One of the Ten Titles about Buddha -- Teacher of Heavens and Humans

 

Author: Tao Qing Hsu

                                                                                                                    

The general meaning of Teacher of Heavens and Humans

The word Teacher of Heavens and Humans is translated from the Chinese and it is translated from the Sanskrit "sasta dena - manusyanam". Generally speaking, it means that the Buddha is good at teaching sentient beings what they should do and what they should not do, as well as what is good and what is not good. If all sentient beings can follow the Buddha's teachings and not deviate from the right path, they will be able to be free from their troubles and to liberate themselves from sufferings of life and death. 

The explanation of Teacher of Heavens and Humans said by Buddha

In the Buddhist Scripture--The Scripture of the Ten Titles Said by Buddha, the Buddha explained what the Teacher of Heavens and Humans  meant:

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.

Further explanation for Teacher of Heavens and Humans

From this paragraph, we know that the Buddha is the teacher of all beings, no matter these beings are humans or non-humans, no matter they are heaven beings or non-heaven beings, no matter they are monks or nuns, no matter they are residence-scholars or residence-learners in Buddhism,  no matter their status are and no matter they are in the Dao of Buddhism or not in the Dao of Buddhism. That is, no matter what their races, appearances, colors, forms, non-forms, religions, and beliefs are, they all finally return to their missions and rely on the teachings of Buddha. Meanwhile, they finally pursue and follow the teachings of Buddha, and become the disciples of the Buddha.  

The explanation of the words in the content

The word Dao is translated from Chinese into English. Dao means path or way. The meaning of Dao is extended to be the truth of practicing in life, belief and religion. Dao is Tao. Bhiksu and Bhiksuni, Upasaka and Upasika, are Sanskrit. Bhiksu and Bhiksuni means monk and nun. In historical India, those who left the home and pursued and practiced the truth of life were called  Bhiksu and Bhiksuni, no matter what their beliefs and religions were. Generally speaking, they did not reside in a fixed place and always stayed under a tree.  And, those who did not leave the home, and pursued and practiced the truth of life at home, were called Upasaka and Upasika. That is, Upasaka is the residence-scholar of male or residence-learner of male. Upasika is the residence-scholar of female or residence-learner of female.

The following explanations for Srmana and Brahmin  are referred to on the Internet. Srmana and Brahmin are Sanskrit. Srmana is a person "who labors, toils, or exerts themselves for some higher or religious purpose" or "seeker, one who performs acts of austerity, ascetic". Brahmin is a varna (caste) within Hindu society. Traditionally, Brahmins are accorded the highest ritual status of the four social classes, and they also served as spiritual teachers. 

The heavens of Sakras, Brahmas and Dragons are the beings in heavens according to the records of historical India. According to our current understanding, they are sentient beings belonging to different dimensions of space and time. Meanwhile, they have lifespan and will experience reincarnation after the ending of their life. They have the huge blessings and are in the position of Bodhisattva (Pusa; Bosa).  However, they have not yet achieved Buddhahood. They always do their best to support the teachings of Buddha and to practice Buddhism. 

From Buddhist scripture, we can see the Buddha Shakyamuni spoke the Buddha-Law for the heavenly beings.

The Buddha Shakyamuni can be the teacher of humans. There is no doubt. However, from which scripture can we know that the Buddha Shakyamuni can be the teacher of heavenly beings? In some of the Buddhist scripture, it mentioned that the Buddha Shakyamuni was into the state of Zen-steady and went up the heaven to spoke the scripture for the heavenly beings, such as the Buddhist scripture --The Scripture of The Virtue and Merit of The Original Vow of The Bodhisattva Land-Treasure (Pusa Land-Treasure; Pusa Land-Hidden; The treasure is hidden in the land. Pusa is Bodhisattva). The Buddha Shakyamuni went up to the Daoli heaven (Trayastriṃśa) to speak this Buddhist scripture for his mother and the family members. His mother passed away after the Buddha Shakyamuni was born, and then she reincarnated in the Daoli Heaven (Trayastriṃśa) and enjoyed blessings. In other Buddhist scripture, it also mentioned that the Buddha Shakyamuni went up to the Daoli heaven to speak scripture for the heavenly Bodhisattvas (Pusas).

