Explanations by Master Cheng-Yan
Subject: In Time, All Causes and Conditions Are Accumulated (積時累分 聚諸因緣)
Date: December.10.2018
“Time’s refers to a length of time, during which we can accumulate all causes and conditions. That which leads to arising are causes. That which assists formation are conditions. This means that only goodness can stop the Five Turbidities from increasing. All sentient beings must possess great might and virtue, take joy in cultivating all that is good and reduce greed, delusions and the like. At that time, there will be no turbidity or evil at all. Though these people might not take joy in engaging in the wondrous practice, nevertheless, they will naturally be in peace and harmony.”
Please be mindful! When it comes to “time,” we must pay attention to the time [we have]. Human life is measured between breaths. So, we must earnestly make good use of our time because all things take time to accomplish. In our time, space, and interpersonal relations, we must seize the time we have in this world and make good use of it while we are in this place. This principle is certain. We must value time because it is the most intimate to us. It amounts to [the length] of our lifetime.
Some people say that time and our lives are equal in length. Everyone, do we want to extend our lives? Extending [our lives] means making better use of them. We must use [our lives] so as to give them meaning. Likewise, we must also make better use of time. If something is right or virtuous, we should seize the moment and just do it. So, time is very important in our lives because it can help us grow our wisdom-life. Life shortens with the passing of time. We often say, “With each passing day, we draw closer to death”. Time fades away like this, day by day. If we earnestly seize [the time we have], we can put it to full use by seeking knowledge and practicing. We should know that we must earnestly seek the knowledge we should have.
In seeking knowledge, we can know about everything and be clear on worldly matters. Not only should we simply have knowledge, but once we know it, we must study it further and earnestly contemplate it. How does this matter converge with its principles? This is what the principles say. Do [these principles] correlate with worldly experience? We must familiarize ourselves with how principles and matters converge to become one.
Furthermore, if we want to know how matters and principles converge, we must put [the principles] into practice. If we only listen to the principles but do not put them into practice, without acting on them, we will always be guessing. When we cannot comprehend [the principles], we will easily give rise to doubt. “Doubt” and “faith” also [arise] with time. Nothing is separable from time. When we recite the sutra in the morning, don’t we chant, “It is extremely profound, true and extremely profound”? If we only chant “profound, profound, profound,” without putting [the teachings] into practice, then we can never study their profundity. If we do not try to comprehend it earnestly, and only exclaim, “It is profound, very profound!” without putting it into action, we can never thoroughly understand it. So, for us to have “faith,” we must “practice”.
Fellow spiritual practitioners are called spiritual friends with common knowledge; we must also uphold [the teachings] together. We must seek wisdom and knowledge, and seek to put [the Dharma] into practice; only then will our time be of any use. So, time refers to periods of time that are made up of minutes and seconds. The sun rises early in the morning. From before dawn to daybreak, from morning to noon, and then from noon to evening, these are “periods of time.” Time goes from seconds to minutes and then hours. This is how it passes by continuously.
So, we must make these minutes and seconds count. In fact, when it comes to every minute and every second of our time, we are constantly gathering causes and conditions. When we open our mouths to speak, are we creating blessings in the world? Are we saying something good that touches people? Are we awakening the goodness in their hearts? Or are we saying something unintentionally that hurts people’s feelings and severs their spiritual roots? This is also how, in a short time, within minutes and seconds, we can create causes and conditions. Is this a good cause? Or are they bad causes and conditions? We must be mindfully vigilant of this. This “accumulation of all causes and conditions” occurs within minutes and seconds. They accumulate and accumulate. Good and evil causes and conditions are all accumulated little by little. When it comes to time, we must always earnestly make good use of it. When we use it correctly, we accumulate merits and virtues. “Actualizing the Six Paramitas in all actions” is also something we do every minute and second.
If we [dwell on] afflictions and ignorance, time still passes us by just the same. The accumulation of interpersonal conflicts, ignorance and afflictions happens with [the passage of] time as well. So, time “accumulates all causes and conditions. That which leads to arising are causes.”
