Chapter 8: Empty and Wisdom
Plant green rice seedlings all over the field,
I looked down and saw the sky in the water.
Only when the body and mind are pure is the way.
Regression turns out to be moving forward.
Zen Master Song Wude
As for Buddhism, when a person washes away all kinds of troubles, dust and troubles, his mind gains itself. |Therefore, be able to respond clearly.At that time, Prajna shines light and wisdom appears.Therefore, the source of wisdom is Prajna, which is Buddha nature or Tathagatagarbha.
As stated in the "Da Sheng Pan Sutra": I am the meaning of Tathagatagarbha, and all sentient beings have Buddha nature, which is the meaning of me;This is my meaning, which has always been covered by countless afflictions since its original state, so sentient beings cannot see it.Only when one can free himself from the infinite afflictions can one have great wisdom.In other words, when your mind is not blinded by material desires, is not hindered by prejudice, or is not disturbed by emotions, Prajna reveals a clear and conscientious power, that is wisdom.
Zen practitioners believe that the occurrence of wisdom is the effect of emptiness and two factors, just as a person's hands must first put down what he had originally held. ("null" )，Then you can pick up what you need to lift now.Therefore, the subtle relationship between emptiness and existence is the highest wisdom of life. Only when a person is involved in color and not be fascinated by color can he have wisdom;Only by reading all books without being bound by knowledge can you have wisdom;Only by making profits and not being servile by profit will one have wisdom.Therefore, it is called being separated from the appearance, which is called form is not different from emptiness, emptiness is not different from color, and it comes from |Therefore, the mind has no stagnation.
The development of Zen came into the hands of Weiyang Sect, and clearly divided it into Zen and Zen of the ancestors.The Tathagata meditates emptiness, and the ancestors meditate on wisdom.This true emptiness and wonderful existence mental method breaks the ignorance and obstacles in the heart, reveals the true wisdom of the Tathagata, and lives a real life.
Wisdom is a mental power without obstacles
According to the explanation of the Great Wisdom Treatise, Prajna is ignorant, formless, empty, and also real.So the scriptures say:
Bodhisattva Mahasattva practices Prajna Paramita,
No color will be born, no color will be destroyed;
No color and feeling, no color and feeling;
No color and dirt, no color and purity;
No color increases, no color disappears.
Prajna does not belong to the phenomenon, but to understand the subject of the phenomenon.It has no color, shape, and form of thinking, so it is empty, not increasing or decreasing, but without dirt or purity.Prajna only plays various functions after encountering color;It is an energy, a lightness.It has a wonderful function in the eyes and encounters fate, so Mazu said: It is complete and very convenient to use.
Prajna is emptiness, so when you keep emptiness and practice meditation, it will become empty and empty, and the psychological world will appear silent and dark, life will lose its vitality and the joy and freedom of life.On the contrary, if we live in false desires and attachments, we are obscured by these false desires and attachments and lose the bright nature of Prajna;This produces psychological reactions of greed, cautious anger and ignorance.Therefore, the Prajna Dharma is the law of non-controversy, and the law of non-controversy means to dispel each other's attachments and let go of all attachments. "Wanling"record"It said above:
No thought is emptiness, nothing can be tolerated.
All transcendental dharmas are intended to break attachments, purify one's own mind, so that Prajna can shine brightly, and nurture wisdom and creativity.
Why do we need to break the attachment to delusions to enable Prajna wisdom to perform its functions?Because obsession is a person's prejudice, prejudice, stereotypes and various emotions, it will form a hindrance in terms of intelligence and constitute a hindrance in terms of emotions. It blinds the function of Prajna and causes errors and pain in our thoughts, emotions, and emotions.
Now we are Elacan (ＪacquesＬacan)Structuralist psychoanalysis explains it.We must admit that everyone is a subject of knowledge.When everyone communicates with others, they always imagine the object first, and then they have a subjective impression.Our imaginations may bring good feelings or disgust;It may generate prejudice and stereotypes, and may also cause false conjectures.In short, the first thing for human psychological activities is to imagine the object of cognition or communication.However, imagination and speculation are never facts, but an illusion, which may bring fear and anxiety, as well as carelessness and negligence.
Next, the second step of psychological reaction is to imagine your own position;Is it good for yourself?Am I safe?What do others think of me?Will you suffer a loss?Is there any morality?When one thinks of this, he immediately draws a picture of desire and ideal for himself.At this time, there are gains and losses, conspiracies, and strong motivation to chase or escape.
