<\/p>\n\n\n\n
Many of the concepts derived from primitive religions that we hear in various daily life situations and see others using on various media platforms are misunderstood due to later generations\u2019 cognitive errors regarding the underlying meanings of these concepts. The reason behind this is that when the speaker expresses something beyond the listener\u2019s cognition, the understanding and cognition of listeners from different ages and backgrounds will distort the speaker\u2019s meaning based on their own understanding and cognition. Finally, after many years of being passed down through word of mouth, a consensus is formed on the wrong concepts.<\/p>\n\n\n\n
According to Wikipedia, \u201cHui Guang Fan Zhao\u201d refers to the phenomenon of a critically ill patient experiencing a short-lived abnormal improvement before passing away. The specific manifestation is usually when a comatose patient suddenly becomes conscious, regains appetite, is able to engage in brief conversations, and even regains mobility. However, in the following few days or hours, the situation deteriorates rapidly, leading to the patient\u2019s passing. Many people\u2019s understanding of \u201cHui Guang Fan Zhao\u201d is similar to this definition. However, the original meaning of \u201cHui Guang Fan Zhao\u201d should be \u201cHui Guang Fan Zhao,\u201d which comes from the Taoist practice classic, \u201cTaiyi Jinhua Zongzhi.\u201d \u201cHui\u201d refers to entering into a meditative state after letting go of everything, \u201cGuang\u201d refers to observation, and \u201cFan Zhao\u201d refers to observing one\u2019s body and inner thoughts in a state of \u201cHui Guang.\u201d In other words, \u201cHui Guang Fan Zhao\u201d is actually a primitive Taoist meditation practice.<\/p>\n\n\n\n
Why do people have a sudden state of clarity before they die? It\u2019s because the brain releases a large amount of DMT (dimethyltryptamine) when a person is close to death. When DMT is released in large amounts, the brain enters a state of abnormal clarity of consciousness, and the person may even see various hallucinations and feel that they are approaching death. Additionally, DMT is found in various plants such as ayahuasca and mimosa bark, and it is also released in large amounts during deep meditation. Therefore, deep meditation is to some extent a \u201csimulated death\u201d state, and the state before death is a state of \u201cdeep meditation\u201d (such as abnormal clarity, seeing hallucinations, and seeing white light).<\/p>\n\n\n\n
Many people misunderstand \u201cXiang You Xin Sheng\u201d as meaning that a person\u2019s inner state can influence their appearance, that one\u2019s mental state affects their facial features, and that kind people become increasingly beautiful while unkind people become increasingly ugly. In this view, everything about a person\u2019s appearance is a reflection of their inner state.<\/p>\n\n\n\n
First of all, \u201cbeauty\u201d and \u201cugliness\u201d are subjective aesthetic standards, and no one can objectively say who is beautiful or ugly. If \u201cXiang You Xin Sheng (Appearance arises from the mind)\u201d is a truth, then who can objectively judge a person\u2019s external \u201cbeauty\u201d or \u201cugliness\u201d? Secondly, if one thinks that a person is \u201cugly,\u201d it means their soul is eviler, then society only needs to pre-detain people defined as \u201cugly\u201d according to certain social standards to prevent many evils in advance, and judges do not need evidence and logic when they make verdicts. By now, readers may have already perceived the absurdity of this argument.<\/p>\n\n\n\n
\u201cAppearance arises from the mind\u201d actually comes from Buddhist terminology. The so-called \u201cXiang(Appearance)\u201d refers to all things you consider to exist objectively, which are all born from the \u201cmind\u201d and have nothing to do with a person\u2019s external appearance. Our human body has many senses that allow us to perceive different aspects of a thing through vision, hearing, touch, taste, smell, etc. In primitive Buddhism, it is believed that everything perceived by our senses under consciousness is actually only a stimulation we create for ourselves. For example, the colour we perceive from a flower is actually reflected by the light refracted onto our retina. There is no objective existence of colour. Sound is only perceived through the auditory sensing component in our ears by the vibration of air, and there is no objective existence of sound. Taste and smell are just our sensory mechanisms that allow us to smell and taste different flavours, and there is no objective existence of taste. All of these human sensory functions, if applied to another animal, may lead to different perceptions of objective things due to differences in sensory functions between different species.<\/p>\n\n\n\n
