(Inscription: There were no Buddhist scriptures in the Buddha at that time.) The Buddhist scriptures that are circulating now are the scriptures that the disciples gathered for the Dharma after the Buddha's death. The Venerable Ananda, a disciple of the Buddha, is known as the first to hear and accurately recall the content of the Buddha's words at every puja, which is the earliest Buddhist scripture. The Venerable Ananda recited the original text of the scriptures. This convenience is convenient, but later disciples often find it difficult to understand the meaning of the original text of the Buddhist scriptures. Therefore, there are many mages and virtuous masters in later generations, and they have left a lot of notes, sparseness, commentaries and other works, which are much longer than the original texts of the classics.

Speaking of which, some outsiders may find it strange, why can't the Buddha be clearer? A passage in the Buddhist scriptures, dozens of words, the teacher often can't finish the whole day, and the content of each teacher's lecture is different. Why did the Buddha make things difficult for future generations? Actually, this is a misunderstanding!

In fact, the Buddha has already said it very clearly, and it can even be said to be exhaustive, and it cannot be more detailed. Everyone hears the same words, but they get a different inheritance. The original text dictated by the Buddha, Ananda, can be recited, but the "Dharma" that the Buddha spoke at that time cannot be recited. If you were there at the time, you would know what was going on, and if you weren't there when the Buddha was there, it would only be a sutra to see afterwards.

In this book, the Wind Gentleman and Qiye "On the Dao" went back and forth three times, and only said six questions and six answers, twelve sentences in total. These two men are certainly far from being comparable to the Buddha, but they do so in a similar way. It's hard to write about what they're talking about. Those twelve verses are the scriptures. I can only use Ishino to make a discussion from his point of view, which may not be the original meaning of the Wind Gentleman and the Seven Leaves, and the reader can also understand it from his own point of view. )

The Wind Gentleman stood up and saluted back to He Xi, and then looked at the seven leaves in the distance. From my point of view, I can see the front of the Wind Gentleman, but I can only see the side of the Seven Leaves, I don't know what his expression is? What was he thinking when he was slow to react on such an occasion?

Feng Junzi replied without using concise words, but pointed back at Guoguo and asked: "Qiye, is she what you want to talk about?"

Qiye didn't answer, He Xi coughed lightly, and said with a serious face: "Please solve the problem." ”

The wind gentleman replied that he deviated from the rules of the Tao, and he also realized that he replied with two words in the rush: "Material." "It's a question that broke the seven leaves according to the rules. After speaking, he sat back on the chair and waved his hand, and the seven leaves on the other side also sat down.

Feng Junzi used the word "material" to solve the problem, and first pointed to Guoguo to ask. I understand the meaning of the seven-leaf land. The dispute between him and Feng Junzi arose because of Guoguo, and Guoguo was in danger of being unexpected, just because she was a flower essence that did not leave fruit for immortals. There is a great supplement and it is harmful. They had already stated in advance that they did not care about the rights and wrongs of this matter, and only gave a reason about "material use". Therefore, the Qiye quotation is the classic of "Zhuangzi".

Why did the Wind Gentleman froze for a few seconds? I suddenly thought about it—because of the green snow! That was on his mind. Green snow is the essence of plants and trees, and the fruit is also the love house and the black wind gentleman, and the gentleman has a special preference for the fruit. Ah You just said a word, and the wind gentleman glared back at him. And Guoguo dropped Hei Ruyi on the ground, and the wind gentleman actually laughed, not angry at all. The classic cited by Qiye refers to a tree that alludes to the essence of flowers and plants to talk about material use. Of course, the Wind Gentleman thought of Green Snow. Midoriyuki is also a sacred tree. Feng Junzi said two words, I thought of so many at once, I feel that my understanding is okay now, and I can't help but be a little secretly proud.

After the two sat down, He Xi Zhenren also retreated to the audience, and the conversation officially began. Everyone looked at Qiye and waited for him to ask first. Qiye asked, there was no title, no foreshadowing. Asked three words bluntly: "What is life?"

I'm secretly smug, Qiye said three words, but it surprised me! If it's just "what is life", this sentence is not strange, and it doesn't even have a head and a brain, and I don't know what it means. But Qiye said it and heard that everyone's ears felt very different!

The voice of Qiye Di was not loud, nor was the pitch high, but it reached everyone's ears with a penetrating force, and the sound was like a mighty wind. What is really strange is not the voice, but the voice, everyone receives the divine thoughts that come in and contains a lot of information. There are layers of questions about these information, expressing all kinds of thoughts when Qiye realized the Dao, but it is difficult to describe it in accurate words, and it can only be conveyed with divine thoughts along with the voice.

