20150220《靜思妙蓮華》淨如琉璃心無量智(第506集) A Mind Clear as Crystal has Infinite Wisdom

20150220《靜思妙蓮華》淨如琉璃心無量智(第506集)
（法華經•譬喻品第三）

⊙「淨澈清澄如琉璃，蓮華泥中不染塵，恆持不動念堅固，大圓心鏡無量智。」
⊙「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」《法華經 譬喻品第三》
⊙「以琉璃為地，金繩界其道，七寶雜色樹，常有華果實。彼國諸菩薩，志念常堅固，神通波羅密，皆已悉具足。」《法華經 譬喻品第三》
⊙世間之寶，琉璃為地，金繩為界道線，表其報土之豐富。
⊙彼國諸菩薩，志念常堅固：如樹之根深不能拔云堅，物不變原態者云固。謂心念之不變不動也，守護一切眾生善根，令不斷壞也。
⊙神通波羅蜜，皆已悉具足：彼土清淨無染，以至善為寶；尤以菩薩立志弘願，堅固為念，精心六度通達到彼岸。
⊙神通，即心神，謂靜心照物，知宿命記持，種種因緣分明，靜心對境定力，無有障礙，是名神通。

【證嚴上人開示】
淨澈清澄如琉璃
蓮華泥中不染塵
恆持不動念堅固
大圓心鏡無量智

很美的心境！我們人人不就是很期待，我們的心境是這樣呢？我們只要，若心欲念、煩惱、無明掃除了，原來的清淨本性就顯現了，清淨的本性，淨如琉璃。

所以「蓮華泥中不染塵」。蓮花本來就是出生在泥中，但是在泥中的蓮花，不會受污泥所污染，卻是污泥，反成了蓮花的養分，那個營養，可以讓蓮花更美、更盛開，蓮藕更大、更嫩。這種的互相，蓮花可以裝飾污泥，很美，污泥可以提供，蓮花營養的養分在，所以這都是互相。

菩薩入人群中，人群供應給菩薩，世間的真理。因為這個濁惡世中，人人、家家，都有那分的苦，家家的苦難不同，世間有很多煩惱打不開的人，，明明這麼簡單，卻是那麼想不開，明明是這麼單純的事情，就要變成了複雜化。這些，人就是有這麼多不同。

菩薩的心很清淨，智慧也很明朗，因為「志玄虛漠」。願意入人群中，這個大願，他是自己甘願入人群，所以他的心很定、很靜。定力夠，心很清淨，所以雖然在濁惡世人群中，卻是他不會受這些煩惱，再污染到他，這就是和蓮花一樣。

凡夫的心境，都是在那個濁惡中，什麼樣的煩惱都有。常常說：「這麼簡單的事情，你們有必要那麼複雜嗎？」「哎呀，就是什麼人怎麼說、什麼人怎麼說。」就這樣，該做的事情，時間就這樣分分秒秒，就拖過去了。這這麼簡單，有必要在那個地方說，誰對，誰不對，有需要嗎？不過，知道是知道了，聽法，知道不需要，不過我們的習氣，就是這樣。

回歸在日常的生活，總是我感覺，你是這樣不對，我就趕快去告訴別人，說那個人是這樣說，說這個事情就很複雜。明明知道複雜，聽話又去說，說很複雜，很複雜的話，再回過回來：「我的意思，又不是這樣。」看，這種簡單的事情，變成了，造出了複雜的人。這種造複雜的人，說出來的心意，他又將它搬弄起來，那變成了很複雜。

所以在智者大師的時代，有一天，他的僧團中，有一天，有一位弟子，這樣匆匆忙忙，就來向智者大師說：「師父，我很想要向您，說一件事情。」智者大師就說：「你這件事情，有三項條件，這三項，有具全沒有？」他說：「我要向師父報告。」他說：「是啊！來，第一、你要說這個話，是不是建設性的話？」這弟子就回答他說：「這我也不太知道，這到底有建設性或沒有建設性？」

「好，那第二、你要說的這件事情，到底是真的，或不實的？」他說：「這我就不知道了，因為我是聽人家說的，我要來向師父說。」「第三、你要說的是好話，或壞話呢？」他說：「這就真的是不好的話。」「若這樣，你需要說嗎？」弟子聽了：「是啊，這不必說也不要緊。這到底是真的，或不實的，我也不知道。這是一種不好的話，我又何必傳播呢？」這種的事情，各位，我們犯過這樣的習氣？

