Words of Chan
Chapter One 01.01 Buddhist, Bono and Pseudo Ascetics
Buddha Shakyamuni has no intent to be an emperor, yet he was once before;
Buddha Shakyamuni does not link with any organizations, yet he was surrounded all the time by one thousand two hundred and fifty followers then;
Buddha is neither in "existence" nor "emptiness"; and is not in “existence, coinciding in emptiness" or in "nonexistence, coinciding in non-emptiness” either;
Buddha is in the presence of all the harmony and unity of the universe.
Buddha dwells in the everlasting light of eternity, bliss, personality, and purity.
The Buddha has no secular Buddhism;He entirely empties all the void and spreads all over the realm of Dharmaand enlightens everything correspondingly.
How about ordinary people?
How about the pseudo ascetics?
Those who practice Buddhism in reverse are even less appropriate than the layperson.
Chapter One 01.02 Genuine Confucianist versus Pseudo-Confucianist
Every Confucianist must be reasonable and courteous.
Individuals, families, groups, societies, nations, and all kinds of social customs and systems, if they are unreasonable and indecent, they are not Confucianism and must be fake Confucianism.
Chapter One 01.03 Celestial Being
A sound physical condition brings longevity;
A calm mental state accompanies with a leisurely mood;
A life of leisurely wandering;
Those who do not follow the same path;
Either become physically ill or mentally suffering.
There is no direction to follow when alive, and there is no way to die.
Chapter One 01.04 Setting Up
Daily meals and basic needs are enough and endless, and I have no intention of being impoverished for life.
These are the secular words that I want to live.
If you figure it out and see through it,
No plan is the best plan.
Lao Tzu said it well:
No stratagem is the best stratagem.
The more you give to others, the more you get for yourself.
Chapter One 01.05 Greatness and/or Magnificence
The real style and temperament are the inclusion of Zhuangzi’s Chi of tranquility at dawn, Lao Tzu’s Chi of clarity and nothingness, Mencius’s Chi of awe-inspiring righteousness, and Buddha Shakyamuni’s Chi of cosmic purity in one, and this is the real style and temperament.
Everything else, what heroes, tycoons, celebrities, and grandmasters in various religions, is worthless to be mentioning.
Chapter One 01.06 Chan (Zen)
Chan (Zen): Based on Confucianism, Taoism, and all kinds of knowledge, it not only enters Buddhahood but also goes beyond it. All the arising and utilization regresses to Confucianism, Taoism, and others. Therefore, many Zen masters of the past have been proficient in Confucianism and Taoism and are called Chan (Zen).
Chapter One 01.07 A Four-Line Verse
Deal with everything in genuineness, not in falsehood.
Engage in a large-scale scheme, not a small one.
Fight against one’s own, not against others.
Do it all upon a permanent basis, not on a transient emotion.
Chapter One 01.08 Qian Gua
Before Buddha Shakyamuni passed away, we could learn how heavy-hearted He was from a few precautious words delivered to his followers, He said: "The fellow monks must collaborate harmoniously; for those who fall into the three evil realms of hell, all due to disputes among themselves."
"A monk should not claim that he knows more about the sutra and others know less, everyone should not work in his way arbitrarily."
None of the trigrams (gua) from “I Ching” ("Book of Changes") is considered as a good one except Qian Gua.
In these troubled times, peace and modesty is the best virtue.
Chapter One 01.09 Blessings and Virtues
Suffering always comes after sentiment, so do blindness after intention and disorder after desire; Dharma aims all at melting "sentiment, intention and desire" that are inherent with human beings; thus, one who practices Buddhism should go through “Three Asaṃkhyeyakalpa,” that is, to encounter, suffer, and work out many various disasters in an innumerable length period. The so-called "Immediate Buddhahood" refers to the authentication of being empty and the Dharma body, yet it is not the real Buddha.
The enlightenment of the great Zen masters is often a manifestation, an outcome of accumulated merits from many lives in the past. To achieve enlightenment, one must first cultivate virtues.
However, if one, at this very moment, sacrifices oneself for others and does so generation after generation, this is the greatest virtue, and it is also a true Bodhisattva.
經濟相爭，政治相鬥，文化相斥，宗教相拒，家庭互亂 – 這是現況，衡諸歷史，過去如此，現在已然，未來恐怕只有更烈，此非或然率。
Chapter One 01.10 This Is Not A Probability
Economic competition, political struggle, cultural conflict, religious incompatibles, and family chaos - This is the status quo we are now living in. Given the history, the past is like this, up to date is, the future may only be more intense, and this is not a probability.
Buddha Shakyamuni had seen through all of these turmoils thousands of years ago, and therefore he’d rather be a beggar than an emperor; this is indeed not a business.
The global financial turmoil nowadays is not caused by the financial crisis; it is all about greed, hatred, and suspicion.
Chapter One 01.11 Beyond Trading
In Karl Marx's The Communist Manifesto, as long as the bourgeois own a piece of land or have a little money, they will be robbed or killed in some areas. It has been claimed that 150 million people died during the communist revolutions over the past 150 years. Now, the situation turned around where everyone tries to grab land and money; this is called "The Reversed Sentient Beings" – so it works if WTO (World Trade Organization) is being read in reverse as OTW (Out of This World.) I am not anti-business, nor in business; that is, go beyond trading!
Chapter One 01.12 Tranquility
The contemporary social value has been twisted, with the gradual lessening of concern, affection, and righteousness among one another, people are pursuing a more fabricated and unreal simulation and are addicted to the reversed; Further, information technology ruins people's flesh physically, and gene engineering hampers human spiritual growth; thus the value of truth, goodness, and beauty is fading away; we can no longer rely on families and religions, nor can we place hopes on endeavors from politics, economics, education, cultures, and other perspectives. Buddhism tells us that we must enter into our deeper layer of the realm of tranquility and............
Tranquility is the essential key point.
Chapter One 01.13 Nothingness
Separation and right or wrong are from desires of greed, hatred, ignorance, arrogance, suspicion, evil knowledge, and so on.
Dealing with things and people with no preconception in mind,
Everything becomes natural,
Once done, and it is all done,
and this is the true meaning of nothingness.
Unquestionably, while conducting something, it is to be immanent in the function, and go beyond this function; go beyond the action, and be immanent in this action. It would be even better to hold the "non-consciousness mindset" firmly onto "Bodhichitta" which is always for human beings as a whole, not for an individual.
你呢？ --- 何其不留餘地，故心地永遠在牢籠中！
Chapter One 01.14 The Boundless Sea and Sky
Dr. Chang Chi-Yun (aka Zhang Xiao-Feng), Chairperson of the Board, University of Chinese Culture, said:
"The reason I was able to establish a university is that when I served as Secretary-General of Kuomintang and the Minister of the Ministry of Education, I often reserved some for others; if someone does so, he will embrace the boundless sea and sky.”
Those locked in a jail-like cage still complain about everything here and there, for their hearts are covered like in the dark and never yield even after reaching the remote Yellow River.
How about you? --- Shall you not give someone a way out; your heart is locked in the cage forever!
Chapter One 01.15 Happiness
1. The greatest happiness is the absence of unhappiness.
2. Unhappiness follows immediately after pursuing happiness. Suffering always accompanies pursuit.
Therefore, Buddhism says: a state of non-existence, non-appearance, and non-desire is the greatest freedom and true happiness.
Chapter One 01.16 Untitled
Mind quests for nothing,
Sentiment links to nowhere,
No right or wrong for all,
Liberation thus follows.
Chapter One 01.17 Dharma Essentials
No remembering the past,
No looking into the future,
No difference of behaving at this very moment,
But with compassion, mercy, pleasure and giving very clearly, and very thoroughly, and let all of all be implemented within the realm of enlightened wisdom.
Chapter One 01.18 Go Beyond Emotion
If you do not become the slave of your emotion and do not dance with others' sentiments, you will be fine!
Look at the rich people who are bothered all day with seeking pleasures and how to keep their fortune secured; look at the influential people who are always afraid that others will take away their power.
It is not a matter of being alive, but one's emotional distress.
Chapter One 01.19 The True Extrication
Life or death is to be decreed by fate,
Wealth and nobility depend on God,
Neither complaint nor blame,
No criticism in the world,
Equivalency to suffering and happiness,
Do your best wholeheartedly,
It is true liberation.
Chapter One 01.20 Perfectly Accomplished Nature of Reality
When the existence of an individual meets several outside causal factors, the encounter of “outer condition” is called “the view of existence”; “inner condition” is a subjective condition, when tightly grasped, it is called “the view of the ego”.
In Consciousness-only studies, “all phenomena come from consciousness" is well corroborated from the Inner Condition. Attachment by pervasive discrimination or arising in dependence on other things has no cause in its inception; it is originated solely by the Inner Condition.
Those who adhere to their subjective desires and emotions to face their subjective and objective worlds cannot be liberated and self-contained.
Go beyond subjectivity and objectivity to reach a state is then termed Perfectly Accomplished Nature of Reality in the Consciousness-Only studies.
Chapter Two 02.01 Bodhichitta
To reach a state of Bodhi-mind (authentic wisdom) - the real implementation of the Bodhicitta has to be the immovable realm of the eighth Bodhisattva.
The Bodhisattva's Bodhicitta is to covert the power of faith, the power of a wish, and the power of suffering into vitality.
Chapter Two 02.02 Inevitable and Accidental
In the lifetime:
1. Where there is inevitable, there is accidental, and vice versa;
2. Inevitability is accidental; accidents are unavoidable;
3. Both inevitability and accidents are originated from cause and condition (karma);
4. The existence of an individual shall not be dominated by the inevitable and the accidental. One should keep an equivalent attitude towards agony, happiness, emptiness, and fullness.
The Dharmakaya is the ontological body, neither inevitably nor by chance.
And this is the highest dialectical unity of real self-existence.
All the existence of the universe is within the “dialectical” methods.
Chapter Two 02.03 Primary and Secondary
There is no distinction between the principal and the subordinate of the Pure Land. Both Amitabha and Diamond Sutra are the Pure Lands. Amitabha cannot be the main body and the Diamond Sutra as the deputy; of course, it is not allowed to have the Diamond Sutra as the primary body and Amitabha or other sects as the secondary ones. One who is proficient in one sutra will naturally become very knowledgeable about various sutras and sects. To recite the Buddha with sincerity is to return to oneself totally; once returned to oneself, one will be corresponding with all the Buddhas, and there is no “self” in the end.
Chapter Two 02.04 Religion and Philosophy
Buddha Dharma is both a religion and a philosophy. Put the religious rituals in Buddha Dharma, Buddhism then becomes a religion; to understand oneself is philosophy, and the core course of Buddha Dharma is all about understanding oneself. "Chan" (Zen) is commonly known as Buddha Dharma or philosophy, yet it even goes beyond them. Chan is the pure land in the Pure Land and is also the home of the Pure Land.
Chapter Two 02.05 Ignorance of Buddha Dharma
From the perspective of the Buddha, Buddhism is "non-war." To explain Buddhist karma in terms of war means that Buddhist speakers have violated the Dharma, but many great masters in the world have fallen into this category.
依他起和徧計所執，本為無因，是以既然活著，就這樣活著，那就用不著在意識和語言上來一句：「就這樣活著」。既清明在躬而又超越意識與語言，即圓成實 -- 也就是轉識成智。
Chapter Two 02.06 Transforming knowledge into wisdom, and live and not live
Perseverance of seeing things that dependently arisen, and regarding the seeming-like as real are originally uncaused. Thus, once alive, and live then. One need not consciously verbalize such discontent as “So it is.” One needs to be clear-minded all the time, transcend consciousness and languages, and transform knowledge into enlightened wisdom – this is the “Perfectly Accomplished Nature of Reality.”
Living and nonliving in practice is a very dialectical subject; the critical argument is: If one is unafraid of being not alive, he shouldn’t be afraid of being alive, and vice versa; if one is not scared of being alive, he shouldn’t be scared of being not alive. However, it is very tough to live well and die well of returning to “tranquil extinction” (Nirvana).
Chapter Two 02.07 Non-Cause
Arising in dependence on other things or attachment by pervasive discrimination, from a metaphysics point of view, is derived from nothingness at the very beginning. According to the enlightened Surangama Sutra, "All are non-karmic and unnatural." Once alive and live then, and need not consciously verbalize such discontent as “So it is.”
Chapter Two 02.08 This is a matter of Dharma
What manifests externally is of Vimalakirti;
Whereas internally in sync with the Amitabha.
Chapter Two 02.09 The Bodhisattva Realm
Seeing through the cause and effect of this world,
Cast aside mercy, joy, dissociation, and conjunction,
Clear up any encountered pressure,
Be fearless of life and death,
Help others to the very end;
The Bodhisattva realm.
Chapter Two 02.10 Proverbs of Dharma Garden
Free and self-contained,
Having a clear conscience;
The supreme Buddha Dharma.
Chapter Two 02.11 Seeds Verse
All evil karma created in the past,
Originated from greed, hatred, ignorance, arrogance, and suspicion,
I now repent of them all,
I bury their roots into seeds,
Yet, given a chance,
Greed, hatred, ignorance, arrogance, and suspicion will still return.
Alas! Seeds verse.
Chapter Two 02.12 Studying Buddhism
Studying Buddhism is not about “ten years of hard work on academic studies in obscurity may spring into fame overnight;” it is to transform the whole existence into hard work. As studies are all the hard works, the hard works become bright and lively, and this is also to study Buddhism, or to become a Buddha; which is what the Confucian said that a sage “affects and transforms all the past occurrences, and leaves the spiritual belief like a god.”
Chapter Two 02.13 General Verse of Dharma
Regarding all causes as good causes; anxieties instantly turn to perfect wisdom and will eventually be removed;
Viewing any condition is non-condition; the conditions once arisen and then must be eliminated, and thus there are no conditions to follow.
Chapter Two 02.14 The Mind of Buddha
My whole body fills with sorrow for the secular world. For this sake, I feel sad for the human being, and I thus feel bad for myself too. Conforming, as the same nature as one’s own, to fellow feeling and genuine compassion, and corroborate the truth of the law of immortality; this is called the mind of Buddha or the spiritually enlightened heart.
Chapter Two 02.15 Arhat and Buddha
1. Maitreya Bodhisattva will be the future Buddha over 5.67 billion years later; so, what are we mere mortals? It is beyond described just as insignificant and ignorant.
2. To become an Arhat is to knock down the physical body through destruction of the body and annihilation of the mind;
3. To become a Buddha is to clear away all seeds and habits and transform all knowledge into enlightened wisdom.
Chapter Two 02.16 Treasure
Getting older in every meeting,
Coming in half from cause and condition and in half from emptiness,
Encourage, understand and assist mutually with each other,
It is a precious encounter; embrace it! Cherish it!
Being alive in the world, for just a sojourn; being sick and tired from suffering; arguing for what, and fighting for what!
