The Buddha told the Mahakasya: Thou shalt do the Vimala and ask questions. The Buddha said: World-honored! I can't afford to ask questions. The Great Kasa is the first ancestor of Zen Buddhism.

So what? Remembering my past, begging in poverty. Because the Buddha once became a relation in the slums, the ten disciples of the Buddha all have different styles, which shows that each person's realm of enlightenment, in the Dao body, although it is the same, but the time of being a person and doing things is different, because these great arhats have different habits accumulated by many lives. It is as if children born to the same parents have different personalities despite the same inheritance. Among the Buddha's disciples, Subodhi specializes in educating the rich. Born in the richest family, although married, he and his wife are dedicated to the Buddha, and the two of them abide by the precepts; After becoming a monk, he will give all his possessions. Wearing dung sweeping clothes, he is known for his head trimming, and likes to get in touch with the poor, which is the opposite of Subodhi. So the Buddha once rebuked him for the unequal hearts of the two people.

Shi Wei Maha came to say to me: Only! Mahakasya! There is compassion but not universality, giving up the rich and begging from the poor.

When the Vimal monks saw that the Mahakāṇa had been transformed into a slum, they rebuked the Mahāṇṣṇa for only the poor, and that compassion should be universal, both rich and poor.

Kasya! Housing equality law, should be followed by begging. Monks do not cultivate and cook their own food, but when they come out to make a relationship, they should follow the law of equality in their hearts and beg for food in order from house to house.

In order not to eat, one should beg for food. For the sake of bad and conjunction, it should be eaten. In order not to be avoided, he should be fed.

No matter what people give, they eat the same thing, even if there is meat in the food of almsgiving, the original precepts did not prohibit it. There is a book called "Jinshan Living Buddha Record", which is written about real people and real things. There was a master in Hangzhou back then, he was unkempt, he never washed his face, and he gave me the Fa twice, he sat on the bed in the dirty tent, and told me to go in. I don't believe it when I tell it to you young people. When I was looking for a master, I didn't touch anything that was famous, and I was looking for some ascetic masters.

Going back to this sutra, our body is made up of the four major combinations: flesh, bones, blood, nerves, and so on. Before attaining enlightenment, we still need to maintain the body as a machine, so we have to eat it, that is, we eat it with our hands.

A person who has attained the Tao of cultivation does not eat food and does not die, he relies on knowledge of food, which is the food of the spirit; There is even a heavenly eclipse, that is, there are celestial beings to send food. The dinner in our temple is not a main meal, it is called a medicine stone, or the meal is regarded as medicine, which is used to maintain this harmonious body, so we have to eat it.

The Buddha said that we have four ways of eating: eating in stages, touching food, contemplating food, and knowing food. We will leave this principle of eating to the later part of this scripture, and then discuss it in detail.

As for what is the spirit of karma? In other words, what is the starting point of karma?

Those who study Buddhism can only give to others, and do not accept others' generosity. But even if the bhikshu cultivates to the point where he doesn't need to eat, because of compassion, he still comes out to transform his karma and plant a blessed field for sentient beings.

Those who have not attained enlightenment have listened, but don't use it as an excuse to turn karma! Once a monk said that he did not want to make a relationship, so he came to give people a chance to give.

I heard it next to me, glared at him, and was going to give him a sum of money, but I didn't give it away.

Because he has an arrogant heart, and he has not yet reached the Tao to dare to say this! In the past, many eminent monks were like Xuyun and Taixu, who kept the precept of silver money, and the monks did not touch the money, for fear of greed, and he didn't look at the money that people offered. This passage is about the precepts of the monks, the method of turning into a relation.

Gather in the empty space to enter the settlement, and there is no difference between the sounds and sounds you hear, the smell and the wind, and the taste you eat. The settlement is a village in ancient times, and the idea of gathering in the void means that the bhikshu enters the village and urban society, and everything is still empty in his heart, and he is not affected by the environment.

Some people say that the city is dirty and noisy, so what is the difference between the city and the mountains? It's all your own mind that separates. Whether at home or as a monk, when you go out of society, you should not be discriminate about what you see, hear, smell, and eat. For example, if you are a man of the Tao and you see thousands of people worshipping you, you don't feel anything in your heart.

When I smell the fragrance of the vegetables, it is the same as the wind. The food that comes from almsgiving, whether it is delicious or unpalatable, is the same. These are not theories, they are practical kung fu! If you can do it, you will be enlightened. When I was in retreat in Emei Mountain, I went down the mountain to enter the city at the end of the period, and there were three or four miles away from the city, and I smelled a human smell in the air. You see, habits are so hard to break.

Touched by wisdom is like wisdom. This sentence is even more difficult to understand. Acceptance, is feeling. Touching is touching, like taking a bowl of rice, or a layman bowing to a bhikshu and touching his head to the bhikkhu's feet. All kinds of contact will not hinder the bhikshu's inner purity, because there is no distinction between sexual voids.

Knowing that the Dharma is like an illusion, without self-nature, without otherness, it is not the original self, and now it is not extinguished. The Mahakasa is known as the head of the Buddha, and the Vimal monks taught him what is the true head of the Buddha, the true monk is the head of the Buddha, and the heart is the true monk. All of you here who are monks at home must be able to become monks in their hearts, and they are true bhikshus and bhikshunis.

If it is a eater, it is not troubled, and it is not free from trouble; Non-intentional, non-intentional; Those who are qualified to receive support are free from troubles; But they are not free from afflictions, because afflictions are bodhi. If there is really a problem to leave, it becomes a judgment. When the dervishes were turned into fate, they didn't leave the determination, but they were still walking and eating, so they were uncertain and uncertain, and they were in the middle of the determination at any time, which was the real great determination.