Wandering

Chapter 200 Weiyan explains the broad meaning, and the big tone hopes to have a sound

(Inscription: When the Buddha was alive, there were no Buddhist scriptures in the world. The Buddhist scriptures that are handed down now are the scriptures assembled by the disciples for the dissemination of the Dharma after the Buddha passed away. The Buddha’s disciple, Ananda, is known as the most knowledgeable. The content of the teachings at a Dharma meeting can be accurately recalled. This is the earliest Buddhist scripture. Venerable Ananda recited it, and everyone compiled the scriptures in the original language. This is convenient, but later disciples often find it difficult to understand the meaning of the original text of the Buddhist scriptures. Therefore, later generations have many masters and virtuous people who opened forums to teach the Fa, and left many annotations, commentaries, treatises, etc., whose length greatly exceeds the original text of the classics.

Speaking of this, some outsiders may find it strange that when the Buddha taught the Dharma, why couldn't he explain it clearly?There are dozens of words in a passage in Buddhist scriptures, and the master can't finish it in a whole day, and the content of each master's lecture is not the same.Why did the Buddha make it difficult for future generations?In fact, this is a misunderstanding!
The Buddha's teachings have actually been very clear, and it can even be said to be exhaustive.The original words that everyone heard were the same, but the inheritance they got was different.Ananda can recite the original text dictated by the Buddha, but Ananda cannot recite the "Dharma" that the Buddha spoke at that time.If you were there at that time, you would know what was going on. If you were not there when the Buddha taught the Dharma, what you saw afterwards would only be Buddhist scriptures.

In this book, Gentleman Feng and Qiye "discuss the Tao" and confronted each other three times, and they only asked six questions and answered twelve sentences in total.Of course, these two people are far from being comparable to the Buddha, but the methods used are similar.In fact, it is difficult to write out what they are talking about. Those twelve sentences are the scriptures.I can only use Ishino's mouth to make some comments from his point of view. It may not be the original intention of Feng Junzi and Qiye, and readers can also understand it from their own point of view. )
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Feng Junzi stood up and saluted He Xi, then looked at Qiye in the distance.From my point of view, I can see Junzi Feng's front, but I can only see Qiye's side. I don't know what his expression is?I think Feng Junzi seemed to be stunned for a few seconds, and his reaction was slow in this situation. What was he thinking?

Feng Junzi did not use concise classical Chinese to answer, but pointed at Guoguo and asked, "Qiye, is she the one you want to talk about?"

Qiye didn't answer, He Xi coughed lightly and then said with a serious face: "My lord, please solve the problem."

Feng Junzi's answer deviated from the rules of discussing the Tao, and he also realized that he answered two words in the middle of the field: "Things are used." It can be regarded as breaking Qiye's question according to the rules.After speaking, he sat back on the chair, waved his hand, and Qiye over there also sat down.

Feng Junzi used the word "material use" to solve the problem, and first pointed to Guoguo to ask questions.I understood what Qiye meant. The dispute between him and Junzi Feng was caused by Guoguo, and Guoguo was in danger because she was a flower essence of immortals.There is a great benefit, but it is harmful.They have stated in advance that they don't care about the right or wrong of this matter, and only talk about the truth about "use of things", so Qiye quoted the classic from "Zhuangzi".

Why was Junzi Feng stunned for a few seconds?I suddenly thought of it too—because of Luxue!That was on his mind.Luxue is the essence of grass and trees, and so is Guoguo. He loves houses and crows, and Feng Junzi has a special preference for Guoguo.Ayou said something nonsense just now, Junzi Feng turned his eyes back and glared at him, and Guoguo dropped Hei Ruyi to the ground, Junzi Feng smiled and was not angry at all.The classics cited by Qiye just mentioned a tree, alluding to the essence of flowers and plants to talk about the use of things, of course Feng Junzi thought of Luxue.Luxue is also a sacred tree.Junzi Feng said two words, and I thought of so much at once. I think my understanding is not bad now, and I can't help but feel a little secretly proud.

After the two sat down, Master He Xi also retreated to the stage, and the discussion and questioning officially began.Everyone looked at Qiye, waiting for him to ask first.Qiye opened her mouth to ask a question, without any title or foreshadowing, she asked straightforwardly in three words: "What is life?"

I was secretly complacent, but Qiye said three words which surprised me!If it's just the sentence "what is a living", it's not surprising, even if you don't know what it means.But when Qiye said it, it felt very different when everyone heard it!
Qiye's voice was not loud, and the pitch was not high, but it was sent to everyone's ears with a penetrating force, and the voice was like a mighty wind blowing towards the face.What is really strange is not the sound, but the divine thoughts that accompany the voice, which contains many kinds of information.These messages have layer after layer of questioning, expressing Qiye's various thoughts when he realized Taoism, but it is difficult to describe it in accurate words, and can only be conveyed with the voice of God.

