Explanations by Master Cheng-Yan
Subject: Upholding the Three Directives Benefits All (能行三法 利己利人)
Date: December 15.2017
“The Textual Commentary on the Lotus Sutra says the Three Directives must be possessed by those who promote and spread the teachings of this sutra. In benefitting living beings, compassion is the foremost and we must take patience as our foundation. In teaching the Dharma, we must be rooted in selflessness and sit on the seat of the emptiness of all phenomena. By being able to uphold the Three Directives, we can benefit ourselves as well as others.”
In spreading this sutra, the three things that are essential are the Three Directives [for Spreading the Sutras]. The Three Directives are to enter into the Tathagata’s room, to wear the Tathagata’s clothing and to sit on the Tathagata’s seat. So, once we have formed our aspiration, in order to begin upholding the sutras and promoting the Dharma, we need to have these three essential methods. These methods are crucial to this sutra, so the Textual Commentary on the Lotus Sutra also carefully emphasized their importance by organizing them into the Three Directives. So, it says that those of us who spread this sutra must be equipped with these methods. This is there especially to remind us.
So, we want to benefit living beings. To “benefit living beings” is to deliver sentient beings. For the sake of the whole world, we must find ways to transform sentient beings, and not only those in the human realm, but in the Six Realms and Three Evil Destinies too. The Six Realms and Three Evil Destinies are can be seen in our world. The wealthy live like heavenly beings. Average peoples’ lives are like the human realm. Those who suffer live like they are in hell. Those who reject all discipline live like they are in the animal realm. Those who suffer from poverty are like the hungry ghosts. These six [states of being], along with the disharmony of people’s heart in this world, result in constant conflict. Our had tempers, anger, hatred and animosity result in endless manmade calamities. Isn’t this due to the presence of all Six Realms in this world? Within the Six Realms, we can clearly see the Three Evil Destinies and the asura realm. [Those in these states] live with many afflictions and unbearable pain and suffering.
So, within our human realm, at the top is heaven, where people enjoy wealth. At the bottom are the Three Destinies, and the asura [destiny]. These are found throughout the world. Considering this, doesn’t it make sense to be more mindful of the Buddha’s teachings and the true principles? Wealth grants a heaven-like existence on Earth, but it is not ever-lasting. We must view these things mindfully. In their present lives, some might be very rich and prosperous, with satisfying careers, but will this kind of satisfaction last forever? The human world is impermanent; impermanence can easily strike at any moment. So what good is pursuing the heaven realm on earth? If we live in the ordinary human world, we must follow the rules and do good deeds. Following the rules means that at home, in life, we must fulfill our roles in society. While this is good, while this is the kind of world society needs, we must further consider the Eight Sufferings of human life. They are birth, aging, illness, death, parting from loved ones, meeting those we hate, not getting what we want and the raging Five Aggregates. No one can escape from these Eight Great Sufferings. If we live our lives unaware of them, time will have passed us by without our awareness. The process of birth, aging, illness and death, leads us closer to [the end] with each passing day. Where is the joy in this? We are like a fish in [a fishbowl]. The water leaks out every day, drop by drop by drop, leaking out continuously until the water dries up around the fish. Our own lives are just like the fish and water in the fishbowl. Though we lead such uneventful lives, [we cannot escape] birth, aging, illness, death, parting from loved ones, meeting those we hate, the raging Five Aggregates or any other kind of mental or physical suffering.
