How do you explain Bodhi in these sentences: "Bodhi has no tree, and the mirror is not a stand. There is nothing in the first place, so how can it cause dust?" Can you please be more detailed? Thank

How do you explain Bodhi in these sentences: "Bodhi has no tree, and the mirror is not a stand. There is nothing in the first place, so how can it cause dust?" Can you please be more detailed? Thank you

Bodhi

Sanskrit bodhi is the same as Pali. Free translation: awareness, wisdom, knowledge, and Tao. Broadly speaking, it is the wisdom of cutting off worldly worries and achieving nirvana. That is, the enlightenment and wisdom that Buddhas, Pratyekabuddhas, and Sravakas each obtain through their fruits. Among these three kinds of Bodhi, the Bodhi of the Buddha is the supreme ultimate, so it is called Anuttara Samyak Sambodhi, which is translated as the Supreme Enlightenment, the Supreme Universal Wisdom, the Supreme True Way, and the Supreme Bodhi.

As for the Bodhi of the Buddha, according to the fifty-three volumes of the Great Wisdom, there are five types: (1) Aspiration for Bodhi, which means that the Bodhisattva of Ten Faiths aspires to seek Bodhi, and his heart is the fruit of Bodhi. because. (2) Mind-subduing Bodhi means that Bodhisattvas at the ten abodes, ten deeds, and ten deeds can practice the paramitas to subdue their troubles and subdue their minds. (3) Enlightenment Bodhi means that the ascended Bodhisattva realizes that the reality of all dharmas is ultimately pure, which is the so-called Prajnaparamita phase. (4) After reaching Bodhi, the Bodhisattva of the eighth level, the ninth level of goodness and wisdom, and the tenth level of Dharma Cloud, obtains expedient power from Prajna Paramita, does not cling to Prajna Paramita, and eliminates the fetters. Trouble leaves the three realms and reaches Savaru (all wisdom), so it is called the emergence of Bodhi. (5) Supreme Bodhi, which refers to the realization of the wonderful enlightenment of Anuttara Samyak Sam Bodhi, which is the enlightened wisdom of Buddhahood. The above are collectively called the five kinds of Bodhi. In addition, the Lotus Sutra volume contains the Buddha's three bodies of Dharma, Sambhogakaya, and Sambhogakaya. It stipulates three types of Bodhi: Dharmakaya Bodhi, Sambhogakaya Bodhi, and Sambhogakaya Bodhi. Volume 18 of the Mahayana Chapter distinguishes two types of supreme Bodhi: the Bodhi of convenience and the Bodhi of pure nature. In addition, the Three Bodhisattvas are also one of the ten three methods of Tiantai Sect, namely: (1) Reality Bodhi, also known as Supreme Bodhi. Realize the true nature of Bodhi. (2) Real Wisdom Bodhi, also known as Pure Bodhi. Understand the wisdom of reasonable agreement. (3) Convenient Bodhi, also known as ultimate Bodhi. Understand the role of enlightenment in educating and transforming all living beings. The three above are indistinguishable from the three virtues of Dharmakaya, Prajna, and Liberation.

According to the treatise on rebirth in the Pure Land, stay away from the following three methods that are contrary to the Bodhisattva: (1) clinging to oneself, (2) not wanting to make all sentient beings safe, and (3) seeking only one’s own interests. . It is called the Three Dissociated Minds or the Three Dissociated Bodhi Obstacles. The same book also lists three kinds of pure mind: (1) not seeking happiness and happiness for oneself (immaculate pure mind), (2) eliminating the suffering of all living beings and making them happy (peaceful pure mind), (3) enabling all living beings to achieve Bodhi and giving them eternity. Happiness (pleasure and pure heart). These are the three kinds of hearts that follow the Bodhisattva Dharma. All of the above must rely on the three doors of wisdom, compassion, and convenience to stay away or arise.

