Master Huiguang: From Empty of Selflessness to Liberation in the Previous Study of Selflessness

The previous article about selfless research

Chapter 1 Introduction

Does humans have "I"? The Buddhist scriptures say "no self".The Buddha could not lie, and it would be impossible for a person to have no self.

However, the phenomenon in front of us inevitably makes people doubt.Ask: If a person has no self, how can he speak, eat, and have all activities? Who is this? What is the master? I am the master. If a person has no self, there will be no master, such as body and mind, and people should be like dead trees or stones.However, the fact is not the case. We are living people. This is the case when we are alive and cannot rest in peace after death. There is still reincarnation and retribution.If a person has no self, then death should be like a lamp extinguishing. Once he has finished all, who will suffer the rewards of reincarnation? It can be seen that a person should have self?

This is the life I have observed from the standpoint of ordinary people, and I believe that people have me.In this way, is it correct that mortals observe, or what the Buddha said? Now, let’s study: Does a person have “I”?

Chapter 2 My definition

First of all, you must understand the meaning of "I" - that is, what is my definition? Then, you can correctly study whether people have me.

What is me? "Cheng Weishi Lun" says: "I call the master." ①Domination contains two meanings: the Lord is the ability to make the decision and has the ability to be free and at ease; the slaughter is the slaughter, which means being able to dominate and rule everything that belongs to him.This is the content of the word "master".

If we continue to further explore, we will find that something that can dominate must be permanent and eternal. Otherwise, if it is impermanent and changes at any time, how can it make the decision? How can it have freedom and freedom if it cannot make the decision? And the dominant itself must be an independent individual.Because, if it is not independent, it will inevitably be affected and implicated by other factors, and therefore influenced by them. In this way, how can we make the decision? Can we play the role of dominance?

Therefore, what can be called me must have the "non-one body and the function of dominance" ②,And this is the definition of "I".

①See the thirty-one volume of Taisho Tsang on the page.

②See page 2156 of the "Dictionary of Buddhism", New Wenfeng Company Edition.

Chapter 3 What is a person?

Once you understand the definition of "I", you must understand what a person is? That is to say, what does a person actually include? Only then can you find out whether there is me among "people"?

What is a human? What does it include? First of all, we can see that everyone has a body, which is composed of matter. In the special terms of Buddhism, matter is called "color".

What else does a human have besides a material body? Why do we know that there is such a body? Because the body has tangible colors and can be seen by the eyes.However, only the eyes see, but no feelings in the heart, or in other words: the heart does not accept what the eyes see, and we cannot know that there is a body? Therefore, from this, we can also infer that people have feelings in addition to their bodies. This "feeling" is simply called "feeling" in Buddhism.

Although only when people have feelings can we know that we have a body, feelings can only make us know that we have a body.However, we not only know that people have bodies, but also that my body is tall and your body is short; fat or thin; yellow and white. We all know clearly. Why do we know so clearly? It turns out that our minds can think.When our eyes see the body and our hearts feel it, our mind begins to think about what we see and feel. No wonder we know so clearly.This "thinking" is simply called "thinking" in Buddhism.

So, why do we think? It turns out to be the brain (Or called the heart )It will produce the function of activity. The mind itself is material. On the surface, it seems to be static, but the function inside is active and changes constantly at any time, so you can think about it.The "activity" effect produced by the mind is called "action" in Buddhism.

Because of action, we can think and know the physical body we feel through thinking.However, this is not possible. There must be something that "knows" of action, thinking, feeling, and color. Otherwise, form, feeling, thinking, and action are equal to nothingness, and it is impossible for human subjectively to exist.This thing that "knows" form, feeling, thinking, and action is generally called the mind. In Buddhism, it is called "consciousness". Combined with the previous form, feeling, thinking, and actions, it is the "five aggregates", also called the five aggregates.

The aggregate means accumulation, which means form, feeling, thought, action, and consciousness. They are all formed by the gathering and converging of various factors; Yin means shade, which means that form, feeling, thought, action, and consciousness can cover human nature or truth.The so-called human being is composed of the combination of five aggregates such as form, feeling, thinking, volition, and consciousness. To separate them, human beings are form, feeling, thinking, volition, and consciousness.

