Explanations by Master Cheng-Yan
Subject: The Nature of All phenomena Is Stillness (一切諸法 性自寂滅)
Date: July.26.2018
“The nature of all phenomena is emptiness, so how can words ever describe them? [All phenomena] are a more convergence of causes and conditions; these causes originate in delusion. They are beyond the reach of all language. The essence of the mind is inherently tranquil and still. The nature of emptiness cannot be differentiated. This is the comprehension of the ultimate truth.”
We must be mindful in realizing the Dharma. Regarding emptiness and existence, what is their ultimate truth? We should be very mindful because this is the Dharma. The Dharma is principles. Principles are without substance, form or shape. We can only comprehend them with the mind. So, we must always be mindful.
So, “The nature of all phenomena is emptiness.” The nature of phenomena is emptiness. So, since they are without substance, their nature is also that of emptiness. “This person is very good-tempered.” A person’s temper is also a [mental state]. “This person is very good-natured.” What is this thing called “nature”? What is someone’s “temper”? These are merely nouns. What does “temper” look like? What does “nature” look like? We cannot take them out [and show them]. Yet, they are an expression of our feelings inside.
So what then is a “feeling”? When people lose their temper, this comes from their feelings and it comes out of their temperament. When we connect these three things together, however much we discuss them, there is nothing of substance [we can point to]. That which has substance are people. Can people constantly lose their temper? They should also have joyful expressions, expressions of happiness and joy. So, expressions can be observed physically. When we see something pleasing, we are joyful. When we see something that displeases us, we express anger. These are feelings. Again, what are feelings? These are not tangible either.
In short, the nature of all phenomena is emptiness. This nature people express is empty. Since we recognize these feelings as being empty, if we can understand this, then over the course of our daily living, we will not dispute over trivial things. Because we take issue over things, we give rise to these expressions. If we did not take issue over anything, how would we have such expressions? We give names to these expressions, but how do we explain what these things really look like? They are without substance or form. There is nothing [physical].
How do we describe them? “How can words ever describe them?” How do we analyze them with “words that describe”? Actually, “words that describe” are really only labels. They are “words that describe”. This is just like how now, whenever people come from other countries, we need to translate for them. Japanese people speak Japanese. Americans speak English. There are many different countries. Different countries have different languages. So, what can we do? “How can words ever describe it?” With different languages, it is hard just to keep up in translating them. Even with translation, we might not always be able to ensure the translation conveys what the speaker intends to say. This is not certain. Things become lost in translation; we only understand the speaker’s intent in expressing their joy and inspiration. That is all we can do
Truly, in a conversation, we cannot achieve full accuracy in translation. Sometimes translations are very meticulous and precise. Sometimes translations are overboard and they deviate in meaning. Sometimes they are too simplistic and do not fully convey what is being said. These can all happen. So, when we use language to express the Dharma and to convey true principles, it is not always up to the task. We can only try to be very mindful. Sometimes, in a conversation with a guest from abroad, after hearing the translation, sometimes in my heart, I understand [the guest] more clearly than the translator. This is why we must be mindful.
I often say, we should use our eyes to “listen” and our ears to “see”. People’s expressions reveal a lot. While we listen to them, from their expressions, we can understand their intentions. This is something we must be very mindful about. So, “[All phenomena] are a mere convergence of causes and conditions.” Because people have the causes and conditions to come here, what are they here to convey? If we know their causes and conditions for coming, then most of their intended meaning in speaking will already be clear to us. So, we must deeply understand worldly matters. We understand the “convergence of causes and conditions.” “These causes originate in delusion.” In the world, how did such causes and conditions arise? For some people, when something happens, their causes and conditions lead them somewhere.
