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

 

Author: Tao Qing Hsu

                                                                                                                    

The general meaning of Teacher of Heavens and Humans

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

The explanation of Teacher of Heavens and Humans said by Buddha

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

Why was it called the Teacher of Heavens and Humans? The Buddha said. It is not to be the teacher for Ananda of one Bhiksu. All Bhiksus and Bhiksuni. And Upasaka and Upasika. And the heavens and humans. The Srmana and Brahmin. The demon king and the outside Dao. All the heavens of Sakras, Brahmas and Dragons had returned their missions and relied on the teachings to pursue and follow it and all became disciples of the Buddha. It was hence named the Teacher of Heavens and Humans.

Further explanation for Teacher of Heavens and Humans

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

The explanation of the words in the content

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

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

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

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

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

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

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

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

In conclusion

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

The best helpfulness is to give those who ask for help the true wisdom.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

There are many ways to help people. But, do you have found that some people are zealous to help other people, however, it makes the zealous persons being tangled in the helped peoples’ problem. And then, such problem would birth new problem to the zealous persons. In other word, it is not only the problem of being helped people. It has become the problems of both of them.

 

In my practical experience, I have found that some people who ask for the help from outside are because they are lack of wisdom to deal with their personal mental problem. In other word, when they ask for people from outside to do things and help them, that is not the master problem. What the master problem is their disorder in mental activity. They are tangling and stocking in their negative emotion and thinking. And that affect their relationship with their family and the methods to handle things. They also have felt about their mental problem and attend the mind course. What have shocked me is that such course almost is no helpful for them. Their disorder in mental activity has still been there. Why? Because such course does not touch the core of the true wisdom.

 

So, if we are zealous to help people, we should not be blind. It is better for us to use our brain and wisdom so as to avoid that we fall into the tangled problem and trouble. The best helpfulness is to give those who ask for help the true wisdom. The second helpfulness is to give them knowledge. When they have wisdom and knowledge, they would be strong in heart and independent in life, and finally could find the way, including knowledge and specialty, to improve their problem, including the poverty.    

 

If we understand such method and have such ability to help people, we would not despise the un-learner.

A story about Bodhisattva Often-not-despising

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

In another chapter, I have mentioned a Bodhisattva who is named as Often-not-despising. When he was a Buddhist monk and saw the people, he closed his palms together, respected and bowed to those persons, and said to them that you would become a Buddha in the future, so I do not dare to despise you. He often did that and said such things. Some people regarded him as a mad person and threw stones to him. He ran away, and then stood far away to face those people, always closed his palms together, respected and bowed to those people, and said loudly to them that all of you would become Buddha in the future, so I do not dare to despise you. That is why people call him Bodhisattva Often-not-despising. The story is talked by Buddha Shakyamuni in Buddhist Scripture. This story reminds us that we should not despise any person, even though they are un-learner in Buddhism.

An Enlightened Story — How To Realize The Zen Of Buddhism Easily

 

The Chinese original author: unknown

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

There is a little learner who always doesn’t realize the meaning of Zen. One day, there is an empty cup on the table before a Zen-master. The Zen-master asks his little learner to pour the tea into the cup for him. The little learner obeys the order and pours the tea.

 

Then, the cup is full of tea and the little learner stops pouring the tea. The Zen-master orders the little learner to keep pouring the tea. The little learner thus hesitates and says to the Zen-master, ”Master, the cup is full of tea. Should I keep pouring the tea? ”   

 

The Zen-master says to him, “There are two choices for you. One is to keep pouring the tea. The other is to empty the cup and keep pouring the tea.”  

 

Suddenly, the little learner seems to realize the meaning of emptiness. Think about it, if our hearts are filled with things, how can we be able to fill in new things? Only by emptying our hearts can we fill in new things, for example, new ideas.

Chapter 12 ﹝13﹞ : Not to despise the un-learner is difficult.

