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.

 

One of the Ten Titles about Buddha—Brightness-Action-Feet

 

 

Author: Tao Qing Hsu

 

 

The meaning of Brightness-Action-Feet

 

The character Brightness-Action-Feet in Sanskrit is vidyā-carana-sajpanna, which is translated by me according to my understanding from the content of Buddhist Scripture said by Buddha. In the Buddhist Scripture of the Ten Titles Said by Buddha, the Buddha Shakyamuni had explained its meaning which is translated by me as follows:   

 

Why it was 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.

 

The summarized explanations of the character Brightness-Action-Feet

 

Except for the explanation by Buddha, I also refer to the explanations of the character Brightness-Action-Feet by other Buddhist masters, and I summarize them as follows:

 

The character Feet here indicates the two legs of a Buddha. One of the titles to honor the Buddha is Two-Leg-Respect, which means that one leg represents the wisdom of the Buddha and the other leg represents the blessed-merit of the Buddha. A person leans down to the ground, with his forehead on the ground, his palms facing up, and salutes to the other person's feet. This is the highest salute done to the respected person in ancient India. Buddhists today also use this method of worship to worship the Buddhas who are in the ten directions of space. The statue of the Buddha or the image of the Buddha itself is only a symbolic representation. It is not worshiping the statue or worshiping the idol. When we have a deeper understanding of Buddhism, we can understand that Buddha is formless and imageless.

 

The two legs of a Buddha indicate the wisdom and blessed-merit, and are noble.

 

Why the two legs of a Buddha indicate the wisdom and blessed-merit? It derives from the action. That is, the Buddha had completely practiced the ten good Karmas and had guarded his six roots well not to do the evil. Therefore, the Buddha’s body, mouth, and mind are clean. That is, a Buddha has no five poisons and no related negative thoughts, mindsets and actions. Five poisons mean the greedy, hatred, stupid obsession (infatuation, addiction and attachment), arrogant and suspicion. The ten evil Karmas derive from the five poisons.

 

The word Karma means the action and what a person has done. In the Chapter 4 of A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha (Chapter 4: Understand the good and evil at the same time), we have mentioned that not to do the ten evil is to do the ten good. It is the ten good Karmas. The six roots mean the root of eyes, ear, nose, tongue (mouth), body and mind. The essence of the six roots is the emptiness and neutral, which is not to do the good and not to do the evil. That also means not to think of the good and not to think of the evil. This is to guard the six roots. That is because there are no five poisons and no related negative thoughts, mindsets and actions. Under the circumstance, its self is the wisdom. On this basis of wisdom and to do the right thing, the blessed-merit can be generated and appeared naturally. That is why the two legs of a Buddha are noble and worth for being respected. 

 

Keep the heart in Brightness.

 

The definition of and the explanation of the good and the evil, the right and wrong, and the justice and injustice are easily manipulated and distorted by the people who own the five poisons. That is, these people have the scheming and fraudulent mind and have the different self-interests and positions. Any hatred and hostility are also easily instigated and aroused in this situation. If we are ignorant, we will easily be led around by mistaken way. We then may make mistakes and create the bad karmas. This means that the heart is polluted and is in darkness. That is, there is no brightness and no light in heart. When we keep not to think of the good and not to think of the evil, we keep the neutral and objective position. We then judge anything according to the individually widely understanding, knowledge and wisdom. Hence, the heart is in brightness.

 

Four points taught by the Buddha about no-thinking and no-doing.

 

No-thinking and no-doing is one of the states of the Buddha. The further realizing for the no-thinking and no-doing, there are four points taught by the Buddha. It is according to what I have read in Buddhist Scripture and what I have learned in Zen of Buddhism. It is as follows:

 

1. Not to think of (not to remember, recall, and regret) the past what happened

2. Not to seek for and expect for the future what would be happened. 

3. Not to addict and attach to the present. That is, don't be swayed and distracted by what's happening right now so as to avoid the five-poison thought and mind being arisen.

