Explanations by Master Cheng-Yan
Subject: Hearing All with Pure Ordinary Ears (清淨常耳 皆悉聞知)
Date: July.30.2019
“The Four Noble Truths are empty. Amidst emptiness, there is the wondrous True Dharma. Amidst suffering, there is always wondrousness. Amidst wondrousness, there is also suffering. We must listen to the Dharma wholeheartedly and apply this wondrousness in our lives. When matters and principles become as one, the wondrous Dharma-essence will nourish our wisdom-life. All causes and conditions are beneficial conditions. As such, with our ear-root, we can keep listening, contemplating and practicing as we grow in wisdom. When our mind remains at ease in all conditions, we will attain supreme Bodhi.”
We must be mindful and listen clearly! “The Four Noble Truths are empty.” The very first teaching that the Buddha gave was to tell us about the Four Noble Truths. The Four Noble Truths are true principles, so why do we say that they are “empty”? They are true principles, but we must seek to [understand them] mindfully. [There is much] suffering! Where does suffering come from? In fact, it comes from “causation”. When causes and conditions come together, through their conjunction this suffering [arises]. We often talk about this. We must all mindfully seek to analyze this.
Since “causation” [leads to suffering], does [suffering] exist? Fundamentally it does not, as it is [simply] the convergence of all kinds of causes and conditions. So, it does not exist inherently, [and thus, suffering] is empty. The essential true principles of the Dharma exist, but without form or appearance, they too are empty. So, “The Dharma is empty.”
Yet, it is because the Dharma is empty that is able to encompass all things. Without this huge space, how could we accommodate so many people who diligently come to listen to the Dharma every day? [This is possible] because we have such a space. The principles are [like] the universe, this vast space, which can accommodate all of the many things that exist in the world. Thus, the true principles are like the universe, for there is nothing they cannot encompass. So, “the emptiness of Dharma” [refers to] how the principles are this broad and spacious. We can analyze everything using the principles. We cannot see them, but they are very useful. This is what principles are like. We must thoroughly comprehend the principle of “emptiness”. “Amidst emptiness, there is the wondrous True Dharma.” This “emptiness” is our True Dharma. We must seek to thoroughly understand [how it is that] it appears to be empty, [yet] is without substance or appearance. However, we never depart from this emptiness. Within this [emptiness] is the wondrous True Dharma.
This is like our lives; aren’t they so [full of] suffering? In our everyday living, this coarse body of ours feels many things that make us happy and unhappy. What we sense with the Six Roots of our bodies [becomes] the feelings of our mind-root. Sometimes the four elements are imbalanced, and we can sense this physiologically as we move around during the course of our daily living. It is great hardship?
This suffering [plagues] our bodies and follows us throughout our daily living, [within] this space and environment. We must always earnestly engage in spiritual practice by finding ways to practice more earnestly. We feel joy when we [experience] the Dharma, though physiologically, we feel much suffering.
So, there is wondrousness amidst this suffering. This feeling is very hard to explain. However, people say, “Come on! Enjoy things a little and let go.” We cannot do this, for the days [of our lives] pass continuously. This space is so big, and there are so many people in this world. Whichever countries [people are in], there is a time difference but not a second’s delay; they listen to the Dharma the same time as we do. The world is so vast. If we do not make good use of our time, [can we really say that] we have much time left?
But when we become one with the Dharma, there is always a wondrous feeling in our minds. [Meanwhile], tangible things always [cause us] so much hardship. Thus, there is wondrousness amidst suffering.
“Amidst wondrousness, there is also suffering.” Section by section, as we finish each passage, aren’t they wondrous! It feels like time and space bring this Dharma to completion; this is [the function of] their passing. As we experience of the wondrous of each sentence of the Dharma, section after section, we realize [its] subtlety and wondrousness. If we do not teach it, we will not be able to experience it, either. The more we wish to teach it, the more profoundly it is felt. And the more profoundly [we feel it], [the more] we will apply it. We will keep it; this is “wondrousness”.
