Explanations by Master Cheng-Yan
Subject: Understanding the Principle of Emptiness (旋陀羅尼 了達空理)
Date: June.25.2019
“The first of the three dharanis taught in the Lotus Sutra is attaining the power of freely revolving within the Dharma-doors. This is called the revolution dharani. Perfectly replete with all Dharma-doors, we will enter the Dharma-essence unhindered.”
We must be mindful to understand this. “The first of the three dharanis taught in the Lotus Sutra” is a passage we will look at momentarily. First, we need to understand the meaning behind this passage. [This passage] talks about Dharma-doors and revolving within these Dharma-doors. What method do we use to turn them? We must have “dharani”. This is like the Dharma-essence. For a person to be healthy, they need blood circulation. Our blood needs to be able to circulate freely, and to have blood, we also need marrow. This is the type of essence our blood needs to keep us healthy. Some people lack this essence for their blood, which prevents them from being healthy. The Dharma is like this too. As we learn the Buddha-Dharma, we need the essence of the Buddha-Dharma. Thus, [the term] “dharani” is found in the Lotus Sutra. At this point [in the Lotus Sutra], this word “dharani” comes up.
So, let us first get an overall understanding. Revolving within this Dharma-door is referring to the Dharma-wheel. It is [like] something that helps our blood circulation. By the same principle, it allows smoother circulation. With this Dharma-essence, we can promote the Dharma-doors [of teachings] more smoothly.
So, “Attaining the power of freely revolving within the Dharma-doors” is “revolution dharani”. “Perfectly replete with all Dharma-doors, we will enter the Dharma-essence unhindered.” Having this dharani helps us to take the entire Dharma of the lengthy Lotus Sutra and employ it abundantly within the world. [It enables us] to understand how to implement the Dharma well and use it throughout this world in accordance with sentient beings’ capabilities. How can we save sentient beings from their many sufferings?
It is just like a medical treatment. Medical treatments require proper medication and competent doctors. With a competent doctor and sufficient medication, regardless of the illness, if the doctor can make an accurate diagnosis and prescribe the correct medication, then the patient can recover after treatment.
By the same principle, there are good teachings in the Buddha-Dharma, but we require competent doctors, people who know good methods. In the past, we have continuously talked about spreading the Dharma and taking joy in listening to the teachings. We even encourage people to come and listen, inviting them to come in. Whether it requires us to sit or stand, we invite [people] to come and give them a seat. In this way, we accompany and welcome people until they can understand the Dharma clearly. In turn, they can also then teach [the Dharma]. This is how we must spread the Dharma. Such important teachings need people to spread them.
So, in spreading Dharma-doors, there are good teachings that must be passed on. Within this Dharma-door, we need competent people who are able to earnestly make good use of the Dharma and pass it down generation after generation, spreading these accurate and good teachings through every generation. We have been talking about this for several days. Our Dharma-door is also like this. “Having all Dharma-doors” is being “perfectly replete”. We need such good teachings, good people and good environments to be able to find a way through everywhere.
So, “We will enter the Dharma-essence unhindered.” This Dharma-essence is a medicinal essence; it is very good medicine. Taking it is effective and healing. However effective a medicine is, we still need people to pass it on. A medication also needs a pharmacist to work with its application, one who knows how to use it to cure the suffering of illness.
So, we first need to understand the three dharanis of the Lotus Sutra.
The three dharanis of the Lotus Sutra: 1. The revolution dharani. 2. The hundred, thousand, million, [infinite] revolution dharani. 3. The skillful Dharma-sound dharani.
“First is the revolution dharani”. We will see it momentarily in the sutra passage. Now, I want to first help everyone understand it. The Dharma-essence is like “the revolution dharani.” How does this dharani spread the Dharma?
“The revolution dharani is the power of wisdom to turn the minds of unenlightened beings away from their attachments to the apparent existence of the aggregation of all phenomena toward an understanding of the principle of emptiness. This is the complete comprehension of the emptiness of all phenomena.”
We must be very mindful to look at what is written here, and be mindful to listen very carefully. “The power of wisdom to turn” means that this Dharma can turn around ordinary beings’ attachments. Why do we so often speak of “ordinary beings”? We have clearly said that everyone intrinsically has Buddha-nature. Everyone has the nature of True Suchness. We are clearly equal to the Buddha. If this is everyone’s intrinsic quality, then why exactly is everyone so far removed from the Buddha? With a single thought, billions and trillions of lands, [infinite] space and time all manifest in front of His eyes. He clearly grasps all matters and things and is able to thoroughly analyze them.
