One of the Ten Titles about Buddha -- Should-Make-Offerings

 

Author: Tao Qing Hsu

  

The Meaning of Should-Make-Offerings

The word Should-Make-Offerings means that the completely practicing and enlightened Tathagata is full of complete virtue and merit, and thus is full of the ability to teach, save and reform the all beings which are included the beings in heaven, so as to liberate all beings from sufferings of life and death. That is, Tathagata is qualified and adequate to hold the Buddha-vocation and that is why the Tathagata is worth to be made offerings by all beings. Therefore, it means that all beings should make offerings to the Tathagata. This all beings include the heavenly beings and the worldly humans.

Why it was called Should-Make-Offerings

Why it was called Should-Make-Offerings. The Buddha said. In the past, when I was in the cause rank, the good laws, solemn and majestic appearance, and the classified of precepts were practiced. The strength of the ten good roots was cultivated so as to make it increased. Thus consummately practicing and learning to attain the ultimate rank. When achieve the Nirvana, cut off and end all worries. To make the body, mouth and mind clean and untainted. Forever destroy worries. Such as to break the head-root of Tala tree, make it never sprout buds. Furthermore, due to ending the worries of greed, anger, and obsession, all the toward-going would never produce the fruition and generate. It was beyond the law of bitter fruitions of the four difficulties of birth (living), aging, illness and dying. The two seeds of confusion and suffering would never be produced. It was established the name of Should-Make-Offerings. Furthermore, make all the clothes, bedding, food and drink, soups and medicines, banners, flags, precious canopies, fragrant flowers, lamps and fruits in the world, and the highest thing in heaven and earth be offered to the Buddha. Obtain the blessing of supreme wealth and auspiciousness. It was the name of Should-Make-Offerings.

 

Make offerings with the heart of respect and sincerity to the Buddha.   

When all beings make offerings to the Tathagata, they should have a heart of respect and sincerity to the Buddha and should have the voluntary will to do that, and there should not be such things of manipulation, coercion and intimidation or the any similar bad things. If there are some religious communities which makes you feel uncomfortable to make offerings to anyone or to be generous to the group, you should alert that there has been existed some problems and it must be something wrong in their inner group. In Buddha’s teaching, there are rightful and good notions of giving and being generous to all beings and to the Buddha. You will understand it by reading more the translated Buddhist scripture or following this blog. In a word, that we respect the Buddha is to respect yourself. 

To make offerings to the Tathagata is to make offerings to the all beings and to the self.

Eventually, in the deep teaching and meaning, to make offerings to the Tathagata is to make offerings to the all beings. At the same time, it is to make offerings to the self. That is any good repay will finally return to the self, including the invisible good things, such as healthy in mind and body, and keep harmony relationship with the family members, etc. Why? In the chapter 11 of Buddhist scripture” The Scripture of Forty-Two Chapters Said by Buddha”, I had ever explained the similar notion. The link is as followed if you are interested in understanding it: Chapter 11: Giving meals turns to victory

There is no Binary Opposition in mind for a person who has completely achieved the Buddhahood. 

 

In the profound teaching of Buddha, when a person has completely achieved the Buddhahood, there is no Binary Opposition in its mind. It is because that it has been enlightened and realized that its heart, all Buddhas’ heart and all beings’ heart are the one. That is, their nature is the same and is the one. What is the nature? It is the emptiness and silence. What the different is the appearance, the languages and form of their outside. Meanwhile, what the different is the time and process of the reincarnations, and the experience of life and death.

The Starting Point is to help all Beings to become Buddhas and the final purpose is to help us to achieve the Buddhahood.

 

When we practice the giving and being generous to others with the great compassionate and wisdom, we also practice to be no Binary Opposition with others. That is, we practice to realize what the nature of the self and the others is. At the same time, we practice to be the one with all Buddhas and all beings. That is, the starting point is to help all beings to become Buddhas and the final purpose is to help us to achieve the Buddhahood. This is to cultivate our great and generous mind. 

When we are learning Buddha, if we don’t understand this meaning, it would make us feel weird and feel that we are enforced to practice the giving. In a word, this is the more profoundly teaching of Buddha. Generally, for the beginner, the senior Master won’t tell you this point. Furthermore, many of junior Masters and the Master of little-boarding (Hinayana) even don’t understand this point.

