The Buddha told the Great Eyes Gandharan: Thou hast done Vimala to ask questions. At this time, the Buddha turned to another great disciple, the Great Eyed Gandharan, who was known as the first supernatural power, and the Abhidharma Dharma, which was written by him.

Mulian White Buddha said: World-honored! I can't afford to ask questions. So what? Remembering my old days, he entered the great city of Viya, and in the alleys, and spoke for the laymen. The big eyes Gandharan didn't want to go. Because once in the alleys of the city, when he was speaking for the laymen, he was also reprimanded by the Vima monks.

Shi Wei Maha came to say to me: Only! Big Eye Connection! It is not appropriate to say it for the white-clothed layman, as the benevolent man said. Whoever speaks the Dharma, let it be said as the Dharma.

Vima said to the Maha Gandharen, "You shouldn't speak like this for the laymen at home." The Dharma is based on the true Dharma. This is a serious curse!

The law has no sentient beings, and it is separated from sentient beings. True Dharma does not have all sentient beings. In other words, you don't need to save sentient beings, because sentient beings are Buddhas, so why do you need to save them? You think that sentient beings are guilty, that their nature is not dirty or pure, and that no sentient beings can defile it.

The law has no me, and it is separated from me. The law has no life, and it is separated from life and death. Self-nature is selfless, so there is no need to ask for selflessness, and there is no need for you to talk about selflessness. Self-nature has no time and space, no lifespan, and is not born or dead.

There is no one in the law, and the reason is broken. The front and back breaks that the previous thought has passed, the back thought has not arisen, the past cannot be obtained, the future is not born, the present is empty, and the three worlds are empty.

This paragraph is ready-made, you don't have to ask for it. This is the real Dharma, if you can't catch it, let's talk about it after the tribulation of the three great monks!

"The Dharma is always silent, and all things are destroyed. The law is separated from the phase, and there is no reason." All the Dharma was originally extinguished, originally in Nirvana, and originally without appearance. The Dharma is detached from all appearances, that is, all the Dharma, so the Dharma is separated from the phases.

The law has no name, and the words are broken. There is nothing to say about the law, and it is separated from the perception of the past. What kind of Buddha to talk about, the five yin and eighteen worlds, are all superfluous.

With these Buddhist theories, there is no way to become a Buddha if you are not free from the Dharma. The Buddha said in the Diamond Sutra that he had no Dharma to speak of for 49 years, and that the true Dharma Body was not something that could be experienced and expressed by perceptual concepts.

The Dharma has no form, like emptiness. There is no drama in the law, after all, it is empty. How can true Dharma have a form? Where is the realm? It was originally empty. All theories that talk about empty talk are jokes. Because the Dharma is, after all, empty.

The law has no place for me, and it is far from my cause. There is no difference between the law, and it is separated from all knowledge. The Dharma doesn't matter to me, and it doesn't matter what I build. All our thoughts are the function of consciousness, and you can not distinguish between them, so that you can turn into wisdom in Prajna. The beginning is knowledge, and the absence is wisdom.

There is no comparison between the law, and there is no way to treat each other. The law is not a cause, not a cause. The law is not a comparative quantity, it is not relative; Dharma is a bare quantity, which is present and absolute. All the Dharma is not separated from cause and effect, not from cause and effect, not from cause, from all causes.

The law is the same as the law, and it is the law for the reason. The law is as it is, and there is nothing to follow. Where is the Dharma? Right here, all worldly dharmas are worldly dharmas. The Buddha called it Rulai, but he didn't come and didn't go.

The law lives in reality, and the sides do not move. The law is unshaken, and it does not depend on the six dusts. The true Dharma does not matter whether it is the age of the Dharma, the age of the Dharma, or the age of the end of the Dharma. Its truth is eternal and immovable.

Buddhism is not on the sound and fragrance of the six dusts, relying on the Buddha to find purity is to rely on the sound of dust, seeing the Buddha statue solemnly feel that the purity is the color dust.

The law does not come and goes, and it often does not come away. The law is empty, with no phase, and there should be nothing. The Dharma does not come if it does not go, it does not give birth to it, it does not perish, and it gives birth to its mind without dwelling. Emptiness, non-appearance, and non-action are the three liberation gates of Mahayana, but they are only convenient methods, and if you grasp them to death, you will be wrong.

Fa Li is so ugly. There is no increase or loss in the law. There is no life or death in the law. There is no place for law. There is no beauty or ugliness in the Dharma, neither increase nor loss, neither birth nor destruction, and it is impossible to generalize which one is the Dharma and which one is not.

The Dharma passes through the eyes, ears, nose, tongue, body and mind. There is no superiority in the law. The Dharma lives still. The Dharma is separated from all contemplation and action. Everyone sits, sits, eyes, ears, nose, tongue, body, and mind to work hard, and it is all wrong.

Buddhism is equality and no superiority: it is immovable. None of the visualization thoughts are right, they are all six roots moving, and they have nothing to do with the pure Dharmakaya.

Only! Big Eye Connection! If the law is like this, how can it be said? The husband speaks the law, and he has nothing to say. Those who listen to the Dharma have nothing to hear. Feed! Big Eye Connection! The truth of the Dharma is like that, you know? What is the Dharma here! The true Dharma cannot be said or expressed. Those who really know how to listen to the Fa are tantamount to not listening. Hey! Like many of my classmates, I forgot about it because they didn't hear about it.

For example, the phantom man is the saying for the phantom, and when it is built, it is meant to be said. Being a sentient being is rooted in obtuseness, good at knowledge, and unhindered.

The argument is like a cassette tape, empty. You have to have such a realm, and then you can say it randomly. You have to be able to know whether the beings who listen to the Dharma are the root or the dull root, and even the karmic retribution of their previous lives. That's why we know who should practice meditation, who should practice the Pure Land, and who should participate in meditation.

With great compassion, praise the Mahayana, recite the Buddha's kindness, continue the Three Jewels, and then say the Dharma. Therefore, to promote the Dharma, one must be able to praise the Mahayana Dharma with great compassion, be able to repay the Buddha's kindness, and continue to live in the Three Jewels, and then be qualified to speak the Dharma.

When Vimalaya said that it was the Dharma, the eight hundred lay people developed the three bodhichittas. I don't have this argument, so I don't let the other ask questions.

When Vimala lay said this to Mahama Gandharan, 800 lay people on the spot became enlightened and developed Mahayana bodhichitta. Da Mu even claimed that he was not good enough to defend himself, and he could not go to visit the sick on behalf of the Buddha.

There are already two big disciples here.

Before we go any further, we should pay special attention to the fact that the Vimala Sutra talks about the metaphysical truth as the Dharma realm, that is, the method that Zen Buddhism advertises as pointing directly at the human heart and attaining enlightenment to become a Buddha, which is the best Dharma, so there are many differences from the general method of gradual cultivation.

Every disciple of the Buddha who has been rebuked by Vimala monks represents the view of Hinayana Buddhism, the gradual cultivation method, and the three great monks who attain Buddhahood through eons, as opposed to the Mahayana Buddhism, the enlightenment method, and the view of becoming a Buddha by direct insight.

We must grasp this point first, otherwise it will not be good to listen to the Vimala Sutra, but it will be disadvantageous. What's the downside? You will learn to become mad Zen, a mantra, and commit the sin of slandering the Buddha!