Explanations by Master Cheng-Yan
Subject: Our Peace of Mind Is Covered by Our Appearance (心平舒坦 喻真誠相)
Date: June.28.2019
“When sentient beings listen to the Dharma, they learn the interplay of cause and effect, so they will seek to become one with the Buddha. In the Buddha’s heart, He hopes to teach the Dharma for sentient beings. In the Buddha’s minds, He clearly understands what the hearts of sentient beings seek. They listen to the Buddha teach the Dharma and come to understand it clearly. Thus, teacher and listener must both be present.”
We must mindfully listen and seek to understand the meaning of this verse. The Buddha understands sentient beings. What are sentient beings thinking in their minds? The Buddha understands this very clearly. The Buddha thoroughly understands even the slightest thoughts of sentient beings. What methods does the Buddha use [to deal with] the discursive thinking of sentient beings? With so many discursive thoughts, how can he devise the One Dharma to help sentient beings gather their discursive thoughts and single-mindedly listen to the Buddha-Dharma? This is the meaning of “In the Buddha’s mind, He clearly understands” [sentient beings]; He knows what sentient beings are thinking and what methods to use to bring together the minds of sentient beings. And what about sentient beings? “What do the hearts of sentient beings seek?” What do sentient beings seek in their hearts? There are so many sentient beings, and the things they seek are truly boundless. Yet, the Buddha clearly understands the things they generally seek. The Buddha must clearly understand the direction that sentient beings need to head in while they are in this darkness. He is like the moon in the sky, like the moon hanging in the sky. When it is dark on the ground, with illumination from the bright moon, the path that sentient beings walk upon will naturally be clear, and they will not deviate from it. The Buddha is like a bright moon in [sentient beings’] hearts, while it is as if sentient beings are lost in the darkness on the ground. They wait for the bright moon to appear in the sky, for the clouds to part and the moon to come out. What sentient beings need to do is listen. “They listen to the Buddha teach the Dharma and come to understand it clearly.”
The Buddha accords with sentient beings’ capabilities. If they are able to clearly understand, then when they listen to the Buddha teach, they can understand everything. They understand suffering! Life’s suffering comes from the accumulation of all kinds of karmic conditions. The Buddha also says that, when it comes to suffering, the suffering we experience in this life comes from [the karma] we accumulated in past lifetimes. Will we suffer again in our next life? That depends on the karma we create in this life. When it comes to a principle such as this, sentient beings take it in and clearly understand it. “They listen to the Buddha teach the Dharma and come to understand it clearly. Thus, teacher and listener must both be present.” This is what the Buddha wants to tell sentient beings about, the direction they need to seek in life, because the world’s suffering is unbearable. The Buddha knows [to use the principle of] suffering in response to sentient beings’ capabilities. Sentient beings experience suffering because of the things that they do. This is “the interplay of cause and effect.” The cause we create corresponds with the effect we will suffer. Whether in the past or in the future, there is always “the interplay of cause and effect.” This is the Dharma the Buddha teaches. Sentient beings clearly understand this. They understand what the Buddha teaches, that everyone intrinsically has Buddha-nature. So, when they listen to the Buddha teach the Dharma, they also understand the Dharma. He teaches from His heart. Sentient beings also realize this. They clearly hear that they intrinsically have [Buddha-nature]. Thus, the Buddha says that all sentient beings intrinsically have Buddha-nature. [They say], “We know, we know! The Buddha taught about this.” The Buddha also told us about “karmic conditions.” There is an interplay of causes and effects. Depending on the cause from the past, we suffer the effects in this lifetime.
