Why are people willing to settle down? It must be a great treat.

However, if a Mahayana bodhisattva "lingers on the pleasure of meditation" and covets the state of meditation, he is violating the bodhisattva vows, because he cannot rise up and do it, and he cannot practice the six ten thousand actions of almsgiving.

That being said, if you young students don't get meditation and can't stay up with your legs, don't take this sentence and claim to follow the Mahayana path, don't delay in meditation, and look down on this Hinayana method.

Hum! Don't be fooled. First of all, you must be able to cultivate to meditation, and then you can talk about the bodhisattva vows, otherwise you can't talk about it.

Therefore, contemplating the four great ones is like a poisonous snake, and then reaching the four great emptiness, in this realm, you have to be happy and enjoy.

As far as I know, some of them have been practicing for a long time, and you don't think you've done it because you're very comfortable sitting up. In fact, you are still in the Big Four, what you feel is the pleasure of the body being yin, you are being swallowed by the four poisonous snakes without knowing it, don't be self-righteous. To fully contemplate emptiness, without the existence of the body, without the feeling of yin, and then to generate the joy of emptiness in the realm of emptiness, this is the joy after contemplating the four voids.

Vimal told these witches that the physical and psychological pleasures you covet are not the end.

In order to attain ultimate enjoyment and happiness, one must be able to be optimistic and viper-like.

"Optimism is like an empty gathering." What is introgression?

There are six on the outside of our body, and we probably know that there are only five, and one is also on the body, but within the surface of the body.

The five roots of eyes, ears, nose, tongue, and body are very clear, and you can't see the root of the mind. Some people say that the root of the mind is the part that is connected from the heart to the brain, but they don't know that the "Theory of Enlightenment" says that "the sixth consciousness does not live in the body, and it is parasitic in the body".

As soon as we come into contact with something in the outside world, there will be a reaction within us, so it is called inward, which is the six in.

When the six enter the body, there are various changes in thoughts and emotions.

When we close our eyes, we seem to have something inside us, thinking about it, acting on it, and we keep this thing firmly, and that's where we usually meditate.

Actually, you feel very pure and empty, and that is the image of the outer Dharma dust lingering on the inner root of consciousness.

Therefore, we feel that there is a thought within us, coming and going, and this is the image of the root of the mind staying in the dust of the law, which is the so-called six into the inside. But ordinary people don't observe it, and now Vimala monks bring it up and teach them to contemplate, the so-called meditation, you have to observe clearly, all the six elements enter the inside, you think that there is something inside that can think, Vimala tells you, if it is empty, it is false.

What looks like something lives in it, something that looks like there is life, is actually empty. All the feelings, all the changes in sound and light, come inside, and it will pass in one fell swoop. If we die, the six elements cannot be cohesive, which is the death of the human body, and when we are alive, we are six into cohesion. But is there a thing in this six-into cohesion? After all, what has nothing is empty and fake.

The four major of our bodies are also like this, we feel that the dead are heavier than the living, it is easy for us to pick up a living person, but it is more difficult to pick up a dead person, why?

The wind in his four major is gone, so it feels heavy.

For example, if the balloon is inflated, the specific gravity will be lighter, and if it is flattened, the specific gravity of the balloon will be heavier.

So the inside of this body is empty, hollow.

We live to feel that there is a thought within us, that there is a feeling, that this is false, and that we should not be deceived by it.

The previous sentence "Optimistic four are like poisonous snakes" looks at the emptiness,

The next sentence "Optimism is like empty gathering" is empty.

The body and mind are empty, and when you reach the state of happiness and the wonderful happiness of meditation, that is true cultivation and enjoyment.

Every sentence here is a Mahayana practice, and we should observe and keep it in mind.

"Joy follows the Tao." How can we protect the original intention of the path of cultivation anytime and anywhere?

I often tell you not to meditate during class, but to read the scriptures, otherwise you are deceiving yourself. Why? You said that you like to listen to lectures and your heart is very pure, so it's the same as playing with other things.

You don't observe yourselves, but like to listen to other things, that's the reason.

You think you're meditating, but it's actually a big distraction, but you use this time as if you're listening to a lecture and not reading a book, and you're meditating there, and it's very interesting to hear, and it's called the autumn wind blowing through the donkey's ears, and the autumn wind blowing through the donkey, and the donkey is like a pig, and this ear blows in, and that ear blows out.

Therefore, wisdom can never be accomplished, and as a result, I have listened to this scripture and that truth, and when I ask him, I can't explain it or remember it.

The achievement of wisdom and the ability to know the past and the future depend on the idea of "following the Tao's will".

To look at the "Huayan Sutra" pure character, according to the meaning of the Tao is the Tao.

So why do you have to practice according to the pure conduct of the Huayan Sutra all the time, but who has done it?

In my opinion, it is the "inverted" meaning, not the Taoist meaning, and it is all reversed.

"Happiness benefits all beings." This is even more difficult, it is a bodhisattva behavior, and he is willing to cultivate the bodhisattva path in everything he does, and he is always benefiting others.