4. On the basis of above three points, we cherish the moment and live at the moment with our clean body, mouth and mind. That is, we do anything, such as eating meals, drinking teas, sleeping, talking and work, ext., with the normal and peaceful mind. It is pure in heart without any greedy, hatred and stupid obsessed thought and mind.  

 

The meaning and function of no-thinking and no-doing

 

When we deeply understand the teaching of Buddha, we then understand the profound meaning of no-thinking and no-doing. When we are in the state of no-thinking and no-doing, we know that any manipulated binary opposition is not functioning and any deceive dogma and seemed plausible reasons that fools people's hearts will fail. Any attempt to manipulate us under the guise of religious teachings, including those who use Buddhist teachings to manipulate us, will not succeed. The Buddha is not always in the state of no-thinking and no-doing. If a person is always in the state of no-thinking and no-doing, it is called the stubborn emptiness (the stupid emptiness) and the death-silence (the stupid silence). This is not the state of the Buddha. Therefore, when we have any troubles and any sufferings, we know that it is better for us to be in the state of no-thinking and no-doing until our wisdom without any toxic mind arise and we thus know how to solve any problems. And then, we take any action. 

 

Buddha's state and action

 

The clean state of the Buddha’s body, mouth and mind is based on the wisdom, empathy, benevolence and compassion. In Buddhism, the wisdom means to completely eliminate the individual greedy, hatred, stupid obsession (infatuation, addiction or attachment), arrogant and suspicion. To sum up, that is to completely eliminate any negative thoughts, mindsets and actions. Meanwhile, this person with wisdom has completely understood that these five poisons and the related negative mindsets and behaviors are existed in those persons who have not yet been enlightened.

 

Any empathy, compassion and benevolence for others are on the basis of wisdom. This is what the state of a Buddha. At the same time, a Buddha is capable to take use of any flexible and convenient way to teach, lead and reform those un-enlightened persons so as to make them be in the state of the brightness. That is to make them remove the five poisons and any related negative thoughts, mindsets and behaviors so as to relieve any sufferings. Therefore, we know that the Buddha is full of the positive energy and is always doing such positive things for the sentient beings and the world on the basis of the no-thinking and no-doing.

 

The meaning of the consummate feet

 

From above explanation, we know why the action of the Buddha is good at practicing the consummate of possessing feet, the rightly truth and clearly clean. The two legs of the Buddha also mean the wisdom and compassion (mercy, empathy and benevolence). One leg represents the wisdom, and the other leg represents the compassion. To possess both of these two legs at the same time and without lack of any one of them means the consummate feet. No matter what the leg represents, what the action of the Buddha is, its essence is the rightly truth and clearly clean. That is, there are no five poisons and no related negative thoughts, mindsets and actions. It is also like owning a large clothing and bowl that are used by the monk and the monk is able to perceive them and to reflect them at ease, but the monk doesn’t love them and doesn’t attach them.

 

What we can learn from the meaning of the consummate feet.

 

That is to teach us that we can use anything what we need actually but not what we desire to possess, and that we can do anything to really help the self and the others with our wisdom and compassion so as to relieve our troubles, worries and sufferings. We can perceive these things and reflect them at ease. However, it would be better for us not to love it and attach it so as to avoid any troubles, worries and sufferings. Meanwhile, this teaching of Buddha is also to remind us, when we do anything and take any actions, we keep the wisdom and compassion in mind. At the same time, when we are walking and pay attention to our legs, we think of the meaning of the wisdom and compassion taught by the Buddha.

 

Buddha’s actions are coming from the voluntary strength.       

 

“The Buddha said. In all actions of the voluntary strength, practice them so as to make them consummate to possess the feet.” It means that all actions of the Buddha are coming from the voluntary strength of the self. There is no compulsion and no impure motives. By this way of practicing all actions, it can consummate to possess the wisdom and blessed merit. That is why the Buddha's two legs of wisdom and blessed merit are so noble and being respected. Whether you are willing to own the wisdom, compassion and the blessed merit or not, it depends on the self, not on the others. That is, the noble and being respected is coming from the honesty learning and practicing by self, not from others expectation and manipulation.

