Postscript of the Four-Level Relationship and Deep Prajna
This little book wants to introduce the basics and fruits of Mahayana Buddhism in a simple and simple way. Therefore, first talk about the Heart Sutra, which summarizes the five paths, and then talk about the Madhyamaka in turn. (base )、Yoga (road )、Tathagatagarbha (fruit )。
These three are the Madhyamaka saying that the nature of Prajna Paramita is external;Yoga practices speak of the practice of Prajna Paramita, which is the internal meaning;Tathagatagarbha talks about the fruit of Prajna Paramita, which is the ultimate meaning.
However, it must be known that Mahayana Buddhism is not only Prajna. Beyond Prajna, there are paramitas such as giving, keeping precepts, patience, diligence, and meditation. You cannot even forget them just because you attach importance to Prajna.These five paramitas are worldly conveniences and complement each other with the transcendent Prajna.If readers ignore giving and keeping precepts because this book only talks about Prajna, then it is my sin.
The Han Dynasty talks about the tradition of the Heart Sutra, and talks more about external meanings. In Nagarjuna's Madhyamaka, all dharmas are nothing from "the birth of nature is emptiness".This book tries to break this tradition, and according to the rules of the Heart Sutra that are spoken by Indian scholars, they can realize the meaning through cultivation and verification (Inner meaning )In other words, according to the practice of the five realms, this is not a denial of the rules of the Han territory. It is just that because the Heart Sutra is widely popular, the author hopes that those who recite the Heart Sutra and those who listen to the Heart Sutra can know more about this sutra.Then, it is possible to go from cognitive nature to meditation, so that you will have a deeper understanding of Prajna Paramita and Deep Prajna Paramita. If it is a sharp weapon, it can even be realized through meditation, which is even more overjoyed.
Breaking the tradition of saying external meaning is not a denial of this tradition.On some occasions, the author only talks about the external meaning of the Heart Sutra.Therefore, I hope that there will be no trouble again.
The origin of Nagarjuna talks about the nature of Prajna Paramita, but it is common to talk about the origin of the cause, and only one is more important. Those who are more profound say "to treat each other" and one is more important.Therefore, when the Heart Sutra says, "there is no self-nature and emptiness, no self-nature", the Madhyamaka also says, "the Madhyamaka" is nothing more than "there is empty because of dependent origination, and the cause of dependent origination". This cannot be said to be a propaganda, but can only be said to be a failure to understand Nagarjuna's teachings.Therefore, in this book, Nagarjuna's teachings are discussed based on the four levels of dependent origination, and at the same time, the "Eight Nos" are used as an example of the four levels of dependent origination.If readers can make a decision based on the law, not on others, and keep a fair decision based on previous hearings, they should know that the four levels of dependent origination are the reasonable view of dependent origination.
Nagarjuna's Middle Way (In "Praise of the Dharma Realm", he said it is the metaphor of rabbit horns and the metaphor of bull horns. )In the Nyingma school's meditation teachings, delusional metaphors are used to meditate the mind and the extremely subtle metaphors are used to meditate the external environment. They are all transcendent based on the four levels of dependent origination. It may be because of this that it is called Yoga Madhyamaka.Although this book does not talk about these specific practices of contemplation, it also hopes that readers can choose the saying "being born because of cause and being transcendent but being empty" and should not let the circulating jokes become an obstacle to actual contemplation.Readers may not intend to meditate, but why not start from actual practice and understand Nagarjuna's teachings?
Maitreya Yoga practice is a guide to the practice of Prajna Paramita. It is a complete set of teachings, with the basis of Dharma, consciousness-only as the path, and Tathagata-garbha as the fruit, and the system is well-organized.
The so-called Dharma image as the basis is actually the Madhyamaka. Only because the practitioner must use the Dharma image as the object of mind, Maitreya uses the Dharma image to represent the Madhyamaka.The three non-natures are the middle way. In order to cultivate and realize the three non-natures, the three self-natures are established.When practitioners practice by judging the nature of selfless nature, when they observe and cultivate the nature of selfless nature to recognize the nature of dependent origination, their rationality is no different from the origin of Nagarjuna.
The so-called consciousness-only way is actually the way of yoga.Because all contemplation must be based on the mind, the Yoga practice establishes the four preliminary practices based on the consciousness-only.In addition, the four objects that run through the five realms are actually established based on the intention of consciousness-only. Therefore, the countermeasures, free from the opposite, free from the true nature, and free from the wisdom of enlightenment are nothing more than relying on the consciousness-only, and then we can observe the dual movements of the consciousness-only and the wisdom-only.
What this book talks about is the ancient yoga practice, which belongs to the system passed down by Asanga, Vasubandhu, and Anhui, but it does not violate the current Yogacara school established by Chen Na, because Chen Na only expanded the Yogacara hall and veranda. He did not deny the Dharma image and the Tathagatagarbha, so the two are not contrary to each other.
