July 29, 2021

Chapter 39: There is no difference in the teaching of Buddha. (Updated on October 5, 2022)

(Chapter 39) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 

Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 
Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)
Teacher and writer for explaining the said Scripture: Tao Qing Hsu


Chapter 39: There is no difference in the teaching of Buddha.            

The Buddha said,” Those who learn the path of Buddha should believe and obey what the Buddha has spoken. Such as eating the honey, both of the middle and the side are sweet; my scripture is as the same.


 

What is the path of Buddha?

 

The path of Buddha is also means the Dao of Buddhism, which means that we learn the teaching of Buddha and practice it in daily life, and it afterward becomes the way what we have lived naturally. That is, it becomes the views how we look at ourselves, ourselves life, others people, sentient beings, the world around us and the universe in time and in space. Meanwhile, it becomes the attitude how we treat the self, the sentient beings and our environment. In this way and in this path, we gradually get rid of the suffering in life from the learning in the path of Buddha. Finally, we will forever get rid of the reincarnation of suffering of life and death in our each world in the present and in the future. Regarding the literal, no matter the path of Buddha or the Dao of Buddhism, it is just only the different nouns which are what I have used to make humans not to cling to the terms. 

 

Text is just a symbol. Not to cling to the phenomena of the literal.

 

In Buddhist Scripture, the Buddha said that any changes of the literal are the phenomena, which are also the laws of the generated and the eliminated as what we have mentioned in the chapter 38. Meanwhile, they are also the laws which are generated dependent on the causes and conditions. Therefore, the literal is just a symbol and is also impermanent. Therefore, when we read any articles, accept any Buddha’s teaching or recite the Buddhist Scripture, what we need to do is to understand the meaning, and it is not necessary for us to care about any rhetoric.

 

As learners, we must know and must be careful that the phenomena of the literal and the interpretation for any text or literal are easy to be manipulated by some scheming persons for their worldly purpose. We must know that these people have their evil causes and conditions to make them do these things so as to achieve their evil purpose. Their evil causes and conditions come from their greedy heart which is the love and desire.

 

Our heart to hurt others must not be existed; our heart to prevent others from hurting us must not be no-existed. (There shouldn't be a heart to hurt others. There should be a heart to prevent others from hurting us.)

 

Meanwhile, as a learner, we must use our honest heart to learn the Buddhism. However, it doesn't mean that it is not necessary for us to know the insidious of humans. We learn the teaching of Buddha, perceive the no-brightness inside, keep us improving, and make us clean, pure and clear in mind so as to be a good person with empathy and mercy. There is a saying, ”The heart to hurt others must not be existed; The heart to prevent others from hurting us must not be no-existed. (There should be no heart to harm others. There should be the heart to prevent others from hurting us.)” It means that we must not have the heart to hurt others, and we must not be unguarded to prevent others from hurting us. When we deeply learn the Buddhism, we not only can see through our heart, we but also can insight others heart. In this state, we are near the state of heaven-eye in Buddhism. We will naturally know that any evil intention which wants to hurt us. Whatever how the scheming persons to hide their evil intention, we will know it naturally.

 

Why I have reminded you about this point? When a learner who is deeply practicing Buddhism has learned to a certain level, this person’s heart is very simple and kind. Meanwhile, this person’s wisdom is gradually increased and this person’s mind becomes generosity. This person has the blessed because of the virtue. However, it doesn’t mean that this person has the low intelligence. Unfortunately, there are always some malicious people with scheming who intent to hurt this person. Therefore, I hope you know how to protect yourself if you are a learner in the path of Buddha.

 

The Buddha said,” Those who learn the path of Buddha should believe and obey what the Buddha has spoken.

 

According to the different degree of the wisdom of humans, what the Buddha has spoken is from the shallow meaning to the deep meaning, which can be classified as follows:

 

A. The concept of possessing (the concept of being/existence/owning/having; to have worries; to own wisdom; the existence; the laws of the action):

 

There are four Noble Truths, which are in order respectively as Suffering, Accumulating, Eliminating, Dao (the path of practicing). The causes and conditions of the four Noble Truths are the four kinds of suffering, which are the birth (the life), aging, sickness, the death. These four kinds of suffering are caused and conditioned by the Twelve Causality and Conditions. The Twelve Causality and Conditions have been mentioned and explained in Chapter 38. The Twelve Causality and Conditions are caused by the no-beginning no-brightness of a thought. The no-brightness includes five poisons in mind, which are respectively as greed, hatred, stupid infatuation, arrogance and suspicious (which also means the harmful emotions, states and feelings.). That is, the love and desire are the origin of all suffering.

 

There are the four kinds of perceiving of the impermanent according to the causes and the conditions as mentioned above, which have been mentioned in Chapter 38. There are the impermanent and the worries, which make humans suffering. Meanwhile, there are thoughts and each thought which makes humans suffering.

 

There are the methods of practicing to liberate the self from the suffering, which is to do something, such as to cut off or to stop the love and desire, to break the no-brightness, and to eliminate the cause and the condition. That is, there are the generating and the eliminating. There are the cutting off and the eliminating.

 

There are the blessings. When sentient beings cut off or stop the ten evil deeds as said in the Chapter 4, and to cultivate the good deeds, such as the Six Paramitas—which is respectively as to give, to keep the precepts, to endure the humiliation, to keep progress, to meditate, to have wisdom, they certainly have the blessings according to their good causes and conditions which are done by self.  

