Su Yuan followed Zhiguang back to the quiet Buddha land of Shakyamuni Buddha.

Su Yuan said: "It seems that it is very bright here during the day and at night! ”

"Yes, if the heart is pure, the Buddha and the land are pure." Zhiguang said, "There are no four seasons here, and it is always warm and bright; There is no terror or calamity, and it is a true peaceful and pure land. ”

Su Yuan asked again: "Are all the people here bodhisattvas or arhats?" “

Zhiguang said: "It's not all, most of the people here are people who saw the Buddha and heard the Dharma when the Buddha lived in the world. There are also 'shravaka', 'edge jue' and so on. ”

Su Yuan asked again: "What is the difference between the Buddha of the mortal world and the Buddha here?" ”

Zhiguang replied: "The Buddha has three bodies, the Dharma body, the retribution body, and the incarnation. The Dharmakaya is the purest and is separated from all appearances, 'there is no birth, no destruction, no going and no coming', hence the name, and the Dharmakaya is 'everywhere', and there is no place where the Dharmakaya of the Buddha is not located. ”

Zhiguang continued: "What is revealed in the quiet Buddha land here is the reincarnation of the Buddha; And the Shakyamuni Buddha who appeared in the mortal world is an incarnation, or should be an incarnation Buddha. The reincarnation of the Buddha, which we ordinary beings cannot see, is more than 60 trillion billion miles, beyond the limit of what the line of sight can reach, so what mortals can only see is the incarnation. ”

"Then in this quiet Buddha land, can I see the Buddha?" Su Yuan asked.

"Yes, but there are many Dharma Protectors around the Buddha, and we can only watch from afar."

"Great, take me to see it!"

……

Su Yuan and Zhiguang came to an exquisite garden. I saw the treasure trees swaying, and there were strange flowers and grasses growing everywhere; The net bottle treasure elephant, the real pearl Yingluo, countless; The garden is filled with the true fragrance of precepts; There are also colorful auspicious clouds, standing low and solemn, as if listening to the teachings of the elderly.

The space of the garden is very large, and there are hundreds of millions of people in it, listening to the teachings of Shakyamuni Buddha.

In the auspicious and holy light, Shakyamuni Buddha is preaching: "...... For the sake of convenience, I have spoken of all the ways of suffering, and I have shown them nirvana. Although I say that I have attained nirvana, it is not true destruction, and all the dharmas are always extinguished from the original ......."

Su Yuan was listening intently, and Zhiguang said, "The bell for the evening class is ringing, go back quickly!" If I don't attend, I'll have a bad impact on other people......"

……

Su Yuan was determined, and there was still an ordinary mortal world in front of him.

Jimitsu hurried to the evening class. For this wonderful experience, Su Yuan thought about it carefully.

Shakyamuni Buddha's pure Buddha land is a bit similar to that of the Western Elysium: one is a famous domestic school and the other is a foreign famous school, and both have their own strengths. Prestigious foreign schools are slightly better in terms of teaching facilities, but domestic famous schools have more local characteristics in all aspects, which is more suitable for local students.

Of course, the Elysium achieved by Amitabha Buddha is the culmination of countless pure Buddha lands, and the introduction in this sutra is very detailed. During the 'end of the Dharma' period, the Pure Land Dharma came first, which was from the perspective of Shakyamuni Buddha's Dharma luck and the causes and conditions of sentient beings.

But why is there such a big difference between the worlds of beings? Su Yuan still didn't understand this question.

……

The next day, Su Yuan asked Zhiguang about this question.

Zhiguang said: "What do you mean by sentient beings? It is born from the combination of various causes and conditions. What are the causes? There are twelve. Ignorance of fate, line fate, knowledge, fame, fame and color, six into the fate, six into the fate, touch, love, love, take the fate, have the fate, have the fate, live by the fate, and die of old age. All beings are born in harmony with these 12 causes. ”

Su Yuan said: "This is similar to the principle of computer display, but more complicated? ”

"Yes, the Idealism of All Laws." Zhiguang continued: "The four phases of the mind are 'birth', 'dwelling', 'alienation', and 'extinction'. For example, if the computer is divided into four grades, then the computer of ordinary people is the fourth class, the worst class, no matter how good the thing is, it will be rough, ugly, and distorted for you to appear. ”

"There are four grades? Does the mind have four phases: birth, dwelling, alienation, and extinction? Su Yuan asked.

