I'm not a person who doesn't want money, I'm the one who wants money the most, I have to do a lot of things, how can I do without money?

I'd rather charge for classes and sell my knowledge than spread the Dharma.

But if the family is not good and the person who is willing to learn, not only will he not take a dime, but he will also help him.

But for a miserly person, I have to ask him to take out the money, even if I force him to do it if he is not happy, so that he will develop the habit of giving.

Vimala went on to say that being able to give in this way is tantamount to great compassion, and that it is not about giving alms for the sake of retribution.

As soon as you seek retribution, it is like the psychology of doing business, and it is over, which is wrong.

"One of the lowest beggars in the city, seeing that it was divine power, heard what it said, and all of them developed the three bodhichitta."

At that time, there was one of the most pitiful people in the city of Viyali, who saw the power of Vimal's supernatural wisdom and listened to his words, and also initiated the supreme Dao mind.

It should be noted that in the real society, the richest person will not have the heart to study Buddhism, because his environment is not painful, and there is no such stimulation.

Moreover, the rich and noble people do not have time to learn Buddhism from you, especially the rich people in modern society are too busy, so it can be said that they are not free for a minute. Don't talk about rich people, like my busyness, you can't imagine it, sometimes the eyes are looking at things, and the mouth is telling people to do things. In the same way, the lowest people will not have the heart to study Buddhism with you, because they are forced by the pain of life, and their hearts are not pure for a second.

Therefore, if a person is extremely sick, it is an empty talk for a layman to ask him to recite the Buddha, and all he reads is pain, and only when you get rid of his illness first, then he will have the time and spirit to recite the Buddha.

You Buddhas, mothers-in-law, Buddhas, mothers, go to visit the sick, don't talk nonsense, the sick are in pain to death and can still recite the words of the Buddha, this person doesn't need your advice, he can throw away the pain, he has successfully relieved half of the time, he still has to listen to your advice? He is already polite if he does not persuade you to recite the Buddha.

Remember, giving to the inferior and the needy is the same as making offerings to the Buddha, and this is the spirit of the last paragraph of the first volume of the Vimala Sutra.

"Therefore I don't ask anyone about the disease." Therefore, the Bodhisattva also said that he was not qualified to represent the Buddha to visit the illness of Vimala.

"In this case, each of the bodhisattvas told the Buddha about his origin, and said what Vimala said, and they all said that they should not ask about the disease." Every other bodhisattva didn't dare to go.

The title of the Vimala Sutra is "The Sutra of Incredible Liberation Spoken by Vimalaya", which is the full name of this sutra.

What is it called incredible liberation? We'll come to the end of the day.

Vimala is a lay Buddha, which is the Mahayana spirit of Buddhism, and it is not necessary to be a monk to achieve true achievement.

Of course, it's not that it's wrong to become a monk, it's faster and better to be liberated, but it is also possible to achieve liberation at home, and the real liberation is not in the form of life, or in the appearance of everything.

Vimal used illness as the cause of his argument that a person must be sick if he has a life.

It corresponds to the four basic sayings of Buddhism:

The accumulation is dissolved, the sublime will fall, the union will eventually part, and the life will return to death.

A hypothetical life must eventually die, and between birth and death, old age and illness are but a prelude to death. Therefore, birth, old age, sickness, and death are inevitable, not accidental, and the relationship between cause and effect does not need to wait until the consequences come to know.

The Buddha said, "Bodhisattvas fear causes, and ordinary people fear results." For people with high wisdom, the "cause" will know the result as soon as they dare to move, and the cause contains the effect, and ordinary people will not know until the result comes out.

Therefore, bodhisattvas are afraid of causes and do not plant causes easily.

For example, two people disagree when they speak, their attitudes towards each other begin to be wrong, they don't know their emotional changes, and they put on their faces when they are unhappy, and there is a reason for this, and the result of people's reactions is of course not good.

Also, frowning before talking to someone, it's a good thing, and people don't want to listen to it.

You sometimes joke with people, but have you ever thought about the consequences?

The speaker is unintentional, but the listener is intentional, and others do not think it is a joke.