When we understand Buddhism and Buddhism, we must clearly distinguish these two truths: first, secular truth: secular truth recognized by secular people; Second, the truth of winning righteousness: the truth of real existence and winning righteousness. Secular truth is based on concept, and victorious truth is based on truth. "Truth" is the real meaning. According to Abidharma, there are two kinds of truths in the world: secular truth and true truth. Secular truth refers to secular concepts or concepts and expressions. It includes all kinds of unanalyzed phenomena that make up our world, such as mountains, rivers, trees, people, men, women, animals and seemingly unchanging things. These phenomena have no real essence, because the things they represent are not actually indecomposable. Their way of existence is conceptual and unreal. They are only the product of the mind's conception, not based on its own practical methods.
On the contrary, Zhu Sheng and Chafa are based on their own nature. These laws are: the unit that finally exists and cannot be decomposed; Methods learned from personal experience and real analysis. These actual laws can no longer be broken down into smaller ones, but have been analyzed to the smallest and final unit, that is, the components of various complex phenomena. Therefore, they are called the ultimate method; The name comes from parama (after all; Top; Finally) and attha (real law; Things).
Not only in ontology, but also in the fact that law is the essence of existence; As far as wisdom is concerned, they are also the ultimate goal of positive wisdom. Just as oil can be extracted from sesame seeds, people can also' extract' truth from secular truth. For example, the concepts of "love", "man" and "woman" give people the impression that what they represent has an indecomposable entity. However, when we use Abidharma's decomposer to explore these things wisely, we find that they do not have the essence represented by their concepts, but are only phenomena formed by the impermanent process of name (spirit) color (thing). In this way, analyzing secular truth with wisdom will eventually reach the ultimate method hidden behind conceptual phenomena. Although Buddhism is the essence of actual existence, because they are very subtle and abstruse, people who lack training cannot perceive them. Such people can't know the truth, because their hearts are blinded by the idea of packaging the truth as a secular phenomenon. Only with the application of rationality can people transcend concepts and take methods as their intellectual goals. If so, the law is described as a goal within the scope of wisdom.
In Buddhist scriptures, the Buddha generally analyzes sentient beings or people into five ways, namely, color, reception, thinking, behavior and knowledge. In Fei Da's Tibetan theory, all the laws can be classified into four categories. The first three-mind and mind color-contain all the methods (karma and combination). The five connotations in Confucian classics are equal to these three methods. Knowledge is listed as heart here; The word "mind" is usually used to mean all kinds of "knowledge", which can be classified according to their corresponding minds. In teaching, the acceptance, thinking and behavior of five connotations are all contained in the mind; The mind is born with knowledge and performs different functions. Among the 52 mental centers listed in Amitabha, receiving and thinking are each a mental center; This line is further divided into fifty kinds of minds. The implication of color is equivalent to the 28-color method in Zang Lun. In addition to these three kinds of promising laws, there is also a fourth law, which belongs to inaction law (not the law formed by karma). The law that is not within the five connotations is nirvana: the law that gets rid of all kinds of suffering for the law and achieves the ultimate liberation. In this case, there are four methods: mind, mind, color and nirvana.
When we have some differences between secular truth and just truth, let's take a look at the true meaning of Buddhism. According to the secular truth, there are Buddhas, men and women, parents and friends. But according to the truth, there is only the birth and death process of name method and color method, no Buddha, no men and women, parents and friends. If you have a strong view of Buddhism and wisdom, you can see through this. Looking at Buddha with wisdom, seeing the name, color or five meanings, impermanence, suffering without me, and no' self-nature'. Similarly, if you observe a man, a woman, a father or a mother with the concept of wisdom, you can only see the name, color or five connotations. They are also impermanent, bitter, egoless and have no' self'. In other words, there is no Buddha, no man, no woman, no father, no mother. These five elements and their karma are called behavior law and action law, and there is no' I' at all.
For example, someone asks you, "Is the horn on the child's head long or short?" ? "What's your answer? Or someone asks you, "Is the fur on the tortoise black or white? "What's your answer? If you say that the child's horns are long, it means that you admit that the child has horns; If you say that the child's horns are short, it also means that you admit that the child has horns. Furthermore, if you say that the turtle's hair is black, it means that you admit that the turtle has hair; If you say that the turtle's hair is white, it also means that you admit that the turtle has hair. Similarly, if "I" doesn't exist at all, there is no relationship between "I" and five connotations; Even the Buddha didn't answer such a question. Why? If the Buddha says that the five aggregates are related to me, it means that the Buddha admits that there is me; If the Buddha says that the five aggregates have nothing to do with me, it also means that the Buddha admits that there is me. This is why the Buddha didn't answer such a question. Therefore, I would like to suggest that you practice to the stage of meditation, and then you can get rid of this view.
Is secular truth the right view?
Our views on secular truth are collectively called "I" in the world, and sometimes called "Sakyamuni's views". This kind of egoism is weak, but it is very influential. Why? Because if we can't get rid of this view, we can't see the real name and color, that is, we can't get the wisdom of name and color separately, and we can't understand the karma of name and color, that is, we can't get the wisdom of life. Distinguishing the wisdom of name and color from the wisdom of fate is the basic wisdom view of Zen Buddhism and the beginning of Zen Buddhism. If you can't practice successfully in the primary stage, you can't practice real meditation; If you don't practice Zen, you can't realize nirvana, you can't eliminate the four evils, and you can't eliminate the thirty-one realms. So we must get rid of Sakyamuni. But sometimes, in order to formulate precepts or explain ways to stop Zen, the Buddha also teaches secular truth. Buddhist precepts must use secular truth. He can't teach: "You don't kill the name and kill the color. He must teach, "You shouldn't kill other creatures. He won't teach, "You should respect your name and color. Instead, he will teach, "You should respect your parents. He won't say, "Mingse, please come here. Instead, they will say, "Monk, please come here. Moreover, the earth is similar and security is equal, which is just a conceptual method and secular truth. If you want to practice meditation, you must focus on these secular truths. If you systematically focus on the image of safety, you will be able to reach the fourth Zen. However, if you take the name and color as the object of meditation, you will not reach Zen. So sometimes in order to explain the method of stopping Zen, the Buddha will also teach secular truth.
Sometimes the Buddha teaches secular truth to protect the world. According to Abidharma, if we analyze Buddha, father, mother, son and woman, we only see name and color. Everything is name and color, which is the ultimate truth (victory over righteousness). But if we can't distinguish between "this is the father", "this is the mother", "this is the daughter" and "this is the son" … then many problems will arise and people will make wrong behaviors with each other. If they do that, they will create many bad karma. The Buddha has infinite compassion for all sentient beings, so in order to protect the world, sometimes the Buddha also teaches secular truth. The worldly truth alone cannot achieve nirvana; If you want to achieve nirvana, you must also know the truth. You should see through the name color and its karma, and then see through the impermanence, bitterness and selflessness of the name color and its karma. Only in this way can the meditator achieve nirvana. Therefore, the Buddha teaches both truth and secular truth.