Except for this, in the great-boarding classic scripture, when the Buddha Shakyamuni spoke the scripture, the countless heavenly Pusas and beings, and the countless Pusas who appeared from the different worlds of all Buddhas, would attend the law-congregation to listen to what the spoken and taught by Buddha Shakyamuni. Furthermore, the Buddha Shakyamuni spoke the scripture for kings and his family members of all heavens and the earth. Such as this scripture -- Lotus scripture, there were countless sons of different heavens flown to attend the law-congregation so as to listen to the Buddha’s teaching. Pusa is Bodhisattva. Law-congregation means that the Buddha spoke the Buddha-Law for all beings in one place. 

From Buddhist scripture, we can see the Buddha Shakyamuni spoke the Buddha-Law for the king on the earth.

There also exists such a kind of Buddhist scripture that the Buddha Shakyamuni spoke the scripture for the king who lived on earth. As we have mentioned that the word Buddha is just a title. The meaning of Buddha is similar to the saint. That is, they already have good cultivation in moral and ethical aspects. Meanwhile, they are capable to save, teach and reform all beings to liberate them from sufferings of life and death. 

In conclusion

From the above explanation, we know why the Buddha was capable of being the teacher of heavens and humans. Please keep following this blog, we will explore more and deeply why the Buddha is the Teacher of Heavens and Humans.

One of the Ten Titles about Buddha—Man-Tamer

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

The meaning of Man-Tamer represents the Buddha who taught the living beings the knowledge and wisdom of Buddhism  and reform the living beings to be good.

  

The word Man-Tamer is translated by me from the Chinese Buddhist Scripture. I will explain it and why I use this word Man-Tamer. In the history of India, men were usually working and frequently and socially interacting with each other  in the society.  For obtaining and striving for the power and resources for the self and the family, any evil mind and behavior arose which is like the situation of today in the world. Furthermore, in the beginning, there were only the men leaving the family to practice the truth of life and therefore to become monks.  The Buddha Shakyamuni taught the men the knowledge and wisdom of Buddhism  and reform the men to be good persons. That is why I use the word Man-Tamer as the translation to represent one of the ten titles about Buddha.  

Therefore, to extend and expand the meaning of Man-Tamer, it can represent the Buddha who taught the living beings the knowledge and wisdom of Buddhism  and reform the living beings to be good.

Why is it called Man-Tamer?

In the Buddhist Scripture--The Scripture of the Ten Titles Said by Buddha,, the Buddha explained what the Man-Tamer  meant:

Why is 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.

The story and meaning of the Man-Tamer.

In another Buddhist Scripture – Miscellaneous Agama Sutra, there was a paragraph which referred to  the story and meaning of the Man-Tamer. I translated it from Chinese into English as follows: 

 

This is what I heard:

At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha.

At that time, a horse-training master named Zhishi came to the Buddha's place. He bowed his head at the Buddha's feet, stood back and sat down, faced and said to the Buddha, "World Honored One! I see that the world is very mean and low, like a flock of sheep. World Honored One, I am the only one who can train horses." If an evil horse is running wild, I will use the convenient way to make it easy for it to show signs of disease. I will tame it in the convenient way according to its signs of disease."

The Buddha asked the village-leader of horse-trainer: "How many methods  of convenience do you use to tame the horses?"

The horse master said to the Buddha: "There are three ways to tame an evil horse. What are the three? One is gentle, the second is vulgar, and the third is gentle and vulgar."

The Buddha told the village-leader: "You have used the three methods of convenience to tame the horse, but if you still cannot tame it, what should you do?

The horse-training master said to the Buddha: "Anyone who cannot be tamed should be killed. Why? Don't let it  humiliate me." The horse-training master said to the Buddha: "The World Honored One is the supreme Man-Tamer. How many methods of convenience can you use to tame the man ?"

The Buddha told the village-leader: "I also use three methods of convenience to tame the man. What are the three? One is always gentle, the second is always vulgar, and the third is gentle and vulgar."

The Buddha told the village-leader : "What so-called always gentleness is as the following said: 'This is the good deeds of the body and this is the reward of the good deeds of the body; this is the good deeds of the mouth and mind and this is the reward of the good deeds of the mouth and mind. Such is called the heaven, is called the human, is called the transformation-birth of good-going, and is called the nirvana. This is the gentleness.” 

