Next, what Lao Ne wants to talk about is the Buddha's generosity of our true Dafa: "Being able to distinguish the aspects of the Dharma and not moving in the first righteousness", this is the Bodhi Dao fruit that we want to prove. Everyone wants to be free from delusions and troubles, but why can't they do it? This is a question that we should carefully consider.

The next question is, do you still think about becoming a Buddha?

Attention everyone! To be good at distinguishing is to be different, not to be undifferentiated, and the Buddha is good at distinguishing all dharmas.

The distinction of ordinary people is not to fall into good thoughts, but to fall into evil thoughts, or to fall into ungood and evil thoughts. Only by attaining enlightenment and becoming a Buddha can we distinguish all the aspects of the Dharma well, even if we do not realize the intention. Therefore, emptiness, non-appearance, and non-action (or non-wishing) are the three gates of liberation.

The first meaning of the distinction is good, and the explanation of Buddhism is the true meaning or metaphysical body of the Tao. For example, although you have heard it since you heard it just now, it no longer exists, but have you ever been moved? In order to study in this place, we can distinguish the aspects of the Dharma and do not move in the first righteousness, and we can slowly achieve "the mind is pure and has passed all the meditations". For example, we cannot have the realm of yesterday, today, tomorrow, last year, this year, next year, the last second, the present, and the next second, but the one who knows the past, the present, and the future "does not move in the first sense".

"I have attained freedom in all the Dharmas", because only after "being able to distinguish the aspects of the Dharma and not moving in the first righteousness" can we reach the Buddha realm, and we are free from attachment, so "I am the first Dharma King" also.

"There is no saying and there is no none, and the Dharma is born for the sake of the cause." The Buddha said that all the Dharma, whether it is Mahayana, Hinayana or Sutra, Esoteric Buddhism, or the Three Tibetan Twelve Divisions, is not attached to existence or emptiness.

In this case, why use non-existence and non-existence?

No, no, no, doesn't tell you it's absolutely empty; No, no, not nothing, without telling you that there is absolutely yes.

The Buddha said that all the Dharma, all the phenomena in the world, and even the thoughts of our ordinary people, are all the Dharma of cause and effect. The method of causal generation is the Chinese Mahayana theory of dependent emptiness. The word karma used here is not the cause of the 12 karma, and it is very difficult to understand.

In Chinese characters, "cause" is the motive, and the edge is the climbing. "Margin" is a continuous relationship with the movement of the cause. For example, when we speak, the meaning of the previous sentence is the cause, and the meaning of the next sentence is the cause.

Cause and effect are like a circle, with no beginning and no end, and it is always continuous. For example, the teacup in the hand, which is made of porcelain clay as raw material, plus heat energy and artificiality, is calcined in a mold, which is born of karma, without material nature, and when the cause and fate gather, it constitutes this thing; If it is broken, the karma is scattered, and it will not be this thing.

If it wasn't called a teacup at the beginning, it would be called by another name now, and the noun has no self-nature. It's the same with all of us here. Therefore, the two principles of cause and effect are dependent arising and voidness; Everything is born of karma; Nothing has a self-nature, no possibility or nature of its own automatic existence.

In other words, the action of all things is the powerful cause; The continuous effect that develops from it is the cause.

The second factor is the increase in the upper edge, as the soil is to the plant seeds. For example, the physical and mental genetic traits of parents, and the family and social environment are all the increasing conditions of the seed.

If this seed is good, all the outer edges, whether good or evil, will nurture him to go on the path of goodness; If this seed is felt by bad karma, all the encounters are bad karma.

Using the analogy I just said, my mind moved: Tell them the Vimala Sutra! This is "kinship". There is such a powerful idea, a notice, and everyone is destined to get together, and here it is.

This place should have light, venues, etc., to promote this preaching, that is, to "increase the upper edge".

Some of you who are here to listen to the scriptures may be Taoist friends, and some people have understood the Tao because they have listened to the scriptures, and they have understood the Tao, and this environment is his increased upper edge. He realized that the Tao was not given to him by the Buddha, nor was it given to him by the teacher, but it was the explosion of his own nature and caste, and when he encountered good knowledge, he encountered Buddhas and Bodhisattvas, and such an increase in the cause caused him to have a clear mind. For example, if we are born by kinship, and then we have parental inheritance, family, society, country, and so on, and so on, and increase the influence of the upper karma, and this person starts from this karma, either to propagate the Dharma or to create negative karma, and it rolls down like a continuous circle.

The leading edge becomes the posterior, and the latter becomes the antecedent, and the chain of the dependent is continuous, which is the "dependent edge".

