Explanations by Master Cheng-Yan
Subject: Diligently Seeking the Path to Buddhahood (晝夜精進 為求佛道)
Date: December.04.2018
“Being pure and undefiled is being focused. Being persistent without interruption is advancing. We must wholeheartedly and diligently seek the great path. We must focus on bringing peace and joy with our vows. We must wholeheartedly retain and uphold clarity and focus on advance toward and attain the ground of pure purity. Only by advancing with clarity focus toward true purity can we be said to have a mind of diligence.”
Indeed! Keeping our hearts “pure and defiled” may be relatively difficult for everyone. This is because, as ordinary beings, for us to be able to have a mind that is very pure is easier said than done. [The sky is] “tranquil and clear”. Under the clear, cloudless sky, when we look up, [we see that] the fundamental appearance of the sky is so pure and clear. However, there may be clouds, and these clouds have thousands of variations. Sometimes, when we look up, wow, that cloud looks like a person. Likewise, that cluster of clouds can change, and before we realize it, it takes the shape of a dog [or another] animal. In every moment we spend looking at it, the shape of that cloud changes. Isn’t this like the thoughts of our minds? A cloudless sky is very rare. We must let the appearance of our minds always take on the same shape, a very beautiful and dignified shape that makes us feel very joyful when we see it. It may be as if there were thousands of Buddhas in the sky or countless Bodhisattvas in the sky. Sometimes we experience this kind of state.
But before long, very quickly, this state becomes blurry. Was it the clouds that changed? Or was it our mind that changed? Our mind is also a state. The stage of our mind changes. We are unable to constantly be like that sky, perfectly blue and clear. We are unable to do it. Moreover, there are the changes of the seasons. In the morning, as I walked down the corridor, looking up ahead, it was completely dark. This is because it was not light yet; it was still dark. Not too long has passed, and as I am sitting here and looking at the sky, I see some light. The grey sky is starting to appear. After a few moments without me paying attention to it, I will see that the sun has risen without me noticing. This is all happens without us noticing it. Is what goes on unnoticed the change in the color of the sky outside? Or is it our consciousness that is changing? We usually do not pay attention to this. So, when it comes to the state of our mind and the outside world, our consciousness and the scenery outside, if we neglect them just a little, they will change in thousands of ways. It is difficult for us to pay attention to the scenery outside. Is it possible for us to reflect upon ourselves and look at our consciousness inside? Perhaps our minds can always remain pure and undefiled. Can we keep our minds free from discursive thoughts? Can we be single-minded in our aspirations and resolve and remain steadfast in our aspirations? We are unable to do this. We must put effort into our spiritual practice. Ordinary beings are unable to do this. Those who put in the effort can gradually let go of afflictions and discursive thoughts. They let go of their calculative minds until they “forget,” until they forget what it means to take issue over things, until they forget what being angry is like. They forget; they forget what it is that their interests are. They forget all about these things. However, this is not amnesia! It is just that these things are unable to sway their minds. Everything is the same to them. There is nothing that they particularly love and nothing that they hate.
They feel this way about things, and they feel this way toward people too. With “universal equality wisdom,” in the process of [exercising] profound discerning [wisdom], they are able to refrain from discriminating thoughts, [such as] “This is what I love most, my favorite” and so on. They have no resentment, attachment or desire. They can reach this kind of level. They bring out that truly wondrous state of mind, going beyond their discriminating consciousness. [Ordinary beings] discern things; they discern and know things. Once their consciousness connects with an external state, [they know] the name of that thing, and they understand the components of the thing. But there is more to it than this. This is what ordinary beings do. But those who walk the Bodhisattva-path who already engage in spiritual practice, must bring froth their “all-accomplishing wisdom”. They must do more than just discerning things and how things function. They must also clearly discern whether something is beneficial to sentient begins or harmful to them. Though everyone may feel something is valuable, does it benefit people? Or does it harm people? Does it disturb people’s minds? Does it cause greed to arise in people’s minds? Or can this thing help many people and save people and so on? With such a precious thing, should we keep it as our own and make it our family heirloom? Or should we make it an offering so that everyone can have it and benefit from it? This is another level of profound discerning wisdom. We must be mindful; we must be mindful of our thoughts. If we are able to reach [the level] where we exercise profound discerning wisdom correctly, we can value things impartially so that everyone can have them. Furthermore, [they can] take action by giving. [We must have] loving-kindness, compassion, joy and equanimity. When we give, we give with equanimity so that “the mind is without hindrances; there are no hindrances”. We will be free and at ease. This is having “universal equality wisdom”.
