The Scripture of the Ten Titles Said by Buddha (Updated on May 23, 2024)

The ancient translator: Master Devasantika, Buddhist monk, Since A.D. Unknown to A.D.1000, born in North India, Jalandhara. Master Devasantika accepted the ancient emperor's order to translate this Buddhist scripture from Sanskrit into Chinese.

The modern translator: Tao Qing Hsu, Buddhist-at-home, not Buddhist nun, born and living in Taiwan. She has translated this Buddhist scripture from Chinese into English since the year of 2023 AD.

 

　　

Tathagata, Should-Make-Offerings, True-Equality-Enlightenment, Brightness-Action-Feet, Good-Death, World-Understanding, Supreme-Scholar, Man-Tamer, Teacher-of-Heavens-and-Humans, Buddha, and World-Venerable-One.

 

Ananda spoke and said. Why was it called Tathagata? The Buddha told Bhiksu. In the past, when I was a Pusa in the cause position, I had experienced to practice various deeds. In order to seek the supreme truly equality and truly enlightenment, now I have attained Bodhi, Nirvana and all truth. By the Eight Sage Paths truly see what the proved. It was named Tathagata. Just like those, who attained the truly equality and truly enlightenment in the past, tamed and rested the mind so as to achieve nirvana. It was named Tathagata.

 

Why was it called Should-Make-Offerings? The Buddha said. In the past, when I was in the cause rank, the good laws, solemn and majestic appearance, and the classified of precepts were practiced. The strength of the ten good roots was cultivated so as to make it increased. Thus consummately practicing and learning to attain the ultimate rank. When achieve the Nirvana, cut off and end all worries. To make the body, mouth and mind clean and untainted. Forever destroy worries. Such as to break the head-root of Tala tree, make it never sprout buds. Furthermore, due to ending the worries of greed, anger, and obsession, all the toward-going would never produce the fruition and generate. It was beyond the law of bitter fruitions of the four difficulties of birth (living), aging, illness and dying. The two seeds of confusion and suffering would never be produced. It was established the name of Should-Make-Offerings. Furthermore, make all the clothes, bedding, food and drink, soups and medicines, banners, flags, precious canopies, fragrant flowers, lamps and fruits in the world, and the highest thing in heaven and earth be offered to the Buddha. Obtain the blessing of supreme wealth and auspiciousness. It was the name of Should-Make-Offerings.

 

Why was it called the True-Equality-Enlightenment? The Buddha said. The Tathagata possessed all wisdom. There was nothing all over the places that could not be understood and known. Take the four thought places, four right breakings, four spiritual feet, five roots, five strengths, seven factors of enlightenment, eight sage paths, twelve causalities, and the four reason laws, etc., such were the laws. Equally enlighten all sentient beings. Make them arise the wisdom, cut off the confusion, and attain the in-flaw fruition, one-come-and-go fruition, never-come-again fruition and the no-birthing fruition. Possess the three kinds of brightness and six kinds of spiritual openness. Furthermore, in the great boarding (Mahayana), make the meaning and think the requesting so as to experience and practice all the status. Cut off the knots’ habits and attain the supreme enlightenment. This name was the True-Equality-and-True-Enlightenment.

 

Why was it called Brightness-Action-Feet? The Buddha said. The brightness meant that the brightness of heavenly eye, the brightness of experienced and predestined destinies, and the brightness of leak- ended. What the meaning of the action feet was the Karma of the Tathagata’s body, mouth, and mind. Good at practicing the consummate of possessing feet, the rightly truth and clearly clean. Such as owning a large clothing and bowl, etc., being able to perceive and reflect it at ease but without loving or attaching it. In all actions of the voluntary strength, practice them so as to make them consummate to possess the feet. It was named Brightness-Action-Feet.

