The Second Introduction to the Buddhist Scripture -- Scripture of Lotus Magnificence of Marvelous Law

Author: Tao Qing Hsu

This Buddhist scripture "Scripture of Lotus Magnificence of Marvelous Law" is classified as the classic scripture of great-boarding (great-vehicle).

This Buddhist scripture --Scripture of Lotus Magnificence of Marvelous Law, was taught by the Buddha Shakyamuni eight years before he was into Nirvana, which was about forty-two years after he had achieved the Buddhahood at his age of 30. That is, this Buddhist scripture was spoken at the Buddh’s age of 72. The Buddha Shakyamuni first taught little-boarding scriptures (Hinayana classics) after his enlightenment, and then gradually led to great-boarding scriptures (Mahayana classics). I use the word “boarding”, it may be strange for you, which the related explanation you can refer to the following link: "Board " means "save" in Buddhism.

Why I use the word Boarding and what the little-boarding mans in Buddhism. 

I further explain it here. A board, a river or any sea, or cross the river, or ferrying the river, or a cart is the metaphor in Buddhism. That is, it is able to carry only one person across a river or to take a ride for only one person from one place to another place and therefore which  can be taken for use is only a small board.

A river is comparing to be the suffering in a personal life. A person has used a small board to help him to cross the river from one shore to another shore. Taking use for such a board and safely crossing the river to attain the peaceful shore. Such  way and experience, it is called the saving and liberating the self from the suffering. I board on the small board to cross the river. Therefore, boarding on a small board in Buddhism is comparing to be the method or the way to save the self to liberate the personal suffering, which is called Hinayana. I use the word Little-Boarding to replace Hinayana or small-vehicle. For the word Little (or Small), it means to be lack of the capability in saving others. That is, those who learn the Buddha-Law of little-boarding (Hinayana) are lacking of the widely generous heart to save, reform and liberate others from the suffering of life and death. 

What the great-boarding means in Buddhism. 

The small board is so small which cannot carry the second people. However, the large board is different. The large board is not only can carry the self but also the others, so as to help the self and others cross the river. Boarding on the large board in Buddhism is comparing to be the method or the way or the path to save the self and the others so as to liberate themselves from their sufferings. We board on the large board to cross the river. That is why I use the word Great-Boarding to replace Mahayana or great-vehicle. For the word Great, it means those who learn the Buddha-Law of great-boarding (Mahayana) are full of the widely generous heart, and of great compassion and wisdom, and thus are capable to take use of any convenient, flexible and limitless methods so as to save, teach, reform the all beings and liberate them from the sufferings of life and death.

This is the basic concept to learn Buddhism. On this basis, you will learn more about the more deeply concept in learning Buddha. Especially, you can learn it from this Buddhist scripture. In Buddhism, there are some metaphors to describe how the self or the others to liberate the self or the others from sufferings, such as boarding on the small or large boat, a sheep cart or a bullock cart. Today now, we can image that there are a small or large electric car (bus) or a small or large cruise ship, or the small or large aircraft.

The basic concept of practicing, saving, influencing, reforming and liberating in Buddhism. 

No matter what it is, that is, no matter what the transportation is, it is all needed a board to carry the self or the others from one place of making the self or others feel suffered to another place which can make the self or others feel peaceful and safe. And we need to board on these boards so that we can arrive at any ideal destination. As we have mentioned, such the boarding and its process of transporting, and thus to attain any ideal destination are a metaphor to be some kind of vehicle or way in liberating the self and others from the sufferings of life and death. It is comparing to be the Buddha-Law (Dharma) what we learn and practice in learning Buddha.          

The used metaphor in the Buddhist scripture.

The similar concept is used in boarding on the animal's cart. When we board on the sheep cart, deer cart or bullock cart, it means that we choose to take use of the different vehicle or way. And when we take use for the different animal’s cart and sit on it and when it walks on the road, it is as if we go on the road. It is also described as vehicle or way in learning Buddha. It is also the metaphor and is called the method, the Path or Way what we learn in Buddhism. I use the word Dao to replace the word Path or Way.

What the voice-hearer means. 

To extend the notion as said above. When a person learned the Buddha by listening to Four Sage Truths spoken by the Buddha, and was thus enlightened, and was able to save and liberate the self from the sufferings of life and death, however, such a person was unable to save and liberate the others from the sufferings of life and death, in Buddhism, such a person was called voice-hearer.

That is, such a person was enlightened by hearing the sound of the Buddha. And such a vehicle or way or experience or outcome in learning Buddha was called the boarding of voice-hearer and was also called Buddha-law of the little-boarding (Hinayana). What this person was able to do is just to do the good thing for the self. However, it could not do the same good for the others. It is as if such a person is able to take use of a small board which only can carry this one to cross the river or to take use of the sheep cart which is only can carry this one so as to attain its destination. That is why it is called little-boarding (Hinayana) or small-vehicle.