This is like a sensational Japanese singer who came to see us. I knew his goal in coming here was simply to express his gratitude from a few years ago. After the big “311” Tohoku Earthquake in Japan, Tzu Chi volunteers went to Japan [to help] the disaster victims by caring for them and distributing aid to them. He said that he came to express his gratitude to us. He only said a few words [in Japanese], yet I understood them all. This is a matter of causes and conditions. The causes and conditions were the disaster in Japan; this is why went there. Because we went there and gave of ourselves [to help], he was grateful. Even after so many years, during his trip [to Taiwan], he visited Hualien to express his gratitude to Tzu Chi. If we contemplate further, why did such a great disaster hit Japan? It was not the case that after the earthquake, everything was fine. The disaster it left still lingers on. There is still radiation which continues to cause other problems. Fishing in the sea is prohibited there, and foods produced in factories there cannot be eaten. In areas near the radioactive leak, no one is allowed to live, and for some time, no one was even allowed to enter. This is what resulted from that disaster. How did such a disaster happen? The earthquake was a natural disaster which was made even stronger because of accumulated stress underground. The tension beneath the earth’s surface was constantly out of balance. This is of course related to the tectonic plates. If we analyze this further, there must be many [factors involved], not to mention what was above land. There were dangers lurking above land in the nuclear reactor that provided electricity for everyone to use.
In the past, we never needed nuclear energy. Nowadays, this technology has been developed. As [atomic nuclei] react ceaselessly, when anything [unexpected] happens, it is very dangerous. If we think about it, isn’t it [an example of] “causes originating in delusion”? So, everything happens due to the convergence of causes and conditions. These causes originate in delusion. Our modern conveniences require a great deal of electricity to power them; this is why use nuclear energy.
So, this was all he had in mind; he wanted to come and thank us. From this mindset, we look back to the past [and know] why he came to thank us. By looking back to the past, there are many things [we can understand]. So, this is an example to help us understand. In this vast universe, this space surrounding planet Earth is vast and boundless beyond understanding. Yet, the karma we create is all due to the feeling s in people’s minds. We always [feel], “I need this; I want that! I must pursue this, I want…” and so on. In this way, as we research things from the smallest to largest scales, it can have great influence on the world. This is all part of the convergence of causes and conditions.
So, “They are beyond the reach of language.” How much can we discuss? We can never finish discussing them. There is not enough time. There are so many things, and no time to discuss them all. Even after discussing them, we still cannot understand them clearly. We can never fully describe things clearly; they are beyond the reach of language. So, “The essence of the mind is inherently tranquil and still.” Actually, when it comes to our mind, there is no substance or appearance, nothing tangible that can help us see [the mind]. When we truly return to our intrinsic nature of True Suchness, this nature is tranquil and still. Actually, for nuclear energy, when returned to its intrinsic essence, what is nuclear energy? It is also without substance. But when [the nuclei] come together, they create great power. All this depends on many [causes and conditions] which converge. When we break it down and analyze it, when we return it to its source, its “essence is inherently tranquil and still”. There was originally nothing there, so where did all that [radiation] come from? It originally was not there. This is something we should try and realize.
So, “The nature of emptiness cannot be differentiated.” Since everything is empty, what is there to differentiate? There is nothing to distinguish. Since there is nothing to differ about, there is no need to debate; we return to our intrinsic purity. What about right and wrong? There is no need to argue about who is right and who is wrong, but we must clearly discern [right from wrong]. We need not take issue, so we need not argue further. It is good enough to understand the principles; any debate after that is unnecessary.
Since this happened in the past, we let bygones be bygones; we must understand clearly in the future. We must not transgress again. This is because the past cannot be turned back no matter how hard we try. So, we should not take issue with things. This is how it is.
So, we must thoroughly and clearly understand this. Then our life becomes very open and expansive. So, “This is the comprehension of the ultimate truth.” The essence of our minds is inherently still. “Its nature of emptiness cannot be differentiated.” Thus, when we return to ultimate reality, it is tranquil and still. This is returning to the void, to emptiness. This is returning to its true essence. When every principle returns to its proper place, will we not then understand everything? As we [reflect on] our complicated feelings, [we realize] that our intrinsic essence is tranquil and still. What is there that is worth constantly keeping in our minds? They are merely feelings. The nature of all phenomena is emptiness. What is there really to discuss with words?