 

There are the causes and effects. To have good causes will result in the good repaying. To have evil causes will result in the evil retribution.  

 

There is the pure land of Buddha in the different direction of universe. There are the Buddha, I and sentient beings.

 

Generally, all of these concepts are the fundamental practicing in the Theravada Buddhism. To know the suffering in life and death and thus deciding to liberate the self from this suffering is the basic cause to be a Buddhist, such as a monk.

 

The above mentioned concepts are spoken and taught by Buddha and are recorded in Buddhist Scripture which have been translated from Sanskrit into Chinese. 

 

If the Buddhists just only have the concepts as said above, it is easy for them to cling to the practice of hardship (or to the ascetic practice) and to stubbornly insist that only this way can make sentient beings liberate the self from the suffering, and then can make sentient beings become Buddha. But, we have to know that there is nothing wrong for them, because some of the Buddhists belong to these causes and conditions, such as the Buddhists who have recently practiced or have practiced not for a long time. They are more willing to accept these concepts taught by Buddha. These concepts are more proper to them to practice.

 

Furthermore, some of the religious groups are belong to the Theravada Buddhism, especially in Sri Lanka, Myanmar, Vietnam, or Thailand. In the Buddhist scripture, there are also a lot of concepts which belong to the Theravada Buddhism. The learners will prove the emptiness by means of cutting-off and eliminating someday through practicing the Theravada Buddhism. In this stage and state, the learners only can enlighten the self and liberate the self from suffering. However, they cannot completely enlighten others.   

 

B. The concept of emptiness (the concept of nothingness/nonexistence/naught/nihility; The laws of without action; no-desire, no-demanding, no-thought, no-doing, no-gaining, no-losing)  

 

To realize the emptiness in the laws realm of inside and outside is the profound teaching of Buddha. Meanwhile, it is one of the major teachings in Mahayana Buddhism. If humans don’t have the concepts in Theravada Buddhism as mentioned above, it is difficult for them to enter the realm of emptiness. Meanwhile, the concept of emptiness is also easy to be mistakenly understood and misused by them because of the half-knowledge about the meaning of the emptiness in Buddhism.     

 

Therefore, if a learner wants to realize the emptiness in the laws realm of inside and outside, this person must have the fundamental concepts in Theravada Buddhism as we have mentioned above, and must have put the practice in daily life. Regarding the concept of emptiness, I have talked a lot in many chapters in the Sutra of 42 Chapters Said by Buddha. The chapter 2, chapter 12 (17), chapter 18 and chapter 20 in this blog can be referred.  


There are many Buddhist scriptures which have mentioned about the concept of emptiness said by Buddha. Regarding the concept of emptiness, the famous Buddhist scriptures which have been translated from Chinese into English are the Heart Sutra and Diamond Sutra. I have been retranslated the Heart Sutra which has been explained according to my knowledge and realization. It can be referred in this blog. Its link is Let heart in peace, no fear and affliction any more (Updated on 2019/07/11). This article will help you understand the concept of emptiness.  


The Buddha said that only those people, who have ever accepted the Buddha’s teaching, have ever offered meals or something to the Buddha, and thus have established the good root in their past life, will have the blessed in this life to read the Buddhist scriptures and to accept the Buddha’s teaching about the concept of emptiness as said.

 

Bodhisattva Dragon-tree said, “All laws which are generated by causes and conditioned are said by me as the emptiness, also as the fake name, and also as the meaning of middle way. “ All laws are the emptiness which is because all laws are generated dependent on the causes and conditions. If there is lacking of any cause or condition, how the laws can be generated? The laws here are referring to the broaden meaning such as the Buddha-law, not only the single meaning of legislation.

 

Now we know that how we can understand the emptiness is based on the realization about the causes and conditions. When we understand this logical, we will realize that the Buddhism is not blind faith, but is very reasonable and logical.

 

“The nature of conditioned generation is emptiness. The wondrous nature of Humans is original emptiness.“ These words are talked by the Zen-master in the ancient time of China, and are translated from Chinese into English. To deeply think of these meanings would help us to realize the meaning of emptiness in Buddhism.

 

When we deeply understand the concept of emptiness, we know that the nature of all worries and suffering is the emptiness. Since it is the emptiness, how could it be possible for us to cut off the emptiness--the worries and suffering caused and conditioned by love and desire? Therefore, when we have experienced the concept of emptiness, we don’t need to cut off or to eliminate our worries, but to turn the worries into the wisdom of Bodhi. That is to turn our five consciousness—eyes, ears, nose, tongue, body--into five kinds of wisdoms. This is some kind of action of function-effectiveness and of pondering. This is the advanced training and practicing in learning Buddhism. This training must practice in daily life.  

 

To have the concept of emptiness and to practice it doesn’t mean that we don't care about what happened in the life and in the world. When we have the concept of emptiness and practice it profoundly, we will understand the causes and conditions of the changes of the phenomena. No matter what the position we are and what the work we do, it can help us to analysis and resolve the problem what we met.

 

Each Buddha must have ever experienced and proved this concept of emptiness, and must be able to turn any worries into wisdom of Bodhi. When a learner has profoundly experienced and proved this concept of emptiness, the little light of the self-nature of this person is lighted up, and this little light is immediately merged into the shining light of all Buddha. Therefore, when we have not yet been enlightened, all Buddha are others and seem to have no relation with us. However, when we have been enlightened, all Buddha are not other else, but are in our heart. We have already been the one with all Buddha. However, this person has not yet completely proved the perfection of all Buddha. This person still must keep progress to achieve the perfect Buddhahood.

