慈濟宗門的人文精神與思想略說（上）2007-05-06 | 何日生
The Spirit and Philosophy of Tzu Chi Movement
The Concise for Dharma Master Cheng Yen’s
Philosophy and Her Inspiration
to the Modern World
Kyoto, Japan Niwano Peace Foundation
In December 2006, Dharma Master Cheng Yen, founder of the Buddhist Tzu Chi
Foundation, delivered a speech to more than 800 of her employees at a spiritual
training course. In the speech, she explained the origin and meaning of the Tzu Chi movement and its core philosophy.
Involvement in the secular world and trying to reform it has been our main
purpose. Through our missions, we become aware of the illness and pain of
others, value the blessings we enjoy in our own lives and bring happiness to others. This is the core philosophy of Tzu Chi. As disciples of the Buddha, we have to understand the reason why he appeared in the human world – to awaken the human race and spread his teachings among people. The ultimate aim of the Buddha was to cultivate practices and principles that can be used in the human world and awaken human beings.
We already know that nothing exists forever in the human world and that uncertainty
is the only certain principle of life on earth. If we can understand suffering and learn to tolerate it, then we can truly achieve peace of mind and shun the three afflictions.
This teaching by Dharma Master Cheng Yen was like a clap of thunder that struck everyone’s heart and awoke everyone’s spirit. It did not signify simply a new school within Buddhism but a new movement within human civilization that may gradually spread to the whole world.
What will this new movement mean? What are the differences between traditional Chinese Buddhism and the philosophy of Tzu Chi? In the chaos of the modern world,
what can the philosophy and practices of Tzu Chi contribute? How can they
influence and reform the human condition?
From the riddle of death, become aware of the meaning of Great Love
In 1961, 15 years after the end of the Second World War, a young woman living. In Taichung, central Taiwan suffered the death of her father and experienced the inevitable uncertainty of human life. She began to seek the meaning of life and strove to reach the final peace of the human spirit. This young woman later became the founder of the Tzu Chi Foundation, Dharma Master Cheng Yen. That year, at the moment of her father’s death, she deeply reflected on the question of why people have to die and why are we here in the human world?
If we look back a thousand years, we find that the fifth Master of Zen, Hung Zeon, told his disciples that the meaning of life and death was the ultimate question for every mind. He told all of his disciples to write a statement to show that they had been awakened. Unexpectedly, a young disciple who
had just come to the monastery and spent his days chopping wood and washing rice wrote a statement which said that a Bodhi tree is not a tree, a mirror is not a mirror and that the origin of everything is emptiness and cannot
be polluted by dust. This statement shocked many disciples of Hung Zeon,
so he withdrew the statement and told the audience that it did not signify the final enlightenment. He did not want to be associated with the young disciple and went to the kitchen at midnight, gave the young man his monk’ is alms bowl and told him run away. This young man, Hwua Neon, eventually started a new school of Chinese Buddhism which was called Zen and flourished for more than 1,000 years.
Was it a coincidence that these great spiritual leaders began their journey with questions about life and death? Their families and friends did not understand them, so they endured solitude and a spiritual journey, which became the source of their greatness, in character and wisdom, lasting for generations.
Through a fundamental questioning of life and death, Dharma Master Hwua Neon realised the origin of emptiness. He endured the experience of running away, eventually settled down and begin to deliver the teaching of Zen. Dharma Master Cheng Yen had a similar experience, in seeking the ultimate truth about life and death. Through this search, she came to understand the uncertainty of life and how to transform this enlightenment into selfless great love for all people.
The awareness of the uncertainty of live and the intrinsic emptiness have significant impact of her affection and belief. She decided to devote her love to all needed people and that she call it awakening love and pure affection. Aftermath, she was persistently seeking the Buddha like spirit.
If we think of the experience of Master Cheng Yen in her early life and her consciousness of the meaning of life, we find that the great Zen Master Hwua Zeon emphasised the essential emptiness of existence. Master Cheng Yen accepted this concept and evolved it into the belief that we can do many things. She applied the teachings of the ‘Innumerable Scriptures’ in the secular world, established the school of Tzu Chi and the philosophy of Still Thoughts, advocating the ideal of Great Love.