As we just said, this is beyond the reach of language. If we can thoroughly understand this, then the principles we want to absorb will resolve the delusions in our minds. Then we will know how to get rid of afflictions and ignorance. With the principles of ultimate reality, as we go about our daily living, we will be in harmony with people and matters and will naturally be in harmony with the principles. This is how we can gain clear understanding. So, we cannot be attached to either “emptiness” or “existence”.
We are either attached to emptiness or attached to existence. Due to our view of existence, we give rise to delusion and see all phenomena as originating and arising, so our minds change and move. They empty void is as such, and the ultimate truth is as such. The nature of all phenomena is inherently still and tranquil, so how can words ever describe it?
If everything is empty, in this emptiness, [it seems like] doing good means nothing and doing evil means nothing too. “Everything is empty. So what if I have transgressed? It has passed! Why are you dwelling on it? Is that what we should be like? That will not do. When we make a mistake, we should not say, “So what if I made a mistake? Just look at it as emptiness!” Others might see it as emptiness, but can we do that ourselves? If we are still attached to the idea that there is no retribution for evil actions, we may think, “Everything is mine!” Such attachment to emptiness and existence brings severe karmic retributions. So, I always say that if we thoroughly understand the Buddha-Dharma, then we can tell others, “Do not be attached”. Truly, we should not be attached but we must understand that the law of karmic retribution truly exists. Isn’t this what we always say? Otherwise, why did the Buddha [return to the world] lifetime after lifetime, and why would Bodhisattvas actualize the Six Paramitas in all actions? Their goal is to perfect [their causes], to approach fruition and attain Buddhahood. This takes a very long time.
The cause is practicing the Bodhisattva-path. The Buddha always taught sentient beings that they must keep the concept of good and evil karma. If we wish to teach the Dharma to others, it is the same! When we transmit the Dharma, we must teach the concept of good and evil karma. If we are overly attached to emptiness, that everything is empty, that even evil deeds are empty, after taking action, we think everything is empty. This is incorrect. As for everything in the world, whatever we desire, we think it is ours, whether fame, fortune or status. People like this will treat the mistakes they make as empty and try to take over what belongs to others. This is denying the law of karma. The “emptiness” which we must often teach is true emptiness, which is without attachments. If we are without attachments, when it comes to things in “existence”, we will see them from a broader perspective”. As for incidents bringing afflictions, we will be able to bear them and have the ability to resolve them. This is “true emptiness”, when our spiritual aspirations are unaffected. With “wondrous existence”, we must advance proactively.
So, this “true emptiness in wondrous existence” means not keeping afflictions in our minds but just letting them go! When it comes to giving of ourselves for others, we must diligently advance in a timely manner. This is existence, wondrous existence. Actualizing the Six Paramitas in all actions is what we should be diligently doing. There are many such principles that we must clearly understand.
“Due to our view of existence, we give rise to delusion”. If we are attached to “existence”, due to our cravings, we will find every way] to get what we want]. Aren’t scientific discoveries due to “existence”? When we discover something, we will try to take this and that and put it all together. Many delusions are created because of this. Intrinsically, the Dharma-nature exists in all things. If a tree did not have its nature, it would not be alive. A tree has its nature; it needs sunlight, water, soil and air. This is how it keeps alive; it has this nature. When it withers, it loses its nature. Without its nature, a tree left there will dry out, rot, return to the earth and be gone. While it is alive, it has its nature.
