1. The Tao can be Tao, but it is not Tao; the name can be named, but it is not named. The Tao Te Ching tells the truth about the universe at the beginning, it is straightforward, true and meaningful!
When Bhikshuni Wuhuizang asked the Sixth Patriarch Huineng for advice, the master said he could not read. She said you can’t even read, how can you understand the scriptures? The master replied: The wonderful principles of the Buddhas have nothing to do with words, but the nuns are very different. The Buddha has been preaching the Dharma for many years, but he asked: Subhuti, what do you mean? Does the Tathagata have any Dharma? He also said that all dharma is Buddhist dharma. The Dharma is not the Dharma.
Buddhist teachings say that "words are cut off, and mental conduct is destroyed." , not to mention illegal." "What the Tathagata says is undesirable and cannot be said. Illegal is not illegal."
Everyone in ancient and modern times talks about the ontology of the universe, the smallest component that makes up the world. "Zhuangzi - Tianxia Chapter" also said: "One foot of a stick, half of it is taken every day, and it will be inexhaustible for eternity." This shows that matter is infinitely divisible and there is never any smallest component! The Buddhist Vasubandhu Bodhisattva stated in "Twenty Verses of Consciousness Only" that "the extremely subtle and the six are combined into six parts, and if they are together with the six, they are like the extremely subtle." The smallest ingredient - "tiny", is the reason why it does not exist at all.
2. Therefore, "always have no desire" to observe its wonderfulness, and "always have desire" to observe its pleasure. The state of "always having no desires" is the state of "going deep into the Prajnaparamita". "Wonderful" is actually the actual quantity, which refers to the original appearance and true existence, and refers to the original state and attributes. Buddhism talks about "pure original nature" and "permanent wonderful brightness."
"徼" is something superficial, something external. "Always have no desire to observe its wonderful things, always have desires to observe its wonders." This is about epistemology. In Buddhism, the relationship between the six roots, six consciousnesses and six objects is called the six entrances, the twelve bases and the eighteen realms. Lao Tzu only used the word "desire" to summarize it.
"Yi" There is no thought, no action, silence and no movement, so the feeling can connect to the world. Who else can compare to this, except the supreme god in the world. "No thought," "inaction," and "still stillness" are exactly the cognitive state of "always without desire." "The reason why one can understand the world through feeling" is "observation of its wonders." "The Doctrine of the Mean" says: “Only sincerity in the world is the great scripture that can manage the world, establish the foundation of the world, and understand the transformation and upbringing of heaven and earth. "The "sincerity" here also belongs to the cognitive state of "always without desire", and "knowing the transformation and education of heaven and earth" belongs to "observing its wonders".
Sakyamuni Buddha summed it up as: "All the conditions of color and mind As the mind makes it possible, all objects are manifested only by the mind. Your body and your mind are all things that appear in your wonderfully bright and truly exquisite mind. " And Laozi concluded: "The two have the same origin but different names. They are both called xuan. "This is the mental method that the great wise man has witnessed, and it is also the testimony of the realization of the true existence of the truth!
3. The reason why I have a big patient is that I have a body, and I have no body. What's wrong with me?
Confucius said: "Don't worry, don't be stubborn, don't worry about me." You don’t have to be certain about what you do, just follow the circumstances, do whatever you can, and change according to your power. “Don’t be stubborn.” Don’t be so stubborn. “Don’t be self-conscious.” Don’t be self-absorbed. The innate egoistic view often draws lines with me as the center, does things with me as the center, and makes all kinds of emotional reactions with me as the center. In fact, the behavior of a gentleman or a person who can achieve success must be. To let go of the ego, you must think more about others, satisfy others' wishes more, make others happy more, and be more considerate of others' needs. This is the Samantabhadra Bodhisattva's constant obedience to all living beings.
Sakyamuni. The Buddha said: "There is no sign of self, no sign of no one, no sign of living beings, and no sign of lifespan. "
And the "Dhammapada" also says: In the past, the World Honored One was in Gion Vihara, and there were four bhikkhus who discussed who was the most miserable in the world? One word was lust, two eyes were hungry and thirsty, and the other word was anger. Hate, one word is frightening, and the Buddha continues to criticize me: "What you are talking about does not understand the meaning of suffering. There is no suffering in the world more than having a body. Hunger, thirst, anger, lust, and hatred are all caused by having a body. The body is the root of all suffering and the source of disaster! "
4. The "ignorance" that "often makes people ignorant and desireless" means that there should be no "ignorance" and no "knowledge" of distinction. Because "knowing and seeing establishes knowledge, that is, there is no Mingben. "Ignorance" does not mean "ignorance". This is to tell people not to be ignorant! The "ignorance" mentioned by Lao Tzu here means not knowing how to see. Therefore, Lao Tzu wants people (the people) to turn their understanding into wisdom, "always "To make" (open, reveal, enlighten, enter) people "know and understand".