Although we constantly say that everyone has Buddha-nature, are we using it? Are we truly resonating with the Buddha-nature? We must apply our Buddha-nature in a way that is relevant to sentient begins, as we seek to benefit sentient being. The Buddha-nature is equal in everyone. The Buddha has told us that all things are equal. We do not possess them. What we must awaken to is that all things in the universe are one; [we must awaken to] our intrinsic nature of True Suchness. It is not just about “me, me, me”. If we can all reach this state, this is purity.
The universe has no appearance. It is due to our vision that we perceive the vast sky as blue. This is [due to] our vision. The universe is boundless. Everything we see [is perceived] through the eyes of ordinary beings. This is the state of our minds. This is what our state of mind is like. All day long, we see people, matters and things, and we change along with our state of mind. This is because seeing something can make us happy. With a certain environment, some people may feel, “Oh! The chairs and tables are arranged very nicely this way.” Others may see it [and say], “Oh! Why are they arranged like this? They take up a lot of space.” It is the same environment with the same tables and chairs. Some people feel that this space [is arranged] very nicely, very artistically. Some people feel that it takes up too much space. The state of their mind is different.
To sum it up, how can we get our state of mind to unite with everyone else’s state of mind? When what we rejoice in is what other people rejoice in, what everyone rejoices in, this is what it means to be “pure”. [When we are] “pure,” our mind has no afflictions or obstructions. This is what it means to be undefiled; nothing can cause us to discriminate [between states]. Our mind will be full of joy, this joy for having the Dharma in or mind. This is being “pure and undefiled”; it is being very focused. Our consciousness will have no discursive thoughts and will be one with the universe. Freedom from discursive thoughts is something that we must cultivate. “Being persistent without interruption is advancing”. We must diligently advance.
We often talk about the Four Practices, extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We must constantly engage in practice in our minds and have respect for everyone, because everyone intrinsically has Buddha-nature. If we are like this, isn’t this state of mind “universal equality wisdom”? This is the ultimate goal of the Four Practices, “universal equality wisdom”. We must return to these wisdoms, “all-accomplishing wisdom, profound discerning wisdom,” and “universal equality wisdom”. We must continue to wholeheartedly advance diligently. “We must wholeheartedly and diligently seek the great path.” All of us are diligently advancing on this path.
The past few days, I constantly told everyone that we must go in the right direction. We must clear the path ourselves. We really must clear this path ourselves but not clear it all alone; we need everyone to do it together. How do we lead everyone to clears it together? Our minds must be “pure and undefiled”. We must sincerely put effort into being mindful. By maintaining this wholehearted resolve for a long time, naturally everyone will go in our direction and earnestly clear this path together with us. We must “wholeheartedly and diligently seek the great path”; we must go in the right direction without deviating in the slightest. “We must focus on bringing peace and joy with our vows.” In the Four Practices of Bringing Peace and Joy, we do not let a moment slip away. With our body, speech and mind, we always engage in the Four Practices. This is to say nothing of having determination and resolve.
So, “We must focus on bringing peace and joy with our vows.” All of our thoughts must be pure. “We must wholeheartedly retain and uphold clarity and focus.” We must constantly uphold this mindset, [practicing] the Four Practices and the Four Methods of Bringing Peace and Joy. We must constantly keep this in our minds.
We must practice the Four Wisdoms in our everyday lives. Being able to do this, we can “wholeheartedly retain and uphold clarity and focus to advance toward and attain the ground f true purity”. We advance on the path. What we go “toward” is the path. We keep advancing in this direction. The path in this direction is being true. We must head toward the direction of having a sincere heart that is pure and undefiled. This is our goal. This is the Buddha’s pure, unsurpassed enlightenment, a pure state. It is a state of tranquility and clarity. To reach this state, “only by advancing with clarity and focus toward true purity can we be said to have a mind of diligence”. It is only with diligence and clarity that we will not become confused and lost. As we take this path and this direction, we must be correct. We must be very mindful.