Chapter Two 02.17 Meditation Essentials
1. It all derived from purity, perfection, tranquility, and nothingness;
2.Taking a meditation is to pause for a moment and transform oneself upwardly, and to regress toward the embodiment of Dharma of the saints’ or the sage’s effortlessness (also known as an ontological body in philosophy);
3. After becoming one with the Buddha, empty all the void and spread all over the realm of Dharma; it synchronizes well with the true nature (absolutes), the true nature per se is empty and void, and emptiness is to be empty too; at this very moment, the everlasting light emerges, and there is nothing to be emptied or extricated.
Chapter Two 02.18 The Three-Modes Philosophy
Having divine communications with the ancients;
Well in sync with heaven and earth;
Corresponding to the true Self;
It is to be with all of all, tacitly tell the feelings.
Chapter Two 02.19 Root of the Problem
People's fortunes and misfortunes; and social goodness and badness are all caused by the karma and habits of sentient beings. The ordinary people are ignorant and selfish, instead of self-introspecting, blame others all the time, and thus never be liberated.
Chapter Two 02.20 Chi of Awe-Inspiring Righteousness
What is Chi of awe-inspiring righteousness?
1. In the pursuit of truth, goodness, and beauty and sacrifice oneself with no reservation. Be dedicated wholeheartedly to this statement.
2. Compassion emerges from righteous actions.
我要活下去 -- 我要為我的貪瞋癡的內容和形式活下去，永遠強化「意志」，竟至自殺−− 這就是每個人的根本問題。「意志」只能化解，絕對不能強化。
Chapter Three 03.01 Mitigation of Will
One wants to live – to live for the substance and formality of greed, hatred, and ignorance, and strengthen the “will” forever, for which he may even commit suicide. -- This is the fundamental problem of every human being. One can only dissolve the “will" and never fortify it.
Chapter Three 03.02 No Splitting
Flesh-body ruined or split,
Without a doubt,
All lead to a chaotic life.
Mr. Nan Gong Huaijin said:
In the coming century, there will be many schizophrenic people. Is that true? Is that not true?
In today's world, the more "higher status echelons" there are, the more mental patients there are.
Chapter Three 03.03 Softness
Softness is the greatest fortune in the world.
The key is to be soft.
Calm down before you can be soft; It is indeed difficult to be very tranquil.
Chapter Three 03.04 Ugliness and Sorrow
Those who comprehend the ugliness and sorrow of human nature, yet neglect to understand their own …,
This can only deepen more their ugliness and sorrow.
Chapter Three 03.05 Emergence and Application
The emergence, application, and ultimacy of humiliation enduranceare:
Like fluid extracted from the fire and lotus dwelling in the flame.
Chapter Three 03.06 Not in the Emotions
Dharma is simple and straightforward,
To take and to give in a righteous manner,
To gain and to lose with an equivalent attitude,
It is not in the emotions.
Chapter Three 03.07 Must Not
The person who does not want anything is the richest in the world.
One who always wants anything is the poorest.
Not that I do not want it, only because I am not able to have it.
I realized and proved that "forget it" is also the supreme law.
Chapter Three 03.08 Corroboration
Dharma is a study (theory) and a work (matter), which needs to be personally corroborated and further accomplished.
寂靜海 -- 即此用、離此用；離此用、即此用。
Chapter Three 03.09 Ocean of Quiescence
Let it naturally become ashes on the ground.
If it does not become ashes, then
We must volley skyward to the ocean of quiescence.
The Ocean of Quiescence - that is, be immanent in and go beyond function; go beyond and be immanent in function.
Chapter Three 03.10 DharmaCause
The greater your suffering, the better your Dharma affinities, thus the trouble is bodhi.
Evil knowledge is good knowledge,
The meaning of knowledge from this perspective
Is to help the non-angry people.
Chapter Three 03.11 Self-Contained
If one cannot deal with "no conflict, no affection, no deficiency and no remainder of reincarnation" during his life,
The so-called "Great Love" is utterly the unselfish Bodhisattva love.
Chapter Three 03.12 Non-Honesty
When there is no right view in the world,
There will be no roots of faith in the world,
Then and there, everyone is faithless.
Chapter Three 03.13 Actual Practice
Endeavoring to read, write, preach or copy sutras results in no better than the cultivation of Dharma in practice,
Those who well know the fact, yet fail to do so, are even worse than the ignorant.
Chapter Three 03.14 Buddha's Destination
Being with nothingness,
The self-nature corresponds extensively in all directions,
The non-existence leads to the absolute reality,
It lights up all of all pervasively,
It is indefinable! It is indefinable!
Chapter Three 03.15 Learning Buddhism
If one fails to cross the border of patience on suffering and magnanimous giving,
all of Dharma ends up becoming useless.
Chapter Three 03.16 Clarity
No defense of truth or deception,
No link or association with being and nothingness,
No concern or concentration on the life and death,
Knowing all as such,
Is to be enlightened.
Chapter Three 03.17 Live to be Brave
There is indeed nothing to live for, but one must live bravely.
One indeed hates death, but he must face the matter of death with clarity.
Chapter Three 03.18 Unreliable
No one is reliable, but it turns out that the most unreliable is:
When you become a Buddha, celestial being, or sage, you can then transcend dependence and independence.
Chapter Three 03.19 Blessing
It is not easy for everyone to survive until today. I hope that in the process of learning to transcend and understand yourself, you will have the same heart, the same reason, and the same way in the face of anyone and everything. We like birds are in the same nest.
No prejudice, Ah!
Chapter Three 03.20 Pray in Harmony with Buddha
When Mother Teresa encountered any setbacks, she prayed silently, became faithful, and devoted herself even more compassionately.
A true believer in the Buddha is originally in harmony with Buddhas, Bodhisattvas, and dedications.
Chapter Four 04.01 Starts with Your Own Truthfulness
While society is unstable, you do not become chaotic.
Life is tough, and you deal with it.
Others cheat, and you do not cheat.
All people are dazed, and you be clear-minded;
These are merely from your awakening and utilization and are the true faith.
Chapter Four 04.02 Birds in the Same Nest
Everyone is a bird with others in the same nest; yet, till the causal affinities end, then flies away solitarily. Who else can escape the cycle of birth, aging, illness, and death?
Ah! To wish one be self-aware and avoid being bothered by himself; do not annoy others nor be bothered by others.
互磋 互勵 互勉。
Chapter Four 04.03 Proverbs of Dharma Court
Interacting with others sincerely,
Conducting business honestly,
Living simply and ordinarily day by day,
Facing the matter of death clearly and plainly,
Learn, encourage, and motivate mutually among one another.
Chapter Four 04.04 Truth of Humanities
There is only karma and habits in the world, and not so much rightness or wrongness.
If everything is out of order, and it happens to be the real humanistic truth, as said in the king of scriptures, Avataṃsaka Sutra, “the world is originally sinful; it all depends on patience and endurance, so it needs not be sad.”
People must transcend the scriptures of "Li Sao” or “Encountering Sorrow."
第四篇04.05 大病 -- 隨順
Chapter Four 04.05 A Major Illness – Take It Naturally
People are inherently insecure, which turns to an unstable state physically and mentally; further, it causes mindset, intent, and desire (in a broad sense) to be becoming more and more incapable of adapting and powerless in facing people, matters, and materials; from which anger arises, hatred arises from anger, hostility arises from hatred and so on, and then it becomes a crucial illness.
Conclusion: let it take its course, and to be ill is to be non-ill.
Chapter Four 04.06 The Universe
No swaying on own principles facing the dominating authority
No envying people or things relating to monetary treasures,
No coveting sexual fascination,
No evading difficulties,
No lingering around matters of joyfulness,
Let spirit regress to the cosmos,
Let soul cohere with Buddhas and Bodhisattvas,
If you can do beneficial activities, do it,
If you cannot do something favorable, then stop doing it.
Accordingly, you embrace the universe with the slightest affection in the boundless scope, and you simultaneously are encompassed entirely by the universe.
Chapter Four 04.07 Put it Down
I am not short of anything,
What I am indeed in shortage, is still
That I have not been fully released, and
I have been lying to myself.
Chapter Four 04.08 Dharma
Dharma has merely two essentials:
1. No self-go: Because there is Self-ego, there is a habit, anxiety, and agony;
2. No distinction: Because there is a distinction, there is right and wrong.
Chapter Four 04.09 Cause and Effect
The cause and effect are the most impersonal;
Where there is a chicken, there is an egg and vice versa;
Asking where they originate from is both stupid and meaningless.
Chapter Four 04.10 Proverb of Sixteen Words
Sincerity and honesty, diligence and frugality,
Practicality and authenticity, and conscience and clarity.
The saints and sages of the past, Buddhas, and Bodhisattvas
All work on this,
With these sixteen characters,
Enough. It works generation after generation.
Chapter Four 04.11 Spiritual Achievement
Buddha is the highest spiritual achievement,
He is a paragon,
Not an object, and
Should not be chased like an idol,
One should come back to oneself and not look for a model.
Chapter Four 04.12 You Did It
All casually produced by your pratyaya, the co-operating cause;
All casually produced by your hutu, the proximate cause.
Everything is self-created, and
It is not up to anyone.
Chapter Four 04.13 Desire
Do not overemphasize the importance of your existence,
Thus, you can stay away from disorder and delusion.
One is dissatisfied with the status quo once "wanting" pops up; it is the same reason for the baby crying.
Living life, who does not cry?
Once you no longer cry, you have hope!
Chapter Four 04.14 Positioning
Positioning is the most critical course of a human being:
Ultimately who are you? What do you want?
Ultimately what of your extremes can you do?
Ultimately what do you think you can afford?
Without positioning, people are drifting and unstable.
Positioning is an achievement in the pursuit of truth.
Chapter Four 04.15 Transformation of Wisdom of Universality
We should introspect our existence to see whether it revolves around superiority or inferiority, good or bad, right or wrong, and people or self. Therefore, we need to transform the seventh consciousness (manas, which is a blindly emotional persistence of everlasting egocentrism) into the wisdom of equality and universality, as a result, all things originated with no distinction.
The unenlightened engage in “differentiation."
阿賴耶識（生命的根根 - 種子識）甚深甚細的原因：
Chapter Four 04.16 Transmigration of the Six Organs
Alaya (Life roots - seeds consciousness) is a very profound and subtle subject to comprehend:
First, the sentient beings fail to be in stillness.
1. Transmigration of the six sense-organs: The functions of eye, ear, nose, tongue, body, and mind always keep flowing, returning back and forth, and demanding more and more needs; which slip into the pitfall of distinction, therefore people cannot return to their quiescence
2. A sudden breakthrough in mental and physical insanity is a realization of enlightenment or Bodhi.
If the six sense-organs no longer flow and return, people, therefore, can go beyond them and further have them be inter-operated in the realm of quiescence.
本無生死，本來孤獨、寂寞 - 生是自己生，死是自己死。
Chapter Four 04.17 An Evil Way
In the beginning, there is nothingness; It is all causally-produced and causally-extinguished.
In the beginning, not a matter of life and death, and it is there, lonely, and solitarily – live for your own life and die for your death.
Transcend the abovementioned four supreme laws and return to be in stillness, or one will enter an evil way.
To obtain beauty of existence, one needs to transcend all the existence of evil; the genuine beauty is the “non-existence,” and the “non-existence” is not-self in essence.
Chapter Four 04.18 Concession
Influences from the existing condition are more intensive than that of an individual,
Reality wins it all,
No use to be tenacious,
Conceding all of it is the only solution.
Just before the death of Zhu Yuanzhang, the Hongwu Emperor of the Ming dynasty, he shouted: "Stop, the sun" for a long time, the sun was down as usual! Thus, he said: "The sun rose from Nanjing Purple-Gold Mt., and went down in the Purple-Gold Mountain." Then he passed away. At the palace of Nanjing, emperors enthrone, dethrone, and finally disappear as the sun sets in the west. Yelling or screaming for help is like farting and is of no use at all in your life. Knowing the uselessness of "fart" is one-sided; knowing the genuine usefulness of "fart" is a superior viewpoint of experts, and thus a great doctor often asks patients: Did you fart yet?
Chapter Four 04.19 Wisdom
Living life is to face difficulties and bitterness.
No escape, no resistance,
But adjusted wisely, letting others slap your left cheek and right cheek is just a moment of convenience. If you beat others, you will be dead for sure, as hatred is the large pit of death.
Chapter Four 04.20 Habits
The intrinsic character of existence is a habit,
The nature of the desire to live is the same as the root of the habit.
How to deal with it then?
Tell yourself: be patient.
How to be in a state of "patience"?
"Sincerity and respect."
How do sincerity and respect emerge?
What is to believe?
Abide by the Buddha and clear up all habits.
Believing in Buddha, yet unable to knock down all habits, will be doomed to failure. Therefore, the Neo-Confucianism of the Song dynasty emphasizes the importance of temperament changes.
Chapter Five 05.01 To Take or To Give
Dharma is to deliberately squeeze out your very choices on taking or giving;
The overall purpose of "to want" and "not to want" is to realize that there is no human ego nor individuality in self and things.
Chapter Five 05.02 Fantasy
Seeing all in delusion in three steps:
1. There is no difference between being and nothingness; everything is comprehended in one unity;
2. Jump out and then regress to being and nothingness of the flying roc;
3. Even a flying roc sometimes dreams of being transfigured to a butterfly, this is what Zhuangzi said: Butterfly dreams of being Zhuang Zhou, and vice versa; all are combined and transformed into one unity.
Chapter Five 05.03 Prerequisite
The conditions of the Bodhisattva are:
You've corroborated who and what you are.
Chapter Five 05.04 Corroboration of Emptiness
Where is the ultimacy of Zen Buddhism?
Zen utilizes all means,
It makes you understand your Arya consciousness, and
Understand whatthe root of your existence is.
To corroborate emptiness through your whole heart,
How to corroborate it?
You need wise masters,who may not be famous, yet experienced, to escort and lead you.You need to have good roots. As the good rooted, you are not bad at all, and you are not quite like Bono,who deals with and spins on greed, hatred, and ignorance all day long.
Chapter Five 05.05 Anxiety
Let anxiety take its course and deal only with non-anxiety, the Heaven has no such matters as her name speaks of itself. Rain, sunshine, beautiful scenery, and so on, it is, twisting and turning in a chaotic state, indeed a natural matter.
Sometimes you laugh and cry, sometimes you do not (cry and laugh); this again is just a natural matter. Why bother with being a man, inevitably having these anxieties all the time! If you are always troubled, why be a human being?
Chapter Five 05.06 Without A Thought
"Without a Thought" is the utmost relaxation.
Ideas lead to tiredness.
The genuine "Without a Thought" will prevent beingdizzied, scattered, and undefined.
Chapter Five 05.07 Equally Balanced
Having the gain and the loss with an indifferent and unbiased attitude,
Taking and giving righteously.
Everyone is like a bird left with an empty nest,
Causation reaches an end and becomes in dried out ashes,
Life is just like birds doomed to be dried out ashes,
Flying over here and there, ending up nowhere,
and accommodated a ruined or an eclipsed life in an evenly balanced state.
Chapter Five 05.08 Salve
Fame and money seeking exultantly,
Desires tempting far and wide, and thus
Thereinafter religion propagated overwhelmingly,
In this modern civilization,
Everyone becomes a slave,
How will you cope?
