Explanations by Master Cheng-Yan
Subject: Emptiness Is Without Appearance and Beyond Words (虛空無相 語言道斷)
Date: July.24.2018
“All phenomena are truly pure in essence, undefiled by even a single speck of dust. Thus, it says ‘empty’. This is the supreme meaning of emptiness. All phenomena are free of the appearance of self and other. This is like how the empty void holds the myriad things; all that is contained [in it] has appearance but is illusory. Thus, true emptiness is actually wondrous existence. Such things are beyond the reach of language.”
Please mindfully seek to listen and understand as we enter [the Dharma]. We must all genuinely put in more effort and focus our mind to earnestly comprehend “emptiness”. True emptiness and wondrous existence are profound. All appearances in this world are “wondrous”. All forms and appearances are empty. Indeed, “All phenomena are truly pure in essence.” Because phenomena are empty, they are devoid of substance, so what is there that can be defiled? There is nothing that can be defiled. If we look around, there is nothing to see. Within this great space, no matter how many defiled things there are, this emptiness can never be defiled. “Emptiness” is intangible; because it is intangible, it has no substance, thus, it cannot be defiled. When it comes to true “essence,” it is “truly pure”. This is what is most pure; it has no form or appearance. This is our pure intrinsic nature. This is our pure self-essence as well as the intrinsic true essence of all principles. This is “true purity”.
The principles come before material substance. Before [phenomena] are formed, they have no substance or appearance, thus it follows that they are originally pure. Because [all phenomena] are originally pure and “undefiled by even a single speck of dust,” they are said to be “empty”. Speaking of “emptiness,” the intrinsic nature of its essence is “the supreme meaning of emptiness.” This is the supreme meaning. All wondrous phenomena within the world are wondrous because of this true principle that has neither substance, nature nor appearance. [That principle] is “emptiness”.
“All phenomena are free of the appearance of self and other.” If all phenomena are empty in essence, how could there be any appearance of self and other, or the appearance of us and them? Where do humans actually come from? Before we were born, what did we look like? Once we are born, we live for several decades, but when we look for what is past, we cannot find it. We cannot see our past appearance anymore. Our previous self is gone, so what about our present self? This is also impermanent. At every moment, we are continuously changing. Even our bodies are constantly metabolizing, ceaselessly undergoing infinitesimal changes. There is never any moment in which we are not changing, therefore, our body has no permanent or fixed appearance. All things are devoid of an original “self”. Thus, we cannot hold on to any such appearance of self and other.
For example, a child suddenly appeared and said hello to me, but I did not recognize him. “Oh, my name is so-and-so. This child came to visit back then. Master, you touched his head.” “Oh, how many years ago was it?” “One or two years ago.” I had not seen him, and in the blink of an eye, this child had grown up and gotten so big. Back then, I could reach out and touch his head. Now, even if I stand on my tip-toes, I need to reach up in order to touch his head. Thus, we cannot hold on to any appearances. So, “All phenomena are free of the appearance of self and other.”
This is the case for us as well as for others. This is very natural and very simple. We see it every day without noticing it, but it is all changing without us realizing it. Such is the ignorance of us sentient beings; we do not understand things clearly. As for these ever-changing appearances, we are unaware of them, so we do not understand them clearly. This [lack of clarity] is called “ignorance”; we do not clearly understand our everyday lives.
In truth, in every moment of every day, everything is illusory and changing. Such is life. Thus, “All phenomena are free of the appearance of self and other.” By being a little more mindful, we will be able to understand and comprehend this.
“This is like how the empty void holds the myriad things.” The universe and sky hold countless things. There are mountains, rivers, the earth, every blade of grass and every tree, isn’t this all contained within this great space? Everything is contained within space. This is not limited to just tangible things, for the universe also contains many principles, [such as] the principles of matter and life. Many principles are contained herein.
For example, we had a group of entrepreneurs from ten different countries who came to attend a Jing Si Lifestyle Camp. People from different countries, different industries and different technical and scientific fields all gathered together in Hualien. No matter what the activity was or which instructors came to share their insights, these entrepreneurs, these professionals in science and technology were moved to tears by these sharings. What they saw and heard during these few days inspired every single one of them. Whatever country the instructors were from, whether people there are wealthy or live in poverty, [they shared about how] wealthy people gave of themselves to others and how loving people dedicated themselves to serving those in suffering who needed help. Everyone listened to this and was deeply moved. This was especially true at eth recycling station, where they saw a large heap of discarded objects which were already a source of pollution. [This pollution] affects the climate and our way of life as humans. Where did these things come from? How can we return them to their intrinsic nature? [The attendees] all went to listen and learn by experience to understand [this issue]. They were all greatly impacted.