Zhiguang explained: "There is a saying for 'two-vehicle people', which refers to 'shravaka', 'Yuanjue' and arhats. The two-vehicle people see us ordinary people as having four reversals: the impure is counted as the pure; Take pleasure in hard work; Impermanence counts as normal; No self counts as me. Therefore, they are obsessed with wealth, sex, fame, food, and sleep. Our level of mental consciousness has only reached the state of 'knowing that the mind is extinguished and then it is extinguished', and we can only see superficial phenomena. ”

But in the Bodhisattva's view, there are also four reversals of the two-vehicle person: impurity, not seeing the purity of the Dharmakaya; suffering, no silence and happiness; Without self, I don't see my self; Impermanence, not seeing the Buddha nature. The two-vehicle person is focused on 'emptiness', and the level of mental consciousness can reach the state of 'perceiving the difference', so the two-vehicle person has the mind of 'all wisdom'. It has the ability of 'eye to see the vacuum' and 'see the vacuum'. ”

"The Buddha knows and understands the four aspects of the mind best, so it is called the clear mind – the consciousness of non-existence, the non-abiding, the non-absence, the non-diminishing of consciousness, and the non-diminishing of the four aspects of birth, dwelling, and extinction, which is the bodhichitta and the pure mind, which is the prajnaparamita mind."

Su Yuan said: "That is to say: ordinary people only see the extinction; The two-vehicle person can further see the out-of-phase; The bodhisattva is further able to see the dwelling form; The Buddha is omniscient about the four phases. That's why the world seen by sentient beings is so different! ”

"Yes, ordinary people only see extinction in the four phases. The former thought is extinguished, and the second thought is born, and ordinary people can only realize the state of extinction. For example, when you realize that it is noon, it is actually a little bit past noon. When you say now, you're actually in what you think is the 'now' future state. ”

Su Yuan asked: "Thoughts and thoughts are continuous, fleeting, and with the ability of ordinary people, you can only see the end of things?" ”

"It can be understood that way." Zhiguang said, "What is phase extinction? For example, I just had a delusion, and I didn't know I was playing a delusion at the time. After fighting the delusion, I 'feel', where is the delusion? Did you catch it? - Minus! Or if you have an evil thought, do you 'feel' this evil thought? - Extinguished! Therefore, ordinary people are not aware of their own minds at all, and only after they are extinguished do they realize that they are called 'unconscious'. ”

"What about out-of-phase?"

"There is no difference in the perception of difference, and when you feel the difference in the mind, this 'difference' is empty, because there is no difference in the perception of difference. For example, when you dream, you are awake when you realize that you are dreaming. If you don't have a dream, you can't make a mistake. The two-vehicle people I just talked about are able to perceive the disappearance of the mind. Difference is variation, right and wrong are out of phase, good and evil, life and death, people and me, resentment and affinity are out of phase. The two-vehicle person perceives the difference in the mind, and the perception is no different. Therefore, there is no right and wrong, good and evil, life and death, people and self, and resentment of relatives, so the two-vehicle people are practicing hard, seeing the difference in the mind, and feeling the difference, then they can live and die. ”

"What about the dwelling?"

Zhiguang said: "The Bodhisattva further perceives the dwelling phase, and the perceived dwelling is not dwelling. When you are lost, you have a dwelling appearance, but when you are awake, you have none. For example, when you do evil, you are deluded, and when you feel it, you don't do it. If you don't cultivate goodness, you will be confused, but if you cultivate goodness when you wake up, you will not be confused. Therefore, there is no dwelling in the consciousness - when the consciousness is dwelling, everything does not dwell. To live is to be delusional, and to live is to be sincere. ”

Zhiguang continued: "What is the appearance of a bodhisattva who does not live and does not live? If you don't dwell, you don't have a phase, and if you don't stay, you don't have a self inside, no one outside, and no matter in the middle, which is called the three-wheeled body emptiness. The bodhisattva feels that there is no dwelling, so he does not live in life and death, and he does not live in nirvana; If you dwell in generosity, you can't practice the precepts, if you live in patience and humiliation, you can't practice meditation, and if the bodhisattva has no place to live, the six degrees of ten thousand actions are cultivated. ”

"So, what about the appearance of the heart?"

"If you are born, then you are not born, what is lifeless? No life is a Buddha. The Buddha sees the appearance of the mind, contemplates all the dharma without life, and proves that there is no way to endure without life. Afflictions are the way to be born, and if they are not born, they are Bodhi; Karma is liberation; Life and death are nirvana; All beings are unborn for the sake of the Buddhas; Therefore, the Buddha is called Dzogchen. (To be continued.) )