I was taught that the world I saw without being sensible is what the world is as it should be.
Yes, I think that's true.
You can't even live a life without being sensible.
How can we make use of this senseless wisdom in our lives?
A state of being reckless will be a state of enlightenment where you have abandoned your ego.
I want that, I want this, I like this, I hate it. I don't think it's foolish to hold them down so as not to think that it's a loss or gain.
I think the first thing to do is observe what kind of state your mind is in right now.
I'm frustrated.
Today's dinner is something I feel I don't like.
They seem kind of excited today. etc
Doesn't that mean keeping those hearts as they are and not going after them?
The purpose of Buddhism is to eliminate and control worries and suffering.
To that end, the Buddha discovered that it is better to eliminate and control worries.
In order to eliminate and control worries, there are three practices: commandment (lifestyle), determination (spiritual unity), and wisdom (observation: wisdom).
Indiscretion is related to determination (spiritual unity) and wisdom (observation). The ascetic practice of erasing and controlling the worries of insanity (foolishness) leads to indiscretions.
It may be difficult for us because deep spiritual unity is necessary in order to truly be in a state of recklessness.
However, it will be possible to observe things with an awareness of indiscretion.
They observe that “the law is selfless and empty.”
The law (what I thought with my heart and mind) is selfless (without substance) and empty (like a dream),
Therefore, I am aware that concepts, segregation, and discrimination that I have thought of in my head are not worthy of obsession.
For example, with regard to discrimination that causes suffering to others, it is good to be aware that discrimination that humans think with their heads is not worthy of attachment, and that it is more important (Buddhist) to reduce human suffering than that.
There are many classifications and discrimination that can be used in everyday life, but be careful about discrimination that increases people's suffering.
It is better to use the separation that a green light is safe to some extent, and a red light is dangerous with a high probability.
The green light is also “empty,” and if you stop once and check safety exactly one by one, it will increase the trouble and suffering of the following vehicle.
If you think about recklessness in theory, I don't even understand it, but since it's the Buddha's enlightened wisdom, I can't have it.
I think the best I can do now is to be happy and believe that “I will definitely become such a Buddha in the future.”
More than a question
“You can't even live a life without being sensible.
How can we make use of this senseless wisdom in our lives?”
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Strictly speaking, this is a state of discernment.
It is a sensible state where you look at yourself from a sensible point of view, where you are “indiscreet.”
True carelessness does not interfere with one's own judgments and interpretations, and does not indicate a state of meditation/meditation, or self-consciousness.
When you're in that state, there's nothing good or bad about how to make the most of it, and it's a very comfortable state.
I am in a state where I am aware that “my current self is probably unreasonable.”
If it is an actual state of carelessness, questions that are raised on a daily basis will be solved.
I'm not angry either. I'll try to keep the facts as they are. Since it does not use private interpretations, it can be used indefinitely.
Zensyu-sama
This is Kawaguchi Hidetoshi. This is my humble answer to the question.
It is said that “a world seen indiscriminately without discernment is what the world is as it should be”... but it is true that all things and things in this world are inherently indistinguishable in any way.
The reason is that these things, essentially, have no substance, in other words, they are “empty.”
Perhaps the correct answer is that there is no way to separate them because there is no substance.
However, what cannot be wrong is that even if there is no substance or because it is empty, it is by no means emptiness or emptiness.
In reality, Chusei, Zensyu, and the things and things that are right in front of us now exist and have been established.
However, even if it does exist and is established, the essence of its existence is that it is intangible, incoherent, and empty.
Furthermore, Buddhism explains that everything is formed by “luck” ※.
Advancing this understanding of “the sky and good fortune” is required to be applied to actual real life, training, and Buddhism.
“You can't even live a life without being sensible”... this is a matter of course. Assuming that everything is indiscreet, you can misunderstand that there is no right or wrong, and for example, this is an example where Gan Yom Kiyoshi has already given it, but if neither the red light nor the green light are related, it is unreasonable, please rush into the intersection and take a look at it assuming that it doesn't matter if the traffic light in front of you is a red light. What do you think? Worst of all, you'll get hit by a car and die. This is a free fool. Please don't try it at all (laughs)
I think it would be good if you could think that making use of “recklessness (emptiness) and sensibility (good fortune)” is for the sake of living without commitment rather than being caught up and causing suffering, in other words, for the “middle way.”
* In understanding “luck,” three main levels can be considered: first, “dependency between cause, condition, and effect,” second, “dependency between part and whole,” and third, “dependency due to being pseudonym, hypothesized, or hypothesized due to conscious effects, conceptual effects, and thought discrimination effects.”
Kawaguchi Hidetoshi Gassho