Unveiling the True Veil of Life: 蛻變：生命存在與昇華的實相（國際英文版：卷八）

By Shan Tung Chang and 張善通

 Nowadays, you and I are in the midst of AI, big data, multimedia, gossip, rumors, materialistic desires, and the great trend of the times.In the midst of the confusion and material satisfaction caused by complicated and novel things, have you ever thought about examining life with a reflective attitude and taking a careful and quiet look a

• Language: English
• Publisher: EHGBooks
• Release date: Feb 1, 2023
• ISBN: 9781647842758

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Table of Contents

Table of Contents

Preface

1. Truth and Delusion

01. Falsehood and Unreality

02. Origin

2. High enlightenment but unbroken confusion

Chapter 1: The Philosophy of Life Existence

1. Philosophy of Life

01. Idealism

02. Materialism

03. Philosophy of Life

2. Creationism

01 Bergson, "The Evolution of Creation

02. Spatialized time vs. continuous time/continuity

03. Bergson's Flow of Life

3. Intuitionism

(1) Reason's cognition is superficial.

(2) Rational understanding is a kind of analytical understanding.

(3) Rational knowledge is a kind of static knowledge.

(4) Rational knowledge is governed by utilitarianism.

4. Social theory

01. Bergson

02 Influence of Bergson's Western philosophy.

03. Characteristics of Bergson's philosophical thinking

5. Scherrer's Philosophical Reversal

Chapter 2: Study of the origin of the principles and principles of the universe and life

Section 1: Opposition

1. Humanities and Natural Sciences are two completely different disciplines. The reasons for this are roughly divided into three:

2. Philosophy of History

Section 2: Zimmer's Philosophical Thought

1. Philosophy of Life

2.There are three kinds of questions about the nature of knowledge, and these three questions are related to each other.

Section 3: Philosophy of History

01. The negation of self-nature.

02. The negation of wrong views:

Section 4: Samadhi One Reality

01. One True Dharma Realm - Prajna Reality Wisdom

02. The Blind Man's Elephant

Chapter 3: The Meaning and Synonyms of Samadhi

1. The four types of nirvana

01. Nirvana of Self-perfection.

02. Remaining Nirvana.

03. Remaining Nirvana.

04. Indwelling Nirvana.

2. Types of Samadhi

01. Worldly Samadhi (Samadhi).

02. Out-of-this-world samadhi.

03. Worldly and Ex-worldly Samadhi.

3. Shyamatha and Samadhi

01. Explain that there are no two phases of separation from words

02. Transcendental Contemplation

03. Separation from the one and the opposite

04. The One Taste of Everything

05. The Meaning of Samadhi One Reality for the Existence of Life

Chapter 4: The Meaning of Life Existence and Transformation

1. The truth of the existence of life in the universe

01. About the meaning of life's existence

02. Finding the way to the castle (the reality of truth)

03. The true meaning of the existence of life in the universe

2. The experience of the Buddha from the time he became a monk to the time he became a monk

01. The great masters that the Buddha visited before he became a Buddha

02. Seeing

3. The Buddha's criticism of the great virtues

4. Comparison of the Buddha's Enlightenment with the Great Masters

5. Conclusion

01. Exploration of the universe itself

02. The Nature of Life

Chapter 5: The Difference between the Eastern and Western Perspectives on the 'Tao'

Section 1: Preface

1. Concept

2. This theory

3. Man follows the law of earth, earth follows the law of heaven, heaven follows the law of the Tao, and the Tao follows the law of nature.

4. Zhuangzi's Tao

5. Lao Tzu's Tao

6. Summary

Section 2: Husserl's return to the phenomenology of "things in themselves

1. The logic of restoration phenomenology

2. Phenomenological restoration

3. The behavioral and methodological reasons for reconstruction again.

4. Change in the understanding of truth

5. On the Nature of Truth

6. The truth about the essence of being

7. Truth (A-letheia): the concealment and obscuration of existence

Chapter 6: Heidegger's Empty "Nothing

Section 1: Schopenhauer's interpretation and development of the Self

1. "Background of the Times

2. The Problem of the Self of Things in Kant's Philosophy

3. Schopenhauer's critique of the Self of things

4. The development of Schopenhauer's philosophy on the "object-identity

5. Declassification and Truth

6. Entity and Environment

Section 2: On Heidegger's Nothing

01. The Truman World

02. who wakes up and knows the truth

03. Plato's Cave Metaphor

04. The light of the fire makes him dizzy and distressed.

05. The prisoner's heart is painful to be free

06. The Death of Socrates

07. Walk towards the light

Section 3: Comparing the thought systems of Schopenhauer, Husserl, Sartre, and Lao Tzu, they have one thing in common

Section 4: Mahayana Buddhism's emptiness is not nothing, nor is it nihilism, but the highest truth

1. Meaning

2. Definition of emptiness and "color

3. The emptiness of impermanence

4. Emptiness that cannot be named

5. When birth and death have been destroyed, silence is bliss. The emptiness"

6. The emptiness of the body beyond existence and "absence

7. Non-Dualistic (Non-Dualistic) "When the body is empty

8. Emptiness of Origination and "Non-Being

Section 5: Conclusion

Chapter 7: The Origin of the Tao.