These scholars, scientists, PhDs and entrepreneurs found themselves among a pile of recyclables and among our recycling volunteers. It was only then that they realized that everything has a spirit, everything has a “life”. These objects that had been thrown away had been meticulously processed by people who worked hard to extract these resources. Be it from mountain mines or from underground, a great amount of [resources] had been extracted. What they acquired was painstakingly attained. Countless mountains, rivers and plains have been destroyed, and so many rescores have been extracted from underground, causing damage to the earth. What about the materials? These resources are quickly being depleted. The final result is a pile of trash, while the entire process pollutes the air and the earth. If we contemplate this mindfully, [we will see] that fundamentally, everything goes back to nothingness. The land is just the land. The rich soil lies within the land. If we had never discovered that the land contains so many things within it, everything would remain in its original state and exist in harmony. But people get into conflicts over [resources]; they fight over, extract and obtain them, thus leading to conflicts between people.
So many man-made tragedies are caused in this way. We frequently hear about mines collapsing or caving in on themselves or mines exploding. A single moment of negligence leads to disaster; there are many examples of this. There never used to be so many issues as these. Nowadays, accidents, man-made calamities and resource shortages have caused everyone to become very worried. Oil and water sources have always been big concerns, especially water [shortages], which impact the whole planet. The entire human ecosystem has already been damaged. This is because the myriad things of the universe, due to humanity’s deluded mindset, have been extracted and used without moderation. This has created so many problems. This is “existence”. In our delusion, we give rise to “appearances of existence”. These appearances are so many. Do they appear as garbage? Or do they appear as gold or diamonds? They are all obtained through the human destruction of mountain resources and the destruction of the earth. Whether they are valuable or not, they all become trash. “All that is contained [in it] has appearance by this illusory.” These resources originally are within the mountains and the earth. Out of delusion, humans fight over them. They turn into something with an appearance, but in the end they are illusory. Is this not just like that pile of garbage? This is the human world. “This is like the empty void [which] holds the myriad things.” Because humanity is deluded, when people learn about these things held within the earth, they go to extract them like this. Do they know how large of a mountain they’ll need to mine and destroy to obtain a single gemstone? Whether they will find one or not, they do not know. Still, they keep looking for a big [gemstone]. After cutting, grinding and polishing it, perhaps only a tiny stone will be left. They about how much was sacrificed and destroyed only for the sake of vanity and greed. Think about how much was sacrificed and destroyed only for the sake of vanity and greed. People use such items to show off their status.
Is there any other use for them? None at all. It is only because they are difficult to obtain that they are so expensive. That is all there is to it, but how much damage must be done? On a related note, people have great powers, but they do not always use them for good; instead they use them for destruction. So, when it comes to appearances, anything tangible is in the end not truly valuable. Even for very valuable objects, when stashed in a safe, what use do they have? They are illusory, created by vanity in the mind. So, when we return to the true principles, we find that “true emptiness is actually wondrous existence”.
In fact, in the universe, contained within this “true emptiness” are profound and wondrous principles. However, these wondrous principles have been exploited by people in deluded ways. So, knowing this, how can we analyze all phenomena? Their fundamental nature is tranquility and cessation. Our nature is inherently tranquil, non-arising and non-ceasing, without appearance, and thus without decay. However, because people have attachments, they take these principles and intentionally force them together through deluded thinking. So, they [produce] many things that are all illusory. How can we analyze these many things? We can never finish discussing them. Because of this, departments in universities are split into more specific fields, becoming more specialized with each split. This is because people need to be specialized. So, because of this, there are many specializations, causing the gaps between fields to become wider.
As the gaps between fields grow wider, one field of science cannot explain the other. Just science alone has many branches. They study the sky in astronomy, the earth in geology, each going their separate way. How can we even begin to discuss so many principles? “Such things are beyond the reach of language. I can only speak to a certain point; anything beyond that is outside my expertise”. This is how it is. So, “emptiness” and “void” actually refer to the empty void.