Why was it called the Good Death? The Buddha said. That is the meaning of marvelous going. Such as greed, anger, obsession, etc., dragging all sentient beings towards the other evil going. This is not named good death. Tathagata's right wisdom was capable to eliminate all confusion. Wonderfully appearing and beyond the world can go toward the Buddha-fruition. It was hence named Good Death.

 

Why was it called the World-Understanding and the Supreme-Scholar? The Buddha said. What the world means. It was called the desire realm, the color realm, and the colorless realm. And the hells, the hungry ghosts and the brutes, etc., that sort of things. Each had its own form aggregate, feeling aggregate, thought aggregate, action aggregate and consciousness aggregate. And the root of the eyes, the root of the ears, the root of the nose, the root of the tongue, the root of the body, and the root of the mind. And all the laws of that six consciousnesses and of that realms of thereon depending and so on. It was called the world. Truly enlightenment and truly knowing was called World-Understanding.

 

Moreover, all the two-legged, four-legged, many-legged and no-legged in the other world, the all heavens of desire and color, the heavens of thoughts and no thoughts, the heavens of neither thinking nor non-thinking, and supposing to be the mortal or the sage, in all these sentient beings, only the Buddha was the first, the most supreme and no grade. It was thus named the Supreme-Scholar.

 

Why was it  called Man-Tamer? The Buddha said. Buddha was a great man. And it could harmonize and rule the two sorts of good and evil things. The evil one made the three karmas of not good arise. And doing all the evil thus depraved oneself into the hells, hungry ghosts and brutes therefore gained the evil retribution. A good person practiced all good deeds in body, mouth and mind. Obtain blessings fruition from human and heaven. All good and evil were done by the mind. The Buddha used the law of nirvana of the good of the first meaning. It demonstrated the harmonizing and ruling to make beings leave the contaminated and filth and thus gained the supreme silent and eliminated Nirvana. Therefore, it was called Man-Tamer.

 

Why was it called the Teacher of Heavens and Humans? The Buddha said. It is not to be the teacher for Ananda of one bhiksu. All Bhiksus and Bhiksuni. And Upasaka and Upasika. And the heavens and humans. The Srmana and Brahmin. The demon king and the outside Dao. All the heavens of Sakras, Brahmas and Dragons had returned their missions and relied on the teachings to pursue and follow it and all became disciples of the Buddha. It was hence named the Teacher of Heavens and Humans.

 

Why was it called Buddha? Its wisdom possesses the adequately three enlightenments and the consummate and the brightness. It was hence named Buddha.

 

The Buddha told Ananda. I had done the practicing of regularly-walking in the past. A Brahmin came and asked me. Why did your parents name you Buddha? The Buddha immediately answered. That what the world understands and knows can be understood and known by me. That what the world perceives can also be perceived by me. That what the world can eliminate can also be eliminated by me. I have all wisdom and all understanding. I have experienced my lives since the countless kalpas. All kinds of practice are far away from dust and dirt. Now I have achieved the supreme Bodhi. Therefore, the name of Buddha was established.

 

Why was it called the World Venerable One? The Buddha said. When I was in the cause rank, I investigated myself to perceive all good laws. Precepts’ laws, mind’s laws, and wisdom’s laws. And I also perceived the laws of not good of the greed and so on. It could incur all sufferings of having generated and eliminated and so on. Used the wisdom without leakage to break through those worries and gained supreme enlightenment. That was why heavens, humans, mortals and saints. Those who transcended the world and those who were in the world respected him. Therefore, it was called World Venerable One.

Annotation: Pusa is transliterated from Chinese. It means Bodhisattva.  

 

The Second Introduction to the Buddhist Scripture -- Scripture of Lotus Magnificence of Marvelous Law

Author: Tao Qing Hsu

This Buddhist scripture "Scripture of Lotus Magnificence of Marvelous Law" is classified as the classic scripture of great-boarding (great-vehicle).

