Explanations by Master Cheng-Yan
Subject: The Path That Is Beyond Words (身行為證 離言之道)
Date: March.28.2018
“In order to testify to this path that is beyond words, we must serve as role models by putting our causal practice into action. In this evil world of turbidities, resentment and envy run high and upholding the Dharma is difficult. Through our intrinsic nature, “we can grow our wisdom-life until we come to rest in this virtuous Dharma as a transformation-body. We need the unobstructed meaning and great joyful eloquence and must confirm the essence of the Dharmakaya’s true principles.”
We must seek to mindfully comprehend how we can testify to the path that is beyond words. This path that is beyond words cannot always be explained in speech. When we listen to the Dharma, we must take it into our minds and engrave it into our hearts. We should keep it in our minds and adapt it to worldly matters so that we can put it into practice in this world and serve as role models by taking action.
Putting it into action in this way is the causal practice of Bodhisattvas. In regards to the causal practice of Bodhisattvas, we have continually discussed how we must not be Bodhisattvas in name alone. We must make an actual effort to go among people and help others by putting the teachings into practice. All actions we take should be the causal practices that Bodhisattvas need to cultivate.
What do Bodhisattvas need to practice? The Six Paramitas. Actualizing the Six Paramitas in all actions is the causal practice of Bodhisattvas. So, “We must serve as role models by putting our causal practice into action” so that we can “testify to this path that is beyond words.” It is not necessary to always [teach] by speaking. People who uphold the sutra should do more than just transmit it by speaking. Those who uphold the sutra must keep their feet on the ground as they take action, must put the Dharma into a tangible form. This is called giving. Giving should be [in accord with] “the Three Spheres of Emptiness.” We cannot make the Dharma tangible just by saying a few words; this is not so. We must give; after we engage in genuine giving, we do not seek anything in return and also express our gratitude to [the recipient]. In this way, we no longer let it be caught up in our minds. This is giving.
When we can achieve “the Three Spheres of Emptiness,” we are putting our causal practice into action. The principle is the same for giving as well as upholding the precepts. Upholding the precepts [is more than just] talking about upholding the precepts; it is using our own body and mind to constantly guard against wrongs and stop evils. Prevention means if it is the wrong thing to do, we must absolutely never do it. If we have done something wrong, we must quickly stop doing it. This is putting [the precepts] into action, not just talking about them. This is called “testifying to this path that is beyond words.” Upholding the precepts is like this, and so is [having] patience. We must accept adversity with patience. We are living in an evil world, a world that is constantly troubled. Just think about good and evil. People nowadays are unable to discern what is good and are even less capable of understanding what is evil. Good and evil mix together, leading to turbidity and chaos. As for us, we have taken the Dharma to heart and can clearly distinguish between good and evil. So, if it is a good thing to do, then we should just do it. Yet, there are people who cannot distinguish between good and evil. Or if they cannot achieve something themselves, they give rise to resentment and envy. With such a mindset, they make sarcastic remarks and think of ways to obstruct others. With such resentment and envy, with such a jealous mindset, they intentionally slander us and so on. This [happens] in this present era.
There are people both inside and out who have these kinds of mindsets. Some have a different faith, so they are unwilling to seek to understand. For some, although they share the same faith, they are still unable to accomplish [what we do], so they will give rise to resentment and envy. There are also those who do not believe in or understand anything. They do not believe in anything, so they are unable to understand this. They say whatever everyone else says. When they hear others telling rumors, they follow everyone else in spreading the rumors. This is what people are like nowadays; they cannot distinguish between right or wrong, or in their faith, their spiritual aspirations are not firm. When our spiritual aspirations are not firm, even when all our actions are right, and we clearly know that we are right, when others say, “You are wrong in doing this and that” and so on to criticize us, because our own faith is not firm enough, we are unable to debate with these people. We have no way [to defend ourselves]. So, in this age of the evil world, if our spiritual aspirations are not firm, we are unable to protect this perfect sutra. How then can we even speak of accepting and upholding it? So, in this evil world of turbidities, resentment and envy run high. In this age, this is very common. Because of this, upholding the Dharma is very hard. For people who want to uphold the Dharma, it is very hard. If our spiritual aspirations are not firm, at the slightest criticism of others, we will give rise to thoughts of retreating. We have discussed in the past few days how protecting and upholding the sutra in this era is truly very difficult.
