Explanations by Master Cheng-Yan
Subject: Carefully Contemplating Principles and States (慎思理相 照物無染)
Date: July.25.2018
“Labeling things, we call them appearances. Formation, existence and decay will eventually disappear [into emptiness]. We must carefully contemplate the Three Principles and the Four States. In truth, there is no permanently abiding fixed appearance. [All phenomena] are free of substance and appearance, thus they are infinite.” So, “They are like the empty void, unobstructed and unhindered.”
We must be mindful. Everything in the world goes by a label; all are labels and appearances. Joe Smith and John Doe are just ways of addressing someone. Both of these names are attached to people’s physical bodies. Are these people, Joe Smith and John Doe, the same person? [These are just] labels and appearances that we use to address different people. Indeed, it is because we need to differentiate that we have names like Joe Smith and John Doe.
In the end, they are both just “people”. People attach labels [to people and matters]. “Which person is which?” “Is this right? Is it wrong?” Everything is differentiated by labels. By the same token, material objects, all material things, [also have names]. Take trees for example, they share the common name of “tree”. Trees, as we often mention, also have several names associated with them, starting from the seed until it becomes a tree. From a tree, tools are made. All along the way, its name and appearance both change according to the conditions. These labels are applied to it. This is something we should understand clearly. We [should] understand these principles, that [things have] “labels” and “appearances”. If we understand that nothing has a fixed name or fixed appearance, then we can seek out its [underlying] principles.
The underlying principles all come back to “formation, existence, decay and disappearance”. In the end, it is still empty. This ultimate emptiness shows that it is all labels and appearances. In the end, everything returns to emptiness.
So, we must “carefully contemplate” this. For us to truly study the Dharma, we must engage in spiritual practice and understand the principles. Our minds must constantly remain tranquil as we earnestly and carefully contemplate [the idea] that nothing in the world ever departs from the Three Principles and Four States. Human life undergoes “birth, aging, illness and death.” The things of the world undergo “formation, existence, decay and disappearance.” In our minds, [our thoughts undergo] “arising, abiding, changing and ceasing.” These are the Three Principles and Four States. Using the Three Principles, people distinguish the worth of all things. Is it valuable or worthless?
Our daily living depends on water. [Yet], when there is sufficient water, we will have no sense of the importance of water for our lives and for all living things in this world. When we have enough of it, we have no sense of water’s importance. When the four elements fall out of balance, when the water element is out of balance, there will be a lack of rain. People use water without conserving it. Lacking wisdom and reason, people cut down forests in the mountains. The natural mountain [environment] is destroyed. Thus, people’s unrestrained water usage [coupled with] a lack of rainfall all become parts of a cycle. If we contemplate this carefully, [we see that] these things are all connected. Our Earth [has undergone] “formation” and “existence”. When everything is abundant, when there are sufficient resources for people and nature is in order, the four seasons all cycle smoothly the four seasons all cycle smoothly. This is during the era of “existence”. For a long time, over many kalpas, with the constant passage of time, the human population continues to increase, and people’s states of mind continue to become more and more turbid and contaminated. A contaminated mind is filled with greed. It continually produces greedy desires, making [people] want to take things from the land. The earth suffers from disasters, which are destroying it. This destruction in the kalpa of “existence” continues on as we enter the kalpa of “decay”. We destroy and contaminate the earth. In this way, the entire macrocosm continues to accumulate turbid energy. The land continues to experience damage and destruction.
Although a very long time must pass, [the destruction] accumulates over a long time during the kalpa of “decay,” until it finally reaches its most severe state, which is “disappearance”. [Life on Earth] will disappear. During the kalpa of “decay,” we do not know that we must use restraint. These things originally existed in the world. Just like us, they had a very natural and simple [existence]; the four seasons cycled [naturally]. So, the “four elements” were originally very pure [and balanced]. But because of the damage done by humans, nature’s “four elements” became imbalanced, [unleashing] destruction, truly great destruction.
