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.

5.6 Confucius dislikes hypocrisy

子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。

The Master said, ‘Fine words, an insinuating appearance, and excessive respect;– Zuo Qiuming [Tso Ch’iu-ming] was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;– Zuo Qiuming was ashamed of such conduct. I also am ashamed of it.’

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People thinks a saint or an enlightened master has no dislike.  Yet Jesus was angry when seeing merchants yelling in the sacred temple.  And similarly, Confucius did not like people who pretend to be saintly on the outer appearance but have hidden agenda inside.   This illustrates our nature of being a human:  While we share the same origin of united reality, as separated beings we are subjected to our animal natures and emotions.  Buddhists say the same.  The meaning of a Bodhisattva (enlightened being who remains in the world for service after liberation) is:  aware and be loving-kindness, not departing from the world and perceiving nothing.  Therefore, on the pathway of spiritual cultivation, if we are proceeding properly, we should be getting a clearer and clearer understanding about ourselves,  including our body, emotions, thoughts, and consciousness, and not ignorance and oblivious of them.   Understanding one self, therefore, is an important and inevitable step in spiritual cultivation.