I still remember one time when I was so uncomfortable, I coughed almost from morning to night, it was difficult to fall asleep all night, and I would be woken up by coughing, and I would fall asleep all night silently reciting the Prajnaparamita Heart Sutra.

On the second day, the throat will not be so uncomfortable, sincere thoughts, purified, naturally all diseases are cured, where does the disease come from, killing and creating karma, the disease comes from the mouth, I hope that everyone who sees it will quit killing and vegetarianism.

Pumen Pin said that if a person is heavy on sexual immorality, he can leave the evil immorality, because every time he recites the name of Guanyin Bodhisattva, the energy of Guanyin Bodhisattva will bless you a little, and if Guanyin Bodhisattva is often blessed, you can leave the evil fornication. If a person is greedy and angry, and often recites Nan Wu Guanyin Bodhisattva, he can leave greed and hatred, which is the reason for the blessing of Buddha.

The Buddha knew that it was difficult for sentient beings to get rid of greed and hatred by relying on their own strength, so he introduced Buddha power.

I used to like to abuse and kill small animals, and I also liked to eat fish, shrimp, crabs and other seafood, but then I met the Dharma and practiced the quasi-mantra, and I held it every day, and my heart began to be compassionate, and I didn't want to torture and kill small animals, and I was blessed by Buddha's power, so I was not interested in those fish, shrimp, crabs and other seafood, and I didn't like to eat them.

For example, now that I have a thought, I just look at him quietly and do nothing, just like watching a movie, you are the audience, you watch quietly, you will find that these thoughts, one after another, are impermanent, if you don't care about him, he will keep being born and die, you can't stop him, this thought has nothing to do with you, this is the contemplation of self-existence, and then you see that the five aggregates are empty, and when you are at ease, you have the ability to transform sentient beings.

True and false, false and true, inaction is everywhere and there is nothing. "When you look at the real as illusory, the false is even more real than the real thing. And vice versa. When something that doesn't exist is said to be something that exists, the fabricated facts appear even more real than the facts that exist, and vice versa.

All the Dharmas are like dream bubbles, like dew and electricity, and should be viewed as such, just as magic looks incredible and deceives our eyes, and when we understand the principle, we know that it is false. Knowing and knowing is ignorance, and we add delusion to the original knowledge, so the Buddha said that everything is called the Buddha.

The color is not different from the emptiness, the emptiness is not different from the color, the color is the emptiness, the emptiness is the color, and the same is true when you want to know it. There are no two in the void, the nature is the same, and when you understand that the mountain is not a mountain, the mountain is still a mountain at the moment. Knowing delusion is truth, delusion and truth are one, both are seeing and hearing awareness, we extinguish delusion, see the truth, although we see everything or everything, but this time is clear. It's as if I can see through magic.

Delusional attachment is me, pure and righteous thoughts are also me, if I can settle his mind, turn his troubles to Bodhi, all the good realms and bad realms will not be greedy for attachment, and the mind will not go with the other, the present is me, I am the present, but I change one mentality, change one thought, delusions can become pure, and they can be transformed into each other.

No eyes, ears, nose, tongue, body and mind, the body is not me, do you know the conjoined animal, the conjoined person, the common body, like the conjoined person has 2 heads, each has different ideologies, but does share a body, sometimes one is full, the other still feels hungry, or one goes to the toilet, the other does not have the idea of going to the toilet, but 2 people share a body, operate on the body separately, 2 people can control this body, indicating that this body, not really me, anyone can live in it, this body is a cause and effect, why he is an animal body, why he is a human body, different hearts, different mindsThe eyes, ears, nose, tongue, body, and mind are all illusory, and this body is just a false self formed by the combination of karma.

The root of the mind is also fake, for example, if you read an article, or recite an ancient poem, or chant a mantra and chant the Buddha, at the beginning you need to think about the intention to understand, and when you are familiar, you can do whatever you want without thinking through the brain to recite him, and there is no link of the root of the mind and thinking, so the root of the mind is fake, and it is our delusion that we feel that there is such a thing as the root of the mind. The Buddha said that the forty-two chapters of the Sutra: Your will is not credible, but only when you prove an arhat can you believe your will. Just like the moon, we can fly as soon as we get to the moon, but we can't fly on the earth, in fact, there is no limit of time and space, these only exist in our delusions, because we have always recognized the illusion as true, with six roots, the eyes, ears, nose, tongue, body and mind as ourselves, in the long run, we will lose the original free power, and sentient beings also have different feelings about color, sound, fragrance, and touch, all because of the beginningless calamity created different karmic habits and habits. Therefore, there are six sentient beings who experience different feelings and worlds. If people want to know, all the Buddhas in the three worlds should contemplate the Dharma realm and create everything idealistic.