人生「五濁」，雖然是很嚴重，在這個時代，五濁惡世，使整個人間動亂不安，都是從我們的，這個煩惱、見解所造成。為什麼這個五濁，在這個時代這麼昌盛？就是在我們人，有很多不好的事情，不應該做去做而去做、而去傳；不是事實的事情，將它複雜化，沒有建設的事情，卻是大家都是不知道是非，就是這樣才會造成了五濁、八苦。這全都是出在，我們人的一個心念。

我們現在就像污泥一樣，其實污泥中，有埋著蓮的種子，我們若能夠，蓮花出污泥，而不染塵，這樣就是在人群中修行，入人群中去，去淨化人的心，這就是我們應該學佛要實現的。

在那個迷途中，要再走回來，必定要經過這種濁惡的人群中，要保持著我們這念清淨的心。而我們要恆持不動，念要堅固，永遠永遠，我們就要保持著這念心。這一念，我們要再走回來，發四弘誓願，這一念心，念要堅固，若能夠這樣，所有的污染，完全掃除了，大圓心鏡就呈現出來，這就得無量智。這種的境界，我們不是不可能，本來就有，只是我們現在要用功，這面鏡子，要將它擦得乾淨，人生簡單就是最美。所以，我們要用心下功夫。

前面那段(經)文就說，「供養無數佛」。因為舍利弗將來成佛後，那個國土的菩薩，同樣可以再受佛授記，輾轉授記，那些菩薩同樣「供養無數佛」，同樣要經歷很長、很長的時間，這個「無數佛」，我就告訴大家，我們人人全都是佛，我們對人人感恩、尊重，這將他當作是佛，這樣來供養，大家合和互協，彼此大家歡喜，共同的力量來付出，這不就是我們每天，也是面對著佛？所以，讓佛歡喜，這都叫做供養，互相成就、有心得，這都是叫做供養。

所以「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」。

供養無數佛
具足菩薩行
十力等功德
證於無上道
過無量劫已
劫名大寶嚴
世界名離垢
清淨無瑕穢
《法華經 譬喻品第三》

這是前面所說，大家能夠不斷在供佛，不斷具足菩薩道，不斷將這個心清淨，發弘誓願的心，生生世世，心不受染著，菩薩行，不間斷，這就是「清淨無瑕穢」，心已經離了一切垢穢了。

我們接下來這段(經)文又說：「以琉璃為地，金繩界其道，七寶雜色樹，常有華果實。彼國諸菩薩，志念常堅固，神通波羅密，皆已悉具足。」

以琉璃為地
金繩界其道
七寶雜色樹
常有華果實
彼國諸菩薩
志念常堅固
神通波羅密
皆已悉具足
《法華經 譬喻品第三》

這段(經)文，那個地方，那個國土，華光如來那個，全都是菩薩的國土。琉璃為地，都是用寶來莊嚴，金繩界道，這全都是表現著，那個國土的豐富，菩薩的心地就是要這樣，這麼的豐富。

菩薩成就道業，也要靠人間這麼多的濁氣，這麼多的無明煩惱的眾生，所以增長了菩薩的智慧，加強了菩薩堅定道心。所以，這片心要常常保持著，所以心的富有，自然心地清淨。那個金繩界道、七寶雜色樹、常有華果實。

到處，不論是樹梢、樹根、土地等等，無不都是遍地皆是寶。這也是常常向大家說，善解，你若善解。就是很不好的臉色，很難聽的話，我們(善)解過來，也是感恩，沒有煩惱、沒有恨心。若這樣，這些全是寶，到處都是寶。

世間之寶
琉璃為地
金繩為界道線
表其報土之豐富

所以「世間之寶琉璃為地」。這個土地，是世間最寶貴，菩薩的心地，就是這樣，我們的起心動念，能堅固這念心，這就是最寶貴。

不論是金繩為道，我們的戒律，我們自己能夠守得好，金繩，金的繩子來一個界限。我們在眾生中在付出，我們的心要有一個界線：戒、定、慧，三無漏學；不會受眾生將我們誘引去，我們不會越界，還是我們自己的本分。戒定慧，守在我們的內心，外行是菩薩道，在人群中，這就是我們的報土。

前面說過了依報、正報。我們所要生在什麼地方，這都是很豐富，我們現在報在人間，我們的心地豐富，那是我們自己的心在付出。所以，我們要保持得，我們人人心地是豐富，而且很清淨的心。

