Lan Jiechen and the ripples of water have to be seen much more thoroughly, this is the naked law of survival, the rules of survival between races, if you replace people with pigs, cows, sheep, and other animals, demon beasts, will it be a little better?

The answer is yes. Pen ~ fun ~ pavilion www.biquge.info

It's a secret that everyone knows.

Animal husbandry, animal husbandry.

I am a sword, and a man is a fish.

Man is a sword, I am a fish.

The roles of hunters and prey are constantly changing, and many practitioners are unable to accept this cruel law after embarking on the path of cultivation, so that they have demonic obstacles in their hearts, and Buddhism is also prevalent in the world.

The essence of the crazy penetration of Buddhism is to enable people to accept the established and unchangeable facts with peace of mind.

The phrase "all beings are equal" is the core of Buddhism, and the Myoho-renge-kyo practiced by Water Ripples says: "If words are born everywhere, they are called sentient beings." This is also according to the five realms of karma. ”

One hell path, two hungry ghost paths, three animal paths, four humane paths, and five heavenly paths.

The six realms of reincarnation are the greatest proof of this, going back and forth, like the rotation of a wheel, in these six realms, repeatedly, all over and over again.

The phrase "all beings are equal" is misunderstood by many people.

How can all sentient beings in the world ever be equal to each other, between men and women, and even between every brother and sister? Some people are poor, some are rich, some are high, and some are as humble as ants.

The so-called equality of all beings in Buddhism refers to the equality of all beings in their dharma, their compassion and joy for all beings, and the equality of all beings in the face of the law of cause and effect, not that all beings are equal in their circumstances and status.

The difference between sentient beings, standing in the context of cause and effect, comes naturally, and can also be convincing. The inequality of sentient beings is caused by the inequality of the good and bad karma that everyone has created since the beginning of time.

Some do much good, some do little, some do more evil, and some do less. There is no reason to demand that no matter what is done evil or good, the same treatment should be given to reincarnated as a human being.

Actually, the four types of Buddha disciples also have a hierarchy of status, such as upasai and upasai have to bow when they see a bhikshu and bhikshunis, but bhikshus and bhikshunis don't have to bow to upasai and upasa, bhikshunis have to bow when they see a bhikshu, and so on.

This is not a hierarchy, but a difference in situation, which is equivalent to the younger generation saluting the elders, and the latter saluting first.

Cause and effect is the greatest core of Buddhism, there must be cause and effect, cause and effect run like a circle, like a surging wheel, some people joke that the wheel of fate is a delicate wheel of God's own.

Sail to an uncertain distance with the hope of all beings.

The Three Worlds and Six Paths are the time-space model constructed by the ancestor of the Great Buddha of Buddhism after he comprehended the laws of heaven and earth and maintained the stability of heaven and earth.

"Three worlds" refers to the past, present, and future worlds, each of which is divided into six realms: hell, hungry ghosts, animals, asuras, humans, and heavens.

Asura, humans, and heaven are the good paths, while hells, hungry ghosts, and beasts are evil paths. Buddhism believes that sentient beings, without exception, have an infinite flow between the past, present, and future lives.

At the same time, because their "karma" in the three lives is different, which determines their position in the six realms of each dwelling world, sentient beings are constantly reincarnated in the six realms while constantly repeating the process of experiencing the three lives, so they are called the six realms of reincarnation in the three worlds.

The so-called "karma" refers to the physical and mental activities of sentient beings, such as actions, actions, actions, actions, and wills, which can induce the purification of suffering and happiness, i.e., retribution, and manifest themselves in the form of the good or evil paths of the six realms of reincarnation.

In other words, sentient beings may ascend to the heavenly path or descend to the hell path in their previous lives, and they may be reincarnated in the asura path or other sentient beings in their next lives.

As for which of the six realms of reincarnation is reincarnated, it depends on the "karma" of sentient beings. The "karma" that sentient beings have done in past lives determines the bittersweet retribution in the present reincarnation, and the bittersweet retribution in the present life is the karmic retribution in past lives, and so on.

The "positive retribution" of sentient beings must be accompanied by the "retribution" of ruthless sentient beings. The "retribution" that sentient beings receive in this life based on the "karma" generated by their actions in past lives is called "positive retribution" in Buddhism.

The so-called "retribution" refers to the environment on which sentient beings are based. That is, the mountains, rivers, trees, flowers and other ruthless beings on which the main body of life depends.

Buddhism believes that "positive retribution" must be accompanied by "retribution", and that any living entity must depend on its living environment, so the environment and the existence of the living body itself are one, and the relationship between the two is one and the same, so it is called "relying on the positive and not the two".

