THE SORROWLESS FLOWERS
    Thiện Phúc

    VOLUME II

    261. Virya-Paramita
    262. Prajna-Paramita
    263. Dhyana-Paramita
    264. Recompensations
    265. Six Recompensations
    266. Bodhisattva Precepts
    267. Arrogance
    268. Bhutatathata
    269. Pride
    270. Self-Mastery

    261. Virya-Paramita

    Virya-paramita or “making right efforts.” means to proceed straight torward an important target without being distracted by trivial things. We cannot say we are assiduous when our ideas and conduct are impure, even if we devoted ourselves to the study and practice of the Buddha’s teachings. Even when we devote ourselves to study and practice, we sometimes do not meet with good results or may even obtain adverse effects, or we may be hindered in our religious practice by others. But such matters are like waves rippling on the surface of the ocean; they are only phantoms, which will disappear when the wind dies down. Therefore, once we have determined to practice the bodhisattva-way, we should advance single-mindedly toward our destination without turning aside. This is “making right efforts.” Devotion or Striving means a constant application of oneself to the promotion of good. The Mahayanists’ life is one of utmost strenuousness not only in this life, but in the lives to come, and the lives to come may have no end. Virya also means energy or zeal (earnestness—Diligence—Vigour—The path of endeavor) and progress in practicing the other five paramitas. Vigor Paramita is used to destroy laziness and procrastination.

    According to Zen Master Thích Nhất Hạnh in the explanation of the sutra on the Eight Realizations of the Great Beings, diligence-paramita is one of the most important subjects of meditation in Buddhism. Diligent practice destroys laziness. After we cease looking for joy in desires and passions and know how to feel satisfied with few possessions, we must not be lazy, letting days and months slip by neglectfully. Great patience and diligence are needed continually to develop our concentration and understanding in the endeavor of self-realization. We must whatever time we have to meditate on the four truths of impermanence, suffering, selflessness, and impurity. We must penetrate deeply into the profound meaning of the Four Foundations of Mindfulness, practicing, studying, and meditating on the postures and cycles of becoming, maturing, transformation, and destruction of our bodies, as well as our feelings, sensations, mental formations, and consciousness. We should read sutras and other writings which explain cultivation and meditation, correct sitting and controlling the breath, such as The Satipatthana Sutta and The Maha Prajna Paramita Heart Sutra. We have to follow the teachings of these sutras and practice them in an intelligent way, choosing the methods which best apply to our own situation. As necessary, we can modify the methods suggested in order to accommodate our own needs. Our energy must also be regulated until all the basic desires and passions, greed, anger, narrow-mindedness, arrogance, doubt, and preconceived ideas, are uprooted. At this time we will know that our bodies and minds are liberated from the imprisonment of birth and death, the five skandhas, and the three worlds.

    Virya paramita is a gate of Dharma-illumination; for with it, we completely attain all good dharmas, and we teach and guide lazy living beings. This is the fourth of the six paramitas. Virya is resolution in pursuing the goal of cultivation. Virya is the source of energy to begin any Buddhist’s cultivation career and to see it through full awakening. Energy and stamina serve as armor in encounters with difficulties and provide the encouragement necessary to avoid depression. Energy also produces enthusiasm and good spirits. Energy also helps us to accomplish the welfare of all living beings. According to the Lotus Sutra, a Bodhisattva should strive with heroic vigor for purification. The Lotua Sutra also depicts in detail the way Bodhisattvas practice Virya-paramita by going without eating and sleeping to study the Buddha-dharma. They do not deliberately refrain from food in order to cultivate Buddhahood. In fact, they just forget the idea of food and sleep. They think only of cultivating and studying the Buddha-dharma for getting Supreme Enlightenment.

    262. Prajna-Paramita

    The difference between Buddhi and Jnana is sometimes difficult to point out definitively, for they both signify worldly relative knowledge as well as transcendental knowledge. While Prajna is distinctly pointing out the transcendental wisdom. Knowledge paramita or knowledge of the true definition of all dharmas. The cultivation of the Bodhisattva’s intellectual and spiritual journey comes with his ascent to the Jnana Paramita, then immediately preceding his transformation into a fully awakened Buddha. The most significant event in this level and the paramount symbol of the Bodhisattva’s highest accomplishment, is entrance into a meditative state of balanced concentration immersed in non-dualistic knowledge of emptiness. This event is represented by his initiation into the omniscience of a perfect Buddha, which is quintessential perfection. Knowledge perfection or Prajna paramita has an analysis quality which does not seem to figure as a specific characteristic of non-dualistic knowledge developed by the Bodhisattva at the stage of Jnana Paramita. So, whereas Jnana refers more to intellectual knowledge, Prajna paramita has more to do with intuition.