This is like when our Tzu Chi volunteers returned for a retreat. Some Bodhisattva-volunteers put in great effort and put many notebooks on display. As I was about to enter the lecture hall, I saw many Bodhisattva-volunteers acting as guides outside, [so] they led me on a tour first. “Master, look. Look how diligently everyone listens to the sutra. The Bodhisattvas “all took notes.” They held up an exquisitely crafted notebook. It had handwritten notes and reflections that were really well written. When we think about this way of listening to the Dharma, the Dharma remains in our hearts, and we can write down our insights. Once this Dharam in our notes, we can organize them in the future [into] “insights from listening to the Dharma.” If we write down our mindset and memories from listening to the Dharma, I believe that this would also be quite remarkable. [This can include] the insights that many people gain from listening [to the teachings]. Some people, after listening to the Dharam, even transform their lives. We have also published [some of these] insights people have gained from listening to the Dharma. After listening to a particular [teaching], people have found ways to change their lives. Think about this, isn’t it wondrous? A life [like this] is truly wondrous.
Next [we must], “listen to the Dharma wholeheartedly and apply this wondrousness in our lives.” We must earnestly listen to the Dharma. Although we hear many sounds with our ears, their most important function is listening to the Dharma. So, “We must listen to the Dharma wholeheartedly and apply this wondrousness in our lives.” We must make an effort to mindful. Previously, we discussed our eye-root. Now we will begin to talk about our ear-root. Our ear-root is for listening. We listen to the Dharma and hear the Four Noble Truths. After hearing it, we gain a profound understanding of emptiness. The Dharma is empty, but it enters our minds and is then stored within [them]. Thus, “Amidst emptiness, there is the wondrous True Dharma.” We always remember the Dharma in our minds and are able to use the Dharma to change our lives. This is how we “listen to the Dharma wholeheartedly and apply this wondrousness in our lives.”
This is how we change [our lives].“When matters and principles become as one, the wondrous Dharma-essence will nourish our wisdom-life. The subtle and wondrous Dharma-essence nourishes our wisdom-life. ”We must earnestly be mindful [so that we can] hear all Dharma with our ears. For us to our ears, it is very important for our ear-root to be healthy so that we listen clearly and take [the Dharam] to heart. Thus, “All causes and conditions are beneficial conditions.” We must seize our causes and conditions. For listening to the sutra also requires causes can conditions. Without causes and conditions, we would not be together in this place, at this spiritual training ground. It is because we have these affinities that we are able to be together in this place. All of us have our own family circumstances, and we each have our own environment [we live in]. Why are we like this, and what causes and conditions [have brought us] here? Everyone works very hard to overcome so many difficulties to come and listen to the Dharam. There is a Dharma-sister in Hong Kong who, although her husband datively moves to the living room sofa to sleep to prevent her from leaving early in the morning, still tip-toed out. Her husband wanted to stop her, but she wholeheartedly wanted to listen to the Dharma. After listening to the Dharam, she changed her behavior at home. N0 matter how her husband treated her, she used her actions to touch her husband’s heart. After a period of time, her husband said, “Alright, you win. What has captivated you so much that you need to go out [each morning]? You listen to the teachings, but what kind of teachings are these? I do not know what kind of teachings you have been listening to.” She said, “Why don’t you go with me? That way you will not worry. Why don’t you drive me, and we can go together?” Her husband said, “Okay. Let me drive you and see how far you travel.” He drove her to where [our volunteers] gather in Hong Kong. When they got out of the car, her husband saw quite a few people in attendance and that people were entering in a very orderly manner. After taking a look around, he drove the car back home. He asked her, “What time should I pick you up?” She told him, “six o’clock.” “Okay, I’ll be back at six.” When he came, it was six o’clock, but they were not finished. He stood in the doorway and listened. As he listened, toward the end, he heard a few lines that seemed to resonate with him. After another ten minutes or so, he saw that everyone came out. Everyone who came out was so polite. He was very touched. When his wife got in the car, he said to her, “Do you do this every day?” “Yes, this is what we do every day.” “Your master’s words do make sense. Okay, whenever you want to listen to the sutra, I will drive you.” She was very happy and came back and told me, “Now, my husband drives me there every day.” I asked her, “Did you invite your husband to go in and listen?” She said, “It is good enough that he drives me; I do not dare ask him to go in and listen.” I said, “Do not worry. He has already been driving you for a while and comes early to stand and listen in the doorway. Why not encourage him and say? ‘It is still dark, and you have nothing to do. Why don’t you come inside to listen with me?’ You should encourage him”. [This is how we] encourage others to listen.” At that time, we happened to be talking about “encouraging people to listen to the Dharam”. I said, “This is also a form of merit and virtue. Don’t you realize this?” She said, “That is true. Now my causes and conditions are mature. This is possible. This time when I go back, I can invite him to come and listen.” I am sure that he has already been listening there. This are causes and conditions.
