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.

There is no exclusivity in the teaching of Buddha.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

  

In the teaching of Buddha, once a disciple could not learn the Buddha well because his personality is very arrogant and he could not get along well with the public in the group, the most serious education is to disregard him in silence in the group, until he could have perceived his faults by reflecting himself. The Buddha would not drive him out, unless the arrogant disciple leaves the group automatically.

 

However, most of the Buddhist monk or nun, or the Buddha-learner has not yet been enlightened. They are not the Buddha. On the contrary, they are ordinary persons. Therefore, in their group, there might be existed the exclusivity and to exclude the disobedient person.  

 

In the right teaching of Buddha, people accept the Buddhism by their free will. Even they leave the group or never accept the teaching of Buddha again, there are not existed any punishment or any exclusivity in the society or in the career. Why?

 

Only in the unequal status, in the unequal authority, and in the un-contented mind, there is thus existed the punishment from the self-arrogant mind. In addition, in the hatred mind, and in the greedy mind, there is also thus existed the exclusivity from the un-awakened mind.

 

Furthermore, the Buddha is in the nature of Emptiness. All sentient beings are the unenlightened one, and are the future Buddha. Their nature is also the Emptiness. In other word, in the heart of Buddha, all sentient beings are equal to the Buddha. All in one is the Emptiness. So, how could it be existed any punishment or any exclusivity in the Emptiness? Such as in the Universe, who could be excluded? Every one is part of the universe.

 

So, we could find the difference. In the heart of Buddha, there is not existed any line to differentiate any person or any thing. However, in the heart of un-enlightened person, there is existed the line to differentiate any person or any thing.

 

If we could understand the above completely, we could find that a lot of ideology is fooling people, including the threat and inducement from the evil intention of others. Secondly, we could see through the intention of others which is hided in their greedy and hatred mind.

The inequality and equality are existed in the body of Emptiness at the same time.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

  

The concept of Buddha’s teaching tells us that the equality is in the body of Emptiness. All of the inequality is occurred by the inner and outer causes and conditions. Such causes and conditions might be very complicated, or might be very simple, which is depending on how we look at it. Once the causes and conditions are returning to be disappeared, or to be nothing, or to be void, the inequality would not be existed. That is, all things return to the Emptiness. Nothing is existed, including the inequality. Then, that is the true equality.

 

The inequality and equality are existed in the body of Emptiness at the same time. The inequality is the change of situation and phenomenon, which is impermanent. The equality in the body of Emptiness is true permanent, because it is not the change of combining or disappearing of any causes and conditions. It is difficult for the ordinary people to put such concept of equality into practice, because most of them are stubborn in the inner complicated thought and are entangling in the outer complicated conditions, situation and phenomenon.    

 

If we understand the above mentioned, and thoroughly get rid of the stubborn in inner thought, and of the entangling in the outer conditions, ridiculous ideology, situation and phenomenon, it is not difficult for us in our heart to put the true equality into practice.  

Without ego-arrogance, we would be more empathy to the all sentient beings.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

How to remove the ego-arrogance?

  

How to remove the ego-arrogance? It is easy to know, but it is hard to do. The way is non-ego, without the ego. The arrogance is caused by ego. Removing the ego is naturally eliminating the arrogance.

 

How to be without ego? All of the matters, phenomenon, appearances, sound, success, achievement, gain or lose, and things in outside and inside, are viewed as the emptiness-picture. If all things in outside and inside are emptiness-picture, what could we compare to? There is nothing which could be compared. If there is nothing to be compared, how could it be possible for us to think that we are more importance or superiority than other people? We then understand that there is no reason to cause the arrogance.

Without ego-arrogance, we would be more empathy to the all sentient beings.

  

Without ego-arrogance, we would be more empathy to the all sentient beings and could listen to any criticism, suggestion, opinions into our mind. We then could treat people more respectfully and equally. Meanwhile, we would be more willing to share any self-advantage based on the equal stance and absolutely would not dare to bully others.

 

You might have read a lot of news, stories or novels about the tragic end caused by ego-arrogance. And you might have ever encountered any one of the ego-arrogant in your life. Do you have ever thought how to get along with them? Complaining and anger is not a good ideal. To empathy them is a good way.

 

May we have removed the ego-arrogance someday and have the empathy for those persons who are suffering the pain caused by ego-arrogance.  

Why I am interested in learning Buddha?

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

Why I am interested in learning Buddha? Because I have realized that the Buddha and I are equal in Buddha-nature. The relationship between us is balanced. From learning Buddha, I finally understand what is the really self-confidence. Such self-confidence is coming from what I have realized that all of us are equal in the Body of Emptiness, and that the causes what we have thought and what we have done are equal to the results which we have to bear. So, each thought, especially the first thought, is one cause which is very important and should be careful. The sixth founder of Zen, Master Hui Neng, said that each thought shall have no evil opinion.  