The third step is to open your senses to recognize the object.However, after the first two steps, the information collected by the cognitive subject must be distorted;Both the two communicating subjects communicate to each other through distortion and refraction, and have many illusory impressions and wrong understandings.We call these distortions color, so the interaction between people is destined to be attached to color.Once you are obsessed with color in your interactions, there is no real contact between the mind and the soul, so people are alienated.
Now, taking chanting Buddha's name as an example, if we chant Amitabha Buddha first, if we think that Amitabha Buddha can bless me to make money, and then think that we are eager for many desires, the true contact and understanding between ourselves and Amitabha Buddha will become hindered.
We usually stay at home and make friends, and emotional communication is the most important thing.Communication is not just about language communication, but more importantly, it is about truly understanding each other.Taking the emotional life of husband and wife as an example, if the wife imagines her husband as a prince charming in her mind, and she is always waiting for the prince's warmth, then the wife will often criticize, complain and blame, saying that the husband does not understand him and is not considerate.If a husband regards his wife as a perfect wife and mother, he should take care of his husband and children in every detail, but he thinks he is a manly man and needs his wife's gentleness, then the husband is also picky and dissatisfied every day.In this way, it is impossible for the two of them to understand each other and have a tacit understanding, so there will be more quarrels.If these illusory desires are removed, they accept each other, encourage, support and love each other, the two will become intimate and harmonious.
Therefore, Zen masters tell us: a normal mind is the Tao, and a straight mind is the Tao.This is nothing more than asking us to let go of prejudices, let go of the illusory speculations between people, and break the attachment to color, so that we can truly understand each other.This is the Zen mind transmission that gives birth to the mind without dwelling on anything.
As far as we can see, if there are no illusory obstacles, we will naturally see clearly and deeply understand the taste of Zen.At this time, flowers, plants and trees will become wonderful and moving. You can really see every flower, a world, a leaf, a Bodhi, and realize that every day is a good day, and every night is a spring night.
If we call the imagination of the object the human form or the sentient being, and our imagination and desires the self and the longevity form, then the true self after letting go of the four forms is what the Zen master calls the bottom-removal bucket. You can directly see that side from this side. It is understandable, intuitive, and everything is ready.What you see at this time is the real Prajna, and it is also the emptiness Prajna without all appearances at the same time.Therefore, the "Platform Sutra of the Sixth Patriarch" says:
The wonderful nature of the world is empty,
There is no way to obtain.
Precisely because Prajna is emptiness and formless, without the obstacles of prejudice, prejudice and stereotypes, you must be able to truly understand, nurture emotions, and use your own intellect and senses to understand everything and discover everything.Therefore, among the ten titles of Buddha, Tathagata (The true nature of facts )、Right knowledge (Correct and universal real understanding )、A clear move (The practice of clear awareness )、Goodbye (Let go of all obstacles )、Worldly explanation (Understand all phenomena in the world )、Tune your husband (Be able to respond correctly and truthfully )、Buddha (Wake up )All names are about expressing the wonderful use of Prajna listening.
Prajna produces enlightenment and reason.Sudden enlightenment is very important for Zen masters, because only by sudden enlightenment can one see the nature and can one become a Buddha.Enlightenment is a person who transcends from causality and knows that all causality and condition are just phenomena of false combinations of causality and conditions, and is just a manifest world, not a real subject.Therefore, through enlightenment, one can make one ignorant of cause and effect, but not fall into cause and effect.Not falling into cause and effect is obviously annihilation or imperfect emptiness. It is equivalent to denying life, negating life, denying cognition, denying reason and awakening.
Speaking of this, we have to quote a Zen case.During the Tang Dynasty, Zen Master Baizhang came to the hall to preach, and an unfamiliar old man followed him into the hall to listen to the Dharma.One day, Baizhang's statement ended and the old man couldn't walk away.Baizhang asked who he was, and he said:
I am not a human but a fox. In the past era of Kashyapa Buddha, I was originally the abbot of the mountain.At that time, a student asked me if a person who practices well will not fall into cause and effect. I told him that he will not fall into cause and effect.In this way, I fell into a fox, and it has been around for five hundred generations.Now please give me kind advice to the monk to be free from the fox body.
