【靜思妙蓮華】20140908 - 誠心供養離鬥諍 - 第387集 Make Offerings With Sincerity, Without Conflict (誠心供養離鬥諍)

20140908《靜思妙蓮華》誠心供養離鬥諍（第387集）

⊙「若有眾生心思，仰慕佛慈化世，願祈佛法常住，以世諸珍造像，禮供皆表誠信，終至皆成佛道。」
⊙「諸佛滅度後，若人善軟心，如是諸眾生，皆已成佛道。」《法華經 方便品第二》
⊙「諸佛滅度已，供養舍利者，起萬億種塔，金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠。」《法華經 方便品第二》
⊙佛滅的身骨，及諸菩薩、羅漢、高僧等，圓寂後火化，凝結的舍利。
⊙舍利：骨或如珠，或如花。白色為骨舍利，赤色為血肉舍利，黑色為髮舍利，也有雜色的，那是綜合而成，稱名舍利。
⊙起萬億種塔：塔，五堅固之一。佛滅度後，第四個五百年，即是堅固造立塔寺的時期。謂佛滅後之五個五百年，在每一個五百年中，各有一堅固，以示佛法的興廢。
⊙五堅固：一、解脫堅固；二、修戒定堅固；三、多聞堅固；四、塔寺堅固；五、鬥諍堅固。
⊙ㄧ、解脫堅固：謂在佛滅後，第一個五百年間，因為正法興盛，得到解脫的人很多。
⊙二、修戒定堅固：謂在佛滅後，第二個五百年間，雖然無人獲得解脫，但是修學戒定者多。
⊙三、多聞堅固：謂在佛滅後，第三個五百年間，真正修行佛法者雖然稀少，但喜聽聞佛法者眾。
⊙四、塔寺堅固：謂在佛滅後，第四個五百年間，世人喜建佛塔和寺院。
⊙五、鬥諍堅固：謂在佛滅後，第五個五百年間，戒定慧三學已被世人遺忘，唯以鬥諍為能事，是增長邪見之時。
⊙以世間最珍貴，人間稱之為七寶，能捨人間執著之財物，藉表至誠喜捨，造塔、供像，虔誠禮拜供養。
⊙以世間最珍貴，人間稱之為七寶，能捨人間執著之財物，藉表至誠喜捨，造塔、供像，虔誠禮拜供養。

【證嚴上人開示】
我們平時學佛，要學得每一項事、物、理都入心。道理若入心，就是永恆；道理若入心，是過去、現在、未來，這過、現、未來，時間就是一致，道理存在。所以，時間這樣在過，我們就要用虔誠的心。

所以，「若有眾生心思，仰慕佛慈化世，願祈佛法常住，以世諸珍造像，禮供皆表誠信，終至皆成佛道」。

若有眾生心思
仰慕佛慈化世
願祈佛法常住
以世諸珍造像
禮供皆表誠信
終至皆成佛道

這就是要與大家這樣分享，我們眾生無論是過去、現在、或者是未來，我們的心思要時時有這種仰慕，我們要能仰慕佛的慈悲，為一大事因緣來人間，教化度眾生。眾生，我們要時時心思，我們的心要時時思念著，佛陀這念心，我們要心生恭敬。佛陀的慈悲化世，這我們學佛道者，人人本來就要學；還要再發願，願，不只是發願，時時內心要很誠意，誠意祈求佛法常住。

所以，要怎樣讓佛法能夠常住？所以世間人就用種種方法，要如何讓後世人人，都能夠瞭解世間有佛法，所以就用種種珍寶，金、銀，種種的珠寶很有價值，如何為他造像，或是建築等等。所以這就是表達，內心那分虔誠仰慕，想要將佛法流通下去，這念心要來表達那分誠與信。

只要人人有這分虔誠的心，(以)各種的方法來表達，這全都是在修佛道，在鋪，鋪佛的道路。我們現在如何瞭解佛法，希望後面的人跟上來，這條路也能向前走，這就是在鋪路，所以，皆已成佛道。再接下來的經文，差不多就是在表達這個心意。