 

This self-confidence is not coming from the surface of phenomenon, intelligent, success or rich, because such things are impermanent and always changing. Success in fortune, career, even to overbearing in the politic, is that the worldly opinion about the self-confidence. But, eventually, such self-confidence is ego-arrogance. There is an ancient Chinese saying.” Once a General has success, ten-thousand human bones have been dried.”

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 God for me is the Buddha; The Buddha is the God.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

Even though I am a Buddhist teacher now, I had been baptized informally, read the bible, and went to the church, sang the saint song. I also prayed to the God before I went to bed. Do you know what I pray to the God? I pray to him that I hope that I am able to help people someday. In that time, I was a 16-years-old girl and I only had a little idea about Buddhism.

 

Meanwhile, I also have read a novel which is a story about an American nun of Christian, who does her best, and abandon her self-ego, so to help people and to take care of what the peoples need. And she is always misunderstood by another nun. I have forgotten the name and the detail of the novel. But, I remember that I was so moved by the drama. I think that what the nun has done is the virtue of human beings, which is not concerned about any belief or any religion.

 

One day I realize that my wish and what I have prayed to the God has come true. And the God never left me alone. In that time, I was already a 46-years-old woman and have trained in Buddhism. What you have known about the God might be different from what I have known. I tell you a truth that I do not know what the said in the bible. The God what I have known is very mercy and its mind is very open and inclusive the all. It absolutely would not reject any human beings who do not believe the God. The God for me is the Buddha; The Buddha is the God.

 

In Buddhism, the Buddha Sakyamuni also mentioned about the God who dominate one of the 33 heavens. And the God always guards and supports the Buddha Sakyamuni and his disciples, or any person who puts the Buddhism into practice. When I read the Buddhist scripture, I think it is reasonable according to my personal experience. God for me is not someone else, it is the Bodhisattva. The nature of name, image, and picture is emptiness. The essence of the Buddha-nature is true, which is the Emptiness. It is not important about what the name is. In my realizing and opinions, the essence and the nature of the God is Emptiness. The state of Emptiness is still and "be able to create and appear". Due to the Emptiness, it can create and appear the all, including the ideologies of religions, or of the public, or of the politics, or of any parties, or any ideas.  All of these things is created from the nature of Emptiness.  

Does The Chasing For The Personal Great Dream Conflict With The Buddha’s Teaching?

Author: Tao Qing Hsu  (A Buddhist at home;Taiwan; Since AD 1971-- )

 

The concept for dropping out our vain thinking and cling seems to run in the opposite direction about bravely chasing the great dream. The American dream makes the America great. The personal great dream makes the individual great. In the past time, I often see the American movies. There is a feature for the American movies. That is to emphasize and encourage humans bravely chasing the personal great dream and the characters will finally achieve their goal after experiencing a lot of frustration and failure. It is really uplifting our mind.

 

I also find that this concept is quite different from our traditional education in Taiwan, including the traditional teaching of Buddha in Taiwan. The most difference is that the America encourages the humans to make dream, try it and bravely take the adventures through the cooperation with partners step by step. However, the traditional education in Taiwan encourages humans to keep themselves superior, excellent, obedient and safe through the individual competing strength in education and in career.    

  

Therefore, we might have one question. Do making dream, trying it and taking the adventures conflict with the teaching of Buddha? When we profoundly think about it and realize the Buddha’s teaching, we will find that there is no conflict between them. Meanwhile, we will acknowledge it is acceptable to abandon the vain hope and cling. There is no conflict for these concepts. Why?

 

The reasoning (the principle) and the event are perfectly integrated which makes each event without obstacle.

 

If you have read the Sutra of 42 chapters said by Buddha from chapter 1 to chapter 39, you might have the fundamental concept, that the emptiness and the existence (or the possessing) are one. That is, the meaning of the true and the meaning of the worldly are one. The emptiness is the true reasoning (the principle). The existence (or the possessing) is the worldly event. When we really have realized these concepts and practiced these concepts in daily life, we can perfectly integrate these concepts together and make the event or the dream (what we are doing) to be completed or realized in the condition without obstacle and limitation.

 

There is nothing to gain and nothing to lose for us, even the event or the dream is failed. That is because we have established the healthy mind through practicing the Dao as said above--abandon the cling for anything, let it go and let it be. That is called that the reasoning (the principle) and the event are perfectly integrated which makes each event without obstacle.

 

The concept of without obstacle is established on the mind, the self-nature and the emptiness. The event itself will certainly meet any changes of situations. However, there is no good and no bad about any changes of situations. That is because our mind is dwelling on the emptiness. In the emptiness, there is no good and no bad. Since our mind is dwelling on the emptiness, there is no obstacle in our mind. Since there is no obstacle in our mind, there is the mastery in our mind to communicate and achieve the subject or goal. In this state, it is the true mastery.

