"That's why, Manjushri, ordinary people have repeated the Dharma, and they have no reputation." Mahakāṇa continued, so that our enlightened arhats are not as good as ordinary people.

Ordinary people are sometimes confused and sometimes sober about the Dharma, but we are always sober, but we don't want to move.

"So what? When ordinary people hear the Dharma, they can raise the supreme path mind and continue to have the Three Jewels. It is so that the sound of hearing the Dharma for life, the strength is fearless, etc., and the supreme will never be able to emit the supreme Tao. He said, Why? It's a pity that those of us who fall into the Hinayana fruit position will never be able to attain the Dharma in the whole of our lives, how to attain the Buddha's ten powers, the ten fearlessness, and so on.

How long does it take for Hinayana arhats to do it? Dwelling for 84,000 eons and then returning to the heart, from the Mahayana path step by step, can you become a Buddha. But if he can be in the state of emptiness, once he understands that this is not the end, and comes from the horizontal, he will immediately reach the practice of the bodhisattvas of the eight lands and above. This is a shortcut that Hinayana can take, and this principle requires the study of consciousness, the study of the "Kusha Theory".

The Vimala Sutra is almost halfway through this point, and there are a few important issues to note in the first half. First, although Vimala is a lay person, the Dharma he speaks about is for lay and monastic people, and the Dharma is inherently non-existent and unmonked. Second, Mahayana Buddhism is in the world, which doesn't mean that you have to be at home, that's not what it means.

In this earthly world, you can renounce and attain Bodhi, without being bound by any form. Under this point, there are several story-like plots to pay attention to, and everyone needs to study, in Zen terms, to be studied. It's not that the scriptures have been heard, and the words are understood, but the words alone don't count!

Originally, the sutra was written by the Vimal monks with illness. The existence of any life has the inevitable process of birth, old age, sickness and death, why do you get sick? We sit here and think we're not sick, but we're all sick. This is a fundamental question, sickness and life and death are linked, the answer is in the scriptures, but you have to experience it yourself.

Secondly, how could 32,000 people all be crammed into a room the size of the abbot of Vimo? What kind of realm is this? Of course, theoretically please, the abbot represents this heart. Whether you represent the mind or the sexuality, how do we achieve this state? This is not an empty theory. In addition, there is also a question of seats, this abbot's room accommodates the master seat of the Oriental Sumeru Lamp Buddha, which is 84,000 feet high, a total of 32,000 master seats, what kind of realm is this?

Then there is the Heavenly Maiden scattering flowers, why don't the showers fall on the bodhisattvas, but stick to the arhats? Of course, we can't even reach the realm of Hinayana arhats, we can't even talk about Xiaoding Xiaohui, and we don't have Hinayana meditations. How can we do smallpox without being able to prevent smallpox?

Then comes the question of men and women, why are there men and women? How big is the relationship? Is the male body really a man, and the female body really a woman? You're going crazy when you think about it, and you don't think it's any, so what is it?

I often say, why does this woman have long hair, apply it to her lips, and paint it on her eyes, just like two? Why is it different when you shave your hair? The physical appearance of this man and woman has so much to do with our sentient beings.

There are four or five words in the middle of the "Vimala Sutra", so don't listen to the excitement, forget it, then this "Vimala Sutra" is studied in vain. The text of this Vimala Sutra is easy to understand, but I am now working on it, and there are also Taoist friends who are willing to pay for it, and the commentaries of later generations do not need to be used, but only the opinions of Master Kumarosh and the great masters who participated in the translation work at that time on the Vimala Sutra are collected into the "Vimala Sutra Commentary".

In addition, there are also Taoist friends who are sorting out the excerpts of the recitation of the Vimala Sutra. It doesn't seem difficult, but it's a hassle to do.

When proofreading various books, sometimes you have to look up a lot of versions for one word. Even the Vimala Sutra in my hand now has many typos. The first cover word is wrong! Isn't it a joke that Vimala is printed as a Vimala knot. When you go out to print the scriptures in the future, you can't be careless in these places.