"No-self" in Buddhism means that people do not have an eternal, independent, and substantive self-existence. According to Buddhist teachings, all things are impermanent, selfless, and non-substantial, including human existence. The view of "no-self" emphasizes the insubstantial and impermanent nature of the individual.
According to the teachings of the Buddha, one's self-concept is the root of errors and delusions that lead to our attachments, desires and suffering. We often think of ourselves as a separate, fixed entity with enduring individual characteristics and identities. However, Buddhism considers this conception of self to be an illusion, a misunderstanding of its true nature.
Through in-depth observation and practice, Buddhism aims to transcend the attachment to self-existence and realize the experience of "no self". This does not mean denying the individual's existence or sense of self, but rather moving beyond false notions of the self to recognize the impermanence, dependence, and emptiness of the individual. This experience is considered a state of wisdom and enlightenment, which can help us to escape suffering and pursue inner peace and liberation.
"Non-existence of human form" in Buddhism refers to the concept that human beings have no self-nature, no permanence, and no independent existence. It is a deep Buddhist exploration of humanity and self-existence. According to Buddhist teachings, all things are impermanent, non-self, and non-substantial. Human existence is not a fixed, independent entity, but a flowing process composed of countless instantaneous minds and bodies.
The viewpoint of "Non-existence of human form" emphasizes the emptiness of human nature, that is, human beings do not have a fixed and eternal entity or core. Self-perception is often clouded by obsessions and delusions, leading us to think of ourselves as a separate entity with fixed identities and identities. However, Buddhism holds that this notion is wrong and causes us pain and entanglement.
Through in-depth observation and practice, Buddhists can gradually transcend their attachment to self-existence and realize the experience of "no human form". This experience is not nihilism or self-dissolution, but transcending the false concept of self and experiencing the impermanent, selfless and empty nature of things.
"non-existence of sentient beings" in Buddhism refers to the inherent impermanence, non-self and non-real characteristics of sentient beings (all sentient beings). According to Buddhist teachings, all living beings including humans, animals and other sentient beings in existence are impermanent, non-self and non-substantial.
The view of "non-existence of sentient beings" emphasizes the insubstantial and impermanent nature of sentient beings. Buddhism believes that the existence of sentient beings is impermanent, they are not fixed, eternal entities. The self-concept of sentient beings is also the source of errors and delusions that lead to our attachments, desires and suffering.
Through in-depth observation and practice, Buddhists can gradually transcend their attachment to the existence of sentient beings and realize the experience of "no appearance of sentient beings". This does not mean denying the existence of sentient beings, but transcending the wrong concept of sentient beings and recognizing the impermanence, dependence and emptiness of sentient beings. This experience is considered a state of wisdom and enlightenment, which can help us to escape suffering, develop compassion and selflessness for the benefit of all beings and achieve inner liberation.
The "non-existence of longevity" in Buddhism refers to the characteristic that all sentient beings cannot exist forever. According to Buddhist teachings, all sentient beings are impermanent, non-self and non-substantial, including their life spans.
The view that there is non-existence of longevity emphasizes the impermanent and dependent nature of all sentient beings. Buddhism believes that life is short and impermanent, and no living being can exist forever. All sentient beings will experience the process of birth, old age, sickness and death, and cannot escape the impermanence of life.
Through in-depth observation and practice, Buddhists can gradually transcend their attachment to life and realize that all sentient beings are impermanent, including themselves and others. This kind of awareness helps us to cherish and use the limited life time, and pursue inner peace and liberation.
There was a young man named "Two Billion Ears" who was born in a wealthy family. He is very accomplished in vocal music, and even more specialized in playing string music. Since the young man heard the subtle Dharma taught by the Buddha and was moved by the solemn Dharma of the Buddha, he asked to be ordained and became a monk. He lived in Mount Vulture Peak and worked hard to learn the Dharma.
One day, Two Billion Ears sat in meditation and felt that he was already a diligent disciple of the Buddha, but until now, he had not exhausted all the leaks and could not be completely liberated. He felt deeply ashamed, thinking that his karmic obstacles were so heavy that he would not achieve success in practice; on second thought, his family before he became a monk was a famous and wealthy family with rich wealth and treasures that were inexhaustible, and there are servants at home. Now, he have abandoned all the glory and wealth, and come to live this kind of practice life of calm and lonely which lack of food and clothing. The more he thought about it, the more he became full of ignorance. Suddenly, the sunny day was covered with gloomy clouds, and the dark cloud covered the bright day. Two Billion Ears wanted to stop being a monk and go home. This kind of thought was rippling in his heart, and it could not disappear for a long time, without a moment of peace.