Everything [is made of] causes and conditions. Everything is a beneficial condition. Some are favorable and beneficial conditions, while some are beneficial adverse conditions. People mutually provide assisting conditions. At first, [the husband] was obstructing [her], but gradually, he sensed that by helping [her], [he was also] then helping himself; this creates countless merits and virtues. So, all causes and conditions work together to accomplish this. Whether they are adverse or favorable conditions, when our causes and conditions mature, they always help us accomplish [our practice]. “As such, with our ear-root, we can keep listening, contemplating and practicing as we grow in wisdom”. This is the positive quality of our ear-root. We have the causes and conditions to hear the Dharma. We listen and take it in with our ears and earnestly contemplate it. After contemplating it, [we think] “these principles make sense”. Our minds rejoice when we hear [them]. [We] want to listen, and after listening, we contemplate them, understand them clearly and feel that we can also try them out. How was this Dharma taught in the past? As for what we are talking about now, what will the result be in the future? [We wish] to understand more deeply the [ancient] Dharma with new insights. This is how it was taught in the past, and this is what I am hearing from it now. So, we will naturally seek to read and recite [this sutra]. After listening, we gain insights and are willing to transcribe [the teachings]. after reading, reciting and transcribing, we naturally teach it to others. As humans, we must always listen to the Dharma, section by section, with our ears; only then can we take it into our hears and earnestly contemplate it. Upon contemplating [the Dharma], if it resonates with our hearts, we will naturally want to engage in spiritual practice and learn how to practice and uphold it. As we accept and uphold it and diligently advance, we will naturally grow our wisdom-life. This is a very correct principle.
Thus, “Our minds remain at ease in all conditions”. When it comes to our causes and conditions, at first, [we may encounter] all kinds of obstructions. But if we are determined, as long as we [follow] the principles and [advance in] the right directions, then naturally, our minds will feel at ease even in adverse conditions; we will be able to overcome many difficulties. As our ears hear the sounds, and as we are able to listen, contemplate and practice [the Dharma], naturally, “we will attain supreme Bodhi”. We will be able to attain this Dharma. so, we must mindfully seek to comprehend this.
Among the Six Roots of the human body, the number of functions of the three roots of the eyes, nose and body is such that each root possesses 800 merits. We must seize the present moment to make the most of their functions. The three roots of the ears, tongue and mind are hindered by coming into contact objects from the external world. So, we must inwardly cultivate the pure Dharma to become undefiled and unhindered. By maintaining this purity we will attain the full 6000 merits.
In these human bodies, we all possess the Six Roots. “Among the Six Roots, the number of functions of the three roots of the eyes, nose and body is such that each root possesses 800 merits”. We must mindfully [seek to understand this]. Why do the eyes have 800 merits and virtues? To what extent can we make use of our ordinary eyes of flesh? We must be very mindful; we must listen to contemplate, practice and understand [the Dharma]. “We must seize the present moment to make the most of their functions”. What is merit and virtue. “Merit” refers to making use of the Dharma. “The Three Roots of the ears, tongue and mind” connect with objects from the external world and are thus hindered. So, “We must inwardly cultivate the pure Dharma to become undefiled and unhindered”. When it comes to our ears, tongue and mind, although we use our ears to listen, there are still minor obstacles. If something is too far away, we cannot hear it. However, when it comes to phenomena near us, we can listen to them with our ears. So, they are limited [by distance] in the world, [meaning there are things] we are unable to hear. However, when we take to heart, the Dharma we are able to hear, this allows us to change our lives. This [describes] the function of our ears. We will now begin to talk about our ears. So, “We must inwardly cultivate the pure Dharma”. When we listen and take it in, we must do our best to absorb it into our hearts. As this Dharma increases, we must eliminate our afflictions and ignorance. So, “We must inwardly cultivate the pure Dharma to become undefiled and unhindered”. When we eliminate our afflictions, there are naturally no defilements. Then, the Dharma will naturally be pure.