「諸佛滅度後，若人善軟心，如是諸眾生，皆已成佛道。」

諸佛滅度後
若人善軟心
如是諸眾生
皆已成佛道
《法華經 方便品第二》

佛若是滅度之後，所有的弟子，法若能夠入心，自然這個心受調伏過，對一切事、物、理，能夠順道。這種愛的表達，慈悲的表態，這都叫做柔軟心，也就是善心柔軟，都一樣的意思。所以「如是諸眾生，皆已成佛道」，若能夠這樣，法入心、法在行中，這樣的人一定是能夠成佛道。

現在再接下來的這段（經）文，看清楚，用心啊！經文這樣說：「諸佛滅度已，供養舍利者，起萬億種塔，金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠。」

諸佛滅度已
供養舍利者
起萬億種塔
金銀及玻璃
硨磲與瑪瑙
玫瑰琉璃珠
《法華經 方便品第二》

這就是用種種珍貴的東西，要怎樣從佛滅度之後時，如何來供養。

世間自然的法則，包括佛在內，總是也有生、老、病、死之時。每一尊佛都是同樣，化生在人間，(來)人間為一大事，度眾生；一大事因緣結束，那就是要入滅了。這全都是大自然的法則。

滅度之後，佛陀的舍利，怎樣來起恭敬心，這就是我們現在要說的內容。

佛滅的身骨，不只是佛，還有諸菩薩，還有羅漢，還有高僧，就是有德行的修行者，圓寂之後，火化所凝聚起來的，這叫做舍利。

佛滅的身骨
及諸菩薩、
羅漢、高僧等
圓寂後火化
凝結的舍利

所以「供養舍利者」，有人在佛滅度之後要供養舍利。

舍利：
骨或如珠或如花
白色為骨舍利
赤色為血肉舍利
黑色為髮舍利
也有雜色的
那是綜合而成
稱名舍利

舍利，那就是火化之後，會結成如珠，或者是花，整塊骨好似一朵花一樣，有的像是結成珠，這全都稱為舍利，是骨的不同形態。

或者是白色的，有的燒起來很白，這也叫做舍利，骨的舍利；或者是赤色的，紅紅的，這赤色叫做血肉舍利；有的燒出來是黑色的，那就是為髮的舍利，就是頭髮，頭髮的舍利；也有雜色，這全都是綜合而成。稱，名稱都叫做舍利。無論它是什麼樣的顏色，凡是骨頭火化之後各形各色，這都是稱為舍利；這是一般。

但是，佛、諸菩薩、羅漢的舍利，人人心起尊重，所以這種的尊重心，就「起萬億種塔」。大家為了要表達那分的恭敬、尊重，所以就開始建塔了。塔，後來佛滅度之後的塔，無法算計。其實，這個塔，是在「五堅固」之一。

起萬億種塔：
塔 五堅固之一
佛滅度後
第四個五百年
即是堅固
造立塔寺的時期
謂佛滅後之
五個五百年
在每一個五百年中
各有一堅固
以示佛法的興廢

在佛陀在世及滅度後，有五個時期，這五個時期就是佛法興衰的時期。這五個時期，就是分成五百年一次、五百年一次，所以，五百年一個堅固的時期。

造塔是在第四個五百年，也就是在堅固造立塔寺的時期。意思就是說佛滅度後，造塔最興盛的時期，是在佛滅後二千年，五(乘)四(為)二十；在那個二千年，就是一千多年一直到二千年這個時代，就是造塔最興盛之時。

我們現在常常聽到敦煌，或者是那個時候，我們看到阿富汗，整個山谷都造佛像，也有很多的塔。印尼，或者是在斯里蘭卡等等，佛滅度之後，佛法住世的時期，五百年一次，不同的形態。我們現在就來稍微瞭解，佛滅度之後，五個五百年的時期。

就是在每一個五百年中，各有一個「堅固」。「堅固」就是說很興盛，很流行、很興盛之時，每一個五百年都有這樣的時期。

五堅固：
一、解脫堅固
二、修戒定堅固
三、多聞堅固
四、塔寺堅固
五、鬥諍堅固

這就是表示佛法興衰、興廢，有很興盛的時代，有荒廢掉之時。

第一，第一個時期，那就是「解脫堅固」的時期。

ㄧ、解脫堅固：
謂在佛滅後
第一個五百年間
因為正法興盛
得到解脫的人很多

第一「解脫堅固」的的時期，佛滅度後，第一個五百年間，因為正法興盛，所以人人依照佛陀的教法修行，解脫的人不少。

第二個五百年，就是「修戒定堅固」之時。

二、修戒定堅固：
謂在佛滅後
第二個五百年間
雖然無人獲得解脫
但是修學戒定者多

很多人還是，同樣依照佛陀的教育，那就是受持「三無漏學」，戒、定、慧很堅固，這種的道心。這就是佛滅度之後，第二個五百年。雖然就是很多人這樣在修行，不過解脫的人就已經較淡化了。