Yet, even as we are suffering from the effects, we now are again creating the cause for what we will experience in our next life. Will the causes that we create now ensure that we do not suffer in our next lifetime? Will the causes we create in this lifetime lead to suffering? In this lifetime, if we have afflictions, ignorance and interpersonal conflict, if we carry our grudges about, can we escape [the effects] in our next lifetime? Ordinary beings are ordinary beings. Though they can understand [the principles] when they hear them, for them to change themselves is truly not easy at all. Yet, the Buddha is still very patient and mindful. He came to the world to attain Buddhahood for the sake of sentient beings. It was not for His own sake. We already understand that, for countless asankyas of kalpas, the Buddha had already possessed this enlightened nature; He had already attained enlightenment early on. He was just [waiting for] the causes and conditions to come together. There were still many sentient beings that He had to transform in that lifetime. [In addition to] sentient beings in that lifetime, there would be countless more in the future, the sentient beings in our present times. In this era of Dharma-degeneration of ours, if we did not have the Dharma, then what would we do in such an evil and turbid world? So, the Buddha [taught it] because at that time, the karmic conditions had ripened, and in [His] future, which is our present times, we urgently need the Buddha-Dharma. The Buddha understood that even if sentient beings listen to the Dharma, they would not thoroughly understand it, so He left the Dharma in the world for us today. Because of this, this is the Buddha’s intent in teaching the Dharma to sentient beings. The Buddha came to teach the Dharma to sentient beings. He came to manifest the attainment of Buddhahood for the sake of sentient beings. This is what I often share with everyone. The reason why the Buddha came to the world was not to attain Buddhahood for Himself. If we analyze His past, His past lifetimes, He had already attained Buddhahood. If we look at the Chapter on Emerging from the Ground, He had already transformed so many great Bodhisattvas in the past. Still, He had to return at this time to manifest an appearance and tell us, “I engaged in spiritual practice, and I attained Buddhahood.” Did He really need to do this? Actually, He did not need to do it. It was simply because of the affinities sentient beings had with the Buddha. The Buddha came to help sentient beings in that era and in the present era, in this future era of ours. The Dharma needs to be present whether in the past, the present or the future.
So, “In the Buddha’s heart, He hopes to teach the Dharma for sentient beings.” He comes for this one thing only, to expound the Dharma for sentient beings. Although sentient beings may or may not understand it or may only understand half of it, the Buddha still puts His heart into [teaching it]. He still has to try to help sentient beings gain a clear understanding. This is why the Buddha’s heart is just like the heart of a parent. This is why He is called “the guiding teacher of the Three Realms” and “the kind father of the Four Kinds of Beings.” He is just like a father to sentient beings. Although He comes to instruct us as a teacher, He loves us so deeply in His heart that. He is just like a father to us. So, a father always understands what his child is thinking. When it comes to the minds of sentient beings, He knows “what the hearts of sentient beings seek.” He clearly understands this. Some sentient beings really want to listen and understand the Dharma. It is just a pity that their capabilities are shallow and dull. Even though they listen to the Dharma, they still cannot thoroughly understand it. When we hear it and thoroughly understand it, then we are naturally no longer unenlightened. So, we need to keep on listening to the Dharma. “Thus, teacher and listener must both be present.” The Buddha is “the teacher,” and sentient beings are “the listeners.” We must be able to understand the meaning of what the Buddha is saying. This is because the Buddha-Dharma has already been passed down for more than 2000 years. We must keep on passing down the Buddha-Dharma like this until Maitreya attains Buddhahood. This will occur even further into the future! Think about it, if people had not passed down the Dharma as clearly as they have, if it had not been so crystal clear, it is passable that by the time it reached us, we might have just simply listened to it and forgotten about it. Then, the Dharma would have ended here. This passage is talking about the merits and virtues of joy. How do we pass down the Dharma? We pass it down to the first generation, then to the second and third generations. Is this sufficient? We must pass down the Dharma to the fiftieth generation without deviating. Is this an easy thing to do? It is truly not that easy. Previously, I shared [a story] about when Ananda was still alive and passing down the Dharma. What happened? When a monastic who lived in the same era as him passed on the Dharma to his disciples, there were already serious deviations; the meaning was completely different. Is it supposed to be about a crane, or is it about the law of arising and ceasing? The Buddha clearly teaches us that the most important thing in this life is to understand “the law of arising and ceasing”. However, at that time, what the elderly monastic passed down to his disciple was that. “The most important thing in this lifetime is to see a crane.” Ananda corrected them, “That is incorrect! It is ‘the law of arising and ceasing’. During their lifetime, spiritual practitioners need to attain a deep realization of the law of arising and ceasing.” Although Ananda had personally corrected them, those bhiksus nevertheless had some doubts. They went back to tell their master this teaching, the true teaching. The master still had his own attachments. With his attachments, he thought, “Ananda is old and does not remember the Dharma, so just listen to what I say.” It is truly lamentable just to think about it. How could people pass down [the Dharma] like this? They were living during Ananda’s lifetime. Although the Buddha had already entered Parinirvana, how could what Ananda passed on not be true? Although Ananda was old by then, his mind was still very clear. These two verses were completely different. How could people spend their life thinking that it would be worthwhile to die if they could just catch a glimpse of a crane? How could one even be willing to die for this? What happens after people see the cranes? This is so different [from the original]. The Buddha-Dharma clearly teaches us that we must work to understand that the afflictions and ignorance in the world are caused by not understanding where life comes from or where we go [after we die]. When we [die], where will we go? If we know where we are going, then we can focus on the present moment and know what to do in the present. If we know what to do in the present, it is because we understand our past lifetimes.