True emptiness is equivalent to indescribable creation. Through our awareness of the uncertainty of life, we will be able to show the constant awakening of human nature. Dharma Master Cheng Yen’s thinking and suffering on the issue of life and death during her early years became an important lesson for her to teach all people. She aims to make everyone understand that all forms of life will not survive forever. Everything we humans will do will disappear like a puff of smoke. Only selfless love and enlightenment are immortal. The True emptiness is equivalent to indescribable creation. Through the uncertainty of live awareness, we will be able to reveal the constant awakening of human nature. The thinking and suffering on the issue of live and death in the early age of Dharma Master Cheng-Yen became an important lesson for her to teach all people. Master aims to make all people to understand that all existence will not sustain eternally. Everything is just course of action, and only selfless love and awakening wisdom may be immortal.
The four missions of the Tzu Chi Foundation – charity, medicine, education and humanity – aim to help us understand the existence of eternal life. Realising that all creation will finally become emptiness, we must also understand that the complete emptiness and ultimate nothingness mean abundant and immeasurable states of creation. The scriptures of Divine Immeasurable Meanings say that we must ‘maintain the state of mind which is extreme calm and purity, a selfless will, concentrate on our mission and sustain this for ever.’ This scripture inspired Master Cheng Yen and gave her enormous courage. Use this pure mind and spread it to all people and we will acquire the ultimate wisdom to enrich all human beings. This is the path which Buddhists and Tzu Chi volunteers have to follow.
This enlightenment will not make us ignore the matters of the world or stay away from the afflictions of people. Rather, we actively preserve and cherish human lives, during catastrophes like earthquakes, typhoons, floods and wars. The volunteers of Tzu Chi feel no fear in going to rescue and support people who are suffering. By supporting others, we come to realize that human life will not last for ever and only Karma is eternal. We devote ourselves to cultivating a pure mind and teaching people to attain happiness, through becoming a Bodhisattva by helping others.
An ideology born from a time of agitation
Dharma Master Cheng Yen was born when the war at the time was nearing its end. As a child, she also ran to bomb shelters during air raids, and even saw a man cut himself unwittingly with the butcher knife still in his hand as he ran for the bomb shelter in utter fear, all of which left an indelible impression on her young mind of how fragile life is, and the unspeakable cruelty of humans against one another. It compelled her to question the logic of such cruelty, and why must humans oppress and conflict with one another. We do not fully know how this chaotic period in Taiwan’s history had influenced Master Cheng Yen. But we can be certain that a peaceful and mutually loving society and world is something she had longed for profoundly since her early childhood. We are deeply grateful that the war was not longer or worse, and that Master Cheng Yen did not have to spend any more of her time in this world in chaos, but could spend it in a more peaceful environment, cultivating her great character and philosophy.
Taiwan’s economy began to prosper during the 1960’s, and so did the business of Master Cheng Yen’s father, who owned ten or so movie theaters. Working at her father’s theaters taught Master Chen Yen skills in managing a business and dealing with people, as well as an understanding of the ways of the mundane world. It also helped her to keep from being unrealistically ideological in her spiritual pursuit. However, her resolve to leave her comfortable secular life for the monistic life showed her conviction for seeking more than a mundane existence. Much like the Buddha who was born into a princely existence that showed him the nature of the mundane world, yet all of which seemed trivial relative to the greater pursuit in life.
Lao-tzu once said: “To have without possessing; to do without controlling; to succeed without being praised. As that is his mysterious power, he is eternal to the world.” The proper interpretation is that one must be in possession in order to lay down possession, and must be doing to be without controlling, and success before not being praised. It would be illusory for one to lay claim to these merits without possession, doing or success. Only those who have been and have let go are truly aware of the intrinsic emptiness of being.
We’re not saying that the occurrence of such extraordinary greatness human in history are all a matter of predestination, but there’s a significant affinity between the circumstance that Master Cheng Yen had grew up in, and that of the Buddha’s living experience. However, more than the potentials that one was born with, it takes a great initiative on one’s own to develop and cultivate such extraordinary gift in order to realize this potential for uncommon greatness.
The birth of the Buddha was such a historic occurrence, because for such an extraordinary event to be realized, it requires a great combination of circumstances, which are undeniably inconceivable and coincidental, and only then does such a rare, historic moment take place. As insurmountable as it is to decipher the affinity that ushered the birth of Dharma Master Cheng Yen to our world, we must however seek to understand the precondition that necessitated such an historic event.