"To make people ignorant and without desires" is exactly what Buddhism talks about to break up the confusion of views. "Knowing" is the confusion of views. , "Desire" is the confusion of thoughts. The confusion of views brings "obstructions of knowledge" to people, and "confusion of thoughts" brings "obstructions of troubles" to people. All the sufferings of sentient beings are caused by these two obstacles.
< p>The "ignorance" that Lao Tzu talks about is not "ignorance", but the sage wisdom that realizes the ultimate truth and is the indistinguishable wisdom of ordinary people. The Tathagata calls it "the root of ignorance" and it is ours. The biggest obstacle is not to reveal the original wisdom. Only by clearing this kind of "knowledge" can we escape from the ignorance of ignorance. Therefore, the Buddha said: "Knowing and seeing are the origin of ignorance; knowing and seeing is without seeing." Nirvana, true purity without leakage. "Because we cannot understand the one phase of the Dharma Realm, we say that the mind has ignorance."5. Ordinary people "do not know the ordinary and do evil in vain". They can't help but have dualistic opposition in their minds and have delusional thoughts. If it continues, this is the time when movement is not good.
In the situation of things, seize the opportunity, teach and enlighten students, peck and spat at the same time, and never miss the opportunity. This is the "good time" for Zen masters to teach well. The sage Confucius said: "If you are not angry, you will not be enlightened; if you are not angry, you will not be angry. If you do not react in three corners, you will never recover." This is also a "good time to move".
Living in a good place and having a good heart: A person with a pure heart will find pure lands wherever he goes, that is, "living in a good place". "Xinshanyuan" is a liberated person who truly opens his wisdom. He is very open-minded and soft in body and mind. If we don't understand, we can learn from it!
6. When you welcome someone, you don’t see the head, and then you don’t see the behind. Stick to the ancient way. . There is no beginning in front and no end in behind. Buddhists say that "there is no beginning in front and no end in behind", which all mean the same thing. Tao has existed since ancient times. Confucius said: Tell without writing. Confucius said that he was just repeating what the ancient sages said, without any invention or creation. Mencius also said that all things are prepared for me. Buddhism talks about "self-nature, truth, dharma body...", Christianity talks about the ultimate truth, and Plato says the truth is in your heart. Truth comes from the heart and cannot be obtained through the development of natural science and technology.
The Great Way is the way it is and never leaves our sincerity.
9. Therefore, the sage travels all day long without leaving his luggage. Although there is a view of glory, Yan is aloof.
General wisdom thinks that Taoists are free from the world or act according to the times, but this sentence shows: Those who want to learn the way of saints should be able to shoulder all the burdens of pain for the world and all living beings. Wishful thinking, never lose sight of this sense of responsibility. This is the original meaning of "a saint walks all day long without leaving his luggage". "Walking all day long without leaving one's baggage" means that people who aspire to be saints should always be cautious of fear and have a sense of responsibility to save the world and save people anytime and anywhere. If a truly virtuous person reaches this status, even though he is in the "view of glory", he will still be indifferent and nihilistic, and will not change his original simplicity; even though he is in glory and wealth, he will still be aloof and unworthy of merit. Becoming famous, rich, and glorious, but exhausting one's heart, this is the way for a virtuous person to live his life. The word "guan" in "Rong Guan" here is a broken pronunciation. It should be read as the word "guan" for ancient buildings, not the word "guan" for viewing. The word "Yan", commonly known as "Yan", means quiet.
