One of the Ten Titles about Buddha—Supreme-Scholar

 

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

 

The definition and explanation of Supreme-Scholar

 

The Title Supreme-Scholar—its Sanskrit is anuttara-- is based on and derived from the title World-Understanding. The link is One of the Ten Titles about Buddha—World-Understanding.

 

In The Scripture of the Ten Titles Said by Buddha, it is mentioned that:

Moreover, all the two-legged, four-legged, many-legged and no-legged in the other world, the all heavens of desire and color, the heavens of thoughts and no thoughts, the heavens of neither thinking nor non-thinking, and supposing to be the mortal or the sage, in all these sentient beings, only the Buddha was the first, the most supreme and no grade. It was thus named the Supreme-Scholar.

 

This paragraph “All the two-legged, four-legged, many-legged and no-legged in the other world, the all heavens of desire and color, the heavens of thoughts and no thoughts, the heavens of neither thinking nor non-thinking, and supposing to be the mortal or the sage, in all these sentient beings” means the Three Realm and Six Paths – the Desire Realm, the Color Realm and the Colorless Realm. The Related introduction and explanation you can refer to the link: One of the Ten Titles about Buddha—World-Understanding. The meaning “no grade” you can refer to the link: Let heart in peace, no fear and affliction any more (Updated on 2019/07/11). The content what the link is very abundant, it needs to take time and patient to read and understand it.

 

Realizing the emptiness in the void of heart makes our heart beyond the world.

 

When we realize the emptiness in the void of heart, we will realize there is no grade, no comparison, no binary opposition, no confrontation, no fight, no argue, no competitive and no accusation in our true self-nature. It makes our heart beyond the world. Meanwhile, we will realize that the grade, comparison, binary opposition, confrontation, fight, argue, and competitive, any accusation and any definition are caused by any outside and inside conscious, mind and phenomena, even are to be manipulated by people with intention or cunning smart or scheming mindset. 

 

No matter the mortal or the sage was, in all these sentient beings, only the Buddha was the first, the most supreme and no grade. It was thus named the Supreme-Scholar.

 

Beyond the worlds, there is no grade in the vast, silence, emptiness and void. However, the Buddha was also one of the beings, his heart did not leave the worlds and was able to enter in and go out the worlds freely. Therefore, if we compare what the level of the mortal or the sage in any realm was, such as the ability of saving the self and others, and the blessing, wisdom, empathy, and sympathy, etc., the Buddha was the first and the most supreme. Then, we understand that the first and the most supreme are also meant to no grade. That is because there is no highest rather than it and there is no comparing to each other in the realm of the vast, silence and emptiness.

 

The Buddha’s mind is unattached, as pure and untainted as the void.

 

The Buddha can truly understand that the world of the Three Realms and Six Paths in which is the thought and non-thought, non-perception and non-non-perception, non-boundary and non-non-boundary, non-boundless and non-non-boundless, Buddha-law and non-Buddha-law (Dharma and non-Dharma), permanent and non-permanent, constant and non-constant, non-going and non-non-going, grade and non-grade, non-grade and non-non-grade, etc., and he also knows all transcendental Buddha-law (Dharmas) that it is beyond the worlds of the Three Realms and Six Paths. The Buddha’s mind is unattached, as pure and untainted as the void.

 

How to understand the word Supreme-Scholar?

 

The word Supreme-Scholar also can be understood or replaced by the word Supreme-Gentler, Supreme-Lady, or Supreme-Nobler. We can understand it by the metaphor of the Doctor or Master. For example, those who have graduated from a doctoral program in a university are respectfully called Doctor, and those who have graduated from Buddhist studies and learning Buddha are respectfully called Supreme-Scholar. How to learn Buddha and how to know the basic knowledge of learning Buddha, you can refer to the following link of various articles:

Talk about and Comment on Buddhist Scripture

 

What the wealth and noble the humankind have pursued and owned is visible and obvious, and is the impermanent.