這就是表示佛法修行的心態，慢慢這樣在減退。雖然還是興盛著，修「三無漏學」，不過無法，在第一個五百年間的解脫。前面的五百年，就是解脫的人多；現在只是修戒定學的人多，這是在第二個五百年。

第三，就是「多聞堅固」。第三個五百年，就是前第二個五百年，還有身體力行在修，到了第三個五百年，真正修行佛法的人，開始在減少，但是，歡喜聽佛法的人，還是不少。這就是第三個五百年，聽佛法的人還是很興盛。

三、多聞堅固：
謂在佛滅後
第三個五百年間
真正修行佛法者
雖然稀少
但喜聽聞佛法者眾
四、塔寺堅固：
謂在佛滅後
第四個五百年間
世人喜建佛塔
和寺院

第四個五百年，那就是造塔，「塔寺堅固」。那就是佛滅度之後，第四個五百年間，世間人很歡喜建立佛塔與寺院。大家都認為建塔、建廟，都是有功德，所以大家為了功德，開始就是要建塔、造塔、建廟等等，這是第四個五百年。但是我們已經沒有看到，修戒定學的人了，也沒有看到歡喜聞法的人了，現在只是造寺廟的時期很興盛。再來就是第五個五百年了。

五、鬥諍堅固：
謂在佛滅後
第五個五百年間
戒定慧三學
已被世人遺忘
唯以鬥諍為能事
是增長邪見之時

第五個五百年，那就是我們現在這個時候，佛滅已經二千五百多年，從這個時候開始，已經是「鬥諍堅固」了。那就表達了，無論是信佛、不信佛，這個世間，現代哪怕是信佛的人，那個心已經戒、定、慧消了，已經廢掉，荒廢掉了，真心聞法的人也已經是這耳聽，那耳過，只是聽一個常識，不是聽於身體力行；這是在現在。

就是佛滅度之後，第五個五百年，戒、定、慧三學已經被世間人，一直遺忘，忘掉了，就是看文字，知道，我有這樣的常識。但是戒、定、慧不入心，也沒有身體力行中，所以唯有以鬥諍，看，比看看你較強，或我較強，這種鬥諍的心態一直興盛起來。我們已經是，第五個五百多年後的現在，也就是二千五百多年後，現在是末法的時代，所以才會叫做五濁惡世。

這五濁惡世，就是增長邪見的時期。五濁惡世，我們會很擔心。不過，擔心有用嗎？擔心無用。要怎麼辦呢？自己自我回歸佛的正法，從修行解脫。我們要真心修行，我們要修戒、定、慧，我們要用心聞法，這才是在佛陀的時期。

像法的開始，一直到後面，就只剩建廟、造塔，或是造佛的形像。所以經文中，「供養舍利(者)」，建塔，為了要供養舍利，所以就「起萬億種塔」。這是佛陀滅度之後的形態，那個生態，或者是形態，就是這樣，建塔，表達「我很恭敬」。用什麼東西呢？「金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠」。用世間種種珍貴，人間稱為七珍，種種的珍寶，這樣來捨，捨去了執著的心，這樣來建塔。這也表示說，因為你有想要將佛法流傳，比不捨還好。

不過，光是在捨，沒有想要修慧，也是很可惜。「藉以表至誠」，這是一個表示一種虔誠，喜捨造塔、供養佛像等等，這個虔敬禮拜的供養，來助顯內心的敬意。這是我們現在人人能表達的。

以世間最珍貴
人間稱之為七寶
能捨人間執著之財物
藉表至誠喜捨
造塔、供像
虔誠禮拜供養

各位菩薩，我們已經是，離佛二千五百多年了，有鬥諍的心態，就已經表達佛法衰頹的時刻。所以我們現在要振興佛法，唯有合和互協，柔軟善順這種的心態，表達禮拜、供養，這是我們能表達的。以我們做為人間的典範，如何來引度眾生，這才是真正振興佛法的時期。

