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.

One of the Ten Titles about Buddha—Truly-All-Over-The-Knowing

 

Author: Tao Qing Hsu

 

The True Meaning of the Word Truly, Correct and Right in Buddhism

 

One of the Ten Titles about Buddha in Sanskrit is Samyaksaṃbuddho, which is translated by me as Truly-All-Over-The-Knowing, Truly-Equality-Enlightenment, Truly-Equality-and-Truly-Enlightenment. The word Truly is able to be replaced by the word Right. It means that when the sentient beings really realize the essence of the self-nature – the emptiness and silence, and the clearly clean and equality under this status. Only this, they are truly enlightened and truly realize the self-nature—the absolutely emptiness and without Binary Opposition. It is the true wisdom and the true knowing. Under the circumstance, only it is able to be understood as correct and right. That is because it is impossible to have the space to explain it with any distorted reasons. That is, it is the undistorted and un-doubt truth, and it can’t be debated, so it is correct and right. It is the importantly core notion in Buddhism. 

 

 

How to Verify the True Wisdom and the True Knowing in Buddhism

 

However, regarding the truth as mentioned, you might have one question how to know and verify it. According to my personal experiences, there are three ways that we could know and verify it. Firstly, we actually hear, think and practice it what the ways taught by the Buddha. Secondly, we observe those public and honesty Buddhist Masters from the ancient time to the modern time what the thought, deed, teaching and preaching they have done. Thirdly, we deeply read the Buddhist scripture with the single minded so as to actually realize the meaning taught by the Buddha as a reference, basis and further proving. If you finally find any common things and any common truths from these three points, and you are also inspired by it, it is worth for you to verify them furthermore. That is to rely on the true meaning, true laws and true wisdom which are taught by the Buddha and are realized and practice and proved by you, but not to rely on any persons and any expressions. 

 

 

When we truly understand the truth taught by the Buddha, it is not easy for us to be misguided, used and manipulated by any evil and scheming people.

 

It is very important to understand this. That is because there is always someone to explain the Buddhism with the view and phenomenon of Binary Opposition, distorted and wrong concepts. That is, someone do it by this way because of the self-interest. When we truly understand the truth taught by the Buddha, it is not easy for us to be misguided, used and manipulated by any evil and scheming people. Even though, the wisdom of the truth as said is originally existed in everyone’s heart. However, there are always the toxic people with the greedy, hatred and ignorantly obsessed mind, who have not yet been enlightened in their clean self-nature, and always control the world, and blindly use, manipulate and hurt the humans with the heart of darkness. When we realize these things, it is not for us to against these people, but we think how we can enlighten them so as to make them be good persons and return their missions to the right way and follow the teaching by the Buddha. 

 

 

Why It Is Equality in the Self-Nature.

 

Why it is equality in the self-nature. In the emptiness and silence, there is no cause, condition and effect. That is, there is no phenomenon and there is nothing which is able to be competed and compared. Therefore, there is no grade. Under this circumstance, it is the truly equality. Such truly equality is existed in everyone’s self-nature. However, the unenlightened sentient beings couldn’t see it. Only the enlightened beings can see it.

 

 

Does It Make Any Sense for Us To Know the Equality in the Self-Nature?

 

Then, we might have the further question. Does it make any sense for us to know it? We thus understand that a lot of inequality and any seemed equality and any thus harm are the outcome through the manipulation of humans. That is, there is existed the cause, condition and effect. And the basic and major cause is any personally greedy desire or any individually loving desire. These humans may be yourself, your family members, your relatives, your boss, or your officials in your country. It is also possible to be the strangers or famous persons who have the authority to affect any things of the world, and these kinds of persons exist in the ancient and the modern time, and also exist in the domestic and foreign countries.

 

 

How we can use our wisdom and knowledge to destroy our worries and affliction. This is the meaning and why we learn the Buddhism.

 

Therefore, it could be possible for us to further thinking that how we can get rid of any controlling things. Actually, that is how we can use our wisdom and knowledge to destroy our worries and affliction. This is the meaning and why we learn the Buddhism. When we profoundly realize the Buddhism and we intend to resolve any problems or troubles, what the things we depend on is our individually professional knowledge of the world, common sense and our wisdom, but not depending on any outside gods. The wisdom includes our mercy and empathy for all sentient beings, and includes the creativity and flexibility in our mind, etc.