Baizhang said, what are you going to ask me?The old man said:
Can people who practice well still suffer from cause and effect?
Zen Master Baizhang told him:
It is not ignorant of cause and effect, rather than not falling into cause and effect.
The old man realized his great enlightenment and said to Baizhang:
I have been freed from the fox body and am right in the back mountain. Please bury me with the etiquette of the deceased monk.
Baizhang ordered the general manager of the temple to announce that he would send the deceased monk after dinner.After dinner, Baizhang took the monks to find the corpse of the wild fox in the cave on the back mountain, and then cremated the dead monks with the ceremony of the deceased monks.
This case fully expresses the incredible cause and effect.When a person thinks that he does not fall into cause and effect, he immediately falls into the state of invisible emptiness, moves towards the extinction of nothingness, and his ability to enlighten is immediately declining.He could not see the cause and effect, and of course his wisdom was greatly reduced, and he would eventually degenerate to the level of wildness. (fox )，At this time, even if you practice something, it will be in vain.The most important thing in learning Zen is to awaken yourself. A awakened mind is Zen. It has the understanding of listening wisdom, can not be ignorant of cause and effect, can see the appearance of Tathagata of all phenomena, and can discover the ethics of life, correct life goals and all knowledge.
If the enlightenment blooming from Prajna is not blinded by knowledge obstacles and troubles, it can see the causal relationship in all things and produce cognitive logic, knowledge, concepts and creativity.The understanding of all objects is through a simple principle from understanding to causality.
Understanding is not only humans.The ability to understand causal relationships is even lower animals such as birds, animals and even insects. Moreover, the understanding they possess is essentially the same as that of humans, and they are both understanding causality.The only difference is that humans have complex memories in cause and effect. After consciousness summary, they have established a systematic concept and knowledge system, forming a characteristic rationality.Zenists believe that all Buddha nature is true for spiritual and stupid movements, because Buddha nature is enlightenment.
Reason is the abstract concept derived from understanding and the law of applying these concepts.Therefore, reason is nothing more than the wonderful use of enlightenment, not the enlightenment itself.Even the so-called intelligence is the psychological ability generated by understanding and environment influence through experience.
In this way, all knowledge, concepts, logic and reason are manifestations of understanding.The appearance is like the image wrapped in the head. It is just a combination, a false form, not the realization of the essence.The appearance is the physical body, which is impermanent and has birth and death;Understanding is the Dharma body, which can produce all dharmas.
When a person's understanding is hindered, it is stupidity, loss and attachment.The barriers may come from emotional distress, material desires greed, self-centeredness, stereotypes, and prejudice;It may also come from the knowledge and concepts learned in the past, etc., but appearance does not absolutely hinder understanding. The appearance will hinder understanding because of attachment.
Zen masters use appearance and enlightenment (Empty )These two are seen as two sides of one body, and the scriptures say:
Form is not different from emptiness, and emptiness is not different from form;
Form is emptiness, emptiness is form.
The true attitude of life is to avoid obstacles, let the understanding of the nature of the colors and perform its functions, which is Prajna wisdom and a normal mind.
Prajna wisdom cannot be transmitted in words. As long as you start to pass in words or any symbol, it will fall into appearance and become knowledge and understanding.The "Platform Sutra of the Sixth Patriarch" says:
The nature of nature comes from the wisdom of Prajna, and you always use your own wisdom to observe it, without writing.
Zen masters say:
Thinking and understanding, thinking and solving is the job of the ghost family.
According to the Great Prajna Sutra, Subhuti once asked the Buddha what is the original meaning of a Bodhisattva (Sentence meaning )，The Buddha's answer is:
No definition is a Bodhisattva definition.Why?The nature of the right enlightenment of Prajna cannot be defined in words, because the language described is just a representation, and even the self-image is also a representation, so Bodhisattvas cannot use words to touch its essence.
It is obvious that Prajna is not unique to thinking and understanding of words. It can only reveal all the ready-made and complete Zen opportunities in the unobstructed state.Prajna is not related to language and characters. As long as it falls, it belongs to the physical appearance.It is not a representation or hue, but the essence of representation.
