Buddhism records that it is precisely because sentient beings cling to the self that they cause confusion and karma, which circulate endlessly.
Self-grasping is the root of the chaos in the flow.
If one realizes that there is no self, without this cause of chaos, confusion and karma will not stop.
At the moment, one can When you fully realize the true nature of all dharmas, everything is peaceful nirvana.
The Buddha spoke of these three seals based on sentient beings.
When it comes to the world in which sentient beings exist, it may be the five aggregates they rely on or the realm of objects they live in.
All of these are also impermanent.
The world is indeed impermanent, but it is a bit inappropriate to say that impermanence causes suffering and suffering causes selflessness.
Like this piece of chalk, it is certainly correct to say that it is impermanent; but it is wrong to say that it is suffering and selfless.
Chalk is ruthless, and there is no acceptance at all, that is, it does not matter whether it is painful or not.
There is no suffering or freedom, and there is no attachment to me.
It’s not me, and there’s no need to say there’s no self.
Therefore, impermanence causes suffering, and suffering causes selflessness.
This is based on sentient beings.
If the Three Dharma Seals are expanded and applied to everything, it will be like the Mahayana saying that impermanence means there is no self and nothingness.
Emptiness means having no self-nature.
The nature of all dharmas is like this.
They are born from the conditions of many people and have no self-nature, that is, there is no permanent, independent existence or reality.
Everything is the emptiness of the equality of dharmas.
This emptiness is described in the Sutra.
Also known as Dharma without Self.
This Dharma-less self is slightly different from the sentient self-attached self.
The definition of self as real, permanent, and independent is the same; but the self that is attached to a sentient being, that is, in this sense, attached to the freedom of will, is different.
In the sense of reality, eternity, and sole existence, sentient beings are selfless and empty, and all dharmas are also selfless and empty.
The natural emptiness is Nirvana.
In this way, the three seals of the impermanence of all actions, the selflessness of all dharmas, and the tranquility of Nirvana pervade everything, becoming the truth for sentient beings and the world.
The Buddha's teaching of the Three Dharma Seals is very skillful.
Two interpretations of the same proposition represent the truth of things - universal rationality, which is also a practical process.
The profound meanings of these three are essentially the same.
Each Dharma seal can reveal the content of enlightenment, that is, each Dharma seal can realize the truth without attachment.
The door of liberation that is realized based on the impermanence is the door of no-will liberation; the door of liberation that is realized based on no-self is the door of emptiness; the door that is realized based on the cessation of Nirvana is the door of formless liberation.
Because the nature of sentient beings is different, we may say this or that, or we may say two seals or three seals.
For example, to complete the Three Dharma Seals, according to the teachings of the Sravakas, one must first contemplate impermanence, then contemplate non-self from impermanence, and then arrive at Nirvana from non-self, which is the sequential process of practice.
As it is often said in the sutras: disgust, separation from desire, and liberation, these are the steps of practicing according to the three seals.
Observing the impermanence of all actions, one can be tired of suffering in the world and seek to escape from it; one can be disgusted with suffering, that is, one can understand the absence of self and no self-attachment, that is, get rid of all desires; being free from desires means getting rid of all troubles, so one can achieve nirvana and liberation.
This shows that the teaching of the Three Dharma Seals synthesizes and unifies the truth of all dharma and the process of practice, subjectivity and objectivity, facts and values.
This is the only rare teaching of the Buddha.
Impermanence is the door of emptiness, and emptiness is the door of non-life.
This is also consistent with the three Dharma seals.
The emptiness he said is selflessness; non-life is a different name for Nirvana.
Color, sound, fragrance, taste, touch, and law are called the six realms.
They are the realms that are indispensable for the six roots to function.
That is, the eyes can see color, the ears can hear sounds, the nose can smell fragrance, the tongue can taste taste, and the body Something touched, something thought and thought.
In short, the six realms include all cognizable objects.
The six realms may seduce sentient beings' minds outward, that is to say, they are easy to deceive the true heart of all sentient beings.
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Because of their contaminating nature, they are also called six objects, so the six realms are also called six objects.
The interaction between the six roots and the six dusts causes living beings to develop all kinds of false discriminations, create all kinds of karma, and experience all kinds of retributions.
