difficult to expound this sutra.
Thus, the next sutra passage continues with “If, after the Buddha enters Parinirvana, one expounds this sutra in this evil world,” “then this will be considered difficult”.
Expounding this sutra is truly difficult. In this evil world, it is truly difficult to expound this sutra. The Buddha warned everyone to let them know that it is very difficult. This was like when Purna Maitrayaniputra told the Buddha, “I am willing to proclaim the Buddha’s teachings in the most stubborn and difficult places”. The Buddha then asked him, “If that place is so difficult and dangerous, are you willing to go?” “Yes, I am!” “What if people there yell at you?” “I will endure it and be grateful because they are only yelling at me instead of hitting me”. The Buddha then asked him, “What if they hit you with sticks and strike you with their fists? If this happens, you will be in great danger. Are you still willing to go?” “Yes, I am! I will be grateful because they did not use knives to kill me”. “What if they really use knives to kill you What if they take your life? What will you do?” Purna Maitrayaniputra answered, “I will be grateful since they ended my karmic forces in this life. I am still willing”. This was how Purna Maitrayaniputra understood the Buddha’s intention. But when [the Buddha] was expounding this sutra and Bodhisattvas from other lands said, “We are here to accept [the task],” the Buddha saw that among His disciples none replied with, “We will accept and take on this responsibility”. Indeed, in the Saha world, sentient beings are very stubborn. This was in the Buddha’s era. After the Buddha’s era, in our present era and in the future, this turbid world will become more and more turbid. It is truly becoming more and more difficult. This sutra is needed in this turbid era. It is the wondrous medicine for this world. How can it save people? How can it save their hearts? This depends on people, on people who are willing to accept [this task]. In this world, we can then maintain the moral principles of a family, maintain a peaceful society and maintain harmony in the world, so all can live together peacefully. We need this great Dharma to deeply enter people’s hearts. For them to accept it, we must put it into practice. This was the Buddha’s greatest hope.
However, after the Buddha entered Parinirvana, in the turbid world, “If one expounds the Lotus Sutra,” then this will be considered difficult.” It is truly difficult! There are so many difficulties.
Therefore, the previous [passages] were talking about the difficulty in upholding the sutra. Expounding the sutra in this turbid, evil world and putting it into practice is difficult, but if, in the midst of difficulty, we can still practice, that is something very precious.
The verse above describes the difficulty of teaching this sutra. Those who only have spiritual powers or who can teach the countless other sutras cannot accomplish it.
These past few days, we have seen [staff from] Tzu Chi’s Four Missions all gathered together. In these times, we can see how they work together in harmony. This large group of people, over 1000 people, are representatives [for the staff]. Everyone manifests Medicine Buddha’s 12 great vows. He can diagnose all illnesses in this world and treat them accordingly. See how on the stage, they are able to describe all kinds of illnesses and imbalances of this world. We can see Bodhisattvas playing all kinds of roles in the world. Everyone can turn evil into goodness and turn from the unenlightened to the noble. Everyone can be the Buddha’s manifestation. Thus, we see His manifestations gather together. This is very precious; we are able to practice in the midst of challenges. This is a very precious matter. Thus, “Those who only have spiritual powers or who can teach the countless other sutras cannot accomplish it.” Someone might say he has great spiritual powers, but he is only showing them off for himself. What he shows off for himself, are those true spiritual powers? Nowadays, people frequently display their great talents or their vast spiritual powers. Actually, they are full of afflictions. They still have strong attachments to the self and to phenomena. If we cannot give up our attachments to the self and to phenomena, even the most vast spiritual powers are of no use. Only the Fivefold Dharmakaya can break the two attachments, the attachment to the self and the attachment to phenomena. Only if we can break them will we be able [to truly teach]. Otherwise, we may have vast spiritual powers and unobstructed eloquence, but no matter how much Dharma we expound, we cannot put it into practice to influence the world and people in society. [We must] be able to work together and truly help others wholeheartedly by doing emergency relief and relieving suffering. This is the real power. The Buddha wanted to spread this sutra in the world by putting it into practice rather than by only expounding it. To put it into practice is to truly uphold the sutra. Only teaching it without practicing is useless. We must be able to take it to hearts, put it into practice and talk about it, put it into practice and talk it, teach it and put it into practice. Then, the true Dharma can be manifested through our own actions. We also talked about this before. The Fivefold Dharmakaya is within our body, speech and mind. This is how we gather all together, the true precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We must be mindful of this Fivefold Dharmakaya and [exercise it] in our daily living.
So, “Mount Sumeru is the highest mountain,” but it is still just one part of the great trichiliocosm. As for the great trichiliocosm, it is even more enormous. It is the great trichiliocosm.
Truly, Mount Sumeru is only part of the great chiliocosm. It is the highest mountain on Earth, but Earth is only part of the great trichiliocosm. Think about this; to move the great chiliocosm with one finger would not be considered difficult. However, for the stupa of Many Treasures Buddha to truly appear in everyone’s heart, so that the door of Many Treasures’ stupa can be opened and Many Treasures Buddha can manifest His entire body, this truly is the ultimate. Everyone must have faith in themselves. “In each person there is a stupa on Vulture Peak. We can practice at the foot of that stupa.” So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
