One of the Ten Titles about Buddha—Truly-All-Over-The-Knowing

 

Author: Tao Qing Hsu

 

The True Meaning of the Word Truly, Correct and Right in Buddhism

 

One of the Ten Titles about Buddha in Sanskrit is Samyaksaṃbuddho, which is translated by me as Truly-All-Over-The-Knowing, Truly-Equality-Enlightenment, Truly-Equality-and-Truly-Enlightenment. The word Truly is able to be replaced by the word Right. It means that when the sentient beings really realize the essence of the self-nature – the emptiness and silence, and the clearly clean and equality under this status. Only this, they are truly enlightened and truly realize the self-nature—the absolutely emptiness and without Binary Opposition. It is the true wisdom and the true knowing. Under the circumstance, only it is able to be understood as correct and right. That is because it is impossible to have the space to explain it with any distorted reasons. That is, it is the undistorted and un-doubt truth, and it can’t be debated, so it is correct and right. It is the importantly core notion in Buddhism. 

 

 

How to Verify the True Wisdom and the True Knowing in Buddhism

 

However, regarding the truth as mentioned, you might have one question how to know and verify it. According to my personal experiences, there are three ways that we could know and verify it. Firstly, we actually hear, think and practice it what the ways taught by the Buddha. Secondly, we observe those public and honesty Buddhist Masters from the ancient time to the modern time what the thought, deed, teaching and preaching they have done. Thirdly, we deeply read the Buddhist scripture with the single minded so as to actually realize the meaning taught by the Buddha as a reference, basis and further proving. If you finally find any common things and any common truths from these three points, and you are also inspired by it, it is worth for you to verify them furthermore. That is to rely on the true meaning, true laws and true wisdom which are taught by the Buddha and are realized and practice and proved by you, but not to rely on any persons and any expressions. 

 

 

When we truly understand the truth taught by the Buddha, it is not easy for us to be misguided, used and manipulated by any evil and scheming people.

 

It is very important to understand this. That is because there is always someone to explain the Buddhism with the view and phenomenon of Binary Opposition, distorted and wrong concepts. That is, someone do it by this way because of the self-interest. When we truly understand the truth taught by the Buddha, it is not easy for us to be misguided, used and manipulated by any evil and scheming people. Even though, the wisdom of the truth as said is originally existed in everyone’s heart. However, there are always the toxic people with the greedy, hatred and ignorantly obsessed mind, who have not yet been enlightened in their clean self-nature, and always control the world, and blindly use, manipulate and hurt the humans with the heart of darkness. When we realize these things, it is not for us to against these people, but we think how we can enlighten them so as to make them be good persons and return their missions to the right way and follow the teaching by the Buddha. 

 

 

Why It Is Equality in the Self-Nature.

 

Why it is equality in the self-nature. In the emptiness and silence, there is no cause, condition and effect. That is, there is no phenomenon and there is nothing which is able to be competed and compared. Therefore, there is no grade. Under this circumstance, it is the truly equality. Such truly equality is existed in everyone’s self-nature. However, the unenlightened sentient beings couldn’t see it. Only the enlightened beings can see it.

 

 

Does It Make Any Sense for Us To Know the Equality in the Self-Nature?

 

Then, we might have the further question. Does it make any sense for us to know it? We thus understand that a lot of inequality and any seemed equality and any thus harm are the outcome through the manipulation of humans. That is, there is existed the cause, condition and effect. And the basic and major cause is any personally greedy desire or any individually loving desire. These humans may be yourself, your family members, your relatives, your boss, or your officials in your country. It is also possible to be the strangers or famous persons who have the authority to affect any things of the world, and these kinds of persons exist in the ancient and the modern time, and also exist in the domestic and foreign countries.

 

 

How we can use our wisdom and knowledge to destroy our worries and affliction. This is the meaning and why we learn the Buddhism.

 

Therefore, it could be possible for us to further thinking that how we can get rid of any controlling things. Actually, that is how we can use our wisdom and knowledge to destroy our worries and affliction. This is the meaning and why we learn the Buddhism. When we profoundly realize the Buddhism and we intend to resolve any problems or troubles, what the things we depend on is our individually professional knowledge of the world, common sense and our wisdom, but not depending on any outside gods. The wisdom includes our mercy and empathy for all sentient beings, and includes the creativity and flexibility in our mind, etc.