在我們人的心，時間應該過去、現在、未來都是一樣，這叫做「無為法」。道理永存，只要我們用心於法中，若這樣就不受時間：第一個五百(年)、第二(個)五百(年)、第三(個)五百(年)……；就不受這樣的影響，所以我們人人的心，回歸佛陀的時代。要看我們的一念心，所以時時告訴大家，多用心！

Explanations by Master Cheng-Yan

Subject: Make Offerings With Sincerity, Without Conflict (誠心供養離鬥諍)

Date: September. 08. 2014

As we learn the Buddha’s Way, we must take every matter, object and principle into our hearts. If we take principles to heart, they will be ours forever. If we take principles to heart, whether in the past, present or future, it will all be the same; the principles will be ever-present. So, as time passed by, we must treat everything with reverence.

“If sentient beings have an admiration for the Buddha’s compassion to change the world, they will pray for the Buddha-Dharma to be ever-abiding. With worldly treasures, they erect images of Him to pray respect and make offerings as an expressions of sincerity and faith. Eventually they will all attain Buddhahood.”

This is what I want to share with everyone. We sentient beings, in the past, present and future, should always have this kind of admiration. We must admire the Buddha’s compassion in coming to the world for this one great cause, to teach and transform sentient beings. At all times, we must contemplate and be mindful of the Buddha’s resolve. We must have respect for how the Buddha changes the world out of compassion. This is what the Buddhist practitioners fundamentally need to learn. Then we must form aspirations. Not only must we form aspirations, we must always, with utmost sincerity, pray for the Buddha-Dharma to abide in this world. 

How do we help the Buddha-Dharma abide in this world forever? People in this world use all kinds of methods to help everyone in future generations to understand that the Dharma exists in the world. Therefore, they use all kinds of treasures, gold, silver and valuable jewels, to erect statues, buildings and so on for the Buddha. All these things demonstrate the reverence and admiration in their hearts, as well as their wish to pass on the Dharma. This resolve demonstrates their sincerity and faith. As long as we all have this sense of reverence, everything we do to express it helps us cultivate the path to Buddhahood, to pave that path. 

However we may be learning the Dharma now, we hope people behind us will follow in our steps and walk forward on this road. Thus, we pave the way for them so, “They all realize the path to Buddhahood.” The following sutra passage approximately expresses this sentiment.

“After those Buddhas crossed into extinction, there are those with virtuous and gentle minds. Myriad living beings such as these have all realized the path to Buddhahood.”

After the Buddha crossed into extinction, His disciples took the Dharma to heart and were naturally able to train their minds. No matter what they dealt with, they followed the Path. This expression of love and compassion comes from having a gentle mind, or from being wholesome and flexible. Both convey the same meaning. Therefore, “Myriad living beings such as these have all realized the path to Buddhahood.” If we can be like them, taking the Dharma to heart and manifesting it in our actions, we can definitely attain Buddhahood. Let us discuss the following passage. Let us mindful and read it carefully. 

This sutra passage states, “After those Buddhas crossed into extinction, those who made offerings to Their sariras built millions of kinds of stupas made of gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems.” 

This passage describes how people used precious objects to make offerings to the Buddha after He entered Parinirvana.The laws of nature also apply to a Buddha, so He also went through birth, aging, illness and death.Every single Buddha did the same.

They physically manifested in this world for the sake of one great cause, that of transforming sentient beings.Upon fulfilling this one great cause, They entered Parinirvana.This happens according to the law of nature.

After Buddhas enter Parinirvana, how can we show our respect to Their sariras?This is what we will discuss next.

The bodies of Buddhas, and not just of Buddhas, but also Bodhisattvas, Arhats, esteemed monks, very virtuous spiritual practitioners, are cremated after they enter Perfect Rest.During cremation, their remains crystallize into sariras.

So, “those who make offerings to Their sariras” do so after Buddhas enter Parinirvana.

Sariras:Their bones can look like jewels or flowers.White ones are sariras of bones.Red ones are sariras of blood and flesh.Black ones are sariras of hair.The ones that are mixed color are a combination.These are all sariras.