So, “Through our intrinsic nature, we can grow our wisdom-life”. We ourselves must earnestly protect our intrinsic nature. We also discussed last time how our intrinsic nature penetrates all Dharma, so we should understand all the principles. As for our own nature of True Suchness, we should earnestly safeguard it ourselves and help our wisdom-life to develop. Our wisdom-life [comes] from the Dharma; we must earnestly and sincerely accept it. We must accept the Dharma, take it to heart and engrave it into our minds. This path is beyond words. This is our wisdom-life. Our wisdom-life has existed since Beginningless Time. Our nature of True Suchness, the great principles, is intrinsic to us all. Sakyamuni Buddha reminded us again that we must let the Dharma, they many manifestations [if the Buddha], return to its place. The stupa’s door had opened, and Many Treasures Buddha’s entire body had manifested as well.
Thus, through our intrinsic nature, we should develop our wisdom-life; it should be established. So, we should all “stop” [evil]. Our minds should no longer be tempted by the ignorance of the evil world of turbidities. Since we are cultivating the casual practice of Bodhisattvas, we must go among people. Since we are to go among people, we must earnestly eliminate our ignorance and afflictions. The bad habitual tendencies we had in the past must be quickly corrected. We must also quickly improve our attitude in dealing with people and matters and stop forming bad affinities with the outside world. As for external afflictions and ignorance, we must no longer cling to them and replicate them. [We must not] replicate them and “punish ourselves for other people’s mistakes”.
Is this not what we frequently say? So, we must stop all of these [behaviors]. All of our ignorance and afflictions must be completely stopped and eliminated. Now, we must also set our direction and we should not waver from it.
Sometimes we are happy; when things go our way, we are joyful. When we are happy, we should be doing good deeds. We should get along happily in our interpersonal relationships. Sometimes we still have habitual tendencies, and the slightest things might not go our way. Even though we are clearly doing good deeds, when the slightest things does not go our way, our attitude will again reproduce afflictions for us and for others. This is why we must remind ourselves to be vigilant. In life, we are always repeating the same mistakes. Fundamentally, everyone has good intentions. It is just that we continually reproduce [afflictions]. Even between good people, there can still be this kind of attitude. When others see this, it seems as if they do not get along. If we have this attitude, we must quickly stop it. If the direction is right, we must quickly walk directly towards it, be diligent and free of discursive thoughts. To be focused and not distracted and to advance and not retreat is what it means to be diligent. What should we diligently advance toward? “We come to rest in this virtuous Dharma.” The virtuous Dharma is our transformation-body. The Dharma is our transformation-body, our manifestation. The principles lie within our own body, and we must use our body to put them into action. In regards to the Buddha’s teachings, we follow His Dharma and take it to heart; we use this illusory body to practice the True Dharma.
Since ancient times, the principles have not changed. It is our lives that are temporary. Now that we have already attained the everlasting true principles, we should use our present temporary lives and this body, this illusory body, to practice the true Path. So, when we take the Dharma to heart, we put the causal practice of Bodhisattvas into action. The Buddha’s teachings and actualizing the Six Paramitas in all actions are the Dharma.
The transformation-body of Dharma is us leveraging this illusory body to practice the True Dharma. “We need the unobstructed meaning and great joyful eloquence.” The unobstructed meaning refers to the “Four Unobstructed Wisdom,” which include [the wisdoms of] unobstructed meaning, unobstructed rhetoric, unobstructed joyful eloquence [and so on]. They are all inseparable from the true principles. Unobstructed meaning refers to the principles, the unobstructed principles, which is unobstructed eloquence; we need to also have great joyful eloquence.
Otherwise, in this turbid world, when we encounter resentment and envy that run high, even if we have clearly done a good deed, even if we did the right thing, once the winds of ignorance blow, if our faith is not firm or if we are not clear on the principles, even when reason is on our side, we will be unable to clearly explain ourselves. In this case, we will shrink away. We must earnestly listen and take the Dharma to heart, whether of the present or the past. With the path we are walking now, we must be clear on its origin. We are here now, but we did not walk on the path at its very beginning. However, we can explore and learn about the journey of this path. From the words, the sutras and what was recorded in the past, we can look back to understand it. We must be able to continually review the old and learn the new. So, we must be earnest in learning about things from the past and understand what we are doing in the present so that we can transmit this in the future. So, unobstructed meaning refers to the past, present and future. When we take the principles to heart, we can always teach with joyful eloquence and be unobstructed in meaning and rhetoric. These are the “Four Unobstructed Wisdoms”.