Chapter Five 05.09 Regress to Yourself
What is "regressing to the Self"?
Knowing your good, your badness, and then going beyond the good and the bad, that is to regress to yourself.
Chapter Five 05.10 Tranquility
How to examine whether you own your beliefs?
What you believe is reliable,
How to assess it?
It calms you down.
Chapter Five 05.11 Autumn Moon
Do not follow secular beings’ greed, hatred, and ignorance when dealing with people, matters, and materials,
Do not make yourself a slave of greed, anger, and ignorance in the blind will,
Affectionateness is like the autumn-moon;
It also goes beyond the autumn moon.
Chapter Five 05.12 Cessation of All Ideas
Gains and losses, blooms and witherings.
Being and nothingness; yet
Arising with no ideas, since
Anxiety follows idea simultaneously;
Fighting against psychosis,
Encountering perversions, and
Emerging ideas more often than not,
It only brings in more pain.
Chapter Five 05.13 Unselfishness to All Beings
True righteousness and selflessness are of mercy and compassion, great love, great right, great wrong, and great truth, and these have to cultivate in ways of courtesy.
Have you ever seen any communism which is truly to benefit the whole public in the world?
Have you ever encountered any capitalism that is free and democratic truly under which everyone can make money?
Chapter Five 05.14 Self-Introspection
The secular makes surviving paths, seeking all benefits without any harm;
Dharma Practitioners look toward dead-ends ahead, taking all pains with no benefit at all.
How about you?!
Chapter Five 05.15 Patience
One who fails to endure humiliation and distress without resentment permanently, all of his assertions would become empty talk. Having suffered humiliation in the “shoes pick up” anecdote, Zhang Liang was capable enough to help Liu Bangto conquer the world; he claimed no credit and chose to retreat in secret after then.
Giving, without the bestowing of fearlessness, cannot be thoroughly fulfilled.
Fearlessness givingand Patience is the sole criterion used to testify no self-ego at the stage of arising and utilization, not to mention physical body.
Be very thoughtful on this subject.
Chapter Five 05.16 Buddha, Philosophy and Religion
"Dharma" is a compound noun. "Buddha" is the Buddha, the "law" is the law, and put the "Buddha" and "Law" together is called Dharma. However, having attained all wisdom, the “Buddha” then transcends the law, which refers to all existence. After one has reached Buddhahood, one goes beyond all of everything and dwells in the everlasting light of eternality, bliss, personality, and purity, which is neither in being nor in emptiness, but beyond empty and being.
From time immemorial, many who study Buddhism have failed to clarify the term "Dharma" and thus created so many divergences. Socrates, the founder of philosophy, said that philosophy is a study of wisdom and is to understand oneself, so, from this comparative viewpoint, Buddhism and philosophy are not at the same echelon, yet they are interrelated. Therefore, it does not hold by saying Buddhism is not a philosophy, yet one to the most can refer that Buddhism accommodates philosophy; this is just like saying that a woman is not a nun, but a nun must be a woman. Buddhism is not philosophy, but philosophy must be within the scope of Buddhism.
As for religion, there are three imperative conditions for any religion: (1) the leader, (2) the laws, and (3) creeds. For Buddhism, the leader is Buddha Shakyamuni; the discipline (Vinaya) has all rules and ceremonies, and doctrines cover all kinds of classic sutras, so it is incorrect to claim that Buddhism is not a religion. Meanwhile, it is impossible to develop and promote Buddhism without religious propagations. Even the great Zen masters who set up no scriptures and transcend all of all are some of the great religionists, so it is not true that Buddhism is not a religion.
一、無實體；二、因緣所生；三、得而無得，所以了不可得，故為空；四、色有形，暫時性的在變化中，非實有形，故空性無形，所以十八空是空到底，空也要空，空是因色而顯的，「空」本來就是空，而色 - 那一種色又是不空呢？因此《心經》就說：
Chapter Five 05.17 Form and Emptiness
"The self-nature of form is emptiness, thus is not from the emptiness; the emptied form is not the form; the form cannot apart from emptiness nor emptiness apart from the form, thus, the form is the emptiness, and the emptiness is the form." The terms "form" and "emptiness" mentioned above are the essential axioms in Buddhism.
The word "is" does not defined as being identical but as being indifferent.
1. Insubstantial; 2. All come from causes and conditions; 3. obtaining with no gain, is not obtainable, so it is empty; and 4. form is tangible, temporarily in the change, not physically existed, so the nature of emptiness is formless; thus The Eighteen Emptiness is empty to the end, and the emptiness must also be emptied; emptiness is manifested by form, at its origin “emptiness” is empty, so is "form." Is there any sort of forms not empty? Therefore, per the Heart Sutra, “form does not differ from emptiness and emptiness does not differ from form; the form is the emptiness, and the emptiness is the form.”
In this way, the form contains and further manifests the emptiness, and thus the nature of form is as same as that of emptiness and all existence, yet the sentient beings neither realize it and are trapped by their natures of form and emptiness, nor do they understand what "The Heart Sutra" said that our perception, thought, action, and consciousness are also empty. We, life after life, are to grasp either existence or emptiness and fail to do what stated in the first volume of enlightened "Lankavatara Sutra:"
"Prajna" cannot fall onto "being" and "nothingness" (emptiness). If so, people will always cling to their blind will and no release, and completely ignore what stipulated in "Surangama Sutra:"
"In the Treasury of the Tathagata, the nature of form is true emptiness, and the nature of emptiness is the original form. That natural purity pervades the Dharma Realm,.…Ignorant of that fact, people of the world are so puzzled as to assign its origin to causes and conditions or spontaneity, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words."
Chapter Five05.18 Originally Calm
One always lives with encountering all the time things denoting kindness, resentment, truth, and falseness, and thus it is very tough to be calm in life; Only by understanding and cultivating, one realizes that life can be so simple as to survive with raw and rough edibles and a patched quilt for the cold, and he too can be so clear-minded with no attachment and thus calmed naturally.
Chapter Five 05.19 The Law of Immortality
1.Because there is no birth, there is no death;
2. Because there is no extinction, there is no end.
3. Because it is endless, there is no such thing as a stain; it is to be free from stains;
4. Because it is free from impurity or stain, there is no discrimination.
5. Because there is no difference, there is then no specific place for it;
6. As there is no specific place, it is then the place of enlightenment anytime and anywhere;
7. Because there are circles of enlightenment anytime and anywhere, one can then naturally
enter a state of tranquility;
8. Once in a state of tranquility, one’s desires naturally go away;
9. As one’s desires are gone away; then, of course, one does nothing physically or mentally;
10. As there is no creating or nothing, then there is no will nor wish;
11. When there is no will or wish, there is nothing to abide by;
12. When there is no dwelling, there is nothing to go away and nothing to come by;
In this way, the law of immorality generates naturally.
Chapter Five 05.20 Bardo
Dharma speaks about the cause and effect of The Three Periods, and before becoming a Buddha, one is a form of bardo in essence. Even the great Bodhisattva manifests himself via a form of bardo in various transitional transformations; to cross over the secular beings; of course, it can be called Bodhisattva body. The so-called bardo refers to the one who exists at an intermediate state between after death and before rebirth. Christian calls it a "soul", Taoism terms it a “spirit” of the soul, and Buddhists names it a "bardo." No matter how you call it, soul, spirit, or bardo, there remains a big problem:Being an invisible bardo, spirit or soul, why do you want to be reborn again? How are you then reborn? In solving these problems, for the Christian, there is a midway station termed in English “purgatory” where one is to be judged to determine whether he goes to heaven or hell. How about Taoism? Taoism emphasizes the midway reincarnation and always links with the hypothesis of the Chart of Yin and Yang, which is deliberately inspired from the connotation of "Book of Changes"; Buddhism, on the other hand, asserts the concept of seeds and habits. Seeds-consciousness is Alaya, which accommodates under-developed “two roots” or natural powers. The Two Roots are external organs and surpassing organs or intellectual organs. Per implementation of the theoretical framework, the reincarnation and liberation of one's lives are classified into the segmentation of reincarnation and transmigration of reincarnation.
"Segmented reincarnation" is resulted in the domain of Arhats of Hinayana.
"Transmigrated reincarnation" is resulted in the domain of Buddha of Mahayana.
Not only is the Buddha beyond birth and death, but He is beyond all existence, and in all existence. Corresponding to all existence, He always dwells in the everlasting light of eternity, bliss, personality, and purity.
It is a long story; the above theories and practices are very much complicated too. One must first witness that all Dharmas per se are empty and then cultivate himself to becoming Arhats, Bodhisattva, and eventually Buddha.
All phenomena are like dreams and illusions; even being a Buddha should be treated as delusional too.
If one always spins on truth, falseness, and arrogance, attaining Dharmas is then in vain and worthless to mention.
Because Buddhism speaks of no human ego and no independence of self and things, under which one should forever be without a self and sacrifice truly himself to rescue all beings.
Buddha Shakyamuni said: "He did not say a word."
What does that mean?
Chapter Six 06.01 The Essentials of Recitation
1. To recite the Buddha is to believe in, rely on, and return to the Buddha.
2. To recite the Buddha, one must firmly believe in the Buddha. Shakyamuni Buddha said that there are billions of Buddhas in the grass and the dust, so even we only recite the Amitabha, we are reciting to be with all the Buddhas in one; this is called a religious response of mutual interaction.
3. To recite the Amitabha in the Pure Land Method is to help us be reborn in the Pure Land. Being reborn in the upper realm requires a sincere, devoted, and bestowing heart, and reborn in the lower one, while approaching the end of life, needs continuous chanting in a clear and lucid mind and clings fully to the Amitabha Buddha. In so doing, one can thus be reborn in the Pure Land.
4. Although it is termed to be the pure land, it transcends time and space; in other words, a pure mind is a pure land.
5. To recite the Buddha is to move towards mindfulness, purify the mindfulness (Amitabha) with no discontinuation, and this is the correct way of chanting from the heart.
6. That which recited is Buddha Amitabha, and that which is empty is Self-Nature Maitreya.
7. Because the emptied is the Self-Nature Maitreya, so purification of mindfulness is empty too.
8. Since it is a pure land, the pure thought at origin is also empty; One enters into the pure mindfulness, clings to all emptiness, transcends the pure mindfulness as well as the emptiness, and this is what Zen is, a realm where to attain the thought with no thought and to attain no thought with the thought; where one thought transcends all emptiness and all emptiness transcends one thought.
9.Tantra is to enter into being from the stage of birth, then into the light meditation, and finally becomes tallied with the void; further, it entirely empties all the emptiness and spreads all over the realm of Dharma.
The recitation of Buddhism is also to empty all the void and spread all over the realm of Dharma, therefore, the "Five Sutras of Pure Land" are all Tantra.
10. There is “The Flexible Chapter of The Great Strength Bodhisattva’s recitation of the Buddha” in "The Five Pure Land Sutras," and the Bodhisattva ranks the twenty-fourth among the twenty-five who obtains unsurpassed enlightenment of the "Surangama Sutra." To enter the realm of Zen, one must first become enlightened. Those who truly recite the Buddha are enlightened, and those who are truly enlightened must recite the Buddha, so Zen must be well in sync with Buddhism, and the one who recites the Buddha can enter the realm of Zen for sure.
11. Therefore, Zen, Purity, and Secret are independent in three and consolidated in one.
12. Sound refers to quality, voice refers to quantity, and the pure sound and pure voice awakened from the everlasting light of formlessness, which is achieved from both enlightenment and true cultivation.
Chapter Six 06.02 Fear Not in Life or Death
Living within the realm of wisdom for elders is an enjoyment; because:
1. He has seen through and overturned all of all thoroughly;
2. He has abolished the attachment to joys, sorrows, departures, and unions as well;
3. He has gone beyond all the overwhelming forces; and
4. He has had no fear of life or death.
Chapter Six 06.03 Want to Study Buddhism?
Buddha Shakyamuni said:
I have suffered boundless calamity while practicing the Dharma over eons.
I have sacrificed flesh amounted higher than the Mount Meru.
I have sacrificed blood amounted more than the rivers and seas.
Everyone shall be self-aware and be exhorting themselves.
Chapter Six 06.04 Conditions of Being Noble
People could have lived in nobility; the conditions of being noble are:
2. Self-cultivation rests on wisdom seeking;
3. Wisdom comes from humble pieces of knowledge and experiences;
4. Owing nothing in any respect to others in the entire life, and thus feels no regrets of being in the world;
5. Cheating others or been cheated, yet never be self-deceiving and thus overcoming all cheats.
Everyone is noble, so is a responsible, unselfish, uncomplaining, and evenhanded street cleaner.
Chapter Six 06.05 What Emperors and Generals Can’t Do
The common ideals of cultural sentiments in the destiny of human beings are combined and corresponding together for generations, and other than these ideals, nothing else is worth mentioning! While the bandits co-own prostitutes and gamble side by side, the revolutionists live and die together and share all the hardships jointly; it is no comparison to entering the realm of Zen or Buddhahood, which requires to make even more efforts, including the sacrifice of lives. Therefore, it is to say that learning Buddhism is not something an emperor, a general, and a prime minister can do.
Chapter Six 06.06 Concepts Lead Actions
Ideas generate action, and action is often mirrored or embodied in thoughts, so people have been messing around themselves, and this is where the very trouble lies. Therefore, The Twelve Nidānas speaks of ignorant action and conception and further specifies that any "dispositions” is ignorance. In Avalokiteshvara dharma: "The two phases of motion and stillness, knowingly do not produce", this means transcending of ideas and actions. But as long as one is alive, one is always in ignorance and dispositions, so why one keeps bothering on own annoyances?
Chapter Six 06.07 Authority
Confucius said: "Spread it out, it fills and embraces the universe; roll it up, it retreats and lies hid in mysteriousness."
As a kind of advice given to the "sentiments" of sentient beings, yet is ignored with no difference; you will then truly understand that self-affirmation of sentient beings is the utmost authority.
At this time, it has to be "held" and "released," and "released" and "held."
The only reason for a saint of being a saint is:
He has no authority himself; all beings are the authority.
Chapter Six 06.08 True Buddha
There is nothing original; all are causally-produced and -extinguished too; death incurs simultaneously on birth, and so does beginning on demise, thus how can there be life and death? So, there is nothing to come and nothing to go away! As solitude is supreme, silence is trueness, and one’s own life must be for one’s death; one knows that existence must be regressing toward non-existence while non-existence corresponds to all beings and becoming the true Buddha.
Chapter Six 06.09 Consciousness
There are six roots, six pieces of knowledge, and six specks of dust of the eighteen realms (the eyes, ears, nose, tongue, body, and mind are referred respectively to as the six roots, the six pieces of knowledge, and the six specks of dust, which together constitute the eighteen realms) which are gone through the various manifestations of the eighteen realms, and which Buddhism also describes them as manifestations of the function of "knowledge." "Knowledge" is not a thing, neither spiritual nor material. According to the Sixth Patriarch, "Knowledge" has a name but no reality; it is the detaching function via interpretation to all existence. It is only an explanation, meaning that the human problem is born from knowledge, and vanished when the form is away. Analogically speaking, a large part of the function of “consciousness” is equivalent to the zero (○) in logic and mathematics, at the same time, “consciousness” is also empty.