    The prajna-paramita or paramita wisdom means the right way of seeing things and the power of discerning the true aspects of all things. Wisdom is the ability both to discern the differences among all things and to see the truth common to them. In short, wisdom is the ability to realize that anybody can become a Buddha. The Buddha’s teachings stress that we cannot discern all things in the world correctly until we are completely endowed with the ability to know both distinction and equality. We cannot save others without having wisdom, because even though we want to do good to others but we don’t have adequate knowledge on what should be done and what should not be done, we may end up doing some harm to others. There is no corresponding English word for prajna, in fact, no European word, for it, for European people have no experience specifically equivalent to prajna. Prajna is the experience a man has when he feels in its most fundamental sense the infinite totality of things, that is, psychologically speaking, when the finite ego, breaking its hard crust, refers itself to the infinite which envelops everything that is finite and limited and therefore transitory. We may take this experience as being somewhat akin to a totalistic intuition of something that transcends all our particularized, specified experiences.

    Wisdom-paramita or the path of wisdon means transcendental knowledge. This is what constitutes enlightenment; it is an intuition into the power to discern reality or truth, or into the ultimate truth of things, by gaining which one is released from the bondage of existence, and becomes master of one’s self. Wisdom Paramita is used to destroy ignorance and stupidity. The prajna-paramita is a gate of Dharma-illumination; for with it, we eradicate the darkness of ignorance. Among the basic desires and passions, ignorance has the deepest roots. When these roots are loosened, all other desires and passions, greed, anger, attachment, arrogance, doubt, and wrong views are also uprooted. The prajna wisdom which enables one to reach the other shore, i.e. wisdom for salvation; the highest of the six paramitas, the virtue of wisdom as the principal means of attaining nirvana. It connotes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice, and heresy. In order to obtain wisdom-paramita, practitioner must make a great effort to meditate on the truths of impermanence, no-self, and the dependent origination of all things. Once the roots of ignorance are severed, we can not only liberate ourselves, but also teach and guide fooloish beings to break through the imprisonment of birth and death.

    The prajna-paramita is the wisdom which enables one to reach the other shore, i.e. wisdom for salvation; the highest of the six paramitas, the virtue of wisdom as the principal means of attaining nirvana. It connotes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice, and heresy. The prajna-paramita is a gate of Dharma-illumination; for with it, we eradicate the darkness of ignorance. Among the basic desires and passions, ignorance has the deepest roots. When these roots are loosened, all other desires and passions , greed, anger, attachment, arrogance, doubt, and wrong views are also uprooted. In order to obtain wisdom-paramita, practitioner must make a great effort to meditate on the truths of impermanence, no-self, and the dependent origination of all things. Once the roots of ignorance are severed, we can not only liberate ourselves, but also teach and guide fooloish beings to break through the imprisonment of birth and death.

    263. Dhyana-Paramita

    Dhyana means meditation, not in the sense of meditating on a moral maxim or a philosophical saying, but the disciplining of oneself in tranquillization. In other words, Dhyana (meditation—Contemplation—Quiet thoughts—Abstraction—Serenity) means the path of concentration of mind to stop the scattered mind. Meditation Paramita is used to destroy chaos and drowsiness. Dhyana is retaining one’s tranquil state of mind in any circumstance, unfavorable as well as favorable, and not being at all disturbed or frustrated even when adverse situations present themselves one after another. This requires a great deal of training. We practice meditation because we want to concentrate our mind until there are no more idle thoughts, so that our wisdom can manifest. The attainment of perfection in the mystic trance, crossing the shore of birth and death. This is the fifth of the six paramitas. “Dhyana” in Sanskrit and “Zenjo” in Japanese. “Zen” means “a quiet mind” or “an unbending spirit,” and “jo” indicates the state of having a calm, unagitated mind. It is important for us not only to devote ourselves to the practice of the Buddha’s teachings but also to view things thoroughly with a calm mind and to think them over well. Then we can see the true aspect of all things and discover the right way to cope with them. According to the Lotus Sutra, Chapter XV “Emerging From The Earth”, the Buddha taught: “The Dhyana-paramita which Bodhisattvas attained not only in one kalpa but numerous. These Bodhisattvas have already for immeasurable thousands, ten thousands, millions of kalpas applied themselves diligently and earnestly for the sake of the Buddha way. They have acquired great trasncendental powers, have over a long period carried out brahma practices, and have been able to step by step to practice various good doctrines, becoming skilled in questions and answers, something seldom known in the world.

    264. Recompensations

    The pain or pleasure resulting in this life from the practices or causes and retributions of a previous life. Therefore, ancient virtues said: “If we wish to know what our lives were like in the past, just look at the retributions we are experiencing currently in this life. If we wish to know what retributions will happen to us in the future, just look and examine the actions we have created or are creating in this life.” If we understand clearly this theory, then in our daily activities, sincere Buddhists are able to avoid unwholesome deeds and practice wholesome deeds. The effect by causing a further effect becomes also a cause.Karma-reward; the retribution of karma (good or evil). However, according to the Hua-Yen sect, the body of karmaic retribution, especially that assumed by a bodhisattva to accord with the conditions of those he seeks to save.

