The Four Dharma Seals, also known as the Four Dharma Origins and the Four Worship Tanas, are the four Dharma Doors of Buddhism: All combined things are impermanent and all actions are impermanent; all emotions are suffering and all outflows are suffering; all things have no self-nature; all dharmas have no self; Nirvana transcends concepts.
All actions are impermanent, which is called the origin and end of the first dharma.
All actions are suffering.
It is called the origin and end of the second dharma.
All actions are selfless.
It is called the origin and end of the third dharma.
Existence is temporary, and all temporary existences are It is composed and synthesized of various conditions and causes.
All emotions, feelings, perceptions, and forms based on it are all painful.
The attachment to the five yin transcends everything, abandons everything, and is not attached to everything, including The concept of nirvana itself must be transcended.
In addition, adding all Dharma Seals to the Four Dharma Seals is called the Five Dharma Seals.
The dharma of all dharmas refers to things without self, or it can also refer to things alone.
However, things in primitive Buddhism are limited to selfless things, so all dharmas, like all actions, refer to all phenomena.
No-self is also called non-self and non-body.
The so-called self is already the combination of the five aggregates, or the continuous flow of name and form that is constantly arising and passing away.
According to the theory of dependent origination, Buddhism believes that everything in the world has no independent and real self, that is, there is no self-soul that is always dominated by one.
Primitive Buddhism focuses on the Buddhist theory of selflessness in the Record of Insights.
For example, impermanence is suffering, and all suffering is selfless.
This form is neither self-made nor caused by others, but arises from causes and conditions.
When the causes and conditions disappear, it will cease.
It is believed that everything in the world does not arise by itself, but is a collection of various elements.
It is not a fixed, single independent entity, but various elements arise and die moment by moment depending on conditions.
It is easier for ordinary people to accept the impermanence of all actions.
However, the idea that all dharmas have no self is not recognized by outsiders, but is a unique doctrine of Buddhism.
The heretics at the time of the Buddha all believed that all things have an eternal essence that is neither born nor destroyed.
This means that when I mention Brahman and myself, I refer to it.
The entity of the universe is called Brahman, and the entity of the individual is me.
In Buddhism, it cannot be recognized by people, and its existence cannot be proven, so it is said to be unrecorded.
Moreover, these entities and entities have nothing to do with our world and the realm of phenomena, and are not conducive to the practice of liberation, so this should not be discussed as a problem.
What Buddhism should discuss is the non-self phenomenal world.
In this sense, the seal of selflessness of all dharmas is considered to be a unique doctrine of Buddhism.
Wu-self is also translated as non-self.
After the rise of Mahayana Buddhism, emptiness and emptiness were used more than the term selflessness.
Selflessness and emptiness are synonymous.
Zen Buddhism also uses the word Wu, which means the same thing.
Emptiness and nothingness do not mean nothingness.
It is often mentioned in Buddhism that the ontology and ontology of being and nothingness are forbidden to be discussed in Buddhism.
The so-called emptiness and nothingness in Buddhism do not contain ontological meaning, but refer to the state of emptiness and nothingness in phenomena. .
Selflessness means that all phenomena are in a state of selflessness.
In other words, there is no self as in the aforementioned non-self.
A state of not-me or not-me.
Selflessness and emptiness means that all dharmas are in a state of selflessness and emptiness.
What exactly does this mean?
In fact, it has a meaning between theory and practice.
Selflessness and emptiness, that is, the nature of having no self-nature, that is, having no fixed entity of its own.
It can also be said that there is no fixity.
Free novels bring you joy and joy ---> storyskyline.net
Dharmas have no fixed entities that are neither born nor destroyed.
The so-called fixed means having nothing to do with others, being isolated and independent.
But everything in social life is related to others and is not an absolute, single, isolated existence.
Everything is related to time, space, or other things, and is a relative and related existence.
There are no fixed activities in society and life, but changes depending on the conditions.
It unfolds gradually as conditions change.
Secondly, in practice, selflessness and emptiness can be divided into two aspects: no gain and no worries.
No gain means no attachment.
When we are attached to ourselves, ourselves, and our possessions, we think that they are fixed and permanent, and we hope that they will be fixed and unchanging.
The so-called gainlessness means that there is no self-grasping and self-grasping, it is selflessness and emptiness.
To be free from hindrance means to be free from obstacles, that is, to be free from obstacles and blockages, and to be able to move freely.
This refers to the state of progress and completion without any gain or attachment.
Without attachment, one can move freely according to the Dharma.
Confucius said that one should follow the heart's desires without exceeding the rules, which means selflessness and emptiness without hindrance.
The ideal of Buddhism is to complete one's personality and gain freedom from all obstacles in daily life.
Talking about the three realms of Buddha's game refers to this realm.
Selflessness and emptiness means putting oneself in a state of emptiness.
Therefore, there will be no self-centered greed, no intimidation, disgust, flattery, putting on airs, or contempt for others. , resentment, jealousy or envy of others.
He will always act from the perspective of others and the collective perspective before taking action, and he will not harass others.
At the same time, he has a compassionate heart towards both humans and animals.
Without the opposition between self and others, we can expand our tolerance for others.
Selflessness eventually becomes the greater self.
The above is an examination of selflessness and emptiness, but in theory, selflessness is a correct and truthful view of society and life.
This can be said to be synonymous with dependent origination and the reality of all dharmas.
Practical selflessness refers to achieving the most perfect and fulfilling life activities.
Theoretical selflessness and emptiness are the basis for practicing selflessness and emptiness.
The final goal of Buddhism is to experience the practice of selflessness and emptiness.
The five aggregates mentioned above are all empty, form is empty, and emptiness is the emptiness of form, which means emptiness and selflessness in theory and practice.