The origin of Tzu Chi Foundation in Taiwan
Dharma Master Cheng Yen was born in an oriental small island, Taiwan. The island was colonized for 400 years by the western countries, as a result, it was not only familiar with but also didn’t reject to the western capitalism and scientism. Due to the geographic and political separation, the Chinese Confucian tradition exists in Taiwan but never plays the dominant role in culture. Buddhism form the Chinese Han Dynasty had developed in ancient China for nearly 1700 years and it also had great influences on Taiwan culture and the philosophy of life of Taiwanese.
After these three kinds of civilization converged on Taiwan, they integrated and proceeded generation by generation. These civilizations are absolutely the structural power that gestated the Tzu Chi World. Dharma Master Cheng Yen combined these cultures with innate wisdom and incomparable personality to enhance and glorify them.
Just as the Renaissance oriented from the small town, Florence in Italy, Taiwan , being
as an extension of the ancient Chinese Empire, also has its particular history and fate. This kind of fate makes it to experience capitalism and scientism early. There were no acute processes of confronting the western colonization, which happened in China, nor contradictory of “Chinese culture as the ontology, western culture as practice” in Chinese culture revolution in 1919 or total westernization. However, these conflictions had solicited turbulence and war in Chinese society.
Unlike being the dominant culture in Mainland China, the Chinese Confucian tradition in Taiwan doesn’t emphasizes the imperialism in the feudal society. This is because Taiwan was colonized by the western countries most of the time in its history. In addition, Taiwan doesn’t accept the western civilization directly, but embraces the revised western social system after the Meiji restoration through Japan. From now on, Buddhism is merged by folk belief and Taoism and lost its uniqueness and profound thoughts.
Buddhism seems to be withered gradually in Taiwan. However, this kind of social and cultural atmosphere provides a relatively profound, broad, and free space for the growing of a brand new culture. Indubitably, the orientation and development of Tzu Chi in Taiwan are not only accidental but consequential in history.
Tzu Chi Merit Society has its roots from Confucianism
Dharma Master Cheng Yen founded Tzu Chi Merit Society in 1966, with the philosophy of “helping others, helping yourself”, and emphasizing altruism. Being altruistic enlivens the Buddhist concept of “Emptiness of the three entities – donors, recipients and alms”, modernizes Buddhism, and makes the concept understandable and executable.
Dharma Master Cheng Yen brings Tzu Chi members into the multitudes, which differs significantly from the traditional Buddhist emphasis of self-reflection and self-purification leading to the Pure Land. Dharma Master Cheng Yen believes that the Pure Land is here with us on earth presently, as long as we have the right thought. She does not only want Tzu Chi members to walk into the multitudes, but also wants the volunteers to take care of their families before doing Tzu Chi – which is noticeably different from the traditional Buddhist concept of leaving the family behind. Under the influence of Confucianism, Dharma master Cheng Yen emphasizes Family as the core value of the society. Early in the master’s life, she read the “Four Books of Chinese Classics” in addition to the Buddhist readings “The Lotus Sutra” and “The Immeasurable Sutra”, which had a considerable influence on her thoughts.
Even though Tzu Chi values Family tremendously, and that the master always wants the volunteer to take care of their families before volunteering, there is also considerable difference from the Confucianism concept of family. In traditional Chinese society, once a person gains wealth and power, the whole family leeches off it. In Tzu Chi’s world, once a person is enlightened, he/she spreads the knowledge and love.
Dharma Master Cheng Yen teaches her disciples to love everyone in the world as their family. This enlarges the family love, and rectifies the selfishness of the Confucian concept of family. In the Tzu Chi world, we are all family. This family is not a selfish one, but one that loves everyone, and one that is altruistic.
Another core Confucian value is having the well-educated achieve three immortalities - render meritorious service, live and demonstrate morality, and expound one's ideas in writing. However, Confucianism does not believe in reincarnation. Confucius says, “Without understanding the origins of life, how would we know about life after death,” as if the present life is all there is. The meaning of life becomes to achieve the three immortalities aforementioned, and that achievement in the present life is the most important spiritual need. However if a well-educated person did not achieve the three immortalities, then his conscience and value system would be scarred heavily.