In other words, Buddhism views the living body and the living environment as an inseparable whole.

Obviously, according to the Buddhist theory of dependent origination, the beings of the six realms in the three worlds are essentially the same, otherwise, there would be no interchange of roles between animals, asuras, humans, heavens, etc., and there would be no basis for the so-called saying that humans in this life will be cattle and horses in the next life. Therefore, in the Buddhist concept, all living species are essentially the same, and there is no distinction between high and low.

The ancestor of the Buddha clearly pointed out: "At that time, there were no men and women, no dignity and inferiority, no different names, and all beings with the same name in the world." ”

Therefore, the Buddha claimed that "I am also a number of people", which means that the Buddha and all sentient beings are originally equal, and the difference is only in whether or not they can get rid of their afflictions, and it is the Buddha who can get rid of them, and vice versa, all sentient beings.

It can be said that Buddhism's vision is broader in the treatment of life, and it is not limited to human beings themselves, so that Buddhist children are all over the world, there is no racial threshold, there is no talent threshold, as long as you want, you can participate in Buddhism.

Buddhism is inclusive of everything, as long as you are willing, you want you to be willing, the sea of suffering will never end, and turning back is the shore.

The Buddha's Bunsen story "The Prince Feeds the Tiger" and "The Corpse Loan Pigeon" conveys to the believers the doctrine of "all living beings are equal", and in order to save the pigeon and the tiger child, the corpse king cut off the flesh on his legs, and the little prince sacrificed himself.

Perhaps, in the eyes of anthropocentrists, this kind of preaching is a bit incredible, how can the value of human life be compared with that of animals, and is there anything more important in this world than human life?

However, in Buddhism, all beings are equal, and there is no distinction between superior and inferior beings, so the object of compassion is not only human beings, but also all sentient beings. Based on the premise that all life is equal and needs to be protected, Buddhism puts forward the concept of compassion and kindness to all life.

The first good karma is not to kill, and those who do good deeds and accumulate virtue will go to heaven and enter the good path, and killing is the first of the ten heinous ones, and all those who do evil deeds will go to hell and become hungry ghosts.

There is a cloud in the Huayan Sutra: "The sin of killing living beings in the middle can cause sentient beings to fall into hell, animals, and hungry ghosts." If there are two kinds of retribution among the living, one is short-lived, and the other is sick. ”

Buddhism uses an equal perspective and mentality to support all living species—all living beings—so that Buddhism does not have the arrogance and prejudice of other sects of anthropocentrism towards other living species.

Compared with the strength of Buddhism here, the universe where Lan Juchen was in his previous life, the Buddhism there will not kill is the first precept of all the precepts of Buddhism.

In ancient China, Chinese Confucianism believed that man could be a god, a god. Confucianism believes that after all, human beings have the possibility of embodying the supreme good, connecting with the gods, and the unity of heaven and man. Mencius believed that everyone can be Yao Shun, and that people tend to be good, like water.

People are born with good qualities, and with this good qualities, they can become virtuous and holy. Xunzi thinks: The person on the road can be Yu. Cheng Zhu Lixue's self-cultivation of the Qi family to rule the country and level the world is the road of the inner saint and the outer king, and it is also the final handover of the management authority of the country and the organization to the sage.

The same is true of Lu Wang's mind of "the universe is my heart, and my heart is the universe", and "the heart is reason, and there is nothing outside the heart". After Buddhism was introduced to China, under the influence of traditional Chinese culture, Buddhism absorbed Confucianism's teaching and non-class, and developed the concept of equality of all beings with Chinese characteristics.

Although the origin of Buddhism comes from neighboring ancient India, after it was introduced to China, it gradually developed into Chinese Buddhism through the edification and integration of traditional Chinese culture, and the inclusiveness of Buddhism is undoubtedly revealed.

The theory of Buddha nature represents the basic characteristics of Chinese Buddhism, which injects new content into the Buddhist concept of "sentient beings", that is, taking Buddha nature as the theoretical basis for the equality of all sentient beings, further expanding the concept of human care and equality for life from "sentient beings" to "ruthless sentient beings", and putting forward the view of "ruthless beings".

In layman's terms, it is believed that not only all sentient beings, but also unsympathetic beings such as grass, wood, tiles, and stones, also have Buddha nature. From the point of view of harmony in Chinese Buddhism, not only can human beings become Buddhas and living beings can become Buddhas, but also those "ruthless beings" who can be slaughtered and trampled on at will in the eyes of people also have Buddha nature.