At this moment, a voice suddenly came from outside the door, "Bhikkhu Two Billion Ears! The Buddha invites you to see him!" Two Billion Ears stopped his thoughts and left the meditation room. It turned out that the Buddha sent a monk to call him. Two Billion Ears went straight to the Veṇu-vana Vihara, the abode where the Buddha lived. After Two Billion Ears prostrated to the World Honored One and just sit down, the World Honored One asked Two Billion Ears, "Two billion ears, Because you are too eager to practice, you feel that you have not yet exhausted all the leaks, and you have afflictions. Do you want to stop being a monk?"
As soon as Two Billion Ears heard it, he knew that the great Buddha, with great intellect, knew what was in his heart, so he reported his thoughts to the Buddha in detail and asked for enlightenment.
The Buddha said to Two Billion Ears, "I'm asking you a question now, and you can answer whatever you want. You have been a luthier, and If you turn the string too tightly and play it too quickly, can you play a subtle and elegant sound?"
Two Billion Ears Answered : "World Honored One! If you turn the string too tightly and play it too quickly, you will not be able to play a beautiful sound."
The Buddha asked: "If you turn the string too loosely and play it slowly, will there be a subtle and elegant sound?"
Two Billion Ears Answered : "If you turn the string too loosely and play it slowly, you still won't be able to play a beautiful sound."
The Buddha asked Two Billion Ears again: "If the strings are adjusted so that they are not too loose or too tight, what will the sound be?"
Two Billion Ears answered: "If the strings are adjusted so that they are not too loose or too tight, but just right, then you can play the subtle, beautiful and melodious sound of the qin."
The Buddha went on to teach and said: "Cultivation is also like playing the harp. If you are too diligent, you will increase your regrets; if you are not diligent, you will be slack. Therefore, you should practice with peace of mind. Don't be attached. Don't indulge. Never mind the form."
Two Billion Ears, after hearing the teachings, happily accepted them, bowed and left.
Since then, Two Billion Ears has followed the teachings, and often recalled the Buddha's teaching on playing the harp as a practice criterion. Later, he was liberated from all leaks and attained the status of Arhat.
Don't be attached. Don't indulge. Never mind the form.
Living together (with those animals) in this life is also a predestined fate in previous lives, and experiencing the vicissitudes of the world with them is like a dream. All the wrong things that I have done in the past because of ignorance, killing and killing lives, I can't bear to look back and comment, so I can only silently repent all the "bad karma and sins" I have done in the past by the pool of releasing life. Zhao Mengfu (1254–1322), was a Chinese calligrapher, painter, and scholar during the Yuan dynasty.
Upashena was meditating under the Snakehead Rock in the cold forest of Rajgir City, when a poisonous snake fell on him and bit him, and he was poisoned by the snake. He called Śāriputra not far away to move his body out of the woods. Śāriputra asked Upashena: "Why is your face still so normal, no different from usual?" Upashena said, "The sensations of eyes, ears, nose, tongue, body and mind are not the real me, and even My consciousness is not the real me, so even though I was bitten by a poisonous snake, my complexion did not change." Śāriputra moved Upashena out of the forest. Upashena's body was damaged like chaff. Śāriputra came to the Buddha and told about Upashena being bitten to death by a poisonous snake. The Buddha said: "If Upashena reads and recites this gatha, he will not be bitten by a snake. This gatha is 'Be compassionate to all living beings, no matter they are legless, two-legged, four-legged, or many-legged. May all beings be happy, and may all beings be free from afflictions. Greed, anger, and ignorance are the three poisons in the world, and these three poisons should be eliminated forever.’"
It's not a white bull pulling a black bull, and it's not a black bull pulling a white bull. It is the yoke that pulls the bulls. It is not the eye that entangles the form, it is not the form that entangles the eye, it is greed that makes the eye and form entangled together. - "Saṃyukta Āgama. 250"
In terms of fame and fortune, you should have them in your heart and not have them in your heart . For those things that are neither fame nor profit, you should have them in your heart and not have them in your heart.
Since one's nature is good, all kinds of internal and external diseases will not arise, and there will be no reason to cause disasters. This is the great sutra of cultivating one's nature. …If one’s virtue is not good, even if one takes the Jade Liquid Golden Elixir, one cannot prolong one’s life. -Sun Simiao
People who admire beautiful things with their eyes, and hate bad things when they see them, such people cannot escape the control of the devil. When the eyes see something beautiful, they don't admire it, they don't take pleasure in it. When the eyes see something unsightly, they are not angry or disgusted. Such a person is freed from the grip of the devil. The same is true for the ear, nose, tongue, body, and mind.