"Old bald donkey, this fellow bald donkey who is greedy for money wants to teach the Diamond Sutra, and he also talks about the emptiness of dependent origin and nature. Isn't this what your Buddhist sect is best at? Why don't you talk to him about the Dharma and teach him? Tell me what you're saying

He's from Miyin Temple, and he might even be able to take on an old disciple, so it's a worthwhile trip."

Miyin Toutuo, who had become an abandoned disciple, bowed his head and ignored him.

"Amitabha." He whispered.

Li Li stepped forward, opened the white cloth, suppressed the disgusting smell, and looked at the cross-sectional wounds separated from the corpse.

He took out another Wei token and took a look at it.

I don't know what he thought of, but the Persian businessman's face became more and more gloomy.

The frivolous Taoist priest smiled and asked: "That person will come? Is he really the legendary sword holder?"

Li Li nodded imperceptibly, glanced at the night, his face serious.

Miyin Tutu suddenly said: "Tathagata."

…

Ouyang Rong finished dinner with Liu's mother and chatted for a while about home affairs.

After they all fell asleep, they quietly closed the door and went out.

This time he came to Longcheng in a low-key manner, bringing with him a piano case and a baggage.

Inside the baggage was a bronze mask and a Qi-tonifying elixir called Mo Jiao.

I only brought these three things with me on this trip.

While it was still early, Ouyang Rong went to the underground palace and found Xiuzhen, whom he had not seen for a long time. He handed over some pastries and started chatting.

It's a real chat, you say something to me.

Although most of the time, the two of them were on different channels and talked about Dugu.

The surroundings were empty, and Ouyang Rong sat quietly on the lotus pedestal, looking up at the moonlight outside the wellhead above his head.

Suddenly he thought of the mute embroiderer and said to herself:

"The nature of dependent origin is empty..."

I don’t know if his “fate” with Xiu Niang still exists.

When it comes to fate, Ouyang Rong feels deeply.

Master Shandao has been studying the Diamond Sutra some time ago, talking about the meaning of three sentences and the emptiness of dependent origin. He also often writes letters and books to discuss with him...

Ouyang Rong was not interested in Buddhism in his previous life, but he was interested in getting high scores.

In this life, I am not interested in Buddhism, but I am interested in earning merit.

So he probably knows a little bit about Buddhism.

At first, it was Master Shandao who came to discuss with him. Of course, he also had the intention of showing off the profoundness of Buddhism. Unfortunately, he came to the wrong person.

As a result, later on, the two of them became familiar with each other, and gradually it became Ouyang Rong's unilateral output from various angles. Master Shandao could say less and less, so he had to start to be responsible for the epiphany, and some tongue-in-cheek comments.

He even boasted that the Ming Dynasty had "great wisdom", which made Ouyang Rong, who was already eighteen years old, wonder, how did the master know this?

Come back.

The full name of the Diamond Sutra is "The Sutra of Breaking the Vajra Prajnaparamita".

The so-called three-sentence meaning is an expression that appears frequently in Buddhist scriptures such as the Diamond Sutra.

It is a sentence pattern that is both positive and negative at the same time.

For example, in the Diamond Sutra, there is a sentence that often appears... The Tathagata says that the world is neither a world nor a world.

The general meaning is: Tathagata says there is a world, not a world, it is called a world.

It sounds very contradictory, like a word game, pretending to be a ghost.

But it can be understood by combining the three realms of "Looking at mountains as mountains, looking at water as water; looking at mountains as not mountains, looking at water as not being water; looking at mountains as mountains, and looking at water as water."

Although it's not entirely correct.

From the perspective of Ouyang Rong, who is currently meditating, the three Buddhist sentences touch upon a deeper issue.

It involves a question about the nature of the world...Does this world have an entity?

If he were still taking the postgraduate entrance examination in his previous life, Ouyang Rong would have nodded firmly, of course there is an entity. Physics does not exist anymore, right? What is the world if it is not an entity?

But after coming to this world, he came into contact with the existence of Qi practitioners, and he witnessed with his own eyes the mythical law of "Qi" that is possessed by everything in the world.

In the past, Ouyang Rong had a new understanding of the concept that Confucianism, Buddhism and Taoism were only contained in textbooks, and he began to think and review.

Let’s look at the meaning of three sentences from the Diamond Sutra again.

The first sentence is, Tathagata talks about the world.

The Buddha said that there is a world, but you must not regard this world as an entity.

The second sentence is the non-world.

The Tathagata immediately denied the existence of this world as an entity.

And the third sentence is called the world.

You have negated the world as an entity, but you cannot deny the world directly. Otherwise, how can you explain everything we see and feel now?

Therefore, it is still a world, but it is not composed of entities.

Sakyamuni believed that it is composed of "dependent origination", but its essence is empty.

All things are inherently empty.

So how does it come about that it can be touched and felt?

It is formed by the aggregation of causes and conditions.

That is, origin.

Things that come together by fate will also become separated by fate.

That’s why the Tathagata says that the world is not the world, but is called the world.

This is called the emptiness of dependent origination.

It is an important concept widely accepted by various sects of Buddhism. If this is not recognized, it would not be a sect of Buddhism. It is just that each sect has different interpretations of "the emptiness of dependent origination" with different directions and emphasis.

Similarly, if you don't agree with the point of "emptiness of dependent origination", then it is impossible to understand most of Buddhist Zen.

When you read Buddhist scriptures, you will be confused and feel that they are not speaking like human beings and are feudal and superstitious.

For example, when the underground palace woke up, the Taoist priest Qiu suddenly asked Ouyang Rong.

What is the first meaning of Noble Truth?

He answered Kuerunwusheng.

But at that time, Ouyang Rong only had a logical understanding, which was far less profound than it is now.

In the underground palace, silently sniffing the Buddhist sandalwood floating in the air, Ouyang Rong was silent for a long time, then suddenly turned his head and said to Xiuzhen who was sitting blankly:

"It's funny to say that.

"When I opened my eyes and came to this underground palace, I never believed in the emptiness of dependent origination or the cessation of dependent origination. Until later, with all kinds of expectations, I redeemed myself for the blessings I will receive when I return.

"The moment I realized I could never go back, I deeply felt the emptiness of dependent origination."

He waved the bronze mask in his hand:

“I used to firmly believe that the postgraduate entrance exams, family ties, and hometown should always exist. On the day when the blessing was revealed, I knew it was gone.

"Looking back, I suddenly realized that all the rules and regulations in my life were essentially empty.

"After experiencing despair and rage, despair, confusion and helplessness, I picked up the mask left by Ah Shan and put it on again. That day was a new beginning.

"I also began to realize that the little junior sister I met, the aunt I met, the Rokuro I met, the A Qing family I met, the Li Xian family I met, and so on, these ongoing karmic emotions are essentially the same, and they are also empty.

.

"As the saying goes, when conditions arise, they come into being, and when conditions dissipate, they perish. This is true for everything.

"But, I don't know, Master, you say, just because the essence is empty, can I disillusion the nothingness, retreat into emptiness, and passively deny the existing things?"

Without waiting for Xiuzhen to reply "I don't know", Ouyang Rong asked and answered himself:

"No.

"You should cherish it more."

The murmuring young man lowered his head, gently put on his mask, hugged the piano case, and stood up:

"I don't know, Master, I will come to see you next time. Dependent Origination Xingxing is empty. I have a fate with you, with the underground palace, and with the embroiderer who guarded my awakening twice. Destiny is the most important. I look forward to next time.
Chapter completed!