Wisdom 100 Ch.7

No need to talk about if a person is prajna, the argument is destroyed; for example, at sunrise, the dew is lost for a while. ─ ─ big wisdom theory volume one eight. Interpretation of the first product in Prajna Paramita. This is to say that if a person gets the wisdom of the prajna, from my opinion, my opinion is not there; the sun is out, the dew is gone.

Prajna itself is not spoken in words, even if it is written in words, language, or in words, using words as tools. But the use of written language as a tool is for the benefit of all beings, and teaching students in accordance with their aptitude is not for the truth of their own claims. Therefore, if you get a prajna, you will not be able to figure out anything about it, and you will understand it now. If it is a philosopher and a scientist, it is necessary to rely on theoretical expression and analysis of experiments. After the realization of the Holy One, for the life of the universe, it is as true, truthful, truthful. It is intuitive rather than intuitive, and it is a reality. It is a prajna. In this case, there is no need to discuss, debate, or argue, because everything is clear and what should be discussed? But those who do not have the wisdom of wisdom still need the logic of speculation, and they will not fall into blind obedience, superstition, and confusion.

Anything that is debated, discussed, controversial, accounted for, measured, analyzed, and comprehensive is called argumentation. These will disappear because of the lack of my wisdom, just as the sun comes out, the dew is evaporated. Buddha sees people, but don’t think he likes to talk. Among the great disciples of the Buddha, there is one who talks about the first. He wants to make everyone understand the law of the Buddha more thoroughly, in order to help others rather than express themselves.

Therefore, until today, the Tibetan lamas still attach great importance to the discussion, using arguments to achieve the purpose of eliminating the arguments, so that the speakers can not be plausible, and the obedient people can easily enter the subject. Therefore, people who have already been prajna do not need to talk about themselves. If they are for others, they still need to talk about it.

There is no trace of wisdom. If you don’t see the prajna, you are bound to be bound; if you don’t see it, it is also named. If a person sees a prajna, it is liberated; if it is not seen, it is liberated. ─ ─ big wisdom theory volume one eight. Interpretation of the first product in the Prajna Paramita. These two sayings, whether you think that you have seen prajna or did not see prajna, are not free, but also have been liberated.

These two nephews, at first glance, are contradictory. The first nephew said that no matter whether he saw or not, he was bound by troubles. Because there is no such thing as a prajna, I don’t know that there is a prajna, and I don’t want to see prajna, so I am in trouble. Another person is known to have prajna, and in pursuit of prajna, this is perseverance in itself; or he believes that he has been prajna, is a wise person, this is also a joke, because if you are ignorant, how can you have wisdom? As a me? Therefore, it is also a bondage to recognize prajna.

The second scorpion said that if you see prajna, you are freed; on the contrary, if you don’t see prajna, you have to be free. This is what is said to the wise or the enlightened. Even after the enlightenment, the person who told him that he saw Prajna would not be obsessed with his heart. For example, after Shakyamuni Buddha became a Buddha, he has laid down the self-center, but in order to help others, he still said “I am a Buddha”, “I am a great sensation”, “I am a world esteem”, “I am the King of Law” “I am a sentient being.” Is this obstinacy or relief? This is to let the sentient beings have confidence, so telling him that he is a Buddha, he has to be freed, so that the sentient beings know that he is a person worthy of relying on, a person who can let all beings get rid of, to learn from him. These “I” characters are pseudonyms for the sake of all beings, not to highlight the Buddha’s self.

“If you don’t see the prajna, you have to be free.” For the people after the great understanding, the prajna is also a pseudonym for the needs of all beings. There is no trace in their minds that they are called prajna. This is the real relief. If someone thinks that they are wise, they think they have been freed, and they think that among the people, they are the ones who stick to self-worth and self-fulfillment. They are arrogant and arrogant, not free.

I often say to people who have had a little bit of practice in practice: don’t be obsessed with enlightenment, don’t wait for enlightenment. If you are really enlightened, don’t make a fuss, every person shows that you are enlightened. The person who is truly enlightened has no trace in his heart. If there is the feeling of enlightenment and the arrogance of enlightenment, it is proof that you are not true and have no liberation.

Some people in the world claim that they are liberators, masters, great Zen masters, or self-proclaimed the highest and most self-sufficient. It is difficult to say whether they are true or not. If it is a convenient method and people can believe it, then there is no problem; if you are arrogant and self-conscious, you are not free. How to judge? But do you see if they have arrogance in their normal life? Is it easy to be close to the light? If you are engaged in devotional self and personal worship, you may be arrogant, not prajna.

It turns out that the reality of the various laws is the phase of all beings; if the appearance of all beings is taken, it is far from the real way. ─ ─ Great wisdom theory volume. The four injustices in the first readings are the reality of the various laws, and there is no difference between the two. But this time, he said that if you are obsessed with all beings, you will leave the real Buddha.

This is the prajna debate and the syntax of the Great Wisdom Theory. First of all, this is the one, and then said that if you take this as this, you have already left this. Take this example as an example. Don’t be obsessed with the name that you don’t want, but how do you know the reality when you leave the name?

The reality is the actual, fundamental image and phenomenon. This is what it is. But is there really a reality? It is linguistically and ideologically. From the reality itself, the reality is phaseless, and there is no such thing as a phenomenon. There is no fixed thing called reality. It is known that all phenomena in the world have not left the reality.

The empty space of Buddhism is never destroyed and is the most reliable. What is empty? Only in the air can there be all kinds of phenomena, but these phenomena are constantly changing and changing. Therefore, everything has never left the real truth of the air. The Buddha said that he should not recognized the reality with empty nouns or metaphysical philosophies.

The sentient beings are the reality. The sentient beings are mainly people, but in addition to people, there are other kinds of sentient beings. The sentient beings are enlightened. That is to say, the self is empty and the self is empty. Therefore, the reality that is originally empty is the sentient beings. But if you think that you have experienced the reality with the troubled beings, then it is an inverted view. The sentient beings are only part of the reality. The reality does not leave any phenomenon in the world, but can not regard any phenomenon in the world as the reality of the whole, because it is the illusion of constant change, is it the reality?