How to implement Buddhism in life; How to practice; How to embody the spirit of Buddhism?

Article/Zen Magazine

　　 Mahayana and Hinayana

This is a matter of concern to all. First of all, I will make some preliminary discussions on the nature of this problem. I hope that through this summer camp, we can have a clear understanding of several basic issues of Buddhism.

Both Mahayana and Mahayana are Buddhism. Mahayana Buddhism is developed on the basis of Mahayana Buddhism, which is adapted to different space-time environments and developed under specific space-time environment, specific cultural environment and historical environment. Mahayana Buddhism is based on Mahayana Buddhism. In terms of the original meaning of Buddhism, there is no Mahayana or Mahayana, but only the five fold Buddhism of human, celestial, aural, karma and Bodhisattva. Strictly speaking, Hinayana Buddhism should be called Southern Buddhism, or Pali Buddhism, Theravada Buddhism, which will not hurt their feelings. Our Mahayana Buddhism should be called Chinese Buddhism or Chinese Buddhism or Northern Buddhism.

In terms of historical concept, Hinayana Buddhism should include primitive Buddhism and sectarian Buddhism. Primitive Buddhism includes Buddhism from the era of Buddha to about one hundred years after the collapse of Buddhism. About one hundred years after Buddha's nirvana, there were sects of Buddhism due to problems in discipline. In the beginning, there were only two sects of Buddhism, namely the Theravada sect and the Popular sect. With the development of the Popular Ministry, ideas like Mahayana Buddhism gradually came into being. We can see from the current Buddha statues that there were different views and propositions in Buddhism in the Buddha era. In the Buddhist group, the relatives of the Buddha account for a large proportion. For example, Venerable Ananda, Venerable Nantuo, Venerable Luodangluo. The other part of the people were composed of some Taoist elders in the society at that time who joined Buddhism, such as the Mahayana Venerable. So at that time, there were some different views on some issues. With the development of history, the Theravada Department and the Popular Department have gradually formed in the teaching, organization, discipline and other aspects of Buddhism. It is generally believed that Mahayana Buddhism was developed by the Popular Ministry, and the current Southern Buddhism has accepted the original appearance of Theravada Buddhism. The Theravada Division and the Popular Division gradually developed from the differences in discipline to the differences in ideology, which led to the later development of Mahayana Buddhism. According to the judgment of Master Taixu, during the period of primitive sects of Buddhism, Mahayana Buddhism was spread in a relatively hidden situation. In the later period of the sectarian Buddhism, Mahayana Buddhism was spread openly. This judgment shows that Mahayana Buddhism and Mahayana Buddhism spread at the same time, and they are inherited from the Buddha at the same time. Now some Buddhist scholars in southern Buddhist countries, Taiwan and Japan have argued for a long time that Mahayana is not Buddha, but we should believe that Buddhist classics were gradually gathered through the spread of Arhats and Bodhisattvas in India during the historical development, The basis of this collection is that they memorized the Buddha's teachings in the succession of teachers and teachers. Mahayana Buddhism and Mahayana Buddhism came into being after the end of the sectarian Buddhism. Buddhism of these two schools spread southward and northward. It spread southward to Sri Lanka, northward to countries in the Western Regions, and finally to China.

What is the fundamental difference between Mahayana and Hinayana? The fundamental difference is nothing more than three points: the first is the difference in wishes. Who will go to hell if I don't go to hell; Samantabhadra suffering on behalf of all living beings; Avalokitesvara Bodhisattva's thirty-two actions to save the suffering and distress all show the spirit of salvation and dedication of Mahayana Buddhism. When we do our homework every day, we must make the Sihong vow, which is the fundamental aspiration of Mahayana Buddhism and the most distinctive grand aspiration of Mahayana Buddhism. There is an idea in Buddhism that has something in common with the Lei Feng spirit that we advocate today. The Avatamsaka Sutra, The Wishing Product of Samantabhadra Bodhisattva, says that "we should not seek happiness for ourselves, but hope that all living beings will be free from suffering", which is the embodiment of our willingness and dedication. In China, the spirit of Mahayana Buddhism is fully reflected in Japan, North Korea and South Korea. Chinese Buddhism has been spreading for nearly 2000 years. Turning to the history of Chinese Buddhism, we can see that Buddhism has experienced various hardships and twists in the past 2000 years, but it also embodies the glorious deeds of Buddhism in saving people and the world. Among other things, nearly 70% of the preserved scenic spots in the country are Buddhist. It is the hard work of generations of Buddhists that can save so many places of interest, famous temples and ancient temples. This is an inestimable historical wealth of our country for more than 1000 years, and it is still taking effect today. These are the crystallization of Buddhist wishes and the spiritual wealth of the four disciples of Buddhism who are thrifty. There are also various altruistic teachings and specific practices in Theravada Buddhism. Their ultimate goal is to prove Arohango. Of course, there are some splendid buildings in southern Buddhist countries, such as the Great Golden Pagoda in Myanmar. But most temples are relatively simple. From these places, we can also see the size of our willpower, and the focus of our practice is different. Southern Buddhism attaches importance to each person's individual practice, personal tranquility and spiritual life enrichment. Mahayana Buddhism in China also pursues its own peace, serenity and perfection. However, this kind of perfection, tranquility and serenity should be practiced in the process of dedication, practiced in the process of benefiting life, and realized while practicing the Bodhisattva Way. There are some differences in its sequence. The most fundamental difference between Shinawatra or Mahayana Buddhism and Mahayana Buddhism is the difference in wishes.