This Buddhist scripture --Scripture of Lotus Magnificence of Marvelous Law, was taught by the Buddha Shakyamuni eight years before he was into Nirvana, which was about forty-two years after he had achieved the Buddhahood at his age of 30. That is, this Buddhist scripture was spoken at the Buddh’s age of 72. The Buddha Shakyamuni first taught little-boarding scriptures (Hinayana classics) after his enlightenment, and then gradually led to great-boarding scriptures (Mahayana classics). I use the word “boarding”, it may be strange for you, which the related explanation you can refer to the following link: "Board " means "save" in Buddhism.

Why I use the word Boarding and what the little-boarding mans in Buddhism. 

I further explain it here. A board, a river or any sea, or cross the river, or ferrying the river, or a cart is the metaphor in Buddhism. That is, that it is able to carry only one person across a river or to take a ride for only one person from one place to another place and which therefore can be taken for use is only a small board.

A river is comparing to be the suffering in a personal life. A person has used a small board to help him to cross the river from one shore to another shore. Taking use for such a board and safely crossing the river to attain the peaceful shore. Such the way and experience, it is called the saving and liberating the self from the suffering. I board on the small board to cross the river. Therefore, boarding on a small board in Buddhism is comparing to be the method or the way to save the self to liberate the personal suffering, which is called Hinayana. I use the word Little-Boarding to replace Hinayana or small-vehicle. For the word Little (or Small), it means to be lack of the capability in saving others. That is, those who learn the Buddha-Law of little-boarding (Hinayana) are lacking of the widely generous heart to save, reform and liberate others from the suffering of life and death. 

What the great-boarding means in Buddhism. 

The small board is so small which cannot carry the second people. However, the large board is different. The large board is not only can carry the self but also the others, so as to help the self and others cross the river. Boarding on the large board in Buddhism is comparing to be the method or the way or the path to save the self and the others so as to liberate themselves from their sufferings. We board on the large board to cross the river. That is why I use the word Great-Boarding to replace Mahayana or great-vehicle. For the word Great, it means those who learn the Buddha-Law of great-boarding (Mahayana) are full of the widely generous heart, and of great compassion and wisdom, and thus are capable to take use of any convenient, flexible and limitless methods so as to save, teach, reform the all beings and liberate them from the sufferings of life and death.

This is the basic concept to learn Buddhism. On this basis, you will learn more about the more deeply concept in learning Buddha. Especially, you can learn it from this Buddhist scripture. In Buddhism, there are some metaphors to describe how the self or the others to liberate the self or the others from sufferings, such as boarding on the small or large boat, a sheep cart or a bullock cart. Today now, we can image that there are a small or large electric car (bus) or a small or large cruise ship, or the small or large aircraft.

The basic concept of practicing, saving, teaching, reforming and liberating in Buddhism. 

No matter what it is, that is, no matter what the transportation is, it is all needed a board to carry the self or the others from one place of making the self or others feel suffered to another place which can make the self or others feel peaceful and safe. And we need to board on these boards so that we can arrive at any ideal destination. As we have mentioned, such the boarding and its process of transporting, and thus to attain any ideal destination are a metaphor to be some kind of vehicle or way in liberating the self and others from the sufferings of life and death. It is comparing to be the Buddha-Law (Dharma) what we learn and practice in learning Buddha.          

The used metaphor in the Buddhist scripture.

The similar concept is used in boarding on the animal's cart. When we board on the sheep cart, deer cart or bullock cart, it means that we choose to take use of the different vehicle or way. And when we take use for the different animal’s cart and sit on it and when it walks on the road, it is as if we go on the road. It is also described as vehicle or way in learning Buddha. It is also the metaphor and is called the method, the Path or Way what we learn in Buddhism. I use the word Dao to replace the word Path or Way.

What the voice-hearer means. 

To extend the notion as said above. When a person learned the Buddha by listening to Four Sage Truths spoken by the Buddha, and was thus enlightened, and was able to save and liberate the self from the sufferings of life and death, however, such a person was unable to save and liberate the others from the sufferings of life and death, in Buddhism, such a person was called voice-hearer.

That is, such a person was enlightened by hearing the sound of the Buddha. And such a vehicle or way or experience or outcome in learning Buddha was called the boarding of voice-hearer and was also called Buddha-law of the little-boarding (Hinayana). What this person was able to do is just to do the good thing for the self. However, it could not do the same good for the others. It is as if such a person is able to take use of a small board which only can carry this one to cross the river or to take use of the sheep cart which is only can carry this one so as to attain its destination. That is why it is called little-boarding (Hinayana) or small-vehicle.

What the Pusa-boarding (Pusa-vehicle; Bodhisattva-vehicle) and Buddha-boarding (Buddha-vehicle) means. 

When we take use of the analogous to the same concept, there are the boarding of Pusa and the boarding of Buddha (Pusa-vehicle and Buddha-vehicle). If a person chose the Pusa-boarding to practice, it would be as if it took use of the large board to cross the river, this large board carry the person to become Pusa, such as the large boat, large oxcart, etc., which is not only to save themselves but also to save others, so as to attain the destination together--to achieve the Buddhahood. That is, such a person practiced the profound and boundless Buddha-law and is capable to achieve the grade and state of Pusa. That is why it is called the great-boarding (Mahayana) and the Buddha-law of great-boarding. However, the grade and state of Pusa has not been completed to achieve the Buddhahood after all. Therefore, the Buddha encouraged the disciples to choose the great law of Buddha-boarding (Buddha-vehicle).

What the Fo-Dao and Pusa-Dao means in Buddhism. 

The boarding is also a metaphor to be similar to the path or way to learn Buddha, such as the Way of Bodhisattva (Pusa-way) or the Way of Buddha. In any articles and contents of this Blog about Buddhism, you can find that the word Dao is often appeared. The word Dao is transliterated from the Chinese. The word Dao generally means way, path, road in transportation field. In Buddhism, its meaning is extended to the method of practicing Buddhism, and to the direction that should be learned, and to the final state of proving and enlightenment. And its deep meaning is quite beyond that the humans can think in our common sense, worldly professional knowledge, or in any our worldly logical mind. Basically, the notion of the boarding of Buddha is the same as the Dao of Buddha. (The Buddha-boarding (Buddha-vehicle) is similar to the Buddha-Dao or Fo-Dao.)

 

I use the word Dao to replace the word Way. That is because I hope you do not be limited in the explanation of any dictionaries. In Buddhism, the inner meaning of Dao (or Way) is more widely than the explanation in the dictionary. That is only when you profoundly learn and practice the Buddhism so that you are capable to understand it.

 

I usually use the word Pusa-Dao to replace the way of Bodhisattva, and the Fo-Dao to replace the Way of Buddha. And I use the word Pusa to replace the word Bodhisattva, and use the word Fo to replace the word Buddha. Only can you understand the meaning in Buddhism, you can choose what the characters you like to use or what the words you are used to. If you know the language of Chinese, you will be more easily to understand it. There is no regulation what kind of characters you have to use. Why?

 

The nature of all the phenomenon of any characters, words, and expressions is still and empty. 

All the phenomenon of any characters, words, and expressions is silent and eliminated in nature. That is, the nature is still and empty. That is taught by the Buddha Shakyamuni. On this basis, you can create any characters, words, and expressions. Meanwhile, any meaning of any characters, words, and expressions are countless and boundless. There are two Buddhist scriptures which are talked about these deep meanings of the characters. That is why if we research the origin of any languages, we can find them from nothing to become images, then they evolved into the literal notation we use now. 

The only-one-Buddha-boarding is the most core notion in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” . 

