How to measure whether an individual or a society or nation is happy and prosperous？

 

Author: Hsu,Tao Qing; Tao Qing Hsu

People with low cognitive abilities are prone to isolation, and they also tend to isolate others.

According to psychological observations and research, elderly people living with family members are associated with "frailty" when they feel isolated within their families. Furthermore, the resulting feelings of loneliness, frailty, and depression are often more pronounced in these elderly individuals compared to those living alone without family. My personal observation suggests several possibilities. One is that the elderly person may be stubborn, difficult to communicate with, and exhibiting low cognitive abilities, thus leading to isolation by family members. Another possibility is that the family members living with the elderly person may themselves be exhibiting low cognitive abilities, lacking empathy for the elderly person's physical and mental well-being, and thus isolating them. In other words, elderly people with low cognitive abilities are more likely to be isolated by their families; conversely, family members with low cognitive abilities are more likely to isolate elderly people.

Bystanders can only practice the "unfeeling compassion" of Diamond Wisdom.

The psychological observations and research described above are also applicable to social and international relations. Let's assume that this elderly person or their family member with low cognitive abilities represents a nation or its leader with low cognitive abilities. An individual, leader, or organization with low cognitive abilities who is unwilling to reflect on themselves and improve to integrate into the universal values ​​of freedom, democracy, human rights, and equality in modern international society will inevitably be isolated. Such leaders and organizations with low cognitive abilities will inevitably move towards isolating their citizens (national isolation). Whether as individuals or organizations, they will ultimately decline and perish, just like the elderly person with low cognitive abilities. This cause and effect stems from their own actions, not from external causes. Neither Buddhist nor psychological observations can forcibly change the state of those with low cognitive abilities. At this point, observers can only practice the "unfeeling compassion" of Diamond Wisdom(Gold-tough Wisdom). They can either wait for the leaders and organizations with low cognitive abilities to awaken, turn back, and grow, or allow them to remain isolated and self-destruct. At this point, it's only a matter of time.

The Dharma teachings transmitted by Master Longhua ( Bodhisattva Maitreya)

The master said: Uproot the evil people completely.

The disciple asked: How can we eradicate evil people completely?

The Master said: A hand that is merciless yet compassionate.

To measure whether an individual or a society or nation is happy and prosperous, we should focus on the abundance and peace of mind and spirit.

Furthermore, if we are treated with indifference, disregard, and isolation by those with low cognitive abilities in our social activities, it will inevitably accelerate the decline of our physical and mental health. Similarly, if we are treated with stubbornness, prejudice, indifference, disregard, and isolation by other countries in the international community, it will inevitably have a negative impact on our national strength and the physical and mental health of our citizens.

Therefore, if we hold this understanding, we will inevitably strive to create psychologically safe, positive, friendly, warm, equal, and mutually beneficial high-cognition interactive relationships, whether in our family relationships, social relationships, or even international relations, thereby enhancing the physical and mental health of every citizen. Similarly, positive and healthy interactions between nations will benefit the physical and mental health of both countries' citizens, contribute to their longevity, and help improve their individual cognitive abilities and intelligence. In other words, measuring the happiness and prosperity of individuals or societies and nations should not be limited to economic wealth, but should be based more on the psychological and spiritual well-being and peace of individuals and societies.

The Nobility of Buddha-Nature

Author: Tao Qing Hsu/ Hsu, Tao Qing/ Hsu, Daoqing

The realm of the law (Dharma Realm; Law Realm) is empty, and the spirit(or god) is omnipresent. The spirit( or god) is the soul.

The spirits in the worlds commune with each other, wandering in the vast emptiness in a dream. This dream is not a dream, yet it is also a dream. Like a dream, yet not a dream, itself is illusory. That is the inner and outer phenomena of the self.

Other spirits(or gods) are neither internal nor external. This spirit(or god) is not another, but merges with the original spirit. Other spirits(or gods) and one's own spirit are one. Other spirits(gods) are Buddhas, Bodhisattvas, and sentient beings. The original spirit is the self.