Thus, our mountain forests have been destroyed. Humans do not understand how to use restraint. In this way, Earth’s resources will be depleted. Take for example Myanmar and the earthquake that occurred in Bagan city. Tzu Chi volunteers from Myanmar and from Malaysia joined together in Bagan. After surveying the city, [the found that] over 1000 years ago, the king of Bagan was a Buddhist and built stupas everywhere. He continually promoted the building of stupas, using the country’s wealth to build stupas. To build stupas, they had to fire bricks. Firing bricks requires a kiln, and a kiln needs fire to bake [the bricks]. Mud is used to make adobe [bricks], which are then fired in the kiln. This is how tiles and bricks are made. He built [stupas] constantly; across the entire city, stupas were being built. The entire forest of Bagan was cut down for firewood to make charcoal, which was then burned to make bricks. They continued on until the forest was cut down. Afterwards, they continued to build the stupas, but they had cut down all the trees in the forest. Gradually, all the ground water continually disappeared, as the water had been there due to the trees. When it rains, the trees and [other vegetation] absorb it, and release it back into the ground. The water then returns to the aquifers, which provide water for people to live on. This is the cycle of nature. However, humans destroyed the cycle of nature. Think about that. This is “existence” and “destruction,” with the end result being “disappearance”.
Now, the city of Bagan, that place, has become uninhabitable. Hundreds of years ago, that city was built and flourished for a time. But when the water disappeared, people could not live there. They all had to relocate. Now those stupas are deserted. For hundreds of years, there has been a group of people that has taken care of the stupas for generations. They are commonly referred to as “stupa slaves”. Now, these [remaining] villagers are all beggars. This village of beggars grew out of the population who cared for the stupas. It has gone on like this for hundreds of years. As for their children, they stopped sending them to school long ago, so these children also beg. At that place, when people come to visit, these beggars will beg [for money from them]. This is due to the long-term [consequences of] destroying the environment. Their way of life has been destroyed, and thus, people’s lives have been changed. The entire expanse of land there is dry. This is how it is now. Now, the problem is that the land has completely dried up. Plants and trees do not grow there. It is now called “the Village of Beggars”. None of the children in the village have been attending school for generations.
This was when Tzu Chi volunteers encountered them. Because they had the affinity to encounter them, they hoped to change the conditions in that place. First, they had to [care for] the people and find a way for the children to attend school. Now, they are planning to [build a school] there. They have already found a piece of land, and we plan to use that piece of land to build a school for them. The Bodhisattvas in Malaysia and Myanmar formed aspirations and vows to fulfill this mission.
So, when it comes to “existence,” whether people exist, there will be problems caused by “destruction”. When [the environment] is destroyed, life changes, and this results in “disappearance”. Bagan city has become a wasteland. A huge earthquake knocked over nearly 500 stupas. So, isn’t this deserted place [an example of] “disappearance”? So, we must “carefully contemplate the Three Principles and the Four states.” “In truth, there is no permanently abiding, fixed appearance”. Where is [the city] today? There really is no permanently abiding, fixed appearance. People always give rise to this distorted mindset. “[All phenomena] are free of substance and appearance, thus they are infinite.” They are infinite. In our world, there are many things we cannot analyze. With all these substances, appearances and names, we are unable to analyze them. In fact, “They are like the empty void, unobstructed and unhindered.” They are all empty. By letting go of them, our obstructions disappear. However, our human minds cannot let go because of our many obstructions. We must follow the rules. Sometimes people get together to debate and make continual appeals regarding the rules. If everyone followed the rules, [why would such] obstructions occur? If everyone followed the rules, what would we need to remind them about? There would be no need. We must organize with precepts and manage with love. We must focus on our own spiritual cultivation. Our minds must be firmly focused in order to “carefully contemplate the Three Principles and the Four States”. Only then will we be able to understand that “in truth, there is no permanently abiding fixed appearance”. Only then can we truly [realize] the absence of substance and appearance. Our state of mind will be such that “our hearts encompass the universe and the boundless worlds within it”. Our minds will be like the universe, free of obstructions. Then, our great perfect mirror wisdom will be present in our everyday living and reflect all objects without distortion. Reflecting all objects without distortion means that if our minds are unobstructed, we should be able to thoroughly understand them. So, [we must be] “unobstructed and unhindered”. This is our “nature of True Suchness”. By taking good care of our own nature, “we can reach perfect and thorough comprehension of all Dharma without any obstacles or hindrances”. We must listen to the Dharma and understand it. We must be able to thoroughly comprehend the principles. If we truly want to make an effort to mindfully comprehend [the Dharma], we must [learn to] clearly recognize the Three Principles and Four States. Truly, we must thoroughly understand them. If we can do this, our understanding will be complete and perfect. Our great perfect mirror wisdom will reflect any object in its presence, but it will be empty in its absence. In this way, [we will be] “without any obstacles or hindrances”. Our minds will not have any hindrances. We will have no afflictions or delusions. What a carefree and easy [feeling]!