The wonderful use of Prajna only appears after you let go of obstacles.Therefore, it is emptiness, nothingness, unattainable, and not necessarily a single law.So, we can’t help but ask, does Zen have an anti-knowledge tendency?According to the first volume of the Great Wisdom Treatise on the Origin, Prajna is a law of non-controversy.The so-called "no dispute" is to eliminate attachments. Therefore, the Prajna Paramita Dharma teaches people not to be attached to each other's mind and purify them, which leads to attachment, self-centeredness, stereotypes and obsession with colors, resulting in obstructions of knowledge and afflictions.Therefore, Zen obviously does not violate worldly laws, because it is separated from worldly laws, it will be nothing different from the empty and empty memory, which leads to a complete negation of life.The great compassion without cause and great compassion that the Mahayana Bodhisattva Dharma advocates will be completely lost, and life will become a dead and silent extinction.Therefore, Zen and modern scientific and technological civilization do not conflict;Its view of emptiness and the uncontroversial attachment of the law will help modern people's independent thinking and truth-seeking attitude.
Empty and creativity
Emptiness is a key link in Zen. Its original meaning is not nothingness or emptiness, but a process of clarification in mental activities.Our mental activities become clearer through the washing of emptiness;Our emotions and attitudes express a clear feeling through empty clarification;Our outlook on life becomes more free and easy because of the clarification of emptiness.According to the records of the Great Prajna Sutra, one day the Buddha answered Shariputra's question:
Shariputra!Bodhisattva Mahasattva wants to keep it from being deceived by the senses (Inner empty )、Not blinded by lust (Outer space )、Not confined by inner stereotypes or knowledge (Inside and outside space, )Not bound by the concept of emptiness (Empty )、Don't be deceived by all phenomena (Space )，Let go of the idea of seeking Buddha to become a Buddha (The First Righteous )、Let go of the creation (There is a chance to be empty )、Even the concept of being unfaithful should be let go (Inaction )、There is no concept of absolute (After all, empty )、Let go of the concept of the universe and life no beginning (Nothing as empty )、Letting go of life is just the concept that the four false combinations will eventually be dispersed (Dispersed )、There is no self-nature to speak of, if there is, it is emptiness and truth (Empty )、Self-concept is the product of experience, not originally (Self-nature is empty )、Nothing can be obtained (All dharmas are empty )、Even unattainable ideas cannot be (Can't get empty )、Abandon all the concept of no rules (Can't be empty )、Let go of all the concepts with rules (There is law and law and emptiness )、Let go of the concepts of inability and law (There is no way to have Dharma empty )，Everyone should learn Prajna Paramita.
If these eighteen emptinesses are summarized, it is not difficult to understand that emptiness and Prajna are inseparable.It is obvious that the Buddha said that emptiness has two levels.First of all, emptiness is the essence of all phenomena.Phenomenons are formed by the combination of causes and conditions, so they are not eternal objects themselves, but the birth and death law that flows with the environment.The form cannot be separated from birth, existence, change, and death, and it is not a constant thing.Not only is this the phenomenon world, but our concepts, knowledge, ways of thinking, emotions, rationality, etc. are the same.
Of course, in the situation we live at this moment, under certain time and space conditions, we use our understanding to perceive some causal relationships and establish ideas, knowledge and reason, but these things only happen with the circumstances. After all, they are not eternal. As long as the next time and space appear, what is obtained by the previous time and space will lose adaptability.Therefore, when humans use existing knowledge, prejudice, prejudice and emotions to answer new encounters, they become obstacles to wisdom. Therefore, the second essence of emptiness proposed by the Buddha is to see through all dharmas.Only by liberating from these Dharmas can one maintain awakening and let the Prajna of nature bloom its enlightenment and wisdom, and enlightenment and wisdom can produce all dharmas when facing new situations.Therefore, emptiness becomes a condition that can produce all dharmas.The "Platform Sutra of the Sixth Patriarch" says:
Self-nature (Prajna )It is great to be able to contain all things (Great means emptiness )，
All things are in the human nature.
Modern psychology uses creativity research to find that there are two reasons that affect creativity: one is irrational factors. For example, if a person has emotional obstacles, excessive defense mechanisms, busyness and tension, etc., they will affect the development of creativity.On the other hand, excessive learning and obsession with the ideas learned in the past often suppress creativity.Creation is carried out in an open mental state, and people must be able to create without prejudice and depression.Because of this, the creator must be washed by emptiness.Empty enables the Prajna self-nature to be exerted, and understanding can thus demonstrate its function, a feeling of awakening and curiosity, a self-nature of the mind |Through reverie, we can open up the most precious wisdom of mankind, and the soul itself |Yuhe is innocently curious but ready-made.
