Knowing without me-will find that suffering contains blessings, impermanence covers Eternity

2016-03-23 Wisdom Month Lotusmind Wisdom Month LOTUSM IND

Wisdom Month Lotusmind

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Function Introduction Buddhist Cultural and artistic exchange

                                                                                      

Chong Zopa Anthology: The Myth of freedom-no Me

Try to protect your own happiness and maintain the relationship with other things, that is, self (ego) process. But this effort is in vain, because in our seemingly solid world there is a constant rift, a constant cycle of life and death and continual change. Our sense of continuity and reality in ourselves is merely an illusion, but there is no self, soul, or Amo (Atman). The ego is produced by a series of confusions, and the process of ego actually involves fleeting confusion, hatred crossly and greed-all of which exist only in that moment. Since we can not seize this moment, of course, can not seize me and all of me, so that they become a solid thing.

The experience of being associated with other things is, in fact, short-lived prejudice and fleeting thoughts. If we quickly produce these fleeting thoughts, it will create a continuous, solid illusion; just like a movie, individual pictures are shown quickly, creating illusions of continuous motion. So, to see the self and the things as real and continuous, is only a stereotype of our conception, and once we have the idea, we manipulate our thoughts to strengthen them, lest there be any counter-arguments-it is this fear of truth disclosure and the denial of impermanence that imprison us. Only by accepting impermanence can we have the opportunity to die, to have space to be reborn, to appreciate life as a process of creation.

Learn "No Me" (egolessness) can be divided into two stages. In the first stage, we must see that the ego is not an entity, it is impermanent and constantly changing, and it is our idea that makes it seem real. Therefore, our conclusion is: The ego does not exist. But we still draw a subtle notion of nothing, and there is still no one of my monitors--a watcher with whom I identify and ensure its existence--and the second stage is to see through this subtle concept and discard the watcher. Therefore, the true absence of me is not without my concept. In the first phase, there seemed to be a man who was looking at me; in the second phase, the man was no longer there. In the first stage, we see that there is no fixed entity, because everything is relative to him, and in the second stage we understand that the relative concept requires a watcher to stare at it and affirm it, which in turn introduces another relative idea-the watcher and the object being watched.

It is too weak to say that none of me exists because things are constantly changing, because we are still going to change as something of a reality. Without me is not only "because things are not continuous, so we can not grasp anything" concept; true without me is even "discontinuous" does not exist, meaning that we should not be persistent in the "discontinuous" concept. In fact, not being "discontinuous" in operation, the discontinuity we feel is the product of insecurity-it's just a concept. This is true of any notion of "oneness" (oneness) behind phenomena or phenomena.

The notion of no my is often misused to confuse the true meaning of life, suffering and death. The problem is that once we have a concept of life, suffering, and death, it's easy to entertain yourself or to say that there is no pain! Because there is no "I" to feel, life and death do not exist! Because there is no one to testify-this is just a poor escape from reality. The philosophical nature of voidness is often distorted by the following explanations: "No one comes to suffer, so who cares?" If you feel bitter, it must be your illusion. "It's just rhetoric, empty talk." We can read that, and we can think of it this way, but can we still be indifferent when we really suffer? Of course not! Bitter, but much more than to say a word. For without my true understanding beyond the play theory, put aside the concept of no me, so that we can fully experience the suffering, life and death, because that is the removal of the philosophy of the lining.

The point is that we have to give up all the standards, all about what and what kind of concept, then it is possible to directly experience the uniqueness of the phenomenon and its vivid. We will find infinite space for us to experience things, to let experience produce and to vanish, to operate in a vast void, no matter what works--the pain and joy, the life and the death, and so on--without interfering with each other, their most abundant taste being experienced. Whether it is sour or sweet, they are tasted truthfully and completely, without the philosophical decorations or emotional overtones added to make it more lovely and decent.

We have never been trapped by the trap of life, because there is always the opportunity to create and the challenge of improvisation. Ironically, when you see and acknowledge that there is no me, we may find that suffering contains blessings, impermanence that lasts or lasts, without the soil that I am required to contain. However, this detached happiness, persistence and existence, is not based on the illusion, the idea or the Fear Foundation.

Knowing without me-will find that suffering contains blessings, impermanence covers Eternity