    There are two kinds of reward. First, the material environment on which a person depends, resulting from former karma. Buddhist doctrine believes that direct retribution of individual’s previous existence and the dependent condition or environment created by the beings’ minds. Second, direct reward, body or person. The body is the direct fruit of the previous life; the environment is the indirect fruit of the previous life. Being the resultant person, good or bad, depends on or results from former karma. Direct retribution of the individual’s previous existence, such as being born as a man is the result of keeping the five basic commandments for being reborn as a man.

    There are also three recompenses. First, immediate result or Immediate retribution, or recompense in the present life for deeds done now. Recompeses in the present life for deeds done now, or result that happens in this present life. Present-life recompense for good or evil done in the present life. For example, if wholesome karma are created in this life, it is possible to reap those meritorious retributions in this present life; if evil karma are committed in this life, then the evil consequences will occur in this life. Second, future result or next life retribution or rebirth retribution. Recompenses in the next rebirth for deeds done now. Recompenses in the next rebirth for deeds now done, or future result which will happen in the next life. One of the three and four retributions, life’s retribution. The deeds, wholesome or unwholesome, done in this life produce their results, meritorious retributions or evil karma, in the next reincarnation. Third, deffered result or future retribution. This is the recompenses in subsequent life. Recompenses in subsequent lives, or result that is deffered for some time to come. The retribution received in the next or further incarnation for the deeds done in this life. Wholesome and unwholesome karma are created in this life, but sometimes the karma will pass through the second, third life, or even longer before one is able to reap the meritorious retributions or endure the evil consequences. Whether these future retributions are earlier or later is not absolute, but it is absolutely unavoidable. If there is action, whether it is good or evil, there will be consequences sooner or later. Ancient sages taught: “The heaven’s net may be thin, but even a hair will not fall through,” and “supposing hundreds of thousands of lives have passed, but the karma created still remains; when destinies, circumstances come to fruition, the appropriate retributions will not be denied.” There are some noticeable situations which Buddhists should clearly understand to prevent any misunderstanding about the law of cause and effect: Those who commit evil in this life, yet continue to prosper; it is because they have only began to commit transgressions in this life. However, in the former lives, they have already formed wholesome merits, make offerings and charitable donations. The evil deeds of this life which have just been planted, have not had the proper time to form unwholesome consequences; while the wholesome deeds in the former lives planted long ago, have had the time to come to fruition in the present life. There are also other circumstances, where people practice good deeds, yet they continue to suffer, experience setbacks, misfortunes, etc. that is because they have just learned to practice wholesome conducts in the present life. Otherwise, in the former lives, they have created many unwholesome deeds. The wholesome deeds in this life have just been planted, have not had the proper time to grow into wholesome fruition. However, the wholesome and wicked deeds in the former lives which had been planted long long ago, have had the proper time to come to fruition in the present life. This is one of the three consequences associated with the causes for a child to be born into a certain family. Transgressions or wholesome deeds we perform in this life, we will not receive good or bad results in the next life; however, good or bad results can appear in the third, fourth or thousandth lifetime, or until untold eons in the future. Also there are four kinds of retribution. First, action to receive retribution immediately. Second, action to receive retribution in the present life. Third, action to receive retribution in the life to come. Fourth, action to receive retribution in one of the lives following the next.

    265. Six Recompensations

    In the Surangama Sutra, book Eight, the Buddha reminded Ananda about the six retributions as follows: “Ananda! Living beings create karma with their six consciousnesses. The evil retributions they call down upon themselves come from the six sense-organs.” The first recompensation is the “Retribution of Seeing”. Retribution of seeing, which beckons one and leads one to evil ends. The karma of seeing intermingles, so that at the time of death one first sees a raging conflaration which fills the ten directions. The deceased one’s spiritual consciousness takes flight, but then falls. Riding on a wisp of smoke, it enters the intermittent hell. There, it is aware of two appearances. One is a perception of brightness in which can be seen all sorts of evil things, and it gives rise to boundless fear. The second one is a perception of darkness in which there is total stillness and no sight, and it experiences boundless terror. When the fire that comes from seeing burns, the sense of hearing. It becomes cauldrons of boiling water and molten copper; when it burns the breath, it becomes black smoke and purple fumes; when it burns the sense of taste, it becomes the scorching hot pellets and molten iron gruel; when it burns the sense of touch, it becomes white-hot ember and glowing coals; when it burns the mind, it becomes stars of fire that shower everywhere and whip up and inflame the entire realm of space. The second recompensation is the “Retribution of Hearing”. Retribution of hearing, which beckons one and leads one to evil ends. The karma of hearing intermingles, and thus at the time of death onr first sees gigantic waves that dorwn heaven and earth. The deceased one’s spiritual consciousness falls into the water and rides the current into the unitermittent hell. There, it is aware of two sensations, one is open hearing, in which it hears all sorts of noise and its essential spirit becomes confused, and the second is closed hearing, in which there is total stillness and no hearing, and its soul sinks into oblivion. When the waves from hearing flow into the hearing, they become scolding and interogation. When they flow into the seeing, they become thunder and roaring the evil poisonous vapors. When they flow into the breath, they become rain and fog that is permeated with poisonous organisms that entirely fill up the body. When they flow into the sense of taste, they become pus and blood and every kind of filth. When they flow into the sense of touch, they become animal and ghosts, and excrement and urine. When they flow into the mind, they become lightning and hail which ravage the heart and soul.

