There is a colleague who is in his seventies, and for more than 20 years, he has been doing his homework every day, he must read a volume of "Jizo Sutra", and he must meditate in the morning and evening.

A few months ago, he asked me, "This is really damn!" Half an hour, my legs must be numb, and I can't get through it, what's the reason? ”

I said, "It doesn't make any sense, you can get through it, and if you can't get through it, it's a matter of the heart, so you can participate in it." Now if someone points a gun at you, you can shoot at every move, and you will survive the day. When your life is in danger, how can you care about your legs? ”

Be careful, though! Don't die for the elderly, don't blame me if you have a problem and go to the orthopedic department and neurology department! But can't you young people pass this hurdle?

You really got through it, your qi veins are clear, and you really don't want to sit down, and you'd rather kill your head than let go of your legs.

You have to participate in these truths! Ask for Bodhi, seek enlightenment, meditate paramita, talk about wisdom everywhere, and don't have dependence!

Each of these scriptures is the beginning of the words, we must study it well, we must refer to it, and there is a deep meaning in each sentence, you can use your brain more and think more to understand.

Now let's talk about Dharma giving, which in modern parlance is the generosity and offering of wisdom and culture, and it is also the generosity of the Tao.

"Educate sentient beings, and arise from emptiness."

"Emptiness", "non-appearance" and "non-doing" are the three liberations of Mahayana, and "non-doing" is translated as "non-wishing" in some scriptures, and the three points of practicing Mahayana Buddhism must be grasped, including the most important "realms", "actions" and "fruits" of Mahayana practice.

Everything is a realm, becoming a Buddha, promoting the Dharma, it is a realm.

For example, when we sit here, our mental feelings, our thoughts, our physical feelings, all these are realms.

When they become Buddhas or Mahayana bodhisattvas, although they are educating sentient beings, they don't feel that they are educating sentient beings, they don't have the concept of edification, they don't have the appearance of education.

Do nothing, even after the pass, like a dream, this is talking about yourself.

The second point is that those who have attained enlightenment in the realm educate sentient beings and arise from emptiness.

After the Buddhas and Bodhisattvas have attained enlightenment, they are always in the state of emptiness, and everything is like a dreamy state of empty flowers, and they always live in this concentration.

It is wrong to be greedy for determination and think that determination is the way.

Therefore, the determination is also empty, the movement is also empty, the invincible is empty, and the thoughts are all in the air.

Therefore, the Buddhas and Bodhisattvas, with bodhichitta and great compassion, have compassion for sentient beings, and come out of this empty concentration for the purpose of educating sentient beings, that is, "educating sentient beings and arising from emptiness."

"Don't give up the law, and have no appearance."

The Hinayana arhats are most afraid of making a difference, avoiding everything, and not caring about anything in the world.

Speaking of Hinayana is a kind word, and speaking of unkind is an escapist person, a small person.

Regardless of the responsibilities in the world, it seems that everyone else deserves to die, only you are the best in the world.

So Hinayana was eventually identified as an outer path, the wrong route.

The Hinayana person is partial to emptiness and thinks that emptiness is the end, but in fact he does not understand emptiness.

If you truly understand emptiness, you will understand that stillness is emptiness, and movement is also emptiness!

Why are you afraid of movement and focus on stillness?

Mahayana bodhisattvas are truly enlightened, so they "educate sentient beings and arise from emptiness."

Hinayana is afraid of everything, and he is afraid of making a difference.

The law of doing includes the law of the world, the law of the world includes magic, all the methods of the outer path, and all the methods of the world belong to the way of being.

There is only one way to do nothing: to attain nirvana is to be empty.

If you think that there is emptiness that can be attained, that you can maintain this emptiness, just like the Hinayana arhats, who are fixed on this emptiness every day, and they dare not move, and they don't dare to move their minds, they think that this is emptiness, which is actually emptiness.

You know that you are fixed in the realm of emptiness, isn't this still a law? It's still the same, and I'm not doing anything.

But they think they are cultivating the Dharma.