The Buddha said: In heaven and on earth, only I am the most nobility(honored).

This "I", itself, is Buddha-nature. It does not only refer to the Buddha Shakyamuni, but also to the Buddha-nature of sentient beings who have not yet attained Buddhahood. Know that one's own Buddha-nature is uniquely noble, identical to the Buddha's. This is not arrogance towards others, nor contempt for sentient beings. Knowing the nobility of Buddha-nature, one dares not trample upon it.

The Buddha Shakyamuni  also said: I, the Buddhas, and sentient beings are one(the unity).

He also said: All sentient beings possess Buddha-nature.

One(the unity), itself, is Buddha-nature. I, itself, am Buddha-nature. The spirit, itself, is Buddha-nature. The Buddha-nature, itself, is emptiness. 

The spirit, its essence, is also void, also illusion. It manifests and functions with the illusion-transform within the void. Hence it is said, "The spirit transforms in myriad ways." The Buddhist Scripture, The Great Direction and Immense Flower Solemn Scripture, says: "The mind is like a skilled painter, able to paint the picture of all worlds." That is, all spirits of all beings create various worlds, no matter if it seems good or bad. 

The mind is the spirit.

Buddha-nature has no inherent nature, it is empty. The vast emptiness is inherently empty, that is it.

The great bright mirror of the mind, itself, has neither right nor wrong. All phenomena of the Law Realm (Dharma realm) are reflected in it, yet it is neither without right nor without wrong.

A single thought arises and functions, the right and wrong, all due to causes and conditions.

All phenomena are complex, all arising from causes and conditions. When causes and conditions cease, the reflection disappears.

Therefore it is said: those who stubbornly cling to illusions are foolish; those who are biased are stupid.

The above is neither my own creation nor a repetition. It is the compassionate transmission of the Law(Dharma) by all Buddhas and Bodhisattvas. Those who realize this themselves will understand.

All sentient beings possess this nature, all possess this mind. This nature is Buddha-nature. The mind is a mirror of the heart. Know that all beings are capable of realizing this; it only awaits the right time and conditions to trigger and awaken it, it only awaits the realization itself. What has not yet occurred is because of ignorance (no-brightness). Therefore, know that the essence and nature of all beings are without ignorance(no-brightness). The Heart Sutra says: There is no ignorance(no-brightness), nor is there an end to ignorance(no-brightness). That is, the mind of all beings, the essence, itself, is bright. 

To realize this is enlightenment. Enlightenment is the light of the sun and moon, illuminating all things. It is like Bodhisattva Avalokiteshvara (Bodhisattva World-Sound-Perceiving), playing in the Saha world (the world on earth). Bodhisattva Avalokiteshvara (Bodhisattva World-Sound-Perceiving)  manifests in countless forms, seemingly good, seemingly evil, guiding beings in the Saha world; it is both play and performance. Whether appearing as a good person or a bad person is merely the subjective perception of beings. Therefore, know that beings who take everything seriously are foolish. This is a way of dealing with people that allows us to have an open mind and flexibility, and not to be blackmailed, kidnapped, or manipulated by stubborn, biased, and foolish ideologies, claims, or any opinions.

Therefore, we know that the Buddha-nature of all beings is also noble, the same as that of the Buddha, the same as that of the self. Therefore, we know that all Buddhas and Bodhisattvas respect beings, daring not to infringe upon them, daring not to trample upon them, daring not to despise them, daring not to deceive them.

We Know that any sentient being who, in the name of the gods or independently of the gods, uses their consciousness to commit various acts, showing contempt for, despising, or infringing upon other sentient beings, creates their own karma and will inevitably suffer the consequences. This is because the inner spirit of all sentient beings and the inner spirit of myself are neither one nor two. Their forms differ, but their inner spirits are one. To despise other sentient beings is to despise oneself, and the same principle applies to all others. This is the earnest exhortation of all Buddhas and Bodhisattvas from ancient times to the present.