So, it says, “They see all phenomena as originating and arising.” Because people have such views of “existence”, they give rise to delusions. So, [they see] “all phenomena as originating and arising. So, our minds change and move”. As we said before, while we are in this world, we are “awakened sentient beings”. “Awakened sentient beings” are sentient beings who have awakened. Some “sentient beings’ are deluded. There are unenlightened beings. Deluded sentient beings are called “unenlightened beings”. The “awakened sentient beings” that have achieved realization and understanding are called “Bodhisattvas”. Both the Bodhisattvas and unenlightened beings are here in this world. So, all beings in the world have “minds [which] change and move. “The empty void is as such”. It is in this space that all these things are contained. All these things exist within this great, empty void. “The ultimate truth is as such. This is the empty void, open and vast. It is boundless, very open and spacious. It is where everything originates and exists. So, they are “originating and arising”. They “change and move”. This is the movement of all things. Everything with form and appearance is changing, unhindered in this empty space. This emptiness is a great space.
So, “The ultimate truth is as such”. This is how the truth is. It is “as such”. “The nature of all phenomena is inherently still and tranquil”. When it comes to all phenomena, they all eventually return to nature. Nature is in fact still and tranquil. It is steady and never wavers. This is its nature. “So, how can words ever describe it?” So, we should mindfully understand this.
To explain this further will take a long time. We can only use the mind to comprehend it, so we must very carefully contemplate it. Yesterday, I mentioned the Three Principles and the Four States to remind everyone. We must remember them. So, we need to know that, to explain all these things completely would take more time than we have. These are teachings we can never fully explain. “They are beyond the reach of language”.
So, let us look at the previous sutra passage. “They are without name and without appearance and are truly without inherent existence. They are infinite, boundless, unhindered and unobstructed”.
This great space is without appearance. The following passage goes on to say, “They merely exist due to causes and conditions and originate in delusion, thus we speak of them. Bodhisattvas always take joy in contemplating such appearances of phenomena. This is known as the second place that Bodhisattva-Mahasattvas draw near to”.
We must be mindful to understand this! This is “existence”. As we contemplate “existence,” we should observe carefully. We should observe these things meticulously, observe those things with appearances.
This is the contemplation of existence. The emptiness of all phenomena is true emptiness. The existence of all phenomena is illusory existence. The empty void, different lands, the Three Realms, the Five Destinies, the Four Forms of Birth and all states of phenomena are all formed from deluded thoughts and arise out of ignorance. So, it says, “They exist due to causes and conditions and originate in delusion.”
The empty void we discussed is without appearance. Nevertheless, we must meticulously analyze these things “with appearances”. To contemplate” is to very carefully and meticulously ponder and very meticulously observe. We must be very careful as we mindfully consider these things. This is called “contemplating”. We must seek to meticulously understand these things.
“The emptiness of all phenomena is true emptiness.” All phenomena are empty. Everything is empty. When we analyze all things and separate them and separate them into causes and conditions, they all return to emptiness. Everything due to the convergence of causes and conditions. When [they] converge, one thing leads to another and they multiply. This is how things are created. If we earnestly observe them, we see, “Oh my! This thing is, after all, “made up partly of water, partly of heat and partly of air. It returns to emptiness.” Everything can be analyzed mindfully. The “four elements” are the components that compose everything. So, everything returns to the four elements.
When we analyze things in parts, isn’t everything ultimately “empty”? the “air element” is also empty. The nature of water also returns to emptiness. Actually, everything is empty. Since we understand that “the emptiness of all phenomena is true emptiness,” when we analyze anything, including “emptiness,” it is “true emptiness”. “The existence of all phenomena is illusory existence. To know the “emptiness” of anything, we must understand its “true emptiness”. Looking upon anything with “existence,” we go further in realizing its “true existence”. If we are attached to “existence,” it will be an “illusory existence”. All forms and appearances we see are illusory; they only exist due to the convergence of the four elements. After we analyze them, they are empty. So, this is “illusory existence”. These are false appearances. Things with false names. We should clearly understand this. “The empty void, different lands,” the Three Realms, the Five Destinies, the Four Forms of Birth and all states of phenomena, all of these states of phenomena originate from deluded thinking. When we are deluded, we give rise to discursive thoughts. “[These states] arise out of ignorance we give rise to delusion and attachments. This is how these attachments arise. “So, it says, ‘They exist due to causes and conditions.” Thus, they are called “causes and conditions;” causes and conditions converge. So, they “originate in delusion”. This all comes from our minds, from our feelings that cause us to become deluded, resulting in our grasping, using, converging and so forth. This is true for everything. This is what we must mindfully seek to realize.