So, our past lifetimes and present lifetime will extend into our future lifetimes. This is a true principle, and, moreover, a very logical one. Past causes are what [produce] present fruit. The causes that we again create now will become the fruits in the future. This is such an obvious principle. Each tree produces its own specific seeds. When a fruit falls to the ground and when causes and conditions ripen, it will grow into another tree. When it comes to the seeds produced by the tree, the seeds produced in this generation are the same as the seeds in another generation. Therefore, the same kind of seeds will grow into the same kind of tree. As are t e causes and conditions, so will be the effects and retributions. [Only when we understand this] are we truly clear. People cause the Buddha-Dharma to deviate into worldly teachings. people are lost in the world. We admire animals, birds and beasts, but what we seek is to transcend this body, to become Buddhas or Bodhisattvas in the future. These two directions are totally different. One direction will keep us stuck forever in the Six Realms of Cyclic Existence, in the Four Forms of Birth. Is the crane egg-born? Or is it womb-born? We will transmigrate through the Six Realms among the Four Kinds of Beings. What we seek is everlasting; it is the eternal teachings of the Buddha. It is truly lamentable that, although the Buddha had only just entered Parinirvana and Ananda was still spreading the Dharma, [the Dharma] had already deviated. When it comes to the merits and virtues of joy we are discussing now, they encourage everyone to listen to the Dharma. when everyone listens to the Dharma, they can accept the Dharma in the same way. Though they all accept the Dharma, does it mean they have the same level of faith and understanding? Do they have deep faith? Do they have the right understanding? As for faith and understanding, with so many people, what do we have faith and understanding in? We are not sure. However, the Buddha understood the directions of sentient beings’ minds as they seek the Dharma. So, He continually teachings the Dharma to sentient beings. Although the Buddha was so mindful, one generation after He entered Parinirvana, the Dharma still deviated. Ananda also became completely disheartened. What was the point of him remaining in the world? He was also old, [so he felt that] it was time for him to enter into Nirvana. As people passed down the Buddha-Dharma, [deviations] became evident within a short period of time. Transmitting the Buddha-Dharma is not easy at all!
Sometimes, when [the Buddha] heard the disciples passing on the Dharma, after they listened to the Dharma and taught it to others, [what they taught] appeared to be just about fine. Yet, after they taught the Dharma, when they expressed themselves, they always returned to their unenlightened [ways]. Their unenlightened [tendencies] never went away. This is why, when it came to sentient beings, the Buddha had to clearly understand them and find ways to teach and transform them. When it came to sentient beings, the Buddha would sometimes feel helpless. We should mindfully seek to understand this.
We seek to cultivate and uphold the virtuous Dharma, yet we give rise to attachments to the self and its possessions, to delusional self-conceit and other deviant views. Due to the severity of these deviant attachments, though we cultivate the virtuous Dharma, we will never be pure. This is how severe karmic forces scatter and disturb [the mind].
Thinking of the Dharma we listened to, we seem to understand it; it seems that we understand the Dharma we accept and uphold. It seems that we have heard all the virtuous teachings. After hearing them, we know all t hose virtuous teachings. When we listen, we understand them, but after listening, we still fail to detach ourselves from our “self”. We become attached to the self and “its possessions”. When it comes to these teachings, we listen to them and can teach them. However, when it comes to us, to the way we feel about our everyday life, we have our own tendencies and way of living. We listen mindfully, and after listening, we can teach others according to what we have heard. Yet, when we return to our own lives, [though] we can accept and uphold the virtuous Dharma and appear very dedicated, we still [revert to] our own way of living.
