(Chapter 39) 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 39: There is no difference in the teaching of Buddha.
The Buddha said,” Those who learn the path of Buddha should
believe and obey what the Buddha has spoken. Such as eating the honey, both of
the middle and the side are sweet; my scripture is as the same.
What is the path of Buddha?
The path of
Buddha is also means the Dao of Buddhism, which means that we learn the
teaching of Buddha and practice it in daily life, and it afterward becomes the
way what we have lived naturally. That is, it becomes the views how we look at
ourselves, ourselves life, others people, sentient beings, the world around us
and the universe in time and in space. Meanwhile, it becomes the attitude how
we treat the self, the sentient beings and our environment. In this way and in
this path, we gradually get rid of the suffering in life from the learning in
the path of Buddha. Finally, we will forever get rid of the reincarnation of
suffering of life and death in our each world in the present and in the future.
Regarding the literal, no matter the path of Buddha or the Dao of Buddhism, it
is just only the different nouns which are what I have used to make humans not
to cling to the terms.
Text is just a symbol. Not to cling to the phenomena of the
literal.
In Buddhist
Scripture, the Buddha said that any changes of the literal are the phenomena,
which are also the laws of the generated and the eliminated as what we have
mentioned in the chapter 38. Meanwhile, they are also the laws which are
generated dependent on the causes and conditions. Therefore, the literal is
just a symbol and is also impermanent. Therefore, when we read any articles,
accept any Buddha’s teaching or recite the Buddhist Scripture, what we need to
do is to understand the meaning, and it is not necessary for us to care about
any rhetoric.
As learners, we
must know and must be careful that the phenomena of the literal and the
interpretation for any text or literal are easy to be manipulated by some
scheming persons for their worldly purpose. We must know that these people have
their evil causes and conditions to make them do these things so as to achieve
their evil purpose. Their evil causes and conditions come from their greedy
heart which is the love and desire.
Our heart to hurt others must not be existed; our heart to prevent
others from hurting us must not be no-existed. (There shouldn't be a heart to hurt others.
There should be a heart to prevent others from hurting us.)
Meanwhile, as a
learner, we must use our honest heart to learn the Buddhism. However, it
doesn't mean that it is not necessary for us to know the insidious of humans.
We learn the teaching of Buddha, perceive the no-brightness inside, keep us
improving, and make us clean, pure and clear in mind so as to be a good person with
empathy and mercy. There is a saying, ”The heart to hurt others must not be
existed; The heart to prevent others from hurting us must not be no-existed. (There should be no heart to harm others. There should be the heart to prevent others from hurting us.)” It
means that we must not have the heart to hurt others, and we must not be
unguarded to prevent others from hurting us. When we deeply learn the Buddhism,
we not only can see through our heart, we but also can insight others heart. In
this state, we are near the state of heaven-eye in Buddhism. We will naturally
know that any evil intention which wants to hurt us. Whatever how the scheming
persons to hide their evil intention, we will know it naturally.
Why I have
reminded you about this point? When a learner who is deeply practicing Buddhism
has learned to a certain level, this person’s heart is very simple and kind.
Meanwhile, this person’s wisdom is gradually increased and this person’s mind
becomes generosity. This person has the blessed because of the virtue. However,
it doesn’t mean that this person has the low intelligence. Unfortunately, there
are always some malicious people with scheming who intent to hurt this person.
Therefore, I hope you know how to protect yourself if you are a learner in the
path of Buddha.
The Buddha said,” Those who learn the path of Buddha should
believe and obey what the Buddha has spoken.
According to the
different degree of the wisdom of humans, what the Buddha has spoken is from
the shallow meaning to the deep meaning, which can be classified as follows:
A. The concept of possessing (the concept of being/existence/owning/having; to have worries; to own wisdom; the existence; the laws of the
action):
There are four
Noble Truths, which are in order respectively as Suffering, Accumulating,
Eliminating, Dao (the path of practicing). The causes and conditions of the
four Noble Truths are the four kinds of suffering, which are the birth (the
life), aging, sickness, the death. These four kinds of suffering are caused and
conditioned by the Twelve Causality and Conditions. The Twelve Causality and
Conditions have been mentioned and explained in Chapter 38. The Twelve Causality
and Conditions are caused by the no-beginning no-brightness of a thought. The
no-brightness includes five poisons in mind, which are respectively as greed,
hatred, stupid infatuation, arrogance and suspicious (which also means the harmful emotions, states and feelings.). That is, the love and
desire are the origin of all suffering.
