What is the true pursuit of the Dharma?

Let's reflect on ourselves, which one of them is not studying Buddhism in these five yin? Who can jump out of the five yin? It's right to be able to jump out of the five yin.

But is it right to seek the Dharma and practice on the five yins? Initially right, what is the reason? For example, if you want to make a table, if you want to do a good job, you must first sharpen your tools.

To do carpentry well, you need tools such as saws, axes, and nails.

In terms of cultivation, the six roots and the five yin are tools, so there is nothing wrong with starting with the practice of knowledge, but don't be turned by them, don't cling to these realms.

If you are attached to the realm of knowledge and think that this is the Dharma, then you are wrong.

We need to understand that what the Vimala Sutra talks about is the superior Mahayana Bodhi path, and it is the ultimate theory of attaining the bodhisattva path.

What I just said about "seeking non-bounded entry" is to reanalyze the five yin into the eighteen realms.

For example, when you meditate, you are reciting the Buddha in your heart, you are practicing in the realm of consciousness, and when you are contemplating, you are also in the realm of consciousness, which in tantra is called the stage of generation, and you give birth to something that is not in your consciousness.

Like visualizing a Buddha, Tantra pays a lot of attention to the image of the Buddha, or the sculpture, or the painting, and everyone has to have a small mandala (that is, a dojo or a Buddha hall), or a mandala or a mandala (mandala, mandala).

When meditating, the Buddha statue should face the height of the position of the center of his eyebrows, called staring at the Buddha, if the Buddha statue is the pearl of the eyebrows, after looking at it for a long time, it slowly forgets to see, and the eyes are not looking, everything is forgotten, that is, the pearl of the eyebrows of the Buddha is fixed.

It's already hard to preach such a practice, and you should owe me Hada and offerings, and I said it so casually, so I'm afraid of thunder.

Speaking seriously, my concept is different, the Tao is the justice of the world, the law is the public law of the world, it does not belong to me, as long as I come to learn sincerely, I know everything, I have no end to say, and I will not come to kowtow to make offerings.

I told many old lamas that one day I would make all the tantric teachings public.

They said that they had to get permission from my deity, that is, they had to have the consent of Manjushri and the Buddha. I said, "Don't worry! I promised it a long time ago.

The Buddha wants to save all sentient beings! What's the secret? Why do you have to kowtow to make offerings?

However, if a scholar is not sincere, he will not be able to learn, and he will not be able to cultivate if he learns, which is equivalent to learning in vain.

In short, the method of viewing Buddha statues is cultivated from the perspective of the eighteen worlds, and it must be cultivated to arise from the stage of generation, and the artistic conception arises, creating something out of nothing, that is, to see the Buddha statue clearly first, and only then can the image be retained.

You say, isn't this a photo? The teachings say that you have to get rid of all delusions, which is good, but until the delusions are gone, you have to borrow delusions.

So being distracted is aggravating delusion, how can it be aggravated? Focusing all delusions on one point, his theoretical approach is to wedge out the wedge.

In China, we don't use iron nails to build houses, but wooden nails, called wedges, and if you want to take out the wooden nails that have been driven before, you will drive another wooden nail into them, and push the previous nails out, which is called wedge-out wedges.

When we work hard, we can't stop our delusions, so how can we purify them? Only by concentrating all the delusions in one point is called the attachment of the mind, and putting all the minds in one point, and the same is true of reciting the Dharma.

There is another analogy to wedge out the wedge, how to clean up the flour when it is spilled?

Just take a handful of flour and moisten it, knead it into a ball, and then use this ball to stick the scattered flour, and you can stick it to the light.

The same is true of the method of practice, which starts with a relationship with the heart.

When you visualize a Buddha image in this way, when you can visualize it, in terms of artistic conception, the body and mind are inside and outside the Buddha statue, which in tantra is called the attainment of the generation stage.

Something is created out of nothing, from a vacuum is born of wonder, and then from existence to emptiness. Glue all the flour into a ball, then throw this ball away, and there is no flour left.

From existence to emptiness, it is called the stage of perfection. This is the principle of all practices, and there is no second principle, which is the only way.

Therefore, after analyzing the method of seeking the five yin, the final achievement does not fall on the twelve dusts, the roots of the eyes, the color dust, and so on.

Okay, now that we understand these two verses, we also understand the Dharma taught by Vimala, but is this the achievement of learning the Dharma?