[We must] “confirm the essence of the Dharmakaya ‘s true principles”. The Dharmakaya is the true principles. As transformation-bodies of the virtuous Dharma, we accept the Dharma with out body and put the teachings into action. Then, the scenery along the path we walk, our beautiful state of mind, can be deeply experienced. So, this is called “confirming the essence of the Dharmakaya ‘s true principles”. This is to truly converge with the principles, to comprehend the principles through matters. We accept the Dharma so we can put it into action. These are matters. When the Dharma enters our minds and we put it into practice, these are matters. With matters, we then comprehend the principles. This is why we need to be mindful and return to our nature of True Suchness. This is called “confirming the essence of the Dharmakaya ‘s true principles”.
We fundamentally use what the Buddha taught. The Dharma has been passed down to the present. It is explained through words, and we listen to them; they enter our ear-root for us to experience. Whatever Dharma has been taught is what we must put into practice. When we listen to the Dharma, act in accord with it and comprehend its true principles, we are “confirming the essence of the Dharmakaya ‘s true principles”. The Dharmakaya is the true principles, the essence and appearance. We must use matters to train our mind so we can comprehend the principles. This is why we must be mindful. We must earnestly and mindfully comprehend it.
The previous sutra passage says, “If, during the fire of the kalpa of decay, you were to carry a load of dry grass into the fire unburnt, this would not be considered difficult either”.
This is making an analogy. “If…” means that this is an analogy. This is an analogy for this kalpa of decay. If the time of the kalpa of fire has come, that means that during this period great fires will break out constantly. Fires will break out constantly. In this era, if fires occur and we carry a load of dry grass into the fire, it will not be burnt. The Buddha said, “This would not be considered difficult either”. Dry wood and grass are flammable; if we bring them near the fire, how could they not be burned? The Buddha said this is not difficult.
The Buddha said, “But after I enter Parinirvana, if you were to uphold this sutra and teach it to a single person, then this would be considered difficult!”
For dry wood and grass to be unburnt would not be difficult. What will be difficult is, after [the Buddha’s] crossing into Parinirvana, for people to willingly uphold this sutra, accept this sutra and personally take it to heart. Even for just one of us to be willing to take this sutra and what we understand of it and teach it to another person, to be willing to do this is truly difficult. This is difficult, indeed! At this moment, when everyone is listening to the sutra so earnestly, I feel that I must continue teaching and keep on going. I hear from volunteers that come back from abroad. They are all very diligent. Regardless of the wind, frost and snow, before the day breaks, they are all so determined in their aspirations and gather together at around 5 am to listen to the sutra. When it hear about this, how could I stop teaching? Especially around Taiwan, in each of Tzu Chi’s centers, everyone comes right on time to listen to the Dharma. How could I not teach? This is [the strength] that motivates me to keep on going, the strength for me to finish teaching this sutra. In summary, after the Buddha’s crossing into Parinirvana, [it is hard] to be able to uphold the sutra and teach it, even when there are not many people who want to listen, even when only one person wants to listen, to still be willing and determined to continue teaching the sutra like this. For me, I am not even sure if I can do it myself.
So, the Buddha said, “But after I enter Parinirvana, if you were to uphold this sutra and teach it to a single person, “this would be considered difficult”. Compared to carrying dry firewood near a fire without it being burnt, it is even more difficult. It is truly difficult! When it comes to being able to completely transmit the sutra, to be able to just teach and listen to the sutra is difficult, not to mention taking this sutra to heart and putting it into practice; this is really not easy. So, in this chapter, the Buddha continually said that upholding the sutra is hard. [He gave examples of] many inconceivably difficult feats but the Buddha said they were not difficult. Still, to uphold the sutra in this evil world of turbidities is very difficult. We can see that in order for the Lotus Sutra to be complete, there truly are various obstacles.
Alright, the following passage states, “Suppose you upheld the 84,000 Dharma treasuries and the 12 divisions of the Tripitaka and expounded them for others, helping all the listeners attain the Six Spiritual Powers. Even if you could do this, this would not be considered difficult either.