From a logical point of view, since Buddhas and Buddhas are equal, sentient beings with Buddha nature and non-sentient beings are also equal. Thus, in the Tiantai sect of Chinese Buddhism, the Three Treatises, and the Niutou sect of Zen Buddhism, the equality of all beings refers not only to the equality of sentient beings in Indian Buddhism, but also to the equality of sentient beings and unforgiving beings.

The Great Nirvana Sutra says: "All sentient beings can become Buddhas" and says: "There is no difference between sentient beings based on Buddha nature and so on." This idea was widely accepted and wildly admired by Buddhist monks.

However, the sentient beings in the Nirvana Sutra refer to sentient beings.

In the atmosphere of Chinese culture, especially under the influence of the Confucian theory of mind, after the great controversy between the mind and the Buddha nature in the Wei, Jin, Southern and Northern Dynasties, Buddhism began to form a systematic view and theory on the theory of Buddha nature, and the formation of Chinese Buddhism was announced in the form of founding in the Sui and Tang dynasties.

Among them, the eminent monks of the Three Treatises sect, such as Jizang and Zhan Ran of the Tiantai sect, began to discuss the issue of Buddha nature from the perspective of "harmony", which is unique to Chinese Buddhism.

The Ox Head sect of Zen Buddhism further developed the view that "the lush yellow flower is nothing more than a prajna, green and verdant bamboo, and it is all the Dharmakaya", treating the Buddha as an equal with the yellow flower and the green bamboo, so that the concept of equality of all beings is broader and more substantial.

"Harmony" is the characteristic and spirit of Chinese Buddhism, the so-called roundness, the accumulation of the meaning of the whole, and the integration of the meaning of integration, harmony. Therefore, in the basic sense of the word, harmony means perfect harmony without obstacles.

Of course, the premise of this kind of perfect integration and uninterrupted history of Chinese Buddhism is that all things can maintain their original state and their own independence and integrity. That is to say, harmony is the integration of different things, compatibility or perfect integration, without any separation.

In other words, harmony emphasizes a relationship of opposites, a relationship in which all different phenomena and things are interrelated, interdependent, and mutually contained.

"If we talk about the distinction of delusional opinions, then the differences between the laws are all different in everything, and in terms of the inherent rationality of the laws, then the ten thousand laws of the principles are all integrated and unhindered, and there is no difference, just like water waves, which is said to be harmonious. ”

Although there are many different things in the world from a phenomenological point of view, they are essentially interconnected and indivisible wholes.

This idea of "harmony" in Chinese Buddhism is understood by Jizang as "all laws are in accordance with the right and the same". "Two" means "difference", difference, opposite, and contradiction. No. 2, that is, there is no difference and no contradiction.

The Mahayana Righteous Chapter explains: "Words are not the same, and they are the same meanings, that is, the true meaning of the scriptures." The truth of oneness, the truth of wonder, such as equality, die in each other, so the clouds are not two. ”

"Ruru" means true as it is, dead from each other means that there is no difference, and true means that it refers to the reality of all things in the universe. Therefore, the truth and reality of all phenomena are separated from all differences, but transcend the distinction between two and non-two, as one and equal.

On the basis of this principle of "if you are equal, you will die with each other" and deduce the idea that ruthless beings also have Buddha nature. Jizang argued: "If sentient beings have Buddha nature, then plants and trees have Buddha nature.

Because of righteousness, not only sentient beings have Buddha nature, but also plants and trees have Buddha nature. If you realize that all the laws are equal, and you don't see the two phases of the truth, you will become a Buddha by falsehood. For this reason, when all beings become Buddhas, all plants and trees will also become Buddhas.

Here, Yoshizo makes it clear that all sentient beings are in a causal relationship of interdependence and mutual conditioning, and that without the ruthless beings, sentient beings cannot exist.

Therefore, the main body of life and the living environment are an inseparable organic whole.

The idea of "harmony" of the Tiantai sect is embodied through the wisdom of "one thought and three thousand".

"One thought and three thousand" is the abbreviation of "one thought has three thousand worlds". The so-called "one thought" in Zhizhi refers to one thought, one mind, that is, one thought of the heart, which is the shortest moment of mental activity, and in the Buddhist concept it is "a moment".

So what is the "mind"? Zhipo pointed out in the "Mahasadha" that "the mind is all dharmas, and all dharmas are minds", and the dharma nature is reality and truthfulness.

As for the "three thousand" or "three thousand worlds", the wisdom is interpreted as: the husband has the ten dharma realms with one mind, and the one dharma realm has the ten dharma realms and the hundred dharma realms. One realm has 30 kinds of worlds, and the 100 Dharma realm has 3,000 kinds of worlds. (To be continued.) )