Chapter 4: No self-responsibility

From the previous analysis, we can probably already know that there is no one among the "people".Because I am the master, I must have a permanent body; however, people are composed of five aggregates such as form, feeling, thought, action, and consciousness, and are no longer independent bodies.Each of the five aggregates is only found by the combination of various causes and conditions. If the combination of causes and conditions is bound to be influenced by causes and conditions, it will inevitably be born with causes and conditions, and will be destroyed with causes and conditions. The five aggregates cannot be permanent and eternal.

At the same time, people are composed of the five aggregates. If you insist on saying: People have self, then, is it me among the five aggregates? Is form me? Is feeling me? Or are thought, volition, and consciousness me? And is there self in form? Is there self in feeling, thinking, volition, and consciousness? In order to better understand the lack of self among the five aggregates, we will analyze the five aggregates separately.

The first part is not me

Why is it said: color - the human body is not me? Because -

1. We all know that the human body is born by the mother. After birth, it continues to grow up. From infants, childhood, middle age to old age, the body changes at any time, and it is impermanent.Why is impermanent? The "Miscellaneous Agama Sutra" says: "If there is no self in color, there is no self, then there is impermanence." ①Therefore, the impermanence must be selfless; on the contrary, the ability of selflessness can be impermanent. If there is self, it should be constant and unchanging.This is based on the impermanent changes of the body, and it is inferred that the body is not me.

2. Everyone's body will inevitably die in the end.If the body is me, I am the master, and I believe that no one wants to die, then I can make the body so that it will not get sick or die, and live forever; but, it cannot be done, why can't it be done? Because the body is not me, "color is not me. If color is me, it should not be caused by color illness, nor should it be caused by color desire, nor should it be caused by color desire. Because color has no self, there is disease and suffering, and it can also be caused by color desire, and it will not be caused by color." ②It can be seen that the body cannot be me.

3. On the surface, the body is a single individual, but in reality, it is not the case. It is composed of four elements: solid matter (land )、Wet substances (water )、Thermal substance (fire )、Flowing substance (wind )The composition is combined into one body, and after decomposition, it becomes four elements.If the body is me and I am always one, why do I have to be composed of four elements? On the contrary, the body composed of four elements: earth, water, fire and wind cannot be the always one.

4. Not only can the body be divided into four elements from the perspective of internal combinations, but the body can also be divided into various from the perspective of external aspects.For example: cut off the head, cut off both hands, and cut the legs open. In this way, the body becomes one head, two hands, two legs and a chest and belly. If the body is me, ask: What is the head? What is the hand? Or what is the legs, chest and belly? And I am always independent, how can I be divided like this? It can be seen that the body is not me.

5. Besides: If the body is me, as long as the body exists completely, you should be able to move freely.But why can't people move when they die and their bodies are still intact, just like when they are alive? Therefore, the body cannot be me.

6. The last thing to say is: the existence of the body is only temporary. For the longest time, a person will die. After death, the body will rot and turn into dust.In this way, how could the body be the constant me? So, it is certain that the body is definitely not me.

From the analysis of the above six items, my body is not me, so I shouldn’t have any doubts anymore.

The second section is not me

So, what about feeling? Is it me?

Just a little observation, we can find that feelings must be produced through medium and object, that is, with six roots (Eyes, ears, nose, tongue, body, mind )As a medium, six realms (Color, sound, fragrance, taste, touch, law )As an object, when the six senses come into contact with the six realms, the distinction between the six consciousnesses arises. Under the knowledge and distinction of consciousness, suffering, happiness and mediocrity between suffering and happiness are produced. The "Miscellaneous Agama Sutra" says: "It is like the combination of hands and sounds in conjunction with each other, and this is the combination of eyes and form to generate consciousness. The three things are combined with touch, and the contact is born with feelings, thoughts, and thoughts." ③

Therefore, feeling is generated when the three things of root, environment and consciousness are in harmony. If the root, environment and consciousness do not come into contact, where will there be feeling? That is, after feeling, how long can feeling exist? Once the root, environment and consciousness are separated, feeling will disappear. Arise with cause and condition, and will eventually disappear with cause and condition. How can such a short-lived feeling be the permanent and unique self?