When we are able to constantly engage in the contemplation of both existence and emptiness, we will be able to destroy our attachments to both the self and to the Dharma and free ourselves from both the hindrances of afflicitons and knowledge. This is know as the second place that Bodhisattva-Mahasattvas draw near to.
We may “constantly engage in the contemplation of existence and emptiness.” This is where people are deluded. So, “We will then be able to destroy our attachments to both the self and to the Dharma.” We need to understand and experience this. If, when it comes to “existence” and “emptiness,” we put our mind into contemplating them and observing the views of a human, of self, of sentient beings and of a lifespan, [if we can observe] the appearances that are due to many different external causes and conditions converging, then naturally, we can destroy our attachments to the self and the Dharma. Then we will not be attached to either “emptiness” or “existence;” our understanding of “emptiness” becomes that of “true emptiness”. “Essence and appearance are true emptiness.” So, we must destroy attachments; we need not be attached to “existence.” Naturally, this teaching of “true emptiness in wondrous existence becomes clear to us. Then we can naturally “free ourselves from both the hindrances of afflictions and knowledge.” As for hindrances of afflictions and knowledge, we can eliminate both of these. We need to be very mindful of this. If we just know it, then this knowledge will obstruct us; this is useless. We must very thoroughly understand it. So, we must thoroughly understand “true emptiness.” So, this is known as “the second place that Bodhisattva-Mahasattvas draw near to. [Phenomena] merely exist due to causes and conditions,” so “though their essence is empty and still, it “does not hinder conditions from arising.”
They merely exist due to causes and conditions: though their essence is empty and still, this does not hinder conditions from arising. This is like the empty void. Its essence is without appearances, yet this does not hinder the development of these appearances. With our ignorance as condition, we begin discriminating between good and evil. Greed, anger and ignorance are the source of the Three Evil Realms. Eliminating greed, anger and ignorance is the source of the Three Good Realms.
This “essence” is something we need to understand. Causes and conditions come together in accord with this essence. Actually, when they are separated, it is empty and still. When we manufacture a product, carious pieces must come together for it to be completed. It cannot be done with only one material; we need the other materials to come together for the product to take shape. So, we should understand that these things and appearance all return to emptiness and tranquility. This emptiness and tranquility naturally do not hinder conditions from arising. This is like the land or the space. With this large space, this large land, [it we plant] a seed, this is ow it grows. No matter how large the plant may grow to be, the great space can always accommodate it.
Moreover, on the land, a very tiny seed can continuously extend its roots and continue to grow into a big tree, for the land never hinders it. In short, these conditions arising and this still emptiness never hinder one another. “This is like the empty void”. Its essence is without appearances, yet this does not hinder the development of these appearances.” Within the great void, these do not hinder each other. They accommodate one another. They do not hinder one another.
Actually, the principle is the same. “With our ignorance as condition….” Ignorance is the condition; this is where ignorance lies! “I want this thing, and I also want that thing. I want to take these things and keep them in my own personal space.” This is where our troubles begin. All things belong to the earth and to nature. We desire to own them, but they are empty. We keep trying to possess these conditions, but they have no [true existence].
Actually, once [this thing] returns to its essence, what could [be considered] its true name? This is not its true name. We give names to these things, but there is no way to set a fixed name for them. “We begin discriminating between good and evil. I need these things! I crave these things!” In their natural state, they were originally nameless. Once there was an appearance, we gave them labels. We are attached to these labels. Through these intermediary conditions, we begin discriminating between good and evil. The disputes between good and evil arise from this. So, there is “greed, anger and ignorance” which are the sources of the Three Evil Realms. The Three Evil Realms arise with these names and appearances as conditions. When people do not know the principles, they begin discriminating and start disputes. From all this, greed, anger and ignorance arise and create the Three Evil Realms.