“By maintaining this purity, we will attain the full 6000 merits”. If we completely uphold the purity of the Six Roots, through our Six Roots, we will attain 6000 merits and virtues. Our ears, tongue and mind each have 1200 [merits and virtues], and our eyes, nose and body each have 800 merits and virtues. If we add them all up together, there are 6000 merits and virtues. So, everyone must be mindful and work hard to remember these numbers. Since the Dharma is already here in this place, we must continue to help everyone understand how important it is to engage in spiritual practice in our everyday lives. After hearing the Dharma, what are important points for us to remember? I have always hoped that we can all be mindful.
The previous sutra passage is very long and describes all kinds of sounds. “Furthermore, Constant Diligence if good men and good women accept and uphold this sutra, whether they read, recite, expound or transcribe it, they will attain 1200 merits of the ear.”
Beginning now, [the sutra passage discusses] the 1200 merits, which we attain starting from the diligent practice of the ear-root.
“With their pure ears, they will hear throughout the great trichiliocosm, down into the Avici Hell below up to the summit of existence above and all the various languages and sounds, in between, within and beyond this, such as the sounds of elephants and horses, the sounds of cows and carts, the sounds of weeping and sighing, the sounds of the conch and drums, the sounds of bells and chimes, the sounds of laughter and speech, the sounds of men and women, the sound of boys and girls, the sound of the Dharma and the sound that is not the Dharma, the sounds of suffering and joy, the sounds of unenlightened and noble beings, the sounds of happiness and unhappiness, the sounds of heavenly beings and dragons, the sounds of yaksas, the sounds of gandharvas, the sounds of asuras, the sounds of garudas, the sounds of kinnaras, the sounds of mahoragas, the sounds of fire, water and wind, the sounds of hell, the sounds of animals, the sounds of hungry ghosts, the sounds of bhiksus and bhiksunis, the sounds of Hearers and Pratyekabuddhas and the sounds of Bodhisattvas and Buddhas”. In the word….
[The sutra] mentions these numerous sounds in a general way. Following this, the sutra passage goes on. “…when it comes to all the sounds within and beyond the great trichiliocosm, though they have yet to attain heavenly ears, with the pure ears they received from their parents at birth, they will hear and understand them all. Thus, they will discern all these various sounds without damaging their ear-root.”
We must listen earnestly. Here it [speaks of] “all the sounds within and beyond the great trichiliocosm”. We are still ordinary beings, so [we have] the ears of ordinary beings, and we “have yet to attain heavenly ears”. Our spiritual practice has not yet reached the point of attaining heavenly ears. With the ears our parents gave us, we can listen and with our physical ears, apply them in a pure way.
…when it comes to all the sounds within and beyond the great trichiliocosm, though they have yet to attain heavenly ears: They have the bodies of unenlightened beings and have yet to attain heavenly ears, yet they can listen with their physical ears, applying them in a pure way.
We use our physical ears to hear sounds. By engaging in spiritual practice, we know [to listen] with an understanding heart. We apply understanding and use our ears in a pure way. When people scold us, we say, “I am grateful that you reminded me. If I have faults, I will correct them”. When people scold us, we eliminate the evil sounds. For sounds are reminders for us that we must be grateful. This is what “pure” refers to. This is having understanding.
So, “With their pure ordinary ears they received from their parents at birth, they will hear and understand them all”.
…with their pure ordinary ears they received from their parents at birth, they will hear and understand them all: The ordinary ears spoken of here are the pure, transcendent sense organs. They are not the physical, ordinary ears that unenlightened beings use to hear impermanent things that arise and cease.
Our parents gave us the ears we have. As long as our minds are pure, as we engage in spiritual practice, we [can] learn to listen to all things in the world. We previously mentioned many kinds of sounds. We should learn how to be understanding. So, we must be very mindful. The ordinary ears spoken of here are the pure, transcendent sense organs. When it comes to the sounds we hear, if we use the Buddha-Dharma we understand to [contemplate] how to understand them, they become Dharma. If we do not take in [the Dharma] with our ears, we will be totally unable to understand it. [So, once] the Dharma has entered our ears, we [must] also take it into our hearts. At this time, we must use the Dharma, the pure mind from listening to the Dharma, to take in [all] sounds. This is what “pure, transcendent sense organs” refers to. Because the Dharma already inherently exists in our minds, as we increase the Dharma that we have heard, we can naturally transform [unwholesome] sounds that we hear in the outside world and accept them with a pure heart. Thus, [our ears become] “pure, transcendent sense organs. They are not the physical, ordinary ears that unenlightened beings use to hear impermanent things that arise and cease”. When we make use of our physical ears, [the Dharma] enters our ears by way of sound. What we need is the Dharma. As the Dharma enters our minds, we make use of the sounds to realize its meaning. So, we “hear and understand them all”. Our ears hear the sounds of the outside world; we hear them all.