For example, if you drill wood to make fire, you think of wood to make a fire out of thin air, so there is fire, and the delusion of fire has been planted in the heart, so it exists, and there is no electricity, but there is a delusion in the heart, and finally the delusion comes true, and this electricity is generated, and there is nothing originally, because there is a cause for artificiality, there is an acceptable effect, so we talk about dependent arising voidness. All the Dharma arises from the cause, the cause is extinguished, the dependent arises and the cause is extinguished, and the one who comes has nowhere to come and has nowhere to go, hence the name Rulai, emptiness is the place where all sentient beings return, so it is said that the Buddha of the Ten Directions and the Three Worlds of the Past and the Present is the future, and the same Dharma body is not separated from emptiness. There is no obstacle to emptiness, but it is not empty and there is nothing, and it cannot be born and destroyed, so it is called a vacuum. There is no vision, there is no unconscious world, such as the Chinese daytime, the United States at night, that is to say, the time is not fixed, it is not good, there is no thought and action, these only exist in our upside-down delusions, dependent arising emptiness, there is a cause for artificiality to have acceptable consequences, for example, this is an empty land, built a house, in the demolition, it is empty, the visible space is also fake, is the reason why the sky is colorless. If there is color in the air, there will be obstacles, there is no way to build a house on the original basis, because there is no color in the air, so you can build a house at will, color comes out of emptiness, and there is nothing empty, so color is empty, and emptiness is color. Knowing delusion is truth, that's it, saying that all illusion is also all true, and everything is self-revealed. What is really me, is the sex that can know, smell, and see, this is you, the sex that can know, smell, and see, he is not old and immortal, he is not born and immortal, your physical body will be born and sick, he will not be old, he will not be sick, just like when we are children and know things when we grow up, this mind that knows things is unchanging, it will not grow old, it will not die, it will not be extinguished.

In the Lengyan Sutra, the Buddha asked Rahula to ring the bell, knocked it and asked Ananda if he heard the sound, Ananda said he heard it, and after a while he asked Ananda if there was still a sound, Ananda said no, and the Buddha asked Rahula to ring the bell back and forth, Ananda would answer that there was a sound, and then he would answer that there was no sound, and the Buddha said Ananda, you are so upside down, there is a sound for a while, and there is no sound for a while, so it can be seen that our consciousness is not a sound or no sound, whether there is or is not, our consciousness is that our Buddha nature has always existed and is immortal. The Buddha used the bell to tell Ananda that we have an immortal Buddha-nature, and that this Buddha-nature does not exist or disappears, and that ringing the bell back and forth is to let Ananda and us realize that the original face is empty, that there is nothing in the original, where there is dust, dependent arising emptiness, there is a cause of artificiality, and only then can there be acceptable results, and everything comes from our perverted delusions, so it is said that all sentient beings have Buddha nature, but it cannot be proved because of the upside-down delusions.

For example, in the summer weather, some people wear short-sleeved sunscreen clothing, they think that as long as it is approved, it will not be so hot, if you don't tell him that this is a sunscreen clothing, but an ordinary long-sleeved clothes, let him wear it, he will definitely feel sick, such a hot day, and I want me to wear a long-sleeved shirt, before I put on it, he feels hot, hot and cold feelings lie in our delusions. Colorless sound and fragrance touch, just like durian Some people think it smells bad and tastes stinky, while some people think it's really fragrant and delicious, and it can be seen that the touch of feeling is also illusory, just like a dog thinks that the stool is really fragrant and delicious in the world, and people feel that such a disgusting thing is too smelly. For example, the hungry ghost looks at the water as pus and blood, the person looks at the water as the water, and the celestial and the human view the water as the nectar, which shows that sentient beings have different feelings about different things, and these feelings exist in our delusions.

It's like a piano, we play with a sound, so where does that sound come from? If I don't play the piano, then I will make a sound, but if I don't play the piano, there is no sound, if I say that I will make a sound when I play with my fingers, then my fingers will make that sound, but my fingers will not make a piano sound, if the sound comes from the void, then the void will make a sound, why bother to play with my fingers, why do I need a piano, it can be seen that I can't find where the sound comes from, there is nothing, where to stir up dust, the sound is also from the illusory, dependent arising emptiness, there is a cause for artificiality to have acceptable results, everything is due to my attachment to produce a series of upside-down delusions。

The first five consciousnesses, eyes, ears, nose, tongue, and body, everything they feel produces thoughts, and the sixth consciousness arises, and the sixth consciousness becomes obsessed and attached, and then forms the consciousness at the end of the seventh consciousness, and when it falls into self-attachment and cannot extricate itself, it hides in the eighth consciousness and becomes a seed and appears when it encounters fate, just like a scattered mind reciting a sentence of Nam no Buddha, which is the thought of the sixth consciousness, although it is only a thought, but this one thought, at the end of the seventh consciousness, that consciousness is the cause of continuity, and when it is hidden in the eighth consciousness as a seed, it will be manifested when it encounters fate, so the Lotus Sutra says that if a person scatters his mind and recites a sentence of Nam no Buddha, he will also become a Buddha for this reason, and the same is true for matter, and there is no substance at the beginningAt this time, the sixth consciousness is dominant, and the conscious thoughts will create all kinds of things of various shapes, and the thoughts of the thoughts will become the continuum at the end of the seventh consciousness, and the eighth consciousness, the alayya, which is the seed, and when the cause and effect come, it will appear, and at this time various material forms will be formed.