Therefore, the wise should know that they should not be swayed by sentient beings, but rather sway them. Sentient beings are myself, and also the product of the five poisons of greed, anger, ignorance, pride, and doubt. Bodhisattva Manjushri, the mother of Buddha, severed the eighty-four thousand threads of afflictions in the world with the sword of wisdom, thus transforming the five poisons of the mind to be clean. This is because of the image reflected in the image. That is, using images to respond to images. This is something ordinary sentient beings cannot bear. However, we  observe others' performances. Dignified solemnity, laughter, and scolding are all like illusions. The Buddha said: All phenomena are like illusions. All conditioned phenomena are like dreams, illusions, bubbles, and shadows.

Worldly appearances may differ in age, position, rank, wealth, or poverty. However, if one understands that all beings share the same Buddha-nature, one is able to be neither arrogant nor servile. If some beings are ignorant, biased, and prone to bullying the good and fearing the evil, the wise should wield the Vajra sword of wisdom, sometimes with compassion, sometimes with severity, hoping to sever their ignorance and afflictions, thus protecting the vast number of innocent and kind beings.The Manjushri Wisdom Sword usually means the application of the invisible wisdom. As times change, the Manjushri Wisdom Sword can be understood and practiced in a broader sense.

Worldly legal entities, organizations, and political parties are simply aggregations and derivatives of individuals. They are gathered together by causes and conditions. Their essence is empty. Therefore, they can be viewed and acted upon in the same way.

Buddha-nature is the essence of the body. Cultivation or practice is the form and phenomena. Becoming a Buddha is the function and application. Only sentient beings with the spirit can know, cultivate, practice, and realize this, and thus attain realization. Only after realization can it be used.

AI (Artificial Intelligence) can remember and think, but it lacks spiritual power; therefore, it cannot cultivate, realize, or attain anything. This is the difference between spiritual beings and AI (Artificial Intelligence).

What do spiritual beings realize? The body of Law (the Dharmakaya), the body of reward or repay( the Sambhogakaya), and the body of transformation (the Nirmanakaya)—the three unified. This is the supreme treasure of the Tathagata, realized, proclaimed, and transmitted by all Buddhas and Bodhisattvas. Only spiritual beings can realize and attain this.

In other words, AI has accumulated vast knowledge, surpassing the total knowledge of all humanity. However, because it lacks the unique spiritual abilities of humans, even if it simulates humans, it will not possess the wisdom of the Tathagata. The wisdom of the Tathagata is unique to spiritual beings in the Law Realm (Dharma Realm) and cannot be imitated or destroyed by artificial intelligence. The spiritual beings include the beings in heavens. The beings include the aliens in the universe. 

We know that all human knowledge arises from the emptiness of the original mind and is inseparable from the Buddha-nature and Tathagata wisdom of the original mind. AI is also created from the Buddha-nature and Tathagata wisdom of humanity. Those who understand this can control and transform AI. Those who do not understand this will be transformed by AI.

The powerful and wealthy in the world claim to have a mission and use various words and deeds to benefit sentient beings, whether the ways are good or bad. Maybe to claim that the mission is from the gods' indication or from something. Beautiful words carry a mission, ugly words are merely a tool. The wise, upon careful reflection, will understand what is being said. Those who understand are humble and kind to all beings. Those who do not understand are arrogant and harm all beings.

A soul practicing within a hierarchical group or organization built on authority might have a slight chance of attaining Arhatship. Unfortunately, in such a group or organization, the chance of attaining Buddhahood is almost nonexistent. Why?

Because in such an environment, the soul is manipulated and controlled by authority and hierarchy, regardless of whether the intentions of these authorities and hierarchical systems are benevolent or malevolent. The nobility of Buddha-nature lies in its liberation from the manipulation and control of all authority and hierarchy, even those authority and hierarchy originating from souls in the void. We might call these gods or demons or ghosts.