[Causes] are gathered [in time]. Once they gather, [more] causes and conditions arise. Since conditions are accumulated, over time they will also give rise to retributions. This principles is certain. So, all things arise and cease through causes and conditions. We create karma and experience feelings through causes and conditions. Retributions [result from] causes and conditions. Causes and conditions all accumulate over “time”. So, we must earnestly value time. We must seize our time and make it count putting every minute and second of it to use because it amounts to “[causes] by which [things] arise” and “[conditions] by which formation is assisted”. When we make a careless remark, because there is a receiving party, there is a person who is the object of our remark. This is how [we form] affinities with people. So, it is during our conversations with them that [we may create] unintended causes, due to the “corresponding conditions” [of our relationship with them]. When it comes to people and matters, a single action in a situation can lead to a successful outcome, or it may cause the situation to result in a regrettable outcome.
This depends on our actions and on the conditions that are present. A “cause” is that which gives rise [to something]. To have a thought is “to give rise” to it. If I want to say something, it comes from a thought. If I want to do something, it requires an action. These are all called “causes”.
That there is that other person is considered “a condition”. Words that are spoken to people and matters that [people] are faced with all have corresponding states. There is a cause and its corresponding state, which serves as the condition. So it said, “That which assists formation are conditions. That which leads to arising are causes, and that which assists formation are conditions.” When we want to yell at someone, it is because there is someone [to be yelled at]. The principle is the same. If there is no other person, then there is no one to be yelled at, one is there a corresponding situation and so on. This example that I have given should be clear to everyone. When we want to do something, it is because there is something for us to do, which requires an object [to be acted upon]. So, the cause is what gives rise to [action], while he objects are the conditions that assist the formation [of the situation]. So, this is how causes and conditions work. Within the corresponding time and space, we complete the causes and conditions.
As for “the evil world of the Five Turbidities,” it refers to our present era. In this era, there are many disasters in the world. The coming together of the four elements in space also happen through causes and conditions. The causes of some people destroy the environment. Discursive thoughts arise and stir among people; due to material temptations, discursive thoughts arise in our relationships. As they accumulate, they result in the creation of so much karma. [This is the case for] many enterprises. In the process of doing business, there are matters and things; some are as large as mountains. Things as large as mountains and oceans are destroyed [as part of this process]. In this manner, [unwholesome karma] continuously accumulates and expands. This all occurs over “periods of time,” beginning with “the accumulation of all causes and conditions”. “That which leads to arising” refers to how people’s minds give rise to discursive thoughts. We give rise to discursive thoughts because we have so many desires and greedily wish to obtain things. So, because of this, [our karma] accumulates over a long time. Even several thousand years are accumulated over minutes and seconds. Several hundreds of years are all accumulated in this way. The land has been destroyed and the air has been polluted, resulting in turbidities. These Five Turbidities are the turbidity of views, of sentient beings, of afflictions, of life and the kalpas of turbidity. These Five Turbidities continue their cycle, leading to the accumulation of sentient begins’ collective karma and a world where disasters abound; it is so scary! At this period in time, our [karma] has been accumulating for so long.
Since this is the case, what can we do? All we can do now is “stop the Five Turbidities from increasing”.
“The Five Turbidities” refers to how people’s perspectives must not continue to increase due to incorrect views. Nowadays, we are quick to say that young people these days have different mentalities. In truth, people nowadays, not just young people and middle-aged people, even elderly people can only follow current social norms and change [their ways] in life. This is the perspective of people nowadays. With these views, the “Five Turbidities” accumulate into afflictions. As these afflictions accumulate, they lead to depression, anxiety and so on. [People’s] minds cannot calm down, and they have severe layers of afflictions. This is not true for only a small group of people. This has become the turbidity of sentient beings [that affects] all humankind. Apart from humans, nowadays even animals have psychologists. We can see how all beings have entered into the turbidity of sentient beings.
We already have the turbidity of views, plus the turbidity of sentient beings. As sentient beings accumulate afflictions, their afflictions cause turbidity. Thus, the turbidity of sentient beings is very severe. This leads to frequent manmade calamities due to the turbidity of sentient beings. So, in this way, there are the turbidities of views, of afflictions and of sentient beings, and all of these threaten our lives. This is the turbidity of life.
