Lecture 8: Seeing through the world

Four expedients of cultivation and patience

Understand the merits of strange beings and Buddhist children, and be angry, wrong and endure,

To be able to practice forever, one should be praised by the saints for being patient.

Anger has four faults: making the color not beautiful, leading to all kinds of bad things, being robbed of wisdom, and quickly falling into the evil realms.On the contrary, forbearance will lead to various merits: being able to feel wonderful colors, being favored by good people, being skillful and not being responsible for the principles, being born in the good way of man and heaven, and all sins committed should be exhausted.Therefore, if you understand these, you should meditate and practice forbearance.

The most severe test of contemplating forbearance is whether you can pass the "face-to-face barrier".The Buddha also said: Forbearance is never practiced after subduing enemies, but must be practiced when enemies are present.

How to meditate? (“"Contemplation" is used to practice with thoughts and considerations. )

Four ways are proposed in the Buddhist scriptures:

1. Think about the suffering of all beings.Even if the enemy is powerful, they are still sentient beings and die. They are suffering from the impermanence of life at all times.

2. Think about the foolishness of all beings.It is necessary to consider that others act wrongly because of their ignorance. We should not be serious and should not be angry or hateful about their ignorant behavior.

3. Thinking about the differences in the nature of sentient beings.Although I have the opportunity to learn Buddhism now and my good roots are gradually emerging, not everyone knows the importance of forbearance, and not everyone knows that regulating my mentality can make life safe and good.This difference in nature is also the reason why you need to be patient.

4. Think about the illusion of sentient beings.They are illusory and unreal.Even though it seems to be real, the Buddha said: They are not real.You should think in the way that the Buddhist scriptures say, and you must not take the next action based on superficial appearance.

For example, when you see him scolding me, your current thinking will easily be like: "Is he scolding me right or wrong?" As a result, when you think about it, you think he scolding me wrong."Then should I deal with him?" Think about it, take action, take action... the process of hatred is completed.You can't do this because your eyes are lying to you.

Therefore, the concepts of "illusion" and "like dreams and illusions" should be mentioned frequently.After the Madhyamaka study, what is the final imprint left in the heart? It is "like a dream and a illusion".In life, this is the most realistic, direct, effective and most useful mode of practice.This is not to be able to practice by crossing your legs or going to the deep mountains. It can be applied to any situation.Whether doing things or interacting with people, "like dreams and fantasy views" should be used frequently.

Now we only understand the "Dream and Illusion View" from a theoretical perspective. Only after we learn the sixth level can we gradually learn the true practice.Now, just know the importance of "like a dream and a fantasy view".

Only by enduring humiliation can you make the real change

The seeds of afflictions and knowledge obstacles are gradually cleaned up here.The roots have not been digged out, but at this point, the seeds of the two obstacles will not increase again, because the fundamental power to deal with them is endurance.

Forbearance is the most powerful "Vajra Sword" that solves the afflictions and habits of afflictions, and can make all "real phenomena" in the external environment become illusory.In the past, when I opened my eyes, I felt that the world was very real and had high contrast: Spring is here, flowers are blooming, red is very saturated, blue is bright, white is clean, green is fresh... But when I arrived at the third place, I found that the flowers are blooming in spring, the clear sky and snow in winter are all dreams.

After entering the three stages, you will truly know that practice forbearance has its special significance, and it will completely eliminate our basic structure of material phenomena and explain it.At this point, the world view should change.

I have never seriously discussed the issue of "worldview" before, so I will discuss it here.Since we are going to discuss, our understanding of the "world" is accomplished by "people". If the world outlook changes, can the outlook on life not change accordingly? The world outlook and outlook on life have changed, can the values ​​still be the same? It is impossible.So the verses:

Even if you return to the great Bodhi of Equal Enlightenment, you can obtain the three wheels and continue to the world.

The Buddha said that if there is nothing he gains, it is the paramita of the world.

The process of ninja, object of tolerance, and forbearance, if there are images of three, even if it is dedicated to the supreme Bodhi, it is still in the world; if there are no images of three, it is born and belongs to the paramita of the world, which is the "paramita of forbearance and humiliation" mentioned in the Diamond Sutra.In the Diamond Sutra, Bodhisattvas in the three stages have reached the perfect state of forbearance and humiliation.

The Buddhists in this place have gained the knowledge of Zen and were able to extricate all greed and anger.

He can also destroy all the greeds of the world.

Seeing that others were greedy, they got angry. Not only were they greedy, but they were also clumsy, so they wanted to make an attempt to stimulate him and prevent him from being greedy.If you really do this, it will only show that your attitude is clear, but it will not solve his greed problem.

Who is the one who can truly solve the greed of the world? He is a practitioner who can endure humiliation.

Only those who can endure humiliation can fundamentally eliminate the greed in the hearts of sentient beings.This is the reverse effect.Usually, he is thought that if he is beaten or punished, his greed will retreat.Those with a bad temper may say, "You are greedy, I'll slap you!" But greed will not be eradicated because of being beaten.

Only those who endure humiliation can make others lose their greed.It is very clear here: because forbearance burns the well-known firewood and clears the image attachment of sentient beings. This power can penetrate into any corner, so that the hearts of sentient beings in the external environment are cleaned up by the blessing power of the Bodhisattvas in the three stages.In other words, if you can empty him, you can change him.

The verse says that in addition to the merits of forbearance, Bodhisattvas in the Three Levels can also obtain many other merits, such as obtaining the most respected and superior meditation in the world; not only can they eliminate their own greed and anger, but they can also constantly destroy the greed in the minds of sentient beings, etc.

No realization of false supernatural powers

What are the important conditions for obtaining supernatural powers? Realizing Prajna emptiness.

For example, when you think the wall really exists, it is an "obstacle" to you, you cannot travel through it, nor can you change it.If in your mind, the realm has changed, it is no longer a wall, it is just a shadow of the wall, it is illusory, and you can walk through the wall to the other side.This is an explanation of "supernatural powers".

How can we have supernatural powers? Only those who understand Madhyamaka can have supernatural powers.

I once heard: "The witch who invited the gods in our village has supernatural powers!" She couldn't even figure out whether she had supernatural powers - she became a fairy if she was occupied by a fairy - she couldn't control herself, so how could she understand emptiness? This kind of "supernatural power" is meaningless and impossible to have.

Someone also said: "Some Qigong master also has supernatural powers.He said I had a bag on my head, but I really had a bag on my head."This is not magical power, but psychological induction.Through psychological induction combined with deep mental control, the human body can be partially alienated.It is not uncommon for matter to be alienated.Materials can be dominated by the human mind, and walking, standing, sitting, and lying down are the greatest alienation.The external environment is created by the mind. When a person's psychology is induced and controlled, it will have an alienation effect on matter along his thinking.In fact, the fundamental ability of function comes from one's own heart.

In some cases of practicing qigong, people's fingers grow longer, smell incense, and see light, which are actually temporary products of psychological induction and have nothing to do with realizing emptiness.Only by obtaining the enlightenment of the right view of Madhyamaka can “supernatural powers” ​​be possible.Because supernatural powers have prerequisites: obstructive matter must be understood as "illusion", so that this matter can be transcended.

Of course, if you can't learn this knowledge, you can use it everywhere to test people: "Do you have supernatural powers? Are you studying Madhyamaka, are you here to pass through the wall?" This is not possible.We are all beginners and we must be proud of each other.But you must know the principle.

Until now, we have rarely met people who have realized the right view of Madhyamaka.Many people say that "Someone has supernatural powers" and "Someone is a master", but from the perspective of his ideological structure and behavioral structure, these people are still far from each other, and it is impossible.To realize the right view of Madhyamaka, one must have rational results.Once you realize enlightenment, the first thing you know is that the past world will no longer appear.People have this kind of "courage", but they still use "selling magical powers"? (Of course, for the Sangha, the Buddha had long been restricted. )

Forbearance is divided into three categories: birth patience, Dharma patience, and Dharma patience without birth

The skill of forbearance and humiliation gradually deepens and you will go through the three stages of birth, Dharma patience, and Dharma patience mentioned in the Buddhist scriptures.