"What so-called vulgarness is as the following said: "This is the evil deeds of the body and this is the retribution of the evil deeds of the body; this is the evil deeds of the mouth and mind and this is the retribution of the evil deeds of the mouth and mind. Such is called the hell, such is called the animal, such is called the hungry ghost, such is called the evil-going, and such is called falling into the evil-going. It is called the Tathagata’s vulgar teachings.”

"What so-called gentleness and vulgarness means that the Tathagata sometimes talks about the good deeds of the body, sometimes the reward of the good deeds of the body, sometimes the good deeds of the mouth and mind, sometimes the reward of good deeds of the mouth and mind; sometimes the bad deeds of the body, sometimes the retribution of bad deeds of the body, and sometimes the bad deeds of the mouth and mind, and sometimes the retribution of bad deeds of the mouth and mind. Such is called the heaven, such is called the human, such is called the good-going and such is called the nirvana. Such is called the hell,  such is called the animal and  the hungry ghost, such is called the evil-going, such is called falling into the evil-going. Such is called  the Tathagata’s teaching of gentleness and vulgarness”

The horse-training master said to the Buddha: "World Honored One! If you use the three methods of convenience to tame sentient beings, and some of them are not tamed, what should you do?"

The Buddha told the village-leader: "I should also kill them. Why? Don't let them humiliate me."

The horse-training master said to the Buddha: "If you kill a living being, it will be considered impure in the law of World Honored One. In the law of World Honored One, there is no killing of living beings. Now, it talked about the killing. What is the meaning of killing?"

The Buddha told the village-leader: "So! So! In the Law of Tathagata, killing is impure. And in the Law of Tathagata, there is no killing. However, in the Law of Tathagata, those who are not tamed by the three teachings will no longer be spoken, taught, or admonished. Village-leader! What does it mean?  In the Law of Tathagata, if Tathagata no longer speaks to, teaches, or admonishes these people, isn't that death?"

The horse-training master said to the Buddha: "Indeed, World Honored One! Tathagata no longer speaks to them, and never teaches or admonishes them. This is really death. World Honored One, for this reason, I will abstain from all evil and unwholesome deeds from now on."

The Buddha told the village-leader : "Good, as what you said!"

At that time, after hearing what the Buddha said, the master of the horse-training - Zhishi - was delighted, followed and complied with the joy, and left with all due respects by bowing his head at the Buddha's feet.

One of the Ten Titles about Buddha—Good Death

 

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

  

When we are young and learning Buddha, we may never think what the meaning is about Good Death. For the young women and men, the problem what they encounter is how to survive and live well, most of them never think about what the death is and how to die well. 

 

The meaning of good death in the views of Buddha’s teaching

 

If you have noticed the issue about long-term care, you may notice the issue about how to help the dying patient to experience the good death. There are a lot of discussion of ideas, methods and experiences of good death for a person. However, it is not the points in this article. In this article, it talks about the good death from the views of Buddha’s teaching. In the Buddhist Scripture--The Scripture of the Ten Titles Said by Buddha, the Buddha explained what the Good Death meant: 

 

Why it was 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.

 

How to get the Good Death in learning Buddha

 

“Good” here means “virtuous”. From the meaning of the Good Death explained by Buddha, we know that the Good Death means the marvelous going. How do we go through the marvelous ways? That is, our inner Tathagata's  right wisdom has been eliminating all confusion in our lives. Meanwhile, such wonderfully appearing of our inner Tathagata's right wisdom and such eliminating all confusion of beyond the world can lead us go toward the fruition of becoming a Buddha. That is, we are able to achieve or have achieved the Buddhahood. Such situation or state is named Good death. 

 

What kinds of states belong to good death in the views of Buddhism

 

Such sort of ways include not to own any negative thought, mind,  emotion, mindset and any such motive, behavior and action.  That is because such negative things would make us go to the path of the evil. For instance, the hatred mindset is the ignorant fire which usually "burn down" our rational brains and merits, and "burn down" other’s lives and properties. That is, if we had the hatred mindset, it was possible for us to harm ourselves and others, and to cause any damages in the spiritual, physical and material.  The jealous mindset is easily caused the hatred mindset and the behavior of breaking any good matters of others.  