What the Pusa-boarding (Pusa-vehicle; Bodhisattva-vehicle) and Buddha-boarding (Buddha-vehicle) means. 

When we take use of the analogous to the same concept, there are the boarding of Pusa and the boarding of Buddha (Pusa-vehicle and Buddha-vehicle). If a person chose the Pusa-boarding to practice, it would be as if it took use of the large board to cross the river, this large board carry the person to become Pusa, such as the large boat, large oxcart, etc., which is not only to save themselves but also to save others, so as to attain the destination together--to achieve the Buddhahood. That is, such a person practiced the profound and boundless Buddha-law and is capable to achieve the grade and state of Pusa. That is why it is called the great-boarding (Mahayana) and the Buddha-law of great-boarding. However, the grade and state of Pusa has not been completed to achieve the Buddhahood after all. Therefore, the Buddha encouraged the disciples to choose the great law of Buddha-boarding (Buddha-vehicle).

What the Fo-Dao and Pusa-Dao means in Buddhism. 

The boarding is also a metaphor to be similar to the path or way to learn Buddha, such as the Way of Bodhisattva (Pusa-way) or the Way of Buddha. In any articles and contents of this Blog about Buddhism, you can find that the word Dao is often appeared. The word Dao is transliterated from the Chinese. The word Dao generally means way, path, road in transportation field. In Buddhism, its meaning is extended to the method of practicing Buddhism, and to the direction that should be learned, and to the final state of proving and enlightenment. And its deep meaning is quite beyond that the humans can think in our common sense, worldly professional knowledge, or in any our worldly logical mind. Basically, the notion of the Boarding of Buddha is the same as the Dao of Buddha. (The Buddha-boarding (Buddha-vehicle) is similar to the Buddha-Dao or Fo-Dao.)

 

I use the word Dao to replace the word Way. That is because I hope you do not be limited in the explanation of any dictionaries. In Buddhism, the inner meaning of Dao (or Way) is more widely than the explanation in the dictionary. That is only when you profoundly learn and practice the Buddhism so that you are capable to understand it.

 

I usually use the word Pusa-Dao to replace the way of Bodhisattva, and the Fo-Dao to replace the Way of Buddha. And I use the word Pusa to replace the word Bodhisattva, and use the word Fo to replace the word Buddha. Only can you understand the meaning in Buddhism, you can choose what the characters you like to use or what the words you are used to. If you know the language of Chinese, you will be more easily to understand it. There is no regulation what kind of characters you have to use. Why?

 

The nature of all the phenomenon of any characters, words, and expressions is still and empty. 

All the phenomenon of any characters, words, and expressions is silent and eliminated in nature. That is, the nature is still and empty. That is taught by the Buddha Shakyamuni. On this basis, you can create any characters, words, and expressions. Meanwhile, any meaning of any characters, words, and expressions are countless and boundless. There are two Buddhist scriptures which are talked about these deep meanings of the characters. That is why if we research the origin of any languages, we can find them from nothing to become images, then they evolved into the literal notation we use now. 

The only-one-Buddha-boarding is the most core notion in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” . 

In a word, if we choose the Buddha-Law of Great-Boarding (Mahayana) to learn and practice, it is as if we choose to board on the large ship or large airplane, it is not only able to carry the self, but also able to carry others. Meanwhile, let us be altogether leaving the suffered place--the suffered situation, and arriving at the peaceful, safe and joyful place--the peaceful, safe and joyful situation. It means that we not only can save and liberate the self, but also can save and liberate the all sentient beings, such as our family members or the strangers. This Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” is classified as the Buddha-Law of Great-Boarding (Mahayana). The only-one-Buddha-boarding is the most core notion in this Buddhist scripture. 

"Board " means "save" in Buddhism.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

  

Let us image that there is a large river. The people live in the left shore are in the sufferings of birth, aging, disease and death. There are also a lot of people who fall into the river and struggling in the river and are also suffering the same. Meanwhile, the people live in the right shore have already liberated from the said sufferings.

 

There is a ship of wisdom on the river. The people on the ship of wisdom invite the people on the left shore to board the ship and take them into the right shore. In the river, they also put the rope and lifebuoy down to the people struggling in the river and help them board on the ship and also take them into the right shore. 

In Buddhism, such taking the ferry, such helping process, is called to reform and save others people. If we take the ferry by our own will and arrive the right shore, which is called self-reforming and self-saving. Such is the concept of imagining, describing and metaphor. It lets us easy to understand one of the meanings of Buddhism.

What is the good-knowledge person in Buddha's teaching?

 

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

What is the good-knowledge person in Buddha's teaching? 