Void and emptiness are other terms for nothingness. “Void” means without form or substance, and “emptiness” means without hindrances and obstructions, thus it is called “the empty void”. The essence of the mind is inherently tranquil. True appearance is as such. The nature of all phenomena is tranquility and cessation.
“Void” and “emptiness” are other terms for nothingness, and they all mean nonexistent. “Emptiness” means that nothing exists. When nothing exists, this is called “emptiness”. “Void” means without for. We give things names based on their form. In truth, that which is formless has no name. Even the names for things that do have form are just labels. Is this table really a table? Where did this table come from? “This is clearly a piece of board, how can you call it a table? No, it is not a board; it is piece of wood! Why is wood called wood? [it comes from] a tree, yes, a tree. Yet it is not a tree, for trees come from seeds”. There are many, many names; this is because we give names [to things] based on appearances. In fact, everything is void, illusory, nonexistent. “’Void’ means without form or substance and ‘emptiness’ means without hindrances or obstructions”. Void means nonexistent. When we break things down, nothing remains. Emptiness is also an empty void without hindrances or obstructions. When things exist, there are no hindrances. So, we call this the empty void.
“The essence of the mind is inherently tranquil”. When it comes to the principles of our mind, there is nothing inherently there. There is no [separation between] biological and psychological principles. Speaking of biological principles, if we think about before we were born, before we form in our mothers’ womb, we go from nonexistence to existence. Our Six Sense Organs and internal organs form, and slowly our senses begin to develop. Originally, we were nothing. Once we are born, our appearance changes constantly. So, when we look at our bodies just in terms of these biological principles, we see that this body was formed from nothing. When we have worries or joyful feelings, can we show them to people? We cannot take out our “worries” to show them. It is the same with our “joy”. However, through our expressions, people can see our emotions. So, the essence of the mind is illusory, merely an appearance.
Thus, “True Appearance is as such”. “The nature of all phenomena is tranquility and cessation”. The nature of all phenomena is tranquility and cessation. Whatever the phenomenon, its nature is cessation. Originally, it did not exist. Cessation is emptiness, so it is inherently empty. Only when we understand these principles can we understand what we will discuss next.
The previous sutra passage stated, “Furthermore Bodhisattva-Mahasattvas contemplate all phenomena as empty.”
Sakyamuni Buddha further said, “Also, Bodhisattvas, all phenomena are empty in their Ture Appearance. Bodhisattvas, you must understand this clearly. All phenomena are empty in their True Appearance. “[Bodhisattvas] are undeluded, unwavering, never-retreating and never-changing”. Thus, all Bodhisattvas must mindfully contemplate and earnestly observer the True Appearance of everything so that they become undeluded, unwavering, never-retreating and never-changing. This is what we must mindfully seek to comprehend.
“Like the empty void, [phenomena] have no inherent existence”. They are like the empty void, which has no nature that exists. When we look at space, the distance between people, is there really anything there? We cannot see it. This space has no inherent existence. “They are beyond the reach of language. They are non-originating, non-appearing, and non-arising”. We must mindfully seek to comprehend the meaning of this passage. “Like the empty void, [phenomena] have no inherent existence”. This is like space. The distance between you and me is a very small amount of space. Everyone who is sitting here is even closer to each other in space. In truth, when we consider the great empty void, the universe, this great empty space, it is “free of all appearances;” there is nothing there. This great empty void has no fixed appearances.
Like the empty void, [phenomena] have no inherent existence: Like the great empty void, which is free of all appearances, where nothing exists at all, everything is illusory and has no inherent existence. It is illusory and inherently empty, so it is beyond the reach of thought.
The astronomer Professor lp, Director Chen and their team have honored Tzu Chi by naming an asteroid space after Tzu Chi. It is now recognized internationally as the Tzu Chi asteroid. I’ve always wanted to know for certain, since it is named after Tzu Chi, how far the Tzu Chi asteroid is from Earth. I am very grateful to him. Prof, Ip is [a member of Academia Sinica]! When I asked him this question, he dedicated himself to figuring this out. Another thing I wanted to understand was this asteroid’s orbit in the solar system. When planet Earth orbits the sun, it takes 365 days, a year; how many years does it take the Tzu Chi asteroid? With great certainty, Prof, Ip explained to me that for our Tzu Chi asteroid to finish one orbit around the sun to finish one orbit around the sun takes 5 years and 7 months. So, in the future, when we make vows to be reborn in the world of our Tzu Chi asteroid, our lives will be longer. One year there is 5 years and 7 months on Earth! In addition to Prof. Ip’s and Director Chen’s team, there is another team of astronomers as well.