 

What kinds of states do not belong to good death in the views of Buddhism

 

The individually or group greedy mindset is easily to damage the interests and rights of the huge ordinary people through the ways of cunning smarts or injust means or the fake goodness, or through the ways of violence, threaten or fraud. The personal or group stupid obsession with any beliefs or with any ideologies might cause the large ordinary people being blind in their good wise, thinking and judgment, even to cause them being poor in the spiritual and material.  

 

The souls of more low level have no bright in their heart. 

 

In the views of Buddhism, such sorts of negative mindsets, actions and things are regarded as the evil human beings and the evil matters and which will make the persons who had done these evil things go to the evil paths after they die. That is the paths of animals, the hungry ghosts and the hells. Such sorts of fruitions of the evils are not regarded as Good Death. As we have mentioned a lot in the articles in the blog, it is easy and possible for the human beings with the Triad Dark personalities and the five-poisonous mindsets to go into the fruitions of the evils after their lives are terminated, and it is regarded as Bad Death. That is because their souls have to be taught and the retribution so as to compensate the beings who they have harmed before.  Therefore, we know that such sorts of souls are the beings of more low level and there are no bright in their heart. That there are no bright means that there are no wisdom, mercy and empathy. 

 

A thought of goodness will lead a person into the good death. 

 

I say "it is easy and possible." That is because if the human beings with the Triad Dark personalities and the five-poisonous mindsets have a thought of goodness and are willing to be taught and reformed, and are willing to do the goodness for the public or the large ordinary people or all human beings, they will change their fates and the consequences. Then, they will have the opportunity to obtain the Good Death. 

 

The cause of the Bad Death and how to avoid the Bad Death

 

Except for the mentioned above, we know that the opposite of Good Death is Bad Death, such as unexpected dying, dying accidentally, tragic death, suicide, murdered by others, etc. Such causes include the cause by the self and by others. In the views of the Buddhism, such causes derive from the five poisonous mindsets of, or any negative thought, emotion and behavior of the self and of the others. Therefore, we know that if we could do the goodness with integrity and honesty and with the good will, it would be possible for us to avoid any Bad Death. That is because there are good angels or the guardian gods who will protect us in our daily lives. Meanwhile, our righteous thought, wisdom, mercy and empathy will be the best protection for our personal lives to help us go to the Good Death. 

 

The concept of Good Death in learning Buddha is very highlighted  in the practice of the teaching of Buddha and underlined in the cultivation of self-thought and action.

      

In the teaching of Buddha, we at present know that what is the Good Death, how to experience the Good Death, who will obtain the Good Death, where to go during and after the Good Death, why it is the Good Death and when we will experience the Good Death. Therefore, the concept of Good Death in learning Buddha is very highlighted  in the practice of the teaching of Buddha and underlined in the cultivation of self-thought and action.  It is different with the concept of good death what we know in the medical care or long-term care or physical care or mental care. Even though it is some kind of difference, there is no conflict between them. 

 

Tathagata's right wisdom was capable to eliminate all confusion.

 

Tathagata's right wisdom was capable to eliminate all confusion. What is the meaning of all confusion in Buddhism? The confusion means do not understand the original and clean and pure heart, mind and thought. Meanwhile, such original and clean and pure heart, mind and thought are blinded or polluted by various odd, fake or seemed reasonable opinions or dogmas or ideologies and so on. In a word, that is the confusions of seeing, thinking and worrying which are caused by the fantasy mind of the self and others.

 

The fantasy mind is major caused by the five-poisonous mind of the self and others. The five-poisonous mind means the greedy, hatred, stupid obsession (or the stupid infatuation and attachment), arrogant, and the suspicious, which involve the jealous mind, restless mind, violent mind, ruthless mind and the brutal mind and so on. Mental violence is also one of them. In the views of the Buddhism, all of these fantasy mindsets and confusions are not the truth. For instance, some of the religious ideologies or politic themes are created by the people who have the cunning smart and selfish intention in order to manipulate and slave the large masses. 

 

Only when we truly practice the teaching of Buddha and prove the Tathagata's righteous wisdom by the self can we insight the deceit and trick, and get rid of any manipulating and slaving from the five-poisonous-mind persons. Then, we might have one question. What is the Tathagata’s righteous wisdom? In a word, it is the original and clean and pure heart and thus arise any applying from it by any convenient ways so as to face all kinds of changes of the world and to handle it or to resolve any problems. That is to live at ease by the Tathagata’s righteous wisdom.