 

When learners are in this level, they are in the position of Bodhisattva. There are ten stages and positions of Bodhisattva. The details are recorded in the Buddhist Scriptures with Chinese.    

       

C.          Non-Possessing-and-Non-Nihility (neither "being" nor "nothing"; Non-Owning-and-Non-Nonexistence; Non-having-and-Non-nothingness; )

 

The concept of Non-Possessing-and-Non-Nihility (neither "being" nor "nothing") is the more profound teaching of Buddha. It is to empty both of the emptiness and the possessing. It seems to deny both of the emptiness and the possessing. However, it also doesn’t deny the both existence of emptiness and possessing at the same time, if we carefully ponder this concept. Why? It is because the emptiness and the possessing are as the one. This concept is offered by Buddha to prevent the learner with bias to singly cling to the emptiness or to the possessing.

 

Some learners think that the Theravada Buddhism is the best teaching of Buddha. They think that the worries caused and conditioned by love, desire and no-brightness are existed. However, they do not understand that all existence or all possessing are fake and illusion. Therefore, they think if humans want to prove the state of Nirvana, the methods to cut off and eliminate any worries and no-brightness are necessary. That is they are partial to the phenomena of cutting-off and eliminating. (Note: No-brightness means the harmful mentality and emotions or any harmful and unjust thoughts as what we have said above.)

 

When they are obsessing with this concept of possessing the worries, no-brightness and the phenomena of cutting-off and eliminating, and if they hope to be enlightened to become Buddha at the same time, it will take a long time for them, and they have to experience their life and death for immeasurable eons of their reincarnation. That is they have to go a long way so that it would be possible for them to achieve the Buddhahood.

 

However, some learners think that the Mahayana Buddhism is the best teaching of Buddha. They think that all worries and all phenomena are generated by causes and conditions and the nature is emptiness. Since the nature of all worries and all phenomena are emptiness, it is not necessary to cut off and eliminate all worries and all phenomena. When they are obsessing with this state and only have the half-knowledge about this, it is easy for them to mistakenly dwell in the stubborn emptiness and thus to have the negative idea and attitude to the humans, the things, and the life.   

 

That is, some learners cling to the occurrence of existence and any method of cutting-off and eliminating. However, some learners cling to the appearance of nothingness and any method of no-doing and no-thinking. No matter which kind of cling, it is the cling or attachment. Since it is the cling or attachment, itself is worries and will cause troubles by itself for a long time. Since it is the worries, it is impossible for the learner to realize the real truth and to learn the real wisdom.        

 

That is why the concept of Non-Possessing-and-Non-Nihility (neither being nor nothing) is offered by Buddha. This concept is for refrain any cling. Meanwhile, it is the middle way. We have ever explained this concept of middle way in chapter 27. Only when learners practice the middle way as taught and mentioned by Buddha, it is possible for them to complete the perfection of Buddhahood.

 

D.         The Secret Meaning of all Buddha

 

Except for the shallow meaning and deep meaning as mentioned above, there is the secret meaning of all Buddha. Unless we have profoundly practiced the deep meaning, it is hard for us to contact the secret meaning of all Buddha. The secret meaning of all Buddha is based on the meaning of emptiness and is beyond the range that ordinary humans can understand. However, if we keep learning the Buddhism, believing and obeying what the spoken and taught by Buddha, we will be inspired from the secret meaning of Buddha. As learners, we have to deeply realize and prove the emptiness so that it is possible for us to accept and understand the secret meaning of all Buddha. The secret meaning of all Buddha is also recorded in the Buddhist Scriptures with Chinese.

 

Mantra means magic power or charm. Buddhist mantra is pertained to the secret meaning of all Buddha. Buddhist mantra is the transliteration from Sanskrit. It seems to be the strange sign of text to us. However, it can connect the hearts of all Buddha through chanting the Buddhist mantra. This is confirmed and authorized by all Buddha. That is your heart can be linked to the hearts of all Buddha through the sound or the sound in mind when chanting the Buddhist mantra. It doesn’t be the focal point what languages you are speaking or whether you understand the meaning of Buddhist mantra or not. There is also a lot of Buddhist mantra in the Chines Buddhist scriptures. The different Buddhist mantra has the different function-effectiveness to us. Buddhist mantra is the true wisdom which is naturally flowing from the Buddha-nature of all Buddha. Regarding the Buddhist mantra, the following two Buddhist scriptures can be referred:

 

The Scripture of The Supreme-Wisdom Heart(Heart Sutra)

 

The Merits of the Original Vows of the Tathagata- Pharmacist Glazelight

 

Furthermore, the Bodhisattva Dragon-tree said,” Non-Possessing and Non-Nihility, meanwhile, without Non-Possessing-and-Non-Nihility, these words are also not accepted, this is called the middle way.” This is the deeper meaning in Buddhism. This logical thinking would help us understand the secret meaning of all Buddha and help us advance the practicing. But, we have to know that these concepts must be established on the basis of the Theravada Buddhism, of the five precepts, of the ten good deeds, and of the causes and effects. Otherwise, it will be very dangerous and harmful for the learners and humans. If we don’t have grand wisdom, it is difficult for us to realize these concepts and it is also easy for us to have the half-knowledge and mistakenly understanding about these concepts.  