So, “We give rise to attachments to the self and its possessions”. We are still unable to change our past habitual tendencies. Our past habitual tendencies are still there. So, because of this, in our daily lives, we spend less time talking about the Dharma and more time going about our everyday [[affairs]. We spend our time [worrying about] the people we encounter and how we speak to them. What is the relationship between them and us? “This is someone I do business with, so I need to be calculating. We must do business according to reason. I cannot let them take advantage of me. I want to see if they can give me a lower price”. As we live in the world, it is hard to avoid these kinds of tendencies. Most people tend to try to gain the higher ground for themselves. We all still have such habitual tendencies. Even Buddhist practitioners, even though they teach the Dharma, they may still be like this when it comes to business. “I want my business to grow very big. Because I teach the Buddha-Dharma, many Dharma-protectors will come to support me. Because of this, my business to do well so that I will earn more and more money.” This is the attachment to self. In truth, this happens in our daily lives. When we teach the Dharma, it seems that we have to [attachment] to self. But actually we [still have it] in our daily lives. When we teach the Dharma quite well and are doing well in our businesses, it is inevitable that we will have “delusional self-conceit”. Gradually, as we listen to the Dharma, we will clearly understand and can distinguish appearances of arising and ceasing. When it comes to arising and ceasing when do things cease? What is important for us now is making a living, so we gradually stop paying attention to the law of arising and ceasing. So, if we stop paying attention to the law of arising and ceasing, then naturally with our delusion, our delusional thinking, our minds return to those of sentient beings. When it comes to greed, anger and delusion, greed is easy to correct. We can also alleviate our anger; but when it comes to delusion, this is more difficult to eliminate. Delusions refer to habitual tendencies. We may clearly know that, when speaking to others, we should not have a certain attitude. Yet, with our habitual attitudes, when we think about them and try to change them, it is always a little too late. We are a bit slow; this is delusion. We may speak out impulsively, realize that we are wrong and try to remedy what we just said, but this is a little too late.
So, this is also delusion. If our thoughts are delusional, we inevitably give rise to “arrogance”. [We may have] greed, anger, delusion, arrogance and doubt. Our “arrogance” remains a habitual tendency. When arrogance arises, we begin to give rise to deviant views. “Due to the severity of these deviant attachments…”. We begin to have deviant attachments. “Deviant” means not upright. Clearly, we should do what the Buddha-Dharma says; we should listen and act accordingly. However, even though we listen accordingly, we may completely forget about it, and our habitual tendency will again show itself when we are careless; we give rise to this king of arrogance. Habitual tendencies are like this. As soon as we give rise to arrogance, we deviate. We may deviate just a little, have “a slight deviation”. Even if we are off by just a little bit like this, naturally, our hindrances will keep om closing in, and we will gradually return to an unenlightened state. A slight deviation leads us far off course. The teachings of noble beings gradually fade away [in our lives], while the unenlightened mind, the coarse marks, constantly grow. So, as soon as coarse marks appear, afflictions and ignorance become very severe. They begin closing in on us.
This is why it speaks of the severity of these deviate attachments”. This is what it is like. So, “Through we cultivate the virtuous Dharma, we will never be pure. In name, we say we engage in spiritual practice, that we are cultivating goodness, but we still never forget what we unenlightened beings are attached to. As they are “severe,” we still go back to our old selves. “This is how severe karmic forces scatter and disturb [the mind]”. I do not know if everyone really understands this. When we listen to the Dharma, we listen very clearly so we are willing to pass it on and do so very well. Moreover, in our daily living, we have the time to be able to pass on the Dharma.
[We say], “Here, so and so, go talk to this person”. This is because we believe that the person can speak very well, that he is able to teach it. As for the time that person can speak, is it one or two hours? Within that time, he speaks very well, but how many hours are there in a day? During those other times, we return to our unenlightened ways of life where it is inevitable that we oppose each other. We may have our own thoughts and our own needs. Then, we return to our attachment to the self, this is what we must be careful about. The reason why we remain unenlightened is that we have not entered deeply into the Buddha’s teachings. The sutras tell us that with deep faith comes understanding of appearances. Although we may have read the sutras and understood them, we may not have delved into them deeply enough. In reality, we [often] do not delve deeply into them; we do not have faith and understanding. If we have deep faith and understanding and realize 1000 [principles] when we hear one, then we are able to delve deeply into the Dharma. It is truly lamentable that [we have] these habitual tendencies.