 

 

Why the Buddha neither deny nor reject any outside gods, ghosts or demons, but accept all of them to be the guardian gods in the Buddhism.

 

It is as if when we had not yet grew up, we were vulnerable and helpless both in our hearts and in our lives and we needed to depend on someone to raise and help us (we needed gods or God to help us ). However, when we had grew up and were an adult independently, we were capable to independently resolve any things by our individual thinking, ability and decision. This is also some kind of the core spirit and notion in the great boarding of Buddhism (Mahayana).

 

Therefore, we understand that why the Buddha neither deny nor reject any outside gods, ghosts or demons, but accept all of them to be the guardian gods in the Buddhism. When we learn the Buddha with our honesty heart, these beings of gods would become our guardian angles to protect us not to be hurt by others so as to make us learn the Buddha in the good ways. That is also the true compassionate and wisdom of the Buddha. 

 

 

One of The Dao-proving Song by Zen-Master Yongjia

 

The word Enlightenment is able to be replaced by the word Awakening. Many Chinese Buddhist Masters in Taiwan often take use of the Dao-proving Song said by the enlightened Zen-master Yongjia of the ancient Chinese so as to enlighten the modern humans. One of the famous verses is translated by me as follows:

 

There are clearly six towards-going in the dream,

But after waking up,

Only the emptied emptiness

Without the great-thousand (worlds).  

 

When I was young woman and learning the Buddha, I felt confusion about this verse and really didn’t understand what it meant. In many articles of this blog, I explain the relative concept a lot in the contents. One day, if you are really realize the truth of the self-heart and the self-nature, this verse is also able to simply confirm yourself whether you are enlightened and see your nature or not.

 

                                                                                                                     

The word Law can be broadly explained and known in the realm of Buddhism.

 

The meaning of the Sanskrit Samyaksaṃbuddho is capable to truly, rightly, widely and universally understand and know all laws. The word Law can be broadly explained and known in the realm of Buddhism. That is, it includes any generated and eliminated phenomenon caused and conditioned by everyone’s root, conscious and aggregate. And all phenomena include the visible and invisible. Meanwhile, it also includes the changeable phenomena of the world and its things. That is, all laws are formed and arisen by the cause, condition, and effect. Therefore, no matter what the phenomena of laws are, it is always generated and eliminated in a moment and thus this situation and its cause and condition are always changeable continually. It is thus the impermanent (not permanent). For example, one of our thought is one of them. Our cell is one of them, too. That is why we can take care of them and take use of them well toward the good direction for the public benefit, but not to rely on or obsess with them for the self-interest so as not to limit the self in the difficulty finally. Many things in our life and in our world can be reasoned and understood accordingly.

 

 

How we can practice, prove and attain the truly-equality-enlightenment and the truly-all-over-the knowing.

 

Moreover, we might have one question how we can practice, prove and attain the truly-equality-enlightenment and the truly-all-over-the knowing. There are a lot of Buddhist scriptures which are regard to the truly-equality-enlightenment said by the Buddha. It is difficult for us to read those scriptures completely in our whole life. Therefore, the Master Xuanzang shortened the whole contents to the Heart Sutra. I have ever translated the Heart Sutra from Chinese into English. Meanwhile, I have explained and talked about it. To deeply meditate about this Buddhist scripture again and again, it would help us be enlightened to perfectly realize the truly-equality-enlightenment. If you have not yet read this Buddhist scripture and you are interested in it, the link is as follows:

     

l   Let heart in peace, no fear and affliction any more (Updated on 2019/07/11)

l   The Scripture of The Supreme-Wisdom Heart(Heart Sutra)

 

 

Both of the Truly-Equality-Enlightenment and the Truly-All-Over-The-Knowing are synchronized and the same one.

 

Both of the Truly-Equality-Enlightenment and the Truly-All-Over-The-Knowing are synchronized and the same one. But, how we can understand, practice, prove, and attain the truly-all-over-the-knowing. In the Buddhist Scripture of the Ten Titles Said by the Buddha, the Buddha had talked about how he had attained the truly-all-over-the-knowing and the truly-equality-enlightenment. The contents translated by me from Chinese into English and the link are as follows:

l   The Scripture of the Ten Titles Said by Buddha

 

The Content of The Buddhist scripture -- Why it was called the True-Equality-Enlightenment.