Section 1: The integration and difference between the East and the West

1. The existence of the original source of the Way - "non-existent and non-nonexistent

Section 2: The Confusion of Eliphantra

01. Venerable Ananda solves the puzzle

02. The Enlightenment of the Buddha

Section 3: Nothingness and "Emptiness

Section 3: Nothingness and "Emptiness

01. Showing the impermanence of the present by the past

02. Karma shows impermanence.

Chapter 8: Conclusion - The Perspective of the Reality of Truth

1. The transcendence of time.

01. The moment of recording is the present moment

02. The present moment is equivalent to the present.

03. The present moment contains all time

2. The Transcendence of Space

3. Infinite density, infinite volume

4. The revolution beyond life existence and death

01. Transcending the Self

02. Transcendence of Self and Others

03. Selfless Mind

04. The reality of life existence and metamorphosis and sublimation

Conclusion, the actual proof of the reality of truth

Preface

Continuing from the previous chapter, Zen, we are going to go deeper into the understanding of seeing one's own nature, the purest form of the Dharma body, and pointing directly to the original mind.

Perhaps some people may have doubts in their minds, "Isn't it good that Zen Buddhism is about seeing the mind and the nature and becoming a Buddha? However, in the Buddhist teachings of abstinence, determination, and wisdom, there is no such thing as a good Buddha.

However, the shortcut to the study of the Buddha's teachings of cessation, determination and wisdom should begin with the stimulation of curiosity about life itself, the metaphysics of life, and the willingness to learn on one's own initiative.

It is a systemic body of knowledge that explains a phenomenon according to a predetermined set of criteria, accumulates and organizes it, and examines explanations and predictions about everything.

That is, according to the scientific facts and scientific principles of known life experience, the natural phenomena studied and their regularity, put forward irrational speculation and explanation.

The data are classified, summarized and analyzed in detail to obtain a temporary, but acceptable explanation in a gradual manner.

It is only a pre-convenient way to focus on this mind.

For questions that cannot be answered directly through perception, it deduces the answer through rational logical reasoning under a priori conditions, without emphasizing the specificity and falsifiability of the predicted outcome, which is different from vague philosophy.

It is not the same as Western philosophy that seeks absolute truth, but rather, on the basis of the existing foundation, it keeps approaching the essence of the reality of truth in a groping manner.

Therefore, in the process of inquiring into the reality of truth, one should cultivate an interest in learning the root cause of all things in the universe and become consciously active and spontaneous in awareness.

Although one talks about the Tao every day, the Tao is already very far away from one's mind.

Why? Because one simply does not understand where the Tao is in terms of the nature of the mind (awareness) that is focused on this thought.

Therefore, in order to achieve the purpose of practice, is to refine the work, but refine the work of the correct method, not confused and do not know how to go far, and not the wrong path.

The clear mind is to understand that the present thought focuses on the nature of this mind, the true nature of consciousness. Awareness refers to one's bodhicitta, bodhicitta is the essence of the awareness of thoughts focused on this mind (awareness).

To practice, we must first understand where the true nature of the thought of focusing on this thought (consciousness) is? Everyone's original spiritual awareness is their own original mind. This mind is inherent in everyone, everyone has it, that is, we know good and bad, the mind focus on the true nature of this mind (awareness), so awareness is very important.

If we just sit there quietly, not thinking about anything, not understanding anything, this meditation is like dead wood and ashes.

Meditation meditation is the most powerful aid to meditation, because meditation meditation is a way to focus on the true nature of the mind.

In philosophy, the essence of the Tao is an everlasting attribute, something that is distinguishable and exists independently within itself.

It is something that is distinguishable and exists independently within itself, so that an actual object, or a whole thing or substance with actual content, becomes its essence, and it necessarily exists, without which it would lose its essence.

This concept is strictly derived from Aristotle, who used the Greek word [tine einai] for an eternal attribute of walking, living, sitting, and lying.

When walking, living, sitting, and lying, the awareness of the mind to focus on this thought must be present to know the height, width, or danger of the road. "Awareness is always present, and this is the path.

When walking, in addition to the presence of the awareness of the mind, we must also pay attention to the presence of bugs and ants, so as not to hurt them, which is also the Way.

Therefore, the existence of life itself, the existence of life, the thought to focus on this thought, the true nature of awareness, is the Tao; awareness, means that we have the thought to focus on this thought, the true nature of awareness.

If we don't know where this thought is, where the true nature of consciousness is, we are confused and don't know what to do. Let us briefly recount an anecdote about the reality of seeing the nature of the mind" as an aid.

In the old days, there was a king of the dissidents in India, and when the disciple of Dharma Master Bharathi went to the dissident king, he asked

The king asked, "Can we monks be monks? I want to know where is the Way?

Then Venerable Bharati replied, "The Way is not about being at home or being a monk, the Way is equality, equality.

The king asked again, "Since it is equal and equal, where is my path?

His Holiness answered again, "The Way is not separate from the mind, the monks have a mind, the monks also have a mind, the monks have spiritual awareness, the monks also have spiritual awareness, spiritual awareness is their own consciousness, everyone has consciousness, so it is equal and equal.

The King of Insight also asked, "Where is the Tao? I still don't understand.

Venerable Bharati replied, "The Tao is seen in the eyes, heard in the ears, discerned in the nose, talked about in the mouth, grasped in the hands, run around in the feet, and is present in all the spheres of the world, collected in one dust. When this was said, the King of Dissidents understood where the mind was. The mind is one's own consciousness. Without consciousness, one cannot find a path.