The first six consciousnesses, the eyes, ears, nose, tongue, body, and mind, are born and destroyed, this body, born by karma, extinguished by karma, the sixth consciousness, the consciousness of people's thoughts, the beginningless eons formed, thinking about this and that, because they did not cut off delusions, they created all kinds of things with their thoughts to form karma, and the sixth consciousness was born and destroyed, and at the end of the seven consciousnesses, that consciousness was the cause of continuity, and in the self-continuum, and finally it was hidden in the eighth consciousness, the alayya, which became a seed, and then the cause and effect were formed, and when the causes and conditions converged, the retribution was also self-suffering.

The karma created by the first five consciousnesses is formed through the various thoughts generated in the mind, and although the sixth consciousness is born and destroyed, but the delusions are not broken, and sentient beings have thoughts, they will hide in the self-attachment continuum of the consciousness at the end of the seventh consciousness, and hide the eighth consciousness of the alayas as seeds, and when they encounter karma, they will receive retribution, and when a person loses his physical body, the karma created by the seven consciousnesses has nowhere to hide.

The reason why we should keep the vows, why we have no self, and keep the vows, selflessness, is to prevent us from falling into the continuum of self-attachment, the first five consciousnesses, the eyes, ears, nose, tongue, body, the actions and feelings form the sixth consciousness through the imagination of the mind, so as to produce the mind of good and evil, and because there is a desire in the heart of the mind and do not let go, then they fall into the cause of the self-attachment at the end of the seventh consciousness, and then they will disappear into the eighth consciousness of alayas as the seed of the fate and appear, holding the five precepts, not committing adultery, not killing, not lying, not stealing, not drinking, so we will change the six consciousnesses, the eyes, ears, nose, tongue, body, mind, and the six consciousnesses will change, but the seven consciousnesses are the cause of the continuum, and it is not enough to hold the five precepts, it is only a blessing for people, so we must be selflessAt this time, the seventh consciousness continuum, because of selflessness, is hidden in the eighth consciousness of alayas and becomes a seed, and it becomes selfless. At this time, true liberation is immortal and immortal, and it enters the realm of the One True Dharma, and in the end, it is nirvana, and it can come and go and naturally transform sentient beings.

"Ranga Abhatara Sutra" Volume 2 "All Buddha Words and Hearts": "The Buddha said to the Great Wisdom: "I said that if I come to Tibet, I am different from what the foreign way says. Sometimes it is said that emptiness, non-appearance, unwillingness, such as, actuality, dharma-nature, dharma-body, nirvana, detachment from self-nature, immortality, original silence, self-nature nirvana, and so on, and so on. If you come, you should make offerings, and so on, in order to cut off the foolish man and fear the selfless sentence, saying that you are away from the delusion and have no realm, such as coming to hide the door. The future and present Bodhisattva Mahasattva should not be self-determined. For example, the potter, in a mud gathering, with artificial water and wood wheel rope to make all kinds of utensils. If it comes, it is the same, and there is no self in the Dharma, and it is all kinds of wisdom and skillful convenience, or it is said that it is hidden, or it is said that there is no self. For the sake of it, I said that if I came to hide, I was different from what the foreign way said. It's the name that says like it's hidden. Quoting all the foreign paths, saying that if you come to hide, you will see delusions if you are not true, and you will enter the realm of the three liberation gates, and you will be able to attain the three bodhisattvas of the three bodhisattvas. If not, then I am the same as what the outer way says. Therefore, great wisdom! For the sake of leaving the foreign way, we should hide it without me.

Understanding these is only enlightenment, not the result of enlightenment.

Lengyan Sutra: Knowing and Knowing Knowledge, That is, Ignorance We have added delusion to the original knowledge, so the Diamond Sutra says that all the Buddhas are named in the same phase, and the Lengyan Sutra also says: Knowing delusion is true, constantly extinguishing, destroying delusion, seeing the true heart, it is not that there is nothing, there is still an immortal true heart, this true heart is not born, old, sick and dead, so the Heart Sutra says, there is no suffering to gather and destroy the Tao, and the relics are the empty phase of all laws, not born and not destroyed, not increased or decreased.

Lei Feng, do good deeds without leaving a name, Emperor Wu of Liang built countless temples, countless treasures for monks, think that he has merit, Bodhidharma Patriarch said that there is no merit, there is only a limited blessing to get, no self is the real merit.

If there is no self and no self, the heart is pure, that is, the heart is not dirty or pure, and it does not increase or decrease.

There is no ignorance, there is no end to ignorance, ignorance has no beginning and no end, that is, there is no beginning and no end, just like a dream bubble, can you get the things in your dreams when you wake up from your dreams? No, you can't! The Lengyan Sutra says that knowledge is the basis of ignorance, and we have added a new insight to the original knowledge, so ignorance, how does ignorance come about, take me as an example, when I ask this question, it is already ignorance, how to eliminate ignorance, how to eliminate ignorance is illusory, clinging to illusory ignorance, and if you want to destroy it, you have already fallen into ignorance, ignorance has no reason after all, the nature is emptiness, when you want to pursue the truth of ignorance, you have already fallen into the cycle of ignorance, so there is no reason for ignorance, don't chase the reason。 There is a cause of artificiality, and only then can there be an acceptable effect, so we talk about the emptiness of dependent origination, and the nature is empty, because to chase and cling to that ignorance, all kinds of illusions arise from all kinds of ignorance, and ignorance has no cause, so there is no need to chase and ask the cause of ignorance, and when you ask the cause of ignorance, you have already fallen into ignorance, so you know that there is no cause for ignorance, and after all, nature is empty, so you should not pursue attachment.