They will hear and understand them all: When it comes to the sounds of noble, unenlightened and all kinds of beings, regardless of whether they are sentient or not, as soon as they hear them, they will immediately understand them, clearly and without error. Once they hear the sounds of noble beings, they will understand the guiding principles of the Dharma. Once they hear the sounds of birds and beasts, they will know whether they are sad or happy. Once they hear the sounds of music and wind, they will know whether they are auspicious or inauspicious.
[This applies to] “the sounds of noble, unenlightened and all kinds of beings, regardless of whether they are sentient or not”. Both animals and humans are sentient [beings]. [Things that are] non-sentient are objects, like our houses, for example, which are something that people have built in whatever form they please. We can cut down wood and use it to make chairs and tables. Whatever their shape, sentient people take the objects in the world to crate things. Thus, non-sentient refers to all the [physical things in our] environment. All material things that you see that do not move are non-sentient. We must be very mindful.
“They have sound, regardless of whether they are sentient or not”. If non-sentient objects are knocked into each other, they make a sound. So, “As soon as [people] hear them, they will immediately understand them, clearly and without error; [they know this] without error”. They know what conditions cause these sounds. They know what conditions cause these sounds. When a bowl drops, does it break? We can know this by hearing it. When a ceramic object falls, our ears can clearly tell by the sound whether it has broken or not. So, we can hear “clearly and without error”. Whether it is the sound of sentient [beings] or of non-sentient [objects], we can always differentiate clearly.
“Once they hear the sounds of noble beings, they will understand ”the guiding principles of the Dharma”. When we hear the voice of noble beings, we know they are teaching the Dharma. The Dharma has its guiding principles, analyzing matters for us and pointing us in the correct direction. [So], we understand very clearly that this is the sound of teaching the Dharma.
“Once they hear the sounds of birds and beasts, they will know whether they are sad or happy”. A bird is chirping, is she happy? Or is she sad? Is she now praising people? Or is she scolding people? We can hear her voice, but do not know what it means. We must work hard to be more mindful. In the past, Gongye Chang, Confucius’ disciple, was able to understand the language of birds. The birds also understood human language. There is a story of a bhiksu who was reciting the sutra with such a subtle and wondrous voice that a bird flew over to listen very intently. A hunter took aim at [the bird] with a gun, but [the bird] had no idea, as he was wholeheartedly listening to the sutra. [The hunter] shot him down, and he was reborn in heaven, all thanks to that bhiksu. This was because, in that moment, the joy he felt from listening to the Dharma [rid] his mind of discursive thoughts. Because of this, in an instant, he was reborn in heaven. Later, as he thought about it, [he wondered], “What virtues did I have that allowed me to be born in heaven?” Upon further contemplation, in the space of a thought, [he realized], “The Dharma enriched my life and enabled my mind to understand the principles of this world. Journeying on these blessings and with no discursive thoughts, this is how I have been reborn in heaven. I should go and thank that bhiksu for reading and teaching the Dharma”. So, he went to express his gratitude. We have discussed this story in the past. So, the bird was able to understand human voices, and Confucius’ disciple, Gongye Chang, was able to understand the sounds of birds.
In summary, sounds allow us to communicate with each other, [yet] we are still unable to listen [clearly]. When people speak to one another, we may not be able to understand. Although we all live in Taiwan, when the Hakka people speak, [some may ask], “What did you say?” Or I may be talking somewhere, and people may say, “Master, [this person] does not understand. He doesn’t understand?” “Do I need to speak in Mandarin?” “No, you need to speak Hakka” But I do not know how to speak Hakka. The principle is the same. We [live] in the same environment, but we may not necessarily be able to communicate with our voices. This is to say nothing of different environments. “Once they hear the sounds of birds and beasts, they will know whether they are sad or happy”. This refers to how only noble beings or those who practice with a pure heart can truly understand these sounds. “They [can] hear the sounds of music and wind”. What about the sounds of music? What about the sound of wind instruments [or] the sound of a gentle breeze? “They will know whether they are auspicious or inauspicious”. What kind of sound are they playing [on the instrument]? There are many kinds of sounds in this world that we are able to discern, but some we are unable to discern. This requires us to learn with a tranquil mind.