We talk about seeking the Way every day, we must know that seeking the Way means the direction of effort; if the Way is sought, the Way does not exist.

The sutra says, To seek is suffering, but to not seek is happiness. If one does not understand what is the Way, how can one seek the Way"? It is like being under the sun and seeing only the shadow of the sun, but not the sun.

So understand the contrast between nature and contingency: contingency is the nature of the contingent existence of an entity or a substance. The essence of a thing necessarily exists in a thing, and without it, the thing cannot be established.

Just as one breathes every day without knowing the existence of air, one uses the mind's thoughts every day without knowing where to focus on the nature of the mind (awareness), so it is important to focus on the nature of the mind (awareness).

It is important to further clarify the mind and understand the nature of the mind to focus on this mind (awareness), where it comes from, and then you can grow in wisdom. Therefore, the first step in practice is to understand the mind, to understand the nature of the mind (awareness), the mind is the path, the mind is the Buddha.

What is the mind? The mind is the nature of consciousness. The mind is also empty; the essence of the mind's spiritual awareness (awareness) is emptiness, but this emptiness is not naive emptiness, the emptiness of awareness can give rise to the wonderful existence of the focused mind.

How do we know that the nature of the mind focused on this thought (awareness) is emptiness? Does the nature of the mind (awareness) have a form? Is it possible to get it out? Do the monks who have taken the precepts have the form of a monk when they focus on the nature of the mind (awareness)?

Does the consciousness of a monk at home have the form of a monk at home? No, it does not. For a male, the mind does not have the form of a male; for a female, the mind does not have the form of a female either. Because the nature of the mind (consciousness) is emptiness.

Although the mind focuses on the nature of the mind (consciousness) is emptiness, but it can also give rise to wonderful existence, is the vacuum of wonderful existence.

And the so-called vacuum and wonderful existence means that when we achieve the one true Dharma realm, that is, to be able to achieve the Buddha, the state of practice.

When we are able to realize the vacuum, we can realize the immortality of energy, and we can realize the universe, and this is the wonderful existence.

For example, the friction of an object can generate heat energy, and the heat energy that appears at this time is myriad existence, which exists according to the response and is eternal and unchanging.

When we can realize the emptiness of the world, which has no distinction between time, space, and person and self, we can also understand that all actual objects or things that have actual content are only temporary and impermanent.

That is why the Buddha said that everything in this world is illusory and false existence, and that although false existence exists, it will one day pass away. To be enlightened is to realize this truth.

What is the meaning of vacuum and myriad existence? When you meditate, there is no thought in your mind, isn't that a vacuum? When you are not talking, there is no thought in your mind.

When you want to speak, the thoughts of the mind can speak a great deal, and this great deal is the wonderful existence that comes with it.

People can read books, memorize scriptures, write, draw, write articles, design projects, and do all kinds of things. The wonderful existence is not existence, and do not cling to the wonderful existence.

When you want to use it, it is there, but when you don't use it, the thoughts focus on the nature of the mind (consciousness), and it becomes a vacuum, so wonderful existence and vacuum exist at the same time.

Therefore, clear mind and see the nature, or clear mind, see the nature, Buddhist terminology, clear mind and see the nature is a meaning, both indicate, enlightenment see the original Buddha nature (self-purified mind) meaning.

The term is commonly used in Zen Buddhism and is synonymous with enlightenment; it usually means that the Buddhist practitioner who is inquiring into the reality of truth is able to personally witness the distinction between the deluded mind of the mind focusing on this mind and the true nature of the mind focusing on this mind.

In Mahayana practice, it is necessary to first see the path and understand the true nature of the mind, before one can start practicing in accordance with the law, which is called seeing the nature and starting to practice and starting to practice after enlightenment. The Fifth Patriarch of Zen Buddhism told the Sixth Patriarch, If you do not know your true mind, it is useless to learn the Dharma. The Fifth Patriarch told the Sixth Patriarch, If you do not know your original mind, it is useless to learn the Dharma.

1. Truth and Delusion

Zen's clear-mindedness is not the proof of Arya consciousness, it is not the personal proof of Arya consciousness, Arya consciousness is not the actual proof, nor is it the thought of reasoning.

To see the nature of the mind is also to realize the true reality of the mind that is not born, not destroyed, not coming, not going, not increasing, not decreasing, not constant, not different, not one and not different.

In the Zen text The Eye of Man and Heaven, it is said that the Arya consciousness that focuses on the mind is not the true mind of the nature of consciousness, but is also known as the Tibetan consciousness, because it can contain all dharmas and all dharmas from mortal practice to Buddhahood, that is, impermanence. It is also not known as the Buddha Consciousness.

The Sixth Patriarch of Zen in the Tang Dynasty, Master Huineng, also said that the essence of the mind (consciousness), which is pure, can contain all the dharmas of the mind, so it is also known as the Tibetan Consciousness.

And the five yin and eighteen realms of all the dharmas, but also rely on this pure self-natured mind, and can give rise to a variety of effects.

In the Northern Song Dynasty, the Zen master Hakkaku Huan Wu not only explained the functions of the six and seven consciousnesses, but also said that the eighth consciousness is the Arya consciousness, also known as the Tibetan consciousness, which can contain all good and bad seeds.