There is no wisdom and there is no gain, so Bodhisattva beats the prajna Ramita, far away from the upside-down dream of nirvana, why do you say that there is no gain? Because the past is unattainable, because it has passed, the present is unattainable, and every minute and every second of the present has not stayed, so it is said that the present mind is unattainable, and the future is unattainable, because every minute and second of the present has become the past and the future, and every minute and second of the future has not stayed in the present, so the three hearts are unattainable, and the unattainable mind is our pure original appearance. All actions are impermanent, our thoughts are born and destroyed, this thought for a while, that thought for a while, born and destroyed, there is no self-nature to rely on, there is a cause for artificiality, there is an acceptable effect, dependent arising emptiness, physical emptiness, so the dharma has no self, nirvana is silent.

Yes or wrong every day, if you don't listen to it, there is no nature, right or wrong every day, if you don't listen to it, what do you do?

When you let go, when you don't have troubles. Let go of your worries, worries, separations, and attachments, and if you don't bother yourself, others will never be able to bother you. Because of your own heart, you can't let go. Coming is accidental, leaving is inevitable. So you have to follow the fate and follow the fate unchanged. If you can go with him, you are a free person in the world.

The world does not belong to you in the first place, so you don't need to abandon it, what you have to abandon is all attachments. Everything is for my use, but it is not for me, it is like a dream, when I wake up from a dream, how can I get the things in my dream? If you don't listen to right and wrong, there will be no more, which means that you don't cling to this, naturally you don't have right and wrong in your heart, even if you don't listen to right and wrong, there are still all kinds of right and wrong in this world, so you have to follow the fate, everything goes with him, everything in the world does not belong to you in the first place, just ask what you are doing to abandon them, it is not yours in the first place, what you have to do is to abandon all attachments, although all things are used by you, but they do not belong to me, it is like a dream, you wake up from a dream, can you get the items in the dream, can't, so it is like a dream, you should look at it as such。

The Buddha is not like Nirvana, and the Dharma is not extinguished, for the benefit of sentient beings, it shows that the present is completely destroyed. If the Buddha lives in the world for a long time, the world will have a sluggish heart towards the Dharma, and feel that the Buddha is still living in the world, then they will not be diligent in cultivating the Tao, and the Buddha's entry into Nirvana also tells us that the impermanence of life and death can happen at any time, and sentient beings will feel that the Dharma is very precious when they see the Buddha enter Nirvana, so as to give birth to a respectful heart and practice diligently. If you come, you have nowhere to come and nowhere to go, hence the name. The nature of all beings. If you come, all the laws are the same, and you are free from all delusions of separation. The so-called "nowhere to come from, nowhere to go" means to be separated from all thoughts, the mind of the past is unattainable, the present mind is unattainable, and the future mind is unattainable. The unattainable mind is the pure nature of the Buddha.

Birth, old age, sickness and death, it is the normal condition of human beings, this body is called the working body, there is a cause of artificiality, there is an acceptable effect, emptiness, there is nothing originally, where to stir up dust, the cause of artificiality is cut off, and there is no seeing, that is, Nirvana.

Those who come have nowhere to come and nowhere to go, hence the name as they come, there is no birth and no destruction. After we study Buddhism, we must understand the impermanence of suffering and emptiness, and we must practice well.

The body of the Buddha is the body of the Buddha, it is the nature of the Dharma, it is immortal, the body is the synthesis of karma, there is birth and death, so the physical body is not the body of the Buddha, the body of the Buddha is the body of the Buddha, the nature of the Dharma is all over the void, the nature of the Dharma is immortal, this is the body of the Buddha, although Prince Siddhartha has attained enlightenment in the flesh, but we must also understand what the body of the Buddha is, the body of the Buddha refers to the nature of the Dharma, pure with its mind, that is, the pure land, the purity of the nature throughout the void, the nature of the Dharma is all over the void, unborn and imperishable, this is the true body of the Buddha. The premise is that you have become a Buddha, all the things that are created by the mind are born and manifested, and the Buddhas are called Buddhas away from all appearances, and the return of the mind is no dwelling, no phase, because there is no dwelling and no phase, so we can pervade everywhere, but we are everywhere, we are greedy and persistent, so we cannot achieve Buddhahood.