If readers know the overall teachings of Maitreya Yoga from the introduction of this book, they can understand what the meditation of Prajna Paramita is.
The Tathagatagarbha that was mentioned in the end is actually the teaching of Maitreya Yoga. Since the beginning of the Republic of China, the current Yoga study criticized the "Awakening of Faith in the Mahayana" and led to the current Yoga study scholars who regard Tathagatagarbha as a wrong view. To be polite, it is not a system.In addition, in recent years, Japan criticized Buddhism and regarded Tathagatagarbha as a "place", so it violated the origin of dependent origination, and some Taiwanese scholars criticized it as "true permanence". Therefore, in recent decades, it can be said that it is the misfortune of Tathagatagarbha's thought.
This book talks about Tathagatagarbha, with the intention of pointing out that the Tathagatagarbha method is the only method of Manjushri, that is, the Madhyamaka school that talks about the four levels of dependent origination. It is completely in line with Nagarjuna's teachings, and it is the cultivation and realization of the Maitreya teachings. Therefore, it is really an irresponsible attitude to turn the criticism of the Tathagatagarbha.Because it is easy to slander the Tathagatagarbha, but Mahayana Buddhism has also been destroyed as a result;The teachings of Nagarjuna and Maitreya, and even the teachings of Manjushri were destroyed.
Therefore, the author does not only talk about Tathagatagarbha in Chapter 4, but in the whole book, it actually runs through the meaning of Tathagatagarbha.There are many feelings in it, and I don’t understand it. It is obvious that many yoga practices and sutras say Tathagatagarbha, and it is obvious that the three transformations are *All the chakra sutras all talk about Tathagatagarbha. It is clear that the non-dual Dharma door talks about Tathagatagarbha. Why does Tathagatagarbha suffer such misfortune?Therefore, the explanation in the text should really make people understand the ultimate view of this Buddhism.As for the fourth chapter, the "Mianyan Sutra", Nagarjuna's "Praise of the Dharma Realm", and "Manjushri Prajna" are cited in turn to prove what is said in the "Sutra of No Increase and No Decrease" and the "Treasure Nature Treatise".I hope this book can give Tathagatagarbha a fairness. If scholars follow people's laws, or stick to evil according to their old sayings, there is nothing to say, and the author has done his best here.
The four levels of Nagarjuna's dependent origination, Maitreya Yoga, and Tathagatagarbha cannot be said to be science, but they can withstand the test of science. Therefore, the Buddhist thoughts of scientific inventions and scientific theories in the past three centuries are not contrary to it.
For example, the limitations of time and space that impede the dependent origination of the relationship does not violate the general theory of relativity;If you cannot stay in a very small way, you will not violate the mass-energy interaction of quantum mechanics;Tathagatagarbha thought does not violate the modern physics that breaks the place (However, some people say that Tathagatagarbha is a place )。Therefore, all outstanding thoughts will inevitably stand the test of the times.I believe that in the future era, scientific ideas will develop more, and these Buddhist ideas will not be contrary to them.
Tathagatagarbha advocates pervasiveness, and those who are pervasive in all times, in all directions, and in all directions are infinite vitality. (Said as great compassion or great joy )，This is actually a very outstanding idea.Therefore, we do not regard the Yogacara school as the meaning, nor do we regard the Yogacara school as the meaning, transcend the current study of Yogacara school and the Madhyamaka of "Ruhuan Sect", and at the same time, we also transcend the beginning of dependent origination to realize the present.If you do not carefully discuss and understand this idea of realism and can realize the purity and great equality, it is impossible to understand what the deep Prajna Paramita is.
The author said this not to compare Buddhism with science, because it is futile, but if you can notice that it is not contrary to science, you should understand its authenticity and thus understand why Buddha is said to be all kinds of wisdom.
In order to write this book, the author translated Nagarjuna's "Praise of the Dharma Realm" and Vasubandhu's "The Three Self-Natures" by Vasubandhu, and briefly explained the "Seventy Empty Treatises" translated by the translator according to the law, so that it can be cited during writing. Now it has become an appendix. In addition, his disciple Shao Songxiong learned to translate "The Mesopotamians" by Atisha, which is attached to the relevant chapters. I hope that readers will refer to it after reading the main text of each chapter. Therefore, the author's common saying can be developed from the saint's treatise.
All contemplation is nothing more than contemplation, wisdom, and realm. Therefore, the "Praise of the Dharma Realm" says that the three parts of the body and wisdom realm are undifferentiated. This article is written in the palace.
The solemn dweller's powerful and magnificent colors of the ultimate heaven
Together, the three can be combined into one, I dare say