In the Mahayana Milky Way Sutra, the Buddha states that the Arya consciousness is not Kṛṣṇa, but cannot be known because of evil knowledge and insight.

He also cites gold ornaments such as gold rings, gold bracelets, etc., which are made from gold pieces and are more beautiful than unworked gold pieces.

However, in essence, they are all gold without any difference. The Mahayana Milky Way Sutra, Volume 3: "The Arya consciousness is also like this. It is also clear that the Arya consciousness is the Kṛṣṇa.

01. Falsehood and Unreality

In contrast to the original pure nirvana mind, which is described in the Mahabharata Bharata Sutra as not being born, not being destroyed, not being impure, not increasing or decreasing, the consciousness mind can only appear through many causes and effects, and it is not born without causes and effects.

For example, it is said in the sutra: The World Honored One said, 'Consciousness arises by reason of its causes'; as it is said in the Zhong-Ahan Sutra, Volume 54: "As such, consciousness arises by reason of its causes, that is, its causes are said to arise by reason of the eye and color, and when it has arisen, it is said to arise by reason of the eye. This is the case with the ear, nose, tongue, and body.

From this, we can see that individuals use mental activities such as sensation, perception, thinking, and memory to perceive and understand their own physical and mental states and the changes of people, events, and objects in the environment.

The process of perceiving and understanding is the process of origination and elimination, which is not real. For example, in the Buddha's Sutra on the King of Prabhupāda, the Buddha says, "There is birth and death of color, and when one knows that there is birth and death of color, one knows that there is also birth and death of the mind, and when one knows that there is birth, one knows that there is death.

The mind focuses on the delusion of this mind, which refers to the eye, ear, nose, tongue, body, consciousness, and mind.

It is mentioned in Volume 11 of the Miscellaneous Ahan Sutra that: the eye, ear, nose, tongue, body, and consciousness are all the meanings of the mind, and since they are the meanings of the mind, they will be destroyed in the future.

The Miscellaneous Ahan Sutra, Volume 11, also mentions that the mind belongs to the eighteen realms, so it is also a delusion. Therefore, the delusion of the mind focusing on this mind is not the true and abiding Dharma, and in Mahayana Dharma, the delusion of the mind focusing on this mind is called the seven transmigration consciousnesses (see the explanation in Narayana)

Order

According to the Avalokiteshvara sutras, the impermanence of the four colorless shades of the mind, which are among the five shades of the mind focused on this mind, are born in the following order according to their causes.

The eye consciousness arises as a result of the eye root and dust.

With the eye root, dust, and eye consciousness as the cause, eye contact is born; with the eye root, dust, eye consciousness, and eye contact as the cause, eye reception is born.

By the cause of eye root, dust, eye consciousness, and eye contact, eye thought is born.

By the cause of eye root, dust, eye consciousness, and eye contact, eye thought arises.

By the cause of eye root, dust, eye consciousness, and eye contact, eye love is born.

Because of eye root, dust, eye consciousness, and eye touch

Because the eye acts on color, it becomes greedy and clinging to all kinds of colors that it can and does see.

With the ear root, the sound dust as the cause, ear consciousness arises; with the ear root, the sound dust, and the ear consciousness in harmony, ear touch arises; with the ear root, the sound dust, the ear consciousness, and the ear touch as the cause, ear receiving arises; with the ear root, the sound dust, the ear consciousness, and the ear touch as the cause, ear thinking arises; with the ear root, the sound dust, the ear consciousness, and the ear touch as the cause, ear love arises. Because of the ear root, sound dust, ear consciousness, and ear touch, there is the awareness of the sound dust and the knowledge of the sound dust, and because the ear travels through the sound, it becomes greedy and clinging to the sound dust that it can hear and hear.

From the above, the same is true of the nasal root, the fragrant dust, the nasal consciousness, the tongue root, the taste dust, the tongue consciousness, the body root, the touch dust, the body consciousness, and so on.

Consciousness is born from the root of the mind, the dust of the law [the various dharmas arising from the eye to color, the ear to sound, the nose to fragrance, the tongue to taste, the body to touch, etc.].

By the harmony of the three things: the root, the dust, and the consciousness, the touch is born.

By the cause of the root, the dust, the consciousness and the touch, the mind-reception is born.

The birth of dharmic thought by the cause of the root, dust, consciousness and touch.

By the root of mind, dust, consciousness and touch, dharmic thought is born; by the root of mind, dust, consciousness and touch, dharmic love is born.

Because the root of mind, dust, consciousness, and touch are the causes, there is the awareness of the phases of dust, and the knowledge of the phases of dust.

The mind's action on the dharma gives birth to the ability to see, hear, feel, know, see, hear, feel, and know all the dharmas arising from the six dusts, and to the endless love and clinging to the love of the self.

The eye consciousness, which is born by the eye and the color, is a false dharma of birth and death, and the consciousness, which is born by the dust and the root of the mind, is a false dharma of birth and death, and the seeing, hearing, feeling, and knowing that follow are all false dharmas of birth and death.

Therefore, all the consciousnesses from eye consciousness to consciousness, whether they are past, present, future, good or bad, even coarse or fine consciousnesses, are all false dharmas of birth and death.

02. Origin

Compared to the delusion of the mind's body, which is false and impermanent, this thought focuses on the nature of the mind, the body of true consciousness, which is real and everlasting.