So, it is like what the previous passage says. “Like the empty void, [phenomena] have no nature that exists. Like the empty void, [phenomena] have no nature that exists. They are beyond the reach of language. They are non-originating, non-appearing and non-arising.
The void is completely empty. How vast is the empty void? We cannot measure it. On the horizon [we can see] a galaxy of starts. Although there are so many stars in the sky, every planet is surrounded by empty space. The size of this space is immeasurable. It has no borders, no bottom. We cannot see how high the sky really stretches. We cannot; it is immeasurable. How deep is it? We do not know. Scientists on Earth have discovered black holes in the universe. Where are these black holes? How far away are they? What are they made of? Indeed, the principles of heaven and earth are truly endless. So, we should understand that the empty void is entirely empty. As a void, it has no substance. This is [the definition of] a “void”. The empty void is boundless. So, because of this, the empty void has no nature of its own; it has no nature. There is only emptiness, an empty space. As for nature, all things exist [according to] the principle of formation, existence, decay and disappearance. Earth, water, fire and wind are also empty. This is their nature. Earth, water, fire and wind, the four elements, ultimately return to emptiness. Wind has the nature of wind. Fire has the nature of fire. But they all still return to emptiness. The nature of fire can also be found in our bodies. Our bodies have a temperature, our [body] heat. This heat is the nature of fire. “Wow, why is this body cold like ice?” When [a body is] ice-cold, it is stiff. What is the reason it is stiff? When we die, [our bodies] are separated from the fire element. When life has left the body, there is no warmth inside; one of the four elements has disappeared. This is returning to emptiness. This nature, the nature of heat, does not stay in our bodies forever. In the same way, all things [exist] as a convergence of the four elements.
So, everything [comprised of] matter does not have a nature which “exists”; it is just a convergence of the four elements. With one of the four elements missing, without the completion of all four elements, the matter will decay and disappear. It is the same principle. So, we cannot talk about the nature of fire, the nature of wind or the nature of water. The nature of water in our bodies is temporary, lasting only as long as we are alive. Our bodies need to absorb water. “You need to drink more water!” Without water, our bodies dry up. What would we become then? Mummies. This is when there is no [water in our bodies]. Does water always remain in our bodies? it is with us as long as we are breathing. After several decades, when our bodies become imbalanced, we fall ill. This is called decay. So, there is no abiding nature. So, there is much to explain here, and all of it is beyond the reach of language. Just the fire element alone would take a long time to explain to everyone. As for water, we could analyze it forever. This is because everything contains infinite principles. But everything is also infinitely empty. There is no fixed appearance and no set nature; there is none at all. So, “They are beyond the reach of language”. How do we analyze these things? When we analyze them, they cannot be completely understood by everyone. We must be mindful; we must contemplate these things mindfully if we hope to [understand them]. We must seek to mindfully comprehend them. So, “They are beyond the reach of language”. If we are not mindful, the Dharma cannot enter our minds, and we will be unable to [recognize] the Four states. We will not be able to do it. If we do not thoroughly understand the “principles”, we cannot understand these “states”. We must contemplate the Three Principles and Four States. This is very important.
So, [phenomena are] “non-originating, non-appearing and non-arising”. In fact, these things have always been a part of the world. That which is empty does not increase or decrease. When we talk about water shortages, is there truly a shortage [of water]? Really there is no shortage. If there is no shortage, everyone must consider how to get this cycle back in balance. The earth is being destroyed. Thinking about it, how could there be a shortage? Floods are common, so how can there be a shortage of water? it is just that [the cycle] has fallen out of balance. While some places lack water, [in other places], there is flooding. Look at how many floods there are. How could there be a shortage [of water]? it is not a shortage; it is an imbalance. We must seek to mindfully understand this. So, “They are beyond the reach of language, non-originating, non-appearing and non-arising”.