 

E.          Three Perceiving and Three Meaning in Buddhism

 

We integrate the concepts of the possessing, the emptiness, and the non-possessing-and-non-nihility (neither being nor nothing). We can extend their meaning to be as Three Perceiving and Three Meaning. That is as follows:

 

The perceiving of the fake and the meaning of the worldly in Buddhism

 

Conditioned the possessing, the perceiving for the fake is established in Buddhism. Meanwhile, the meaning of the worldly is formed. That is because all of the possessing and existence are the changes of phenomena which are temporary and impermanent. All related thoughts are immediately generated and immediately eliminated. All of these things are the phenomena of the generated and the eliminated, and of the appearance and the disappearance. That is why all of the possessing and existence are regarded as illusion and fake phenomena. As deeper learners, when we are observing and perceiving these things, we know that all of these changes of phenomena are fake, not true. Meanwhile, these things and these changes of phenomena are regarded as the meaning of the worldly. It is the worldly things and worldly worries. However, we can practice and realize the truth by means of the fake phenomena of the worldly.

 

The perceiving of the truth and the meaning of the truth in Buddhism

 

Conditioned the emptiness, the perceiving of the truth is established in Buddhism. Meanwhile, the meaning of the truth is formed. Since all laws are generated by causes and conditions, the nature of all laws, all existence, and all phenomena are emptiness. All laws are also the fake name. When the deeper learners deeply practice these concepts, it is regarded as the true perceiving. That the nature of the caused and conditioned generation is emptiness is the true meaning. When learners deeply practice the perceiving of the truth, they are able to be enlightened by self and to become the Buddha of Righteous Equality and Righteous Enlightenment. However, it is only in the stage of self-enlightened. It is unable to enlighten others. That is the learner in the position of Buddha is still lacking perfection.

 

The perceiving of the middle and the meaning of the middle way in Buddhism

 

Conditioned the Non-Possessing-and-Non-Nihility (neither being nor nothing), the perceiving of the middle is established in Buddhism. Meanwhile, the meaning of the middle way is formed. When the deeper learners profoundly practice the concept of the Non-Possessing-and-Non-Nihility (neither being nor nothing), they can use the convenient methods of the flexibility and creation to enlighten others. Since any thoughts, actions and phenomena have been existed in there, it is the non-nihility (non zero/non naught). Meanwhile, they understand that all of things and phenomena which are caused and conditioned by the convenient methods are the illusion and the fake, and understand that the nature of these changes and phenomena is non-possessing (non owning) because of the emptiness. This profound practice means the perceiving of the middle and the meaning of the middle way in Buddhism.

 

When learners deeply practice the middle way, their heart and action are in the pure and clean, they have completed both of the virtuous action of the self-enlightenment and enlightening others in perfection. These perfect actions (achievements) are incredible and are able to make them become the Buddha of Wondrous Enlightenment. However, it has not yet achieved the Buddhahood of complete perfect enlightenment. Why?

 

Using the heart of illusion to practice the phenomena of illusion to become the Buddha of Complete Perfect Enlightenment

 

What is the difference between the Buddha of Wondrous Enlightenment and the Buddha of Complete Perfect Enlightenment?

 

Firstly, it is different in the rank. The Buddha of Complete Perfect Enlightenment is the ultimate Buddha, who has completely practiced the concepts as mentioned above in this chapter and in the Sutra of 42 chapters said by Buddha and all Buddhist scripture in its immeasurable worlds of the life and death in the past.

 

Secondly, it is different in the action of function-effectiveness. The Buddha of Complete Perfect Enlightenment has not only completed to remove all the dirt of heart but also to eliminate all relative situation inside and outside, which is called the action of function-effectiveness. But now, the nature of Buddha’s Complete Perfect Enlightenment is pure and clean and is able to flow the wisdom of Bodhi naturally. That is the natural wisdom.

 

This natural wisdom is able to naturally appear in the body and mind to respectively respond to various kinds of situations. That is when the Buddha response to any situation, there doesn’t be any condition and deliberation. That is when the Buddha is enlightening others, what the Buddha has done is the action of Without-Function-Effectiveness (non function-effectiveness, which means there is no intentional act.). The Buddha’s heart is like a bright mirror. When there is the relative situation, the Buddha’s heart is naturally to reflect it and to response to the situation with the Buddha’s natural flowing wisdom. When the relative situation is gone, the Buddha’s heart is naturally rest. There is never mind in heart. This is also what we will mention in the following about the concepts that the body (the formless body), the phenomena (the appearance) and the effect (the use, application or function) are as the one.  

 

Thirdly, it is different in the practice in Buddhism. The Buddha of Complete Perfect Enlightenment has profoundly and completely realized the concept of Non-Possessing-and-Non-Nihility (neither being nor nothing) and of the middle way. The Buddha naturally uses its heart of illusion to practice the phenomena of illusion when the Buddha is responding any situation or enlightening others. The Buddha knows what the Buddha have done is like the dream. There is nothing which needs to cling.    

 

A Zen-master said, “There is no good or bad about the situation what you met. That the situation what you met is good or bad is depending on your heart. ” That is whether the situation what you met is good or bad is because of your differentiating heart. It is your heart to differentiate the situation what you met to be good or bad. The nature of any situation what you met doesn’t exist the good or bad.  

