The Study Of The Zen Buddhism's Outlook Of Life

The outlook of life of the Zen Buddhism, is firstly reflected in the perception of the Zen Buddhism to the life architecture, in detail it is to say that the formation of life is resulted from subjective creation ,based on the whole Buddhist theory especially on the theory of Dependent Origination and the Emptiness of Nature. It had been constructed into a huge system to explain the various layers of the life structure, setting a absolutely noumenal PRAKRTI representing that the originals of myriads things or the universe are naturally born, as the ultimately initial point of coexistence for the live individuals and themselves, and as followed starting two directions of transformation transversely from the"Five Skandhas and Eighteen Fields"to PRAKRTI, and longitudinally from"Three Realms and Six Paths"to"Ten Dharma Realms". Meanwhile, unify the different layers of the EMPTINSS and MARK by the concept of the PRAKRTI, and from the perspective of the PRAKRTI, discuss the virtues and defects of the different layers of life. However, the Zen Buddhism has a significantly different point of view from the ancient Buddhism as well as other sects in terms of the outlook of life, especially in the view that Zen Buddhism would emphasize immediate Moksa, ignoring the existence of the karma cycle of the life in some degree. In this point, the Zen Buddhism advocate even a split second of enlighting occurrence would be enough to be emotionally set free without the alleged prerequisites of accumulative years of kalpas by other sects. And accordingly, there is no needs to describe the complex composition of life in detail from the view of the Zen Buddhism.Secondly, it is reflected in the model of the life Moksa. The model can be shown as:PRAKRTI---LOSE----SELF-CULTIVATION----QIDAOKENSHO-INITIAL ENLI -GHTNMENT. In another word, explain the possibility of life Moksa based on the formerly established PRAKRTI theory as the life noumenon. Then recognize the current state of aberration and stress the essentiality of the Moksa and the surmounting. So this model facilitate a systematically convenient way for cultivating and Moksa, providing the worshipers the Buddhist vehicles capable of taking them to the QIDAOKENSHO-INITIAL ENLIGHTNMENT. Finally the believers will be distinguished whether they have met the QIDAOKENSHO-INITIAL ENLIGHTNME -NT according to their EVIDENCES that up to the standard in life.The third is about the life view of surmounting of Zen Buddhism. Actually, the view of surmounting is the application and certification of wisdom. In this point, Zen Buddhism inherit the theory of PRAJNA from the ancient Buddhism, it discussed the way of distinguishing between 2,3 or 5 kinds of PRAJNA, and the essence of it. Thus it revealed the attributes of varieties of wisdom, mainly reflecting in having the No-DWELLING,No-MIND,ANIMTTA been used in the usage of PRAKRTI.Meanwhile, because of the universal using of wisdom by Zen Buddhism, the Zen Buddha can form a vivid life altitude of emotionally having the life beautified and having the death glorified。Furthermore, it is mainly because of the affluence and depth of Zen Buddhism`s connotation that enables the relationship between Zen Buddhism and the modern society to be established. In this point, it concentrate more on the universal value of the Zen Buddhism, namely the EXTRA-SECTS. So judging by this, the conception of the reestablishment of the life in modern society, the optimized composition of the beings and the security and settlement of the life ,or in another words the return of the life to its originally purified appearance, could be realized.