Indeed! Human life is full of unbearable suffering. Clearly there is much poverty and suffering and many natural and manmade disasters. In this world of unbearable suffering, what is worth having emotional attachments to? If we want to be able to escape samsara, only the wondrous Dharma, the Buddha’s teaching, [can help us]. The Buddha realized the true principles of this world and all things in the universe. He helped us so that during our time as humans, we might thoroughly understand everything. If, with all things, all people and all matters, we have a thorough understanding, we do not give rise to greed, anger, ignorance, arrogance or doubt. When we understand everything completely, naturally we will be able to display self-discipline in our interpersonal relationships. We will conduct our lives harmoniously, earnestly focus on learning the Path. The Path is applied in our daily living to eliminate our 84,000 subtle afflictions, to completely eliminate dust-like delusions. All 84,000 types of ignorance and dust-like delusions must be completely eliminated. Of course, this is not possible in one lifetime, nor just in past, present and future lifetimes. Rather, it takes many lifetimes. With the karmic conditions from many lifetimes, we are now able to practice the perfect teachings of the Wondrous Lotus Sutra together. [These karmic conditions] enable us to hear, teach, read, recite and so on. We can understand the Dharma and take it to heart. What remarkable karmic conditions these are! These karmic conditions are not from this lifetime, but rather from our many past lives; they were accumulated with great difficulty. In the Buddha’s era, to see Him or hear the Dharma was not easy either. The Buddha taught the sutras for over 40 years before [teaching] the Lotus Sutra. At that time, when the Buddha was ready to open up the door of skillful means and reveal the True Dharma, 5000 people left the assembly. They were there, but when He was ready to teach it, these 5000 people left. Clearly, we must truly be mindful to finish this, to, from start to finish, firmly accept and uphold the sutra in its entirety. To listen to it mindfully, read it mindfully and teach it mindfully is truly not easily done! It is not easy.
Furthermore, now (in 2016), the world’s population is over seven billion. How many people know about the Buddha’s teachings? And of those who do, how many are Buddhist practitioners with correct beliefs? And of the practitioners with correct beliefs, how many can accept the principles of the Lotus Sutra and truly put them into practice in their lives? If we take time to consider this, it is truly [quite rare].
So, in the Chapter on Dharma Teachers, the Buddha repeatedly [addressed]. Medicine King as the Dharma’s recipient. He constantly addressed Medicine King Bodhisattva because Medicine King put the perfect teachings into practice. He engaged in practice by going among people. He sought the Dharma eagerly and made vows [to serve others]. Thus, Medicine King Bodhisattva, in the Chapter on Dharma Teachers, was the most appropriate representative. So, the Buddha made Medicine King Bodhisattva the initiator of the teachings. The Buddha deliberately addressed Medicine King, saying, “You must listen carefully to the difficulties and merits of upholding this sutra. Even if you only hear one phrase or one verse, you will be safeguarded by all Buddhas.”
This is from the previous passage that we discussed. It we listen and take [the teachings] to heart, this shows that we have formed our resolve and strengthened our resolve. We can take the first steps and continue walking. Once we have started walking [on the path], then naturally the Dharma-protectors will safeguard us. We will also be safeguarded by all Buddhas; we will be covered by Their robes. We should remember this from the previous passage. This shows that we are willing to form aspirations to earnestly and mindfully seek to experience and understand the Lotus Sutra. This is a very difficult thing to do. Once we form this aspiration, we must begin “benefiting living beings [with] compassion as the foremost”. If we want to benefit sentient beings, in all that we do, we must comprehend sentient beings’ suffering, their transmigration in cyclic existence and understand how they create karma due to afflictions and ignorance. So, there is much [we must understand]. The Buddha looks forward to His disciples being able to benefit and transform sentient beings. This is what it means to “benefit living beings”. Whether they are humans or animals, we must demonstrate our compassion for all life. So, we must make compassion the foremost. “We must take patience as our foundation.” We must be patient; spiritual practice is not very easy, so we must be patient. Without patience, we cannot continue on this path. Although the great Bodhi-path is very straight and even, if we do not have patience, we will not be able to keep walking.
So, we must be patient. Maras will come to disrupt this right path. This is a common occurrence, so we must demonstrate our sincerity and be focused and determined. Thus, “We must take patience as our foundation. ” Truly, we must be very patient. Otherwise, in our efforts to truly benefit others, we will face many difficulties. For the Buddha to attain Buddhahood, He first had to conquer Mara. He had to vanquish the many armies of Mara, those many afflictions. Only after breaking through the armies of Mara could He attain perfect enlightenment. How must more so must this be for those who aspire to follow the Bodhisattva-path. Of course, Mara [represents our] afflictions. When we are surrounded by afflictions, we must persevere and endure. We must be able to endure anything. So, [patience] is essential for upholding the sutra.