 

There is no situation of opposition to each other in the honesty Buddhist groups.

 

From above explanation, we know how we can learn if our goal is to achieve the Buddhahood. In Buddhism, there is no issue of religious divisions. In the world and in the different countries, there are a lot of different Buddhist groups. What the different is the method of practicing and learning. It is the different in the process and experience. And their goal is the same. That is to achieve the Buddhahood. It is as if someone wants to cross the river from the left shore to the right shore, one takes use of the small boat, however, the other takes use of the large boat, their destination is the same, the right shore. That is why there is no situation of opposition to each other in the honesty Buddhist groups.

 

There is also no situation of opposition to the others who believe in different religion from the Buddhism in the honesty Buddhist groups.    

 

Meanwhile, there is also no situation of opposition to the others who believe in different religion from the Buddhism in the honesty Buddhist groups. In Buddhism, it thinks that all sentient beings are the future Buddha who owns the Buddha-nature. However, they have not yet been enlightened in the aspect of Buddha-nature. That is, they have not realized that they own the Buddha-nature. Therefore, the future Buddha is also called the unenlightened Buddha. No matter what your belief is and no matter your race is and whether you have belief or not, it thinks that you are the future Buddha and you will become a Buddha someday after experiencing the reincarnation of unmeasurable times. Therefore, the Buddha thinks that all the sentient beings are equal to all Buddhas in the ten directions of space. In Buddhism, There is no such concept of master and servant and there is also no such concept that the servant served and dedicated to the Lord. The Buddha doesn’t think he is a Lord. The Buddha thinks that he and all sentient beings are the one and are equal. In the idea of Buddhism, to harm all sentient beings is to harm the self and such bad Karma would make the bad response and bad retribution return to the self.

 

 

The three kinds of brightness are based on wisdom and are arisen naturally.

 

“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.” Now you may realize that the brightness as said is based on the clean actions of practicing as mentioned above. The word Brightness also means to clearly know and to know by wisdom. The Brightness here also represents the wisdom. The wisdom-brightness is based on the clean action of practicing. It is that the Brightness is based on the Wisdom. When the body, mouth and mind are clean, that is without five-poison heart and action, then, the brightness of heavenly eye, the brightness of experienced and predestined destinies, and the brightness of leak- ended will be arisen naturally.

 

The three kinds of brightness are the power of the spiritual openness.

 

The brightness of heavenly eye, the brightness of experienced and predestined destinies, and the brightness of leak-ended are the power of the spiritual openness. In the translation of mine, the word Brightness is able to be replaced by the words Spiritual Openness. In Buddhism, the meaning and function of both of them are the same. It is translated by someone as the supernatural power. I don’t use the words Supernatural Power. The power of the spiritual openness is what we owned originally. However, the spiritual of the unenlightened people is in closeness and their heart is in darkness because of the five-poison mind and action of the self. That is why theirs such abilities are unable to be opened up and developed well.

 

These three kinds of brightness are included in the six kinds of the spiritual openness in Buddhism. I have explained it in the Buddhist Scripture of A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha. If you are interested in understanding it, you can read the following linked article. Its link is as follows:

Chapter 15: Ask about the force and brightness

 

 

 

The brief introduce about the three kinds of brightness.

 

I briefly introduce these three kinds of brightness as follows:

 

The brightness of heavenly eye

 

The brightness of heavenly eye: In the common dramas, novels and cartoons, especially in the classic and traditional Chinese dramas, it is called the third eye of human. If you have seen the image and its content, you might have the concept about what it is and what its function is. The heavenly eye means that it allows you to see what's going on in the distance about the people and things you care about, or any people and any things that need you to care about.