From this relationship, there are three lifetimes of cause and effect, which go on and on forever like a circle, and if there is good root and wisdom in the previous life, this life will become better when it encounters the increase of the upper cause, so if it continues, he will go to promote the Dharma and give merit. This dependent relationship, through the union of the three conditions, brings to the growth of the good roots of his life in the next life, which is "equal and infernal", and equal is the rotation of equality, and inferno is the cause and effect without gaps.

Ordinary beings have accumulated a lot of good and evil karma, and after becoming a Buddha, this karma will not be broken, and even the enemies of the family and family that they have formed in the past have become the dependents of the good karma in this life.

There is a saying: "Before you become a Buddha, you must first become popular." "If you have attained the Tao and want to save sentient beings, if you don't have enough merit and dharma, you still can't save people.

It's the same with those who want to study Buddhism, if we don't have enough Dharma and merit, we won't be able to touch good knowledge. Even if you do, you will naturally leave, or there will be obstacles. Therefore, the karma has to be cultivated by itself.

He explained the principle of cause and effect, and understood that all dharmas arise from causes, that there is no master, that there is no god or destiny to dominate, and that in fact it is the law of cause and effect. Religion says that there is a master of life, and someone is in charge of you.

Bodhisattvas have to live no matter whether they are destined or not, and they have to educate bad people, how can they punish you for not worshipping him? What is this a bodhisattva?

Don't say that it is the master of superman, even an old person, or a person with moral cultivation, will tolerate others, can't a bodhisattva even compare with such a mind?

There is no master of all the laws, so does it come naturally? If it comes naturally, it becomes materialism. Therefore, all dharmas have no master, they are not natural, they are born of karma. The principle of karma is the foundation of all Buddhism.

There is no self in all the Dharma, and everything in the universe is born of causes, and there is no creator and no recipient. Selflessness, non-creation, and non-receiving are the three most important points of Buddhism's emphasis on emptiness.

Let's use our own lives to investigate, now that we are sitting here, if we talk about selflessness, we are probably just talking, obviously thinking that there is me sitting here, how can we say that there is no self? With all the various kinds of kung fu that you have learned, can you do it without self when you meditate? The better I work, the stronger I am become, and I think "I" is the greatest.

Why can't we be selfless? Because three mistakes have been made: there is the self, there is the creator, and there is the recipient. As soon as you sit up or recite the Buddha, you subconsciously have the idea that "I" am doing kung fu.

When you do Kung Fu, whether you are visualizing, holding mantras, practicing qi, or reciting Buddha, you are doing it yourself. The biggest mistake is that there are recipients, who magnify their feelings and think that they are doing kung fu.

Therefore, whether you sit on the ground or not, you should always ask the selfless, what is me?

Is it this flesh? The flesh is just a shell, borrowed temporarily, and "I" is not in it, but really where I am.

All the Fa is born of karma, and it is not me who feels that the qi pulsates in my body, it may be that I have eaten the right thing or the wrong thing today, or I may have a slight cold, and my head is slightly swollen and I think that I am impulsive, and this is all self-inflicted.

Sentient beings have no self and believe that there is a self, and this is the real great delusion, and it is not that the mind keeps calling it delusion when meditating, it is just a gadget.

You don't usually know how much delusion you have, and you always think that I exist. Obviously, there is no one who is pretentious, there is no one who dominates you, but consciously or unconsciously, you always feel that there is a power worthy of trust and dependence, whether it is a Buddha or a Bodhisattva, a God, or your own destiny; Otherwise, relying on oneself and believing that oneself will not be wrong is stupid to the extreme.

If you think about it, isn't it? You said that you sat all morning, and your spirit was good, of course, you sat there and didn't do any work like resting, of course your spirit was good. You say it's kung fu, isn't this self-deception?

There is no creator, but he is creating a realm! There is no recipient, but he plays with his feelings.

If you meditate yesterday and felt that the realm was very good, and if you sit again today, how can that realm be lost? If you can fix it, it can break it. All things in heaven and earth come by cultivating the Tao, and if they don't cultivate, they will definitely be bad. The day the house is built is the day when the house is destroyed, which is what Zhuangzi said: "Fang is born and then dies".

It's all karma for you to do some work here, there's a venue like this, you're an idler, you've got someone to help with the food, you've got a cushion to sit on, there's the sun shining...... Remember, there is no self, no creation, no recipient!

Since there is no self and no creator and no recipient, then you say, "I might as well do evil, right?" It's not that the dogma forbids you, it's that karma is not lost!

You say, "What karma is there when it's empty?" ”

Empty karma! Emptiness is cause and effect; Emptiness is the cause, and the result is purity. In the same way, the karmic consequences of good and evil are not lost. When we understand these truths, we understand that "we can distinguish the aspects of the Dharma well, and do not move in the first righteousness."