The Vimala Sutra states that all sentient beings are sick, so they are sick. If all sentient beings are not sick, then I will be sick and perish. Therefore, for the sake of all sentient beings, the bodhisattva enters life and death, and if there is birth and death, there is illness. If sentient beings are free from illness, then the bodhisattva will not recover. Vimala said; Because all living beings are sick; So ah; When I come to the world, I will follow the laws of the world; I also got sick. If; None of the beings are sick; My illness is gone. Bodhisattvas are born and die for the sake of all sentient beings, and if there is life and death, there will be illness. If all sentient beings become Buddhas. I'm not going to be on earth anymore. I'm not sick anymore. Buddhas and Bodhisattvas come to the world; It does not violate the law of the world. There is no peculiarity. Manifest like all living beings (birth, old age, sickness, death, suffering; Love and hate parting from suffering; Ask for no suffering; The Five Yin Blazing Suffering] What ordinary beings can do. Buddhas and Bodhisattvas can do it. Something that ordinary people can't do. Buddhas and Bodhisattvas can still do it. This is called the Bodhisattva's Ten Thousand Lines. The Bodhisattva Path of Empty Travel. If sentient beings cling to their physical bodies and regard their false bodies as their true selves, the physical bodies that are synthesized by karma will eventually arise and die due to karma, and they will not last long. If the Dharma body is not bad, and in order to educate sentient beings, manifesting birth, old age, sickness, and death, and manifesting nirvana, in fact, it is not nirvana after all, and liberation is the dharma of non-action. For example, the pottery made by the ceramic craftsman will eventually be broken. Liberation is not so. True liberation is immortal. So liberation is as it comes. The same is true of the law, neither born nor destroyed, neither old nor dead, neither broken nor broken, and not a good law. That's why it's called Nyorai Entering Great Nirvana. Great Nirvana is also called a place of liberation, and wherever there is a need to subdue sentient beings, it will manifest itself for them there, and it is precisely because of this true and profound righteousness that it is called Great Nirvana. The Buddha is not like Nirvana, and the Dharma is not extinguished, for the benefit of sentient beings, it shows that the present is completely destroyed.

The Great Nirvana Sutra, the Buddha told everyone, my body, not born of men and women, my body is the Dharma body, in order to follow the world, and manifest into the womb, my body is the Dharma body is not born of the flesh mortal womb, many people think that I am the first time to shave my head and become a monk, and all the heavenly demon kings have no way to touch the top of my head What's more, shave my head, the world thinks that I have birth, old age, sickness and death, think that I want to eat, drink, Lasa and sleep, at that time I just follow the world to appear, I will not be born, old, sick and die, I do not need to eat, drink, Lazar to sleep, the world thinks that the astrologer said, I can become a Buddha without being the king of the wheel, in fact, I have achieved the king of the wheel of immeasurable calamities, not the king of the wheel in this life, I have already given up the throne of the wheel with the immeasurable calamity, and achieved the Buddhahood, the world thinks that I became a Buddha for the first time, in fact, I have become a monk and become a Buddha in the immeasurable calamity, not in this life。 I have manifested countless Buddhahoods for the benefit of sentient beings.

If the Buddha does not manifest into the womb, then there is no such character in history, and it will become fictional, so the Buddha manifests Prince Siddhartha, we must clearly understand that Prince Siddhartha, who has become a Buddha for a long time, has become a Buddha in order to manifest sentient beings, and manifest countless times to become a Buddha, there have been many Buddhas in the past who are Shakyamuni Buddhas, but they have changed their names, and Amitabha Buddha is also Shakyamuni Buddha.

Diamond Sutra: All the Dharma is like a dream bubble, like dew and electricity, and should be viewed as such. The law should be abandoned, not to mention the theory of illegality.

Great Nirvana Sutra: The Buddha is not like Nirvana, and the Dharma is also immortal, for the benefit of sentient beings, showing that the present is completely destroyed.

The Buddha is permanent and indestructible, in order to say the righteousness of immortality and immortality, dwelling in Nirvana, Nirvana is not the real annihilation, where there are sentient beings who need to be subdued, they will manifest it, if it is a very profound righteousness, it is called Nirvana.

There is no definite dharma, which means that there is no definite dharma in the dharma, all dharma is for all minds, there is no mind, why do you need all dharma, there is no definite dharma is the name of dharma, which dharma is suitable for oneself, and as for what dharma to follow, it is naturally according to the dharma, such as the study of the dharma, it is better to stay away from the dharma. The Dharma should be abandoned, not to mention the theory of illegality, which is illegal and non-illegal, and should be kept away, that is, not to create all evil, not to enter into the causes of evil, not to be attached to the good fortune of doing good, not to enter into the heavenly blessings of others, and to practice all the good dharma away from all aspects, that is, to attain the three bodhisattvas of the three bodhisattvas. The person who speaks the Dharma does not say that the name is the Dharma, and all the Dharma is empty and called the Dharma, and there is nothing in the first place, where to stir up dust, the Bodhisattva does not stop touching the dust, and the Dharma is separated from the text, and there is no language and substance, so if people say that there is a Dharma to say, it is slandering the Buddha, and the Dharma cannot be said to be empty and cannot be said, so if you want to prove it.

If the wisdom of Prajna is separated from words, language, and matter, if the Bodhisattva has the appearance of me, people, sentient beings, and longevity, that is, he is not a Bodhisattva, so the Bodhisattva cannot help but touch the dust with color, sound, fragrance, and taste. Away from all appearances, the Buddhas are named.