It is only with mindfulness that we are able to uphold this mindset. A single thought brings myriad teachings into our minds. Whether we engage in the Four Practices or the [practice of] the Fourfold Mindfulness, no matter what we do, it is all the practice of bringing peace and joy. No matter what Dharma, it all manifests in our minds. A single thought gives rise to myriad teachings. It depends on whether our minds are pure or not. It is like how the empty space never changes; it in itself is nothing, yet we can see the myriad transformations [within]. The forms of things [within] do not defile the empty space. So, we must be very clear.
When we now talk about air pollution, it is the air that is polluted; it is not the sky that is polluted. It is the air. The turbidity in the air comes from the pollution. This is “air pollution”. It is not the sky that is polluted. It is empty space, so how could it be polluted? It cannot. So, our mind is also like this. What can come and defile our minds? There really is nothing that can defile it. There are only afflictions and ignorance. Afflictions and ignorance have no substance or appearance to begin with. The principles are like this too. So, conflicts vary in countless different ways. These countless variations disturb our minds. Otherwise, we innately possess a pure and undefiled nature. We must mindfully seek to comprehend this.
The previous sutra passage says, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”. Sakyamuni Buddha had already explained to the Bodhisattvas [at the assembly] the origin of the Bodhisattvas [who emerged from the ground] and their state of mind in spiritual practice. We have already explained this previously. In fact, the Bodhisattvas’ state of mind was the same as our own state of mind that we were just talking about. They already upheld so many [practices] according to the teachings and the precepts. This is the fundamental, pure Buddha-nature. They went among people and responded according to people’s capabilities. The state of mind of every Bodhisattva remained as pure as the empty space. This is the “nature” the Buddha wanted to explain, the origin of the Bodhisattvas. Sakyamuni Buddha’s principles had entered their minds. The everlasting, unchanging Dharma existed in these Bodhisattvas’ minds. It is the same principle, and it is very important.
So, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse. Ajita! This refers to Maitreya Bodhisattvas. “You must know that all these great Bodhisattvas have, since countless kalpas ago, cultivated and learned Buddha-wisdom. They are all people I have transformed and helped to form great spiritual aspirations”.
These Bodhisattvas spent a very long time accepting what He had to teach them. They learned the principles He taught them. They learned the principles and attained wisdom; they were able to realize many principles amidst matters and appearances. This is the same whether we are talking about the Four Practices, the Four Wisdoms or the Four Methods of Bringing Peace and Joy. When it comes to these teachings, we must bring out the Dharma when we teach the sutra and share with everyone. They are inseparable from our everyday lives and from what we can use every day. We can bring together matters and principles. After we analyze them, after listening to the sutra, everyone will perhaps know, “With what I am doing now, I have encountered certain difficulties, so I can apply this Dharma. Oh! I understand now. The working of the world are so complicated. By returning to the principles, I can resolve [these difficulties]”. Then, we will have many methods; we will “have the Dharma to transform”. How are we able to resolve afflictions and ignorance? By opening up our minds, we will be clearer on how to analyze future matters. We engage in spiritual practice together.
If we do not engage in spiritual practice together, we will be unable to improve. So, we must know how to engage in spiritual practice. The principles are already there. We need to mindfully pursue and delve into them. Naturally, from those principles, we will be able to comprehend people, matters and appearances. Everyone has their own understanding, but the source of the principles is the same.
So, because of this, we must spend a very long time to accumulate the principles and experience them in our lives before we are able to truly understand the Dharma and put it to use. So, these bodhisattvas were also the same. After hearing the Dharma for a very long time, they spent a long time going among people to comprehend it. They also went out and spread the teachings. They sought the teachings and transformed sentient beings. They gradually built up [their wisdom] in this way. So, “Since countless kalpas ago, [they] cultivated and learned Buddha-wisdom”. In this way, they continued to learn and seek to comprehend.
So, “They are all people I have transformed”. Sakyamuni Buddha said that He “helped [them] form great spiritual aspirations”. He gave them the principles so that they could go among people. The people need this, so [Bodhisattvas] need to spread [the Dharma] to help them understand it. So, “These people are my children”. Whether these people heard the Dharma and received the teaching or put them into practice, they eliminated attachments and realized Bodhi. How did they eliminated afflictions? How did they realize Bodhi? We often say that “afflictions are Bodhi”. There is so much suffering among people and so many things that bring afflictions. We must listen to the Dharma so that “By grasping one truth, we understand all truths”. By understanding the past, we will know what to do about the future. This is what we usually refer to as experience. It is also known as common knowledge.