 

The honesty to practice the teaching of Buddha is to the self.

 

Most young persons are very simple men or women, and they are not quite acquaintance about what the five-poisonous-mind is.  Maybe they have a little or a lot of five-poisonous-mind, but they cannot perceive it very well. To perceive the five-poisonous-mind of the self and the others, and to control the self not to do harmful things thereby, it requires the honesty to practice the teaching of Buddha and it also takes time. The honesty to practice the teaching of Buddha is to the self, not to others, because learning Buddha in the thinking and action is very personal thing at the beginning. However, if we do not have a decision and great vow with the sincere heart to achieve the fruition of becoming Buddha in the beginning, we would not learn Buddha diligently.  That is why it is responsible to the self to be honest. Only to be honest to the self, the guardian gods and all Buddhas in the ten directions will help us and care about us. 

 

Those dishonest persons will follow their fate and the causality what they have done. 

 

Otherwise, they don't pay attention to us and don't care about us. In fact, they had reminded and taught us to be a good person and do the good thing for all beings through many ways since there were records in the history of humans. Unfortunately, there are still a lot of people ignore the reminder and teaching from all Buddhas. That is, those dishonest persons will follow their fate and the causality what they have done. If they do the evil, they go into the path and the consequence of the evil. Now we know that it is the Bad Death and they will go into the three evil paths -- the animal, the hungry ghost, and the hell. That is their retribution and suffering in their fantasy mind. However, it is "very real in the feeling" just as the nightmare. We know that such sorts of "world and phenomena" are not created by others, but by the self. 

 

The cause is the consequence. The consequence is the cause. 

 

In Buddhism, there is the principle of that the cause are equivalent to the consequence. That is what kind of causes is created by a person is equivalent to the corresponded consequences in which this person will have to bear and suffer. That is, no matter the cause and the corresponded consequence are, it is created by the same person. Meanwhile, such sort of corresponded consequence is able to be the cause. It can become the cause and basis to go into the path of Bodhisattva. That is, no matter how bad the corresponded consequence is, it is the good opportunity for the person to create a good cause to achieve the Buddhahood for the self. No matter how bad the situation of outside or inside in our life is, we always hold the positive views and attitude to take the action in the views of Buddhism. Then, it would be the beginning of the good.     

 

Then, this person would have an opportunity to deserve the corresponded and good consequence in the future or in the next life. Such logical principle is also applicable to the group. That is, a group, such as a community, a society, a company or a country, is able to create good causes so as to gain the corresponded and good consequence. If they create the evil cause, they will gain the corresponded and bad consequence. In a word, the cause is the consequence. The consequence is the cause. 

 

The Buddhism is not the ideology of brainwashing or the manipulation by the name of God or Buddha.

 

That is why if someone said that they were atheist and they did the evil or if someone said that they believed in God or Buddha and they still did the evil, we know it and it is not necessary for us to take time to debate with them. Therefore, if we profoundly learn Buddha, we will find that the Buddhism is not the ideology of brainwashing or the manipulation by the name of God or Buddha.  The Buddhism owns the deeply dialectical theory and we can question it by any ways, if we know how to question it. Meanwhile, we understand that it is absolutely impossible for the Buddhism to be manipulated by any politic party or any ideology or any dogma.  If any politic party manipulates the Buddhism with any ideology and any dogma, we know that it is a thing of quite stupid.

 

From what we have observed in history and some people and things that have happened in modern times, some people use cunning, clever and unscrupulous methods to get the power and wealth they want, and they proudly think that they are the winners in the world. From a Buddhist point of view, they have lost their kind and upright hearts, wasted their bodies and lives, and failed to seize the opportunity to obtain human bodies in this life to cultivate the self, improve their spirituality, and advance themselves to the three good paths. On the contrary, they allowing themselves to run towards the three evil paths are actually the real loser.

 

As long as you read and recite the Medicine Master's Sutra with an honest and kind heart, you can avoid sudden death.

 

The Medicine Master's Sutra mentions that as long as you read and recite the Medicine Master's Sutra with an honest and kind heart, you can avoid sudden death. We know that sudden death is often difficult to accept for yourself and your family. Many things are not arranged, and may also cause some family members to have different opinions or disputes, for example, disputes over inheritance.

