Buddhism records that it is precisely because there is self-attachment that confusion arises and karma is endless, and self-grasping is the source of circulation and turmoil. If you realize that there is no selflessness, and there is no cause for this turmoil, that is, confusion and karma, and you can realize the reality of the Dharma at the moment, everything is silent nirvana. The Buddha said that these three seals are based on sentient beings, and if we talk about the world of sentient beings, whether it is the aggregates on which we depend or the realm of instruments on which we dwell, all these things are also impermanent.

The world is indeed impermanent, but if it is said that impermanence is suffering, and suffering is selfless, it is a bit unsuitable. For example, this piece of chalk is of course correct to say that it is impermanent, but to say that it is suffering, that it is selfless, is inadequate. Chalk is ruthless, there will be no receiving, that is, it does not matter whether it is bitter or not. There is no suffering or freedom is not free, and there is no attachment for me. It's not me, and there's no need to say no-self. Therefore, impermanence is so suffering, and suffering is selfless, which is said according to sentient feelings. If the three seals are extended and applied to everything, then as the Mahayana says, 'Impermanence is void (without self).'

Emptiness means that there is no self-nature, and the nature of all dharmas is like this, and there is no self-nature when born from all causes, that is, there is no permanent nature, no solitary nature, no real nature, and everything is the emptiness of the equality of the law and the law, and this emptiness is also called the dharma without self in the scriptures. This selfless self is slightly different from the self-clinging self. The definition of the self is the same, the real, the dwelling, the severity, but the sentient self, in this sense, is attached to the freedom of the will, which is different. In the sense of reality, permanence, and solitary existence, sentient beings are selfless and empty, and the Dharma is also selfless and empty. The emptiness of nature is nirvana. In this way, the three seals of impermanence, selflessness, and nirvana are pervasive and are the truth of sentient beings and the world.

The Buddha said that the three Dharma seals are very skillful, and the two explanations of the same proposition are the truth of things, universal reason, that is, the process of practice. The profound meaning of these three is the same, and each seal can reveal the content of enlightenment, that is, each seal can be separated from the truth. Those who enter according to the gate of impermanence are the gate of liberation from aspiration, those who are realized by the door of selflessness are the gate of liberation from emptiness, and those who are realized by the extinction of nirvana are the gate of liberation from non-appearance.

Because the root nature of sentient beings is different, they either say this, or say that, or say two seals, or say three seals. For example, if the three Dharma seals are complete, according to the Shravaka Path, that is, the first view of impermanence, from impermanence to selflessness, and from selflessness to nirvana, is the stage process of cultivation. As it is often said in the sutras, "Disgust, renunciation, and liberation" are the stages of practicing according to the three Dharma seals. Contemplating the impermanence of all actions means that one can get rid of the world and seek renunciation, and if one can be tired of suffering, one can attain selflessness and selflessness, that is, one can be free from all desires and desires, and that is, one can be free from all afflictions, so one can attain nirvana and liberation.

It can be seen that the teachings of the Three Dharma Seals are a synthesis and unity of the truth of the Dharma and the course of practice, subjectivity and objectivity, fact and value. This is the Buddha's only teaching! Impermanence is the door of emptiness, and emptiness is the door of non-existence, which is also in line with the three Dharma seals, and the emptiness he spoke of is selflessness, and non-birth is the synonym of nirvana.

Color, sound, fragrance, taste, touch, and law are called the six realms, and they are the indispensable realms of the six roots, that is, the eyes can see, the ears can smell, the nose can smell the fragrance, the tongue can taste, the body can touch, and the mind can think and think. In short, the Six Realms contain all cognizable objects. The Six Realms have the possibility of tempting sentient beings to turn their minds outward, that is, they are easy to deceive the true heart of sentient beings, and because they are polluting, they are also called the Six Dusts, so the Six Realms are also called the Six Dusts. The interaction between the six roots and the six dusts causes sentient beings to give birth to all kinds of false discrimination, create all kinds of karmic causes, and feel all kinds of retribution.

The Buddha told Sariputta that the six roots and six dusts are all illusory dharmas that are conjured up from the reality of the vacuum, and that they are not real, and that if we can understand the lemma, even though there are six of them that treat the dust, they can still be untainted by the dust. In the end, we can see the color and dust and be equal, and we can not distinguish but see the heaven and hell as equal; when we hear the dust but do not make a difference, no matter whether others are ruined or famous, we will not be happy and depressed; when we smell the dust without making a difference, we can turn the toilet into an incense hall; we can taste the dust with our tongue without choosing the sweetness and bitterness; we feel the dust but have no intention of being astringent, slippery, soft and hard, so that we can turn the sword and arrow into heaven; we will touch the dust of the law, but we will not follow the law, and we will not follow the falsehood, and we will set ourselves in our hearts and cultivate ourselves, and finally show our true nature.

Practitioners of Hinayana Buddhism can attain nirvana with residual dependence and nirvana without remnant, but cannot attain defiled nirvana and great nirvana without abode. The highest state that Hinayana practitioners can attain by breaking off self-grasping and being able to attain is called the state of arhats. This realm refers to the extinction of the seven consciousnesses, leaving only the eighth consciousness.

If a Hinayana practitioner who has become an arhat still exists, because there are still five aggregate bodies in the human world, and he still has to endure the slight sufferings of the human world, such as wind, rain, cold, and sun, the state he has attained is called "Nirvana."

However, whether there is residual nirvana or no residual nirvana, the arhats actually do not exist anymore because of the elimination of the self. Nirvana, which is pure and tainted, can only be attained by practitioners of Mahayana Buddhism. Practitioners of Mahayana Buddhism are called bodhisattvas.