Sariras may appear after a body is cremated.They look like jewels or flowers.A piece of bone may look like a flower or more like a jewel.These are all considered sariras and are different shapes of bones.Some are whit, turned white by fire.These are sariras of bones.Some are scarlet, very red.The red ones are sariras of blood and flesh.Some are turned black by fire; these are sariras of hair.Some are a mix of colors; they are a combination of the others.These are all sariras, regardless of their colors.After remains are cremated, they may take on all kinds of sharps and colors.These are all sariras.

People feel great respect for the sariras of Buddhas, Bodhsiattvas and Arhats.

Out of this kind of respect, people “built millions of kinds of stupas”.In order to express their respect, people began to build stupas.The number of stupas built after the Buddha entered Parinirvana is incalculable.Actually, stupas are one of Five Solidities.

[They] built millions of kinds of stupas:Stupas are one of the Five Solidities.After the Buddha entered Parinirvana, the fourth period of 500 years was a period strong in the building of stupas and temples.

After the Buddha entered Parinirvana, there were five periods of 500 years.

Each of those 500 years exemplifies a specific strength and shows the rise and fall of the Buddha-Dharma.

After the Buddha enters Parinirvana at the end of His lifetime.Over these five periods, the Buddha-Dharma flourishes and diminishes.These five periods last 500 years each; they change every 500 years.So, every 500 years is strong in something.Building sutras happens in the fourth 500 years.That is the period strong in the building of stupas and temples.This means the construction of stupas flourished 2000 years after the Buddha entered Parinirvana.

Five [hundred] times four is [two thousand], so this happened over 2000 years later.

From about [1500] years to 2000 years after the Buddha’s Parinirvana was a period when building of stupas flourished.

We often hear about [the caves in] Dunhuang.We have also seen, in Afghanistan, an entire valley filled with Buddha statues.Many stupas were also found in Indonesia, Sri Lanka and so on.After the Buddha entered Parinirvana, for every 500 years the Buddha-Dharma was in the world, it would take on different forms

Now, let us develop a better understanding of the five 500-year periods after the Buddha’s Parinirvana.Each of the 500 years had one “solidity”.“Solidity” refers to something that is flourishing or is very popular at the time. This [changes] every 500 years. 

The Five Solidities: 

1.Solidity of liberation 

2.Solidity of precepts and Samadhi

3.Solidity of learning

4.Solidity of stupas and temples 

5.Solidity of conflict 

These show the rise and fall of Buddha-Dharma. There were periods of flourishing as well as periods of neglect. The first period is a period of the “solidity of liberation”. 

1. Solidity of liberation: After the Buddha entered Par nirvana, in the first period of 500 years, many people attained liberation because the Right Dharma flourished. 

First was a period of the “solidity of liberation”. After the Buddha entered Parinirvana, Right Dharma flourished during the first 500 years, so everybody practiced according to the Buddha’s teachings and many people attained liberation.

The second 500 years was the time of the “solidity of precepts and Samadhi”. 

2. Solidity of precepts and Samadhi： After the Buddha entered Parinirvana, in the 

second period of 500 years, even though no one attained liberation, many cultivated precepts and Samadhi. 

Many people still followed the Buddha’s teachings by practicing the Three Flawless Studies they solid in precepts, Samadhi and wisdom. This was people’s spiritual aspiration during the second period of 500 years after the Buddha’s Parinirvana. Though many people still engaged in this practice, already, fewer people were attaining liberation. This shows that people’s mentality of engaging in spiritual practice was gradually weakening. Though the practice of the Three Flawless Studies still flourished, people could not attain liberation like during the first 500 years. During the previous 500 years, the majority attained liberation. Now the majority were just practicing percepts, Samadhi [and wisdom]. This happened during the second 500 years. 

The third period was “solidity o learning”. For the first and second 500 years, people still put the Dharma into practice, but during the third 500 years, the number of true Buddhist practitioners started to decrease. However, there were still many people who enjoyed listening to the Buddha-Dharma. So, during the third 500 years, listening to the Buddha-Dharma was still popular. 

3. Solidity of learning: After the Buddha entered Parinirvana, in the third period of 500 years, true Buddhist practitioners were few in number, but many enjoyed listening to the Buddha-Dharma. 

