Chapter 8 What are Precepts, Concentration and Wisdom

Liang: It is not accessible enough, but it is not hindered for a wise person to understand.So like Confucianism in the Song Dynasty, it is a bit against Buddhism and Taoism, which in my opinion is not sensible enough.As for those who understand, there is no hindrance, no hindrance, and they can see everything clearly.Obstacles, it is you who have set up obstacles for yourself. Originally, it is unnecessary, and a wise person will surpass it.Song Confucians were like Zhu Zi and Zhu Xi. Many Confucians rejected Buddhism and Taoism. Ai: You said yesterday that you have always been a Buddhist. Liang: Because I wanted to become a monk very early, when I was very young, when I was a teenager.

Ai: So until now you still keep the original... Liang: It's still the same, but now there is no need to become a monk.In fact, I still want to leave home. Ai: Still want to become a monk? Liang: Still, if I was asked to live in a temple on a mountain, then I would be very happy (laughs). Ai: Yes.Then Mr. Liang is still meditating, a Buddhist... Liang: Originally, according to Buddhism, it has three characters called "Jie, Ding, Hui".There are several precepts. For example, you cannot marry a wife. If you marry a wife, you have to leave home and become a monk.There are also no killing, no eating meat, etc.There are several precepts, and only from the "precepts" can there be "concentration", and "concentration" is what we just said about entering concentration.You must keep the precepts to be able to enter meditation.Only by "concentration" can "wisdom" be born, and "wisdom" is wisdom.Ordinary wisdom and wisdom like ours are not considered wisdom in Buddhism. This is a kind of ingenuity, not real wisdom, not great wisdom.Great wisdom must come from "concentration", and only from "concentration" can enlightenment be achieved.Of course, in Buddhism, everyone knows that there used to be thirteen sects and thirteen sects in China, and the most important and well-developed one is Zen.There is a saying in Zen Buddhism, which expresses the characteristics and characteristics of Zen Buddhism.What are the characteristics of Zen Buddhism?It is called "not establishing language and characters" - "establishing" is the "establishment" of "establishment" - not establishing language and characters, neither words nor characters are needed, and not based on language and characters.Zen Buddhism is very developed in China. There is a book called "Jingde Biography of Lantern Records", which later surpassed this "Jingde Biography of Lantern Records", and "Continued Biography of Lantern Records", a total of five books have been published one after another, collectively called "Five Lanterns Huiyuan". , are all about Zen stories.The story in there, the layman does not understand.For example, a well-known person who is very successful in Zen Buddhism is called Zen Dharma—the "virtue" of morality—another Zen master went to see that Zen Dharma, and when he came to see this Dharma, the Dharma beat him Bang, he will understand (laughs), the person who came will understand, others can't understand what's going on, this is a Zen story, this is called "Bang".And "drink".Even when a person comes to see this great virtue seeking the Dharma, he doesn’t say a word, but shouts loudly, and that person understands, and so on, are all stories in the “Biography of the Lantern Record”.

Ai: I remember that I also read some of these stories, so why is Zen Buddhism... Liang: What I mean to say is that Zen is not based on language and writing, which can influence each other.An old monk, who has already succeeded and enlightened, can have an influence on a newcomer, so that he can also become enlightened, but he does not use words to achieve enlightenment.The enlightenment of language is still in the consciousness, but the real enlightenment is to make your life change, your life fundamentally changes, and that’s what counts. Ai: Mr. Liang himself, when he was young, in his teens, when he was in a spiritual crisis, was it a few years after the Revolution of 1911?

Liang: Before the Revolution of 1911. Ai: Before the Revolution of 1911? Liang: When the Revolution of 1911, I was already 19 years old. I wanted to become a monk when I was 16 or 17 years old. Ai: Ah, sixteen or seventeen years old, I made a mistake again.I thought that after the Revolution of 1911, I really turned to Buddhism, that is to say, I used to follow the Western schools of thinkers, anyway, it was a Western school. After the Revolution of 1911, I thought that there was a spiritual crisis, so I turned to Buddhism. I was wrong. Liang: I wanted to become a monk very early. Ai: But you also participated in the Revolution of 1911. When you participated in the Revolution of 1911, you still wanted to become a monk?

Liang: I just said that.To become a monk and go to the temple to go to quietness, this can also be said to be the same as the Hinayana and Mahayana, but there is one difference in the Mahayana, that is, it wants to save the world, and it does not give up all sentient beings. Ai: I understand this truth. I just read a few books or articles you wrote about your life at that time. I have the impression that you really wanted to become a monk after the Revolution of 1911. Liang: I often say to myself that two questions occupy my mind.There are two problems, one is the real problem, the real problem of China, because China has caught up with a kind of national crisis, and the social problem is very serious.This practical question stimulated me, and this question occupied my mind.But there is another problem. What I just said is a practical problem. There is another problem that is beyond reality and is also a problem of life. Doubts and boredom about life-do not understand life, doubt it, have boredom, what should I do? , Didn't you just say you want to become a monk?These are two issues, and the two issues are different. One makes me work for the society and state affairs, and the other makes me leave.