\u201cCause and Effect\u201d and \u201cKarma\u201d are often interpreted by people from different cultural backgrounds as a fundamental logical relationship that applies to all laws of the world. For example, some believe that a person who commits evil deeds will face retribution, or that their \u201csin\u201d will affect their family or future generations, and they may even be haunted by ghosts, suffer from disabilities or die young in the next life. However, based on my observations, almost everyone\u2019s understanding of \u201cCause and Effect\u201d and \u201cKarma\u201d is an attempt to forcibly interpret the true meaning of these concepts through a Chinese religious perspective. In fact, these concepts originate from the original Buddhist concept of consciousness, and they have nothing to do with one\u2019s good or bad deeds. In the cultural and contextual framework of that time, the so-called \u201cevil deeds\u201d actually referred to \u201call actions that lead people away from tranquillity,\u201d while \u201cgood deeds\u201d referred to \u201call actions that lead people towards tranquillity.\u201d<\/p>\n\n\n\n
Therefore, \u201ccause and effect\u201d refers to the internal changes in a person\u2019s mind caused by external environmental information. For example, some traumatic experiences during childhood can lead to behavioural deviations in adulthood, or past insults and humiliations can become persistent attachments in the future. These experiences can be triggered by receiving certain information at a certain moment in the future, and even lead to emotional reactions so strong that they can destroy objective rational cognition and deny facts. The inner self changes according to external environmental changes and is uncontrollable.<\/p>\n\n\n\n
In the theory of original Buddhism, what we need to cut off is not the cause or the effect, but \u201ckarma.\u201d \u201cKarma\u201d is the connection in \u201ccausality.\u201d For example, if you have a fearful heart towards cockroaches, if the \u201ckarma\u201d is strong, it means your fear is more significant. Some people may even have physiological effects such as fainting and dizziness. Our ego is all bound by \u201ckarma,\u201d and meditation is the means to cut off \u201ckarma.\u201d However, not all \u201ckarma\u201d needs to be cleared. For example, there is something called \u201cgood karma,\u201d which can connect individual \u201ccausality\u201d and make the psychological state healthier.<\/p>\n\n\n\n
\u201c\u7121\u5e38 Wu Chang\u2019 (Impermanence) is also often misinterpreted by different online media or by certain masters as a kind of spiritual chicken soup for living in the present moment. When disasters or casualties occur, it is often explained that \u2018life is impermanent,\u2019 suggesting that people may encounter unexpected misfortunes at any time and need to cherish what they have now. In modern Buddhism, \u2018\u7121\u5e38Impermanence\u2019 is also regarded as one of the truths, pointing out that all things in the world are constantly changing, and nothing is permanent. Everything exists due to various causes and conditions.<\/p>\n\n\n\n
Although both interpretations can provide comfort to people, unfortunately, they are also forced to interpret the original meaning through modern semantic understanding. When understanding \u201c\u7121\u5e38 Impermanence\u201d one needs to consider the context of its origin. Indeed, \u201c\u7121\u5e38 Impermanence\u201d also originated from Buddhist concepts, but it has also been misinterpreted by modern Buddhism. The original source is:<\/p>\n\n\n\n
\n\u300c\u89c0\u8eab\u4e0d\u6de8\u3001\u89c0\u53d7\u662f\u82e6\u3001\u89c0\u5fc3\u7121\u5e38\u3001\u89c0\u6cd5\u7121\u6211\u300d\uff0d\u300a\u56db\u5ff5\u4f4f\u300bFour Foundations of Mindfulness<\/p>\n<\/blockquote>\n\n\n\n
\n\u300c\u8272\u8005\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\uff1b\u89ba\u4ea6\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\uff1b\u60f3\u4ea6\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\uff1b\u884c\u4ea6\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\uff1b\u8b58\u4ea6\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\uff0c\u662f\u70ba\uff1a\u8272\u7121\u5e38\uff0c\u89ba\u3001\u60f3\u3001\u884c\u3001\u8b58\u7121\u5e38\uff0c\u7121\u5e38\u5247\u82e6\uff0c\u82e6\u5247\u975e\u795e\u3002\u300d\uff0d\u300a\u963f\u542b\u7d93\u300bAgama Sutras<\/p>\n<\/blockquote>\n\n\n\n
The original meaning of \u201cImpermanence\u201d is not to explain the phenomena or essence of external things, nor does it refer to unexpected events in one\u2019s life. Rather, it refers to the impermanence of all things in the human mind, including all perceptions, emotions, desires, and thoughts, which are subject to birth and death. All desires, emotions, and thoughts can arise and cease in an instant, or they can continue to affect us subconsciously without our knowledge, becoming the suffering of our lives. Buddhists need to feel the impermanence within themselves during meditation and remove emotions, desires, and thoughts to attain a state of meditation.<\/p>\n\n\n\n