 

 

Why the Buddha neither deny nor reject any outside gods, ghosts or demons, but accept all of them to be the guardian gods in the Buddhism.

 

It is as if when we had not yet grew up, we were vulnerable and helpless both in our hearts and in our lives and we needed to depend on someone to raise and help us (we needed gods or God to help us ). However, when we had grew up and were an adult independently, we were capable to independently resolve any things by our individual thinking, ability and decision. This is also some kind of the core spirit and notion in the great boarding of Buddhism (Mahayana).

 

Therefore, we understand that why the Buddha neither deny nor reject any outside gods, ghosts or demons, but accept all of them to be the guardian gods in the Buddhism. When we learn the Buddha with our honesty heart, these beings of gods would become our guardian angles to protect us not to be hurt by others so as to make us learn the Buddha in the good ways. That is also the true compassionate and wisdom of the Buddha. 

 

 

One of The Dao-proving Song by Zen-Master Yongjia

 

The word Enlightenment is able to be replaced by the word Awakening. Many Chinese Buddhist Masters in Taiwan often take use of the Dao-proving Song said by the enlightened Zen-master Yongjia of the ancient Chinese so as to enlighten the modern humans. One of the famous verses is translated by me as follows:

 

There are clearly six towards-going in the dream,

But after waking up,

Only the emptied emptiness

Without the great-thousand (worlds).  

 

When I was young woman and learning the Buddha, I felt confusion about this verse and really didn’t understand what it meant. In many articles of this blog, I explain the relative concept a lot in the contents. One day, if you are really realize the truth of the self-heart and the self-nature, this verse is also able to simply confirm yourself whether you are enlightened and see your nature or not.

 

                                                                                                                     

The word Law can be broadly explained and known in the realm of Buddhism.

 

The meaning of the Sanskrit Samyaksaṃbuddho is capable to truly, rightly, widely and universally understand and know all laws. The word Law can be broadly explained and known in the realm of Buddhism. That is, it includes any generated and eliminated phenomenon caused and conditioned by everyone’s root, conscious and aggregate. And all phenomena include the visible and invisible. Meanwhile, it also includes the changeable phenomena of the world and its things. That is, all laws are formed and arisen by the cause, condition, and effect. Therefore, no matter what the phenomena of laws are, it is always generated and eliminated in a moment and thus this situation and its cause and condition are always changeable continually. It is thus the impermanent (not permanent). For example, one of our thought is one of them. Our cell is one of them, too. That is why we can take care of them and take use of them well toward the good direction for the public benefit, but not to rely on or obsess with them for the self-interest so as not to limit the self in the difficulty finally. Many things in our life and in our world can be reasoned and understood accordingly.

 

 

How we can practice, prove and attain the truly-equality-enlightenment and the truly-all-over-the knowing.

 

Moreover, we might have one question how we can practice, prove and attain the truly-equality-enlightenment and the truly-all-over-the knowing. There are a lot of Buddhist scriptures which are regard to the truly-equality-enlightenment said by the Buddha. It is difficult for us to read those scriptures completely in our whole life. Therefore, the Master Xuanzang shortened the whole contents to the Heart Sutra. I have ever translated the Heart Sutra from Chinese into English. Meanwhile, I have explained and talked about it. To deeply meditate about this Buddhist scripture again and again, it would help us be enlightened to perfectly realize the truly-equality-enlightenment. If you have not yet read this Buddhist scripture and you are interested in it, the link is as follows:

     

l   Let heart in peace, no fear and affliction any more (Updated on 2019/07/11)

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

 

 

Both of the Truly-Equality-Enlightenment and the Truly-All-Over-The-Knowing are synchronized and the same one.

 

Both of the Truly-Equality-Enlightenment and the Truly-All-Over-The-Knowing are synchronized and the same one. But, how we can understand, practice, prove, and attain the truly-all-over-the-knowing. In the Buddhist Scripture of the Ten Titles Said by the Buddha, the Buddha had talked about how he had attained the truly-all-over-the-knowing and the truly-equality-enlightenment. The contents translated by me from Chinese into English and the link are as follows:

l   The Scripture of the Ten Titles Said by Buddha

 

The Content of The Buddhist scripture -- Why it was called the True-Equality-Enlightenment.

 

Why it was 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.

   

 

The Tathagata possessed all wisdom and were the truly-all-over-the-wisdom.

