The metaphysics of Buddhism can be used in conjunction with the I Ching.
The nature of all sentient beings and all Buddhas is the essence of all things, which is originally pure and clear, and in terms of Chinese culture, it is "inherently good". Don't think of it as an ordinary good or evil, it's a good that transcends reciprocity, and it's the supreme good. So why do you have delusions? Why is there a world? Why is there a difference in everything? Zen Master Yongmingshou replied with the gist of the "Lengyan Sutra": "At first, I didn't realize it, but suddenly I started to move. "The two questions of consciousness and non-consciousness have come. The main reason for "not being aware" is that "being aware is to blame". According to the principle of the Book of Changes, the anode is yin, and the cathode is yang. It has been suggested that this answer is not thorough enough to be satisfactory. This is quite correct, but not very satisfying. From an academic standpoint, it is necessary to be absolutely objective, what is good is good, and what is bad is not good. At first, the idea was "to blame for the awakening" and suddenly came unconsciously.
For example, a person who has attained enlightenment has returned to the source, and after attaining pure and clear vision, Taibao is pure and bright, but it is too late to be born because it is too much, and it is delusion in itself to be too much, which is "enlightenment is to blame". For example, when you meditate, you just take a seat, and when you close your eyes, it's very pure, it's a very short moment, and then you want to stay pure, and that's it. From this reason to explain the ontology**, the pure light suddenly starts the mind, and the Buddha is already in delusion because sentient beings are already delusional, so he has to talk about the cause from the effect: in the beginning, all things came from this "enlightenment is to blame". In terms of logical reasoning, this kind of metaphysical ontology suddenly becomes the truth of metaphysical everything, which is only point-to-point, and the incomplete statement needs to be supplemented by China's "Book of Changes" and Taoist thought. However, if the Chinese "I Ching" and Taoist thought are used separately to explain the metaphysical ontology, it is far from it. It is only when these things are combined that the metaphysical to the metaphysical explanation can be clear.
The Book of Changes says: "One yin and one yang is the Tao." "Yin and yang refer to relative phenomena such as movement and stillness, good and evil, right and wrong, coming and going, life and death. Relative is two-ended, and the one that can play relative is not relative, and can barely be said to be absolute. Therefore, in this way, "enlightenment" is to blame, and "enlightenment" is not to blame, in other words, darkness and ignorance are not a disease, each has its own position and view, and there are benefits of day during the day and benefits of night at night. Therefore, the Book of Changes says that "one yin and one yang is the Tao", which refers to the metaphysical law; The metaphysical ontology is as Confucius said in the "Biography": "There is no thought, there is no action, there is silence and immobility, and the feeling is passed." Therefore, "I didn't realize it at first, but suddenly started my heart" is "I didn't move, and I felt it." The so-called induction, although it plays the role of metaphysics and acquire, in the end it still returns to the original silence. As for the clear and the unclear, the dynamic and the static, the good and the bad, it is an artificial distinction, and it has nothing to do with the metaphysical and metaphysical, this is the view of the "I Ching", of course, the "I Ching" does not say so obvious. To study the Book of Changes, whether in terms of theory, imagery, or mathematics, it is necessary to first understand the "Transmission of the System" and understand the truth first. The Taoist book "Liezi" enumerates: Taiyi, Taichu, Taishi, and Taisu, layer by layer, and also discusses the truth that the ontology gives birth to all things. The body was originally pure and clear, but suddenly it moved, giving birth to all things, and life passed through these levels. This order is related to the Five Elements Thought, the I Ching Thought, and the Five Aggregates of Buddhism.
The Buddha said that it cannot be said.
Human culture is claimed to be 5,000 years old, but it is actually very naïve and pitiful. How did humans come to be? Even now, we have to go to space to explore this question of life. Since the development of scientific civilization, no one has been able to come up with a definite answer, and religion has its own arguments, and philosophy and science also have their own arguments. In a word: none of them are conclusive.