There are the four
kinds of perceiving of the impermanent according to the causes and the
conditions as mentioned above, which have been mentioned in Chapter 38. There
are the impermanent and the worries, which make humans suffering. Meanwhile,
there are thoughts and each thought which makes humans suffering.
There are the
methods of practicing to liberate the self from the suffering, which is to do
something, such as to cut off or to stop the love and desire, to break the
no-brightness, and to eliminate the cause and the condition. That is, there are
the generating and the eliminating. There are the cutting off and the
eliminating.
There are the
blessings. When sentient beings cut off or stop the ten evil deeds as said in
the Chapter 4, and to cultivate the good deeds, such as the Six Paramitas—which
is respectively as to give, to keep the precepts, to endure the humiliation, to
keep progress, to meditate, to have wisdom, they certainly have the blessings
according to their good causes and conditions which are done by self.
There are the
causes and effects. To have good causes will result in the good repaying. To
have evil causes will result in the evil retribution.
There is the pure
land of Buddha in the different direction of universe. There are the Buddha, I
and sentient beings.
Generally, all of
these concepts are the fundamental practicing in the Theravada Buddhism. To
know the suffering in life and death and thus deciding to liberate the self
from this suffering is the basic cause to be a Buddhist, such as a monk.
The above
mentioned concepts are spoken and taught by Buddha and are recorded in Buddhist
Scripture which have been translated from Sanskrit into Chinese.
If the Buddhists
just only have the concepts as said above, it is easy for them to cling to the
practice of hardship (or to the ascetic practice) and to stubbornly insist that
only this way can make sentient beings liberate the self from the suffering,
and then can make sentient beings become Buddha. But, we have to know that
there is nothing wrong for them, because some of the Buddhists belong to these
causes and conditions, such as the Buddhists who have recently practiced or
have practiced not for a long time. They are more willing to accept these concepts
taught by Buddha. These concepts are more proper to them to practice.
Furthermore, some
of the religious groups are belong to the Theravada Buddhism, especially in Sri
Lanka, Myanmar, Vietnam, or Thailand. In the Buddhist scripture, there are also
a lot of concepts which belong to the Theravada Buddhism. The learners will
prove the emptiness by means of cutting-off and eliminating someday through practicing
the Theravada Buddhism. In this stage and state, the learners only can
enlighten the self and liberate the self from suffering. However, they cannot completely
enlighten others.
B. The concept of emptiness (the concept of nothingness/nonexistence/naught/nihility; The laws of without
action; no-desire, no-demanding, no-thought, no-doing, no-gaining, no-losing)
To realize the
emptiness in the laws realm of inside and outside is the profound teaching of
Buddha. Meanwhile, it is one of the major teachings in Mahayana Buddhism. If
humans don’t have the concepts in Theravada Buddhism as mentioned above, it is
difficult for them to enter the realm of emptiness. Meanwhile, the concept of
emptiness is also easy to be mistakenly understood and misused by them because
of the half-knowledge about the meaning of the emptiness in Buddhism.
Therefore, if a
learner wants to realize the emptiness in the laws realm of inside and outside,
this person must have the fundamental concepts in Theravada Buddhism as we have
mentioned above, and must have put the practice in daily life. Regarding the
concept of emptiness, I have talked a lot in many chapters in the Sutra of 42
Chapters Said by Buddha. The chapter 2, chapter 12 (17), chapter 18 and chapter
20 in this blog can be referred.
There are many
Buddhist scriptures which have mentioned about the concept of emptiness said by
Buddha. Regarding the concept of emptiness, the famous Buddhist scriptures
which have been translated from Chinese into English are the Heart Sutra and
Diamond Sutra. I have been retranslated the Heart Sutra which has been
explained according to my knowledge and realization. It can be referred in this
blog. Its link is Let heart in
peace, no fear and affliction any more (Updated on 2019/07/11). This article will help you understand the concept of emptiness.
The Buddha said that only those people, who
have ever accepted the Buddha’s teaching, have ever offered meals or something
to the Buddha, and thus have established the good root in their past life, will
have the blessed in this life to read the Buddhist scriptures and to accept the
Buddha’s teaching about the concept of emptiness as said.
Bodhisattva Dragon-tree said, “All laws
which are generated by causes and conditioned are said by me as the emptiness,
also as the fake name, and also as the meaning of middle way. “ All laws are
the emptiness which is because all laws are generated dependent on the causes
and conditions. If there is lacking of any cause or condition, how the laws can
be generated? The laws here are referring to the broaden meaning such as the Buddha-law, not only the
single meaning of legislation.
Now we know that how we can understand the
emptiness is based on the realization about the causes and conditions. When we
understand this logical, we will realize that the Buddhism is not blind faith,
but is very reasonable and logical.
“The nature of conditioned generation is
emptiness. The wondrous nature of Humans is original emptiness.“ These words
are talked by the Zen-master in the ancient time of China, and are translated
from Chinese into English. To deeply think of these meanings would help us to
realize the meaning of emptiness in Buddhism.
When we deeply understand the concept of
emptiness, we know that the nature of all worries and suffering is the
emptiness. Since it is the emptiness, how could it be possible for us to cut
off the emptiness--the worries and suffering caused and conditioned by love and
desire? Therefore, when we have experienced the concept of emptiness, we don’t
need to cut off or to eliminate our worries, but to turn the worries into the
wisdom of Bodhi. That is to turn our five consciousness—eyes, ears, nose,
tongue, body--into five kinds of wisdoms. This is some kind of action of
function-effectiveness and of pondering. This is the advanced training and
practicing in learning Buddhism. This training must practice in daily life.
To have the concept of emptiness and to practice
it doesn’t mean that we don't care about what happened in the life and in the
world. When we have the concept of emptiness and practice it profoundly, we
will understand the causes and conditions of the changes of the phenomena. No
matter what the position we are and what the work we do, it can help us to
analysis and resolve the problem what we met.
Each Buddha must have ever experienced and
proved this concept of emptiness, and must be able to turn any worries into
wisdom of Bodhi. When a learner has profoundly experienced and proved this
concept of emptiness, the little light of the self-nature of this person is lighted
up, and this little light is immediately merged into the shining light of all
Buddha. Therefore, when we have not yet been enlightened, all Buddha are others
and seem to have no relation with us. However, when we have been enlightened,
all Buddha are not other else, but are in our heart. We have already been the
one with all Buddha. However, this person has not yet completely proved the
perfection of all Buddha. This person still must keep progress to achieve the
perfect Buddhahood.
When learners are in this level, they are
in the position of Bodhisattva. There are ten stages and positions of
Bodhisattva. The details are recorded in the Buddhist Scriptures with Chinese.
C.
Non-Possessing-and-Non-Nihility (neither "being" nor "nothing"; Non-Owning-and-Non-Nonexistence; Non-having-and-Non-nothingness; )
The concept of
Non-Possessing-and-Non-Nihility (neither "being" nor "nothing") is the more profound teaching of Buddha. It is
to empty both of the emptiness and the possessing. It seems to deny both of the
emptiness and the possessing. However, it also doesn’t deny the both existence
of emptiness and possessing at the same time, if we carefully ponder this
concept. Why? It is because the emptiness and the possessing are as the one.
This concept is offered by Buddha to prevent the learner with bias to singly cling
to the emptiness or to the possessing.
Some learners
think that the Theravada Buddhism is the best teaching of Buddha. They think
that the worries caused and conditioned by love, desire and no-brightness are
existed. However, they do not understand that all existence or all possessing
are fake and illusion. Therefore, they think if humans want to prove the state
of Nirvana, the methods to cut off and eliminate any worries and no-brightness
are necessary. That is they are partial to the phenomena of cutting-off and
eliminating. (Note: No-brightness means the harmful mentality and emotions or any harmful and unjust thoughts as what we have said above.)
When they are
obsessing with this concept of possessing the worries, no-brightness and the
phenomena of cutting-off and eliminating, and if they hope to be enlightened to
become Buddha at the same time, it will take a long time for them, and they
have to experience their life and death for immeasurable eons of their
reincarnation. That is they have to go a long way so that it would be possible
for them to achieve the Buddhahood.
However, some
learners think that the Mahayana Buddhism is the best teaching of Buddha. They
think that all worries and all phenomena are generated by causes and conditions
and the nature is emptiness. Since the nature of all worries and all phenomena
are emptiness, it is not necessary to cut off and eliminate all worries and all
phenomena. When they are obsessing with this state and only have the
half-knowledge about this, it is easy for them to mistakenly dwell in the
stubborn emptiness and thus to have the negative idea and attitude to the
humans, the things, and the life.
