How big is the loophole in Buddhist thought?

There are no loopholes in Buddhist thought.

Of course, some petty people will use certain Buddhist ideas to cheat money and goods, but in the end, they will not escape the law of cause and effect, and they will still be punished as they deserve.

People can only understand different ideas if they are at different levels.

As an ordinary person with the naked eye, don't always think about exploiting loopholes, which will eventually make your gains outweigh your losses.

No kind of thought can be 100% perfect, there are some flaws, or some loopholes. Even Buddhism is no exception.

I feel that there are holes in the Dharma because I don't see the real Dharma.

There's no flaw in the Dharma because you can verify it in reality.

Amitabha.

There is no loophole in the truth, that is the absolute truth verified by Shakyamuni after immeasurable eons of practice and cultivation, and has been to the immeasurable world, and verified with the immeasurable Buddhas. There are no doors, you want to find ballast? can only find scolding, Buddhism's debater, the first in the world, and those who find loopholes are just the class to get an axe and bring humiliation on themselves.

There is life everywhere in the universe.

The knowledge that is temporarily exposed on Earth is: Humans, animals, insects are carbon-based organisms.

Fantasy in science fiction literature: There are nitrogen-based creatures somewhere in the universe. And so on, metaphysics says that the sun also lives on some kind of creature.

Some scriptures are righteous scriptures, and some are not. According to the Yijing as the criterion.

Vulnerabilities, if any, don't matter.

In fact, the contradictions and loopholes in the theory do not matter at all.

Superstitious people believe what others say, and they can't find out at all.

Cultivators only care about whether they can liberate themselves from nirvana, and they don't care about any theories at all.

Only scholars, who only study theories, always come out with loopholes and contradictions.

In primitive Buddhism, the fundamental contradiction and loophole is the question of the existence or absence of "law" and the existence of "me".

In fact, if you think there is, you will have it, and if you think there is not, there will be nothing. For practitioners, it doesn't matter.

In other words, in the process of cultivation, there is something before nothing, from nothing to something, generally there is something and then nothing.

For example, when I practiced the Fa, I felt that there were, and while I cultivated, I felt that all the Fa was illusory and unattainable.

Finally, when preaching, there is a law to say.

In fact, saying that there is emptiness is biased, and saying that there is emptiness is becoming attachment.

Then you have to study deeply to know. But I think you might be disappointed the more you learn. In the outer part of the unrighteousness, you may barely find a few, but in the righteous part you will find that the previous part has been broken.

In Buddhist theory, the more you learn the depths, the more you will find that there are no loopholes. But I am afraid that many people do not have this kind of blessing, and they will never have the opportunity to understand its true subtlety in this life.

A person who doesn't understand is full of "loopholes" everywhere, because he can't read the Buddhist scriptures, so he can find thousands of loopholes at will.

It's seeking the Dharma outside the heart. The Three Realms are idealistic, and the Ten Thousand Laws are only knowledgeable.

If you've seen a ghost, you wouldn't say that.

First: Shakyamuni originally ate meat when he was alive, so later Chinese monks did not eat meat, and Japanese monks ate meat, which was a later regional characteristic, after all, Buddhism is a religious group, and how to regulate it within this group is the group's own business.

Second: Chinese monks do not eat meat, which is a hard rule of Emperor Wu of Liang, and Emperor Wu of Liang has contributed a lot.

Because the monk has lost the true meaning of becoming a monk and seeking the Tao. Originally, monks became monks for noble purposes, and they devoted themselves to the righteous path in the hope of being able to help the world free themselves from suffering. But then the lineage that allowed practitioners to achieve was lost, and everyone had to use some methods that human beings came up with with their minds, so it was very difficult to succeed in practice, and when they were impatient, they became secularized.

There is a Zen master who said: When you meet it, you will be granted on the way, and if you don't meet it, you will be clothed by the truth of the world.