If you have read the articles about the ten titles of Buddha, you know that the Tathagata is the Buddha and it is also the true-equality-enlightenment and truly-all-over-the-knowing. The word Knowing can be replaced by the word Wisdom. The Tathagata possessed all wisdom and were the truly-all-over-the-wisdom. That is, the Tathagata know all wisdom. The knowing here is meant to knowing the all wisdom or the knowing itself is the wisdom. Actually, the Buddha possessed all wisdom, but each one of them might not know all knowledge, such as the principles of modern highest technology, the various languages, any kinds of theories, or the modern law, the financial and economic knowledge, etc. The knowledge is able to be used in the good way so as to help all sentient being and the world. However, it is also able to be used in the bad way so as to harm all sentient being and the world. That is, the general, professional and any worldly knowledge uncertainly are equal to wisdom or include the wisdom.

 

 

The Buddha deeply realized the original self-nature of all sentient beings, and their initial cause, condition, and effect.

 

Even though, each of the Buddha didn't necessarily know the whole knowledge, but each of them had its own professional knowledge and knew how to take use of it in the good way so as to help the sentient beings and the world. This is its wisdom. Meanwhile, it can take use of its wisdom to help those people take use of their own knowledge in the good way so as to help all sentient beings and the world. I don’t use the word Omniscience or Omnipotent or All-knowing or All-ability to definite or describe the Buddha. If we deeply read the Buddhist scripture and understand the Buddhism, and we profoundly practice the teaching of the Buddha, we will know that the Buddha deeply realized the original self-nature of all sentient beings, and their initial cause, condition, and effect. Meanwhile, he perceived the cause and the changeable conditions which might be able to lead to any effect for everything in the world. From perceiving these cause, condition, and effect, the wisdom be thus arisen to help the self and the sentient beings and the world. That is why he possessed all wisdom. But, it doesn’t mean that he is a being of omniscience or omnipotent.     

 

 

The essence of the Buddha was no-knowing and no-wisdom.

 

Actually, the essence of the Buddha was no-knowing and no-wisdom. What? Why? How it could be? When we learn the Buddha, this concept might be really shocked you. And then, we might question our self, what and why we learned the Buddha on earth? When we are learning the Buddhism, we always expect our self to be like the omniscience and the omnipotent of the Buddha so that we can control everything in our life so as to get rid of all worries and sufferings. If the purpose of learning the Buddha is to become the humans of no-knowing and no-wisdom, why we learn the Buddha? That is the idea which had ever been appeared in my mind. The state and wisdom of the Buddha is really beyond our normally and logically trained thought and custom in our daily life. If we are ignorant and lack of the basic knowledge and practicing in learning Buddhism, it is really impossible for us to accept the Buddhism.

 

 

The Buddhist scripture Heart Sutra is the basic knowledge and practicing and the getting started in further deeply learning Buddhism.

 

Regarding the concept that the essence of the Buddha was no-knowing and no-wisdom, we are capable to understand it from the Buddhist scripture Heart Sutra. It is the basic knowledge and practicing and the getting started in further deeply learning Buddhism. But, it is not enough. It is still necessary for us to learn more and practice more from the teaching of Buddha and from reading the Buddhist scriptures. Such endeavor in learning would help us really realize the essence of the Buddha and make us no question any more. That is also to realize the essence of the self when we are awakened. But, is it meaningful in our life?

 

The state of the Buddha was always in the emptiness and stillness. Under this circumstance, do you think that its mind filled with all knowledge and wisdom by recite, remember, and speculate, and that he had the huge leisure time to know all the things and to deal with them? When we use our common sense, the knowledge of Buddhism and the actual experience of practicing the Buddhism, we will know that it is certainly impossible.

 

 

The heart of the Buddha is like a bright mirror. We call it heart-mirror.

 

As we have mentioned in another articles in this blog, if you have ever read, you would know that the heart of the Buddha is like a bright mirror. We call it heart-mirror. There is nothing in there. Of course, there is also no-knowing and no-wisdom. What is the state of the heart of the Buddha? It is described to be the heart-emptying, heart-mirror and heart-sea. It is one thing for us to know this state, but it is another thing for us to actually practice and achieve enlightenment.

 

 

The Buddha is not a judge. But, its heart is like the sea which could contain all things.