In other words, the nobility of Buddha-nature lies in its liberation from the manipulation and control of gods and demons in the void. More profoundly, the nobility of Buddha-nature lies in its independent thinking and the ability to distinguish what is the different between manipulation, control, and teaching.

May all beings understand this: their own Buddha-nature is supremely noble. The Buddha-nature of others is also supremely noble. Equality between self and others is based on Buddha-nature. Knowing this, one can respect oneself and others, value oneself and others, and thus put it into practice. This is the earnest teaching of Buddhas and Bodhisattvas throughout history.

May all beings truly understand supreme wisdom.

May all beings truly understand supreme compassion.

Grateful to all Buddhas and Bodhisattvas of the ten directions for their compassionate teachings and care.

Grateful to all sentient beings of the ten directions for their compassionate protection and guidance.

Perceiving the spiritual awakening is the Bodhi.

 

Author: Tao Qing Hsu (Hsu, Tao-qing) 

 

What is the spiritual awakening and what is the Bodhi? Relative to awakening is sleeping. It is a kind of describing. When we don’t know our self Buddha-nature which is the serenity and stillness in mind and nothingness in heart, we are like sleeping in the dark room and we couldn’t see the brightness. Once we know our self Buddha-nature, it is as we are awakening from the sunshine and could see the brightness, which is also called enlightening. This is the simple and short explaining about spiritual awakening.

 

There could be a lot of explaining about Bodhi. According to the different degree of learning Buddha, Buddha Shakyamuni or the Master in Buddhism will offer the different meaning from shallow to deep. We will read the different meaning for Bodhi from the different Buddhist scripture. So, be wise and don't be bind by one meaning.

 

Bodhi is originally the Sanskrit and means a tree which names Bodhi. That is because Buddha Shakyamuni seat in meditation under a tree, where he is enlightened and prove the supreme-equality-wisdom by self. Then, this tree is called Bodhi tree. So, Buddha Shakyamuni uses the word “Bodhi” as “enlightenment” or “prove the supreme-equality-wisdom”. The masters in Buddhism usually explain Bodhi as compassion, wisdom, or becoming Buddha.

 

Perceiving the spiritual awakening is to have seen the self Buddha-nature and to enlighten and to prove the self natural wisdom, and then becoming Buddha, which whole experience is Bodhi.

 

How to perceive the spiritual awakening? There are three important methods. That is, to listen to Buddha’s teaching or to read the Buddhist scripture and its explanation, to think and to reason what the Buddha has taught, and to put Buddha’s teaching into practice. The spiritual awakening means to know self heart which is self nature, self Buddha nature.

 

Learning Buddha is to perceive the self spiritual awakening, not to worship Buddha Shakyamuni. For the masses, they may not have such knowledge. But, to worship Buddha will bring them hope and peace in heart. It is better for us to understand such situation with our empathy.

Verses demonstrate whose natural wisdom is enlightened.

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

 

Zen master Hong Ren (A.D.601-674) was the fifth generation of Chinese Zen. He directed a large Zen temple where many disciples learned Zen from him. One of his disciples named Shenxiu was the chief professor who also taught Zen. However, his heart had not yet been confirmed by the heart of the Zen master Hong Ren.

 

All the disciples thought that the chief professor Shenxiu would be the sixth generation of Chinese Zen. And they expected it to be true. One day, Zen master Hong Ren asked his disciples to write down verses on the wall about what they have enlightened in wisdom. 

 

All disciples invited Shenxiu to write verses. Then, Shenxiu wrote verses:

 

The Body is Bodhi tree.

The heart is like a stand of the bright mirror,

Which have to be often wiped diligently, and

Do not make it provoked by dusts.

