Explanations by Master Cheng-Yan
Subject: Pure Physical Eyes Seeing the Trichiliocosm (清淨肉眼 見三千界)
Date: July.25.2019
“Creating causes and pulled along by conditions, we open the karmic doors to our direct and circumstantial retributions. Each of these 84,000 doors are different. To eliminate ignorance, we must investigate the law of cause and effect, light the lamp, open the door and illuminate our mind with contemplation and wisdom. We must listen to, teach and spread the Dharma and transform consciousness into wisdom. Then, every door will contain the Dharma which is pure, subtle and wondrous.”
Please be mindful! We must work to calm our minds to listen to the Dharma. In the many days that have passed, have we properly guarded the doors to our Five Roots? With our eyes, ears, nose, tongue and body, what external states do we connect with? In our daily lives, our consciousnesses arise as we connect with the external states. With what mindset do our consciousnesses follow our sense organs as they connect with states? Have we paid attention to this? In our daily lives, we unenlightened beings are always “creating karma and pulled along by conditions.” This is because, as we open our mouths to talk, give rise to discursive thoughts and take action, we are creating karmic causes. Are we creating good causes and good karmic affinities? Or are we spreading evil seeds to reap evil karmic fruits? For example, at present, when nothing in life goes our way, we should try to think of [how] our past causes brought us these conditions. Then, in this lifetime, when we encounter unfavorable [conditions], we can only repent! What we have done or created in the past, or a single deviant thought we had led us to make mistakes, so, now we should take the retribution and constantly give rise to thoughts of repentance. Repentance leads to purity. If we never repent, then we will forever be bound in the web of karmic conditions.
I often mention how Master Wu Da still had karma following him, despite his accomplished spiritual practice. The karma followed him for ten lifetimes. As soon as the door to his mind opened, [his previous] karma entered. This is [the origin of] the Water Repentance text. It came from this story of causes and conditions. Despite his accomplished spiritual practice, he still had no way of stopping this karmic force, to say nothing of ordinary beings like ourselves! We must constantly maintain a willingness to accept [the consequences of our actions]. In the past, we have “acted for joy” like this. “What’s wrong? I just did it for [pleasure]!” So, in this life, we must “willingly accept” [the consequences of our actions]. The kind of life [we want to live] requires us to constantly maintain our willingness and to be very grateful for our current life. We must earnestly be mindful. Otherwise, we will “create causes and be pulled along by karma,” as we have discussed over the past few days. [We open] “the karmic doors to our direct and circumstantial retributions.” The door to our direct and circumstantial retributions will open. Do you still remember direct retributions? They are [related] to our bodies. We may have to toil and labor in suffering, or we may be born in an unhealthy body. This is what we must accept in terms of our body, environment or circumstances. Everything we take on in interpersonal conflicts is all related to our bodies, including everything that we feel, our happiness, suffering and so on. This relates to our direct retributions in life.
And what about our circumstantial retribution? They relates to the kind of country we live in or the kind of environment [we live in]. We are pulled into this by our karmic conditions. All of this is beyond our control. We are born into this kind of environment, with a certain ethnicity and skin color. This is not something we can choose. When it comes choices, we made them in our previous lives. We did not bring anything with us [except] our karmic forces, which we created in our previous lifetimes. This will also happen at the end of this life. “We cannot take anything with us when we die, only our karma follows us to our next life.” Lifetime after lifetime, it was like this in the past, just as it is now. So, “The karmic doors to our direct and circumstantial retributions” are constantly recurring in this way. This requires that we pay attention to the causes and conditions in our daily living.
So, as for these karmic doors, “all 84,000 of them are different.” People give rise to discursive thoughts and act with their physical bodies. The things we create are all completely different. So, we reap everything we sow ourselves. This is how we continuously create [karma]. That is why we tell everyone that in life, we must be vigilant of how we treat people, what we say, and so on; this all requires us to be very mindful. In the past we did not know the Buddha-Dharma, and perhaps we did not pay much attention. Now that we know the Buddha-Dharma, have entered the Buddha-door and have listened to the Dharma, we must now engage in spiritual practice. Therefore, we must pay attention to our thoughts and actions in our daily living. We need to be very careful here. Otherwise, every karmic door will open. As long as we take action, our every move and every action [causes] karmic seeds to enter [our consciousness].
