Discuss the comings and goings of human life and death

Zhiming

Life and death is a big thing, and most of the saints in the past will talk about life and death, life and other issues, except for Confucius. Ji Lu asked Confucius about ghosts and gods, and Confucius said, "If you can't do things to people, can you do things to ghosts?" Ji Lu asked the question of "death" again, and Confucius said, "Unknown life, knowing death." Therefore, Confucius never talked about the issue of life and death, life and death and life are closely related, Confucius did not talk about life and death, of course, did not talk about life, so Zigong said: "The master's articles can be obtained and heard, and the master's words and the heavenly way cannot be obtained and heard." From this point of view, Confucius was a very frank person, he believed that "to know is to know, not to know is not to know, is to know." Studying all the words and deeds of Confucius, he was bent on solving only the problem of "life" after man's birth and before death. Although he advocated a generous burial of the deceased, the purpose of the thick burial was to "pursue the distant in the end with caution and the people's morality." "It's still a matter of life for the sake of people in this world. Talking about life has nothing to do with the coming and going of life and death.

Foreign Jews, Catholics and Jesus like to talk about life and death, and prefer to talk about where life comes from and where death goes. It is believed that the birth of man is that God first molds a man out of clay, and then removes a rib from the man's chest to create a woman, and from the birth and reproduction of this man and woman, there are today's human beings. After the problem of human birth is solved, the problem of death is set up in heaven and hell, and those who do good in life go to heaven after death; those who do evil in life go to hell after death. The problem of being born and dying is thus solved.

The Buddha talked the most about the comings and goings of life and death, and in the forty-nine years since enlightenment, he has talked about all the major events that come and go of birth and death. However, when the Buddha talks about the coming and going of birth and death, he has the doctrine of righteousness and the doctrine of righteousness, and the one who does not speak of righteousness is saying that causes arise and causes are reduced. In order to explain this problem of arising from causes and endings, all the teachings are integrated into twelve sutras. As for the righteous speakers, the Buddha did not say a word. Without saying this word, it truly explains the question of the coming and going of life and death.

At the same time as the Buddha, there were six teachers, and they all attached great importance to the question of the coming and going of life and death. The so-called Six Divisions:

The first is: Phranagaya, who is a void seeer who believes that all Dharma has nothing, just like the void. Because of attachment to the void, that is, it becomes broken, it is still in the void phase, the phase is broken, and since it is attached to the phase, it has not solved the problem of life and death, let alone solved the problem of the coming and going of life and death.

The second is Gary, who is a naturalist who believes that suffering and pleasure arise spontaneously and arise naturally. Since suffering and pleasure have no cause, the bitter are always bitter, and the happy are always happy. This argument of bitterness and pleasure without cause is in line with the class ideology of Brahmanism. The four classes are rigid, and the ruler's Brahmin is always the ruler; the sudra of the oppressed is always the oppressed. It has created inequality in society, inequality in life, inequality in human nature.

The third is that he believes that sentient beings must endure life and death for a long time, and after experiencing countless calamities, they can naturally be liberated from suffering. This kind of thinking first negates the law of causality, and secondly denies the creativity of sentient beings, in favor of fatalism. Let sentient beings follow the rules and tend to be lazy and not grow.

The fourth is: Ajata-winged Shechin Brahma: he often wears tattered clothes, similar to the dung-swept clothes of the Disciples of the Buddha who have done the Tuotou Tuo. Hair does not need to be shaved, after growing, it is pulled out, and the long hair that is pulled out is woven into cloth, wrapped around the body to replace clothing, and at the same time burn itself with "five heat". The so-called "five hot" people are to burn the five bodies with fire. The five bodies are the top of the head, the hands, and the two feet. The method of burning the head is similar to the method of burning the top of the Buddha who has received full ordination; the method of burning the hand is similar to the method of burning the arm of the disciple of the Buddha who has been ordained at home. However, those who burn the top of the Buddha do not burn their arms and feet; those who burn their arms do not burn the top and burn their feet, except for those who make special wishes. Therefore, the ascetic practice of Ajata Dzogchen Paraly is even more than the head tuo practice of the Buddha's disciples, and the Buddha does not rule out the head tuo, but he recognizes that the head tuo cannot solve the problem of life and death, so he does not reward the disciples to do the head tuo.

Fifth, He is a man who follows circumstances, and if people ask him: Is there a "yes" or "yes"? He would reply, "Yes," there is. If someone asks him, "Is there " 'none\\\\'?" He replied, "It's 'none.'" "Such a dependent object, that is, not slandering people. However, the "no slander" he advocated is not the same as the "no slander" advocated by the Buddha. The Buddha's proposition of "no slander" is to observe with wisdom that all dharmas are born of causes and conditions, and when the body is empty and knows that all laws are empty, then there is no slander in the void laws. Slander is wisdom, slander is trouble, so it is advocated that there is no slander. And the non-slander of the Garo dove is only avoiding troubles, not wise judgment. Without wisdom, we cannot solve the problem of life and death.

