One is all Everything is one, and one is everything

There is no difference between one and ten. Numbers are a convenient method, and there is no logic to follow at all. A bunch is one, and a bunch is one. Are two ones really one? If you divide a piece of mud into two pieces, is there really more than one?

There are only two logical numbers, 0 and 1. That is, there is and there is nothing. There are only these two numbers.

Why don't modern computers use the decimal system? The decimal system is a product of emotion. There is no logic. Computers can only work in a logical environment. So you can only use the numbers 0 and 1.

Buddhism is the only way to do it, it is rational. 2 This number is born of emotion. It is nothing more than separate attachment.

1.The heterogeneous relationship of phenomena, that is, one and ten are treated together, one is the base of ten, ten is composed of ten, no one is no ten, and it becomes ten, so it is known that "one is ten", and the same can be proved to be "ten is one".

2.In other words, the self-nature of the ten is empty (no independent self-nature), so it is said that "ten is one". In the same way, ten is regarded as the self, and one is the factor that constitutes ten, so its self is also emptiness, which is called "one is ten".

This proves that the whole and the part, the general and the individual, are not separated from each other. Therefore, in the dust, it is the same as all the Buddha land; In a thought, it is also the same as the immeasurable time. The Huayan sect is applied to the theory and practice of Buddhism, and the whole doctrine and practice, which is regarded as a whole and called "one", and its branches and methods are called "many", or the mind that can give birth to all things is called "one", and the all things that are born are called "many".

In the fifth volume of the 'Mahasadhavanta' (Taisho 46.55b) it says: "If one mind and all minds, all minds are one mind, not one is not all, one yin is all yin, all yin is yin, all yin is one yin, everything is one end." ......One law, all ,......All dharmas are one dharma.

Huayan Sutra Exploration Scroll.

1. The Lotus Sutra Xuanyi Volume 3, the Mahazhiguan Volume 5, and the Tiantai Four Ordinances Collection Volume II

It's just a matter of looking at the problem.

The return of all things to oneness is said in many theories.

Tao begets one, one begets two, two begets three, and three begets all things.

All things are born of being, some are born of nothing, and being returns to infinity.

One is the beginning, and the other is the end.

One is everything, and this is the "Tao".

The "one" of the family

The prosperity of a family is the accumulation of the efforts of one generation after another.

A person's life is also inherited from his ancestors, whether it is knowledge, habits, wisdom, ability, wealth or power, plus the accumulation of little by little.

The "one" of life

One skill is enough to make a career of a lifetime.

One evil thought is enough to destroy everything.

A "thought.

A thought can be a lifelong dream.

A thought is to plant an action.

A behavior may harvest a habit.

A habit reaps a character.

Character determines the fate of playing macro.

"One" is destiny.

A person's fate depends on a myriad of choices.

Each choice depends on what you are looking for.

This pursuit is the result of the influence of the family or the experience of life since childhood.

This "one" is the criterion for everyone's choice.

The countless "ones" are connected to the external world, and these constitute the whole life.

That's fate.

Everything begins with "One" and eventually returns to "One".

One is everything, both being and nothing.

Everything, in general, refers to all things, and has the meaning of all, all, and completeness.

For example, everything is fateful, if there is fate, time and space are not distances. If you don't have a chance, you won't be able to meet when you get together.

You don't have to worry too much about everything, and you don't need to force it. Everything in the world is an illusion, everything is born with fate, and it is destroyed with fate. Just let it be.

It is said that one and all are integrated with each other, and its body is unhindered. It refers to the ontological harmony between the individual (one) and the whole (everything) without hindrance, and emptiness. It refers to the extreme principle that Huayan, Tiantai and other Yuanjiao said that harmony is unhindered.