I am always telling everyone, “Seize time and make use of your life.” While we are still alive, we must cherish our causes and conditions. [Since we have] these causes and conditions, we should make use of our karmic conditions to create blessings for people. We must create blessed cusses and from blessed affinities. This means we must make good use of the time that we have [in] this body. So, we must be earnestly mindful. Are our karmic doors good or evil? All of these karmic doors are constantly opening for us, so in order to not open the wrong door, we must be earnestly mindful.
Giving rise to discursive thoughts [can open] 84,000 Dharma-doors. Haven’t I told you before that there are 86,400 seconds each day. In every second, we give rise only to discursive thoughts. Therefore, in every one of these 84,000 seconds, we need to guard our minds well. If we can attend [to our thoughts], then [we can] “eliminate ignorance.” If our mind is well attained to, as soon as our ignorance and afflictions arise, we must immediately, without delay, eliminate them very quickly. The ignorance and afflictions from the past, cannot be completely eradicated, even by repenting now. So, we must not stir up any new ignorance ad afflictions [which would] further cover [our wisdom]. Thus, we need to pay attention constantly! If we can avoid stirring up evil, causes and conditions, then naturally we will constantly be vigilant and create blessed causes and conditions. In this way, we can add new blessings and go among people to gain wisdom. Both our blessings and wisdom can grow further. As for old evils, we repent to extinguish them and prevent new evils from arising. If we can do this, then [we can] eliminate them, [meaning we] “eliminate ignorance.” Afterwards, we must “investigate the law of cause and effect.” We ourselves must be sincerely vigilant in our practice of the Buddha-Dharma. [We] need to think about it! Why is there so much suffering in our interpersonal relationships? There is so much!
So, we must go and “investigate the law of cause and effect,” which is how we accumulate so much suffering. We need to be mindful. After listening to the sutras, we must go on to sincerely apply the Dharma. Only in this way can we “light the lamp, open the door, and illuminate our mind with contemplation and wisdom.” Listening to the Dharma is like lighting a lamp. When we open the door to our heats, it is illuminated from within. Thus, regarding our thinking and our wisdom, because of hearing the Dharma and opening the door to our hearts, this light is naturally illuminated. When it comes to “the mind,” we often talk about the eyes, ears, nose, tongue, body and mind, [the Six Roots which] all enter “the mind.” “If our thoughts go astray, a slight deviation can take us far off course.” This is how our thinking works. When we absorb the external states, through thinking, we will very quickly respond. Whatever our attitude is or however we respond, the direction of our action is decided instantly. So, this is “wisdom through contemplation.” “Wisdom” is like a lamp, and “contemplation” is like opening a door. As soon as we open a door, we must light this lamp within. We must [follow] this sequence without delay. In this way, our minds will often sustain a brightness and clarity, and we will be nimble-minded. With the information we get from [the world] and whatever people say, as soon as we hear it, in no time, we [are able to] immediately respond. For things we like, we smile and say, “I am grateful!” For things we do not like, perhaps our expression will be unpleasant and we respond with a poor tone of voice. In our daily living, this is our reaction.
This is to tell us how our habitual tendencies interact with each other in cause of our interpersonal relationships. We need to remember that “to eliminate ignorance, we must investigate the law of cause and effect.” We listen to the Dharma to understand these things. Thus, in our lives, we must “light the lamp, open the door, and illuminate our mind with contemplation and wisdom.” “Illuminating our minds with contemplation and wisdom” is what we must undertake in our daily lives. This is the action we take as practitioners. Also, it is not just for monastic practitioners, but also for lay practitioners to do. We must all remember to listen to the Dharma, take it to heart and practice it to change our habitual tendencies so that we can be very nimble. One we change our habitual tendencies, no matter what situation we encounter, we must quickly respond with kindness and wisdom, “illuminating our mind with contemplation and wisdom.” This is our spiritual cultivation. What practice are we nurturing? [We practice to] correct our habitual tendencies. Each person intrinsically has Buddha-nature, an intrinsic nature of True Suchness. Each and every person has an awakened nature. The Buddha has already attained enlightenment, and we remain ignorant as ordinary people. As we learn the Dharma, we must quickly and diligently move forward, inch by inch with consistency. Why is it that we are ordinary beings? It turns out that this is due to our ignorance. We need to eliminate this ignorance right away, and apply this to every detail of our daily life. We must always remember that this is the karmic law of cause and effect. So, we must earnestly look to our hearts and light the lamp there. Thus, after entering the door, we must “illumine our minds with contemplation and wisdom.” We must often remind ourselves to be alert. So, “We listen to, teach, and spread the Dharma.” Since we have entered the Buddha’s teachings, apart from diligently “illuminating our mind with contemplation and wisdom,” we must then earnestly listen to and teach it. After we listen to the Dharma, we must teach it. Not only do we listen, but we must then teach it; [we must] keep listening and keep teaching.
