Same as afflictions, detached from the pure dharma; Thou shalt attain samadhi, and all sentient beings shall also be determined. There is no difference between those who give to you, those who provide for you, and all the dust. If you have a grudge against all sentient beings, you will not be able to extinguish if you do not enter the number.

If this is so, thou shalt eat. Subodhi, don't jump out of the sea of suffering, and be comfortable in the eight kinds of suffering in the world, and suffering can't stop you. Because you've already attained enlightenment, you don't have to stay in the Pure Dharma!

Subodhi, although you have attained the samadhi of no doubt and do not distinguish between right and wrong, you need to know that all sentient beings have already reached this point, and you don't have to think that you are great! Moreover, sometimes the people who give to you not only do not get merit, because they are making offerings to the Buddhas, Dharma and Sangha with utilitarian thoughts. If you think that you are worthy of being supported by others, then you are no different from all the people in the world.

Do you have the resources to have a grudge against all sentient beings, and are you qualified to come out and slander the Buddha, the Dharma, and all the sages? If you have this qualification, you won't ask for self-nirvana. If you can really understand these positive and negative truths, you will really attain the samadhi of no falsehood, and only then will you be qualified to take this bowl of rice to eat.

Vimala said: Only! Subodhi! Don't be afraid to take the bowl. Su Bodhi scolded the Vimal monk so much that he didn't dare to take the bowl, and when he was about to turn around and leave, he was stopped by the Vimal monk, don't be afraid, take the bowl and eat!

I said: No.

Vimala said: All the dharmas, like the transfiguration of the form, should not be feared by you today. So what? All words are inseparable from each other. As for the wise man, he does not know words, so he has nothing to fear. Why? Words are separated, and there are no words, and if there is no text, it is liberated. Those who are liberated from the phase will also have all the laws.

Vimala said that when he said that it was the Dharma, the Son of Heaven was two hundred days old, and he had the eyes of the Dharma. Therefore, I do not let them ask questions. Vimala said to Subodhi, "If I rebuke a person who has come to incarnate like this, will the incarnation be afraid?" Subodhi said, no.

Vimal said that all the Dharma is like a dream, and you don't need to be afraid! You don't understand what I'm saying, it's all empty. People with great intellectual achievements do not pay attention to written language, so they will naturally not be afraid of written language.

Written language is just an expression of the Dharma, and if you really understand the Dharma, you don't need written language.

When Vimala lay monks spoke to Subodhi, there were 200 heavenly beings who thoroughly understood the Dharma and attained the purity of the Dharma. Therefore, Subodhi did not dare to probe the pain of Vimala.

Let them be instructed by the Vimal monks. By the time they spoke to Vimal this time, they had already come to their senses. This is what we should pay attention to.

Thou shalt ask for a question. Fu Lou did not dare to go to the sick of Vimo.

So what? Remembering my past, in the great forest, under a tree, I learned the Dharma for the new monks. Fu Lou used to practice Hinayana Shravaka, and he was almost already a leader. Many of the newly ordained monks were educated by him, such as lecturers in compulsory subjects in the first year of university.

Shi Wei Maha came to say to me: Only! Fu Lou Na! First of all, we should enter the heart of this person, and then say that there is no defilement to be placed in the treasure. If you haven't attained Bodhi yourself, what can you do to save others? To save people to teach the Tao.

Han Yu's article "Shi Shuo" is not considered a teacher's way, and the teacher's Tao of Chinese culture should be seen in the "Book of Rites". There are two kinds of teachers, the first is a human teacher, who sets an example of moral character: the second is a scripture teacher, who lectures on reasoning, and conveys knowledge through the four books and five classics. It is easy to be a scripture teacher, but there are very few people who can be a scripture teacher and a teacher at the same time. Someone sent me a pair of bottles, engraved with the words "Jingshiren Shishi", I didn't dare to take it, the compliment was too much. The "teacher of the scriptures" in Chinese culture is almost the same as the realm of the "teacher of heaven and heaven" in Indian culture.

