There are bodhisattvas who do not see bodhisattvas, do not see the name of bodhisattvas, do not see prajnaparamita, do not see the name of prajnaparamita, do not see action, do not see inaction. Why? Shariputra! The bodhisattva's own nature is empty, and the bodhisattva's name is empty. Why? Form is empty in its own nature, not because of emptiness. Form and emptiness are not form, form is not separated from emptiness, emptiness is not separated from form, form is emptiness, emptiness is form. Feeling, perception, action, and consciousness are empty in their own nature, not because of emptiness. Feeling, perception, action, and consciousness are empty and not because of emptiness. Feeling, perception, action, and consciousness are empty and not feeling, perception, action, and consciousness. Feeling, perception, action, and consciousness are not separated from emptiness, emptiness is not separated from feeling, perception, action, and consciousness. Feeling, perception, action, and consciousness are emptiness, and emptiness is feeling, perception, action, and consciousness. Why? Shariputra! These are merely called bodhi, these are merely called bodhisattva, these are merely called bodhisattva, these are merely called emptiness, these are merely called form, feeling, perception, action, and consciousness. The self-nature is thus without birth, without cessation, without stain, and without purity. The bodhisattva-mahasattva practices the prajnaparamita in this way, and does not see birth, without seeing cessation, without seeing stain, and without seeing purity. Why? If one gives rise to discrimination according to these so-called names, and if one discusses them according to these so-called names, then attachment will arise. When the bodhisattva-mahasattva practices the prajnaparamita, he does not see all of these, and because he does not see them, he does not get attached.
There is thought - there is good thought - only good thought - only good thought without attachment.
There is action - there is good action - only good action - only good action without attachment.
There is speech - there is good speech - only good speech - only good speech without attachment.
There is practice - there is correct practice - only correct practice - only correct practice without attachment.
Good and evil - more good than evil - good without evil - all good without dwelling.
The Doctrine of the Mean says: "The love of learning is close to wisdom", and wisdom is regarded as the result of learning. Xunzi talked about the role of learning in the Encouragement to Study and said: Daydreaming all day long is not as good as learning for a moment. It is better to climb to a high place to see far than to stand on tiptoe to look. The Han Shi Wai Chuan records: Once, Confucius was resting at home, and his disciple Zigong went to see Confucius anxiously and said: "I have been studying with you for several years. Recently, I feel that my talents are exhausted and my intelligence is exhausted. It seems that my learning is stagnant and there is no possibility of any progress. Let me stop studying for a while." Confucius replied: "Learning cannot be stopped. A person can stop learning only when he dies." When learning stops, life stops.
Physiological needs, safety needs, cognitive needs, aesthetic needs, transcendence needs, each need corresponds to a type of learning goal. It is important to learn what to learn in a limited time. People who learn archery may become good archers, and people who learn driving may become good drivers. With seven years as the goal, you can graduate from elementary school through learning. With six years as the goal, you can graduate from high school through learning. With ten years as the goal, you can meet most cognitive needs through learning. However, after learning so much knowledge, it is difficult to say how much knowledge can meet transcendence needs. Most of the time, the content we learn does not involve the scope of transcendence needs. But according to the hierarchy of needs theory, whether there is learning behavior aimed at transcendence needs is the highest standard for evaluating the survival meaning of an individual life.
Bodhisattvas-Mahasattvas should use non-attachment as a means to settle in the Prajnaparamita, because what to dwell in and what can dwell in should not be pursued. Bodhisattvas-Mahasattvas should perfect the perfection of generosity by means of the non-existence of renunciation, because the giver, the receiver, and the object of giving should not be pursued. Bodhisattvas-Mahasattvas should use the method of not guarding anything to complete the perfection of pure precepts, because the appearance of violating precepts and not violating precepts should not be pursued. Bodhisattvas-Mahasattvas should use non-attachment as a means to complete the perfection of patience, because the aspects of the mind being moved and the mind being still should not be pursued. Bodhisattvas-Mahasattvas should use the non-existence of diligence as a means to perfect the perfection of diligence, because the aspects of diligence and laziness of the body and mind should not be pursued. Bodhisattvas-Mahasattvas should use the non-existence of thoughts as a means to perfect the perfection of tranquility, because neither taste nor non-taste should not be pursued. Bodhisattvas-Mahasattvas should use non-attachment as a means to complete the Paramita of Prajnaparamita, because the nature and characteristics of all dharmas should not be pursued.