We can see that manmade calamities do not only destroy homes. Right now in the world, there are often countries which suffer not only from foreign invasions but also from civil war. The entire [country is at war] with itself and [people in] the nation continuously fight and destroy each other. We see homes destroyed and lives lost. There are so many manmade calamities. Moreover, looking at the world, [we see that] the four elements are out of balance. The earth and wind elements are imbalanced, and the water and fire elements are imbalanced. This leads to continuous [disasters] in this world. So, [disasters of] earth, water, fire and wind all occur within this great space. The universe is as vast empty realm that [encompasses] so much. The four elements are all within it. The four elements make up the natural world. Due to our mental afflictions and ignorance, sentient beings create unwholesome karma that causes nature to become imbalanced. This is what we call the imbalance of the four elements. This is what leads to so many disasters and unbearable suffering in people’s lives. What can we do so that these Five Turbidities do not continue to increase? Only goodness [can help us]. “Only goodness can stop the Five Turbidities from increasing”. This is only possible with goodness. If we wish that the turbidities will no continue to increase, we have to promote goodness. Because the earth’s temperature is increasing, the ocean is growing warmer too. Entire ecosystems are suffering from “global warming”. This [world] is truly a “burning house”.
In the Lotus Sutra, the analogy of the burning house is an analogy for this era. [This world] is already like a fireplace. This great space is like a huge burning house. So, what we call “global warming”, has already caused the temperature to rise, and the ocean’s temperature has also risen. So, it is for these reasons that [natural] disasters are so devastating.
Take for example Houston, Texas. The major flooding [in August, 2017] was a 100-year disaster. The affected area was so large; it was unprecedented. Through scientists’ research and investigation, [the found that] it was caused by a rise in ocean temperatures. The ocean temperature has arisen, resulting in a hurricane with intense wind and rain that released huge amounts of water. In addition, rapid development due to the growth in population and industries means that the land is covered by concrete; the earth had no space to breathe, so it has become sick. Once the rain fell, there was no [natural] drainage system [to handle] this especially heavy rainfall. This is a vicious cycle.
This does not only happen in the US; this is a global matter. [The incident in] the US was just a warning. We must heighten our vigilance. How can we stop the Five Turbidities? Only goodness can stop them.
So, “All sentient beings must possess great might and virtue”. Everyone must give rise to a heart of goodness. We must bring purity to our minds. We should no longer have thoughts of desire, ignorance or afflictions. We must earnestly accumulate [merit through] spiritual practice and cultivate might and virtue. We must truly work hard at this. When it comes to our spiritual practice, we dare not talk about great might and virtue, but we should at least do our duty by not killing living beings. We must curb our craving for taste and cherish [all forms of] life. For the sake of the earth, the macrocosm, we must not [allow] pollution to keep increasing. Only if we can do this can we [stop the Five Turbidities]. We must start with people’s daily habits, [our attitudes] toward food and things we use. We must eliminate our cravings for taste, as well as our greed. If we can do this, we are helping to save the earth. This is [working to protect] the macrocosm by cherishing the microcosm. Every person’s life is a microcosm. When the microcosms of the body and mind are healthy, then the macrocosm can breathe and so on. Then, it can be peaceful and pure. We must be very mindful.
So, to earnestly engage in spiritual practice, we must “take joy in cultivating all that is good”. We should all joyfully walk in the direction of all virtuous Dharma. We should “take joy in cultivating all that is good” and reduce our greed, anger, and ignorance. Throughout the sutras, it says to “eliminate greed, anger and ignorance” but they are not so easily eliminated all at once. I think that we should all try to reduce them little by little. In our current era, we cannot expect [everyone] to be pure, with greed and anger completely eliminated. We dare not hope [for so much]. Instead, little by little, we should decrease our greed, anger and ignorance through spiritual practice.
So, if we can do this, then, “At that time, there will be no turbidity or evil at all”. If we are to do this, at this time and [in the future], we should quickly promote a plant-based diet, seizing the moment to promote this now. And what about the future? People will look back and say, “At that time, a group of people, for the sake of protecting the environment and purifying the air, promoted this clean plant-based diet. The changed people’s way of life and [helped curb] their cravings for taste. If this could have been accomplished in the past, then in our present and in the future, there would be no evil turbidite is at all. I hope that by starting now, in the future, at that time, we will not resent people for advancing too slowly. We must mobilize and take common action together. This is the time for us to have consensus. We need common knowledge, consensus and to take common action. We must make these first steps. This is the root.