    The third recompensation is the “Retribution of Smelling”. The retribution of smelling, which beckons one and leads one to evil ends. The karma of smelling intermingles, and thus at the time of death one first sees a poisonous smoke that permeates the atmosphere near and far. The deceased one’s spiritual consciousness wells up out of the earth and enters the unintermittent hell. There, it is aware of two sensations: one is unobstructed smelling, in which it is thouroughly infused with the evil vapors and its mind becomes distressed, and the second is obstructed smelling, in which its breath is cut off and there is no passage, and it lies stifled and suffocating on the ground. When the vapor of smelling invades the breath, it becomes cross examination and bearing witness. When it invades the seeing, it becomes fire and torches. When it invades the hearing, it becomes sinking and drowning, oceans, and bubbling cauldrons. When it invades the sense of taste, it becomes putrid or rancid foods. When it invades the sense of touch, it becomes ripping apart and beating to a pulp. It also becomes a huge mountain of flesh which has a hundred thousand eyes and which is sucked and fed upon by numberless worms. When in invades the mind, it becomes ashes, pestilent airs, and flying sand and gravel which cut the body to ribbons.

    The fourth recompensation is the “Retribution of Tasting”. The retribution of tasting, which beckons and leads one to evil ends. This karma of tasting intermingles, and thus at the time of death one first sees an iron net ablaze with a raging fire that covers over the entire world. The deceased one’s spiritual consciousness passes down through this hanging net, and suspended upside down, it enters the uninterminttent hell. There, it is aware of two sensations: one is a sucking air which congeals into ice so that it freezes the flesh of his body, and the second a spitting blast of air which spwes out a raging fire that roasts his bones and marrow to a pulp. When the tasting of flavors passes through the sense of taste, it becomes what must be acknowledged and what must be endured. When it passes through the seeing, it becomes burning metal and stones. When it passes through the hearing, it becomes sharp weapons and knives. When it passes through the sense of smell, it becomes a vast iron cage that encloses the entire land. When it passes through the sense of touch, it becomes bows and arrows, crossbows, and darts. When it passes through the mind, it becomes flying pieces of molten iron that rain down from out of space.

    The fifth recompensation is the “Retribution of Touching”. The retribution of touching which beckons and leads one to evil ends. The karma of touching intermingles, and thus at the time of death one first sees huge mountains closing in on one from four sides, leaving no path of escape. The deceased one’s spiritual consciousness then sees a vast iron city. Fiery snakes and fiery dogs, wolves, lions, ox-headed jail keepers, and horse-headed rakshasas brandishing spears and lances drive it into the iron city toward the unintermittent hell. There, it is aware of two sensations: one is touch that involves coming together, in which mountains come together to squeeze its body until its flesh, bones, and blood are totally dispersed, and the second is touch that involves separation, in which knives and swords attack the body, ripping the heart and liver to shreds. When this touching passes through the sensation of touch, it becomes striking, binding, stabbing, and piercing. When it passes through the seeing, it becomes burning and scorching. When it passes through the hearing, it becomes questioning, investigating, court examinations, and interrogation. When it passes through the sense of smell, it becomes enclosurs, bags, beating, and binding up. When it passes through the sense of taste, it becomes plowing, pinching, chopping, and severing. When it passes through the mind, it becomes falling, flying, frying, and broiling.

    The sixth recompensation is the “Retribution of Thinking”. The retribution of thinking, which beckons and leads one to evil ends. The karma of thinking intermingles, and thus at the time of death one first sees a foul wind which devastates the land. The deceased one’s spiritual consciousness is blown up into space, and then, spiraling downward, it rides that wind straight into the unintermittent hell. There, it is aware of two sensations: one is extreme confusion, which causes it to be frantic and to race about ceaselessly, and the second is not confusion, but rather an acute awareness which causes it to suffer from endless roasting and burning, the extreme pain of which is difficult to bear. When this deviant thought combines with thinking, it becomes locations and places. When it combines with seeing, it becomes inspection and testimonies. When it combines with hearing, it becomes huge crushing rocks, ice, and frost, dirt and fog. When it combines with smelling, it becomes a great fiery car, a fiery boat, and a fiery jail. When it combines with tasting, it becomes loud calling, wailing, and regretful crying. When it combines with touch, it becomes sensations large and small, where ten thousand births and ten thousand deaths are endured every day, and of lying with one’s face to the ground.