We kept saying this previously in the Chapter on Distinguishing Merits and Virtues and the Chapter on the Merits and Virtues of Joy that we need to listen to and teach [the Dharma], as well as pass it on. While we listen to the Dharma, we must “transform consciousness into wisdom”. We were confused in the past and took issue with people; we sought after and craved everything. This was all in our past. Now, after listen to the Dharma we have transformed our consciousness. What we have created through our eyes, ears, nose, tongue, body and mind is stored in our eighth consciousness. We must be able to forever store what is good in our eighth consciousness. Yet, we are helpless. If we created evil or made mistakes before, what we return to in our storehouse consciousness will be of our own creation. Whether good or bad seeds, they all remain in our storehouse consciousness.
What can we do about this? We must not create evil, for it will return to our storehouse consciousness. We should bring benefit to people without delay. We must create blessed causes and form blessed affinities that can be taken into our consciousness. Within this consciousness, so many ignorance and afflictions are concealed. This is due to our past greed, anger and delusion, and the afflictive emotions [such as] love, hate passion and animosity, which we continuously accumulated over many years. We store these things within our memory. Whether they happened several decades ago or just a little while ago, they are all stored as memories. They may be old or very fresh memories. This is [in] “the storehouse consciousness”. All the good and evil karma we have created is constantly stored in our minds, which we refer to as memory; this memory [within us] is also [called] the storehouse consciousness.
And since we can recall so much ignorance and afflictions, we must t hen transform them. What occurred in the past becomes our experience, our spiritual t raining ground. So, we always say that [we must be] grateful. Bodhisattvas, we are always grateful to you. We are grateful for being treated with beneficial adverse conditions. Sakyamuni Buddha was grateful to Devadatta, [for] “Without Devadatta, I couldn’t have become a Buddha so quickly”. This was thanks to Devadatta, who spent many lifetimes treating Him with these kinds of adverse conditions. This is why the Buddha was grateful to Devadatta.
So, it is the same idea. In our Jing Si Aphorisms, haven’t I mentioned this before? “Taking the next step, we must let go of the last”. Yet, when someone is pulling [use backward], what do we do about this? We need to be earnestly grateful to them, for we can train the strength of our [legs] so that we can continue to move forward. When someone is pulling us back, we must put forth effort to move forward. If it is the right direction, we must walk in that direction by just doing it. It is the same principle.
So, since we have chosen to enter the Dharma-door of goodness, we must earnestly turn [our lives] around. For our past mistakes and unwholesome teachings, we must now turn ourselves around. The memories of our past mistakes [are part of our] consciousness. Now, we should use those past memories as our experience and heighten our vigilance. Now, we must avoid repeating past errors. This is how we can grow our wisdom, by “turning consciousness into wisdom”. In our time as ordinary beings, we are always employing our knowledge. [But] during spiritual practice, what we receive is wisdom. So, this is called “transforming consciousness into wisdom”. No matter which door we want to open, “every door will contain the Dharma”. Among the Dharma, there are evil phenomena and virtuous teachings. Evil phenomena are what we unenlightened beings are creating. When we make a mistake, this is also [a kind of phenomena], or Dharma. The Buddha warned us that we must not do that which is wrong. We need to do the right thing. Since good and evil phenomena are called doors, when we open these karmic doors, are we opening good or evil karmic doors? “Every door will contain the Dharma”. We need to be very mindful and purify all the karmic doors we have opened. Thus, “[They are] pure, subtle and wondrous. Everyone must listen mindfully and remember this.
Now here, the previous sutra passage [stated], “At that time, the World-Honored One, wishing to restate his meaning spoke in verse. Suppose there are people in the assembly who teach this Lotus Sutra with a fearless mind. Listen, and I will tell you of their merits and virtues”.
In this section of the sutra, we already know that the Buddha began to help us understand that this assembly [must] listen to the sutras and teach the Dharma. At the same time, [they needed to] urge others to listen, while also continuing to uphold, read, recite, transcribe and expound the sutra. They needed to muster their courage and maintain a fearless mind. Next, it says, “Listen, and I will tell you of their merits and virtues”. Please be mindful! From the next part, we must listen patiently.
