Explanations by Master Cheng-Yan
Subject: Buddha’s Dharmakaya Are Like a Boundless Void (諸佛法身如虛空)
Date: October. 14, 2013
Every day, at this same time, the conditions are the same. This is the same time and the same state, but is it the same moment? Actually, the states are the same, but the moment in time is difficult. If we can clearly distinguish between the labels and [underlying] principles, we will fully understand those principles. If we cannot clearly distinguish between them, we will often take issue with people and over matters and objects. The Sutra of Infinite Meanings can bring us deeper understanding. So, this section of the sutra says,
“[His body is] neither moving nor tuning, neither idle nor tranquil, neither advancing nor regressing, neither safe nor in danger, neither right nor wrong, neither gaining nor losing, neither that nor this, neither going nor coming.”
As we chant the Sutra of Infinite Meanings daily, have we thoroughly understood these principles? “Neither moving nor turning, neither idle nor tranquil.” At any moment, are we passing time in movement? Or, are we passing time in stillness? At the present, we are very still. This is a tranquil setting. It feels very still and stable. We can call this “not moving”. When we are sitting here, we are not moving. Yet, as we are not moving at all, everyone became still. Do you know how far the Earth had travelled around the sun during this brief length of time? We know it is moving because he minutes and seconds are passing. We fell both the sense of movement and moments of stillness. So, [things are] “neither moving nor turning”. But really, is there a moment when the Earth is not turning? Is there a time when minutes and seconds are not passing? Even if we are very still, the world surrounding us, not only heaven and earth, but everything, looks like it is “neither moving nor turning”. At the moment, we feel that things are “neither idle nor tranquil”. They are not existing in stillness; they are still moving ceaselessly.
Thus, “moving” and “stillness” are happening simultaneously. This is known as an “aggregate”. I often talk about the “aggregate of action,” which we are experiencing at any given time. We just do not sense it. “Neither advancing nor regressing, neither safe nor in danger.” The same principle applies to advancing and regressing. Are things really advancing or regressing? After we are born, when we are young, we are constantly learning. We learn to walk, to listen, to read and to do things. This is advancing. But after our youth has passed, and we are middle-aged, we are at our peak.Next is old age, in which we begin to continually deteriorate.As our strength and memory wane, we lose our agility and alertness.So, we are constantly regressing.
So, are we advancing or regressing?Regressing, and at the very end of that regression we pass away.After we pass away, we come back again because we are all in cyclic existence.Thus, “neither advancing nor regressing, neither safe nor danger” Within this realm of impermanence, we may often think that we are safe and sound.But we must remember that we cannot stop time; we cannot stop impermanence.How can we say “neither advancing nor regressing” is a moment of great peace?
We cannot.Are we living in danger at every moment?Also, no.Although impermanence strikes in a moment, we do not know when it will happen.When things [change suddenly] in a moment, that is called “impermanence”.We must be aware of dangers as we live in safety; then we feel both simultaneously.
I always say we must be vigilant.Even though we live in calm and comfort, we must always have this kind of vigilance.Thought we see many instances of impermanence in the world around us, these are actually the laws of nature.
Our minds can [feel safe in] the law of nature, but we must thoroughly understand these principles.We have to know that change is constant, [what moves forward] will recede; this is the truth.In the state of human existence, this true principle is everlasting, but the world we live in is ever-changing and impermanent.This is “neither advancing nor regressing, neither safe nor in danger”.
Perhaps you are all wondering what does this have to do with you.When I think about this, I realize that this really affects me because we do not just live within these conditions, we are also living on this planet.We need to understand other people’s timing and circumstances.We must have an understanding of the entire world to have an idea of what is stable and what is imbalance.From the imbalance of the elements, to the living circumstances of all creatures, everything is related.
Thus, the Buddha taught us to have a very broad view.Although we live in this space, our wisdom, our hearts must encompass the universe and thoroughly understand these principles.So then we say,“ neither right nor wrong, neither gaining nor losing, “Neither right” means “not so” the principles is not so.“Neither right” also means “false” and “incorrect”.
“Nor wrong” means there is no mistake.In the end, is it correct or incorrect?
“Neither gaining nor losing” means there are no gains or losses.Indeed, why are we taking issue over things?To figure our [the situation], we must apply our wisdom.This is very important.
At a time of [change], we need to discern right from wrong.We cannot just say, “This is correct, incorrect.”Some non-Buddhist texts begin their teachings with “AU,” which means “existence” and “non-existence”.They start with “existence” and “non-existence”.Is this true or false?It does not matter.
They begin with this concept.But, in the beginning of Buddhist sutras, it states, “such I have heard,” which means this actually happened.The beginning of the sutra mentions the Six Fulfillments.There was a basis for this, a place, people who listened and a Buddha who spoke.The word “such” means it actually happened as described.