 

For the Buddha of Complete Perfect Enlightenment, there is no differentiating heart. No matter what the relative situation is, it is the same for the Buddha. For the relative situation what the Buddha met, the Buddha won’t differentiate anything to be good or bad in the heart. With the natural flowing wisdom, the Buddha will let it be.

 

The body (the formless body), the phenomena (the appearance) and the effect (the use, application or function) are as the one. ( The "body" here refers to the formless body of the Buddha-nature.)

 

Except for the generalization and the analysis as said above, we can further generalize and analyze the whole teaching of Buddha as three parts, which are respectively as the body, the phenomena and the effect. Regarding these three parts, we also have talked and mentioned a lot in the Sutra of 42 Chapters said by Buddha in this blog. I further explain these concepts as follows:

 

The self-nature is the Buddha-nature which is the truth and the true being, and is in the body. This truth is to become the body (the formless body), within can naturally generate the infinite merits of wisdom and compassion. These infinite merits are as the phenomena, which are not fixed and are functioning by responding to outside conditions so as to be the effect. (Buddha sees infinite merit as an illusion, and is not attached to it.)

 

What the above and the following mentioned is according to my personal experience and practicing. Meanwhile, these are also the experience and practicing of all senior learners. These are the general course, progress, structure, or experience of learning and practicing in Buddhism. All of these talking, content or concepts can be found or read in the Buddhist Scriptures with Chinese. To learn Buddhism, to learn Buddha, is completely the training and practicing in heart. Meanwhile, it is to realize the truth in our body and in the universe. At the same time, it is using this truth well to benefit the self and others.

 

The Buddhism is not to ask us to worship the Buddha, but to let us know how the Buddha realizes the truth and becomes the Buddha. This is the focal point. The others are just only the details of methods of how to realize the truth and become the Buddha, such as to worship the Buddha. Don’t regard any partial details of methods or concepts as the whole Buddhism and therefore to generate the bias about the Buddhism. If we want to learn Buddhism, this is what we have to know.        

 

Faith, Vow and Action in Buddhism

 

No matter which level of wisdom or which rank of practicing in Buddhism you are, all of you can gain the benefit from the teaching of Buddha. Remember that one of the most things is to believe and obey what the Buddha has spoken--what the Buddha has taught. The Buddha said,” Faith is the mother of the origin of the way and of the merit, which can raise all good roots.“ All good roots mean the Six-Roots of the Six Senses in our body. The way means the Dao of Buddhism. The Buddha is the person who speaks the truth. To have confidence in Buddha will cultivate us to be the one with Buddha. What is the one? It is the body of Buddha-Law, the body of the result-reciprocate of Buddha, the body of illusion-incarnation, to be generated as the one. It is some kind of incredible. However, when you have proved it, you will realize it.

 

Except for the faith, we have to obey what the Buddha has spoken. It is very important for a learner. To obey what the Buddha has spoken is to tame our evil thought, our upside-down heart and our negative-closed mind which are as a wild horse running around and as a wild monkey jumping up and down who is needed to be tamed.

 

Beyond the hearing, thinking and practicing in Buddhism, faith, vow and action are also very important for a learner. Only when we obey what the Buddha has spoken and taught, we can accomplish our vow and action (practice) in Buddhism with the empathy and mercy.   

 

The Buddha said,” Those who learn the path of Buddha should believe and obey what the Buddha has spoken. Such as eating the honey, both of the middle and the side are sweet; my scripture is as the same.

 

When learners believe and obey what the Buddha has spoken, it is such as eating the honey. Whatever the middle of or the side of the honey, it is sweet. Those people, who eat the honey, will eat only the sweet, will absolutely not eat the bitter. To accept the teaching of Buddha from the Buddhist Scripture is the same. The Buddhist Scriptures are like the honey. No matter which Buddhist Scripture you have read, it is sweet for you and you can be inspired to raise your wisdom. Meanwhile, you can liberate yourself from the suffering step by step to live a life at ease and with freedom.  

 

Through the introduction as mentioned above, I hope you understand the Buddhism with the comprehensive inspect and perspective. Don’t regard the partial details of practicing as the whole Buddhism. If we are learners, we must have the reasonable and logical brain so that we can understand the deep meaning of Buddha’s teaching.


Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion. Dao is Tao, which is transliterated from Chinese. The original meaning of Dao is the way and path, and it is extended to be the truth of life that we can learn and practice in our lives.


July 13, 2021

Chapter 38: Arising is to have the eliminating. (Updated on May 16, 2022 )(Happening is eliminating. When there is happening, there is eliminating.)


(Chapter 38) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 


Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 
Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)
Teacher and writer for explaining the said Scripture: Tao Qing Hsu

Chapter 38: Arising is to have the eliminating. (Happening is eliminating. When there is happening, there is eliminating.)


The Buddha asked the Sramana,” How long is the span between the human life? ” The Sramana answered and said,” It is between several days.” The Buddha said,” You have not yet known the Dao.” Then, The Buddha asked another Sramana again: ” How long is the span between the human life?” The Sramana answered and said,” It is between meals.” The Buddha said,” You have not yet known the Dao.” Then, The Buddha asked another Sramana again: ” How long is the span between the human life?” The Sramana answered and said,” It is between breathing.” The Buddha said,” Good! You have known the Dao.”

  

It is not easy to understand the Dao of Buddhism.