It means that when I meet someone who really wants to practice, I teach him the lineage, and when I don't meet someone who wants to practice, I propagate some worldly teachings to make society peaceful.

Today's monks can only propagate worldly truths, such as filial piety, working hard, being a good person, and so on, because they are not capable of transmitting the Dharma lineage. Of course, there is nothing wrong with that. Just something is missing.

Buddhism in China does not eat meat, and this rule gradually emerged after the emergence of the ethics of the Song Dynasty. Moreover, Mahayana Buddhism generally does not eat meat, while Hinayana Buddhism can. As for why Japanese Buddhism can marry wives and have children, this may be because of the difference in sects and ethnic characteristics.

1, I think there are two kinds of Buddhism in China, the Buddhism and Tibetan Buddhism that I usually see, 2, Japan didn't allow marriage and children at first, but then the people who fought in the war were about to die, so they let it.

3. Originally, monks in China ate meat, but many monks are wandering to turn their fate, how can they be picky eaters when they want food?

There is a difference between the ultimate Dharma and the non-Dharma in the study of Buddhism, and the more you progress in studying Buddhism, the less greedy you will be for your desires, and you will naturally be able to keep the precepts.

It is not in the image with precepts.

The so-called precepts. The precepts are the views of the mind, and the discipline is the wisdom of the mind.

Originally, people who study Buddhism don't care about the image.

Today's question about the image is not about the Dharma, but about the Buddhist phenomenon.

This phenomenon is caused by the regional cultural differences between the two places.

Have you ever seen a Japanese monk with a relic, a physical body? Keeping the precepts first means that you are determined to learn.

Brahma said to the people, "I made all things."

Brahma said to the Buddha, "I am not the Creator."

It can be seen that Brahma is the one who knows the truth of the Buddha, and he is not the creator himself, but he wants to say this about people, because he wants people to believe in him.

Just like a thief, he knows he is a thief, but he doesn't tell anyone about it. Unless in front of the police.

Buddhism is about the convergence of causes and conditions, and it needs to be said at the right time.

The Dharma is generally said after many requests for the Dharma. Buddhas generally don't take the initiative to speak. Because the Dharma is priceless, incomparably solemn and pure, the Dharma cannot be proclaimed casually, and casually speaking the Dharma will only cause ignorant beings to slander the Dharma and add to their troubles.

All living beings have Buddha nature, and when the time is ripe, they can all plant Buddha seeds.

Divine powers are not laws.

What you believe because you see supernatural powers is by no means true faith.

Therefore, what the Buddha is most opposed to is to show people with supernatural illusions.

If a Buddha uses supernatural illusions in exchange for others to believe them, what is the difference between that and organizing an army in the human world to threaten others with obedience with AKs and meat bullets?

All Buddhas are one, and they are all the forces of the universe.

The universe is too big, and the forces are not the same.

The only thing that remains constant is that people must be good. Be a good person and the results will definitely be good.

The Buddha said that he would save people according to karma, not to force him to save sentient beings, otherwise he would have finished sentient beings earlier, and then it would be difficult for sentient beings, otherwise the Buddha would not have said that he wanted to go to Nirvana.

Because the blessings of the Heavenly Way are very good, but this great blessing makes them too comfortable and happy, so it is difficult for them to accept the Dharma.

The Buddha also went to heaven to say the Dharma. And every time I say it, there are celestial people listening.

Emptiness is color, and color is emptiness.

Ha ha. Isn't all this just that the Buddhas transform sentient beings according to their fate?

It is the four major sufferings: birth, old age, sickness, and death.

The Sixth Patriarch also practiced meditation for many years before he became clear and insightful.

Target. And the six ancestors are also the great root vessels of the generations.

In addition, after the enlightenment of the mind, it is only theoretically understood the Buddha nature, which is called the cultivation of seeing nature, and only then does the real practice begin, and the progress is very fast, and the Buddha nature is quickly witnessed, and then the Buddha is attained. Wait.