Next, it says, “In teaching the Dharma we must be rooted in selflessness.” In fact, there is no Dharma to be taught; the Diamond Sutra tells us this. It is not me who is able to teach the Dharma. I also had to take common knowledge of the sutras in order to understand them. I was not born able to teach the Dharma. I also had to be very mindful and work hard to experience the truth [of the sutra]. Once I understood the Dharma, I also had to observe worldly matters among people. I am very grateful! The Buddha-Dharma is wondrous, and in the Buddha’s wisdom, what He first taught more than 2000 years ago, still [applies to] modern affairs. His teachings are still applicable in our modern times; applying them today can cure our world. When I share these [teachings] with you, there is no Dharma that I can teach. So, “In teaching the Dharma, we must be rooted in selflessness.” It is not that I am able to teach it; I can only try to be more mindful.
In fact, after I teach it, sometimes I may forget it also, so I have to review it again from the beginning to help myself remember. In the end, we are only human, so, “In teaching the Dharma, we must be rooted in selflessness.” We must “sit on the seat of the emptiness of all phenomena.” All phenomena are empty. Without the view of people, self or lifespan, all appearances are eliminated. This is to say, I simply teach the Dharma that I understand to other for them to understand. “By being able to uphold the Three Directives, we can benefit ourselves as well as others.” We should [upon] these Three Directives, taking great compassion as our room, gentleness and patience as our clothing and the emptiness of all phenomena as our seat. If we are able to apply these Three Directives in our daily living to uphold this sutra, we are naturally benefitting ourselves. I myself am also very happy. Although I am very busy every day, I must earnestly seize the time. By seizing the time and quickly immersing ourselves in the Dharma, we will feel very joyful. Anything that we encounter today, ant kind of afflictions, will be resolved immediately. Having no afflictions is benefitting to ourselves. But how do we share these insights with everyone else? This is benefitting others.
When we see everyone accept [the Dharma], put it into practice in their lives and go far and wide to help others everywhere, this is joy; they too are joyful doing it.
During the seventh lunar month [of 2016], the auspicious month, the month for filial piety and the month for repaying grace, volunteers gathered at Taipei’s Chiang Kai-shek Memorial Hall. In three days [of performances], we demonstrated the teachings of the Bodhisattva-path, which are all about caring for the world. The Bodhisattva spirit [was demonstrated] continuously in that place. Tang Meiyun and Sun Cuifeng and their two theater troupes were at the Chiang Kai-shek Memorial Hall for three days working in concert with the Tzu Chi volunteers. These great Living Bodhisattvas express [this spirit] in their performances. With the cadence of the sutra passages accompanied by body language, they expressed the truth of the Buddha-Dharma, the truth found within the sutras. Their movements are so graceful, moving in perfect unison; this is beauty. It is truth, goodness and beauty coming together in this place. I am very grateful! This is truly a month to be grateful.
With [the support of the] Dharma-protectors, they could express the Great Vehicle in such a grand space for a big audience. They guided all to observe vegetarian precepts. This performance was able to influence many people. It was a three-day Dharma-assembly, a different kind of Dharma-assembly. This is a Dharma-assembly of the perfect teachings put on display for the world and perfectly accomplished. I am very happy. This is the Buddha-Dharma for this world. We need all Dharma-protectors to safeguard it, but even more, we need the sincerity and firm resolve of people in the world. This is crucial. So, the Buddha-Dharma has been passed down for a long time. It is the most true, good and beautiful, the medicine that can cure our world. This is the most important, so we must mindfully experience it.