In the past Chinese dynasties, the well-educated politicians’ desire for achieving the three immortalities often transforms into political struggles. The belief in only the present life and the need of achievement causes intense conflicts among people, and has repeated over and over in history. This kind of pressure fills Confucian politicians with moral courage to perform a great job of ruling the country, but on the flip side also puts too much pressure on their own shoulders. The well-educated then spends their entire life labouring for the emperor, and experiences an emotional roller coaster during their political career, which is mostly caused by a strong motivation to achieve something important, something great, before one gets old. This serious life attitude put Confucians through a life of misery. At the end, the Confucians would give up and begin writing poems and drink alcohol for the rest of their lives.
Tzu Chi’s Position towards Traditional Confucianism
Compared with Confucianism’s serious quest for the Three Immortalities, Buddhism has a belief that “bodhisattva views life as a game”, meaning that whatever one accomplished in his/her life time is just transient, and is all just training for a everlasting life intelligence. Once cannot have the attitude of going to any lengths to achieve the Three Immortalities, since once one has created negative karma, one has to pay for it in the next lifetime. Buddhist thoughts give people a farsighted, structured philosophy, and are a more complete morality.
Good and Evil, Do or Not Do, will all be governed by the law of cause and effect, and be present in our consciousness forever. Regardless of whether if the society knows your actions or how to appraise your actions, positive karma or negative karma always have their effects. Our consciousness will be trained in its wisdom and knowledge in all reincarnated lives.
After understanding this, one can naturally be use a more advanced, more liberated, or more farseeing way to live one’s life. The Three Immortalities is not everlasting; eternality comes from the pureness of one’s Buddha nature, and that one’s soul searching and effort comes from the Buddha nature. No matter if one’s rich or poor, or whether if one’s achieved one’s goal or not, it’s all a process for eliminating one’s cravings.
Because “應無所住而生其心“, one’s own Buddha nature is sufficient for happiness; why should one search in the external world? This kind of thought would release people from the worldly affairs, and not be chained by the never-ending worldly afflictions. This kind of thought points out a broader, and a more advanced self-reflection and enlightenment path. The original Mahayana Buddhism did not want us to leave the worldly affairs behind, which matches with Dharma Master Cheng Yen’s belief of “using the Buddha’s attitude to face worldly affairs”. This is an attitude in which one is not attached to what we have or don’t have, and is both worldly and enlightened.
The impact of Tzu-Chi on the modification of superstition on the decay era of Buddhism
As Buddha said in the Immeasurable Meaning Scripture that the divine meaning and wisdoms of the Great Vehicle of Buddhism expect us to support all mortal beings. Providing happiness to them and remove heir affliction. These true compassion and mercy convince people and bring them hope of bliss. By employing these opportunities and occasions you may reach the state of ultimate awakening and spiritual wisdoms.” This statement shows the ultimate wisdom is accomplished by devoting love to all mortal beings.
In the environment where Dharma Master Cheng Yen lives her early life, the Buddhism teachings was intermixed with Taoism and Taiwanese traditional beliefs, even becoming simply a ritual for the dead. When one is about to pass away, one would find a monk to read some Buddhist sutra; Buddhism becomes a ritual for the dead instead of a way of life for the living. The well educated structures their career with the belief that Confucianism helps the career, Taoism declines their career, and Buddhism stops their career. Buddhism is a philosophy one would assume only after one has lost all the motivation towards life.
Ever since Dharma Master Cheng Yen has tonsured herself, she does not approve of Buddhism being a ritual for the dead. Buddhism needs to be more engaged in the worldly affairs to benefit people, and this has become the master’s life goal. A Buddhist’s life pursuit should not be to get to the Pure Land, but the master believes the Pure Land is right here with us on earth. 涅盤寂靜不一定在死後，當下一念不
She brings Buddhism backs to its original form where there is concerns to help in the worldly affairs. Only through working to benefit the people, can one achieve enlightenment. Seeing it from another perspective, Tzu Chi’s culture is a renaissance of the Buddha’s original teaching and spirit., and the Four Main Missions are creating a way of living the Buddha’s teaching in the modern society.
Whether Chinese Buddhism is experiencing the “Renaissance”
The philosopher of the Renaissance, Petrarch Francesco once said, “Thanks Socrates for bring philosophy from the sky to the ground”. Before the Renaissance, the Christian monks devoted themselves to the monastery, looked for becoming one with the Divine（天人合一） through studying and praying, and they didn’t pay much attention to the suffering of the world. However, after the Renaissance, they started to change their way of practicing the religion from seeking becoming one with the Divine to being concern about the afflictions and the welfare of the people.