Now, the next passage is a description. It describes people’s facial appearances; it describes our faces. What people care about most is their faces, so the Buddha decided to use this method. We may not care about other things, but we will [likely] care about our facial features. [This is why], over the past few days, we have been describing facial features. If we recall what we described about facial features, if we speak good words, then our mouth will naturally not become black. Our teeth will all be straight, and our tongue will never grow large and so on. This teaches us to speak good words. It is telling us to take care to say good things and spread the Dharma. In the lifetime, we must be very mindful. The teachings mentioned previously are true principles. We should be able to understand this sutra passage as well. The Buddha knows sentient beings’ minds, so He uses these kinds of analogies in order to teach them. So, we have spent several days on this already, and we will spend several more days on it so that everyone can understand this more clearly. When it comes to the sutra, we should not just read the sutra passages. Everyone must understand it well. The Buddha [teaches] sentient beings; we sentient beings must understand the principles, pay attention to the meaning of the sutras, what they intend to tell us. Now, what did we talk about previously?
The previous sutra passage says, “Their lips will never sag or shrivel. They will never be rough or chapped or grow sores, nor will they have any defects. They will never distorted or crooked. They will never be too thick or too large, nor will they be sickly or repulsive in any way.”
We should take this in and clearly understand it. We already [discussed] what this describes. We must understand this very accurately. Take our organs for example; if [our description] were off by just a little, then what we describe would be something different. The principle is the same. If we are off even a little bit with the principles, then similarly, what we describe will be off by a lot.
The next sutra passage then says, “Their noses will never be too flat or too thin, nor crooked or irregular. Their face will never look grim, nor narrow or long, nor sunken or misshapen. They will be free of all unpleasant features.” We should mindfully seek to understand this. This too is about the five sense organs, those with which we see and sense.
The nose is one of the five sense organs. How is the nose structured? Among our five sense organs, the most obvious one, the one sticking out the most from our face, is the nose.
Their noses will never be too flat or too thin: The nose is a gate by which the breath enters and exits. Because they take joy in doing good deeds, when they breathe, they share the same air beneath the [same] sky. Thus, their noses will be straight and tall, not flat or thin. “Thin” means narrow.
This is the nose, “The nose is a gate by which the breath enters and exits.” It is not merely a matter of its appearance. Among the five sense organs, is the nose flat and collapsed, or is it straight and erect? When describing a child, people will often say, “That child is very handsome. He has a very straight nose.” By this, they mean the child’s nose is not flat. The nose has [two] functions. First, it gives people their first impression; it is [part of] our facial appearance. Second, it functions so that we can breathe. We need our nose so we can exhale. We also inhale through our nose. It is where we exhale and inhale. “It is a gate by which the breath enters and exits.” If our nose gets stuffed up, then it will be difficult for us to speak. Perhaps this is because the nose and the throat are connected. The seven orifices [of the human head] are all connected; all of them are openings. The nose is not just for breathing. Even our voice, the way we speak, [depends on] our nose. When our nasal passageway is clear, then our voice will [come out] freely. If it is not clear, our voice will not sound very good. So, the nose is very important.
Moreover, “They take joy in doing good deeds.” If in the past, they took joy in doing good deeds and were very charitable, this means that in this lifetime, “When they breathe, they share the same air beneath the [same] sky.” We all live under the same sky. We need fresh air, and everyone else needs fresh air just like we do. It does not matter if we are rich or poor. It is the same for everyone. So, we need to take joy in doing good deeds. Everyone looks forward to having really fresh air and living a good life. The principle is the same. “They share the same air beneath the [same] sky” means that “their noses will be straight and tall, not flat or thin.” This is how it is; when one’s nose is tall and straight, we breathe in the outside air very freely. It is not flat, nor is it thin. The five sense organs all have a nice appearance. The nose also functions very well and can inhale the outside air and exhale our turbid breath.
Nor will [their noses] be crooked or irregular: That which is crooked is not straight. If they lacked an upright mind, their nose would be slanted and crooked. Due to their good retributions in the present, their noses will be perfect and straight. That which is not upright is irregular.
