In fact, there are many reasons in the six clean words.
Six roots refer to the whole range of physiology. Buddhism is neither a materialist nor an idealist, nor a monotheist, but a fatalist who advocates karma and harmony. Therefore, Buddhism looks at a person's composition from three aspects: psychology, physiology and physics. The six mentioned above belong to physiology, plus six dust physics and six psychology, which is the sum of one person. The formation of six roots, six dusts and six senses is called eighteen realms and three categories of eighteen realms, forming a foothold and serving each other. Without one category, the other two categories cannot exist. Because the six dusts and six senses depend on six media to be effective, the six dusts and six senses depend on the discrimination of six senses to be valuable, and the six dusts and six senses must reflect six dusts to be effective.
If we want the next metaphor, then, six is a mirror, six dust is the image reflected by the mirror, and six senses are the people who judge the image reflected by the mirror.
What are six roots, six dusts and six senses? Speaking of it, it is very simple: eyes, ears, nose, tongue, body and mind, from the psychological and physiological media functions, called six, that is, physiological nerve functions. There are optic nerves in the eyes, auditory nerves in the ears, olfactory nerves in the nose, olfactory nerves in the tongue, sensory nerves in the body and cranial nerves in the brain, which are the basis of the medium between the mind and things, so it is called six.
From the point of view of six touching objects, it is called six dusts, that is, various physical substances. The color and shape seen at the root of eyes, the sound heard at the root of ears, the smell smelled at the root of nose, the taste tasted at the root of tongue, the thickness of the root of body, cold and slippery, etc. , in the mind of the root is called "method"-that is, extremely tiny and distant elusive things, which are called six dusts.
Judging from the discrimination and memory produced by six contacts with six dusts, it is called six senses. If there is no six senses but only six or six dusts, then it is not a living person but a dead body. Therefore, the six senses are the manipulators of the six senses, and the six senses are the tools used by the six senses to contact the six dust.
So, why is it called Liujing?
Because six roots are tools of six roots, of course, doing good and doing evil comes from six roots, but the fact that good and evil behaviors are caused lies in the role of six roots. The reason why people flow in the sea of life and death is because six roots are unclean. From the beginning, all sins were created by six roots, such as lust for eyes, lust for sound for ears, lust for fragrance for nose, lust for taste for tongue, lust for body and lust for pleasure for heart. Where there is greed, there is greed. Greed and greed come from ignorance-worry. Together, it is the three poisons of "greed, greed and stupidity". There are more evils than good, and there will never be a day of life and death.
The practice of liberation is nothing more than abstinence, determination and wisdom, but the main source of wisdom is abstinence and determination. Therefore, the introduction of practice should start from two aspects, one is self-cultivation and the other is self-cultivation. The idea of repairing the bad is called repairing the heart, and the main job of repairing the heart is meditation; The bad behavior is called self-cultivation, so self-cultivation can also be called practice. The main task of self-cultivation is to observe precepts. The purpose of keeping precepts is to guard the Six Doors and prevent bad things from sneaking into our hearts from the Six Doors, thus planting a seedling of life and death.
Because, an ordinary person can't live without delusion except entering the realm of meditation. Delusion is the fuse to promote the emergence of six roots. The precept of Buddhism is the fuse or fire extinguisher between delusion and six roots. Under the protection of the ring, the six roots can be gradually purified. Once the six roots are purified, the extraordinary sacred realm will come.
Therefore, ordinary monks and nuns can only keep six under the protection of precepts. As for the word clean, that's impossible. Generally speaking, people always think that monks and nuns are clean as long as they don't commit adultery, are not greedy for ill-gotten gains and are not involved in people's right and wrong. In fact, people who are greedy for the benefits of the material environment are always dirty, whether they look, listen, smell, eat, wear, play or use, as long as they are greedy to give up, they are all dirty. Because it is not easy to detect cleanliness except men and women and money, few people pay close attention to it.
According to the judgment of Tiantai Sect in China, the six net positions are the ten letter positions of the first ten orders of the fifty-two Bodhisattvas. It is quite confusing to see and think of two things-the troubles of only knowing Sect and the two obstacles they know respectively. This should be the stage from ordinary (outside) ordinary people to virtuous (inside) ordinary people.
According to Hokkekyo and Nirvana Sutra, if you can get six net roots, you can use them together. The so-called six-in-one, that is, any one of the six. Both of them can have the other five functions: the eyes can see color, smell and taste, the ears can smell sound, color and taste, and there are also the roots of nose, tongue, body and mind.
If the six are clean, they can be used together. In the eyes of ordinary readers, this is inevitably an absurd myth. In fact, the reason why we can't use six roots together is because we limit their functions. That is to say, we use six to capture six dust, six dust to fill six, and hinder six. Liugen became the slave of Liuchen and habitually became the echo of Liuchen. Color dust, eye root, sound dust, ear root, incense dust, nose root.
