The Tiantai sect believes that although there are differences in the Dharma realm, such as the world, and some are even opposed, they are mutually contained, which the Tiantai sect calls "mutual possession". Pen Fun Pavilion wWw. ｂiquge。 ｉｎfo

Each realm has ten dharma realms, and the ten dharma realms constitute a hundred realms. Each of the hundred worlds has a "ten", which constitutes a thousand. And each of the ten Dharma realms has three worlds at the same time: the world of sentient beings, the world of land, and the world of the five yin, so the number of three thousand worlds is derived.

Although the "Three Thousand Worlds" of Zhi Trembling may seem complicated and dazzling, it is actually a summary of all ten thousand laws. Therefore, from a philosophical point of view, "One Thought and Three Thousand" explores the relationship between one and many, between big and small, and between all things and mind.

Zhi trembling thought: "These three thousand are in one thought." If there is no heart, if you have a heart, you will have three thousand." Since everything in the world originally has all the nature of the world, and the mind is all the Dharma, and the Dharma nature is the Buddha nature, then the characteristics of the Buddha nature being harmonious and pervasive are revealed.

On the basis of Zhipo's "one thought and three thousand", Zhan Ran put forward the idea of "ruthlessness and nature", that is, ruthless beings such as plants and trees have the same Buddha nature as sentient beings.

In his view, since Buddha-nature is the nature of all living beings and the nature of all dharmas, then, "Those who speak of Buddha-nature should have three bodies." Don't be alone. If you have a three-body Dharma body, you can be ruthless.

The two are from the body, and there is no temporary departure. The Dharmakaya is pervasive everywhere. Retribution is not separated from the Dharmakaya. The situation is always present in two bodies. Therefore, it is known that the three bodies are all over the Dharma, and how can the Dharma body be alone. If the Dharma body is all over the world, there are still three bodies, and there is no single Dharma body. Three Covenant Affairs.

Engaging in it is divided and ruthless. Reason is ruthless, not merciless. It's the same with emotion, so is ruthlessness. "Since a single thought in an instant has 3,000 worlds, that is, a single thought in an instant pervades the Dharma realm, then the Buddha nature also has three bodies, the corresponding body, the Dharma body, and the retributive body, and it is impossible to have only the corresponding body.

From this, Zhan Ran concluded: "Yes, one dust has the Buddha nature of all sentient beings." It also has the Buddha nature of the Buddhas of the Ten Directions. "Plants, trees, tiles and stones are no exception, and they have the same Buddha nature as other sentient beings.

Zhan Ran deduced the idea that all sentient beings have Buddha nature from the harmony of the Tiantai sect, and implemented the idea of the equality of all sentient beings to the inanimate material world.

The Niutouzong of Zen Buddhism introduced the concepts and ideas of "Tao" and "non-existence" of Lao Zhuang and Wei and Jin metaphysics into Buddhism, and put forward the view that "Tao is ruthless and pervasive" from the perspective of philosophical ontology. This is another version of Zhan Ran's "ruthless sexuality", and of course, this version is more characteristic of Chinese culture.

As we all know, "Dao" is a core concept in Lao Zhuang's philosophy, although it contains many meanings, but the first essence is the ontological meaning, that is, it refers to the foundation of all things in the universe.

Fa Rong, the founder of Niutou Zen, added the concept of Taoist metaphysics to the Buddhist idea of "sexual emptiness", and put forward the proposition that "emptiness is the basis of Taoism", and the so-called "emptiness" is another name for sexual emptiness.

The "Tao Ben" is also explained in the Dharma as the root of the Dharma with "separation from all limitations." His exact words were: "If one person obtains the Tao, the Tao will not be pervasive."

If all receive it, the way will be poor. If each has something, the Tao is numbered. If there is a total, convenience is empty. If you practice it, it is not true. If it is its own, it is a fictitious thing. ”

Therefore, Fang Litian pointed out: "As far as the thinking form of this proposition is concerned, it is obviously inspired by the Wei and Jin metaphysics theory of 'taking nothing as the foundation', and the thinking content of this proposition also echoes the theory of 'taking nothing as the foundation', but in terms of the thinking essence of this proposition, it is a compromise and reconciliation of two different ideas of Prajna and Taoism." ”

If the Tiantai sect's "one thought and three thousand" is based on the theory of mind and arguments for "ruthlessness and affection" from the perspective of the realm, then the Niutou sect uses Lao Zhuang's "Tao" and uses the form of metaphysical propositions to place the Tao or Buddha nature or Dharma nature at the height of the universe above the mind and matter.