So, we constantly attain Bodhi amidst afflictions; we bear witness to Bodhi. Bodhi is the Dharma; It is the principles. If we do not go among people, it is very difficult to attain and realize Bodhi. So, we must go among people and their afflictions before we are able to bear witness to the Dharma. This is “having the Dharma to transform them”. Spiritual practice is not just benefiting oneself.
So, the sutra passage continues, saying, “These people are my children who abide in this world”. They constantly engage in the practice of dhuta. Their resolve and joy is to abandon the bustle and noise of the multitudes and do not take joy in speaking much.
The past few days, we have constantly talked about how this was a group that Maitreya Bodhisattva and the others had never seen before. So, Maitreya Bodhisattva raised the question, and the Buddha introduced them. The place they abided in was the empty space below this [Saha] World. This shows that they were practitioners of the Middle Way. Usually, the did not stand out among people, but silently went among people to teach by example. Among people, they guided sentient beings, experienced people’s ignorance and afflictions and bore witness to the fruits attained by practicing the Buddha-Dharma. In this way, they went among people and slowly and silently guided and transformed them. They did not float above them or teach them in front of the public. They engaged in practice in a down-to-earth way. “Their resolve and joy is to be in tranquil places”. They practiced in tranquility. They “abandon the bustle and noise of the multitudes”. The multitudes are very busting and noisy, yet they still maintained their tranquility. This noisy world had nothing to do with them. They “do not take joy in speaking much”. They did not take joy in arguing with people. With tranquility and silence, they did what was right. We also often see this kind of Bodhisattvas now. “You have done so much and never say anything about it”. No one has ever seen or heard about you. Some people say, “Yes” Master in any activity that you mention, we have to have him there!
Oh, is that right? “So, that’s how it is”. That so many things can get done so smoothly is because this group of people serves in silence without coming into the foreground, only doing things quietly and wholeheartedly focusing on serving people. This is what they are like. It was normal for Maitreya Bodhisattva to ask this. So, when it comes down to it, these people who are silent about the work they do go unrecognized by most people. It turns out that they were Bodhisattvas who completely upheld the Buddha’s teachings.
In the next sutra passage, [the Buddha] says, “All these children learn and practice my teachings of the path. Day and night, they are always diligent for the sake of seeking the path to Buddhahood”.
This is what the present sutra passage says. “These Bodhisattvas, these disciples, are all focused on learning my path, my teachings”.
All these children learn and practice my teachings of the path: These disciples in the assembly learned and practiced the Buddha’s teachings of the path of supreme and perfect enlightenment.
These disciples were all like this. The goal of what they were learning was the path of supreme, perfect enlightenment. What they were learning was supreme, universal and perfect enlightenment; they were going toward the path to Buddhahood. Step by step, they were following this path, clearing this path without the slightest deviation. This is the fundamental [nature] of these Bodhisattvas. This is how they were, working quietly and steadfastly. They were mindful and dedicated to clearing a path. They were those who cleared and paved the path. “Day and night, they are always diligent for the sake of seeking the path to Buddhahood.” They were diligent. “Day and night, they never become lax or tired.” They we redoing this from dawn until dusk. This is what “day and night” means They did it “because they wish to seek the path to Buddhahood”. It was for the sake of seeking the path to Buddhahood. Aren’t there many people doing this right now?
At this moment, there are thousands of people from different countries and in different locations diligently [practicing]. Thanks to the convenience of modern technology, in many different countries, [no matter] how long the trip is, they also leave home in the middle of the right, leaving before daybreak, to gather at their group study location. Right now, they are also listening to the same sutra, the same Dharma, watching the same scene. This is what is happening right now. “Day and night,” they “never become lax or tired”. This is all for the sake of one thing, because they wish to seek the path to Buddhahood. Because of this, we must earnestly seize this opportunity.
In the following sutra passage, [the Buddha] says, “They abide in the empty space below this Saha World”. Their power of resolve and thought is firm, and they always earnestly seek wisdom. They teach all kinds of wondrous Dharma, and their minds are fearless.