Professor Mao also turned in some homework to us. Because I asked him which star represents the Trayastrimsa Heaven, he set about searching for it. He researched the sutra treasury and he researched astronomy. Finally, he discovered a star that stood out among other stars in the Milky Way due to its brightness. So, looking upon the sights of our universe and listening to these expert scientists’ analyses, the Buddha-Dharma truly is scientific. It really is something we must earnestly seek to comprehend. Thus, this universe has no fixed appearances. Beyond the sky, there is another sky, and beyond our world there are other worlds, but with the naked eyes of ordinary beings, it is very difficult to discern them. In this universe, around every planet, there is a great empty void. Thus, it is true that the entire universe is free of all appearances. All matter takes form within this great empty void, so the empty void itself is free of all appearances. “Nothing exists at all, thus it is called the empty void”.
The empty void is inherently devoid of matter, so it is fundamentally nonexistent. So, “Nothing exists at all; everything is illusory and has no inherent existence.” Everything is illusory and has no inherent nature. So, this is the empty void. Be it day or night, daytime or nighttime, there is no real difference between day and night. It is just the rotation of the earth that creates day and night. All celestial bodies are rotating [on their axis], and there are infinite solar systems. Every star has its own worlds. Every star has its own worlds orbiting in its own solar system. Thus, the universe is fundamentally without appearance and without nature.
So, “Everything is illusory and has no inherent existence.” Within this great emptiness, all that we see is these individual objects going through formation, existence, decay and disappearance. Thus, they are “illusory and have no inherent existence. It is illusory and inherently empty, so it is beyond the reach of thought.” Since it is illusory, it is not actually there. They are empty, there is nothing there. When we thoroughly analyze them, there is really nothing there at all. What about our thoughts are imagination? Actually, whatever our mind thinks about, whatever we think of, we will leave that thought and settle elsewhere, then leave it again. So, “They are beyond the reach of thought.” If our thoughts are here, they are not there; this is “motion”. There are not fixed appearances. Even our thoughts move according to conditions. As I am now speaking, [your thoughts] are moving according to my voice. If they were not moving, you would not understand what I was saying. We must be able to discern; as I speak now, your minds need to discern, to be “conscious” of things. This is our “ear-consciousness”. When our ear-root encounters sound, this is our ear-consciousness. Then, our mind-consciousness must discern it before we can know what was said. When I speak of existence, nonexistence, truth or illusion, you need to listen to it and take it in before you can discern [its meaning]. So, “They are beyond the reach of thought.” You listen to one sentience and then the next, so the previous thought disappears and then the next thought arises. Thus, “They are beyond the reach of language.”
They are beyond the reach of language: In the empty void, there is nothing that exists, nor anything that can give rise to existence. In fact, it has no fixed nature that exists. It can never be completely explained, so it is beyond the reach of language.
All language is empty and limited. “In the empty void, there is nothing that exists, nor anything that can give rise to existence.” This empty void is inherently empty, without anything that exists nor any way for existence to arise. “There is nothing that exists, nor anything that can give rise to existence.” There is no way to make something out of nothing. It is impossible. “In fact, it has no fixed nature that exists.” Therefore, it has no nature. This is like the medicinal plant dendrobium nobile. Known as the king of medicinal plants, it is a very valuable. This plant can be attached to a tree; that is how it can grow. It is very valuable. However, if it is not attached to a tree, it will not [grow]. Although it does not need soil, it needs some material substance to attach itself to before it can grow.
This medicinal herb also requires some material substance. Medicinal plants nourish the body. Without them, we would have no medicine [to treat] sick people. They are medicinal, but they need a place to grow in a certain climate, with certain soil quality and so on. Everything is interdependent. How could anything depend upon emptiness?
“In fact, it has no fixed nature that exists.” Since there is nothing, it is impossible for any “nature” to be fixed and demonstrated; there is no way at all. And so, “It can never be completely explained.” If I were to get ready to explain these things to you, because they are “beyond the reach of language,” they cannot be fully explained. Truly, just “emptiness” is something that we cannot fully explain. Thus, “they are non-originating, non-appearing,” “and non-arising.”