This is "those who can annihilate countless and boundless sentient beings in this way, and in fact no sentient beings can be annihilated." The true inaction, doing without doing, doing without doing, the mind is not contaminated. Do it with enthusiasm on the surface but as if nothing has happened in your heart. Inaction does not mean passively withdrawing from the world and not doing anything; nor does it mean simply following the laws of nature and acting accordingly. Confucius, a sage, "does what cannot be done". On the surface, it seems to be "doing something". This is really a misinterpretation of the original intention of the saints. The Diamond Sutra also mentions that "all sages regard non-action as the Dharma, and there are differences." Although saints have different degrees of sainthood, they all forget about things and themselves, and are unfazed by favors and disgrace, which is what the Diamond Sutra says. It is said that "there is no self-image, no human being, all living beings, and longevity." In my opinion, Jesus is also a Bodhisattva. Although his teachings and teachings are different from ours, he still teaches according to circumstances and preaches as the opportunity arises (according to the root causes and conditions of Westerners: at that time, the West had that level of environment and civilization, and could not accept higher and deeper teachings. (principle), that is, "follow what all sentient beings should know and understand"; finally, take the initiative to sacrifice one's life for righteousness and atone for the sins of all sentient beings. It seems that Jesus Christ is also the saint who broke the "dual opposition" because he knew that all living beings are one, otherwise how could he be willing to give up his body; if all living beings are not one, how can all living beings benefit from Jesus' atonement? Therefore, the fundamental criterion for judging the inaction of a true saint is the "heart and ground"!
"Although there is a view of glory" when glory and wealth come, it is also "detached" and treats it with a normal heart.
Mencius said: Wherever the Tao is, even if there are thousands of people, I will go there!
10 If you don’t leave home, you can know the world; if you don’t peek into the window, you can see the way of heaven. Its journey is far away and its knowledge is limited. Therefore, the sage knows without doing, understands without seeing, and achieves without doing.
Tao is omnipresent, and the truth of the Dharma Realm is also omnipresent and transcends time and space. There is no need to go far away to find the Tao or the Pure Land in other worlds, because I am in the embrace of the Tao right now, so where else can I go to find it? ! I don’t have to open the windows, I don’t have to seek the truth externally. In the previous article, there is no need to go to other worlds to find it, and in the second article, there is no need to seek the Dharma externally, and there is no need to go outside to find it. You can still see the way of heaven. To achieve without doing anything is to come to a state of no cultivation, no realization, and no gain.
Lu Jiuyuan, a famous Neo-Confucian scholar in the Southern Song Dynasty, said: "The internal affairs of the universe are the internal affairs of oneself; the internal affairs of oneself are the internal affairs of the universe. My heart is the universe, and the universe is my heart." This means the harmony between nature and man. 1. The state of things being the same as myself. Subject and object are different aspects of Tao, just like the front and back of a coin. Leaving oneself to seek truth from outside is just like seeking a fish from a tree, going in the wrong direction, and it is doomed to be in vain and unavailable.
11. The more you learn, the more you lose. The more you lose, the more you lose, until you do nothing.
The more obstacles and obstacles there are, the more obstacles will cover the Tao mind. When the Bodhisattva's self-grasping and Dharma-grasping are eliminated, he will reach Wuwei (one true Dharma realm). Therefore, the Buddhists say: The Dharma should be given up, let alone the illegal one!
13. Those who know do not speak, and those who speak do not know.
The "Vimalakīrti Sutra" talks about the non-dual Dharma, but Vimalakīrti is the only one who is "silent and speechless". The great wisdom Manjusri sighed: "How good! How good! Even without written language, this is the true non-dual Dharma." "The Diamond Sutra says: "If someone says that the Tathagata has a teaching, it is a slander against the Buddha." "Subhuti, the Dharma cannot be explained." "The wonderful principles of the Buddhas are not related to words." "Faith. "Inscriptions" says: "To talk too much and worry too much will not make sense; to say nothing and worry too much will make no sense everywhere."
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The dialogue between Duke Huan and Lun Bian in "Zhuangzi: The Way of Heaven" is very clear. "Gong Huan was reading in the hall, while Lun Bian was cutting off the wheel below the hall, and he went up to chisel the vertebrae, and asked Duke Huan: ' Dare I ask what readers of Gongzhi said? ’ The Duke said: ‘It is the words of a sage. ’ said: ‘Does the saint care? ’ The Duke said, ‘He is dead. ’ He said: ‘However, as you read, the ancients were so bad! ’ Duke Huan said, ‘If I only study, how can I discuss it with others? If you say it, you can do it; if you don't say it, you will die. ’ Lun Bian said: ‘I also look at my affairs from the perspective of my affairs. When the wheel is cut, it will be sweet but not solid when it is slow, and it will be bitter but not when it is sick. It is neither slow nor fast, it is obtained in the hand but should be in the heart. The mouth cannot express it, but the number is stored in it. I can't use it as a metaphor for my son, and my son can't accept it from me. So I am seventy years old and am old. The ancients would have died if they could not be passed down, but to your readers, the ancients are already so bad! '" Indeed, the subtlety of "what is found in the hand should be reflected in the heart, but cannot be expressed in words" in this public case is known only to the person who has experienced it. Lun Bian's experience and realization with his hand in hand demonstrates that the heart and hand are connected without any hindrance. However, the language of the two phases is feeble to express the ease of the one phase. This just shows that the polarity of the two phases can only be "observed" (bad), while the "no" nature of the one phase. Only when you want to know it can you "see its wonder" (you have the heart but can't speak it).
