There is a saying in Zen Buddhism that "it is better to cling to Mount Meru than to fall into emptiness like a mustard seed", for example, there is a fellow practitioner who thinks that he is already empty and does not need to cultivate anymore. Of course, he hasn't arrived home yet, but there will be serious deviations in this way, and even the Buddhas and Bodhisattvas can't do anything about him. Actually, if you think of emptiness, that is exactly what I see, and it is a deviation from my view. Therefore, persuading people to learn Buddhism often takes chanting Buddha as a steady and regular way to follow the "have" method. If you want to take the path of emptiness, you can't do it unless you really have great merit and great wisdom, you will only go crazy, and you can't even do it. This principle mentioned in the Vimala Sutra will be of great help to everyone's practice. If you fall into the void, then you have to turn around and come back again, and take the wrong road in vain.

"Therefore, we should know that all troubles are such as the seeds." So if you don't have any troubles, what else can you fix? Cultivation is precisely because you have delusional troubles, and if you don't have delusional troubles, what kind of practice can you practice? Therefore, all afflictions are the seeds of spiritual practice.

"For example, if you don't go down to the great sea, you can't get priceless orbs. If you don't enter the sea of troubles, you won't be able to get all the wisdom treasures. "If sentient beings do not enter the sea of afflictions, they cannot attain all the supreme treasures. When sentient beings learn Mahayana Buddhism, they must not be afraid to enter the world, and only when they can enter the world can they attain the right path, and only then can they become great practitioners. It's not about hiding in the mountains and forests, but practicing in a quiet retreat alone, at best, at the top, you are already a great arhat.

Of course, it will be 84,000 eons, which is very comfortable, but after 84,000 eons, you have to get out of this vacancy. After making a decision, one must return to Mahayana and complete all merits, so that one can truly attain the attainment of the three bodhisattvas. Therefore, Mahayana Buddhism requires sentient beings to practice, and this line of action is behavior, what kind of behavior?

It is an act of joining the WTO, and it must be done in the midst of troubles. For example, it hurts to give money to others and cut one's flesh to others, but it is sacrificing oneself to achieve others. Although you are in pain, when you see others sick, you forget your own pain and solve the problem for others first, which is the bodhisattva path. It is necessary to start in the midst of troubles in order to achieve all merits. If you have earned merit, you don't want it yourself, but return it to sentient beings, so that you can attain great wisdom and attain all the supreme treasures.

Therefore, Mahayana Buddhism is entered into the world, but it is still entered in order to be born. The deeper you enter the WTO, the faster you will become enlightened. When you shoot the ball, the harder you hit it, the higher the ball bounces. Someone asked the Buddha if the bodhisattvas who were less than eight places (immovable land) would still fall? The Buddha said, of course. Again, what should I do if the Bodhisattva falls? Answer: Bodhisattvas are not afraid of fall. For example, the deeper you fall, the faster it pops up.

The above remarks aroused the testimonials of another Hinayana disciple, the Mahakaya Arhat.

The Mahākāṇa sighed: Wonderful! Wonderful! Manjushri, say this quickly, as it is said, dusty labor, for the sake of the future.

He praised Manjushri and said that he was very right, that the true Dharma is in the world. "The dusty labor is for the sake of the future", this famous sentence is from the Vimala Sutra, which is often quoted in later literature.

I mean companion, kind, which is the vernacular meaning "these". Dust represents the world, the world is dust, you climb the mountains to see down, the city is shrouded in a dust fog, the more civilized the material, the more polluted the air. Labor is to describe the hard work of all beings in the world, the so-called "car is like flowing water, horses are like dragons, flowers and moons are spring breeze". Therefore, in the Buddhist scriptures, there is also a translation of our life as "labor and life", why we work hard all our lives, and we can't find the answer ourselves. But even though it's dust, you don't want to get rid of it, because it's in it to practice all the merits and wisdom.