They are non-originating, non-appearing, and non-arising: As [phenomena] are empty and tranquil in nature, they are inherently non-originating. As the workings of karma are like an illusion, they are inherently non- appearing. As they have neither beginning nor end, they are inherently non-arising.
“[Phenomena] are empty and tranquil in nature” means that because this nature is empty and tranquil, they are inherently nonexistent. In the world, many things are inherently nonexistent. Because there is this empty space, these things come to exist. Without space, these things would not be. However, space is inherently empty. This is what we must seek to comprehend. “[Phenomena] are empty and tranquil in nature.” Their nature is empty and tranquil. Therefore, they are “inherently non-originating.” This empty space cannot give rise to anything on its own. Yet “the workings of karma are like an illusion.” So much karma is created; many things are named and many things are formed. For this, there must be people who act on their consciousness. Thus, everything is inherently non-originating. Our bodies alone have no way to originate things, but “the workings of karma are like an illusion.” Because we act and create [karma], our many actions make things come together. In this way, causes and conditions for many things come together.
Thus, “They are inherently non- appearing” [Phenomena] are inherently non-originating, so where would they appear? Thus, they are inherently non- appearing. “They have neither beginning nor end.” There is neither beginning nor end. This empty void, this vast space, this great universe is without beginning or end. “They are inherently non-arising.” Fundamentally, there is nothing that can give rise to itself; therefore, “arising and ceasing are both illusory.” Truly, “arising” and “ceasing” are both illusory.
Arising and ceasing are both illusory. The nature of all phenomena is inherently empty. What happens in the Three Periods is like what we see in our dreams. The appearances of originating, appearing and arising cannot be held on to.
“Illusory” refers to how actions combine to form something. This is just like all of us. As we look to see what this sentience is saying, we see the words [projected] along the wall. Where do these words come from? Where do these appearances come from? It took the dedication of many people, combined with research and technological developments to develop [this tool for projecting] illusions of various things. On that wall, many different things can appear, different text and different images. On a television screen, we can project people. We can see that originally there was nothing, but then there are these illusions. So, the nature [of all phenomena] is empty and tranquil. This nature is fundamentally empty and tranquil, so there is no “self-nature.” Nothing can arise by itself. Thus, it is through many actions and processes that these things are created. This allows us to make use of these illusory [things] in our lives. However, people are affected by these illusions and their minds are deluded.
Now, many people “hold a universe in their hands”. Children have cellphones. Both the young and the old walk with their eyes glued to their screens. Where did these things come from? When they hold it, there are so many [things] in their hand that delude their minds. When they walk around, they bend their heads low. Nowadays, this is the way of life. This is how our actions lead to illusory appearances. Society has many problems. Many afflictions arise from illusions, causing many problems.
So, “They are inherently non- appearing. As they have neither beginning nor end, they are inherently non-arising.” We must very mindfully seek to comprehend this. “Arising and ceasing are both illusory.” Whether something is arising or ceasing, it is entirely illusory. Just like images on a screen, they flash by in an instant. “The nature of all phenomena is inherently empty.” Their nature is inherently empty. “What happens in the Three Periods,” that is, the past, present and future, “is like what we see in our dreams.” Yesterday’s affairs have already passed. Is what we dream at night real, or is what happened yesterday real? They both have people, matters and objects. Is what we see on a screen, on the TV or on the phone, real? Truly, we can see them, but we cannot attain them. Yesterday is in the past. So, this is the past, present, and future.
However, in every moment, we must make the most of our time. This is just like the closing of the Jing Si Lifestyle Camp. This camp has [inspired] so many Bodhisattvas. If they can maintain this aspiration and make use of their strength when they return to their country, they will be able to benefit many people. I heard that many entrepreneurs have promoted vegetarianism. As each company promoted [vegetarianism], thousands of people were able to become vegetarians; this is such a good deed! They were able to maintain this aspiration. I heard everyone on stage make vows to become vegetarians; what a good deed! I hope they can persevere in these good deeds.
However, have these people’s lives changed? It depends on their aspiration. Will it remain firm throughout this lifetime? No matter where we are in the Three Periods, the past moment, the present or the unstoppable future, our aspiration must maintain the right direction. This is called “wondrous existence”. Though all things are “empty,” they can also become “wondrous existence” and be put to great use.