The old translation of the Huayan Sutra, Volume 1, The Pure Eyes of the World (Taisho 9.395b): "Dwelling in one place, universal the merits of all the lands." "Vol. 4, Lushena Buddha Pin (Taisho 9.414b):

With a country full of ten directions, there is no surplus of ten directions. "Volume 9 The Merit of the Bodhisattva of the First Heart, also known as (Taisho 9.450c):

Knowing one world is the immeasurable and boundless world, knowing the immeasurable and boundless world is one world, knowing the immeasurable and boundless world into one world, knowing one world into the immeasurable and boundless world. (omitted) long calamity is short calamity, short calamity is long calamity; Knowing that one calamity is not countable monks, and not counting monks is only one calamity. (omitted) immeasurable eons are one thought, knowing one thought is immeasurable eons, knowing all calamities into all calamities, knowing all calamities into all calamities.

The fourth volume of the "Five Teachings of Huayan" in the Fazang explains its meaning, saying (Taisho 45.505a):

All the laws are in the door, the meaning is everything, everything is one, the harmony is free and unhindered, if the covenant is in the same body, that is, it has enough to control all the laws; However, this is from everything that comes into itself, and there is no end, and then this endear is all in the first door. Therefore, the scriptures: the bodhisattva of the beginning of the heart, the merit of one thought, deep and boundless, if you come to say separately, the exhaustive calamity cannot be exhausted, not to mention the immeasurable and countless boundless eons, with sufficient cultivation of the merits of all degrees and all places, righteous words and one thought are deep and boundless, and the good cause arises from the Dharma realm one is all the causes.

This is said to be the ultimate theory in Buddhist teachings, "one is everything", that is, all things are dependent and arise together, so when "one" is cited, "everything" is ingested into it. This is the statement of Huayan Sect that clarifies the relationship between phenomena and phenomena in the theory of "Dharma Realm Dependent Origination". In the Ten Xuanmen, "all the laws are the door of freedom", which is also the truth.

In addition, the Tiantai family also talked about this principle, "Lotus Sutra Xuanyi", vol. 3 (II) Yun (Taisho 33.715b): "Those who do wonderful deeds do everything in one line. "When the Maha Sadhana Volume 5 (I) explains the three views, Yiyun (Taisho 46.55b):

One emptiness and all emptiness, no falsehood and no emptiness, total emptiness; One is false and everything is false, there is no air and not false, and there is always a false view; In one of everything, there is no emptiness and falsehood, and there is always Madhyamaka. "In addition, he also said that there is one mind and all minds, one yin and all yin, one entry and all entry, one world and all worlds, one sentient beings and all sentient beings, one land and all lands, one phase and all appearances, one end and all ends, and so on. Cultivating and attaining enlightenment, etc., knowing that one breaks all the breaks, one line and all actions, one obstacle and all obstacles, one cultivation and all cultivation, one person and all positions, one certificate and all the proofs, one wisdom and all wisdom, one demon and all demons, one Buddha and all Buddhas, etc.; The covenant breaks the power and establishes the reality, and makes the interpretation of breaking everything and breaking everything, establishing everything and establishing everything, one power and all rights, and one reality and one reality.

Originally, it was an absolute vacuum, and it was said to be empty because there was no form, no space, no time, let alone all things and life. This absolute treatment, naturally, is not two, not much. Ignorance and recklessness, the vacuum conjures up space, time, and everything.

That is to say, emptiness but not emptiness can realize all things in the universe, so it is a vacuum. And when ignorance moves, there is everything, and all the increase and decrease of birth and death are delusional, and the vacuum does not increase or decrease, and does not arise and does not perish, so it is said to be "true". Then everything is a vacuum, everything is empty, and emptiness is everything.

Not only that, but any thing, any dharma is everything, because any dharma is one at the moment.

and made one, that is, ten, namely.

One, one is many, more is one. It is said that one and everything, and its body and use are integrated without two. That is to say, one and many can be equated, which is used to illustrate the relationship between phenomena in the dependent origin of the Dharma realm.

This is the ultimate principle of harmony and unhindered harmony established by Huayan, Tiantai and other Yuan religions. In the merits of the Bodhisattva of the initial heart of the Huayan Sutra, it is said that everything is known in one, and one knows everything, and the Huayan One Vehicle Doctrine is divided into two aspects in the fourth volume of the chapter: (1) In terms of the heterogeneous relationship of phenomena, one and ten are treated as the descendants, one is the base number of ten, ten is composed of ten ones, no one is no ten, and there is no ten, so it is known that one is ten.