Most people think the Consciousness-Only Studies of Buddhism is hard to learn, but it is quite simple. It is about knowing how bad one is, eliminating all the badness, and becoming a Buddha afterward.
Chapter Six 06.10 Politics
Politics contains only one thing: to compete and maintain power and interests. Surveillance, fights, or homicides always come right after a hindrance or an infringement upon people's rights and interests, as was in history. Further, it often mingles with religious interests and cultural interests together.
As for politicians and real contemporary religious gurus, that's another matter.
Chapter Six 06.11 Real Cultivation
It is always in the clear understanding that nothing to work with and go beyond any "grasping."
The real practice lies in the cultivation of "solitude, cold, poverty, and exposure."
Chapter Six 06.12 Zen and Buddha
Zen has no hierarchy in substance, all like fairy beads bouncing on a revolving disk with no traceable track.
Buddhism has no truth or false, when he goes beyond all of all and where he is within simultaneously.
Chapter Six 06.13 The Three Wisdom
Actions completed from patience,
Wisdom derived from mercy,
Generosity falls in righteousness.
第六篇06.14 大密宗 - 道門總結
Chapter Six 06.14 Great Tantra – Summary of a Way to Belief
Believing and accepting everything leads to a peaceful state with nothing in mind.
Only with no matters in mind; will belief and acceptance become achievable.
Chapter Six 06.15 Keep All Commitments
There is no discrimination among citizens; so is among countries.
In summary, there are no distinctions to all of all.
In summary, resources are to be all shared.
To do everything in ways of situational conveniences, refrain absolutely from breaking any laws, and take oral commitments into account seriously.
Living in harmony, a total living symbiosis, a Pure Land where people take their oral statements for real.
Chapter Six 06.16 Heaven and Hell
Heaven represents everywhere,
And hell emerges all the time.
Accompanying the causation effortlessly,
And let fairy beads go for their courses with no traces retained,
Hell can thus be transformed into heaven too.
Chapter Six 06.17 Keep Options Open
If one leaves no leeway to others for maneuver, one's fate is doomed to be tragic.
If one's mind rests on seeking his interests elaborately, one cannot accomplish anything at all.
If one leaves leeway to others for maneuver, one's life is to be noble.
If one's mind rests on the very wisdom of a one-step retreating attitude,
One can work everything out successfully and even turn to be in luck from misfortunes.
The fundamental nature of human being lies in one word:
Chapter Six 06.18 Devil
Everyone per se is the devil,
Atman exists everywhere,
Withno-desire which is the utmost unbeaten,
One can then accompany the surrounding ghosts.
Chapter Six 06.19 Non-existence
The nature of being regressed to the universe as is with nothingness,
Life reincarnated and finds itself null and void.
Chapter Six 06.20 Nothingness
No regret, hate, love, and affection affixed to the multiplex dilemma in the lifetime,
All is empty at the beginning,
Empty has to be unburdened too,
All is perfect with no deficiencies,
It just happens to be time to do nothing but self-cultivation.
Chapter Seven 07.01 Tranquility and Equality
The endeavor falls on the enlightenment of tranquility and equality.
If you can get used to accommodating unbearable people, matters, and materials, you will reach a state of pure tranquility and equality.
Self-cultivation is to practice pure tranquility and equality.
一切的菩薩 - 泥作的、玉作的、金子作的……，你向它拜了一生，沒有一個菩薩曾和你講話。
Chapter Seven 07.02 The Spiritual Practitioner
Everybody in the world is right, and I am the only person wrong, and this is the spiritual practitioner’s mindset.
A practitioner kneels and worships people he meets, even those who neglect him, yet he keeps worshipping them; this explains why he does so.
For all of the Bodhisattvas sculptures made of clay, jade, or gold, and so on, you worship them for your whole life, yet not even one Bodhisattva ever reveals a word to you.
It is where people’s contradictory is:
Worshiper does so with a predicament! So does Bodhisattva!
第七篇07.03 拜 佛
Chapter Seven 07.03 Recitation of Buddha
"Abiding by Buddha" is to believe, be owned by, and behave like the Buddha. The worship rite is not the critical point, and lacking the abovementioned three dedications, "Abiding by Buddha" is even worse than none. You think that you have well worshiped Buddha, yet in vain. On the contrary, you "abide by Buddha" with no formal rituals, yet make all efforts at all times to verification of belief, liberation, and behavior forward the Buddha path, and you indeed are in the real way to worship Buddhism.
Chapter Seven 07.04 Ten Attitudes in Life
Going beyond the ordinary perspective while staying alone,
Being amiable in a generous manner while treating others,
Dealing things neat and in good order,
Keeping minded even is in an idle moment,
Satisfying unemotionally with a lesser pleasure,
Frustrating calmly without any anxiety,
Living purely in nature and completeness,
Understanding clearly life and death,
Having or non-having is a matter of probability,
Everything is what it is as of its origin.
第七篇07.05 道 義
Chapter Seven 07.05 Righteousness
A gentleman possesses morality and righteousness and emphasizes fame and integrity.
In the study of Buddhism, we preserve the mind of the Buddha and cultivate the attainment status.
Only when there is food shared with everyone is there true morality and righteousness.
There are temples no longer allow sojourn for the needed monks. What era is this? What civilization is this?
第七篇07.06 佛法無主副 果位有階梯
Chapter Seven 07.06 No Primary and Secondary
Since ancient times, many people have studied Buddhism throughout their lives. Some say that there is no Mahayana, some say that Hinayana is an evil cult, and some even say that we should recite Amitabha as the main course and the Vajrayana as a secondary..., etc. The most important thing is what Master Vimalakirti has said about the only way to the Dharma: "speechlessness."
"speechlessness" is the only way to the Dharma.
The ultimacy of Buddhism is to transcend everything and then enlighten everything correspondingly, thus, Buddha Shakyamuni did not utter a single word for forty-nine years. Therefore, there is no distinction between being the primary or the secondary, or on which one is more important in Buddhism. One who knows the significance of the sacred should have known the meaning of the secular; only when one sees through the worldly can one enter the holy; this explains these two beings are of the same nature.
In terms of the development of Chinese Buddhism, Tang Xuan Zang’s "Verses Delineating the Eight-Consciousness" is a sequence of attainment of Buddhahood, that is, from the unenlightened to Arhats to the Bodhisattva. Although there is no high or low level to Dharma, there is a hierarchy, as stated in the Sutra of Enlightenment;
“When one realizes that everything is in illusion, one keeps it away at once and does not treat it as an expedient way; Once one keeps away from the illusion, one is enlightened at the very first moment, and there are no gradual and orderly practices.” This is the perspective from the Buddha’s realm, that is, in all existence, there is no hierarchy between the primary and the secondary in the ultimate "equality of dharma.”
The Quan Yin Method and the Sound Dharani are independent in two, and two integrated into one, said Lao Tzu.
Great Music with the Faintest Notes.
The great sound of voicelessness is Nirvana and still quiescence. The great voiceless sound and the everlasting light again merge into one, which is both the "Vajra" and the "Pure Land;” therefore,”Great Music with the Faintest Notes” per Lao Tzu is the "Vajra" and the “Pure Land,” the “Vajra Sutra” is the pure land, and the true recitation and entry into Amitabha Buddha are the Vajra.
Chapter Seven 07.07 Material Precepts???!
Why do sentient beings begin with form and the cause of creating this form is generated by emotions, and the yin and yang are misplaced, and then the misplaced are mutually intertwined, mutually changing, mutually dependent, and mutually harmful, and this is why there are sixty-four (multiply 8 by 8) trigrams in the I Ching. Only when there is no "change" and when there is a conversion from "change" to "non-change" can there be no form and no precepts.
第七篇07.08 道 德
Chapter Seven 07.08 Morality
The great German philosopher Immanuel Kant said that morality is indeed the supreme law of man, which means that it does not need to be discussed and propagated. What are the minimum conditions for the realization of morality in society?
"Don't deceive and bully each other" is the minimum requirement.
Then, in our social system and our attitude towards life, we should try to do our best to achieve justice, integrity, equality.
It is what Socrates said and the justice that all of us want to pursue.
The whole society is competing with each other for exploitation. How can there be any morality!
Chapter Seven 07.09 First Class People
To live out the future years in peace with nothingness.
It is the first class of people in the universe.
Chapter Seven 07.10 Small Calamity
With good health and simple life, one can escape minor calamities.
Among water, military, fire, and wind calamities, the wind calamity is the strongest and most
The Great Arahant can escape from wind calamity.
莫名其妙的投胎 - 生不知所來，死不知所去；
無可奈何的活著 - 年年庸俗，一生奔波；
亂七八糟的生病 - 天天好吃，步步惡勞；
糊裏糊塗的死亡 - 閻王老爺也不接見。
Chapter Seven 07.11 The only Salvation
Reincarnating inexplicably – being alive and not know where to come from; after death and not know where to go.
Living unavoidably and hopelessly – having years of vulgarity and a lifetime of bustle and hustle;
Disorderly sickness – enjoying good meals day by day while stepping of being tired of work gradually;
Muddled death - not even deserve to be met by Yama, the King of Hell.
There is only one way to settle the above four issues, that is,
one should obtain knowledge relating to the theories and then prove them in practical matters; the four elements are indeed void, and the five aggregates are illusory.
Attaching to nothing but mercy, pity, joy, and giving; and nothing else, there is no other way.
Chapter Seven 07.12 Try to Comprehend
Learn some from Dharma,
To overturn, to abolish, and to see through all of all.
A bowl and thousand families' rice, a solitary monk travels thousands of miles;
With no bowl nor rice, a solitary monk no longer wanders.
Let it take its course. It is neither negative nor positive, and it is nothingness either.
Work on it!
Chapter Seven 07.13 Pity and Belief
Due to the destined misfortune and sorrow of individuals and all human beings caused by greed, hatred, and ignorance, the most important thing of an individual to all humanity is to have a deep mindset of mercy, compassion, and unspoken sorrow. It is the minimum condition of being a man.
Furthermore, he has his own unremovable, rational, wise, and experienced belief.
Chapter Seven 07.14 Eight Verse of DharmaGarden
For all the evil deeds I have done in the past,
Based on beginningless greed, anger, and ignorance,
And created by body, speech, and mind,
I now know shame and repent of them all.
To tally at this very moment with the two types of "anatman."
Making efforts to practice the boundless mind,
Corresponding the law of inaction every day
And then beyond the inaction.
第七篇07.15 凡 夫
Chapter Seven 07.15 Bono
The biggest problem of people is:
Looking to the future, recalling and regretting the past;
Reject, accept or differentiate at this very moment, and
is what a Bono is.
If one does not do as mentioned above, that is, things come and respond, things go and not
stay, and illuminates everything with the bright mirror of wisdom, and one will be
self-contained and liberated.
Chapter Seven 07.16 Clean up All Disturbances Thoroughly
All the talk of love and affection, the promise that lasts till sea gets dry and stones get rotten, and the perfect match and harmony for billions of years, are all just the uncanny functioning of six roots and six specks of dust, and sperm and eggs, and if one gets rid of them and his karma is then all gone.
All the gourmet foods and delicacies are just the uncanny functioning of the skin, muscles, blood vessels, bones, and internal organs that then turned to digesting and circulating repeatedly. It reincarnates in the six ways of sentient existence all the times; while listening to the wailing of the masses in the slaughterhouse, if one puts down the butcher’s knife, gets rid of them, and his karma is then all gone.
All the talk of wealth and splendors, and tycoons and mansions are nothing more than bullying, plundering, and exploitation; the rich have a leisurely banquet, while the poor run around all their lives. Having seen the stinking and miserable faces in the poor alleys, if one gets rid of them, and his greed, hatred, ignorance, and desire are then all gone.
Saying that knowledge is power is nothing more than a rambling and patchwork of consciousness, like going into space absurdly and even thinking to seek to conquer the universe. In the beginning, it is easy to live on the earth, but over-demanding and exploiting make all over the place messy and sad, and if one gets rid of them, and his crazy mind and delusion are then all gone.
All the talk of saving people’s lives from the flames and floods, and boasting of being a revolutionary hero, is nothing more than self-centered greed for power and killing for possessions. The history of all human beings has always been one in which long division leads to union and long unity leads to division. Even if there are only one man and one woman left on earth, combating and disputing are still on an endless, and if one gets rid of them, his fighting and quarrels are then all gone.
Talking about immortality, let alone Peng Zu lived for eight hundred years, the most ignorant thing is the First Emperor of Qin dreams of immortality. The human world constitutes spring, summer, autumn, and winter, whereas we live and die, and death and life repeatedly, and if one gets rid of them, and all matter of life and death is then all gone.
The heaven and the earth are empty like the air, and all things are transformed and created in cycles. You reincarnated in your solar world while I converged in my nether world. At a specific time and space, the yin and the yang are in different ways, sorrows, and joys, of your responsibility. How can your wives, children, and future generations have anything to do with these affairs? Put aside wind, rain, family affairs, state affairs, and if one gets rid of them, and his disturbing matters are then all gone.
But then again:
Whether you want to be a hero or a superman, or you want to be an immortal or a saint, no one can stop you!
Chapter Seven 07.17 Mighty Power
The greatest strength is patience, and the most patience is to do nothing. When death isapproaching, look at it without fainting and distraction, and it is indeed nothing to do.
第七篇07.18 說道門 道性 道功
道門 - 真正的道門，強調和重視的是：道性、道功。
二、大目標：都向佛 - 比世俗的共產主義還共產主義。
Chapter Seven 07.18 The Buddha-way, its Nature and Merit
The Gate of the Buddha-way – a genuine Buddha-way emphasizes and values its nature and merit.
The Nature of the Buddha-way:
(1)All Dharmas are empty (at least in theory, one should know and firmly believe;)
(2) Always be in the equality of Dharma, head towards the True Buddha, and enter the
threefold body of the Buddha.
The Merit of the Buddha-way:
(1) The Six Reverent Harmonies: in the six matters of body, mouth, mind, precepts, doctrine
and communal goods, all practice, and belief in Dharma together;
(2) The main goal: All go towards Buddha - more communist than secular communism.
Chapter Seven 07.19 What is Belief in Buddhism?
In the cycle that transcends time, space, and human beings, one should avoid having their people, matters, and materials interfered with their consciousness internally and cut across all linkages with peoples, things and materials externally, and always believe he is with the Buddha. It is called the Belief of Buddha.
Chapter Seven 07.20 Return to the "Lonely" Self
The important thing is not how many external people, matters, and materials you can grasp and influence, but how close you can be to your peace or everything is self-binding and empty talk.
Either is about how many people know you or who you want to be with, and it is about having solid wisdom to return to your lonely self. One should realize that heaven, earth, and the universe are also solitary; whoever understands it or whom it wants to understand, there is an inspiring truth here, and this is why "Heaven, Earth, and Man" are called "Three Talents."