(Chapter 12 ﹝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 12: List the difficulties and exhort to practice   

The Buddha said,” There are twenty difficulties for people. Giving something to others is difficult when people are in poor. Learning the Dao is difficult when people are in the huge wealth and are the nobility. It is hard to the people when they must die because their lives have to be abandoned. Being able to see the scripture of Buddha is difficult. Being born in the time of Buddha is difficult. Enduring the erotic and desire is difficult. Seeing the self-interest and not to pursue it is difficult. No resentment when being humiliated is difficult. When having the authority and not to draw near to ordinary people  is difficult. When contact with things and no heart  is difficult. Learning widely and researching extensively are difficult. Removing the ego-arrogance is difficult. Not to despise the un-learner is difficult. Practicing the equality in heart is difficult. Not saying its right or wrong is difficult. Meeting the good-knowledge person is difficult. Seeing the Nature and learning the Dao are difficult. According to conditions to reform people so as to save them is difficult. Seeing the circumstance and unmoved in heart are difficult. Good at understanding the convenience is difficult.

Chapter 12 ﹝13﹞ : Not to despise the un-learner is difficult.

Not to despise the un-learner is difficult. It is the thirteenth difficulty in the twenty difficulties said by Buddha Shakyamuni in this Chapter.

“the un-learner” means those who have not yet learned Buddha. In the history or in Taiwan, we have experienced that those who have learned Buddha and have a little knowledge of Buddhism, however, who have not yet enlightened completely and have regarded themselves more better and superior than other people. When we are talking with them, we feel a lot of pressure and uncomfortable. That is because they have not yet removed the ego-arrogance.

They are our reflection. When we have learned Buddha, we have to self-reflect that do we have removed the ego-arrogance? Do we have despised the not-learner? When I am learning Buddha, I also have made such mistake. I also have despised those who are not interested in learning Buddha, till I have read the Buddhist Scripture which mentioned that everyone is equal in the body of Emptiness and all living beings have Buddha-nature.

A story about Bodhisattva Often-not-despising

In another chapter, I have mentioned a Bodhisattva who is named as Often-not-despising. When he was a Buddhist monk and saw the people, he closed his palms together, respected and bowed to those persons, and said to them that you would become a Buddha in the future, so I do not dare to despise you. He often did that and said such things. Some people regarded him as a mad person and threw stones to him. He ran away, and then stood far away to face those people, always closed his palms together, respected and bowed to those people, and said loudly to them that all of you would become Buddha in the future, so I do not dare to despise you. That is why people call him Bodhisattva Often-not-despising. The story is talked by Buddha Shakyamuni in Buddhist Scripture. This story reminds us that we should not despise any person, even though they are un-learner in Buddhism.

If we are lucky to have knowledge, specialty, and wisdom, or we own the special resources, we should not despise those persons who are suffering in life.

In our life, we have ever faced different people who own different kind of knowledge, specialty, and technology, and even they own the special resources in country or in the world. They own the superiority and thus despise the lives of the ordinary people.

Most people are living in the poverty, and are suffering in life. Unfortunately, they do not know why they are poor and suffering in life. They do not have enough knowledge and specialty to improve their life, let alone to own the special resources in country. They might know that they are despised. But, they cannot do any thing to change the fact by positive wisdom.

If we are lucky to have knowledge, specialty, and wisdom, or we own the special resources, we should not despise those persons who are suffering in life. It is better for us to do our best to help them liberate themselves from the suffering, because we are equal in the body of Emptiness and have the Buddha-nature. They would become Buddha in the future. To help them is also meant to help ourselves.

The best helpfulness is to give those who ask for help the true wisdom.

There are many ways to help people. But, do you have found that some people are zealous to help other people, however, it makes the zealous persons being tangled in the helped peoples’ problem. And then, such problem would birth new problem to the zealous persons. In other word, it is not only the problem of being helped people. It has become the problems of both of them.

 

In my practical experience, I have found that some people who ask for the help from outside are because they are lack of wisdom to deal with their personal mental problem. In other word, when they ask for people from outside to do things and help them, that is not the master problem. What the master problem is their disorder in mental activity. They are tangling and stocking in their negative emotion and thinking. And that affect their relationship with their family and the methods to handle things. They also have felt about their mental problem and attend the mind course. What have shocked me is that such course almost is no helpful for them. Their disorder in mental activity has still been there. Why? Because such course does not touch the core of the true wisdom.

So, if we are zealous to help people, we should not be blind. It is better for us to use our brain and wisdom so as to avoid that we fall into the tangled problem and trouble. The best helpfulness is to give those who ask for help the true wisdom. The second helpfulness is to give them knowledge. When they have wisdom and knowledge, they would be strong in heart and independent in life, and finally could find the way, including knowledge and specialty, to improve their problem, including the poverty.    

If we understand such method and have such ability to help people, we would not despise the un-learner.

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.