The method of establishing non self nature and the correct practice of emptiness with dependent aris

The so-called "dependent arising" means that there is no unique thing in the world, and there is no permanent thing, and everything arises from the combination of causes and conditions. The so-called "emptiness" means that:

The nature of the false existence that arises from the harmony of causes and conditions is empty; If self-nature is not empty, then there cannot be, and this is the meaning of "vacuum creates wonderful existence".

The theory of dependent origin consists of two parts: cause and dependence. Cause is the factor, and the cause is the condition, where the cause is the main and the cause is the auxiliary. If the cause gathers, it will be born, and if the cause is dispersed, it will die.

Since the birth and death of all dharmas are caused by causes, then the existence or destruction of all dharmas also has causes to follow and justifications. Every effect must have a cause, and what kind of cause produces what kind of effect, cause and effect must correspond.

There is no independence or constancy in all the ways and means of doing things in the world, and they must rely on causes, conditions, and combinations to achieve results. What the law of dependent arising expounds is the relationship between cause, dependence, and effect, and the three of cause, dependence, and effect exist in interdependence, and there is no absolute independence.

Buddhism's "dependent arising emptiness" and Taoism's "non-action":

Some people believe that Buddhism's "dependent arising emptiness" and Taoism's "non-action" are the same, and the connotations of "emptiness" and "nothingness" are the same, but in fact there are differences.

The Taoist "non-action" refers to the fact that the changing movement of objective things in the world always follows certain objective laws, and the objective laws are not deliberate in the changing movement of objective things. In the same way, human behavior should not deliberately interfere with the process of things, which is also the explanation of the idea of "non-action" from an applied perspective.

It can be seen that, in essence, the "emptiness" of Buddhism refers to the fact that objective things have no self-nature, but are only the result of the aggregation of causes and conditions. The Taoist "nothingness" does not deny the objective existence of objective things, but refers to the fact that the objective laws that affect the operation and change of objective things are not visible and tangible like objective things, and this "nothingness" is only the characteristic attribute of objective laws relative to objective things.

I've read the opinions of other friends, and I know that my brother wants to consider us, so I don't want to say more, but now I'm free, let's throw bricks and lead the way:

I won't talk about the specific meaning of the word, but briefly talk about my understanding.

Dependent voidness. It is the ontology of the theory, which comes from the summary and refinement of the phenomenon of dependent origination.

Dependent origin is a manifestation, and it cannot be said that it is a theoretical method determined by anyone, but only an analytical description; In fact, the term "dependent arising without self" is not very accurate, and it seems that it should be said that dependent arising has no self-nature.

And it cannot be said that there is no self in dependent arising, that is to say, dependent arising is a kind of manifestation, and if we say that the manifestation of dependent arising is selflessness, there will be reflection on self, and if it is manifested in non-selfishness, then the confusion between self and selflessness is avoided in the middle way.

Without self, this is the manifestation of the actual "use" of emptiness.

This is dependent arising emptiness, dependent arising, emptiness without self, selflessness, and analysis in terms of ontology, phenomena, and functions.

Selflessness is emptiness, but it is not the purpose and usefulness of selflessness.

Impermanence means that there is no self, and there is no self and we understand emptiness and emptiness.

It is the necessity of the derivation process, and selflessness is only a description of the traits, not a theoretical refinement. Raising the understanding of "me" to the question of "self-nature" is the summary. So, on the other hand, emptiness must be manifested as selflessness, but emptiness cannot simply be said to be selflessness or selflessness.

Let's take an analogy.

It's like explaining a chemical reaction phenomenon.

1 is explained by the chemical reaction formula is.

2 is explained in terms of electronic exchange.

Without self, there is no phase, there is no phase.

Dependent origin without self is actually no origin, no origin, no self.

Emptiness is to explain what sex looks like.

Dependent arising voidness means that what causes come from and what arises from them.

Again, an inappropriate analogy.

Paper. It can be said that there is no paper in the world, and nothing can grow paper.

The other said that there is no such thing in the world that can grow paper, that trees can grow in the world, and that trees can make paper.

Dependent selflessness and dependent voidness are both expressions of the mind. If there is me, there will be a phase, and there will be a phase. They are one and not two.

There is no self, there is no me, there is no self, there is no self, there is no stagnation, there is no emptiness. That's why it's called dependent voidness!

Emptiness includes the selflessness of human beings and the absence of self in the Dharma, which is also the difference between Mahayana and Hinayana in terms of understanding, Mahayana has two, and Hinayana only has dependent arising without self.

According to the Chinese theory of yin and yang and Marxist philosophy, every thing contains yin and yang, and the mutual roots are contradictory, and the contradictions in things can be reconciled, but they cannot be eliminated.

The selflessness in Buddhism lies in the suffering of life and death from the psychology of human beings, and the dependent origin in Buddhism is to look at the gains and losses of the soul's generating activities in the face of the real existence of things, both of which help people solve practical problems.