The next sutra passage begins by saying, “These people will attain 800 merits of the extraordinary eye. Thus dignified, their eyes will become extremely pure. With their eyes they received from their parents at birth, they will see all throughout the trichiliocosm and within and beyond Mt. Meru, or Mt. Sumeru, and the Iron Ring”.
Let us mindfully recall several days ago, when I told everyone how important this was. This is why it is repeated again and again. When the Buddha finished the prose passage, He spoke again in verse, for it is very important. We must memorize it earnestly and remember it well.
Physical eyes can possess the faculties of all Five Eyes. Heavenly eyes see the entire great chiliocosm. Dharma-eyes see the karmic retributions of sentient beings. Wisdom-eyes are pure and clear. The Buddha-eyes see everything.
These “faculties of all Five Eyes” can be found in “the physical eyes”. The eyes which our parents gave us at birth are the eyes which we are using now. What do we see with our eyes? These are the eyes our parents gave us at birth. If we can “see the entire great chiliocosm, then they are called “heavenly eyes”. If we engage in spiritual practice, our scope of vision will expand even wider. Without going anywhere, we can know any event in the world. These are “heavenly eyes”. “Dharna-eyes see the karmic retributions of sentient beings”. This means we can go one step further and know the karma that sentient beings create. Now, in this evil world of Five Turbidities, humanity has taken on all kinds of suffering. [We can this] when we use Dharma-eyes to look at this world. Isn’t this the case now? Air pollution, the destruction of the earth and extreme [changes] in climate are causing many sentient beings in the world causing many sentient beings in the world to suffer greatly. This is due to karmic retributions of all beings. in this worldly environment, the karmic [consequences] sentient beings receive can only be seen using Dharma-eyes. There are also [eyes] which are “pure and clear”. These are “wisdom-eyes”.
Wisdom-eyes can identify all the suffering among complicated sentient beings. If we have contemplating wisdom, we can earnestly and carefully understand things through thinking. All things are originally empty according to the final analysis. So, what is there to fuse about? Love, hate, passion and animosity all turn out to be empty.
As for worldly material goods and wealth, gold, silver, treasure, fame, profit and so on, aren’t these things also ultimately empty? When we analyze them to their end, everything in life is empty. So, why take issue and create [evil] karma? Why seek after fame and prestige and, in the process, create so much karma? Those with wisdom can see this clearly, so they have “pure, clear [eyes]”. They do not fight over people, matters or the world. These are wisdom-eyes. With wisdom, we need not fight with others over natters or over anything in the world. We can be a person of wisdom who is very relaxed, free and at ease. Isn’t this wonderful?
Thus, we need “pure, clear [eyes]”. [Finally], those which “see everything” are “the Buddha-eyes”. Buddha-eyes encompass wisdom-eyes, Dharma-eyes and heavenly eyes. In fact, before the Buddha began spiritual practice, His transformation-body was in the world, which included the body His parents gave Him and the eyes His parents gave Him at birth. So, these physical eyes were able to become heavenly eyes, Dharma-eyes and wisdom-eyes. The Buddha went through [the process of] gaining a thorough understanding, and thus the Buddha [become] replete with the faculties of all Five Eyes. This was the process of His spiritual practice. [He underwent] this kind of process. Explaining it like this may help everyone understand better. With heavenly eyes, we can perceive the entire great chiliocosm, and we are able to understand all the various environments in the world. The karma which sentient beings create [can be seen] with “pure and cleat” [eyes]. We must be completely clear and comprehend absolutely everything. These are Dharma-eyes, wisdom-eyes and Buddha-eyes. Is this really so difficult?
In the sutras, this seems far beyond our grasp, but actually, by being mindful in life and in this great environment, [we can realize this]. As long as we are mindful of our environment, we will not be far from our nature of True Suchness, the Buddha’s awakened nature. It is actually quite close to us. So, we must be mindful.
Among these, the pure physical eyes they received from their parents at birth will be unobstructed by external sense objects. Because they will be unobstructed, right wisdom will manifest before them. Thus, they will understand and see all forms and appearances within and beyond the great chiliocosm.
“Among these, the pure physical eyes they received from their parents at birth will be unobstructed by external sense objects.” How could there be any obstruction here? Just now it was laid out so simply in a few lines of text can make it clear to us. There really is no obstruction.