Prajna is the wisdom that reveals light in the true emptiness and wonderful existence.In analytical way, wisdom and reason cannot be derived without the current enlightenment, and there is no way to get rid of all dharmas. (Knowledge, concepts, principles, and even stereotypes, prejudice, psychological defense mechanisms, etc. )the persistence.It will block Prajna and create unrealization.Therefore, wisdom and awakening are based on continuous liberation and continuous growth.The Zen Master Niutou of the Tang Dynasty said in "The Inscription":
One mind has stagnation,
All dharmas are not understood.
The source of human ignorance is that it cannot let go.Congestion makes people stubborn, and unable to let go makes their minds become disabled.When a person holds things with both hands tightly, he can no longer do things;When his thoughts are filled with prejudice, prejudice, emotions, or desires, he becomes stupid and ignorant.Therefore, emptiness is Zen. Only through the practice of emptiness can one come from you and understand all things.
The third essence of emptiness refers to the reality of Prajna.The Buddha only mistakenly thought emptiness as maintaining emptiness and cultivating concentration, which resulted in annihilation, and was like dead wood and dead ashes, and then he was attached to emptiness, so he had to be empty: he had to be liberated from emptiness, which is the Zen method of concentration and wisdom.The "Platform Sutra of the Sixth Patriarch" says:
First, don't be empty.
If you sit in a hollow state,
That is, to be indifferent and empty.
The purpose of Zen is to awaken the self-nature Prajna, not to sit in a meditation in the heart, without thinking about all things, but to use the true nature of oneself, observe with wisdom, and not take all dharmas. (Perseverance )Reluctant to give up (Nothing to remember )。Only when people are not attached can they have wisdom. Only when they live a life that is realized when facing life, can Prajna shine brightly, and life can be perfect and free.
After the above explanation, it is not difficult for us to experience three meanings:
As far as the phenomenon is concerned, all forms and forms are false combinations of causes and conditions, not their essence, so they are impermanent and born and died. They are ultimately empty. We must recognize this fact.
As for Zen, emptiness is to let go or explore psychological obstacles, let go of knowledge and troubles, and the understanding will naturally appear.
Emptiness is the essence of Prajna. It does not belong to good, nor does it belong to evil, nor does it belong to purity, nor does it belong to impurity. It is metaphysical and the essence of wisdom.All cognition, reasoning, even ethics and morality and all Buddhist teachings are wonderful uses, so it is said that the emptiness of Prajna can produce all dharmas.
In this way, the three natures mentioned in the early Zen scripture of the Heart-sealing Sutra are connected with the emptiness of Prajna.The three non-natures refer to the three emptinesses, namely the non-nature of appearances. (All colors are formed by causes and conditions, and they are not originally of colors. )、Death (All activities of knowledge, desires, ideals and self-consciousness are not inherently present, but are produced by understanding. )、The ultimate meaning is assumption (Achieve ultimate perfection is also the result of one's own thoughts. In fact, the Prajna self-nature is inherently complete. )。The three are similar to the ones mentioned in the Great Prajna Sutra.
Emptiness and wisdom
Prajna is Buddha nature, it is emptiness.It has no prejudice, concentricity and attachment in itself, so it can foster wisdom according to circumstances and produce various cognitions, judgments and true views, so it is called possessing all dharmas.Prajna can produce all dharmas in the eyes and encounters the conditions, but its wisdom is easily obscured by all dharmas born to oneself.What blocks Prajna is the knowledge, emotions, emotions, concepts of good and evil, and even psychological defense mechanisms that it produces.
Human beings have emerged from Prajna, and human beings are hindered by the colors and prejudices of civilization, and they are lost in civilization. Human beings can never escape this tragic chain.Take modern scientific civilization as an example. Human beings have created science and technology and industrial and commercial society, satisfied their material life, and opened up their own |By the economy and the people |The Lord’s society, but the objective empirical concept of technology blocks the spiritual life of subjective enlightenment and creates the emptiness of spiritual life.Value neutrality causes emptiness and incompetence in ethics, |The hoarding and competition of property makes humans become greedy and feel more psychologically lacking and uneasy, which leads to serious pressure due to constant pursuit and indulgence.As for the people |Lord and Self |Therefore, many people are ignorant of understanding themselves, accepting themselves, and jealous of others' achievements all day long, thus becoming jealous;Ignorance and selfishness |From interpretation to self-centeredness and arrogance.It seems that the efforts and achievements made in life must hinder the light of Prajna itself, leading to loss and endless troubles.This is a pessimistic and miserable life.