We all abide in the Saha World. We all abide in the Saha World. “They abide in the empty space below this Saha World.” The principles encompass the universe, pervading all Dharma-realms. The causes and conditions of the sentient beings that the Buddha saves are in this Saha World. Thus, these BGodhisattvas were in the Saha World; they gathered in this Saha World, but “abided in the empty space below this Sha World”. We are unable to know on this planet whether [the space] beyond the planet is considered below or above. The Buddha-Dharma exists everywhere, above and below. The Buddha-Dharma transcends the Saha World. So, we often say, “All Buddhas share the same path”. The path of every Buddha is endless; it encompasses the universe and pervades all Dharma-realms. So, “they abided in the empty space” “below this Saha World”. Earlier, Maitreya Bodhisattva had already asked, “Where did these Bodhisattvas come from?” Now, the Buddha answered him, “They abide in the empty space below”. They abided in the empty space below this Saha World. Their resolve was firm, and “They always earnestly sought wisdom”. We just said that the Buddha-Dharma encompasses the universe and pervades all Dharma-realms. But the Bodhisattvas aspired to be in the Saha World. “They form their resolve and give rise to aspirations” The term “Saha World” means “[the world] of endurance”. Everyone must remember that this is the world that must be endured. Then, we can understand that it is a place where much suffering accumulates. “Bodhisattvas arise because of suffering sentient beings”. This means that we must endure. Bodhisattvas come to relieve suffering sentient beings. So, we have to be very clear about this. Our vow is to go among sentient beings in suffering. This is “forming resolve and giving rise to aspirations”. Our vows and our aspirations are all for this Saha World and these suffering sentient beings. “Their power of vows is firm”. Despite it being hard to endure, we must have the power of vows. With body, speech, thoughts and vows, we must abide in this place. This is fundamental for Bodhisattvas. So, “They constantly desired to earnestly cultivate the Buddha’s wisdom.” We must earnestly practice the Buddha’s wisdom in this place.
Their power of resolve and thought is firm, and they always earnestly seek wisdom: When they formed their resolve and gave rise to aspirations, their power of vows were firm. They constantly desired to earnestly cultivate the Buddha’s wisdom, and their power of resolve and thought was firm. This praises their virtue in cultivating blessings and wisdom. Their minds were as pure and firm as metal or stone and became even purer through encountering difficulties. Their thoughts were on the present moment and extended throughout the boundaries of time and space. Thus it says they “diligently seek”. This refers to their practice of vows that benefited them and also benefited others.
We must firmly resolve to go among people. This is our vow. With body, speech, thoughts and vows, [we abide] in this place. These are the Four Practices. Why did the Buddha teach us the Four Practices of Bringing Peace and Joy? It is because we must have this aspiration to practice bringing peace and joy in order to be able to go among people. So, our “power of resolve and thought is firm.” Our vows and thoughts must be very firm. Otherwise, when we want to seek a certain Dharma-door, we will truly be letting go of walking steadfastly on this path. This would really be a pity. “This praises their virtue in cultivating blessings and wisdom”. The Buddha was full of praise, praising those willing to go among people and create blessings in this world, going among people to attain wisdom. Because afflictions are Bodhi, being among people’s afflictions, we bear witness to the Buddha-Dharma and the power of “the Dharma to transform people”. This is Bodhi. So, this virtue is greatly praised by the Buddha; He praised these people for [having minds] “as pure and firm as metal or stone”. They were as pure and firm as metal or stone. Their thoughts were very firm. Stones, gemstones, need to be continually polished over and over until their essence appears. Whether they are diamonds, rubies or emeralds and so on, they all come from stone. They can withstand the polishing; the more polished, the more refined they are. This is just like when we go among people. Sentient beings are very stubborn. We must endure the refinement of the stubborn sentient beings, just like a gemstone being polished by a coarse stone, until we can shine and [reflect] light. When we encounter difficulty, we must be unafraid. In difficulties, we must not give up. We “become even purer through encountering difficulties”. “[Our] thoughts are on the present moment and extend throughout the boundaries of time and space.” They encompass the universe and pervade all Dharma-realms. For an extended time and with nothing further, we continually uphold this thought. This is being firm in our resolve to practice. So, we must diligently seek [wisdom]. This is benefiting ourselves. In fact, when we give of ourselves like this, who is the one who benefits? We benefit ourselves. This is “benefiting ourselves”. By going among people, we are using challenges to temper ourselves. But at the same time as we temper ourselves, we are also benefiting others.