If this is not the case, if Liugen doesn't cling to and be dominated and seduced by Liugen, then Liugen will be freed from Liugen. The six liberated roots are the six liberated roots, and the six liberated roots can naturally be used with each other regardless of boundaries. The six roots of freedom, that is, the six roots of purity, are called the six roots of purity because they are still dealing with the six dust, but they are no longer tempted by the six dust to create a life-and-death pollution industry.
To put it more clearly, the so-called six clean, not without six, but our physiological function, no longer have the illusion with the outside world, that is, the so-called spotless-but this is by no means possible in leisure.
For the convenience of readers' memory, the names of six roots and six dusts are copied as follows:
First, eyes, ears, nose, tongue, body and heart-six senses.
Second, eyes, ears, nose, tongue, body and heart-six.
Third, color, sound, fragrance, taste, touch and method-six dusts.
Six roots emit six, touching six dust, which is reflected in six roots, judged and preserved by six roots, and then appears from the memory preservation of six roots, emitting six roots and taking six dust, thus causing the stream of life and death. The purpose of six roots' purification is to cut off and surpass this stream of life and death.
"All four are empty", which four are empty?
People who don't understand Buddhism will blurt out to you: "Without debauchery and wealth, everything is empty!" "
In fact, this has nothing to do with what Buddhists say. It's just a bull's head without a horse's mouth. Because the four things mentioned in Buddhism refer to the four material factors of "earth, water, fire and wind".
These four concepts were not invented by Buddhism, but the result of human's initial exploration of the universe itself. There is almost the same trend in the history of philosophical thought between the East and the West. For example, the five elements of "water, fire, gold, wood and earth" recorded in China's Book of Songs; The formation of the world mentioned in this episode of India's ancient Vedas is based on five natural factors: land, water, wind, fire and air. Empedocles, an ancient Greek philosopher, also proposed that "air, water, earth and fire" are the four unchanging elements in the universe.
In short, no matter the five elements, the five big ones and the four big ones, they all refer to the basic elements of the material world. If we confine ourselves to this and stick to it, the result of development will be materialism. Therefore, these thoughts are also the pioneers of materialism.
Buddhism says that everything is empty, which is deepened and Buddhistized according to the inherent concept of India, because the four elements of earth, water, fire and wind are cosmic physics. For example, mountains belong to a large area of land, oceans and rivers belong to a large area of water, hot sunlight belongs to a large area of fire, and space airflow belongs to a large area of wind. If we turn them into human physiology, such as hair and flesh, blood secretion belongs to water, body temperature belongs to fire, and breathing belongs to wind; From the four physical properties, hardness belongs to big, wet belongs to big water, temperature belongs to big fire, and flow belongs to strong wind. However, in any case, the four majors belong to the material world after all and cannot summarize the spiritual world. Therefore, materialists regard the Big Four as the foundation of the universe, while Buddhism never agrees with this statement.
There are also differences between Hinayana and Mahayana in the four concepts of Buddhism. Generally speaking, the four things mentioned in Hinayana Buddhism refer to the basic causes of material phenomena, which means that earth, water, fire and wind are the seeds of all material phenomena, and all objects are due to the harmonious distribution of the four things; Four major harmonies will flourish and four major contradictions will be destroyed. This is the case with physical phenomena, and so is the case with physiological phenomena. Therefore, Buddhists call patients sick "four major violations." The purpose of observing the four kinds of Hinayana Buddhism is to let people see our four kinds of illusions, not to take color as the truth. We don't create all kinds of life and death careers because color is for me. Once you look at me, you will enter Hinayana nirvana and will not be reincarnated.
Mahayana Buddhism refers not to the fundamental elements, but to the phenomenon of the state of things, which is false and untrue. For the formation of objects, it only increases the upper edge rather than the fundamental law. Although it is acknowledged that four is the seed of an object, it is not considered that four is the true face of an object. Hinayana Buddhism, because it is only empty without me, not empty and impossible, still believes that the four micro-"dharma" is true, although it is empty without objects. However, Hinayana Buddhism is not materialism, but pluralism, because the emptiness of Buddhism is not only empty to the big four, but also empty to the five aggregates; Four is just one of the five aggregates.
What are the five aggregates? Namely: color, acceptance, thinking, action and knowledge, the former belongs to the material world, the latter four to the spiritual world, and the fourth is the color connotation.
The content of five aggregates is beyond the scope of this article, because five aggregates are a big topic. It can only be said that the five aggregates are the law of life and death within the three realms. Only by leaving the five aggregates empty can we transcend the life and death of the three realms. At the same time, it proves that Buddhism not only says that everything is empty, but further says that everything is empty. More importantly, the focus of Buddhism is not the four major, but the knowledge connotation. As for the three connotations of acceptance, thinking and action, they are also the foil of knowledge connotation, which is used to show the broad and great functions of the spiritual world. Therefore, Buddhism is not only a materialist but also a materialist.
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