That is, some
learners cling to the occurrence of existence and any method of cutting-off and
eliminating. However, some learners cling to the appearance of nothingness and
any method of no-doing and no-thinking. No matter which kind of cling, it is
the cling or attachment. Since it is the cling or attachment, itself is worries
and will cause troubles by itself for a long time. Since it is the worries, it
is impossible for the learner to realize the real truth and to learn the real
wisdom.
That is why the
concept of Non-Possessing-and-Non-Nihility (neither being nor nothing) is offered by Buddha. This concept
is for refrain any cling. Meanwhile, it is the middle way. We have ever
explained this concept of middle way in chapter 27. Only when learners practice
the middle way as taught and mentioned by Buddha, it is possible for them to
complete the perfection of Buddhahood.
D.
The Secret Meaning of all Buddha
Except for the shallow
meaning and deep meaning as mentioned above, there is the secret meaning of all
Buddha. Unless we have profoundly practiced the deep meaning, it is hard for us
to contact the secret meaning of all Buddha. The secret meaning of all Buddha
is based on the meaning of emptiness and is beyond the range that ordinary
humans can understand. However, if we keep learning the Buddhism, believing and
obeying what the spoken and taught by Buddha, we will be inspired from the
secret meaning of Buddha. As learners, we have to deeply realize and prove the
emptiness so that it is possible for us to accept and understand the secret
meaning of all Buddha. The secret meaning of all Buddha is also recorded in the
Buddhist Scriptures with Chinese.
Mantra means magic
power or charm. Buddhist mantra is pertained to the secret meaning of all
Buddha. Buddhist mantra is the transliteration from Sanskrit. It seems to be
the strange sign of text to us. However, it can connect
the hearts of all Buddha through chanting
the Buddhist mantra. This is confirmed and authorized by all Buddha. That is
your heart can be linked to the hearts of all Buddha through the sound or the
sound in mind when chanting the Buddhist mantra. It doesn’t be the focal point what languages you are speaking or whether you understand the meaning of Buddhist mantra or
not. There is also a lot of Buddhist mantra in the Chines Buddhist scriptures. The different Buddhist mantra has the different function-effectiveness
to us. Buddhist mantra is the true wisdom which is naturally flowing from the
Buddha-nature of all Buddha. Regarding the Buddhist mantra, the following two
Buddhist scriptures can be referred:
The
Scripture of The Supreme-Wisdom Heart(Heart Sutra)
The
Merits of the Original Vows of the Tathagata- Pharmacist Glazelight
Furthermore, the
Bodhisattva Dragon-tree said,” Non-Possessing and Non-Nihility, meanwhile, without
Non-Possessing-and-Non-Nihility, these words are also not accepted, this is
called the middle way.” This is the deeper meaning in Buddhism. This logical
thinking would help us understand the secret meaning of all Buddha and help us
advance the practicing. But, we have to know that these concepts must be
established on the basis of the Theravada Buddhism, of the five precepts, of
the ten good deeds, and of the causes and effects. Otherwise, it will be very
dangerous and harmful for the learners and humans. If we don’t have grand
wisdom, it is difficult for us to realize these concepts and it is also easy
for us to have the half-knowledge and mistakenly understanding about these
concepts.
E.
Three Perceiving and Three Meaning in Buddhism
We integrate the
concepts of the possessing, the emptiness, and the
non-possessing-and-non-nihility (neither being nor nothing). We can extend their meaning to be as Three
Perceiving and Three Meaning. That is as follows:
The perceiving of the fake and the meaning of the worldly in
Buddhism
Conditioned the
possessing, the perceiving for the fake is established in Buddhism. Meanwhile,
the meaning of the worldly is formed. That is because all of the possessing and
existence are the changes of phenomena which are temporary and impermanent. All
related thoughts are immediately generated and immediately eliminated. All of
these things are the phenomena of the generated and the eliminated, and of the
appearance and the disappearance. That is why all of the possessing and
existence are regarded as illusion and fake phenomena. As deeper learners, when
we are observing and perceiving these things, we know that all of these changes
of phenomena are fake, not true. Meanwhile, these things and these changes of
phenomena are regarded as the meaning of the worldly. It is the worldly things
and worldly worries. However, we can practice and realize the truth by means of
the fake phenomena of the worldly.