There was a man who lived alone in a room in Lu State. His neighbor was a widow who lived alone in a room. One night, a storm hit and the widow's house was destroyed. The woman came to the man to ask for shelter. The man would not let the woman in. The woman said to him through the window: "Why don't you let me in?" The man said: "I heard that men and women cannot live together before they are sixty years old. I am still young now, and so are you, so I can't let you in." The woman said: "Why don't you be like Liuxia Hui, who can use his body to warm the woman who can't get in to avoid the cold, and others don't think he is indecent." The man said: "Liuxia Hui can open the door, but I can't. So I want to learn from Liuxia Hui's "opening the door" by my "not opening the door." After hearing this, Confucius said: "Great! Those who want to learn from Liuxia Hui have never been able to learn as much as he did. He hopes to reach the realm of perfection, but he will not blindly follow his footsteps. He can be called a wise man!"
Liuxia Hui from Lu State, whose surname was Zhan and whose name was Qin, stayed outside the gate of the capital city at night when he was traveling far away. At that time, the weather was very cold. Suddenly, a woman came to stay overnight. Liuxia Hui was afraid that she would freeze to death, so he let her sit in his arms and covered her with clothes. Nothing happened until the next morning.
A seabird named "Yuanju" stayed outside the east gate of the capital of Lu for several days. Zang Wenzhong asked everyone in the capital to worship it. Liuxia Hui said that Zang's governance was simply a mess. Sacrifice is an important system of the country, and the system is the foundation for the success of governance. Therefore, the rules and regulations on sacrifice should be carefully formulated, and these systems should be based on the sacrificial principles of the sage king. The sage kings only offered sacrifices to people and things that had made contributions to the people and the country, so Zhu, Hou Tu, Huangdi, Zhuanxu, Di Ku, Yao, Shun, Gun, Yu... until King Wen and King Wu of Zhou could be offered sacrifices by later generations; in addition, the gods of land, grains, mountains and rivers, sages and virtuous people, the sun, moon and stars in the sky, the five elements on the earth, and the famous mountains, rivers and swamps in the nine states should also be offered sacrifices. The seabird "Yuanju" flew to Lu State, and it was not known why it flew there, nor was it clear that it had any merits for the people. It was not a benevolent and wise move to decide to offer sacrifices to it. Liuxia Hui guessed that the seabird came to avoid disaster, and the facts proved that his guess was correct. This incident not only shows Liuxia Hui's integrity as an official, but also shows his familiarity with the rituals of the sage kings, which is why he was valued by Confucianism.
Liuxia Hui became a "judge" (an official in charge of prisons), but was dismissed three times after taking office. People advised him to leave, but he said: "If I serve the monarch in a righteous way, I will be dismissed everywhere. If I serve the monarch in an unorthodox way, why should I go to a country other than my motherland?"
When Qin attacked Qi, it passed by the tomb of Liuxia Hui in Lu. The King of Qin issued an order, saying: "Anyone who dares to cut firewood within 50 steps of Liuxia Hui's tomb will be sentenced to death without pardon! 'The King of Qin also issued an order saying: "Anyone who can get the head of the King of Qi will be granted the title of Marquis of Wanhu and rewarded with 20,000 taels of gold. 'From this we can see that the King of Qin believed that a sage was far nobler than a king.
The five aggregates are where sentient beings are enclosed, and the discriminating mind and the self-image are the root of the closure. Because of this deep-rooted self-image, it takes great wisdom to eliminate it; because we are enclosed by the five aggregates, it takes hard work to break the closure. The root of the self-image lies in delusion. If we understand that thought is delusion, the self-image can be eliminated. The five aggregates are based on false names. If we understand that names are false names, the five aggregates will lose their place of sustenance.
According to the Sutra of the Buddha's Original Practice, Sakyamuni Buddha told Maudgalyayana that Maitreya Bodhisattva had initiated the wish to become a Buddha through self-cultivation more than 40 kalpas earlier than him. Although Sakyamuni Buddha did not have the opportunity to initiate the wish to become a Buddha until more than 40 kalpas later, he became a Buddha earlier than Maitreya Bodhisattva through unremitting practice. When Sakyamuni Buddha was alive, the life span of people was 100 years old. Now it has been reduced to about 70 years old (the average life span of all human beings). In about 60x100 years, mankind will encounter three great kalpas. After that, it will enter the kalpa of increase, and the life span of people will increase by one year every 100 years. After 8,400,000 years, the life span of people will be 84,000 years. In the future, the life span of people in the first kalpa of increase will be 84,000 years, and no Buddha will be born. Human life will enter the Decrease Period again, and it will last for another 8,400,000 years. This Increase and Decrease Period is 16.8 million years. Although there will be another 8,400,000 Increase Periods, a total of 25.2 million years, there will still be no Buddha born. Using the time it will take for Maitreya Bodhisattva to become a Buddha, 570 million years divided by 16.8 million years (1 Increase and Decrease Period), in the future, when the 34th Increase Period comes, and human life span is 84,000 years, a Buddha will be born. This Buddha is Maitreya Buddha. 1 Small Period is 16,800 years, 20 Small Periods make up 1 Middle Period, and 20 Middle Periods make up 1 Great Period. Zhuangzi said: The morning fungus does not know the new moon and full moon, and the cicada does not know spring and autumn. This is probably what he meant.