Sixth, Nigandra Rinpoche: he advocated the practice of naked but ash-painted asceticism, which emphasized absolute freedom, and considered wearing clothes to be a form of bondage. Begging with both hands, and immediately after begging, there is no way for a Buddhist disciple to beg with a bowl. That's why the disciples of the Buddha called his disciples "No Shame." He advocated that human sin, happiness, suffering, and happiness have certain karmic causes, and since they have created the karmic causes of sin, happiness, suffering, and happiness, they must suffer their effects, and they cannot be covered by the cultivation of this world, and this proposition is tantamount to blocking the street creativity of sentient beings, and the Buddha's proposition that "it is the mind that is a Buddha, and the mind is a Buddha" is a very different way to become a Buddha, so it is not a good way to solve the problem of life and death.

Therefore, none of the six outer paths could properly resolve the question of the comings and goings of life and death, and their disciples collectively went to the meditation dwelling of the Buddha's disciple Sariputta and asked the Sariputta:

"Did His Holiness ever say, 'I will die in this life?'"

Sharif replied:

"The Buddha doesn't say such a thing."

ask:

"If so, does it mean that I am here, let alone that he gave birth to Luo?"

answer:

"The Buddha doesn't say such a thing."

"Then, if I die here, I may or may not give birth to Piro?"

"The Buddha didn't say that either."

"After I die, I will not be born, will I?"

The disciples of the Six Outer Paths became angry and cursed:

"Let me ask you first: You do not answer anything about this or death, or even if you are not born or not, if you are a monk in your old dwelling, you should be able to answer the questions we have raised in a wide range and explain them separately for us. Now I can't answer a single question from you, as if you were a newly born childhood Shami and an unwise fool. ”

After the six outer disciples had finished scolding, they went back to their original residence. After the Sariputta and the other disciples had left, they went to his Holiness the Great Gaya, who was meditating not far away. The questions asked by the disciples of the outer path were told to His Holiness the Great Gaya, and at the same time His Holiness the Great Kayah said:

"In the past, I have also heard Daoist friends ask His Holiness the same four questions, but His Holiness silently does not answer, so why doesn't His Holiness answer?"

His Holiness the Great Gaya told the Sariputta:

"If we only say that the color is extinguished, the four major problems regarding the existence of birth after birth and even non-birth and non-birth, that are all problems that belong to the color law, the world has been cultivated to the end in the color law, the view of color is emptiness, in the void righteousness is not born and does not perish, has been liberated by the right mind, there is no death this life, death this is not born, there is no birth, there is no birth, there is no birth, there is no birth, there is no birth, there is no birth, so the world does not answer. The righteousness in this is very deep and vast, immeasurable and boundless, and is not something that can be known by arithmetic. Therefore, the so-called old death, old death, love, thinking, action, knowledge, death, this life, and even non-birth and non-birth, etc., depending on emptiness, are ineffable and cannot be known by arithmetic.

All the problems of death, this life, this death, the other, the birth and not the birth, the non-birth and non-birth, and so on, are all the laws that are born of causes, and those who are born of causes are shifting and changing, lazy, relaxed, and have created karma. There is karma, there is love, there is this love to give birth to the other, not to give birth to the other, also to give birth to the other and not to give birth to the other, not to give birth to the other, and so on.

If all loves have been exhausted and goodness is liberated, then whoever loves them will not have the problem of giving birth to the other, nor will there be any problem of giving birth to the other, and at the same time there is no problem of not giving birth to the other, and there is no problem of not having a birth or not having another. The reasoning for this is too deep, so if you come to the questions raised, you will not answer them positively. ”

This passage of His Holiness the Great Gaya is very, very important, and in the midst of unspeakable, he still cleverly explains the Buddha's great question of the coming and going of life and death, but all the explanations, in a thousand words, are summed up only as "if there is no saying." This "non-saying" of "Rulai" is precisely rulai's "righteous theory" of coming and going of life and death. Only when those who study Buddhism can learn and cultivate the doctrine of righteousness in life and death can they truly obtain the "essence" of the Dharma.

Nagarjuna Bodhisattva has three verses in his Treatise on the Middle, and is very capable of understanding the comings and goings of life and death, and his first verse says:

Neither birth nor destruction is constant and continuous

Neither one nor the other, neither nor the other

There are eight "no's" in this verse, and only by understanding the meaning of these eight "no's" can we understand the true meaning of life and death.

The second verse says:

One is the worldly truth, the second first truth

If one cannot know the two truths

Then the deep Dharma does not know the true meaning

Because they "do not know the true righteousness," the Six Outer Paths raise the four major questions of the coming and going of life and death, and if they realize the "true righteousness" of the Dharma, then the four major questions are really unspeakable.

The third verse says:

If it is not according to the conventional truth, the first meaning cannot be

If there is no first righteousness, there can be no nirvana

The First Noble Truth is cultivated according to the conventional truth, and without the conventional truth, there is no First Noble Truth, and there is no Nirvana. Nirvana is neither born nor diminished, not dirty, not pure, not increasing or decreasing. In Nirvana, there is life and death, and what comes and goes. If there is no life and death, there is no coming and going, and Qiang said: Death is born and there is no birth. Neither is born nor born, neither is born nor is it born, that is just a joke. Buddhas can be dramatic.