Nirvana means the state of being blown away or extinguished.
Nirvana is the blowing out of the fire of defilements.
The original scriptures once defined Nirvana as follows: the cessation of all greed, anger, and ignorance is called Nirvana.
The so-called Nirvana is the ideal state of peace and tranquility.
There have long been debates about the meaning of nirvana.
For example, Nirvana can be said to be the death and death of the Buddha's body.
The scriptures talk about the Buddha's death as entering into nirvana, and the nirvana images, nirvana pictures, and nirvana meetings about the nirvana are all related to the death of the Buddha.
But this is Nirvana, which is also the abbreviation of Nirvana, which means complete Nirvana, that is, Nirvana without any residue.
Buddhism divides Nirvana into two types: nirvana with remainder and nirvana with no remainder.
Remaining nirvana means that although all worries are cut off and transcended from birth and death, the results of past karma, namely the physical body, still remain as a residual dependence.
Therefore, it cannot be said to be complete Nirvana.
On the other hand, nirvana without any residue is the physical body that has cut off all worries and residual attachments, that is, complete nirvana, just like the death of the Buddha.
Parinirvana is complete nirvana.
The thoughts of surplus and non- surplus were influenced by foreign religions such as Jainism, and also added ontological insights, which Buddhism originally did not have.
In Mahayana Buddhism, the previous two kinds of nirvana are added to the nirvana of pure nature and the nirvana of no abode, becoming the four kinds of nirvana.
The mind-nature is the Buddha-nature, which is originally pure and has the Nirvana qualities of eternity, happiness, self, and purity.
This Buddha-nature is the pure Nirvana of its own nature.
Free novels bring you joy and joy ---> storyskyline.net
Nirvana without abode refers to the true Nirvana that does not abide in birth and death due to great wisdom and does not abide in nirvana due to great compassion.
The same must be true for the Buddha's state of nirvana.
The Three Dharma Seals are important teachings of Buddhism; judging whether the Dharma is ultimate or not is measured by these three seals.
If it is contrary to these three seals, even if it is spoken by the Buddha himself, it is not a righteous Dharma.
On the contrary, if it is consistent with the three seals and enters the Buddha's Dharma, even if it is not said by the Buddha, it can be considered to be the Buddha's Dharma.
The Dharma is universal and necessary rationality, and the seal is proved to be ultimately correct based on this.
The seal is confirmed to be Buddhist dharma based on these three factors, so it is called the Dharma seal.
The names of the three seals are the impermanence of all actions, the absence of self in all dharmas, and the tranquility of Nirvana.
There is also a saying that all actions are impermanent and all feelings are painful.
This becomes the Four Dharma Seals.
Suffering is the enlightened person's value judgment on the world of sentient beings.
It is only one of the meanings of the seals of impermanence.
From the perspective of truth, the three seals are enough.
The three dharma seals are realized in the same method of dependent origination.
Regardless of whether the scholar enters gradually or suddenly, the three dharma seals are deeply related and cannot be separated mechanically.
The Buddha often asked bhikkhus whether the five aggregates, etc., are impermanent or not.
Is impermanence suffering or not?
If it is impermanent suffering, it changes the way it is.
It is mine, I am not mine.
The bhikkhu replied, It is not mine.
The Buddha immediately told him that by observing impermanence and selflessness in this way, the bhikkhu would be liberated.
According to this kind of scriptures, it can be seen that the three are related and connected.
The silence of Nirvana in the three seals is liberation and emptiness.
There are detailed records from Buddhists in ancient times in the Record of Wisdom and Hearing: All actions are empty, always empty, the unchangeable Dharma is empty, what I am is empty, and the nature of Dharma is self-contained.
The nature of all conditioned dharma is empty and silent, so it is impermanent and selfless, so it can achieve Nirvana.
Therefore, it is often said in the sutras that emptiness corresponds to its dependent origin.
Dependent Origination originally reveals the meaning of emptiness.
Observe Dependent Origination, realize its inevitable rationality, and return to emptiness.
This is the method and purpose of the Buddha's preaching of Dependent Origination.
The Buddha said the Three Dharma Seals from the perspective of sentient beings themselves.
Beings are impermanent, selfless, and empty.
The traditional and emerging religions of India always believe that there is a permanent true self within the five aggregates of life and death, or outside the five aggregates.
The Buddha believes that sentient beings are dependently arising beings.
According to the theory of dependent origination, they must be impermanent and selfless.
Impermanence means that it never changes, in other words, it is born and must perish.
Most people regard the comfort of the environment as happiness, or maintain a peaceful mind with neither pain nor happiness as stability.
According to the Buddha's wisdom, this is also painful.
This suffering is not the suffering of sorrow, but the meaning of impermanence.
All happiness and stability are constantly changing; satisfaction, peace and comfort are not eternal and can last forever, but will eventually be destroyed.
No matter how comfortable you are, move towards this goal.
There is life and there is death, there is strength and there is aging, and there is prosperity and there is decline, so it is judged that there is impermanence and therefore suffering.
The eternal self mentioned by Brahman is wonderful and blissful.
The Buddha opposed him.
Everything is in the process of change and impermanence, so what ultimate, perfect and wonderful happiness can be said?
So it is said to be impermanent, so it is suffering.
Free novels bring you joy and joy ---> storyskyline.net
The Buddha said that suffering is selflessness.
This is because I am the master of justice.
I can be the master of everything around me and can freely control it.
Only in this way can I be called myself.
But sentient beings are based on khandhas, realms, and all dharmas, and they are changeable.
Impermanence means suffering, and suffering means uneasiness.
How can we still say that it is me?
Ah 2705221: