師復曰：『今於大梵寺說此頓教，普願法界眾生，言下見性成佛』時韋使君與官僚道俗，聞師所說，無不省悟。一時作禮，皆嘆善哉！何期嶺南有佛出世。

Guru then said, \`Today in the Great Brahma Temple I speak the sudden teaching. I hope all beings in the dharma realm, upon hearing the words, enlighten and achieve buddhahood.\` Governor Wei, other officials, and ordained and at-home practitioners, hearing Guru`s words, all gained better grasp. Everyone saluted the Guru and acclaimed, \`Excellent! Who would have expected a Buddha to come out of the south of the Five Ridges.\`

There are two types of wisdom. There is the worldly wisdom used in our everyday lives, and then there is the great wisdom: Prajna which can be termed the esoteric wisdom (wisdom of 婫xiting the world?, which is also called wisdom of the Buddha.

If you lack the worldly wisdom, you won㦙 be able to compete with others. On the other hand, possessing the esoteric wisdom, Prajna, is just as important; because it will serve to determine where you will end up when you pass from this world.

Everyone says that since Grand Master is now a Buddha that He should know everything, including the English language. But because everyone tells me that I don㦙 speak English correctly, I don㦙 even say it anymore. Knowing your mother tongue is important, but having a second language will prove to be more useful in another country. All these are conveniences of having worldly wisdom.

As to the esoteric wisdom, think of impermanence. Impermanence has been preached quite a lot, but do you really recognize impermanence when you see it? For example, if we are on a boat that capsizes, those who cannot swim will drown. This kind of impermanence is obvious in that a second ago you are still alive but a second later you may be gone.

Do not presume that Grand Master will be on the dharma throne every time. You don㦙 know impermanence. We do not know what the future or tomorrow holds. I may be here today but gone tomorrow.

Imagine you are watching TV at home in your high rise flat. What if an airplane were to suddenly crash into your living room? We cannot predict things as such because of impermanence. Just because you are at home does not mean things will not happen to you. This kind of impermanence is still pretty obvious. There is another kind of impermanence. Everyone is changing all the time. Our bodies are not in the same condition as they were a month ago. We are changing by the year, month, day, hour, minute, or even second. One important point, all the cells in our bodies are changing every day. The fact is we are aging every day. This is the other kind of impermanence; it means that we are never in a constant, stable state. Nothing in this world is permanent; this includes our heart and even the weather.

If you realize that all things are within impermanence, then you are beginning to step into Prajna. Nothing is permanent; everything changes.

Every day I practice my departure from this world. When I sleep I practice the 鏠rystal Light Immersion during Sleep?method which is to immerse myself in light and enter sleep in the Buddha land. This practice and all dharma practices help to prepare ourselves for death.

Someone asked me: what happens when calamity strikes? I say, when the time comes, apply what you have been practicing. Calamities are nothing to fear for. Your cultivation on a daily basis will prepare yourself for the departure from this world. Because we understand impermanence, therefore we must practice our departure from the world. The breakdown of the 5 basic elements in our bodies is in the following sequence: earth, water, fire, wind, and then emptiness. Our bones and flesh will die first (earth), then our blood stops flowing (water), then our body temperature drops (fire), then all the breathing stops (wind), and with our last breath, the soul will begin to leave our body (emptiness).

Impermanence is the truth. There is no being or self. This is nirvana.

Translated by: TBTTs.
Summarized by Ameli Chiang, edited by Justin Chiu, proofread by Angela Yeh