Pinch a flower and smile. Outside of teaching, other imparting, one heart to confirm the other heart.

Author: Tao Qing Hsu (Hsu, Tao-qing) 

When Buddha Shakyamuni is on the spirit-vulture mountain, he pinches a flower and shows to his disciples and the masses. All of them are silent, and do not understand what the meaning is. Only a Buddhist monk Mahakassapa comprehends about this with smiles. 

Then, Buddha Shakyamuni says, ” I have the correct-law-eye-treasure, Nirvana wondrous heart. The true phenomenon is without phenomenon. The wondrous law-gate, no text is established. There is the other imparting outside of teaching. These exhorts are imparted to Mahakassapa.”

This is the origin of Zen. “The correct-law-eye-treasure” is translated from Chinese into English. “Law” here means “Buddha-law”. “Correct law” means the whole Buddha law. “Eye” here means “to see and reflect the all things clearly.” “Treasure” here means “hiding the treasure to include the all things.”

So, what Zen is imparted is the whole Buddha law which is reflected the all things and it could be seen by us. It is the treasure which could lead us into the Nirvana with our wondrous heart. What is the wondrous heart? It is to realize that the true phenomenon is without phenomenon. How can we go into the gate of such wondrous Buddha law? Its password and secret is the wondrous heart and no text. Such special and wondrous Buddha law is outside of the normal Buddha’s teaching and these imparting are delivered to Mahakassapa.

Mahakassapa is the first generation of India Zen. The word "Zen" is transliterated from Chinese. The system of Zen imparts from the first generation which is the only one, to the next generation which is also the only one. The method is one heart to confirm the other heart. In other word, at the same generation, the second person has no chance to gain the confirming from the Zen master. This rule continues until the sixth generation of Chinese Zen. After him, Zen is broadly imparted and delivered in China.

The India Zen is from Mahakassapa to Dharma. Dharma can speak and read in Chinese and he imparts Zen in China. He is respected as the first generation of Chinese Zen. In Zen, each Zen master will leave his verses as confirmation of enlightenment.   

There is no text. Why? That is because it is from one mind to communicate to the other mind in the emptiness. Where you can find the text? It is unless someone records it on the paper.

If someone could not perceive the self spiritual awakening, it is hardly for him to experience and prove the emptiness-nature, and to experience the communication from one mind to the other mind in the emptiness. It is hardly for us to be imparted and confirmed from Zen master in the emptiness, unless we are the top supreme wise person, and have the merit and virtue in learning Buddha.

In the worldly, there are golden-thread dresses and bowl to be used as Zen heritage tokens which is ceased to happen after Zen master Huineng who is the sixth generation of Chinese Zen.

Zen is not easy to be understood by the masses. That is why it is single imparting, and why the Zen is the mystery and puzzle for the masses, and why it is not publicly known in India.

Zen is publicly known by the masses since the Master Huineng, the sixth generation of Chinese Zen. His time is in A.D.638-713. The master Huineng imparts Zen for five disciples who are confirmed to be enlightened in Zen. Then, these five disciples develop Zen everywhere in China. And at the same time, Zen is also imparting to Japan and Korea.

The Zen master Huineng is illiteracy. As we know above, no text is established in Zen. That is what the interesting. The illiteracy doesn’t be the obstacle to be enlightened in wisdom. That is a special record in the Buddhist history. This record also lets us know that, whatever the language is spoken, it is not the obstacle for enlightening our natural wisdom. Why?

Any language is developed in a social group. As we have mentioned before, the grandest Dao is speechless. That is, our natural wisdom is speechless. Once we realize our natural wisdom, whether we are illiteracy or what language we speak is not so important. Any text or language is just to help us more easily understand what our natural wisdom is. In other word, any text and language itself is not the natural wisdom. When we want to enlighten our natural wisdom, we even have to abandon any text and language in the temporarily.

Then we know human appearance or color of skin is also not obstacle to enlighten our natural wisdom. As Buddha said, the true phenomenon is without phenomenon. Human appearance or color of skin is the phenomenon which could be changed in any time. And it is also the impermanence.    