What kind of supernatural power is this? In fact, when the Living Buddha chanted the sutra just now, he had already shown a little bit that it was a kind of "shravaka wisdom." I also have the ability to listen to the ear, and at the beginning, I was able to hear very far and very fine. The next step is that the "sound and hearing achievement" is very clear. What about the next step to the realm? Today I understand that it is "shravaka wisdom". Of course, Qiye also used another magical power when he spoke, called "Witty Words", which can accompany the voice and imprint a complex message in the audience's divine consciousness. Because after all, not everyone present has the realm of hearing and wisdom. Listening to Qiye say three words, I have comprehended another layer of the realm of ear supernatural powers, and this Dharma performance conference is really not in vain!

I have a little bit of an understanding of the "wisdom of the voice" today, but with the more intelligent realm of "witty words", the experience is still very hazy, and it seems that there is no big gap between my cultivation and the supreme masters of the world. The divine thoughts conveyed by Qiye are difficult to explain clearly in words, and in fact, they don't have to be explained clearly in words. For example, there is no need to write or say the words "horror and joy", as long as you send this feeling information to your mind, you will understand. If you reluctantly use words to describe the question I heard, I feel that Qiye expressed a lot of information

What is life? Qiye opened his mouth and asked a very strong question, and the realm of the Tao directly played a very high place. Dan Dao cultivates immortality. So what is "life"? This is the first question, and the seven leaves themselves also convey a confused emotion. The rest of the information is not easy to describe, but in modern language that I can barely understand, it is like this: What is life? Can you define the phenomenon of life? Are people, ghosts, gods, animals, plants and trees all life? How can we distinguish between living and inanimate? Layers of questions are rolling in God's thoughts.

This is one of the philosophical propositions that thinkers try to answer. As a cultivator, when cultivation reaches a certain level, it has become a kind of verification, a kind of heavenly and philosophical understanding. to the realm of seven leaves.。 It is inevitable to face the thinking of "existence", so he asked it out today.

Qiye also conveyed a message in the end, which is about the practice of Buddhism: Buddhism talks about the six realms of sentient beings, without grass and trees, why is this? Are plants and trees sentient beings? Qiye obviously still has not forgotten the origin of the Tao, and finally this question is about the fruit is born of grass and trees. Maybe this is really providential, the same question, the Wind Gentleman has been thinking about it for a long time, because the love between Lu Xue and him is different from that of everyone in the world. This question directly asked the wind gentleman's heart, and it was also his flaw. Maybe Qiye was unintentional, but that's how it happened!

I can feel it in three words, and all the people in the Qiye Divine Thought Field can feel it more or less, but their understanding and way of thinking are different. Everyone's expressions were thinking, especially the people in Buddhism. Everyone looked at the Wind Gentleman and waited for him to answer.

The Wind Gentleman took Hei Ruyi from Guoguo's hand. After clasping his hands on his knees and waiting for everyone's expressions to calm down, he slowly replied: "Those who have illegitimate reincarnation make a living." ”

The Wind Gentleman's voice was slow, his tone was relatively low, and there was a faint echo like a dragon's roar in his ears. Why is it said to be a dragon chant. Because everyone had just heard the golden divine dragon that the Thunder God Sword had turned into in the sky, and there was a long roar from the ground, and the words of the Wind Gentleman echoed very similarly. He used the same divine power as Qiye, and replied with a word accompanied by rolling divine thoughts. It seems that the discussion of the Tao at this Dharma Interpretation Conference is itself a fighting method. If you don't reach the realm of cultivation, you can't open your mouth.

Qiye's questioning realm is very high, and the wind gentleman's answer is also very bold, first of all, the first message he conveyed in his divine thoughts is to define life. This definition language may seem like only nine words, but it is complicated to explain

The phenomenon of the onlooker, who can distinguish between the whole subject and the object, who can replicate the way of self-existence and reproduce and evolve repeatedly, is life. Linguistically, this is a barely close expression. Of course, if you understand this sentence from a non-practitioner, you may derive a lot of things. For example, biologists will take off. Speaking of oxyribonucleic acid, when it comes to genetically replicating and mutating. On this basis life was born. If you change to a philosopher, it may be another way of structuring. However, the cultivator only referred to the Origin Wind Gentleman when he commented on the Tao, and he only replied with these nine words.

The Wind Gentleman also vaguely expressed a kind of thinking - jumping out of the cycle of reincarnation, finding the ultimate meaning of existence, and reaching the realm of eternal existence, this is immortality. But he was not sure in his mind, but it was only a hint of doubt, indicating that he himself had not yet sought verification.