So, it's not me.

I don't think it's me in the third section

Thoughts are the easiest to make people feel my existence. Therefore, the Western philosopher Descartes said, "I think, so I am there", and people can think to affirm their existence.

So, are thoughts me? Undoubtedly, thoughts come with feelings, "...the three things are combined with touch, and touch is born with feelings, thoughts, and thoughts."If you have feelings, then you will have thoughts. If you leave the six senses that can be felt and the six realms that you feel, let me ask: How can you think? Or, the objects that have no thoughts - the six realms of form, sound, smell, taste, touch, and Dharma. Even if you have brains, how can you think from? There is a conceivable object. If you don't have brains, thoughts will not be able to arise.From this we can see that thinking is only possible with the combination of causes and conditions. If the combination of causes and conditions does not exist, there is naturally no need to ask whether the thought is me!

Section 4, it's not me

Yes, it means the heart (mind )The behavior that arises is the creation of the mind, so the Abhidharma-kosha says: "Practice is called creation." ④The Buddhist scriptures often talk about "karma". Action is the author of karma, and karma exists from action. Therefore, action can also be said to be karma. "The Book of Abhidharma Karma" says: "Creating action is called karma." ⑤The difference is: karma includes physical karma, verbal karma, and mental karma, and action specifically refers to intention karma. At the same time, it is being created and can be felt by mobile images.If the creation is completed and you can determine whether it is good or evil, it is already within the scope of karma and is no longer in the practice.

So, is it me? Fundamentally, it does not exist.The emergence of action is also when the six senses come into contact with the six realms and produce the six consciousnesses. The roots and realms are combined to have feelings, and then from feeling to thinking, from thinking to action.In other words, the creation of the mind is produced by thinking. If there is no thinking, action cannot be produced.

In short, action is based on the six senses, six realms, six consciousnesses, feelings, and thoughts. Only when the causes and conditions are combined can the arising of action arise.Different causes and conditions are (shape )It has become different fruits, just as the Yogacara school says: 11 good behaviors and twenty-six troubles will arise in the hearts of ordinary people. (evil )and four uncertain acts of good and evil ⑥。These thoughts and actions arise from different causes and conditions. If you leave the cause and conditions that cause and conditions to be produced, where will these actions still occur? Therefore, actions are the same as feelings and thoughts, and they are born with the combination of causes and conditions, and they are destroyed with the separation of causes and conditions. Action cannot be me.

Chapter 5: I'm not me

After the previous analysis, the possibility of form, feeling, thinking, and action is denied. Now, only consciousness is left.In the section "What is a man?", it was analyzed that humans are composed of the five aggregates of form, feeling, thinking, action, and consciousness. Form, feeling, thinking, and action cannot exist without consciousness. If there is no consciousness, the four aggregates of form, feeling, thinking, and action cannot exist at all. In Buddhism, consciousness is also the host of human beings.Therefore, sometimes, consciousness is called "mind", or "mind" is added, called consciousness ⑦,The full name is the mind consciousness ⑧。

In fact, the mind, intention and consciousness have their own different parts, and they all have their own affairs and are responsible for different tasks.The consciousness itself is divided into six parts: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and consciousness.The work of these six consciousnesses is different: the eye consciousness is generated based on the eye root. The main function is to differentiate the shape and color of the color, as well as good or bad, etc. The "Triplegic Dharma Number" says: "The eye root is born from the appearance of color and dust. When this consciousness is born, it is called eye consciousness." ⑨The ear consciousness is when the ear roots come into contact with the sound realm, and different sounds arise, the nose recognizes the fragrance realm, the tongue recognizes the taste realm, the body recognizes the touch realm, and the consciousness recognizes the Dharma realm.This is the different tasks of the six consciousnesses. The same is: the six consciousnesses are not separated from the six senses. The "Cheng Wei Consciousness" says: "Eye consciousness and even consciousness establish their names according to the roots." ⑩At the same time, their nature is the same, and they all regard "recognition as their own nature." ⑾

Among the six consciousnesses, consciousness is the main focus. The first five consciousnesses must be carried out through the intention of consciousness before they can take effect.For example: the first five consciousnesses are like the branches and leaves of a tree, and the sixth consciousness is a tree body. Without the tree body, there is no branch and leaves. This shows the importance of the sixth consciousness among the five consciousnesses.Consciousness is the consciousness produced when the mind root comes into contact with the Dharma dust.So, what is "mind"? It is one of the functions of sentient beings. The Abhidharma-kosha says: "So it is called the mind, thinking, thinking, and distinguishing, and consciousness. Although the meanings of the mind, mind and consciousness are different, the body is the same." ⑿This means that the mind and consciousness are all the same body, and because of oneness, they have three different functions, which are divided into three.

The function of mind is "thinking", which means that the other dharmas found by the six consciousnesses, and the importance of the dharmas, good or evil, or good or unhelpful to me, etc., thus creating insights, advocating that certain dharmas should be rejected and certain dharmas should be accepted, and then instructing themselves - mind and body and mouth to commit good or evil acts, which leads to one's own feelings of happiness, happiness, troubles, and pain.In short, meaning has the functions of thinking, discernment, judgment, analysis, command, etc.; although consciousness can understand everything, it is limited to understanding and understanding. After understanding, it is not its responsibility, and this work falls into "intense".The intention is just like a commander. Everything in a person's body and mind is moved under its command. Without intention, although a person can still move, he will be in a mess and cannot do anything.

Here, I know that it is not me, I am already very clear.Because there are six parts of consciousness, and I am the only one in the permanent world, how can it be divided into six parts? Moreover, the six consciousnesses are each born: the eye consciousness is born when the eye root comes into contact with the form environment, the ear consciousness is born when the ear root comes into contact with the sound environment, the nose consciousness is born when the nose root comes into contact with the fragrance environment, the tongue consciousness is born when the tongue root comes into contact with the taste environment, the body consciousness is born when the body root comes into contact with the touch environment, and the consciousness is born when the mind root comes into contact with the Dharma environment. The Mahayana Chapter says: "The six senses are called the eyes for form, and even the sixth for the Dharma name, and these six can produce the six consciousnesses, so they are called roots." ⒀

It can be seen that consciousness is the same as action, thinking, feeling and form. It is also produced by the combination of the three things of root, environment and touch. If the root, environment and touch are not harmonious, consciousness will not exist at all.In this way, how could it be me?

Section 6 is not me

So, "intense" should be me? Let's study it and see if the meaning can be me?

The characteristic of intention is thinking, "thinking is called intention" ⒁,In other words, the thinker itself is the intention, and without thinking, there is no intention.

Why do we have any thinking? If we observe carefully, we will find that there must be an object in the emergence of thinking, otherwise, what should we think about? The emergence of thinking is when something breaks into our hearts and we don’t know what to do, so we think about that thing in our hearts, thinking, discerning, and judging.What breaks into our hearts is the shadow of the six realms. When they pass by the gate of the six senses, because the six senses are like automatic cameras that are open all day long, the six realms are absorbed into the heart, and the distinction between the six consciousnesses becomes Dharma dust. (Also known as the Shadow of Lou Xie )。Because consciousness only depends on understanding and discriminating the Dharma, but does not know that the Dharma is harmful or beneficial to my body and mind. All ordinary people have self-attachment. It is not that they are obsessed with the body and mind that are me, but they also think that the body and mind are mine.The body and mind are mine, so naturally they must be protected well. Therefore, we must think about what has penetrated into our hearts. If it is beneficial to me, accept it; if it is not beneficial to me, we must drive it away. This is the reason for the occurrence of thinking.

In this way, isn’t the mind the same as consciousness, action, thought, feeling, and form, and is also produced by the combination of causes and conditions? If there are no six realms, six senses, and six consciousnesses, there will be no Dharma dust. If there is no Dharma dust in the heart, as the object of thinking, will the mind be gone?

Therefore, the mind does not exist fundamentally. It is naturally impossible for the mind to be born with causes and conditions and to be destroyed with causes and conditions.

Chapter 7 My heart is not me

It seems that only the "heart" is me.Heart, is it me? Let’s study it again.