Since the Buddha already entered “the teaching of the intrinsic”, I will also take more time now to discuss the basic of being a good person. What the Buddha wished to teach was the basics of becoming a Bodhisattva. I dare not think of how to attain this, but I am always hoping that we can succeed in being good people and that we can now aspire to becoming Bodhisattvas. Bodhisattvas are awakened sentient beings in the world. We can pave the path for the future, so I hope that we can reduce our greed, anger and ignorance. Then there will be hope that, in the future. We can decrease these turbidities until are gone, continually decreasing them. [The Buddha] hoped that “while these people might not take joy in engaging in the wondrous practice…”.
For each one of us, when we ask others to seek and practice the Buddha-Dharma and we [tell them] they can attain Buddhahood, we need not worry if they are not interested. All we do is what I explained previously, to reduce our greed, anger, and ignorance. We hope that in the future, in our society and in this world, there will be less evil turbidities, if we are able to do this, then right now we can [begin to] save the earth [by] protecting the land and respecting [by] protecting the land and respecting life. We can accomplish all of this, and it is enough. If people do not hope attain Buddhahood or to walk the Bodhisattva-path, then [they can at least] be good people. When we have perfected our character, then we can attain Buddhahood, so I hope that we can be good people. So, “Though these people might not take joy in engaging in the wondrous practice…”. They may not wish “to actualize the Six Paramitas in all actions or do glorious deeds of saving lives. If they do not to save others, it is okay. They can save themselves. They can accumulate good deeds on their own. This is good enough. All of this is helpful for the planet and [for reducing] turbidities.
So, “Nevertheless, they will naturally be in peace and harmony. If we can do this, then naturally, this world will be very pure the world will be free from disasters, and there will be harmony and peace. This accumulates over time. Right now we must promptly make use of our time. We must accumulate causes and conditions right now. We must be very clear and understand that little by little, we must decrease this turbidity. I really hope that everyone can seize the moment. There is not enough time, and there are many principles. Thoroughly teaching them so that everyone can clearly understand them depends on whether everyone is mindful.
Okay, time is running out. Let us [continue]. The Buddha revealed “the method of the intrinsic.” Originally, He revealed this method to help is understand how we should engage in spiritual practice and how to form aspirations if we can start like this, then in this present era, with such heavy turbidities, what can we do in this turbid era to help the people awaken now? These are the intrinsic fundamentals.
Likewise, if we do not take good care of [the intrinsic] now, how can we talk about having time to engage in spiritual practice? So, we should be clear about this. Since the door of the intrinsic has been opened, we must be clear on the fundamental principles.
So, in the previous sutra passage, Maitreya Bodhisattvas still continued to ask the Buddha questions.
So, “How could the World-Honored One, in a short time, teach and transform such infinite and boundless asankyas of great Bodhisattvas, enabling them to abide in Anuttara-samyak-sambodhi?
This was Maitreya Bodhisattvas asking [the Buddha] again. Since everyone asked how these Bodhisattvas came about, the Buddha answered He answered that these Bodhisattvas were very accomplished. The Buddha further said, “Those who are so accomplished have been transformed by me. Everyone was in further disbelief. They could not believe that since He attained Buddhahood, which had not been that long ago, the Buddha could already have helped so many accomplished Bodhisattvas whom they had never seen before. Maitreya continued to question the Buddha. the more he asked, the more the Buddha explained, and the clearer it became for us.
So, “Then they spoke to the Buddha”. it was Maitreya Bodhisattvas who asked this, as it mentioned preciously. “World-Honored One, “when the Tathagata was the prince, You left the Sakya Palace”. He left the palace and went not far from the city of Gaya to sit at the place of enlightenment. There, He “attained Anuttara-samyak-sambodhi”. The passage summarized [His journey]. This passage skips His spiritual practice etc. Actually, during that time, the Buddha had already visited many spiritual training grounds He visited non-Buddhist practitioners, Hindus. He visited many different places. During this time, He traveled far and wide. From leaving the palace to attaining Buddhahood took ii years. So, He left the palace to go to the city of Gava this mountainous city.
[You] went somewhere not far from the city of Gaya where You sat in the place of enlightenment and attained Anuttara-samyak-sambodhi: He had not gone far from that mountain city when He sat in His place of enlightenment and attained the fruit of Buddhahood.