Chapter Eight 08.01 Great Bodhisattva
There is the same rationale behind people, matters, and materials that are phenomena causally produced, and all are under the condition of becoming, dwelling, degeneration, and emptiness. In the stage of becoming, being with neither a little more nor a little less is said to satisfy the necessary and sufficient conditions; in the stage dwelling, it falls in the changeable world filled with space, time, human and the self, sentient beings, and vessels containing materials. Consequently, we cannot grasp people, matters, or materials forever as it is doomed to be destroyed, which is called emptiness. The one who does not cling to existence, nor nothingness, but regresses to the metaphysical immortality, that is liberation and true self-contentedness, and is therefore called a "Self-Existent Bodhisattva." The one who has great wisdom, who corresponds to the accomplishment of all things, and who always helps, is a great Bodhisattva.
Chapter Eight 08.02 Again, Leaving Some Leeway
Leaving some leeway, one should face everything grinningly as all sentient beings are suffering. It is impolite and unreasonable to see people with tears and mourning. In reality, who does not cry and mourn in life?
Of course, you cannot fake a smile. If you encounter a crowd of people there "smirking," it will be more uncomfortable than crying and mourning.
Furthermore, just like
The Buddha Shakyamuni was such expressionless, totally achieved the "leeway" and transcended the "leeway," and thus became the sole one who dominates from heaven to the earth, and this is unspeakable.
Chapter Eight 08.03 Dark Clouds and the Sun
There are always dark clouds in the sky that cover the sun. If the orbit of the universe and the celestial bodies remain unchanged, the sun moves stably while remaining in its orbit, and the dark clouds will dissipate within a certain period, and the sun will end up nowhere.
In analogy, life can be like the sun.
How can a person be like a sun?
The sun is something that remains unchanging perpetuity in the good law and then transcends the good law forever.
I have often observed the sun hidden by dark clouds, and with indescribable and superpower, it has sprung forth at once.
Chapter Eight 08.04 One Chi of Heaven and Earth
Many great philosophers, both Chinese and foreign, have recognized and experienced that:
"Heaven and Earth are in One Chi."
Confucius' peaceful spirit;
Mencius' awe-inspiring and righteous force (for the use of peaceful breath);
Lao Tzu's transparent aura;
Zhuangzi's calm breath;
Buddha Shakyamuni's pure vitality from the cosmic;
Spirits are all in one:
Therefore, the basics of spirits are the same, yet the saints are different in their ways of awakening and function.
Chapter Eight 08.05 Loneliness and Solitude
Loneliness and solitude are sometimes accompanying each other and likely in one, but solitude does not necessarily mean loneliness; any thought, good or bad, comes up will surely lead you to loneliness. The world or the universe is lonely, but there is no such thing as loneliness. Confucianism says that a gentleman should be cautious about being alone. Nietzsche says that superman is beyond heaven and earth, and the reason why a true spiritual practitioner is so valuable here is that he is lonely, but he also transcends loneliness.
Chapter Eight 08.06 To Suicide or Not to Suicide
When greed, hatred, and ignorance of the blind do not correspond to the objective karma, and when the psychological dizziness and pain reach the extreme, he will commit suicide. The vast majority of people are the living dead who do not know that they have turned themselves into the dead living people, and once they see themselves, dead living people, they will not deliberately seek death. In this life, do not hold any hope for the earth; It is a place where all existence is of occurrence, dwelling, deterioration, and emptiness; where people are greedy, hateful, and ignorant, so there is no need to have any complaints against anyone. In this way, life is a pure land everywhere, and there is nothing to worry about all the time.
Chapter Eight 08.07 Time, Potential and Measure
Lao Tzu and Vimalakirti said that people inherently have a severe illness/mental illness.
The cause of mental illness, apart from genetic inheritance, past lives, and the karma (evil) power one has created, is the desperate pursuit of eight things in the present world:
1. Men and women;
8. Social relationships (husbands, wives, children, families, groups, society, nations, and the world.)
All of the above eight are tied together with a tangle of misplaced emotions.
It is why
Buddha Shakyamuni said:
Letting go is the only place where one's destiny lies.
The human being originally is with the above eight things, and since he is with them, he has to be with them, and then he has to learn how to deal with himself.
Therefore, this is why the past sages all said: taking the time, knowing the potential, and utilizing the measure.
Chapter Eight 08.08 Words of the Sages
Zhuangzi said, "One who is good at his life is thus good at his death!"
Confucius said, "How can one knows death if one doesn't know birth?"
Buddha Shakyamuni said, "There is factually no birth and death!" (He said it was a coaxing word.)
Jesus said, "The people are born of God!"
Nietzsche also said, "God is dead!"
I had rice porridge this morning｜｜I am an ordinary man.
Chapter Eight 08.09 It's Not Just Physics
Buddhism talks about the causes and effects of the past, present, and future, and the six reincarnations; therefore, Buddhism cannot be apart from the five aggregates and four elements. Over the years, many scientists, especially those who study physics, have paid attention to the physical nature of human existence, the substantive connotation of sound and light, and so on, in an attempt to find the true emptiness in them.
Buddhism focuses on the stage of reward, and the Bodhisattva of the Eight Realms does not regress, which has two most essential meanings:
(1) He can reincarnate autonomously, transforming the blind and impulsive desire of life, and
overcome the pain and mood that one might cause in any form of existence.
(2)He rescues all beings in the four forms of birth of womb, egg, moisture, or transformation, so
it's not just physical. It explains that the Great Bodhisattva and Buddha are not only in the
chemical, biological and other worlds of sentient beings but also in theruthless minerals and
space worlds. " Monk Daosheng gave a lecture of Dharma, and thestubborn stone nodded"
manifests here the rationale of oneness with mind and matter.
Chapter Eight 08.10 Tautology
There are tautologies in the philosophy of logic.
For those who have logic, one plus one equals two, flower blooms, and then must wither, a person is factually a person, and these logics are called Tautology.
Buddhism calls it dharma is as is per se. (Physically as is per se and Metaphysically as is per se).
Spring, summer, autumn, and winter are indeed spring, summer, autumn, and winter; nature is original nature; the universe is originally the universe. All are causally-produced and are causally-extinguished, that is to say, originally a set of logic.
But Buddha Shakyamuni said in the enlightened "Surangama Sutra": " It is originally non-causal, and non-natural," which negates the set of logic.
Why does He deny the set logic? If a person grasps a set of reasoning, he will never be free from it; that is to say, Buddhism wants us to transcend the set logic.
Transcend to where?
It can't be said! It can't be outspoken!
The great British logician and philosopher Wittgenstein said:
Then what cannot be said, do not say.
Chapter Eight 08.11 What are Einstein's achievements?
Einstein's achievement was not in his "Theory of Relativity" but in his faith through knowledge and enlightenment.
His faith is:
The existence of the universe is harmonious, and the momentary changes of the external are just appearances.
Therefore: Heaven and the earth live side by side with me, and everything is in one with me.
Therefore: All things coexist without contradiction.
Therefore: The Buddha and the sages of the past are the ever-blooming flowers.
It is the truth that there is one flower, one world, one leaf, one bodhi.
Note: In the 1950s, there was a foreign professor of physics at NTU, who was not married and was a good friend of Albert Einstein's. He did not shave his beard, his clothes were old, and he did not walk along the campus avenue but always walked by the wall. He is indeed a great enlightened man!
Chapter Eight 08.12 Sun Yat-Sen's Style
The world is for the public.
Indeed, Chinese and foreign sages and sages all fall onto the way of Mr. Sun Yat-Sen's perspective on the world. In the past, Lao Tzu, Shakyamuni Buddha, and many others all placed their emphases on free of criticism and disputation.
Secondly, to attain the highest wisdom, not only is the world all for the public, but the universe is also all for all beings.
India's Gandhi, etc., are such characteristic figures.
Chapter Eight 08.13 Thoughts after Reciting the Avatamsaka Sutra
Buddhism is based on the enlightened Srangama Sutra, expounded by the mind imprinted Lankavatara Sutra, leveled off by the Buddhahood awakened Lotus Sutra, and regressed to the unimpeded Avatamsaka Sutra as the destination. Indeed, the four sutras are one and four, and four in one.
Their common conditions are:
1. Believe in, rely on, and return to the Buddha;
2. The power of the vow;
3. Transference of merit;
4. Absolute not enter into vulgarity and not deceive yourself;
5. Achieve "wisdom" and then transcend "wisdom."
Chapter Eight 08.14 I Haven't Done It, yet My heart Yearns for It
Be sincere and honest with people;
Practically doing things;
Appropriately responding to matters;
Be simplified and pure forever.
Oneness with the universe, heaven and earth, and all things. (In the beginning, all is in one.)
第八篇08.15 過五關 斬五將
Chapter Eight 08.15 Crossing the Five Hurdles
The first step of learning Buddhism is to believe in Buddhism, follow Buddhism, and return to Buddhism.
The next step is to cross the five hurdles and to kill generals of these five fortifications. Being untied to death by wealth, form, fame, food, and sleep is to pass the five barriers, and to break through form, perception, thought, action, and consciousness are to kill the five generals. It is the conclusion of the enlightened "Surangama Sutra," which stresses the stage of cultivation and is too so stated in the Heart Sutra: "Seeing that the five aggregates are all empty."
There are thousands of Buddhists in the world today, but how many of them have achieved this? It's just that everyone is lying to each other.
Chapter Eight 08.16 The Filial Son Is Saved
I know a Kuomintang military court chief officer named Hsu Ye-Dao. He once said to me:
"When he shot the Communist Ren Zhuoxuan, there were a total of twelve people. Generally, after receiving the first bullet, each of them received another shot. Mr. Ren was the eighth. He was shot and lay down without moving. Later, the people searched their bodies and found that Ren had not passed away. He was rescued and arrested by Hsu Ye-Dao. Hsu asked Mr. Ren:
How did you feel when you got shot?
Mr. Ren replied.
"At that time, on the right and left, weeping and shouting, I did not feel anything. Only one thing came to mind. No matter how busy I was, I had to write a letter to my mother every month to send my regards. I am very sorry to my mother as I can no longer write to her"
Hsu Ye-Dao found him a filial son, so he advised Mr. Ren to study the Three Principles of the People; Mr. Ren accepted it and later became the leading expert on the Three People's Principles of the Kuomintang.
Mr. Hu Qiu-Yuan, a famous scholar, told me more than fifty years ago:
"The Kuomintang and the Communist Party have killed each other. I don't know how many outstanding innocent young people they killed."
Afterward, he sighed.
Schopenhauer, the great German philosopher, said:
Turning to the history of human beings, one only needs to read one page to know everything. It is nothing more than deception, plunder, and slaughter.
But, as far as I can see, human beings being what they are, the Chinese, among all the misfortunes of history, believe that：
All virtues are filial!
That is the eternal truth.
Chapter Eight 08.17 Shinto and Learning Buddhism
Since the beginning of primitive man, when man existed, he was frightened of the external universe and nature, a force that he could not foresee and overcome, and he always hoped for eternal life. Blind subjective desires, denied thoroughly by death, led to the formation of an unknowable faith to overcome man's fear of death and the forces of the universe and nature. All these then led to the birth of various Shinto religions.
Many people, outside of Shintoism, think that they are believing and studying Buddhism. Viewing the history and the reality of society, Shintoism is not just a belief in God; it also entangles various social "traditions," realistic politics, and economic interests. In the past, due to the underdeveloped information and transportation, these beliefs were pluralistic, but, generally speaking, they were still not under the control of an organization and only existed in a fragmented manner. Over the past few decades, the rapid evolution of civilization has gone through the integration and organization of "interests," and these religious beliefs have marketized and built their altars everywhere.
What is Buddhism, and what is learning Buddhism?
The first step in learning Buddhism is to become an Arhat is to destroy his body and annihilate his mind, or in layman's terms, he is an inhuman being. Arhat is also called a monk, and a monk was a human being once before but is no longer a human being.
The second stage of studying Buddhism is to become a Bodhisattva. The meaning of Bodhisattva is no self, always serving all sentient beings.
The third stage of studying Buddhism is to become a Buddha. Becoming a Buddha means to be in all, to illuminate in all with the light of wisdom (the everlasting light), and then to transcend all of all.
Therefore, the most significant of studying Buddhism is to learn from Buddha Shakyamuni. He has gone through the above three stages, and most importantly, he refused to become an inherited emperor and chose to face absolute suffering. It is what studying Buddhism is. Buddhism study is not Shintoism.
第八篇08.18 超越滄桑 歸到歡樂
Chapter Eight 08.18 Beyond the Vicissitudes and Return to Joy
There is a song called "The Wind of May" in which there are several sentences:
The wind blows on the trees in May, and the birds in the trees sing. If the bird had known the vicissitudes of life, it would have bowed its head and cried its heart out.
There is a saying that when a man gets old, he does not know that he is getting older and older, and the other saying that when a man gets old, he should refrain from being greedy.
The great Zen master Zhao Zhou is still a wandering monk in his eighties.
Hsu Yun is still preaching at the age of a hundred and twenty.
Nowadays, there is a real worthy figure,
Mr. Nan gong Huai-Chin, over ninety years old, other than preaching the Zen of Cloud Gate (the most difficult Zen to learn); works on the noble spiritual culture to engage in the course of saving the fate of all human beings.
Suddenly I recall the chorus of Beethoven's Magnificat, the core meaning of which is:
We are all brothers within the four seas, transcending all vicissitudes and returning to our original joy.
According to Dharma, one has joy and is even wonderful delight. Fabulous music is the return of one's essence, energy, and spirit to its source. Essence, energy, and spirit are the original of truth, goodness, and beauty, which is the mindset consciousness. The rising of these three functions of essence-energy-spirit, truth-goodness-beauty, and consciousness are also known as great wisdom, grand benevolence, and great courage.
When Beethoven in his later years, he could no longer hear, but he composed a joyous chorus of the whole universe and all human beings, which the Buddhists refer to as the Sound Dharani.
In the joyous ode of the Sound Dharani, one can surpass any vicissitudes and return to joy.
Chapter Eight 08.19 Mr. Chiang Ching-Kuo in Tears
Mr. Chiang Ching-Kuo's sworn brother, Wang Hsin-Heng, told me, "When Mr. Ching-Kuo and I talked about his life, tears often flowed down his face." People were born crying loudly, and many of them weep aloud when they face death.
That being the case, who in the world does not burst into tears too! In the Lotus Sutra of Buddhahood, there is a Bodhisattva who cries all the time for all sentient beings, so after enlightenment, Buddha Shakyamuni said that all living beings are indeed pitiful.
Although they are pitiful, too many of them never give up until they reach the Yellow River (a place that is too far to be there). The tragedy of human history is that there are too many people who still do not give up when they reach the Yellow River, so sad!
By the way, if a man does not cry for himself, but all living beings, he is immediately relieved.
Mr. Chiang Ching-Kuo cried not only for himself but also for all sentient beings in his life.