In Buddhism, there is the personal cause and condition and outcome, which is rely on your own choice of a thought and your action, not rely on the manipulation from others and any ignorant people.

 

In Buddhism, the different master will take use of the different explanation to guide and teach you how to practice the giving. No matter what it is, you think it is reasonable, you can accept it and you do it, which is your choice. If you don’t accept it, it is also your choice. No one has the right to punish you if you choose to reject to give. If a good or upright Master teaches you to give alms, but you refuse it, it is only your personal choice of cause and effect, and it means that if you hope to become a Buddha, it is far away. That is, it needs to take you long time and your many worlds of lives to finally become a Buddha. 

If someone says that if you refuse to give, you will receive the retribution of bad karma and go to hell, which you have to be alert because there is an element of manipulation involved. In Buddhism, there is the personal cause and condition and outcome, which is rely on your own choice of a thought and your action, not rely on the manipulation from others and any ignorant people. When we learn the Buddha’s teaching, that is what we have to know. 

In Conclusion

Practicing the giving is the first and basic learning in Buddhism. Without this basic practicing, it is hardly for us to achieve the Buddhahood. Therefore, it is very important to understand the multiple meaning of giving in Buddhism and then to practice it actually.        

All teachings of the Buddha have one key point, which is to save all sentient beings and help them become Buddhas.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

There is a very important principle that we should know. That is, to cope with the all changing under the unchanging, the Buddha-nature. When we practice the four assimilating-methods, we have to clearly aware our Buddha-nature, and not to be tied and turned by the outer situations or conditions. In other word, we are the master to hold the whole situation.

 

Some people think that the Buddhist are looked foolish and are easy to bully, or they mistakenly think that the Buddhist might be joyfully to help them. And they then ask the Buddhist to do a lot of things for them, including the things that they do not want to do, or the things that they even don’t use their mind to think how to do, because they think that the Buddhist might not reject their asking. Once facing such situation, we should use our wisdom and aware our Buddha-nature to think how to properly reject their unreasonable asking and how to help them actually.

 

All of the Buddha’s teaching has one key point that is to enlighten all sentient beings and help them achieve the Buddhahood. In other word, the Buddha’s teaching gives a direction for the sentient beings to learn wisdom so to resolve their own problem. Under the principle, the human beings should be independent to deal with their own problem with their own wisdom, not to dependent others people to resolve their own problem. This is what we should know when we practice the four assimilating-methods to reform and save people.

 

Let us introduce the four assimilating-methods shortly. That is as follows:

 

The first assimilating-methods -- Give

 

There are three kinds of giving. The first is to give the material things for human beings, such as foods, medical, clothes, shoes, houses, cars, money and so on. Such material things could maintain the basic livelihoods of human beings. Of course, it can be extend to give the technical of agriculture or medical, or to give our own time and strength to help people, such as to build a house or a bridge unconditionally. Only basic livelihoods are content, it is possible for them further to learn wisdom and to learn Buddha. Secondly, if people are fond of fortune, we could give them the material things so as to lead them into the wisdom of Buddhism. 

 

The second is to give human beings the Buddha-law (dharma), such as Buddha’s teaching. If people are fond of listening to the reasons and of thinking, we could give them the Buddha-law so as to lead them achieve the wisdom of Buddha. Furthermore, if we are capable to teach human beings the Buddhism and to teach Buddhism correctly, such merit-virtue is incredible and immeasurable, and is commend and appreciated by the beings of heaven and earth. Why? Because by Buddha’s teaching, it could enlighten the human beings, lead them in the path of light of wisdom, liberate human beings from the suffering in life and death, and finally help them achieve the Buddhahood.   

 

The third is to give human beings the fearlessness. That is, to help human beings avoid or get rid of any fear, such as in the classic drama, the hero saves the beauty when she is in danger. That is, the hero gives the beauty the fearlessness, and helps the beauty get rid of the frightened. If people are in danger or fear a lot in heart, or are timid, we could give them the fearlessness through the express by kindness so as to help them get rid of the fear.   