Amitayus Sutra: Knowing the Dharma is like a movie, the ultimate bodhisattva path, with all merits, and being decided as a Buddha. To reach all the Dharma, to be empty of self, and to seek the pure Buddha land, will surely become such a brake. That is to say, when we recite the Buddha, we must understand what the Buddha is, emptiness is the Buddha, when we recite the Buddha, we must return all thoughts to one, let our hearts return to purity, return to the time of the emptiness of the nature, when the delusional thoughts come, we do not stop him, use this Buddha name to capture our minds, the heart is pure, that is, the nature is empty, the nature of the Buddha, this time is the real recitation of the Buddha and the Buddha. If you see me with color and ask me with sound, you are doing evil and you can't see what you are, because color and sound are things that are born and destroyed, and what is not born and immortal is Buddha nature, and if we want to see this Buddha nature, we must contemplate when we recite Buddha. When reciting the Buddha, do not think about good, do not think about evil, let go of all discriminating minds, and wholeheartedly recite the Amitabha Buddha of Nan Wu. The Buddha has nothing, there is nothing in the first place, where to stir up dust, if the one who comes has nowhere to come, there is nowhere to go, if it does not move, the pure mind is like this. Chanting the Buddha can't help but think about good and bad thoughts, reciting the Buddha without all the phases, there is no Amitabha Buddha in the south, the thoughts can't stop thinking, the thoughts can see the self-nature of the Buddha, the pure thoughts are continuous, and the nature is empty, the nature of the Buddha, all the Dharma is empty, and it is called the Dharma. All appearances are vain, away from all appearances are the names of the Buddhas, the same is true when reciting the Buddha, there are other delusions when reciting the Buddha, we don't pay attention to him, don't care about him, don't live in him, the delusion will be born and destroyed by itself, born and destroyed, before the extinction, the five aggregates are empty, at this time, there is a recitation of the Buddha into the void, there is nothing originally, where to stir up dust, with its heart is pure is the pure land, we billion Buddhas chant Buddha, the heart is pure, the delusion is gone, the Elysium is in front of it. Amitayus Sutra: Confusion to see the Buddha forty-first, Ci's white words: Yun He is in this realm, a kind of sentient beings, although they also cultivate goodness, they do not seek survival. The Buddha told the Ci Clan: Such beings have little wisdom. To distinguish between the West and not to the heavenly realm is to be happy with right and wrong, and not to survive the other. Ci's white words: Such sentient beings, vain separation, do not seek the Buddha's temple, how can they avoid reincarnation. The Buddha said: The good roots they planted, they cannot be separated from the phase, do not seek the wisdom of the Buddha, are deeply happy in the world, and are blessed in the world. Although he was blessed and asked for heavenly fruits, when he was rewarded, everything was abundant, but he could not get out of the prison of the Three Realms. If parents, wives, male and female dependents, want to save each other, and see the king of karma, they cannot give up, and they are always in reincarnation, and they are not at ease. Thou shalt see a foolish person, who does not plant good roots, but who speaks wisely with the wisdom of the world, increases the evil heart, and the clouds are detached, and life and death are in great difficulty. There are sentient beings, although they plant good roots, make great blessings, take apart from each other, have deep attachments, and seek reincarnation, they will not be able to get it. If you use the wisdom of non-appearance, you will plant all virtues, and your body and mind will be pure, and you will be far away from separation. Survive the pure brake, fun Buddha Bodhi, when the Buddha is born, eternal liberation

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Ranga Sutra: Great Wisdom. All words fall into words, and the meaning does not fall. Separation is not sexual. There is no birth. Nor is there a body. Great Wisdom. If you don't talk about the law of depraved words. Words are not available. Except for the words that do not fall. Great Wisdom. If there is a word. For example, those who have fallen into the Dharma. This is a nonsense. The law is separated from the text. It's the great wisdom. We are the Buddhas and the Bodhisattvas. Not a word. Not a word. So what's the case. The law is separated from the text. It is not unbeneficial. Speaker. All beings are delusional. Great Wisdom. If you don't say all the Dharma. The Shariah is bad. Shariah bad people. Then there are no Buddhas and Bodhisattvas. If not, who says for whom. It's the great wisdom. The Bodhisattva Mahasama said. It is convenient to talk about the scriptures and the law. With the hope of all beings, the troubles are not the same. I and the Buddhas are all kinds of sentient beings who understand all kinds of beings. And talk about the law. Centrifugal consciousness is so. Not for the sake of self-realization. Great Wisdom. to all laws. There is no sense. Self-bare mind. Away from the two delusional words. If a good man is a good woman, he is a good woman. Self-destruction is the first righteousness. and could not perceive him. Evil is seen in a continuum. And for the public to say. is not good at knowing all the Dharma. Everything. Everything is phased. I don't know the chapters. If you are good at all the Dharma. Everything. Everything is phased. Accessible chapters. Sufficient righteousness. He can enjoy the right and the unlikely. And self-entertainment. Equal Mahayana. Build up all beings.