所以「彼國諸菩薩，志念常堅固」，那個志念的堅固，如樹的根，扎得很深，不容易將這棵樹，這樣連根拔起，不容易，因為它的根，很深。說要移轉我們發菩薩心，不容易，因為我們的心已經很堅固。

彼國諸菩薩
志念常堅固：
如樹之根
深不能拔云堅
物不變原態者云固
謂心念之
不變不動也
守護一切眾生善根
令不斷壞也

這就是我們已經修行下功夫，我們的心念已經很堅固，不論什麼樣的境界，都不會影響了我們這分，行菩薩道、入人群中，這念的心念，所以不變的心念，這叫做不變、不動，守護一切眾生善根，令不斷壞。

我們不只是我們自己心堅固，很堅固，我們還守護其他眾生。我們將佛的法，入我們的心，轉入我們的心，我們將我們心念的法，再轉給眾生，其他的人人。初聞佛法、初發心要行菩薩道，難免碰到什麼樣的困難，很快就會退失道心。而我們就要，不只是自己的道心堅固，我們還要去守護，一切眾生的善根，令一切眾生的善根，不要斷壞。

所以「神通波羅密，皆已悉具足」。若能夠這樣，那個華光如來，那片清淨的土地，充滿了菩薩那種，清淨無染的境界。就是我們現在的心地，我們的心地若能夠這樣，這就是與華光佛，那個國土境界，不就是一樣？是一種清淨無染，是一種至善為寶。尤其是菩薩立願，立這個宏願，就是立大願，這種的心念是這麼的堅固。

這在我們的精心，我們的心，就是精進不雜，沒有雜念的心，只是向六度；六度就是六波羅密：布施、持戒、忍辱、精進、禪定、智慧。這個六度，我們這樣暢通無阻，「無量法門，悉現在前，通達諸法，得大智慧。」在眾生中，人人都是我們的一部經、一個法門，無量法門，在我們的面前，門門皆通，成就我們的智慧，必定是要行六度行開始。

神通波羅蜜
皆已悉具足：
彼土 清淨無染
以至善為寶
尤以菩薩立志弘願
堅固為念
精心六
度通達到彼岸
神通 即心神
謂靜心照物
知宿命記持
種種因緣分明
靜心對境定力
無有障礙
是名神通

所以，神通就是心神。心神，是我們自己的心、我們的精神。精神要堅固，精神堅固，就是心堅固，也就是我們的心沒有雜念，這叫做精神。

所以靜心照物。我們的心若靜下來，就像那片大圓心鏡一樣，一切一切萬物，很明顯地現於我們的心境裡，但是這些境界，不會染到我們的心。若像這樣，這就是叫做神通，因為靜心照物。

除了知道現在的事情，又知道過去，這些物資的過去是什麼，我們全都知道，世間一切合成，所以知宿命，記得過去是如何。這不是不可能，只要我們的智慧通達。


我和父母的因緣，我知道了。這就是宿命。過去和父母的因緣，我這次來，因為父母給我很好的環境，我知道我過去和他(們)，結很好的緣。所以互相，父母知道這個孩子，這個孩子很乖，我知道，過去就是這樣，結這分的緣，他也要來報恩，我也感恩。不論是自愛、去愛人，都是報恩、感恩，這結果就是在這個現在，互相成就，這也是叫做宿命。

「記持」。要記得，我們人人都有過去、都有現在，我們也還有未來，我們必定要記得，現在的菩薩道一定要好好受持。所以，種種因緣分明，這個靜心對境的定力，我們的心，一定要很瞭解，「今天你對我這樣，過去一定有因緣，不要計較，感恩。」若能夠這樣，讓我們的心常常都很靜，對境，心的定力不受搖動，就「無有障礙」，這樣叫做神通。

「神通波羅密，皆已悉具足」。那就是我們剛才所說過「淨澈清澄如琉璃」，「大圓心鏡無量智」，這個前後會歸都是，在我們的心境。過程中的污泥中的蓮花，或者是我們發菩薩心，要堅持的方向，必定我們要時時多用心。

Explanations by Master Cheng-Yan

Subject: A Mind Clear as Crystal has Infinite Wisdom (淨如琉璃心無量智)

Date: February.20. 2015

“A state of mind as pure and clear as crystal is like a lotus flower in the mud that is untainted. Forever sustain a firm and unwavering will to attain the infinite wisdom of the great perfect mirror of the mind.”