 

The brightness of experienced and predestined destinies

 

The brightness of experienced and predestined destinies: Its meaning and function are the same as the spiritual openness of perceiving fate. That is, someone who owns this power is capable to understand and see the past and the future destiny of the self and any person who you care about. In Buddhism, the destiny usually means the cause and condition, and the causality, and the reward of good result (the repay of good consequence), the retribution of bad result, and the response of the effect. In Buddhist Scripture, it records that the Buddha Shakyamuni always used this power to perceive his disciple’s destiny or human’s destiny so as to give his disciples and the sentient beings the correct teaching and to enlighten them to realize the meaning of Buddha-nature at the same time. The meaning and function of the brightness of experienced and predestined destinies is different from that of the fortune telling.  In Taiwan and China, the fortune telling always involves the meaning and concept of the Buddhism so as to offer the helpful advices and help people to change their fate and to make them be the good persons.

 

The brightness of leak-ended

 

The brightness of leak-ended: The word Leak is the analogy of troubles, worries and sufferings in Buddhism. In the Buddhist Scripture, it records that the Buddha Shakyamuni mentioned the word Having-Leak and the word No-leak. The word Having-Leak means to have the troubles, worries and sufferings. The word No-leak means to completely eliminate or remove any worries and sufferings. The state of a Buddha is ending the leak completely. That is, a Buddha is in the state of no-leak. The other meaning for the brightness of leak-ended is that a Buddha is capable to clearly know and perceive the other person whether to achieve the brightness of leak-ended or not when this person has achieved the leak-ended brightness.

 

From above explanation, we understand why the Buddha is in the state of no-leak. That is because no-leak is based on no five poisons and no related negative thoughts, mindsets and actions. All troubles, worries and sufferings are caused by the five poisons and the related negative thoughts, mindsets and actions of the self and the others. Therefore, if we want to resolve any problems, it is better for us to resolve any fundamental causes.

 

Conclusion

 

Now we know that when our thoughts, mindsets and actions are clearly clean as what had taught by the Buddha, and when we have achieved the Buddhahood, we naturally own the three kinds of the brightness as mentioned. Above is what and why I translate and explain the word Brightness-Action-Feet. When we have completely understood the meaning of the ten titles about Buddha, we will know that all of them are connected with each other. 

Recite and learn from Buddha to eliminate the evil karma and become one with Buddha

Recite and learn from Buddha to heal our mental disease.

Author: Tao Qing Hsu (Hsu, Tao-qing) 

I remember that in the early time of Taiwan, when we are in the serious disease and in the bad fate, the elder Buddhist monk or nun would advise us to worship the Buddha or Bodhisattva, or the god, so as to eliminate the personal evil karma, which includes to save the hatred relative and the creditor, who was established the link with us in this life due to our evil relationship with each other in the past life. Then, after eliminating the personal evil karma, our pain would be released, our disease would be healed, and our fate would be changed to be good. 

   

When I am a young girl and only have a little knowledge about Buddhism, I don't understand it totally, let alone to accept it. In that time, I think that it is bullshit and blind faith, meanwhile, I also doubt about the IQ and knowledge of the Buddhist monk or nun, because they said those things. Why? Because I have studied in the nurse school and have been trained by the modern medical knowledge. In my opinions, if we have any diseases, of course, we have to go to the hospital and ask the doctor to heal us. 

However, after I deeply research the Buddhism and put it into practice, I finally understand why the Buddhist monk or nun talks about that, which I can explain it by a whole article. Here, I tell you in a brief about the highlight, the Buddha is the great-medical king. When we don’t understand the Buddhism, the Buddha and the great-medical king is someone else, so we worship them to help us, however, when we understand the Buddhism, the Buddha and the great-medical king is not someone else, it is really in our heart and it is no different from us, which means that we are one. 

In modern medical knowledge, it is emphasize the technical treatment and use the researched medicines. In other word, it pays attention to heal the body. That is what we need, when we are sick. Don’t disregard it. Mostly, it is necessary by this way to treat our disease. However, we might find that it is not enough.

Buddhism is emphasizing on the mental body or the psychological realm, even it is talked about the super-natural experience. In this realm, we might be healed in a different way, if we are sick. It could be as the special power of assistance.

Of course, we would find that some weird religion or national belief would use such method to help people to treat their disease. I don’t recommend you to accept those religions, because most of those religions are based on the personal greedy and desire about fortune and sex. Even Buddhism, some of the evil persons would misuse it or by its name to cheat ignorant people.  