There might be someone who upholds the 84,000 Dharma-treasuries and the 12 divisons of the Tripitaka and expound them for everyone. Furthermore, they might help everyone attain the Six Spiritual Powers. Even if this were the case, it would not be that difficult to do. But to uphold this sutra would be very hard. The Buddha has taught the 84,000 Dharma-treasuries and the 12 divisions of the Tripitaka. How many [teachings] were there exactly? There were 84,000 Dharma-treasuries.
Suppose you upheld the 84,000 Dharma-treasuries and the 12 divisions of the Tripitaka and expounded them for others: The 84,000 Dharma-treasuries of the Buddha are the Dharma that the Tathagata taught in the 350 Dharma-assemblies. In each of those assemblies, His teachings all contained the Six Paramitas. 300 times six is 1800, and 50 times six is 300 in total this makes 2100. Each one [of the 2100] dispels the Four Elements and the Six Dusts, making 21,000 Greed, anger, ignorance and all other poisons each has 21,000, so in total this become 84,000.
The Tathagata taught the Dharma at 350 assemblies. These formal, large assemblies where He expounded the Dharma totaled 350 assemblies. This perfect sutra included so much Dharma and upheld the Tathagata’s Great Dharma-treasury. Simply counting these formal sessions [He taught], there were more than 350 assemblies. The Buddha worked very hard. “In each of those assemblies, His teachings all contained the Six Paramitas”. In every assembly of these 300 plus assemblies, the 350 great assemblies, the teachings expounded in each assembly all contained the Six Paramitas all contained the Six Paramitas. They all contained the Six Paramitas, which are the Six Perfections. Of these 350 assemblies, every assembly contained the Six Perfections. All 300 [assemblies] contained the Six Perfections and that is 300 times six, which is 1800. [An additional] 50 [assemblies] also contained the Six Paramitas. So, “50 times six is 300”. These add up to 2100. “Each one [of the 2100] dispels the Four Elements and the Six Dusts.” [They all dispel] the Four Elements and the Six Dusts. These teachings of the Six Paramitas all dispel the Four Elements and the Six Dusts. [2100 multiplied by ten] makes a total of 21,000.
In terms of the Four Elements, we should know that our many afflictions all come from the temporary union of the four elements. Our bodies connect with the Six Dusts outside and thus [give rise to] greed, anger and ignorance. Greed, anger, ignorance, each of these three, plus [the other] poisons makes a total of four. We have four times 21,000; when we add them all together, do they not become 84,000? So, we often say we have 84,000 afflictions from the Four Elements and Six Dusts. These afflictions and ignorance, combined together, are inseparable from greed, anger and delusion. Adding them all together makes 84,000 afflictions. The Dharma the Tathagata expounded was in response to these afflictions; He adapted to these afflictions and explained [the Dharma]. “The 12 divisions of the Tripitaka” all explain how the Dharma can treat these afflictions. The 84,000 Dharma-treasures were divided into 12 divisions of the Tripitaka. It was divided in this way to teach people.
The 12 divisions of the Tripitaka:
1. Prose
2.Repated verse
3.Predictions of Buddhahood
4.Independent verse
5.Unrequested teachings
6.Causes and conditions
7.Analogies
8.Previous lives of disciples
9.Previous lives of the Buddha
10.Broad teachings
11.What never existed before
12.Explanations of doctrine
What are “the 12 divisions of the Tripitaka”? The 12 divisions of the Tripitaka are divided into first, “prose”, also know as long-form prose; when we recite the sutras, in the Lotus Sutra alone [there are] long-form passages or “prose”. This was a method used in compiling the sutras. Then there is “repeated verse”. After the prose, because the sutra passages are very important, they are repeated again. We are also talking about verse now, which are in response to the previous prose. These are “repeated verse”.
The third is “predictions of Buddhahood”. In this sutra, there is the Chapter on Bestowing Predictions, where the disciples had accepted [the Dharma] and formed great aspirations. When there is a cause, there will definitely be a karmic effect in the future. Their present aspiration was the seed, so the Buddha bestowed a predictions of their fruit in the future. Because they actualized the Six Paramitas in all actions, cultivated the causal practiced of Bodhisattvas and advanced toward the fruit, the Buddha bestowed upon them predictions of Buddhahood for the future. This is “predictions of Buddhahood”.
The fourth is called “independent verse”. What is “Independent verse”?
Independent verse: In the 12 divisions of the teachings, gatha and geya both being to the category of verse. Since geya repeat the teachings, they are thus called repeated verse. Gatha are verses that stand independently, so they are called independent verse.
