I came across one of the Smarandache divine paradoxes and felt very strongly that it is really our Buddhist·s obIigation to lhelp understand the uuderlying truth. There seem a lot of toughest points in the cultural difference and it will be the most difticuIt job to reach the mutual point as neutrality. What I can do is to try our best and find cooperation. Limited to the time, I just put a few as my first review

Liu, Feug

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Paradoxes Review FeugLiu Dept. ofManagemaJt Science and Engineering. Shaanxi Economics and Trade Institute (Souah Campus). South Cuihua Road, Xi'an, Shaanxi, 710061, P. R. China E-mail: youchul@finmu.edu.cn Abstract: I came aaoss one of the Smarandache divine paradoxes and felt very strongly that it is really oW' Buddhist·s obIiptiOIl to laelp understaDd the uuderlying tndb. There seem a lot of toughest points in the cultural difference. and it will be the most difticuItjob to reach the mutual point as neutrality. What I can do is to try oW' best and find cooperatioa. Limited to the time, I just put a few as my first review. 1 S .. ralldadle DiYbae Parade .. at htgr.llwww.pllup.mm pIuI:1PM1""k¥~.btm DIWIe Paradox (1): Can God canmit suicide? If God camot. then it appears that then is somethiDg God cannot do, 1hcn:b'e God is not omnipotent. If God can commit suicide. then Gad dies - because He has to prow it. therefore God is not immoctal 1.1 nere Is C8daioII _ tile law oIldeadty ill leek • There are two me8IIings in the refining to God: ODe is his etemal spirit. one is body. • When we refer to tho etemaI spirit. 1bero is DO suicide at aD---it is merely our iUusioa.. • Wbea we refer to the body. it is acmally not ~just ODe ofbis clothes. Goers omnipotence implies that he can cbange his cIoCbes at his wiII. 1'ba'etCre, there is no suicide in him. The empet'ClI' gave a profOlllld ceremmious funeral to Master Dbarma. the First PaIrian:h of Buddhism iD CbiDa ~g &om India, a&r his death. Weeks later however. someone just returning from the west claimed he reaDy saw the Master going to the west. To his astonishment, the emperor decided to UDtOmb to wriij. Still to their astonishment. there is oo1hing more 1han a shining shoe in it that sent firil radiaat light. There em be countless figures of the same Bodbisattw simultaneously exist, ~ording to the sutras (Yea. Cain KUDg [ID. (SiJK:e VeIL Master ChiD Kung is a BudiIUst monk, his Buddhist name is Chin Kug .xl his surname is the UDified one: Sakyam~ normally not medtiODcd) • However, there is suicide as a mamer we believe, sa the problem becomes: whether God can show us sudl a mamer. 1.1 God lives to save as, DOt to IdI u • As the greatest teacher, tberc is nodUng silly at all in his mind. How can we compare our silliDess with God? a) Everyone is brought up by JUs pareDb and the society with toil and moil - from pregnancy. bir1b. to breeding. nurtming.... they suffered everythingjust fa' the future ofbim. What a silly dead when he is not wiDing to 18ce difficulties that his parents dealt with for decades? He must be 200 crazy. How can we image God as crazy? Nor even a psychologically healthy person. b) Although God can change his clothes at his wm. but be can never even think of such a manner: once we assmne he showed, he would be as silly as us. and ifmillions of people followed this silliness, who would be the murderer? c) The same silliDess truly happens in presat auna where millions ofimoccnt people believed in a cheater ofBuddbism-Li Hongzhi lIIId his Falungong. • God signifies the supreme power and m~ of mercy. a) Just because compassion constitutes the nature of pus people. God never allows suicide, instead, he saves people fivm death. b) F (X' the well-disciplined Bnddbists, DCitber do they commit suicide, nor kiD even eat animals. Instead, they often free captive animals from deadt. . 