The Buddha's education is vast and profound. It is a very good spiritual education, which can inspire our supreme wisdom and cure our ignorant and superficial mental diseases. This makes us have no opposing and hostile thoughts and attitudes towards people and things, and will not subjectively or irrationally rejecting other people and theirs affairs. It is because of such a healthy thought and mentality that we can be physically and mentally healthy, and our life will be smoother.

Chapter 21: The fame makes us lost our root.

(Chapter 21) 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 21: The fame makes us lost our root.

The Buddha said,” People follow their emotion and desire in order to seek the fame; when the fame is obvious, the body is already dead. Be greedy for the worldly permanent fame, but not to learn the Dao, it wastes the energy and toils the body, such as burning incense, even though people smell the scent, the ash of incense has not yet dying. The fire to endanger the body is behind.”       

There are always two sides in one thing. Fame is too.

There are always two sides in one thing. Fame is too. Which side been seen by you will decide your future destiny. What most people have seen is the advantage from fame, which may bring them a lot of chance to have the top career, abundant personal connections, many fortunes, admired by people, holding the more power, and more influence to others. It is really quite attractive to most people.

In showbiz or political environment, or the communication circle of businessmen, people always have to pursue the fame so as to have the advantage as said above. If people can use their fame and its advantages to do the good things for the sentient beings, it doesn't be a bad thing. They usually have the good bliss. But, it doesn’t mean that they have good wisdom. Unfortunately, they still have a lot of upset in mind and do not have a thought to look for a method from Dao to relieve their upset. 

There is always existed the danger behind the famous fame.

They lost their intelligent mind in the illusory glory, and feel painful in the emotion and situation of obtaining and loss. Those who have the good looking or the beautiful education have the more chance in their young age compared to the general people to be the star in the showbiz or political environment. Unfortunately, the bright stars always fall someday.

Thanks to they are too young to resist any tempt from their career environment, some of them unfortunately make crime and go into the jail. Some of them are even to be dead owing to be murdered by other people's greedy, hatred and jealous. Some are lack of the profoundly experience in life, and can not feel any deep meaning of life. Even though they have the famous fame and the fortune accordingly, they make suicide in feeling no life meaning and goal. 

 

There is always existed the danger behind the famous fame. If we are wise enough, we will know that and look for the good way to avoid any danger behind the fame. How to do that? The answer is in this chapter. When we own the fame, it is better for us to learn Dao and put it into the practice at the same time. 

To learn Dao and put it into the practice is an invisible protection net which can protect our root, natural wisdom, and the safe of our life and fortune.

To learn Dao and put it into the practice will accumulate our merit and virtue which is really able to increase our bliss and wealth. The bliss and wealth is paid in return not only in our present life, but also in our next life. Only doing so and make the fame to be a good thing for helping the sentient beings, it would not waste our energy and toil our body. Meanwhile, it would also not make us lost our root. 

To learn Dao and put it into the practice is an invisible protection net which can protect our root, natural wisdom, and the safe of our life and fortune. How to learn Dao and put it into the practice is taught in this 42 chapters said by Buddha. The Buddha-law and Dharma is very large and deep as sea, the scripture of 42 chapters said by Buddha is only one of them.

What I said above is according to the modern thoughts and the flourish development of diverse media. However, what I will say below is according to the root of human beings.

Fame is emptiness.

Fame is actually to be formed through the reasons and conditions. If you have ever read any articles in this blog, you may have already the concept about the emptiness. Anything is formed through the reasons and conditions. Fame is too. When we dismantle any reasons and conditions, we find that the fame is actually the emptiness. In fact, fame is as bubble, which is looked beautiful, however, may be disappeared anytime. Understanding that, we know that fame is actually impermanent.

We better to be wise not to stubbornly persist in any fame and its advantages.

When we have such concept as said above, we know that we better to be wise not to stubbornly persist in any fame and its advantages. When we are lucky to have a good fame and its advantages, we use them to do the good things for the sentient beings. When the fame has left us, we let it go and let it be. Don’t be sad for the loss of fame, because there is nothing to be lost. In such situation, our heart would be at ease.