The good-knowledge person is meant to those persons who own the virtue and merit in personal conduct and character. Meanwhile, they have been enlightened from the Buddha's teaching, and they have seen the true self-nature, the Buddha-nature, the Emptiness-nature. Furthermore, they have been proved the fruit of Dao in the realm of learning Buddha. Because they have the virtuous knowledge to put it into the practice and to persuade people to be good, they can thus help them and others people to be good persons at the same time. Furthermore, they can help human beings liberate themselves from suffering and teach them to realize the meaning of Dao in Buddha's teaching.  

In Buddhism, the good-knowledge person is meant to those persons who have been enlightened in the path of virtue, such as in the path of Buddha and Bodhisattva, and have liberated them from the suffering in life and death. Meanwhile, they have such knowledge and experience to teach and help people liberate from the suffering in life and death. That is, all of the Buddha and Bodhisattva are so called good-knowledge persons.

Where and how can we “meet” such good-knowledge persons?

 

Where can we “meet” such good-knowledge persons? Through reading and reciting the Buddhist scripture, and profoundly understanding the teaching and meaning of Buddhist scripture, we have the chance to “meet” such good-knowledge persons.

 

However, not everyone has a chance to read and recite the Buddhist scripture, let alone to profoundly understand the teaching and meaning of Buddhist scripture. In this time, if we have a chance to meet the Buddhist monk, or Buddhist nun, or the Buddhist-residing scholar of male or female, and they have the above-mentioned characteristics to teach the public of the knowledge of Buddhism, we regard them as such good-knowledge persons. Such good-knowledge persons are one of the three treasures in Buddhism. The another two treasures is Buddha and Buddha-law (Dharma). 

 

However, not everyone has a chance to meet such good-knowledge persons as said above. If we have no virtue in present and past life, we would have no chance to meet such good-knowledge persons. It is mentioned by Buddha Sakyamuni in the Buddhist scripture. That is why Buddha Sakyamuni always persuades the public and the human beings to do good things, to learn wisdom, and not to do evil things.

The boy Virtue-Wealth (Shàn cái tóngzǐ)  visits the various good-knowledge persons with a modest attitude.

 

There is a famous Buddhist scripture named as the Avatamsaka Sutra. In Sanskrit, it is as " महावैपुल्यबुद्धावतंसकसूत्र mahā-vaipulya-buddhâvataṃsaka-sūtra ". In its last part, The Buddha has mentioned about a boy whose name is Virtue-Wealth. Here, "virtue" also means "good". "Good" involve the meaning of virtue. I translate the boy’s name as Virtue-Wealth which is from the meaning of the Chinese characters. The transliteration from the Chinese characters is Shàn cái tóngzǐ. The boy Virtue-Wealth (Shàn cái tóngzǐ) is about 15-18 years old. Due to he has planted a lot of virtue in his mind in the present and past life, he thus owns a lot of wealth naturally. That is why he is called as boy Virtue-Wealth. The famous part is that he visits 53 good-knowledge persons, and consults them how to learn the conduct of Bodhisattva and how to practice on the path of Bodhisattva. In a word, it is meant to how to learn Buddha.

 

In this part, in the said Avatamsaka Sutra, I have not yet found any version of translation from Chinese into English. This is a pity. The human beings would rather spend huge money to develop or buy the high-tech weapon, but won't  spend a lot of money to develop the wisdom and the true bliss for the human beings.    

 

In the 53 good knowledge persons, there are Buddhist monks, Buddhist nuns, Buddhist-residing scholar of females, Buddhist-residing scholar of males, Immortals, Brahmans, elders, boys, girls, non-Buddhist monks, kings, women, the gods of heaven, the gods of land, the gods of night, God-light girl, and Bodhisattvas.

 

We can find that the good-knowledge persons are not limited in the Buddhism. The good-knowledge persons are also coming from the outer of Buddhism, and also coming from the different genders, ages, and various industries, even from the immortals, goddesses and gods. I think it is more corresponding to our logical thinking of the diversity and the equality.  

What is the advantage to meet such good-knowledge persons?

 

All of the good-knowledge persons have and practice their own method or Buddha-law to liberate from suffering in life and death, and to use such method or Buddha-law to liberate others people from suffering in life and death. It is not only liberating sentient beings from suffering, but also enlightening them and letting them own the wisdom, wealth and bliss naturally.

 

Some of the method is like the worldly knowledge, such as architecture, arithmetic, and law. However, most of the method or Buddha-law is beyond our knowledge and experience, even to beyond what it should be as we think. Mostly, it is positive concept and energy with benevolence and empathy to the all sentient beings. All is worth for us to learn and practice in our life, so as to make us an open-minded person with good and abundant knowledge. 

How to encounter the good-knowledge persons as mentioned above?