“What does birth tolerance mean? "Birth tolerance" is also called "sentient beings' forbearance". To endure it in the harm of sentient beings, it can also be said to be "hard tolerance".If someone bullies you, hold it hard and doesn’t get angry, this is “life-tolerance”.

“"Dharma Naruto", as Master Yue Cheng said before, seeing all kinds of things are like the shadow of the moon on the water, swaying like an illusion and transformation.When you see "like illusion", your worries are not that heavy, or there are no worries.

“The Dharma of Non-birth" is the state of great compassion, and sentient beings are themselves.Will you feel angry about the harm caused to yourself by yourself? You will not feel angry, and you will understand.When I saw the hateful person, I slapped him, but when someone lowered his head, he slapped him back on his face.Will you feel angry at this time? No.That's the reason for not getting angry when you beat yourself up.

When you reach the state of the state of non-birth and discover that sentient beings are self-organized, the harm and hatred of others towards you cannot hurt you.At that time, I discovered that the world was "created by one's own mind" - not only created by one's own mind, but also part of one's own mind. Anyone's harm is to hurt yourself and it hurts in one's own heart.The anger is gone.

If you say, "It hurts others in your heart, ordinary people will do it too! For example, if a son falls, the mother will feel pain in her heart; if a husband falls, the wife will feel pain in her heart.”

This is different from direct enlightenment.But the human heart does have this ability. When attachment is really powerful, mutual effects will arise.This is a related effect produced after psychological guidance.

The three methods of such giving are mostly taught by the Tathagata.

They are also blessings and resources, and are also the physical body causes of all Buddhas.

The general meaning of this verse has been mentioned before.Here we summarize the three practices of giving, keeping precepts, and forbearance in the first three places. These "dharmas" are mostly preached by lay people.These blessings and merits are also the causes of the two physical bodies of Buddhas’ retribution and transformation.

The day when the Buddha's son stays, first eliminate all the darkness of his own.

I want to destroy the darkness of all living beings, but this place is extremely good without being angry.

The third place is like the rising sun's light, which is quite sharp and can illuminate the troubles of sentient beings clearly.But it doesn't hurt people, unlike the sun at noon, which makes people's heads break or faces turn black.Although there is light that can illuminate the troubles of sentient beings, it is not angry; although it is "extremely beneficial", it is not dangerous to people.

The Bodhisattvas of the Three Levels can have a great effect and can eliminate the darkness of the minds of sentient beings.This is very important because forbearance affects the dependent retribution of Bodhisattvas in the three stages."Original Retribution" is its own and is related to having troubles or not; "dependent Retribution" is the environment in which it is located.The sentient beings in the external environment affected by Bodhisattvas in the three stages have very little anger and almost no greed.Bodhisattvas in the three stages live in this environment, and the environment will change regardless of whether they are reborn or reincarnated.

This is the case for the big structure of the three places.

The Origin of the World of Ordinary People, Voice and Bodhisattva

We have learned that Bodhisattvas entering the three stages are gradually changing the framework of the world of dependent origination and gradually changing their understanding of the world.What is going on in the world of dependent origination? Let’s explain it in a table below.

Table 8-1 Comparison table of the three world origin views

“The road to evil views is boundless”, temporary cause (Or a temporary world view ),You need to learn something, otherwise you don’t know what to build!

As mentioned in the previous course, Master Yue Cheng divided the world into two parts: one is the temporary truth of the world, and the other is the ultimate truth of the world.

The ultimate conventional truth is the world of Buddhas and Bodhisattvas who see it in the present sense, which is pure and cannot be seen by ordinary people for the time being.Therefore, we must establish a temporary truth.

There is a noun in the Buddhist scriptures called "anli", which is to settle one, and set one from nothing to something.I have not used to do so, but now through Anli, I have no doubts and establish a clear belief in the world.In the process of studying Buddhism, the understanding of the secular world needs to be established bit by bit.

Master Yue Cheng said that ordinary people’s understanding of the world is immature, or there are many mistakes.The understanding of the world includes the theory of monkey turning into people and the theory of marine life turning into people, but these are not enough to become the theory of the origin of the world that a practitioner must rely on.According to the "Madhyamaka Path", what should be the secular truth of the theory of origin of the world that should be established? Use the table above to understand.

There are three types of people in the world: ordinary people, Bodhisattvas, and Arhats.For those who are still at the level of ordinary people, it is very suitable to understand this concept, and it is very suitable to "establish" a set of concepts of secular origin and understand the process of the arising of the world.

Bodhisattvas, Arhats, and Ordinary people, have unique characteristics: each has a view of the origin of the world.Common nature: There is no self, so I don’t know it.

These three have one unique feature. They have their own view of the origin of the world: ordinary people have a set of ordinary people, arhats have a set of arhats, and Bodhisattvas have a set of a Bodhisattva.What is the difference? They all have four stages: formation, residence, destruction, and emptiness. In the cycle of formation, residence, destruction, emptiness, formation, residence, destruction, and emptiness, the formation, residence, destruction, and emptiness of ordinary people is heavier than Bodhisattvas and Arhats, Bodhisattvas are lighter than Arhats and Ordinary people, or there is no process of becoming or becoming or becoming or becoming or becoming or becoming or becoming or becoming. (But for Buddha, there is, "subtle existence" can also be considered "existence". )。

When an ordinary person, there is a gap between the previous one and the next one, the existence, the destruction, and the emptiness; once a stage is finished, the next stage begins again.The "Di Ksitigarbha Sutra" says:

When this world is broken, another world will be parasitic. When another world is broken, it will be sent to another place. When another place is broken, it will be sent to another place.After this world is formed, it comes back.

The world has a cycle of completion, existence, destruction and emptiness, and there are intervals in the middle.

The arhats have very weakened the formation, existence, destruction and emptiness, and their understanding of the four major species has been perfected.How to understand? Even if there are success, existence, destruction and emptiness, in this process, there are four fundamental elements of earth, fire, water and wind in any material unit. If it is broken, it will move to the other side, and if it is broken, it will move to the next side, and if it is broken, it will move to the next side, and the basic elements will still be the same.So after going around, four elements are pieced together.Just like when a chemist sees the elements of matter transforming into each other under a microscope, he will not think it is strange: they are all similar substances, but they just replace atoms and molecular structures with each other, and become another substance.

The world in the eyes of the Arhats did not change much. In their minds, "impermanence" has become relatively light and mild.

However, fundamentally speaking, the different concepts of the origin of the world caused by the unique nature of Bodhisattvas, Arhats, and ordinary people are established by the different depths of their own knowledge and obstructions. However, the Buddha once knew that the depth of the habits of knowledge and obstructions is like clouds and cataracts, which are just different obstacles presented by illusions. In the ocean of the original Tathagatagarbha, the habits of knowledge and obstructions have no interference function.The three sentient beings of Bodhisattva, Arhat and Ordinary have common characteristics here. They are not contaminated with the pure Buddha nature without its own nature. Moreover, the Buddha nature of Bodhisattva, Arhat and Ordinary are no different. They are the same. Because emptiness is the self-organization, there is no entity that can be known to oneself. This is the common nature between each other.The commonalities are the same.

Bodhisattva: He holds the emptiness of dependent origination and nature, understands the emptiness of all dharmas in the present state, knows the Buddha's realm above, and does not see the real objects of ordinary people, arhats below, and fully sees the essence of the four natures and guides the arhats.

In the eyes of Bodhisattvas before the sixth level, the process of formation, existence, destruction and emptiness is basically unbroken, and is basically continuous.The object they are attached to is "dependence and emptiness".Because we have not fully realized the emptiness of dependent origination, we have subtle habits of birth and death impermanence.Bodhisattvas in the sixth level and later can realize that all dharmas are originally empty. Even if there is a cycle of cause and effect, the cause and effect themselves have no substance. They are just a continuation of laws, and are continuation of some concepts without self.For them, there is no obvious process of extinction, nor is there a very obvious process of arising.

Upward, the Bodhisattva has already understood the Buddha's realm; downward, he can also understand the situations of ordinary people and arhats, but what he sees is different.Bodhisattvas can understand that Arhats stay in their understanding of earth, fire, water and wind, but their understanding of earth, fire, water and wind cannot become the object of Bodhisattvas.After the Bodhisattva comes out of the Arhat stage, he will never be able to return to the Arhat realm.