 

The dusts meant annoyance, trouble, or mistake. The verses meant that we should remove any annoyance, trouble and mistake. It looked reasonable. All disciples agreed with it cheerfully, and thought that everyone should follow the verses to practice. They all thought that the sixth generation of Chinese Zen must be Shenxiu.

 

At that time, Huineng passed by there from kitchen where he worked and felt curious what they were talking about. A colleague told him what verses Shenxiu had written.

 

Hearing that, Huineng had verses in heart and asked his colleague to assist him to write down the verses on the wall:  

 

There is no tree in the Bodhi originally.

The bright mirror is also not a stand.

There is nothing in the original.

Where the dust could be provoked?

 

All disciples read these verses curiously, did not understand what they meant, and were all stunned.

 

Zen master Hong Ren came here and had read the verses on the wall. He knew that Huineng had enlightened his natural wisdom. At the midnight, Zen master Hong Ren spoke Diamond Sutra for Huineng and imparted the Zen to him, including the golden-thread dresses and bowl. From the moment, Huineng was confirmed by Zen master Hong Ren and became the sixth generation of Chinese Zen. That is because his self spirit was awakened naturally.    

 

Those who have such knowledge gain the Dao quickly.    

 

Basically, there is no wrong for the two verses. But, do you know the difference of the verses said above between Shenxiu and Huineng? Shenxiu has not yet seen his self nature. However, Huineng has already seen his self nature. The self nature is the Buddha nature. That is what the difference between them, and such difference has decided their different destiny and future.

 

What is the difference? In a word, it is the difference of the general person and the Bodhisattva. It is also the difference of distinguishing wisdom and no-distinguishing wisdom. It is only the difference by a thought. It is so simple. However, it is very hardly to be understood by the masses.

 

What is the difference between distinguishing wisdom and no-distinguishing wisdom? For the general people, they are good at the distinguishing intellect, especially the elite. The ability of analysis, research and debating is the distinguishing intellect. But, it is not the no-distinguishing wisdom.

 

The distinguishing wisdom could help us distinguish what is the true virtue and what is the true evil, and we know that we should do the true virtue and not do the true evil. So, to have the distinguishing wisdom is a good thing. For the general people, they may have the distinguishing wisdom. But, it is not enough, if we want to learn Buddha.  

 

To learn Buddha, we must realize the no-distinguishing wisdom on the basis of distinguishing wisdom. Only we are in the state of no-distinguishing wisdom, we will realize the wisdom without binary opposition. That is the top supreme wisdom.

 

If we want to realize such wisdom, we have to realize the emptiness nature. However, it is hardly to realize it for anyone. So, Shenxiu may have the distinguishing wisdom. But, he does not have the no-distinguishing wisdom. That is why he cannot be the leader of the sixth generation of Chinese Zen.

 

For the masses, some people even do not have the distinguishing ability to distinguish what is good and what is evil, let alone to have the distinguishing wisdom. That is why they do the evil things and even do not have the feeling of shame.

 

Perceiving the sky, land and the world, to have a thought of the impermanence, it would lead us to realize these natures and essences are emptiness. The essences of the impermanence is the emptiness nature. The changing of phenomenon is the impermanence,  this is like the illusion, and is not real, and this is the perceive of fake. The essences of the impermanence is the emptiness, this is the real and permanence, and this is the perceive of truth. From that, we extend to realize that the nature and essence of our spiritual awakening is also emptiness. Then, what they mean for us? It is the wisdom of no obstacle, and which is the all wisdom, including the distinguishing wisdom and the no-distinguishing wisdom. The changing of phenomenon and the corresponding impermanence are belonging to the distinguishing wisdom.  The essences of the impermanence is the emptiness, this is the truth and permanence, and is belonging to the no-distinguishing wisdom.  The essences of all of them are the wisdom of emptiness nature. That is, the fake and the real are one, the illusion and the truth are one. Huineng realize it and that is why he can be the leader of the sixth generation of Chinese Zen.

 

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

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.