So, benefiting others also benefits us. If we can engage in practice like this, this is the vow of benefiting ourselves and others. We do not only care about ourselves. These Bodhisattvas were not afraid. When they went among people, they did not avoid people; they avoided disputes. They were able to endure being refined and practiced patience among people. These Bodhisattvas were so firm in their resolve. Among people, they quietly “taught all kinds of wondrous Dharma”. They put it into practice according to people’s capabilities. They served as role models for others and shared the Dharma with them. Those who saw it were touched and naturally followed them, sharing the same mission. This is how they transformed people. [What they taught] was very refined and essential; [they taught] “all kinds of wondrous Dharma”.
They teach all kinds of wondrous Dharma, and their minds are fearless: They excelled in expounding all kinds of wondrous Dharma, and their minds were peaceful, stable and fearless.
They were not afraid. They feared neither suffering nor difficulty. Suffering was not at all difficult to them. So, “They excelled in expounding all kinds of wondrous Dharma”. When it was necessary, they could expound it. When it was not needed, they concealed it. If there was a need, they expounded it to everyone. They regularly served as role models and were also able to lead the assembly. “Their minds were peaceful and stable.” [Their minds] were peaceful and stable and flexible. These Bodhisattvas were very focused every second, and [their minds] were as pure and firm as metal or stone; they did not waste any time. “Their minds were fearless.” They engaged in spiritual practice with this mindset. “They taught all kinds of Dharma” to “benefit others.”
They taught all kinds of Dharma to benefit others. They taught according to capabilities. Because [the teachings] varied in time and space, it says “all kinds.” They used language to explain the meanings and completely resonated with the profound principles, thus it says “wondrous Dharma.”
“They taught according to capabilities.” They were able to teach the Dharma according to capabilities, and taught based on people’s capabilities. “Because [the teachings] varied in time and space, it says ‘all kinds.”’ They taught across [time], from the distant past. This is [teaching across time]. [This included] the future. Or they taught about different countries. This spanned across [space]. So, [teachings varied] in “time and space.” Whether it was across time or across space, they taught [extensively]. They were able to teach the Dharma. So, “They used language to explain the meanings.” The words that they used could explain so many things. They were able to analyze all of the profound principles. This is what “wondrous Dharma” refers to. With a few simple sentences, they were able to explain statements with [deep] meanings. Thus, “The wind bringing the clouds together is a conditioned phenomenon.”
The wind bringing the clouds together is a conditioned phenomenon. Capable and virtuous people emerge like clouds to selflessly respond to all. They are said to be “fearless.” They have the virtue of benefiting both themselves and others. They guide with both compassion and wisdom through skillful means. Prajna is found in this moment.
It is the same with the sky. How do clouds gather together? How do the clouds disperse? It is actually the wind. The wind gathers the clouds, and the wind blows and disperses them. So, “The wind bringing the clouds together is a conditioned phenomenon.” It is what makes that appearance manifest. The same is true for conditioned phenomena in the world, whether conditioned phenomena or conditioned good deeds. In the past, didn’t we constantly talk about “conditioned phenomena” and “unconditioned Dharma”? Yes, there are conditioned phenomena. Whenever something occurs somewhere in the world, [we think] “Wow, [to help] in this matter, we must quickly bring together our thoughts of love and be wholeheartedly self-disciplined and reverent with selfless great love.” When [people in] the world share the same mindset, “the wind brings the clouds together.” In this way, people’s hearts come together, and they carry out conditioned good deeds. They inspire this kind of [kindness] in themselves and go out to serve, little by little. This is the time when “capable and virtuous people emerge like clouds.” It is at this time that people of love come together to call upon everyone for everyone to give a little and do their part. So, “Capable and virtuous people emerge like clouds to selflessly respond to all.” Seeing life’s impermanence and many disasters, we cannot keep having a selfish mindset; we must give of ourselves. We must be fearless and unafraid.
So, “They have the virtue of benefiting both themselves and others.” When we give our love and express our sincerity, it is a blessing to us. But for others, when they feel this sincerity, they will also be very touched. So, we benefit both ourselves and others and “guide with both compassion and wisdom.” This is both compassion and wisdom. [We do it] “through skillful means.” These are conditioned phenomena and skillful means. This is also Prajna. Prajna is wisdom. [We must cultivate] our blessings and wisdom at this time. So, we must “bring together our body and mind. Advancing every day is not retreating.” When it comes to our power of love, we must put effort into being mindful. We must constantly give without interruption. This is the greatest sincerity. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
