The main aim of Buddhism is liberation. That is the ultimate and unique end that people who study Buddhist teachings as well as Buddhist students cannot forget.
Although the history of Buddhist philosophy is always changing to adapt to reality, although all forms of Buddhism through space and time have many differences, the following golden words of the World Honored One still serve as the standard. for all Buddhist thought systems: “The water on all sides of the ocean has only one taste, which is salty; My Way has only one taste, the one who is liberated.” Ignoring that criterion, whether Southern or Northern Buddhism, Hinayana or Mahayana, has unintentionally or intentionally falsified and perverted the original and inherent spirit of Buddhism.
Suffering is the principle of life. Where there is life there is suffering. Suffering cannot be conceptualized superficially in theory or felt superficially through the torments of illness or depression of the soul. Suffering takes place in all forms of life. The composite volatility of things, the selflessness of the subject, the inability to discover and transcend reality are all aspects of suffering.
The absurdity of war that cannot be quelled, the barbarism of violence that cannot be reversed, as well as all the wild tendencies of instinct and uncontrollable feeling, people every day one finds himself encased in the fortified walls of life. Liberation is finding a way to break free and free yourself from those limitations. The liberated person will control himself, control things and exercise a great magic force: Freedom.
Four methods of liberation
We are drawn to things by ourselves, we have drawn things. That relationship begins with the confirmation that the thing is real. We look at things and acknowledge their existence. We lie down on it, be aware of it, discern it, and express our feelings for it. It is the parallel development and correlation between things and the psyche through the waves of craving (desire), clinging (keeping), being (being) of the principle of 12 causes and conditions, the basis of the Mahayana teachings. excess. Liberation is to change the perception of things, to see the composite nature of things and to break free from the attachment of things by removing it from our minds. In other words, it is necessary to give up Desire (craving), let go of desire (Crap) to be free. Must focus on mindfulness (Concentration) to keep the instincts (Precepts) to understand thoroughly and to break free from the blockade of things (Hue and Liberation).
The Mahayana teachings have conceived of the existence of things and of spirituality as both illusory. Things are related to ideas and act on ideas. To cut down the idea is to cut down things and cut down the subject. Hui Neng’s spirit of separation from thought is the spirit that guides the notion of leaving good and bad, big and small, high and low, transparent, yes and no. That is to leave the duality of all differences of things perceived by consciousness. To leave those two extremes (non-dualism) is to go directly to the center of reality, and to fulfill the power of freedom in reality. It is the most effective, fastest and most accurate means of liberation.
Therefore, when thinking about the issue of liberation in Buddhism, we have to adjust our attitude when we see liberation as avoiding life. The concept of liberation is to give up life, to renounce the world to “enter” into Nirvana, which means that there is not yet a correct perception of Buddhism. Liberation is only the result of the work of eliminating lust in life, Nirvana and life are not different in nature! Distinguishing Nirvana from life is the work of the concept, but also the concept is suffering. Don’t let the problem of liberation torment us, bind us like the bitter reality used to torment and bind us.
Living in reality, being covered, wrapped, bound, pulled by reality but still calm, still leisurely, still covering reality, still free, still not being pulled by things is to have entered. the path of realization of liberation.
In front of others who still perceive friend and foe, when truth is more controversial than defeated, before violence is fearsome or rebellious, and in the face of life’s suffering, they are still infatuated or evasive are all attitudes of who are still dependent on reality on the way to happiness.
The mechanical life of our century puts more and more pressure on us every day. In a world full of lust and blood, our earnest wish today is how to have the courage to overcome ourselves on the road to freedom and happiness. Studying, practicing, and propagating the Buddha’s teachings is to fulfill the purpose and mission of liberating yourself and others.