The Buddha told Shariputra that the six roots and six objects are all false dharma that are transformed from the vacuum reality.
They are not real in nature.
If you can understand the principle, even though there are six roots to deal with the dust, you can still not be contaminated by the dust.
In the end, you can see things as equals with your eyes, see heaven and hell as equals without being able to differentiate; hear sounds and things with your ears without making distinctions, no matter whether others criticize or praise others, you will never be happy or depressed; smell fragrances with your nose and Failure to make distinctions can turn the toilet into The Hall of Fragrance; the tongue tastes the dust of taste without choosing between sweet and bitter; the body feels the dust without intending to be astringent, smooth or hard, so that it can turn swords and arrows into heavenly flowers; the mind touches the dust of the Dharma without following the dharmas, and does not follow falsehoods, and the mind naturally Concentrate, cultivate and cultivate, and finally reveal your true nature.
Practitioners of Hinayana Buddhism can realize Nirvana with remaining dependencies and Nirvana without remaining dependences, but they cannot attain Nirvana that is originally pure but has defilements, and Great Nirvana with no abode.
The highest state that Hinayana practitioners can achieve after seeing the world without self and practicing to eradicate self-grasping is called the Arahant state.
This state refers to the annihilation of the seventh consciousness, leaving only the eighth consciousness.
If a Hinayana Buddhist cultivator who became an Arhat still exists, because there are still five aggregates of material body existing in the human world, he still has to endure the wind, rain, cold and sun and other minor sufferings in the human world.
Therefore, the state he has achieved is called "remaining nirvana" "; If a Hinayana Buddhist practitioner who becomes an Arhat dies, because he abandons the five aggregates of material body, the realm he enters is called Nirvana without Remaining Support.
However, regardless of whether it is nirvana with remaining dependence or nirvana without remaining dependence, the Arahant actually no longer exists because of the self-annihilation.
Nirvana, which is inherently pure but contains defilements, can only be achieved by those who practice Mahayana Buddhism.
Practitioners of Mahayana Buddhism are called Bodhisattvas.
In the entire process of cultivation on the path to Buddhahood, ordinary people need to go through a total of fifty-two stages of cultivation at different levels from the time when they initiate the bodhicitta to become a Buddha until they become a Buddha in the future, which lasts for three major stages.
Aṣṭṭhāna.
During this whole process, practitioners of Mahayana Buddhism can, when they attain the seventeenth level, personally realize that their original nature is pure and free from defilements, Nirvana, and they can know the coolness and tranquility, the non-appearance of worries, and the eternal peace of all sufferings.
The true state of the Middle Way.
Generally speaking, at the 41st stage of Mahayana Buddhism, a practitioner can personally realize Nirvana with remaining dependencies; at the 48th stage, a practitioner can personally realize Nirvana with no remaining dependences.
When the Bodhisattva attains the fifty-second stage, he personally realizes Nirvana without a dwelling place.
Because Bodhisattvas have great wisdom, they are free from the obstacles of troubles and knowledge, and do not live in the world of confusion of life and death.
Because he has great compassion and actively saves all living beings, he does not live in Nirvana and enjoys happiness alone.
Of course, we do not live in the world of confusion and pollution, nor do we live in Nirvana where we are always happy and pure.
Therefore, it is called Nirvana without a place to live.
Obtaining the Four Wisdoms and Enlightenment, fully understanding all the nature and merits of the Eighth Consciousness, having boundless magical power, and being able to benefit and save all sentient beings in the ten directions at will.
Practitioners of Mahayana Buddhism do not follow the methods practiced by practitioners of Hinayana Buddhism; in other words, practitioners of Hinayana Buddhism are determined to enter annihilation, are satisfied with a little, are out of the three realms, and do not have the compassion to save others.
The practice of Mahayana Buddhism People's ambitions After becoming a Buddha, he has boundless Dharma power, always resides in the three realms, and has great compassion and breadth for all living beings.
Therefore, in terms of wisdom, ability, compassion, merit, and merit, the results of Arahant's practice are far inferior to those of Bodhisattvas. .
In addition to the above four kinds of nirvana, there is also a great nirvana, which is what we usually call Dora Samyak Sam Bodhi, which means the Dharmakaya of the Tathagata.
Dharmakaya is the body of the Tathagata's great parinirvana.