Verses demonstrate whose natural wisdom is enlightened.

Zen master Hong Ren (A.D.601-674) was the fifth generation of Chinese Zen. He directed a large Zen temple where many disciples learned Zen from him. One of his disciples named Shenxiu was the chief professor who also taught Zen. However, his heart had not yet been confirmed by the heart of the Zen master Hong Ren.

All the disciples thought that the chief professor Shenxiu would be the sixth generation of Chinese Zen. And they expected it to be true. One day, Zen master Hong Ren asked his disciples to write down verses on the wall about what they have enlightened in wisdom. 

All disciples invited Shenxiu to write verses. Then, Shenxiu wrote verses:

The Body is Bodhi tree.

The heart is like a stand of the bright mirror,

Which have to be often wiped diligently, and

Do not make it provoked by dusts.

The dusts meant annoyance, trouble, or mistake. The verses meant that we should remove any annoyance, trouble and mistake. It looked reasonable. All disciples agreed with it cheerfully, and thought that everyone should follow the verses to practice. They all thought that the sixth generation of Chinese Zen must be Shenxiu.

At that time, Huineng passed by there from kitchen where he worked and felt curious what they were talking about. A colleague told him what verses Shenxiu had written.

Hearing that, Huineng had verses in heart and asked his colleague to assist him to write down the verses on the wall:  

There is no tree in the Bodhi originally.

The bright mirror is also not a stand.

There is nothing in the original.

Where the dust could be provoked?

All disciples read these verses curiously, did not understand what they meant, and were all stunned.

Zen master Hong Ren came here and had read the verses on the wall. He knew that Huineng had enlightened his natural wisdom. At the midnight, Zen master Hong Ren spoke Diamond Sutra for Huineng and imparted the Zen to him, including the golden-thread dresses and bowl. From the moment, Huineng was confirmed by Zen master Hong Ren and became the sixth generation of Chinese Zen. That is because his self spirit was awakened naturally.    

Those who have such knowledge gain the Dao quickly.    

Basically, there is no wrong for the two verses. But, do you know the difference of the verses said above between Shenxiu and Huineng? Shenxiu has not yet seen his self nature. However, Huineng has already seen his self nature. The self nature is the Buddha nature. That is what the difference between them, and such difference has decided their different destiny and future.

What is the difference? In a word, it is the difference of the general person and the Bodhisattva. It is also the difference of distinguishing wisdom and no-distinguishing wisdom. It is only the difference by a thought. It is so simple. However, it is very hardly to be understood by the masses.

What is the difference between distinguishing wisdom and no-distinguishing wisdom? For the general people, they are good at the distinguishing intellect, especially the elite. The ability of analysis, research and debating is the distinguishing intellect. But, it is not the no-distinguishing wisdom.

The distinguishing wisdom could help us distinguish what is the true virtue and what is the true evil, and we know that we should do the true virtue and not do the true evil. So, to have the distinguishing wisdom is a good thing. For the general people, they may have the distinguishing wisdom. But, it is not enough, if we want to learn Buddha.  

To learn Buddha, we must realize the no-distinguishing wisdom on the basis of distinguishing wisdom. Only we are in the state of no-distinguishing wisdom, we will realize the wisdom without binary opposition. That is the top supreme wisdom.

If we want to realize such wisdom, we have to realize the emptiness nature. However, it is hardly to realize it for anyone. So, Shenxiu may have the distinguishing wisdom. But, he does not have the no-distinguishing wisdom. That is why he cannot be the leader of the sixth generation of Chinese Zen.

 

For the masses, some people even do not have the distinguishing ability to distinguish what is good and what is evil, let alone to have the distinguishing wisdom. That is why they do the evil things and even do not have the feeling of shame.

Perceiving the sky, land and the world, to have a thought of the impermanence, it would lead us to realize these natures and essences are emptiness. The essences of the impermanence is the emptiness nature. The changing of phenomenon is the impermanence,  this is like the illusion, and is not real, and this is the perceive of fake. The essences of the impermanence is the emptiness, this is the real and permanence, and this is the perceive of truth. From that, we extend to realize that the nature and essence of our spiritual awakening is also emptiness. Then, what they mean for us? It is the wisdom of no obstacle, and which is the all wisdom, including the distinguishing wisdom and the no-distinguishing wisdom. The changing of phenomenon and the corresponding impermanence are belonging to the distinguishing wisdom.  The essences of the impermanence is the emptiness, this is the truth and permanence, and is belonging to the no-distinguishing wisdom.  The essences of all of them are the wisdom of emptiness nature. That is, the fake and the real are one, the illusion and the truth are one. Huineng realize it and that is why he can be the leader of the sixth generation of Chinese Zen.

If we have such knowledge as said above, we gain the Dao quickly. What the next we should do is to practice it, realize it and confirm it. In the Heaven and in the world, no one is as superior and wondrous as Buddha. The merit and virtue of Buddha is deep as sea. Life is short and it is difficult to gain our human body. If we have the chance to read this article, it is better for us to cherish our Buddha nature to learn Buddha. 

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 it is extended to be the truth of life that we can learn and practice in our lives.

The Basic Knowledge of learning Buddha (updated on 2019/07/02)

Author: Tao Qing Hsu

1.     What is the difference between a Buddha and a Bodhisattva?

When someone has totally enlightened, liberated from the suffering by the highly wisdom, and known all truth, meanwhile, has no fear in heart any more, and can also use its great power of kindness and empathy to save all sentient beings, and thus let them liberate from the suffering in life and death, we call such person “Buddha” for honor it. In Chinese language, we call it “Fo”, which is transliterated from Chinese word and its original language is also from Sanskrit.

When someone follows the path of Buddha, however, it has not yet completely enlightened, and still has some obstacles in heart about nuisance and what as known, even though this, it can use its power of kindness and empathy to save  sentient beings, we call such person “Bodhisattva” for honor it. In Chinese language, we call it “Pusa”, which is also transliterated from Chinese word and its original language is from Sanskrit.

There are two kinds of Bodhisattva. One is Buddhist monk or nun. The other is neither Buddhist monk nor Buddhist nun. Some translators use the word” layperson” to call the non-monk and non-nun who learn Buddha, but, I do not use this word. I prefer to use the word” residence-scholar, house-scholar or living-scholar” which mean the person who learns Buddha well in family. They are not leaving the family to learn Buddha. Meanwhile, comparing to the Buddhist monk or nun, they own more difficulty to learn Buddha. In Buddhist Scripture, the Bodhisattva of house-scholar is also called virtuous scholar. That is mentioned from The Sutra of an Upasaka’s Precepts.

“Fo” and “Pusa” are easier to recite and remember. These two words would also be used in this website of Buddha’s teaching.

2.     What is the teaching of Buddha?

      In a word, it is as follows:

      Not to do all evil things,

      But to do all virtue things,

      And to purify our own mind by self,

      This is all teachings of Buddha.

3.     What is the Buddha’s nature?

Buddha’s nature exists in everyone and all sentient beings. ”Tathagata” is another word with the same meaning as “Buddha”. In Chinese, “Tathagata” is translated to be “Rulai” which is transliterated from Chinese words. It means that it neither comes from where nor go to any where. It comes as it is.

All sentient beings have the virtue of “Rulai (Tathagata)” wisdom, however, why which can not be attained, because any illusion, obsession, persistence in absurd thought, and stubborn mind are in their heart. If they can abandon it, all wisdom and natural wisdom will be appeared in heart immediately.

The above words are mentioned in the Buddhist Scripture. It means that all sentient beings have the Buddha’s nature.

4.     What is the Four Immeasurable hearts?

      The four immeasurable hearts are as follows:

      The heart of kindness (benevolence, mercy).

      The heart of sympathy (empathy, compassion).

      The heart of joy (great happiness and pleasure).

      The heart to abandon (give up; let it go, put it down. ).

It is important for us to think of the four immeasurable hearts, when we learn and practice the Buddha-law.

5.     What is the Three Treasures?

The Three Treasures are as follows:

(1)   The Buddha

(2)   The Buddha-law or the doctrine of Buddha

(3)   The person who has completely understood the Buddha-law, and has put it into practice or are practicing it. Such person mostly refers to the Buddhist monk or nun. In wide meaning, it also refers to the residence-scholar, house-scholar, or living-scholar as what I have mentioned.

6.     What is the meaning of “Na Mo” in Buddhism?

“Na Mo” is transliterated from the Sanskrit and is used in China and Taiwan since the ancient time. “Na Mo” means “return to” or “depend on ”. When we return to or depend on the three treasures in Buddhism as said, as if we have seek or found a refuge in life and death, and we could liberate from the suffering in life and death.

7.     Should I return to and depend on the three treasures in Buddhism?

The Buddha said:

For destroying all suffering, eliminating the distress, and perceiving the happiness of the supreme silence and extinction, that is why the people return to and depend on the three treasures.

The Buddha also said:

Returning to and depending on the three treasures is all immeasurable good Buddha-law, and is also the root of Bodhi wisdom.

8.     What is the law or doctrine of Buddha?

The all, including the material and spiritual world or things, is the law or doctrine of Buddha.

9.     What is the meaning of the “law door of Buddha”?

Let us image that, there is an invisible door, through which we can get into” the law or doctrine of Buddha”. That means, if we accept any “law door of Buddha”, we practice it. It also means the method with which we can get into the liberation. Furthermore, we can use the method to liberate others. There are many “law door of Buddha or Bodhisattva” with which it could liberate us and others. Each Buddha or Bodhisattva has its own name. For example, if someone has a name “happiness” and one day who are enlightened, then, it might be called “Buddha Happiness” or “Bodhisattva Happiness”. In generally speaking, the name of Buddha or Bodhisattva is more concern about its qualities or characters.

And Such Buddha or Bodhisattva has created its special law door, such as law door of Buddha Happiness. If we follow and practice the law door of Buddha Happiness, which also means we return to and depend on such Buddha, we might gradually liberate us from the suffering and attain the happiness and bliss.

10.  What is the ”law door of reciting and repeating a name of Buddha ”?

By reciting and repeating a name of Buddha could concentrate our thought and mind so that it could also help us to eliminate our bad thought and any illusion appeared in our mind. Meanwhile, we could connect with Buddha’s vows to obtain the protection by reciting and repeating their names with the title of Buddha or Bodhisattva.

When we call its name, it is as if we call someone’s name. It would come to see us and try to understand what we need and what it can help us. It is like a servant. But, in fact, it is a god, a virtuous Spirit. So, it is better for us to respect it, as if we should respect the servant. In fact, the relationship between a god, a Buddha, a Bodhisattva and us are equal. Why? In the body of Emptiness, all is equal. 

11.  What is the “Zen” in Buddhism?

It is one person at the great ease and the most comfort.

12.  What is the discipline of Buddhism?

In a brief, for the Buddhist non-monk or non-nun, it just needs to follow the five disciplines of Buddhism as below:

Not to kill others and oneself.

Not to steal.

Not to have sex in improperly ways. That is, do not harm yourself and not harm others, and be to respect to each other.

Not to lie.

Not to take alcohol or illegal drug.

13.  What is the law of cause and result in Buddhism?

In a brief, one thought is one cause which will result in any action, and finally arise in any consequence. Therefor, in learning Buddha, it especially stresses that the first thought should dwell on a right positive thought for all sentient beings, because a good thought will result in a good action, and a good effect will be arisen in the end. Furthermore, any thought is like a monkey which jumps up and down, here and there. It means that any thought is unstable at any time. So, how to keep the thought in a stable sate in mind is also very important in learning Buddha, because it is also a cause which should be protected and not to be affected by any bad conditions from outside. Therefore, there is a word which said that: “The general people fears the outcome, however, the Bodhisattva fears any cause.”