14. Those who were good in ancient times did not understand the people, and they would be ignorant (simple and honest). The people If a country is difficult to govern, it depends on its wisdom. Therefore, if you govern a country with wisdom, the country will be a thief; if you do not govern a country with wisdom, the country will be blessed.
Confucius said: "The people can be made to follow it, but they cannot be made to know it." "This is the same reason as Lao Tzu's "The ancients who were good at practicing Taoism would not enlighten the people, but would make them stupid." "To make people aware of it" means to get rid of the shackles of the people's dualistic concepts and educate the people to understand " The method of "knowing with desire" is wrong, and it is wrong to indulge in sensual pleasures. Do not polarize people's instinct of "desire" and "keep the people's minds calm." Therefore, the saint transforms the people and rescues the people from desire and enters the world without desire. Freedom and liberation are what Zhuangzi calls "free travel".
Since ancient times, if a person who truly understands and understands the Tao wants to teach or inspire all living beings, he or she must not only show his worldly wisdom and intelligence, but also his own wisdom. Yes, I am capable, I am slow, getting smarter and more powerful, because this is the self-expansion of human beings. Don’t think that the liberated person is pursuing a policy of obscuring the people, but letting you return to your original nature and honesty. , simple, loyal and honest nature.
"The people are difficult to govern" Why are the people difficult to govern? "It is because of its wisdom." Because of cleverness, fraud, and worldly wisdom, the more wrong education methods are used, the more cunning the people will become, and the more they will exploit legal loopholes or commit smart crimes. These are all wrong education and teachings. come out. "Therefore, if you govern a country with wisdom, you are a thief of the country." If you govern a country with worldly thinking and worldly wisdom, you are a thief of the country, and the more you govern, the more chaos you will get. Such popularization of education is not necessarily a good thing. On the contrary, the people will lose their sincerity and go further away from the Tao.
15. I have three treasures, keep them and protect them. The first is compassion, the second is frugality, and the third is not daring to be the first in the world.
Compassion means saving all sentient beings; frugality means being indifferent to desires and having a pure heart; not daring to do anything for the world is because you realize that the entire Dharma Realm is a selfless and selfless spirit. After enlightenment, it means "not fighting with all living beings" , and will be willing to be second to everyone.
Lao Tzu's Three Jewels are exactly what the Buddhists call benefiting sentient beings ("compassion"), decorating the Buddha's land ("frugality"), and not seeking happiness for oneself, but wishing all living beings to be freed from suffering (" Don’t dare to be the first for the world”).
16. Know, don’t know, superior; don’t know, know, sick.
You know "you don't know", that is the true knowing! If you can know and say "Oh! I really don't know", know "ignorance". When we talked about the Twelve Dependent Originations, we talked about the most profound ones, but when I talked about these, I was attacked again! He said, "That's not what other classics say!" Okay! Whatever! The Twelve Dependent Originations taught by the Buddha explore the first cause, and finally arrive at "ignorance." I mentioned in the Agama Sutra course that the final answer to all questions is "no answer." The final answer to the question is "no answer". If you think you are good, I am very knowledgeable and knowledgeable. I know everything and understand everything. On the one hand, it is because you are in the world of ignorance, but you don't know ; On the one hand, you are showing that I am, I am capable, and I am slow, but you don’t know it; on the other hand, you are in a sea of ??suffering, but you don’t know it yet, and you are still in a state of paralysis. Therefore, knowing "not knowing" is the real "knowing".
Buddhists say: Knowledge and seeing establishes knowledge, which is the origin of ignorance; knowing and seeing without seeing is the root of nirvana. Same reason.
17. If there is a big grievance, there will always be more grievances. How can we do good? Therefore, the sage holds the left contract and does not blame others. There is Desiqi, but there is no Desiche. Heaven has no relatives and always associates with good people.