The Bodhisattva's psychological feelings and understanding of accomplishment, residence, destruction and emptiness are actually basically the same as the absence of formation, residence, destruction and emptiness: even if the Bodhisattva comes and goes in the process, there is no image of "coming and going"; he has reincarnation and resurrection, birth and death because sentient beings know that they have birth and death, and there is no birth and death in the Bodhisattva's own feelings.

The Bodhisattva's previous life, bardo body, and later life are all connected, and the continuity is connected together.And it is not passive, will not be forced to leave or accept a certain body, and can be completely autonomous.In this case, formation, existence, destruction and emptiness are continuous as a line without interruption.

Bodhisattvas can also see the four major genus, but what they see is their essence.The Bodhisattva's appearance has a key role: it can guide the Arhats.

Arhat: Holding on to the four natures, we can see the existence and non-existence of the existence and non-existence of the Bodhisattva realm upwards, and not see the ordinary realm downwards, so it is extremely macro and extremely micro, so it guides the ordinary realm.

The appearance of the Arhat is attached to the four major natures of earth, fire, water and wind, and uses the appearance of the present to determine whether a thing exists or does not exist.They often say to ordinary people: "These things in the external environment are fake, so don't be attached to them.”

Arhats cannot see the realm of Bodhisattvas upwards, nor can they see the realm of ordinary people downwards.The Arhat has already emerged from the colorful phenomena seen by ordinary people. He knows that ordinary people are in this state, but what he enjoys is not it, but a level higher.

When you see that any matter is earth, fire, water, or wind, what the Arhat sees can reach an extremely macroscopic situation.To what extent is the macroscopic level? All things, even if they are a city, a country, or an earth, are just earth, fire, water, and wind.Because of the extremely macro and extremely microscopic reasons we have seen, Arhats can guide the realm of ordinary people and guide their upward practice.

The three levels of realm are not true, and holding that one is real is evil view

Three types of human beings have three levels of realms, such as the six realms of sentient beings who see a cup of water.The six levels of realms are different, which only means that the water-like body is empty, not the water-like body.

During the Republic of China, Master Shoupei took Qingbian as his master, and used wetness to show the three states of ice, water and vapor, and established the three levels of people without negotiating with each other.But at the same time, it is isolated from the three realms and is determined to be real in the three external realms.This move is too much.Because both ordinary people and the external environment of the two vehicles are real, he chose one of them as the ultimate truth object, saying that the environments that ordinary people are wrongly attached to, and based on this, he strongly opposed the research results of emerging science.In fact, how can the external environment of the Arhat have the principle of "eternality"? The transformation city is established as an external environment so that people with weak vows can have a rest.

Ordinary people: hold on to the real thing of phenomena, and when they see them, they will be present; when they do not see them, they will never see the realm of Arhats and Bodhisattvas.

The attachment to form is the spiritual food for ordinary people.Ordinary people have three meals a day, but the psychological food is a continuous transformation and harvest between various forms. After harvesting, they will be full and will not be troubled.If you don’t have spiritual food for a long time, your spirit will undergo various changes.For example, some special prisoners may experience schizophrenia if they cannot read newspapers, see information, and receive care and ideological inspiration.This is true for people. They have to eat their bodies and their hearts.

If you stay in the ordinary stage, you will not be able to see the realm of Arhats and Bodhisattvas.

The three vehicles have a certain understanding of the origin of the world: ordinary people have an understanding of ordinary people, arhats have an understanding of Arhats, and Bodhisattvas have an understanding of Bodhisattvas.

As for ordinary people, they believe that the moon revolves around the earth, the earth revolves around the sun, and the solar system revolves around the Milky Way... The relationship between planets can be determined in this way.The United States is on the other side of the earth, and we are on the other side of the earth... These can also be confirmed.

But if you return to the Arhat level, and with the perspective of seeing the earth, water, fire and wind, what is the world you see? It is what the Buddhist scriptures say: Mount Sumeru is in the middle, there are four continents and seven levels of perfume sea outside, and there are thirty-three days on the top of Mount Sumeru.These realms that are often mentioned in Buddhist scriptures are what the Arhats see.The great realm of not observing is the four continents of Sumeru, and there are four elements everywhere when observing.

Why do Buddhist scriptures repeatedly emphasize that the realm of an Arhat is the truth of the world, saying that the world originates from this important realm? The reason is that the realm of an Arhat can guide the realm of an ordinary person, and the realm of an ordinary person is an uncertain realm, and there is no element that can be determined.However, ordinary people cannot "release the front branches and not the back branches", so they establish the "City Transformation Realm" and regard it as the "Advanced Rebirth" of ordinary people.

In the category of truth of ordinary people, what is the truth of primitive society? When thundering, "Oh! God is coming, hurry up and carry the pig's head to offer!" Totem faith and various sacrifices are done.The evil views of ordinary people are boundless and have different beliefs in the cultures of different ethnic groups.

Therefore, the uncertain view of the world's dependent origination in ordinary people is denied by the Buddha.Now humans can land on the moon and take photos, but even so, what they see is still not certain as the world's view of origin.Why? Because we have not seen the four major characteristics of the fundamental elements of the phenomenon world.Only after having the deeper and more macroscopic view of the four major genus can the realm obtained be used as the worldview of the practitioner.

Therefore, the Buddhist scriptures repeatedly emphasize: There are many great heavens in this world. We are now in the Southern Continent and the Northern Continent do not practice. They share their joys.Below thirty-three days, sentient beings in the six realms live in a mixed world. The above is the higher level of heaven. The top level of heaven is the position where Shakyamuni Buddha truly becomes a Buddha, and then he goes to the human world to undergo transformation.Above the thirty-three heavens, there is a level of heaven called "Tushi Tu Tian". Maitreya Bodhisattva is practicing and is about to become a Buddha.

This is the world view that Buddhists should determine now.Because the Bodhisattva's worldview must be achieved after crossing this stage, the Arhat's worldview has the value of "increasing birth", which is certain and meaningful.

During the process of practicing, the world view of ordinary people cannot be determined.It will make sentient beings always be ordinary people, so they cannot be sure of it.Why can't it be used as a guiding direction to make people realize? Because the path of ordinary people is "unbounded with evil views". As the observation methods deepen, the ordinary people's worldview will continue forever, so the realm of ordinary people is not enough to be the worldview of practicing.The worldview of the Arhat should be determined.

A world of a glass of water

1. Ordinary people have the concept of the origin of the world of physical formation, existence, destruction and emptiness, but in fact they are only focused on the present. The long past, long past, endless above, and endless below are all confused.

The physical phenomena that were long ago and long after, or the endless physical phenomena that were above and endless, are all confused for ordinary people and cannot understand them at all.Therefore, the Arhats are the worldview that emphasizes the guiding significance, can produce the growth and decisive victory.

What are the principles of the "Entering the Middle Way": Learning any theory must increase the merits; learning any theory must point to the decisive fruit.This is what we need to be enterprising.

Do you want to discuss boundless evil views? Do you want to discuss because there is no boundary.Some people say: "Buddha must keep pace with the times!" If you do not achieve the fruit, what's the use of keeping pace with the times? What's the point of being assimilated without liberation and endless troubles? Let Buddhists discuss how to land on the moon, how to manage, and how to clone sheep, and only focus on whether they can do it, and not whether they should do it. What's the point of discussing the use of the Tao is meaningless.If the increase in the birth and the decisive victory cannot be produced, the monk's teacher requires no need to discuss too much.

Where should we start with the theory of origin of the world that should be determined? Start with the view of the Four Continents of Sumeru.Because it has real practical guiding significance.It is absolutely impossible to think that the state of "the sun and the moon rotate on Mount Sumeru" is irrational and meaningless.If an astronaut understands Madhyamaka, even if he lives on the moon, he must rely on the object of Sumeru Continents to obtain a state of concentration.Of course, we cannot use the "Summer Four Continents View" to oppose the phenomena of the universe recognized by the contemporary physics community. Using the "Sage Realm" to break the "Ordinary Realm", that is "a hammer breaks the bottle and seeks emptiness", which is of course stupid.