 

The appearance with illusion and disappearance with illusion based on the self-nature

 

Finally, we will find that there is no conflict between the natural wisdom and bravely chasing the great dream. Why? It is the appearance with illusion and disappearance with illusion based on the self-nature. Even though we are not the Sramana, there is no conflict and no obstacle between the true and the worldly, when we practice the Dao of heart and make or realize our great dream step by step and down to earth. This is the real practicing and the real proving about the Dao of heart (the path of, the virtue of and the merit of the heart).  

 

Where is the best place for us to practice the Dao of heart? When we understand the above mentioned concept about the perfect integration of reasoning and event, we will know that the worldly where we are is the best place for us to practice the Dao of heart.

Chapter 20: Reasoning that I am originally emptiness (updated on June 1, 2022)

(Chapter 20) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 

Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 

Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )

Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)

Teacher and writer for explaining the said Scripture: Tao Qing Hsu

Chapter 20: Reasoning I am originally emptiness

The Buddha said,” We should think of that there are four-large parts in our body, which part separately owns its name, and all of which have no I. Since it does not have me, it is like illusion.”  

This chapter is telling us how to reason that I am originally emptiness. The method is to think of four-large parts in our body, which is separately named as land, water, fire and wind. No of them is named as I. Owing to without me in the body, how can we said that the body is me.

Since the body does not have me, it is like illusion. It is also like a bubble floating in the void. Since it is like illusion, what happened about us and what we have seen is not necessarily to be true, and we thus do not have to tangle in those things by wasting time and energy.

To deduce that our body is empty and the body is like an illusion, this means letting go of our attachment to the appearance and body of ourselves and others, not denying the existence of us and all sentient beings, nor do we despise ourselves and all sentient beings. This is what we need to understand. The main purpose of this reasoning as mentioned has two main functions: 

1. Avoid mistakes caused by clinging to the appearance and body of yourself and others. 

2. Release all attachments to self and others to be free from all pain that can arise in the heart.

All sins or evil karma come from stubbornly persisting me in the body.

The above logical advises us not to stubbornly persist me in the body, because that the origin of all problems, conflicts, arguments, worries, troubles or sufferings are caused by stubbornly stick to have me. The body here has the broaden meaning to include the mind. So, the above logical also advises us to realize the life of without me. 

When we stubbornly insist me in the body, it not only increases the self-arrogance, but also makes us easily generate the self-bias. In such me, we are easily to generate the unsatisfied and complaining mind for what happened around us. Even a little things will makes us easily to be angry.

Furthermore, when we are in such me, we will infatuate the authority, military, violence, dictatorship and the tyranny, especially when we are males. It is really the disaster not only for the public in a country but also for the world. We have many such experiences from the history.

We are also easily greedy for fortune, women or anything, such as drug, wine and gambling, when we stubbornly insist me in the body. When we want to have such things, we will do anything unscrupulously. So, we also can find that all sins come from stubbornly insisting me in the body.

Who am I? Reasoning I am originally emptiness.

In the ancient time, the medical knowledge about human body is not as detailed as present. The Buddha summarized the human body as four-large parts, which is called and described as earth, water, fire and wind. According to the modern medical knowledge, which four-large parts could be described as follow:

Land means any solid substance, such as cell, nails, skin, teeth, hair, blood vessel, organs and bones.

Water means those can fluid like water, such as urine, saliva, mucus tissue, urinary system and the blood system.

Fire means body temperature itself, or those can affect the body's temperature.

Wind means the respiratory system.

A surgeon said that a human still can live even if the body is installed by an artificial heart. And even its liver function, anal function or renal function is replaced by the artificial liver, anal or renal, or its other organ is transplanted, the human is thus still maintained to live. We also can use blood transfusion, artificial respirator, gastrointestinal or nasogastric tube to keep maintaining a human’s life.

According to the modern medical technology, any object in human’s body can be updated and replaced by another object, and the human still can be alive. So, there is a question: who am I on earth?  

That is observing the four-large parts in a human body, to think of the impermanence of it. If the four-large parts as said are dismantled, it is no longer a human body. Then, who am I?

Secondly, the four-large parts are impermanent and always are changing and changing. Today’s I is no longer still to be the yesterday’s I, because the cells in the body are dead a lot and rebirth a lot. Tomorrow’s I is no longer still to be the today’s I, because there may be the positive experience and new growth in mind. Then, who am I?

So, we know that the human body is formed by these four-large factors. The four-large factors are also formed by many smaller factors. If we take away those factors one by one, there is no human body, let alone to have me. Then, we realize that the essence of I is void.

How to realize the life of without me?