Resolving grievances through reconciliation, but there will still be grievances left after reconciliation. This is not the best way, so it cannot be called a good thing. Because reconciliation is the harmony of two phases, not the fusion of one phase. Only when there is no two and one phase, and the same body without distinction, can there be no resentment, let alone residual resentment. Lao Tzu wants people to understand each other and be harmonious without any grudges. This is the only way to do good. Lao Tzu advocated "repaying grievances with virtue", and the Buddha advocated "if someone beats someone, it is the same as praise". To reconcile grievances, no resentment should be regarded as "harmony". "If someone beats someone" (beating or scolding), it should be treated with praise, naturally. Not far from the road. "Therefore, the sage holds the deed and does not bear any responsibility to others." He has a deed (contract) from the creditor but has no intention to repay the creditor's rights. Buddhism calls the three-wheeled body empty (claims, debts and debts are all empty and have no inherent nature), and there is nothing to do. Don’t give without expecting anything in return, and don’t have the intention to seek repayment.
The Tao has one phase, how can one phase be able to do what it needs to do? ! Therefore, those who have the Tao understand the Tao, the three-wheeled body is empty, there is no one and nothing, how can there be any blame for others? One of the characteristics of a virtuous human body ("a virtuous person is a virtuous person") is that he has no demands, no demands, no one and no self. He is devoted to giving and giving in life, "doing things without fighting", "benefiting without harming". An unvirtuous person is obsessed with two things and distinguishes his mind, so he clings to it like asking for taxes, polarity is polarized, people and I are in opposition, joy and anger are in harmony, selfish desires are endless, closeness and distance are intense, discrimination is clear, and violation is The Tao of Heaven is equal, which is different from the selflessness, desirelessness, inaction and nature of "Tao".
The Diamond Sutra says: Subhuti! The Paramita of Patience and Humiliation is not the Paramita of Patience and Humiliation according to the Tathagata. Why? Subhuti! Just like when I cut off my body for King Kali, at that time, I had no appearance of myself, no appearance of anyone, no appearance of living beings, and no appearance of a life-span. Why? When I was dismembering each other in the past, if I had the appearance of myself, the appearance of people, the appearance of sentient beings, or the appearance of living beings, I should have resentment.
The Master often said, "Respect ghosts and gods and keep them at a distance." . . The sage Confucius said, "As long as one aspires to benevolence, there is no evil." This has reached the state of eliminating all opposites.
This shows that the Master's "benevolence" is the benevolence and righteousness that transcends the ordinary realm of the opposition between good and evil.
Master Hui Neng, the Sixth Patriarch, said: "The heretics say that there is no birth and no destruction. It will cease to exist. It will appear and disappear with birth. It will disappear but it will not be destroyed. Life is said to be non-birth. I say that there is no birth and no death. , there is no origin, and it is not destroyed now, so it is different from outsiders. If you want to know the essence of the heart, but do not think about all good and evil, you will naturally enter the pure mind, be profound and eternal, and use the sand of eternity wonderfully."
It can be seen that Confucius was in the realm of a great Bodhisattva and realized emptiness, without good or evil.
1. Confucius said, "Relate without writing, believe in the past." These two sentences tell us that what the Master learned, practiced, taught, and taught throughout his life was not His own things have not been created or invented in his life. They are all left by the ancient sages and sages. He just recorded them in words and passed them on to future generations. We believe that many of the words in the Analects were passed down by ancient sages thousands of years ago. Sakyamuni Buddha is no exception. Master Qingliang told us that all the sutras he said in his forty-nine years were all said by the ancient Buddha. He said that the World Honored One once said it. The World Honored One said that he had never translated what the ancient Buddha said. Adding a single word to the Sutra is even more rigorous than Confucius's attitude. Saints from the East and West set us examples. In other words, everyone's Buddha nature is inherent, and it does not increase in the saints or decrease in the ordinary. It was like that before, and it is like that now. Mencius also said that all things are prepared for me. Buddhism talks about "self-nature, truth, dharma body...", Christianity talks about the ultimate truth, and Plato says the truth is in your heart. Truth comes from the heart and cannot be obtained through the development of natural science and technology.
The Great Way is the way it is and never leaves our sincerity. Confucius said in the Book of Changes: "The benevolent see it and call it benevolence; the wise see it and call it knowledge. -------The common people use it every day but don't know it. So? The way of a "gentleman" is fresh."