The second is different views. Mahayana Buddhism believes that worry is bodhi, and life and death are nirvana. It does not mean that there is no need for a purification process, but that the equality between the two is achieved in the process of transcendence. The Mahayana classics of Si Ahan and all are full of such views. There is an idiom in China called "Think of the same person when you see the best", and another idiom says "I am also better than my husband". The ancient Chinese took Yao and Shun as the highest example of life, so they also said that "everyone can be Yao and Shun". It is precisely under the foreshadowing of such thoughts that everyone in Buddhism can become a Buddha. At present, it is a Buddha, that is, the idea of becoming a Buddha by oneself has been fully developed in China. This is a matter of insightfulness, which is the only way to pursue it. In Zen Buddhism, it is particularly emphasized to be insightful, to reduce the teacher's moral integrity while being insightful. See what? It is necessary to admit that you are a Buddha immediately and decisively, so that you can have the courage to stop worrying and break ignorance, and have the courage to get rid of all habits and defects. If we think that we are far away from Buddha and we have no hope of becoming a Buddha, then his ambition in practice will be affected. The traditional Chinese culture tells us to aim high. The so-called insight is a matter of ambition, a matter of direct commitment. Although there is no obvious idea of direct commitment in the theory of teaching, the meaning of worry as bodhi and life and death as nirvana is also fully reflected in many Mahayana classics and other classics.

The third is the question of destination. This is the most important question. Southern Buddhists believe that after attaining Nirvana, the question of whether the Dharma Body is permanent or not will not be discussed. The flow of life and death is cut off after the Buddha nirvana. It can also be said that the flow of life is cut off. Mahayana Buddhism believes that the Buddha's Dharma Body is permanent. Mahayana Buddhism is to prove nirvana, and nothing remains. Mahayana Buddhism is to prove nirvana. It proves that Nirvana does not live in Nirvana. Nirvana is my constant happiness. This is a very important point of view of Mahayana Buddhism. Then what can we live without Nirvana? There are hundreds of billions of incarnations of Buddha. The incarnation is to save all living beings. Therefore, Mahayana Buddhism is full of all living beings. The Buddha appears in the world with one major cause, to enlighten all living beings. After he has achieved nirvana, he may go to all beings, even to hungry ghosts. Ru Mian Ran is the incarnation of Guanyin Bodhisattva. He looks like a hungry ghost. He has a big stomach and a small throat. He can never swallow anything if he wants to eat. The hungry ghost symbolizes that the greed of all living beings is hard to satisfy, and the greed is hard to fill, and they are always hungry. Therefore, Buddhas and Bodhisattvas follow the incarnation of human beings, and what kind of body should all living beings take to attain the goal, that is, what kind of body should they present. There is such a big difference between Mahayana Buddhism and Mahayana Buddhism in the question of destination. Chinese Buddhism is the most developed area of Mahayana Buddhism. Through the promotion of the ancestors of all ages, the theory of creating a sect has developed to a very complete system, very substantial, and very rich practical content. No matter which sect you practice, you can go deeper and deeper from boundary, conduct and effect. The reason why today's Mahayana Buddhism is very general is that all sects have not really carried forward the teachings of Mahayana Buddhism. For example, Tiantai Sect's view of Dharma can be said to be the most complete one among all sects. It is a thick book of Maha Zhiguan, with hundreds of thousands of words, which tells us how to break doubts and prove truth. It is a very great book. There is also a small stop watch book. If ordinary people can practice according to the small stop watch, it will be very sequential. Mr. Zhang Shengzuo, the current director of the Religious Affairs Bureau of the State Council, said that the famous mountains and temples of all sects of Chinese Buddhism must have personnel specialized in studying the classics and doctrines of their own sect, in order to truly inherit the fine traditions of Chinese Buddhism. In my opinion, one of the most fatal problems in Mahayana Buddhism is that it is too harmonious, and the boundaries between different sects are erased. Harmony certainly has its good side. Everyone is good to me. Zen Buddhism can be practiced in two ways, and Zen Buddhism can be practiced in two ways. As a result, neither can be achieved. Everyone can only taste the doctrines of each sect, and no one conducts in-depth research, in-depth understanding, and in-depth practice. If this goes on, it is bound to be impossible for all sects to have masters to promote it. How can we bring our advantages into play? Then we must win by our practice, our cultivation and our practice. If we can make real efforts in the conduct and self construction, we can still take the lead. Mahayana Buddhism has its extremely rich things. Each sect has a complete ideological system and practice order, which depends on us to learn, study, inherit and carry forward. Of course, there is a trend to return to the primitive Buddhism period and the Ahan period in Taiwan and the mainland. This idea is good, but it seems unrealistic to pull back Chinese Buddhism more than 2500 years ago. Buddhism has gone through a long history of more than 2000 years in China. If you pull back, the two thousand year history will be wasted. These two days, Mr. Wang Leiquan and Mr. Yu Xiaofei both talked about the sinicization of Buddhism. Mahayana Buddhism has a very deep historical and realistic foundation in China. As Mahayana Buddhists, we should also have the responsibility to carry forward these excellent things.