This is a very beautiful state of mind. Don’t all of us hope that our minds can be just like this? As long as we can completely eliminate the desires, afflictions and ignorance in our minds, the pure intrinsic nature that we have always had will be revealed. Our pure intrinsic nature is as clear as crystal, “like a lotus flower in the mud is untainted.” Lotus flowers grow in the mud, but lotus flowers will not be tainted by the mud. Instead, the mud provides them with nutrients. These nutrients allow lotus flowers to become more beautiful and bloom even more fully, and make the lotus roots to grow more thick and tender. The two complement each other; lotus flowers adorn the mud with beauty, while the mud supplies the lotus with nutrients. So, they mutually benefit each other. 

Bodhisattvas go among people and people provide them with an understanding of the true principles of the world. In this turbid, evil world, every person and every family will experience suffering. Each family faces different suffering. This world is filled with people who cannot let go of their afflictions. Clearly, things are quite simple, but they remain trapped by their [afflictions]. Clearly, this is a very straightforward matter, but they turn it into something complicated. Thus, people have so many different [afflictions]. The minds of Bodhisattvas are very pure, and their wisdom is clear and radiant, because they have made “vows as vast as the universe” and are willing to go among the people; this is their great vow. Because they willingly vowed to go among people, Bodhisattvas’ minds are very calm and still. With the Power of Samadhi and a pure mind, though in this turbid and evil world, they can interact with people without being tainted by afflictions. 

They are just like lotus flowers. The minds of ordinary people exist amidst this evil and turbidity; they have every kind of affliction. We often hear, “This is a really simple matter, why do you have to make it so complicated?” “Ah, because some people say to do it this way, but others want to do it that way.” In this way, the things we need to do will continue to be delayed, minute by minute as time passes by. For such a simple matter, is it really necessary to determine who is right or who is wrong at that moment? We know what should be done. When we listen to the Dharma, we know that this is not necessary. But we do this because of our habitual tendencies; when we go back to our daily lives, we often [behave this way]. “I feel that what you’re doing is wrong, so I’m going to tell someone else right away. I’m going to tell them what you said.” If we do that, things become even more complicated. We know things are already complicated, but we may still repeat what we hear. We talk about it until it becomes complicated. After all this complicated talking, we try to go back. “I didn’t mean it like that.” See, such a simple matter can cause people to overcomplicate things. When people who cause these complications try to express their intent, they muddle things up even more. Thus things become very complicated. 

During the era of Master Zhizhe (Zhi Yi), one day, a disciple in his Sangha hurried toward him and said, “Master, I really want to report something to you.” Master Zhizhe said, “Whatever you say must fulfill three conditions.”Have you met all these conditions?”

[The disciple] said, “I want to report this.” He said, “Find, but first, is what you are about to say constructive?”

The disciple answered, “I’m not sure whether it is constructive or not. Very well, then second, is what you want to say a truth or falsehood?”He answered, “I don’t know, because I heard it from other people, so I want to report you. ” 

“Third, is what you want to say kind or is it mean?”He said, “Honestly, these words are not kind. In that case, do you still need to say it?”

Hearing this, the disciple thought, “Indeed, it is not necessary to say this. I don’t even know whether it’s true or not. Since those words are not kind, why should I spread them?”

Everyone, when dealing with matters like this, have we given into our habitual tendencies before?In life, the Five Turbidities are very severe; in this evil world of Five Turbidities, the whole world is in turmoil and unrest.All of this is caused by our afflictions and our perspectives.

Why are the Five Turbidities flourishing so strongly in this era?

It is because there are so many unwholesome things that we should not do, yet we have done them and spread [rumors].

We have taken falsehoods and complicated them.Doing these things may not be constructive, but people do not know right from wrong.So, as a result, we have created the Five Turbidities and the Eight Sufferings.This all arises from our mind.

Right now, it is as if we are in filthy mud.But actually, lotus seeds are buried in this mud.We must be like lotus flowers that emerge from the mud but are not tainted.This is how we engage in spiritual practice among people.We go among the people to purify the people, to purify their minds.We must be like this as we learn the Buddha’s Way.

When we lose our way, to find our way back, we must go among impure and evil people while maintaining a pure mind.We must remain unwavering, and our will must be firm.We must sustain this resolve forever, returning to the initial aspiration we had when we made the Four Great Vows.And, our will must be firm.