If we eliminate greed, anger and ignorance and start giving of ourselves, it becomes a source of the Three Good Realms. Eliminating greed, anger and ignorance naturally keeps us in the Three Good Realms. So, they “originate in delusion, thus we speak of them”
[They] originate in delusion, thus we speak of them: Since Beginningless Time, sentient beings have been full of all kinds of delusions. This is all because they misunderstand the Two Foundations, and so they practice and learn in a confused way. The first is the foundation of beginningless samsara. This is when all sentient beings take the mind which contrives affinities as their nature. The second is the foundation of beginningless Bodhi of Nirvana. This is our original pure essence. It can give rise to all conditions and is left behind after conditions [are gone].
We need to really understand what is delusional. We should be clear and not let ourselves become delusional, not become attached to “emptiness,” “existence,” names, appearances and so forth. When we analyze things to the end, there is really nothing that remains. “Since Beginningless Time, sentient beings have been full of all kinds of delusions. This is all because they misunderstand the Two Foundations.” Because they do not know the Two Foundations, “they practice and learn in a confused way.” We are all like this, not knowing how we should practice, simply because we do not understand these two kinds of foundations. “The first is the foundation of beginningless samsara.” Since Beginningless Time, we have been creating karma in samsara, ceaselessly multiplying and bringing together causes and conditions which accumulate. This has happened since Beginningless Time. What is our mindset? “They take the mind which contrives affinities as their nature.” We think that we engage in spiritual practice and we want to widely form good affinities, so we contrive affinities. We believe this mindset of contriving affinities to be our true nature.
“The second is the foundation of beginningless Bodhi of Nirvana.” We must clearly understand that, since Beginningless Time, we have a pure intrinsic nature of True Suchness that is non-arising and non-ceasing. The Bodhi of Nirvana is our nature of True Suchness. “This is our original pure essence”. From the beginning, our essence has been pure. So, “It can give rise to all conditions and is left behind after conditions [are gone].” These are the pure conditions [that arise from] giving to others unconditionally, from teaching the Dharma among people and from listening and transmitting the Dharma with a mind free of defilements or attachments. We go among people without being contaminated by their afflictions. If we can do this with a pure mind, though in the midst of various conditions, what we carry forward, what will always remain, is our pure Dharma-nature.
The Buddha came to the world lifetime after lifetime. Lifetime after lifetime He went among people; lifetime after lifetime He guided sentient beings. Affinities are also needed for causes and conditions to mature. When causes and conditions matured, He attained Buddhahood. Perfecting the Bodhisattva-cause leads to the fruit. This too requires both causes and conditions. When the fruit of karma is fulfilled, we can advance toward the state of Buddhahood.
The principle is the same. This is the Bodhisattva-mind, our intrinsic nature, as well as the Buddha-mind which remains uncontaminated among people. So “Bodhisattvas always take joy in contemplating such appearances of phenomena.”
Bodhisattvas always take joy in contemplating such appearances of phenomena: They always aspire to contemplating the truth of the empty, tranquil, clear and pure fundamental appearance of ultimate reality.
This is talking about taking joy in something. “Taking joy” is about really enjoying something. If we talk about “happiness,” it is something superficial; people can see it. “Oh my! We are so happy we’re dancing!” “Oh! I am so happy!” and so on. “I’m so happy I can jump!” This is happiness. Taking joy in something means deep inside our heart, we really feel joy for something. We really enjoy and feel willing to carefully consider and observe the Dharma. From deep in our hearts, we take joy in this for a long time. This is not just momentary happiness. We take joy in the Dharma. This is Dharma-joy; we constantly want to comprehend the Dharma and observe this Dharma in all its appearances. “They always aspire to contemplate the truth of the empty, tranquil, clear and pure fundamental [appearance of ultimate reality].” This emptiness and tranquility are very pure. This is how they intrinsically are. So, we must be mindful to comprehend this. This is “permanence, joy, self and purity”. This is the ultimate reality; it is empty, tranquil, clear, pure and fundamental. This is how it intrinsically is. This is how ultimate reality looks like. Being able to diligently go among people without becoming contaminated is our ultimate reality. These are our true principles. So, “This is known as the second place that Bodhisattva-Mahasattvas draw near to.”