In terms of ontology, Confucius said: "Do I know anything? I am ignorant. ... I knock on both ends and it is exhausted." ("The Analects of Confucius") Confucius said, I am "ignorant". Confucius did not have the "knowledge" (knowledge) of distinction, but he had the "wisdom" of two things being unified into one. Because Confucius "knocked on its two ends (poles) and exhausted it (eliminating duality, eliminating treatment)." Confucius "exhausts" its "two ends", which is the "middle", and "middle" means "holding one" and "getting one". "Golden mean" is the theoretical basis of Confucius' "holding one" and "getting one". The "middle" of Zhongyong refers to the ontology of all things in the universe ("the middle is the foundation of the world"), and the "yong" refers to the mutual use of the noumenon. The golden mean is the same in appearance and function! Therefore, from an epistemological point of view, being able to achieve the state where body, form and function are the same is "the ultimate in moderation"! Confucius clearly pointed out that few people can achieve this (people can live for a long time), which shows the elegance of their realm.
A gentleman is moderate, while a villain is anti-moderate. The Buddha called this gentleman an "ordinary man with a great heart." Although he is an ordinary person, he has made great aspirations (great aspirations) to pursue it. Constant pursuit is called diligence; the extreme level of diligence is what Confucius calls "a gentleman's moderation, and a gentleman is in the right time." If you can always follow the mean, the Buddha is called the Bodhisattva of Unretrograde. Therefore, a moderate gentleman will surely achieve the right feeling of samadhi and the endurance of the unborn Dharma!
Also, Taoism also says: "The separation of existence and non-existence is called Tao." This has the same meaning as what Buddhism talks about: "Existence is emptiness, emptiness is existence."
2. The way of a university lies in being virtuous, being close to the people, and striving for perfection. Knowing that there is stillness can lead to concentration, concentration can lead to tranquility, tranquility can lead to tranquility, tranquility can lead to worry, and worry can lead to gain.
The way to become a Buddha is the way to the university, the way to enlightenment. The Buddhist precepts, concentration, and wisdom are the Confucian concepts of cessation, concentration, and attainment. Precepts produce concentration, and concentration produces wisdom. These are three learning processes. Bright virtue is the bright virtue that all living beings have, and Buddhism calls it Buddha nature. "Mingde" is possessed by everyone, and all saints are the same. It is perfected by itself and is not a false realization. This is what Huineng said: "When is the self-nature, it is inherently pure; when is the self-nature, it is not born or destroyed? When one realizes one's own nature, it is inherently sufficient; when one realizes one's own nature, it is unshakable; when one realizes one's own nature, all things can arise."
To understand is to practice, return to one's own nature, and return to one's true heart. After attaining the "perfect goodness", Buddhism teaches that one becomes a Buddha and is completely liberated. To be clear and virtuous is to be aware of oneself, to be enlightened and to be enlightened, to save all sentient beings is to be close to the people. It can be seen that the "way of the university" is to realize self-consciousness, awareness of others, and perfect awareness. To achieve self-awareness and perfection is to "stop at the ultimate good".
In ancient times, if you want to bring enlightenment and virtue to the world, you must first govern your country; if you want to govern your country, you must first regulate your family; if you want to regulate your family, you must first cultivate your body; if you want to cultivate your body, you must first cultivate your body. To rectify one's mind; if one wants to rectify one's mind, he must first be sincere in his intention; if he wants to be sincere in his intention, he must first gain knowledge, and knowledge lies in investigating things. After observing things, one will know, and after knowing one's mind, one will be sincere, one's mind will be sincere, then one's heart will be upright, one's heart will be right, then one's body will be cultivated, one's body will be cultivated, and then the family will be in order, and the family will be in order, and then the country will be governed, and the country will be governed, and then the world will be peaceful. ”
“To examine things” is to examine the origin and end of “things” and the beginning and end of “things”. The Buddhist transformation of consciousness into wisdom is the Confucian “investigation of things”, breaking through dualistic oppositional thinking. The state of mind is the same. , there is no inside or outside, and this is the true "Ming Ming De". If you understand that external things are not external, and the body is not internal, they are all "things" manifested by "Ming De". There is no inside or outside, no subject or object, and you can turn the six consciousnesses into one. The wisdom of wonderful observation. When this wisdom is revealed, the polarity of thinking will be eliminated, and self-attachment will be eliminated, and the mind will be sincere. As the master of the body, the heart is upright and the "bright virtue" is clear, and the self-nature is revealed.