In a word, how to encounter the good-knowledge persons as mentioned above? According to the Buddha’s teaching, we should initiate and have the Bodhi-heart and planted the virtue in mind. If we have such good causes, we would absolutely meet the good-knowledge persons as mentioned above and it would help us go on the path of Buddha.

Chapter 14: Ask about the goodness and grandest

(Chapter 14 ) 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 14: Ask about the goodness and grandest  

 

A Sramana asked the Buddha: ” What is the goodness? What is the grandest?” The Buddha replied,” Putting the Dao into the practice and obeying the truth is the goodness. Combining the aspiration and Dao is the grandest.”

The meaning of the goodness and the grandest in different belief might have the different explanation. Whether it is reasonable or acceptable or not, it is dependent on our own mind. No matter what it is, be sure that we would not be kidnapped by any concept, even the concept of Buddha.  

In the concept of Buddha, he said that putting the Dao into the practice and obeying the truth is the goodness. And combing the aspiration and Dao is the grandest.

Then, we might have the further questions. What is the Dao and what is the truth? This is the question in the question. Does it confuse you?

As we have explained about what is the meaning of the Dao before, “Dao” is “Tao” which is transliterated from Chinese character and its original meaning is path, road or way. Then, its meaning is broadened to be any education system or theory, or any teaching of any beliefs.  

In Buddhism, we could classify the Dao as three meanings or explanations which are from narrow to wide.

The first meaning or explanation for the Dao

The first meaning or explanation for the Dao is defined by Buddha Sakyamuni in Chapter 2, which 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 more explanation which you can refer to Chapter 2: Cutting off the desire and no demanding.

The Dao in Chapter 2 is original for the Buddhist monk or nun and its function of the Dao is for self-practicing, self-improving and self-acting. Even though we are not Buddhist monk or nun, it doesn’t mean that we cannot accept such Dao taught by Buddha. 

If we could put such Dao into the practice and obey or maintain the truth, it is the goodness. And if we combine our aspiration and such Dao, it is the grandest.

What is the truth? You can refer to Let heart in peace, no fear and affliction any more (Updated on 2019/07/11). In different level and in the different stand, there are different explanations for the truth. Therefore, be sure not to be hindered by any explanation or concept of truth, even the concept of emptiness.

Such Dao is not easy to be understood, let alone to be self-practicing. So the Buddha had ever said that the sentient beings on the earth are not easy to be taught, because they have the more evil karma and the less bliss. In other word, the most of the sentient beings on the earth are lack of compassion, empathy and wisdom. In the history, there are a lot of wars and oppression occurred by the human beings. That is also why the most of human beings are in the terrible life and in the suffering.

Only when people could completely understand and practice the Dao in Chapter 2 as defined, they therefore could understand and practice the following meaning of Dao.

What is the aspiration? In Buddhism, the aspiration is to attain the Buddhahood, to become Buddha.

The second meaning or explanation for the Dao - the Dao of Bodhisattva

The second meaning or explanation for the Dao is the Dao of Bodhisattva, which is also meant to the path of Bodhisattva.

What is the meaning of Bodhisattva?

When someone follows the path of Buddha, however, it has not yet completely enlightened, and still has some obstacles in heart about nuisance and what as known. Even though this, it can use its strength of kindness and empathy to save  sentient beings to liberate from suffering. We call such person “Bodhisattva” for honor it. In Chinese language, we call it “Pusa” or “Busa”, which is transliterated from Chinese word and its original language is also from Sanskrit.

So, what is the Dao of Bodhisattva? It means that a person who really puts the Dao as said in Chapter 2 into the practice. And on the basis of such Dao as said in Chapter 2, it has compassionate vows and sublime aspiration so as to help and save people or sentient beings to liberate from suffering. Even though the person has almost completely removed its personal bad habit, such as greedy, hatred, resentment, stupid-obsession, and doubt, however, some of the remaining bad habits are still there, have not yet completely gone, and which thus could cause minor troubles and obstacles for him or her. 

Going on the path of Bodhisattva is not only meant to the Buddhist monk or nun, but also meant to the person who learns Buddha and not leave the family. Some translators use the word” layperson” to call the non-monk and non-nun who learn Buddha, but, I do not use this word. I prefer to use the word” residence-scholar, house-scholar or living-scholar”, which indicates that those persons learn Buddha well in family. They are not leaving the family to learn Buddha. Meanwhile, comparing to Buddhist monk or nun, they own more difficulty to learn Buddha. In Buddhist Scripture, the Bodhisattva of house-scholar (residence-scholar, living-scholar) is also called virtuous scholar. That is mentioned from The Sutra of Upasaka’s Precepts.