    266. Bodhisattva Precepts

    The precepts of a Mahayana Bodhisattva. There are ten major and 48 minor. Any people can take the Bodhisattva ordination. This is does not only with the determination to be free from cyclic existence, but also with the motivation of attaining enlightenment in order to benefit all beings. The Bodhisattva vows work particularly to subdue the selfish attitude. They deal not only with our physical and verbal actions, but also with our thoughts and attitudes. Thus, they’re more difficult to keep than the vows for individual liberation. The Bodhisattva ordination is found only in the Mahayana traditions. It may be taken by lay people, monks, and nuns. Although the essence is the same, the enumeration of the precepts varies in the Tibetan and Chinese versions. When taking these precepts, we determine to keep them until attaining enlightenment. To take Bodhisattva vows is entirely voluntary. To take them, we must first understand the advantages of living ethically. There are innumerable benefits, but they may be subsumed by saying that living ethically leads us to libaration and enlightenment and enables us to make our lives useful for others. Some people hesitate to take Bodhisattva precepts because they feel they can’t keep them purely. But we shouldn’t expect ourselves to be perfect from the outset. If we could protect our precepts without one blemish, we needn’t take them, because we’d already be an arhat or a Buddha. Devout Buddhists should always remember that precepts are taken because we can’t keep them perfectly. But through trying to, our actions, speech and attitudes will improve. On the contrary, we should not take precepts if we feel we are not ready or incapable of maintaining them. To keep our precepts, we need to be very conscientious and mindful. Should we transgress them, we can employ the four opponent powers: regret, refuge with the altruistic intention, remedial action and the determination not to repeat the negative action… to purify the imprints left on our mindstreams. To devout Buddhists, precepts should be regarded as the ornaments of a sincere practitioner. The Ten Major Precepts or the ten weighty prohibitions. In the Brahma-Net Sutra, the Buddha said to his disciples, “If one receives the precepts but fails to keep (observe/practice) them, he is not a bodhisattva, nor he is a seed of Buddhahood. I, too, recite these precepts. All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart.”

    26. Arrogance

    Devout Buddhists should always remember that envy is generated by one’s feeling of inferiority, while pride, haughtiness, and arrogance are born from a false sense of superiority. These kinds of pride and arrogance are caused by looking at things from a distorted, self-centered point of view. Those who have truly understood the Buddha’s teachings and been able to obtain a right view of things will never succumb to such warped thinking. There are many different kinds of arrogance. The first kind of pride is the arrogance in progress and the delusion that one has attained Nirvana. This is one of the ten stages or objects in meditation. The second kind of pride is the self-superiority, or self-sufficiency, or the pride of self. The third kind of pride is the exalting self and depreciating others, or the self-intoxication or pride of self. The fourth kind of pride is the ego-conceit or the egotism. According to the Kosa Sastra, there are seven pretensions or arrogances. First, asserting superiority over inferiors and equality with equals. Second, the pride which among equals regards self as superior and among superiors as equal (superiority over equals and equality with superiors). Third, superiority over manifest superiors. Fourth, egotism or overweening pride. Fifth, vaunting assertion of possessing the truth. Sixth, vaunting one’s inferiority or flase humility. The pride of regarding self as little inferior to those who far surpass one. Seventh, vaunting lack of virtue for virtue.

    268. Bhutatathata

    “Bhutatathata” means supreme truth or ultimate truth or absolute truth. Ultimate truth means the final nature of reality, which is unconditioned (asamskrta) and which neither is produced nor ceases. It is equated with emptiness (sunyata) and truth body (dharma-kaya) and is contrasted with conventional truths (samvrti-satya), which are produced and ceased by causes and conditions and impermanence (anitya). The absolute Truth, transcending dichotomies, as taught by the Buddhas. The absolute truth, or the truth of the void, manifest’s illumination but is always still,’ and this is absolutely inexplicable. Ultimate Truth means the correct dogma or averment of the enlightened. According to the Madhyamika Sastra, the Buddhas in the past proclaimed their teachings to the people by means of the twofold truth, in order to lead people to a right way. The ultimate truth is the realization that worldly things are non-existent like an illusion or an echo. However, transcendental truth cannot be attained without resorting to conventional truth. Conventional truth is only a mean, while transcendental truth is the end. It was by the higher truth that the Buddha preached that all elements are of universal relativity or void (sarva-sunyata). For those who are attached to Realism, the doctrine of non-existence is proclaimed in the way of the higher truth in order to teach them the nameless and characterless state. According to Mahayana Buddhism, there are twelve meanings or aspects of the Bhutatathata: void or immaterial, dharma (as the medium of all things), the nature of all things, reality contra the unreality of phenomena, immutability contra mortality and phenomenal variation, universal (undifferentiated), immortal (apart from birth and death or creation and destruction), nature ever sure (eternal), the abode of all things, the bound of all reality, the realm of space (immortality or the void), and the realm beyond thought of expression.