[In terms of] “independent verse,” in the 12 divisions of teachings, “gatha” and “geya” are both verses. They are verses. Verses have a limited number of words. These are verses. Geya are the repeated verses that we talked about earlier. The passage we are talking about now is also a repeated verse. This is called “geya”. As for “gatha,” the name “gatha” is given to verses that stand independently. This means there is no long-form prose before but the Buddha begins by using verses to teach the Dharma. This is referred to as “independent verse”. This is what we usually talk about. In the 12divisions of teachings, the compiled sutras are divided into these categories.
The fifth is “unrequested teachings”. “Unrequested teachings” are like the Amitabha Sutra. No one requested it, but the Buddha just began to teach it. This is how the sutras were divided when compiled. The Lotus Sutra was requested. There were great causes and conditions, so Sariputra began to request it. Before Sariputra requested it, Maitrya and Manjusri Bodhisattvas also had their dialogue. But unrequested teachings are another kind. People do not need to ask for them. The Buddha would teach them in response to the world’s capabilities.
The sixth is “causes and conditions”. Upon seeing some kind of causes and conditions, the Buddha would begin to use these causes and conditions as an analogy to suit sentient beings’ capabilities and teach about the past, the present and so on.
The seventh is “analogies,” which is the use of analogies and parables. We have this in the Chapter on Parables in the Lotus Sutra.
Next is the “previous lives of disciples”. “Previous lives of disciples” refers to when the Buddha taught about His disciples’ causes and conditions in their past lives. This is like the Chapter on the Conjured City with the time of the 16 princes and their past causes and conditions. This is the “previous lives of disciples”. “Previous lives of the Buddha” is the Buddha’s present and past causes and conditions with everyone. “Why did I encounter Devadatta? In my past lives, Devadatta and I had such [a history of] enmity between us, so everywhere I suffered Devadattva’s [abuse]”. This is called the “previous lives of the Buddha”.
The tenth is “broad teachings”. The moment the Buddha awakened, He became one with the universe. At that time, He taught the Avatamsaka [teachings], which are “broad teachings”. They are very expansive and encompass all things in the universe. His heart encompasses the universe and many teachings; this is [what is referred to as] “broad teachings”.
The eleventh is “what never existed before”. The Buddha has many inconceivable spiritual powers.
The twelfth is “explanations of doctrine”. Besides the sutras, there were also later discourses. This is called “discourse on doctrine”. So, this also existed in the Buddha’s time.
Although the Dharma the Buddha expounded was infinite, so great in number, there are these 12 divisions of teachings. When the sutras were edited and compiled, they had these 12 divisions of teachings. They are different forms and methods of teaching. In this manner, depending on the occasion, He expounded the teachings for people accordingly. So, this is how the Buddha expounded the Dharma.
“Though the Buddha’s teachings are infinite, they are all perfectly encompassed within the 12 divisions of the Tripitaka. To safeguard and uphold all these sutras, we must expound them for others”.
He used many [methods] to expound many [teachings]. There were different occasions and different sentient beings with varying capabilities, but they were all combined together so that [they are] “perfectly encompassed within”. He used these 12 divisions to explain this sutra. “To safeguard and uphold all these sutras, we must expound them for others”. We should safeguard and uphold this sutra and expound it to others. This is not difficult.
[We can] “help all the listeners attain the Six Spiritual Powers”. In particular, we must enable the listeners to attain the Six Spiritual Powers and Arhatship, to have such an ability. We must explain this Dharma so that they are able to attain the Six Spiritual Powers, this kind of skill. But “the 80,000 Dharma-treasuries are perfect nor as immediate as the One Vehicle”. After saying so much, although we have helped them attain the Six Spiritual Powers and let them to gain great spiritual powers, though we are able to teach many teachings, it is still not as perfect nor as immediate.
“In the six kinds of spiritual powers,’spiritual’ represents our natural mind and” ‘power’ represents our wisdom-nature. Our natural wisdom thoroughly illuminates all things ‘without hindrance,’ thus it is called spiritual powers”.