In the entire process of attaining Buddhahood, from the time of initiating the bodhichitta to the time of becoming a Buddha until the time of becoming a Buddha in the future, ordinary people have to go through a total of 52 stages of cultivation at different levels, and they have to go through the three major ascetic eons. In this whole process, practitioners of Mahayana Buddhism will be able to attain the 17th rank by personally witnessing the true state of the path of pure nature and defilement, and of the true state of the path of coolness and silence, the absence of troubles, and the eternal silence of all suffering.

Generally speaking, a practitioner of Mahayana Buddhism has attained nirvana at the 41st level, and nirvana at the 48th level. When a bodhisattva attains the fifty-second rank, he personally witnesses nirvana without abode. Bodhisattvas with great wisdom cut off the obstacles of afflictions and knowledge, and do not dwell in the world of confusion of life and death.

Because of great compassion and active care for sentient beings, they do not live in nirvana and enjoy happiness alone. Although the world of confusion and pollution does not dwell, neither does the nirvana of constant happiness and purity, hence the name nirvana without abode. With the four wisdoms and enlightenment, he has completely understood all the physical attributes and merits of the eighth consciousness, has boundless mana, and can benefit all sentient beings in the ten directions at will. In other words, practitioners of Hinayana Buddhism are determined to attain extinction, to be content with less, to come out of the Three Realms, to have no compassion for all beings, and to attain Buddhahood, to have boundless power, to dwell in the Three Realms, and to have great compassion for all sentient beings, so that in terms of wisdom, ability, compassion, merit, and merit, the cultivation of an arhat is far inferior to that of a bodhisattva.

In addition to the four nirvanas mentioned above, there is also a great nirvana, which is what we usually call the three bodhisattvas, which means the Dharmakaya of the Buddha. The Dharmakaya is the body of Nirvana. Great Nirvana is the Dharma realm of all Buddhas, and it is the profound meditation of all Buddhas, that is, the realm of constant happiness and self-purification, which can only be demonstrated by Buddhas. However, if you come to prove the Great Bodhi, you will complete all wisdom in the end, and it is a great Nirvana.

The central idea of Mahayana nirvana is threefold: first, to live forever, second, to always be happy and pure in Nirvana, and third, that all living beings have Buddha nature. Mahayana nirvana advocates the existence of a vacuum. Mahayana Prajna "Knowing that there is no self and talking about vacuum, Mahayana Nirvana shows the true self and talks about wonderful existence." Since this existence is not the existence of opposing phenomena, it is called wonderful existence. From the perspective of the development of Mahayana thought, Mahayana appeared after the great sutras such as Prajna, Lotus and Huayan, and regarded Nirvana as a negative view of Nirvana that is eternally silent.

Nirvana is Sanskrit, the pronunciation is Poly Nirvana, the old cloud Nirvana, and the present Shun ancient cloud Nirvana. It is also known as mud, or cloud nirvana, the obscurity of the sound, or Chu Xia is different. Annihilation, or cloud silence, non-action, liberation, happiness, non-birth and imperishability, etc., although the name is different, the meaning is the same.

The two meanings of extinction and extinction are explained: extinction, that is, the meaning of extinguishing afflictions and getting rid of life and death. Silence, silence is the silence of reason, and extinction is the elimination of troubles. It can also be said that when the body of silence is attained, the nature of the afflictions is eliminated, and the nature of the quiet body is naturally attained when the afflictions are eliminated. Wisdom on the cloud: Nirvana is called out, and the name of Pan is fun, which means that all pleasures are born and die forever, and it can also be translated as out of fun.

Death, this meaning is more perfect, because the translation of silence, extinction, liberation, etc., is only about the aspect of morality, and the words are about the elimination of the troubles of life and death. Death is the wisdom of the two virtues.

Wisdom with all merit is called circle, and eternal freedom from all afflictions, birth and death is called silence. To put it simply: that is, virtue is all round, and suffering is all lonely. In detail, that is, the two strictness of blessing and wisdom are perfect, the three confusions and troubles are completely eliminated, the two kinds of life and death are completely freed, and they will never be troubled by the troubles of life and death.

And to attain a solemn liberation of pure goodness and pure beauty. This is the state of nirvana – the attainment of death. In terms of the covenant of goodness, it is said that all merits are accomplished, and in the aspect of the covenant of silence is to destroy evil, and the words of the covenant of silence are to eliminate confusion and suffering. According to this study, it seems that the death of the circle seems to be the Nirvana of Mahayana non-action, and the silence and extinction are Hinayana Nirvana.

In other words, the circle of silence also refers to the sincerity of the round and the lonely. Because it is sincere, it has all merits (circles), and it is forever free from all troubles (silence). Becoming a Buddha is the proof of this sincerity, so nirvana is not the exclusive product of the Buddhas, but ordinary people have always been blinded by their dreams, so they cannot attain it. The so-called confusion is to turn the dream upside down, and enlightenment is the ultimate nirvana.

If we can extinguish a dream, we will prove that a point of true consciousness is like a mirror to remove a point of dust, that is, a point of light), and even a complete extinction of all proofs. At this point, all merits will be restored to perfection, and all troubles, life and death will be empty after all, and it will be the state of Mahayana nirvana. The Buddha was originally a king, but in order to transcend suffering, he starved to death, and his body was cremated.

God created the world, but He abandoned it. However, if a human world loses a manager like God, how disordered it will become, with demons and evil spirits devouring those who are weak-minded, making them puppets of demons and causing life to be destroyed.

After a long period of chaos and darkness, God couldn't stand it anymore, so he created a new world, the Corpse Soul Realm, to govern the human world.