    In Buddhism, other terms are also used for “Bhutatathata” such as “Eternal Reality”, “Unchanging or Immutable”, “Self-existent Pure Mind”, “Buddha-Nature”, “Dharmakaya”, “Tathagata-garbha, or Buddha-Treasury”, “Reality”, “Dharma-Realm”, “Dharma Nature”, “Absolute reality”, “Root or Essence of all things”, “Ultimate Truth”, and so on. Therefore, “Tathagata” means the perfect true nature, the perfect true nature, or the absolute reality. The pure ideation can purify the tainted portion of the ideation-store (Alaya-vijnana) and further develop its power of understanding. The world of imagination and the world of interdependence will be brought to the real truth (Parinispanna). According to Zen Master D. T. Suzuki in The Studies In The Lankavatara Sutra, this is one of the five categories of forms. Bhutatathata or absolute wisdom reached through understanding the law of the absolute or ultimate truth. When a word of Names and Appearances is surveyed by the eye of Right-Knowledge, the realization is achieved that they are to be known as neither non-existent nor existent, that they are in themselves above the dualism of assertion and refutation, and that the mind abides in a state of absolute tranquility undisturbed by Names and Appearances. With this is attained with the state of Suchness (tathata), and because in this condition no images are reflected the Bodhisattva experiences joy.

    Bhutatathata, the suchness of existence, the reality as opposed to the appearance of the phenomenal world. Bhutatathata is immutable and eternal, whereas forms and appearances arise, change and pass away. Bhutatathata means permanent reality underlying all phenomena, pure and unchanged, such as the sea in contrast with the waves. “Chân” means the “real,” or “true”; “Như” means “so,” “such,” “suchness,” “thus,” “thusness,” “thus always,” “ in that manner,” or “eternally so.” Bhutatathata means the true nature or true being, or the root or essence of al things. Bhutatathata is Suchness, or such as is its nature. It is the reality as contrasted with unreality, or appearance, and unchanging or immutable as contrasted with form and phenomena. It resembles the ocean in contrast with the waves. It is the eternal, impersonal, unchangeable reality behind all phenomena. The concept “Bhutatathata” is fundamental to philosophy, implying the absolute or ultimate nature of all phenomena.

    The true nature; the fundamental nature of each individual, i.e. the Budha-nature. According to Madhyamaka Philosophy, Tathata is the Truth, but it is impersonal. In order to reveal itself, it requires a medium. Tathagata is that medium. Tathagata is the epiphany of Reality. He is Reality personalized. Tathagata is an amphibious being partaking both of the Absolute and phenomena. He is identical with Tathata, but embodied in a human form. That is why Tathata is also called the womb of Tathagata (Tathagatagarbha). According to the Madhyamaka philosophy, Bhutakoti refers to the skilful penetration of the mind into the Dharmadhatu. The word ‘Bhuta’ means the unconditioned reality, the Dharmadhatu. The word ‘Koti’ means the skill to reach the limit or the end; it signifies realization. Bhutakoti is also called anutpadakoti, which means the end beyond birth and death.

    According to the Consciousness Only, the doctrine of the bhutatathata, the absolute as it exists in itself, i.e. indefinable, contrasted with the absolute as expressible in words and thought, a distinction made by the Sastra of Consciousness Only. While according to the Mahayana teachings, bhutatathata is the “All”. It is identified with various Mahayana notions. Suchness is the ultimate principle of existence, is known by so many different names, as it is viewed in so many different phases of its manifestation. Suchness is the Essence of Buddhas, as it constitutes the reason of Buddhahood; it is the Dharma, when it is considered the norm of existence; it is the Bodhi when it is the source of wisdom; it is the Nirvana when it brings eternal peace to a consciousness that is troubled with egoism and its vile passions; it is Prajna when it intelligently directs the course of nature; it is the Dharmakaya when it is religiously considered the fountainhead of love and wisdom; it is Bodhicitta when it is discussed about the universal salvation in Buddhism; it is the Emptiness when it is viewed as transcending all particular forms; it is wholesome karma when its ethical phase is emphasized; it is the highest truth when it is considered above the onesidedness and limitation of individual existence; it is the Essence of Being when its ontological aspect is taken into account; it is the Tathagatagarbha when it is thought of in analogy to another earth, where all the gems of life are stored, and where all precious stones and metals are concealed under cover of filth.