In a word, Bodhisattva has not only been liberating and enlightening in its own heart , but also has the compassionate strength to enlighten human beings and save sentient beings to liberate from suffering.

Therefore, if we could put such Dao into the practice and obey or maintain the truth, it is also the goodness. And if we combine our aspiration and such Dao, it is also the grandest.

In Buddhist scripture, the Buddha Sakyamuni had mentioned a lot of Bodhisattva. Each Bodhisattva has its own name and they are recognized as some kind of god or spirit, because they have the wonderful and spiritual power. Secondly, Bodhisattva is not the patent on the earth. There are thousand and thousand worlds in the universe and in the different dimensional spaces. Except for the earth, there is also a lot of Bodhisattva in such worlds which we don’t know. In other word, there is Bodhisattva in the alien.

Bodhisattva would use diverse methods or concept or speech to help or save human beings. In the concept of Buddhism, as long as the person who practices and talks about the concept of the Dao as mentioned above, it is recognized as Bodhisattva, whatever its belief or its name is called.     

The third meaning or explanation for the Dao - the Dao of Buddha

The third meaning or explanation for the Dao is the Dao of Buddha, which is also meant to the path of Buddha.

What is the meaning of Buddha?

When someone has totally enlightened, liberated from the suffering through the highly wisdom, and known all truth, meanwhile, has no longer fear and obstacle in heart, and can also use its great power of kindness and empathy to save all sentient beings, and thus let them liberate from the suffering in life and death, we call such person “Buddha” for honor it. In Chinese language, we call it “Fo” or “Fu”, which is transliterated from Chinese word and its original language is also from Sanskrit.

Therefore, if one person completely attain the Buddhahood and become a Buddha, he or her will be in the Dao of Buddha, the path of Buddha. That also means that he or her has completely get rid of the Six-Paths Reincarnation.  

If we become Buddha and we have really been acting in such Dao and obey or maintain the truth, it is the goodness. And we combine our aspiration and such Dao, it is the grandest.

To become Buddha and act in the path of Buddha is the goal which we want to achieve, if our aspiration is to learn Buddha.

In the Buddha’s teaching, there are the shallow meaning and the deep meaning, and the narrow meaning and the wide meaning. Therefore, don’t be hindered by any one of the meanings taught by Buddha. Whatever it is, as long as it can let us accept it and put it into the practice in our daily life, it is the goodness and grandest for us.

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.

The Three Treasures in Buddhism

Author: Tao Qing Hsu

The Three Treasures

The Three Treasures in Buddhism mean the Buddha, the Buddha-law, and the persons who profoundly put the Buddhism into practice, learn Buddha well, and also have completely understood the Buddha-law. Such persons usually refers to the Buddhist monk or nun, however, do not disregard those persons who are not Buddhist monk or nun, because appearances could not represent the Buddhism. Meanwhile, to learn Buddha, we must know that we should not be fooled by any appearance. 

Buddha means that it has completely destroyed or eliminated any causes of nuisances or troubles, and has attained the liberation from the suffering in life and death with its supreme wisdom. Meanwhile, by its practical experience in Buddhism, it can talk to all sentient beings about such things. That is, it has no longer any fear or nuisances in heart. In the ancient time, due to paying attention to men and despising women, most people think that Buddha is male. It totally mistakenly understands the Buddha. In fact, Buddha includes male and female. Such things are mentioned in the Buddhist Scripture.

Buddha-law means to destroy or eliminate any causes of nuisances or troubles, and which can truly make all sentient beings liberate from the suffering in life and death. The supreme Buddha-law as said can eliminate the suffering in life and death. What is the Buddha-law? It includes the all. Buddha-law has no fixed law. So, do not use our stubborn mind to think what does Buddha-law should be, because the Buddha-law includes what is beyond our thought and cognition, even to beyond our experience.

The learning-Buddha persons, which are the Buddhist monk and non-monk, Buddhist nun and non-nun as mentioned above, means those persons who can endure or bear the causes of destroying or eliminating the nuisances or troubles, and who are in the silence, have the more compassion for all sentient beings, and who are content to little desire, dwell on the Buddha-law, and practice the Buddha-law in a positive way, so as to attain the truly liberation from the suffering in life and death. Those persons can also talk about that for others after attaining the truly liberation from the suffering in life and death, and can use their practical experience, knowledge and wisdom to help sentient beings liberate from the suffering in life and death.

The meaning to seek a refuge in the three treasures

In our life, we can choose whether we want to seek a refuge in the mentioned three treasures or not. If we do not have such choice, it doesn’t mean that we cannot accept the Buddha’s teaching or that we cannot learn Buddha. In other word, whether to accept the three treasures as a refuge in our life and death, or whether to accept the Buddha’s teaching, is depending on our own free mind, no one could enforce us to seek a refuge in the three treasures or to accept the Buddha’s teaching.