So, it says, “Because they will be unobstructed, right wisdom will manifest before them”. Our right wisdom is the Buddha’s wisdom, which is right before us. Thus, “They will understand and see all forms and appearances within and beyond the great chiliocosm”. Why can’t we see everything in the world clearly? Where is the obstruction to our eyes? Only when we use our unenlightened eyes is there any obstruction. If we use the Buddha-eyes, there is no obstruction. Thus, the sutra passage says, “There people will attain 800 merits of the extraordinary eye. Thus dignified, their eyes will become extremely pure”.
These people will attain 800 merits of the extraordinary eye. Thus dignified, their eyes will become extremely pure: Dignified by these ample merits, they will attain extraordinary eyes that are extremely pure.
We say they attain 800 merits, which is actually quite extraordinary for those dignified eyes. If we are pure, actually, those merits can be replete with all the faculties of those aforementioned Five Eyes. So, our minds and bodies need only be purified, and in our daily lives, we must “investigate the law of cause and effect”. Only then can we gain “wisdom from contemplation”. Once we open the door, it can be very bright. Everyone, we must be mindful. “Dignified by these ample merits, they will attain extraordinary eyes that are extremely pure”. Just by looking becomes clear.
With their eyes they received from their parents at birth, they will see all throughout the trichiliocosm: With our physical eyes, we can only see in front of us and to our left and right sides. But now, through the power of the sutra, we can see all throughout the trichiliocosm. The eyes we receive from our parents at birth are known as our “physical eyes”.
With their eyes they received from their parents at birth, they will see all throughout the trichiliocosm”. With these eyes gives to us at birth by our parents, we can see throughout the trichiliocosm. Our “physical eyes, which we unenlightened beings now have, can only see things “to the front, left and right”. You can only look at things to the front. I also can only see things to the front, to the left or to the right; that is all. This is the case with unenlightened beings like us. And now? “But now, through the power of the sutra,” [means that], since we understand the Dharma contained in the sutra, [it is] with this power that we can then “see throughout the trichiliocosm” Ordinary beings do not know these principles. We who practice spiritually rely on the Dharma to comprehend [these principles]. We listen to the sutra, and we comprehend these principles. So, from within our current scope, [we can] see that there is also a trichilocosm beyond it. We can easily see this with the sight given to us by our parents at birth, which are our physical eyes, the physical eyes given to us by our parents.
Within and beyond Mt. Meru: “Within and beyond” represent where we reside due to our circumstantial and direct retributions. Mt. Meru: The other name for this is Mt. Sumeru. It is also called Marvelous High Mountain, Virtuous High Mountain and so on. It is the center of this small world. It rises 84,000 yojanas above the water and reaches 84,000 yojanas below the water. At its summit is the Heaven of Sovereigh Sakra. The Heaven of the Four Heavenly Kings is in between.
Now, since we have studied the sutras and understand the Dharma, naturally we will be “within and beyond Mt. Meru”. This is where we “reside due to our circumstantial and direct retributions”. The direct and circumstantial retributions that we are speaking of here [mean] we reside within and beyond Mt. Meru. We just said that we cannot take anything with us. From our previous lives, we [only] bring with us these circumstantial retributions to the world. So, now we are at this Mt. Sumeru. Mt. Meru is Mt. Sumeru. Here, we are within the great trichiliocosm. This is where we depend on and reside. Our circumstantial retribution is in this place. “Mt. Meru is also called Marvelous High Mountain” It also has the name “Marvelous High Mountain”. When we read the Medicine Buddha Sutra, “the Marvelous High Mountain King” refers to Mt. Sumeru. The worlds of Mt. Sumeru are both small and large. We have mentioned this in the past. Now, we are discussing the worlds in the great trichiliocosm. Thus, “within and beyond Mt. Meru. Mt. Sumeru and the Iron Ring,” [refers to the space] within and beyond this area, within and beyond the boundaries, rings of boundaries which separate these worlds. So, “Mt. Meru is also called Mt. Sumeru. It is also called Marvelous High Mountain”. To make this a bit clearer for everyone, this Marvelous High Mountain is also called “Virtuous High Mountain”. This is because, within this world, many precious treasures are hidden. This world in which we live is truly abundant. Thus, just because it is so abundant, many people want to grasp at things, and thus they have been continuously destroying it. This wealth has also led to the collective karma of sentient beings. Thus, “It is the center of this small world”. This small world, this planet where we live, is Earth. This is a tiny limited area, a tiny and insignificant speck, but its center is Mt. Sumeru.