“Their noses will never be too flat or too thin, nor crooked or irregular.” So, “That which is crooked is not straight. If they lacked an upright mind, their nose would be slanted and crooked.” This is just a description. Actually, for some people, regardless of what their five sense organs are like, their hearts are very kind. What this is speaking of now is about our next lifetime. If we want to have upright [futures] like this, then in this lifetime we must have an upright mindset. Only then will our nose be straight and erect in our next lifetime. So, this is something we should be mindful of “Due to their good retributions in the present, their noses will be perfect and straight.” The nose is round where it should be round and straight where it should be straight; it is square where it should be square.
Their face will never look grim: People who do good deeds have a pure and clean appearance. Thus, they will never look ugly or grim. Form “Their face will never…” onward, [the Buddha describes] how their faces will be like the full moon.
“Their face will never look grim.” This is about those who do good deeds and how the appearance of their face is pure and clean. “Thus, they will never look ugly or grim.” Their face will naturally be good-looking and will be beautiful like the full moon.
…nor narrow or long: As an analogy, when a face is reflected in a sword, the face will appear narrow and long. This represents how the mind can be as narrow as a sword. Due to their upright minds in the present, their facial features will be even and dignified.
This analogy describes a sword reflecting a face, and how “it will appear narrow and long.” As an analogy, if we hold up a sword, a sword that is long and shiny, when our face is reflected in a sword, it becomes elongate like [the sword]. All five sense organs are still there, but the face just gets longer.
This analogy describes a face being reflected in a sword. When we look at that face, it becomes elongated. It becomes narrow and long. “This represents the mind.” When it comes to our mind, if our mind is very narrow and long, then it will not be able to encompass everything. So, when it comes to the appearance of our face and the state of our mind, we should put effort into cultivating an open and spacious mind. It must encompass everything so that, in our next life, we will not have a long face. This is a description. Now, we [must] be upright and proper and extremely dignified. [Their noses] are “[not] sunken or misshapen”
…nor sunken or misshapen: When the mind is in disarray, [the face] will be sunken and misshapen and [full of] unpleasant features. Their minds are peaceful and at ease, which is symbolized by a genuine appearance. Their noses will never be flat, thin or collapsed, nor will [their faces be] sunken or caved in.
When we speak about being upright, this is referring to our mind. “When the mind is in disarray, [the face] will be distorted. If our face is distorted, then we may be unpleasant to look at. If it is not distorted, then this will not be the case. It means that our face looks upright. Our minds must be impartial. We want our minds to be impartial and at ease. We do not want our minds to be all rocky. We want to be peaceful in our minds when we interact with others. This is “symbolized by a genuine appearance.” This refers to the nose, how it breathes in and out. This is what we should be very mindful of.
Next, “They will be free of all unpleasant features.” Their appearance will be perfect and beautiful in every way.
People will be joyful when they see our faces. No one will feel unhappy seeing them. This is what having a perfect appearance means; it is beautiful in every way. In any case, we must be mindful to practice the Dharma. These words are only meant to be [metaphorical]. With the descriptions [expressed] in the words, if we do not understand the principles, we will miss the meaning. “Oh! I don’t have any of these! My tongue is not tied up. My teeth are not crooked. My mouth is not black and so on.” We may feel that we have none of these. Actually, [this refers to] our habitual tendencies. These descriptions of our five sense organs are things that we should deeply consider. We should deeply contemplate these. Are our minds very narrow? Do we commit the four evils of speech? Do we still have many habitual tendencies that we have not yet eliminated? If we have still not eliminated them, then we must promptly do so now. As Buddhist practitioners, we have the aspiration to learn from the Buddha. The Buddha understands our mind. He also teaches the Dharma to us in accordance with our mindset. After listening, when we go on to tell others, as we pass down the Dharma, are we deviating? After passing down [the Dharma], in terms of our temperament and habitual tendencies, are we still stubbornly attached to our own [opinions]? Have we deviated again in our behavior? This is what the descriptions [mean]. With such profound principles, the Buddha illustrated them using very obvious appearances. [He used] what people can see, what brings people disgust and what brings joy, for people to compare. Good deeds bring joy, and evil deeds bring disgust. We should feel fortunate to be able to spread Right Dharma. If the Dharma deviates, it can be very worrisome; how do we keep spreading the Buddha-Dharma? The principle is the same. So, when listening to the Dharma, I ask all of us to have deep faith and understanding. We must do so from the depths of our hearts; we must take the Dharma to heart. We must believe in and understand what these words are saying. If I did not explain them to you like this, I believe you would probably all read past them and not clearly understand so many principles. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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