Many people like to read the book "Water Knows the Answer". In fact, what is the benefit of letting water know the "Tao"? Besides, what water knows is not necessarily "Tao".Only when people know "Tao" and "Tao" becomes yours, the "Tao" of water will be useful. Don't be reversed!

2. For example, ordinary people, two vehicles, and Bodhisattvas face cups of water, although they hold their own opinions and cannot cross them, the upper level and the lower level are of guiding significance, which is more complete and vast.Therefore, "perfect and vast" is the decisive saying of going upward.Therefore, it follows the "increasing and upward birth" and "decisive victory" and is the main theme of this theory.

Here is a glass of water. Ordinary people, two vehicles, and Bodhisattvas have different views on this glass of water.They will have their own opinions and their states cannot be replaced by each other, but the "top" can indirectly know what the "bottom" sees.If you know what you see on the next level, you will be of guidance."It has guiding significance" means that his knowledge and views have an enhancement effect on the following, and can produce higher life and decisive victory.Such knowledge and insights can be communicated, and there is no need to communicate what cannot be generated.In this case, there is always a major direction for the growth and decisive victory - liberation.Arhats can grasp both the extremely macro and micro worlds, but ordinary people cannot, and ordinary people are confused everywhere.

Why can Arhats guide ordinary people? Because their knowledge and views have one characteristic: they are extremely perfect and extremely vast.The emptiness they understand is more perfect and broader than ordinary people; the environment they understand is more perfect and broader than ordinary people; the life they understand is more perfect and broader than ordinary people.

“Perfect and vast" means greater birth and decisive victory. Therefore, a more complete and broader worldview becomes the "dharma" to be learned and is our "should learn"."Complete and Broad" has become a decisive saying for the lower and lower levels to enter the upper and higher levels, because it conforms to the augmentation and decisive victory. It is the main theme of the "Entering the Middle Way" and the theme clue of the "Entering the Middle Way". It is quite beneficial to learn this "Complete and Broad" knowledge.

3. Therefore, the view of the origin of the world of ordinary people should be based on the "not clinging to the real thing, knowing the four natures, not clinging to false appearances, and seeing the vast and long-lasting cause and origin", which has the guiding significance of vast and long-lasting, and can be established as the temporary conventional truth, which is a recognized and reliable view of the origin of the world in the world.

An ordinary person should take the common sense that the two vehicles do not attach to real things, know the four natures, do not attach to false appearances, and be vast and long-lasting, as the world view that should be of interest and a correct view.Although it is not an absolute truth, it has broad and long-term guiding significance, and can be established as a temporary observation of the conventional truth.Of course, this is still within the scope of the observation of the temporary conventional truth. If we discuss the ultimate conventional truth, "the five turbidities are solemn and superior to the Pure Land", this secret Buddha has not described in general scriptures.

“"The truth is the truth before attaining the fruit, and the structure of the world must be determined based on it.Why is it called "Anli"? Before Anli, we were like a piece of white paper, and we could not determine the structure of the external world, nor did we know what the psychological structure was. Therefore, according to the arrangement of the Yue Cheng Lun, we should first determine the structure of the external world.After confirming this understanding, in daily life, "a little observation" is this state, which becomes a recognized and reliable view of world origin.This certainty is of great significance to practice.

4. Although each person has different views, if the temporary concept of origin is not established, it is "the front branch has been laid, but the back branch has not been held."Although there is no need to fight with the world, you can temporarily agree to the concept of origin.

Although the three vehicles see differently, if we cannot establish a temporary "true" view of the origin of the world, ordinary people will have a problem: "The front branch has been laid, but the back branch has not been held."Buddhists no longer trust the science of the world and know that the theories they proposed such as "monkey turns into humans" are problematic. Either the concept of time is too narrow or the means of observation are too limited.

Since "the front branch has been laid and the back branch has not been held", a set of trustworthy theory of the origin of the world should be established, at this time, the temporary worldly truth should be established according to the method of Master Yue Cheng.But when you are sure, you must lay the groundwork for yourself: this is also temporary, and you must give up when you achieve the fruit.Before attaining the fruit, you should believe that it is the most reliable.Therefore, now you can learn boldly and establish it boldly based on this. This practice is called "Anli": putting a truth into your heart.

Therefore, when you do not observe, everything will follow the world, and we will say whatever the world says; after a little observation, the external environment will be the four continents of Sumeru.In the temporary truth of the world, there are these "slight observation" and "not observing the situation".

Because the path of evil views is boundless, the temporary view of origin should be learned in this way.

Although we are considered to have the concept of origin, we should go to the top, which is because of "increasing birth" and "decisive victory".

The boundless path of evil views in ancient times has led to complex inverted views in modern society.However, these temporary concepts of world dependent origination should be learned.Although this set of concepts of origin in the temporary conventional truth is recognized, the ultimate should be understood step by step, because the meaning of increased rebirth and decisive victory should be obtained upward.

Figure 8-1 The difference comparison diagram seen in the same place

It is very clear in the Buddhist scriptures. With the same cup of water, the sentient beings in hell see iron juice, the hungry ghosts see pus and blood, and the living beings see air (For example, for fish, water is its air and house )Or something else (Many people live with people, and the water they see is similar to what people see ),Asuras see jade liquid, celestial beings see nectar, Arhats see four elements: earth, fire, water, and wind, and Bodhisattvas see the realm of reward body Buddha, that is, the object to which the Buddha's other enjoyment body, and what they see is the boundless pure Buddha land. This is different from the Buddha's Dharma body self-help environment. What they see is the great light of the endless Dharma realm.

Why do you see differently in the same glass of water?

If this cup of water is indeed just a material property and a real and unchanging existence, can what you see be different? It cannot be different.Just imagine: If water is a certain material characteristic, all sentient beings should see this material characteristic, at most it is just a different color, and the nature of water cannot be changed.

But in their world, they all think that what they see is the truth: "What I see is indeed it."This can only be reversed: this glass of water has no self, it is no entity.The reason why this cup of water has its own characteristics is that sentient beings have different causes and conditions for water, so the responses generated by the thoughts projected into the cup are "This is pus and blood", "This is nectar"... These are all images in the hearts of sentient beings.

In the six realms of reincarnation, why are there sentient beings in hell in each world? Because the mind has given itself a hell, it is necessary to go down to enjoy this kind of retribution. This is the karma relationship of "unreal but unhappy".This relationship can be known through this glass of water.Whenever these lives go anywhere, they will apply the framework of karma relationships in their hearts to the environment.Some people say that the environment can change people, but the fact is that people are always changing the environment, because the world is dominated by the heart and the heart at the same time. Wherever the heart goes, corresponding changes will occur.

The Origin of the World of Buddhism

After understanding this "big truth", you will know that the process of world formation, existence, destruction and emptiness mentioned in the "Ksitigarbha Sutra" is the dependent origination of this world and the concept of dependent origination that should be established.The "Awakening of the World" details the concept of origin of the world. As long as you establish a general concept of origin based on this, there is no need to deepen it.

First of all, the world has been destroyed once, and then it is first formed.The "Ksitigarbha Sutra" describes the process of mutual birth and death between planets, but the "Kisitigarbha Sutra" explains the formation process of the earth very clearly.

To be precise, it is not a circular planet, but a plane protruding up and down.Mount Sumeru stands above. Outside Mount Sumeru is the sea of ​​perfume. There are seven gold mountains outside the perfume. The seven gold mountains are separated by the sea of ​​perfume. The height of the seven gold mountains is decreasing from the inside to the outside.

Outside the seventh mountain of Jin is the salt water sea, with four major continents in the sea, the Shengshen continent to the east, the Niuhuo continent to the west, the Julu continent to the north, and the Jambudvita continent to the south, and there are three thousand middle continents and countless small continents, scattered in the salt water sea. These large, middle and small continents are the places where all sentient beings are.Beyond the salt water sea is Tiewei Mountain, the outer periphery of the world. Beyond the Tiewei Mountain is Taixu. In the Taixu, there is also the "other world" mentioned in the "Sutra of Ksitigarbha Sutra".