So, though our lives are like a dream, there is truth in our dreams. We often hear people say, “I saw it in a dream, so I must do it.” Isn’t this just like Chi Hui from Jordan? He saw me in his dream, and I said something to him. He saw truth in his dream, so he wanted to serve people in suffering. He has continued to persevere in this decision. So, dreams have truth in them. For a person of great love, a single dream can enable them to create blessings for so many people and overcome so many obstacles. If someone lacks aspirations or if their mindset is not stable, no matter how many [teachings] they hear, they will all be useless to them. As they face the world, [the teachings] will be useless to them.
So, this is like an illusory dream. Life is inherently an illusory dream. So, there are “the appearances of origination, appearing and arising”, the Three Appearance of originating, appearing and arising “cannot be held on to”. In fact, who we are at our time of birth, who we now and who we are when we will die in the future are actually all the same; truthfully, nothing can be held on to in the end; in the end, there is nothing at all. So, these are “the appearances of originating, appearing and arising.” Originating, appearing and arising occur, but these appearances cannot be held on to. They are forever unobtainable, and they do not belong to us. So, “The Three Appearances, originating, appearing and arising, are all conditioned appearances.” Conditioned appearances are contrived appearances. These are called “conditioned appearances”.
“Therefore, they undergo transformation and destruction.” This means that everything we come into contact with every day is ever-changing and impermanent. So, we must understand these Three Appearances. There are also “the appearances of liberation, distancing and cessation”.
The appearance of liberation: When there is no appearance of samsara. The appearance of distancing: When there is no appearance of Nirvana. The appearance of cessation: When there is no appearance of samsara or Nirvana. When there is not even this “non-appearance, this is the wondrous principle of the Middle Way of neither existence nor non-existence.
Now then, how can we achieve liberation? How can our spiritual cultivation liberate us? “Liberation” is when there is “no appearance of samsara”. [Reading the cycle of birth and death,] we must not be attached to “birth”. Some people feel that they need to have offspring, but is this truly necessary? We should [know] that life is full of suffering. When there is “no appearance of samsara,” if we can liberate ourselves from such attachment, there will be no appearance of samsara and we will be liberated. “The appearance of distancing” is when there is no appearance of Nirvana. We must engage in spiritual practice, but we must not become attached to [ the idea of] attaining liberation and entering Nirvana. In truth, when we die, everything ceases, so what why do we need to liberate ourselves? Because of this hope for liberation, we will turn into Small Vehicle practitioners and limit ourselves within the Small Vehicle Dharma. So, we need not worry about birth and death. When we are born, we will come to live naturally. “Since we here, we abide peacefully.” We must earnestly work to serve humanity by “actualizing the Six Paramitas in all action,” without worrying about being reborn in our next life. Indeed, we will be reborn to transform sentient beings.
So, we must not worry or form attachments. Then there is “The appearance of distancing when there is no appearance of Nirvana.” We must free ourselves from worries about this. “The appearance of cessation” means that was are not even thinking about nob-appearance. Since we are here, we must abide here in peace. With the right direction, we will “actualize the Six Paramits in all actions.” This is right. ‘’This is the wondrous principle of the Middle Way of neither existence nor nonexistence.’’ The Middle Way is neither attached to existence nor attached to emptiness. When we walk the Middle Way, our spiritual practice will have no obstructions. “True Appearance is impartial and everlasting.’’
True Appearance is impartial and everlasting. Because it has no appearance of destruction, it has no appearance of originating. It has no appearance of transformation, so it has no appearance of appearing or arising.
Speaking of True Appearance, it is impartial everlasting. So, it has no appearance of originating. So, it has no appearance of destruction, so it has no appearance of destruction. Thus, it has no appearance of originating. ‘’lt has appearance of transformation’’ means that it does not change; our mind does not need to change with it. So, “It has no appearance of appearing or arising”. This is our spiritual practice, which requires us to fully comprehend appearances before we can understand True Appearance. [This appearance] is impartial and everlasting, it is not contrived.
However, we must understand that all worldly phenomena are inherently nonexistent. They are contrived by people’s illusory delusions; the karma they create comes to form many things. Some things become garbage. Some things become polluted during this process. This is all a product of humanity’s deluded thinking. Many things are beyond the reach of language, and it is impossible to explain them in full. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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