 

Why it was called the True-Equality-Enlightenment. The Buddha said. The Tathagata possessed all wisdom. There was nothing all over the places that could not be understood and known. Take the four thought places, four right breakings, four spiritual feet, five roots, five strengths, seven factors of enlightenment, eight sage paths, twelve causalities, and the four reason laws, etc., such were the laws. Equally enlighten all sentient beings. Make them arise the wisdom, cut off the confusion, and attain the in-flaw fruition, one-come-and-go fruition, never-come-again fruition and the no-birthing fruition. Possess the three kinds of brightness and six kinds of spiritual openness. Furthermore, in the great boarding (Mahayana), make the meaning and think the requesting so as to experience and practice all the status. Cut off the knots’ habits and attain the supreme enlightenment. This name was the True-Equality-and-True-Enlightenment.

   

 

The Tathagata possessed all wisdom and were the truly-all-over-the-wisdom.

If you have read the articles about the ten titles of Buddha, you know that the Tathagata is the Buddha and it is also the true-equality-enlightenment and truly-all-over-the-knowing. The word Knowing can be replaced by the word Wisdom. The Tathagata possessed all wisdom and were the truly-all-over-the-wisdom. That is, the Tathagata know all wisdom. The knowing here is meant to knowing the all wisdom or the knowing itself is the wisdom. Actually, the Buddha possessed all wisdom, but each one of them might not know all knowledge, such as the principles of modern highest technology, the various languages, any kinds of theories, or the modern law, the financial and economic knowledge, etc. The knowledge is able to be used in the good way so as to help all sentient being and the world. However, it is also able to be used in the bad way so as to harm all sentient being and the world. That is, the general, professional and any worldly knowledge uncertainly are equal to wisdom or include the wisdom.

 

 

The Buddha deeply realized the original self-nature of all sentient beings, and their initial cause, condition, and effect.

 

Even though, each of the Buddha didn't necessarily know the whole knowledge, but each of them had its own professional knowledge and knew how to take use of it in the good way so as to help the sentient beings and the world. This is its wisdom. Meanwhile, it can take use of its wisdom to help those people take use of their own knowledge in the good way so as to help all sentient beings and the world. I don’t use the word Omniscience or Omnipotent or All-knowing or All-ability to definite or describe the Buddha. If we deeply read the Buddhist scripture and understand the Buddhism, and we profoundly practice the teaching of the Buddha, we will know that the Buddha deeply realized the original self-nature of all sentient beings, and their initial cause, condition, and effect. Meanwhile, he perceived the cause and the changeable conditions which might be able to lead to any effect for everything in the world. From perceiving these cause, condition, and effect, the wisdom be thus arisen to help the self and the sentient beings and the world. That is why he possessed all wisdom. But, it doesn’t mean that he is a being of omniscience or omnipotent.     

 

 

The essence of the Buddha was no-knowing and no-wisdom.

 

Actually, the essence of the Buddha was no-knowing and no-wisdom. What? Why? How it could be? When we learn the Buddha, this concept might be really shocked you. And then, we might question our self, what and why we learned the Buddha on earth? When we are learning the Buddhism, we always expect our self to be like the omniscience and the omnipotent of the Buddha so that we can control everything in our life so as to get rid of all worries and sufferings. If the purpose of learning the Buddha is to become the humans of no-knowing and no-wisdom, why we learn the Buddha? That is the idea which had ever been appeared in my mind. The state and wisdom of the Buddha is really beyond our normally and logically trained thought and custom in our daily life. If we are ignorant and lack of the basic knowledge and practicing in learning Buddhism, it is really impossible for us to accept the Buddhism.

 

 

The Buddhist scripture Heart Sutra is the basic knowledge and practicing and the getting started in further deeply learning Buddhism.

 

Regarding the concept that the essence of the Buddha was no-knowing and no-wisdom, we are capable to understand it from the Buddhist scripture Heart Sutra. It is the basic knowledge and practicing and the getting started in further deeply learning Buddhism. But, it is not enough. It is still necessary for us to learn more and practice more from the teaching of Buddha and from reading the Buddhist scriptures. Such endeavor in learning would help us really realize the essence of the Buddha and make us no question any more. That is also to realize the essence of the self when we are awakened. But, is it meaningful in our life?