The fame may incur any danger to us.

As a person to practice the Dao as taught by Buddha, we should control our emotion and desire not to seek the fame. As Buddha said, the fame is such as the incense which is smelled well. However, the ash of incense has not yet dying. The fire is still there. The fame is as the fire which may danger our body at any time, which means that the fame may incur any danger to us.

To learn the Dao as taught by Buddha is more important than seeking the fame.  

In the concept of Buddha, to seek fame and not to learn the Dao is not wise, because it would waste our energy and toil our body. To learn the Dao can renovate our energy and repair our body, which could make us to be a healthy person in physic and mental body. To learn the Dao is the root of life. However, seeking the fame is not. In a word, to learn the Dao as taught by Buddha is more important than seeking the fame.  

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

Chapter 13: Ask about the Dao and destiny

(Chapter 13 ) 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 13: Ask about the Dao and destiny  

   

A Sramana asked the Buddha: ”By what cause and condition could we know our destiny and understand it to reach the Dao?” The Buddha replied,” Purifying our own heart and obeying our own aspiration could understand and reach the Dao, such as grinding the mirror, the dirt is removed and the shine is kept; cutting off the desire and no demanding, we would surely gain the destiny.   

Sramana (श्रमण śramaṇa) is in Sanskrit. In Buddhism, Sramana means the Buddhist monk. The Sramana who asks the question has not yet reach the Dao and has not yet attained the Buddhahood. He is like the general people and eager to know his destiny.

Since ancient times, fortune telling has been around the world. Moreover, the method of fortune-telling is also diverse, and the question what has been cared is also very different. If we are not Sramana, how could it be possible for us to care about his question? But, I hope you know that his question and the reply of Buddha are really concerned about our destiny.

Everyone’s destiny is different with each other. Don't worry others destiny is not corresponding to our expectation. That is because everyone has its own life which must be experienced, no matter it is good or bad.

I have followed my interesting and have research the relatives' destiny for a while. I have found that everyone’s destiny is different. What is your destiny may be not what you have thought. What you expect someone’s destiny may be not what you expect.

Finally, I have an experience. Do not impose your dream, need and expectation on those who have their own dream and have their destiny, because your dream is not someone else’s dream. Your destiny is not the fate of others. As long as someone else does not do any harmful things to itself and others, just do not care or worry about someone else's destiny.

For example, someone’s mind just hopes its spouse to be a medical doctor so that they could have a steady and wealthy life. But, how do you know that your spouse would create a company and become a boss who owns the company valued more than 150 billion US dollars in the future.  

On the contrary, someone’s mind has a big dream and hopes its spouse to run a company so that they could earn a lot of money to raise their family. But, how could they know that there is no wealth in their destiny. And finally, they live a poverty life.

Please hold on our own dream if we think it is right to do, because our ideal destiny is waiting for us.

Similarly, what we want to do just follow our intuition and reasonable thinking, because we should be responsible for ourselves, and our dream and destiny is not someone else's dream and fate. So, please respect someone else’s dream, choice and its destiny. And please hold on our own dream if we think it is right to do, because our ideal destiny is waiting for us.

So, there is a Chinese saying, “It is hard to buy the earlier-knowing by thousand gold.” No matter what happened, we will go into our destiny.

No matter we are in the good or bad destiny, it is possible to change the destiny, from good to be bad, or from bad to be good.

If we are in the bad fate, we might have one question: can we change our destiny? The answer is yes. No matter we are in the good or bad destiny, it is possible to change the destiny, from good to be bad, or from bad to be good. Why? And How?

If the fortune-telling tells that we have a good destiny, we do not need to be happy too earlier. Because if we do not have an effort and do the good things in our life, how could it be possible for us to have a good destiny?

On the contrary, if the fortune-telling tells that our destiny may not be as good as we wish, we do not need to be upset every day. As long as we do the good things, especially the virtue things, such as to learn Buddha, the bad destiny absolutely would be changed by our effort in doing good things.

In Buddhism, the destiny is similar to consequences of some kind of retribution that someone would have to bear or enjoy.