The perceiving of the truth and the meaning of the truth in
Buddhism
Conditioned the
emptiness, the perceiving of the truth is established in Buddhism. Meanwhile,
the meaning of the truth is formed. Since all laws are generated by causes and
conditions, the nature of all laws, all existence, and all phenomena are
emptiness. All laws are also the fake name. When the deeper learners deeply
practice these concepts, it is regarded as the true perceiving. That the nature
of the caused and conditioned generation is emptiness is the true meaning. When
learners deeply practice the perceiving of the truth, they are able to be
enlightened by self and to become the Buddha of Righteous Equality and
Righteous Enlightenment. However, it is only in the stage of self-enlightened.
It is unable to enlighten others. That is the learner in the position of Buddha
is still lacking perfection.
The perceiving of the middle and the meaning of the middle way in
Buddhism
Conditioned the Non-Possessing-and-Non-Nihility (neither being nor nothing),
the perceiving of the middle is established in Buddhism. Meanwhile, the meaning
of the middle way is formed. When the deeper learners profoundly practice the
concept of the Non-Possessing-and-Non-Nihility (neither being nor nothing), they can use the convenient
methods of the flexibility and creation to enlighten others. Since any
thoughts, actions and phenomena have been existed in there, it is the
non-nihility (non zero/non naught). Meanwhile, they understand that all of things and phenomena which
are caused and conditioned by the convenient methods are the illusion and the fake,
and understand that the nature of these changes and phenomena is non-possessing (non owning) because of the emptiness. This profound practice means the perceiving of the
middle and the meaning of the middle way in Buddhism.
When learners
deeply practice the middle way, their heart and action are in the pure and
clean, they have completed both of the virtuous action of the
self-enlightenment and enlightening others in perfection. These perfect actions (achievements) are incredible and are able to make them become the Buddha of Wondrous Enlightenment.
However, it has not yet achieved the Buddhahood of complete perfect
enlightenment. Why?
Using the heart of illusion to practice the phenomena of illusion to
become the Buddha of Complete Perfect Enlightenment
What is the
difference between the Buddha of Wondrous Enlightenment and the Buddha of
Complete Perfect Enlightenment?
Firstly, it is
different in the rank. The Buddha of Complete Perfect Enlightenment is the
ultimate Buddha, who has completely practiced the concepts as mentioned above
in this chapter and in the Sutra of 42 chapters said by Buddha and all Buddhist scripture in its
immeasurable worlds of the life and death in the past.
Secondly, it is
different in the action of function-effectiveness. The Buddha of Complete
Perfect Enlightenment has not only completed to remove all the dirt of heart
but also to eliminate all relative situation inside and outside, which is
called the action of function-effectiveness. But now, the nature of Buddha’s
Complete Perfect Enlightenment is pure and clean and is able to flow the wisdom
of Bodhi naturally. That is the natural wisdom.
This natural
wisdom is able to naturally appear in the body and mind to respectively respond
to various kinds of situations. That is when the Buddha response to any situation,
there doesn’t be any condition and deliberation. That is when the Buddha is
enlightening others, what the Buddha has done is the action of Without-Function-Effectiveness (non function-effectiveness, which means there is no intentional act.).
The Buddha’s heart is like a bright mirror. When there is the relative
situation, the Buddha’s heart is naturally to reflect it and to response to the
situation with the Buddha’s natural flowing wisdom. When the relative situation
is gone, the Buddha’s heart is naturally rest. There is never mind in heart. This
is also what we will mention in the following about the concepts that the body (the formless body),
the phenomena (the appearance) and the effect (the use, application or function) are as the one.
Thirdly, it is
different in the practice in Buddhism. The Buddha of Complete Perfect
Enlightenment has profoundly and completely realized the concept of
Non-Possessing-and-Non-Nihility (neither being nor nothing) and of the middle way. The Buddha naturally
uses its heart of illusion to practice the phenomena of illusion when the
Buddha is responding any situation or enlightening others. The Buddha knows
what the Buddha have done is like the dream. There is nothing which needs to
cling.
A Zen-master
said, “There is no good or bad about the situation what you met. That the
situation what you met is good or bad is depending on your heart. ” That is
whether the situation what you met is good or bad is because of your differentiating
heart. It is your heart to differentiate the situation what you met to be good
or bad. The nature of any situation what you met doesn’t exist the good or bad.
