Next was Kajayan, who also resigned. Kajayan was also a lecturer among the Buddha's disciples to learn Theravada Buddhism.

So what? Remembering the past, the Buddha gave the bhikshus a little bit of the Dharma, and I immediately performed its meaning later, which is the righteousness of impermanence, the righteousness of suffering, the righteousness of emptiness, the righteousness of selflessness, and the righteousness of extinction. Shi Wei Maha came to say to me: Only! Kajayan! There is no way to live and destroy the mind, and to say the truth and the law. Impermanence, suffering, emptiness, and selflessness are the foundation of the fundamental Dharma, especially Hinayana Buddhism. Impermanence, simply put, is not eternal, but will change. Suffering means that there is no real happiness, and the world regards slight pain as happiness, because you are used to suffering, and occasionally relieve you of some of the pressure of suffering, and then you will be happy.

Kajayan recalled that on one occasion, the Buddha gave a lecture to the bhikshus on the basics of Hinayana teachings, after which he performed his own experience for the bhikshus. Unexpectedly, Vimala came and accused Kajayan of using the mind of ordinary people to speak the Dharma to the bhikshus. Thoughts, inferences, and learning are all born and destroyed minds, one thought after another, and then the thoughts are born and then destroyed.

The "Book of Rites" in the "Book of Rites" also mentions; "Learning by remembering questions is not enough to be a teacher." Although the knowledge of the allusions in the article is profound, there is no real insight for oneself to enlighten, and it is not qualified to be a teacher.

Here Vimala says that Kajayan has not yet realized the reality of Prajna, which is the highest wisdom.

Reality is non-appearance, so if you are ignorant, if there is a realm of wisdom that exists, it doesn't count. For example, people who are truly the most knowledgeable often feel that they are not knowledgeable. Even to the point where the words are illiterate, there is no text, as the Vimal monk said to Subodhi above; "The wise man does not write words...... Words are separated, and if there are no words, then there is liberation." Said to Moggallen; "The law has no name, and the words are broken."

After Shakyamuni Buddha enlightened at the age of 31, he first said that the Hinayana of impermanence, suffering, emptiness, impurity, selflessness, and silence, saving countless people, and attaining arhat fruits, all of which are recorded in the Chinese translation of the Four Ahama Sutras, which have evidence. Why did the Buddha speak on his deathbed at the age of eighty-one in the Nirvana Sutra, but it mentioned constantness, happiness, self, and purity?

Buddhism talks about impermanence, that all things do not exist forever, but in terms of phenomena. The Chinese Book of Changes talks about change, everything is changing all the time, and it talks about principles; Therefore, those who change are saints, and ordinary people are changed by them. To use the analogy of our class, every word we speak, once a lifetime is gone, it is indeed impermanent. Is it really impermanent?

But what we know is always there, and we don't grow old and die with time. Yesterday's events are in the past, but I know today that yesterday's events have passed, and this is unchanged. That's why Vimala said, "After all, all the Dharma is not born or destroyed", birth and death are just phenomena, and you should not use chicken feathers as arrows.

If you read a book or understand something, it's not a sensory state. However, the comfort, happiness, and happiness of the sensory state are all feelings caused by the mind, which are created by the mind and born by the consciousness, and the effect of this moment is that its body is empty, and it is also the effect of birth and death.

If you are scolded by me for being a psychopath, you will be angry. In fact, this sentence has passed, and you are angry when you are angry. If you meditate and ask for emptiness, you are a fool, are you empty? Emptiness is that it comes to empty you, and you cannot empty it. If you don't ask for something or emptiness, you don't have any laws!

A long time ago, I gave a talk on this topic, and I lamented why so many people are arguing about "me" and "no self".

What is selflessness? It is the convenient Dharma of the Buddha, and it is necessary to have me everywhere in life and work, for example, writing articles without self is not good at writing. In the middle of self is selflessness, and it is when we enter the metaphysical realm that we give up self-seeing, and only then do we achieve selflessness.

In fact, selflessness is a greater self, and this self and non-self are the same, that is, one.

This is the wonderful use of Buddhist literature. "Diamond Sutra" says that there is no self and one more phase word, no self, you want not to be in phase, don't be deceived by phenomena.

If you understand the meaning of selflessness, nobody, sentient beings, and longevity, you will understand the only way.

What is Nirvana? It is neither born nor dead, neither comes nor goes, neither emptiness nor existence, it is originally pure, so its own nature is originally nirvana.

All the Fa is originally non-existent, but if we don't talk about absolutes, when we say absolutes, we fall into relativity, and this is absolutely non-existent. This is the logic of the Dharma, and if the Dharma itself is not, you can't say whether it is positive or negative. It was never born, so it is not extinguished now, so it is called extinction.

After listening to Vimala's words, all the bhikshus on the spot were liberated. Therefore, Kajayan also said that he was not qualified to visit the sick on behalf of the Buddha.

You see, the disciples cultivated by the Buddha have all eaten the stuffy stick of the Vima monks, which is really a disgraceful thing to the Buddha. Why is this so? That's a joke.