14. No solution in low dimensions
Using low-dimensional cognition to understand the world, including guiding our actions, is very likely to be a waste of time and effort. In a low-dimensional world, many things cannot be solved using low-dimensional cognition; we call this "low-dimensional unsolvable." Many problems, once elevated to higher dimensions, become surprisingly easy to solve. Take the intense conflict in the Middle East, for example. If you look at it two thousand years ago, it was essentially a battle between two supreme gods, each suffering losses, and consequently, losses for humanity. Understanding it from a higher-dimensional perspective is remarkably simple. Trying to determine who is right from a low-dimensional perspective, with two thousand years of suffering combined, makes it impossible to ascertain who is right and who is wrong—this is what we call "low-dimensional unsolvable, high-dimensional solvable."
15. Same layer is true, different layer is false.
To understand this, you only need to understand the game world. In the game world, all the rules are real. For example, it defines fire as something that can harm you, and if you touch fire in that world, you will be harmed. But for people outside the game world, does that fire harm you? No, that's a world you created. You come from the heavens, even if you are a Bodhisattva, no matter how powerful you are, even if you have destroyed the world and wiped out countless beings in an instant. As long as you are in the human realm, especially in the human realm of the Dharma-ending Age, no matter how powerful you are, you are afraid of a brick—one brick and you will bleed no matter what. As long as you are in this world, everything that happens to you in this world is real.
16. Humanistic Buddhism
What exactly is the relationship between emptiness and form? Quoting a passage from the Heart Sutra: "Shariputra, form is not different from emptiness, emptiness is not different from form; form is emptiness, emptiness is form. Sensation, perception, volition, and consciousness are also like this. Shariputra, all dharmas are empty in nature, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. Therefore, in emptiness there is no form, no sensation, perception, volition, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharma; no eye-consciousness, and so forth, up to no mind-consciousness; no ignorance, and also no end of ignorance, and so forth, up to no old age and death, and also no end of old age and death." It says a lot, all saying that the world is empty. Only emptiness can be neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. Anything that exists is certainly not like this. This is typical humanistic Buddhism—the Buddha, from a human perspective, hopes that all sentient beings, as they cultivate from a lower to a higher level, cultivate emptiness and break through appearances; he only says this. True Buddhist teachings are not like this; they must speak of both emptiness and form.