Mahayana Kongyi (Master Yin Shun)
Nothing, for Mahayana, is a profound meaning.
The Buddha was liberated by the emptiness of consciousness. Therefore, from the perspective of awareness, emptiness is the truth of all laws, which is recognized by Prajna-Bodhi. From the perspective of liberation from consciousness, emptiness is a clever and convenient way to release attachment and bondage; Empty, nothing to hide, nothing to write, nothing to take, etc. It is the result of the convenience and consciousness of interesting evidence. One is the authenticity of the agreement, and the other is the witness of the agreement. What we are going to talk about now is Mahayana's empty meaning and true meaning.
In Mahayana, emptiness is called:' deep, deep, difficult to reach, extremely difficult to reach'. For example, the Prajna Sutra says that "abstinence is its meaning, non-phase and non-work is its meaning, and immortality is its meaning", which is the abstinence of Mahayana. Why is it regarded as the deepest meaning? This is beyond the reach of secular knowledge-common sense, scientific and philosophical knowledge, but only wisdom that is neither leaking nor bad. This is beyond the world, so it is called deep.
The profound meaning of two emptiness and extinction
In this deepest place, the Buddha is often represented by emptiness, lifelessness, extinction and silence. The famous sayings of every Buddha can be said to be universal. If we understand it in the name of the world, it is only world knowledge, not the profound meaning of the Buddha. Therefore, these words all contain non-secular meanings and cannot be understood literally. For example, the silence between emptiness and inanimate objects, according to the interpretation of the world, is generally regarded as nothingness and negativity, but it is full and full of positive significance without knowing its opposite.
Empty, every Buddhist scripture quotes empty as a metaphor, and sometimes it is more directly called empty. Generally speaking, vanity is nothing. In Buddhism, vanity means' nature is clear' and' color is in the Bank of China'. The characteristics of matter-'color' is an obstacle; The characteristics of vanity are obvious. There are no obstacles, not only physical obstacles, but also physical interference. Because the void is unobstructed, it not only does not hinder the material, but is the activity place of the material-color. In other words, if there is no emptiness and no clarity, matter can't exist or move. Therefore, vanity is inseparable from matter, and vanity is the refuge of matter. The emptiness or emptiness mentioned in Buddhism can be said to extend the meaning of emptiness and smoothness, which is a profound meaning. Emptiness is not emptiness, but the foundation of all laws (color, mind, etc.). ) The indivisible truth of all laws is the principle of the existence and activities of all laws. In other words, if it is not empty, all laws cannot exist from the source, and there can be no life and death. In this way, emptiness is meaningful.
Speaking of silence, it is an alias relative to life and death. Birth, aging, illness and death are the commonness of secular events, and all laws are in the process of birth, aging, illness and death, but most people always attach importance to life and regard the universe and life as endless reality. However, Buddhism attaches great importance to extinction. Death, not interruption, not cancellation, is a continuous state of events. Contrary to life, "it will end in extinction", and extinction is the inevitable destination of all people. Because extinction is the static and final result of all laws and the foundation of all activities. Buddhism laments Amitabha's infinite brightness and longevity, which means the same thing from the beginning of' sunset'. Extinction is the static state of the continuation process and the inevitable conclusion of everything. Extending this meaning to empty, then silence is the inherent nature of the relative boundary between birth and death. The body of life and death is immortal and static. Because this is the essence of birth and death, the chaotic world of birth and death will finally die out, and human beings can realize it from the physical evidence of Prajna.
3. the deep meaning of bearish from the perspective of phase.
The emptiness or extinction of all laws is the truth of all laws, so we should observe and understand them from all laws, not from all laws. For example, the Prajna Heart Sutra says: "After a long time, I went deep into Prajna Paramita and saw that the five aggregates were empty." Deep Prajna Paramita has far-reaching significance and shows all the wisdom of law and emptiness. Scripture proves that the profound meaning should be viewed from the five connotations (material and spirit), rather than fantasies and miscalculations outside the color heart. When it comes to the view of all laws, the Buddha knows all laws with all kinds of wisdom, that is, from all kinds of meanings and views. But to sum up, there are three main points: first, observe from the continuity, that is, observe through the concept of time. Second, from the perspective of interdependence, that is, through the concept of space (or spatialization and planarization). Third, intuitive things when the body. This is like the point, line and surface of matter; Deep wisdom, on the other hand, is an intuitive self-consciousness from the front and back, intersecting with each other, and reaches all the laws-emptiness or silence.