It is recorded in the "Water Mirror Returns to the Heaven" that after studying Buddhist scriptures, Su Dongpo had a lot of insights. So one day, he wrote a verse: "I bow to the Buddha, whose light shines on the universe. The eight winds cannot blow me away, and I sit upright on the purple gold lotus." (The eight winds are: praise, ridicule, suffering, happiness, profit, decline, criticism, and praise). Su Dongpo sent someone to present this verse to Zen Master Foyin. Zen Master Foyin replied with a letter with only one word. The Zen master sealed the letter carefully and asked the servant to take it back and said: "Show it to the master, and he will know what I said." The servant went back and gave it to Su Dongpo, who opened the letter triumphantly. There was only one word on the letter: "fart". After reading it, Su Dongpo was furious: "You monk are really unreasonable! I asked you politely for your comments, and you replied like this!" So Su Dongpo immediately crossed the river to find Zen Master Foyin. Zen Master Foyin did not greet Su Dongpo at the door. He knew that Su Dongpo was coming, so he waited for him. Sure enough, Su Dongpo did not wait for anyone to report, but broke into the abbot's room and said, "Master Foyin, are you crazy?" Zen Master Foyin said, "Why do you say I'm crazy?" Su Dongpo said, "I wrote a verse and asked you to confirm it. Why did you reply with that word?" Zen Master Foyin said, "Oh! So this is why you came here! Didn't you say 'unmoved by the eight winds' in your verse? Why did I write this word and it blew you across the river? Isn't this word one of the eight winds?" Su Dongpo thought, "Oh! Yes! This is also one of the eight winds. I am not moved by the eight winds, so why was I brought to the river by this word?" So Su Dongpo lowered his head, said nothing, and went back. This story is also called "Eight winds cannot move you, but a fart can bring you across the river." It sounds funny, but think about it carefully, it's not just anger that can move you, there are too many things in the world that can move you. How sad can something make you sad? How happy can something make you happy? If sadness doesn't move you, then will joy move you? Are all the things that seem to be unable to move you only different in degree? If the degree is deeper, will it move you? All these things that move you are like the wind. The book says that the heart of a person who practices meditation should be like a rock. When a strong wind blows on a huge rock, the rock will not be shaken at all.
Knowing that one should be free from greed, anger, dullness, regret, doubt, worldly views, and disputes with others, and knowing that these will prevent oneself from seeing the truth of things, is the first wisdom of saints, Out-of-this-world beings, and extraordinary beings.
Secondly, knowing that practicing and studying this view again can achieve inner peace, this is the second wisdom of saints, Out-of-this-world beings, and extraordinary beings.
Thirdly,Knowing that this is a view that other ordinary people have never had, this is the third wisdom of saints, Out-of-this-world beings, and extraordinary beings.
Fourthly , as is the characteristic of those who have right view, once they make a mistake, they can confess and repent, and never make it again, just like the instinct of a baby, when its hands and feet touch fire, it will immediately retract them, this is the fourth wisdom of saints, Out-of-this-world beings, and extraordinary beings.
Fifthly , as is the characteristic of those who have right view, they always maintain a warm concern for the improvement of precepts, concentration, and wisdom of fellow practitioners, just like a cow protecting her calf, this is the fifth wisdom of saints, Out-of-this-world beings, and extraordinary beings.
Sixthly, just as the diligence of those who have right view, one listens to the Dharma and Vinaya taught by the Tathagata with eager ears. This is the sixth wisdom of the saints, Out-of-this-world beings, and the extraordinary.
Seventhly, just as the diligence of those who have right view, one can be influenced by the meaning, influenced by the Dharma, and enjoy the joy from the Dharma as soon as one is taught by the Tathagata. This is the seventh wisdom of the saints, Out-of-this-world beings, and the extraordinary.