There is a palace of sun and moon on the hillside of Mount Sumeru, shining on the earth.Outside the palace, there are seven walls, seven railings, and seven-level dora trees, all of which are composed of seven treasures.

The Sun Palace is composed of heavenly gold."Tianjin" is the essence of fire, pure and bright.The Ri Palace is located in the sky and has five kinds of winds. (Hold the wind, hold on to the wind, follow the turns, Porahaga, and move )Blow the Sun Palace to prevent it from falling and keep moving forward.The Sun Palace is full of thousands of lights, five hundred lights emit from the side of the Sun Palace, and five hundred lights emit from the lower part of the Sun Palace, and thousands of lights shine on the four continents.

The Sun Palace changes its direction of movement every six months, moving northward in the first six months and southward in the next six months. The route of the Sun Palace moving north and southward in the next six months is called the "Sun Road".When the palace moved north to the North Pole, the sunlight hits the continents on Mount Sumeru, and the temperature on the continents increased, forming summer. Then the palace turned south.When the palace moved south to the Antarctic, the sunlight shone directly into the ocean and slanted to the continents on Mount Sumeru. The temperature of the continent decreased, which formed winter. Then the palace moved north again.The Palace of Sun moved south and north along the Sun Road, repeating itself over and over again.The period of movement of the Sun Palace north and south is twelve months.

The King of Mount Sumeru does not move with the Sun Palace, but rotates, and the location of Mount Sumeru remains unchanged.The direction facing the Sun Palace by Mount Sumeru is formed during the day, and the direction facing the Sun Palace is formed in the darkness.Since the sun road is higher and higher the northward, the earlier it is illuminated by the light of the Sun Palace, the longer it is, the longer it is, the longer it is, the longer it is, the longer it is, the shorter it is in summer.On the contrary, in winter, the day is short and the night is long.The day and night remain the same in spring and autumn.

When the palace shot directly to the South Jambudvipa, the West Niuhuozhou was at sunrise, and the East Shengshenzhou was at sunset, and the North Juluzhou was at midnight; when the palace shot directly to the West Niuhuozhou, the South Jambudvipa was at sunrise, and the North Juluzhou was at sunset, and the East Shengshenzhou was at midnight; when the palace shot directly to the North Juluzhou, the West Niuhuozhou was at sunset, and the East Shengshenzhou was at sunrise, and the South Jambudvipa was at midnight; when the palace shot directly to the East Shengshenzhou, the South Jambudvipa was at sunset, the North Juluzhou was at sunrise, and the West Niuhuozhou was at midnight.

The West that the people in the South Jambudvipa, which the people in the South Jambudvipa, which the people in the West are the East, which the people in the West are the East, which the people in the South Jambudvipa, which the people in the North Jambudvipa, which the people in the North Jambudvipa, which the people in the East are the East.This is the case with the east and the south, and so is the case with the north and the south.

The Moon Palace is composed of glass, which is the essence of water and is pure and bright.The Moon Palace is also located in the air, blowing five kinds of winds and constantly moving.Like the Sun Palace, the Moon Palace also emits thousands of lights, five hundred lights from the side of the Moon Palace, and five hundred lights from the bottom of the Moon Palace.The moving route of the Moon Palace is different from that of the Sun Palace. On the one hand, it follows the Sun Road north and south, and on the other hand, it revolves around Mount Sumeru east and west. Therefore, the moving directions are southeast and northwest.

Every day, the span of the Moon Palace moving eastward around Mount Sumeru is more than twelve degrees, and the degree of walking around Mount Sumeru for twenty-nine days is 365 degrees.A month consists of twenty-nine days or thirty days. Thirty days are added to a leap day to make the calendar count the number of days.Because Mount Sumeru rotates faster and the Moon Palace moves slowly, it seems to people that the moon is moving westward, but in fact it is moving eastward.

On the first day of each month, the Moon Palace is closest to the Sun Palace. The light of the Moon Palace is covered by the light of the Sun Palace, so the moon cannot be seen on the first day of the Sun Palace.After the first day of the New Year, the Moon Palace walked behind the Sun Palace, and gradually became farther away from the Sun Palace, and the light emitted by the Moon Palace became brighter and brighter.On the fifteenth day, the Sun Palace is west of Mount Sumeru and the Moon Palace is east of Mount Sumeru. The light emitted by the Moon Palace is not affected by the light of the Sun Palace. At this time, the Moon Palace looks the brightest and most complete to all living beings.After fifteen days, the Moon Palace was heading towards the Sun Palace, and the light emitted became less and less obvious.By the thirty day, when it is parallel to the Sun Palace, the light emitted is completely covered by the light of the Sun Palace.In the north and south directions, the direction of the Moon Palace is opposite to the direction of the Sun Palace.

The palace moves north and south for one cycle, which is 365 days.The Moon Palace moves one cycle from north to south, which is twelve months. It is calculated as thirty days per month, which is 360 days. Six months of the twelve months are calculated as twenty-nine days and the other six months are calculated as thirty days. It is 354 days, which is eleven days less than the Sun Palace move cycle, which is thirty-three days less in three years. Thirty days of the thirty-three days integrate a leap month, and three days remain.In another three years, another leap month, plus the first three days, a total of six days will be left.In another two years, the days that are separated are twenty-two days plus six days, twenty-eight days as a leap month.

This is the cold, heat, day and night in the world.

The rivers on the mainland are formed by the convergence of water vapor evaporated by the mountains by sunlight.In summer, the mountains are evaporated by more water vapor, so the rivers are more watery.In winter, the evaporated water of mountains becomes less and the water of rivers becomes slower.

From this we can see that the world where sentient beings are located is not natural, but is caused by the common karma of sentient beings.Although the worlds vary greatly, they are essentially ground, water, fire and wind.Mountains mainly come from the earth, moon mainly comes from the water, sun mainly comes from the fire, and air mainly comes from the wind.Therefore, the essence of the world is earth, water, fire and wind. Even after the combination of causes and conditions, the essence of the change is still earth, water, fire and wind.

The Origin of Humanity

When the world first formed, it was empty.Some people who are born in the world of light and sound have used up all their blessings and longevity and are born into the world.Of course, not all the light and sound celestial beings who have ended their blessings and longevity can be transformed into humans, and some may be transformed into sentient beings in other paths.When the light and sound heavenly beings descend from heaven and become humans, they have no appearance of men and women, they have a positive body and no wings, but they can fly. Everyone emits light and they are very happy in their hearts. They do not need to eat food, but they eat a "happy mentality."

At this time, a substance called "ground fertilizer" was born on the ground, just like the ground can grow croquette, and it also grows densely.Someone said: "What are the yellow things that grow on the ground? Let's try them and see what they taste!" Then they fell on the ground and dipped them a little with their hands to taste: "Wow, it's so delicious! I've been flying in the sky for so long. Although I've been happy every day, I have never enjoyed the delicious food on earth! Let's start eating every day!"

If one person eats, many people will follow him.Because the "ground fat" tastes sweet and beautiful, people want to eat it more and more. The greed gradually becomes stronger, so they abandon the habit of flying in the sky and concentrate on eating "ground fat".

After the habit of eating "ground fat" was formed, the light on their bodies slowly disappeared and their bodies gradually disappeared.When the light on my body completely disappeared, it fell down and could no longer fly.Everyone looked at each other: It turned out that they both became fat and gray, and they could never fly again.People who are greedy and have a lot of ground fat will have a bad body shape; people who are greedy and have a little ground fat will have a relatively good body shape.

Because everyone has different body shapes, they gradually develop a sense of distinction between victory and inferiority.People with good shape gradually become arrogant, while people with bad shape become jealous.As the discriminating mind grows, human blessings also decrease.

As human arrogance gradually increases and blessings gradually decrease, the ground no longer grows "ground fertilizer" and replaces it with inferior "ground".Although the "ground" tastes sweet, it is not as good as "ground fat".

As humans become more greedy, slow, superior, and inferior, the "land" gradually becomes less after a period of time.More and more people came to the ground to ask for food, and countless people flew from the external space. The "ground" was not enough to eat, so they could only look for new food in the end.

Later, everyone found that the juice from the branches and vines growing on the ground tasted very good, so they started to feed on it.