    According to the Mahaprajnaparamita-Sastra, there are three kinds of Tathata or essential nature. First, tathata means the specific, distinct nature of everything. Second, tathata means the non-ultimacy of the specific natures of things, of the conditionless or relativity of all things that are determinate. Third, tathata means the ultimate reality of everything. Only this ultimate, unconditioned nature of all that appears which is Tathata in the highest sense. There are three other kinds of bhutatahata such as formless bhutatathata, uncreated bhutatathata, and without nature bhutatathata (without characteristics or qualities, absolute in itself). Besides, there are three other kinds of bhutatahata such as good-deed bhutatathata, bad-deed bhutatathata, and indeterminate bhutatathata. In the Awakening of Faith, there are four kinds of “bhutatathata” or the four resemblances between a mirror and the bhutatathata. First, the bhutatathata, like the mirror, is independent of all beings. Second, the bhutatathata, like a mirror, reveals all objects. Third, the bhutatathata, like a mirror, is not hindered by objects. Fourth, the bhutatathata, like a mirror, serves all beings.

    269. Pride

    Pride is the inflated opinion of ourselves and can manifest in relation to some good or bad object. When we look down from a high mountain, everyone below seems to have shrunken in size. When we hold ourselves to be superior to others, and have an inflated opinion of ourselves, we take on a superior aspect. It is extremely difficult to develop any good qualities at all when one has pride, for no matter how much the teacher may teach that person, it will do no good. Haughtiness means false arrogance, thinking oneself correct in spite of one’s wrong conduct, thinking oneself is good in spite of one’s very bad in reality. Haughtiness also means arrogance and conceit due to one’s illusion of having completely understood what one has hardly comprehended at all. Haughtiness is one of the main hindrances in our cultivation. In cultivating the Way, we must have genuine wisdom. Those who have genuine wisdom never praise themselves and disparage others. These people never consider themselves the purest and loftiest, and other people common and lowly. In Buddhism, those who praise themselve have no future in their cultivation of the Way. Even though they are still alive, they can be considered as dead, for they have gone against their own conscience and integrity.

    Pride has a variety of meanings including the pride of thinking onself is superior to others. Second, the Pride in progress and the delusion that one has attained Nirvana. This is one of the ten stages or objects in meditation. Third, the Pride as a banner rearing itself aloft. Fourth, the Pride because of clan or name. This is one of the eight kinds of pride or arrogance. Fifth, the Pride because of good or charitable deeds. This is one of the eight kinds of pride or arrogance. Sixth, the Pride because of years of age. This is one of the eight kinds of pride or arrogance. Seventh, the Pride in false views or doings. This is one of the eight kinds of pride, mana, arrogance or self-conceit. Eighth, the Pride of regarding self as little inferior to those who far surpass one. Vaunting one’s inferiority or flase humility. Ninth, the Pride of regarding self as little inferior to those who far surpass one. Pride of thinking oneself is not much inferior to those who surpass us. The pride of regarding self as little inferior to those who far surpass one. This is one of the seven kinds of pride. The pride of thinking myself not much inferior to those who far surpass me, one of the nine kinds of pride. Tenth, the Pride of self, or the pride of self-superiority. It is to say exalting self and depreciating others, or self-intoxication or pride of self, or the ego-conceit (egotism). Eleventh, the Pride of thinking oneself is equal to those who surpass us. The pride which among superiors regards self as equal, one of the seven arrogances. The pride of thinking oneself equal to those who surpass us, this is also one of the nine kinds of pride. Twelfth, the Pride of thinking oneself is superior to equals. The pride which among equals regards self as superior, one of the seven arrogances. The pride which among equals regards self as superior and among superiors as equal. Superiority over equals and equality with superiors. Thirteenth, self-conceit, or high opinion of one’s self, or haughtiness. Haughtiness means vaunting assertion of possessing the truth. Haughtiness is one of the seven arrogances. pride (of superior knowledge), haughtiness, self-conceit, high opinion of one’s self. A monk who thinks to have attained more than is the fact. A Supremely (lofty—haughty) arrogant monk who has high opinion of one’s self (self-conceit—self pride—haughtiness) and refuses to hear the Buddha’s Teachings, one of the seven arrogances. pride (of superior knowledge), haughtiness, self-conceit, high opinion of one’s self. A monk who thinks to have attained more than is the fact. A Supremely (lofty—haughty) arrogant monk who has high opinion of one’s self (self-conceit—self pride—haughtiness) and refuses to hear the Buddha’s Teachings. When the Buddha preached about the Lotus Sutra, there were 5,000 disciples who, in their Hinayana superiority, thought they had gained all wisdom and refused to hear the Lotus sutra.

