Explanations by Master Cheng-Yan
Subject: On Impermanence, Suffering and Emptiness (無常苦空真空妙有)
Date:February.10. 2016
“Ordinary people do not understand that worldly phenomena are impermanent, much less know that the world is empty and illusory. Furthermore, they cannot understand that there is also wondrous existence in the world. Wondrous existence and true emptiness are buried in the mud of the lotus pond.”
This is how we live out our lives every day. As unenlightened beings, we “ordinary people do not understand that worldly phenomena are impermanent.” Every day, we live in this way. How often does the world “impermanence” surface in our minds?
What is “impermanence” really? It is just a term. However, with this true principle, no matter when impermanence strikes, the experience it brings to us is suffering; there is unbearable suffering in life. Only after encounter suffering do we recognize, “Oh, so this is impermanence!”
Nowadays, when we talk about the 921 Earthquake, some people think, “I know, I heard about what happened.” Thus, they describe the events lightly, as if it had nothing to do with them. But those who lived at the epicenter in central Taiwan take it very seriously. “Right! That is impermanence! Impermanence struck suddenly; it looked as if the mountain lost its skin.”
Because of the 921 Earthquake, some suffered serious injuries. For some, in the blink of an eye, a limb was lost. Some lost their loved ones. I recall that, at the time, we deeply devoted ourselves to the relief effort. Thinking back, things were so frightening!
On the day of the quake, at the Abode we felt very intense shaking. Just a little while later, we received a call [from near the epicenter]. [We asked,] “Did anything happen there?” “Yes!” They reported one thing after another. “Have you surveyed the situation?” “Yes, and we have already mobilized. We are preparing breakfast now, and some people are at the scene offering comfort.”
“Are all Tzu Chi volunteers safe?” “The houses of some [volunteers] also collapsed.” “And the people?” “Everyone is safe.” Later, I heard people name certain volunteers whose house had collapsed but who did not return to check on it for many days. So I asked, “After what has happened, you didn’t go back to clean up your house?” “How could we clean up the house?” “I only have two hands, and my family is small. We can’t rebuild the house, so it is better that we join the relief efforts.”
We heard about and saw people like this. Living Bodhisattvas may also experience disasters. When disaster strikes them, they still have a Bodhisattva’s courage and perseverance, so they set aside their own problems and devote themselves to helping other people.
Seeing people who were more severely affected or had greater losses, like some families where many suffered injuries, they felt, “I am still in good shape.” “While engaging in relief work, I do need to worry about cooking for myself. We need to help cook for other people and go out and comfort them. Every day, we are so busy.”
What shocked me the most were the requests from our volunteer Chunzhi. Every time I received a call from her, she would ask, “Master, can our hospital in Hualien provide us with body bags? We need bags for the corpses.” I asked, “How many?” “Can you send 500?” This was the first phone call. We quickly contacted the hospital and had them sent over.
A little while later, another phone call came. “Master, can you send another 1000?” 1000 body bags! “We have ordered 500 to be sent already.” “Yes, but we need more, another 1000.” “Are you sure?” “Yes! Pleasure hurry.” So, we quickly ordered another 1000.
Soon after, there was another phone call.“Master, can you send 1000 more? Is it that serious?”The more we heard, the more frightened we were.We sent 25000 body bags in three shipments.
Around noon, a phone call came.It was Chunzhi again, who said, “Master, can you provide us with freezers? Everyone is worried about the hot weather. Some of the bodies we have recovered are already beginning to smell.”
Where could we find freezers?We quickly thought of an idea.Mr. Lee Zong-ji was in the shipping business, so he had shipping containers, some of which must have contained freezers.So, we immediately called him to ask, “Can you find and borrow two freezers from people in your industry?”
Upon receiving the call, he said, “Master, do not worry, I’ll take care of this ; I’ll find them.”Sure enough, he found two freezers we could borrow.
At Puli the corpses had been placed in body bags.
Some were missing body parts and were already beginning to smell.So, they were quickly moved into the freezer and stacked on top of one another.
The stack grew higher and higher.
Hearing the volunteers describe this, [I felt] the Faith Corps members were very courageous.In addition to transporting bodies and moving them into the freezer, every 30-40 minutes, they also had to go inside to rotate the bodies.They had to do this because if the bodies remained stacked like that, those in the middle would be smothered and thus deteriorate [more quickly].Because of this, they rotated the bodies again and again.
Even the soldiers at a nearby army base were in shock.The military came and asked Tzu Chi volunteers, “Can you come to the base and talk to our young soldiers, help to comfort them a little? Everyone is terrified.”