Soon, everyone found that Linman juice was getting less and less, and they could only eat a kind of "natural japonica rice that poured out from the ground. (rice )”(This kind of rice has grains as big as broad beans and has no rhododendrons and ears. It was rarely retained in the era of Master Xuanzang. At that time, the best debaters in Nalanda Temple could receive offerings of this type of japonica rice.Master Xuanzang had eaten it, but he couldn't take it back to his country )。

“Natural japonica rice is also naturally born on the ground, and does not need to be cultivated. The rice grains are very clean and everyone likes to eat them.If you take natural japonica rice in the morning, the new one will grow again at night; or if you take it at night, it will grow again the next morning; if you don’t take it, it will always exist and cannot be taken.

It is also a joy to be happy. When flying in the sky, it does not depend on food. After coming to the ground, its dependence on food gradually increases.As we rely on food and greed gradually grows, people's blessings will decrease accordingly, the quality and taste of food will gradually decline, and the quantity will also decrease.Therefore, people gradually compete when eating, "You occupy more land, he occupy less land." The more arrogant people in life, and the less jealous people in life, which planted the cause of human selfishness.

Human home

During the period when feeding on natural japonica rice, some people have better relationships and eat their own land. If they have bad relationships, they will be left aside.

As the relationship becomes deeper and deeper, the characteristics and images of people gradually emerge: some people are masculine and more like men; some people are feminine and more like women.

Because there is less natural japonica rice, he (she )If we want to take care of each other, we set aside a piece of land to help each other, so these people with the image of men and women often live together.In ancient times, people were particularly opposed to couples. People who looked like men and women were together. At that time, the mainstream people in society "would not want to see each other."What should I do if I don’t want to see you? Let the men and women who live together make a new home.

In the past, people used the word "home" very rudely: "home", there is a treasure cover above and a "pig" below. For men and women, you should hide these behaviors and not expose them to broad daylight, otherwise you will "no one wants to see you."So everyone helped them, using thatched leaves and covered them. After the hut was built, the men and women who were together were rushed in and lived there.Since then, there have been more "homes".

Hundreds of thousands of years have passed. Although the affairs of men and women are "not to see each other", they can live a very natural life after a long period of adaptation.At that time, there was no such thing as "government", "society", or "family family", nor the concept of "father and son". The natural real estate in the world was basically public.Although a few people have selfish intentions, from the perspective of the whole society, this selfish intention is not allowed to spread, so people actually have no personal belongings.

This stage is called the "primitive communist period", and the definition of "Datong World" refers to this period.Mr. Sun Yat-sen envied this "Datong World" and regarded it as " ***”The ultimate goal.

Humans become food, society becomes feudal

As the world continues to develop, there are more and more couples. When women are pregnant and people are born from the fertility, a problem arises: the way of eating may change.From the time when I was happy, I didn’t have to eat anything, but later I ate ground fat, ground skin, forest vine juice, and natural japonica rice, I gradually couldn’t live without food. The children born could not bear it even if they didn’t eat food, and they had to eat something every once in a while.At first it was divided into two times, and later it was divided into three times.

The Buddhist scriptures say that at this time people gradually formed "segmental food" and rely on segmental food to maintain their lives.In the past, I could live without eating when I could fly. After becoming "duanshi", if I don't eat for more than ten days, I might be in danger of life, which creates a problem: "Food is the most important thing for people", and if I don't eat, I will die.As it has been like this, the people have to admit it: "Since this is the way of eating, just survive like this!" In the future, we will eat in segments to maintain health.

With the popularity of families, problems gradually arise in food collection. Couples at home are willing to save what they eat at home, thinking: Why do you have to take japonica rice at a fixed time? You can take two or three meals at a time, keep it for urgent needs, "measure them to themselves", hoping to take other people's things to their homes as well.

Humanity's desire to win or lose gradually emerges: "Our family should be more, but it doesn't matter if your family is less.""One family acted like this, and the other companies followed suit.Because selfishness gradually arises, natural japonica rice grows less and less. Human greed causes natural japonica rice to grow out of its shell. Later, after taking the rice, it will not grow new ones.

At this time, people were anxious and sighed: "What should we rely on to live in the future?" Some people advocated the exclusion of land, establish boundaries, work independently, and be self-sufficient.It is also suggested that all natural japonica rice cannot be eaten up. It should be cultivated every year and then planted to allow it to grow, so that there will be new food.

The proposal was approved by everyone, so the land was enfeoffed for construction.Some people do the construction of vegetable gardens or grain warehouses, while others do the construction of houses, and gradually become selfish.Selfish and feudal land is the source of "feudalism".

At this time, land is private. If we want to talk about "ism", land private ownership is "my ideology". "I have a piece of land", what does this mean? "I" sealed up this land for construction, which is "feudalism", and "feudalism" emerged.

As people cultivate fields, make utensils, and are self-sufficient, they take out endless items or food to trade with each other, gradually forming a "society".

A well-off society

During the feudal period, people gathered together, lived and worked in peace, and each established private property. Without government governance, people's hearts were pure and kind, and they shared peace.This period can be called the "national and social period" or the "well-off era".

Its characteristics are: although the people establish private property and do not have government control, people's hearts are pure and kind, and there is no competition and looting between them. People live in accordance with their race and tribes and share peace.Since society has such characteristics, it was named "Modern Prosperous Era" at that time, but it was within the scope of "Feinary Social Period".At this time, all land and property are considered private and not shared with others. This is the "feudal" idea.The idea of ​​"feudalism" is the opposite of "communism".

To divide the land and establish boundaries, people each get a private land, self-sufficient and share peace, this is a well-off life state.To develop in that direction is similar to what we are talking about now as "socialism strives for a well-off society".Now, our country has a better historical and cultural foundation, and the current ideology points more to the "Datong World".

People's property protects the Lord

Because of the private ownership of property, after someone overdraws his own property and land, he develops evil thinking and wants to take away other people's things, but the seized party desperately defends it.

During the process of defending, everyone thought: "How can the elderly and children be in charge? Men should rise up and defend their homeland!" But everyone is in trouble when making decisions, so they should choose a particularly fair person as the guardian of the people's property.

“Everyone agreed with the suggestion of electing the people to protect the Lord.

After being elected, people referred to "the people's guardianship of the Lord" as "democracy"."Democracy" is the guardian master of the people's property, and the people rely on money and property to support their lives. The property is human life, so the people say it is "the master of human life."

Everyone discussed with the Guardian to establish a rule: If there is anyone who violates this law and comes to steal things, they should scold them; if they commit serious crimes and rob them very much, they should condemn him and drive him away.Everyone also discussed: "The guardian of the Lord is worried about our property every day, and he should no longer be allowed to farm, he only needs to protect our property.Therefore, we should provide him with food and leave him with food.” (This kind of food was later called "salary" and was not called "salary" at that time. )Therefore, this "democratic" who protects property has no worries about eating and using it.

As one place promotes this, various places follow the example. The "democracy" trend began to appear in the world, and the "maintainment for the people" trend gradually flourished.

At that time, the guardian of the people's property was equivalent to organizing a government, and everyone discussed how to deal with the people who robbed property.There is a government on earth starting from this stage, before it was "anarchism".

After the government was established, more and more national and village gathered. Among these national and village gathered, there were sages who responded to democracy, formulated texts, rituals and music, and educated the way of being a human being.As a result, the right path in the world has gradually been enlightened and weathered for a long time.This is the "democratic era".

The slave age of Chinese history

The democratic period developed for hundreds of thousands of years.Later, a problem arose when the people elected "democracy" - in China's history, there was a problem after Yao, Shun and Yu. Originally, the people elected "democracy", but later developed into "democracy". It was passed down from descendants. At first, it was abdication system, and later it became a tradition from descendants.If the descendants are designated as the king of the country, the common people will not be able to be the king of the country. Democracy becomes a monarchy, which is called the "monarchy period".

During the monarchy period, countries compete for each other. Once the lord is destroyed by other countries and the people have no support, they will become slaves.But after all, it is a minority and democratic thing to become a slave, so there is no specific "slave period" in the history of world development.