We have just explained this. In fact, the next sutra passage [continues], “They are without name and without appearance and are truly without inherent existence. They are infinite, boundless, unhindered and unobstructed”.
They empty void is empty. What other words can you use? We would need to use other languages with their own words to name these appearances. However, in any case, what [the sutra] wants us to understand it emptiness; emptiness means having no [true] appearance. It does not exist. In this empty space, things are “truly without inherent existence”. “Emptiness” is “the void”, and “the void” is “emptiness”. Emptiness is truly “without existence”, nothing permanently abides. Things do not permanently abide, so they are “truly without inherent existence”. They are “truly without inherent existence”. The earth is in fact, “infinite, boundless, unhindered and unobstructed”. In this vast, borderless space, what is there really? There is nothing Yet there is [something]! There are infinite numbers of things. Are these things were can measure? It is impossible to measure them. Are there borders? There are no borders either. Essentially, in this endless void without hindrances and obstructions, there are many forms and appearances. After analyzing them, they truly do return to emptiness. Principles manifest as this cycle. If we clearly understand that the endless void is without borders, we will be able to understand how things “exist”.
No matter how long they may [exist], they are only temporary. In fact, this world, our Earth, orbits around the sun. As Earth rotates, time passes. So, time here on Earth is different from that on other planets. When we calculate time, the “kalpas” we talk about are very long periods of time. When kalpas are used to calculate time, they still have a limit, and in the end, there is nothing. But the empty void remains unmoved. It stays the same. The vast, empty void remains the same. If Earth ceases to exist, the empty void will still be there.
So, “arising and ceasing” and “emptiness” are without obstructions. There are no hindrances or obstructions. So, when we see how it says “without name,” this means that the “essence of the Dharmakaya pervades everywhere”.
Without name: The essence of the Dharmakaya pervades everywhere and cannot be explained or revealed through a name. This is like the enlightened Bodhi-path of Buddha and Bodhisattvas. Their perfect [mirror] wisdom hangs in the sky and reflects all things without begin defiled.
Let’s go back and talk about ourselves. All of us have the Dharma. We are all replete with it. We said a few days ago that what the Buddha awakened to was the Dharma that is replete in all awakened beings. It is just that we sentient beings are lost in the Dharma. The Buddha is enlightened. What He awakened to is no different in sentient beings. There is no different Dharma. The Buddha awakened to this Dharma. We ordinary people are lost in the Dharma. The things in this world have caused us to lose our way.
So, we must thoroughly understand all things in this world that have substance and appearance. We must understand the Three Principles and Four States. However, these external states and the substance and appearances of matter have led us astray. They have deluded our minds, so we have lost our way in the Dharma.
Because of this, [the essence of the Dharmakaya] cannot be explained or revealed through a name. How could we explain it to everyone? Regarding all the many things in this world with their many forms and labels, if we wanted to explain them clearly to everyone, we would not have enough time to prepare [four explanation]. That said even addressing everyone for a number of minutes every day requires more preparation than. I have sufficient time for. I may be prepare for one topic but may not be able to include another. Perhaps there was a certain topic and principle that I should have explained, but there was not enough time; I am unable to prepare enough to clearly explain all of this to everyone. To explain everything clearly, one topic could take a lifetime. This is to say nothing of all other phenomena. How can we analyze them clearly?
So, [the essence of the Dharmakaya] cannot be explained or revealed through a name. It is impossible. Everyone needs to listen, absorb, comprehend and understand it. [This is like] “the enlightened Bodhi-path of Buddhas and Bodhisattvas”. Their perfect [mirror] wisdom hangs in the sky and reflects all things without beings defiled. This is their great, perfect mirror wisdom; it is like [a great mirror] suspended in empty space, illuminating and reflecting all things in its surface. There are so many appearances, but they are entirely unrelated to the mirror. “It reflects all things without being defiled.” These things do not affect the mirror. It is as if we took a mirror and placed it here facing everyone. Later, when everyone leaves this lecture hall, the mirror would be empty. So, “Once the object moves away, the mirror is empty.” If the object moves away, the mirror becomes empty. It remains tranquil and still. There is nothing to defile [its surface]. So, “Without appearance” means “they are free of the deluded views of self, a human, sentient beings and a lifespan.”