This is similar to Tzu Chi in comparing with Chinese Buddhism. Perhaps Tzu Chi is just the “renaissance” of Chinese Buddhism. Unlike the traditional Chinese Buddhism focuses on building the temples, reciting passages from scriptures and worshipping Buddha, Dharma Master Cheng Yen works hard for relieving the suffering of the people and reforming the society. As for Tzu Chi, sites of Buddhist rituals are not necessarily in the temples, but in everyone’s heart. Whenever showing the compassion fearlessly, the sites of the disaster are the sites of Buddhist rituals and the mind at that particular moment are Buddha’s mind, the purgatory is the land purified by Buddhism. Just as though the hospital is the place where all sufferings gather, Tzu Chi volunteers all do their best to transform the hospital to paradise. This is the meaning of what BODHISATTVA KISHITIGARBHA（地藏王菩薩）said, “If I don’t go to hell, who will?”
Tzu Chi transforms and sublimes the spirit of Buddhism and endows the modern value and way of practicing. The environmental protection, recycling action and the donation of the body of Tzu Chi are all doing the same thing: transforming the useless things to the valuable. People can understand the meaning of life and death through these kinds of activities. It also proves the doctrine of Buddhism, ”Life is no beginning and no end.” What life and death show us is that the permanent value of life lies in our contribution.
Form superstition to belief
On one hand, Dharma Master Cheng Yen tries hard to avoid us from being trapped by 斷滅空, and to teach us to reflect ourselves all the time. On the other hand, making self- examination can also avoid worshipping Buddha as the Creator.
Taiwanese Buddhists or believers of folk religion burn the joss sticks in worshipping quite often in order to pray for peace and wealth. By doing so, they see Buddha as the god instead of the one who awakes to Truth and life. Worshipping Buddha is for cleaning our own hearts and taking Buddha as a model of practicing Buddhist rules. As a result, Dharma Master Cheng Yen tells us not to plead for Buddha but to be the one who can help others. The doctrine of helping others also confirms that every one has the essence of Buddha and complete virtue of oneself.(人人都有佛性,有本自具足的自性力.) Master encourages us to help people, not to depend on the magic power of god, not to be greedy and desirous of things or we will be bound up by desires. He encourages Tzu Chi volunteers to start from altruism and clean our hearts by doing so.
Many disciples who enjoyed visiting the fortuneteller never go to the fortuneteller after becoming converted to Master. Dharma Master Cheng Yen admonishes the disciples that people should change the fate not be controlled by it. Master says, there really is the fate, and our life also has the scripts, however, we can change our fate by our will. The kind of thoughts is neither fatalism nor denying the existence of fate. What Master always emphasizes is that “ You can’t take anything away form secular world except karma when you died.”
Whenever one becomes a Buddhist, it doesn’t mean that he’ll be peaceful and happy forever, there’s no more unexpected conditions (無常), no more adversities. Being converted to Buddha means to face the unexpected conditions with the right attitude and devote to collective positive occasions. . Only surpass the karma of the fatalism, help others as possible as you can accumulate blesses and happiness, that even the there is much karma one suffers little. Joining Tzu Chi is not like buying insurance that promises everything will go smoothly; instead, being a Tzu Chi member means one can understand altruism is the absolute way to reach the ultimate awakening.
Many Buddhist countries are poor and full of inequality. Is it impossible to change the condition by believing in Buddha? Dharma Master Cheng Yen not only asks disciples to fulfill good deeds and gathering blessing for oneself. but also hope everyone to do good things to create a good environment for changing the poor and the unfortunate conditions.
Tzu Chi volunteers have been to Keichou in mainland China to do relief. After they came back, they told Master that Keichou is so poor, barren, mountainous and rocky that it is hard to cultivate. They describe Keichou in three sentences, “ There are mountains everywhere, one has to climb mountains all the time, and people earn their living by mountains.” The poverty is historic and difficult to change. However, Dharma Master Cheng Yen said, history is made by men, if one is willing to make a wish, there will be hope and one can change history. As a result, Tzu Chi started to help people living in the mountainous area to move, found better place to build new houses for them, rehabilitate their lives and changed their fates. This shows that clearly that the fate can be changed.