    There are seven other arrogances: first, asserting superiority over inferiors and equality with equals; second, the pride which among equals regards self as superior and among superiors as equal (superiority over equals and equality with superiors); third, superiority over manifest superiors; fourth, egotism or overweening pride; fifth, vaunting assertion of possessing the truth; sixth, vaunting one’s inferiority or flase humility. The pride of regarding self as little inferior to those who far surpass one; and seventh, vaunting lack of virtue for virtue.

    Besides, there are eight kinds of pride or arrogance. First, arrogance because of strength. Second, pride because of clan or name. Third, arrogance because of wealth. Fourth, arrogance because of independence or high position. Fifth, pride because of years of age. Sixth, arrogance because of cleverness. Seventh, pride because of good or charitable deeds. Eighth, arrogance because of good looks.

    According to the Mahayana Buddhism, there are other eight kinds of arrogance. First, though inferior, to think oneself equal to others (in religion). Second, thought superior, to think oneself superior among manifest superiors. Third, to think oneself not so much inferior among manifest superiors. Fourth, to think one has attained more than is the fact. Fifth, self-superiority, or self-sufficiency. Sixth, pride in false views or doings. Seventh, arrogance. Eighth, extreme arrogance. According to Abhidharma, there are nine forms of pride. First, that I surpass those who are equal to me. Second, that I am equal to those who surpass me. The pride of thinking oneself equal to those who surpass us. Third, that I am not so bad as others. Fourth, that others surpass me. Fifth, none are equal to me. Sixth, none are inferior to me. Seventh, none surpass me. Eighth, that are equal to me. Ninth, that are worse than me.

    According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of conceited action of Great Enlightening Beings. Enlightening Beings who can get rid of these ten kinds of conceited action will attain ten kinds of actions of knowledge. First, not respecting teachers, parents, mendicants, people on the right Path, people aiming for the right Path, or honorable fields of blessings, is conceited action. Second, if there are teachers who have attained to supreme truth, who ride the Great Vehicle of universal enlightenment, who know the way to emancipation, who have attained mental command and expound the great principles of the scriptures, to be haughty toward them or their teachings and to be disrespectful is conceited action. Third, when in an audience hearing the sublime Teaching expounded, to be unwilling to laud its excellence and cause others to believe and accept it, is conceited action. The fourth conceited action: habitually conceiving the illusion of superiority, elevating onself and looking down on others, not seeing one’s own faults, and not knowing one’s own shortcoming. The fifth conceited action: habitually imagining that one is better than those who are better than onself; not praising virtuous people who are praiseworthy; not being happy when others praise virtuous people. Sixth, when seeing someone preach, in spite of knowing it is the norm, the rule, the truth, the word of Buddha, to despise the teaching because of disliking the person, to slander it and incite others to slander it, is conceited action. The seventh conceited action: seeking a high seat for oneself; edeclaring onself to a teacher; declaring onself to be worthy of receiving offerings; not supposed to work; failing to rise to greet old people who have cultivated spiritual practice for a long time; being unwilling to serve and make offerings to enlightening beings. Eighth, frowning unhappily on seeing people with virtue, speaking to them harshly and looking for faults in them, is conceited action. The ninth conceited action, when seeing intelligent people who know the truth, not being willing to approach and attend them, not respecting and honoring them, being unwilling to ask them what is good and what is not good, what should be done and what should not be done, what acts result in various benefits and comforts in the long night, being foolish and deluded, stubborn and contentious, swallow by self-importance, never able to see the way of emancipation. The tenth conceited action: minds shrouded by conceit; when Buddhas appear in the world are unable to approach, respect, and honor them; no new good arises, and goodness from the past evaporates and vanishes; they say what they should not; they contend where they should not; in the future they will surely fall into a deep pit of danger and; will not even encounter Buddha; much less hearing the Teaching for hundreds of thousands of eons; though because of having once conceived the aspiration for enlightenment they will in the end wake up on their own.

    270. Self-Mastery

    According to Buddhism, self-mastery means mastering our minds, emotions, likes and dislikes, and so on. These are extremely difficult to achieve. Thus, the Buddha says: “Though one may conquer in battle a million men, yet he indeed is the noblest victor who conquers himself.” Self-mastery of the mind is the key to happiness. It is the force behind all true achievement. Actions without self-mastery are purposeless and eventually failed. It is due to lack of self-mastery that conflicts of diverse kinds arise in our mind. Thus, self-mastery is extremely important and essential for any Buddhist practitioners. According to the Buddha, meditation or mind training is the best way to self-mastery. According to the Buddhist point of view, the mind or consciousness is the core of our existence. All our psychological experiences, such as pain and pleasure, sorrow and happiness, good and evil, life and death… are not caused by any external agency. They are the result of our own thoughts and their resultant actions.