Jingyun does not live and die. What law does not give birth, what law does not perish?

Originally, there was nothing, it dwelled in its own nature, and there was no birth and no destruction. In this way, the sutra says that the original nature of all living beings does not arise and perish. Because it is pure and natural, it has no birth, so it has no destruction.

Then why is there life and death in the world of living beings, and there is no end to birth and death? Because of the delusional knowledge of the cause, the knowledge of ten thousand laws, the law has birth and death, like a dream, so there is reincarnation.

The relics do not give birth to and perish, so they give birth to the Dharma and destroy the Dharma.

For example, roughly speaking, essence can produce and sustain life, which can be called relics. But in detail, this principle is extended to all laws, there is money to build a house, you can also tear down a house, so money is not born and destroyed, and the two methods of building and demolishing depend on money and have no self-nature, and they are born and destroyed.

In short, the truth is applicable to the whole world. There is no need, and there is no way to say: why not live and die, how to live and die.

Otherwise, he can't go everywhere, he can only stay in the zygote honestly.

It is impossible not to be born, it cannot be immortal. The world is incapable of being born and destroyed?

Amitabha. This is a very high level of learning Buddhism.

Break and stand freely, everything is not attached to all the laws, all the laws come and go freely like bubbles, and there is no heart at all.

Amitabha.

Amitabha, birth and death are all due to a thought in the heart.

All the Dharma has life and death.

Immortality is not perishable, and this is the current state of life.

If you don't have it in the first place, how can you be born? And how can it perish?

What is written is born, and what is written is destroyed.

Looking at the flowers, is it peanuts or flowers?

"Born and destroyed" is what the Buddha said about waiting for the convergence of various conditionsOnce the conditions are aggregated, the thing is created, but the characteristic of dependent things is that they are "born and destroyed", and at the moment when the conditions are aggregated, they arise, and at the same time as they arise, in fact, the state of existence of this thing has already been extinguished.

"Extinguishing without waiting for cause" does not need to wait for the cause. The existence of this thing requires the aggregation of all kinds of conditions, and as soon as the conditions are aggregated, it arises, but it says, "Hey, the conditions for my destruction are not yet ripe, and I will wait for a while and then extinguish."

Wait for a while, then extinguish, and wait for a while, it will not change. The Buddha said no, moments are changing, so the inference of dependent birth is impermanence. Impermanence is to deconstruct the immutability of time that we ordinary people have for the existence of ordinary people.

Related examples: The raw materials for making the table come from plants, and the growth of plants requires seeds, soil, water rent, and sunlight; Turning plants into lumber in factories requires the work of lumberjacks and transport workers; Turning wood into a table requires the design and production of the factory, and the table appears here, and we need to spend money to consume it, pack it and carry it home, ......

What the Buddha wanted to tell us is that this table exists in front of us at this moment, and in fact, it is the existence that arises from the temporary aggregation of "fate" that cannot be talked about for three days and three nights, so the Buddha said that this table is born of fate.

The existence of matter is dependent on it, but what about the existence of spirit? For example, an idea, a relationship, a look, these mental activities of human beings are also dependent in the Buddha's view. The products of human spiritual activities, such as all the theories, thoughts, doctrines, and cultures constructed by human beings, are still not born by chance.

The Taoist Buddhist term of immortality and immortality believes that there is no birth and death, that is, the synonym of "permanent residence". That is, it is what is, and what is is not the result of the union of causes and conditions, and there is no birth and destruction.

To use an analogy, it is like "emptiness", the void has no beginning, no end, no boundary, the void does not arise from other places, nor does it perish from others, it does not arise from here, nor does it perish from here, it is for the sake of being, it is the original existence, if it does not move, it cannot be destroyed. Not being born or dying is immovable, that is, "constant".

There are often foreign ways, saying that if you come to hide it will not be born or perish, you will say that if you come to hide it, you can really have it. There are also foreign ways that directly say that "if you come to hide it, it will not be born and will not be destroyed, but it really exists." The outer way is so inconsistent and self-inflicted, because he does not know the true meaning of "immortality and immortality".

Buddhism is so-called immortal and immortal, and the outer way also says that it is immortal, but the difference is that it is far away.

The "non-birth" of Buddhism means that there is no birth from the beginning, not that there is no birth, and it is not that it is not born because it is destroyed. And the outer beings are either said to have been born and have not been born, or they have not been born because they have perished. The "immortality" of Buddhism means that the original is not born, and nature is not extinguished, just as the rabbit has no horns, how can it be said that the horns of the rabbit are extinguished?