Pursuing to graduate from a well-known university, engaging in an enviable job, earning a lot of money, having a good income, or having the prosperity and the high status in the career, it belongs to the visible wealth and noble. All of these things are impermanent and like floating clouds and bubbles which are easily disappeared at any time. Unfortunately, many people fall from the clouds into the abyss because of greedy and unjust in heart or because of unlucky fate caused by lacking of the good knowledge, wisdom and compassion.

Achieving the Buddhahood is the invisible and hidden wealth and noble, and is the permanent.

When we graduate from the examination of studying Buddhism and learning Buddha, the Buddhas and Bodhisattvas in the sky and the void will show up and come to confirm us. That is, the Buddhas and Bodhisattvas who have appeared in the ten-direction worlds and beyond the worlds, these graduates, these senior brothers and sisters, will come to confirm us and congratulate us. At this time, we will be conferred the title of Supreme-Scholar. Then, we have the qualify to engage in the vocation of Buddha. Graduating from studying Buddhism and learning Buddha and engaging in the vocation of Buddha is an invisible and hidden wealth and noble. The Buddha indeed owned the huge wealth and noble. It is the permanent. Few people know this. If you are lucky to know it at present, it is good for you to cherish the opportunity to learn Buddha. There is a historic Chinese verse and I translate it from Chinese into English as follows:

 

All in heaven and on earth is not like Buddha,

The ten-direction worlds are also incomparable,

Everything in the world I have seen fully,

There is nothing which is like Buddha.

 

I hope we are able to learn Buddha together, be blessed by all Buddhas in ten directions and go on the path of Bodhi hand by hand, in our each life of the present and future.

The Scripture of the Ten Titles Said by Buddha (Updated on May 23, 2024)

The ancient translator: Master Devasantika, Buddhist monk, Since A.D. Unknown to A.D.1000, born in North India, Jalandhara. Master Devasantika accepted the ancient emperor's order to translate this Buddhist scripture from Sanskrit into Chinese.

The modern translator: Tao Qing Hsu, Buddhist-at-home, not Buddhist nun, born and living in Taiwan. She has translated this Buddhist scripture from Chinese into English since the year of 2023 AD.

 

　　

Tathagata, Should-Make-Offerings, True-Equality-Enlightenment, Brightness-Action-Feet, Good-Death, World-Understanding, Supreme-Scholar, Man-Tamer, Teacher-of-Heavens-and-Humans, Buddha, and World-Venerable-One.

 

Ananda spoke and said. Why was it called Tathagata? The Buddha told Bhiksu. In the past, when I was a Pusa in the cause position, I had experienced to practice various deeds. In order to seek the supreme truly equality and truly enlightenment, now I have attained Bodhi, Nirvana and all truth. By the Eight Sage Paths truly see what the proved. It was named Tathagata. Just like those, who attained the truly equality and truly enlightenment in the past, tamed and rested the mind so as to achieve nirvana. It was named Tathagata.

 

Why was it 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.

 

Why was it 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.

 

Why was it called Brightness-Action-Feet? The Buddha said. The brightness meant that the brightness of heavenly eye, the brightness of experienced and predestined destinies, and the brightness of leak- ended. What the meaning of the action feet was the Karma of the Tathagata’s body, mouth, and mind. Good at practicing the consummate of possessing feet, the rightly truth and clearly clean. Such as owning a large clothing and bowl, etc., being able to perceive and reflect it at ease but without loving or attaching it. In all actions of the voluntary strength, practice them so as to make them consummate to possess the feet. It was named Brightness-Action-Feet.

Why was it called the Good Death? The Buddha said. That is the meaning of marvelous going. Such as greed, anger, obsession, etc., dragging all sentient beings towards the other evil going. This is not named good death. Tathagata's right wisdom was capable to eliminate all confusion. Wonderfully appearing and beyond the world can go toward the Buddha-fruition. It was hence named Good Death.

 

Why was it called the World-Understanding and the Supreme-Scholar? The Buddha said. What the world means. It was called the desire realm, the color realm, and the colorless realm. And the hells, the hungry ghosts and the brutes, etc., that sort of things. Each had its own form aggregate, feeling aggregate, thought aggregate, action aggregate and consciousness aggregate. And the root of the eyes, the root of the ears, the root of the nose, the root of the tongue, the root of the body, and the root of the mind. And all the laws of that six consciousnesses and of that realms of thereon depending and so on. It was called the world. Truly enlightenment and truly knowing was called World-Understanding.