Without appearance: They are free of the deluded views of self, a human, sentient beings and a lifespan. This means that the true principles put an end to all appearances, but there is still True Suchness. The perfect mirror is fundamentally clear. In reflecting objects, once the object moves away, the mirror is empty.
This should be clear to everyone. We must not be attached to views. We must not have [views about ] our self, a human, sentient beings or a lifespan; we must not be constantly attached to such views. We should not view ourselves as growing old. We should just go ahead and do what is right. We may think about being old, how we are aging and weak with decreased strength. But we should not think like this. If we keep thinking this way [we will say,] “I am old. I cannot do [anything] anymore”. We should not think that we are old. I often think, “Oh, I am old” I have to engage in self-reflection and remind myself not to think of myself as being old. There are still so many things to be done, so much Dharma that needs to be taught. We must hasten ourselves along. There is still infinite Dharma to be taught. There are still endless tasks to be done. However, we must make a wholehearted effort and just do them. We cannot avoid growing old; this cannot be helped. We must always take care of our state of mind. White engaging in spiritual practice, we must pay attention to our own demeanor. Then, we do not need others to remind us. We know the rules we need to follow and the demeanor we need to uphold. I hope everyone will carefully think about this.
“This means that the true principles put an end to all appearances.” When [engaging with] the true principles, there is no need to discuss appearances. There is nothing that is beautiful or ugly. These are unnecessary [descriptors]. We should have no view of humans, self, a lifespan and so on. We should have views on none of these. By destroying our views of self, we will not find ourselves in conflict. But although we may put an end to all appearances, “there is still True Suchness”. The perfect mirror is fundamentally clear. We may destroy all [views of] appearances, but this does not that mean that nothing [is left]. There is still True Suchness. This “True Suchness” is our intrinsic nature of True Suchness. When we return to our nature of True Suchness, we will be clean and pure. [Our minds] will be like a perfect mirror that is fundamentally clear in reflecting objects. Once an object moves away, the mirror is empty. This is what we should be learning to do. We must learn to clearly [discern] right and wrong. We must learn to go among people without becoming defiled. We must learn to clearly understand all Dharma. Then, we will not be contaminated. So, with the Dharma, we can illuminate all things. We will be able to [develop] this skill, but we will not let anything contaminate our minds or feel cravings for one thing or another. So, with everything we crave, we have become contaminated. True love lies in giving and in not being selfish. So, we must mindfully comprehend that “once the object moves away, the mirror is empty.” This is our true principle.
In the Sutra of Infinite Meanings, which we often chant, [it says], “These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance.” What is the One Dharma? It is our nature of True Suchness. As for the source of the Dharma, we just talked about how sentient beings are replete with all Dharma in their minds. So, the infinite [meanings] come from the One Dharma. That source is our nature of True Suchness. “This One Dharma is of non-appearance. Where is your nature of True Suchness? Take it out and show it to me.” We cannot take it out! It is the mirror that reflects all things. “What can it reflect? How did these things get there?” We cannot pull them out [of the mirror]. This is also something we need to contemplate. Things are so far from the mirror, but the mirror can reflect them. If we want to pull things out from the mirror, we would not be able to. The things are here. Thus, all these things have no permanent [nature]. There is nothing that is permanent. Do you still remember what I said before about the mirror and the dog, how with eight mirrors, there are nine dogs? Is it one or is it nine? That dog is barking at the eight mirrors. Are there really dogs in those eight mirrors? The dog keeps barking at them. “How did you get in there? Come out, come out here!” But his barking will not bring them out. It is the same principle [for us]. If we know that the one in the mirror is us, then this should be very clear. [What we see] is just an image that has no form. If we can understand that the appearances [we see] come from us ourselves, we will eventually return to “emptiness”. All things will also become empty. If we can understand this, then what appearances will there be? If we cannot see past our own physical appearance but still want to destroy views of other things, this thinking] is truly very distorted.
Appearances exist because we discriminate. Names exist because we discriminate based on appearances. The Dharma-body is free from [the duality of] subject and object, so it is beyond the reach of labels. Thus it says “without name and without appearance”.
