Last week we learn that Bodhisattva does not cling to the notion of self, others, beings, and immortality.  This week we learn that Bodhisattva not only transcends the above 4, but also continue to serve through charity.

In Buddhism continuous service and virtue are essential to complete the process of cultivation and enlightenment, even for enlightened beings such as Bodhisattva.  How does one serve without the notion of a self serving?  Here we can use our knowledge of non-doing from Taoism:  doing without the selfish idea of someone doing the charity.  Internally, the process could be observed as follows:

1) Conditions/invitations to service
2) agree or alignment to service
3) completion of service and move on

Let’s say one see an old lady crossing the street needing help. One approaches and offer the help, helps the old lady to cross the street, and then smiles good bye to the old lady after crossing the street.  The self could be presence, but one is driven by intention to serve which is beyond one’s self, i.e. one does not drive the action, one merely agrees, surrenders into it, and then retires when the action is done.

Therefore, if one maintains centered and focused throughout the process, it is possible that service be done without the intervention of, or claiming credit by the self.  This is how charity work is done by Bodhisattva and Taoist sages.

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妙行无住分第四

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？
“Furthermore, Subhuti, a Bodhisattva’s mind should not abide anywhere when giving alms; that is to say, he should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana) “Why? (Because) if a Bodhisattva’s mind does not abide in forms. (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?”

不也，世尊！
“I cannot, World Honored One!

须菩提！南西北方四维上下虚空可思量不？
“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?”

不也，世尊！
“I cannot, World Honoured One!”

须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。
“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable. Subhuti, a Bodhisattva’s mind should thus abide as taught.

In the Zen/Chan Buddhist tradition, there is an emphasis on cultivating and transmitting of Mind beyond forms.  In the actual happening of such incidences, the knowledge/experience/realization of the teacher is transmitted directly to the student without the aid of words.   Such was the attempt of the Buddha when asked by his prominent disciple Subhuti in this part of the Diamond Sutra.

Subhuti asked, for those who make their intention to realize full enlightenment, how to subdue their mind? and where to abide?  The Buddha replied, the mind should thus abide and be subdued. .  However, Subhuti did not receive (the non-verbal transmission of the Mind), and followed up saying that he was ready to hear further (the teachings).

In another occasion, in the beginning of another Buddha’s assembly, when everyone was waiting for, and anticipating the Buddha to start speaking, the Buddha raised his hand holding a lotus flower.  Everyone was confused, but the first Patriarch of  Zen/Chan Buddhism, Mahakasyapa, smile back to the Buddha.  Such was the first incidence of Zen/Chan’s direct transmission of Mind.

The Zen/Chan non-verbal transmission, therefore, represents the final stroke of awakening often after prolonged period of study, preparation, and practice.  It is not to be imitated by beginning practitioners, nor can be it imitated successfully.  There is so much truth words and teachings can convey, and beyond that, lies upon the blessings of oneself, the teacher and the universe.

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SUBHUTI’S REQUEST, TWO

时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？
At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honoured One! how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas. O World Honoured One, when virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?”

佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。
The Buddha said: “Excellent, excellent, Subhuti! “As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued.”

唯然。世尊！愿乐欲闻。
(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).”

Are we alike? Are we different? Despite of our racial, cultural differences, we are all human.  Confucius said the same.  He said that we are all alike at the source, yet our habits, believes and choices make us apart.

17.1 Men’s nature are alike

子曰、性相近也、習相遠也。

The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide apart.’

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Great founders of major religions all reported that we come from the same source.  It is in this ultimate source that we are all born and close to each others.  Yet, through our evolution, habits, believes, and choices, we spin off from the source and declare ourselves to be different.

Ordinary people establish their identity via separation, whereas spiritual aspirants establish their identity through unity.   By study, practice and mastery, we transcend our habitual identification with the separate, align with the source, and unit with the whole.

We live in a turbulent world.  External events come and go, internal reactions rise and fall.  While we could have a fairly stable way to, or expectation on how to live our lives, often time the reality falls short of our expectations.  How did Confucius survived this changing world?

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8.4 Selecting place to abode, mode of living

危邦不入、亂邦 不居、天下有道則見、無道則隱。

Such an one will not enter a tottering State, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.

5.4 Different actings in different times

子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。

The Master said, ‘When good order prevailed in his country, Ning Wu [Ning Wu] acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity.’

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For beginners, Confucius’s advise is to choose wisely of place to live and work.  If we choose an environment that is supportive to our life, we are supported, and therefore can grow and serve effectively.

With study and practice, our inner strength and wisdom grows.  We become increasing aligned to truth and power, and more able to function in increasingly complex and turbulent situations.  We share what we have to offer when conditions are right (which appears to be wise), and blend in with people without losing our inner alignment in other situations (which might appears stupid).

The former require inner wisdom and right conditions, while the latter require unconditional acceptance, wisdom, and compassion to all.  Confucius found the latter to be more difficult, as not only does it requires perfection of one’s inner world, it asks for the full acceptance of the world as it is, external and internal, beyond one’s self.

Therefore of the Chinese saying “大智若愚”: the wise appears fool.  Lower level of wisdom appears wise; higher level of wisdom appears fool.  Are you wise?  Are you fool?

12.5 How to govern 2

齊景公問政於孔子。

孔子對曰、君君、臣臣、 父父、子子。

The Duke Jing [Ching], of Qi {Chi], asked Confucius about government.

Confucius replied, ‘There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.’

8.5 Mind your own business

子曰、不在其位、不謀其政。

The Master said, ‘He who is not in any particular office, has nothing to do with plans for the administration of its duties.’

10.1 Confucius in village vs. in court

孔子於鄉黨、恂恂如也、似不能言者。

其在宗廟朝廷、便便然、唯謹爾。

Confucius, in his village, looked simple and sincere, and as if he were not able to speak. respectful uneasiness; it was grave, but self-possessed.

When he was in the prince’s ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.

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When everyone is fulfilling their roles in the world, there is family and social order.  Otherwise, there is confusion and chaos.  For example, in the top-down direction: king taking over the roles of the ministers, managers taking over roles of front-line staffs; in the bottom-up direction: soldiers giving commands to generals, employees making decisions for top management.  Therefore, for the purpose of family and social harmony, Confucius advocated people to mind their own business: fulfilling one’s own role, and leave the rest to others.  This is the message for the first two sections.

Operational speaking, we have multiple roles in our life.  E.g. employee at work, son/daughter to parents, father/mother to kids, friends, teachers/students etc.  We need to be flexible and switch when in different roles, like Confucius himself would behave differently at home and at work.  This is how we can apply the fluidity of our “self” to fulfill our roles in the world.

You may ask, if the self is so fluid and takes different form.  What then is our real identity?  The answer is provided in the domain of Taoist and Buddhist teachings.

For spiritual students,  minding our own businesses is also an important attitude to cultivate.  As the process increasingly draws our attention from the seemingly outer perception to inner reality, we need to stay focused on the internal process of how the world manifests from “within”.  We learn to let go of the temptation to interfere with process the mind said to be “out there”, and take responsibility and own the phenomenon as they arise from within.  Such is the role for spiritual student.