In Buddhism, the destiny is similar to consequences of some kind of retribution that someone would have to bear or enjoy. That is because what have been done in its past life and which is as the reason. We call it karma, the strength of conduct and action. In the past life, if we had ever done the good karma, the strength of good conduct and action, we would have the good consequences of retribution to enjoy in the present life or in the future.

On the contrary, in the past life, if we had ever done the evil karma, the strength of evil conduct and action, we would have to bear the evil consequences of retribution in the present life and in the future life. We call it the fixed karma. So, in Buddha’s teaching, there are a lot of convenient methods to eliminate our fixed karma. Only completely eliminating our evil karma, it is possible for us to have the bliss in our future life. 

Most people have the good karma and evil karma at the same time. Only few people have the merely good karma or the exclusively bad karma. In Buddhism, whatever what we have done is good or evil would be recorded by our own Spirit-conscious. After we died and are in the different world, we would be judged by the king of hell who is some kind of god and actually it is Bodhisattva.

How could we be sure to know about our destiny? The reply of Buddha could give us a good suggestion and offer us a good reference.

We also have one question. Does what the fortune-telling tells is true? Not necessarily to be true. Mostly, we may be in the half belief and in the half doubt. So, how could we be sure to know about our destiny? The reply of Buddha could give us a good suggestion and offer us a good reference.

The Sramana wanted to learn Buddha. He wanted to do the virtue things. But, he had the question about his destiny and how to understand the Dao and how to reach it. Do you know? It is not everyone to have the chance and destiny to be a Sramana. If we have never done any good things in our past life, it is impossible for us to be Sramana.

Furthermore, if we had ever been a Sramana in our past life and we didn’t have vowed to be Sramana in our next life, it is impossible for us to be Sramana in this life.

Whether the chance and destiny is good or not, would be up to our one thought, what we have decided and what we have done. Good chance and good destiny would not be fall from the sky with no reason and with no condition.

Some of the Buddhist monks who practice the Buddhism well and have good karma would reincarnate to be king or to be son of rich man in their next life. That is called bliss of retribution or bliss-repaying, the result of good karma. Because they have good reason and good karma in their past life, so in the present life, they still have more chance and destiny to learn Buddha.

However, if they don’t seize the opportunity and destiny to keep learning Buddha, but indulge in the worldly enjoyment, it is possible for them to fall into and go into the three evil paths after their death. Actually, many of their current retribution are on the evil paths in the present life.

So, whether the chance and destiny is good or not, would be up to our one thought, what we have decided and what we have done. Good chance and good destiny would not be fall from the sky with no reason and with no condition. 

If we do not rely on the fortune-telling, how could we know our destiny? This question is quite similar to the question what the Sramana ask to the Buddha. What the difference is that the Sramana’s goal is to understand and reach the Dao, however, the goal of the general people is to understand and reach the worldly bliss.

The Dao has the great meaning for the Sramana. That is why one person wants to be Sramana, because he wants to reach the Dao through the practice in the Sramana's conduct, action, or thought. We might have one question. What is the Dao? In the Chapter 2, the Buddha had mentioned what is the Dao. It is as follows:

Chapter 2: Cutting off the desire and no demanding

The Buddha said, “Those who go out of the family, become the Sramana, cut off the desire, remove the love, recognize the source of their own heart, reach the profound principle of the Buddha, realize the law of no-doing, have nothing being gained inside, have nothing being demanded outside, not to fasten the Dao in heart, nor to collect the karma, have no thoughts, have the no-doing, are non-practicing, are non-proving, not to experience the successive levels, but reach the own loftiest state of all, are called the Dao.”

The further explanation you can refer to and link to the following: Chapter 2: Cutting off the desire and no demanding, if you have not yet read this article.

The above-mentioned realm of Dao is similar to the realm of Buddha. It is one part of the Dao of Buddha. But, it is not completely the same. The supreme Dao is the Dao of Buddha, the path of Buddha. Such supreme Dao is really the goal which we want to reach if we sincerely learn Buddha.