In the Avalokiteshvara, this thought is called the true nature of the mind (consciousness).

In the Avalokiteshvara sutras, the true nature of the mind is referred to as the true and permanent nature of the mind. (See Miscellaneous Ahan Sutra, Volume 6, Sutra 133)

In the Lesser Prajna Sutra, the true nature of consciousness of this mind is called the mind of non-mind, the mind without mind.

In the Vajrayana Sutra, the true nature of awareness of this mind is explained as: "The Bodhisattva should be free from all appearances and develop the mind of Avalokiteshvara.

They should not dwell in the mind arising from color, they should not dwell in the mind arising from sound, fragrance and touch, and they should have a mind without dwelling. "From this, we can see that this mind focuses on the true nature of consciousness of this mind, which is different from the seven delusions of the mind that can distinguish between color, sound, fragrance, taste, touch, and dharma dust.

In the Mahayana Milky Way Sutra and the Jyotisha Sutra, the mind also focuses on this mind, and the true nature of consciousness is Arya consciousness, Kṛṣṇa consciousness, and Athana consciousness.

I am not aware that all yogis, whether they are a monk, a gnani, or a bodhisattva, will eventually attain the state of bodhichitta and nirvana where the mind is focused on this mind, the true nature of consciousness.

The so-called realization of Buddhahood is merely a meditation practice of observing and realizing that the mind is focused on this mind and seeing the true nature of Buddhahood, so it is called Buddhahood, but not the ultimate Buddhahood of bliss and wisdom. Why?

Because Buddha (Sanskrit: बुद्ध; IAST: Buddha; Pali: Buddha), also known as Buddha, is a Buddhist term meaning the one who realizes, the one who realizes, the one who is enlightened, the one who is enlightened, and is the one who is blessed and wise.

However, when a person under Zen Buddhism works on enlightenment, he knows that his thoughts focus on the nature of this mind (awareness), which is the same as Buddha's, so it is called seeing the Buddha's nature and becoming a Buddha.

But his thoughts focus on the coarse and subtle worries of this mind, not broken in any way, but can always realize, subdue the worries, and act close to the sage.

2. High enlightenment but unbroken confusion

If one loses the effort to realize that the mind is focused on the nature of the mind (consciousness), and cannot subdue the troubles, then one will create more karma than others.

This is because the power of enlightenment is intermingled with the trouble of concentrating on this mind, so it becomes a wild wisdom, and the ability to create karma is also extremely rampant.

Not only does he have no hope of attaining Buddhahood, but he also falls into the three evil paths. Therefore, those who have already attained enlightenment should work on it and be aware of it all the time.

When the thought of concentrating on the mind's view and thought hassles have been completed, it is the time to transcend life and death, not just once enlightened.

It is not just a matter of being enlightened, because after enlightenment, one is still not free from the suffering of reincarnation. The truth is revealed, and everything is clear and unknowable. If we say that we have really attained Buddhahood, we are still far from it. There are some cases that we often hear about under the sect.

For example, Zen Master Cao Tang Qing of the Song Dynasty. In those days, he was a great Zen master, and his benefactor was a large family named Tsang.

When Zen Master Cao Tang Qing passed away, he went to the Zeng family and was reincarnated as a chancellor, Zeng Gongliang, a famous chancellor in the Northern Song Dynasty.

Another example: another Zen master, Hai Yin Xin, was an officer in the army called Zhu Fang Guan, who gave Hai Yin Xin as a benefactor, and when he passed away, he was reincarnated in Zhu Fang Guan's house and became a girl.

At that time, the whole city of Hangzhou was in an uproar. At that time, the whole city of Hangzhou was in an uproar. The wife of Imperial Officer Zhu was in the process of giving birth when he suddenly walked into the delivery room. This walked into the delivery room, hey, look at this little girl was born.

At that time, Elder Haiyin Shin passed away. So everyone thought that he had been reborn in the family of his benefactor.

Although he was a great master under the sect, he practiced Pure Land and was reborn in the Western Elysium.

He was born in the Western Paradise. The family was so happy to bring her out for blessing, but when the baby girl saw Zen Master Yuan Zhaoben, she smiled and recognized him with her smile.

At this point, Zen Master Yuan Zhao Ben said to her, "Elder Yin, you are wrong. She died, and she didn't know where she had gone.

There is another famous case: Su Dongpo's predecessor was a Zen master who practiced Zen in the Five Patriarchs' Temple and attained great enlightenment.

He was reborn as Su Dongpo, a great literary figure, after his death because of his practice in Buddhism.

He was so clever and unconventional that he often visited brothels and pubs, and his career was a far cry from his previous life.

Therefore, Zen Master Yin Guang sighed and said, "Even for such a famous figure in the Song Dynasty, he has regressed so much in his present life compared to his previous life, and it is hard to imagine what he will become in his next life.

Therefore, the so-called clearing the mind and seeing the nature is to inject the light of wisdom of the mind focusing on the nature of the mind (consciousness) into the dark room of the mind of all sentient beings, who are often confused by their thoughts focusing on this mind, where there is no, or very little, light in the mind, and where they do not know what to do.

Because there is no light in the room of the mind where the thoughts of sentient beings are concentrated, there is no wisdomless light.

Therefore, the whole mind is always wrapped up or covered in darkness, and therefore the mind of all sentient beings becomes blind and has no wisdom to understand things.