 

Moreover, all the two-legged, four-legged, many-legged and no-legged in the other world, the all heavens of desire and color, the heavens of thoughts and no thoughts, the heavens of neither thinking nor non-thinking, and supposing to be the mortal or the sage, in all these sentient beings, only the Buddha was the first, the most supreme and no grade. It was thus named the Supreme-Scholar.

 

Why was it  called Man-Tamer? The Buddha said. Buddha was a great man. And it could harmonize and rule the two sorts of good and evil things. The evil one made the three karmas of not good arise. And doing all the evil thus depraved oneself into the hells, hungry ghosts and brutes therefore gained the evil retribution. A good person practiced all good deeds in body, mouth and mind. Obtain blessings fruition from human and heaven. All good and evil were done by the mind. The Buddha used the law of nirvana of the good of the first meaning. It demonstrated the harmonizing and ruling to make beings leave the contaminated and filth and thus gained the supreme silent and eliminated Nirvana. Therefore, it was called Man-Tamer.

 

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.

 

Why was it called Buddha? Its wisdom possesses the adequately three enlightenments and the consummate and the brightness. It was hence named Buddha.

 

The Buddha told Ananda. I had done the practicing of regularly-walking in the past. A Brahmin came and asked me. Why did your parents name you Buddha? The Buddha immediately answered. That what the world understands and knows can be understood and known by me. That what the world perceives can also be perceived by me. That what the world can eliminate can also be eliminated by me. I have all wisdom and all understanding. I have experienced my lives since the countless kalpas. All kinds of practice are far away from dust and dirt. Now I have achieved the supreme Bodhi. Therefore, the name of Buddha was established.

 

Why was it called the World Venerable One? The Buddha said. When I was in the cause rank, I investigated myself to perceive all good laws. Precepts’ laws, mind’s laws, and wisdom’s laws. And I also perceived the laws of not good of the greed and so on. It could incur all sufferings of having generated and eliminated and so on. Used the wisdom without leakage to break through those worries and gained supreme enlightenment. That was why heavens, humans, mortals and saints. Those who transcended the world and those who were in the world respected him. Therefore, it was called World Venerable One.

Annotation: Pusa is transliterated from Chinese. It means Bodhisattva.  

 

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.

The Scripture of The Supreme-Wisdom Heart

The Scripture of The Supreme-Wisdom Heart

Translator in the time of Sui and Tang Dynasties, China (AD.602-664): Xuanzang (Who translated the said Scripture from Sanskrit into Chinese.)

Translator in the modern time (A.D.2018): Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)

When Pusa Self-ease-perceiving is deeply practicing the supreme wisdom,

It reflects and views its Five Aggregates are all empty, and is thus free from all suffering.

Shelizi!

The material world is no difference from the emptiness.

The emptiness is no difference from the material world.

The material world itself is the emptiness.

The Emptiness itself is the material world.

So feeling, the cognition, the action, and the consciousness are the same as above mentioned.

Shelizi!

All law is the phenomenon of emptiness,

Which is neither arising nor eliminating, neither defiling nor purifying, and neither increasing nor decreasing.

There is thus no material world in the emptiness, so as well as no feeling, cognition, action, and consciousness;

No eyes, ears, nose, tongue, body, and mind;

No form, sound, smell, taste, sensation, and law;

No realm of eyes, and even until no realm of consciousness;  

No ignorance, and no end of ignorance, and even until no aging and death, and no end of aging and death;

No suffering, aggregating, eliminating, and Tao;

No wisdom and attainment.

Due to nothing to be attained, Buddhisattva is thus according to the supreme wisdom, there is no hindrance in heart. Due to no hindrance, there is no fear. It departs from the reversed dream. So the Nirvana is exactly attained.

   

Buddha of Three Life Time has attained the supreme-equality enlightenment by the supreme wisdom.