Why did the Buddha say, [We are waiting for all the Buddhas and Bodhisattvas.] Not a word. Not a word. Answer: The Buddha here refers to the emptiness of nature, the Buddha nature, the immeasurable light of this true immortal Buddha nature, which is the true body of the Buddha and the Bodhisattva, why don't the Bodhisattvas answer a word? Because all the Bodhisattvas have already seen emptiness, they all know that the present body is not the real self, it is an illusion generated by delusional thoughts, it seems to be something that does not exist, only Buddhas and Bodhisattvas can attain the truth of all dharma and emptiness, we sentient beings do not know that it is an illusion, it is emptiness, we cling to illusions and illusions, and we think that there is reality. Delusional hallucinations are real. The Buddhas and Bodhisattvas do not give up all illusions in order not to destroy false appearances, to save sentient beings, to give up all illusions, to speak all the Dharma according to sentient beings, to speak the Dharma in a big way, to speak the Dharma in a way that is immeasurably convenient, to say it without saying it, and to make the consciousness of detachment. Only then can we see nature, enter the Mahayana bodhisattva position, become enlightened and liberated, actually, the original true self, true nature, nature emptiness, it is impossible to say, here it means the emptiness of nature, all Buddhas and bodhisattvas are based on this Buddha nature as their true self, the true self, called [always happy and pure].

Don't cling to people and things, and don't cling to him when the thought comes, because the nature is empty, there is a cause for artificiality, and there is an acceptable effect, so it is said that the dependent arising emptiness, the present is empty, and it cannot be obtained, because it is lost, so the knowledge and perception are established, and delusions give rise to delusions. If you cling to thoughts, you will only know and see the upper knowledge, and the non-dwelling is the place where the heart returns, and the mind cannot be obtained in the past, the present mind is not available, the future mind is unattainable, and the unattainable mind is the pure original face, and the one who comes has nowhere to come and has nowhere to go, hence the name such as the come.

All the Dharma is called the Dharma, the Empty Buddha encompasses all the Dharma, all the Dharma is not separated from the void, the emptiness is born, there is emptiness, that is, it is constantly extinguished, and it does not have 2 sides, so it is called the Vacuum Wonderful Existence, and after the emptiness can encompass all beings, the self-nature emptiness is the Buddha, and at this time all the Dharma is the Dharma, and all the Dharma is born from emptiness, so the Dharma is called the Dharma. All dharmas are empty, only cause and effect are not empty, dependent arising is empty, there is a cause of artificiality, there is an acceptable effect, so cause and effect are not empty, constantly extinguished, the vacuum is wonderful, after the emptiness there is also a self-awareness of rigpa, the original thought, that is, not born and imperishable, we are just in the original knowledge, and add delusion, it is the Buddha who said that from all the Buddhas, knowing that there is no seeing, that is, Nirvana, not being proud, not slow, not attaching to anyone and anything, and not abiding is the return of the mind, because without dwelling, there will be no knowledge of the upper and the establishment of knowledge, and the knowledge of non-seeing is Nirvana. Bodhisattvas should give birth to their minds without dwelling, that is, they should not create evil and not fall into the causes of evil, do good deeds without attaching to good karma, and do not enter into human heavenly blessings, that is, they will continue to perish, nor will they fall, and they will transcend samsara and attain eternal liberation.

The Diamond Sutra says that if a person can explain the Diamond Sutra and give to such a person, the merit is immeasurable, and if I cling to this merit, I will have no merit and can only get good fortune. Away from all appearances, the Buddhas are named. In the past, Emperor Wu of Liang asked Patriarch Bodhidharma that I had made countless offerings to the Three Treasures in my life, built countless temples, and my merit was not great, and Patriarch Bodhidharma said that there was no merit, because all the promising Dharma was like a dream bubble, like dew and electricity, and should be viewed as such, so don't be greedy for this merit.

For example, if I sow seeds in the soil, they will grow up, if I cultivate them with a good heart, I will get a good harvest, if I have a bad heart and pour poison into the seeds, the seeds will die and there will be no harvest, and the same is true for the retribution of good and evil. Our mind can think about the past, the present, and the future, for example, if I want to go to Guangdong, your mind will come to Guangdong, and your mind can go to Guangdong, and our mind can break through time and space, but your body can not be synchronized with the heart immediately, the body cannot return to the past and the future, nor can you go to Guangdong immediately, so the body and mind are independent, not synchronized, so the heart will not die with you. Death only means that the physical body is dead, but our divine consciousness is self-extinguishing and will not die, but will only be born and born according to the karmic cycle of creation.

