(a)

Rainy night. Pen "Fun" Pavilion www.biquge.info on a business trip. Lying alone on the big bed in the hotel, listening to the sound outside. Missed you so much.

That day was also the time of mid-spring.

We walked on the sycamore-shaded road. On the right is the ancient city wall. In the distance are the tall arches of the stadium.

From time to time, fallen flowers fell from the trees and covered the road under the city walls.

I reached out and grabbed a piece of flower that had been blown off by the wind. Its edges are a little dry and curly, but overall it looks pretty bright.

I said, "It's going to be fine, but it's withering so early, I can't bear it." If only it could go back to the branches. ”

You look at the palm of my hand. You shake your head. You flicked it lightly and let the flowers fall from my palm.

I watched as it fell to the ground and merged with the petals all over the ground.

You say, "Let it go." Don't stop it from falling. It's like we haven't stopped it from blooming. ”

You look at the falling flowers all over the ground.

You say, "Isn't that good?" ”

You say, "The next spring, it will naturally return to the branches." If you're willing to let it fall to the ground. ”

"Next year's flowers are no longer the flowers of the moment." I say.

"Next year's you will not be the same person you are now." You said.

"Isn't the world, then, an endless farewell?" I say.

"Yes. But, at the same time, there are endless reunions. "You say.

(b)

"Gifts." You put something on the table.

I picked it up. "Kaleidoscope?"

I'm looking at you. You nodded.

I said, "I used to play this when I was a kid." Haven't played it in years. ”

I lifted it, looked through the glass, and I looked inside, and I turned it and looked inside.

Countless flowers change and combine.

I said, "The most amazing thing is that no matter how many times you turn it, there is no repetition of the pattern." ”

I put it down. I'm looking at you. I said, "Why are you giving me this?" ”

You say, "Let you see again and see clearly what is happening in it over and over again." ”

You say, "Sometimes, when something happens in the vast universe, it's easy for us to lose sight of it. And when you look at it in such a small paper tube, it's easier to understand it. ”

I fiddled with the kaleidoscope. I said, "What's going on inside?" ”

You say, "No matter how it appears, there's always just the scraps of paper." It's always the same thing. It hasn't changed. ”

I'm looking at you. I said, "So? ”

You say, "So, when the world changes, we have to understand that it hasn't changed." ”

I said, "So? ”、

You say, "So, let it go, it's okay." ”

You start to clean up the things on the table.

As you clean up, you say, "Keep it." When everything you like is gone, look at it. ”

You say, "Although you will never see the original pattern again, although no matter how many times you turn it, you will never see the original pattern again, but you have to understand that all the patterns are the confetti that you have seen before, all of them are it." It's just a different look, to reunite with you. ”

(c)

I said, "Guide, in the future, will we meet again?" ”

You say, "Of course." ”

I said, "Will you have to wait a long, long time again?" ”

You say, "It's up to you." ”

I said, "Look at me? ”

You say, "yes." If you can recognize my new look, it will be very fast. You'll meet me soon. ”

You say, "If you don't recognize me and keep remembering what I used to be, then it will be, like the last time, and it will be a long, long wait." ”

(iv)

Thoughts come back from the past. My eyes were moist.

I sat up and re-read the Tibetan Buddhist book I was holding in my hand called Samadhiraja-sutra. I don't know what the name of the Chinese translation is, judging from the English semantics, it can probably be translated into the Samadhi Sutra.

After reading for a while, I thought of that kaleidoscope again.

I think the kaleidoscope is a good thing to use as a teaching aid for Buddhism. You can have one for each person, and you are required to play it 100 times a day.

If you understand the principle of kaleidoscope imaging, it will be easier to enter the core of the Dharma, "straight to the supreme bodhi".

At the very least, there is nothing wrong with achieving the "empty" side of "seeing emptiness".

(5)

In this book, there is a parable.

If you throw a stick at the dog, the dog will chase the stick. But if you throw a stick at the lion, the lion will ignore the stick and pounce on you and bite you.

The dog will think that the thing that hurts it and makes it bad is the stick; And the lion knew that what hurt it, what made it painful, was the reason for bringing the stick.

Therefore, a practitioner should be like a lion and not a dog.

Don't think that what makes you miserable is all kinds of thoughts, and that's sticks. Don't chase those thoughts, don't be carried away by them, go back, look for the place where those thoughts came from, find the source. Then, when this source is broken, all thoughts are broken.

How to do it without a thought, just like that.

Bite the man who threw the stick to death, and naturally there will be no sticks.

Therefore, there is no such thing as "not fully seeing through". If you don't see through one point, you don't see through the whole thing, and that point is understood, and the whole thing is broken in an instant, and there is no left.

As long as there is a point that has not been seen through, it is still chasing the stick, and if you don't find the cause of the pain, you can't prevent the pain from coming suddenly.

(iv)

During that time, I read some Tibetan Buddhist scriptures, read some Tibetan patriarchal biographies and patriarchal verses, and read some of their relevant teachings.

There are two realizations: First, the claim that Tantra and hidden hiding are the Dharma taught by the Buddha is pedantic and narrow-minded, and it is not enough to say. Just as the Southern Theravada denies that the Northern Mahayana is not the Buddha's own teachings, it is also inadequate. In fact, Hinayana, Mahayana, and Tantra are different in their teaching methods because they are dealing with students with different roots and different natures. However, the scientific principles involved in the courses taught are no different.

It is equivalent to teaching Chinese, for primary school students, we teach literacy, pinyin, picture speaking, and sentence making; For middle school students, we teach classic texts, various idioms and sayings, poetry and essays, and essays. For university students majoring in Chinese, we systematically study different writers from different countries, teach various literary genres, read major departments of literature, teach writing novels, essays, poems, essays, official documents, teach methods of studying literature, and so on.

It seems that Chinese teachers in primary schools, middle schools, and universities teach different things and methods, but they are all teaching Chinese. The teaching method is different because of the different levels of students, and it is to adapt to the level of different students.

The methods are different, the content is different, but the principle is the same. Attacking each other and denying each other's legitimacy is like teachers in primary and secondary schools who blame each other for teaching something that is not an authentic language.

In the event of such quarrels and attacks, this in itself is an indication that the attackers have no idea what the real language is. For the practitioner, it means that the attacker does not know the "true meaning of the truth" at all.