In a word, if we choose the Buddha-Law of Great-Boarding (Mahayana) to learn and practice, it is as if we choose to board on the large ship or large airplane, it is not only able to carry the self, but also able to carry others. Meanwhile, let us be altogether leaving the suffered place--the suffered situation, and arriving at the peaceful, safe and joyful place--the peaceful, safe and joyful situation. It means that we not only can save and liberate the self, but also can save and liberate the all sentient beings, such as our family members or the strangers. This Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” is classified as the Buddha-Law of Great-Boarding (Mahayana). The only-one-Buddha-boarding is the most core notion in this Buddhist scripture. 

The First Introduction to the Buddhist Scripture -- Scripture of Lotus Magnificence of Marvelous Law

Author: Tao Qing Hsu

The First Introduction

The title of the Buddhist Scripture “Scripture of Lotus Magnificence of Marvelous Law” is translated from the Chinese title “妙法蓮華經”. Each English character is according to my knowledge and understanding about this scripture. The used characters of the title and the content translated by me are some kind of difference from the translated by others. In the internet, you can find someone to call it shortly as “Lotus Sutra”. When you use this key word “Lotus Sutra” in the Internet, you can find a lot of introduction about it and the summary description of each chapter. However, if you want to learn more and are curious about what the content is translated, explained and taught by me, you might be interested in following this blog.

I try to use as little Sanskrit literal translation as possible, and at the same time, try to use commonly used words to make it easier for the public to understand.  In the translation, I do my best to achieve the principles of translation to be honesty, elegance and expressiveness. However, it may be some distance away from a literary work.

I do not suggest you to use Buddhist scriptures for academic research or literary appreciation. If you use them for academic research or literary appreciation, it may be increased the burden and pain of your own life. Why? That is because if you use them pursue the fame and benefit for yourself, it would be far away from learning Buddha. However, if you will maintain your life by the academic research or literary appreciation in Buddhism, and to use them as the career, it is your choice. If you are capable to balance the life in learning Buddha well, it is not bad. Why? Because I believe that you will use your wisdom and any convenient way to help others after you are enlightened from learning Buddha. At the same time, you will have the good repay after doing that. Such kind of repay may be the invisible, such as your happiness caused by the grateful from others.     

The Buddhist scripture is to help you to achieve the Buddhahood. 

In fact, Buddhist scriptures are used to help you eliminate the troubles of life and death. At the same time, it helps you to confirm whether you really understand the teachings of Buddha or not, and how your level is in learning Buddha by yourself. In a word, the Buddhist scripture is to help you to achieve the Buddhahood. However, if you mistakenly use it, you maybe hate and leave it someday. If you are capable to profoundly realize the teaching of Buddha from this Buddhist scripture, it would help you easily perceive and alert any manipulation by others and their greedy intention in any situations and in any regional or religious communities. At the same time, it would help you to cultivate your mind to be open-minded, compassionate, and be full of wisdom, so as to maintain a peaceful life.

There are totally 28 volumes in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”.

There are totally 28 volumes in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”. I have ever translated the 25th volume of this Buddhist scripture as titled “ Pusa World-Sounds-Perceiving in Universally Door Chapter”. The related link as follows:

 

A Brief Talk about Pusa World-Sounds-Perceiving in Universally Door Chapter

Bodhisattva World-Sounds-Perceiving in Universal Door Chapter (In Chinese and English)

When we read the Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” with honesty heart, we will obtain  the blest, protected and brought to mind by the Buddha.

Regarding the Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”, there is a lot of content in each volume, because it includes the verses and each verse of the content is a short summary of the major content. Furthermore, it is  to repeat mostly the major content of the volume and to increase some new content. If you are interested in reading the whole content of 28 volumes, it takes time and patience. This Buddhist scripture is worth for us to read and understand in our lifetime. Usually, when we have completely read this Buddhist scripture with our sincere heart and revering attitude, we will love to learn the Buddha and are interested in knowing more about the other Buddhist scriptures. That is because it is coming from the blest, protected and brought to mind by the Buddha.     