Since Buddha-nature has become the essence of the universe, and since Buddha-nature is the "Tao", then the view that "the verdant bamboo is all the Dharmakaya, and the lush yellow flowers are nothing more than Prajna" is completely logically deduced.

This is because there is no distinction between sentient and ruthless "Tao" in the ontological sense. It is also the metaphysical characteristics of the Niutou Sect -- starting from the origin of all things in the universe -- that the Buddhist idea of "all living beings can become Buddhas" has a broader vision and mind.

For today's ecological ethics, it provides a way of thinking and protecting the ecological environment.

In fact, the Buddhist concept of "equality of all beings" plays a decisive role in the way of life of Buddhist believers as a basis for religious ideas and beliefs.

Perhaps these Buddhists do not have the awareness of ecological ethics, or they do not understand the interrelationship between the natural environment and human existence, but they live in strict accordance with the Buddhist rules and precepts, and in the process of fasting, releasing and observing the precepts of non-killing, they have endowed the plants and land that seem to civilized people in modern society to have no signs of life with Buddha-nature respect and care.

Comparing all things with human beings, sharing courtesy, and even giving them more respect than their own kind, thus objectively playing a role in maintaining ecological balance and protecting the natural environment.

No matter which cosmic civilization it is, in the early days of wontons, people also used to look at nature with a kind of admiration or concern, and regarded it as a living organism with a soul.

However, since the emergence of human beings, continuous reproduction, and the number of people in the forefront of all races, under the influence of the teleological view of nature, people have spent more time placing human beings at the center of nature.

The so-called teleology of nature holds that the existence of everything in nature is purposeful.

Aristotle, an interesting ancient Western man on earth, believed in his book "Politics" that nature has given careful arrangements and care in the process of animal reproduction and generation.

Domesticated or wild animals can be used as food for humans, their fur can be provided to humans to make "clothes", and their bone horns can provide a source of human tools.

From this he concluded: "Nature grows abundant plants for animals, and many animals are bred for all to provide for their livelihoods." In other words, plants that grow in nature are meant to feed animals, and animals exist to provide the necessities of life to people.

As a result, nature is seen as a mere storehouse of the necessities of human life. It can be said that this concept of anthropocentrism has left a deep imprint on people's consciousness and has become the value standard for people to measure everything and the yardstick for judging all things.

Western Christianity on Earth underpins Western anthropocentric ideas from a religious perspective. That is, he portrayed human beings as God's most beloved state of life, and even gave his image to human beings, and admonished them: "Bear many sons and daughters, and cause your offspring to be all over the world and control the land." I want you to take care of the fish, the birds, and all the animals. ”

Thus, Christianity declares that God's purpose in creating human beings is to make them masters of nature and to give them the power to govern and control the earth.

Thus, White argues that the "Judeo-Christian anthropocentrism" of the West "forms the basis of all our beliefs and values" and has long "guided our science and technology" and encourages us to "treat nature as rulers." Thus, the "ideological and cultural roots of the ecological crisis" lie in the anthropocentric position of Christianity.

If teleological anthropocentrism and Christian anthropocentrism offer only an idea and consciousness - an idea that can be obtained by rational thinking and an explanation of religious doctrine supported by faith.

Well, the arrival of the Renaissance movement. The goal of anthropocentrism to transform and control nature has a realistic technical guarantee.

In particular, Copernicus's astronomical observations opened up a new horizon: the Earth is the same as the matter of other celestial bodies and is governed by the same laws.

As a result, the natural world has taken on a new meaning in the eyes of people - objects of observation and experimentation.

Galileo further sent nature into the laboratory, breaking it down into simple forms and measurable objects, and subjecting them to the laws of mathematics. As a result, nature is seen as a lifeless substance.

On this basis, Bacon of England, through his New Tools, proclaimed that understanding nature should not be an end in itself, but practice as an end.

In other words, using human knowledge of nature to intervene in nature, dominate nature, and conquer nature is the ultimate goal of human beings.