What kind of magical power is this?In fact, when the Living Buddha chanted the scriptures just now, he showed it a little bit, which is a kind of "wisdom heard".I also have ear supernatural powers. At the beginning, it was the technique of "listening deeply", which can hear extremely far and fine.The next step is the "savaha achievement", which can be heard in detail.What about the next step?Today I understand that it is "savaravaka wisdom".Of course, Qiye also used another magical power when speaking, called "Wonderful Words", which can imprint a complex message in the audience's spiritual consciousness along with the voice.Because, after all, not everyone present has the wisdom of hearing and hearing.Listening to Qiye's three words, I have realized another level of supernatural powers in the ears. This performance conference is really not in vain!

Today I have a little understanding of the "wisdom of sound and hearing", but it is still very hazy to understand it in the higher realm of "excellent witty words".It is difficult to express the spiritual thoughts conveyed by Qiye clearly in words, but in fact, it is not necessary to express clearly in words.For example, the words "horror joy" do not need to be written or spoken, as long as you send this feeling information to your mind, you will understand.If I can barely describe it in words, the question I heard, I felt that Qiye expressed a lot of information——

What is a living?Qiye's first question was very compelling, and he raised the realm of discussing Tao to a very high level.Dan Daoxiu lives forever, so what is "life"?This is the first question, Qiye himself also conveyed a confused emotion.The following information is hard to describe. It is barely understandable in modern language: what is life?Can you give a definition to the phenomenon of life?Are people, ghosts, gods, animals, and vegetation all life?How can we distinguish between living and non-living?Layer upon layer of questions rolled in from the divine mind.

This is one of the philosophical questions that thinkers try to answer.As a practitioner, when one reaches a certain level of practice, it has become a kind of proof-seeking and a philosophical understanding of the way of heaven.At the state of Qiye, it is inevitable to face the thinking of "existence", so he asked today.

Qiye also conveyed a message at the end, which is about Buddhist practice: Buddhism talks about sentient beings in the six realms, and does not include plants and trees. Why is this?Are plants and trees living beings?Qiye obviously still hasn't forgotten the origin of the discussion. The last question is about Guoguo, who was born in grass and trees.Maybe this is God's will. Feng Junzi has been thinking about the same question for a long time, because the love between Luxue and him is different from that of others in the world.This question directly went to Feng Junzi's heart, and it was also his weakness. Maybe Qiye was unintentional, but it was such a coincidence!

I can feel such a complicated spiritual thought from Qiye in the three words, and all the people in the field can feel it more or less, but everyone's degree of understanding and way of thinking are different.Everyone's expressions are thinking, especially those in Buddhism.Everyone looked at Junzi Feng waiting for his answer.

Feng Junzi took Hei Ruyi from Guoguo's hand, clasped his hands tightly on his knees, waited for everyone's expressions to calm down, and slowly answered: "There are selfishness, those who live in reincarnation make a living."

Feng Junzi spoke slowly, with a relatively low pitch, and there was a faint echo of a dragon's chant in his ears.Why is it called the dragon chant, because everyone just heard a long cry from the golden dragon transformed by the Thunder God Sword in the sky, and the echo of Feng Junzi's voice is very similar.He used exactly the same magical power as Qiye, and his answer was accompanied by rolling divine thoughts.It seems that the discussion of Dao in this performance conference is itself a kind of fighting method, and one cannot open one's mouth if one does not reach the realm of cultivation.

Qiye's question was of a very high level, and Feng Junzi's answer was also very bold. First of all, the first message he conveyed in his divine sense was the definition of life.This definition language seems to be only nine words, but it is very complicated to explain. ——

Bystanders can distinguish the complete subject and object, can copy the way of self-existence, and reproduce and evolve repeatedly. This phenomenon is life.Linguistically speaking, this is a barely close expression.Of course, if a non-practice understands this sentence, it may lead to many things.For example, biologists will start with deoxyribonucleic acid, and talk about the self-replication and mutation of genes, and life is produced on this basis.If it is a philosopher, it may be another structural method.But practitioners only refer to the origin when discussing the Tao, and Feng Junzi only answered these nine words.

Feng Junzi also vaguely expressed a kind of thinking - jumping out of the cycle of birth and death, finding the ultimate meaning of existence, and reaching the realm of eternal existence, this is longevity.But he didn't confirm it in his divine sense, it was just a hint of doubt, indicating that he hadn't verified it yet.