Misconception\u00a05: \u201cSelflessness (No-self)\u201d.<\/h2>\n\n\n\n
The misunderstanding of \u201cno-self\u201d is even more mystical than the above errors. For example, in modern Buddhist concepts, \u201cno-self\u201d is equated with \u201cI do not exist (there is no self),\u201d \u201cbecause people are constantly changing, there is no essence. That is, a permanent, unchanging self does not exist.\u201d Many masters even point out that the \u201ccontemplation of the non-self in phenomena\u201d in the Four Foundations of Mindfulness means \u201cphenomena are all dharmas, the body is also a dharma, and one of the myriad dharmas, and within all dharmas, the self cannot be found.\u201d These seemingly plausible concepts continuously use Buddhist terminology to explain another Buddhist term to cover up their ignorance of the Dharma, to the extent that they cannot even grasp the concept of \u201cdharma.\u201d \uff08\u539f\u59cb\u4f5b\u6cd5\u6982\u5ff5\u4e2d\u7684\u6cd5\u662f\u4ec0\u9ebc What is the concept of \u2018Dharma\u2019 in original Buddhism ?<\/a>\uff09<\/p>\n\n\n\n
The concept of the two words \u201cselflessness\u201d first appeared in the original Buddhist theory \u201cThree Dharma Seals\u201d<\/p>\n\n\n\n\n\u8af8\u884c\u7121\u5e38\uff0c\u8af8\u6cd5\u7121\u6211\uff0c\u5bc2\u975c\u6d85\u69c3\u3002
All mental phenomena are impermanent, all mental phenomena (all dharmas) are non-self, nirvana is tranquility.<\/p>\n\n\n\n<\/p>\n<\/blockquote>\n\n\n\n
Many people mistakenly take \u201cno-self\u201d out of context from \u201call mental phenomena (all dharmas) are non-self,\u201d and forcibly use this fallacy to eliminate the objectivity of human existence. This nihilism has caused very serious consequences for many people. Because the definition of \u201cdharma\u201d in \u201cWhat is the concept of \u2018Dharma\u2019 in original Buddhism?\u201d is detailed as \u201cthe attributes of the human mind,\u201d all thoughts, instincts, emotions and desires..etc belong to the attributes of the human mind. Therefore, \u201cno-self\u201d cannot be extracted from \u201call phenomena are without self\u201d for independent interpretation. It must be explained in conjunction with the four words \u201call mental phenomena (all dharmas) are non-self,\u201d rather than taking \u201cno-self\u201d out of context to mean \u201cthere is no self,\u201d \u201cnot-self,\u201d and other seemingly plausible but actually irrational interpretations.<\/p>\n\n\n\n
Therefore, the correct meaning of \u201call mental phenomena (all dharmas) are non-self\u201d is \u201cthe various attributes of the human mind do not belong to me.\u201d Because many people have already established an inseparable relationship with emotions and desires, it is difficult for them to independently perceive the relationship between these attributes of the human mind and their true self. There are two levels of understanding \u201call mental phenomena (all dharmas) are non-self.\u201d The first is the literal understanding, and the second is the realization established through insight meditation, truly recognizing that our thoughts, emotions, instincts, desires, etc., do not belong to our true nature. Our true nature is pure and tranquil.<\/p>","protected":false},"excerpt":{"rendered":"
Many of the concepts derived from primitive religions that we hear in various daily life situations and see others using on various media platforms are misunderstood due to later generations\u2019\u00a0cognitive errors\u00a0regarding the underlying meanings of these concepts. <\/p>","protected":false},"author":193014733,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":true,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_wpcom_ai_launchpad_first_post":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[776836640],"tags":[],"class_list":["post-13294","post","type-post","status-publish","format-standard","hentry","category--english-version"],"jetpack_publicize_connections":[],"jetpack_likes_enabled":true,"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/pcmYUB-3sq","jetpack-related-posts":[],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/posts\/13294","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/users\/193014733"}],"replies":[{"embeddable":true,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/comments?post=13294"}],"version-history":[{"count":3,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/posts\/13294\/revisions"}],"predecessor-version":[{"id":13297,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/posts\/13294\/revisions\/13297"}],"wp:attachment":[{"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/media?parent=13294"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/categories?post=13294"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/whalefallnotes.blog\/en\/wp-json\/wp\/v2\/tags?post=13294"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}