 

The state of the Buddha was always in the emptiness and stillness. Under this circumstance, do you think that its mind filled with all knowledge and wisdom by recite, remember, and speculate, and that he had the huge leisure time to know all the things and to deal with them? When we use our common sense, the knowledge of Buddhism and the actual experience of practicing the Buddhism, we will know that it is certainly impossible.

 

 

The heart of the Buddha is like a bright mirror. We call it heart-mirror.

 

As we have mentioned in another articles in this blog, if you have ever read, you would know that the heart of the Buddha is like a bright mirror. We call it heart-mirror. There is nothing in there. Of course, there is also no-knowing and no-wisdom. What is the state of the heart of the Buddha? It is described to be the heart-emptying, heart-mirror and heart-sea. It is one thing for us to know this state, but it is another thing for us to actually practice and achieve enlightenment.

 

 

The Buddha is not a judge. But, its heart is like the sea which could contain all things.

 

Due to really emptying the heart and wherein without greedy, hatred, stupid infatuation, arrogant and suspicious mind, it is able to realize the equality and compassionate for all sentient beings, and thus endure any weird, distorted and evil thoughts and behaviors that are seemed not to correspond to our normal, ethical and moral thinking and behavior. In the heart-mirror of the Buddha, there is no judgment for any seemed weird, distorted and evil thought and behavior. It will make all of these things itself to flow in and flow out the bright mirror of the heart and make those who have done these things to bear and accept the outcome or retribution of the Karma. That is, the Buddha is not a judge. But, its heart is like the sea which could contain all things, no matter the things seemed good or evil in our subject opinions. For example, do you think that the sharks of eating humans are demons or evil ones? The sharks itself don’t think so.

 

 

Why The Buddha was a freely and easily beings and possessed the truly wisdom.

 

Many things can be inferred and observed from this. What happened in the world might not be correctly understood by our bias opinions. Sometimes, one of the seemed evil things would be against the other of the seemed evil things. I use the word Seemed so as to be objective and not to judge it to be good or evil. And then, all of these seemed evil things and persons would be cumbered or destroyed each other by their cause, condition and effect of themselves. Wherein exist their cause, condition, and effect, and any changeable of such things. The Buddha knew it, saw it, let it come, let it go and didn’t judge it. That is, the Buddha really used the objective perspective to understand these things. That is why the Buddha was a freely and easily beings and possessed the truly wisdom.

 

 

The Buddha would not be manipulated by those people who think that they are standing in the side of the just, moral and correct.

 

The Buddha would not be manipulated by those people who think that they are standing in the side of the just, moral and correct. That is because some of the people would mistakenly explain the just, moral and correct with the fake good, weird and distorted logics and views, as well as with the logic and view of the binary opposition, so as to manipulate humans. If we really practice and realize the Buddhism, we would not be manipulated by these people and these things.

 

 

Why the Buddha appeared in the world to teach, save and reform those beings.

 

But, it doesn’t mean that it doesn’t exit the correct judgment about ethic and morality in Buddha’s heart. In generally, as we know, some of the worldly knowledge even are the evil theory which violate the conscience and good nature of humans, meanwhile, distort the self-nature of humans and thus to imprison and close the self-mind of humans. It entirely makes the self to be ignorant and stubbornly attaching what they love. These people not only believe and behavior it but also manipulate others to do so in order to make others be the followers and slaves and be stupid forever. The initial causes for these people and things are the various kinds of poisoned mind—greedy, hatred, stupid addicting or obsessing, brute, selfish, arrogant, suspicious or specious mind and so on. It is because there always are such ignorant people and things which not only harm and torture themselves and others but also make themselves and others suffer and worry, that is why the Buddha appeared in the world to teach, save and reform those beings.

 

 

The knowing and the wisdom of the Buddha were happened from the profoundly and honestly emptying heart and then the truly, sincerity and integrity thinking, reasoning and judging.