What of us ordinary beings? Ordinary beings are limited in their views. When others speak and we listen, if we do not like [what they say], if it has no affinity with us, we will reject it. We do not like it. We not only reject it and dislike it, we also cannot take joy in it. Not only can we not take joy in it, we also find means to slander and obstruct it. This is how ordinary beings are. Ordinary beings have such ignorance, which obstructs the door to our minds and also leads us to want to obstruct others’ actions. Such are ordinary beings. This mind of ordinary beings has attachments. The Buddha and all Buddhas and Bodhisattvas have hearts that encompass the universe. In the past, we have often discussed how one thought can encompass all things in the world, the entire universe and all Dharma –realms. The minds of ordinary beings are [trapped by] the people and matters that are in front of us. We give rise to conflicts over them, and after the matter comes to a close, we do not know how to set it aside. We continue to accumulate afflictions and karma. This describes ordinary beings.
In “the aggregation of all phenomena,” “aggregation” refers to the Five Aggregates. An aggregation is something that changes. The aggregate of action means [everything undergoes] infinitesimal changes. Without our realizing it, the day passes; when did the sky become dark? When did the day break outside? All these changes occur without us realizing them, such as the sun’s rising and setting. For humans, it begins when we are little, in the moment we first leave our mothers’ womb. We now often see childbirth on television. After a child is born, what is the first thing the child does? The first action of a baby is to cry. The first thing every child does when they are just born is cry. Why do they cry? I have often explained this for you. Their entirely body is completely naked. As they come out and make contact with the surrounding air, their entire body experiences pressure. It has been protected within the mother’s womb where it has been kept warm. Suddenly, [the baby] emerges, and their naked body is irritated by the air, which causes them pain from head to toe. The first reaction to this pain is to cry. This is why we talk about suffering.
Being born into this world is suffering. Indeed, once we come into this world, there are countless forms of suffering. Where does this suffering come from? We do not know ourselves how it is created. When did we go from infancy to being two, three, four months old? At seven or eight months, we learned to roll over and crawl. Then we wanted to stand up. When did this ability develop? Gradually, the body changes its shape. The body changes in shape and [the person’s] abilities continue to increase. No one can say on what day the ability to sit and stand developed. On what day was I able to roll over? When did I begin to grow up? We are not able to understand any of this. Even though it is happening to our own body, we ourselves do not understand it. When did we go from being children to youth? And when did our hair begin to turn grey and [we started becoming] elderly? How did we change like this? These kinds of changes are all due to [the aggregate of] action.
The Heart Sutra talks about the Five Aggregates. This aggregate of action is something that everyone thinks they only read about in the sutra from time to time. In fact, it is in our bodies; it is long-term and unceasing. All of this is happening in our bodies. Within people, matters and our own bodies, the new replaces the old. All of this is contained in infinitesimal changes. If they stop, our lives cease. It is like this planet. Our planet is continually revolving. It rotates around its axis and orbits around the sun. So, every day it is rotating like this so that we see day and night. Through astronomy, we are now able to easily understand why it is that we have day and night. However, we humans still do know how metabolism happens in our bodies. How do our bodies and minds perceive and experience the external environment? We still have not paid attention to this aggregate of action; how do our bodies change? How does the sun rise and set on planet Earth? Why are there four seasons? Because the Earth rotates and orbits like this, there are seasons that change.
We humans experience birth, aging, illness and death. This too follows the laws of nature. Yet, people are confused. As they remain confused, they do not notice the aggregate of action or infinitesimal changes. How did our bodies grow to what they are now? How did our bodies grow to what they are now? And how did our bodies, beginning from the moment we were born, continuously develop the physical functions that we have now? We rarely think of these infinitesimal changes. This aggregate of action is in everyone’s life. Everything inside and outside our bodies undergo this aggregate of action. Everything we use is also experience this aggregate of action. The three meals we eat every day are also in the midst of the aggregate of action. We eat three meals. We eat breakfast and are full. Why must we eat again close to noon? At every moment, there is the aggregate of action [acting] through our metabolism and so on. The organs in our body continuously digest [the food] into nutrients the body needs. Thus we will say, “You should eat more, or you will lack nutrients”. Nutrients come from what we eat. Through eating, how does the body absorb the balanced nutrients necessary for our bodies? Aside from doctors or pharmacists, do people really understand this? Or do they only grasp it slightly? It is not clear.
The Buddha-Dharma has given us pointers with its comprehensive teachings. As long as we mindfully look at them and explain them, none of them depart from the principles of interacting with people and dealing with matters in our daily living. So, we must be very mindful.
Here it talks about “the revolution dharana”. This refers to being able to turn around. We ordinary beings have many matters we cannot let go of; we have many attachments and much ignorance. When we have this Dharma, we can turn our attachments around. With these teachings, we can turn around the apparent aggregation of all phenomena that we are attached to. If we have attachments to appearances and more, we will often say, “Oh, you are too attached to appearances”. It is easy to say this, but we must realize that due to ordinary beings’ ignorance and defilements that build layers of habitual tendencies, we have attachments to appearances and more. This is ordinary beings.
This Dharma can turn us around. How does it do this? By turning us “toward an understanding of the principle of emptiness”. It is because we have attachments that we need to realize that all ends up in emptiness. People experience birth, again and illness. What comes at the end? Death. We take issue with things all our lives. With fame and fortune, are we satisfied? We remain unsatisfied. We strive so much. We save so much; is it enough? It is still not enough. We have discussed and analyzed this before.
I talked with someone who came to see me. “Wow, your business in huge. You are doing so much all over the world, and now you are going to take over another business worth hundreds of millions us U.S. dollars. Are you going to keep [expanding] like this?” He said, “Master, I am doing it for my family and employees. If I close my business, what will happen to these employees? I need to take this business on”. [I said], “On one hand, that is right; on the other hand, it is not right. If you do not take it on, someone else will. Likewise, these employees will still be able to make a living. If you take on this business, you will have to bear another burden. Although the finances is not a concern, the mental aspect and all the things that need to be done are a lot. Do you really want to go on like this?” He said, “Master, haven’t you said that everything has causes and conditions? With these causes and conditions, I have this opportunity”. I told him, “Please find some time to put the teachings into practice through Tzu Chi work. Okay, I will do my best to make money to support Master.” “Yes, but…”. This talk went on for a long time. Yes, he is very supportive, but my heart goes out to him. [People] spend their lives busily running around because they have attachment. This is attachment, attachment to worldly things, attachment to this or that. When it comes to himself, he is very modest. He does not enjoy much luxuries, but he has taken on such heavy responsibilities. He still lacks the wisdom from “understanding the principle of emptiness”.
However, when he came to see me, he recited this, “I know we cannot take anything with us when we go. Master, this is what you have said”. I said, “You have made progress! But you are only reciting it. You have not yet done it yourself.” “Oh, I will get there slowly”. This is what ordinary people are like. We procrastinate with our time like this, and thus we lack “understanding for the principle of emptiness”.
Emptiness is “the complete comprehension of the emptiness of all phenomena”. This is not asking us to give up everything. It is asking us to grow in Dharma-wisdom and learn how to let go and how to take things on. This is a thorough understanding. It is thoroughly comprehending the emptiness of all phenomena. This is true emptiness. We understand that everything is ultimately empty. This tree has been in front of me every day. Every day, it still looks the same. But how long will it live for? If we take good care of this tree, it will have a longer lifespan than I. That is because this type of tree has a long lifespan to begin with. Because of its lifespan, we can plant the seed of this tree in a small space. It will put down and spread its roots there and, with sufficient water and soil, will grow according to the type of seed [planted]. This is a pine tree, so it will live very long. If it only has this space to grow, it will grow to be very beautiful but lightweight. If it was planted in the ground, then it would be a very big tree. As this tree is well-cared for by people, it will be a very sturdy tree and have a very long lifespan. And what about people? Our lifespans are shorter than this tree. It is a law of nature; life is impermanent. The human body is much frailer than that of a tree. This is because humans’ thoughts, actions and so on create karmic forces amidst our lack of clarity and understanding. Now, we must mindfully seek to comprehend birth, aging, illness and death, formation, existence, decay and disappearance. There is nothing in this world that does not decay. After several decades, a house becomes old. The cement deteriorates and the wood rots. All of this is formation, existence, decay and disappearance. It is the same with people. So, we need to be very clear [about this]. Everything is retreating.