Following the Nepal earthquake in 2015, when we went [there], we realize that the city of Gaya is very mountainous and hilly. So, it is called the mountain city. “He had not gone far”. The flat lands were not very wide, nor did they extend very far. It is not like Taiwan, where there are vast plains, of China, which is even more expansive. It was not like that. The city [is made up for] many mountains. So, the flat lands did not go far. “He had not gone far”. So, He spent 11 years traveling about before coming back to the Bodhimanda, where He sat below the Bodhi tree and reached enlightenment. Actually, [at this point], it had only been about 40 years since He attained Buddhahood.
So, the next sutra passage says, “Only forty or so years have passed since then World-Honored One, in this short time, how could You have done the Buddha’s work to such a great extent?
The sutra passage expresses this Maitreya Bodhisattvas had doubts regarding [how short the time was] after the Buddha left the palace and engaged in spiritual practice He left the palace to go to the city of Gaya. Before He came to Gaya, during those 11 years, He visited many religions teachers. He spent five years traveling around and six years calmly contemplating on His own, engaging in spiritual practice. So, first, He visited [teachers] for five years. Then, in the latter six years, He silently contemplated the principles of the world. On His own, He slowly contemplated for six years. In the end, He chose a place to sit down and earnestly contemplate.
Finally, He suddenly awakened and became one with the universe. The true principles, all the true principles in the macrocosm gathered into the great enlightened nature of the Buddha’s mind, and He attained Buddhahood.
So, the time was not very long; it was 11 years. He spent five years visiting [teachers] and six years engaging in spiritual practice. The time was not very long. After He attained Buddhahood, He expounded the Dharma for over 40 years. His total time [teaching] was not even 50 years. It was almost 50 years of time. Think about it; for Him to help so many Bodhisattvas [attain] such a [high degree of] accomplishment was very hard to explain. Maitreya Bodhisattva knew that everyone had doubts. Therefore, he asked [about] this.
So, this means that what we must explain and express here is that this matter is hard to believe. Truly, it is hard to explain [Bodhisattvas] emerged [from the ground] in such great numbers and with so many virtues and merits. There were so many of them! In such a short period of time, 11 years of spiritual practice and 49 years expounding the Dharma, [the Buddha] was able to accomplish so much. It is truly inconceivable, so they had questions.
This explains why these matters and appearances were difficult to believe in. In expounding the Dharma, the Tathagata is inherently not limited by time; there are only limits in terms of the appearances manifested. The Lotus Dharma-assembly came after the Prajna Assembly. Since the Buddha attained enlightenment, it had only been forty or so years.
“In expounding the Dharma, the Tathagata is inherently not limited by time.” In truth, when the Tathagata expounded the Dharma, how could He have been limited by time? However, when it comes to people and matters, there is such a thing as time and so on. This is how we calculate and measure things. So, “There are only limits in terms of the appearances manifested. The Lotus Dharma-assembly came after the Prajna Assembly”. “Prajna” [is one of] the Buddha’s “Five Periods of Teachings” There is the Agama period. The Agama period [began] when the Buddha left the Bodhimanda. Once He attained Buddhahood, He left the Bodhimanda and began to assess sentient beings’ capabilities in order to find ways for them to comprehend the Buddha-Dharma. I have often spoken of this; this should be clear to everyone. [Considering] capabilities, He went to Deer Park and began to teach the Four Noble Truths to the five bhiksus. This was how He helped the five bhiksus succeed. Starting like this, He began the Agama period, which lasted 12 years. That was how it started.
Then came the Vaipulya [period]. [He taught] the Vaipulya sutras for eight years. After eight years, the Prajna period began. [It lasted for] 22 years! Then, after that, He began the Lotus period. So, there are the “Agama,” “Vaipulya,” “Prajna” and “Lotus” periods. These make four, so what is the fifth one? The “Avatamsaka” [period].
This was at the time of the Buddha’s enlightenment when the principles of all things in the world converged and entered the Buddha’s ocean of enlightenment. During that time, for 21 days, the Buddha remained in a state of tranquility. All heavenly begins and bodhisattvas appeared. In that place, He taught the “Avatamsaka [sutra]”. At the Avatamsaka Assembly, all Buddhas and Bodhisattvas came to celebrate. Bodhisattvas from all directions and heavenly beings came to listen to the Dharma. The state of Avatamsaka Assembly entirely [expressed] the Buddha’s state of mind, this tranquil place of practice. It was when He emerged from Samadhi that He considered how difficult it was for heavenly beings to understand [the Dharma], to say nothing of humans. This would certainly be even more difficult. Because of this, the Buddha began “the Five Periods of Teachings”.