If we want to prove the problem of the universe itself, we can only explain it in two Zen words: "Words and deeds are broken, and the mind and deeds are destroyed." The consciousness of the "Lengyan Sutra" is only a right theory. It is necessary to study it strictly, and in terms of Buddhist ontology, there are different views on Hinayana knowledge and Mahayana knowledge. The Zongjinglu is explained by the ontology of the Lengyan Sutra; The Huayan Sutra does not matter whether it is to blame or not, and Jueming is not to blame. In various scriptures such as the Nirvana Sutra, most religious philosophies have a pessimistic view of the universe and feel that life is miserable and pitiful. The Huayan Sutra is different, believing that the world is full of good, good, evil, right and wrong, movement and stillness, all of which are true, good, and beautiful. Everything is a disguise, whether it is spring, summer, autumn or winter, good or evil, each has its own advantages and disadvantages, and from this standpoint, enlightenment is not to blame. This is a complex issue to discuss, which will be clearer later in this book.
Secondly, the question of separation and separation has been raised. Seeing is seeing what is seen, and seeing is a phenomenon. For example, when you look at flowers with your eyes, your eyes and flowers are separated, and you can see flowers and understand that they are flowers, and this spiritual function is to see them, which is a noun of intellectualism, and many books have annotations and annotations, which are very difficult to understand. If we understand it in the current term, "separation" is the physical world, and "separation" is the spiritual world, such as congruence.
There are many mediocre people in the world.
In the absence of detachment, self-generation and bondage.
There is no need for liberation, natural liberation is called "non-liberation", and there is nothing for you to jump out, as long as you have a pure thought and come out naturally, this is called "liberation without liberation". Sentient beings can't realize that their nature is not bound in the first place, and they are all looking for troubles on their own, so everyone meditates and wants to find enlightenment, in fact, as long as they really understand the two sentences: "There is nothing in the world, and mediocrity disturbs themselves", they will become enlightened, and if you don't disturb it, you will become enlightened. Desperately cultivating and meditating is also disturbing oneself and not being able to get along with oneself, which is called "self-generated bondage in the absence of liberation."
Like a spring silkworm as a cocoon, like an autumn moth to the lamp. With the silk of delusion of second sight, entanglement in the karmic nature of bitterness.
Yongmingshou Zen Master put philosophy in literature to express very cleverly, the spring silkworm is from Li Shangyin's poem: "The spring silkworm is dead to the end." As for the "autumn moth to the lamp", it is the familiar phenomenon of moths fighting fires. The two views mentioned here are the self-seeing and the Dharma view. As mentioned earlier, seeing is the spirit; The view here is the concept, and the subjective concept has the self and the law. Preconceived notions are the Dharma, and all suffering comes from my concept.
What is life? From the Theravada Buddhist point of view, life is the focus of all suffering, so it is called suffering, but we ordinary people regard it as happiness in our subjective concept. The karma mentioned here is not necessarily bad. Like identical twins, their bodies are the same, but their thoughts and feelings are different, and each has its own karma. The body is a positive report, and outside this body, that is, the "things outside the body" that the Chinese often say, are all according to the report. For example, the Pure Land of Bliss in the West is the retribution of Amitabha's will, and the positive retribution is the spirit of Amitabha. Blessing is easy and wisdom is difficult, and some students asked, "Isn't wisdom a blessing?" I said, "Yes, wisdom comes from merit." ”
Who doesn't have an open flame.
With the wings of ignorance and greed, pounce on the wheel of life and death. Use the valley to sound the voice, and talk about the ugliness of the four lives.
The ancients had attained the Tao and had supernatural powers, but if they broke the calamity, it would be against karma; If you don't break it, it will be against compassion. This is really contradictory and dilemma, sometimes I have to vaguely hint, like Jigong knew that there was a fire in a certain temple, so he had to shout: "Wuming is gone!" Ignorance is gone! "By the time everyone figured it out, the temple had already burned down. When ignorance is issued, it is equivalent to what we often call ignorance. Only by being able to empty the ignorance and liberate the ignorance can we truly achieve the "clarity" of clear insight, and "greed" is the ** of ignorance.
The ancients had two sayings: "Whoever has no one behind his back, who does not say anything in front of him." It is impossible not to say right and wrong at all, but right and wrong come from words. Words are empty, but we still get angry when we hear the rights and wrongs of words, and that is the stupidest of all. After hearing it, it is empty, but we are disturbed by the concept and the separation of the mind. The "four lives" are viviparous, oviparous, wet, and metamorphosis as mentioned in the Diamond Sutra.
Heart's**. With the delusional mirror of the heart, there are now three tangible instruments.
The "mirror" of the mirror is used here, not the "realm", and the "mirror" is better than the "realm", because the mirror is ethereal and ,..
Woe to man. Sexually close and habits far apart.
Mo Luo break is common.