"Beginning with the subjugation of demons in the Buddha tree, the nectar extinguishes the enlightenment." This is a tribute to Shakyamuni's experience of becoming a Buddha.

"Beginning in the Buddha tree to subdue demons", the Buddha at the age of thirty-two under the Bodhi tree, with the power of wisdom to subdue all demons.

What is Demon? The Demon of Trouble, the Demon of Death, the Demon of the Five Yin, and the Demon of Heaven, these have been mentioned before.

"Having nectar extinguishes enlightenment", a person who meditates, the top of the head is cool, and the pituitary gland secretes fluid into the mouth, and feels the sweetness, which is called nectar empowerment. This is not a certainty, we have to slowly and step by step, maybe we can be determined.

If you don't even have this nectar, and your mouth is dry, or even bitter or dry, then it goes without saying.

The nectar mentioned here in the Vimala Sutra is not this kind of tangible nectar, but the nectar that describes wisdom. The path to attaining silence, that is, the path to nirvana, is called attaining nectar.

To get the nectar to extinguish is to extinguish all afflictions, all life and death, and to attain enlightenment.

"Mind without mind without mind without action", in Buddhism, mind, mind, and consciousness are three different things.

Thinking is the heart, for example, when you go out, you don't know how many things you think in your head, that's the heart.

Don't forget to call the mind, the mind is the mind, that is, there is no need to mention the thought. You put a penny in your pocket when you go out, and you don't think about it, but you know that you have a penny on your body, and that's what you say.

Consciousness is a state of mind. In this sutra, meaning also includes awareness. The truly enlightened person is unconsciously unconscious, but instead of becoming an idiot, he is not dead, his wisdom is truly developed, he is much more intelligent than that of ordinary people, and his mind is aware of the attainment of dependent arising voidness.

The state of consciousness is not mental consciousness, and the clinic can experiment. For example, when a person reaches an absolute coma or has just died, if you touch him, he will still react, this is a feeling, it is the realm of yin.

Another example is cutting off an earthworm, both of which will move, its state of consciousness will dissipate, and the residual force of movement is the sensory instinct of the Yin realm.

Faith is the driving force of life, the instinct of life, and it is always moving. It is only when the yin is still that it can be called. For example, when we meditate, we can occasionally get a temporary tranquility of our mind, or we can temporarily forget about our physiological feelings, but your blood is still circulating and flowing, and your breathing is still non-stop.

Therefore, those who have attained the fruits of the Bodhi path have no mental awareness, no receiving, and no action.

"The Buddha uses the wonderful law to save all sentient beings, truly enlightened, only receives the retribution of this life, and never retreats, and is always in Nirvana. Therefore, the Dharma is as vast and vast as the sea.

When the Buddha was alive, there were 96 kinds of outer paths, and you should not despise them, because they were very particular about doing kung fu, they were all really vegetarians, and they all abstained from drinking, and their practice may be even more thorough than what you call to be a disciple of the Buddha.

True Buddhism is enlightened and never lost. When the Mahayana Bodhisattva reaches the fruition position above the eighth ground, he can be said to be unable to retreat.

"Reputation is not moved like Sumeru, kindness is not good or good, equality in heart and deeds is like emptiness, and people are not respectful when they hear about human treasures", they are not moved by the slander or praise of the world, and they are as unshakable as Mount Meru. For both good and evil, Buddhists and laymen can treat with compassion equally. Psychology and behavior, heart and motivation, are equal like the void, all inclusive, is the treasure of people, who does not respect!

"Today, this micro cover of the world, in the middle of my three thousand realms, the palace where the heavenly dragon gods live, the Gandharva and so on and the Yaksha", this treasure cover can cover the three thousand worlds, but what is it?

If you speak directly according to the Buddhist scriptures, it is the change of supernatural powers. If you believe in the Dharma, it's not a myth, it's a fact.

We need to study it from an empirical standpoint, the world is a treasure cover, and our body is also a cover, but it is a bad cover, but it can also be turned into a treasure cover. We are now within the Buddha's cover, but we are also covered by our own karma. You sit here, and your mind can go to outer space, but your body can't move, it's covered. To transform this karmic cover, one has to have real cultivation.

Each of us will dedicate ourselves to the Buddha today, and in this little lid, our three thousand worlds appear. This question should be referred to, and it cannot be passed after hearing about it.

Our mind pervades 3,000 worlds, big and outside, small and inside. But we are still in the treasure cover, and we can't find it. Now, to borrow the plot of supernatural powers, it is explained that our heart is the same function as the treasure cover offered by the treasure accumulation. In this cover, all the palaces where the celestial gods, dragon gods, and the eight divisions of the heavenly dragons lived, all appeared in it.