1. Body and use:

Body: noumenon, essence and self

Use: function and phenomenon

Who put it forward? It was put forward by "saying that everything has a part", which belongs to the viewpoint of "saying everything has a part" in the sectarianism

? -"there is a law in the air"

2. What is sectarianism?

In the history of Buddhism, sectarianism refers to the stage from the "fundamental split" between the upper seat and the mass after the nirvana of Sakyamuni Buddha to the rise of Mahayana Buddhism, which is also the collective name of all sects formed by Buddhist monks in this period.

It is said that everything belongs to a sect of Buddhism, which was later called Hinayana by Mahayana. This sect of Buddhism originated in northwest India around the first century BC, and its vitality is very strong. Until now, many of their works still have a great influence on us, such as the causal system, which advocates the spirit of independent thinking and leaves a lot of works. He also belongs to one of the builders of the Buddhist classical philosophy system < p A treatise on sectarianism:

The treatise on Abidharma and Bodhisattva records the arguments of major sects in the early days, and is an important source of information for studying the differentiation of sects in the early days.

The Theory of Abidharma and Bodhisattva is a comprehensive treatise of Buddhism. Referred to as "On the Great Bodhisattva". Translated by Tang Xuanzang. 2 volumes. During the reign of King Garnishega of Guishuang Dynasty, the Buddhist ministries held different opinions, and people held different opinions, so they asked the worshippers to organize all the monks in the country of Garnishimiro (present-day Kashmir), select 5 commentators, take the world friends as the seat, and explain in detail the theory of wisdom of Abidharma by Gadoyanzi, which took 12 years, resulting in the theory of Abidharma and Bodhisattva 1. This theory is based on Fa Zhi Lun, mixed with the doctrine of "Six-legged Theory", and comprehensively and systematically summarizes the theory that everything is in place. It classifies all dharmas into five categories: color, mind, mind-place, mind-not-corresponding behavior and inaction, demonstrates that "there are three worlds" and "there is always a body of dharma", denies the existence of the true self, gives a detailed explanation of the four truths, nirvana, six causes and twelve causes, and criticizes other sects of Buddhism and sects other than Buddhism, thus improving the position of saying that all things have parts in Buddhism.

On the Great Bodhisattva of Abidharma: What did it say?

? Xuanzang's translation of "On the Bodhisattva of Abidharma and Great Bodhisattva" (CBETA, T27, No.1545, 4A18–22):

I have two kinds, one is to learn from me, and the other is to supplement me. Those who are good at saying things only say that there is a law for me, that there is a law, and that there is a truth. The heretics also say that there is a real complement to Tegalo, and that Tegalo is not real, so false opinions are named evil opinions.

? The above is the original text

, which is the meaning of human beings.

Here I advocate that I am truthful and good, that is, you think that there are mountains and rivers, the sun, the moon and the stars, and this external world. This view is actually said to be a correct view, and I have given this method a name called self-nature, which is called "my own existence" in Sanskrit. Sva is independent, bhava is existence, which is equivalent to the meaning of being in the English word, that is, the meaning of existence. svabhava belongs to his own existence, and his self-nature is

4. The viewpoint of "body and use" is put forward: < P > Xuanzang's translation of "On Abidharma and Bodhisattva" (Volume 76

) says that all laws have their own self-nature. There is a body, so the name is born. Non-karma has given birth to the self, and karma is combined, so it is named.

......

A: "It should be said that it has been born. .....

although the body already exists, it has no effect. Today, karma comes into play.

The above is the original text.

This sentence means: "Everything has its parts" means that the law body is constant and self-nature, that is to say, it is eternal.

"All laws have their own nature", and it has its own nature.

It has its own self or its own nature or its essence.

"Existing body" The self-nature "self-nature" is not born from karma,

"what should be done is said, is born from existing", and the self-nature of law is born from existing,

"karma and combination, therefore the name is born" will appear when the opportunity is ripe.

The self-nature of law is born from existing but useless. The function of "born" is caused by external karma. Because of karma, it has a function. Self (self-nature, ontology and essence) is inherent, that is, the self-nature of law is inherent, and use is the external expression of law. This is the Hinayana view. The view of "saying everything is in place" is that the body of law is eternal, but the function is not eternal. As a Hinayana Buddhism, what is their point of view? There is

the law of human emptiness means that human beings have no self, and there is no such constant independent existence. In other words, reincarnation does not have this subject, in other words, people do not exist, that is, people are completely empty, and people do not exist. Here, you may not know how people have no and how they are empty, which requires a process of understanding. Now let's accept this view first.

since people no longer exist, is there anything that people have? I don't exist anymore, so do these troubles still exist? Therefore, the Hinayana Buddhism was mainly aimed at getting rid of people's greed and ignorance, mainly to help people solve their troubles, that is, to find a good starting point and tell everyone that I am empty < P > So, let's say that everything is well-organized, "People are empty", and people are empty, does the Dharma exist? This law refers to the external world, the external mountains and rivers, tables and chairs, so do these things exist or not?

For Hinayana Buddhism, they think that Dharma exists, so since it exists, what are you looking for? Looking for this method, one's own existence is the self-nature of the law, so I have to give it a name called self-nature, that is, svabhava

, which we mentioned earlier, "says that everything is in place", admits that the external world exists, that people are empty, that the law body persists, and that the external world and foreign objects have self-nature, which is the self-existence of the law and can be felt.

