The Madhyamaka school is based on Master Nagarjuna's "Middle Way" and is committed to promoting the concept of emptiness. It believes that the understanding gained from worldly famous sayings and concepts all belong to the category of drama theory, which is called common truth; only by intuitively observing reality in accordance with Buddhist principles and abandoning all illusions and delusions can the reality of all dharma be realized. Phase is the truth. From a conventional truth point of view, everything is caused by causes and conditions; from a true truth point of view, everything has no self-nature and belongs to ultimate emptiness. However, conventional existence is inseparable from ultimate emptiness, and ultimate emptiness is inseparable from conventional existence. Worldly existence is ultimately empty, existence is emptiness, and emptiness is existence. The true and the common are not dual, and there is no duality between existence and non-existence. This is the Middle Way. Based on the theory of emptiness, it analyzes the many elements of movement and change, as well as the dialectical relationship between these elements, the mutual interdependence and the unity of opposites, so as to understand the correct view of no gain, which is called the view of movement of the Madhyamaka school. The "emptiness" of the Madhyamaka school is manifested by the denial of empirical entities. It can be explained as "dependent origination", and its philosophical name is "absolute". The achievement of "emptiness" practice can be realized through the experience of yoga practice.
If we rely on the ninth verse of Chapter 24 of Nagarjuna's "Madhyamaka": "If a person cannot know how to differentiate between the two truths, then he will not know the true meaning of the profound Buddha's teachings." The Yingcheng school (i.e., the Madhyamaka thought of this group of Master Chandrakirti) talks about it as "the first meaning is the absolute negation of the worldly world" (Absolutenegation); and the so-called "absolute negation" means that there is no counterthesis (Counterthesis) negative. In short, Madhyamaka dialectics is the negation of "thinking distinction", and it is also the "absolute" wisdom of intuitive enlightenment (empty wisdom); and in terms of the exploration of troubles, "absolute" it is the liberation of nirvana (empty) .
In summary, the Madhyamika school of thought believes that only by transcending the secular world (the world understood through famous sayings) can there be an absolute world. If it can absolutely appear in the human world, it will only be possible with the enlightened Buddha. The Buddha gained wisdom that is different from our daily speech activities and realized the Absolute. However, in order to become a Buddha, people must practice yoga and other religious practices according to the steps to achieve it. This is also the case in Chandrakirti's "Enter the Middle", where he describes how practitioners can approach the realm of Buddha by following the steps of the path, and emphasizes the importance of religious practice. The Madhyamika school has a very extensive discussion on movement and change, among which the second chapter of Master Nagarjuna's "Madhyamaka", "Analysis on the Past and Coming", is the most systematic. He explained the movement and changes of all things in the universe by "going and coming", and conducted comprehensive and in-depth research on the attributes and origins of movement, as well as the relationship between movement and stillness. Although it is an ancient doctrine from two thousand years ago, it is not inferior to today's modern sports concepts. Therefore, I will explain the Madhyamaka school’s view of movement with the focus on "The Perfection of Mathematics".
The Madhyamaka school uses the concept of dependent origination and emptiness to ruthlessly criticize all delusions, which can be said to be broken but not established (that is, a negative thinking mode). This article intends to make a declarative analysis of the Madhyamaka school’s view of movement from a conventional perspective. Through the analysis of movement, it is further believed that "Dharma" is originally a facility for the fascination of all living beings (facilitation), and it has certain pertinence, such as responding to illnesses. To give medicine, teleology is used to explain the Madhyamaka school’s view of movement.
"Guan Lu Lai Pin" is the second chapter of Master Nagarjuna's "Middle Theory". Because it has the function of destroying evil and revealing righteousness, it is also called "Destroying Laipin". The so-called coming and going is a state of movement and change of everything in the universe, and it is the last two of the eight reverse views. The so-called eight inversions are birth and death, constant discontinuation, change, and coming and going. Because we are obsessed with the illusion of appearances in the world, we regard the fictitious as real, the false as real, and use our wrong subjective views to forcibly divide everything in the universe into a dualistic world. These eight kinds of reverse views are only the general outlines of the relative worldview. They represent all competing and contradictory views of knowledge. Therefore, the Central Theory lists the general views and eliminates them one by one.
This product can be divided into three doors: one and three hours. 2. Similarities and differences. 3. The door is uncertain. Among the three time gates, there are three gates classified by time: observing going, observing hair, and observing staying. Going is the specific process of movement; hair is the moment from stillness to movement, or the most primitive movement; staying is the stillness opposite to movement. To arise is to move from the extreme of stillness, to go is to move from stillness, to stay is to be still from movement. The three are cause and effect for each other, movement and stillness treat each other, from movement to stillness, from stillness to movement, movement and stillness are unimpeded, that is, impermanence that does not violate nature and emptiness. The door of similarities and differences discusses the coordination, unity and difference of all conditions of movement, such as the difference between the person who goes, the method of going, the place of going, etc., and their dialectical relationship. The door of determination and indeterminacy breaks down and insists on existence, and severely denounces the arguments of which of the elements of motion are the first, which is the determined existence, which is the non-determined existence, or which is both determined and uncertain. . Therefore, if one insists on movement or stillness, or even on going away, going away, going away, going away, etc., these are not the views of the right view of the middle path without attainment, so they are all rejected one by one. Even the uncertain relativism and the persistence of "breaking everything" are being broken.
The view of movement of the Madhyamika school is based on the analysis of movement, the defense of the difference and unity of various elements of movement, the analysis of which element of movement is primary, and the dialectical relationship between movement and stillness. Through discussions on other topics, the universal laws of motion were derived. It points out that the conditions of movement are the unity of opposites, have no self-nature, and are empty.
And with this dependent view of movement, we can remove the deep delusions and attachments about movement and stillness in people's hearts, so that people can have a deeper understanding of the ontology of the universe, achieve the purpose of recognizing our true nature - awareness, and enlighten us. The wisdom of life, the only way to achieve the ultimate value of life.
The Madhyamaka school’s view of movement denies movement not for the sake of denial, but to get rid of the wrong views in our hearts - the delusional attachment to the Dharma, and to explain the movement and changes of all things in the universe. The truth, in order to allow people to grasp the current moment of life in the ever-changing changes, start from the cause, explore the life potential of the sentient world, make it a reality, and complete a perfect personality or noble moral quality.
Modern physics has confirmed the correctness of this view of motion of the universal law of connection of the Madhyamika school. In 1905, Einstein established the special theory of relativity, which theoretically revealed the relativity of the universe and discovered that both time intervals and spatial distances are related to the movement speed of the observer, thus obtaining a mathematical expression about the inseparability of time and material movement. . The German mathematician Minkowski developed the mathematical theory of relativity. He introduced the imaginary coordinate u=ict to replace the usual time t, making the time coordinate and the space coordinate completely equivalent in form in the Lorentz group. This strictly expresses the distinguishable yet indivisible properties of space and time mathematically.