The "bright virtue" is illuminated by wisdom, and everything that is touched is transformed, so the family is harmonious first; the "bright virtue" is in the whole body. If the family is more wise and virtuous, it will be enough to spread the country; if the country is "clearly virtuous", the world will naturally be peaceful. This is from an external perspective. Law enforcement is destroyed. It is clear that the five yin, six sense organs, twelve bases, and eighteen realms are originally from the "Ming De" phase. The phase is not different from the nature, and the nature is not different from the phase. The essence of "family harmony", "national governance" and "peace in the world"! From "studying things to gain knowledge" to "peace in the world", this is the process of cultivating bodhicitta in Confucianism by "engaging in the Tao" and "being consistent with the Tao". Pursue transformation from above to below, follow the path of Bodhisattvas through the four grasps and six perfections, consciously awaken to others, and achieve perfection. This is the Buddhist practice process of "engaging in the path" and "being with the path". "There are many methods." "Returning to the original nature is the same", so the three schools of Confucianism, Buddhism and Taoism are essentially the same!
"The Great Learning" talks about 'investigating things to gain knowledge' and 'righteousness and sincerity'. The 'right mind' here is the same as what the Great Learning talks about The meaning of "right mind" is the same. How can we explain it in Confucian terms? It is easier to understand that the wrong mind is caused by material desires, that is, the obstacles of one's own ignorance. Obstacles of understanding and understanding. Buddhism requires the elimination of two obstacles before the mind can be righteous. When Confucianism talks about rectifying the mind, it also breaks down these two obstacles. Breaking away the obstacles of trouble. "Zhizhi" means right knowledge and right view. Only in this way can we get the right mind and "always have wisdom" in our heart. This wisdom is real wisdom, not worldly wisdom.
This is the way to understand one’s mind and one’s nature as Hui Neng said: “If you can rectify your mind, you will always be wise. "For example, Zilu's "You will be happy when you hear it" is exactly what the "Tan Sutra" says: "Seeing people who are not good is the root of all evil; seeing people who are already bad is the door of all good things." Zengzi is equivalent to Shenxiu. He invented "Shendu" and "I "Examine myself three times a day" is equivalent to Shenxiu's "clean it diligently at all times to avoid dust."
3. Regarding the "induction and interaction" of Buddhism and Taoism, Christ Jesus, the Confucian Book of Changes also says "The Book of Changes" There is no thought, no action, silence and motionlessness, which is why it connects to the world. Who else can compare to this, except the supreme god in the world. "Taoism talks about the concept that "heaven and earth have the same root as me, and all things are of the same body as me", and the unity of heaven and man. Modern quantum mechanics uses "quantum entanglement" (no matter how far away two particles (having the same source) are, one particle's The change immediately affects the other particle, which is the quantum entanglement relationship. It is also found in quantum mechanics that there is a certain entanglement relationship between two microscopic particles from the same source, no matter how far apart they are. , have always maintained an entangled relationship. If one particle is disturbed, the other particle (no matter how far away) will immediately know it.
Is the outside world just not affected by human will? Is there an objective world that exists independently of human will? Heisenberg's uncertainty law tells us that the basic state of all quantum particles cannot be separated from human ideas, observation instruments and methods, and human observation purposes and methods. People have no idea what the status of quantum is. This is close to Berkeley's view that "existence is to be perceived". Buddhism tells us that all things are based on mind, and the three realms are based on consciousness.
There are no Buddhist disciples who have experienced such an experience: when encountering extreme danger, they can immediately recite a certain mantra or recite the name of Guanyin Bodhisattva, and the danger will be immediately averted. In fact, in real life, there are many similar long-distance inductions. The mutual interaction makes everyone feel incredible. Between twin brothers, when one person experiences pain, the other person will immediately feel it, and even experience the exact same pain; between some couples or fathers and sons, when one person experiences pain, When the other party is in great pain, one of my former male colleagues felt extremely uncomfortable one morning. His heart was churning. He felt nauseous several times and could not concentrate on work. Soon, his mother came from her hometown. The phone call told him that his father had just fallen and died.
Although Confucianism pays more attention to daily ethics, it also says that there is no matter what exists outside the Liuhe. "No matter what" does not deny "existence". The wandering soul becomes a change." When it comes to handling personnel, more Confucian scholars adopt a direct approach, while Legalists are more forceful and Buddhists are skillful and convenient.
4. Confucius said: "No intention, no necessity, no solidity, no self." Sakyamuni Buddha said: “There is no sign of self, no sign of no one, no sign of living beings, and no sign of lifespan.