On the contrary, if we adopt an escape attitude, can we make Prajna shine and seek true joy and perfection?Escape from the world denies life, it makes us live ignorant and even hungry.Physical fatigue is still tolerated. Facing a spiritual life that lacks vitality will make you even more ignorant. What about light and joy?
Now it is not difficult for us to understand why the Buddha lives in a suffering, impermanent and empty way.Because human spiritual life has always been in a contradiction.Therefore, the Buddha proposed the way to untie this chain, and Zen is the beacon on this path.
Zen proposes a clear method of non-existence.Look at all appearances with a negative attitude and be honest with your positive attitude.Zen tells us that we cannot go to extinction, but to go back to worldly laws, to become all laws in worldly laws and to be free from all laws;Create all achievements and leave all achievements;Learn all knowledge and knowledge without all knowledge and knowledge.This is the practice of Prajna, which is the unstoppable practice that Zen masters advocate.
Zen tells us that we must naturally devote ourselves to life, let the nature of Prajna shine brightly, achieve all dharmas, realize our potential, and give it to society. This is blessing.Through the realization of life, we can achieve all kinds of worldly causes and improve the lives of ourselves, our compatriots and even all sentient beings.At the same time, you must shine with Prajna, break all colors, destroy all attachments, and constantly liberate yourself from your own self-image, cognition, emotions, and emotions, and other afflictions. That is merit.It allows us to maintain wisdom and sanity, and gives us the ability to give and purify ourselves. This is the life of seeing our true nature.In this way, the realization of life and other things purifies karma and turns potential and ability into giving.Realization is joyful, and liberation is pure;Only when we live in the realm of emptiness and wonder can we realize the Buddha's mind that has arisen from the mind without dwelling on anything.
A person may work hard to serve the society, which makes his wisdom shine brightly and achieve something.When he succeeds and becomes famous and has power, he is obsessed with power, which hinders the wisdom of Prajna and becomes foolish and ignorant, and his achievements are destroyed again. This is the life history of the rise and fall of career: he sees a tall building on the ground, and he sees a collapse.
It is difficult for every regime and dynasty, every civilization and dynasty to break out of this unwitting trap.Zen tells us to operate in a normal and straight mind, because it has no obstacles and can be seen clearly.What hinders you the most is the prejudice, selfishness, conceit and psychological defense mechanisms you already have (This is the self-nature sentient beings )。Therefore, Zen masters tell us that in order to maintain the bright nature of Prajna wisdom, we must recognize the sentient beings in our minds, let go of them, purify them, and maintain a pure psychological environment in order to reveal the wisdom of light.The Sixth Patriarch Huineng said:
Now I teach you to know the sentient beings of your own nature.
See the Buddha nature of one's own mind (Prajna nature )，
Want to see the Buddha, but only to know sentient beings.
Just for sentient beings to be confused by Buddha, not for Buddha to be confused by sentient beings.
Since ancient times, the heart passed down by Zen scholars is the true heart that is not confused by the hearts of sentient beings, also known as the heartlessness.If you have a heart that can be passed on, it will cause attachment, define and stereotype it, and regard it as a standard, and suppress the wisdom of Prajna. Therefore, the essential verse of Pei Xiu's record of Huangbo's heart transmission method says:
The heart cannot be passed on, so use the contract as the transmission;
The mind cannot be seen, but it is seen with inaction.
Zen masters say that everything is ready, and people use the Buddha nature and Prajna in their daily lives. There is no Buddha outside the mind to achieve success. To become a Buddha, one must be the mind and Buddha, and Buddha is no birth. (The heart of all living beings )，Just go straight down, don’t ask for anything and don’t fight.