Why do we know that there is a mind? It is undeniable that it depends on our feelings (by )、Thought (think )、Inner action (OK )、Know (knowledge )The role of thinking (meaning ),I realized that we have a heart.Undoubtedly, this is just an assumption. In fact, do we have a heart? It is still a big problem.

As for ordinary people, if you ask him: Where is the heart? What is the heart? He will point to the heart and say: The heart is the heart.Otherwise, it is the mind that takes the mind as its heart. Otherwise, it is the mind that can feel, think, have feelings, know everything, and think about everything.However, among us Buddhists or those who have studied Buddhism, we know that it is just the five aggregates, and the five aggregates are only found according to the combination of causes and conditions. If the causes and conditions are separated, they will disappear. How could it be the mind?

On the other hand, we think that we have a mind that only knows it through the functions of the five aggregates, and are the knowledge of the five aggregates reliable? Because the five aggregates themselves are not real, they are just an illusory and temporary existence.Cause and effect are the same. Such causes will lead to such results: "Sow melons and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seed beans and seeds through wisdom analysis. This is a matter of ordinary people knowing it with the five aggregates and thinking that the five aggregates are illusory and cannot be the heart.

However, we Buddhists often think that we have no other intentions without the five aggregates.Actually, is this possible? I think the five aggregates are the mind, and it is the feeling of our five aggregates. When I find that the five aggregates are not the mind, I think that the existence of the other minds is the feeling of the five aggregates.

From this we can see that the mind is inseparable from the five aggregates and is assumed by the five aggregates.It's just an assumption.However, we often do not know that the "heart" is just a hypothetical existence, because we have not yet discovered that there is something wrong with our understanding and always think that our understanding is right.Therefore, the truth must be revealed through analysis, research and argumentation.

In short, the five aggregates - form, feeling, thought, action, and consciousness (meaning )Since none of them are minds, then without the five aggregates, there will be no mind beyond the five aggregates.Because it is believed that the existence of ulterior minds outside the five aggregates is just an illusion in the understanding of the five aggregates; if there is no feeling and understanding of the five aggregates, how can we know that the existence of minds?

Therefore, the so-called mind is inseparable from the five aggregates.Since the five aggregates are illusory and unreal, the mind is of course also illusory and unreal. It is just a false name. Without form, feeling, volition, consciousness, and mind, it will be empty and empty - nothing, where is there a mind? Therefore, the "Dharma Sutra" says: "The mind is like an illusion, like water, moon, and yang flames." ⒂《Huashou Sutra says: "The mind is empty like an illusion, and every thought is born and destroyed." ⒃《The Sutra of the World's Death Sutra says: "The mind has nothing, and cannot be seen." ⒄It can be seen that there is no "mind" at all, so how can the mind be me?

①See page 19 of the second volume of Taisho Tsang.

②See page 7 of the second volume of Taisho Tsang.

③See page 72 of the second volume of "Taisho Ksitigarbha".

④See pages four of the twenty-nine volumes of "Taisho Ksitigarbha".

⑤See pages 200 of the 41 volume of Taisho Ksitigarbha.

⑥That is, the eleven good deeds, twenty-six afflictions and four uncertain deeds among the mental factors, see "The Treatise on the Hundred Dharmas of Mahayana" and "The Great Sect" in the pages 855 of the 1st volume of "The Great Sect".

⑦《Volume 29 of "Agama" contains: "Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and consciousness, which is called monks, and this is called the six consciousnesses body."See page 710 of the second volume of Taisho Tsang.

⑧《"I have left that desire, and my mind and consciousness are also destroyed."See page 285 of the second volume of "Taisho Ksitigarbha"; Volume 3 of "Middle Agama": "That mind and consciousness should be influenced by faith."See page 440 of the book "Taisho Ksitigarbha", there are many other scriptures that talk about the mind and consciousness, and I will not mention them.

⑨See the book 21.

⑩See page 26 of the thirty-one volume of Taisho Ksitigarbha.

⑾See page 26 of the 31st volume of "Taisho Ksitigarbha": "The consciousness regards understanding the environment as its own nature."

⑿See page 21 of the twenty-nine volumes of Taisho Tsang.

⒀See pages 55 of the 44th volume of "Taisho Ksitigarbha".