 

For the Sramana, who is willing to learn the Buddhism, the most important thing for him is to know the Dao of Buddhism, and to practice it in life. The Buddha had talked a lot about what the meaning of Dao of Buddhism is, by the way of space, time, fate, moral, ambition and method, and how to practice it in life in many Chapters. It is some kind of difficulty for the general people to understand and practice it. Even to the Sramana, who is called the Buddhist monk and the professional, it is still very difficult for him to understand and practice it.  

 

The Buddha examined his disciples how much they know about the Dao of Buddhism, and asked them the question,” How long is the span between the human life?” This question means that how long it is between the birth of and the death of life for humans. For the general people in the modern time, what we know about the lifespan of humans is very long. In Taiwan, the average lifespan is 80 years old. But, the average lifespan in the world is not the answer what we want to talk about in this chapter.

 

Cherish our life to learn the Dao of Buddhism

 

The purpose of this Chapter is to advise us that our life is existed in a moment. When a thought of us has been just arisen, it has been instantly covered and eliminated by our next thought. The arisen and eliminated of a thought is in a moment of life. It is   birth and death of life of one time. And we even don’t know whether we are living or not in the next moment. Our life maybe occurred and vanished in a moment. This thing may be just happened between our breathing. And it let us know the impermanent of life. It is also to encourage us to treasure our life, and grasp the current moment to do the meaningful things for ourselves and others. For the Sramana, he should cherish each moment of life to learn the Dao of Buddhism. If we are the Buddhist disciples, we should also treasure our life and time to learn the Dao of Buddhism. 

 

The verse spoken by Buddha

 

There is a verse which was talked by Buddha. It is translated by me as follow. Meanwhile, I explain it in more detail so as to make you easier to understand the profound meaning.

 

All actions are not permanent,

Which are the laws of appearance and disappearance.

The appearance and disappearance are already disappeared.

The state of stillness and disappearance is joyfulness. (Note: This refers to the state of one's own thoughts and heart.)


All actions are temporary,

This is the law of appearance and extinction.

Appearance and disappearance gone.

The state of silence and extinction is joy.  (Note: This refers to the state of one's own thoughts and heart.)


We must deeply think of this verse so that we can profoundly understand the meaning. All actions are included the birth of life, the death of life, and what happened, what have done, what have talked and what have experienced during the time of life. The processes are included the intercourse between a life and another life, and then to become the phenomena. Meanwhile, all actions are also contained the changes of our environment, such as the changes of weather, earth crust and astrology in the universe. These actions, processes and phenomena are mingled to become the complicated world which is appeared in front of our eyes and is what we have lived and what we are living now. In this chapter, what we want to talk is about the changes of our life.

 

The no-brightness in the Twelve Causality and Condition

 

The Buddha had deeply perceived the phenomena of a life and its changes, and then offered us the concept of Twelve Causality and Condition, which is also called Twelve Dependent Factors, or Twelve Dependent Origination. The Buddha was in the opinion that the origin of all action is the no-brightness of the self. The no-brightness is not necessarily equivalent to the ignorance which means to be lack of knowledge or intelligence. Regarding the concept of no-brightness, we have talked about its meaning in the chapter 37. In a word, the no-brightness means the mind of the greed, hatred, stupid infatuation, arrogance or suspicion. Such mind is nothing about how the education is, how the social status is, and how the intelligence is. That is, even a person who is in the high education, high social status and high intelligence, meanwhile, who has the professional knowledge, this person maybe has the mind of no-brightness. That is why the criminals are included those persons who are in the high education and high social status, and has the professional knowledge.

 

How to distinguish the difference between the ability of the intelligence quotient and the ability of wisdom in Buddhism?

 

In Buddhism, the ability of the intelligence quotient is not necessarily equivalent to the ability of wisdom. The meaning of intelligence is more about the ability to acquire and apply knowledge and skills or to have opinions based on reason. However, the meaning of wisdom is the ability to use your knowledge and experience to make good decisions and judgments. For example, when we have to let go of unpleasant experience, what we need may not be the intellectual ability, but the ability of wisdom.

 

A person with the ability of high intelligence quotient may have the serious hatred to the society, or may have the serious greedy for the resources of the country. However, a person with the ability of high wisdom has absolutely no hatred and no greed, or only has subtle hatred and greed. Those who have the ability of intelligence quotient don’t mean that they have the ability of wisdom. The ability of the intelligence quotient is prone to the worldly clever. However, the ability of the wisdom is some kind of more than worldly clever and  experience. This is what we have to know if we want to learn more about Buddhism. For example, in "The Universal Door of Avalokitesvara", it is mentioned that Avalokitesvara Bodhisattva's thirty-two incarnations and its supernatural powers play samadhi in the Saha world. This is the supreme wisdom ability that transcends worldly clever and experience.

 

Without phenomena, then without argument.

 

The Buddha said that it is very difficult for those with the highest intelligence quotient to learn Buddhism, because they are good at thinking, reasoning and debating, meanwhile, they are proud of such ability to think they are better than others. However, if we want to experience the wisdom of Nirvana—the state of stillness and emptiness, we must even temporarily abandon the ability of thinking, reasoning and debating. That is because we are in a state of no-thought, no-doing, no-desire, and no-demanding, we are in a state of stillness of Nirvana. When we are in this state, we don’t need to think of, reason and debate anything. However, this does not mean that we do not have intelligence and wisdom.

