3) Consciousness arises from name and form: the mental and material essence formed by the activity of consciousness. Name refers to concepts, the mental aspect; form refers to physical appearance, the material aspect.
4) The Six Sense Bases of Name and Form: The six sense bases, also known as the six entrances, refer to the six sense organs, namely the eyes, ears, nose, tongue, body, and mind. At this time, the embryonic body gradually matures and is about to be born.
5) Six sense organs: Contact refers to the contact between the six sense organs and the external world after the fetus is born.
6) Contact and feeling: feeling refers to experiencing and accepting. As the body and mind gradually develop, the six senses come into frequent contact with the six sense objects of form, sound, smell, taste, touch and mental objects, resulting in corresponding feelings of pleasure or pain, or neither pleasure nor pain.
7) Feeling-based craving: craving refers to desire and attachment. As we grow older, we develop a discriminating mind based on our feelings, and thus develop feelings of love and hate.
8) Love and attachment: attachment means clinging and pursuing. Because of craving, after reaching adulthood, desire becomes strong, and one begins to cling to and pursue the outside world.
9) The cause of existence: Here, existence refers to the indelible consequences of thoughts and actions, namely karma, which is divided into three types: good, bad, and neutral. Due to attachment, various kinds of karma are created.
10) Rebirth due to karma: Because of karma, this karma will inevitably produce future consequences, causing people to be reborn after death, thus leading to rebirth in the next life.
11) Birth, aging, and death: Birth inevitably leads to aging and death. In this way, twelve links of life and death continue in an endless cycle.
The cause and effect of karma are: (1) evil cause and evil effect, that is, attributing the cause of the birth of all things to the superhuman power of the Great Lord Shiva.
2) There is no cause but there is an effect, which means that the existing phenomenal world is acknowledged as an effect, but the cause of this effect is difficult to investigate, so the cause of this effect is denied.
3) There is a cause but no effect, that is, the existing phenomenal world is acknowledged as the cause, but the result of this cause is difficult to investigate, so the result of this cause is denied.
4) No cause and no effect, that is, denying both cause and effect, and not acknowledging any cause and effect.
If the consequences of karma are uncertain, then there is no cause and effect; if the consequences of karma are certain, then sentient beings cannot become Buddhas. Know that karma can be transformed, just as two streams mix: the hotter one flows into the colder one. Karma is created by the mind, and karma changes with the mind.
The Thirty-Seven Factors of Enlightenment (also known as the Thirty-Seven Bodhi Factors) refer to thirty-seven methods and paths of practice for attaining wisdom, enlightenment, and Nirvana. The Thirty-Seven Factors of Enlightenment are divided into seven categories: the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path. You two can contemplate these on your own.
The Three Realms and Six Paths refer to the six destinations of sentient beings in the cycle of birth and death: the Realm of Gods, the Realm of Humans, the Realm of Asuras, the Realm of Animals, the Realm of Hungry Ghosts, and the Realm of Hell. Among these, the Realm of Gods, the Realm of Humans, and the Realm of Asuras are known as the Three Good Realms, while the Realm of Animals, the Realm of Hungry Ghosts, and the Realm of Hell are known as the Three Evil Realms. Except for the Realm of Gods, which is further divided into the Desire Realm, the Realm of Form, and the Formless Realm, the other five realms belong to the Desire Realm. The concepts of the Six Paths and the Three Realms overlap, and are commonly referred to as the Three Realms and Six Paths. If you have the time, you can visit the Netherworld, the incarnation of the Earth Goddess Houtu, where you will surely comprehend its profound mysteries.
Nirvana, also translated as extinction, quiescence, or liberation, is the ultimate goal and highest state of Buddhist practice. It generally refers to the spiritual state attained after overcoming afflictions and ignorance—a state of non-birth and non-death, transcending birth and death, and of eternal bliss. Nirvana possesses the four virtues of permanence, bliss, self, and purity. The state of Nirvana is an eternal and unchanging enlightenment, hence the term "permanence"; the state of Nirvana is free from suffering and filled with bliss, hence the term "bliss"; the state of Nirvana is free from the defilements of afflictions, hence the term "self"; and the state of Nirvana is free from the defilements of afflictions, hence the term "purity." Nirvana possesses the eight flavors of permanence, constancy, peace, purity, non-aging, non-death, immaculateness, and bliss, hence the term "eight flavors of Nirvana." Combining the eight flavors of Nirvana with the four virtues of Nirvana, permanence and constancy become permanence, peace and bliss become bliss, non-aging and non-death become self, and purity and immaculateness become purity.
In short, Nirvana is an absolute state of enlightenment and liberation attained by transcending the illusion of birth and death. Although it is achieved through causal practice, it is not formed by the aggregation of causes and conditions, and therefore it is unique, unchanging, and eternal. This state is the ultimate goal pursued by Buddhism, an ineffable and inconceivable state of existence that transcends human and heavenly blessings. Moreover, Nirvana is not attainable only after death. Once this state is realized, the distinction between life and death loses its meaning for the enlightened one. Whether in life or after death, one will forever reside in a state of great freedom and liberation, free from afflictions and delusions.
When Jieyin and Zhunti heard this teaching, they were overjoyed. They were people with great karmic affinity and perseverance to become saints. When they established the Western Religion, their foundations were shallow and they could not compare with the Three Pure Ones of the East. They made a great vow to borrow merit from the Heavenly Dao to become saints, but they did not have a thorough understanding of the fundamental doctrines. In fact, the current Western Religion is just a framework compared to Buddhism in later generations. If it is to flourish, it is necessary to take this opportunity to improve its doctrines.
Jieyin and Zhunti are also people of great wisdom and perseverance. The saying "If one hears the Way in the morning, one may die in the evening" refers to their current state. Their expressions vary, sometimes sad, sometimes happy, sometimes furious, and sometimes hateful. They are the ancestors of Buddhism and already have a large framework. After Xuantian filled in the important parts, it was perfected. After listening to Xuantian's words, the two understood after a short while and even expounded on more profound Buddhist teachings, which greatly benefited everyone present.
More than a month had passed since their discussion. Jieyin's face showed even more suffering, and Zhunti's aura had also changed considerably, becoming even more ethereal. After their discussion, the two exchanged a glance, rose, and bowed deeply to Xuantian.
Xuan Tian quickly stopped him. Although he had said a lot, he was not worthy of such a bow. It would seem as if he were taking someone else's knowledge and then instructing them, which would be a rip-off. He had also benefited greatly from the discussion, and he would feel embarrassed to be bowed to by someone else, no matter how thick-skinned he was.
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