If there are groups, communities, or persons to enforce us to change our belief and to believe what they believe, we must have a strong doubt and question about that, even though they say that they are groups or communities in Buddhism.

Secondly, there are groups, communities, or persons say that, if we do not believe in Buddhism, or we betray the Buddhism, we have to die and we would go to hell. If we unfortunately encounter such things, it is better to us to early leave such groups, communities, or persons. On the basis of compassion, the method of threaten can be used in some situation for helping people liberate from the suffering, but, not be used like this.

In the true Buddhism, the three treasures are very generous, benevolent, compassionate, and open mind. The very important meaning of the three treasures that I tell you in a brief, if we really know the true meaning of the three treasures, we would know that we and the three treasures are one. The three treasures are us. We are the three treasures. How could it be possible? How could we know it?  

Of course, for those persons who have not yet understand the meaning of the three treasures, the three treasures are someone else, even to have no related to their life. Evil people might mistakenly use them to threaten or deceive people who are in deep troubles in life. So, we must really know what the meaning of the three treasures so as to avoid be a threatened or cheated person.  

The three treasures are like as the sun, the air and the water. If we are shortage any one of them, we absolutely could not live well, regardless we are rich or poor. The three treasures could give us the wisdom and bliss, which could help us liberate from the suffering in life and death. Do you know? No matter those persons who are rich or poor, they are suffering the affliction in life and death.

What are the rich persons worry about? They are worry about being kidnapped, so there are the bodyguards beside them to protect them for the safe in life. Do you think this is a freedom life? What are the poor persons worry about? They are worry about no money to have a meal or to have treatment in medical, or worry about losing the job. Do you think such life of mind could be free in heart?

To seek a refuge in the three treasures means to return to or depend on the three treasures. When we return to or depend on the three treasures, as if we have the sun, air and water, which could let us live well. If the three treasures could not bring us the wisdom and good life, on the contrary, to bring us more fear, worry and affliction, how could they be called as the three treasures?

To seek a refuge in the three treasures could grow our wisdom, help us resolve the worry or trouble in our life, and thus settle our affliction of physical and mental body, so as to increase the bliss in our life and our future lives. That is why they are called as the three treasures.

To profoundly understand the meaning of the three treasures takes time. It has to combine our practical experience so that we could really understand the meaning of the three treasures. The three treasures are also to exist in our own heart. However, we have not yet been enlightened and have not yet found them. If we are lucky to encounter such three treasures, never miss it.       

Chapter 11: Giving meals turns to victory

(Chapter 11) 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 11: Giving meals turns to victory  

The Buddha said,” Giving hundred evil persons meals is not as good as giving one good person a meal;

giving thousand good persons meals is not as good as giving a meal for one person who obeys the five precepts;

giving meals to ten thousand persons who obey the five precepts is not as good as giving one Srotāpanna a meal;

giving one million Srotāpanna meals is not as good as giving one Sakridāgāmi a meal;

giving ten million Sakridāgāmis meals is not as good as giving one Anāgāmi a meal;

giving one hundred million Anāgāmis meals is not as good as giving one Arhat a meal;

giving ten hundred million Arhats meals is not as good as giving one Pratyeka-buddha a meal;

giving ten thousand million Pratyeka-buddha meals is not as good as giving one Three-World Buddha a meal;

giving one thousand trillion Three-World Buddhas meals is not as good as giving a meal to a person who is in the state of no thought, no dwelling, no practicing, and no proving.”             

Giving to the wicked is helping them do evil.

Giving meals to others turns to the victory; the victory is not over others, but is for self. If we give meals to one hundred evil persons, what we have done is to assistant them to do the evil things. It means that we do the evil things indirectly. It is not our victory, but our loss for life and spirit, even to waste our energy.

Donating food or money to good people is helping them to do good deeds.

On the contrary, if we give meals to one thousand good persons. What we have done is to assistant them to do the good things. That means that we do the good things directly. It is the victory to increase the bliss for our life and for our spirit. The above mentioned persons are the people who do not learn the Buddha and do not practice the Dao. But, it doesn’t mean that they are not good persons. Whether learning the Buddha and whether practicing the Dao or not, is not related to whether the person is a good person or not. If an evil person could repent his fault, has the heart of compassion, and wish to attain the Buddhahood, he could also learn the Buddha.

Good persons will obey Five Precepts automatically, but a wicked won't.

If one person would learn the Buddha, he would be taught to obey the five precepts in the fist classwork. Those who are Buddha-learner, but not Buddhist monk or nun are necessary to obey the five precepts. A good person does not necessarily obey such five precepts. Even though we are not the Buddha-learner, we could also obey the five precepts automatically. Then, what are five precepts? It is as follows:

Don’t kill others, and don’t kill self. 