Our hospital [in Hualien] immediately dispatched doctors and nurses aboard a helicopter on the first day and flew directly to Dongshi.This all happened back in 1999.
The events that transpired truly shook everyone to their core; that was the 921 Earthquake. Now, when we go to central Taiwan, we can see the more than 50 schools that Tzu Chi helped to build.
After impermanence struck, so many people mobilized; we saw the actions of all these Bodhisattvas.When the strength of so many people was brought together, the power of their love was truly not something that we ordinarily see.
These Bodhisattvas gave without expectations not thinking of themselves at all, but only of how to conduct the relief efforts.They all mobilized to go there; that was the kind of dedication they had.
Truly, thinking back on it there were so many touching stories.
So, in this world ordinary people quickly forget.
Anything that does not directly affect them will be quickly forgotten. But if they personally joined the relief efforts, it would have left a deep impression on them.This is the reality of our world.“Ordinary people do not understand that worldly phenomena are impermanent.”
The [principles] of this world cannot be seen, but impermanence will strike regardless.
Recently we have been constantly talking about the imbalance of the four elements.Earthquakes, floods, storms and fires are frequently happening around the world.
People far away from them might feel that they are insignificant matters.However, we need to care for the entire planet, to always care about what happens in the world.
Every day, we watch the forecast for typhoons.Which direction will these typhoons go?We begin to worry and feel very concerned.Everything on this planet is interconnected.
People who are concerned in this way feel closely connected to everything that happens in the world.
These people are considered Bodhisattvas.
Thus, our minds must not be so limited as to only focus ourselves, only benefiting ourselves; otherwise, not a single Bodhisattva will arise.Then when impermanence strikes, who will help?So, we must know and understand the principle of impermanence.
Those of us who are able to help other people are very blessed.
If impermanence strikes us and we can be understanding, see through things and dedicate ourselves to helping others, our lives will quickly improve.Then there are people who “[do not] know that the world is empty and illusory”. They still have attachments and think that spiritual cultivation is too hard, too boring, as if by engaging in spiritual practice this year, they should be able to attain Buddhahood next year. That is not how it works; it takes countless eons. We must unceasingly accumulate [the right] cause and conditions. We clearly know that things are illusory, yet we still cling to them.
What are we trying to accomplish? When we go among people to help without allowing ourselves to be contaminated, that comes from being able to see through the illusory. If we can penetrate the principles of emptiness and illusiveness, first, we will not be attached to ourselves; we will be firm in our aspirations and steadily put [the Dharma] into practice. Because all things are empty in nature, what is there for the "self" to want? We should just seize the moment and take action.
Ordinary people we unaware [of all this].
"Furthermore, they cannot understand that there is also wondrous existence in the world". There is wondrous existence in the world because we all intrinsically have Buddha-nature, because the principles are everlasting. Although we cannot see them, if we mindfully try to realize the principles, we will find that they are very abundant. We must know that within impermanence there is also "wondrous existence". Within this "wondrous existence", principles converge and give rise to either good or evil. Within everything is an abundance of principles. If we are able to quiet our minds and earnestly contemplate, we can leisurely swim in the ocean of Dharma. Then how would we be bored? We will neither be bored nor lonely.
When we still our minds and think earnestly, if there is something to do, we will do it quickly. This is living a down-to-earth life. "Wondrous existence in true emptiness [is like] lotus flowers in the mud. Their seeds are buried beneath the mud, so that, unfortunately, all we can see is mud. Thus, we do not help this seed to develop. Lotus flowers can dignify a muddy pond. In the Saha World, don't Bodhisattvas similarly dignify this world?
Yet we are unable to realize this. So, I hope everyone will be mindful.
The poor son endlessly drifted about until he finally arrived at the city his father lived in. He finally had the karmic conditions, yet his mind was in a state of [confusion], so he was still unaware that this was his house. He still stood outside, peering in. Seeing how dignified and awe-inspiring, it was inside, [he felt]. "This does not seem to be a place where I can beg or make a living". So, he began to leave "it would be better to return to a poor neighborhood". It would be better to go back to an impoverished area. With the way people live there, "when I am hungry I just beg for food; when I need clothes I just beg for clothes, or salvage discarded clothing to wear".
This was how people lived there, in "a place where I can put my strength to work and easily obtain food and clothing. It would be easier to live this way.