Therefore, the supreme wisdom is known as the great-spiritual charm, the great-bright charm, the supreme charm, and equal charm of no-grade, which can be used to eliminate all suffering. It is genuine and not false. That is why the charm of supreme wisdom is said, and is recited as:

Gate Gate Paragate Parasamgate

Bodhi Svahal

The related article that you might be interested:

1. Let heart in peace, no fear and affliction any more
2. The god of benevolence and wisdom to liberate people from suffering (updated on 2019/07/16)

A Brief Talk about The Scripture of The Supreme-Wisdom Heart

A Brief Talk about The Scripture of The Supreme-Wisdom Heart       

Translator in the time of Sui and Tang Dynasties, China (AD.602-664): Xuanzang (Who translated the said Scripture from Sanskrit into Chinese.)

Translator in the modern time: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)

Teacher, speaker and writer: Tao Qing Hsu

Introduction

The Scripture of The Supreme-Wisdom Heart is generally spoken as Heart Sutra which is short for The Maha Prajna Paramita Hrdaya Sutra. The title as said is Sanskrit and some words of Sanskrit in the content are too many syllables to pronounce. It is thus more difficult for us to understand and recite it. Furthermore, I find that some of translations from Sanskrit into English or from Chinese into English are not complete. It might confuse us. Therefore, I translate it from Chinese into English according to my knowledge and understanding of the Heart Sutra. The original Chinese version what I use is translated from Sanskrit into Chinese, and is used freely and universally in Chinese and Taiwan. The translator is Xuan Zang, which is a person in ancient China. What I have translated can be found in the website of Buddha’s Virtue & Love Widely and Universally. And now I have a brief talk about heart sutra by my own version of translation. I hope that this version would be more helpful for all people in the world to understand and recite it by such easy way.

The Content of The Scripture of The Supreme-Wisdom Heart

        

When Pusa Self-ease-perceiving is deeply practicing the supreme wisdom,

It reflects and views its Five Aggregates are all empty,

and is thus free from all suffering.

“Pusa” means “Buddhisattva”, and is short for Buddhisattva, which you can find. So we can also pronounce it as “Busa” in short if you like. When someone follows the path of Buddha, however, it has not yet completely enlightened, and still has some obstacles in heart about nuisance and what as known, even though this, it can use its power of kindness and sympathy to save sentient beings to be free from all suffering, we call such person “Buddisattva” for honor it. In Chinese language, we call it “Pusa”, which is transliterated from Chinese words and its original language is also from Sanskrit.

There are two kinds of “Pusa”(Busa, Buddisattva). One is Buddhist monk or nun. The other is Buddhist non-monk or non-nun. That is mentioned from The Sutra of an Upasaka’s Precepts.

So now, we have one concept that there is one person whom is given one title as “Pusa” for honoring him or her. And the Pusa’ name is called as Self-ease-perceiving. Why I use these words, because its meaning is totally concerned about the content of the heart sutra. If you completely understand it, you will know why the “Pusa” is named as Self-ease-perceiving. The complete meaning is that to perceive itself is in the state of comfort or ease, or to deeply practice the supreme wisdom by perceiving itself in the way of comfort or ease. There are immeasurable meanings waiting for you to find out. So, it really has the meaning for you. The most important is that you understand the meaning, so the heart sutra would be truly helpful for you.

In Sanskrit, the Pusa as aforesaid is Bodhisattva Avalokiteshvara. And the supreme wisdom is parajna paramita. Sanskrit might have no meaning for us, because it is not our language. The pronounce of “Pusa” is similar to “Pizza”, so it is easier to remember and recite, especially for the elder people. That is why I use this word ”Pusa” instead of Bodhisattva.

The whole content of this heart sutra is talking about why it is the supreme wisdom. Now there is one person, who is Pusa Self-ease-perceiving, and has deeply practicing the profound and supreme wisdom. From this, we can find one important point. That is telling us, we have to do as what Pusa Self-ease-Perceiving to do, so that we might get into the profound supreme wisdom.

In practicing as said, Pusa Self-ease-perceiving finally finds its Five Aggregates are all empty. For generally speaking, the practicing in the teaching of Buddha is including the meaning of seeing from eyes, hearing from ears, smelling from nose, tasting from tongue, acting from body and minding from consciousness.

