All kinds of secret methods in the world turned out to be demonic and extraordinary, which is true. After Nagarjuna's arrangement, the Madhyamaka correct knowledge and correct view of the Dharma were incorporated into the secret methods that are popular in the world, and various tantric methods were formed. If you practice the secret Dharma without the correct knowledge and correct view of the Dharma, it is very dangerous, and you will definitely go to the path of the devil, without exception. The tantric master Tsongkhapa flaunts the correct knowledge and correct view of Madhyamaka, so you who study Tantra should pay attention to the fact that either you learn a mantra, learn visualization, or tantric teachings, and that is only one of the three Dharma seals of seeing, fixing, and acting. To truly learn Tantra, one must first understand the teachings of the Sutra teachings, and only then can you practice these methods after attaining the correct view of Madhyamaka. If you study tantra and don't know the correct view of Madhyamaka, you have already entered the path of demons, and you don't have to ask me.

Even if the Mahayana Bodhisattva enters the realm of the demon king, he is still a Buddha, not a demon, and will never follow the devil on the wrong path.

Now I would like to remind you that the Vimala Sutra talks about the method of liberation, and the focus is on insight. Seeing the ground in the scriptures is to see the Tao, and only after seeing the Tao can we cultivate the Tao, but it can also be said that we must see the Tao at the same time. The true practice of the Mahayana, the so-called supreme tantric path, has three great Dharma seals, which are called Mahamudra in Tantra: Seeing (Seeing the Ground), Fixing (Practice), and Acting (Wishing). If you want to learn Buddhism and attain success, this is an inevitable truth. There are hundreds of thousand samadhi methods after seeing the Tao, all of which are fixed. The four meditations and eight determinations of Hinayana are the common dharma of Buddhism and the outer path, and the determination of Mahayana is not the common dharma, because wisdom must enter, and wisdom must come in and cultivate the way. The determination of the hundreds of thousands of methods is indefinite, uncertain, uncertain, and uncertain. If you want to be right, you have to set off. If there is no person who does not live for a long time, the Buddha will not live in Nirvana, and he will always and everywhere not have great bodhichitta and great compassion for the benefit of the world and altruism.

To become a Buddha, the focus of these three Dharma seals is still to be practiced. How? For example, the six paramitas, this has to be done by doing it, not just talking about theories, or just visualizing things. But there is only action without insight, that is, there is only merit and no prajna, and that is just ordinary dharma. If there is prajna without merit, it will never be perfected. Therefore, seeing, defending, and acting are all indispensable.

The Buddhist Tao of the Vimala Sutra talks about the great mudra of insight, and do not easily take it as a Buddhist theory, so that you will not be able to use your own mental practice, and you will not be able to be effective when you practice regularly, and Buddhism will only become an ordinary person's knowledge. At the very least, you can't resist life and death, and you can't resist illness. Without true insight, true practice, and true wishes, we are helpless to take birth, old age, sickness and death. When we read this, we will find the text easy to understand, but it is difficult to put it into action. The easier it is to understand, the more we tremble in our hearts, because it is difficult to do it.

The Mahayana Bodhisattva path is to be born in the WTO, in the current fashionable parlance, to do social welfare in the spirit of a great religious person. If you go to the West to preach the Dharma, your expression will have to borrow their idiomatic expressions so that people can easily understand it.

Showing the sound of hearing, and saying the unheard Dharma for sentient beings. Mahayana bodhisattvas never follow the path of Hinayana Buddhism. Everyone knows that Yongjia Zen Master is an outstanding figure of the two sects, and he cultivated the meditation of the Tiantai sect and realized the Tao, and was personally confirmed by the six ancestors, which can also be regarded as Zen Buddhism.

He said in the "Song of the Sermon": "The elephant does not swim in the rabbit path, and the enlightenment is not limited to the subsections", and some people think that they can be so-so and do not need to keep the precepts. This is a big mistake, and the "subverse" here refers to the Hinayana path. The Shravaka Path and the Enlightenment Path are all Hinayana paths.

Why is it called Hinayana ? Judging from the three Dharma seals just proposed, the first is to see the small and see the limited. Zen masters described Hinayana as a stretcher, and described walking with a plank and only seeing the front. The second is to be small, to be small, to do small, just want to escape from reality, achieve oneself, get rid of life and death, and dare not enter the WTO. Seeing small and doing small is small, so it is also small, so it only achieves the Hinayana fruitless result of leaving the Three Realms.

There is also a difference in degree and level between shravaka and karma. The shravaka vehicle is even smaller than the relational vehicle. Frankly speaking, most (but not all) of the Buddha's disciples, the shravakayana and the pragyana are monastic. Of course, there are also Mahayana bodhisattvas who appear as monks, such as the Jizo King Bodhisattva.

So, what exactly is shravaka? It is dependence, which depends on the world's good knowledge and Buddha's birth, and follows their teachings, but cannot realize itself. Because it is because it is by hearing and educating and cultivating one's own bodhi caste. They are the basic masses of Hinayana such as the Sariputta and the Mahakāsā in this sutra. When the Buddha was alive, he preached the Four Noble Truths to the Shravakas, and countless of them attained Bodhi because they heard the sound of the Buddha and easily entered the path. The suffering, concentration, extinction, and path of the Four Noble Truths are familiar to everyone, but if they are only taken as theories, the Four Noble Truths become the Four Remaining Truths, and they are of no use at all.