Ai: These two issues are actually related.For example, China's issues are closely related to the rural construction under its leadership; rural construction is also closely related to Chinese culture; Chinese culture is also closely related to life, human survival, and the survival of the people.I always feel that these two issues are also closely related.Are you afraid of smoke? (Liang: It doesn’t matter.) I based this point on the basis of a Western psychologist who wrote a biography of Luther in Germany in the Middle Ages and Gandhi in India. Using a method of analysis, it is To say that some wise people—Gandhi is one, and Luther is one—they put their own problems, personal problems, and human problems together invisibly.No matter where you are, very wise people can be said to be like saints, so I analyzed your situation in the book, and it must be like this.Although I was wrong, I thought that after the Revolution of 1911, you really believed in Buddhism. You were interested in Buddhism before, but after the revolution, it was your own problems that forced you to study Buddhism. You were interested in Buddhism before, but not... …

Liang: It is like that, I talked about it a little bit yesterday. Ai: Yes. Liang: I talked about it yesterday. I always wanted to become a monk, but I didn't give up until I was 29, and I didn't get married until I was 29. Ai: Why do I mention it again and again? I made a mistake, sorry.Just write your biography and get such an important thing wrong.Before the Revolution of 1911, did you know about Consciousness-only... Liang: At that time, I didn’t understand.Consciousness-only is very difficult to understand, and the Dharma in Buddhism is only consciousness-only, which is very difficult to understand.

Ai: It is very hard to understand, not bad.You only started to study Consciousness-only in the first year (1911) and second year (1912) of the Republic of China. Liang: No, (Ai: No?) At that time, I didn’t know it, I didn’t understand it. Ai: Oh. Liang: I studied Consciousness-only at Peking University. Cai Yuanpei invited me to Peking University to teach Indian philosophy. Ai: However, in 1916 you published "Theory of Investigating the Elements of Casuism", which means that you have already studied Consciousness-only. Liang: That doesn't count as studying Consciousness-only, (Ai: That doesn't count as research.) It quotes some words from the old Consciousness-only school——Consciousness-only school has an old school and a new school.The new school is Xuanzang, does Xuanzang know? (Ai: Yes, I know.) Tang Xuanzang, Tang Sanzang, that is the new school.I didn't understand the new school of consciousness-only at that time, and I hadn't seen it yet.What I saw was of the old school, and I quoted some of the words of the old school in "Inquiry into Casuism".

Ai: I also got it wrong. Liang: It is difficult for ordinary people to distinguish. Ai: Then, Mr. Liang, you are so healthy and in such good health. Liang: Not very good, but I am not sick, my body is not sick. Ai: You are so clear-headed, just like young people.Ordinary people must think that you have some secrets. Does the secret have anything to do with Buddhism? Liang: None.Didn’t you say just now, “precepts, samadhi, wisdom”, I have a little bit of “precepts”, what is it?For example, I was a vegetarian when I was very young, and I didn’t eat meat. Not eating meat means that the Buddhists don’t kill animals, and they don’t eat any animals.At first I thought about not getting married, not getting a wife, and then I gave up the idea of ​​not getting married when I was 29 years old. When I got married, I didn't give up until I was 29 years old. Before the age of 29, I always wanted to become a monk.

Ai: Are you still a vegetarian? Liang: I am still a vegetarian now. I have been a vegetarian for 70 years. Ai: It's been 70 years, so to speak, when you were 8 years old, no, 18 years old... Liang: Because 70 years ago, I lived in Beijing with my father. I wanted to be a vegetarian, but my father didn't like it. If I didn't like it, I didn't become a vegetarian.It just so happened that I left Beijing, left my father, and went to Xi'an, Shaanxi. After arriving in Xi'an, I started to be a vegetarian, and the vegetarian diet has not changed since I started. Ai: I don't remember that.When did you go to Xi'an?What is the reason?

Liang: It happened that my elder brother, my eldest brother, was in Xi'an, and I went to his place and left my father.My father is in Beijing, he is in Xi'an, and I will go to Xi'an. Ai: It was after the Revolution of 1911. Liang: After the Revolution of 1911. Ai: Should it be 1912? Liang: Yes, it was a little more than 1912, the second year of the Republic of China. Ai: Oh, in the second year of the Republic of China, it was like this.How long have you been in Xi'an, at that time? Liang: Not too long, just a few months. Ai: Did you go to Nanjing in the first year of the Republic of China?Went to Nanjing?One year of the Republic of China? Liang: I have been there once.During the Revolution of 1911, I participated in the revolution; after the revolution, I wanted to go back to Guangxi, because Guangxi wanted to send students to study abroad, and I went with a few Guangxi people. Ai: Oh, that is, you did not go to...