In this process, people's anger and arrogance gradually increased, blessings and wisdom gradually decreased, and food also developed from the earliest land, forest juice, and natural japonica rice to the current rice and wheat.Food changes, fundamentally speaking, the mind changes.Moreover, because of the habit of eating, we now use eating to "certain our lives" (Let life continue )。

This is how secular society gradually formed.During the monarchy period, kingdomism and hegemony emerged."Kingdom" means taking the people as their children, and they will arrange for them whatever the people ask for."Utopianism" means: the people must obey their arrangements or not.

Of course, this ultimately led the world to gradually move from tradition to modernity.

The history of the development of modern society can be understood without mentioning it, and history books have a lot to say.However, these words in the history of historical development have continued from ancient times.

Why use these original words? It is to let people know how the world originated.The origin of the five turbidities and evil worlds comes from the Light and Sound Heaven, where the world was destroyed before the Light and Sound Heaven.After the light and sound of heaven and man were born into the world, human beings gradually emerged and reproduced. The human social form has successively experienced the feudal period, the democratic period, the monarch period, and the Western capitalist period, and until the current society.

Why is the end of the world

After the formation of society, some minor troubles gradually arise: the development of agriculture, economy, science and technology, and weapons begin to conflict with each other. When the contradictions accumulate to the extreme, the word "profit" between people is the first, and morality is declining day by day, which planted the cause of future famine disasters, epidemic disasters, and war disasters.These disasters originate from the human heart. By then, even if all Buddhas are born, the suffering of human beings cannot be reversed. Karma is created by the mind, but it is mostly received by the body.

When humans first formed, their lifespan was 84,000 years.With the growth of greed, anger and ignorance, human lifespan continues to decrease, reducing by one year every hundred years. In modern times, human lifespan has decreased to a hundred years, and over time, human lifespan will continue to decrease.

When it is reduced to thirty years old, there will be a major famine in the world.At that time, people had no right mindfulness and did not practice the ten virtues, but only had evil views and confusion.Due to this condition, it will not rain for seven consecutive years and the grains will not grow. People can only make a living by bark, grass roots or the juice made from fried white bones.Hunger and disease will take countless lives.Due to people's evil views, they often fall into the realm of hungry ghosts after death.

When it is reduced to only twenty years old, a seven-month epidemic disaster in the world will occur, and many people will die as a result.Even if someone wants to do good deeds and cultivate a good mind, because he has not accumulated merit and merit in the past, he will not have the opportunity to do good deeds and cultivate a good mind.Diseases and epidemics are inhumane causes in this world or from other worlds.During this epidemic, countless people will die of illness, and many people will be born after death.This is because people do not have the desire to hurt each other, and their diseases make them care about each other and their good intentions grow.

When it is reduced to only ten years old, a disaster will occur in the world. Although it lasts only seven days, people will kill each other and suffer countless casualties.People at that time were short and only about one foot.A woman gets married five months old.All the beautiful clothes and sweet foods in the world no longer appear again. The best food is tares, and the best clothes are animal fur.What people wear are killing weapons, just as common as the jewelry people bring today.People kill each other and often fall into hell after death.

After these "three disasters", only people living in seclusion in the mountains and valleys remained in the world.The destruction of the "three disasters" on human beings prompted them to reflect and begin to promote good and abandon evil.As the good thoughts grow, human life span will gradually increase, and every hundred years will increase by one year, and the body will become taller.

The lifespan of human beings has been reduced from the initial 84,000 years to ten years, and reduced by one year every hundred years; then from ten years to eighty,400 years, and increased by one year every hundred years.The process of one decrease and one increase is a "small disaster", and the "three disasters" mentioned above are three disasters in a "small disaster".Twenty small disasters are a "middle disaster".One achievement, one residence, one destruction, or one empty calamity, constitutes a "middle calamity".A complete "formation, existence, destruction, and emptiness" constitutes a "great disaster".The twenty small disasters we correspond to at present are the "distance disasters" of the world in a process of "formation, existence, destruction, and emptiness".

The world I am in now has nine increases and decreases in life. After eleven small disasters of increase and decrease, the world will enter a "bad" stage.The future destruction of the world is due to the "three disasters" of fire, flood and wind.

When the fire broke out, the world was in its first bad disaster.At this time, the weather is dry, all the plants and trees will become dry, and there will be no more water in all lakes and oceans.When the drought reached a certain level, smoke even appeared on the rocks and land, and then a fire broke out.

The fire gets bigger and bigger, and it keeps burning until the first heaven of meditation.The second heaven and above of the heavens are not destroyed because the first heaven and the heavens have desires, and fire arises from desires. The heaven and the heaven and above of the second heaven have no desires, so they are not affected by fire.The fire will last for twenty small disasters, that is, 336 million years.

After the fire burned the entire world, the world turned into void and entered the empty disaster.The time of the void catastrophe is twenty small catastrophes.After the empty catastrophe, the world will be restored, and it will take twenty small catastrophes to complete the catastrophe.A "great disaster" that forms, exists, destructions and emptiness constitute the world.

When the world is in the second worst catastrophe, floods will occur.Floods originate from the joy of sentient beings.From hell to the second heaven, they are all eliminated by floods, and the third heaven and above are not affected. This is because the heavens and people above the third heaven have no joy.After the destruction, the world becomes void again, and then the third time it becomes, exists, is destroyed, and is empty.

The third bad disaster is caused by wind disasters, which originate from the joy of sentient beings.From the third heaven to the hell, they are all destroyed by wind and disasters.Since the four meditations of heaven and humans do not have any thoughts and no joy in the external environment, they will not be affected by wind disasters.Although the four meditation heavens and above are not affected by fires, winds, or floods, they are not forever.Any method belonging to the three realms will inevitably be destroyed when there is birth, and the fourth meditation heaven and above are no exception. It is just that the method of destruction and death is different from the first meditation heaven, the second meditation heaven, and the third meditation heaven.

This is what the "Ksitigarbha Sutra" says, "When this realm is deteriorated, another realm is parasitic, and another realm is deteriorated, and another realm is deteriorated. When another realm is deteriorated, another will be sent to you.After this world is formed, it will come again”, which is also the concept of world origin that we should have.

It is absolutely good to regard this view of dependent origination as a temporary conventional truth.

Galaxy should let Sumi

There is a problem: After learning this view of world origin, some monks believed that the theory of world origin in the scientific community was problematic, so they debated with the scientific community.Especially the theory of "theory from ape to a human".

For example, the scientific community says: a ship sails from the sea on the other side of the earth. The ship that people see is the mast coming out first and then the hull comes out, so it can be confirmed that the earth is round.

The old man Shoupei of the Republic of China said: "This does not mean that the earth is round, but that the seven-layer perfume sea is arc-shaped from the outer ring to the inner ring.Because the Buddhist scriptures say that the structure of the seven-level perfume sea is also round and arc-shaped from the inside to the outside, when the ship is sailing from the outside to the inside, people see the poles appear first and behind the hull.”

The debate was very fierce at that time! To be honest, Western science was not strong at that time, and the theory passed down to China could not withstand the fierce attacks of these great masters, so they retreated for a while.

But after the May Fourth Movement, the arguments of these mages were a little untenable and finally retreated.The reason is that those monks did not adopt the temporary conventional truth at that time, but directly said that what Arhats saw was an outlook on the eternal world.

The way they take is to take what the two vehicles see as real eternity (This is bad. If modern people keep abreast of history, Buddhism today will be difficult to escape from the relationship between them. ),Use the two-way method to attack the temporary world that is not observed (The situation of following the promise without observing ),It is a misplacement to think that the world of Arhats is the real external world of ordinary people.

It is precisely because of the misplacement that although many monks made great efforts for Buddhism at that time, they finally made Buddhism bear the crime of "supercreation": "You believers in Buddhism are superstitious and superstitious in Buddhist scriptures.”

Because the Madhyamaka view was not fully continued at that time - the Madhyamaka view in the Han area was passed down by Master Kumarajiva, and it flourished for a while in the era of Master Sengzhao and Master Jizang, and it was basically broken by the late Ming and early Qing dynasties. This worldview has never been established since then.

At that time, some monks who practiced meditation mainly focused on their own meditation and rarely debated with the scientific community.Practitioners are clear about it, but they did not stand up, and the theorists' theory did not completely pass, which led to the process of fierce debate and defeat in the Buddhist and scientific circles at that time.