So, “Appearances exist because we discriminate.” It is because we discriminate that we have views of a human, self, sentient beings and a lifespan. We make these kinds of discriminations. The dog discriminates too. “What are you doing here? And why are you here?” He distinguishes things [to be like this]. This is why there are so many appearances. These views are created in our minds. “Names exist because we discriminate based on appearances.” This is like how [people have different names]. This is how it is with people. All people are humans, but they have so many names. One particular object, from its origin to the process [it undergoes], takes on so many appearances and so many names. These are all the result of distinctions. “The Dharma-body is free from [the duality of] subject and object, so it is beyond the reach of names and appearances.” This Dharma-body is free from [the duality of] subject and object. Because things in this world are all relative, [we create the duality of] subject and object. There are things that we can use. We are people who can give. There are those who receive, who are in need. There are those who can provide and those who can receive. This is the same idea of “subject and object”. There is an agent and an object. This is the principle. So, when we thoroughly explain them, there are no [inherent] names or appearances.
Whenever we describe non-appearance, anything that is created is an illusory false appearance. Any phenomenon that can be seen or shown is something with an appearance. All things with appearances are false and illusory.
“Whenever we describe non-appearance, anything that is created….” When we talk about non-appearance, how can something come to “exist”? In fact, these things originally [do not exist]. If we use language to express their appearance, this is “an illusory appearance”. These are labels and appearances. For a particular thing, when we use Taiwanese, Mandarin, Japanese or English to name it, the words we use will all be different. It is the same object, but each language is different. We may fight over these [names], but they are irrelevant to the object itself, because they are [ultimately] false. “Whatever name you give to me is just a label. Whatever you call me, it is labeling.” So, it is an “illusory appearance”. If we use language to designate a label to an object, when we give this appearance a name, this is not real. “Any phenomenon that can be seen or shown” is something with an appearance. Anything we can see, all these phenomena are things that have appearances. All appearances will decay. This is all a matter of [empty] labels. “All things with appearances are false and illusory.” They are all false and illusory.
Truly without inherent existence: The Dharmakaya is pure and is independent of the object reflected. In fact, the state [reflected in the mirror] has no appearance. Comparing the illusory phenomena to the ultimate truth, it is beyond what can be expressed by language and beyond the reach of names and appearances. Thus all [phenomena] are without existence.
So, [they are] “truly without inherent existence” “The Dharmakaya is pure and is independent of the object reflected.” In fact, the Dharmakaya is very pure. The mirror itself is independent [of the rest]. This great perfect mirror wisdom is every person’s nature of True Suchness. All people have their own way of thinking. Everyone has their own mirror [to view the world]. It is the same principle. “In fact, the state [reflected in the mirror] has no appearance”. In fact, when it comes to this “state,” those who have been to a certain place will have [an impression of that place]. For those who have not been there, this state does not exist. In fact, whether they have this or not has no connection to the state itself. So, “In fact, the state [reflected in the mirror] has no appearance.” “You say you have it; I say I don’t, because I have not been there.” In fact, that place is there. [We cannot say that state] is there or not; the person who has not been there does not have it, while the person who has been there has it. It is the same principle. So, “Comparing the illusory phenomena to the ultimate truth,” the phenomenon and its appearance “are beyond what can be expressed by language”. With language, you may call this object by [this name] and I may call this object by [ another name], and we could debate [ these names]. But this is all false and illusory. We may want to call it by one name, but someone can change that name. Why couldn’t something be called by another name? A name can always be changed. So, since these names can always be changed, they are all false and illusory. This is especially so with different languages.
So, “All [phenomena]are without existence”. They are all false and illusory appearances. “This is beyond what can be expressed by language”. If we want to clearly analyze these labels, it is truly impossible to differentiate them. So, the endless void is boundless, and the Dharma is also boundless.
Yet if we forcefully explain an appearance using the Dharma, it will not make any sense. If we try to explain it in simple terms, then [ our explanation] will not be complete. So, it is “beyond what can be expressed by language”. We really do not have time to explain these kinds of labels. And after we explain them, the principles [ we come up with] will not be very complete either. To sum it all up, they are many [appearances] “Infinite and boundless” [means that] “the essence of the Dharmalaya” “pervades the realms of the empty void”.