One of the Ten Titles about Buddha -- Should-Make-Offerings

 

Author: Tao Qing Hsu

  

The Meaning of Should-Make-Offerings

The word Should-Make-Offerings means that the completely practicing and enlightened Tathagata is full of complete virtue and merit, and thus is full of the ability to teach, save and reform the all beings which are included the beings in heaven, so as to liberate all beings from sufferings of life and death. That is, Tathagata is qualified and adequate to hold the Buddha-vocation and that is why the Tathagata is worth to be made offerings by all beings. Therefore, it means that all beings should make offerings to the Tathagata. This all beings include the heavenly beings and the worldly humans.

Why it was called Should-Make-Offerings

Why it was called Should-Make-Offerings. The Buddha said. In the past, when I was in the cause rank, the good laws, solemn and majestic appearance, and the classified of precepts were practiced. The strength of the ten good roots was cultivated so as to make it increased. Thus consummately practicing and learning to attain the ultimate rank. When achieve the Nirvana, cut off and end all worries. To make the body, mouth and mind clean and untainted. Forever destroy worries. Such as to break the head-root of Tala tree, make it never sprout buds. Furthermore, due to ending the worries of greed, anger, and obsession, all the toward-going would never produce the fruition and generate. It was beyond the law of bitter fruitions of the four difficulties of birth (living), aging, illness and dying. The two seeds of confusion and suffering would never be produced. It was established the name of Should-Make-Offerings. Furthermore, make all the clothes, bedding, food and drink, soups and medicines, banners, flags, precious canopies, fragrant flowers, lamps and fruits in the world, and the highest thing in heaven and earth be offered to the Buddha. Obtain the blessing of supreme wealth and auspiciousness. It was the name of Should-Make-Offerings.

 

Make offerings with the heart of respect and sincerity to the Buddha.   

When all beings make offerings to the Tathagata, they should have a heart of respect and sincerity to the Buddha and should have the voluntary will to do that, and there should not be such things of manipulation, coercion and intimidation or the any similar bad things. If there are some religious communities which makes you feel uncomfortable to make offerings to anyone or to be generous to the group, you should alert that there has been existed some problems and it must be something wrong in their inner group. In Buddha’s teaching, there are rightful and good notions of giving and being generous to all beings and to the Buddha. You will understand it by reading more the translated Buddhist scripture or following this blog. In a word, that we respect the Buddha is to respect yourself. 

To make offerings to the Tathagata is to make offerings to the all beings and to the self.

Eventually, in the deep teaching and meaning, to make offerings to the Tathagata is to make offerings to the all beings. At the same time, it is to make offerings to the self. That is any good repay will finally return to the self, including the invisible good things, such as healthy in mind and body, and keep harmony relationship with the family members, etc. Why? In the chapter 11 of Buddhist scripture” The Scripture of Forty-Two Chapters Said by Buddha”, I had ever explained the similar notion. The link is as followed if you are interested in understanding it: Chapter 11: Giving meals turns to victory

There is no Binary Opposition in mind for a person who has completely achieved the Buddhahood. 

 

In the profound teaching of Buddha, when a person has completely achieved the Buddhahood, there is no Binary Opposition in its mind. It is because that it has been enlightened and realized that its heart, all Buddhas’ heart and all beings’ heart are the one. That is, their nature is the same and is the one. What is the nature? It is the emptiness and silence. What the different is the appearance, the languages and form of their outside. Meanwhile, what the different is the time and process of the reincarnations, and the experience of life and death.

The Starting Point is to help all Beings to become Buddhas and the final purpose is to help us to achieve the Buddhahood.

 

When we practice the giving and being generous to others with the great compassionate and wisdom, we also practice to be no Binary Opposition with others. That is, we practice to realize what the nature of the self and the others is. At the same time, we practice to be the one with all Buddhas and all beings. That is, the starting point is to help all beings to become Buddhas and the final purpose is to help us to achieve the Buddhahood. This is to cultivate our great and generous mind. 