What is the difference between the Dao mentioned in Chapter 2 and the supreme Dao of Buddha? In a word, the Dao mentioned in Chapter 2 is only for self-saving and self-liberation. Such energy is just used for self-help. However, the supreme-Buddha Dao is on the basis of completely self-saving and self-liberation, and of the compassion and joy, so as to have the capability to save and liberate the sentient beings from the suffering. So, such energy is not just for self-help, but also could help others. 

As we have mentioned in Chapter 12 (20)《 (Chapter 12 ﹝20﹞ ) : Good at understanding the convenience is difficult.》, each Buddha has its own convenient methods to save and liberate the sentient beings from the suffering. Such methods are quite diverse and some of them are beyond our mind. It is very flexible and creative, even to be incredible. If you have ever met them, you might want to burst out, ”What a crazy man. ”

Everything what we have met has the good meaning for us, if we know how to learn something from it.

You might have one question. If we are not Sramana and we are not interesting in learning Buddha, what is the meaning of Dao for us? Actually, everything what we have met has the good meaning for us, if we know how to learn something from it.

The Buddha replied,” Purifying our own heart and obeying our own aspiration could understand and reach the Dao, such as grinding the mirror, the dirt is removed and the shine is kept; cutting off the desire and no demanding, we would surely gain the destiny.

In a word, what the Buddha said is to calm our mind and to let our heart be in the stillness and clearness. Don’t fall into the abyss of desire, because once we fall into the abyss of desire and are in the black hole, how could we climb up to the wide land, see the bright sun and keep going to our goal, so as to obey and complete our own aspiration?

The Sramana’s aspiration is self-saving and then to have the ability to save others. That is to attain the Buddhahood. And what is your aspiration?

Our heart is like the magic crystal ball or the magic mirror which could appear anything and prophet our future. 

If we have more desire, we would have more demands. Such greedy heart would let us make crime unconsciously. It would be like the dirt which would pollute our heart and cover the light of the heart. 

Our heart is like a mirror. We call it heart-mirror. Such heart-mirror would shine by itself. It is like the magic crystal ball or the magic mirror which could appear anything and prophet our future. It is not fairy tale, but is true.

“Magic mirror! Magic mirror! Tell me who is the most beautiful woman in the world?”

“Magic crystal ball! Magic crystal ball! Show me where is the gold-treasure to be hidden? ”

Ha! Ha! It is ok to ask our own heart-mirror.

Some people call it the third-eye which can see what cannot be seen by our naked eyes. That is also the self-nature in every one. The self-nature is also like the treasure-pearl which could obedient to our own wish. Such treasure-pearl could light our life and our future. It is so precious.

Our un-meaningful and endless desires and demands would not only disturb and poison our stillness-clearness heart, but also cover the light shined by the heart. Once the heart is like a mirror to be contaminated by thick dust, that is the endless desires and unnecessarily demanding, the shine of heart is disappeared. In the dark, how could we see anything from our own heart-mirror?

Stop greedy and have no unnecessarily demanding in inter and outer physical and mental body, our heart would be shine again and we could see anything concerning about us from our own heart-mirror. Then, we surely know our destiny by ourselves.

So what should be cut off are the un-meaningful and endless desires which could birth our greedy, let us do harmful things to others, and make us to be a sin person. To harm others is really to harm self. So to stop greedy and have no unnecessarily demanding in inter and outer physical and mental body, our heart would be shine again and we could see anything concerning about us from our own heart-mirror. Then, we surely know our destiny by ourselves.

For the Sramana, to cut off desires and no demands are very important practice in learning Buddha. It can't go into the sky by only one step. Our heart is so easy to be affected by any outer or inter reasons and conditions. So the heart is very easy to be moved (or shaken) and thus in the chaos. Once our heart is moved(or shaken), we cannot see and judge anything clearly. That is why to cut off desires and no demands is like to grind mirror which should be done in step by step.

To cut off desires and no demanding would be helpful for our life. Even though we are not a Sramana, we also have learned something from the Buddha’s teaching.

p.s. 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.

 

Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion.