PureInsight | April 13, 2011
“A person has a physical body, yet a person is not complete with only a physical body. One must also have human temperament, personality, character, and Primordial Spirit in order to constitute a complete and independent person with individuality. The same is true with our universe, which has the Milky Way, other galaxies, as well as life and water. All things and matter in this universe are aspects of material existence. At the same time, however, it also possesses the characteristic Zhen-Shan-Ren. All microscopic particles of matter embody this characteristic—even the extremely microscopic particles have this property.” (Lecture 1, Zhuan Falun)
“In scientific research of the human body, today’s scientists hold that a thought generated by the human brain is a substance. If it is something of material existence, isn’t it something of the human mind as well? Aren’t they the same thing? Just like the universe that I have described, it does not only have its material existence, but also, at the same time, it has its characteristic.” (Lecture 1, Zhuan Falun)
“There’s the Fa in this cosmos. This Fa is the Zhen-Shan-Ren that we talk about.” (“Lectures in the United States”)
“The cosmos is so immense, and the Fa covers all of it, the Fa created all worlds.” (“Teaching the Fa at the Conference in New Zealand”)
“The original matter, strictly speaking, cannot be called matter. The universe has a special property, called ‘Zhen-Shan-Ren.’ Why is it that the minute particles of objects all contain ‘Zhen-Shan-Ren?’ As it turns out, ‘Zhen-Shan-Ren’ is in fact able to assemble and hold together the most original matter—that most original entity that can’t quite be called matter—and thus assembles and holds together the most original thing, forming the tiniest type of primitive matter. After forming that, various kinds of extremely tiny particles of matter are assembled based on that, and these tiny particles are in turn regrouped to form the soil, stone, metal, light, and time found in different dimensions—the basic materials of the universe. These further give rise to and produce larger forms of matter, resulting in myriad objects. So, when all things and objects are created from this special property of the universe, they naturally have in them the restraining quality of the ‘Fa’ of the universe. Thus, all matter has Buddha nature—that is, ‘Zhen-Shan-Ren,’ the element that constitutes the universe. And this is Buddha Fa, also known as the ‘Dao.’” (“Teaching the Fa at Lantau Island”)
The most fundamental property of the universe is Zhen-Shan-Ren. In my understanding, this can get to the most basic form existence of our very reality. That is, one that is structured around the basic law that is Truth-Compassion-Forbearance, not “scientific” theorems.
First, the fact is that unless we perceive something, we cannot speak of it. And if something does not exist, you cannot perceive it. This includes sensory as well as intellectual forms of perception. This is an aspect of “Truth.” That is, either something exists or it doesn't.
If something exists, its fundamental nature is “Good.” In the universe, things, at their most basic, do not have motives. They simply are. In that they are pure, free from intent, they are inherently “Good.”
“Remove all attachments for true non-action.” (“Non-action,” Hong Yin)
Finally, in order for something to exist, it must persevere, from moment to moment. It has to continue to exist. This is “Forbearance.”
In my understanding, Zhen-Shan-Ren is not a “personification” of matter; it is the standard of matter of the most impersonal order. This is Buddha Fa. In order to cultivate, to assimilate to this standard, a cultivator must place himself within these criteria. In my understanding, part of this is to honestly ask oneself why he or she does what he does and if the intent is authentic. Merely doing something because one believes it to be right may not be enough. One should really understand why it is right and be truly sincere, determined in carrying it out. If one cannot reach this state, one may not be able to overcome the resistance.
“Question: I have studied Dafa for quite a few years. I also study the Fa every day. But when the situation and problems I am encountering right now get slightly complicated, I am at a loss for what to do. What others are saying all makes sense to me, yet I am unable to apply what the Fa teaches myself, and even go to the extent of trying to avoid key issues. I have resorted to simplified and mechanical ‘forbearance,’ with an intention deep inside to guard against making any mistakes. How do I get rid of the underlying attachments?”
“Teacher: ‘It’s not a big deal, actually. It is only a question of determination. I think the best way is to study the Fa more. Once righteous thoughts firm up, attachments become easy to remove. Use the Fa to evaluate what’s right and wrong. As a matter of fact, studying the Fa more will in and of itself remove bad things.” (“Teaching the Fa at the Conference in the Midwest-U.S.”)
“You all know that this Fa is good, and you all know that this Fa can save people. Then think about it: this Fa can save people. Why can it save people? Why can it make people good? There’s a prerequisite: if you don’t want to become good, no one can save you. Yet your becoming good can only be the result of you yourself wanting to become good. Every single move and action of yours must meet the standard for a true cultivator. This is very serious!” (“Comments Regarding the Fa-Rectification Made at the Falun Dafa Assistants Meeting in Beijing”)