The psychological level is obviously different from the actual existence, and the psychological level of Buddhist selflessness focuses on the processing of information, which is both related and isolated from dependent origination.

The suffering of non-existence and the dependent arising in cause and effect are the treatment of two realms, such as the left and right feet of a person stepping forward, and the major premise of the left and right is to move forward.

There is no self-nature in dependent origination, and there is no self in all dharmas.

Dependent arising is emptiness without self-nature, and emptiness without self-nature is unreal. In other words: we live in a world that is not real, a world that changes, a world of dependent origination, but we refuse to let go of our attachments, and nothing else. --Wise Lawman.

The two have the same meaning, everything is empty, and the function is to help us break our attachment.

Haha, what to see self-nature, self-nature is empty, how to see, see self-nature is convenient to say.

Fire does not arise by itself, it is born by fate. For example, a lighter cannot be born without flint, and it cannot be born without gas, and the two are born by combination. It is a fire under certain conditions.

Fate is condition. Fire is extinguished, fire is extinguished, and conditions are born. Although it is not possible to attain the end of life on the condition of emptiness, the fire is born, the fire does not come, the fire is extinguished, and it does not go.

Nature is conditioned by void causes. Amitabha!

You don't understand what self-nature is. Self-nature is something that can never be destroyed, for example, physics now believes that there are particles that can never be destroyed. To admit the immortality of matter is to admit the existence of self-nature.

But Buddhism says that there is no such thing as self-nature. Buddhism believes that there is no such thing as an eternal thing in all material things, including spirit, and these are all phenomena of cause and effect, such as when you cross your legs, your feet hurt, and when you let go, your feet don't hurt. All phenomena are born of karma, arise from the gathering of karma, and disappear when they disperse, and there is nothing that can never be extinguished, so the Dharma says:

There is no self-nature in dependent origination. It is precisely because there is no self-nature of dependent arising, that the ontology of things is empty, that is, the body is empty.

[Dependent Origination Method] all arise from all causes, cannot exist independently, and are all instantaneous and impermanent

That is to say, the Dharma of dependent arising (the Dharma of Being) is the Dharma of extinguishing in an instant, also known as the Dharma of the Unattainable, but it can be continued in an instant, and in this way, it is the so-called transgression, appearance, and non-obtainability, but it is not completely empty, because as I said, it has a momentary nature, and it can be said that it is illusory and not empty (hidden).

Although there is a moment of [sex] in this illusory [dependent arising method], this [sex] is not the [self-nature] written in the title, and the two are not the same.

Self-nature means that in our sixth consciousness, because its wisdom is overshadowed by ignorance and cannot see the reason, we clingfully regard these dependent arising methods as 'independent existence', such as the idea that the house has always existed.

For seventy or eighty years, it was believed that the mountain land had been in the midst of a catastrophe, and so on

This kind of persistent cognition of dependent arising in the sixth consciousness is called self-nature, and it goes against the fact that dependent arising is instantaneous

As long as one thinks that there is a 'Dharma' in the world that exists for more than two moments, then it is called delusional self-nature, or vain constancy.

This self-nature is called emptiness;

This method of dependent arising is called the original non-self-nature, because there is a momentary nature.

In Mahayana, it is said that although the law of dependent arising, although it has no self-nature, it is not completely non-existent, and this is what it means.

Hui Zhao sees [self-nature] When the body is empty, it touches the truth, and Zen Buddhism is called seeing nature. At this time, the cognition of 'seeing' and 'truthfulness' are equal, but there is no separation, which is called fundamental wisdom;

Hui Zhao saw that the [Dependent Origin Method] has no self-nature, but there is a momentary nature, which is called truthful knowledge, and Zen Buddhism is called clear mind. At this time, the sixth consciousness (or the seventh consciousness) still has 'two points of seeing and aspect', which is called the wisdom of the future

In addition, the meaning of "self-nature" mentioned above is called pervasive attachment;

The aforementioned [Dependent Arising Method (Existence Dharma) Instantaneous Nature] is called Dependent Arising Nature;

'Truthfulness' is called roundness and solidity. Moreover, the method of non-leakage is taken by the solidity of the circle, which can barely be called the solidity of the circle.

In the teachings of consciousness-only consciousness, the eight consciousnesses themselves are a 'system of dependent arising,' and that alone all the 'dependent arising conditions' are already in place, which is more complete and rational than what is said in Hinayana and so on.

The leg [pain] is the 'touch' of the 'body' root, and it is directly touched by the 'touch' of the 'body awareness', and the sixth consciousness is known together

Only the four major touches (earth, water, fire, and wind) are 'essential (real) touches, while the rest of the touches are 'false touches'

Also as mentioned earlier:

The 'touch of essence' is the instantaneous nature of dependent arising;

'False touch' is the touch [self-nature] that is separated from the sixth consciousness;

[Leg pain] is based on the severity of the 'false touch', soft and hard, inferior, itchy and sticky and so on, and then synthesized and hypothetical, and its non-self-meaning is the same as above.

