How did the Wisdom Sect choose the idealism of the Ten Thousand Laws

The Sect Master of Consciousness is "Ten Thousand Laws and Wisdom", and everything in the universe is realized by "Knowledge". In primitive Buddhism, "awareness" consists of six body cognitions: eye, ear, nose, tongue, body, and consciousness. The study of consciousness has added "mana consciousness" and "alaya consciousness" as "eight consciousnesses".

The alayas are regarded as the root consciousnesses, and the first seven consciousnesses are all turned up according to the eighth consciousness. The meaning of "only knowledge" is: all the ten thousand dharmas are the realization of knowledge, and they are all the 'seeing points' and 'phases' realized by the 'self-proof points' (ontology) of knowledge, and there is nothing else, so it is easy to say that "only knowledge" is easy to say, that is, "the three realms of idealism, and the ten thousand laws are only knowledge" as stated in the Huayan Sutra; Half of this sentence in the Huayan Sutra, the part of "idealism", that is, in the holy religion of "sexuality", it is widely explained and explained; The other half of this statement, the part of "only knowledge", is widely explained in the holy religion of "Xiangzong".

Therefore, it is known that there is no difference between the "idealism" of the "Sexual Sect" and the "Enlightenment" of the "Xiangzong" in terms of real connotation, but the root mechanism of the opposite is different, and the convenience of the application is different. Therefore, it should be known that the two sects of sex are not hostile, but complement each other, like the wings of a bird. Also, for example, "there is a manifestation in the secret", "there is purity in Zen", and "there is a Zen in purity", but the opening and closing are different, and the main accompaniment is different.

Why is the external environment the manifestation of the mind?

The monism of mind and object is the same.

The mind you cling to is not the mind that the Buddha said.

The mind is a sentient law, and the external environment is a ruthless law, so how can we avoid the fault of being sentient and ruthless in the worldly truth?

Affectionate and ruthless, with the same fate, kind of wisdom.

How do you understand the phrase "sentient and ruthless." ”

1. Literally speaking, having affection has the effect of being able to have fate, because having affection has the role of knowing the body. On the contrary, if you are ruthless, you have no knowledge, so what is the fate?

2. If the amount of precepts is issued according to the Vinaya (that is, the so-called precept system, the body is derived from the realm), this realm is the dependent realm, that is, the sentient beings in the Dharma realm are dependent on the law, positive retribution, etc., although there are many dependent realms, but there are always two: (1) There is a situation: it is easy to solve the evil of sentient beings; (2) Non-Contextual:

How to do evil to non-contextuals. For example, the Dharma Jewel of the Three Jewels has the meaning of damage and slander. In addition, alcohol and the like are also unemotional.

In short, according to the environment, the precepts can be determined, and there is no leakage of wisdom from the precepts. And from the great compassion, the wisdom of non-duality, and bodhicitta to cultivate the six ten thousand actions, hoping for the Buddhahood. From this, it is said that "there is affection and ruthlessness, and there is wisdom in the same fate."

Perhaps this kind of sanity will be more reasonable. (Excerpt from Gen-la Neng Hai's teaching.)

With the great outbreak of self-centeredness, the consciousness of the end is dominant, and only then will it be considered that the Three Realms are idealistic and the Ten Thousand Laws are only conscious.

1. To prove the idealistic view of ten thousand laws, we can use two very convincing reasoning - knowing the cause and determining the cause.

Knowing the cause: The thing I am seeing now is one with the eye that can see it, and the object that appears has the characteristics of the mind, just as fire and the heat of fire are one.

The multitude of detachment from one is that the external realm does not exist in substance, and we are able to perceive it clearly. The characteristics of the mind are the Ming and Qing dynasties, so the external environment has the characteristics of the mind.

The cause of all things: The thing I see is one with my eyes, and I see it at the same time. This thing and the cognition of taking it must be confirmed by taking it from my own feelings, and when my eyes exist, the realm also appears at the same time; If the perception does not arise, the state does not appear.

Knowing the cause is from the perspective of having the cognition of the Dharma in the external environment, and the definite cause of all the causes is from the perspective of simultaneity.

2.Because the ruthless external realm has the dharma of a sentient mind, we have to admit that it is the mind.

It is only by appearing in front of consciousness that the existence of the object can be proved. If something appears in front of one's eyes, then it is determined to be the essence of one's own knowledge, the manifestation of one's own knowing mind.

The things that appear in front of us are the manifestations of one's own consciousness and therefore exist, while the things that do not appear in front of us do not appear and therefore do not exist.

What is present in front of us exists in the present, and what will appear in front of every living being in the future, this is the habit of existing in the present in a hidden way in its continuum, and it is the result of its appearance when it matures in the future, and it is precisely because of the habit in the continuum that anything can manifest in the future.

Just like the person in the dream, the home of the object exists when he is at home in the dream, and the home of the object of leaving home in the dream does not exist, and when he returns home in the dream for a while, he will definitely be able to see it when the habit is ripe.

In the same way, I have not appeared to you, so I do not exist to you. But for me, it is manifested in front of me, so it exists.

This is the idealism of Zhexian Yuanqixue. There is nothing outside the heart, and there is no reason outside the heart.

Because there is a mind, there are external objects, but in fact, it is not, external objects and the mind coexist with each other, and one is indispensable, the mind is revealed because of the external object, and the external object has a clear appearance because of the mind. Ten thousand laws are only knowledgeable, that is, any Dharma is human consciousness, and the essence of human consciousness is "emptiness" and cannot be obtained. Therefore, the essence of the ten thousand laws cannot be said, and it is just a fake name and false appearance when it is said.