First, from the beginning to the end, we get the law of' impermanence of all lines'. All laws, whether material or spiritual, heartless or affectionate in the world, are constantly changing. Although there seems to be a temporary or stable attitude in the world, when we look at it from deep wisdom, we find that it is not only the variation from year to month, but also the shortest time (hypothesis)-at any moment, it is still changing. What is inherent has passed, and what is new has appeared. This is a phenomenon of life and death. The birth and death of this moment shows that everything has' movements' (movements), which are impermanent. Scholars in the world also have a good understanding of this change. However, scholars in the world, including some Buddhist scholars, do not take change as the center and take change as the fact. Is that I am blinded by all the images and can't understand all the deep meanings. Only the deep Prajna of Buddha and Bodhisattva, from the change of breath, realized that this was a vain act, not a practice. All things that are not true, although there are many kinds, also have birth and death, and deduction is nothing more than nothing. On the other hand, because the essence of all laws is empty, it is not the invariability of Heng Chang, but the impermanence of instant birth and death. Impermanence means "inconstancy", which is another explanation of emptiness.
Second, when observing all laws from interdependence, we get the law of' all laws have no self'. For example, sentient individuals, the Buddha said it is a physical, physiological and psychological phenomenon. The so-called self is an illusion of infatuation, which does not exist, but an organic unity of physical and mental dependence. It is possible to call it a harmonious false self, but it is generally believed that the self is wrong. What I learned in India means "killing the king", which means that I am independent and can dominate others. In other words, this is not stipulated by other reasons (such as body and mind), but can determine the body and mind. This is the self or spirit that theologians intend to hold. According to them, only by being independent and comfortable can we not deteriorate because of the deterioration of body and mind, can we keep life and death unchanged, can we get rid of life and death and return to the subject of absolute freedom. But in the deep wisdom of Buddha and Bodhisattva, there is no such existence at all. Without me, we can reach the illusory truth of life. According to this definition, when we expand our observation, as small as a speck, or between specks, as large as the world (planet), the world and even the whole universe, it is only a phenomenon of reconciliation of various causes, and there is no independent self from the smallest to the largest. Without me, it shows all the empty meaning of the law. Without me, some people have no me, and the law has no me; Empty, empty, empty; Nothing and no me are the same meaning. From interdependence to a deep understanding of the meaning of emptiness, as mentioned above. If we look at all laws from the perspective of law space, it is because all laws are empty, so they are self-dependent and there is no single entity. In this way, no self is another explanation of emptiness and meaning.
Third, from the perspective of one law, the law of "Nirvana is silent" is obtained. Although engaged in looks, infinite differences, infinite contradictions, infinite turmoil; But this is just an illusion of origin-it seems that there is nothing, there seems to be a difference, it seems that life is like extinction, and everything ends in equality and silence. This is the essence of law, so it must be attributed to it. If we can really reach the truth and get rid of fallacies, we can achieve this equal silence. Contradiction, containment and turmoil turn into equality, freedom and tranquility, which is nirvana. Mahayana always pays attention to this meaning and looks directly at emptiness, so it says,' Nothing is empty, emptiness is immortal, silence is immortal, and self-nature is nirvana'.
From the front and back, cross each other, intuitive self-nature, and get' all things are impermanent, all laws have no self-nature, nirvana is silent'-'three dharma seals'. But these are by no means three different truths, but the only truth to be proved, which is called "one reality seals the other reality"-different interpretations of the emptiness of law. Three is one, and one is three. Therefore, if we practice our ideas according to this, then observing the law of no self is' empty solution'; Viewing nirvana silence is' no phase to get out of the door'; Observing the impermanence of all behaviors is' no will to get out of the door'. Three French seals are different manifestations of French space, and three liberation doors are also' the same reality', both of which belong to the silence of French space. In short, when Buddhism is engaged in in in-depth observation of a Buddhism, it is really a' thousand waters contend' and belongs to an empty sea. Therefore, it is said: "A superior person needs sumeru, and salt is like gold".