The previous section of the sutra states, “These good men and good women must enter the Tathagata’s room, must enter the Tathagata’s room, wear the Tathagata’s clothing and sit in the Tathagata’s seat. Then they should teach this sutra extensively to the fourfold assembly.
The next passage then says, “The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings. The Tathagata’s clothing is a heart of gentleness and patience. The Tathagata’s seat is the realization of the emptiness of all phenomena.”
These few lines from the sutra refer to the Three Directives. We must all remember them very mindfully. “The Tathagata’s room” is “a great heart of living-kindness and compassion toward all sentient beings. All sentient beings possess this, but it is covered by our afflictions. We all have the nature of True Suchness. however, if we do not form aspirations and activate our loving-kindness and compassion, then even with the Tathagata’s room in our hearts, it is of no use. So, toward all sentient beings, people must form a resolve of great compassion. In this way, people can then begin to enter the Tathagata’s room. Then they gradually draw near to the Buddha. “For the realms of all sentient beings, because we have hearts of loving-kindness, we eradicate all their worries and afflictions and give them happiness. Great loving-kindness is great loving-kindness and compassion. [This is about] all sentient beings, all the realms of sentient beings, all living things, humans, animals and so on. For sentient beings in all realms, we must exercise our loving-kindness. Loving-kindness allows us to eliminate all worries, sorrows and suffering. This requires applying loving-kindness.
Look how Bodhisattvas go to the side of those who are suffering. With open arms, they embrace sentient beings, saying. “There is no need to be afraid! Be at ease; be at ease. It has passed.” We see Living Bodhisattvas like this very often. Living Bodhisattvas embrace others with open arms. This is “eradicating all the worries and afflictions”. We draw close to suffering sentient beings; we go to keep them company. In the midst of their fear, we comfort them. When they are worried, we accompany them. In times of great need or during emergencies, we quickly go to offer relief. This is what it means to “give them happiness” and transform afflictions into Bodhi. It requires us to be very mindful. Loving-kindness means relieving their suffering and resolving their worries, enabling them to turn their afflictions into joy. this is living-kindness.
The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings: For the realms of all sentient beings, because we have hearts of loving-kindness, we eradicate all their worries and afflictions and give them happiness.
We just spoke of loving-kindness; now we turn to compassion.
“Because we have hearts of compassion, we save them through skillful means, relieving them of suffering and hardships. A heart like this can accommodate everything. It is the room of loving-kindness and compassion.
We just said with loving-kindness, we can eliminate the problems in people’s minds. What about compassion? Compassion [arises] when sentient beings are in the greatest desperation or danger, or when their lives are hardest. When their bodies and minds face great difficulties, we must give rise to compassion. So, we must quickly use various skillful means to provide them with relief. Out of loving-kindness, we comfort them with principles. When sentient beings are in desperation or face difficulties, we must devise all kinds of skillful means to relieve them and to eradicate their hardships. We must have this mindset. We often hear “loving-kindness” and “compassion” paired together. With “loving-kindness,” we rid others of worry. With “compassion,” we eliminate the tangible suffering in their lives, their bodies or so on. These two words must come together; the mental and physical suffering of all humankind requires loving-kindness and compassion. “A heart like this can accommodate everything.” With loving-kindness and compassion, this room of the heart can accommodate everything. The Buddha’s heart is vast and boundless and has become one with the universe. So, with this heart of great loving-kindness and compassion as the room, His heart encompasses the universe. This is the room of loving-kindness and compassion.
The Dharma-nature of the supreme meaning of “emptiness that the Tathagata Himself realized is the room that the Tathagata always peacefully abides in. only with this can He benefit sentient beings and give them joy.” this is “entering great loving-kindness and compassion as the room.”