In the same way, imitation sales can be proved to be ten is one. (2) In terms of the homogeneous relationship of phenomena, the self-body of each of the ten, that is, the big chain, is the first one, and from this point of view, the self-nature of the ten is empty (there is no independent self-nature), so it is said that ten is one. In the same way, ten is regarded as self, one is the factor that constitutes ten, and the self is also emptiness, so it is called one is ten.

This shows that the whole and the part, the general and the individual, are all related to each other. Therefore, in the dust, it is with all the Buddha land; In a thought, it is also the same as the immeasurable time. The Huayan sect uses this method of understanding in the theory and practice of Buddhism, or the whole doctrine and practice of Buddhism as a whole and is called one, and its branches and methods are called many, or the mind that can give birth to all things is called one, and the all things that are born are called many.

Huayan Sutra Exploration Scroll.

1. The Lotus Sutra Xuanyi Volume 3b, the Mahasadhana Volume 5a, and the Tiantai Four Ordinances Collection Volume II, p55

Term) one and everything that is. Its body is not hindered. Referring to the fourth month of the record:

The confidence of the three patriarchs and monks said: One is everything, everything is one, but if it can be like this, why not worry about it. The pen cut a note:

One is everything, and everything is one. One into everything, all into one. Each other's main companions.

The method of transmitting the heart should be said: If you can know that there is no boundary outside the heart, there is no heart outside the heart, and the heart changes the potato cloth realm, everything is one heart, the heart is everything, and there is no hindrance. And said:

One is everything, everything is one, all Buddhas are round, and there is no increase or decrease. It flows into the six paths, and it is round everywhere. Among all the categories, each one is a Buddha.

For example, a ball of mercury is scattered everywhere, and all of it is round. If it is not timed, it is only one piece. This one is everything, and everything is one.

All kinds of shapes are like houses. Giving up the donkey house into the human house, giving up the human body to the heavenly body, and even the Bodhisattva Buddha house of the sound and hearing Yuanjue are all places where you choose. So there is a difference, the nature of the origin, how can there be a difference?

Yongjia Zen Master Yun: One nature is round all natures, one law is all dharmas, all sailors are manifested in January, all water moons are taken in January, all Buddhadharmas are in my nature, and my nature is the same as one. The ninth beginning of the Huayan Sutra is the Bodhisattva's meritorious character

Everything knows one, and one knows everything. It is the most extreme theory in Buddhism. Covering the Dharma of all things, in the realm of the Dharma, although there are all kinds of differences, there is no difference in its essence.

All kinds of Dharma are absolute, and when they are integrated with all the Dharmas, knowing one means knowing everything. If you taste a drop of seawater, you can know the saltiness of all the seawater. This wonderful purpose is to give the most play to the two houses of Huayan Tiantai.

That is, to contemplate the Dharma and to be one emptiness, all emptiness, one falsehood, all falsehood, and one in everything. With one mind and three views, show the circle of the three truths of one realm, and convey the subtlety of one mind and all hearts, one yin and all nucleus ears, and one realm and all realms. In terms of the Dharma, it is said that all the dust, all the Dharma, all the Dharma, all the realms, all the realms, all the lands, all the phases, all the colors, all the pores, all the sentient beings, all the sentient beings, all the bodies, all the people, all the words, all the knowledge, etc., or the cultivation of the enlightenment, etc., so that the enlightenment is broken and all the broken, all the actions, one person, all the positions, all the obstacles, all the cultivations, all the proofs, all the manifestations, all desires, all the demons, all the Buddhas, all the Buddhas, one entry into everything, One Buddha and all Buddhas, one wisdom and all wisdom, one reason and all reason, one ultimate and all ends, one door and all doors, one kind of all kinds, one receiving and all receiving, etc.

It is also about breaking the power of the real and breaking everything to break everything, and to establish everything and to establish everything, and to establish all the rights, and to explain the truth and the truth.