⒁See "Abhidharmakosha", "Taisho Ksitigarbha" under the twenty-nine volumes of "Taisho Ksitigarbha".

⒂See page 813 of the eleventh volume of Taisho Ksitigarbha.

⒃See page 141 of the 16th volume of Taisho Tsang.

⒄See page 641 of the Ten Volume of Taisho Ksitigarbha.

Chapter 5 Karma and Causes

After the analysis of the previous sections, my existence cannot be found in the five aggregates: form, feeling, thought, action, consciousness, and mind. People have no self, and they have been affirmed.

Although the Buddhist scriptures also mention me, like the beginning of each sutra is called "this is me heard", it is just a convenient saying, not indicating that people have self. The Great Wisdom Treatise says: "Although Buddhist disciples know that there is no self, they follow the common sayings, I am not the real self." ①Therefore, the self mentioned in the Buddhist scriptures, as well as the five aggregates, sentient beings, minds, etc., are all for saving sentient beings and following the convenient speech of the world, and are not truly possessed. The thirty-eight volume of the Great Wisdom Treatise says: "There are two truths in Buddhism: one is the world truth, and the two are the first truth. For the world truth, there are sentient beings, and for the first truth, it is said that sentient beings have nothing." ②

However, since people have no self and no master in their body and mind, why do people move? If you look closely, it turns out that "karma" and "cause and condition" are at the action.Although people have no self, they can have all activities in their body and mind under the convergence of causes and conditions and karma.

So, what are causes and conditions and karma? There are conditions in the world, and the existence of any thing must meet the conditions for its existence.The main condition is cause, and the secondary is called fate."Shunting and Contemplation" says: "The personal life is the cause, and the help is the cause." ③In addition to the cause of a thing, there must be multiple causes to help accomplish it. Therefore, "responses" have four causes, and "responses" have six causes. ④。

However, such an explanation seems to be unable to understand what causes and conditions are, especially why causes and conditions are in harmony, causing our body and mind to develop activities? We already know that all dharmas in the world are born of causes and conditions, and are without self-nature, illusory and unreal; then, what about cause and condition? They are also without self-nature and illusory. The "Miscellaneous Agama Sutra" says: "Form is impermanent. If the causes and conditions arise from all colors, they are also impermanent." ⑤Since causes and conditions are impermanent and have no self-nature, they can be combined to produce all dharmas. If causes and conditions have self-nature and are permanent and unchanging, they will not be able to have any activity, and they will not be able to merge to produce all dharmas.What is without self-nature does not exist at all; what is impermanent means that one cannot make decisions.

In this way, there is no cause and condition that does not exist - how can there be a cause and condition that does not exist? After that, what is driving it? It turns out that it is an invisible karma.Karma is creation. Under creation, a force will be generated to promote the generation, convergence and dispersion of causes and conditions. Just as the evaporation of water vapor in the locomotive can generate force and can pull a series of cars.

So, how does karma come about? It is based on the "mind" in the heart that arises and thinks, and then you will have action. (Making ),Then there is the intentional karma, and then the mindful karma initiates the physical and speech activities.However, why does the mind in the minds of sentient beings arise? As mentioned earlier, thinking must have an object as the object of thinking, otherwise thinking cannot be produced.The objects of thinking are "dharma" and "thinking".Dharma is the five external shadows absorbed from the five sense organs, and thoughts emerge from the false name, but in fact they are empty and empty hearts; although the human heart is empty, thoughts emerge from it from time to time.Because people's five senses come into contact with the five realms from time to time, and the five realms are absorbed from time to time, and there are always Dharmas in their hearts; at the same time, thoughts often emerge, and people have Dharmas and thoughts in their hearts at any time, so there are objects of thinking.Therefore, the mind always comes from thinking, and it starts from thinking - creating, and there is karma, so karma drives the five aggregates.

Therefore, although people have no self, they will have all activities. Just like a machine, there are various parts, gears, and motors. As long as the power is plugged in, the machine will move and do the work according to our wishes.There is no "I" in this machine; the same is true for humans. Due to the relationship between karma and cause and condition, there is all activities, and there is no "I" in it.