 

In Buddhism, the representative of the fearlessness-giver is Pusa world-sounds-perceiving, Avalokiteśvara. If you have not yet read the previous articles about Pusa world-sounds-perceiving and are interested in Avalokiteśvara, I recommend you to read the following articles: Pusa World-Sounds-Perceiving in Universally Door Chapter or The god of wisdom and benevolence to liberate human beings from suffering. It is one of the translated Buddhist-scripture and its explanation, which is done by me. 

 

The Second assimilating-methods -- Express by love

 

If we want to lead the people into the wisdom of Buddhism, we better to express by love, not by rough words. Express by love means to show a feeling, opinion or fact by compassion and kindness. Such express shows our care, is more acceptable by the people and would promote the harmony in the relationship in a group or of each other. When we express by love, don’t ignore the body language. Some body language would warm our heart, such as smile, embrace each other, gently pat the shoulder or gently wave your hand and say hello.

 

When people feel frustrated in career or feel sad when facing the death of a loved one, we properly express by love which would encourage them and let them feel comfort.

 

The third assimilating-methods -- Benefiting action

 

“Benefiting action” is meant to offer help or advantage for the acting of others or benefit the action of others, when we try to help people and lead them into the wisdom of the Buddha. For example, when a young man is goodness and is interested in learning Buddha but he doesn’t have a good career to earn money for maintaining his life, we could support him or offer him a good job so as to let him have a stable life and the capital to learn Buddha. Such act by benefiting is not only to support and benefit him to achieve the Buddhahood but also to support and benefit the all sentient beings to be good, including ourselves, because it is a good cycling of kindness. One day, when this young man has completely been enlightened and the wisdom of his Buddha-nature is also inspired, he would be capable to enlighten and support others and would also benefit the acting of others.

 

Secondly, giving the sentient beings the convenience or help is also the benefiting action, to benefit the acting of others.   

 

The fourth assimilating-methods -- Work by together

 

Work by together means that we go on the path as partner and by accompanying with each other so as toward the same goal and we do something together so as to attain the same purpose. What is the goal or the purpose? It is to reform and save ourselves so as to influence others through wisdom and mercy. By cooperating in the action or work, it is easy for us to know and communicate with each other. 

 

For the different people, we would offer the different Buddha-law so as to help them into the wisdom of Buddha-nature. There is a lot of convenient Buddha-law which could be applied to help people liberating from the suffering. The four assimilating-methods are one of them, and these are the good assistance.

 

So, the four assimilating-methods not only could be applied in Buddhism, but also could be applied in different realms, such as the non-profit organization, the group of the social or the international well-beings.

 

To profoundly learning Buddha, the four assimilating-methods should be practiced well by us. Through the four reforming-methods, it is not only to reform and save ourselves, but also to reform and save others.  

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.

What is the difference between ego-arrogance and self-confidence? How to distinguish both of them?

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

There is a blind point in our own mind. That is, we usually mis-cognizant the ego-arrogance as self-confidence. What is the difference between ego-arrogance and self-confidence? How to distinguish both of them?

 

There is an easy way to distinguish the difference between ego-arrogance and self-confidence. A person with ego-arrogance would despise or purposely disturb other people by scolding, humiliating words, or by body language, or by body movement, even to use the way of rejection or isolation, intimidation and threaten. In other words, in mental and in physical body, they use the way to bully people so as to demonstrate their dominance, importance and superiority. So we could find out that the relationship of each other is unbalanced and unequal.

 

But, a person with self-confidence is a person with empathy and self-respect so could respect other people on the equal stance. Secondly, they would self-acknowledge that their knowledge is actually limited so they are really in the state of humble and would try to understand the knowledge what they don't know. They rationally talk about things. It is not necessary for them to attack people by any humiliating words or to despise other people by any body language or movement.

It is possible for us to experience the impermanent friendship.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

For the teenage, friendship is the very important in their life. Maybe you are experiencing the wonderful friendship or the worst relationship with friends. Whatever it is, it is the experience in life. As we work after graduating from school, any friendship seems to be diluted gradually. We have found that many friends are disappeared from our life, and we don’t contact to each other for a long time.

