If you understand this truth, it will naturally be empty. Are you listening to the lecture now, empty or not? It's not empty, it's there. But what you hear and feel, there is nothing that can stay, it has long since run away, and when you hear it, it is gone. So it's it that empties you, not you who empties it.

As a result, all of us who study Buddhism have taken the opposite path, and we are all seeking emptiness, isn't that the opposite way? It's empty! Isn't it very liberating when you understand emptiness? Don't be afraid of having one. You want to hold our thoughts, our feelings, and that can't stay.

But there's one thing you feel as if you're stuck, and that's when you're in pain, you just can't get empty. Actually, it's still empty, and the one who feels pain is the yin, which is the root of karma.

Where is the karma? It's being bound by pain and afflictions, being bound by this power, and not being able to get rid of it, and that's karma. This is the effect of feelings, you meditate and feel still, but there is also a state of stillness in you, which is yin, and you can't be liberated. When you feel empty, you will be in the phase again, and there will be an empty phase, and this emptiness will also be empty. You say that you feel clean when you are empty, but since there is still a purity, it is not empty.

Emptiness is complete aspectlessness. Since there is no appearance, of course, there is no intention to do anything, and I don't want to have an emptiness, it is naturally empty. If you create a realm of emptiness and a realm of light, that is to be done. In the process of practice, there is a certificate of practice, and no practice is no practice and no certificate. Therefore, those who have attained the Tao are the Tao when they jump up, and they are still the Tao when they sit down, and this physical body is finished, but the Dharma body is immortal and immortal.

When we can attain emptiness, non-appearance, and non-action in our practice, then our mind and consciousness will naturally be empty, and we will naturally be liberated, and we will naturally enter the path. Regardless of the Mahayana or any sect of Buddhism, the study of Buddhism is ultimately a quest for liberation. What relief? It's not kung fu, it's not faith, it's the liberation of wisdom. Therefore, the achievement of studying Buddhism is the achievement of great wisdom, not kung fu, not realm, not superstition, not faith, but the liberation of wisdom. But at the same time, it also includes kung fu, the realm, and the faith.

Mental consciousness is very difficult to liberate. Isn't mind consciousness a thing? Why three tiers? Buddhist scriptures are often divided into this, especially Zen quotations, and after the Song Dynasty, the masters often mentioned the need to centrifugal consciousness to refer to the conversation. Back then, I took refuge in the old monk Xuyun to learn Zen with the two Venerable Venerable Masters (I shouldn't say two here, I should say that there are two of us, and it would be a big deal to call myself two. By the way, tell you young people about the Central Plains rites), as soon as the old man gave a lecture, he asked us to participate in centrifugal consciousness, and I stopped participating in a minute, because I am still a ghost in centrifugal consciousness! Then I've made it! This sentence ends here, you see, see my nonsense.

Now I don't talk about Zen Buddhism, I talk about teachings. As we all know, Buddhism divides our lives into six tools: eyes, ears, nose, tongue, body, and mind. Relative to the external six dusts: color, sound, fragrance, touch.

Another classification is to divide into the five aggregates: once you have studied the five aggregates, you can also become enlightened. The Wisdom Consciousness Sect advocates the wisdom of all laws, which combines the physical world and our spiritual life into eight consciousnesses, which is another system.

Among these eight consciousnesses, the main center is the mind, the sixth consciousness, the root of the sixth consciousness, the whole is called the eight consciousnesses, that is, idealism, so it is called the king of the eight consciousnesses, and the mind is the main body. The role of the heart is the mind. The three levels of mental consciousness are barely classified as an analogy, the heart is like the sea; The image is like the waves in the sea, one by one, the thoughts do not stop; Recognize the spray on the surface of the waves.

How should the relationship between emptiness, non-appearance, and non-action be reconciled with the mind, mind, and consciousness? What does this inaction mean?

There is no matching. No matching. Empty matching. That's why the Bodhisattva of Profound Wisdom tells us, "Those who are at the door of one liberation, that is, those who are the three gates of liberation, are the only way to enter the world." ”

Emptiness, non-appearance, and non-doing, you can enter by any one method, and if you go deep, you will be completely successful.

To sum it up again, delusion is Prajna. My master once told me a great saying, amazing. He told me what the difference was between prajna and delusion, and he said, "Delusion is emptiness, and delusion is prajna." If there is a prajna, then prajna is delusional. "Very thoroughly.