To have the above concept as basis, we further understand that it doesn’t have I in the body of emptiness, which truth is not only existed in our body, but also in others body. When both sides are in the opposition to each other, it is because both of them are stubbornly insisting "I" in their own body. Hence, we suddenly realize that it doesn't need to oppose to each other, if we eliminate the factor of "I" from each other. Therefore, such concepts form our mind and attitude of without me, and make us have the more empathy to others, and not oppose them any more. 

The mind and attitude of without me make us easily get along with others, include our family members, friends or classmates, and make us easily integrate into the crowd. Furthermore, the mind and attitude of without me is the superior advantage for us to be the politician or leader in a country. Only under such idea, we can be selfless to treat the public and can respect them.

The mind and attitude of without me is the supreme wisdom. It doesn’t mean that we do not need any principle. The mind and attitude of without me in Buddhism, any principle is only to regulate the self for obtaining the supreme wisdom in order to be enlightened, not to regulate others. However, when people persist to me in the body and are selfish, they set up any principles and use them to regulate and repress others rights in order to maintain their own interests.

The mind and attitude of without me is also the open-minded chest to make us tolerate anything, and make us integrate into the large nature environment. It is also make us realize the oneness between the outer situation or nature environment and us, no matter the outer situation is made by human or by nature. It makes us no binary opposition with anything and any person. So, we can feel that our heart like the large sea or the universe can contain the all.

The human body is changing, and will be old and eliminated someday. But the soul is forever young.

When I was about 30 years-old, I did not understand what the Buddha said that the soul is neither born nor dying. I am 50 years-old now. My hair is from black to white for many years. But, I even do not feel that I am old.

One day I see a video in which there is a 97 years-old woman and she is a Youtuber, who writes poems, then stands on stage, and sings it loudly with a group of young persons. After the performing, she is in a wheelchair and said, ” I feel I am still young in mind, but my body is really not good.” I am so impressed about what she said. I almost have the same feeling. Then, I suddenly understand what the Buddha said, “The soul is neither born nor dying”. That is also why the soul is never old, and we always think that we are young, even the physiological age of our body is 97 years old.

Anyway, the human body is changing and will be old and eliminated someday, but the soul is forever young. So, it is not wise to spend a lot of money for decorating our body or to make many mistakes for the enjoyment of our body or to be unsatisfied or to be angry about others attitude or opinions because of insisting "I" in the body stubbornly. That is because all of those things will bring us and others a lot of troubles.

Even though the human body and I is illusion, it doesn’t mean that we do not need to value our body. On the contrary, we need to cherish our body to do the valuable and meaningful things to self and the others.

Secondly, my essence is emptiness, and my body is illusory, which does not make us lose our confidence. My essence is emptiness, and my body is illusory, it does not cause us to lack confidence in ourselves, nor does it make us so feeling inferior to oneself and therefore living a lowly life without self-respect. These are two different things. Some ignorant practitioners of Buddhism may despise themselves and live a way of without self-respect. Some evil people would use the concept of Buddha’s teaching such as the said in this chapter to humiliate the practitioner of Buddhism. If we are wise in learning the Buddha, we will know how to deal with such situation. Ordinary people do not understand the Buddha-law (Dharma), have not yet practiced the Buddha-law (Dharma) deeply, cannot distinguish the difference, and misapply the teachings of the Buddha. They thus hurt themselves and injure others.

 

Strong self-confidence and stubborn attachment are two different states of mind. Most people often mistakenly regard stubborn attachment as firm self-confidence. However, if we practice the Buddha-law (Dharma) deeply, we will understand that when someone mistakenly regards stubborn attachment as firm self-confidence, which would produce self-arrogance and closed-mindedness, thus hurting others and hurting themselves, and finally leading themselves to the abyss of pain in life and death, because they do not understand the wisdom what the Buddha said in this chapter.

 

When we reason that the essence from ourselves to other bodies is empty and the bodies of others are illusory, it does not make us despise others, nor does it make us deny the meaning of their existence. As a person who deeply practices Buddhism, we must recognize all living beings which are future Buddhas. In other words, we are all on the basis of emptiness and equality, and there is no difference between us. We are all on the same level. When we have such knowledge and wisdom, we will never dare to despise others. Therefore, when we have the correct knowledge and wisdom from learning the Buddha, we will truly liberate from the suffering in life. However, if we don’t understand the knowledge and wisdom taught by Buddha, not only are we unable to free ourselves from the pain of life from the Buddha-law (Dharma), but we may misuse the Buddha-law (Dharma) to harm ourselves and others. That is why the profound Buddha-law and the Buddha’s teaching are not easy to encounter and know.

 

May we all can liberate from the suffering of life through the wisdom of the Buddha-law taught by Buddha, and together walk in the path of Bodhi to achieve Buddhahood.