For the Buddha of
Complete Perfect Enlightenment, there is no differentiating heart. No matter
what the relative situation is, it is the same for the Buddha. For the relative
situation what the Buddha met, the Buddha won’t differentiate anything to be
good or bad in the heart. With the natural flowing wisdom, the Buddha will let
it be.
The body (the formless body), the phenomena (the appearance) and the effect (the use, application or function) are as the one. ( The "body" here refers to the formless body of the Buddha-nature.)
Except for the
generalization and the analysis as said above, we can further generalize and analyze
the whole teaching of Buddha as three parts, which are respectively as the
body, the phenomena and the effect. Regarding these three parts, we also have
talked and mentioned a lot in the Sutra of 42 Chapters said by Buddha in this
blog. I further explain these concepts as follows:
The self-nature
is the Buddha-nature which is the truth and the true being, and is in the body.
This truth is to become the body (the formless body), within can naturally generate the infinite merits
of wisdom and compassion. These infinite merits are as the phenomena, which are
not fixed and are functioning by responding to outside conditions so as to be
the effect. (Buddha sees infinite merit as an illusion, and is not attached to it.)
What the above and
the following mentioned is according to my personal experience and practicing.
Meanwhile, these are also the experience and practicing of all senior learners.
These are the general course, progress, structure, or experience of learning
and practicing in Buddhism. All of these talking, content or concepts can be found
or read in the Buddhist Scriptures with Chinese. To learn Buddhism, to learn
Buddha, is completely the training and practicing in heart. Meanwhile, it is to
realize the truth in our body and in the universe. At the same time, it is using
this truth well to benefit the self and others.
The Buddhism is
not to ask us to worship the Buddha, but to let us know how the Buddha realizes
the truth and becomes the Buddha. This is the focal point. The others are just
only the details of methods of how to realize the truth and become the Buddha,
such as to worship the Buddha. Don’t regard any partial details of methods or
concepts as the whole Buddhism and therefore to generate the bias about the
Buddhism. If we want to learn Buddhism, this is what we have to know.
Faith, Vow and Action in Buddhism
No matter which
level of wisdom or which rank of practicing in Buddhism you are, all of you can
gain the benefit from the teaching of Buddha. Remember that one of the most
things is to believe and obey what the Buddha has spoken--what the Buddha has
taught. The Buddha said,” Faith is the mother of the origin of the way and of
the merit, which can raise all good roots.“ All good roots mean the Six-Roots of
the Six Senses in our body. The way means the Dao of Buddhism. The Buddha is the
person who speaks the truth. To have confidence in Buddha will cultivate us to
be the one with Buddha. What is the one? It is the body of Buddha-Law, the body of the result-reciprocate of Buddha, the body
of illusion-incarnation, to be generated as the one. It is some kind of
incredible. However, when you have proved it, you will realize it.
Except for the
faith, we have to obey what the Buddha has spoken. It is very important for a
learner. To obey what the Buddha has spoken is to tame our evil thought, our
upside-down heart and our negative-closed mind which are as a wild horse running
around and as a wild monkey jumping up and down who is needed to be tamed.
Beyond the
hearing, thinking and practicing in Buddhism, faith, vow and action are also
very important for a learner. Only when we obey what the Buddha has spoken and
taught, we can accomplish our vow and action (practice) in Buddhism with the empathy and
mercy.
The Buddha said,” Those who learn the path of Buddha should
believe and obey what the Buddha has spoken. Such as eating the honey, both of
the middle and the side are sweet; my scripture is as the same.
When learners
believe and obey what the Buddha has spoken, it is such as eating the honey.
Whatever the middle of or the side of the honey, it is sweet. Those people, who
eat the honey, will eat only the sweet, will absolutely not eat the bitter. To
accept the teaching of Buddha from the Buddhist Scripture is the same. The
Buddhist Scriptures are like the honey. No matter which Buddhist Scripture you
have read, it is sweet for you and you can be inspired to raise your wisdom.
Meanwhile, you can liberate yourself from the suffering step by step to live a
life at ease and with freedom.
Through the
introduction as mentioned above, I hope you understand the Buddhism with the comprehensive
inspect and perspective. Don’t regard the partial details of practicing as the
whole Buddhism. If we are learners, we must have the reasonable and logical brain
so that we can understand the deep meaning of Buddha’s teaching.
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.