What we have seen, heard, smelled, tasted and acted is forms, sounds, flavor, taste and perception. What is thus arisen from the matters, feeling, cognition, action and conscious, no matter it is in material or spiritual form, will be all accumulated or aggregated in our consciousness. So it is called as Five Aggregate. 
In Sanskrit, it means Skandha. 

The Buddha said that the eyes, ears, nose, tongue, body are the Five fundamental Roots of our human body. Any distress or trouble is arisen from these Five Roots, and is described as sand or dust which might pollute our heart. Furthermore, our conscious is arisen from this Five Roots while they are connecting the realm of outside. 

And our conscious thus could further perceive and distinguish things of outside around us, including ourselves inside, the physical or mental matters. It is called Five Consciousness, which is the conscious of eyes, ears, nose, tongue, or body. Then, any realm or field of self conscious would be formed accordingly. Thus, that is why a world around us is formed.

“All law is arisen from or is extinguished according to the causes and conditions.”

“What is spoken according to the causes and conditions, I say it is empty.”

The above two sentences are said by ancient Buddhist masters, and would be helpful to awaken us to realize the emptiness’ nature. Please note that the meaning of law in Buddhism is general, it could be included the phenomenon of physical and mental matters inside and outside, and the phenomenon and any rules of the world.

From aforesaid, we might have understood that the Five Aggregates are arisen from the causes and conditions. As we have known that the Five Roots might be as the causes and what have been in the outside of the Five Roots might be as conditions. Then when the causes meet to or link to the conditions, any effect or result is arisen. Therefore, the Five Aggregates might be as the consequence here. Accordingly, we could image that, if there was no Five Roots, there would be no Five Aggregates. Thus, the world in the outside or inside of the Five Roots is totally disappeared.

I use the word ”reflect”, which I mean to look into our inside, because everything what is arisen from our Five Roots could be reflected in our sea of heart, which is like an invisible mirror and the reflection of all are in it, so all can be viewed by us. Especially, when we close our eyes and make a meditation. Do not ignore these two words ”reflect” and “view”, because it is very important here. Why? As my experience of practicing, it is the method of key points to realize the profound wisdom. To use these two methods in practicing the law or doctrine of Buddha is good for us.

In a word, Pusa Self-ease-perceiving has liberated from all suffering, because it has realized that all causes and conditions for Five Aggregates, including the Five Aggregates themselves, are all empty. If all is empty, where you can find the suffering, let along to bear it? So what is the truth? The truth is that there is indeed no suffering. All what you have from Five Roots is all illusion, including the suffering.

Shelizi!

The material world is no difference from the emptiness.

The emptiness is no difference from the material world.

The material world itself is the emptiness.

The Emptiness itself is the material world.

So feeling, the cognition, the action, and the consciousness are the same as above mentioned.

“Shelizi” is a name in Sanskrit. He is a disciple of the Buddha, and is listening to the teaching of the Buddha. This whole scripture of the supreme-wisdom heart was said by the Buddha Siddhattha, and was recorded by his disciples after he died. 

So, as we have known and what we have said, the matter, feeling, cognition, action, and the consciousness are the Five Aggregates. All of them and its quality is emptiness. Meanwhile, the Buddha said that the emptiness itself is the Five Aggregates. How we realize the concept as said? The matter, feeling, cognition, action and the consciousness are arisen from the emptiness. In a word, the emptiness and the existence are one.

Shelizi!

All law is the phenomenon of emptiness,

which is neither arising nor eliminating, neither defiling nor purifying, and neither increasing nor decreasing.

All law as we have said is generally referring to the phenomenon of physical and mental matters which are inside and outside, and the phenomenon and any rules of the world, which is also concerning to the law or doctrine of Buddha. Thus, we might have a question what we should learn, if all law is the phenomenon of emptiness?