A person who has attained the Vajra Ajali vows in Tantra can speak the Dharma, at least he must have the ability to communicate with his mind and fate; In today's concept, it is necessary to understand the psychology, degree, and disorientation of the people who listen to the Fa, so that we can know which educational method is more appropriate to use, and only then can we teach students according to their aptitude.

In terms of the proportion of India's population at that time, it can be said that it was huge. However, there are not many disciples who have been ordained by him personally, and most of them are shaved by his disciples on his behalf. There were two bhikshus who were disciples of Moggallan, one who practiced the view of counting breaths and the other who practiced the view of white bones, and Moggallan asked Sariputta why the two bhikshus could not make progress in their practice.

Sariputta asked about the occupations of these two bhikshus before they became monks, one was a silversmith and practiced the white bone view, and the other was a cloth bleacher and practiced the number of breaths. Sariputta asked the two of them to turn around, because the habit of bleaching cloth is to look at the white cloth in the water, and it is easy to cultivate the white bone view; Silversmiths are accustomed to meticulous work, and it is more suitable to cultivate the concept of counting breaths. After changing the method, the two monks practiced for three days and then obtained the arhat fruit. Sariputta is able to "first contemplate the mind of the person and then speak the Dharma", and is able to observe the foundation of the student and teach.

Fu Lou Na was speaking for the new monk at the time, so notice that this is a lecture rather than a lecture. Later generations lectured according to these records before they called lectures. However, under the Zen jungle system, there is only a Dharma Hall, not a lecture hall, because the great monk represents the Buddha who has appeared, and the great monk does not bring books when he speaks the Dharma.

When Fu Lou Na said this, he was reprimanded by Vimo because Fu Lu Na did not observe the psychology of the new monks. It's like putting dirty, rotten food into a precious vessel, and it's a bad kick.

"Vimal scolded Fu Lou for not understanding what the bhikshu was thinking, and not to mix glass with crystal. Because you don't know that the cause and effect of sentient beings is the Mahayana root apparatus, you teach some Hinayana teachings; If there are no sores on someone's body, don't dig up his flesh.

After enlightenment, a patriarch of Zen Buddhism said, "My eyes are clear, but I am blind because of my teacher", scolding him for his lack of guidance from his former teacher, and blinding his original clear Dharma eye.

Mencius said: "The trouble of man is to be a good teacher", whether it is the world's law or the Dharma, we must all be vigilant.

If you want to walk the avenue, there is no path, there is no trace of cattle in the sea, and there is no firefly in the sun. Do not guide the man who is going to walk on the main road, for the hoof prints of the ox will not allow the sea, and do not compare the sun's rays with fireflies. This passage emphasizes the need to first understand the root apparatus of the student, and if a person who cannot reluctantly teach the Mahayana root apparatus will harm him, and vice versa. So when you read the Lotus Sutra, there were 5,000 monks who had been following the Buddha for a long time, and they thought that the Buddha was wrong, so they withdrew from the table on the spot and left. This tells us that the difficulty of education is that the different roots of all living beings are different and the degree is a big problem.

Vimala told Furuna that the new monk present had been practicing the Mahayana path in his past life. Because bodhisattvas have the mystery of separating yin, they have forgotten the Mahayana path several times in the middle of their rebirth, but the nature of the Mahayana path is still there, how can they use the Hinayana path to teach him? The Hinayana root apparatus is like a blind person, unable to see clearly the root nature of sentient beings.

Vimala lay set an example, and when he entered the state of concentration, he aroused the fatalistic understanding of the new monk, who realized that he had followed the Mahayana route for many lifetimes in the past, had been close to 500 Buddhas, and had made Mahayana vows to all sentient beings. This bhikshu became enlightened on the spot and saw the nature of the mind clearly.

The newly learned bhikkhus who were present at that time bowed to the Vimal monks. Note! According to the Hinayana bhikshu vows, a bhikshu is not allowed to bow down to a layperson. However, there is no such prohibition for Mahayana bhikshu vows, and there is no distinction between those who prostrate themselves at home and do not prostrate themselves on good knowledge.

Because of the words of the Vimal monks, these bhikshus have entered the fruition of the Mahayana bodhisattvas in the unregressive realm. Fu Lou Na was so ashamed that he was so embarrassed that he didn't dare to visit Vimo now.