4. Solidity of stupas and temples: After the Buddha entered Parinirvana, in the fourth period of 500 years, people enjoyed building stupas and temples. 

The fourth 500 years was “solidity of stupas and temples,” the building of stupas. After the Buddha entered Parinirvana, in the fourth period of 500 years, people enjoyed building stupas and temples. Everybody believed building stupas and temples brought them merits. For the sake of [accumulating] merits, people began to build stupas, temples and so on. This happened during the fourth 500 years. However, we no longer saw anyone practicing percepts, Samadhi [and wisdom], nor anyone who enjoyed listening to the Dharma. This was when building stupas and temples was very popular. 

This was followed by the fifth 500 years. 

5. Solidity of conflict: After the Buddha entered Parinirvana, in the fifth period of 500 years, the Three Flawless Studies, precepts, Samadhi and wisdom, had been forgotten by people in this world. Conflict was how they dealt with things. This was when deviant views thrived. 

The fifth 500 years is the period we are living in right now. It has been more than 2500 years since the Buddha entered Parinirvana. This is already the period of the “solidity of conflict”. That means, whether we believe in the Buddha or not, in this world right now, even those who have faith in the Buddha no longer have precepts. Samadhi and wisdom in their minds and have neglected them. Even those genuinely listening to the Dharma just let it go in one ear and out the other; they treat it as ordinary knowledge and not something to put into practice. This is happening right now.

It is the fifth 500 years since the Buddha entered Parinirvana. The Flawless Studies, precepts, Samadhi, wisdom, are already being constantly forgotten by the people of the world.After we read about them, we say, “I know! I have this knowledge.” But we do not take precepts, Samadhi and wisdom to heart, nor do we put them into practice. So, there is only conflict. People want to compete to see who is stronger.

That attitude of conflict growing stronger. We are already in the fifth period of 500 years, 2500 years after the Buddha entered Parirnirvana. This is the era of Dharma-decay. Therefore, we live in an evil world of the Five Turbidities.

This evil world of the Five Turbidities is the time when improper views thrive. Therefore, we are very troubled. However, is feeling troubled useful at all? 

Since it is useless, what should we do? We must return to Right Dharma. If we seek liberation, we must sincerely engage in spiritual practice. We must practice precepts, Samadhi and wisdom, and mindfully listen to teaching. Then it will be as if the Buddha is still here. After [an era] of Dharma-semblance, eventually all that is left is building temples and stupas, or various Buddha statues.

So, the sutra passage states, “those who make offerings to Their sariras.” They built stupas to kame offerings to sariras, thus, they “built millions of kinds of stupas.” This is what [the world was like] after the Buuddha entered Parinirvana. That was the way of life. Building stupas was their way of saying, “I am very respectful.”

What did they use to build stupas? “Gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems. They used all kinds of precious objects, which are known as the Seven Treasures. This was their way of letting go of attachments.Building stupas in this way also showed that if we want to transmit the Buddha-Dharma, it is better to give. However, just giving to others without cultivating wisdom is a pity.

“Though this they expressed utmost sincerity.” This is an expression of reverence. Joyfully giving to build stupas, or making offerings to Buddha statues, etc., are offerings of reverence that help express the sincerity in people’s hearts. This is something we can all do right now.

The most precious things in the world are called the Seven Treasures. By letting go of the wealth they are attached to, they express sincerity and joyful giving. Build stupas, creating Buddha images, reverently paying respect and making offerings shows their deepest respect.

Dear Bodhisattvas, we are already living over 2500 after the Buddha’s lifetime. If we have a mindset of creating conflicts, this means the Buddha-Dharma is weakening. The only way to revive the Buddha-Dharma now is through unity, harmony, mutual love and concerted effort. Our wholesome and gentle mindset manifests in our prostrating and making offerings. Those are tangible expressions. If we can be a role model for others and guide sentient beings, then we truly live in a period when the Buddha– Dharma flourishes.

[The Dharma] has been in our hearts through the past, present, and future because it is unconditioned Dharma, the everlasting principles. as long as we are mindful of the Dharma, we will not be influenced by the times, such as the first 500 years, second 500 years, third 500years and so on. Therefore, our minds can return to the era of the Buddha. This all depends on our minds. so, I continue to remind you to always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)