The Wind Gentleman also replied to the question of the last divine thought of Qiye with a clear divine thought - the grass and trees live among all living beings. The reason why plants and trees do not enter the six realms is because they wither and prosper with heaven and earth, and the reincarnation of plants and trees is the reincarnation of days. In front of the living Buddha and a group of Buddhist disciples, the gentleman expressed the message quite politely, and did not directly say that the six realms were nonsense. But I feel that he was originally a person who despised the Six Realms, and he actually left a ghost like Liu Yiyi in the world and became a mountain god. I don't know how he did it?

The first round of questions and answers was over, and then it was the turn of the Wind Gentleman to ask questions, he waited for another pillar of incense, and took the teapot from Ah You's hand and took a sip of tea. Obviously, this question and answer will take a while for most people in the field to accept and digest it. After a while, he put down the teapot and asked three words: "What is the spirit?"

Here is another explanation of the rules of the Tao, which is a bit like the eight-strand essay form made during the imperial examination in the Ming and Qing dynasties. Use the dictionary first, then the other party solves the problem, and then the dictionary user asks questions. And all the questions after the first question should be asked in this format. Qiye asked "what is life", then the wind gentleman asked again, which is the form of "what is the spirit". In addition, from the special requirements of the Tao, it is necessary to connect with the true meaning, and the thinking about the Tao cannot be interrupted, and it is necessary to continue to expand in depth from the previous question. In the divine thoughts from the Wind Gentleman. There is an obvious questioning message, and the meaning of his question is not only a question, but also a rhetorical question

In modern Chinese, sheng is a separate word, but in traditional Chinese, sheng and spirit are two different concepts. What is a spirit? Soul, soul, heart is a very abstract concept. Therefore, the wind gentleman does not expand in his words, only asks one word. Convey this huge message with divine thoughts. However, Feng Junzi also made it clear that the spirit he asked about meant "wisdom", and if there was no spirit, then it would be impossible to truly have the main body to practice enlightenment. Cultivation is the practice of this concept of "spirit".

To explain the meaning of this wisdom in words, it is not "smart" as people usually understand it, nor "intelligence" as it is understood by scientists. It's a "conscious existence" that is close to a philosophical perspective, and this kind of conscious existence is not a plant-ground stress reaction, nor is it an animal's conditioned reflex, what is it exactly? His mind also contained a rhetorical signal. He clearly affirmed that the fruit is "life" and that the fruit is also a "spirit". It is different from the plants and trees that have not yet matured. He used an example to describe the process of "spirit" from nothing to existence, and then let Qiye explain.

After another pillar of incense, Qiye raised his head and replied: "Those who know that I can do it against the sky are spirits." ”

Qiye's answer to this sentence is very good, and even I have to admire it. It seems that he is not very good. But the talent and understanding are first-class, and this kind of question I have not thought about before at all, and I am afraid that I will not be able to answer it so accurately. Qiye left Zhongnan to realize the realm alone, and after passing the Zhongnan faction, the nine turns of the golden pill pointed directly to the Tao. Later, Hechen passed on to him the mental method and mantra of the Thirty-six Cave Heavens, but he didn't have a real master to formally guide him after all. To be able to reach today's state is to rely on one's own enlightenment. Here's what he thought

Then, the definition of "sheng" given by the gentleman of the wind, "sheng" can distinguish between subject and object from the perspective of a bystander. But being a "spirit" does not require a bystander to distinguish. It has a sense of self-existence. Be able to consciously distinguish between oneself as a subject and the object of the surrounding environment. This is "knowing me".

As for the "feasible rebel", it is very profound, I can't express it, I can only use the topic to wave it. In physics, or thermodynamics, there is a phenomenon of "entropy increase", which means that everything in heaven and earth is moving from order to disorder, such as grabbing a match and throwing it out of chaos when it lands. It will only be neat if it is picked up one by one, but the energy consumed in the process of placing matches will increase more "entropy". So the measure of entropy as a whole is increasing all the time.

However, for the definition of wisdom, it does not investigate the increase of the overall disorder between heaven and earth, but looks for the appearance of local order. The unconscious law of nature is from order to disorder, but the emergence of "spirit" changes this process locally. For example, limestone does not automatically turn into cement and then build into high-rise buildings. If it changes, there must be intelligent activity that is changing. Contemporary scientists, especially astronomers, are actually looking for an orderly arrangement of information when looking for extraterrestrial intelligent beings. It may be a certain kind of radio wave, or it may be some line pattern, in short, it cannot appear automatically in nature itself, but it can only be the information left by the activities of intelligent beings.

This is what Qiye said, "the one who can go against the sky". However, is this what Qiye means?

Qiye's last divine thought gives him his thoughts on the "Dao": To practice, you must go against the sky, and the ultimate goal is to go against the current and become one with the sky. Break all bondage and achieve a state of existential freedom. This is the more, this is liberation, this is the ascension to immortals. He also vaguely expressed another meaning: those who seek the way in the world must break free from all shackles and achieve the freedom where their hearts are. But he didn't answer the Wind Gentleman's question about Guoguo.