Retreating, to be clear, is also dharani, [which applies to] all phenomena in this world. All phenomena in this world are turning and revolving.
We use the Buddha-Dharma. This Dharma is very clear and precise, allowing us to take all phenomena in this world and bring them together with the principles of the Buddha-Dharma. So, [the Dharma] revolves like how the marrow keeps our blood circulating. If we want to attain true emptiness, then the wondrous principles will surface.
So, the second [dharani] is “the hundred, thousand, million, [infinite] revolution dharani”.
The second of the three dharanis taught in the Lotus Sutra is the hundred, thousand, million, [infinite] revolution dharani: When we revolve around [the principle of] emptiness, we transcend time and space [to see that] all phenomena are illusory, empty and false Thus, this is known as the truth of illusiveness. This is the power of all-encompassing wisdom with which we can thoroughly understand hundreds, thousands, millions of principles.
This dharani is not just one, but hundreds, thousands and millions. We just said that all phenomena everywhere are revolving in this way. This is very wondrous. How does a child become an adult? How does an adult age? How does an old person fall ill and die? They are all [explained] in this teaching. With birth, aging, illness, death, formation, existence, decay and disappearance, at no time is anything still. There are always infinitesimal changes, this aggregate of action. The principle is the same.
So, “When we revolve around” [the principle of] emptiness, we transcend time and space [to see that] all phenomena are illusory, empty and false. If everyone is mindful and compares this verse with the preceding one, once we understand the preceding verse, this verse will become clear to us. The previous [verse] is very detailed and subtle. Now, at this point, this passage is very clear.
“Revolution” means to turn. We turn the principle of emptiness by understanding that all phenomena in time and space are illusory. They are “illusory, empty and false, just false labels”. We are always referred to as “humans”. You are a human, he is also a human. But when you look at [people], besides the label of being human, what else is there? There is also the background behind us. What else? If we turn on the light, what else do we see? There is a table and chair. What else? There is a small Kusamaki tree on the table. It is very tiny with an intricate shape. What else? There are so many things. These are all within this space, so there are countless phenomena, so there are countless phenomena, hundreds, thousands, millions of them. How many things are there in this world? Even in the small space around us, we can find many things. If we go outside, there are even more.
So, “[We transcend] space [to see that] all phenomena are illusory, empty and false”. If we mindfully observe everything; is anything everlasting? Nothing is everlasting. How can the strongest mountain move? A mountain is stationary to begin with, but nowadays we often see mountains move. They collapse or move in a landslide. There are such instances. What does this mean? I often talk about sentient beings’ karmic forces. Only sentient beings’ karmic forces can move even Mt. Sumeru.
Look at the history of the 921 Earthquake. Everyone remembers this. There was a scenic spot in which its scenery can only be found in old photographs and videos. Now, when we look at the site, it is fully covered in grass. During the 921 Earthquake however, in an instant, the surface of Jiujiu Peaks was peeled off. It was shocking. I told them, “If you had not taken this historical photo, it would be impossible to explain the powerful force of the 921 Earthquake”. In an instant, Jiujiu Peaks entire surface was gone. This is the powerful force of nature.
Without a doubt, everything in this world changes. The changes of these things all relate to us humans, because of our powerful karmic forces.
Thus, “This is known as the truth of illusiveness”. Everything in this world is illusory. We are clearly “humans”. We all have our names. Can you change your name? Yes. When you take refuge, you take a different name. [Yet] this is illusory, for do you use your Dharma-name or your given name? You can use both. These are all illusory labels. The name is still chosen by a person. We see something here and call it this. We see something there and call it that. Every country has its own language. So, the names are different. Is this illusory? It is. There is no fixed name or fixed appearance. So, “This is the power of all-encompassing wisdom with which we can thoroughly understand hundreds, thousands, millions of principles”. If we can understand the principle of emptiness, we will understand the truth of illusiveness. The truth of illusiveness is the truth of “the illusory”; it is empty and illusory. So, if we can understand these matters clearly, this is “all-encompassing wisdom”.