Same as all the Buddhas of the Ten Directions III.

The epiphany mentioned by the Sixth Patriarch is only one of the 84,000 methods. So there's nothing wrong with that.

Epiphany is also the foundation of gradual enlightenment for a long time (many lifetimes) before it can be enlightened.

There is no shortcut to becoming a Buddha.

What do you believe? Is it the Buddha?

The fundamental teachings of the Buddha are the pure and perfect path to liberation, the cessation of afflictions and suffering, the Four Noble Truths: suffering, accumulation of suffering, extinction of suffering, and the path of extinguishing suffering. Practicing the Four Noble Truths is the only shortcut to witnessing nirvana

The Eight Noble Paths - Right Vision, Right Thinking, Right Speech, Right Karma, Right Life, Right Diligence, Right Thought, Right Determination. The core is correct view, truthful knowledge, personal witness to the Four Noble Truths, and always knowing the three aspects of the five aggregates: suffering, impermanence, and selflessness, with the precepts as the foundation, meditation (meditation) as the helping, and meditation (meditation) as the practice.

This is the central idea of true Buddhism, it's as simple as that, believing in the concept of enlightenment and becoming a Buddha, undoubtedly believing that a seed bears fruit as soon as it sprouts, do you think it's possible? Do you think a newborn child can go to college the next day? The error of the concept of the epiphany itself is the root cause of this kind of thinking, everyone likes to be fast, not to waste time, to experience to accomplish one thing, this is to take a shortcut, the promotion of Buddhism, you need to accumulate, whether it is knowledge or experience, you are not a prince, nor is you a god who can be born to do advanced mathematics, you can only do it step by step, down-to-earth.

Let's get back to the present.

One more word. Huineng is not a Buddha, he is also a Chinese monk who practices according to the Buddha's ideas.

The Huayan Sutra says: "Everyone has wisdom and virtue, but they cannot attain it with delusional attachment." Therefore, the key to becoming a Buddha is to get rid of delusional attachments, and the Buddha said that to become a Buddha is to go through the three great tribulations of the monks, which means that on the basis of obtaining the first fruits of the Hinayana Sudha, the three great eons of the monks.

However, the Mahayana teaches people to go deeper, to give up all fates, to extinguish greed and hatred in one thought, to break the delusion of separation, and to cut off the root of life and death, so that they enter the Buddha vehicle in one thought. That is, to enter the realm of nothingness.

As for becoming a Buddha, a Buddha, enlightenment, Buddhahood means to reach the truth of life in the universe, if you do it, you are a Buddha, if you don't do it, you are an ordinary person, if you don't do it thoroughly, you are an arhat, you are a bodhisattva. The truth of all human beings is not two, and those who understand this truth will naturally have the same heart as the Buddhas of the Three Realms.

They don't talk about it from a different angle. Zen Buddhism talks about seeing the nature of becoming a Buddha, which means that awakening is a Buddha. But because everyone still has karmic habits, they have to start cultivating after enlightenment.

Brother Tai Because it is the same word Buddha, the meaning of the representation is not necessarily the same, it depends on the context.

Sometimes"Buddha"It can explain that we already have a true Buddha-like mind, which is no different from that of the Buddhas and all sentient beings.

Sometimes"Buddha"It is the World-Honored One who represents the satisfaction of happiness and wisdom, and this is indeed the ultimate Buddha who has to go through immeasurable eons of cultivation and have the perfection of all kinds of wisdom and merit, in order to attain the ultimate Buddha of fruition.

It is also a Buddha, and there is also the difference between reason being a Buddha, contemplation being a Buddha, similarity being a Buddha, being a Buddha being a Buddha, and being a Buddha in the end.