Feng Junzi also responded to Qiye's last spiritual question with a clear spiritual thought - grass and trees live among all living beings.The reason why vegetation does not belong to the six realms is because they reincarnate themselves with the withering and prosperity of the world, and the reincarnation of vegetation is the reincarnation of days.In front of the living Buddha and a group of Buddhist disciples, Feng Junzi's message was quite polite, and he didn't directly say six things are nonsense.But I feel that he is a person who despises the six realms, and he actually left a ghost like Liu Yiyi in the world and made him a mountain god.I don't know how he did it?
The first round of questions and answers was over, and it was Junzi Feng's turn to ask questions. He waited for another stick of incense, and took a sip of tea from Ayou's teapot.Obviously, it will take some time for most people in the field to accept and digest this question and answer.After a while, he put down the teapot and asked three words: "What is spirit?"

Here is another explanation of the rules of discussing the Tao. It is a bit like the eight-legged essay form in the imperial examinations of the Ming and Qing Dynasties.First use the allusion, then the other party solves the problem, and then the allusionist asks questions.After the first question is issued, all questions must follow this format.Qiye asked "what is life", then Feng Junzi asked again in the form of "what is spirit".In addition, from the special requirements of discussing the Tao, it is necessary to connect with the true meaning, and the thinking about the Tao cannot be interrupted, and it must continue to expand in depth following the previous question.In the Divine Sense sent by Feng Junzi, there is an obvious questioning message. The meaning of his question is not only asking, but also asking. ——

What is spirit?Shengling is a single word in modern Chinese, but in traditional Chinese, Sheng and Ling are two different concepts.What is a spirit?Creature, soul, mind, this is a very abstract concept.Therefore, Feng Junzi did not expand and only asked one word in his words, and conveyed this huge information with divine thoughts.But Junzi Feng also made it clear that the spirit he was asking about refers to "wisdom".If there is no spirit, then it is impossible to truly have a subject to practice and enlightenment.Practice is the concept of "spirit" in practice.

To explain it reluctantly in words, the meaning of this kind of wisdom is not the "smartness" that people usually understand, nor the "intelligence" that scientists understand.It is the "conscious existence" that is close to the philosophical point of view. This kind of conscious existence is not a stress response of plants, nor is it a conditioned reflex of animals. What exactly is it?Feng Junzi asked Qiye to answer.His Divine Sense also contained a signal of a rhetorical question.He clearly affirmed that Guoguo is "life", and he also affirmed that Guoguo is also "spirit", which is different from unripe vegetation.He used an example to describe the process of "spirit" from scratch, and then asked Qiye to explain.

After another stick of incense, Qiye raised her head and replied: "Knowing me, those who can go against the sky are spirits."

Qiye's answer is very good, even I have to admire it.It seems that he is not a very good person, but his talent and understanding are first-rate. I have never thought about this kind of question before, and I am afraid I cannot answer it so accurately.Qiye left Zhongnan to realize Taoism alone, and his realm surpassed the Zhongnan School's nine-turn golden elixir to directly point to Taoism.Later, Hechen passed on to him the mind-dharma and formulas of the 36 caves of the Zhengyi School, but after all, he did not have a real master to give formal guidance, and he was able to achieve today's state only by his own enlightenment.His divine thoughts are like this——

Then Feng Junzi gave the definition of "sheng", "sheng" can distinguish the subject and the object from the perspective of a bystander.But as a "spirit", there is no need for bystanders to distinguish.It has the consciousness of self-existence, and can consciously distinguish itself as the subject and the objects of the surrounding environment.This is "know me".

As for the "feasible Defender" is very profound, I can't express it, so I can only make use of it.There is a phenomenon of "entropy increase" in physics or thermodynamics, which means that all things in the world go from order to disorder.It will be neat only if it is picked up and placed 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 always increasing.

However, the definition of wisdom does not pursue the increase of the overall disorder in the universe, but looks for the emergence of partial order.The unconscious law of nature is from order to disorder, but the appearance of "spirit" has partially changed this process.For example, limestone will not automatically turn into cement and then be built into high-rise buildings. If such a change occurs in it, it must be due to intelligent activities.When contemporary scientists, especially astronomers, are looking for extraterrestrial intelligent creatures, what they are actually looking for is an orderly arrangement of information.It may be a certain kind of electric wave, or it may be some line patterns. In short, it is impossible for nature itself to appear automatically, and it can only be the information left by the activities of intelligent creatures.

This is what Qiye called "those who can defy the sky".But does Qiye mean this?Accurate understanding can only be understood.

Qiye's last spiritual thought gave him his thoughts on "Tao": To practice one must go against the sky, and the ultimate goal is to go upstream and become one with the sky.Break all shackles and achieve the state of being free.This is transcendence, this is liberation, and this is the ascension to immortality.He also vaguely expressed another meaning: people who are in the world, those who seek the Tao must break free from all shackles and achieve the freedom of the original heart.But he didn't answer Feng Junzi's question about Guoguo.