“It rises 84,000 yojanas above the water and reaches 84,000 yojanas below the water. At its summit is the Heaven of Sovereigh Sakra”. At the top of Mt. Sumeru is the Heaven of Sovereigh Sakra. In the middle is the Heaven of the Four Heavenly Kings. Everyone [here] knows the Heaven of the Four Heavenly Kings. One day there is 50 years in our time. One day in the Heaven of Sovereigh Sakra is 100 years in our time. Within this universe, we are still within Mt. Sumeru.
The Iron Ring: This is the outer circle of the great chiliocosm, known as the Iron Ring Mountains. Every small world is positioned around Mr. Sumeru. Each world is encircled by the Iron Ring Mountains at its borders.
The Iron Ring Mountains encircle the great chiliocosm, layer by layer. This is called the surrounding Iron Ring Mountains. We still really have no way to comprehend such a vast world as this. In the world, although people say they want to travel the world, no matter how they go about traveling, they are still unable to travel an area as large as a tiny grain of sand. We are so insignificant!
Several days ago, I also brought up biology and bacteria, which our eyes cannot perceive. Truly, we are also one such biological organism that is too miniscule to be seen with the eye. Speaking from the great chiliocosm’s perspective, we are indeed very miniscule. Yet, karma is very great, as great as Mt. Sumeru. “The heart encompasses the universe”. Mankind has a vast heart. So, with the Iron Ring Mountains surrounding the great chiliocosm, “every small world is oriented around Mt. Sumeru”. These small worlds and the chiliocosm are also among those oriented around Mt. Sumeru. A thousand small chiliocosms together form a medium chiliocosm. A thousand medium chiliocosms together form a great chiliocosm. Hence, it is called “the trichiliocosm,” which [is formed] layer by layer in this way. A small world has one Iron Ring surrounding it, so it has seven mountains and eight seas surrounding it, layer by layer, like this.
The Buddha-eyes are all-seeing: As for the trichiliocosm’s Mt. Sumeru and each of the small and great worlds within the Iron Ring Mountains, the Buddha-eyes see them all.
“The Buddha-eyes see them all,” as well as “the great trichiliocosm’s Mt. Sumeru”. The Buddha can see the Mt. Sumeru of this trichiliocosm, while what we can perceive is only a little bit, an extremely insignificant scope. But the Buddha can see the entire tirchiliocosm. We are in a small speck of a world within the small chiliocosm, and we cannot perceive it clearly. The Buddha sees the Mt. Sumerus throughout the trichiliocosm. There are seven mountains and eight seas surrounding each of them layer by layer like this. The numerous small worlds and great chiliocosm can be seen in their entirety with the Buddha-eyes.
The iron mountains that encircle each world are called the Iron Ring Mountains. They are different sizes, large and small. The ones that encircle the great chiliocosm are known as the Great Iron Ring Mountains.
This encirclement, one layer of mountains encircling one iron ring and another layer of sea encircling one iron ring, goes on like this, one layer after another. This layer upon layer of rings is “called the Iron Ring Mountains, [of] different sizes, large and small.” They are distinguished as large and small. These Iron Ring Mountains are truly huge. Thus, we must earnestly and mindfully seek to comprehend this. Speaking of the Buddha’s eye-root, the Buddha used His physical eyes to be able to continuously engage in spiritual practice. He practiced nonstop until He could see Heaven by attaining the heavenly eyes, then Dharma-eyes, wisdom-eyes and Buddha-eyes. Thus the Buddha succeeded in becoming replete with these Five Eyes. The physical eyes can see to the extent we can see. Heavenly eyes can see within the extent of the great chiliocosm. Dharma-eyes can see through the extent of sentient beings’ karmic forces. Wisdom-eyes are completely pure and penetrating. Everything within all of these can all be clearly and thoroughly seen by the Buddha-eyes.
Dear Bodhisattvas, time and karmic conditions all help us succeed. So, we must seize our time and make good use of our body in this life by dedicating our bodies and lives to listening to, teaching and spreading the Dharma. We must take joy in encouraging others to hear and teach it, and [we must] take joy in helping all sentient beings succeed. With these blessed causes and affinities, we must earnestly make good use of our time. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