 

Then, we establish the new relationship with new friends in work. However, we have found that such friendship is no longer pure like what we owned in the time of school. The worst is that we may meet the villain. Don’t worry. The best is that we may meet the noble friends who support and help us a lot in many ways by his sincerely heart and ability.

 

Sometimes, we may do many things for our friends, but to receive the complaining from them. If we are cheated or betrayed by our friends, it may cause us angry and distrust them. Whatever it is, we find that the friendship is temporary. It seems hardly to keep the long term friendship, unless we cherish it very much.

 

So, the friendship is also impermanent. When it comes in life, we welcome it. When it goes away, we don’t keep it. At the moment, there will be no burden in our heart.

Observe the world, have a thought of the impermanence.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

We observe the impermanence of life. We also have observed the worldly impermanence, which include the impermanence of romantic love and marriage, and of the personal and others emotion and feeling, and of career, working, and of the friendship, planning, attending school and disease, even of the politic.

 

As we know, the romantic love and any vows for the love are the myth. Many people finally quarrel, break up, and go their own way, because of any trivial matters in daily life. There is no forever romantic love. Romantic love can't bear the real challenge. If we can know it earlier, we will focus on how to cultivate our own noble character to love the humanity and have the ability to live in the reality, and not to count on the romantic love and the unreal opposite sex for living.

 

If we cannot face the impermanence of love and marriage, we can easily fall into hatred and desire to control the opposite sex. That is because we are afraid of betrayal, and we are addicted to love and marriage. This is why we cannot make our hearts free. In any case, there is the similar situation.

 

So, it doesn’t mean that there is no love in marriage. On the contrary, it makes us clearly know how we can properly deal with the relationship between lovers or spouses in love and marriage. In life and economic, the more independent and the more respect to each other will be better in love and marriage.

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 12 ﹝15﹞ : Not saying its right or wrong is difficult.

(Chapter 12 ﹝15﹞ ) 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 ﹝15﹞ : Not saying its right or wrong is difficult.

Not saying its right or wrong is difficult. It is the fifteenth difficulty in the twenty difficulties said by Buddha Shakyamuni in this Chapter.

Saying someone’s right or wrong is generally existed in our life and our society. Whether it is the right or it is the wrong is strongly based on our personal subjective consciousness and on our likes and dislikes, which is factually our prejudice. Since the ancient time, saying someone’s right or wrong has been a kind of method of the emotional and information exchange of each other. Even today, it still has such function. According to the recent research, it is also good for human health. Such right or wrong is trend to the gossip.  

Mostly, when we are chatting and say someone’s right or wrong, we do not have any negative thought to harm the person. However, if unfortunately, such words are transmitted to the person or someone purposely and try to spoil the relationship of each other, it becomes harmful, especially in the workplace or in a group.

In the group of Buddhist monk or nun, in order to avoid any harmfulness occurred by saying someone’s right or wrong, there is a rule of silence and no words at some time in a day. They use such rule to regulate and discipline the behavior and the heart.

However, in a workplace, it is hardly difficult for us to avoid any harmfulness occurred by others saying someone's right or wrong, especially when we are the main attacked target. Furthermore, such situation is also often happened in the politic in the democratic country. Mostly, it is not the debate for the policy. However, it is more about attacking the candidate or the elected person on purpose.

So the right or wrong is occurred by some kind of causes and conditions, and by some purpose. Such happened harmfulness is occurred as the same. There is a Chinese saying,” Those who are coming to say someone’s right or wrong are the persons of right or wrong itself.” It means that those persons are evil persons who are trying to spoil something and that would make harmful.

We know that the evil of what have been done would be back to the evildoer. We should refuse to be such evil person. If unfortunately, we are the main attacked target, we know that all is occurred by the combining of causes and conditions. The essence is emptiness. Any causes and conditions would be disappeared someday. If our heart is like the sky so great and wide, how could it be possible for us to be harmed by anyone?   

In the chapter 8, The Buddha said,” The vicious person harms the virtuous person, such as spitting the saliva toward the sky, the saliva doesn’t reach the sky, but falls to oneself; to scatter the dust in inversing wind, the dust doesn’t reach the other place, but being brought back to oneself. The virtue doesn’t be destroyed. The disaster absolutely ruins oneself.” 