 

The various kinds of poisoned mind or of good mind are existed in the past, present and future humans. And thus cause various kinds of events and the changeable phenomena in the past, present and future. No matter the various kinds of humans, events and the changeable phenomena, it is some kind of the reincarnation rolled again and again. In other words, all things and thus following the changeable events are the interaction and inter-affection of the cause, condition, and effect, which exist continuously and everywhere. And from the changeable of cause, condition, and effect, it is possible to conclude or speculate the next, future, or possible consequence. Meanwhile, it is also possible to conclude or speculate the previous, past or possible cause from the current consequence. The Buddha sited with cross-legged and was into the meditation. In this state, the cause, condition, effect and any changeable of the relative things, which were cared by the Buddha, would naturally appear in the bright heart-mirror or the peaceful heart-sea of the Buddha. The Buddha knew it, saw it, felt it and even heard it. At the same time, there is no judgment. Then, the corresponded wisdom was arisen naturally. Therefore, we understand that the knowing and the wisdom of the Buddha were not happened by the memory, remembering or any conscious of brain, but from the profoundly and honestly emptying heart and then the truly, sincerity and integrity thinking, reasoning and judging. 

 

 

The state and function of the Buddha is totally different from the function of AI robot.

 

Now, we understand a little why and how the Buddha was the truly-all-over-the-knowing. Such mentioned state and function of the Buddha is totally different from the function of AI robot, and is impossible to be learned by AI robot, and the AI robot is not capable to learn it.

 

And then, we understand that all the knowing and all the wisdom were arisen from the no-knowing and no-wisdom of the Buddha. In the Buddhist scripture as mentioned, the Tathagata possessed all wisdom. There was nothing all over the places that could not be understood and known by the Buddha. Now we understand that what the all over the places and what the all over the knowing and what the all wisdom are all in the bright heart-mirror and peaceful heart-sea of the Buddha. However, do you know why and how the Buddha owned such ability?  

 

 

Why and how the Buddha owned the ability of truly all over the knowing?

 

In the content of The Buddhist scripture -- Why it was called the True-Equality-Enlightenment. There are the following mentioned:

Take the four thought places, four right breakings, four spiritual feet, five roots, five strengths, seven factors of enlightenment, eight sage paths, twelve causalities, and the four reason laws, etc., such were the laws. Equally enlighten all sentient beings. Make them arise the wisdom, cut off the confusion, and attain the in-flaw fruition…. Possess the three kinds of brightness and six kinds of spiritual openness. Furthermore, in the great boarding (Mahayana), make the meaning and think the requesting so as to experience and practice all the status. Cut off the knots’ habits and attain the supreme enlightenment. This name was the True-Equality-and-True-Enlightenment.

  

All of these contents are talked about the methods and ways that the Buddha how to own the ability of truly all over the knowing. All of these methods and ways had been honestly practiced by the Buddha for his present and past countless lives, worlds and experiences, when he had not yet become the Buddha. That is why he was able to use these methods to teach and enlighten all sentient beings. That is also what we have to learn. If we really learn the Buddha and when we have read and understood these methods and ways, it will be naturally kept in our mind and make us practice it. The Buddha's immeasurable mind and intention is to teach us how to be truly equality and enlightenment and all over the knowing like him. Since it takes a lot of time and content to explain all of these methods, I will explain these methods in another article. I hope that these introductions and explanations about the other title of Buddha—the truly all over the knowing, would make you know the Buddha and yourself more.  

 

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. 

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

Author: Tao Qing Hsu

The First Introduction

The title of the Buddhist Scripture “Scripture of Lotus Magnificence of Marvelous Law” is translated from the Chinese title “妙法蓮華經”. Each English character is according to my knowledge and understanding about this scripture. The used characters of the title and the content translated by me are some kind of difference from the translated by others. In the internet, you can find someone to call it shortly as “Lotus Sutra”. When you use this key word “Lotus Sutra” in the Internet, you can find a lot of introduction about it and the summary description of each chapter. However, if you want to learn more and are curious about what the content is translated, explained and taught by me, you might be interested in following this blog.

I try to use as little Sanskrit literal translation as possible, and at the same time, try to use commonly used words to make it easier for the public to understand.  In the translation, I do my best to achieve the principles of translation to be honesty, elegance and expressiveness. However, it may be some distance away from a literary work.

