2 Answers

  1. Do it 100%.�

    The response must not be less than 140 characters long. The response must not be less than 140 characters long. The response must not be less than 140 characters long.The response must not be less than 140 characters long

  2. Read Daisetsu Teitaro Suzuki-Essays on Zen Buddhism (Part 3). Especially the parts: Philosophy and Religion of prajnaparamita, Prajna and sunyata.�

    I will try to retell, as I understand it, in my own words, I will lie about something, so don't believe me.

    There is a mind. The mind is constantly in motion( flow), it consists of instantaneous phenomena (dharmas) that occur relative to each other. There is a world in which the mind is located. (there are traditions that believe that the mind generates the world). The world is experienced by the mind either as samsara or as nirvana. Samsara is an unnatural state of mind when it is dependent on external phenomena. Nirvana is a natural state where the mind is free of anything.�

    The mind in samsara is clouded by ignorance, inadequate perception of reality, attachment. The mind in samsara is attached to matter. Such a mind has a connection with the sense organs and the idea organs. First, the mind perceives the phenomenon (oh! something new!). There is an emotion (it is pleasant, it is unpleasant, it is neutral). There is a strong-willed effort (I'll do it because I need to, or I won't do it because I don't need to, or I'll do something, I don't care) There is a memory and experience (what I did I liked, did not like, was in any way). The resulting experience is the basis for the emergence of the next chain of experiencing the phenomenon. (Last time it was nice, I want more. It was unpleasant, I don't want more.) It turns out that the mind is dependent on the five skandhas. 1. The material body. 2. Perception. 3. Feelings. 4. Strong-willed reaction. 5. Memory and experience. The mind, like a squirrel in a wheel, is forced to repeatedly scroll through this chain of causes and effects 123451234512345… Such a mind tries to solve problems with external tools, but in the process it acquires new problems. The mind weaves a net for itself. The mind thinks that these repeated 12345s are a permanent Self that needs to be serviced for some reason.

    The mind in nirvana is immune to attachment. The mind in nirvana has a pure vision of reality as it is, without illusions. Prajna — wisdom. Sarvajnata — omniscience. Such wisdom and omniscience are not acquired through reasoning and memorization. They are inherent in the mind by nature. In every being in samsara, the Buddha nature is hidden. Wisdom and omniscience are revealed as the mind reveals its real nature. This is the main goal. In Zen, this is associated with the practice of contemplation-observing the true nature of reality.

    Shunyata — the absence of the property of constancy and independence of something. There is nothing and no one permanent, self-arisen. If something seems permanent and independent — it is an illusion. This does not mean that there is nothing. This means that everything that is exists in interdependence with something.

    A bodhisattva is a person who has made a promise to help others discover their Buddha nature. The bodhisattva restrains himself from the final transition to the free state. He consciously remains in the wheel of samsara, only to reduce the problematic states of other beings.

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