When we realize that all is empty, then we realize that all exists. The Buddha had been telling us one concept that all is illusion, which should not be persisted. Because all existence, including the mental and spiritual matters, would be in the following four states: formation, existence, destruction and emptiness, and in the following four states: arise, dwell, change, eliminate. So, we know that the final state of all law is elimination and emptiness. We could ask the following questions to ourselves. Why should I persist in doing or having something that its final state is the elimination and emptiness? If I persist in doing or having something that its final state is empty, I might be a silly person. Not to persist in doing or having something does not mean not to do something. We shall do all right things and do all things rightly, even though we know that their final states are empty. As aforesaid, the teaching of Buddha is not negative. On the contrary, it is very positive.

In the phenomenon of emptiness, it is neither arising nor eliminating, neither defiling nor purifying, and neither increasing nor decreasing. We can find that arise and eliminate are the opposite concept, so such as defile and purify, increase and decrease. That means there is no such opposite concept or any such opposite matters in the phenomenon of emptiness. It is very important for us to know it in learning Buddha, because the Buddha’s nature is the nature of emptiness.

In Zen, one person asked for awakening of its own Buddha’s nature from an ancient Buddhist master. The Buddhist master said that: “Do not think about the good. Do not think about the evil.” Then, the person was awakened immediately.

In our world and our life, there are so many troubles and distress that come from what we persist in the opposite concept, matter, feeling, cognition, action, and conscious. For example, if one person persisted in what is right, and the other persisted in what is wrong, then, these two persons would argue with each other, because they had the different opinion. Then, the fighting is happened. If we could abandon any meaningless persistence, and be in the state of emptiness, there would be no burden in heart such as troubles or nuisance. In this way, we should cultivate the heart of abandonment as said.

There is thus no material world in the emptiness, and no feeling, cognition, action, and consciousness;

No eyes, ears, nose, tongue, body, and mind;

No form, sound, smell, taste, sensation, and law;

No realms of eyes, and even until no realms of consciousness;

No ignorance, and no end of ignorance, and even until no aging and death, and no end of aging and death;

No suffering, aggregating, eliminating, and Tao;

No wisdom and attainment.

That is talking about the Five Roots and Five Aggregate as aforesaid. When we use our eyes, we see all the matters. When we use our ears, we hear all the sounds. As such until that we have the consciousness for all the law when we use our mind. However, in the emptiness, there are no such things. Even though, such things which is happened are emptiness. Then, we might have a question what it has any meaning for us, when all is emptiness. To image that there is a road, from A point to B point, there is nothing in the road, so we can go forward without any obstacle from A to B, meanwhile, others can come to us in the road without any obstacle from B to A. To think about that, then the meaning will be present to us. There is meaning on the Buddha’s path, which is waiting for us to find out. It is the deep teaching of Buddha and it is incredible.    

In the Buddhist Scripture, the Buddha said: The ignorance is the Buddha Nature. The distress is the Bodhi. We might have a question, that the ignorance and the Buddha Nature which seems like the opposite concept, why both of them are equal? We might have the same question about that the distress is the Bodhi. We might understand that from a lotus. A lotus grows in the mud. Mud is described as the ignorance or distress. A lotus is described as Buddha’s Nature or Bodhi. No matter a lotus or mud, both of them never depart from each other.

A great Buddhist master in ancient China had said that:

The law or doctrine of Buddha exists in the world,

And never departs from the worldly feeling.

Leaving the world to find the Bodhi, 

Is like to ask for rabbits horns. 

  The Bodhi is in Sanskrit, which also means Buddhahood or the supreme-equality enlightenment.

In the body of emptiness, there is no aging and death, and no end of aging and death. There is a Buddhist Scripture which is talking about the vows of the Buddha, whose name is immeasurable longevity. That is said by the Buddha Siddhattha. One day, I seem to understand it and to link it with no aging and death. Then, I have found that there would be the immeasurable longevity, if there was no aging and death. Furthermore, it talks about the incarnation and the eternity of Buddha’s nature.

In the phenomenon of emptiness, there is no suffering, aggregating, eliminating, and Tao. There is no such concept, even the action, such as to feel the suffering, to accumulate the feeling of suffering, to eliminate the aggregating of such feeling, and to go in the path of practicing the Buddha’s law. Tao is the transliteration from  the Chinese word. Its original meaning is path, road, or way. And then, it is extended to be the practicing of Buddha’s law. Why I use this word ”Tao”, because it has the meaning. If we say that we walk in the road of Buddha, it means that we do something like Buddha to do.