I do not suggest you to use Buddhist scriptures for academic research or literary appreciation. If you use them for academic research or literary appreciation, it may be increased the burden and pain of your own life. Why? That is because if you use them pursue the fame and benefit for yourself, it would be far away from learning Buddha. However, if you will maintain your life by the academic research or literary appreciation in Buddhism, and to use them as the career, it is your choice. If you are capable to balance the life in learning Buddha well, it is not bad. Why? Because I believe that you will use your wisdom and any convenient way to help others after you are enlightened from learning Buddha. At the same time, you will have the good repay after doing that. Such kind of repay may be the invisible, such as your happiness caused by the grateful from others.     

The Buddhist scripture is to help you to achieve the Buddhahood. 

In fact, Buddhist scriptures are used to help you eliminate the troubles of life and death. At the same time, it helps you to confirm whether you really understand the teachings of Buddha or not, and how your level is in learning Buddha by yourself. In a word, the Buddhist scripture is to help you to achieve the Buddhahood. However, if you mistakenly use it, you maybe hate and leave it someday. If you are capable of profoundly realize the teaching of Buddha from this Buddhist scripture, it would help you easily perceive and alert any manipulation by others and their greedy intention in any situations and in any regional or religious communities. At the same time, it would help you to cultivate your mind to be open-minded, compassionate, and be full of wisdom, so as to maintain a peaceful life.

There are totally 28 volumes in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”.

There are totally 28 volumes in this Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”. I have ever translated the 25th volume of this Buddhist scripture as titled “ Pusa World-Sounds-Perceiving in Universally Door Chapter”. The related link as follows:

 

A Brief Talk about Pusa World-Sounds-Perceiving in Universally Door Chapter

Bodhisattva World-Sounds-Perceiving in Universal Door Chapter (In Chinese and English)

When we read the Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law” with honesty heart, we will obtain  the blessed, protected and brought to mind by the Buddha.

Regarding the Buddhist scripture “Scripture of Lotus Magnificence of Marvelous Law”, there is a lot of content in each volume, because it includes the verses and each verse of the content is a short summary of the major content. Furthermore, it is  to repeat mostly the major content of the volume and to increase some new content. If you are interested in reading the whole content of 28 volumes, it takes time and patience. This Buddhist scripture is worth for us to read and understand in our lifetime. Usually, when we have completely read this Buddhist scripture with our sincere heart and revering attitude, we will love to learn the Buddha and are interested in knowing more about the other Buddhist scriptures. That is because it is coming from the blessed, protected and brought to mind by the Buddha.     

One of the Ten Titles about Buddha -- Tathagata

Author: Tao Qing Hsu

 

The word Tathagata is transliterated from the Sanskrit. The word Tathagata is translated to be As-it-is or As-it-comes. It also means thus come and thus go. It means how it comes and let it goes as the same. That is, to image there is a clean and bright mirror, when something is reflected in a mirror, it will appear exactly the same. It will never appear the different. When this thing is removed, there will be nothing in the mirror. That is, the emptiness and silence in the mirror. Such a mirror and its function which it presents can be compared to be our hearts. Each of our hearts has such a mirror-like function and state. When we can realize this and stabilize such a state of mind, it means that we see our heart of Tathagata’s root. This Tathagata is not others, but our self. However, when we do not understand the Buddhism or when we are the beginner of learning Buddha, we always think that Tathagata is some kind of gods with supernatural power, or is someone else who doesn’t matter with us.   

 

When Buddhist scriptures mention a certain Tathagata, it means that they were once sentient beings just like us. After countless time and generations of practice in Buddha-law, they finally achieved enlightenment and became Buddhas one day, and they were conferred the title Tathagata. The practicing and enlightened achievement of Tathagata is the same as Buddha. Therefore, Tathagata is and means Buddha.

 

There are a lot of metaphor and describing about Tathagata, which are explained by the Buddha Shakyamuni in the different Buddhist scripture. In the content of Buddhist scriptures translated in the future, there will be also opportunities to mention it one after another. The word Rulaifo is transliterated from the Chinese. It means Tathagata-Buddha. The word Rulai or Rulaifo is universally used in the society or novel or drama of China, Taiwan and Hong Kong. In this circumstance and for the common sense, the word Rulai or Rulaifo usually means the Buddha Shakyamuni. But, if you have read a lot of different Buddhist scripture, you will own the different knowledge about the word Tathagata.