This is like some spiritual practitioners, "I want to shave in spiritual practice, but I am unable to accept these principles. I cannot comprehend them, so I have no interest in them". Thus, they lose their spiritual aspirations. They are like the poor son, who did not know he had a part in the riches of this household. Thus, he was afraid; "They may see me and press me into service. They may even force me to do things”. Therefore, he decided to leave.
So, the previous passage states,“’If I stay here long, they may see me and press me into service forcing me to work. Having had this thought, he left hurriedly’”. This is the previous passage.
The next passage in the sutra states, “At that time, the wealthy elder, seated upon the lion’s throne, saw his son and immediately recognized him. His heart filled with joy, and he had this thought. ‘Now I have someone to whom I can entrust my wealth and stores’”.
The father, sitting inside, saw the figure of his son; upon seeing him he immediately recognized him. Although his son had left at a young age and returned only after he was already grown up, when he had already begun entering old age, this father, whose every thought was on his son, saw this figure and immediately recognized, “This is my child”. So, he was very happy. Now, there was someone to inherit his property, so he quickly asked people to bring his son over.
At that time, the wealthy elder [was] seated upon the lion’s throne. This is the place from which the elder saw his son. The Dharmakaya of the Tathagata abides in the supreme meaning a state of emptiness and fearlessness. As the Buddha taught Dharma among the people, He had the virtues of calmness and fearlessness, clearly illuminating capabilities in His enlightened state.
See, “At that time, the wealthy elder, [was] seated upon the lion’s throne”. The lion’s throne is the Tathagata’s Dharmakaya (Dharma-body). Sakyamuni Buddha is not the only one who has a pure nature of True Suchness. Actually, we all have this nature of True Suchness. But when explaining this in terms of matters, with His sharp and awakened nature, the Buddha knew the extent of His disciples’ capabilities. For those with limited capabilities, He spoke of “existence” and “emptiness.” Starting from the Agama, He moved to the Vaipulya and then the Prajna. At this point, it was time for “the Three Vehicles to return to the One.”
The Buddha knew His disciples would be afraid and dare not accept this. In the past, they focused on benefiting themselves. Now, He wanted to entrust to them [the mission of] delivering sentient beings and walking the Bodhisattva-path, so He taught them the Lotus Sutra.
The Lotus Sutra leads Hearers and Solitary Realizers to converge on the Bodhisattva-path. Hearers and Solitary Realizers were afraid to hear about it.
“In the past, I focused on benefiting myself and on my own spiritual practice, hoping that I would not come back to this world and suffer.” “[Applying] the Four Noble Truths is not easy. I put I a lot of effort to finally begin eradicating the source of suffering and to clearly understand the truth of causation.Now, I have already eliminated suffering and causation.I have already gone through this process of spiritual practice.Now I am focused on practicing the Path so I will not have to return to this world.But now the Buddha wants us to understand wondrous existence.” Though they knew about “wondrous existence, though they knew that this seed exists, to help this lotus flower grow out of the mud to help this lotus flower grow out of the mud while avoiding being contaminated by the mud, seemed like a very difficult task to them.”
The Buddha understood that His disciples felt this way, that they thought, “Delivering sentient beings is the work of Bodhisattvas.It has nothing to do with me.” This is just like how the poor son tried to escape. At this point of the story, the poor son had gradually approached [his father’s city]. Similarly, the Buddha discovered that His disciples were repentant. They openly expressed what was in their hearts, so He became happy.
Now there were people to transmit the Dharma He wanted to pass on. So, the previous passage states, “His heart filled with joy, and he had this thought, Now I have someone to whom I can entrust my wealth and stores.” Thus, the elder was very happy. “As the Buddha taught Dharma among the people
[with] the virtues of calmness and fearlessness”, His virtuous nature and His awakened state illuminated everything, He could see into His disciples’ capabilities. They were now close to developing great capabilities.
Thus, the father was very happy. There was now hope for passing on his wealth. So, everyone, in learning the Buddha’s way, we must be mindful.
As I read these passages and speak of them, I am filled with joy. I feel that the Dharma in the Lotus Sutra is [connected to] the principles of the Agama, Vaipulya and Prajna teachings. After we understand these principles, they are all brought together in the Lotus Sutra.
From the Introductory Chapter to the Chapter on Skillful Means, to the Chapter on Parables and then this chapter which helps us develop faith and understanding, we must use a reverent heart to believe and understand. We must not become tired of hearing the Dharma, thinking it has nothing to do with us. If we think that way, we will feel tired. If we feel connected to it, we will find it very applicable on our path of life. Even if we are already approaching old age, we can still elevate our vitality and develop our wisdom-life. Listening to the Dharma, we should feel Dharma-joy. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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