Idealism is one of the two basic schools of philosophy. A philosophical system of thought that is opposed to materialism. The basic meaning of idealism is that on the basic philosophical issue of the relationship between thinking and existence, spirit and matter, it is believed that spirit (consciousness) is the first nature, matter is second, spirit determines matter, and matter is the product of spirit.

No, the philosophical auspiciousness and openness of the heart are not the same as the idealistic meaning of the Buddha's belief hall. The idealism of philosophy refers to the conscious mind, and the idealism of Buddhism is the true heart and the ontology of the universe.

The mind is the essence of all things, and there is no other way, and all the laws of life and death in the three realms, and the twelve dependent births, are really changed by the delusional mind. "Huayan Sutra" cloud: "The heart is like a painter, painting all kinds of five yin, in all worlds, it is impossible not to create."

Ruxin, Frier; Like a Buddha, all living beings are. The mind, the Buddha and all sentient beings are three indistinguishable. The Buddhas know that everything turns from the heart, and the mind creates such things as they are.

Regarding the meaning of this "heart", sex and phase are different from each other.

1. The Three Realms of Consciousness is the statement of the Dharma Sect, which refers to the minds of Alaya and others; In order to prove that the origin of alayas is the meaning of the change of consciousness, the fourth interpretation of the Mahayana commentary is called 'the three realms of consciousness', which means that the heart and desire are corresponding, and then fall into the three realms.

2. Ten Thousand Dharma Idealism is the saying of the Dharma Nature Sect, which refers to the self-nature and pure mind of the Buddha Buddha; That is, it is true as the righteousness of the Dharma as it happens. It is said that the mind creates all the laws, and all the laws are separated from the words, names, and hearts, which are equal and unchangeable after all.

Amitabha!

Summary. The Truth Consciousness Sect chooses the Profound Truth, emphasizing that there is only knowledge, and the external realm does not exist, just as dreams do not exist, but only the manifestation of the mind. The Truth Consciousness Sect is closer to the original teachings of Shakyamuni Buddha, and the reality of the Dharma is the original one.

Madhyamaka's true destruction is based on logical reasoning to break the truth, and it is not true to mainly cover up the indistinguishable dust, but the current scientific community believes that there is a minimum time and space, that is, Planck time and Planck space, therefore, the transmission of energy is one by one, not continuous. The reasonableness of this reasoning, then, is debatable. And Shakyamuni Buddha does not seem to mention such reasoning in the sutras.

How to bootstrap properly"Enlightenment is the supreme view of sutra and must not be broken.

The Truth Consciousness Sect chooses the Profound Truth, emphasizing that there is only knowledge, and the external realm does not exist, just as dreams do not exist, but only the manifestation of the mind. The Truth Consciousness Sect is closer to the original teachings of Shakyamuni Buddha, and the reality of the Dharma is the original one. Madhyamaka's true destruction is based on logical reasoning to break the truth, and it is not true to mainly cover up the indistinguishable dust, but the current scientific community believes that there is a minimum time and space, that is, Planck time and Planck space, therefore, the transmission of energy is one by one, not continuous.

The reasonableness of this reasoning, then, is debatable. And Shakyamuni Buddha does not seem to mention such reasoning in the sutras.

The Truth Consciousness Sect chooses the Profound Truth, emphasizing that there is only knowledge, and the external realm does not exist, just as dreams do not exist, but only the manifestation of the mind. The Truth Consciousness Sect is closer to the original teachings of Shakyamuni Buddha, and the reality of the Dharma is the original one. Madhyamaka's true destruction is based on logical reasoning to break the truth, and it is not true to mainly cover up the indistinguishable dust, but the current scientific community believes that there is a minimum time and space, that is, Planck time and Planck space, therefore, the transmission of energy is one by one, not continuous.

The reasonableness of this reasoning, then, is debatable. And Shakyamuni Buddha does not seem to mention such reasoning in the sutras.

Idealism means that the material world is understood through the feedback of the spiritual world (the movement of the mind). It is often said that the Three Realms are idealistic, and the Ten Thousand Laws are only knowledgeable. What is said here is that the role of the mind is to know the world and understand the world, but it does not mean that the material world outside the mind does not exist.

Idealism does not mean that there is nothing outside the mind, or that all things in the world are achieved with conscious thoughts, but the mind here refers to the judgment of consciousness, which is the process of action, that is, knowing and understanding all things in the world because of the conscious thinking process of the mind. Since cognition is a kind of subjective psychological cognition of people, there is naturally a subjective will of human beings that affects the results of cognition, so all our cognitive behaviors are actually a reflection of self-consciousness, not true and false, and all opinions are not real reflections of the external world, but only reflect our own understanding of the outside world, so it is also said to be idealistic and vain.

Because it is false, there is no possibility of changing matter from the human heart, only the possibility of observing and understanding matter from the human heart. External objects do not do not exist, but only because they are not perceived by us; External objects are not changed, but only because the angle and scope of our perception are limited. The process of cognition, this is the meaning of consciousness.

When a thought arises from ignorance, the Ten Realms and Ten Thousand Laws are born.

Breaking the three worlds and getting rid of the six consciousnesses only means that the mind's mindfulness, correct cultivation, and righteous action can be achieved.