Chapter Eight 08.20 Beliefs and Ideas
Sages and heroes are different from ordinary people, while the sages and heroes live in faith, and Bono lives in vastly different thoughts (ideas). According to Buddhism, thoughts arise from worries; ordinary people are worried; anxieties are thoughts!
I miss my teacher.
Thirty years ago, in a class at the Ten Square Jungle College on Xinyi Road in Taipei, Mr. Nan gong Huai-Chin said:
"Only when the thought is dead can the Dharma body be reborn. ｜｜ Only when the idea is all abolished can the metaphysical body be born.
At that time, Mr. Fu Yun, who was the Director of the Taiwan Provincial Social Office, asked me: "Mr. Nan said that all ideas should be eliminated, but should we also throw away the thoughts of Dr. Sun Yat-Sen, the Father of the Nation?
I was at a loss when I heard it at the time, but I knew that it is easier to live in truth, goodness, and beauty in a faith that is free of thoughts.
The saints transform their thoughts, the gentlemen abide by their cogitations, the villains play with their ideas, and the ordinary people fooled by their ideologies.
人有真正的信仰，就會自然透顯出包容與憐憫，這種情懷，是人性最高貴的展現。孫中山先生在往生斷氣時說：「和平 奮鬥 救中國」｜｜雖要救中國，但要用和平；蘇格拉底在被判往生吃毒藥時說：「請將我這杯毒藥，奉獻給我相信的神。」
Chapter Nine 09.01 True Faith and Tolerance
One of the reasons for his success in ruling the world was mentioned to the ministers by Emperor Taizong of the Tang Dynasty; he said: "I respect the wise and pity the unworthy." It is tolerance. Tolerance is inseparable from compassion, and at the same time, it is because of respect for the wise, we pity the unworthy.
When a person has true faith, tolerance and compassion will naturally manifest themselves, and this feeling is the noblest manifestation of human nature. When Dr. Sun Yat-Sen died, he said, "Peace, Struggle, Save China." Although we have to save China, we have to use peaceful means. When Socrates was sentenced to death to eat poison, he said, "Give me this cup of poison and dedicated it to the God I believe in."
Jesus, bearing the sins of the world, was crucified and died of white pulp. He indeed showed his compassion and tolerance for the world.
Only those who have true faith will indeed have tolerance and compassion.
Chapter Nine 09.02 Humane Governance? !
On May 18, 2008, United Daily News published an article entitled "Humane Governance of the Nation." A few years ago, I gave a speech in Wuhan and Changsha on "Revitalizing the Nation by Science and Education, Governing the Nation by People's Culture." Shortly afterward, Mr. Jiang Zemin also came to Wuhan to speak on "Moral Governance," Mr. Jiang Zemin was right. However, no matter whether it is moral governance, humanistic governance, humane governance, or the "Seven Methods of Governing a Country" mentioned by Buddha Shakyamuni, there should be one thing in common:
It is a society of no exploitation in which no one is an authority figure, and no one is a liar. If not so, the governance of a nation becomes just an empty talk. Is Plato's ideal state, with its emphasis on the philosopher-king, nothing but empty talk? Not empty talk?!
Is the ideal of Buddha Shakyamuni's seven ways of ruling the country also empty talk?
Chapter Nine 09.03 No Life and Death
That which is to recite is Buddha Amitabha, and that which is to empty is Self-Nature Maitreya. It is empty before and after recitation, so is the reciting at the very moment. But knowing that you are reciting and realizing that the "that" of being or emptiness does not fall on recitation or non-recitation, you are to reach the Buddhahood. When we lose everything in body and mind, we will be self-contained and liberated at this very moment.
Emptiness is neither in existence nor in non-existence but is to transcend existence and non-existence, which is what the Heart Sutra described as the emptiness of all dharmas, that is neither arising nor disappearing, neither defiling nor purifying, neither increasing nor decreasing, and therefore, it goes beyond life and death, and has no life and death originally.
Chapter Nine 09.04 The Enlightened Heart
"Illuminating" is to enlighten; "Seeing" is to behold and to verify. That knowing the five aggregates are empty and enter the various "realms" of the everlasting light, from the superficial to the profound, is then called “the enlightened heart and the seen Buddha-nature," and Buddhahood is a thorough understanding of mind and nature. Preliminary illumination of the mind and realization of nature is of verification of all Dharmas are empty, which is “to corroborate emptiness through your whole heart” in Zen's meditative methods. Knowledge, and "Tathagatagarbha" or "suchness," are in one; of which "heart" is in the beginning "empty;" "empty" is not non-existent, nor is "existent;" it is the opposite term of "existence," and is the dialectical evolution of "empty existence, existing emptiness," "emptiness concurs with existence” and “existence concurs with emptiness,” which corresponds to the arisen suchness, of which is not produced, not destroyed, not defiled, not pure and neither increases nor diminishes, therefore, all Dharmas are empty.
“Nature" is the condition or form of existence, which is our content and manner of existence generation after generation. Knowing the substances and processes of its existence is called
"Beholding the Buddha-nature within oneself."
Chapter Nine 09.05 Who listens to who?
Forty-six years ago, Shongte was teaching Marxism at Fu Hsing Kang College and had a young friend then named Ding, who is now a retired professor. He called to congratulate me on the New Year holidays. He said:
"I'd like to talk to you in person.
"You've been a professor all your life. Who have you listened to? If you don't listen to your own words, who will?"
The history of human beings is a testimony to the fact that everyone listens to his own.
Chapter Nine 09.06 Meditation Essentials
Meditation is a method of understanding and affirming Eastern humanities, of which there are traditionally ninety-six. The form and content of any living thing that can calm oneself is called meditation. Almost all the Chinese philosophers and schools of thought emphasize meditation: Confucianism uses "fixation and tranquility" to produce "peace, concern and gain," which in turn leads to what Confucius calls "peacefulness." Mencius, through "Zhi志" and "Chi氣," achieves the Chi of awe-inspiring righteousness. Lao Tzu emphasizes "attaining emptiness; abiding in tranquility" and tallies it with Taoism in one unity. Zhuangzi claims more directly "mind-restoration, morning-transcendence, and sitting-forgetfulness" is indeed " being and nothingness unified in one."It is why meditation is the most important way to prove what the Tao is. The Buddhist teachings of "mindfulness," "cessation and observation," "dual cultivation of fixation and wisdom," and "the four Zen disciplines and the eight constellations" are all based on sitting in meditation, that covers very deep and broader parts of the Dharma. It is why there is a meditative method called "Seven Days of Meditation, Grasping the Proof," which is the initial realization of "the emptiness of all dharmas," which leads to the pure energy of the universe, which becomes one with all existence and transcends all presence. Nietzsche's "Superman," after enlightened through practices of the Tao on a mountain, said that Superman is the sea and beyond the sea, and this is what he meant.
I began meditating fifty-four years ago. Thirty years ago, by chance, I realized through meditation the metaphysical nature of all existence. There are several processes to reach such a state.
1. I have been in contact with the meditation doctrines of Confucianism, Buddhism, Taoism, and Western philosophy for quite a long time, but I have not personally verified anything.
2. About thirty years ago, I was at a seven-day meditation session under the guidance of Mr. Nan gong Huai Chin and used a method of counting breaths while reciting the Dharma. After four days, I first found myself glowing on the moving ground, and then I entered the concentration in a realm in which the void is in vain, and the earth is sunk flat.
It proves that there is nothingness and could not be said, and need not be said; we cannot say, and must not say, either.
3. The so-called enlightened and verified does not necessarily through meditation for which is just one method of corroborations.
4. In another seven-day meditation session, under the guidance of Mr. Nan gong Huai-Chin, he encouraged me, while I was entering concentration, to devote myself to all sentient beings, and I piously resolved.
5. Afterward, Mr. Nan gong Huai-Chin taught me day and night, and I was around him and listened to his Dharma lectures for almost six years, which has given me a deeper understanding of meditation. I found that the Confucianists, Buddhists, Taoists, and Western saints all, through the cultivation of prana and the verification of prana, understand that the beginning and ending for themselves and everything lies at “prana.”
Through “prana,” all existence is transformed and manifested via the integrated karma of mind, will, and consciousness; and is inseparable from the delusion of which everything arises from conditions, and nothing has a nature of its own.
However, one can transcend the causes that ariseand transcend the nature of nothingness.
Chapter Nine 09.07 Conditions of Peace Among Human Beings
The German philosopher Schopenhauer said: “Turning to the history of mankind, one only needs to read one page to know everything; it is nothing more than deception, plunder, and slaughter.”
It is no wonder that Karl Marx, the great thinker, philosopher, and scientist, who is the most compassionate, sympathetic, and merciful of all to the fate of human beings, said: "The history of human beings is a history of class struggle."
Buddha Shakyamuni had enough downright wisdom; He said:
"The earth is the mundane (Saha) world."
In the Saha world, human beings cannot be at peace. Since the beginning of human beings, there has been no peace on the earth. All over the world, countries are grabbing land, people, and resources.
Nowadays the development of technology and the increase in population, if human beings want to survive, the world needs to be in peace. There are conditions to meet to be peaceful.
The conditions are:
1. The entire land, resources, and production in the world must be co-owned, shared, and
co-managed by everyone.
2. All languages have to be unified in one.
3. There must be no currency, no need for the circulation of finance, and abolish banknotes
4. In the rational and polite system of the world of which emphasis heavily placed on sanitation
and disease, everyone is free to decide, interact with the opposite gender, and exchangeorigin by blood; this leads to the common fate of the entire human beings.
5.Everyone needs to have a positive attitude towards life and understand that all things of their life cycles come from the universe and heaven and earth, and all people ultimatelybelong to the universe and heaven and earth.
When all kinds of religious and social systems and personnel of an era are all in the struggle of fame, profit, and power, that era will be in extreme chaos, as evidenced by Chinese history and foreign countries'.
The conclusion is that it would be a lie to say that there is peace for human beings if failed to complete the abovementioned.
Confucius, Lao Tzu, Buddha Shakyamuni, and other sages of the past and present worldwide have all said:
"There can be peace only if human beings are free from criticism. "
The first and most important are:
Everything must be unified and in harmony. The universe and the Earth and we as individuals and ourselves are originally harmonious and unified in one.
Without understanding and realizing this, the so-called peace is just an empty talk.
Chapter Nine 09.08 Reward Teachers
In human society, teachers are the cornerstone and pillars of the whole community.
Han Yu said it well: Teachers are the ones who preach, teach, and resolve doubts. It is what a teacher is supposed to do, and all his or her life should be so.
If a society wants to reward teachers and to reward them with money, then:
That society completely collapsed.
Chapter Nine 09.09 “It is Unstoppable”
All existence is of occurrence, dwelling, deterioration, and emptiness; All people, matters, or materials also fall on these states within caused and effects and effects and causes; and no one can stop it.
But if one tries to block away from the four states or phenomena of people, matters, and materials, that is called ignorance. It holds to all human slaughter, strife, and financial turmoil. It is not monetary turmoil; it is stormy finance. From the beginning of primitive man to the present day, human selfishness is the root cause of any "storm."
The so-called "Suchness" of Buddhism is a kind of Buddha's nature; therefore, the Great Prajna Sutra emphasizes non-existence, non-appearance, and non-desire; that is the great liberation. Some great masters have said that "the True Buddha is not empty," which can be said to be complete ignorance of Buddhism.
Christianity's belief in God and Islam's belief in Allah, their creeds are all derived from the logic of the mind, will, and knowledge of man; as for the Buddhist faith in the reincarnation of the Holy King and the Confucian emphasis on the inner and outer saints are merely human wishes.
The conclusion is that the four states of phenomena are unstoppable.
On the other hand, from the beginning, one is pure and has nothing to do, and if one can return to such a state generation after generation, that is to reach the Buddhahood.
Once again, all existence is of occurrence, dwelling and deterioration, and emptiness, and no one can stop it.
Suddenly I remembered the mind imprinted "Lankavatara Sutra," which said:
Everything is a "delusion."
How dare I have such delusion also!
「修備自守」- 國防在和平主義的自衛中，也就是打抱不平自衛中的和平主義，即孫中山先生所說的：「和平奮鬥 救中國」。自己國家要強盛、安定，自己站起來，別人不敢、不能欺負你。這十二個字，就有這麼深，這是第一點。
「男女有別」- 現在沒有道門了，道門本來男女不能搞在一起，男女搞在一起，還有什麼道門呢？這說來話長。宗教的條件是什麼？第一個是教主，第二個是教義，第三個最重要的是教規，就是規矩、紀律，現在完全沒有了。尼采在十九世紀就說：「God is dead.」- 神已經死亡了，整個宗教沒有教規了。宗教的道場，以佛教為例，它有四個條件，財、侶、法、地。「財」，基本上要有飯吃，但不能為了財去拉群眾。一個出家人還要去拉群眾，那還出個什麼家呢？所以以前的廟子，有田幾千畝，不但能自己養自己，而且還可以做好事，所以我看，中國將來的佛教界，我的判斷，二十年後一定會做一個調整，必須要考試，然後由政府供養。不是說你今天出家，明天就可以在電視裡講經說法。整個社會國家亂掉了，文化思想亂，社會必亂，國家民族精神文明一旦墮化消失，民族必亡。要改革也許二十年還是不夠的，要三十年後。
Chapter Nine 09.10 How to Govern a Nation?
In the past, there are many sages worldwide that had in-depth discussions about how to govern the country. Buddha Shakyamuni too presented seven essentials, abiding by which the country will be in peace and happiness!
[Thus I have heard. Once upon a time, the Buddha was touring in the Harrier Hills with an assembly of one thousand twelve hundred and fifty bhikkhus. At that time, King of Magadha, Ajatashatru, did not get along with the kingdom of Yuezhi, and he called up ministers together for discussions. The ministers said: “Yuezhi relies on its rich and fertile lands, and abundant treasures, and will not yield to us. We should attack them.” Yu-She, the sage of the nation, is the prime minister. He is also a Brahmacarya ascetic. The king ordered him to go, bowed to the Buddha's feet, and respectfully asked for comments. Staying relaxed yet thrived, walking effortlessly, and morality was rising, Ajatashatru said: “I have regrets with the Yuezhi, after discussion with ministers, I decided to attack them. I like to have blessings from all of you, and you can teach them that.” The minister took the order to ride five hundred vehicles with two thousand riders on horses and two thousand people by foot. Traveled to the Harrier Hills, to the small crossing, get off the car and step forward to meet the Buddha rejoicingly; their appearances and complexions are very respectful, they bowed solemnly and then knelt, and said:
"The King of Magadha, Ajatashatru, bowed to the Buddha's feet and respectfully asked for comments. Staying relaxed yet thrived, walking effortlessly and morality was rising, the Buddha said: "very good, the king and the people and you are not at peace.” Yu-She said: "The king and the Yuezhi have regrets. The ministers discuss that Yuezhi relies on its rich and fertile lands, and abundant treasures, and will not yield to us. We intend to attack them. I would like to hear about Buddhism." Buddhism said to Minister: "In the past, I once visited Zhengzao God’s House of Yuezhi where I saw the people of that country, they are very cautious. At that time, I taught them the seven ways to govern the country without being in danger; Those who could do it will be prosperous in the future and will not decline. Then he crossed his hands and said: "Listen to the truth." The listeners said: "We will be taught."
When the sage Ananda slaps the handheld fan to the Buddha from behind. Buddha's words Ananda: "Don’t you hear that country of Yuezhi gathers their ministers for meeting to discuss politics, to prepare and to restore for self-defense?" He (Ananda) replied: "I heard that the country gathered their ministers for meeting to discussed politics, prepare and to restore for self-defense.” Buddhist words: "Yes, that is true. Do you hear that country of Yuezhi’s monarchs and ministers are often in harmony, the appointed officials are loyal, and can be collaboratively switched to needed positions?" He replied: "I heard that country of Yuezhi’s monarchs and ministers were often in harmony, the appointed officials were loyal, and could be collaboratively switched to needed positions." “Do you hear that people of Yuezhi obey the law, have a minimum, if not none, of demands and desires and dare have faults in their daily life?" He replied: "I heard that people of Yuezhi obeyed the law, had minimum, if not none, of demands and desires and dared have faults in their daily life." “Do you hear that country of Yuezhi’ people are courteous and respectful; men and women behave respectively, and the old and the young treat each other well in a manner appropriately?” He replied: "I heard that country of Yuezhi’ people were courteous and respectful; men and women behaved respectively, and the old and the young treated each other well in a manner appropriately." “Do you hear that country of Yuezhi’ people are filial to their parents, submissive to teachers and elders, and willing to learn and then teach others?” He replied: "I heard that country of Yuezhi’ people were filial to their parents, submissive to teachers and elders, and willing to learn and then teach others." “Do you hear that people of Yuezhi are inherited with heaven and earth; respect the ghosts and gods, and respect and obey the four seasons?” He replied: "I heard that people of Yuezhi were inherited with heaven and earth; respected the ghosts and gods; and respected and obey the four seasons." “Do you hear that country of Yuezhi are abiding by morality; have state-own Samaṇas, arhats, and newcomers from everywhere; and provided the needed with food, clothing, bed, and medicines?” He replied: "I heard that that country of Yuezhi is abiding by morality; have state-own Samaṇas, arhats, and newcomers from everywhere; and provided the needed with food, clothing, bed, and medicines."
Buddha said: “whoever has a kingdom and implements these seven methods, it is very rare to be in danger.” Yu-She replied: "The Yuezhi people hold one method, it is not yet attacked, let alone there are seven? My country has too many things to deal with, I need to go back." Be requested to leave, please. The Buddha said: “Yes, setting the mind at the right moment.” Then he got up from the seat, worshipped the Buddha, and went away.]
The seven points are as follows.
1. Gathering of ministers. Lecture on politics. Self-restoration.
"Gathering of ministers" - At every moment, every second, the king (president) and his ministers discussed matters of national importance with the utmost care, as if they were walking on thin ice in an abyss. Zhuge was only cautious throughout his life, as Mencius said: "Without law-abiding ministers and wise men sufficient to support the king at home, andwithout the scourge of enemies threatening abroad, such a nation will often perish." Not a minute, not a second, can be slackened. Anyone who has power is free from the corruption and vulgarity of authority, and no one is not noble. It is important to know the time, the measure, the potential, and the power, and to be subjective and objective, without any egoism at all.
“Lecture on politics” - In-depth study and review of all things in the country, society, and people must not be overlooked or neglected, and we must look at the big from the small and the small from the big. What is the purpose?
“Self-restoration” - National defense in pacifist self-defense, that is, pacifism in self-defense against injustice, as Dr. Sun Yat-Sen said: "Peaceful struggle to save China." If your country is strong and stable and can stand up for yourself, then no one dares, and no one is capable, to bully you. These twelve words are so profound, and this is the first point.
It holds for a family, a company, and an organization. On the other hand, if the family, the company, and the organization do not act this way, it is impossible to be stable, to develop, and to exist for a long time. Governing a country is the same as governing a family, a company, or an organization.
2. Monarchs and ministers are often in harmony. Appointees are loyal. Transformation and collaboration.
“Monarchs and ministers are often in harmony” - The president and his ministers are at peace with each other, and there is no contradiction or conflict at all among them. They respect and trust mutually with no suspicion, no secret dealing, no jealousy, no quarrels, and the same holds for a company or a family.
"Appointees are loyal" - The state officials appointed are loyal to the country, people, jobs, and themselves. They have excellent moral character, integrity, and personality and are free from corruption and greed.
"Transformation and collaboration" - collaborating and sharing responsibility for work, whether big and small; yours, mine, or his, or heavy or light, is not a matter, and all are reasonably and sensibly.
3. Obey the law and be the model. Neither exploiting nor demanding. Dare not have faults.
"Obey the law and be the model" - Everyone should abide by the law and set an example for the people. The "law" is not only the law but also the discipline that exists in society. Law-abiding, reasoning and courtesy are three and one in nature, and everyone should abide by them.
"Neither exploiting nor demanding" – “No exploiting,” that is, absolutely no corruption and no taking money that is not rightfully yours. Be industrious, thrifty, and content with what we have. A monk who is a monk should not keep overnight food; The people at home should not be extravagant and wasteful and should have food for all, fun for all, and shelter for all, and in an economic, living, moral, and transcendent communism. “No demanding,” that is, everything is given away, everything is self-contained, everything is at peace, and everything is to thoroughly return to the nobility and tranquility of life itself, which is the Kingdom of Heaven, the Utopia. We, ordinary people, are there every day to do "exploiting" and "demanding," that is why the Buddha says, "non-existence, non-appearance, and non-desire,"
"Dare not have faults" - from time to time to reflect, and to feel guilty and ashamed while doing and bending backward to utmost for everything; and to fear heaven, superiors, and words of the sages, and dare not have any mistakes.
4. Rites of passage and respect. Men and women are different. The old and the young should be treated with respect.
"Rites of passage and respect" - "Rites of passage" is what Chinese culture refers to as a ritualistic and virtuous society. Confucianism says, "What the gentleman passes through is transformed, and what exists is God." The God that China is talking about is what Confucianism calls "the holy and unpredictable is called God.” Everything about the sage is integrated into one with the heavens and the earth and all the beauty. Everything he does is in the truth, goodness, and beauty. The sage is "respectful" - polite and respectful.
He should be "sincere to be clear, and clear to be honest". In the absolute solemnity and seriousness, there is wisdom, elegance, and self-containedness which is not dull to formality, neither outwardly respectful nor inwardly deceitful, treating people reasonably and courteously, and this is a virtuous society.
“Men and women are different” – Nowadays there is no longer have a genuine way to religion. To begin with, in a temple or monastery men and women have their ways and should not be gathered, and if men and women are messed around together, how can there be any value or merit of this belief? This is a long story. What are the conditions of religion? The first is the founder, the second is the fundamental principles, and the third, most importantly, is the precepts, that is, the rules and discipline, and now all three conditions are all gone. In the 19th century, Nietzsche said, "God is dead” – God is dead, the whole religion has no more precepts. As far as enlightenment place of religion, take Buddhism for example, there are four conditions: wealth, companionship, law, and land.“Wealth" - we need to have food to eat, but we cannot draw the masses for the sake of wealth. If a monk has to pull in the people, then what is the point of being a monk? Thus, temples in the past had thousands of acres of farmland. Not only could they raise themselves, but they could also do many good deeds. Therefore, in my opinion, the future Buddhist community in China, to my judgment, will adjust in 20 years. Monks will need to take examinations and then are supported by the government. It is not that you can become a monk today and give sermons on television tomorrow. If the entire society and the country are in chaos, if the culture and ideology are in chaos, the society will be in chaos; and if the spiritual civilization of the country disappears, the ethnics will be wiped out. Perhaps twenty years are not enough for reform, but thirty years later.
“The elders and the young are in harmony” - the elders and the young are in order, the elderly and the wise are respected, and everyone can live together courteously and reasonably.
5. Be filial to your parents. Be submissive to teachers and elders. Learn and teach.
“Filial piety to parents" - During the Tang Dynasty, some people, including Han Yu, were anti-Buddhist, saying that Buddhism has no father and no mother. Who says Buddhism covers no parents? Shakyamuni Buddha talked about how to govern the country, and here he was talking about filial piety to parents, and Buddhism also talks about filial piety. The criticism is irrelevant, as Han Yu did not read through the Buddhist scriptures.
"Be submissive to teachers" - means to pay respect to the teacher; one should be humble and respectful to the teacher. “A teacher in a day, a father in the lifetime“is for teachers in general; Zen is incredibly stricter on this criterion, and the parents of Zen are the "Dharma parents." What about the Dharma parents of Zen? The enlightened "Surangama Sutra" says: the physical parents are only physical form parents, but the Dharma parents are the ones who help and teach you to exist life after life, to attain liberation, to prove the metaphysical self, and to enter the noble side of human nature. So, if you betray your Dharma parents, you will go to hell forever. Then again, once you know what the dharma body is, you will never betray your dharma parents.
"Learn and teach" - to be taught sincerely, honestly, modestly, and tirelessly, and once you gain the knowledge, you are to teach others, that is, to teach and be taught, which is very good. The "Learning Records" in "Book of Rites" all talk about educational principles in this respect.
6. To bear heaven and earth. To respect the ghosts and gods. To obey the four seasons.
“To bear heaven and earth.” - “All are from and of the heaven" means to return to heaven, to respect heaven, and to fear heaven. We come from heaven, and we must return to heaven, and this is so-called "the nature of command of the heaven," and "All are from and of the earth" means to respect the Jade Emperor and the landlord that well corresponds to Confucianism, Chinese culture and the spirit of respecting heaven and earth. In China, there are the Three Talents of heaven, the land, and man, which are the same as those discussed by Buddha Shakyamuni.
How can there be two truths in this world? They are both the same truth.
Many people do not read it, do not give attention to it, and do not know that Buddha Shakyamuni talked about how to govern the country. The introduction is similar to the principles of the three talents in China, such as worshipping the God of the land, the Jade Emperor, and the God the city as well as the sealing the meditation of Mt. Tai and so on; all of these are expressions of commitment to heaven and earth.
Zhuge Liang borrowed the eastern wind, in the process of "setting up the altar of heaven ...", without doing it, he cannot borrow the wind, and the east wind is to come out with heaven and earth as one, this is the best example of commitment to inheriting heaven and earth. If individuals, societies, and nations are not afraid of heaven and earth, do not worship it, then everything will be in vain.
When I was young, my sister-in-law and my sister gave me the education that I wake up in the morning, brush my teeth and wash my face, and light three incense sticks, one to respect the heavens, one to salute the kitchen god, and one to pay homage to the ancestors.
I am so grateful to understand that all are from, and all of heaven and the earth from my family's education when I was young.
“To respect the ghosts and gods” – At the beginning of the Avatamsaka Sutra, Shakyamuni Buddha greeted various gods. When I founded the Dharma Academy, it was a farmhouse with uneven bamboo forests and fields, and there were several kinds of poisonous snakes and sometimes found in the beds. There were many ghosts there. I picked up a pillow made of rattan and wrote a word on it: "Ghost!" I hung it on the window, and I respectfully observed, "All your ghosts, rest here and go to Amitabha.” Every time I passed that pillow, I recited it slowly, and slowly, there were no more ghosts there. If you do not honor the spirits and gods on any occasion, there will be mistakes. In the general dharma meeting, it is necessary to cleanse the enlightenment place first. Just like a family, when children leave home, they have to say to the parents, "I am leaving," and go home, they say to their parents, "I am back.”
If you do not have faith in God or ghosts, what do you believe? If you believe in chaos, you must believe in chaos. Once you believe in God and spirits, then do not be superstitious, and this is empirical. So in the past, when the great Zen masters were practicing in the mountains, without food, birds carrying flowers, monkeys delivering food, and these are all real.
“To respect and obey the four seasons” - Spring, summer, autumn, and winter, the four seasons are in order, sprout in spring, grow in summer, harvest in autumn, and stockpile in winter. “Respect" means acceptance and sincerity; "Obedience" means submission to the times, to the potential, to the power, to the measure, to others, to oneself, and things.
7. Abiding by morality. Samaṇas, arhats, and newcomers from everywhere. Provision of food, clothing, bed, and medicines.
When a monk comes, you should be very respectful, sincere, and happy to provide him with food, clothing, housing, transportation, and medicine. When I was a child, more than 60 years ago, there was a disabled person in my hometown who could not walk and paralyzed in a long bed made of bamboo, which is movable; so, everyone took turns to feed him, and every family helped him take a bath for three days. When I was a child, I saw this kind of social goods; for the sick, you have to provide them with medicines. Buddha Shakyamuni concluded that a nation ruled by the above seven methods is not to out beaten. It is what Buddha Shakyamuni said of the seven ways of governing the earth.
Chapter Nine 09.11 Mr. Long An-Fu
Seventy years ago, when Mr. Long An-Fu was 17 or 18 years old, he worked for our family as a permanent worker. He was paid only a small amount of money a year and could not afford to support his mother, not to mention get married. The Communist Party liberated the peasants and workers. He lived in a schoolhouse at Xue Tang Ling built on a small hill of our own. He had a "lover," a son, and a grandson who was a high school teacher.
The grave of my mother is on the terrace of a hill in Xue Tang Ling. When I returned home to Xiangtan from Taiwan, I sure visited Mr. Long and expressed my gratitude. On one occasion, he said to me.
"I often look out over the grave of your mother and think that kindness is still an important thing.......
Mr. Long knew the ancestral hall name of our families:
“Zhang Ji Shan Tang.”
Our ancestors have always done good deeds.
How much kindness did he have in his heart?
Seventy years ago, on the eleventh day of the eleventh month of the Chinese lunar calendar, at midnight, snow-covered the knees, and the cold wind was unusually harsh, my mother was sick, and he was out to pick up a doctor. My mother passed away as the doctor was stepping in the door. Despite the freezing weather, he immediately turned and went out for three nonstop days and nights to inform my aunts and uncles about the death.
Once I saw a machete that he had used all his life. The handle of the machete was agedly shiny. It looks like an antique and had an indescribable power and beauty to it. Because the machete has been in use for several decades, it had the machete several deep gaps on it, but he was still reluctant to throw it away, perhaps because it had already become one with the world and himself.
My elder brother was a 16th session student of the Kuomintang Army Academy.When he was a member of the production team in the People's Commune in China, Mr. Long helped him with tasks that he could not do or unable to complete. I asked him:
"Why are you so good to my elder brother?"
Your elder brother has been good to me.
I miss the old farmer, Mr. An-Fu, who demonstrated the power of harmony between man and nature, between man and man, and between all things.
I miss even more the machete with its profound and infinite beauty.
Chapter Nine 09.12 Study? Toilet Civilization and Toilet University
The grandmaster of Zen,
Mr. Nan gong Huai-Chin once said:
"There is no longer education in modern civilization."