This does not mean that there is something wrong with the Buddhist teachings.The Dharma principles of Buddhism need to use the differences seen by the three levels to establish the world view of "the external environment has no entity" as our world view.Only in many non-real external environments can the four continents of Sumeru have the meaning of enhanced rebirth and decisive victory, which can be established in this way as a temporary conventional truth.There is no need to argue with the natural science community. One is the Suxu Realm that does not need to be observed, and the other is the temporary conventional truth of the four continents of Sumeru that use observation. What contradictions can be expressed in terms of the situation? Ordinary and saints are different, so they should coexist, so why do you have no self?

“The view of the Four Continents of Sumeru" is so important! The first explanation of the morning and evening lessons of all temples is the Buddhist world view of the Four Continents of Sumeru. It cannot be damaged by science based on this, nor can it be destroyed by science. Without this, there will be no Buddhism.Buddhist life lies in the fact that "Tao" can be achieved. "Tao" depends on the Buddhist world view of the four continents of Sumeru. This view can arise and can be reborn.

There are fundamental benefits to establishing this temporary conventional truth.The statements of modern society can be understood as above.

The world of endless troubles is boundless

The world structure mentioned by ordinary people is the structure of ordinary people, while the secular "truth" structure is the structure of saints.

The structure of an ordinary person is to observe the realm of knowledge with a mind that can be known.The ordinary structure has a problem of "endless troubles".For example, you can now take a spaceship to the moon. According to the Moon Master, the ship can drive so far because the mind is so far.But is the heart only that far?

No, when you get on the moon, you will think: "There are Mars in the Milky Way--" and run towards Mars again.After landing on Mars, there are further stars... Are these planets endless or endless? They are endless because of endless troubles.The farther the heart is, the farther the world will extend.You always stand on the basis of your own heart and chase outside, your heart always surpasses your ability first.So the farther the spaceship flies, the bigger the heart; and the bigger the heart, the less you can fly.

So the world has no borders.How can we find truth in a real world that never has a border? Therefore, only the worldview of the four continents of Sumeru can become the other side that we are currently attainable.The spaceship cannot fly to the other side of truth because it cannot fly outside the heart.So don't take it as the worldview.

Last month, I took a stone in vain

Someone said: "There is indeed such a stone on the moon I see. Do you want to deny my stone?"

It’s not about denying your stone, why? Because all living beings in hell can still see pus and blood! You have a moon in your heart and a stone, so it’s not surprising to see a stone.But that is the temporary truth you see now, not the truth related to "Tao"."Seeing now" is not necessarily "reality", your eyes will lie to you.

Therefore, in the secular world of ordinary people, the truth of ordinary people can be recognized.But these truths are only temporarily in the obsessive structure of ordinary people, in which this truth is true.This truth is not needed for practitioners, or those who need to be reborn and decisive.

A stone of the moon, and the sentient beings in hell, still see it as pus and blood. Arhats see the earth, fire, water, and wind. Bodhisattvas see the realm of the reward body Buddha. The Buddha sees the great light of the Dharma Realm. All you see is a stone.You are different from what Buddhas and Bodhisattvas see, proving that this stone has no self. You are busy running so far! Even when you reach the moon, being busy will be of no use to life.

It is precisely because of this reason that we can use the Yuezhuan Master to enhance his or her life and determine his or her victory to determine our worldview.

After the worldview is formed, what is going on in the world?

Follow the placement of this worldview to determine the position of "I".In such a world, at present, "I" has two characteristics:

1. My Buddha's face.The first characteristic is exactly the same as that of Buddha.Because Sakyamuni Buddha has clearly stated: in everyone's nature, the Buddha emits light every day, and the Buddha has already achieved perfection long ago. He is not affected by temporarily blinding or not knowing him.He has never been changed, and everyone is a perfect Buddha.Moreover, the existence of the perfect Buddha, the existence of merits, and the existence of enlightenment are like Vajra, which is never erased in the universe, and no one can deny it.

2. My ordinary face."Ordinary face" means that you have not learned Madhyamaka well yet, and even if you know that you have a higher life and decisive victory, you cannot use it for the benefit of it. There is still something that deceives your own nature for the time being.This thing that deceives our nature makes us mistakenly think that we are ordinary people, but in essence they are still Buddhas.

Just like a child, he is essentially just a son. Sometimes he acts as an adult, but in fact he is still the son of his mother.Similarly, the Buddha fruit in our body and mind is eternal. We will not become ordinary people because we have done something wrong. We have never become ordinary people, and we are not ordinary people! We are Buddhas, but because we are not confident enough for the time being, we cannot bear it.This responsibility requires mastering part of the theory and then mastering part of the practical skills, and you can naturally return to the Buddha's enlightenment and knowledge.

It is not difficult to get back to this. In the past, it was because of insufficient basic theoretical knowledge and no practical skills. (Because this is mutually resonant ),After you get theoretical basis and application skills in the future, you can get results after spending time applying and gradually becoming more complete.These applications don't take much time.

Now, before you have applied the skills, you are all here to temper your worries - because the real attachment does not conform to emptiness, just rub it hard! If you have the strength, practice hard, it doesn’t matter.However, in the moment of enlightenment in the future, you still need to use these fundamental techniques to obtain the fruits of enlightenment.

This is the basic principle of practice.

You must do superficial practice and shallow-level homework every day, which is used to cure troubles and habits.No homework will be spared, it will solve our fundamental problems and will all go in the general direction.

Of course, no matter how vigorous you walk on this road, it is definitely a finger that really breaks the window paper, and it is not a problem.Everyone must have confidence and will surely achieve satisfactory results.

Killing is hard to avoid killing

Question: Regarding the example of the Bodhisattva saving the 500 Bodhisattvas just now, if he is an ordinary person, his behavior of "killing" must mean that he has anger. Is that true?

Behavior and psychology correspond to it, which is the passiveness of mortals.

For example, if a person wants to do killing karma, he is often uncontrollable. Only when hatred and anger arise in his heart can he continue to kill. This is an "ordinary man".But Bodhisattvas are different. When they do not move to anger and compassion, they will kill animals. This is to subdue demons and subdue heretics, and they will not have this karma.

This is something ordinary people cannot do.It is quite difficult for an ordinary person to do something bad when he lives in the world, especially when he reaches the point of killing, his anger develops to an inflated state, so that he can only take his hands and fall, otherwise he will not be able to do it.The killing behavior of ordinary people is accompanied by anger and cannot be controlled. How can ordinary people have this ability to control it?

Tolerating humiliation requires observation

Question: How to grasp the tolerance and indulgence of bad people?

Sometimes there is a standard for forbearance for bad people, focusing on protecting the mind, and you must see what your inner needs are when practicing.

If you do have the thought of hatred in your heart, don’t fight back. The blow with hatred must be evil karma and will have serious consequences; if there is no anger in your actions at that time, you can be warned because there will be no serious consequences.

Therefore, forbearance is divided into levels. If anger really arises, you must control your behavior; if you do not have anger, even if you prevent others from acting incorrectly, it will not be karma or mistakes.

For those who give themselves a blow, you should endure humiliation, as Master Hanshan asked Master Shide:

How can I deal with it if I slander me, deceive me, insult me, laugh at me, look down on me, despise me, hate me, and lie to me?

Master Shide answered:

Just tolerate him, let him, let him, avoid him, be patient, respect him, ignore him, and ignore him. Please stay for a few more years.

To cultivate forbearance requires good observation.When others beat and scold us, they will tolerate him, but if they are tolerant, they feel that you are too slippery and teased his anger, and finally said, "You not only insult my personality, but also my IQ! I want to take revenge on you!" If you despise others' dignity with the arrogance of Buddhists, then it will be troublesome.Don't touch the "dynamite bag" by mistake.

Therefore, you should pay attention to observing humiliation and master the standards. Don’t let others think that you do not respect him. Tolerance should be carried out with a respectful attitude.In fact, the Six Paramitas are practiced with the attitude of respecting sentient beings, which is a principle.Respect others and other sentient beings, and practice the six paramitas with this attitude, it is not difficult to grasp the standards.