The silence of the four laws is the truth (self-nature) of the law
Generally speaking, all the laws known by famous sayings, whether material, spiritual or rational, are just illusory pseudonyms, although they are wrongly held by us as true, individual or eternal. Pseudonyms, which accurately mean' false assumptions', are established for various reasons (including the role of consciousness) and are not self-contained. So, all this is relative. So, what is the truth? By inferring and observing one law, it is obvious that one law belongs to emptiness, emptiness is the nature of all laws, and the truth of all laws is absolute. Empty silence, you can't imagine why there is nothing and everything is cancelled, but it means that you have surpassed the self-existence of general quotes and you are immersed in absolute perfection. In Confucian classics, it is sometimes said that what is known by famous sayings is all dharma (phase), emptiness is dharma, and phase is phase. But this is a last resort, so that people can understand emptiness from the one-by-one methods of phenomena. Law and law, or law and law, cannot be regarded as opposites. This is an indispensable understanding in empty meaning understanding.
In terms of understanding, convenient statement and method (empty) can be viewed from two aspects. First, from the realization of "One Law" to emptiness, this is the nature or self-nature of "One Law". For example, in matter, every tiny truth is self-talk and emptiness. Therefore, although there is no equality or difference between the two laws, this is the self-nature of each law, not the abstract universality. Second, from the perspective of the emptiness of equality, this can't be said to be much, nor can it be said to be the absoluteness of one (one is relative to many). It can't be said that it is different from the law, but it can't be said that it is legal. In a word, emptiness is self-contained by law, so it is proved by Prajna, which seems to be abstract universality, but it has concrete and substantive significance.
The relationship between five laws and law space
From what has been discussed above, it can be clearly seen that law and legality cannot be said to be integrated. Therefore, in the great multiplication, this-difference is a conclusive conclusion. However, in the interpretation of ancient virtues, there are many differences in different ways of thinking that adapt to different roots.
First, if the law only knows scholars, it is more important than the law. In the origin theory of "planting now and drawing now", all the laws of the world are explained. When he explained all laws-impermanence, he never talked about the immortal relationship with law. According to him, all laws can only be established under the definition of impermanence of life and death. Without eternal life, all laws cannot be established. This school has always been known for its strictness. But perhaps, the mistakes of not being born and dying (doing nothing) are different from those of being born and dying (acting). In fact, this is by no means the interest of legal scholars. Because, when all the causes of birth and death give birth to Dharma, it is different from Dharma when you see Dharma without illusion. This is the disjunctive nature of the law of one to one, so why is it different from the law? Therefore, from the establishment of the law of birth and death, we only focus on gender differences.
Second, such as Tiantai, Xianshou and Zen Buddhism, which are mainly legalists, all claim to be sexual sects and are good at harmony. From the standpoint of legal equality, everything is absorbed by legal nature; All dyeing methods can be said to be the emergence of legitimacy. Therefore, Tiantai Sect said' sexual tools', sages Sect said' sexual enlightenment' and Zen Sect said' self-expression'. All laws, that is, the law, are no different from the law, so not only the law is unique, but also the phase-guidance. Because of the uniqueness of the director, the uniqueness of things and things has been further achieved. This legalist-centered school is naturally legalist-centered. Although dissatisfied scholars often fall into the trap of ignoring, this is definitely the original intention of illegal sects.
Third, a middle school called Kongzong always starts with people who have time. Yi Kongzong said: All laws start from life, so all laws are empty. Because it is empty, it should appear according to karma. In this way, law has its origin, its essence is empty, and its origin (existence) and essence are empty, which are different and complement each other. Emptiness and existence-sex and phase are so clear, but unlike Fa Xiangzong, everything is said from the source; Different from the legalist school, it tends to establish all laws from the legalist school, so it is called the middle view that does not fall on both sides.
Although Mahayana has three systems, the essence of Dharma and Dharma is similar to the phenomena and noumenon of other schools of thought in the world, but it will not be the same as other schools of thought in the world. In Mahayana, there will be no unique ontology, and then explain how the phenomenon arises from the ontology; Because legitimacy is the essence of a law. Therefore, law and legitimacy, although not integrated, never exist outside the law; I can't imagine whether it is high above or deep inside. Only in this way can we reveal the truth of Buddhism's empty meaning.