Therefore, the mind that is focused on this mind is blind and does not have the wisdom to understand things, so the mind that is focused on this mind is biased towards the self and the external world, and cannot see the truth.

As a result, all sentient beings with the mind focused on this mind, throughout their lives, most of them are in the darkness of confused birth and death, groping and stumbling, always led or driven by their own dark, ignorant karma, and stumbling forward.

From this mind of self concentration, the mind that consciously strives for the realization of a certain ideal or the achievement of a certain goal, constantly creates karma based on the motives of self-interest and self-centeredness.

For the sake of self-interest or survival, one repeatedly hurts others, and uses some means to seek benefits and fame for oneself, always self-justifying, without feeling any guilt.

This is how to live and die in a confused life, always living or being confined in the prison of the self, thinking, always planning, calculating, designing, planning and planning for themselves, until death, never ending.

This is called the cycle of reincarnation. The mind focuses on the true nature of the mind (consciousness).

Why do people who focus on this mind mostly live in the darkness of confused life and confused death?

It is because they have no light in their own mind, which is called ignorance in their own mind, so the mind that focuses on this mind will continue to pursue blindly for a lifetime, suffering countless failures, setbacks, blows and sufferings, but it is also because of the ignorant mind that is driven by strong self love.

Therefore, it is because of the ignorant mind that is driven by the strong I-love. Therefore, it is because of this that the mind keeps repeating itself endlessly in the blind pursuit, chasing after the outside, and rising again, without any repentance.

Therefore, if we want to stop the endless troubles and sufferings of this thought-focused mind, the only way is to make the thought-focused mind have light in it, that is, we should be able to know ourselves and take the initiative to do it.

In other words, it is the consciousness of internal self-discovery and external innovation of self-liberation. It is the basic attribute of human self-consciousness, which is developed through internal and external contradictions in the evolution of human existence and metamorphosis and sublimation.

At the same time, it is also the essential law of all human practices, which is expressed as the inevitable maintenance and development of human self-existence.

The maintenance and development of human consciousness is the real realization of freedom. The inner life of man itself has the contradiction between the consciousness and the material essence, which constitutes the inner essence of man's existence and metamorphosis and sublimation.

Its basic attribute is the consciousness of maintaining and developing the self. In the process of contradiction with the external material world, it develops the evolution of the life existence and metamorphosis of the self.

It is the basic law of self-creation. To see and know all one's actions, words and thoughts.

In this way, one can truly enter into knowing oneself, knowing one's own mind, and even come to the realization that one is aware of what is and what is not, even to the point of seeing and knowing oneself for the first time in one's life.

I have made many mistakes in the past, and most of them were in the confusion of confused life and confused death, and I did not know what to do because of the confusion.

The existence of life itself is in the unawareness, the unawareness of faults, and the unawareness of shame and repentance.

Now I can use the light of my Buddha nature to illuminate myself, see myself, know myself, repent, change my mistakes and improve myself.

As a result, one's wisdom, virtue and personality are increasing day by day, one's short-sightedness is shrinking, one's insistence on one's own views is diminishing, one's mind is becoming less and less locked, more and more open and free, and one's wisdom, virtue and personality are increasing.

The self-mind becomes less and less locked, more and more open and free, more and more full of wisdom and light, full of joy, vitality, energy, friendliness, kindness, and generosity.

This is the specific purpose and function of studying Buddhism, and the purpose and function of stopping and meditating to realize samadhi.

At the same time, it is also the sublimation of life existence and metamorphosis, which increases and enhances the wisdom of our life, thus truly enhancing our Dharma life and the quality of our life, making us more wise, brighter, and happier.

At the same time, it is also the true purpose of Prince Siddhartha's personal realization of Buddhism, and it is also what the Sixth Patriarch of Zen Buddhism explained in the Sixth Patriarch's Tantras

According to the knowledge and laws of the self-knowledge of the original nature of the self, the most rational and bright truths are realized, so that all sentient beings can attain the highest goal of seeing the nature and becoming Buddha.

Chapter 1: The Philosophy of Life Existence

Here, let us use the technique of cinematography to shift the camera back to the field of view of Hegel's Phenomenology of Spirit and Little Logic, and focus on the main idea of Philosophy, in order to stop meditating and enter into the Buddha's emptiness of samadhi, and to connect with the previous convenience of the following chapter.

The original meaning of philosophy is love of wisdom, which is a collection of two ancient Greek words, philia and sophia, so at the beginning - any pursuit of wisdom, knowledge, can be considered part of philosophy.

From this definition, it is a discipline that explores and reflects on fundamental questions about life, knowledge, and values through analytical thinking.

For example, Is there an objective standard of morality? , Where does life come from? and Where does death come from? In a broader sense: it can also be a philosophical question. "People have always been asking a lot of questions.

How do we understand the world we live in? How does the universe work? What is the nature of reality? Where does it all come from? Does the universe need a creator?

Most of us don't spend much time worrying about these questions, but almost all of us worry about them at some point.

How does philosophical education inspire the individual to use mental activities such as feeling, perception, thinking, and memory to become aware of and recognize changes in one's physical and mental state and in people, events, and objects in the environment?

The individual's awareness and understanding of the process of life existence, that is, the quenching of the experience of consciousness and the awakening of the existence of life itself.