Everyone was thinking, and even Junzi Feng's eyes seemed to be asking and understanding, and many people nodded repeatedly, showing a look of admiration.Then it was Qiye's turn to ask questions, and Qiye asked for the second time: "What is a thing?"

The discussion between them is getting closer and closer to the thinking of philosophical issues, but the discussion among practitioners is different from the Western Socratic debates. It is just a question and answer that directly refers to the source, and other meanings are understood Communication closely revolves around the understanding of "Tao".Qiye's divine sense can barely be described in this way——

From the perspective of Dao, the two questions just discussed life and consciousness, so there is another corresponding question about matter and existence.Ascetics need to find the meaning of existence and the way to break through existence, so they need to understand what is existence?Everything in the world is a way of existence, including you and me.The appearance of "spirit" is just to allow the subject to exist better.Whether or not this goal can be achieved is the difference in the realm of practice.

The proposition contained in the "spirit" is to allow the subject to survive better, so compared to the subject, all objects are "things".Since "the heaven and the earth are not benevolent, all things are regarded as dogs", and the practice against the sky pursues the unity with the sky, and all things are no different to "I", just to let "I" exist better.On the surface, Qiye was asking a question, but in fact he was asking and answering himself, giving his own understanding in his divine sense.

Qiye mentioned Guoguo in the last divine thought.It doesn't matter whether Guoguo is a "life" or a "spirit", she is still a fairy, and it is the same in his eyes.If there is a conflict because of her, it is also a contradiction between him and Guoguo, two powerful subjects, he and Feng Junzi, or between all subjects. synthesis.Ordinary people eat meat, monks don't eat meat but eat, both are things.Only when Guoguo has this kind of material use can he be hurt by the object.

Practitioners talk about the Tao, and what they talk about is the original law of nature.The reason why it is wrong to harm Guoguo is not that Guoguo itself cannot be used, but that it is mutually restricted and cannot be used.From another point of view, it is more useful not to hurt than to hurt, so don't hurt.The laws of the human world are the same as the rules of the practice world, and they are the result of the mutual balance between interests and uses.When Qiye said this, he finally reached his original plan, which was to propose to renew the precepts at the Sanshan Conference.

Feng Junzi frowned, and it didn't take long for him to answer.He only answered four words, which sounded like nonsense: "What exists is a thing."

Feng Junzi's tone was soothing and deep, and he didn't know what kind of magical power he used. In addition to the echo of the dragon's chant, he also suppressed the rolling thunder.Qiye's spiritual thoughts are self-questioning and self-answering, so Feng Junzi's spiritual thoughts are a series of rhetorical questions.Of course, thoughts cannot be presumptuous on such occasions, but based on my understanding of him, it can be translated into his usual words——

What exists is a thing.Everything in this world can be called a thing, even if it is heaven and earth, even if there is nothing in the vacuum.The things discussed in practice are not the things that people talk about, but the things that can be used.There is nothing in the world that cannot be used, and its existence has meaning, even if it is a piece of earth and a stone without life or spirit.But practice is against the sky, and when you practice, you think you are the sky. It is impossible to achieve the Dao, because you don't know what the sky is.Before realizing the way of heaven, imitating the way of heaven and pointing to the heart, not far from the devil.Since ancient times, those who claim to act on behalf of the heavens are not fucking good things!

Qiye falsely regards her own heart as the heart of heaven, and sees everything as a dog, but forgets what she is.Qiye is also a "presence", laughing at pigs and dogs but forgetting that he is also a pigs and dogs.Some words can only be qualified to speak after reaching the realm, but those who have attained the Tao will not say that at that time.

Guoguo obtained the aura of the heavens and the earth, and by chance, she turned the essence of plants and trees into a spirit. For her, this is practice.Guoguo shed the womb of grass and trees and came to the world, which is already against the sky and enlightened.Speaking of it, people are not as good as goblins!Practitioners are not as good as goblins, because we have not yet crossed this step, and no transformation beyond the original existence has occurred.Grass and trees break away from withering and flourishing to become fine, just like people transcend life and death to become immortals.The spiritless vegetation will not understand the existence of Guoguo, and practitioners like you and me will not understand the Tianxin of the Dao.

If we only talk about the use and balance of things in the world, then it is no different from animals, plants and trees, and it is not worthy to talk about enlightenment.Guoguo's relationship with others is not useful, but harmless.Injury without harm is to injure the sky, injure the Dao, injure people, and injure oneself.

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Some people may find the content of Fengjunzi and Qiye's "talking" boring, and friends who like to watch the excitement can wait for the "hands-on" chapter later.

(End of this chapter)