This is known as the second place that Bodhisattva-Mahasattvas draw near to: This is using neither distance nor nearness to discuss to where they should draw near. Those who cultivate the practices of bringing peace and joy will always take joy in this contemplation of all phenomena in their ultimate reality. This is the second place that Bodhisattva-Mahasattvas draw near to.
"This shows….” This refers to this nature. This nature of Suchness is [explained by] “using neither distance nor nearness to discuss to where they should draw near.” “Not distant” means it is by our side. We constantly take joy in the Dharma and immerse ourselves in the Dharma. In our daily living, by our side, there are these true principles in our lives and actions. "…nor nearness to discuss to where they should draw near." Only reading the sutra from day to night is not what we mean by “drawing near.” Actually, “drawing near” means firmly planting our feet upon the ground, applying the Dharma is in our daily living and putting [the teachings] into practice. This is what it really means.
“Those who cultivate the Practices of Bringing Peace and Joy will always take joy in this contemplation of all phenomena." If we want to transmit the Dharma, our minds must always be peaceful and joyful. We should take this Dharma and apply it in our daily living. When we understand how to use the Dharma in both body and mind, our daily living will be very peaceful and serene; we will feel free and at ease. So, [these practitioners] “will always take joy in this contemplation of all phenomena in their ultimate reality. This is the second place that Bodhisattva-Mahasattvas draw near to.” So, “The empty void is as such; the ultimate reality is as such.”
The empty void is as such; the ultimate reality is as such. The nature of all phenomena is inherently still and tranquil, so how can words ever describe it? The essence of the mind is inherently tranquil. All appearances are interconnected. Due to our deluded views, we see all phenomena as originating and arising so our minds move and change. This is like how when we travel on a boat, the shore seems to be moving.
This is how the empty void is. In fact, this is also how our intrinsic nature of True Suchness is. Our mind encompasses the universe. If we can broaden our perspectives, our minds will actually be as expansive as the universe. So, “The nature of all phenomena is inherently still and tranquil." This is the nature of all phenomena. It is inherently still and tranquil. “So, how can words ever describe it?” This is [the nature of] the mind. This is how the Dharma is. We must comprehend it with the mind. Only the mind can realize it, for it cannot be explained in words. "The essence of the mind is inherently tranquil. All appearances are interconnected." These appearances which are in opposition, the appearance of emptiness and the appearance of existence, are actually interconnected! True emptiness is wondrous existence. So, because of our deluded views, “we see all phenomena as originating and arising, so our minds move and change.”
So, it is like a boat which leaves the shore. Is it the boat that is moving? Or is it the shore that is moving? Of course it is the boat that is leaving. If we ride in a car, is it the car that is moving? Or is it the background that is moving? How can [the background] be leaving? That’s right! If we understand this, it is simple. There is nothing to it when we understand it. So, we must be very mindful.
"If we can contemplate the ultimate reality,” if we can come to know that this is the “ultimate reality, our minds will neither move nor change.” The “ultimate reality” is like the empty void. It is tranquil like our pure intrinsic nature, so how could it ever move or change? "Phenomena will neither originate nor arise. This will be like when the wind stops and the water becomes still. Thus the mind and phenomena are one.” When there is no wind on the water, it naturally remains still, and there are no bubbles or waves. It is the wind that moves [the water]. So, we should be mindful. As long as our mind is completely still, all is tranquil and “the mind and phenomena are one." The mind and the Dharma come together.
So, in our regular life, we must constantly put our mind to learning the Dharma. The Dharma is in our daily living, in our lives. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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