We have explained the wisdom of Prajna.Now we need to further analyze the connotation of Prajna wisdom.What is Prajna wisdom?Simply put, it is the wisdom of Tao, that is, the wisdom of life.According to the Great Prajna Sutra, the wisdom of the Tao should be divided into three parts: that is, to observe emptiness with all wisdom and eliminate all afflictions, which is the wisdom eye;To view the false according to the wisdom of Taoism and practice according to the law is the Dharma eye;Living in awakened life with all kinds of wisdom is the Buddha's eyes.These three views are actually combined into one view, which means that by exploring all attachments to all appearances, breaking all troubles, and letting go of all attachments, you can develop all wisdom;Transform consciousness into wisdom based on one's own nature and causes is the wisdom of the Tao;The perfect realization of life and liberation is all wisdom.
Zen Buddhism directly integrates the three into one, which is to cultivate concentration and purity, and at the same time develop wisdom and live a life of realization.In the method of sudden enlightenment, breaking afflictions and establishing all kinds of practices are manifested at the same time when you see the nature. Therefore, the "Platform Sutra of the Sixth Patriarch" says:
If one realizes one’s nature, sentient beings are Buddhas;
If the self-nature is confused, Buddha is a sentient being.
In analyzing the way to become a Buddha, one must purify and destroy the emptiness of the appearance, then practice the falsehood of the six paramitas, and enter into the realization of the nature and becoming a Buddha.These three steps can be carried out at the same time, that is, the wisdom of life.Now let's analyze this concept:
The concepts and consciousness in the mind are all sentient beings or appearances, which directly affect wisdom and cognitive activities;Even the knowledge and concepts that are being used, or the fame and fortune you enjoy now, will form obstacles, so you must maintain a pure mind and not be confused and become obsessed with attachment, which hinders the emptiness of Prajna and affects the development of wisdom.
Work is practice, career is the temple, realizing oneself at all times, and passing through the six paramitas at all times (Give, keep precepts, forbearance, diligence, meditation, wisdom )，Transform karma into wisdom and make life full and joyful.
Don’t be attached to your own achievements, don’t be lost in desires;While achieving and giving, you can see that life is like a play.After you have done your trick, you must leave leisurely.
Prajna only releases its understanding and wisdom after letting go of all stereotypes and attachments of knowledge, ideas, emotions and colors.Therefore, emptiness means letting go, and it means clearing the illusion and troubles in the heart;Clearing the obstacles in your heart is like a sky of thousands of miles, and the sun can illuminate all beautiful scenery.At this time, you can see yourself, accept yourself, realize yourself, and make your life fulfilling and joyful.Therefore, if we can share all achievements with others and regard all achievements as the appearance of the Tathagata, and do not be obsessed with appearances, we will be able to realize ourselves and see the Tathagata.The "Platform Sutra of the Sixth Patriarch" says:
The mind is not born before the previous thoughts.
Later, the thought of immortality is Buddha.
Become all appearances is the mind.
Being free from all appearances is Buddha.
The previous thoughts do not arise means purifying oneself, eliminating all kinds of illusory obstacles, and truly accepting oneself.The immortal thought of the later thought means affirming oneself and living a life of realization according to one's own nature and nature.To become all forms is to realize all kinds of achievements in life. If you are free from all forms, you must share your achievements with others, free yourself from appearances, not be confused by material desires, and return to the purity of emptiness, that is the true nature of Prajna;Its light illuminates life, and its spiritual body and body are eternal.The Sixth Patriarch Huineng said:
That is, the mind is called wisdom, that is, the Buddha is concentration,
Concentration and wisdom, and the mind is pure,
Understand this method, based on your habits,
Use the original without birth, dual cultivation is correct.
The true meaning of life is to let go of all illusory obstacles, unreasonable ambitions, not imitate others, not envy others, accept yourself well, and realize yourself according to your own nature and causes.At the same time, we must use a sober attitude towards life and self- |From the mind, experience the meaning of life and discover the eternal beauty of spiritual life.
In the eyes of Zen, the birth, old age, sickness and death of life are just a phenomenon, and behind the phenomenon is the perfect Prajna Buddha nature.We use it to distinguish phenomena, deal with problems encountered in life, to confirm the rare appearance of human beings, and to praise and joy this romance.However, when we are bound by various colors and emotions and troubles, the light of Prajna is like being blocked by layers of thick clouds. We will lose light, warmth, and all vitality, and what is replaced by indifference, death, despair and depression.
Prajna is the light of life, and it must be seen when you let go of competition, opposition, attachment and greed.
It triggers a person to develop insight, nurture wisdom, and realize a lively life.At this time, he saw the flowers of life smiling and realized the beauty of the eternal spiritual world.
