Three stages of spiritual cognition

Three stages of spiritual cognition

One Minder 2023-02-02 09:37
https://mp.weixin.qq.com/s/okWJibyoqejY4WWaDX9GmQ

“Seeing a mountain is a mountain, seeing a mountain is not a mountain, seeing a mountain is still a mountain; seeing water is water, seeing water is not water, seeing water is still water.” Many people are familiar with this sentence, what does it mean? The three stages of cognition. The three stages of a practitioner’s cognition of things. In the Vajra Sutra, there are “the so-called world, that is, non world, is a famous world.” “The so-called Bodhisattva, that is, non Bodhisattva, is a famous Bodhisattva.” “The so-called Buddha dharma, that is, non Buddha dharma, is a famous Buddha dharma.” And similar sentence patterns, which actually mean “seeing a mountain is a mountain, seeing a mountain is not a mountain, seeing a mountain is also a mountain”, and “seeing water is water, seeing water is not water, seeing water is still water.”. “Seeing a mountain is a mountain, seeing a mountain is not a mountain, seeing a mountain is still a mountain”, “seeing water is water, seeing water is not water, seeing water is still water”, if expressed in the sentence pattern of the Diamond Sutra, it is: the so-called mountain, that is, not a mountain, is a famous mountain; The so-called water, that is, non water, is known as water. What does it mean?

When we were young, my mother pointed to a tree and said to us, “This is a tree, this is a tree.” She said it many times, so we indiscriminately accepted that “This is a tree.” Many years after we grew up, we truly believed that it was a tree, and never thought about or suspected it; Until we began to practice, or for some reason, suddenly we became suspicious of the existence of “tree”, saying, “This is a tree, is it really?” Then we thought and found that the name “tree” was created and added to that thing by us, not that thing that was originally called a tree – not to mention that it was actually a tree. So our hearts began to leave the name “tree” and look at the existence of a tree that was not originally called a tree or a tree. For a long time, we no longer thought it was a tree and called it a tree. Our cognition was different and separate from that of ordinary people, but in world life, Nineteen percent of people thought it was a tree and called it a tree, so you continued to call it a tree along with people, pretending it was a tree. The general view of this cognitive process is that the so-called tree, which is not a tree, is a famous tree. To use the sentence pattern of “Landscape” is to look at whether a tree is a tree.

When we have an understanding of what is right or wrong, our overall view of the cognitive outcome of everything in the world is the same, for example: the so-called bowl, which is not a bowl, is a famous bowl – looking at whether the bowl is a bowl, looking at whether the bowl is a bowl, looking at whether the bowl is a bowl, looking at whether the bowl is a bowl, looking at whether the bowl is a bowl or a bowl;”; The so-called shoes, which are not shoes, are famous shoes – depending on whether they are shoes, whether they are shoes or not, whether they are shoes or not; The so-called table, which is not a table, is a famous table – looking at whether the table is a table, looking at whether the table is a table, looking at whether the table is a table, looking at whether the table is a table or not; The so-called chair, that is, non chair, is a famous chair – to see whether a chair is a chair, to see whether a chair is a chair, to see whether a chair is a chair, to see whether a chair is a chair or a chair… Of course, the same process has taken place for us to see ourselves and ourselves: for example, if you call yourself Three Zhang, you will clearly understand and experience, “The so-called Three Zhang, that is, non Three Zhang, is a so called Three Zhang – to see Three Zhang is see Three Zhang, to see see Three Zhang is no longer see Three Zhang, to see see Three Zhang or see Three Zhang”; Similarly, Four Li, Five Wang, and Six Ermazi are also the same.

“When we have such a knowledge of everything in the world, we will understand that the understanding of the nature or reality of things can begin with anything in the world. The so-called practice of knowing the reality of all laws can begin with any thing in the present.”. You can refer to “who I am”, you can refer to “tree” or “wild duck”, you can refer to “who chants Buddha”, “who practices Buddhism”, “who walks”, and even refer to the dogs, cats, flowers, and stones in front of you.

“All roads lead to the same destination, just as all roads lead to Rome, so can things lead to reality.”. “Practice practicing looking at things in isolation from their names, starting with anything in front of them. This is’ seeing X is X ‘, that is,’ so-called X ‘.”; When you are able to see the existence of being apart from the name and phase, it is “seeing X not X”, that is, “not X”; Although you have seen “X is not X” or “that is, not X”, people in the world think it is X and call it X, so you also call it X and pretend that it is X, which is “looking at X or X” or “that is, X”.

“All practitioners, seeing the noumenon of the law, seeing the reality of the law, seeing things themselves without any human concepts or stories, and seeing a pure existence that defies any of your knowledge, if they can do so, they have a pure Dharma eye.”. The eyes of the Pure Dharma can see the Tathagata and see “the so-called X, which is not X, is the name X”, and can clearly understand the entire process of “seeing the mountain as a mountain, seeing the mountain as not a mountain, seeing the mountain as still a mountain; seeing the water as water, seeing the water as not water, seeing the water as still water.”.

To be able to understand the essence and true nature of all things in the world without being influenced or influenced by false perceptions created by the mind itself. The liberation of knowledge and trouble gradually occurs. “All travelers come to know and experience the actual process of” seeing the mountain as a mountain, seeing the mountain as not a mountain, seeing the mountain as still a mountain; seeing the water as water, seeing the water as not water, seeing the water as still water “to realize the central sentence of the Vajra Sutra:”

The so-called X, that is, not X, is the name X. “to liberate the knowledge and relieve the suffering and annoyance caused by the knowledge and view.”.