Everyone was thinking, even the eyes of the gentleman were asking, and if they understood, many people nodded their heads again and again, showing a look of admiration. Next, it was Qiye's turn to ask, and Qiye asked for the second time: "What is a thing?"

The discussion between them is getting closer and closer to the reflection of philosophical questions, but the arguments between practitioners are different from the Socratic debates in the West, which are only questions and answers that go straight to the source, and the other meanings are intended to be exchanged, closely revolving around the understanding of the "Tao". Qiye's divine thoughts can barely be described like this

From the perspective of the Tao, the two questions just discussed life and consciousness, and then there is a corresponding question, which is matter and existence. Cultivators need to find the meaning of existence and the way to break through existence, so they need to understand what existence is? Everything in heaven and earth is a way of existence, including you and me. And the appearance of the "spirit" is only to make the subject better exist. Whether or not we can achieve this goal is the difference in the state of cultivation.

The proposition contained in "spirit" is to make the subject exist better, so that all objects are "things" relative to the subject. Since "heaven and earth are not benevolent, and all things are dogs", and practice against the heavens, pursue unity with the heavens, and all things are no different from "me", that is, to make "me" exist better, Qiye is asking on the surface, but in fact, he is asking himself, and he gives his own understanding in his thoughts.

Qiye mentions Guoguo in his last divine thought. Whether the fruit is "born" or "spirit", she is still an immortal, and the fruit is the same in his eyes. If there is a contradiction and conflict because of her, it is also a contradiction between him and Guoguo, and it is also a contradiction between him and Feng Junzi, two powerful subjects, or a combination of contradictions between all subjects. Lay people eat meat, and monks don't eat meat, but they eat the same for material purposes. If the fruit has this kind of material use, it will be harmed by the object.

Practitioners talk about the Tao and the laws of nature. The reason why it is wrong to harm the fruit is not that the fruit itself cannot be used, but that it cannot be used by mutual constraints. From another point of view, if it is more useful to understand that not to hurt than to harm, do not hurt. The laws of the human world, like the rules of the spiritual world, are the result of the mutual balance between interests and material uses. Speaking of this, Qiye finally pointed out, and his original plan was to propose to re-establish the precepts at the Three Mountains Conference.

The Wind Gentleman frowned, and it didn't take long for him to answer. He only replied with four words, which sounded like a nonsense: "Those who are in are things." ”

The Wind Gentleman's tone was soothing and deep, and he didn't know what magic power he used, in addition to the echo of the dragon's groan, he also suppressed the rolling thunder. Qiye's divine thoughts are self-questions and self-answers, so the divine thoughts of the wind gentleman are a series of rhetorical questions. Of course, on such occasions, the mind should not be presumptuous, but with my knowledge of him, it can be translated into his usual words

The one who is in is the thing. All existence in this world can be called a vacuum, even if it is heaven and earth, even if there is nothing. The things that practice talks about are not the things that people are talking about, but the things that are usable. There is no unusable thing in the world, and the existence is meaningful, even if it is a stone of earth without life and no soul. But if you practice against the heavens, you will think that you are the heavens, and it is impossible to achieve the Great Dao, because you don't know what the heavens are. Before comprehending the way of heaven, he pretended to be the way of heaven, pointing out that the heart and the devil were not far away. Since ancient times, those who have been known as doing the right thing for heaven are not good things!

Qiye vainly thinks that his heart is the heart of heaven, and he sees all things as a dog, but he forgets what he is. Qiye is also a "being", laughing at pigs and dogs, but forgetting that he is also a pig and dog. Some words can only be said after the realm has been reached, but at that time, the enlightened ones will not say so.

Guoguo obtained the aura of heaven and earth, and coincidentally, turned into a spirit with the essence of plants and trees, which was a practice for her. Guoguo took off the womb of plants and trees and came to the world, which is already enlightenment against the sky. Speaking of which, in fact, people are not as good as goblins! Cultivators are not as good as goblins, because we have not yet crossed this step, and we have not transcended the transformation of the original existence. Plants and trees become fine when they are separated from withering, just as people become immortals the more they live and die. Spiritless plants and trees will not understand the existence of Guoguo, and cultivators like you and me will not be able to penetrate the Heavenly Heart of the Great Dao.

If we only talk about things and trade-offs in the world, then we are all animals, plants and trees, and we are not worthy to talk about enlightenment. Guoguo's relationship with others is not useful but harmless. Harmless and hurting is hurting the sky, hurting the way, hurting people, hurting people, hurting already.

The content of the "mouth" of the wind gentleman and the seven leaves, some people may find it boring, and friends who like to watch the excitement can wait for the "hands-on" chapter later.