That is, to harm others is a disaster, and such disaster would ruin the person who has done the harmful.

Secondly, many things are the change of phenomenon, which are not the fact of the situation, and which are easily to blind and cheat us. Do you know, to understand and distinguish the right or wrong are still limited and it is easy to let us entangle in the causes and conditions. The best way is to get rid of any right or wrong, any causes or conditions. Only having such way, we could really get rid of any boundaries, and thus know and understand the true.

Third, the great Dao (path) of Buddha is silence. Saying its right or wrong is not helpful for us to practice and go on the great path of Buddha. 

If we understand the above-mentioned meaning, we would not be interested in saying someone’s right or wrong. 

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 3: Cut off the love and remove the greed

(Chapter 3) 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 3: Cut off the love and remove the greed

The Buddha said, “Those who shave their hair and beard to become the Sramana and accept the Dao-law should renounce worldly possessions, be content to beg for alms, and take only what is needed. Eat one meal before noon a day, pass the night beneath trees, and be cautious not to desire more, for love and desire are what makes people foolish and concealing.”

The said rules are set by Buddha for his disciples, Sramanas. Such rules inspire and remind us, to be content what we have, and not to greedy more, because love and desire are what makes people foolish and concealing.

As we have mentioned in the aforesaid chapter, the definition of love and desire here is narrower, which motive is based on the personal-ego and selfishness. That is why the love and desire makes people foolish and concealing.

There is a saying,” To love would cause the dying tragically.” Why? It is involved the personal factor and the factor of the other side. Someone could not accept to be betrayed or broken up in love, and its hatred heart and its mind of revenge would thus be arisen to become the factual action. When they are in such state, their mind would lose reason and their action would be out of control, and thus to do the harmful thing. We call such person as horrifying lover. In generally, such person is lack of confidence and self-esteem. Even though this, they still want to control their lover. In the viewpoint of Buddha, such person is foolish and pitiful.

Someone use the love or sexual desire as excuses and means to have the fortune, especially, the young woman with beautiful appearance and good shape of body to attract the elder-rich man. Then, they would have the fortune by the means of divorce or of broken up. Sometimes we call such person as love-liar. The rich man attaches the lust of love and he is thus concealed by the infatuation.

Most people are following their own hormone of body and their visual sense, but, not following their mind of reason, to find their love. When the second person is shown up, they would be interested in such person by following their own sexual desire and visual sense. We call such thing as illusion and infatuation. In such state, the fact would not be found. So, there is a saying,” The lovers are falling in love because they do not understand each other. The lovers break up because they finally understand each other.”    

In the fiction or drama, the love is always created as romantic story. But, in fact, it is not true in our daily life. In the relationship of love, it is more related to the responsibility, tolerance, respecting to each other, sweet burden and honesty. Unfortunately, most people do not understand it, especially, the young male and female.

When people love and desire someone, something or to do something, they might conceal others for some reasons. Or they might be concealed by others. Then, to lie is happened. The evil karma is formed. The evil future might be waiting there.

The love and desire as mentioned here is the evil cause. Having cut it off, the evil result would not be happened certainly.

Extending the meaning of love and desire, human can love or desire the fame, power, fortune, food, and career. No matter love or desire, fame or power, fortune, food or career, their essence are not sin. Why? If we understand the deep meaning of Buddhism, we would know that those essences are emptiness. Since those essences are emptiness, they are not related to the sin or non-sin. Then, we might have a question. What is the problem or the trouble about the love or desire in such thing? 

As we know, there are two viewpoints in one thing. That is positive viewpoint and negative viewpoint. When we misuse our love and desire for such things, those would cause the bad result in our life. For example, there is a saying,” Human is afraid of fame; Pig is afraid of fat.” Why? When a person attaches the fame, jealous and attack in speech is followed. When a pig is fat, it would be killed to be as food. 

However, good fame would be helpful for the people of world. Such person is aim to benefit the people of world, and good fame therefore follows him (or her). Other things can be deduced by analogy.