He divided the Dharma into different periods in order to teach it. These were “time periods”. Creating these periods for teaching the Dharma is something we must seek to understand clearly. This is how the Buddha-Dharma started. [Was the Buddha’s spiritual practice] limited only to this? No. The Buddha, [before] these 40 or so years, had also experienced countless kalpas in the past.
I have previously mentioned this to everyone. Before He descended into the palace, He was in Tusita Heaven. Before He was in Tusita Heaven, He was a spiritual practitioner. He encountered Burning Lamp Buddha and used His hair to pave the ground as an offering to the Buddha. Burning Lamp Buddha bestowed a prediction of Buddhahood to this spiritual practitioner and gave him His blessings. “In the future, you will begin to engage in spiritual practice. Later on, you will attain Buddhahood just like me. But you must first go through countless kalpas of spiritual practice until you meet Kasyapa Buddha. Kasyapa Buddha’s successor will be you, the future Sakyamuni Buddha. As His successor, you will be in Tusita Heaven”. In this way, He arrived in the world from Tusita Heaven.
But before Tusita Heaven, Burning Lamp Buddha, countless kalpas earlier, bestowed this prediction upon Him. From then until the time of Kasyapa Buddha, a very long time passed. For countless kalpas, He continued to widely transform sentient beings. So, because He underwent this period, those whom He transformed and helped succeed were transformed and delivered through the causes and conditions from the affinities He had formed with them. He accumulated [these affinities] over a long time. At the beginning, we discussed “time periods”. The time of the Buddha refers to the countless kalpas that He underwent in order to continuously accumulate [affinities] until His causes and conditions were mature. Then, He came to the world to manifest the attainment of Buddhahood.
His time to manifest the attainment of Buddhahood began with His childhood, until the time He became a monastic and engaged in spiritual practice. All of this took time. The time it took until He attained Buddhahood [began] long ago; an incalculable amount of time passed [from then] until now. This is what He achieved with the accumulation of time. So, to attain Buddhahood, we must also do this. We must very mindfully engage in spiritual practice to get there. So, in this lifetime, [the Buddha] spent 40 or so short years [fulfilling] His causes and conditions. for transforming and delivering [sentient beings].
For example, His disciples, like Ajnata Kaundinya, awakened and clearly understood [the principles] when the Buddha taught the Four Noble Truths. As He taught the Four Noble Truths three times, Ajnata Kaundinya was the first person to comprehend the great path. This was during the Agama Period. The Agama Period was for teaching the Small Vehicle Dharma to those with Small Vehicle [capabilities]. It was for those who sought to benefit and purify only themselves.
After that came the Vaipulya, and then it was the Prajna period. This was the process. It took only 40 or so years to get to the Lotus period. So, right now, there were so many people who emerged from the ground. There were so many Bodhisattvas. [Their numbers] were vast and immeasurable, like the sands of the Ganges River. How could the power of the Buddha’s merits and virtues teach and transform [all these people]? They could see that these people had already accumulated so many merits and virtues. In such a short time, how was it possible for the Buddha to have taught and transformed them? They were calculating the time, how long it had been since He left the palace to engage in practice. This was how they calculated the time. This process, including the time after He awakened, only amounted to this many years. How was it possible to transform so many people? This was everyone’s question. Everyone, when it comes to the principles, if we want to investigate them, it will take us a very long time. It takes too long to explain them! If everyone mindfully seeks to comprehend this, then we have to understand “time periods.” We must go back to when the Buddha was about to describe how He engaged in spiritual practice. We need the basics, starting from “the intrinsic.” [The beginning of] time is impossible to measure. From the Buddha’s birth to when He engaged in practice and became awakened, there was only so much time, and there are countless kalpas yet to come. When it comes to time, once accumulated, we can accomplish so much. So, we must value our time. In time, we can accumulate all causes and conditions. In time, we can accumulate all accomplishments. We must seize the present moment. This era’s turbidities do not allow us to speak slowly and silently listen. We must have knowledge, and most importantly, we must put it into practice.
So, everyone, please earnestly seize the moment and [make use of] the causes and conditions. We must make an effort for the sake of this evil world of Five Turbidities. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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