"The Dharma is always extinguished from the original" only talks about the pure side of the Dharma Body, and does not talk about the use of the Dharma Body, which is left for us to participate in.

Everyone was not convinced, and asked him to say the next sentence, and he said: "On the spring solstice, a hundred flowers bloom, and the yellow warbler cries on the willow." ”

Did he reveal the news? Yes, the state of nirvana is alive and vibrant.

"The name of the Dharma is unstained, but if it is dyed in the Dharma, or even Nirvana, it is dyed, and it is not to seek the Dharma."

The true Dharma is not tainted in the first place, and since the nature is originally nirvana and pure, it cannot be tainted by ordinary people's good and evil karma.

If you think that your nature is tainted, and therefore I want to get rid of the defilement and attain nirvana, then you are defiled again, and you are defiled and pure.

Even though evil thoughts are gone, and they are covered with good thoughts, they are also defiled.

For example, our eyes can't get into the dust, even if it's precious gold powder, we can't stand it in our eyes.

The Vimala Sutra is here to dispel the Hinayana viewpoint, and the Hinayana should be defiled with evil thoughts, and it is necessary to disrupt confusion and prove the truth.

Mahayana is to strive to do good deeds and get rid of evil thoughts, but in the end, good thoughts are also empty, let go of them, and return the good fruits to all sentient beings, leaving nothing for themselves, not taking both good and evil, no need to break confusion, and the nature is originally pure.

"There is no place for the law, if it is practiced in the law, it is the place to act, not to seek the law." Here in the Vimala Sutra, the level of each sentence is getting higher and higher.

He told Sariputta that if his nature is originally extinguished, he should not seek the fruit of extinction with his mind of birth and destruction, he will go the wrong way.

And because its nature is inherently extinguished, it is not tainted by anything that is untainted, and neither the evil nor the good dharma can defile it.

These are two levels.

Now it's the third level, and it's really hard to understand.

There are three ways to read "Xing", some such as "shape", some such as "hang", and some such as "constant".

For example, some people insist on reading it as "Heng Yuan".

Actually, every reading is correct. Most Buddhist scriptures were translated during the Tang Dynasty, and the Chinese pronunciation of the Tang Dynasty was closer to Hakka or Cantonese, and the character "Xing" was pronounced as "hang". No matter how you read it, the meaning is the same, which is mentioned in passing.

Chinese culture speaks of the five elements, and the Book of Changes also talks about "Tianxingjian", which represents the concept of movement.

The practice of the Dharma is very difficult to understand, but as mentioned a little earlier in the five yin, it is an instinctive activity in the present language, so it will be easier for you to understand.

The body's instinct will also return to health, so if you don't take medicine when you are sick, you will sometimes get through it, because our body's instinct is metabolism, blood and qi and veins, which is the function of Xingyin, which is always turning.

When the practice stops, that is, the meditation has achieved the cessation of qi, the cessation of breathing, the cessation of breathing, and even the cessation of breathing through the pores, and the lack of blood circulation.

It is the realm of three meditations or above, but at this time, the yin has not stopped, although the breathing has stopped, the pulse has also stopped, the brain has not died, and the cranial nerves still have microwaves, which can be proved by medicine.

Vimal lay priest said, "There is no place to practice the Dharma, and if it is practiced in the Dharma, it is the place to act, not to seek the Dharma." ”

What line is this? It's not what we've just talked about, but it's related.

This is the line of vows.

Most people talk about their own cultivation and think that they have merit in their cultivation, which is like saying that they have recited the mantra of rebirth a million times.

This is the practice of the Dharma, it is the Dharma, it is the practice of multiplying the fruits of human beings.

However, according to the Vimala Sutra, the path of the first truth of Bodhi, it is wrong to be obsessed with the practice of practice.

That's why the Mahayana practice tells you to dedicate yourself at any time, to give alms.

If you can give to all sentient beings, in fact all sentient beings will give to you as well, and that's the common slogan: "One for all, all for one." ”

Go and give, and when you are done, this power will be transferred back to you.

If you are attached to the end of your wishes, you will not be able to attain the fruits of complete nirvana if you are bound by the practice of the Dharma.

Therefore, the Mahayana bodhisattvas want to make vows and be empty, and emptiness is not nothing, but giving up and letting go. Therefore, Vimal said, "There is no place for the Dharma, but if it is practiced in the Dharma, then it is the place to act, not to seek the Dharma." ”

This problem lies in persistence.

Practicing the Dharma is also a state of consciousness, not really seeking the Dharma.

Some Taoist friends asked, "I've been meditating for three years, why haven't I achieved any results at all?"

I told him that this was not a business and that it could not be counted by time. When you reach the concept of insight, maybe you will be enlightened in an instant; If you don't have the concept of seeing the ground, it's useless to have 80,000 eons! This is the description of the third layer.