 

The Medicine Master's Sutra also mentions various kinds of unforeseen deaths, such as died of fright, death from torture, die from hatred, die from greed, die from infatuation, die for blindly following an ideology manipulated by evildoers. These are unwholesome deaths.

 

People who have achieved success in spiritual practice can predict the coming time and know when they will be reborn.

 

People who have achieved success in spiritual practice can predict the coming time and know when they will be reborn. Although most people do not believe in Buddhism, they are kind-hearted and behave well. They will also feel that their life span is about to end, and they can make arrangements for themselves early, both psychologically and in daily life.

 

Buddhists follow the teachings of the Buddha and do not do any bad things such as the five poisonous thoughts. 

 

Ignorant people with five poisonous attachments think that those who study Buddhism and believe in Buddha are stupid people and are easy to fight and bully. Because these ignorant people have not practiced Buddhism, they do not know that those who learn Buddha have the education and practice of solid moral life. Therefore, Buddhists who have a good foundation are very aware of the good and evil mentalities and behaviors in the world, and they also understand the consequences of good and evil mentalities and their behaviors. Therefore, they follow the teachings of the Buddha and do not do any bad things such as the five poisonous thoughts and actions. 

 

Doing nothing is one of the practices of learning Buddha. 

 

Even if ignorant people such as the five-poisoned minds fight, bully, harm or seduce these Buddhist practitioners with a mentality that they think they are smart and conceited, these Buddhist practitioners will not be affected and develop the five-poisoned minds to retaliate or respond. For example, some people use their cunning smart to do all the specious things in order to manipulate others or hurt others or make others bear the cost to get the benefits they want. Things like this do not mean that those who practice Buddhism do not know how to do it, but they don't want to do it. In these situations, doing nothing is one of the practices of learning Buddha. 

 

Not having hatred towards these ignorant people with the five poisonous minds in our heart is a sign of compassion for oneself. 

 

When these ignorant people with the five poisonous minds laugh at the stupidity of those who practice and study Buddhism, usually those who practice and study Buddhism remain silent and do not respond. Why? First, it is compassion for all living beings, and second, it is compassion for oneself. Because those who practice Buddhism already understand who will go to the three evil paths and how they will suffer there. Therefore, we compassionate these living beings. And not having hatred towards these sentient beings in our heart is a sign of compassion for oneself. 

 

Others’ greed, anger and ignorance may cause their own tragic death, and may also drag us down to our tragic death.

 

We cannot say that other people’s greed, anger and ignorance have nothing to do with us, because others’ greed, anger and ignorance may cause their own tragic death, and may also drag us down to our tragic death. For example, someone’s personal greed, anger and ignorance may cause harm to the general public and may cause financial losses. The freedom of the public may be restricted. And the victim may be dissatisfied, so he vents his anger and deliberately detonates an explosion in a building to cause serious harm. At this time, if we happen to be in the building or pass by, we may be affected and may be injured, or just killed in a bombing. The casualties caused by many incidents can be compared, for example, wars caused by the struggle for sovereignty.

 

Use cunning and deceitful means to set up traps to frame people, use confusing right and wrong, and use methods that seem reasonable and correct but are neither reasonable nor correct to take advantage of people and collect wealth. Even if they gain the world's wealth, even if they win sovereignty and obtain supreme power, it would not the good death. These are all going to the three evil realms. Even if they die sitting down or lying down, it is not a good death.

 

In Conclusion

 

Therefore, what we know about the good death involves the realms of physical good death, mental or spiritual good death, and worldly and beyond worldly good death. In summary, if we can practice Buddhist ideas, whether we are Buddhists or not, I believe we will have a good death. Buddhist ideas do not limit only Buddhists to practice. I have observed many who are not Buddhists, who follow their teachings to treat themselves well and love all living beings, and loving all living beings is actually the practice of Buddhist thought to a certain extent. Therefore, as long as we deeply understand and appreciate the profound meaning of practicing Buddhism, we will understand that Buddhism completely breaks the barriers and oppositions of various religions, politics, and ideologies, and possible manipulation. Even if you are not a Buddhist, if you have thoughts and practices in this regard, I believe you can benefit yourself and all sentient beings.

 

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, 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 therefore which  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  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, influencing, 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.