When we talk about spiritual powers, they seem to be about being able to fly or to hear from thousands of miles away. But that is not what they are. When it comes to true spiritual powers, “spiritual” refers to our intrinsic nature, which is our wisdom-nature of True Suchness. This is what it should be. “Our natural wisdom thoroughly illuminates all things without hindrance”. In fact, without natural wisdom, our minds originally have wisdom like a great perfect mirror. However, our ignorance blocks us, so we are unable to clearly understand the principles. But now, in the perfect and immediate One Vehicle, we should understand what spiritual power is. “Spiritual power” is all in our minds; it means to thoroughly penetrate our nature of True Suchness. If we can thoroughly understand our nature of wisdom, then naturally, the mirror of our minds, the great perfect mirror of our minds, can shine brightly and we can illuminate all without obstructions. This is the spiritual power we want.
But what we ordinary beings understand is that we want to attain [supernatural] spiritual powers. How is this possible? So, “Even if you could do this, this would not be considered difficult either”.
Even if you could do this, this would not be as difficult either: Thought the teachings are lofty and wondrous, the assemblies who listen to the Dharma can only attain the small fruit. Thus, it says: This would not be as difficult either.
Even if people say they want to attain spiritual powers, even in this case, this is not that difficult. As long as we are able to return to our nature of True Suchness, how can this be difficult? “Though the teachings are lofty and wondrous, the assemblies who listen to the Dharma can only attain the small fruit.” Such lofty Dharma was taught so wondrously, but the people who listen will only attain the small fruit. They only seek to benefit themselves, seeking to attain spiritual power. They do not understand that spiritual power is our intrinsic nature, which is pure and undefiled. They do not know; they think this spiritual power means having great magical powers. This is actually not the case. But those who listen will be like this. So, when this happens, teaching many sutras may not be difficult, but the people listening will only gain so much.
“In this evil world, “we are able to hear about the wondrous Dharma of the One Vehicle’s causal practice of Bodhisattvas and the goal of the Buddha-fruit. But if we do not have great vows, though we may hear it with our ears, we will not take it to heart; though we may open our mouths to ask about it we will take no physical action.”
To practice this sutra is the hardest part. We as humans are all like this. In this evil world, we want to listen to the sutra [being taught]. Let me ask everyone; everyone mindfully listens to the Dharma. We have heard the wondrous Dharma; we have all heard the One Vehicle’s causal practice of Bodhisattvas and the fruit of Buddhahood, but have we made vows? If we have not made vows, without great vows, even if we hear [the teachings] with our ears, our minds will not accept [the teachings]. Because we have not made vows, we have not accepted [the teachings]. We only hear them with our ears. We may always be verbally asking [questions], showing that we are listening to this sutra and being mindful. Whenever we do not understand, we will ask for clarity. We ask, but if we do not put it into action, how can we uphold this sutra? It will be very difficult. So, to be mindful is to engrave [the teachings] into our minds. When we listen to the Dharma, we must do so mindfully to confirm this path that is beyond words. We must earnestly and mindfully comprehend this path that is beyond words. If we do not mindfully comprehend this path beyond words, only wanting to listen without knowing to put it into practice, [confirming the path] will be impossible. So, after we listen to it, we must confirm that this Dharma is in our body and mind, that we have put it into practice. So, we must put our causal practice into action. We said earlier that “we must serve as role models,” which means we must put the causal practices of Bodhisattvas into action by actualizing the Six Paramitas in all actions and engaging in the causal practice. We must [use] our bodies to truly walk upon the path in this world as Bodhisattvas. To put causal practice into action is to actualize the Six Paramitas in all actions. When we actualize the Six Paramitas with our body and give of ourselves in this world, this will confirm the “path that is beyond words.” To walk the path that is beyond words, we cannot just listen or ask questions. When we are listening without making vows, we are listening in vain. When we ask about [the teachings] but do not put them into practice, we ask in vain. Thus, it is very hard to practice this sutra. So, when we listen, we must put [the teachings] into action and cultivate the causal practice to serve as role models. Only then can we truly comprehend what “the unspoken Lotus Sutra” is. We often mention “the unspoken Lotus Sutra”. This refers to “the path that is beyond words.” After we listen to it, we must take it to heart and put it into practice by walking on the Bodhisattva-path. Only then will it truly be “the unspoken Lotus Sutra”. When we take the Dharma to heart, the stupa of treasures will appear in our mind. Because we have the Dharma of this sutra in mind, the stupa of treasures will be in our mind. When the stupa of treasures manifests. Many Treasures Buddha will be inside it; the ancient Buddha will be in our mind. Now, Sakyamuni Buddha has come to open the door to the stupa, So, we must abide in the Dharma. If we are mindful, the Dharma is everywhere. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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