And the outer beings are either said to be immortal and immortal, or they are immortal because they are born.

The Dharma is neither born nor destroyed, so it is not allowed to see from it, from the non-seeing, and even from the constant impermanence and the same. This is the great righteousness of Madhyamaka and the righteous path proclaimed by the Buddhas. The outsiders, who do not know the true meaning of Buddhism, often pick out words and words in the scriptures, and say that there is something here, and there is no there.

This kind of generation is not comparable to the dull roots, and it is also a real elucidation.

As far as the first truth of the Dharma is concerned, all dharmas are non-self-natured, void and equal. begotten, unborn substance; Annihilation, the substance of non-extinction, is actually immortal and imperishable. In other words, the attainment of the immortality of the Dharma is the attainment of the first meaning of the Dharma.

Therefore, immortality is sometimes regarded as the Dharma body of the true truth, the content of liberation, and it is even regarded as a synonym for the Buddha. The Sutra of the Ranga Sutra, Vol. 4 (Taisho 16.536b) 'If all the dharmas are separated from the author and the cause, they will not be born because of the author, and because there is no author, then I say that the dharmas do not arise, and (omitted) view that all the dharmas are the same and have no body, so I say that the dharmas are immortal. 'The Sutra is six clouds (Taisho 16.551a) 'The one who is not born and does not perish, that is, the one who comes by a different name (omitted).

Ordinary people say that they don't know that it is a different name. He also contains the words of the Buddha (Taisho 16.552b) 'What I say is that those who do not arise and do not perish, are different from the outer ways that do not give birth to and do not perish, and they are not the same as those who do not give birth to impermanence. Why?

Dahui, the foreign ways say that there is a real body, and there is no birth and no appearance, so I might as well fall into the gathering of friends and friends. Great Hui, I said that there is no way to be separated from existence, and there is no existence or non-existence, and all the worldly dharmas are inherently immortal. 'The Great Nirvana Sutra, Vol. 5 (Taisho 12.392a) 'The name of the liberated person is nothingness, and nothingness is liberation, liberation is as it comes, and as it comes, it is nothingness, and the one who is truly liberated is immortal.

Therefore, liberation is what comes. If you come to Yier, you will not be born or die, you will not grow old or die, you will not be broken or damaged, and you will not be able to do anything. Therefore the words that do not arise and do not perish are liberation.

Zen can be heard.

The vowel old man speaks of "Lotus Flower Record".

Master Shengyi's "Diamond Sutra" and "Six Patriarchs Altar Sutra".

There is a link to the Sanhui Zen Room on the homepage of my space, and there is one.

Amitabha.

The Buddha said that immortality and immortality are the nature of human beings, and they are inherently there! The law cannot be obtained because of life and death, and the name is impermanent! Although the Dharma is born and dies due to causes? Self-nature still exists.

All the Dharma has no self-nature, there is no birth in the first place, and naturally it cannot be extinguished. Therefore, from the perspective of the ultimate truth, all dharmas are immortal and imperishable. It is precisely because all the Dharma has no self-nature and must be born by fate that there is the phenomenon of dependent birth and extinction in the worldly truth, and there is the effect of karmic results and dependent effects.

The supreme truth that all dharmas have no self-nature and the worldly truth of dependent cause and effect are actually two sides of the same coin. It is easy for beginners to get confused when they mix up the teachings of the worldly truths with the teachings of the supreme truths, but in terms of the order, it is safer to start with the karmic results.

Immortality is nirvana.

Simply put, the soul is immortal.

It is superfluous to say that it is not born and immortal. Buddhism is like a hand pointing to the moon, a way to achieve enlightenment, rather than a complete description of a truth in words. Because of the nature of language, it will always lead to a relative contradiction.

Immortality is the state of enlightenment, the realm of sincerity, and it can only be understood when it is realized. If you take it literally, there will be contradictions, and there is no way to know the meaning behind the words.

Immortality means that it already exists, and this pre-existing substance is not created by something, and there is no way to destroy it.

Oh, yes! , there is no life and death... Where is life and death?

Immortality is imperishable, and my humble understanding is that all substances in the world (human beings are also composed of matter, even consciousness and thinking are also substances such as biological radio wave substances and special chemical transmitters) should be conserved and indestructible, because: the law of conservation of matter says that matter will not disappear and will not be produced, but can only be transformed from one substance into another.

The law of conservation of matter says that matter does not come into thin air, but only transforms from one form to another.