There is no wisdom and no attainment in the phenomenon of Emptiness. You know, if someone said that it had been awakened and got a Certificate from a famous Buddhist Master, no matter how famous it is, it is better for us to doubt it. And if someone said that it had been awakened and it was in which level in heaven, we might have to doubt it. Why? Completely understanding the heart sutra as follows, you will know.

Because of nothing to be attained, a Buddhisattva depends and bases on the supreme wisdom, there is thus no hindrance in heart. Due to no hindrance, there is no fear. It departs from the reversed dream. So the Nirvana is exactly attained.

So, what is the supreme wisdom? The Buddha said that nothing to be attained is the supreme wisdom. In fact, including the supreme wisdom itself and the attainment of supreme wisdom itself, all of them do not exist. Therefore, there is no hindrance in heart. If someone said that I got the wisdom, which thus would become a hindrance in heart, because it would be afraid of losing the wisdom.

There is the obtaining, there is thus the losing. There is no obtaining, there is thus no losing. The reversed dream refers to the heart of obtaining and losing. When leaving the heart of obtaining and losing, there is no hindrance and no fear in heart. There is no obtaining, no losing, no hindrance and no fear in the emptiness. Accordingly, a Buddhisattva would exactly attain the “Nirvana”, which means the perfect silence and peace is thus exactly attained. Nirvana is Sanskrit.

All Buddha of Three Life Time has attained the supreme-equality enlightenment by the supreme wisdom.

The Three Life Time means the previous life, the present life and the next life. The supreme-equality enlightenment means the Buddhahood. In Sanskrit, it is ” anuttarā-samyak-sambodhi ”. I do not use these words, because it is difficult to understand, remember and recite.

All Buddha, including the Buddha in the previous, the present, and the next life, has attained the supreme-equality enlightenment by what have mentioned above in the content, which is the supreme wisdom. What all Buddha has attained is the supreme-equality enlightenment. The supreme-equality enlightenment means the heart with the highest and true equality to understand the truth. We know when there is no opposite concept and matters, there will be the true equality. When the disciples doubt whether the woman can get into the Buddhahood or not, the Buddha talks about the story in concerning the Buddhahood of woman. So, no matter who is male or female, monk or nun, non-monk or non-nun, all can get into the Buddhahood, because there is no such concept of differentiation in the emptiness.

Therefore, the supreme wisdom is known as the great-spiritual charm, the great- bright charm, the supreme charm, and the no-grade equal charm, which can be realized to eliminate all suffering. It is genuine and not false. That is why the charm of supreme wisdom is said, and is recited as:

Gate Gate Paragate Parasamgate

Bodhi Svahal

I use the word ”charm” instead of “mantra”. The word “charm” may be more acceptable for the people. Charm means a saying that is thought to have a magical power, such as the ability to bring happiness. In Sanskrit, mantra means charm.

So, the supreme wisdom that we have said is known as the great spiritual and bright charm. In this charm, there is no obstacle in spirituality and it is full of light and happiness. It is also the supreme charm. That means it is the highest and best charm to remove our suffering.

It is also the equal charm of no grade. In the emptiness, there is no grade. Due to there is no grade, it would not be compared to be equal or un-equal. Here, I have to explain it more clearly. Otherwise, it might be misunderstood. As we have learned, we know that there is no concept of equality or inequality in the emptiness, not to mention the equality or the inequality. Therefore, it is true equality. Accordingly, that is why it is true equal charm. The equality from our personal cognition and consciousness is not necessarily true equality, but more prejudice in personal interests.

To realize such charm could eliminate our all suffering. It is true and not false.

“Gate Gate Paragate Parasamgate Bodhi Svahal” is in Sanskrit, the whole means that:

Let us all together attain Buddhahood completely with perfect wisdom.

I wish that all sentient beings are free from all suffering,       

And achieve Buddhahood completely with the perfect wisdom.