 

Due to really emptying the heart and wherein without greedy, hatred, stupid infatuation, arrogant and suspicious mind, it is able to realize the equality and compassionate for all sentient beings, and thus endure any weird, distorted and evil thoughts and behaviors that are seemed not to correspond to our normal, ethical and moral thinking and behavior. In the heart-mirror of the Buddha, there is no judgment for any seemed weird, distorted and evil thought and behavior. It will make all of these things itself to flow in and flow out the bright mirror of the heart and make those who have done these things to bear and accept the outcome or retribution of the Karma. That is, the Buddha is not a judge. But, its heart is like the sea which could contain all things, no matter the things seemed good or evil in our subject opinions. For example, do you think that the sharks of eating humans are demons or evil ones? The sharks itself don’t think so.

 

 

Why The Buddha was a freely and easily beings and possessed the truly wisdom.

 

Many things can be inferred and observed from this. What happened in the world might not be correctly understood by our bias opinions. Sometimes, one of the seemed evil things would be against the other of the seemed evil things. I use the word Seemed so as to be objective and not to judge it to be good or evil. And then, all of these seemed evil things and persons would be cumbered or destroyed each other by their cause, condition and effect of themselves. Wherein exist their cause, condition, and effect, and any changeable of such things. The Buddha knew it, saw it, let it come, let it go and didn’t judge it. That is, the Buddha really used the objective perspective to understand these things. That is why the Buddha was a freely and easily beings and possessed the truly wisdom.

 

 

The Buddha would not be manipulated by those people who think that they are standing in the side of the just, moral and correct.

 

The Buddha would not be manipulated by those people who think that they are standing in the side of the just, moral and correct. That is because some of the people would mistakenly explain the just, moral and correct with the fake good, weird and distorted logics and views, as well as with the logic and view of the binary opposition, so as to manipulate humans. If we really practice and realize the Buddhism, we would not be manipulated by these people and these things.

 

 

Why the Buddha appeared in the world to teach, save and reform those beings.

 

But, it doesn’t mean that it doesn’t exit the correct judgment about ethic and morality in Buddha’s heart. In generally, as we know, some of the worldly knowledge even are the evil theory which violate the conscience and good nature of humans, meanwhile, distort the self-nature of humans and thus to imprison and close the self-mind of humans. It entirely makes the self to be ignorant and stubbornly attaching what they love. These people not only believe and behavior it but also manipulate others to do so in order to make others be the followers and slaves and be stupid forever. The initial causes for these people and things are the various kinds of poisoned mind—greedy, hatred, stupid addicting or obsessing, brute, selfish, arrogant, suspicious or specious mind and so on. It is because there always are such ignorant people and things which not only harm and torture themselves and others but also make themselves and others suffer and worry, that is why the Buddha appeared in the world to teach, save and reform those beings.

 

 

The knowing and the wisdom of the Buddha were happened from the profoundly and honestly emptying heart and then the truly, sincerity and integrity thinking, reasoning and judging.

 

The various kinds of poisoned mind or of good mind are existed in the past, present and future humans. And thus cause various kinds of events and the changeable phenomena in the past, present and future. No matter the various kinds of humans, events and the changeable phenomena, it is some kind of the reincarnation rolled again and again. In other words, all things and thus following the changeable events are the interaction and inter-affection of the cause, condition, and effect, which exist continuously and everywhere. And from the changeable of cause, condition, and effect, it is possible to conclude or speculate the next, future, or possible consequence. Meanwhile, it is also possible to conclude or speculate the previous, past or possible cause from the current consequence. The Buddha sited with cross-legged and was into the meditation. In this state, the cause, condition, effect and any changeable of the relative things, which were cared by the Buddha, would naturally appear in the bright heart-mirror or the peaceful heart-sea of the Buddha. The Buddha knew it, saw it, felt it and even heard it. At the same time, there is no judgment. Then, the corresponded wisdom was arisen naturally. Therefore, we understand that the knowing and the wisdom of the Buddha were not happened by the memory, remembering or any conscious of brain, but from the profoundly and honestly emptying heart and then the truly, sincerity and integrity thinking, reasoning and judging. 

 

 

The state and function of the Buddha is totally different from the function of AI robot.

 

Now, we understand a little why and how the Buddha was the truly-all-over-the-knowing. Such mentioned state and function of the Buddha is totally different from the function of AI robot, and is impossible to be learned by AI robot, and the AI robot is not capable to learn it.

