“All Buddhas and their teachings originate from this Sutra” said the Buddha.  The Sutra here, refers to not the printed Sutra, nor the spoken or written words, nor the teachings therein, but to the historical and on-going source of all the above.  The Sutra here, refers to the realization that Mahakasyapa had when Buddha raised the Lotus Flower (see earlier post: Direct Transmission of the Mind).  This is the same realization of all Buddhas and therefore is the source of all their teachings.

There is unlimited, indescribable blessings to hear, accept, and share the wisdom of this Sutra, as it is the original wisdom of all Buddhist teachings.  It points us to the reality beyond (yet inclusive of ) forms which leads to liberation.

Which offering do you think is more precious?  A describable amount of something, or an indescribable wisdom which brings one to the source which includes everything?  Therefore, the Buddha said blessings of sharing this Sutra far surpass that of any worldly offerings.

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依法出生分第八

THEY ARISE FROM DHARMA, EIGHT

须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？
“Subhuti, what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?”

须菩提言：甚多，世尊！
Subhuti replied: “Very great, World Honoured One.

何以故？
“Why?

是福德即非福德性，是故如来说福德多。
“Because this merit is not the nature of merit, the Tathagata says it is great.”

若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。
“Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).”

何以故？
“Why?”

须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。
须菩提！所谓佛、法者，即非佛、法。
“ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra.”
“Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.”

There is existence prior to heaven and earth being born.

Quiet and still, independent and unchanging, rotating without end, it is the mother of the world.

I don’t know its name, name it as Dao, and remotely name it as Big.

-> The nature of the Dao.

Big and therefore everlasting, everlasting and therefore far-reaching, far-reaching and therefore returning (to its source).

-> Real biggest does not only pertain to size and power, but also of its everlastingness, far-reachingness, and its at one with the source.  Look at great teachings of all great founders of major religion, founders are gone but their teachings are still presence thousands years after around the globe.  Big, therefore, is everlasting, far-reaching, and exist independently as the source.

Therefore Dao is Big, Heaven is Big, Earth is Big, and King (Man) is also Big.

-> What in the world is Big then?  Dao is, heaven is (relatively big and far-reaching), earth is (relatively big and everlasting), and extraordinary man is (those realized the Dao).

These are the four Big in this universe, and King (Man) is one of them.

Man follows the Earth, Earth follows the Heaven, Heaven follows the Dao, and Dao follows its own.

-> Ordinary man follows the rhythm of the earth (the planet and its laws), earth follows the rhythm of heaven (the solar system and its laws) , heaven follows the law of the Dao.  What then, does the Dao follows?  It is what it is, beyond the notion of something following others (which implies definitions and separation).  And therefore is far-reaching, everlasting, and independent beyond all.

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Chapter 25 Discussion:

What is Big?  When you ask ordinary people, they might say, bus is big, money is big, corporation is big, city is big, or country is big.  When you ask what else is even bigger? They might say, earth is big, sun is big, or universe is big.  So does ancient Chinese people, they thought heaven and earth are big.  What is the Biggest of all? Laozi said, Dao is.  Why? Because it exists prior to even heaven and earth, which is far-reaching, everlasting, and at one with one’s source.  How come Man is described as one of the big fours?  Because we have the potential to realized the Dao.  Such is one of the blessings of being human.

Bilingual text of Chapter 25: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

The valley-like spirit does not die, it is the mysterious femininity.

-> Dao is like a vast valley that is everlasting, Laozi called it the mysterious femininity.  Why feminine? In Chinese culture, e.g. Book of Changes, Femininity is associated with giving birth, allowing, and embracing all things, with earth being the most “Yin” and feminine of all phenomena.  Just as the earth carries all things without preference or limits, the Dao allows for the arising and disappearing of all things, impartially, without limit, and without ends.

The door of this mysterious femininity, is the root of heaven and earth.

-> When one arrives at the gateway of this mysterious femininity, such as during the moment transiting to or from deep sleep and meditation, one finds the root of heaven and earth within. i.e. when one enters into the door, self disappear and so is the perceived heaven and earth; as the self appears, so is the appearance of heaven and earth and all entails.

It exist gently and steadily, we use it and it has no limit.

-> This source (the mysterious femininity) is everlasting, limitless, and without end.

* * *

Chapter 6 Discussion:

People often associates themselves with the masculine: I am this, i want to do this, i seek this, i will this to happen.  Laozi, being a enlightened master, found that the feminine is also useful in cultivating the Dao.  Instead of driven by a strong and masculine “self”, he advocates for surrendering the attachment to, and identification of the “self”. Through laying down one’s bias, judgements, desires, one learns to live one’s life in harmony with the natural rhythm of the universe, and will eventually realizes the reality beyond the “self”.  The acceptance of our more feminine side, therefore, facilitates the process.

DDJ Chapter 6 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/