　　 Sadness and Wisdom

Nowadays, many people learn Buddhism for the purpose of utility. If he learns Buddhism from the purpose of utility, his mind is very small. To learn Buddhism for temporary purposes, such as seeking wealth, children, good luck, promotion, and avoiding illness. Are these claims right? I think these requirements are right and effective. Many people say that after learning Buddhism, they are in good health, their family is safe, and their career is smooth. This is very true. If it doesn't bring benefits, no one will come to learn Buddhism. It is healthy and safe to believe in Buddhism. Why is this? I think it is a reflection of information. Mahayana Buddhism says that Buddha and Bodhisattva's dharma body is everywhere, just like a radio. As long as the frequency is set correctly, it can work. The same is true of the Buddha's response. As long as we believe in the wishes of Buddhas and Bodhisattvas, we will respond when we beg and shout. Someone said that it would be better to go to a temple to get healthy, because there is a good information field in the temple. We call the temple a place of practice. There are so many people with good information coming to this ashram, which leaves a lot of good information here. However, whether there is induction is also related to everyone's mentality at that time. If your own state of mind does not resonate with this ashram, it will not be effective. It is not enough for us to send letters and worship Buddha just for our own safety and happiness. Because it can't improve the level. We should carry out the spirit of compassion and wisdom of Buddhas and Bodhisattvas into our practice of believing in and learning from Buddhas. What kind of spirit is it? It should be hope to suffer on behalf of all living beings. Some people say that I really feel inspired when I believe in Buddhism. One time when I went to Wutai Mountain, the car in front of me overturned and I read Manjusri Bodhisattva all the way, so it was not enough for me to survive. Compassion, benevolence and happiness, give all living beings peace and happiness; Sadness can remove suffering and save the suffering of all living beings. If we can't get rid of pain and happiness, where is compassion? But we can't just be merciful. Charity without wisdom can also be emotional. Only wisdom can be sublimated from feelings. We must have great compassion and wisdom, just like a car with two wheels and a bird with two wings, so that we can fly far. Flying high is to seek Buddhism and Taoism, and to lower all living beings. Therefore, as a Buddhist, there is no rest, and we should always devote ourselves to all living beings.