 

Only when there is any condition, situation, and phenomena in front of our eyes, so that there is the subject and object for us to think of, reason and debate. However, if all of them are disappeared in front of our eyes, what can we think of, reason and debate? That is why there are no-phenomena, there is no-argument. All argument, fighting, and binary opposition are arisen from cling to the phenomena. However, any phenomena begin at any actions, which are impermanent, and are the laws of appearance and disappearance.

 

The Buddha said that all actions and all phenomena begin at a thought of no-brightness of humans. This is the beginning of the Twelve Causality and Condition. That is, all the changes of phenomena are based on the Twelve Causality and Condition. Only when Twelve Causality and Condition is disappeared, all phenomena and actions pertaining to us are disappeared at the same time.

 

What is Twelve Causality and Condition?

 

The Twelve Causality and Condition is the theory proved by Buddha when he meditated in sitting under the Bodhi tree. The Twelve Causality and Condition is based on the soul and the individual as the main subject. What is Twelve Causality and Condition? The Twelve Causality and Condition respectively continue as the no-brightness, actions, consciousness, the name and the material, the six-senses-entering, the touching, the feeling, the love, the taking, the possessing, the birth, the aging and the death.

 

The no-brightness of the individual is the original cause, which generate actions. Actions as the condition, it is therefore generated the consciousness. The consciousness as the condition, it is therefore generated the name and the material. The name and the material as the condition, it is therefore generated the six-senses-entering. The six-senses-entering as the condition, it is therefore generated the touching. The touching as the condition, there is therefore the feeling. The feeling as the condition, it is therefore generated the love. The love as the condition, it is therefore generated the taking. The taking as the condition, it is therefore generated the possessing. The possessing as the condition, it is therefore generated the birth. The birth as the condition, there is afterward the aging and the death.

 

When the cause is appeared, the condition has the dependent and is then generated. However, when the cause is disappeared, the condition has no dependent and is then naturally eliminated.

 

When the no-brightness has been eliminated, the actions are then naturally destroyed. When the actions have been destroyed, the consciousness is then disappeared. When the consciousness has been disappeared, the name and the material are then naturally eliminated. When the name and the material have been eliminated, the six-senses-entering is then vanished. When the six-senses-entering has been vanished, the touching is no longer existed. When the touching has been no longer existed, the feeling is then disappeared. When the feeling has been disappeared, the love is then no longer existed. When the love has been no longer existed, the taking is then vanished. When the taking has been vanished, the possessing is then eliminated. When the possessing has been eliminated, the birth is then disappeared. When the birth is disappeared, the aging and the death is then disappeared.

 

Twelve Causality and Condition is the cause of reincarnation.

 

Regarding Twelve Causality and Condition, it is “When one cause or condition is arisen, the other cause or condition is thus dependent on it and is then appeared. When one cause or condition is eliminated, the other cause or condition is no longer dependent on it and is then disappeared.” 

 

In Buddhism, to cut off or to break the no-brightness—that is to eliminate the cause of reincarnation, it is the major concept to end the suffering of reincarnation. And it is also very important for the Buddhist disciples to practice it in life. That is because all suffering of reincarnation begins at the no-brightness. For Theravada Buddhism, there is a lot of story talked by Buddha to teach the sentient beings how to eliminate the cause of no-brightness. There are a lot of concepts as the same in these 42 chapters. These are the basic concepts in learning Buddhism. It is like the foundation of the house, which should be established well, so that we can continuously build a sturdy and practical house. 

 

In Mahayana Buddhism, there is the different concept about no-brightness. Such concept should be learned based on the concept as said above. You will know what it is when you keep following the teaching of Buddha.

 

The circulated of and vanished of Twelve Causality and Condition

 

The Twelve Causality and Condition is the mutual cause and effect, which are the laws of generation depending on cause and condition. Meanwhile, it is the laws of the occurred and eliminated. Its phenomena are impermanent. At the same time, the time of what happened is from a moment to years. This circulation is continuous and uninterrupted. It makes humans soul circulating in the sea of suffering of life and death. To birth in here because of death in there, to die in here and then to birth in there, it is circulated continuously. A soul is able to get out from this circulation after any one of Twelve Causality and Condition has been cut off and Twelve Causality and Condition is vanished instantly.

 

The Further Interpretation for Twelve Causality and Condition

 

When a soul is in the state of no-brightness, it means this soul is unable to understand the clear, pure, clean and bright Buddha-law, so that there is a lot of any negative thought, complicated emotion or stupid idea. This state makes this soul generate a lot of vexation. That is why it is called the ignorance.  

 

Then, this soul has done something dependent on its no-brightness. The no-brightness is such as greed, hatred and stupid infatuation or any thought accordingly. Actions with no-brightness from body, mouth and mind are therefore generated and formed. It may be the good deed or may be the evil. No matter what it is, it is able to form shapeless power to affect the self and its future fate. It is called Karma in Buddhism.

 

Dependent on the actions in the past life—that is the Karma of the past life, this soul enters the mother's body for conception. Its consciousness is generated at the same time. And this soul begins its present life. The consciousness can understand, know and distinguish what happened around it. That is, the consciousness has the function of recognition, holding and control from heart to face the environment and phenomena.  