Let's continue to talk about style and use. Since "everything has its parts" thinks that the external world (such as mountains, rivers and the earth) exists, it is called the eternal existence of law. Since it exists, it must have its own nature.

Self-nature itself is constant, in other words, self-nature itself should be inaction, so the mountains and rivers we see are always changing. Is the changing thing called self-nature? Constant invariance is self-nature, so there is something wrong with it. Please pay attention to this paragraph, and I didn't understand it until I listened to Miss Gao's pronunciation for more than ten times.

what is the change? "Say that everything is in place" is a famous saying for this changing world, that is, phenomenon is action, saying that this external world has its own nature, which is the self that he already has, but it has no effect, and it is called existence after encountering karma.

Self-nature itself is the law of inaction, which is immortal. What changes is only its phenomenon, but its function, which is the body and use. Body is self-nature, and self-nature itself is immortal, which is unchanged. It is the law of inaction, and what stands outside is called phenomenon (or function). In other words, the surface of this law of inaction is a promising method. What we see is a phenomenon. There is an essence behind the phenomenon, which you can't see. This essence is his own existence, which is immortal, but the phenomenon world is always changing, saying that this phenomenon or this function is impermanent, but the self-nature of this legal body is always there. Although it exists, it has no effect, that is, it has no birth and death changes, but if it encounters karma,

with this theory, "saying everything has its parts" makes the body and use, man and me and law and me round. How can it be round? He said this role, or this phenomenon, whose role is this role? It is the role of this self, the role of the legal body, and the phenomenon is an essential phenomenon. He said in turn, whose self is this self, which is the self of the role, or whose phenomenon this phenomenon is, which is an essential phenomenon. This is called self-justification. After this circle has passed, this theory can construct a self-justification theory.

Like other Hinayana Buddhists, "saying everything is complete" admits that man has no ego and no self. If he must have self, you must find his self, and then you can say that he has it. Man has no ego because he has no self. Self refers to the constant existence of independence, saying that although man has no ego, he has no self. Because "everything is in order" says that people are empty but the law is not empty, the law still exists, and people are empty but the law still exists < P >, so people can't do bad things. Why? Law is a rule, and "saying everything has a part" bases the causal law and the causal foundation of twelve causes on the external world, so "saying everything has a part" is a set of causal ethics established by Hinayana Buddhism, which still affects us until now.

Twelve karma: a truth obtained by Sakyamuni Buddha through his own practice. The twelve karma includes twelve links: ignorance, action, knowledge, fame and color, six entry, touch, acceptance, love, taking, being, life and old age.

6. Q: Is the function different from the body?

a: it cannot be said that one is different.

Later, someone challenged to say that everything is in place, saying that you said that the body is eternal, that the Dhamma and I exist, and that a term established for this law is called the body, that the body is the self-nature, that the self-nature is the essence, and that the use is the function and the phenomenon. So is this body and use the same or different? Is it one thing or two different things?

He said that everything had an answer in this respect, but he said that it was uncertain. If it was different, he hid the matter and began to play charades.

7, we see, when it came to Mahayana Buddhism. What did the Buddha say in the Prajna Sutra?

? Xuanzang translated The Great Prajna Paramita? The first meeting "volume 359" ask more questions "(CBETA,? T.6,? no.? 22,? 848a24? 25)：?

good now! If all laws have no self-nature, if they have no self-nature, they have nothing, and if they have nothing, they cannot be said to be mixed and scattered.

? As the Buddha said,

All laws have no self-nature. Without this noumenon and essence, there is nothing, that is, there is nothing.

Without everything, there can be no combination and dispersion, that is, there is no such thing as combination and dispersion. In other words, the function does not exist, and even the noumenon is gone. Where can this function come from?

why does the saying have no self? I can never find his foothold. "Everything is in place" thinks that the army and the forest are false and do not exist. Why? If there is a forest, it should have its own nature. If you can't find the forest's own nature, it seems that you can only find a tree, and a tree regards each tree as a self-nature. That is to say, there is only the tree's self-nature, but there is no forest's self-nature. Where is the tree's self-nature? If we follow this logical reasoning, the tree will never find its self-nature, but only carbon atoms. Since it can't find its self-nature, I would like to ask if the method you are talking about has this body, so it won't be established if it doesn't exist. If the external world has no self-nature, there is no self-nature. Who does this phenomenon or function depend on?

?

If you say that everything is in order, you admit that the role is self-nature. Now that the self-nature is gone, whose role is it? "Everything has its parts". Regarding the relationship between body and use, this system is actually a self-contradictory, self-contradictory thing that does not exist. What does paradox mean? In philosophy, as long as a thing is in a contradictory state, then it does not exist.

The self-nature of this body described by Buddhism of the Ministry does not exist. Since it does not exist, that is to say, in the external world, external things have no self-nature, do not exist, and have no essence, because many people are pursuing the essence. It is self-contradictory to look at the essence through the phenomenon, because there is no essence. Since the essence is gone, you have given the phenomenon to the essence.

Therefore, the "body" mentioned by Hinayana's "saying everything is complete" does not exist; ? The so-called "use" does not exist either. Body and use, they don't exist in the first place.

Many people may think at this time that since there is no me and no law, why can I see it and why can I touch it? Therefore, don't take your feelings as the basis for the existence of things. This problem can only be explained in detail in the Yi Buddhism, Mahayana Buddhism and Three-time Teaching Method.