Those who practice Mahayana and seek supreme Bodhi are called Bodhisattva, or Bodhisattva for short. The desire to pursue the supreme bodhicitta is called the supreme bodhicitta, the supreme Tao intention, or the bodhicitta. Following the thirty-seven kinds of conduct of Bodhi, it is called the method of Bodhi. The place where the Buddha attained enlightenment is called the Bodhi Ashram or Bodhi Fields, and the tree in the Ashram is called the Bodhi tree. Praying for ancestors to become Buddhas and cultivating blessings in the underworld is called increasing Bodhi. At the end of the lecture, reciting the Buddha's name and praying to all living beings to enhance the Buddha's path is called the Bodhi Lecture. The temple to which Tanna belongs is called Bodhi Temple or Bodhi Temple.

After talking about Bodhi, let’s talk about what this poem involves:

Shenxiu said: "The body is a Bodhi tree, and the heart is like a mirror stand. Always brush it diligently to avoid disturbing others. "Dust."

Huineng said: "Bodhi has no tree, and the mirror is not a stand. There is nothing in it, so how can it cause dust?"

The two stanzas have their own emphasis. What Shenxiu talks about is dependent origination or called wonderful existence or called different aspects. It is about things. Huineng talks about the emptiness of nature or the general phase, which is reasonable. "Dependent origination" and "emptiness of nature" are the essence of all things, that is, the two sides of our nature. We must not be biased towards either side.

When using it, the two verses should be combined:

“The bodhi tree is a tree, and the mirror is a false platform. It is not polluted in nature, but it is said to be pure and dusty. ”

Furthermore, Buddhism is a non-dual method, which emphasizes the unity of mind and matter, the unity of the objective world and the subjective world, which cannot be simply explained by idealism or materialism.

If we insist on pursuing a state of inaction in thinking, then this can be seen as talking about the emptiness of nature. It is incorrect, incomplete, and biased to talk about the emptiness of nature alone, because in addition to the general phase of emptiness, there are countless different phases of dependent origination, which are inactive and omnipotent, and have no form and omnipotence. This may be a paranoid understanding of Buddhism that many people have.

If we must say that we are talking about a kind of self-denial of the objective world, it is because as mentioned above, we are paranoid about our understanding of the objective world and cannot treat it completely and comprehensively. To deny it is not to abandon it, but to abandon it. Deny a single understanding and replace it with multiple perspectives, so that you can see things clearly.

-----Answer to your additional questions:

1. Bodhi can be simply regarded as the perfect substitute for wisdom and compassion.

2. Ananda

The Sanskrit name A^nanda is the same as the Pali name. He is one of the ten disciples of Buddha. The full name is Ananda. The free translation is joy, celebration, and innocence. He was the cousin of the Buddha. He was the Buddha's regular disciple for more than 20 years after he became a monk. He was good at memorizing and could recite many of the Buddha's sermons, so he was known as the best scholar. Ananda was born with an upright appearance, his face was like the full moon, his eyes were like green lotus flowers, and his body was as pure as a mirror. Therefore, although he had become a monk, he was repeatedly tempted by women. However, Ananda had a strong will and finally maintained his holy life.

The Buddha was not enlightened during his lifetime, and he cried in sorrow when he passed away. Later, he received the teachings of Maha Kassapa, worked hard and became enlightened. Those who were selected to recite sutras in the first sutra gathering have made great contributions to the transmission of sutras and Dharma. At the beginning, the Buddha's aunt Mahaprajapati wanted to join the order, and Ananda used her good offices to mediate her. Finally, she got permission from the Buddha and contributed greatly to the establishment of the Bhikshuni order.

According to the second volume of the Karmic Transmission of the Dharma Storehouse, the Buddha taught the Dharma to Mahakasyapa, and then Mahakasyapa passed the Dharma to Ananda, so Ananda was the second ancestor of the Dharma Storehouse. Ananda swam in the Sanga River to show his serenity between twenty and twenty-five years after the Buddha passed away. Before passing into serenity, he gave the Dharma to Shanna and practiced it.

If you have any other questions, you can leave a message. We are always willing to communicate with you. Let’s all work together, Amitabha.