Everyone has this nature of True Suchness, but the Buddha’s nature of True Suchness has actually become one with the universe. Thus, His heart is already open and spacious. The nature of all phenomena is emptiness. Because He can already encompass the universe, [He realizes] the empty nature of all phenomena. [His heart] can accommodate everything. Whether hard or soft, whatever it is, His heart can accommodate it all. “This is the room that the Tathagata always peacefully abides in.” The Tathagata’s heart encompasses all things in the world. “Only with this can He benefit sentient beings and give them joy.” this is because the Buddha had such an open and spacious heart. In fact, we all have this; we are all able to do this. We need only enter into the Tathagata’s room. Taking loving-kindness and compassion as our room. So long as we can all do this, we will benefit sentient beings and bring them joy. this is taking great loving-kindness and compassion as our room. If we are able to do this, if we can embrace all beings in our hearts and help them be rid of their afflictions, help them attain peace and stability, if we are able to do this, then we have entered the Tathagata’s room of great loving-kindness and compassion. So, “loving-kindness and compassion are two of the Four Infinite Minds.” Loving-kindness and compassion, can also be divided into three categories.
Loving-kindness and compassion are two of the Four Infinite Minds. There are three categories: 1. Loving-kindness and compassion arising from affinities with living beings. 2. Loving-kindness and compassion arising from affinities with the Dharma. 3. Unconditional loving-kindness and compassion. If people can abide peacefully in this mindset, they are said to have entered the Tathagata’s room.
“Loving-kindness and compassion arising from affinities with living beings” means “Bodhisattvas arise because of the suffering of sentient beings”. Due to their affinities with sentient beings, [Bodhisattvas] give rise to compassion. So, we must constantly express our gratitude. It is only because sentient beings suffer that we activate our loving-kindness and compassion. This is “loving-kindness and compassion arising from affinities with living beings”, because sentient beings suffer, “When we see others in pain and suffering, we wish to relieve and rescue them. Because we perceive an appearance of self, we perceive the appearance of sentient beings suffering as our own?” this is having universal compassion for all beings. This is the “loving-kindness and compassion arising from affinities with living beings”. Thus, “Bodhisattvas arise because of suffering sentient beings. Because we perceive an appearance of the self, we perceive the appearance of sentient beings”. Because there is a
self” who can save others, we perceive the appearances of sentient beings. Thus, Bodhisattvas must manifest an appearance and go to wherever sentient beings are suffering.
Second is “loving-kindness and compassion arising from affinities with the Dharma”. This is “the wisdom we attain through the contemplation of the twofold emptiness”. That is, through emptiness, we are able to “completely rid ourselves of our perceptions of sentient beings in giving rise to compassion. This is wisdom of effortful contemplation, and thus still has appearances of the Dharma”.
We all have the view of humans, the view of sentient beings; we see you and him and me [as separate]. Is there any connection between you and him? Is there a connection between you and me? When [I feel] three is a mutual relationship, then I will care about him. Now, when it comes to all sentient beings, we must open our hearts [even more widely]. All sentient beings in the world are one; this is wondrous existence. However, with all sentient beings, we must use the view of emptiness to eliminate the view of sentient beings. All sentient beings are one; there is no distinction between self and others. This is the wondrous existence in true emptiness. We feel others’ suffering as our own; we become one with them. Thus we empty ourselves of our perceptions of self and others. This is how “loving-kindness and compassion “arises from affinities with the Dharma”. By not distinguishing between ourselves and others, we develop great loving-kindness and compassion. “This is wisdom of effortful contemplation.” This is referring to our efforts. When we cannot bear for sentient beings to suffer, we go out and exercise our great loving-kindness and compassion. “[It] still has appearances of the Dharma”. There is this appearance of the Dharma, but this is wondrous existence in true emptiness. If there is nothing, then there is nothing, nothing at all. What is suffering? Suffering would not exist either. After people experience suffering, once it passes, there is nothing left. Thus, there is nothing from our efforts. But there is something! Though there is suffering, it is brought about by people’s karmic forces. So, these karmic conditions do exist; since we see it, we have the affinities, so we must go out to help others. No matter who they are, we help them.
Third is “unconditional compassion,” which means “we perceive that from the very beginning, sentient beings and the Buddha have always been one. There is no such thing as a state of loving-kindness and compassion we give rise to, nor is there a heart that can give rise to loving-kindness and compassion. This effortless path is the great compassion of the Tathagata”.