Infinite, boundless: The essence of the Dharmakaya pervades the realms of the empty void, and cannot be measured in numbers. There are no appearances of the Three Periods that can be held on to. This is the meaning of infinite and boundless.
The essence of the Dharmakaya pervades the realms of the empty void. There are so many things in the world. The universe is so huge, it can fit whatever we want to put Into it; it is unlimited. So, the empty void “cannot be measured in numbers”. We cannot measure it with numbers. ”There are no appearances of the Three Periods that can be held on to”. The Three Periods are not just our past, present and future lifetimes. In fact, what I have just said and what I am saying now were all futures [of past]. As I speak of the future now, with each sentence, we move toward the future. This movement [of time] continually progresses. It is impossible to measure it. So, “There are no appearances of the Three Periods that can be held on to”. We cannot live in the past. If we stay in the past, there will be no present. If we stay in the present, there will be no time. So, we cannot [hold onto] the appearances of the Three Periods. There are no appearances of the Three Periods. “This is the meaning of infinite and boundless”. We must really understand this.
So, [in terms of] “unhindered and unobstructed, to be free from all obstructions of afflictions is to be unhindered”.
Unhindered and unobstructed: To be free from all obstructions of afflictions is to be unhindered. Their essential nature is void and empty; they are free of the hindrances of substance. Like the wind blowing in an empty sky, they are completely unhindered. Unobstructed: Their essential nature is undefiled, free from all obstructions of knowledge. The substance and appearance of ignorance are inherently non-existent. So, there are inherently no obstructions of afflictions.
If we eliminate afflictions, we will be unhindered. ”Their essential nature is void and empty; they are free of the hindrances of substance.” [The nature of the phenomena] is void and empty so there are no substances that will hinder them “like the wind blowing in an empty sky”. When a wind blows in an empty sky, it does not obstruct the sky in any way. It is the same principle. So, with emptiness, there is nothing that will be able to harm it, because it is empty. If our minds are free of desires, objects cannot obstruct our minds. So, “unobstructed” means that “our essential nature is undefiled”. Our essential nature, our nature of True Suchness, is in fact pure and tranquil like a great, perfect mirror. So, it is ”free of all obstructions of knowledge”. As for the objects that are placed there, whether name and appearance they have, it makes no difference to the mirror. When the objects are removed, it is empty; there is no relationship. So, the “substance and appearance of ignorance” do not have concrete forms there. So, “They are inherently non-existent”. They did not exist to begin with. “So, there are inherently no obstructions or afflictions.” “Our intrinsic nature is pure and clear. If we do not give rise to any evils, we will have no obstructions of karma”.
Our intrinsic nature is pure and clear. If we do not give rise to any evils, we will have no obstructions of karma, we will have no obstructions of karma. Samsara is inherently empty. When we are free of future existence, we will suffer no obstructions of retributions.
When our intrinsic nature is pure and clear, we will not engage in wrongdoing or commit evil deeds, so naturally, we will not give rise to evil. There will be no evil karmic obstructions. “Samsara is inherently empty and we are free of future existence”. Samsara is inherently empty. To enter Nirvana is to enter a state of tranquility and stillness, a state of non-arising and non-ceasing. [This state] does not arise or cease. We must train ourselves to face conditions without giving rise to thoughts. Then we will neither arise nor cease. Once we are “free of future existence,” “we will suffer no obstructions of retributions”. We will have no retributions in the future. [The phenomena] are “infinite, boundless”. The empty void is inexhaustible. “This is the vast magnitude of ultimate truth”. This infinite and boundless space is immeasurable.
Because of it, the void, the empty void, is immeasurable. We cannot measure it. So, “unhindered and unobstructed” means that “The empty void cannot be differentiated. This is the comprehension of ultimate truth. This is the view of emptiness among the Three Views.” So, everything is [ultimately] empty. We must all carefully contemplate and seek to mindfully comprehend that our names and appearances are truly false. Formation, existence and decay all end in disappearance. We must clearly recognize and earnestly contemplate the Three Principles and Four States. Nothing can last forever. Everyone, let us always contemplate carefully and always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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