1.3 God Ihres for aD fIesl, aet for Iaimsdf • WheDever we ask whether God can show 111 ill the manner of death? S1D'e, but never for himself. be suffers and dies far every being: to sac us all I A Tbe CODSeqaeace or saidde Is dellaitely sIaowa fa tile Ufe after death ad Ia the following cydes or Ufe as well • Much more can we learn from Buddhism that bases its whole theory OIl the c:ause-eft'ect phenomena of our daily routines. and the destiny lies just in this. SIIIIIJ'aJIdache Social Paradox: In a democracy sbouId the nondemocratic ideas be aIIowed"1 a) lfyes. ie. the nondemDcratic ideas are allowed, thelLODe not has a democracy anymore. (The nondemocratic ideas may overturn the society.) b) IfDD, Le.. other ideas are DOt aDowed - even those IlOIIdemocratic -, then one not has a democracy either. because the freedom of spcec:b is restricted. Deaocncy ad IlOIldemocrac:y c:oemt ill OM ceatnuIidiDa. • There is DO tndh ICbIaIIy. just because there is prejudic:e. a) The supreme truth lies in its void D8IUre: Dao in Daoism. the wisdom in Buddhism. Dao is void in that wbeaever we speak of tile order ofll8blre. what we imagine can never be Dao (inferred fi'om Daodejing. B. Wang. X. Guo). So is Buddha: be is not sbowa in any kind offorms like figure, image. the truth. the ideal, etc.. what we see is merely our phantasm, DOt teal (the Diamond SutnI, Yeo. Chin Kung [1 D. He is ideal just because be doesn't pursuit idealness. b) Whenever we speak ofb'lldt. comparative to fidse merely, like posithle to negati~, good to bad, wise to error, Buddhist w.y to errant manner (inferred &om Daodejing. B. Wang, X. Guo). c) There is ooIy ODe step between tndl and prejudice. Trudl becomes prejudice when it is over believed regardless of ccmstraiDt of situations. • There is no absolute democracy. a) As shown above, when we mention democracy, we relate to nonclemocracy too: we call fur democnacy because there is dicramrship. b) Absolute democracy bas DO meaning - ifit had. it were self-contradictory: just as the paradox shows. 201 • Then: needs neutrality between 1bem as baIaDce. a) Absolute democracy allows seif-cemered societies to expand. the outcome must be canflicts. It is even WQ'SC in the expansion ofberesy, e.g., in Hitler's Nazi Reich in which most of the people are cheated. The democracy turned out to be a dictatorship. b) There is DO absolute dictatcrsbip either. Absolute dictatorship against people's will definitely lead to its being overtmuwn. and that accading to people's wiD can lead to prosperity too (in the Tang dynasty of China the emperor even Invited BucklUsm &om India even when Chine had its own deep rooted c:ultures). c) Absolute democracy/dic:ratorsllip wJ1l definitely lead to the negabon of itself.. This is one of the essenriaHties ofDaoism: diDgs will develop in the opposite direction when they become exlreme. refiected in ueutrosophy as the Law of Inverse Effect (F. Smarandache). d) In reali1;Y society is based OIl the balance between these two fitctors, so Mao Zedong advocates the unity of democ::racy and caUaIism, i.e., democntic cenlraIism in his tbeay. Howe'JeI' he never implemented it duo to some effect, e.g., he lamc:bed the Cultural Revolution. b) SlIlInIId.:be's DIusion: Suppose you 1raveI to a third world COUIdIy, for example RomaDia. You arrive in the capital city of Bucharest, late in the night, and want to exchange a $100 biD to tile c:ountry'SWIlc:ucies, which .-e called-lei". AU exchange oftic:es are closed. A local citizen approacbes _ paoposes you to exchnge your bin. He m a tbiet: You giw him the $100 bill, be gives}'08 the equivalent in the COUD1Iy's currency, i.e. 25,000 lei. But the laws of the CODDb'y do not aOow exdwIge OIl the street, aad both of you know it. The thief cries "police!