The general conception is that all knowledge that is reproducible and definite belongs to science; all dogma that involves more than definite knowledge belongs to theology.

There is also an area between theology and science that is open to challenge and attack from both sides. It contains, like theology, gray areas that mankind cannot be sure of in the logical thinking of scientific knowledge.

And yet, like science, it appeals to the rationality of logical human thought, not to a constraining authority, whether traditional or indicative. That is philosophy.

Philosophy (English: philosophy) is a logical and rational body of knowledge that accumulates and organizes and examines explanations and predictions about the universe, a holistic, fundamental and critical inquiry into the real world and people.

Philosophy differs from other disciplines in that it has a unique mode of logical thinking, such as a critical approach to argumentation, which is usually systematic and based on rational argumentation.

It is not the same as seeking absolute truth, but rather a hypothesis that builds on existing foundations and approaches truth in an exploratory manner.

The sutra, on the other hand, is usually defined as a book written about the eternal, absolute, and unalterable truth in terms of words and expressions, and is called a "sutra.

It is a record of the truth of the Buddha's enlightened proclamation of the pure truth of the One True Dharma, or a record of the holy words of the saints, such as the Bhaisajyaguru, the Sutra, and the Kolam Sutra.

In theory, no one is qualified to judge them, let alone to make any judgments or arguments. In fact, Tripitaka: Sanskrit translation.

The general name of the Buddhist scriptures. It is divided into three parts: sutras, rituals, and treatises. The Sutra is a general statement of the fundamental teachings; the Law is a description of the precepts and rituals; and the Treatise is an exposition of the meaning of the sutras. A monk who is well versed in the Tripitaka is called Tripitaka Venerable, for example, Tang Xuanzang is called Tang Tripitaka.

However, for those who have not come into contact with the study of universal values of recognition and fundamental issues, including the fields of existence, knowledge, values, reason, mind, language, etc., or those who do not know the true meaning of the Buddha's teaching of truth, they often only see the scriptures and the sutras.

Often, they only see the scriptures in which the Buddha and the person in question discuss the Dharma in the form of questions and answers, and in the dialogue of words, they express a certain viewpoint and statement about the things in the world, but they cannot understand it deeply.

Because later disciples and bodhisattvas lack the ability to analyze and judge the implications of such views and statements, they are unable to understand them deeply.

As a result, they have come to interpret the sutras in a way that they can understand with their own consciousness, and they have gradually deviated from the Buddha's original intention of opening up and proclaiming the truth to save the world from suffering.

This has led to works by disciples and bodhisattvas who have gone deeper into the teachings of the sutras, interpreting them according to certain views and statements, and discussing the Dharma. The Sanskrit name is Avalokiteshvara, which means treatise collection.

Therefore, we do not usually regard the Sutra as a text with a rich philosophical content. The form of the treatise is different.

It is based on a critical approach, a systematic inductive analysis, and a rational argument. In order to establish a certain point of view on worldly matters as stated in the Sutra, and the various meanings of the teachings

It is a way of inquiry, not just a specific, specialized body of knowledge.

Thus, the term philosophy is of Western origin, but has not been consistently defined by philosophers since ancient times.

From the origin of the term philosophy, it means to explore the wisdom of life or living, and in this sense, it can be said that philosophy is a knowledge formed by the application of thought and method.

In this sense, philosophy can be said to be a knowledge formed by the application of thinking and method. As a result, all kinds of knowledge in the early days of the West were incorporated into philosophy, making it a unified discipline.

Since then, the meaning of philosophy is mostly understood according to the problems explored by philosophers. In the philosophical discussion

This includes the conception and understanding of the universe as a whole, the discussion of the moral obligations and responsibilities of human beings in the community, and the knowledge of the natural world and the methods of knowledge.

This leads to more discussion issues, such as ideal and practical, reason and freedom, experience and thought, etc., which are summarized into three systems, namely, metaphysics, moral theory, and theory of knowledge.

When human beings have no direct empirical evidence of all the objects or phenomena that exist in the natural world, they have to come up with possible explanations or causal explanations in advance.

In other words, when human beings encounter a problem or question, they always use their thinking and form hypotheses to try to find a suitable explanation or a correct answer.

In fact, the development of human philosophy and science is the continuous formulation and verification of many hypotheses.

A hypothesis is by nature a tentative understanding, an original idea, or an attempted speculation, or an unproven opinion.

Although it cannot be directly proved at one time, if it can guide people to find out the unknown facts or rules from known information or observed phenomena, it has the value of seeking new knowledge.

However, since a hypothesis is only a conjecture or assumption, it is only a probability of temporary explanation, but not a certitude.

For example, evolution in biology is a hypothesis that can be used as a guide in the search for scientific theories, but it cannot be taken as a theory or truth until it is proven.

The certainty of a hypothesis increases with multiple verifications. A hypothesis becomes a theory if it is verified to the greatest degree of certainty to the exclusion of any other explanation.

Some philosophers apply their thinking to certain given premises; or focus their discussion on a particular area and a particular method.

These premises are predetermined explanations of a phenomenon in accordance with preconceptions for the purpose of the search for truth.

that is, the speculation and explanation of the studied natural phenomenon and its regularity based on known scientific facts and scientific principles.

And the data are classified, summarized and analyzed in detail to obtain a tentative, but acceptable explanation, and then corrected.