When we are learning Buddha, if we don’t understand this meaning, it would make us feel weird and feel that we are enforced to practice the giving. In a word, this is the more profoundly teaching of Buddha. Generally, for the beginner, the senior Master won’t tell you this point. Furthermore, many of junior Masters and the Master of little-boarding (Hinayana) even don’t understand this point.

In Buddhism, there is the personal cause and condition and outcome, which is rely on your own choice of a thought and your action, not rely on the manipulation from others and any ignorant people.

 

In Buddhism, the different master will take use of the different explanation to guide and teach you how to practice the giving. No matter what it is, you think it is reasonable, you can accept it and you do it, which is your choice. If you don’t accept it, it is also your choice. No one has the right to punish you if you choose to reject to give. If a good or upright Master teaches you to give alms, but you refuse it, it is only your personal choice of cause and effect, and it means that if you hope to become a Buddha, it is far away. That is, it needs to take you long time and your many worlds of lives to finally become a Buddha. 

If someone says that if you refuse to give, you will receive the retribution of bad karma and go to hell, which you have to be alert because there is an element of manipulation involved. In Buddhism, there is the personal cause and condition and outcome, which is rely on your own choice of a thought and your action, not rely on the manipulation from others and any ignorant people. When we learn the Buddha’s teaching, that is what we have to know. 

In Conclusion

Practicing the giving is the first and basic learning in Buddhism. Without this basic practicing, it is hardly for us to achieve the Buddhahood. Therefore, it is very important to understand the multiple meaning of giving in Buddhism and then to practice it actually.        

One of the Ten Titles about Buddha -- Tathagata

Author: Tao Qing Hsu

 

The word Tathagata is transliterated from the Sanskrit. The word Tathagata is translated to be As-it-is or As-it-comes. It also means thus come and thus go. It means how it comes and let it goes as the same. That is, to image there is a clean and bright mirror, when something is reflected in a mirror, it will appear exactly the same. It will never appear the different. When this thing is removed, there will be nothing in the mirror. That is, the emptiness and silence in the mirror. Such a mirror and its function which it presents can be compared to be our hearts. Each of our hearts has such a mirror-like function and state. When we can realize this and stabilize such a state of mind, it means that we see our heart of Tathagata’s root. This Tathagata is not others, but our self. However, when we do not understand the Buddhism or when we are the beginner of learning Buddha, we always think that Tathagata is some kind of gods with supernatural power, or is someone else who doesn’t matter with us.   

 

When Buddhist scriptures mention a certain Tathagata, it means that they were once sentient beings just like us. After countless time and generations of practice in Buddha-law, they finally achieved enlightenment and became Buddhas one day, and they were conferred the title Tathagata. The practicing and enlightened achievement of Tathagata is the same as Buddha. Therefore, Tathagata is and means Buddha.

 

There are a lot of metaphor and describing about Tathagata, which are explained by the Buddha Shakyamuni in the different Buddhist scripture. In the content of Buddhist scriptures translated in the future, there will be also opportunities to mention it one after another. The word Rulaifo is transliterated from the Chinese. It means Tathagata-Buddha. The word Rulai or Rulaifo is universally used in the society or novel or drama of China, Taiwan and Hong Kong. In this circumstance and for the common sense, the word Rulai or Rulaifo usually means the Buddha Shakyamuni. But, if you have read a lot of different Buddhist scripture, you will own the different knowledge about the word Tathagata.

 

And why we are not the Tathagata, we know that our inner mind is always like a thick-dust and no-bright mirror which is unable to truly reflect anything. Meanwhile, our mind is always like a drama automatic making machine, what happened outside of our mind would be possible to be distorted or to be mistakenly understood by us, thus to generate a lot of troubles and worries for us which makes us feel bad and emotional. We thus couldn’t make a correct decision when encounter anything. If we want to change our self to be a person with a steady mind, it is worth for us to learn Buddha.