 

Dependent on the consciousness, the embryo begins to take shape and develop. The name and the material is thus generated and formed. The name pertains to the mental—the laws of heart, such as the shapeless heart, mind or thought. The name here means the laws of the abstract and intangible heart. The material pertains to the body. The material means substance and which can be really felt, seen or touched by the six senses. The material also means the body with six senses. Therefore, the material also means that the phenomena of substance, sound, fragrance, taste and touching.    

 

Dependent on the name and the material, the six senses—eyes, ears, nose, tongue, body, and mind, are grown and completed. The function of these six senses begins to work. The baby is born and its six senses can begin to aware the surroundings and phenomena. All the changes of its surroundings and phenomena will enter this baby’s mind and body through the six senses systems. That is why it is called the six-senses-entering. These contacts, feelings and the changes form the life realm and world pertaining to this baby.

 

Dependent on the six-senses-entering, two-to-three years-old baby begin to develop the curiosity and is fond of touching everything. The baby will explore everything by touching spontaneously.

 

Dependent on the touching, the child after six or seven years old can aware and distinguish the feeling about pain and happiness to things or situation. The Buddha mentioned about three kinds of feelings. That is the feeling of suffering, happiness and no-suffering-and-no-happiness.

 

Dependent on the feeling, the teenage after fourteen or fifteen years old will generate the strong feeling about love. The love and desire are strongly generated. The love here also means craving everything.

 

Dependent on the love, the adult with stronger love and desire will seek and chase all condition, situation and phenomena, and will take and demand anything what it wants.

 

According to vexation of the love and the taking, the adult has done various things, which means Karmas and will decide the adult’s fate in the next life. The possessing means to have Karmas, which pertains to the Karma of current life.

 

According to possessing Karma—the Karma of current life, it decides the birth of the soul in its next life. The birth is therefore generated. Because of the birth, there is the aging and the death in the next life.

 

Regarding Twelve Causality and Condition, it is included the past causes, the current causes, the current effects and the future effects. The causes are also the effects. The past cause will become the current effect. The future effect could become the past cause. That is, the effect could be the cause. Meanwhile, the causes could be overlapping with the effects. Because it is circulations, there is no start and no end. The circulation will never stop, unless anyone of the Twelve Causality and Condition is cut off or eliminated. When the circulation stop, a soul will have the chance to get rid of the torture and suffering of this circulation.

 

In these 42 chapters, you will find that the Buddha was always advising the Sramana how to cut off or eliminate any cause and effect in the Twelve Causality and Condition. Now we have the concept about perceiving the Twelve Causality and Condition as mentioned above. We know it is impermanent which can be happened in a moment or for a long life.

 

The four kinds of perceiving

 

The Buddha also taught us about four kinds of perceiving. That is, to perceive that the heart is impermanent, to perceive that the law is impermanent, to perceive that the thought is impermanent, and to perceive that the body is impermanent. 

 

The heart means the mind, the mental and any function accordingly, which includes the emotion, such as joy, anger, or sad. For example, someone was smiling one second before, and the next second he was furious about something trivial. The law means the changes or the principles of any situation, condition, environment or phenomena in the universe, such as the war, natural disasters or the epidemic. There is a verse in Buddhist scripture:

 

All law is generated by cause and condition.

All law is eliminated by cause and condition.

That the cause and condition have been eliminated is the Dao.

This is said by the grand Master. 


The thought means the idea which burst from our mind suddenly and continuously. The first thought which is just appeared is immediately covered by the next thought, and then the first thought is disappeared. The second thought is covered by the third thought. This situation is happened continuously and uninterrupted. Each thought is appeared and then disappeared immediately. The body includes the instant death and birth of cell, and the aging of body at each moment.

 

All disappeared, the joyfulness of Buddha-nature won’t be disappeared.

 

Why the heart, the law, the thought and the body is impermanent? These four things are related to the Twelve Causality and Condition, and are also the laws of generated and eliminated, or the laws of appearance and disappearance. The Buddha said, when all appearance and disappearance are already disappeared, the stillness-disappearance is joyfulness. Why? It let us know the impermanent of life and death, and the impermanent of actions, through these four kinds of perceiving. It also makes us not cling to anything through this experience of perceiving. When all generated and eliminated are disappeared, there is nothing that we can crave and attach. In the state of stillness and emptiness, the true peace and joyfulness will be appeared in mind naturally. 


It does not mean that we do not need to care about the public issue. On the contrary, we will care about the public issue with the wisdom and the peaceful and joyful mind. If you are interested in the public issue or the political issue, this knowledge, wisdom and joyfulness will help you to participate in the campaign, and it would be very blessed for yourselves and the public. If you are the general citizen, this knowledge, wisdom and joyfulness would help you have the different and new concept and attitude to face your life, study, work, classmates, colleagues, or family members. It is really a blessing for you and those people around you.      

 

The life and death is fleeting like meteor. When we know about the impermanent of life and death which is between the breathing, the impermanent of all actions, the impermanent of four perceptions as said, and the suffering of life and death because of Twelve Causality and Condition, we will cherish our human body to learn Dao of Buddhism, and will cherish our Buddha-nature. Why? I have another verse which is some kind of the difference with the verse said by Buddha as mention above, and is to correspond to the verse said by Buddha.

 

All Actions are impermanent,

Which are the laws of appearance and disappearance.

The appearance and disappearance are already disappeared,

The Buddha-nature will not be disappeared.


Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion. Dao is Tao, which is transliterated from Chinese. The original meaning of Dao is the way and path, and it is extended to be the truth of life that we can learn and practice in our lives.