Some Thoughts Emanating from Analyses of English Words
Absorption and adsorption, b and d's similarity and difference
Absorption is similar to adsorption, absorption is a strong intake (can be absorbed
by liquids and solids, etc.), adsorption is a surface adsorption (mainly solids absorb gases).
Some differences can be seen between B and D. B is learning through a method that is more primitive
and in-depth, and D is learning the same method as B, but it is more superficial. B & D's discipline
is a natural learning method, which has relatively low requirements for precepts, but preaches that the
boat is naturally straight to the bridge, and there must be a road before the car reaches the mountain.
In both B and D's learning method, they do not like to be compelled by precepts, but prefers to the
natural flow of interest and the study alongside the tendencies of power of things' development.
D also studied the natural school, but D learned the superficial natural school, that is, a relatively
non-active thought, but the internal breath of death caused the person who studied D to give up all his
efforts and use what he learned to restrain all his actions, so that he could not effectively be responsible
for the world, and thus became a bad non-action thinker.
Ab sorb, that is, S or B, SS is D (from d is and di s), S is half of D. B and D will use absorption and
comprehension to acquire knowledge, and their learning has to often enter different energy fields
(in the larger disk of the larger force), because there is no nourishment of a stable energy field,
just like the growth of weeds, whoever comes will give the weeds a shrouded treatment, unlike the field of
crops, which has been under the nourishment of a certain force for a long term. B and D have been growing
in a weed-like way, lacking the blessings of a correct motive force, and toiling
in the balance of forces. Because of the lack of leading forces, the main role of B and D is to strike a balance
between the various forces, reduce the sharpness of the strong forces, and increase the voice of the weak forces.
They have learned some useful things so that forces will try to enroll them but not at a high level since they
always change between different forces, like a amateur worker who always changes his jobs. Therefore, as a force
that can really be responsible, B or D is not of great use and cannot be assumed. I am afraid that some B or D
forces will call it so-called cultivation, but in fact they are vulgar and tend to change good and evil with society.
In such case, even concentration ability will be dampened, and real absorption in learning will perish. The positive
and negative aspects of the two (cultivation by natural flow of destiny, as well as doing what is most acceptable in
society as a moral compromise) are largely difficult to discern.
闻如是：
一时，佛在舍卫国祇树给孤独园。 佛告诸比丘：「听吾说诸法本。」 对曰：「唯然。」
世尊曰：「若有外道异学有来问者：『何谓法本？』 当答言：'欲为诸法本。 何谓习？
更为习。 何谓同趣？ 痛为同趣。 何谓致有？ 念为致有。 何谓明道？ 思惟为明道。
何谓第一？ 三昧为第一。 何谓最上？ 智慧为最上。 何谓牢固？ 解脱为牢固。 何谓
毕竟？ 泥洹为毕竟。』
「如是，诸比丘！ 欲为诸法本，更为诸法习，痛为诸法同趣，念为诸法致有，思惟为诸
法明道，三昧为诸法第一，智慧为诸法最上，解脱为诸法牢固，泥洹为诸法毕竟。
「诸比丘！ 当学是，常当有去家之想念，非常想念，非常苦想念，苦非身想念，秽食想
念，不净想念，死亡想念，一切世间无乐想念，知世间邪正想念，别世间有无想念。 世
间所习所取欢乐变失及其归趣，当如事以正见知之。 诸比丘！ 念是为断爱弃欲，入正
慧得苦际。」 佛说经已，皆欢喜奉行。
佛说诸法本经
The Sutra of All Things’ Origins
As I have heard from Buddha: once upon a time, Buddha sojourned in the Jetavana park near Sravasti.
He informed the Bhikshus, "Listen to me talk about everything’s origins." The Bhikshus responded,
"Please do so, the World Venerable."
The World Honored One said, "If there is a person who learns and believes in a religion different
from the Dharma comes and asks, ‘What is the origin of all things?' You could answer, ‘desire and
lust are the origin of everything.' If he asks, ‘What is a habit?’ You can answer, ‘repetitive and
more intensive practicing is a habit.’ If he asks, ‘What is a counterpart (or, a ditto, an equivalent)?’
You could answer, ‘suffering is the counterpart.’ If he asks, ‘What is the triggering force?’ You
could say, ‘thoughts are the triggering force.’ If he asks, ‘What can enlighten a correct path?’ You
can answer, ‘cogitation and contemplation are the ways to awakening.’ If he asks, ‘What is the first
among enlightenment?’ You could respond, ‘Samadhi (i.e., incessantly concentrating one’s mind in one
thing) is the first among enlightenment.’ Provided he asks, ‘What is the fore-most thing?’ You can
answer, ‘wisdom is the supreme.’ In case he inquires, ‘What is the strongest thing?’ You can say,
‘extrication is the firmest.’ If he asks, ‘What is the exact after all?’ You can acknowledge, ‘to reach
Nirvana (i..e, to stay eternally in the blessings created through rescuing of lives and wisdoms through
Samadhi) is the exact.”
“Therefore, fellow Bhikshus, as a summary: desire and lust are the origin of everything; repetitive and
more intensive practicing forms a habit; suffering is the counterpart of repeated practices of desire; thoughts
are the triggering force of such suffering; cogitation and contemplation are the ways to enlightenment; incessantly
concentrating your mind on one thing is the fore-most method among enlightenment; wisdom is the supreme among all things;
extrication is the strongest thing; to reach the state of living eternally in bliss created by rescue of lives
and wisdoms from Samadhi is the exact meaning in all things.”
"Fellow Bhikkhus! We should learn these. We should always think about leaving home for learning; we should practice
the thinking that all matters and beings are mortal, and that this mortality is suffering, and that this suffering
is not involved with our body. We shall also practice the thought that food is filthy and unclean, and that our body
is impure and squalid, and that our body is subject to death’s encroachment, and that all worldly matters have no real
happiness. We should also practice the thoughts of wanting to discern good and evil in the world, and of wanting to
know which worldly matters can cause a person to have something and which cannot. You should use the correct thoughts
to acquire the knowledge of what the world is repeatedly practicing, what the worldly people would like to achieve,
what they enjoy, what causes misfortune, and what incurs lost and death. Bhikkhus! The practice of thinking is for
giving up worldly loves, for abstaining from desires and pleasures, in order to enter into righteousness and wisdom,
and to reach the horizon of suffering."
As the Buddha had finished preaching this scripture, all happily followed them afterwards.
The End of The Sutra of Origins of All Things