Although the Ten Dharma Realms are born from the mind, if the mind dwells in the Dharma Realm, it will be reincarnated in life and death, and if it does not dwell, it will not be born and will not perish. Sentient beings think that there is a self and cling to me, so they are born and die in a cycle of reincarnation. If the mind is in the body, how do you see the outside world, if the mind is outside, who are you, this mind is abiding, it will not be extinguished with the body, because the mind does not dwell in the body, nor does it dwell outside the body, so it will not be extinguished because the body disappears, nor will it be destroyed because the outside world is destroyed, because the mind is not in the body, not in the outside, because the mind is in the present moment, not in the inside, not outside, so it will not be destroyed because the body is destroyed, or the world is destroyed。

For example, if I have a game console, I can control the characters in the game, and the heart is in the game, so how do you operate the body outside the game, if the heart is in the body, how do you operate the characters in the game, it can be seen that the heart is not in the body, nor is it outside the body, and there is no residence at the moment. The mind is not inside, not outside, the present is non-dwelling, if it is in the heart, how to project the outside world, if you are outside, who are you, because the heart is non-dwelling, not inside or outside, so you can project the outside world, you can also put the world into the heart, as the Buddha said, I can put Mount Meru into the meson, this is the truth, just like, reading, how do you put what you have learned into it, understand, you know, the reason why Mount Meru is installed in the meson, in fact, Mount Meru is not in the meson, nor outside the meson, but it can be shown as you like, that is, it can be installed in the meson, and it can also be outside the meson, because the heart does not live, so you can come and go freely, even if you can put Mount Meru in the meson, you can also see Mount Meru outside.

Therefore, the Buddha said that the mind should be born with non-dwelling, so that it can be wedged into the true heart, and that there is no cause of the past, present, and future reincarnation at this moment, and that the three minds dwell in one true dharma realm, and the nature of immortality and immortality will be revealed. If people want to know, all the Buddhas in the three worlds should contemplate the Dharma realm and create everything idealistic.

As a Buddha, we must do three things, one is to protect the Dharma, two to propagate the Dharma, and three to lead by example, we are Buddhas, not to be self-defeating, to benefit sentient beings, not to be attached, but to understand the suffering of sentient beings, to develop bodhichitta, not for our own interests, but to do all the good Dharma, is called bodhichitta. Whether you are a monk or a monk, even if you have studied Buddhism, you should develop bodhicitta and promote the Dharma for the benefit of sentient beings, even if you don't know how to speak about it, you should also forward the teachings of great virtue and good knowledge for the benefit of sentient beings. Even if it is inconvenient for oneself, I should make a wish in my heart that all the good roots that I have cultivated will be returned to the sentient beings of the Void Dharma Realm, and that all sentient beings will attain the attainment of the three bodhisattvas of Anuttara.

Guanyin is the purest of the sea, and our Dharma name is Miaoyin. Our disciples take refuge in the Three Jewels, take refuge in the Buddha, take refuge in the law, take refuge in the Sangha, take refuge in the Buddha and do not fall into hell, take refuge in the law, do not fall into hungry ghosts, take refuge in the Sangha, do not fall into the side life, take refuge in the Buddha 2 Foot Venerable, take refuge in the law, renounce the desire, take refuge in the Sangha, refuge in the middle of the reverence, take refuge in the Buddha realm, take refuge in the Dharma realm, take refuge in the Sangha realm, take refuge in the realm of the Sangha, take refuge in all the Buddhas of the Ten Directions of the Nam Mu Shi Shi Maha, may we be close to all good knowledge in all our lives, practice the Dharma diligently, take refuge in the Three Jewels of the Buddha, take refuge in the Three Jewels of the Buddha, take refuge in the Buddhas, take refuge in the three lives of the Buddhas, take refuge in the realm of the Buddhas, take refuge in the realm of the Sangha, take refuge in the realm of the Sangha, take refuge in the realm of the Sangha, take refuge in the realm of the Buddha, take refuge in the realm of the Sangha, take refuge in the realm of the Sangha, take refuge in all the Buddhas and Bodhisattvas of the Three Worlds of the Ten Directions of the Nam Mu Mu in the world, may our disciples of Miaoyin be close to all good knowledge in all their lives, practice the Dharma diligently, take refuge in the Three Jewels of the Buddha, take refuge in the Three Jewels of the Buddha, take refuge in the Buddhas, take refuge in the Buddhas, take refuge in the Sangha, take refuge in the Buddhas, take refuge in the Sangha, take refuge in the Buddhas, take refuge in the Sangha, take refuge in the Buddhas。

I respectfully ask for great compassion and compassion to receive the compassionate blessings of the guide Amitabha Buddha.

Self-refuge in the Buddha Wish all sentient beings to comprehend the Great Way Manifest supreme mind (one prostration) Self-refuge in accordance with the law Wish sentient beings to go deep into the sutras Wisdom is like the sea (one prostration) Self-refuge in the Sangha Wish all sentient beings to rule over the masses Everything is unhindered (one prostration) and the Southern Saints. (Three names and three bows) Returning to our disciples of Miaoyin, who have been injured and eaten by mistakenly killed and even intentionally injured by the four beings and nine beings, water, land and air, fetal egg humidification, and abortion of infant spirits, the six relatives and relatives of the past generations, and all sentient beings who are destined to me have received this dedication, I wish to use this merit to solemnize the Pure Land of the Buddha, report the fourfold grace, and give down the three sufferings, if there are those who have seen and heard, they will all have bodhicitta and repay this body with all their might, and they will be born in the Blissful Land together.