This is how it is; when we observe sentient beings with the wisdom of emptiness, we find no appearance of self or other; we will not perceive any appearances at all. But when it comes to sentient beings’ suffering, we must use our wisdom to observe carefully. “We perceive that from the very beginning, sentient beings and the Buddha have always been as one”. Sentient beings and the Buddha are one; this is “universal compassion”. So, “There is no such thing as a state of loving-kindness and compassion we give rise to”. We have it intrinsically; everyone intrinsically has Buddha-nature. “Nor is there a heart that can give rise to loving-kindness and compassion. This is the effortless path”. We all intrinsically have [Buddha-nature]. Giving rise to compassion is very simple; it all arises from one thought. What could be difficult about it? There is no need to put in any effort or practice the path in a certain way because we intrinsically possess this. We only need to change our thoughts. “[This] is the great compassion of the Tathagata”. This is such a simple matter. What kind of discrimination can we make? It is not complicated; it is very simple. So, “Whoever abides peacefully in the mind of compassion is said to have entered the Tathagata’s room.”
“By covering all living things with compassion, we ultimately benefit ourselves. This is known as the room. Those who enter this room transform sentient beings all day, yet do not see any beings to transform”.
We can cover all beings with compassion. By covering them [with compassion], “we ultimately benefit ourselves”. The sun is so big; if we did not have this room to cover us, where would we hide from the blazing sun? Or, when it rains, where could we take shelter from the rain? We have the covering of this room. Actually, when we enter the Tathagata’s room, this benefits us. So, “Those who enter this room transform sentient beings all day, yet do not see any beings to transform”. When we enter the Tathagata’s room, we first transform ourselves. Who can we say we are going to transform? We must first transform ourselves. Upon entering the Tathagata’s room, we are first to enjoy it. Only when we have this Dharma can we give this Dharma to others. Thus, we first benefit ourselves and then others.
“The Tathagata’s clothing is a heart of gentleness and patience”. That is, “When we are gentle, we do not become angry with others. When we are patient, we do not seek revenge. When we are remorseful and conscientious, we are said to be wearing the clothing”.
When we have a sense of remorse, we are naturally able to be gentle, and our heart is freed of anger and afflictions. If we are able to be patient, we will have no afflictive emotions, no hatred or vengeance. This is because we always have a sense of remorse. With a sense of remorse we know we must wear this clothing and must not violate the rules of being a good person. Since we have put on this clothing and aspire to be the Buddha’s disciples, we must have the demeanor of one. We cannot remove this clothing; it is our rules. Precepts can guard against wrongs and stop evils. This clothing helps us in perfecting our spiritual practice.
So, “Clothing has the function of regulating clod and heat on the outside”. There is clothing for both summer and winter. If we look outside and see that it is cold, we want to wear thicker clothing. When it is very hot outside, we wear thinner clothing. When it comes to our own bodies, our bodies are inside of these robes which are for “protecting our lives on the inside”. Actually, a robe regulates our [body heat] so that our temperature is just right.
So, “Clothing has the function of regulating cold and heat on the outside and protecting one’s life on the inside. The ability to be gentle and patient shields us from external violence and evil and allows us to maintain internal virtue and goodness. This is what it means to wear the Tathagata’s clothing”.
Reading this, we can all understand that if we can be patient, we are naturally shielded from external violence and evil. If we can be a bit gentler, then we will not stir up conflicts. Then, in our minds, we will be able to hold fast to virtue and goodness. Abiding by the Buddha’s principles, we will not become confused. This is what it means to wear the clothing of patience. Externally, we will harmonize with human affairs. Internally, we will understand the Buddha-Dharma. This is the clothing of gentleness and patience.
