We have to grasp the concept of this sutra, and the focus of the Vimala Sutra is the liberation of the non-dual method, which is that it does not matter whether you are born into the world, the path of cultivation or the path of non-cultivation.

Buddhas and sentient beings, you have already been liberated, and no one binds you.

If you are truly liberated, you will be able to attain the Dharmakaya.

The Dharmakaya is self-pure, so how can we attain purity?

So liberation, Dharmakaya, and Prajna are one.

With this key point in mind, let's study the only way.

There is an important point in this, in the Diamond Sutra, the Buddha also mentioned this question, the Buddha said: "The so-called sentient beings, that is, those who are not sentient beings, are sentient beings. "All sentient beings who were originally self-liberated were originally in the Tao.

Because we cannot attain liberation, the Diamond Sutra concludes:

Everything has a way of doing things, like a dream bubble, like dew and electricity, and should be viewed as such.

How to look at it?

Originally, it was a big Fa, but because we didn't understand it, we turned it into a small Fa.

I turned the big view into a small view, so I couldn't look at it no matter how I looked at it.

This view is the view of the mind, and the liberation of the mind is the right view.

How to be liberated?

To have a positive view, that is, mindfulness.

How are non-beings?

He tells us that non-sentient beings are not Buddhas, and conversely, sentient beings are non-sentient beings, and it doesn't matter if they are Buddhas or not.

If there is a concept of a Buddha, then you are not a Buddha, and you become a sentient being.

At that time, Manjushri asked Vimalaya, "What does the bodhisattva cloud see on all beings?"

Walking the Mahayana Bodhisattva Path, how do you look at sentient beings?

We who study Buddhism should first examine it, and when we mention the term sentient beings, we think of pigs, cows, dogs, horses, or other people.

Never thought of being a sentient being, right?

This is a common mistake we make, we are sentient beings, this is the first.

Second, the mistake made when making a vow is that everyone knows that they have to save sentient beings, but they are very resentful of the people close to them, such as parents, husbands and wives, children, and friends, and they can't save the sentient beings around them, only resentment. This is something to reflect on.

Master Kumarosh's translations are all about sentient beings, and when he went to Master Xuanzang, he used "sentient beings", and in some places he didn't even use sentient beings, but used "Butegara" - counting for fun.

When we see the sentient beings translated by Master Kumarosh, we have to refer to the translation of Master Xuanzang.

In Sanskrit, sentient beings refer to phenomena, like the flowers of a pot of flowers, while sentient beings refer to the roots of flowers, because sentient beings come from lust.

Later, sometimes the two translations were used together, and they became sentient beings, and two-thirds of the meaning of the term was expressed.

But there is another meaning that does not include: the number is interesting.

Therefore, in the "Theory of Enlightenment", the transliteration of the Tonga is still used.

To live as an audience is to look at oneself, to see oneself to become oneself, and then to look at all sentient beings.

Observation is the real effort, and it is necessary to stop observing it.

For example, the Hinayana and Mahayana joint practice of the White Bone and Impure Views, I have been shouting out for several years that we should not forget the Buddha's Dharma in the era of the end of the Dharma.

When the view of white bones and impurity is really cultivated, all kinds of meditation, all kinds of concentration samadhi, and all kinds of methods of esoteric teachings are all passed, which is very, very important.

Many Tantric Buddha statues are stepped on with a dead man's skeleton under their feet, and Guru Padmasambhava is holding a skull staff in his hand, or the Bodhisattva Puxian is holding a heavenly spirit cover in his hand, which is to ask you to first cultivate the basic view of white bones and impurity, and then you can further cultivate the method of transformation.

Why do you say this? A person who cultivates the view of white bones starts with one toe, and the cultivation of contemplating himself as a white bone has been accomplished, and then he contemplates that all sentient beings are white bones.

This is only the realization of the initial view of the state of view, and it has not yet reached the state of the true state of the state of the great view.

Reaching the white bone light, even the light is empty, and the unity with the void is the achievement of the white bone view, which is still the preliminary stage of the view.

From this, the attainment of various fruit positions is the basis of the Hinayana level, and after the emptiness is realized, one makes a vow from this, and steps into the Mahayana Prajna realm.