Great Nirvana is the dharma realm of all Buddhas, the deep meditation of all Buddhas, and is the realm of eternal happiness and self-purification.
This realm can only be achieved by Buddhas.
Only the Tathagata achieves great Bodhi and ultimately perfects all wisdom, which is called Great Nirvana.
There are three main central thoughts of Mahayana Nirvana: first, the Tathagata always abides; second, Nirvana always brings happiness to me; third, all living beings have Buddha-nature.
Mahayana Nirvana advocates the wonderful existence of vacuum.
Mahayana Prajna "clarifies the absence of self and talks about vacuum; Mahayana Nirvana shows the true self and talks about wonderful existence.
Since this existence is not the existence of opposite phenomena, it is called wonderful existence.
From the development of Mahayana thought, Mahayana appears in Prajna, Lotus, After the Huayan Sutra and other major categories, the negative view of Nirvana was considered to be eternal silence as an antidote.
Nirvana is a Sanskrit word, and its correct pronunciation is Pāli Nīvāṇān.
It was said to be Nirvana in the past, and now it is also said to be Nirvana in ancient times.
It is also called Ni Huan, or Yun Nirvana, all of which are slightly different in sound, perhaps different from Chu and Xia.
The state of annihilation may include cessation, inaction, liberation, peace and happiness, non-birth and non-destruction, etc.
Although the names are different, their meanings are the same.
The two meanings of annihilation and annihilation are explained: annihilation means the elimination of troubles and the salvation of life and death.
Nirvana, Nirvana means the silence of reason, and Nirvana means the elimination of troubles.
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It can also be said that if one attains the nature of tranquility, one's troubles will naturally be eliminated; if one's troubles are eliminated, one will naturally realize one's nature of tranquility.
The theory of wisdom says: Nirvana is called the emergence, and pan is called the interest.
It means that the life and death of all the interests are eternal, so it can also be translated as the interest.
Nirvana, this meaning is relatively more perfect, because the translations such as annihilation, annihilation, and liberation are only about the aspect of virtue and the end of the troubles of life and death.
Death unites the two virtues of wisdom and judgment.
The wisdom that possesses all merits and virtues is called perfection; the eternal freedom from all troubles and births and deaths is called tranquility.
To put it simply: all virtues are perfect and all troubles are peaceful.
To put it in detail: that is, the two strictures of blessing and wisdom are perfected, the three confusions and worries are completely eliminated, and the two kinds of life and death are completely liberated.
And obtain a kind of solemn liberation of pure kindness and beauty.
This is the state of Nirvana.
In terms of perfecting the covenant and promoting good, it means achieving all merits; in terms of the peaceful covenant annihilating evil, it means ending confusion and eliminating suffering.
According to this study, Nirvana seems to be the Mahayana Nirvana of doing nothing, and silence, annihilation, etc. are the Hinayana Nirvana.
To put it bluntly, Nirvana refers to the true heart that is illuminated by the full brightness and tranquility.
Because it is true, possesses all merits and virtues, and is forever free from all troubles.
Becoming a Buddha is the realization of this true mind.
Therefore, Nirvana is not exclusive to Buddhas.
However, ordinary people have always been blinded by dreams and therefore cannot achieve it.
The so-called confusion is the reversal of dreams, and enlightenment is the ultimate nirvana.
You should know that dreams originate from the true mind of the original enlightenment.
If you can destroy one part of your dream, you will realize one part of true enlightenment.
Just like a mirror removes one part of dust, you will see one part of light, and even achieve total annihilation.
At this point, all merits will be restored to perfection, and all worries, life and death will be finally empty and peaceful.
This is the state of attaining the ultimate nirvana of the Mahayana.
The Buddha was originally a king.
In order to transcend suffering, he died of starvation and his body was cremated.
God created the world and then abandoned it.
However, a human world, if it loses a manager like God, will become so disordered, with demons everywhere, and evil souls will devour those with weak consciousness, making them puppets of the demons, leading to the destruction of all living beings. .
After a long period of chaos and darkness, God couldn't stand it anymore, so he created a new world, Soul Society, to manage the human world.
Such a judge of gods and ghosts caused the dead souls to go to the world where they belonged and disperse.
By removing evil spirits, kind souls can be reborn, and the human world can change from disorder to balance.
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