14.  What are the six methods of liberation to attain to Buddhahood?

       In a brief, the six methods are as follows:

  Give all sentient beings the material things, wisdom or fearlessness.

       Put the discipline of Buddhism into practice.

       Endure any humiliation.

       Specialize in learning Buddha and improve it day by day.

       Meditate in Zen and keep stable in mind.

       Grow our wisdom.

15.  What is the pure land in the teaching of Buddha?

In a brief, when we have purified our heart, we have created our own pure land in heart at the same time.

16.  What is the advantage in learning Buddha?

It benefits us and other people. It grows our wisdom, liberates us from suffering in life and death, and lets us have a peaceful and good life.

17.  What is the Bodhi heart?

Bodhi is transliterated from Sanskrit, and has the immeasurable meanings.

In a brief, it means the four immeasurable hearts as mentioned. Mostly, it means Buddhahood.

If we want to pursue the teaching of Buddha, we have to cultivate the Bodhi heart in the beginning.

In generally speaking, the Bodhi heart is a motivation to help all sentient beings to be free from all suffering.

18.  Should I bow to the sculpture of Buddha or Bodhisattva?

In Asia, bowing to the sculpture of Buddha is for training our heart to be humble and respect to others. Because respecting others is to respect ourselves. However, most general people do not understand the true meaning. If you understand this meaning, it is not necessary for you to bow to the sculpture of Buddha. But, if you want to use this method to train you to be humble, it is up to you. When profoundly thinking about it and practicing it, every one might be the “sculpture of Buddha or Bodhisattva. That is, every one is Buddha or Bodhisattva in our heart. At that time, you could really get rid of the bondage in form, and respect others sincerely.

19.  Should I be a vegetarian if learned Buddha?

No. It is not necessary to be a vegetarian. To be a vegetarian is not concern about compassion. However, to eat more vegetables will be good for our health and good for the earth.

20.  Should I learn Buddha?

The sixth founder of Zen in China, master Hui Neng, had said that:

Buddha-law is in the world,

and would not depart from the worldly feeling.

Leaving the world to look for the Bodhi (supreme wisdom)

as if demanding for the rabbits horns. (The rabbit has no horns, which also means it is impossible. )

In a brief, it means that the worldly nuisances and troubles are Bodhi. Why? How could it be possible? To learn Buddha is to expect us become Buddha some day. For the modern people, it is more convenience to learn Buddha by the modern technology, which would help us easier to understand the law or the doctrine of Buddha. To follow the path of Buddha, it is not necessary to leave the group of the world, or to be a Buddhist monk or Buddhist nun. That is, we do not need to leave our family or our country for learning Buddha. We can learn Buddha in our worldly life. The most important is to follow a good and positive teacher. It is impossible to attain Buddhahood without a teacher.  It means that to be Buddhahood needs a master. Whether to follow the good thing and whether to have a positive choice that is up to you.

21.  What should I do if I achieved Buddhahood someday?

If that day comes, you will know what you should do.

22.  Is a Buddha an almighty person?

No. It is not. It could not save two kinds of people to let them be free from the suffering. That is, one kind of people is those who have no opportunity to know or to encounter a Buddha. The other kind of people is those who do not believe the teaching of Buddha.

The further and deep teaching of Buddha will be in the course.

We welcome you to learn Buddha with us in the entity course or in the website.

The Prayer of Pure Land

Author: Tao Qing Hsu

All Buddha’s virtue and love

Are given on pure land,

Widely and universally.

With kindness and sympathy,

Buddhas assimilate all sentient beings,

Teach them to awaken

and to get into the Buddha's knowledge and into understanding of Buddha. 

That is, the pure heart itself is the pure land of Buddha.

   

I wish that all sentient beings would know the pure land of Buddha,

And would dwell on bliss of the light of constant silence.

No coming, no going, and no arising are the pure land of bliss.

The pure heart itself is all pure land.

I wish to attain the Bodhi in heart,

To save all sentient beings

by the heart of sympathy and wisdom,    

to attain all great pure land,

And to repay all Buddha’s virtue and love.