In the great trichiliocosm, as time passes in turn, all things grow quiet. When it comes to the sounds or lack of sounds within the natural world, they will understand them all upon hearing them. If [their ears] did not function according to their nature, how else could they [hear] them?
“In the great trichiliocosm, as time passes in turn, all things grow quiet”. In the great trichiliocosm, around the world, time is [always] passing. At times there are many sounds, but at others there are no sounds at all.
For example, at night, everything is silent. There are no sounds of cars or birds. Late in the night, there are no human voices. But time passes all the same. Without us realizing it, dawn gradually comes. This is what “as time passes in turn” means. As time passes by like this, we grow very quiet. Everything on earth is quiet and makes no sound; it is totally silent. This means that [in the world], there may be many complicated sounds, or it may be tranquil and in silence. “When it comes to the sounds or lack of sounds, they will understand them all upon hearing them”. When it is quiet, we also listen with our ears. “Listen, what is that outside? Let me go and check. It is nothing; all is quiet it is very quiet outside”. As we listen with our ears, if it is quiet, this means there are no sounds. Even though the world may be changing, as the earth revolves and time passes, there may be no sounds at all. In nature, “when it comes to the sounds or lack of sounds they will understand them all upon hearing them”. Whether or not there is sound, we listen with our ears. So, “They will understand them all upon hearing them. If [their ears] did not function according to their nature, how else could they [hear] them?” It would then be impossible for us to be able to clearly hear the [many] kinds of sounds we hear. We just gave an example of birds chirping. What are they saying? We do not know. We also talked about non-sentient objects. How did they knock into each other? How did it break? Did it break from falling from a higher place? Or did it break from something heavy pressing against it? We can discern this with our ears. So, some things we can distinguish by listening, while others we cannot. [Sometimes] there is complete silence; we also need to use our ears to hear this. Our ears can hear sound and the lack of sound. This is the nature of our ears, their function. So, our ears have many functions.
Thus, they will discern all these various sounds without damaging their ear-root: If we hear sounds that disturb us, this will damage our ear-root, but if we discern sounds without hindrances, this will not damage our ear-root.
“Thus, they will discern all these various sounds without damaging their ear-root”. Our ears can discern all kinds of sounds, because they [can hear] very clearly. Now, there is the sound of a passing train. We also hear it. It is always like this. When the conditions arise, if our ears are sensitive, we can hear it. This is what our ear-root is like. So, “If we hear sounds that disturb us, this will damage our ear-root”. We may not be able to bring peace to ourselves; our ear-root simply listens [to all sounds] in this way. We may want to quietly listen to the Dharma, yet now we hear the sound of the train, airplanes, birds; there are many disruptive sounds. This is what the ears of ordinary people are like. The ears of ordinary people pick up random sounds that can disturb us. This will “damage our ear-root. But if we discern sounds without hindrances,” this will “not damage our ear-root.” If we use our unenlightened minds, [we] will be full of afflictions. This “damages our ear-root.” [But] if our minds are pure, no sound will be able to “damage our ear-root.” Although our ears may hear many random sounds, they will not obstruct us. We will still not be troubled by these sounds. The principle is the same.
In summary, as we learn the Buddha-Dharma, we must be very mindful so that we can connect to the external world and our minds can remain at ease. With our ear-root, we must earnestly uphold [the practice of] “listening, thinking and practicing.” As we hear sounds, we must earnestly contemplate them. It is rare to hear the Dharma. Once we hear the Dharma, we must always keep it in our minds and earnestly contemplate it. In this way, we must earnestly accept and uphold the virtuous Dharma in order to grow our wisdom. Whatever our causes and conditions, we must be grateful for both the positive and negative causes and conditions. Good causes and conditions help fulfill our spiritual aspirations. Negative causes and conditions strengthen our resolve in spiritual practice. They are all beneficial conditions. We must always be grateful for both favorable and adverse beneficial conditions. If we are able to do this, “Our minds will remain at ease, and we will attain supreme Bodhi.” This awakening is the most supreme [objective] we pursue. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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