 

And then, we understand that all the knowing and all the wisdom were arisen from the no-knowing and no-wisdom of the Buddha. In the Buddhist scripture as mentioned, the Tathagata possessed all wisdom. There was nothing all over the places that could not be understood and known by the Buddha. Now we understand that what the all over the places and what the all over the knowing and what the all wisdom are all in the bright heart-mirror and peaceful heart-sea of the Buddha. However, do you know why and how the Buddha owned such ability?  

 

 

Why and how the Buddha owned the ability of truly all over the knowing?

 

In the content of The Buddhist scripture -- Why it was called the True-Equality-Enlightenment. There are the following mentioned:

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…. 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.

  

All of these contents are talked about the methods and ways that the Buddha how to own the ability of truly all over the knowing. All of these methods and ways had been honestly practiced by the Buddha for his present and past countless lives, worlds and experiences, when he had not yet become the Buddha. That is why he was able to use these methods to teach and enlighten all sentient beings. That is also what we have to learn. If we really learn the Buddha and when we have read and understood these methods and ways, it will be naturally kept in our mind and make us practice it. The Buddha's immeasurable mind and intention is to teach us how to be truly equality and enlightenment and all over the knowing like him. Since it takes a lot of time and content to explain all of these methods, I will explain these methods in another article. I hope that these introductions and explanations about the other title of Buddha—the truly all over the knowing, would make you know the Buddha and yourself more.  

 

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.        

Patriotism creates barriers and binary oppositions and thus limits the thinking and creation of human beings.

 Author: Tao Qing Hsu (Hsu, Tao-qing) 

I remember that when I was a little girl, we were instilled the ideology of patriotism at the elementary school, and at any time we were preparing for fighting with the enemy since we are in the martial law. Even the thought of Buddhism, it would be regarded as the violation of the ideology of patriotism. Why?

 

As I have mentioned, there is no enemy in the nature of Emptiness. In the body of Emptiness, there is no object, things, binary opposition, even any ideology. To have the ideology of patriotism is meant to be loyal to the country, and which is regarded as the right thought. However, in fact, the ideology of patriotism is to increase the hatred to the enemy. What so called "the enemy" which is always means that the person who disagrees with our ideology. So, the ideology of patriotism is hidden the binary opposition.

 

Such as ideology of binary opposition would make people narrow their mind and limit their thought and creation. In the history, I have found that a lot of people were instigated by the ideology of patriotism or the other, and were thus killed in the war. A lot of soldiers were illiteracy, and they might have force and courage, but were lack of brain. They were easy to be fooled by any ideology. If we go into the path of Buddha, the war is impossible to be existed, and people could not die innocently.

 

Secondly, the ideology of patriotism is to draw a line in our heart, to differentiate any persons and any things, which would increase the conflict and argument from person to person, and would increase the fighting from country to country. So, if human beings own the intelligence and wisdom enough, the ideology of patriotism or nationalism should be removed. All people in the world are equal to each other. It is better to destroy the intangible line of one country and the other country.

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 introduction of the concept of Zen and how to enter the realm of Zen?

Author: Tao Qing Hsu

The word “Zen” is transliterated from Chinese, and is composed by two Chinese characters, which is the character "express" and "single". Therefore, the literal meaning of the Chinese character in Zen is to express single.

From the literal meaning of the Chinese word ”Zen”, we will be more easy to understand what the Zen means and enter the realm of Zen. Now we know that Zen is to express single. That is, there is no duality (no dualism). Duality here means an instance of opposition or contrast between two concepts or two aspects of something. For example, "right" and "wrong"; "good" and "evil"; "yes" or "no".

This kind of binary exists in our logic training or any life education. It has become an integral part of our lives. We can say that it has become the inertia of our lives. Such concept of dualism has kidnapped our lives and affects a lot of aspects of our lives. However, we are not alert to this.   

We all know that only one palm doesn't make a sound. Many conflicts in humans are generated from the duality. It is as if two palms to make sounds. If we realized the profound meaning of Zen, we will find that there are many ridiculous absurdities in the consciousness of human opposition, whether in dictatorship or democracy, or any religious doctrine, or any racism, because such things are always related to the dualism and its binary opposition.

However, this is only the introduction of Zen, and it has not yet to make us enter the truth of Zen. In a word, the point of Zen is to break the personal inertial thinking, to break self-attachment, to break self-obsession and there is no binary opposition in personal mind. With this basic concept, it will make it easier for us to enter the realm of Zen.

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