 

And why we are not the Tathagata, we know that our inner mind is always like a thick-dust and no-bright mirror which is unable to truly reflect anything. Meanwhile, our mind is always like a drama automatic making machine, what happened outside of our mind would be possible to be distorted or to be mistakenly understood by us, thus to generate a lot of troubles and worries for us which makes us feel bad and emotional. We thus couldn’t make a correct decision when encounter anything. If we want to change our self to be a person with a steady mind, it is worth for us to learn Buddha.         

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.

Chapter 12 ﹝4﹞: Being able to see the scripture of Buddha is difficult.

(Chapter 12 ﹝4﹞ ) 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 ﹝4﹞: Being able to see the scripture of Buddha is difficult.

Being able to see the Buddhist Scripture is difficult. This is the fourth difficulty said by Buddha in this chapter. We might be curious why the Buddha Sakyamuni said that?

Why it is difficult for the public to see the Buddhist Scripture?

In ancient time, most people are illiteracy, and are pressured or oppressed by living, family, society or the government. Secondly, they might be living in the time of war, and of famine. In a word, they are suffering the life and death. For them, it has been already difficult for them to survive. How could they have the mood and time to seek the Buddhist Scripture and read it, let alone to seek the wisdom? In other word, it is the groups that are lack of bliss and blessing.

Furthermore, due to the isolation and the difference of the language and of the word, the Scripture of Buddha is hardly to be translated from the Sanskrit into the other language completely, let alone to circulate in the different society or country freely. In the ancient, being able to translate the different language is not easy.

In addition, the most important is that the translators must understand the Buddhism and have put it into the practice so that they could translate the Buddhist Scripture perfectly and surely to transmit the meaning of Buddhism.  

If we want to translate the scripture of Buddha from the Sanskrit into our language, it has to take a lot of time, and need a lot of people and funding. As we know, in that time, there is no translating software.

In China of the ancient time, the translation for the Scripture of Buddha is sponsored and supported by the state, especially, in the time of Tang Dynasty. In that time, the houses and places for used in translation are set up by the government, and which could contain more than 100 persons who are responsible for the translation professionally. Those are not included the people who are responsible for the cooking, cleaning and so on.

So, we can see that the government of Tang Dynasty is very concerned about the promotion and spread of the Buddhism. In the development of Chinese history, the Buddhism has developed the Chinese characteristics and become one part of Chinese culture. Even today, such Chinese characteristics are still developed well in China and Taiwan.

Moreover, the Buddhism has transmitted into Korean and Japan since the Tang Dynasty. The Korean and Japanese Buddhist Scripture are preserved well in their country. And it also develops the Korean and Japanese characteristics of the Buddhism. In China, Korea and Japan, the development of this system is called Mahayana Buddhism. In Thailand, Myanmar, Nepal, Buddhism has also developed very well.

The version of hand copy might be eaten by worm, or might be destroyed by fire or by war. In the history of China, Buddhism had been destroyed twice by the different emperors. What have been destroyed includes the Scripture of Buddha. For protecting the Buddhist Scripture, some Buddhist monk began to do something, and the action was sponsored and supported by the nobility. In that time, the nobility was educated well and they have the chance and time to read the Buddhist Scripture and to understand it. Buddhist monk thus engraved the Buddhist Scriptures on the slate of stone and hidden them in the caves in deep mountain so as to avoid any destruction from the war.

At that time, in the folk, if they want to see or read the Scripture of Buddha, they have to go into the Buddhist temple or to be the Buddhist monk or nun. There are some reasons. First, it is to protect the Buddhist Scriptures and avoid to be destroyed. Secondly, it is to avoid the Buddhism being humiliated by the ignorant public.

As we know, when the public are ignorant and most of them are illiteracy, they are easy to humiliate Buddha or to destroy the Buddhist Scripture, In fact, to humiliate Buddha is equal to humiliate oneself. Buddha is not else. It refers to our heart. All sentient beings have the Buddha-nature. We are the future Buddha. 

Secondly, the printing and typography has not yet been invented and is also not developed well in that time. Third, some of the Buddhist Scripture is not allowed by Buddha to pass to those people who are lack of wisdom and virtue, because they might misused the Buddhist Scripture for seeking the personal profit. Such Buddhist Scripture is only allowed in secret to pass to those disciples who have understood the Buddha-nature. That is why Buddhist Scriptures cannot do a good circulation in the public. So, that is also why to see the Buddhist Scripture is difficult.