Perhaps, some people will say: Since the body and mind are not me, then the body and mind are mine - all of me should not be wrong, right? In fact, this is also wrong.Because, since there is no self and I don’t have it, how can I still have mine? For example, I am like a lamp, all my lights like lamps, or things that lights shine with. Without me, there is no lamp; without lamps, there is still lights or things that lights with lights? Therefore, the "Miscellaneous Agama Sutra" says: "There is no self, and there is no self; since I should not have it, how can I be born?" ⑥《The Madhyamaka Chapter of Contemplation also says: "If there is no self, how can there be a self?" ⑦

If you have to ask: Whose body and mind are of human body and mind? It can only be said to be karma and cause and condition; it is born from karma and is formed by cause and condition.

①See page 64 of the 25th volume of Taisho Ksitigarbha.

②See page 336 of "Taisho Ksitigarbha" in 15 volumes.

③See page 163 of the 46th volume of Taisho Tsang.

④The four causes are cause and condition, sequence causes, object causes, and superior causes; the six causes are: the cause, all causes, similar causes, corresponding causes, omnipresent causes, and different causes.See Volume 6 of "Abhidharmakosha", on page 30 of "Taisho Ksitigarbha" Volume 29.

⑤See page 11 of the second volume of Taisho Tsang.

⑥See page 16 of the second volume of Taisho Tsang.

⑦See page 23 of the thirty volumes of Taisho Tsang.

Chapter 6 Who is suffering from reincarnation and retribution

However, how can we explain the three-life reincarnation of a man and the cause and effect? Since it has proved that there is no self in man, and at the same time, the body and spirit are not owned by me, then who is - what to receive the reincarnation? It turns out that those who receive the reincarnation are only the spirit and body. The Sutra of the Naxian Bhikkhu says: "The king asked, "Who will be born in the next life after a person dies?" The first words: "Famous and color are born in the next life."』” ①

Why is this happening? It is because ordinary people do not know that there is no self and are attached to the five aggregates as me, so they create all kinds of good and evil karma for me; and because of the ignorance of the mind, they do not know that karma is false and unreal, and regard karma as real, so they are attached and hidden in their hearts. When the cause and condition meet, karma and ignorance promote the creation of the spirit and body.

Therefore, as long as there is karma, a person's life will continue. Once the karma is exhausted, it means death.But what dies is the body that is reproduced from the karma of the previous life. The karma of the previous life may have been eliminated in this body, but this body has created many karma. Therefore, although this body dies, karma exists, so the karma will be reborn as a result of fame and color.Karma is the "knowledge" among the twelve links of dependent origination. Consciousness is formed by karma, so it is called "karma consciousness".Therefore, from karma to name and form, from name to form, from name to form to six sense organs, touch, feeling, love, attachment, existence, and existence—a period of life is born again.Good karma creates a good environment, allowing oneself to survive; evil karma creates a bad environment, and oneself to survive.Because what is created by karma is also dominated by karma, this is the principle that there is no self but still has reincarnation.

Some people think that if there is no self, there should be no retribution for reincarnation.However, the fact is just the opposite. It is precisely because of the lack of self that we will be rewarded with reincarnation.If there is me, I can dominate myself and not receive the retribution of samsara; and I am permanent, "Cheng Weishi Lun" says: "If I have no change, just like the void, how can I create karma and receive the result?... If I have no birth and death, how can I say the cycle of life and death?" ②Although there is no self, "there are no interruptions in the minds and causes and conditions of all sentient beings, and they create karma and receive results....The continuation of sentient beings in body and mind, troubles and karma, and reincarnation." ③The principle of karma is very profound, so the Great Wisdom Treatise says: "If there is karma and fruit, there is no karma, this is the first (righteous )Very profound, it is the Dharma and Buddha that can see it." ④《The Madhyamaka also says: "Even if it is empty, it is continuous, it is not constant, and it is not lost in sin or blessings. This is the Dharma Buddha said." ⑤

①See page 70 of the 32nd volume of Taisho Ksitigarbha.

②See pages 11 of the thirty-one volumes of Taisho Ksitigarbha.

③Same as before.

④See page 64 of the 25th volume of Taisho Tsang.

⑤See page 22 of the thirty volumes of Taisho Tsang.