“Patience is one of the Six Paramitas. By being gentle, we can overcome hardness. By being peaceful, we can embrace living things. With patience, we can make use of things to shield others and transform unwholesomeness and put an end to evil”. So, “By teaching others to commend goodness and praising them accordingly, we will be dignified with merits and virtues. This is known as the clothing of patience”.
If we are gentle, we can tame even those with strong attitudes we can tame even those with strong attitudes. Harmonizing means working together with others, We must guide sentient beings along and bring purity to their minds, Only in this way can we join in and work together. “With patience, we can make use of things to shield others and transform unwholesomeness and put an end to evil.” When we are patient, we can use truth, goodness and beauty to teach and transform sentient beings. Then, their evil intentions, anger and hatred can be resolved. This is because only with patience can we transform evil into good and prevent unwholesome behavior. So, we must “teach others to commend goodness.” We need to teach others to “overlook the bad and praise the virtuous.” We should not spread harmful conflicts; rather we should speak more about good things, This is “overlooking the bad and praising the virtuous.” We must not sow discord; then “We will be dignified with merits and virtues.” Naturally, by praising virtues, we are dignified with merits and virtues, When the world is without evil, naturally good merits and virtues will manifest. “This is known as the clothing of patience. The Tathagata’s seat” is “the realization of the emptiness of all phenomena.”
The Tathagata’s seat is the realization of the emptiness of all phenomena: One who realizes the wisdom of suchness is called Tathagata. Those with the wisdom of suchness constantly resonate with and realize the essence of the principle of suchness, which is that all phenomena are ultimately empty and still. This is called “sitting on the Tathagata’s seat.”
The Tathagata’s seat is the emptiness of all phenomena. All phenomena are empty, so what is there to argue about? There is no need to take issue over people and matters, We should not fuss over interpersonal conflicts. When we can let go of things and see the principles clearly, we realize all phenomena are empty. "One who realizes the wisdom of suchness” is called Tathagata. They journey on the Dharma of True Suchness to come to the world. “Those with the wisdom of suchness [constantly] resonate with and realize the essence of the principle of suchness, which is that all phenomena are ultimately empty and still.” “Suchness” means as such. The principles and essence of the Dharma of suchness are fundamentally beyond substance or appearance; it is such, meaning it is universal. This is its essence. We must constantly resonate with it and realize that “all phenomena are empty and still.” This is the essence of the principle of suchness; all phenomena are empty and still, without substance or appearance. “This is called sitting on the Tathagata’s seat.”
“The realization of the emptiness of all phenomena is the impartial wondrous Dharma, that the Buddha realized Himself. The true emptiness of ultimate reality is that with freedom from all appearances, we realize all phenomena.”
The Buddha had realized the impartial wondrous Dharma, so He exclaimed, “Amazing! Amazing! All beings possess the Tathagata’s nature of wisdom.” All sentient beings are the same as [the Buddha]; All have the Tathagata’s enlightened nature. Thus, the Buddha realized on His own the impartial wondrous Dharma that sentient beings are all equal. So, “The true emptiness of ultimate reality is that with freedom from all appearances, we realize all phenomena.” All conflicts, all appearances of sentient beings, can be eliminated; this is the emptiness of all phenomena. “The realization of the emptiness of phenomena brings peace to the mind.” This is the “state of greatest freedom and ease with all Dharma.” With this Dharma, we are unhindered and we can give unconditionally without worry. Thus we can be at ease. “It is known as the seat. Those who sit on this seat teach the Dharma all day, yet do not see any Dharma to be taught.” When seated on this seat of the Dharma, we are actually teaching the Dharma all day.However, there is in fact no Dharma to be taught, because we understand that “the emptiness of phenomena brings peace of mind;” it is the “state of greatest freedom and ease with all Dharma.” We are all very free and at ease, seated on the seat of the Dharma. Although we sit on the seat all day, teach the Dharma all day, we do not actually see any Dharma to teach. Do you see any? The principles cannot be seen, but by letting go [of our attachments], [we see] that the Dharma encompasses the universe. When we bring it back, intangible and formless, it is our nature of True Suchness. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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