The translated Buddhist Scripture is protected well in China and Taiwan. Some is protected well in Korea and Japan. However, out of such districts, most of the Buddhist Scripture are destroyed by the hatred people in the war, which include the original Buddhist scripture in Sanskrit.

People must have the following reasons and conditions so that they have the opportunity to see or read the Buddhist scripture, to hear the teaching of Buddha, and to learn the Buddha.

In the scripture of Buddha, the Buddha Sakyamuni had mentioned that people must have the following reasons and conditions so that they have the opportunities to see or read the Buddhist scripture, to hear the teaching of Buddha, and to learn the Buddha.

First, we must have the deep cultivation for the roots of virtue in our present life and in our past life. That is, we have done and accumulated a lot of good karma.

Second, we have already supported countless Buddha in our past numberless life.

Third, we must have virtuous reasons and good conditions. That is, we have a root of virtue in ourselves, and itself is the virtuous reason and good condition.

Fourth, we must have the basic bliss, such as we have basic financial resources to support our life and to support the Buddha-learner; we are literacy; we could understand text, and have the basic intelligence and IQ.

Fifth, even we are illiteracy, but, we have above said reasons and conditions, we still have the opportunity to see the Buddhist scripture, to hear the teaching of Buddha, and to learn the Buddha.

Sixth, according to my observation, if people do not have the open and curious mind, it is hard for them to see the Buddhist Scripture. In other word, if we do not have above reasons and conditions, it is difficult for us to see the Buddhist Scripture, let alone to read it and learn it.

It is few that the Buddhist Scripture is translated from Chinese into English.

In the current time, the printing, typography, and internet are developed well. If we are willing to see the Buddhist Scripture with Chinese, and to read it, we are easy to find it. But, if we want to find and see the Buddhist Scripture which is translated into English, it is still some kind of difficulty for us, because the amount is few, let alone to be translated into the other language.

Due to a lot people do not have opportunity to see and read the Buddhist Scripture, they do not understand the true meaning said by Buddha, and just have heard a little from the Buddhist monk or nun. Since the Buddha’s teaching might be misinterpreted by them, the public might thus misunderstand the teaching of Buddha.

What is the Buddha’s teaching?

In fact, all the teaching of Buddha just has one key point that is to know and understand our true heart. That is to know and understand our own Buddha-nature. The rest of the points is just methods to be used how to know and understand our true heart. Then, we might have a question. What is our true heart? Which we can have a reference from the chapter 2. (Chapter 2)A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha or Let heart in peace, no fear and affliction any more (Updated on 2019/07/11)

The methods contain eighty thousand and four thousand Law-doors. The number doesn’t mean that there are really such amount methods, but means that it contains various positive methods, and it also means that the methods could be very flexible and creative.

That is why the methods being used by the Zen-master might not be understood and accepted by the public. In the ancient, sometimes, they use their shoes to hit his disciple’s head in some situation; at this moment, if their disciple arise the heart of hatred, or arise a thought of question about that, it means that they still could not find their true heart. Such method could not be used for the modern people, because the modern people are easy to have the hatred mind and sue to the court for such behavior.

Some of the methods are always mistakenly understood by the public to be the whole of Buddhism. For example, the method to chant the Amitabha. And such misunderstanding Buddhism could not be contented to their expectation or personal desire so that they might disregard, or criticize the Buddhism.

To support the translation of Buddhist Scripture could plant the root of virtue to oneself.

Let’s return to the topic. Some people are dedicated to translate the Buddhist scripture from Chinese into English by their own force. And some of those Buddhist Scripture could be found in the internet. Some of them could be read by free. However, some of them have to be paid because of the copyright.

To support the freely circulation and translation of Buddhist Scripture could plant the root of virtue to oneself. Why? That is because when we support the virtuous action of others is to support us to be a virtuous person. Such blessing and bliss would return and repay to us at any time. 

Of course, if you are interested in the Buddhism and in the translation of the Buddhist Scripture, why not to join the line to do the virtue, whatever your language is.

I am still dedicated to translate the Buddhist Scripture from Chinese into English by my own force continually. I am not just to translate it, but also to explain it, and post it on the blog to be read freely. I share those articles from time to time by free.

I sincerely hope that the public could have the opportunity to read the Buddhist Scripture with their own language by free at any time. And you are lucky and blessed, if you have read this article.