Don’t steal things. It means not to take away any thing which is not allowed to give us. 

Don’t have sex in improperly ways. That is, don’t harm self and others. It is better to respect to each other. 

Don’t lie to self and others. 

Don’t take alcohol or illegal drug.

It is demonstrating that obeying the five precepts is the victory. As we know, such victory is not to compare to others, but, to ourselves. To offer meals to the person who obeys the five precepts is better than to offer meals to thousand good persons. It is the victory, too.

Why giving meals to ten thousand persons who obey the five precepts is not as good as giving one Srotāpanna a meal?

Srotāpanna, Sakridāgāmi and Anāgāmi are Sanskrit, and are some kind of rank noun. They are not limited in Buddhist monk or nun. That is, they are used to identify for the level of each Buddha-learner. They are also mentioned in different scriptures, and sometimes the explanation for them is different. In a word, in learning Buddha, they are still in different levels of self-saving.

Moreover, they have not yet been able to liberate themselves from the suffering, let alone to have the ability to save others to liberate from the suffering. Why? In the virtue, wisdom and bliss, what they have done and what they have gained is not enough. That is why they are saving themselves in effort, but not others.

Anyway, their degree of wisdom is better compared to the general good persons. That is because they have already the concept to liberate and save themselves and others, but the general good persons are not necessarily to have such concept. In other word, Srotāpanna, Sakridāgāmi and Anāgāmi have entered into the gate of emptiness and practice to abandon the greedy, hatred and stupid-obsession heart. However, the general good persons are not necessarily to have such concept. 

Why giving one hundred million Anāgāmis meals is not as good as giving one Arhat a meal?

It is also existed the difference in degree. The degree of Srotāpanna is less than Sakridāgāmi. And the degree of Sakridāgāmi is less than Anāgāmi. Even though this, in virtue, wisdom and bliss, they are better than the person who obey the five precepts. Why?

That is also because they have launched their compassionate heart and Bodhi heart. Meanwhile, they put the Buddha’s teaching into the practice. Their wisdom of emptiness-nature is thus grown. And their virtue and bliss is accumulated gradually, but has not yet proved the fruit of Dao. It means they have not yet proved the result of their natural wisdom. However, once they have proved the Dao as said and taught by Buddha, they become Arhat. In Buddhism, those who have liberated themselves from the suffering are called Arhat. In the degree of learning Buddha, the achievement of Arhat is better than Anāgāmis. Arhat is more near to the degree of Buddha. But, it has not yet perfected completely in enlightenment and practice of whole Buddh’s teaching.

Giving, sponsoring or offering meals to Arhat can bring us the virtue and bless. It is coming from the merit and virtue of Arhat. It would become the merit and virtue of giver someday. When we support Arhat to achieve the merit and virtue, it is as if we plant a good seed in the bliss farm, and the good seed will grow to be a large bliss tree and have many bliss fruit. It is not only we can enjoy it, but also we can share it with others.

Why giving ten hundred million Arhats meals is not as good as giving one Pratyeka-buddha a meal?

Arhat and Pratyeka-buddha have been liberated themselves from the suffering. That also means that they have more achieved in virtue, wisdom and bliss. But why giving ten hundred million Arhats meals are not as good as giving one Pratyeka-buddha a meal? If someone wants to achieve the degree of Arhat, they still have to depend on the wisdom-strength of and the compassion-strength of Buddha; moreover, they have to put the Dao into practice and then prove the fruit of Dao. It means that to be Arhat still have to hear the Buddha-law and be taught by Buddha. Arhat also has the ability to speak of Buddha-law.

But, those who achieve the degree of Pratyeka-buddha are depending on themselves to be enlightened. It means that they have attained the enlightenment of equality-wisdom, and the nature of Buddha. They are also in the state of no practicing and no proving. Being Pratyeka-buddha is not from hearing the Buddha-law from Buddha, and also not be taught by Buddha. They do not speak of Buddha-law. In the wisdom and virtue, their degree is more than the degree of Arhat. In other word, Pratyeka-buddha is in the stillness and emptiness.

So, offering a meal to Arhat or Pratyeka-buddha would connect with them, to nourish their body, and help them attain the Buddhahood. That would also help us sow the seed of wisdom, virtue and bliss in this life; and the fruits of wisdom, virtue, and bliss would be gained in our present life, and in our future life.

That is why the Buddhist is more willing to offer anything to the Buddha-learner, especially those persons who are enlightened in the nature of Buddha. But, it does not mean that the Buddhist does not offer anything to the poor. In Buddhism, there is the concept that those who become the poor are because they are not willing to generously offer anything to others in their past life. That is the past cause to make the present outcome.