Thus, Buddhist sutras must have a basis to say that these are the true principles and those that are false are baseless. This analysis helps us understand what is fabricated and what is true. So, in studying the Buddha's Way, we want to know how to remove our daily illusions, and how to face to true principles. Thus, we must constantly clearly discern right from wrong. This phrase is “neither right nor wrong”. We need to clearly know what is “correct” and “incorrect”. “Neither gaining nor losing” is also an ever-abiding true principle. Buddha-nature is forever within our minds. No one has more of it, nor does anyone have less of it. Thus, it is no greater in Buddhas and no less in ordinary people. Buddha-nature is equal in Buddhas and in sentient beings. We just need to make an effort to understand what is true and what is false. If the course is wrong, we cannot follow it. If the course is right, we want to diligently advance.Clearly, discernment of right from wrong comes from our Buddha-nature. We intrinsically have principles and a Dharmakaya (Dharma-body), “Neither gaining nor losing” means [Buddha-nature] is no greater in Buddhas. They do not have more of it than we do. And [Buddha-nature] is no less in sentient beings; we do not have less of it than Buddhas. Buddha-nature is equal in everyone. So, it is “neither that nor this, neither going nor coming.” Why distinguish between here and there? At this given time, “that” is on that side of the Earth; “this” is on this side of the Earth. Coming and going between this and that, in the past, it may have taken a long time to finally reach the destination. Now, that is not necessary. We do not even need to get on a plane. We can us video conferencing. He speaks, and I respond. Look, isn't this “neither that nor this, neither going nor coming”? You need not go there, and he need not come here. We can communicate [without delay]. So, people nowadays can use technology to demonstrate these existing principles. So, it is “neither that nor this, neither going nor coming”.
All Buddhas' Dharmakaya is like a boundless void, tranquil and clear, and inherently unmoving, calm and still.
“The Dharmakaya of all Buddhas is like a boundless void, tranquil and clear”. This is the principle behind all Buddhas. The Dharma is truly like a boundless void. It is that tranquil and clear, as well as pure. Time is pure and principles are also pure because we cannot see or defile them. Thus, these are the intrinsic principles of the Dharmakaya (Dharma-body). And these intrinsic principles are encompassed within the enlightened Buddha-nature. “The Dharmakaya of all Buddhas is like a boundless void, tranquil and clear and inherently unmoving, calm and still.”
Within this context, would we say it is moving or revolving? In fact, it is unmoving, yet it also does not become still. Even when it becomes still, it continues revolving. The principle is that movement and stillness [happen simultaneously]. If we can understand this, we should be able to comprehend all things in the world, whether time, space or human relationships. We just need to make the effort.
Thus, in the Lotus Sutra, as I said before, the Buddha began by sitting in full lotus and in Samadhi, a state of concentration. He was very happy and eager. The people listening were also very joyful, knowing He was about to emerge from Samadhi and freely carry out His original intent. At that point in time, heavenly drums sounded and heavenly flowers fell. That condition was very beautiful .
Thus, at that time, “all heavenly beings, dragons, ghosts and gods, made offerings to the most honored among people. And, within all Buddha-lands, there occurred a mighty trembling.
This is telling us that at the point in time, everyone was very respectful. Aside from the fourfold assembly and king and nobles in this world, heavenly beings, dragons and gods were also there and made the most reverent offerings.
Regarding the word “offerings,” the heart is the most important thing.Thus, heavenly beings, dragons and gods also made offerings to the most honored among people. By physically practicing the teachings, they made offerings of respect and conduct. This is how they protect the Buddha-Dharma. These are all known as “offerings.”The made offerings to and protected. The Buddha achieved Buddhahood in this world and realized the tree principles of the universe, so He was the most honored among people and had perfect, universal enlightenment. He realized the most correct course and was the most respected among humans.
“And, within all Buddha-lands, there occurred a mighty trembling.” A Buddha-land is simply a place where a Buddha taught and transformed beings. We know that Sakyamuni Buddha’s place of influence is the Saha world. The Saha world is in this universe, on this planet and includes all sentient beings. It is the most beloved and protected by the Buddha.
Thus, He caresses the Earth to show that He cherishes all beings, things and places on this planet. This is the Buddha’s land. In fact, within the universe, there are many Buddhas. We have already heard about Sun-Moon-Lamp Radiant Buddha and 20,000 other Buddhas with the same name. Then after Them came Burning Lamp Lamp Buddha, and after Him there will be many other Buddhas.
Yet, Buddha-lands are unchanging. Our Saha World is also unchanging; it is still guide by the Buddha. When we say something is “unchanging” it means the principles are unchanging. The true principle in the Saha World are the same as the true principles in all other Buddha-lands.Thus, we say that all Buddhas share the same path. When the Buddha-mind in the Saha World is happy, the Buddha-minds of all Buddhas in all Buddha-lands are also happy. This is the “mighty trembling.” Trembling means eager and happy.
Thus, as we learn the Buddha’s Way we must bring everything into harmony with the principles. More importantly, in our daily living, we must be mindful not to separate the way we live from the principles [we learned]. We must bring them together harmoniously. Then we will not be led astray by external conditions. “Neither moving nor turning, neither idle nor tranquil, neither advancing nor regressing, neither safe nor in danger, neither right nor wrong neither gaining nor losing, neither that nor this, neither going nor coming.
At this point, we can understand the Sutra that we chant daily very well. If we do not understand the text but simply read it, that is not right. We really must [bring] these principles into our daily living, to this time, place and our relationships. We must be very thorough. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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