In the sense of Chinese traditional culture, education is the cultivation of human personality and character; it then leads to the formation of a moral character or style, and finally to the development of a universal human value. In tradition, this is the educational content and purpose of Chinese culture since the Zhou Dynasty.
Han Yu said it well: "Teachers are to convey the truth, deliver the knowledge and resolve the Puzzles."
Confucius also said, "When you are at thirty, you are independent. At forty, you are not confusing. At fifty, you know the mandate of heaven. At sixty, you are obedient, and at seventy, you follow your heart and do not violate the rules.”
As long as one lives, one cannot afford not to eat. Per Confucius, "Be independent at thirty," of course, it includes the skill of earning a living; so, in addition to achieving "Tao as One" of Zhuangzi, one must also solve the problem of making a living.
The “grandmaster” of any school of thought who fails to live up to his title is just like stealing a position, fame, and satisfy his belly and stinky authority. It is nothing filthier and more scoundrel than that.
There is nothing wrong with being a professional for the sake of one's belly. It's worthless at all for a professional acting a belly-flopper and loses character and the true meaning of being a human being.
Bismarck, the Chancellor of Germany, understood this so well that he established only one university, the University of Berlin, and all the others were specialized technical schools.
These days, there are so many universities in Taiwan and other countries, once organized and are closing down soon.
In the United States, at Indiana State University, a doctoral dissertation published with the topic:
"The Study of Toilets in Indiana. "
In the present world of toilet civilization, how many toilet universities are there.
If toilet civilization continues to move forward;
If the number of toilet university continues to increase, and
the world not to exterminate, and that is
第九篇09.13 遺 言
「生也恁麼，死也恁麼，有偈無偈，是什麼熱大。」 - 生也是見鬼，死也是見鬼，既然如此，又有個什麼生，什麼死呢？要個什麼遺言！要個什麼偈，狗屁！
Chapter Nine 09.13 Last Words
In Chinese Zen Buddhism, there is a strange thing, for those who think he is a Zen master and a great master, and all his disciples hope that he will leave his last words, also called gatha. When Zen Master Dai Hui was about to die, he was asked by Liao Xian, an accompanying monk, to leave a verse; He scolded Liao Xian for that. "The master sternly said, without last verse, one is not allowed to die.”
After reprimanding him, he wrote the verse, threw away his pen, and passed away happily. The record in the "Record of the Finger Moon" is like this: "Birth is like this for what, so is death, having with or without verse is also like this for what, for which is more eager?" Life is like seeing a ghost, and death is like seeing a ghost, so what is life, and what is death? What is the last word! What do you need the verse for? Bullshit!
Three months before the nirvana of Buddha Shakyamuni, he asked Ananda, "Is there anything else?" Ananda replied, "No, nothing else." At that time, Buddha Shakyamuni decided to leave this world. Later, Ananda asked Buddha Shakyamuni again to stay in the world. Buddha Shakyamuni replied, "I asked you many times, but you told me that everything is all right." I have promised a demon that I will achieve nirvana, so I cannot stay. So, He spoke for three months on the Nirvana Sutra, and those are the last words of Buddha Shakyamuni. The Nirvana Sutra can sum up in one sentence:
If one does not learn Buddhism, one must transcend all powers, fame, fortune, the masses, and all kinds of right and wrong.
His last words when He left this world were:
It's so scary to live and die, and die and live! Don't ever come here and fool around yourself in suffering reincarnation.
There are too many people in Taiwan who study Buddhism; Shongte also studied Buddhism for several decades, has a superficial understanding, he knows there is only Buddha Shakyamuni's Nirvana, and with no last words.
There are no last words.
At this point, it reminds me of what the mind imprinted Lankavatara Sutra says.
"There is no Buddha of Nirvana, nor Nirvana of Buddha.
In this way, how will we have such last words?
Chapter Nine 09.14 Atheism, Theism and Mencius' Theology of God
I have had more than 20 years of cultural exchanges with mainland China, and I often encounter people who say that he is an atheist .......
There is a fallacy in logic, called:
The fallacy is that of appealing to ignorance.
The fallacy of ignorance is to say: I do not believe in God because no one has seen Him, or I believe in God because you have not seen that there is no God.
Atheism and theism are problems that human beings have been unable to discuss and solve for thousands of years. Confucius said it well: "Respect God as God is."
Albert Einstein, the great scientist, was asked whether he believed in God or not, and he said:
"I believe in the harmony of the universe."
It is what Confucianism says: All things help each other and do not harm each other. All existence is "the flow of small virtues and the consolidation of great virtues."
Virtue is the gain, which refers to all existence. Therefore, according to Mencius, a man going through being a gentleman, a wise man, a saint, and finally a god; he calls: "God is holy and unfathomable." Therefore, in Chinese culture, individuals who have immense achievements or contributions to the community can be regarded as gods. Li Bing, a father, sons, and the Yu the Great, who all ruled the flooding, had great merit to the society, so the descendants respected them as gods.
In the theory of Buddhism, one once becomes a god, needs to keep on cultivating generation after generation to becoming a Buddha. Therefore, before Buddha Shakyamuni preached the “Avatamsaka Sutra,” which states that there is neither any hindrance to reason and action nor any hindrance to governing and everything, he began by paying homage to various gods.
Recently Shongte has been studying the issue of past life. He knows that Buddha Shakyamuni was through the Four-Meditation and the Eight-Concentration of the form- and formless-realm, back and forth, and finally entered into Nirvana. (Four Meditation: the first dhyana, the paradise after earthly life; the second dhyāna, the paradise of cessation of rebirth; the third dhyana, the land of wondrous joy after the previous joys; and the fourth dhyana, the pure land of abandonment of thought of past delight; Eight Concentration: the first samādhi, the land of infinite space; the second samādhi, the land of omniscience, or infinite perception; the third samādhi, the land of nothingness; and the fourth samādhi, the land of neither consciousness nor unconsciousness.) One must enter deeply into the Four-Meditation and the Eight-Concentration, conform with Nivana spontaneously, further, permanently own eternity, bliss, personality, and purity, and realized what a god is and what godlessness is.
第九篇09.15 中華大公國 - 真正的民國與人民
Chapter Nine 09.15 The Grand China Republic - The True Republic and People
Dr. Sun Yat-Sen established the Republic of China – Zhong Hua Min Guo, in which "Zhong" means the middle ground, "Hua" denotes the most solemn and beautiful, and "Min" stands for “of the people,” “by the people” and ”for the people.”
The meaning of "Chinese - Zhong Hua," as well as "People - Min," in the People's Republic of China should be as same as those in the Republic of China; they are the sentient beings of the earth and are descendants of the Chinese people.
"People’s Republic" should be no different from "Republic."
I am nearly 80 years old, and I have gone through a life of sorrow and senseless warfare.
Chiang Kai-Shek and Mao Zedong were, in fact, Sun Yat-Sen's "sons," yet for whatever reason
they fought against each for their entire lifetime...
I am so glad that the Republic of China and the People's Republic of China are now at peace with each other, and the solution to the problem is quite simple:
The Republic of China and the People's Republic of China onto a new name:
The Grand China Republic – Zhong Hua Da Gong Guo.
Originally the universe and the earth belong to everyone, as long as the contents and all other relating practices of "people’s nation," "republic" and "people" are to be authentic as real, then everything will be fine.
What Dr. Sun Yat-Sen wanted to accomplish:
"The world is for the public."
Communism, too, is:
"The world is a commonwealth."
Chapter Nine 09.16 Dharma College Pursues Three Wisdoms
1. Mr. Nan gong Huai-Chin’s Zen expounds that when theories go well with no hindrances, everything is then prevailingly unimpeded;
2. Mr. Fang gong Dong-Mei's harmonic philosophy of unity of truth, goodness and, beauty;
3. Mr. Yin gong Hai-Kuang's awe-inspiring righteousness enlightens real freedom, equality,fraternity, and democracy.
Note: I gave a public lecture on the above three points at the Shanghai Library in August 2008. Shongte is already old, and I hope that there will be future spiritual leaders who will carry forward the abovementioned academic and spiritual styles of the saints of this era tosave China and all human beings.
Chapter Nine 09.17 Studying Buddhism?
If you want to study Buddhism, you must:
To see form, perception, thought, action, and consciousness are all empty
Who in this world nowadays can do it!
And who's learning?
第九篇09.18 貪瞋痴 - 人類如何得救？
Chapter Nine 09.18 Greed, Hatred and Ignorance - How Can Man Be Saved?
According to Buddhism, "greed, hatred, and ignorance" are the fundamental problems of the entire human race.
What is greed? Wanting all the time and never being satisfied is called "greed." If greediness is unobtainable, there will be hatred, dissatisfaction, and then all kinds of struggles. The most brutal strife is the constant slaying of human beings since the dawn of time.
The several crusades of Western religions were to fight for population, land, and resources, and as well as for a meaningless and stupid ideology. Until now, humans are still slaying each other.
When a society is killing for the sake of religion, it must be in chaos. Before Buddha Shakyamuni passed away, he taught the "Great Nirvana Sutra."In Volume 30, he said that monks should not keep or deal with eight unclean things, which are: "gold, silver, slaves, maids, cattle and sheep, warehouses, trading, and farming." In today's world, temples become tourist hotels, and monks are desperately accumulating wealth. If it is the situation in the world, and everything else needs not to be said.
The so-called communism, liberalism, capitalism, anarchism, and all kinds of ideologies are all meaningless from the perspective of the fundamental meaning and ontogeny of human races as ideologies are all derived from greed, hatred, and ignorance. Unless one transcends these doctrines, one will always be in struggle and suffering. Under such an understanding, Plato's ideal country is nothing but a bunch of nonsense.
There are many forms and contents of greed, including nobles, commoners, slaves, warriors, peasants, and all kinds of intellectuals and clergy, which composes of social relations of diet, men and women, fame, profit, longevity, knowledge, family, relative, friends, and nations as well.
As far as slaves are concerned, they were enslaved only by the traditional aristocracy in the past, yet, in the modern civilized society, few people introspect themselves on they are people enslaved day and night. Take Huang Kao-Cheng as an example, who started from kindergarten, worked hard day and night, and overcame barriers one by one to get a Ph.D. in Electrical Engineering from Oxford University, the best school, and invented five superconductor products, but today he has nothing. What is this, if not slavery!
In a realistic view, everything in the entire world is now under the control of no more than five hundred people who are wasting and squandering in all aspects where the sadness and helplessness of the whole human history lies. The issue is:
The doctrine of Darwin's "survival of the fittest, the superior over the inferior" is no longer valid. The reason is that due to the development of science and technology, once a war breaks out, the hundreds of people who control human society will be killed first, and of course, everyone will die together.
If greed is unobtainable, people will hate and kill each other; Is being neither greedy nor killing, the ignorant? When people are avaricious, hateful, and unaware, they are bound to be troubled and miserable.Because people always trap themselves and cannot live without wanting, greed, hatred, and ignorance; always being either this or that, or neither this nor that, they can never be liberated. Buddha Shakyamuni said, "People can be neither this nor that. That is to say, one can afford to have nothing.
When a person doesn't want anything at all, he is the Buddha, and the problem of greed, hatred, and ignorance is completely solved.
To speak the truth and the right words:
Greed, hatred, and ignorance, the whole problem of human beings, can only be saved if we are all tolerant, mutual help, forgiving, understanding, and reconciliation, and deeply realize that we are all down-and-out in the world, and abandon selfish and ignorant localism and narrow nationalism thoroughly and unify all of life, languages, bloodlines, beliefs, and values in and harmony.
Chapter Nine 09.19 The Fall of Religion
What is religion?
There are three criteria to meet:
1. The founder of a religion;
2. The theories and fundamental principles of teaching;
3. The rules and precepts of religion;
For example, the founder of Buddhism is:
He could have been the Emperor yet refused to be. On the contrary, nowadays, there are some monks on the very first day who behave as if they were higher than the emperors, without evaluating their knowledge, ability, talent, and academic performance to the qualification. The first day they enter the monastery, they preach the next day, and if he cannot be an emperor-like monk, he then occupies a small piece of the land and become his own village master.
What about theories and fundamentals? There are the Arhats of the Hinayana, the Pratyekabuddha of the Middle Vehicle, and the Bodhisattva of the Mahayana, and eventually the Buddha. Let aside the Pratyekabuddha and the Bodhisattva, and take the initial fruit of Arhats who need not eat, drink or sleep as an example; needless to say, Buddhas are thoroughly free of trouble and pain and are thus called Buddha. Nowadays, the more famous and the bigger the temples are, among them who is not eating, drinking, having fun, suffering and worrying???!
What about the precepts?
May I ask:
In today's world, who is not involved in money, fame, interests, and emotions of all kinds, in politics, economics, culture, education ... not to mention it, even religion is considered a sort of power, no wonder Nietzsche, the great German philosopher, said,
"God is dead!"
Ouch! Oh my God!
Jesus, Buddha Shakyamuni, and Allah ... all went into hiding.
If you ask Confucius, even Confucius does not dare to say again: "Worship the gods as if they were there. "
It is useless to say!
Yet, I still said it.
In a modern civilization where all are misplaced, everyone is unsupported, helpless, and homeless, and all become strangers.
The entire human race is bound together and restrained into a hopeless sinking. A monk once told me, "It is very hard at home, but I would never have imagined that it would be even harder to be a monk."
It is so hard to jump out of it.
It is even harder not to jump in.
Chapter Nine 09.20 Universal Stir-Fry
The universe can be seen as a platter, in which various phenomena and existences are the ingredients for stir-fry. Earthquakes, floods, volcanic eruptions, droughts, typhoons, the imminent demise of stars, and the disappearance of earth and sun are all ingredients for stir-fry.
Confucianism says, "The great virtue of heaven and earth is life.” The universe is always stir-frying, so it is no wonder that the source of Chinese culture, the sixty-four (8 by 8) hexagrams of the Book of Changes, is linked to the universe sauté, and this is what Confucius said about the moral of "What does Heaven say?”
Buddhism goes further in its description of a cosmic stir-fry: there is no cosmic stir-fry. The absence of stir-fry is called:
Life has no nature of its own.
It means that the universe is always stir-frying, continuously producing and dying, dying and living, and that is to say, life is unpredictable. People, especially Bono, once they become human beings, will grasp life, so are their form, perception, thought, action, and consciousness︱ grasp their psychological, physiological, and all kinds of outsiders. Buddha Shakyamuni said that this is a great poison generation after generation, more poisonous than a serpent.
He added that life has to be very emancipated:
Only when stir-fry transcends the universe.
Therefore, He said:
I am the only one to be respectful in the world.
Only when one truly regressed to what "there is nothing else but He, the Great, to be respectful in the world," he then witnesses what the tranquil universe is.
Since the dawn of humans and up to now, there has been a daily struggle for slaying and killing. Who can be better than the small fry of the universe!
Cover Page Description:
"Words of Chan" by Professor Chang Shongte manifests the melancholy of people, epoch, and world. In some places, the author intends to go beyond the implication of the book of "Li Sao" to prevent self-drowning in the Miluo River. The readers with dedicated contemplation will be able to appreciate the profound meaning of these quotations.