In the perceiving of equality, the poor is also having the nature of Buddha, however, its nature of Buddha has not yet been enlightened. That is, its natural wisdom has still been covered, not been appeared. If our natural wisdom would be appeared, we would be very blissful, and would be full of wealth.

Why giving ten thousand million Pratyeka-buddha meals is not as good as giving one Three-World Buddha a meal?

   

There are two explanations for Three-World Buddha; it is about time and space. One is meant to the Buddha lived in the past world/time, the Buddha lived in the present world/time, and the Buddha lived in the future world/time. The other is meant to the Buddha Sakyamuni in the center world, the Buddha Amitabha in the western world, and the Buddha Pharmacist- glazed-light in the east world. 

The space and time are unified, are one, and are unlimited. So, any Buddha is in any time or in each space, they are one. This concept is hard to be understood, let alone to be experienced and proved by self, unless the concept for the existing boundary line and for the differentiation of anything have been broken and eliminated totally.

In our cognition, the Three-World Buddha is someone which should be respected by us. In the deep experience, the Three-World Buddha is not in our outside, but in our self-nature. When we respect the Three-World Buddha, it is also meant to respect ourselves. When we offer meals to the Three-World Buddha, it is also meant to offer anything to ourselves. The Three-World Buddha is unified with us. We are one.   

What is Buddha? When someone has totally enlightened from the highly wisdom, liberated from the suffering, and known all truth, meanwhile, has no fear in heart any more, and can also use its grand power of kindness and sympathy to save all sentient beings, so as to let them liberate from the suffering in life and death, we call such person “Buddha” to respect it. In Chinese language, we call it “Fo” or "Fu", which is transliterated from Chinese word, and its original language is from Sanskrit.

Now, we have one question. The above mentioned that the Three-World Buddha is unified with us and we are one. Why we aren’t Buddha? That is not the problem of the Three-World Buddha, but ours. It is because that our inner heart is not in the realm of Buddha. It also means that we have not yet been attained the Buddhahood.  

So, giving meals to the Three-World Buddha is more victory; it is because it is hard for us to offer meals to them. If we have the chance to offer meals to them, it is also meant to have more chance to liberate self from the suffering, and to have chance to gain more virtue, wisdom and bliss, and have the chance to attain the Buddhahood, due to the Three-World Buddha would give us the wisdom and compassion, teach us the Buddhism and how to be enlightened. That is why to offer meals to the Three-World Buddha is a special victory.

Why giving one thousand trillion Three-World Buddhas meals is not as good as giving a meal to a person who is in the state of no-thought, no-dwelling, no-practicing, and no-proving?

It is already so special victory. Why to give thousand and thousand million Three-World Buddhas meals is not as good as giving a meal to a person who is in the state of no thought, no dwelling, no practicing, and no proving?

No-dwelling means not to attach to or not depend on anything. A person who is in the state of no-thought, no-dwelling, no-practicing, and no-proving, which we have ever mentioned and explained in the chapter 2 (Chapter 2)A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha.

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.”

If we do not understand the Buddhism, we might mistakenly understand it, and think that such person is no useful or is a loser. No, it is absolutely not like this. In Buddhism, those who could be in the state of no-thought, no-dwelling, no-practicing, and no-proving are attaining the higher wisdom, are gaining the higher virtue and bliss. That is, their achievement is higher and almost near or in the top.   

We might think that those who are in the state of no-thought, no dwelling, no-practicing, and no-proving are someone else, because giving meals to them is better than giving meals to the Three-World Buddha. If we think so, it is totally wrong.

If all the giving as mentioned could not make us attain the Buddhahood, such giving is almost no meaning for us. Some unwise people offering meals to others just want to get more fortune. If we have such thought, the realm of our heart is very limited and very small.   

So, all the giving as mentioned above is to help us attain the Buddhahood. That is, it is the very important meaning for us. If we understand the Buddhism profoundly, we could find that all mentioned is not someone else, but ourselves. What the mentioned in Buddhism seems someone else. But, in fact, it means us.

Those who are in such state as mentioned are highest in virtue, wisdom and bliss. They are almost in the state of Buddha. However, such person is very rare in the world. If we could have a chance to offer a meal to them, it is the most special victory. Why? It is because such person has achieved the state of one, to unify with the Three-World Buddha.   

Meanwhile, it also means that if we could have a chance to offer a meal to them, we could have a chance to be in such state as them by connecting with them and learning from them. Moreover, we finally might be also the one in such state. To make ourselves attain the Buddhahood is very noble and worth to be respected by the all sentient being; that is why offering meals to such person is the most special victory.

In a word, offering meals to others is to offer meals to ourselves. Providing something to others is to support ourselves. This is the principle of equality in Buddhism. What the achievement, their virtue, wisdom and bliss which they have attained would help us be the same with them.