As for the enlightenment mentioned by the Sixth Patriarch Huineng, that is, the enlightened mind of Zen Buddhism, in fact, according to the amount of Buddhist scriptures, it is only the bodhisattva level of the three sages, because it is only to see the true Buddha's mind of all sentient beings, but although all sentient beings have this Buddha mind, it contains immeasurable pollution, disturbing habits, even if they have just become enlightened, the habit will not be immediately eliminated, and it must be cultivated after enlightenment, gradually cut off the afflictions and obstacles, and cultivate more profound Prajna wisdom, in order to achieve the Buddha's path, but this is also a very long-term time calamity.

As for the poem that the six ancestors said about nothing, he was actually not enlightened at that time, and it was not until he was called into the abbot's room by the five ancestors to teach that he was really enlightened and saw his true face.

Therefore, the six ancestors have not yet attained the ultimate Buddha, and they are still at the level of the Bodhisattva, which is actually far from the Buddha's land. But if the Six Patriarchs say today that enlightenment, sentient beings and Buddhas are the same, then they are viewed from the perspective of the Buddha's mind, and all the Dharma are originally equal.

Moreover, it is not an epiphany that liberates it:

Theoretically speaking, when we have an epiphany and see the true mind of a Buddha, we see that this true mind is formless and colorless, unconscious, non-contemplative, non-coming and going, and inherently unbound, but there is no liberation to speak of, and there is no liberation and wisdom to prove. But it is precisely because there is no liberation and wisdom can be attained that it is true liberation.

However, in terms of engagement, after enlightenment, there are still disturbing obstacles, unbroken disturbing habits, unbroken cognitive obstacles, and still shackled by the three realms that are shackled by the disturbing obstacles, and we must also diligently cultivate the current disturbing obstacles after enlightenment. Therefore, it is not the ultimate liberation.

Therefore, enlightenment is only the beginning. If you want to reach the perfect Buddha land, you have to work hard.

It's because you don't know much about what the Six Patriarchs said and what the Dharma is.

Why is there such a big contrast between what the six ancestors said and what the Buddhist scriptures say?

May I be born in the Pure Land of the West.

Jiupin Lianhua is a parent.

Hua Kai saw that the Buddha was enlightened and lifeless.

Do not retreat from the bodhisattva as a partner.

It is because of the steadfastness of faith (not turning back).

It's like if you're going to contact someone, just a phone call away. It takes a long time to write a letter.

If you have a clear mind, you will be enlightened, and enlightenment can be regarded as a Buddha. But we are not a perfect Buddha, and we have to continue to practice and get rid of habits. And to perfect their own wisdom, to be able to benefit all sentient beings.

Only by constantly working hard can you become a Buddha. It is very difficult to become a Buddha like Shakyamuni. But it is possible to become an enlightened being, an enlightened person who liberates himself.

Amitabha.

It's all right, and the Buddha and the Six Patriarchs have also become Buddhas.

Buddha-nature originally exists on sentient beings, but it is only deceived by ego, obsession, and desire that it creates a false self, so it is blinded by dust.

The Buddhas and the Six Patriarchs are all enlightened beings, and they are enlightened, but they cannot tell me about their experience of enlightenment, and they cannot tell us all about their own path to enlightenment, because even if we follow the path of enlightenment of others, we will not become Buddhas. So the enlightened people are all right, but they have different ways to guide us to Buddhahood.

Enlightenment is true, and if there is an awareness that is so deep that of your entire existence, the dust of your body will be shaken off in an instant, and what will be revealed is your true nature, the Buddha.

Cultivation is also true, because epiphany is definitely not suitable for all people, most people will not have this kind of instant enlightenment, and the method of cultivation is like wiping off the dust little by little, and in the end they will still see the existence of the Buddha nature clearly.

All enlightened beings (Buddha, Six Patriarchs, Nan Huaijin, Osho, Lao Tzu...) They are all right, but in different ways, the road is different, and the other side of the road is the same.

Don't cling to the method.

There are many contradictory words in the Buddhist scriptures, and it is also a reminder to Buddhists not to cling to words, the key is to experience that existence, that Buddha-nature, that truth, that true you.