Thus, it is asked: How is knowledge possible under the given conditions? How do theory and experience interrelate?

To what extent does the presentation require precision? What degree of reliability and validity can be achieved by the actual method used? What is the nature of the research object of knowledge?

There are no fixed steps in the early stages of research hypothesis formation. Basically, having relevant knowledge, using imagination, applying analogical reasoning, etc. can help to formulate hypotheses.

However, after the hypothesis is formed, it is not necessarily useful or correct. Therefore, hypotheses will be revised, supplemented, or abandoned as factual knowledge, empirical evidence, and logical inference are carried out.

Changes in assumptions are not a waste of time and labor, as they represent a deeper or broader understanding of the research problem.

In any case, good hypotheses must contribute to the understanding of the research problem, the identification of relevant data, the organization of the research project, and the facilitation of further research.

In the course of exploring these questions, several propositions and subject names have emerged, and in addition to the three aforementioned major systems, schools of thought have taken on many names, depending on their particular arguments.

For example, scientists presume that the smallest part of an element involved in chemical change is the atom, which has been proven in many ways and is now called atomism.

For example, idealism, realism, empiricism, pragmatism, positivism, criticalism, etc.

Section names are either titles that appear before two words, such as moral philosophy, linguistic philosophy, social philosophy, cultural philosophy, historical philosophy, scientific philosophy, or independent names, such as logic.

To summarize, philosophy is primarily the study of a thought or idea (which includes concepts, notions, arguments, etc.).

It is an explanation of a phenomenon according to a predetermined set, that is, a speculation and explanation of the natural phenomenon under study and its regularity according to known scientific facts and principles.

And the data are classified, summarized and analyzed in detail to obtain a tentative, but acceptable explanation, and repeatedly explored (including both positive and negative arguments)

In order to verify whether the reason held is correct (verification of truth), and then judge whether its arguments can be valid.

Therefore, it is a discipline that uses analytical thinking to inquire and reflect on fundamental questions about life, knowledge, and values.

Only when an argument is presented based on rational argumentation can it be considered a literature with a philosophical component. Only then can it be called philosophy of life.

1. Philosophy of Life

The philosophy of life existence, which spread widely in the West, transformed the holistic, fundamental and critical inquiry into the realm of reality and man in ancient Greece into a discipline, and the key figure was Socrates.

He studied under a number of wise men and then spent most of his life in dialogue with people in the squares of the city of Athens, discussing with them all kinds of questions, especially moral ones, such as justice and truth.

He felt that he could not learn much from the trees and stones. He did not write. His sophistry on moral questions and philosophical reflections led people to believe that he was irreverent to the gods and corrupted the character of the youth of Athens.

Socrates could have fled as easily as he could have committed a crime, but he said that I chose to walk to my death so that I could truly tell the world that the knowledge I spread to young people is a truth that occurs in everyday life, in its commonness and inevitability. He was sentenced to death by law in 399 B.C.

Socrates' most famous student was Plato, who wrote a series of philosophical dialogues using the same methods his teacher used to study the problem. Projected in his most famous work, The Ideal State, he founded the Academy of Athens, which produced a large number of thinkers, including his most famous student, Plato.

Among them was his most famous student, Aristotle. Aristotle's most influential doctrine was his answer to questions that could not be answered directly through perception.

He was also the first philosopher to describe trinitarianism, which is the theory of the morphology and logic of questions that cannot be answered directly by perception, but which can be answered by rational logical reasoning under a priori conditions and cannot be contradicted by empirical evidence.

The medieval philosophy of analytic reflection, which explores and reflects on fundamental questions about life, knowledge, and values, is generally known as soteriological philosophy.

Its purpose was to reconcile the wonder and awe of the mysteries of the universe and life, to form a religion that would teach good and punish evil, and to teach the world to believe.

This trend is generally considered to have begun with St. Augustine's philosophy of analytic inquiry and reflection on the fundamental questions of life, knowledge, and values.

Plato's philosophy gained prominence during this period, while Aristotle was recognized as a heretic.

Aquinas in the 12th century was committed to using Aristotle's philosophy in the service of Christianity, but the study of Aristotle did not promote a holistic, foundational, and critical approach to the real world and to man.

The development of philosophical thought, however, has made his doctrinal views, many of which are physically incorrect, deeply grounded and unshakable.

Since religion gained a ruling position in the Middle Ages, philosophy was originally a study of universal, fundamental issues, including the fields of existence, knowledge, values, reason, mind, and language.

The real meaning of philosophy is as a way of inquiry, not just as a specific, specialized body of knowledge, which differs from other disciplines.

It differs from other disciplines in that philosophy has a unique way of thinking, such as a critical, often systematic approach, based on rational argumentation. But this is not the definition here.

The argument for the existence of God, which is based on the study of the universe, the principles and principles of life, and the supreme nature of God in all things through human reasoning, became the term used in everyday life at that time.

The philosophy of analytic reflection on the fundamental questions of life, knowledge, and values was extended to the most fundamental beliefs, concepts, or attitudes of individuals or groups, and was the most important issue of concern.

Aquinas' philosophical system of analytic reflection on the fundamental questions of life, knowledge, and values seeks to argue for the existence of God through the rationality of the universe.

The reason and fact he uses to prove his thesis is that since all objects or phenomena that exist objectively in nature have a cause for their existence, there must be a