If we can sustain this mindset and completely clear away all defilements, then the great perfect mirror of the mind will appear.

This is how we attain infinite wisdom.For us to attain this state is not impossible.We inherently have it.We just need to work hard to wipe this mirror until it is clean.A simple life is a most wonderful life.So, we must put our hearts into [achieving this].

The previous sutra passage states, “Sariputra] made offerings to countless Buddhas.”After Sariputra attains Buddhahood, the Bodhisattvas in that land can also receive predictions of Buddhahood and continue to bestow them on others.These Bodhisattvas will also have “made offerings to countless Buddhas”.

They must also do this for a very long period of time.As for these “countless Buddhas,” I have told you that everyone is a Buddha.

We must be grateful and respectful to everyone.So, we treat them as Buddhas and make offerings to them.

We work with each other harmoniously, making each other happy.

We gather our strength to help others.Then aren’t we interacting with Buddhas every day?When we bring joy to these Buddhas, we are making offerings.When we help each other succeed, the experience we each gain is the offering we make to each other.

So, “having made offerings to countless Buddhas perfected the Bodhisattva-practice, the Ten Powers and other merits and virtues, he will realize the unsurpassed way. After countless kaplas have passed, there will be a kalpa named. Great Treasure Adornment and a world named Free of Defilements, pure and without flaws.”

As I mentioned before, if we can constantly make offerings to Buddhas, constantly perfect the Bodhisattva-path and constantly purify our minds, and make the Four Great Vows, life after life, our minds will never be tainted, and our Bodhisattva-practice will be uninterrupted.Thus we are “pure and without flaws,” as our minds have transcended all defilements.

Let us discuss the following sutra passage.“Its ground is made of crystal, with roads bordered with golden ropes. Its multicolored trees of the Seven Treasures will always have flowers and fruits. The Bodhisattvas in this land will always be firm and solid in their resolve. Their spiritual powers and Paramitas have all been perfected.”

This sutra passage describes that land, the land of Flower Light Tathagata, which is filled with Bodhisattvas. Its ground is made of crystal; everything is adorned with treasures. The roads are bordered with golden ropes. All this sigfiles the prosperity of this land. The mind of a Bodhisattvas should have this kind of abundance. For Bodhisattvas to attain realization, they rely on the turbidities of the world and the many ignorant and afflicted sentient beings, which help Bodhisattvas’ wisdom grow and strengthen their spiritual aspirations. Thus, we must sustain this [abundant] state of mind. 

With spiritual wealth, our minds will naturally become pure. Golden ropes border its roads, and its multicolored trees of the Seven Treasures always have flowers and fruits. Everywhere, whether in the tree tops, in the roots or on the ground, there are treasures everywhere. This is why I constantly tell everyone that we must be understanding. If we are understanding, even when people give us a bad attitude or say harsh things to us, we can shift our thoughts and be grateful to them. We will feel no afflictions or hatred. If we can do this, then there will be treasures everywhere.

“There are precious worldly treasures, like crystals making up the ground, and golden ropes bordering the roads. This signifies the abundance of this reward-land”.

“There are precious worldly treasures, like crystal forming the ground”. This ground is the most precious thing I this world. The mind of a Bodhisattva must be like this; if in all of our arising thoughts, we can be firm and solid in our aspirations that will be most precious. The golden ropes bordering the roads are like our precepts. If we can uphold them well, they are golden ropes that define the boundaries. As we give of ourselves to help sentient beings, there must be boundaries in our minds. 

Precepts, Samadhi and wisdom, the Three Flawless Studies, we will keep us from being tempted by sentient beings. We will not cross the boundaries and will fulfill our fundamental duties. Precepts, Samadhi and wisdom will safeguard our minds as we practice the Bodhisattva-path among people. This is our reward-land.

Earlier we discussed circumstantial retribution and direct retribution. We want the place where we will be born to be very prosperous. Our current retribution led us to this world. If we are spiritually wealthy, it is because we practice giving. Thus, we need on maintain our spiritual wealth and keep a very pure mindset. So, “the Bodhisattvas I this land will always be firm and solid in their resolve”. When our resolve is firm ad solid, we will be like a tree, with deeply affixed roots. This tree cannot be easily pulled up. It will not be easy because is roots are very deep. Then turning around our Bodhisattva-aspirations will not be so easy, because our minds are firm and solid. 