The third “is the skillful Dharma-sound dharani”. It is “turning once more to enter the Middle Way”.
The third of the three dharanis taught in the Lotus Sutra is the skillful Dharma-sound dharani: We turn once more to enter the Middle Way. In using the Dharma-sound to expound the Dharma, we gain the power of wisdom to freely use skillful means. Thus, this is known as the truth of the Middle Way.
If, after hearing the Dharma, we can enter into the principles of emptiness and clearly understand the principles of emptiness and the illusory, then we will no longer be attached to emptiness, nor to the illusory. We will want to turn our direction, turning again to the truth of the Middle Way. This truth is the Middle Way. “In using the Dharma-sound to expound the Dharma, we gain the power of wisdom to freely use skillful means”. We cannot tell people that everything is illusory. If everything is illusory, what is there to say? We cannot say everything is “existence”; if something just is, we don’t need to say it. So, the Buddha-Dharma wants us to gain clarity. For what is there, we should not be attached. For what is not there, we should not be attached to the current state. If it exists, we will continue to be attached to existence. Due to “existence,” we remain attached. If nothing exists, we may think, “If I do this, it will ultimately be empty. I might as well not do it”. When people do not learn or do anything, they become lazy. So, we must encourage others to be proactive. “You must do the right thing; you cannot do wrong”. This is known as the Middle Way. The Lotus Sutra teaches the Middle Way. This helps us “gain the power of wisdom to freely use skillful means. This is known as the truth of the Middle Way”. This is “the third truth” and also the Dharma of “the third dharani”.
How do we turn the Dharma-wheel? Do we turn emptiness into existence, or do we turn existence into emptiness? We turn existence into emptiness by turning around to enter the Middle Way. This is very important.
In the previous sutra passage, the Buddha said, “Ajita, suppose, also, that there are people who say to others, ‘There is a sutra called the Lotus Flower. Let us go listen to it together.’ Taking this advice, they go listen to it, even for just an instant”.
We discussed this before. Someone introduces others saying, “The sutra is taught here; let’s go hear it” “Taking this advice,” they hear our introduction, become joyful and follow us to hear it. In this simple manner, they listen even for just an instant. We have talked about this a lot. Everyone should be clear about it.
Now the sutra passage goes on, “Their merits and virtues are such that when they are reborn, they will be able to live in the same place as dharani-Bodhisattvas. They will have sharp capabilities and wisdom. For millions of lifetime, they will never become mute”.
The many things we just discussed are all here. It is in such a place that those who encourage others to listen to the sutra receive [the reply], “Fine, I will go listen to the sutra”. After they come in to hear it, they suddenly grasp the principles with clarity. In our lives in this world, there are many subtle and intricate essences, essences of the Dharma. [Such people] begin to employ the Dharma. Are such merits and virtues great? How great? It says here, “Their merits and virtues are such that when they are reborn, they will be able to live in the same place as dharani-Bodhisattvas”. This is the path that Bodhisattvas have taken in the past. They went from existence to emptiness and from emptiness to the Middle Way. Understanding these subtle and intricate principles means they have taken the Dharma to heart as Dharmakaya Bodhisattvas. So, these people act to advise people to come listen to the sutra; they themselves listen to and uphold it, and further advise others [to do so]. This other person also readily receives the Dharma and comes to rejoice and dedicate themselves. The Dharma is impartial. You know and I know. You are clear, I am clear and they are also clear. In this case, “They will be able to live in the same place as dharani-Bodhisattvas”. We are all equal in our understanding of this Dharma. So, we often say, “The mind, the Buddha and sentient beings are no different [in their nature]”. The difference is that we do not know or understand. We do not thoroughly understand this Dharma, so we are still ordinary beings. When we receive the teachings and put them to use, we become Bodhisattvas.
And the Buddha? He thoroughly understands all principles and teaches them to us, so He has attained Buddhahood. This is all there is to it. So, like the Buddha, if we walk the Bodhisattva-path, we can also attain Buddhahood. We are currently unenlightened, but we know the principles. Once we turn around and understand the principles, we can live together in the same place as such Bodhisattvas, Bodhisattvas who understand the principles. So, “They will have sharp capabilities and wisdom. For millions of lifetimes, they will never become mute”. This is a simple explanation. Everyone should understand it clearly.