Dharma Master Cheng Yen thinks that being illuminated at present, doing good deeds at present and heaven is at present. One shall be practical to do good deeds in order to change man-made misery, poverty or karma. Everything is formed by the thinking of human being. Dharma Master Cheng Yen doesn’t advocate supernatural power, no matter taking the medicine, planning the life or surpass the adversities, he always thinks and acts at the evidence-based level. All the thinking are positive, practical and righteous instead of the Chinese tradition of worshipping to God or visiting the fortuneteller for hoping the monks showing the magic and mysterious power relief the suffering of people.
Dharma Master Cheng yen inspires disciples that lucky person live in lucky places, not lucky places make person lucky. Such positive and confident thought encourages many volunteers to give up superstition of fengshui. “the adversity is a positive power of affinity, one shall not pray everything being smoothly but strengthen the courage, think with wisdom and work hard without negligence. All these teachings make those people facing adversity come over misery and misfortune with confidence and wisdom.
The Scientific Spirit in Tzu-Chi’s World
One solves the destiny of oneself and the society is very important teaching from the Dharma Master Cheng-Yen. In this connection, Master Cheng-Yen strives and participates in the scientific field enthusiastically all the way. For scientifically improve the misery and misfortune of the human body and circumstances, Master built up the Tzu-Chi hospitals as a medical net all over the Taiwan. He set up the Center of the Bone Marrow cell laboratory and the University as well as the high-technical Da-Ai TV.
As to the Charity field, the construct concerning to the international relief is developing all the way in the Tzu-Chi World. For example, the relief activity in Iran, Tzu-Chi found that while the weather is too hot, the temperature inside the normal tents supporting the relief always is higher about 15 to 20 degrees than outside. Therefore, Master Chen-yen instructs the volunteer of professional to design the tent with the windows as well as with the rainy water recycled equipment. Meanwhile, the tents offered by Tzu-Chi to the disaster area are lifted higher for avoiding the rainy water. Besides, the mobile houses with the solar generator and the ones built up by the recycled paper which is light and waterproof are developed. The temperature difference of inside and outside is only about 5 degree of the said mobile houses.
In the environmental protection aspect, Master inspires all the volunteers to reproduce the recycled bottles into the blankets and the clothes for the international relief use. All these research and developments in the scientific field are what Master leads the volunteers to do.
None advocate supernatural is another scientific attitude in the Tzu-chi world. The Buddhist was criticized in the past on account of emphasizing the supernatural. As a matter of fact, the supernatural probably exists, but if we emphasize too much, we will indulge. In fact, if we can perceive all the logic concepts with wisdom, and practice by the righteousness, we can reach our goals naturally.
During the time Discovery channel visited Tzu-Chi Foundation, they were deeply impressed with that Master Cheng Yen read the information on the internet everyday, took note by PDA, hold the meeting with the overseas volunteers through the Video conferences, watched the big activities through the satellite live broadcasting. Master Cheng-Yen created the Da-aAi TV in 1998 for spreading the sincerity, goodness and beauty of the human nature through the modern communication technology.
Master Cheng-Yen doesn’t advocate the supernatural doesn’t mean he denies the existing of the supernatural in the Tzu-chi world, but only doesn’t pursuit the supernatural
The doctrine of the Buddhism distinguishes the ability sight into naked eyes, heaven eyes, wisdom eyes, dharma eyes, and Buddha eyes. What do they mean? Everybody has the naked eyes, but they have limitations. Therefore, the naked eyes are not as well as the heaven eyes. The heaven eyes can foresee what the naked eyes can’t see or what normal human can’t perceive. The Heaven eyes can foresee something, but can’t see the moving rule of the being in the cosmos. Therefore, the heaven eyes are not as well as the Dharma eyes. The Dharma eyes are named what can understand all the reason, affiliate, result and repay of the all beings in the cosmos in the trace of the moving.
Anyhow, one can understand the trace of the reason and the result, but can’t have the wisdom to avoid or solve the impermanent. Therefore, the Dharma eyes are not as well as the wisdom eyes. The wisdom eyes can understand the rule of the reason and the result, but also have the wisdom to know how to avoid the occurring of the problem or solve the disaster and the misery. But the wisdom eyes are still not as well as the Buddha eyes. Why? Because the Buddha eyes are the great love, the great love can actually lead the human being relieving from the normal understanding.
Master Cheng Yen directly teaches the disciples the great love of Buddha. Passing the attraction and indulgence of the supernatural, also directly instruct people to the way of the illumination. That is the unselfish and equal great.
Written by: Rey-Sheng Her
The Spokesperson and Director of Humanity Development Department
of Tzu Chi Foundation