"Knowledge is power" is the epitome of Bacon's view. In Bacon's opinion. It is precisely because human reason has the ability to investigate and study nature and the nature of things that human beings are able to dominate nature.

This kind of thinking constitutes the dominant feature of the modern Western way of thinking.

It should be admitted that the new understanding of "nature", the gradual separation of cultivation civilization from the mortal world, and the disappearance of practitioners have provided a broad world for the rise and development of natural science and technology, and the emergence of textile machines and steam engines has accelerated the pace of Western scientific and technological civilization.

So the earth moved in the direction of technological civilization, faltering forward, but they didn't know that they were so comfortable under the protection of the cultivators.

But at the same time, in the process of human beings trying to adjust and control nature through the technological revolution, people have ignored and trampled on life species and the natural environment other than human beings.

This has led to a serious imbalance in the ecological environment, which also threatens the survival of human beings themselves. It also forces people to reflect on their own behavior, on the relationship between man and nature, and to extend this reflection to the realm of social ethics.

The role of traditional ethics is to adjust the relationship between people and between people and society, and to judge and regulate the behavior of individuals, social groups and governments with good and evil, justice and evil.

Ecological ethics advocates the further extension of the moral standards and behavioral norms of traditional ethics to life species other than humans. In other words, human beings must respect the "right to live" of various non-human life species, and deal with the relationship between human beings and nature, including various life species, in a way that treats human behavior in a way that is good or evil and judgmental.

While focusing on the survival of human beings, we must also focus on the survival of other living species and coexist in harmony with them.

Thus, ecoethics leads not only to ethics but to the entire human race to a change in the value system and basic ideas that began in ancient Greece.

Because of this, the transition from traditional ethics to ecological ethics is a painful and difficult process for human beings.

From the perspective of the history of human development, human beings have been fighting against nature and other powerful creatures in order to survive.

In Chinese mythology, Hou Yi shot the sun, Jingwei reclamation, Kuafu chased the sun, and Dayu controlled the water, etc., all expressed the spirit and desire of the ancestors to resist nature, which is understandable, however, it is another thing for human beings to control nature.

When human beings despise nature with the mentality of conquerors and control nature with the help of technological means, especially when the development of natural science enables human beings to have the ability to "go to heaven and reach the moon", if there is no conscious restraint, the result of the application of modern technology will be a devastating ecological disaster.

Buddhism, on the other hand, treats all life phenomena with a humble and ordinary attitude, and conducts some practical explorations in thinking about the relationship between man and nature.

Moreover, the ideas and theories in it have undergone a high degree of abstraction and speculation, and have been rigorously logically argued and discussed in terms of ontological significance.

The meaning of the concept of "all beings" and the idea of "equality of all beings" are very similar to the ideas about ecological ethics that people are trying to explore today.

What is especially worth discussing and learning from is that in the Buddhist faith, the idea of "equality of all beings" is not only a concept, consciousness and concept, but also a social ethics, a measure of good and evil for human beings, and a way of life and cultural tradition for Buddhist believers.

In other words, Buddhism's "equality of all beings" is not only at the level of ideas and concepts, but also its respect for life and concern for all things are implemented in the practice of Buddhism, which is embodied in specific details of life such as fasting and releasing life, and is regulated in the precept of not killing.

Because of this, the ideological concepts and practical activities of Buddhism can continue to this day, no matter how many times the crisis of extinction has been experienced, as long as the Buddha's heart is still there, Buddhism is like a weed after the fire, and the spring breeze blows and grows again.

In this world, Buddhism has developed in a short period of time to the point where it is comparable to an old force that has taken root for countless years - the underground gladiatorial arena.

The ability of human beings to reproduce is so terrifying that they can be found in all corners of the universe, and the end result is that this world is also the center of humanism.

Even if Murong Qing has Athena's blood, after all, she grew up in a humanist-centered world, and subconsciously, she feels disgusting, disgusted, and unacceptable, which is normal.

But Lan Juechen is different, in the last life, he was a dragon clan, and he specialized in Buddhism, so he looked at it very lightly, as long as the other party did not touch the bottom line of his heart, everything was easy to say.

Not to mention the ripples of water, as a personal disciple of Yangliu Bodhisattva, the Dharma is profound, even if she has not killed a few times, she still looks at it with a normal heart.

It's just that there is something strange and problematic in front of us. (To be continued.) )