　　 Religion and religion

Religion was originally a word of Buddhism, but now it is a general term for all religions. In Buddhism, it has a specific meaning. Zong refers to the sect, religion refers to teaching, and also called Zong. That is to say, practice and theory. That is theory. It is a judgment in a specific context. Zong cannot leave the religion. Religion in the "Six Ancestors' Jar Sutra" said: "The sect and the preaching are like living in emptiness, so we should become a Buddha and break the evil sect in this world. Zen established its extensive practice and profound insight on the basis of Buddhist classics. Although the Sixth Patriarch was illiterate, there were 11 kinds of classics cited in the Tanjing, some of which were very important classics. In fact, Zen Buddhism came into being when the religious Buddhism, that is, the schools like Vipassana, Sanlun, Tiantai and Huayan, had a crisis. Master Yongjia said in his sermon song, "I don't know where to stop when I'm apart from each other, but when I go to the sea, I'm trapped.". Because these sects only pay attention to theoretical research and fail to inherit their own practice and view of law, they have no soul and become a kind of knowledge. Therefore, Zen Buddhism has promoted the practice centered method of pointing directly at the heart of the people and becoming Buddhists by seeing nature. Does it not want to teach? no From Dharma Master to the Sixth Patriarch Huineng, Zen masters at this stage built their teachings on the basis of Buddhist scriptures. Master Dharma clearly said that he wanted to "realize the sect through teaching". The Sixth Patriarch also clearly expressed his disapproval of non writing in the Tanjing. He said: "Only non writing is also writing. No writing is not no writing. He said, "If you don't want to read the scriptures yourself, don't mislead all living beings. It's a sin to mislead all living beings.". Although the Sixth Patriarch was illiterate, he taught his disciples to have a good understanding of Buddhism after enlightenment. Later, due to the development of history, Zen Buddhism formed a situation of opposition. Only then did some Zen masters oppose reading scriptures, believing that reading scriptures would increase knowledge and insight, and more knowledge and insight would lead to more troubles. However, it is not easy for scholars to do so. In the past, the order of Buddhism was very clear. Those who have learned the law of Sami know that monks are required to specialize in precepts before the fifth summer, and can only listen to Buddhism after the fifth summer. This learning order is very good. We know many Zen ancestors who have a good teaching foundation. Therefore, we should learn Buddhism more like this today. We should strongly abstain from wild Zen, and at the same time, we should also avoid literal Zen and Kuteng Zen. If it is a crazy Zen, it will be a castle in the air. Without a theoretical basis, there will be no real Zen; If it is literal Zen, it is useless to turn this unique method of practice into a kind of knowledge and a mantra. So I hope that all Zen learners must be based on the classics and can't talk about Zen without teaching. The so-called: if you are religious and not religious, you will become confused when you open your mouth.

　　 The Loss of Life and the Awakening of Life

As far as life itself is concerned, the Zen of Life we are talking about should be from the lost life to the awakened life. This process is Zen of Life, which is the first step; The second step is from the awakening of life to the transcendence of life. How to implement Buddhism in life; How to practice; How to embody the spirit of Buddhism? If we cannot use Buddhism in our life, and Buddhism is out of touch with life, it is not just Zen of Life, nor is it the goal of a practitioner to learn Buddhism. The ultimate goal of learning Buddhism can also be said that the beginning of learning Buddhism is to closely integrate with life. If we can not closely integrate with life, life is life, faith is faith, and life and faith are divided into two parts, then we will never gain from learning Buddhism and have no real experience. Only by applying the spirit of Buddhism, that is, the spirit of self-discipline, wisdom, altruism, compassion and wisdom, to every aspect of life and every minute of life, can we achieve the effect of believing in Buddhism. We should take good care of ourselves all the time and everywhere. We should use the spirit of Buddhism to occupy every minute, every minute, every hour and every space in our life. In this way, we can become an incarnation of Dhamma, a Bodhisattva practitioner who seeks Buddhism and Taoism and cultivates all living beings. If learning Buddhism can't be like this, it will be a person who talks about eating and counting treasures. We really eat the spiritual food of Buddhism and really own the treasures of Buddhism. We are the people who own Buddhism. Those who embody Buddhism are the people who learn life Zen. Today's society is a very busy society, but also a challenging and seductive space-time environment. When we look up, we can see that the desire for profit is luring us and challenging us. How can we be a clean person, a person of noble character, a person of purification, a person with healthy body and mind, and a person who is self interested in others in such an environment? We should use the spirit of Buddhism to nurture ourselves constantly and constantly, Make our lost life turn to awakened life and purified life. 

Dharma masters, lay people and scholars have already told you a lot. Here I only offer you four points, which can also be regarded as parting words. thank you!

——Excerpt from the speech given by Master Jinghui at the Summer Camp of Zen Life in the fourth issue of Zen Magazine in 1993