The pain is not yours, it is yours.

Dependent arising means that everything in the world arises from the harmony of all dependent beings, and emptiness refers to the various dharmas that are synthesized by all dependent beings, and their nature is void and there is no real self.

All the laws in the world, birth, death, and migration, do not stop for a moment, and are called impermanent. There are two kinds of impermanence: one is impermanence, which means that there is a change of birth, residence and extinction in an instant.

The two phases are impermanent, which means that there are four phases of birth, residence, and extinction above the first phase of the continuum. The Nirvana Sutra says: 'It is the impermanence of the body, and the thought cannot be stopped, like an electric storm of water and phantom flames.

The twenty-third theory of wisdom says: 'All those who have action and impermanence. A new life is gone.

It's for cause. The Sutra of the Six Patriarchs says: "Life and death are big, and impermanence is rapid.

The Sutra of Impermanence says: 'There is not a single thing that has not been swallowed by impermanence.' ’

It's not me. The body of the constant one, the one who has the mastery is me, the person who holds this, the person who holds this, the law that holds this, the law me, the self who grasps this, the self, the other who grasps this, the other self. However, the false harmony of the five aggregates of the human body, the self-body of the impermanence of the one, the Dharma is always born of karma, and there is no one-self body, and there is no self-self without one, and there is no self and no self, so there is no self or self, and it is needless to say.

After all, there is no self, and it is the ultimate truth. The Diamond Sutra says: 'Those who have attained the Dharma of selflessness are really bodhisattvas by name.

The first commentary of the Ten Lands Sutra says: 'There are two kinds of selfless wisdom, and I am empty and empty. 'Mahayana Chapter 2 says:

The Dharma has no sexuality, so it is said that there is no self. The same three said: 'Suffering is not my body, so it is called selflessness.'

Kusha Guang Ji 26 says: 'It is not me who violates me. And he said:

It's not at ease, so it's not me. He also said, 'That is, the self-body is not me, so it is not me, and if it is said, it is not human.'

Zhiguan 7 said: 'For the sake of no wisdom, I have the plan.' Looking at it with wisdom, there is no self.

Where am I? The cephalic and foot branches, one by one, do not see me. Where are the people and all living beings?

The karmic mechanism of sentient beings is an empty gathering. Born from the fate of the people, there is no dominant, such as the empty pavilion. 'The original man said:

The color of the remains, the heart of thought, comes from no beginning, because of the force of karma, the thoughts are born and die, and the continuity is endless. Like a trickle of water, like a flame of light. The body and mind are in harmony, as if they are normal.

Whoever is foolish and unconscious, clings to it for me. Treasure this is my reason, that is, the three poisons such as greed, hatred, and ignorance. The three poisons strike the will, activate the body and mouth, and create all karma. ’

The nature of dependent arising is emptiness, that is, everything we see appears because of dependent arising, but the essence of this dependent arising is emptiness.

Impermanence is that there is no eternity, everything is changing, and nothing is eternal and unchanging, so the Buddha said that there is no eternal happiness and pain, we are always wandering in life and death in constant joys and sorrows, clinging to the illusion of "thinking that happiness is true happiness, in fact, it is the root of suffering". Selflessness can be understood as our physical body, and after death it is a pile of ashes, so am I gone? No, so the Buddha said that this is not the true self, it's just an appearance, it's false.

The Buddha said that selflessness is to break our attachments. That's what it means that all appearances are false.

Nothing can be said, no matter how many people explain it to you, as long as you haven't tasted it yourself, it's not true, don't listen to the words that others explain to you, the Buddhas' wonderful principles, not the words.

Ignite the fire with a lighter, the fire is ignited, the wind blows, it is extinguished, the fire comes from **, and the fire arrives at **.

"Dependent arising" is the principle of cosmic phenomena, and the Dharma arises because of the harmony of causes and conditions, and disappears because of the dissipation of causes, and there is no real self, so its nature is empty.

Ordinary people's understanding of emptiness often stops at the "stubborn emptiness" of nothing; Speaking of "yes", I think that there is "real existence" that has everything. In fact, the "existence" mentioned in Buddhism is an illusory dependent arising and false existence, although there is no obstacle to emptiness; The "emptiness" mentioned in Buddhism is the self-nature emptiness that is unreal and unchanging, and although it is empty, it does not hinder the existence of causes and conditions, and this is the principle of dependent arising emptiness.

"Impermanence" and "selflessness" as a cognitive theory of the world are closely related to the Four Noble Truths' view of life. Since everything in the world has no eternal subject, it is not worth pursuing.

Due to ignorance, worldly people mistakenly pursue "impermanence" and "selflessness" as things that have a permanent self, and they will inevitably fall into suffering. Therefore, in order to eliminate suffering, we must eliminate people's ignorance and realize the truth of "impermanence" and "selflessness".