“The Bodhisattvas I this land will always be firm and solid in their resolve: A tree with roots so deeply fixed that it cannot be uprooted is firm. An object that retains its original appearance is solid. A mind that is unchanging and unwavering will safeguard the roots of goodness of all beings so they will not be severed nor deteriorate.”

When we work hard on our spiritual practice, our minds are already very firm and solid. Regardless of the challenges that arise, it will not affect our spiritual aspiration to practice the Bodhisattva-path by going among people. This is an unchanging mind. An unchanging and unwavering mind will safeguard the roots of goodness of all beings so they will not be severed nor deteriorate. 

Not only must our own minds be firm and solid, but we must also safeguard other sentient beings. We must take the Buddha-Dharma to heart, and then take the Dharma in our heart and share it with other sentient beings. When we first listen to the Dharma and aspire to walk the Bodhisattva-path, inevitably we will encounter difficulties and quickly lose our spiritual aspirations. Not only should we maintain our own spiritual aspirations, but we must also safeguard the roots of goodness of all sentient beings and prevent them from being severed. Thus, Their spiritual powers and Paramitas have all been perfected”. If so, Flower Light Tathagata’s pure land will be filled with Bodhisattvas, with their pure and undefiled minds. This is our present state of mind. If our minds can be in this state, then our minds will be like Flower Light Buddha’s land, which is pure and undefiled, with utmost goodness as its treasure.

When Bodhisattvas make vows, they make great vows, so their resolve is very firm and solid. Therefore, our minds must be diligent and not scattered, free of discursive thoughts. We must be oriented toward the Six Perfections, which are the Six Paramitas, giving upholding percepts, patience, diligence, Samadhi and wisdom.By practicing the Six Perfections our path will be smooth and unimpeded. “Infinite Dharma-doors will readily appear before us. We understand all Dharma and attain great wisdom.” Among sentient beings, everyone is a sutra to us; each is a Dharma-door. These infinite Dharma-doors appear before us. Every door will lead us to develop our wisdom. But all this must begin with the Six Paramitas.

Their spiritual powers and Paramitas have all been perfected: this land is pure and undefiled with utmost goodness as its treasure. In particular, Bodhisattvas make the Great Vows and remain form and solid in their resolve, focusing on practicing the Six Paramitas to reach the other shore. Spiritual powers came from the mind. A mind that is still can reflect things. This allows us to have insight into past lives, and discern causes and conditions. With a still mind, we face conditions with Samadhi and thus have no hindrances. These are spiritual powers.

So, spiritual powers come from our minds. This means that our minds and our spirits must be firm and solid. If our spirits are firm, our minds will be steady and free of discursive thoughts. This is what our spirit can be like. 

Thus, a mind that is still can reflect things. If our mind is calm, then it will be like a great perfect mirror and all things can be clearly reflected in it all things can clearly reflected in it.

However, the reflection of these states will not taint our minds. If this our state of mind, then we will have spiritual powers, because a mind that is still reflects things. Besides knowing how things are now, we can also know their past. We know what material things were in the past, as all things the world are created by convergence.

So, we have insight into previous lives; we can remember how things were in the past. This is not impossible, as long we have wisdom and understanding “I know the cause and conditions between me and my parents.” This is [insight] into precious lives. Our past karmic connection with them brought us into this world. Because our parents provide us with a good life, we know we must have created very good karmic affinities with them.

Thus we help each other. When a child is very well-behaved, parents say, “I know we must have created this connection in a past life. He’s repaying me, and I’m grateful to him.” Whether we are loving ourselves or other people, we are showing each other kindness and gratitude. The result is that, in this lifetime, we are helping each other. This is also insight into previous lives.

We must remember [this insight]. We all have a past and present, and we will also have future. We must remember this. We must make an effort to practice the Bodhisattva-path. So, we can clearly discern causes and conditions. 

With a still mind, we face conditions with Samadhi. Our minds must have a clear understanding that the reason you are treating me this way today must be because of causes and conditions created in the past. Instead of being petty, we must be grateful. If so, our minds will always be very still. 

If we can face conditions with Samadhi, we will not waver and will “have no hindrances.” These are spiritual powers.

“Their spiritual powers and Paramitas have all been perfected.” As I said earlier, “A state of mind as pure clear as crystal is like a lotus flower in the mind that is untainted.” 

Everything comes from our state of mind. Whether in the process of being lotus flowers that grow from mud or of forming Bodhisattva-aspirations and firmly adhering to our direction, we must always be mindful. 

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