"Lao Tzu said: The reason why I have a serious illness is that I have a body and I have no body. What trouble do I have?
And the "Dhammapada" also says: In the past, the World Honored One was in Gion Vihara. Four bhikkhus, what is the most painful thing in the world? One word is lust, the other word is hunger and thirst, the other word is anger, and the other word is fear. The Buddha said: "What you are talking about does not understand the meaning of suffering." . There is no suffering in the world more than having a body. Hunger, thirst, anger, lust, and hatred are all caused by having a body. The body is the root of all suffering and the source of disaster! ”
5. Confucianism also talks about retribution.
6. The Buddhist Diamond Sutra says that true practice begins with “subduing one’s mind”, that is, “subduing (suppressing) "Our ordinary people's delusional thoughts and attachments.
When we reach the state of Arhat, it is no longer a hidden mind, but "cut off", that is, the "attachment (co-born self-grasping)" is cut off." It has reached the state of "selflessness".
The same is true for the mainstream of Chinese traditional culture. The so-called "Shangshu Dayu Mo" states that the human heart is only dangerous, and the Taoist heart is only subtle. The only thing you can do is to cultivate your mind.
Mencius said: "The best way to cultivate one's mind is to cultivate one's mind." If you know the animal, you will know the heaven."
Zhu Xi: One mind has all principles. If you can keep the mind, you can then exhaust the principles. Lu Xiangshan: There is no Tao that is outside of the mind. Since "the good that can be desired" , as for the "great and transformed saint, the holy and unknowable god", it is my heart. The human heart is the most clear, and the heart is the principle.
“My heart is the universe, and the universe is my heart. Yang Ming believes that heaven and earth are within our heart, and everything belongs to the heart. Without the heart, there is nothing. Therefore, he said: "There is nothing outside the heart, no words outside the heart, no reason outside the heart, and no meaning outside the heart." He also said: "The heart is Heaven, if you speak your mind, all things in heaven and earth will be lifted up."
7. Mencius said: Wherever the Tao is, even if there are thousands of people, I will go there! The Taoists say: This is why the sage travels all day long without leaving his baggage (although he has a view of glory, Yan is detached). The Buddhists say: "In this way, countless and boundless sentient beings are annihilated, but in fact no sentient being can be annihilated." Do it with enthusiasm on the surface but as if nothing has happened in your heart. Inaction does not mean passively withdrawing from the world and not doing anything; nor does it mean simply following the laws of nature and acting accordingly. Confucius, a sage, "does what cannot be done". On the surface, it seems to be "doing something". This is really a misinterpretation of the original intention of the saints. The Diamond Sutra also mentions that "all sages regard non-action as the Dharma, and there are differences." Although saints have different degrees of sainthood, they all forget about things and themselves, and are unfazed by favors and disgrace, which is what the Diamond Sutra says. It is said that "there is no self-image, no human being, all living beings, and longevity." In my opinion, Jesus is also a Bodhisattva. Although his teachings and teachings are different from ours, he still teaches according to circumstances and preaches as the opportunity arises (according to the root causes and conditions of Westerners: at that time, the West had that level of environment and civilization, and could not accept higher and deeper teachings. (principle), that is, "follow what all sentient beings should know and understand"; finally, take the initiative to sacrifice one's life for righteousness and atone for the sins of all sentient beings. It seems that Jesus Christ is also the saint who broke the "dual opposition" because he knew that all living beings are one, otherwise how could he be willing to give up his body; if all living beings are not one, how can all living beings benefit from Jesus' atonement? Therefore, the fundamental criterion for judging the inaction of a true saint is the "heart and ground"!
"Although there is a view of glory" when glory and wealth come, it is also "detached" and treats it with a normal heart. Zhuangzi's "Xiaoyaoyou": It is enough to praise it throughout the world without admonishing it, and to disapprove it without discouragement. It is determined by the distinction between internal and external, and it is based on the realm of honor and disgrace. (Besides, people in the whole society praised Song Rongzi, but he did not work harder because of it; people in the whole society criticized him, but he did not become more depressed because of it. He can recognize the difference between himself and external things, It’s nothing more than distinguishing the boundaries between honor and disgrace.)
8. The five Buddhist precepts of “killing, stealing, sexual intercourse, lying, and drinking” are equivalent to the Confucian five principles: “Those who are benevolent do not kill. , The righteous do not steal, the polite do not engage in sexual misconduct, the wise do not drink alcohol, the believers do not lie.
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