-. and gives you the dollars back with oae band, while with the otha' hImd takes back his lei, and I1IIIS out VIaIisbing behind a bm1cfin&. The thiefhas dICItcd you. Taken by surprise, you don"t reaIi2e whit had llappenecl. SlId looking ill your band expecting to see back a $100 bill, actually you see a $1 biJI .•• in}'Oll' mind, in the very first seconds, it appears the illusion that the $100 biD cIIangcd, undeF JOUl' eyes, into a $1 biU! 3.1 ne..e iI ......... te fact One time in Taag cIyDasty of China, the Fifth Patriarch ofBuddhism announced to his d"lSCiples that everyone write a verse to show his insight ofdie Buddhist wisdom. At this, the most eligible one presented os the waD the verse: Our body be a BocIIi tree, Our miad a mirror bright. Clean aad polish iequendy. Let DO cbt alight. Just as a choreman in the miJI of tile temple, HuineDg answered it witb his own: There m DO BocIU tree, Nor stand of a mirror' bright, Since aU is void, Where can the dust aligbt? 3.1 nCR Is fact, bat BIeRly beliefs crated by oandves • Let's foUow the sutra(adapted from [2l): 202 Huineng arrived at a Temple in Guaugzbou where a pennant was being blown by wind. Two monks who happened to see the pennant were debating what was in motion, the wind or the pennant. Huineng beard their discussion and said: "It was neither the wind nor the pennant. What actually moved were your own minds." Overbearing this conversation, the assembly (a lecture was to begin) were startled at Huineng's knowledge and outstanding ¥iews. • When we see pennant and wind we will naturally believe we are right in our consciousness. however it is subjective. In other words, what we call "the objective world" can never absolutely be objective at all. • Whenever be believe we are objective, this belief however is subjective too. • In fact, all these tbingsare merely our mental creations (called illusions in Buddhism) tbatin tmn cbeat our consc:iousocss: There is neitber pemant nor wind. but ow mental creations. • The figure "you" in the paradox 11M created two di1ferent things: $100 currency first and then a $1 note, and he absolUtely believed in both ofhis creations separatcly. As the result, he believes both are simultaneously true. But in fact Beidler Is true • tIley are aD lIis beIid's. • Tho world is made up of 0 .... subjective beliefs that ill tmn cheat our consciousness. This is in fact a cumulative cause-effect pbenomCllOll. • Everyone can extricate himself out oftbis mIlD; said Sakyamuni and aD the Buddhas. Bodbisattvas around the universe. their number is as maay as that of the sands in the Ganges (LimitIess Life Sutra, Yen. Chin Kung [I]). [1] Chin Kung: What is Buddhism, http:/hllww.amtb.org.h\i/e-budlE-BlID.HTM • [2] Yaa Kuanhu Culture and Education Fund: The Pictorial Biography ofThe Sixth Patriarch Master Huiueng, English translation by Yan Shudong. Cui Jiuquao, Zhang autang. Shabgbai Ancient Books Press, 2000 [3] F. Smara .. dar:he:; Neutrosophy: A UnifYiDs Field in Logics: Ncutrosopbic I.o!ic. Neutrosopby, Ncubosopbic Set, Neutrosopbic Probability (second edition). American Research Press, 1999. htijJ://www.gallup.tulm.cdul-smarandachdeBook-llcutrosophics2.pdf. [41 B. Wang, X. Guo (8DDOtated ancient): Laozi Zhuaogzi. Shanghai Ancient Boob Press, 1995. Special tIumk is given to Li Lingfei for his c:onstructing discussion. He also provides the hint to the illusion paradox. 203 

Culture and Education Fund: The Pictorial Biography ofThe Sixth Patriarch Master Huiueng, English translation by Yan Shudong. Cui Jiuquao, Zhang autang. Shabgbai Ancient

Neutrosophy: A UnifYiDs Field in Logics: Ncutrosopbic I.o!ic. Neutrosopby, Ncubosopbic Set, Neutrosopbic Probability (second edition).

What is Buddhism,

Paradoxes Review

NEUROSURGERY ENTHUSIASTIC WOMEN SOCIETY

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