“Their merits and virtues” are such that they encourage people to come to this place to listen to the sutra. This is this kind of person who will attain these merits and virtues.
“When they are reborn, they will be able to live in the same place as dharani-Bodhisattvas”. Dharani-Bodhisattvas have already attained the door of retaining and upholding. Dharani-Bodhisattvas have attained the door of retaining and upholding. What is “the door of retaining and upholding”? It is to retain all teachings and be clear about all Dharma. To “uphold all goodness” is to uphold all virtuous Dharma without ever going astray. This is “the door of retaining and upholding”. In “with all these great beings,” “great beings” refers to great Bodhisattvas whom “they will live together with”.
When they are reborn, they will be able to live in the same place as dharani-Bodhisattvas: Dharani-Bodhisattvas have attained the door of retaining and upholding. They will live together with all these great beings.
In the same way, they have gradually taken this Dharma firmly to heart. So, they will attain “sharp capabilities and wisdom”. Having sharp capabilities means to be extremely keen, bright and clear-thinking. The more clearly we understand the Dharma, the more we can penetratingly analyze everything. We will not be slow-witted, but will be very smart. So, “sharp capabilities” means to be extremely keen and bright.
They will have sharp capabilities and wisdom: With sharp capabilities, they will be keen and bright, with clear understanding. Sharp capabilities are positive retributions in terms of the Six Roots.
Everyone knows that the Six Roots are the eyes, ears, nose, tongue, body and mind. The most important for humans is these Six Roots. We must have good eyes, sharp ears and a sharp tongue to speak intelligently. Furthermore, how we should use our voice when we speak and so on all comes from our Six Roots. This enables us to make good use of them. Thus, “For millions of lifetimes, they will never become mute.”
For millions of lifetimes, they will never become mute: The reason why people become mute is because they have slandered others, and their retribution is to suffer muteness. If people can constantly advise others to do good, then lifetime after lifetime, they will never become mute. Those unable to express themselves through speech or unable to use their voice are said to be mute. Those who are not mute have a clear voice.
If our pronunciation, various physical abilities and organs are all in good shape, our voices will naturally not be mute. We will speak very fluently; this will be our voice. As for “the reason why people become mute,” why are they unable to speak using their voices? Since they have been born human, why are such people unable to speak a clear sentence? There is something lacking in the Six Roots, so they cannot speak with their voices. Such a person cannot speak clearly or is mute. This is why the Buddha-Dharma teaches us the law of karma. This is because they have “slandered others.” Without any proof of the facts, not only do they not praise or rejoice for others, they actually slander them. People like this will “suffer muteness.” This will be their future retribution. As are the causes and conditions, so are the effects and retributions. Why do some people speak so well and have such nice voices? We know that in the past they have rejoiced for and praised others, praising good people and rejoicing in those who were doing good deeds. Such people will have a beautiful voice in this life. So, we must work hard in our spiritual practice. All things operate according to the law of karma, and we have no control over this. “Those unable to express themselves through speech or unable to use their voice” are mute. They cannot speak a single complete sentence or they cannot make a sound; this is being mute. So, “not being mute” means they have a clear voice. This is very clear; everyone understands this.
Dear Bodhisattvas, the revolution dharani is our Dharma, the essence of the Dharma; this is how we turn the Dharma-doors. Dharani is not just an incantation, not at all. In fact, its [function] is to take the essence of the Dharma and turn it into a command. This is dharani; it helps us understand the Buddha-Dharma and the principle of wondrous emptiness in true existence more clearly. It transforms the confusion of ordinary beings and leads us into the realm of the true Buddha-Dharma. First, we must understand that all phenomena are empty and illusory. After understanding this principle, we will know how to put these things to use. In fact, all things are nothing but tools. Things are not for us to seek possession of. They are for us to use. If we understand this clearly, we will not have greed for things we do not use. We will not have greed for this and that. Things simply exist as tools for us. Thus, we must be clear about the principle of these things; they are all the temporary union of the four elements. To make a table, we need a tree. To have a tree, we need soil, we need sun, we need water and air. These are “the four elements.” In order for anything to form, it cannot lack these four elements. When the four elements are separated, things fall apart. This is a definite principle.
In summary, we must mindfully seek to comprehend this so that we will not always be attached to this world. Being limited in perspective and unable to let go is a very painful matter. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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